Matt. v. 16.  ‘Luceant opera vestra’ for ‘luceat lux vestra,’ Tert. (bis).  So Hil., Ambr., Aug., Celest. [see above, p. 134] against all MSS. and versions.

Matt. v. 28.  Qui viderit ad concupiscentiam, etc.  This verse is cited six times by Tertullian, and Roensch says (p. 590) that ’in these six citations almost every variant of the Greek text is represented.’

Matt. v. 48.  Qui est in caelis:  [Greek:  ho en tois ouranois], Textus Receptus, with [Greek:  Delta symbol], E’2, rel., b, c, d, g’1, h, Syrr.  Crt. and Pst., Clem., [Greek:  ho ouranios], [Hebrew:  Aleph symbol], B, D’2, Z, and i, 33, Vulg., a, f, etc.

Matt. vi. 10.  Fiat voluntas tua in caelis et in terra, omitting ‘sicut.’  So D, a, b, c, Aug. (expressly, ’some codices’).

Matt. xi. ii.  Nemo major inter natos feminarum Joanne baptizatore.

’The form of this citation, which neither corresponds with Matt. xi. 11 nor with Luke vii. 28, coincides almost exactly with the words which in both the Greek and Latin text of the Codex Bezae form the conclusion of Luke vii. 26, [Greek:  [hoti] oudeis meizon en gennaetois gunaikon [prophaetaes] Ioannou tou baptistou]’ (Roensch, p. 608).

Matt. xiii. 15.  Sanem:  [Greek:  iasomai], K, U, X, [Greek:  Delta], I; Latt. (exc. d), Syr.  Crt.; [Greek:  iasomai], B, C, D, [Hebrew:  Aleph symbol], rel.

Matt. xv. 26.  Non est (only), so Eus. in Ps. 83; [Greek:  exestin], D, a, b, c, ff, g’1, 1, Syr.  Crt., Orig., Hil.; [Greek:  ouk estin kalon], B, C, [Hebrew aleph], rel., Vulg., c, f, g’2, k, Orig.

There are of course few quotations that can be distinctly identified as taken from St. Mark, but among these may be noticed:—­

Mark i. 24.  Scimus:  [Greek:  oidamen se], [Hebrew aleph], L, [Greek:  Delta], Memph., Iren., Orig., Eus.; [Greek:  oida se tis ei], A, B, C, D, rel., Latt., Syrr.

Mark ix. 7.  Hunc audite:  [Greek:  autou akouete], A, X, rel., b, f, Syrr.; [Greek:  akouete autou], [Hebrew:  aleph] B, C, D, L, a, c, ff’1, etc. [This may be however from Matt. xvii. 5, where Tertullian’s reading has somewhat stronger support.]

The variations in quotations from St. Luke have been perhaps sufficiently illustrated in the chapter on Marcion.  We may therefore omit this Gospel and pass to St. John.  A very remarkable reading meets us at the outset.

John i. 13.  Non ex sanguine nec ex voluntate carnis nec ex voluntate viri, sed ex deo natus est.  The Greek of all the MSS. and Versions, with the single exception of b of the Old Latin, is [Greek:  oi egennaethaesan].  A sentence is thus applied to Christ that was originally intended to be applied to the Christian.  Tertullian (De Carne Christ. 19, 24), though he also had the right reading before him, boldly accuses the Valentinians of a falsification, and lays stress upon the reading which he adopts as proof of the veritable birth of Christ from a virgin.  The same text is found in b (Codex Veronensis) of the Old Latin, Pseudo-Athanasius, the Latin translator of Origen’s commentary on St. Matthew, in Augustine, and three times in Irenaeus.  The same codex has, like Tertullian, the singular ex sanguine for the plural [Greek:  ex ahimaton]:  so Eusebius and Hilary.