only to Mark and
Luke, ten to Mark and Matthew, and eight to Matthew and Luke. In
the next section, the healing of the withered hand, twenty points
are found alike in all three Gospels, twenty-seven in Mark and
Luke, twenty-one in Mark and Matthew, and five in Matthew and
Luke. Many of these coincidences between the first and third
Synoptics are insignificant in the extreme. Thus, in the last
section referred to (Mark iii. 1-6=Matt. xii. 9-14=Luke vi. 6-11),
one is the insertion of the article [Greek: taen] ([Greek:
sunagogaen]), one the insertion of [Greek: sou] ([Greek: taen
cheira sou]), two the use of [Greek: de] for [Greek: kai], and one
that of [Greek: eipen] for [Greek: legei]. In the paragraph
before, the eight points of coincidence between Matthew and Luke
are made up thus, two [Greek: kai aesthion] (=[Greek kai
esthiein]), [Greek: eipon] (=[Greek: eipan]), [Greek: poiein,
eipen, met' autou] (=[Greek: sun auto]), [Greek: monous] (=[Greek:
monois]). But though such points as these, if they had been few in
number, might have been passed without notice, still, on the
whole, they reach a considerable aggregate and all are not equally
unimportant. Thus, in the account of the healing of the paralytic,
such phrases is [Greek epi klinaes, apaelthen eis ton oikon
autou], can hardly have come into the first and third Gospels and
be absent from the second by accident; so again the clause [Greek:
alla ballousin (blaeteon) oinon neon eis askous kainous]. In the
account of the healing of the bloody flux the important word
[Greek: tou kraspedou] is inserted in Matthew and Luke but not in
Mark; in that of the mission of the twelve Apostles, the two
Evangelists have, and the single one has not, the phrase [Greek:
kai therapeuein noson (nosous]), and the still more important
clause [Greek: lego humin anektoteron estai (gae) Sodomon ... en
haemera ... ae tae polei ekeinae]: in Luke ix. 7 (= Matt. xiv. 1)
Herod's title is [Greek: tetrarchaes], in Mark vi. 14 [Greek:
basileus]; in the succeeding paragraph [Greek: hoi ochloi
aekolouthaesan] and the important [Greek: to perisseuon (-san)]
are wanting in the intermediate Gospel; in the first prophecy of
the Passion it has [Greek: apo] where the other two have [Greek:
hupo], and [Greek: meta treis haemeras] where they have [Greek:
tae tritae haemera]: in the healing of the lunatic boy it omits
the noticeable [Greek: kai diestrammenae]: in the second prophecy
of the Passion it omits