peculiar
text of the third Gospel. Again, it is to be noticed that in
another section of the triple synopsis (Mark xii. 20=Matt. xxii.
30=Luke xx. 35, 36) he has, in common with Luke and diverging from
the other Gospels which are in near agreement, the remarkable
compound [Greek: isangeloi] and the equally remarkable phrase
[Greek: huioi taes anastaseos] ([Greek: tekna tou Theou taes
anastaseos] Justin). This also I must regard as supplying a strong
argument for the direct use of the Gospel. Many similar instances
may be adduced; [Greek: erchetai] ([Greek: aexei] Justin) [Greek:
ho ischuroteros] (Luke iii. 16), [Greek: ho nomos kai hoi
prophaetai heos] ([Greek: mechri] Justin) [Greek: Ioannon] (Luke
xvi. 16), [Greek: panti to aitounti] (Luke vi. 30), [Greek: to
tuptonti se epi] ([Greek: sou] Justin) [Greek: taen siagona
pareche kai taen allaen k.t.l.] (Luke vi. 29; compare Matt. v. 39,
40), [Greek: ti me legeis agathon] and [Greek: oudeis agathos ei
mae] (Luke xviii. 19; compare Matt. xix. 17), [Greek: meta tauta
mae echonton] ([Greek: dunamenous] Justin) [Greek: perissoteron]
(om. Justin) [Greek: ti poiaesae k.t.l.] (Luke xii. 4, 5; compare
Matt. X. 28), [Greek: paeganon] and [Greek: agapaen tou Theou]
(Luke xi. 42). In the parallel passage to Luke ix. 22 (=Matt xvi.
21= Mark viii. 31) Justin has the striking word [Greek:
apodokimasthaenai], with Mark and Luke against Matthew, and
[Greek: hupo] with Mark against the [Greek: apo] of the two other
Synoptics. This last coincidence can perhaps hardly be pressed, as
[Greek: hupo] would be the more natural word to use.

In the cases where we have only the double synopsis to compare
with Justin, we have no certain test to distinguish between the
primary and secondary features in the text of the Gospels. We
cannot say with confidence what belonged to the original document
and what to the later editor who reduced it to its present form.
In these cases therefore it is possible that when Justin has a
detail that is found in St. Matthew and wanting in St. Luke, or
found in St. Luke and wanting in St. Matthew, he is still not
quoting directly from either of those Gospels, but from the common
document on which they are based. The triple synopsis however
furnishes such a criterion. It enables us to see what was the
original text and how any single Evangelist has diverged from it.
Thus in the two instances quoted at the beginning of the last
paragraph it is evident that the Lucan t