7. Internal Evidence, concerns readings which are grammatically, logically, geographically, or scientifically impossible, such as in Luke 19:37; 23:45 (impossible 3 hour eclipse of the sun at full moon in Aleph, B, and RV); 24:13; Mark 6:22; II Corinthians 3:3.
Worthy Christian Forums
Seven Tests to Determine the True New Testament Text (Antiquity, Number, Variety, Continuity, Credibility, Context, Internal Evidence) Dean Burgon gives these seven tests to indicate which readings are correct. 1. Antiquity. We may allow only those witnesses who 'spoke' before 400 AD. These are: ...
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Burgon examples
https://books.google.com/books?id=fX9CAAAAIAAJ&pg=PA65
https://archive.org/details/traditionaltexto00burgrich/page/64/mode/2up
Luke 19:37 (AV)
And when he was come nigh,
even now at the descent of the mount of Olives,
the whole multitude of the disciples began to rejoice and praise God
with a loud voice for all the mighty works that they had seen;
http://www.laparola.net/greco/index.php?rif1=49&rif2=19:37
Thus the reading of ttivratv (masculine or neuter) which is found in Cod. B (St. Luke xix. 37) we reject at once because of its grammatical impossibility as agreeing with bvvdfituiv (feminine
Pickering
Burgon considered that pantwn, the reading of B,D in Luke 19:37 is a grammatical impossibility
https://spiritualarchive.org/books/IdentityOfTheNewTestamentText.pdf
See also Pickering
Luke 24:13 (AV)
And, behold, two of them went that same day to a village called Emmaus,
which was from Jerusalem
about threescore furlongs.
Mark 6:22 (AV)
And when the daughter of the said Herodias came in,
and danced, and pleased Herod and them that sat with him, the king said unto the damsel,
Ask of me whatsoever thou wilt, and I will give
it thee.
Discussion of Griesbach monstrosity
Luke 6:1 (AV)
And it came to pass on the second sabbath after the first, that he went through the corn fields;
and his disciples plucked the ears of corn, and did eat, rubbing
them in
their hands.
Luke 16:9 (AV)
And I say unto you, Make to yourselves friends of the mammon of unrighteousness;
that, when ye fail, they may receive you into everlasting habitations.
https://books.google.com/books?id=fX9CAAAAIAAJ&pg=PA214
https://archive.org/details/traditionaltexto00burgrich/page/214/mode/2up
There are many occasions—as I remarked before,—
where the very logic of the case becomes a powerful
argument. Worthless in and by themselves,—in the face,
I mean, of general testimony,—considerations derived from
the very reason of the thing sometimes vindicate their
right to assist the judgement wherever the evidence is
somewhat evenly balanced. But their cogency is felt to be
altogether overwhelming when, after a careful survey of the
evidence alone, we entertain no doubt whatever as to what
must be the right reading of a place. They seem then to
sweep the field. Such an occasion is presented by St. Luke
xvi. 9,—where our Lord, having shewn what provision the
dishonest steward made against the day when he would
find himself houseless,—the Divine Speaker infers that
something analogous should be done by ourselves with our
own money,—‘ in order ’ (saith He) ‘ that when ye fail, ye
may be received into the everlasting tabernacles.’ The
logical consistency of all this is as exact, as the choice of
terms in the Original is exquisite: the word employed to
designate Man’s departure out of this life (AAi-rjrf), con-
veying the image of one fainting or failing at the end of
his race. It is in fact the word used in the LXX to denote
the peaceful end of Abraham, and of Ishmael, and of Isaac,
and of Jacob'.
Continues
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Also notable
I. We have with us width and depth against the narrowness on their side. They are
conspicuously contracted in the fewness of the witnesses which they deem worthy of
credence. They are restricted as to the period of history which alone they consider to deserve
attention. They are confined with regard to the countries from which their testimony comes.
They would supply Christians with a shortened text, and educate them under a cast-iron
system. We on the contrary champion the many against the few: we welcome all witnesses, and
weigh all testimony: we uphold all the ages against one or two, and all the countries against a
narrow space. We maintain the genuine and all-round Catholicism of real Christendom against
a discarded sectarianism exhumed from the fourth century. If we condemn, it is because the
evidence condemns. We cling to all the precious Words that have come down to us, because
they have been so preserved to our days under verdicts depending upon overwhelming proof.
