In this order, [Hebrew aleph], A, C, D, rel., a, c, e, Syrr.  Pst. and Hcl., (Memph.), Goth., Arm., Aeth.; [Greek:  ex. ech.] after [Greek:  ho, hu. t. a.], B, L, [Greek:  Xi symbol], K, Vulg., b, f, g’1, ff, l.

By calling Himself ‘Son of Man,’ Epiphanius says, our Lord asserts His proper manhood and repels Docetism, and, by claiming ‘power upon earth,’ He declares that earth not to belong to an alien creation.

Reverting to Tertullian, we observe, (1) that the narrative of the draught of fishes, with the fear of Peter, and the promise in this form, ‘Thou shalt catch men,’ ([Greek:  Mae phobou apo tou nun anthropous esae zogron]; the other Synoptists have, [Greek:  Deute opiso mou, kai poiaeso humas halieis anthropon]), are found only in St. Luke; (2) that the second section of the chapter, the healing of the leper, is placed by the other Synoptists in a different order, by Mark immediately after our Lord’s retirement into solitude (= Luke iv. 42-44), and by Matthew after the Sermon on the Mount; the phrase [Greek:  eis marturion autois] is common to all three Gospels, but in the text of St. Luke alone is there the variant Ut sit vobis &c.; (3) that, while the remaining sections follow in the same order in all the Synoptics, still there is much to identify the text from which Tertullian is quoting with that of Luke.  Thus, in the account of the case of Levi, the third Evangelist alone has the word [Greek:  telonaen] (=publicanum) and [Greek:  hugiainontes] (=sani; the other Gospels [Greek:  ischontes] =valentes); in the question as to the practice of the disciples of John, he alone has the allusion to prayers ([Greek:  deaeseis poiountai]) and the combination ‘eat and drink’ (the other Gospels, [Greek:  ou naesteyousin]):  he too has the simple [Greek:  epiblaema], for [Greek:  epiblaema rhakous agnaphou].  It seems quite incredible that these accumulated coincidences should be merely the result of accident.

But this is only the beginning.  The same kind of coincidences run uniformly all through the Gospel.  From the next chapter, Luke vi, Marcion had, in due order, the plucking of the ears of corn on the sabbath day (’rubbing them with their hands,’ Luke and Marcion alone), the precedent of David and his companions and the shewbread, the watching of the Pharisees (so Luke only) to see if He would heal on the sabbath day, the healing of the withered hand—­with an exact resemblance to the text of Luke and divergence from the other Gospels (licetne animam liberare an perdere? [Greek:  psuchaen apolesai] Luke, [Greek:  apokteinai] Mark), in the order and words of Luke alone, the retreat into the mountain for prayer, the selection of the twelve Apostles, and then, in a strictly Lucan form and introduced precisely at the same point, the Sermon on the Mount, the blessing on ‘the poor’ (not the ’poor in spirit’), on those ‘who hunger’ (not on those ’who hunger and thirst after righteousness’), on those