eferred to by Hegesippus was
missing from the Gospel according to the Hebrews. That Gospel
therefore was not quoted by him, but, on the contrary, there is a
presumption that he is quoting from the Canonical Gospel. The
narrative of the parallel Gospel of St. Luke seems, if not to
exclude the Massacre of the Innocents, yet to imply an ignorance
of it.

The next passage that appears to be quotation occurs in the
account of the death of James the Just; 'Why do ye ask me
concerning Jesus the Son of Man? He too sits in heaven on the
right hand of the great Power and will come on the clouds of
heaven' ([Greek: Ti me eperotate peri Iaesou tou huiou tou
anthropou? kai autos kathaetai en to ourano ek dexion taes
megalaes dunameos, kai mellei erchesthai epi ton nephelon tou
ouranou]). It seems natural to suppose that this is an allusion to
Matt. xxvi. 64, [Greek: ap' arti opsesthe ton huion tou anthropou
kathaemenon ek dexion taes dunameos, kai erchomenon epi ton
vephelon tou ouranou]. The passage is one that belongs to the
triple synopsis, and the form in which it appears in Hegesippus
shows a preponderating resemblance to the version of St. Matthew.
Mark inserts [Greek: kathaemenon] between [Greek: ek dexion] and
[Greek: taes dunameos], while Luke thinks it necessary to add
[Greek: tou theou]. The third Evangelist omits the phrase [Greek:
epi ton nephelon tou ouranou], altogether, and the second
substitutes [Greek: meta] for [Greek: epi]. In fact the phrase
[Greek: epi ton vephelon] occurs in the New Testament only in St.
Matthew; the Apocalypse, like St. Mark, has [Greek: meta] and
[Greek: epi] only with the singular.

In like manner, when we find Hegesippus using the phrase [Greek:
prosopon ou lambaneis], this seems to be a reminiscence of Luke
xx. 21, where the synoptic parallels have [Greek: blepeis].

A more decided reference to the third Gospel occurs in the dying
prayer of St. James; [Greek: parakalo, kurie thee pater, aphes
autois; ou gar oidasiti poiousin], which corresponds to Luke
xxiii. 34, [Greek: pater, aphes autois; ou gar oidasin ti
poiousin]. There is the more reason to believe that Hegesippus'
quotation is derived from this source that it reproduces the
peculiar use of [Greek: aphienai] in the sense of 'forgive'
without an expressed object. Though the word is of very frequent
occurrence, I find no other instance of this in the New Testament
[Endnote 143:1], and the Clementine Homilies, in making the same