About the right of the same words to a place in the corresponding part of St. Mark's Gospel (x. 38), there is no difference of opinion: except that it is insisted that in St. Mark the clause should begin with { ~GREEK SMALL LETTER ETA WITH PSILI AND OXIA~} instead of { ~GREEK SMALL LETTER KAPPA~}{ ~GREEK SMALL LETTER ALPHA~}{ ~GREEK SMALL LETTER IOTA WITH OXIA~}.
Next, the reader is requested to attend to the following circumstance: that, except of course the four ({ ~HEBREW LETTER ALEF~}BDL) and Z which omit the place altogether and one other (S), all the Uncials together with the bulk of the Cursives, and the Peshitto and Harkleian and several Latin Versions, concur in reading { ~GREEK SMALL LETTER ETA WITH PSILI AND VARIA~} { ~GREEK SMALL LETTER TAU~}{ ~GREEK SMALL LETTER OMICRON WITH VARIA~} { ~GREEK SMALL LETTER BETA~}{ ~GREEK SMALL LETTER ALPHA WITH OXIA~}{ ~GREEK SMALL LETTER PI~}{ ~GREEK SMALL LETTER TAU~}{ ~GREEK SMALL LETTER IOTA~}{ ~GREEK SMALL LETTER SIGMA~}{ ~GREEK SMALL LETTER MU~}{ ~GREEK SMALL LETTER ALPHA~} in St. Matthew: all the Uncials but eight ({ ~HEBREW LETTER ALEF~}BCDLW{ ~GREEK CAPITAL LETTER DELTA~}{ ~GREEK CAPITAL LETTER SIGMA~}), together with the bulk of the Cursives and the Peshitto, agree in reading { ~GREEK SMALL LETTER KAPPA~}{ ~GREEK SMALL LETTER ALPHA~}{ ~GREEK SMALL LETTER IOTA WITH VARIA~} { ~GREEK SMALL LETTER TAU~}{ ~GREEK SMALL LETTER OMICRON WITH VARIA~} { ~GREEK SMALL LETTER BETA~}{ ~GREEK SMALL LETTER ALPHA WITH OXIA~}{ ~GREEK SMALL LETTER PI~}{ ~GREEK SMALL LETTER TAU~}{ ~GREEK SMALL LETTER IOTA~}{ ~GREEK SMALL LETTER SIGMA~}{ ~GREEK SMALL LETTER MU~}{ ~GREEK SMALL LETTER ALPHA~} in St. Mark. This delicate distinction between the first and the second Gospel, obliterated in the Received Text, is faithfully maintained in nineteen out of twenty of the Cursive Copies.
In the meantime we are assured on the authority of { ~HEBREW LETTER ALEF~}BDLZ--with most of the Latin Copies, including of course Hilary and Jerome, the Cureton, the Lewis, and the Bohairic, besides Epiphanius,--that the clause in question has no right to its place in St. Matthew's Gospel. So confidently is this opinion held, that the Revisers, following Griesbach, Lachmann, Tischendorf, Tregelles, Alford, have ejected the words from the Text. But are they right? Certainly not, I answer. And I reason thus.