ek: ego
de lego humin mae omosai holos... Esto de ho logos humon nai nai,
ou ou; to de perisson, k.t.l.]). Now it is perfectly true that as
early as the Canonical Epistle of James (v. 12) we find the
reading [Greek: aeto de humon to nai nai, kai to ou ou], and that
in the Clementine Homilies twice over we read [Greek: esto humon
to nai nai, (kai) to ou ou], [Greek: kai] being inserted in one
instance and not in the other. Justin's reading is found also
exactly in Clement of Alexandria, and a similar reading (though
with the [Greek: aeto] of James) in Epiphanius. These last two
examples show that the misquotation was an easy one to fall into,
because there can be little doubt that Clement and Epiphanius
supposed themselves to be quoting the canonical text. There
remains however the fact that the Justinian form is supported by
the pseudo-Clementines; and at the first blush it might seem that
'Let your yea be yea' (stand to your word) made better, at least a
complete and more obvious, sense than 'Let your conversation be'
(let it not go beyond) 'Yea yea' &c [Endnote 122:1]. There is,
however, what seems to be a decisive proof that the original form
both of Justin's and the Clementine quotation is that which is
given in the first Gospel. Both Justin and the writer who passes
under the name of Clement add the clause 'Whatsoever is more than
these cometh of evil' (or 'of the Evil One'). But this, while it
tallies perfectly with the canonical reading, evidently excludes
any other. It is consequent and good sense to say, 'Do not go
beyond a plain yes or no, because whatever is in excess of this
must have an evil motive,' but the connection is entirely lost
when we substitute 'Keep your word, for whatever is more than this
has an evil motive'--more than what?

The most important points that can be taken to imply a use of
St. Mark's Gospel have been already discussed as falling under
the head of matter rather than of form.

The coincidences with Luke are striking but complicated. In his
earlier work, the 'Beitraege' [Endnote 123:1], Credner regarded as
a decided reference to the Prologue of this Gospel the statement
of Justin that his Memoirs were composed [Greek: hupo ton
apostolon autou kai ton ekeinois parakolouthaesanton]: but, in the
posthumous History of the Canon [Endnote 123:2], he retracts this
view, having come to recognise a greater frequency in the use of
the word [Greek: parakolouthein] in this sense. It will als