HKB
1552 words out of 19,941 (i.e. about one word in 13), why may not καὶ εὐλογοῦντες be two of the words it omits,—in which case there has been no “Conflation”?
Nay, look into the matter a little more closely:—(for surely, before we put up with this queer illusion, it is our duty to look it very steadily in the face:)—and note, that in this last chapter of S. Luke’s Gospel, which consists of 837 words, no less than 121 are omitted by cod. D. To state the case differently,—D is observed to leave out one word in seven in the very chapter of S. Luke which supplies the instance of “Conflation” under review. What possible significance therefore can be supposed to attach to its omission of the clause καὶ εὐλογοῦντες? And since, mutatis mutandis, the same remarks apply to the 6 remaining cases,—(for one, viz. the [7th], is clearly an oversight,)—will any Reader of ordinary fairness and intelligence be surprised to hear that we reject the assumed “Conflation” unconditionally, as a silly dream? It is founded entirely upon the omission of 21 (or at most 42) words out of a total of 31,587 from Codd. B א D. And yet it is demonstrable that out of that total, B omits 1519: א, 1686: D, 2452. The occasional coincidence in Omission of B + א and D, was in a manner inevitable, and is undeserving of notice. If,—(which is as likely as not,)—on six occasions, B + א and D have but omitted different words in the same sentence, then _there has been no _“Conflation”; and the (so-called) “Theory,” which was to have revolutionized the Text of the N. T., is discovered to rest absolutely upon nothing. It bursts, like a very thin bubble: floats away like a film of gossamer, and disappears from sight.
But further, as a matter of fact, at least five out of the eight instances cited,—viz. the [1st], [2nd], [5th], [6th], [7th],—fail to exhibit the alleged phenomena: conspicuously ought never to have been adduced. For, in the [1st], D merely abridges the sentence: in the [2nd], it paraphrases 11 words by 11; and in the [6th], it paraphrases 12 words by 9. In the [5th], B D merely abridge. The utmost residuum of fact which survives, is therefore as follows:—
[3rd]. In a sentence of 11 words, B א omit 4: D other 4. [4th]. " " 9 words, B א omit 5: D other 5. [8th]. " " 5 words, B א omit 2: D other 2.
But if this be “the clearest Evidence” (p. 94) producible for “the Theory of Conflation,”—then, the less said about the “Theory,” the better for the credit of its distinguished Inventors. How any rational Textual Theory is to be constructed out of the foregoing Omissions, we fail to divine. But indeed the whole matter is demonstrably a weak imagination,—a dream, and nothing more.
XI. In the meantime, Drs. Westcott and Hort, instead of realizing the insecurity of the ground under their feet, proceed gravely to build upon it, and to treat their hypothetical assumptions as well-ascertained facts. They imagine that they have already been led by “independent Evidence” to regard “the longer readings as conflate each from the two earlier readings:”—whereas, up to p. 105 (where the statement occurs), they have really failed to produce a single particle of evidence, direct or indirect, for their opinion. “We have found reason to believe” the Readings of א B L, (say they,) “to be the original Readings.”—But why, if this is the case, have they kept their “finding” so entirely to themselves?—No reason whatever have they assigned for their belief. The Reader is presently assured (p. 106) that “it is certain” that the Readings exhibited by the traditional Text in the eight supposed cases of “Conflation” are all posterior in date to the fragmentary readings exhibited by B and D. But, once more, What is the ground of this “certainty”?—Presently (viz. in p. 107), the Reader meets with the further assurance that