o of
course be noticed that Justin has [Greek: par. tois ap.] and not
[Greek: par. tois pragmasin], as Luke. It is doubtless true that
the use of the word can be paralleled to such an extent as to make
it not a matter of certainty that the Gospel is being quoted:
still I think there will be a certain probability that it has been
suggested by a reminiscence of this passage, and, strangely
enough, there is a parallel for the substitution of the historians
for the subject-matter of their history in Epiphanius, who reads
[Greek: par. tois autoptais kai hupaeretais tou logou] [Endnote
124:1], where he is explicitly and unquestionably quoting St.
Luke.

There are some marked coincidences of phrase in the account of the
Annunciation--[Greek: eperchesthai, episkaizein, dunamis
hupsistou] (a specially Lucan phrase), [Greek: to gennomenon]
(also a form characteristic of St. Luke), [Greek idou, sullaepsae
en gastri kai texae huion]. Of the other peculiarities of St. Luke
Justin has in exact accordance the last words upon the cross
([Greek: Pater, eis cheiras sou paratithemai to pneuma mou]). In
the Agony in the Garden Justin has the feature of the Bloody
Sweat; but it is right to notice--

(1) That he has [Greek: thromboi] alone, without [Greek:
haimatos]. Luke, [Greek: egeneto ho hidros autou hosei thromboi
haimatos katabainontes]. Justin, [Greek: hidros hosei thromboi
katecheito].

(2) That this is regarded as a fulfilment of Ps. xxii. 14 ('All my
tears are poured out' &c.).

(3) That in continuing the quotation Justin follows Matthew rather
than Luke. These considerations may be held to qualify, though I
do not think that they suffice to remove, the conclusion that St.
Luke's Gospel is being quoted. It seems to be sufficiently clear
that [Greek: thromboi] might be used in this signification without
[Greek: aimatos] [Endnote 124:2], and it appears from the whole
manner of Justin's narrative that he intends to give merely the
sense and not the words, with the exception of the single saying
'Let this cup pass from Me,' which is taken from St. Matthew. We
cannot say positively that this feature did not occur in any other
Gospel, but there is absolutely no reason apart from this passage
to suppose that it did. The construction with [Greek: hosei] is in
some degree characteristic of St. Luke, as it occurs more often in
the works of that writer than in all the rest of the New Testament
put together.

In narrating the institu