Here there is a very remarkable transition in the first Gospel from the plural to the singular in the sudden turn of the address, [Greek:  Pharisaie tuphle].  This derives no countenance from the third Gospel, but is exactly reproduced in the Clementine Homilies, which follow closely the Matthaean version throughout.

We may defer for the present the notice of a few passages which with a more or less close resemblance to St. Matthew also contain some of the peculiarities of St. Luke.

Taking into account the whole extent to which the special peculiarities of the first Gospel reappear in the Clementines, I think we shall be left in little doubt that that Gospel has been actually used by the writer.

The peculiar features of our present St. Mark are known to be extremely few, yet several of these are also found in the Clementine Homilies.  In the quotation Mark x. 5, 6 (= Matt. xix. 8, 4) the order of Mark is followed, though the words are more nearly those of Matthew.  In the divergent quotation Mark xii. 24 (= Matt. xxii. 29) the Clementines, with Mark, introduce [Greek:  dia touto].  The concluding clause of the discussion about the Levirate marriage stands (according to the best readings) thus:—­

Matt. xxii. 32.

[Greek:  Ouk estin ho Theos nekron, alla zonton.]

Mark xii. 27.

[Greek:  Ouk estin Theos nekron, alla zonton.]

Luke xx. 38.

[Greek:  Theos de ouk estin nekron, alla zonton.]

Clem.  Hom. iii. 55.

[Greek:  Ouk estin Theos nekron, alla zonton.]

Here [Greek:  Theos] is in Mark and the Clementines a predicate, in Matthew the subject.  In the introduction to the Eschatological discourse the Clementines approach more nearly to St. Mark than to any other Gospel:  [Greek:  Horate] ([Greek:  blepeis], Mark) [Greek:  tas] ([Greek:  megalas], Mark) [Greek:  oikodomas tautas; amaen humin lego] (as Matt.) [Greek:  lithos epi lithon ou mae aphethae ode, hos ou mae] (as Mark) [Greek:  kathairethae] ([Greek:  kataluthae], Mark; other Gospels, future).  Instead of [Greek:  tas oikodomas toutas] the other Gospels have [Greek:  tauta—­tauta panta].

But there are two stronger cases than these.  The Clementines and Mark alone have the opening clause of the quotation from Deut. vi. 4, [Greek:  Akoue, Israael, Kurios ho Theos haemon kurios eis estin].  In the synopsis of the first Gospel this is omitted (Matt. xxii. 37).  There is a variation in the Clementine text, which for [Greek:  haemon] has, according to Dressel, [Greek:  sou], and, according to Cotelier, [Greek:  humon].  Both these readings however are represented among the authorities for the canonical text:  [Greek:  sou] is found in c (Codex Colbertinus, one of the best copies of the Old Latin), in the Memphitic and Aethiopic versions, and in the Latin Fathers Cyprian and Hilary; [Greek:  humon] (vester) has the authority of the Viennese fragment i, another representative of the primitive African form of the Old Latin [Endnote 178:1].