These are (so far as I am aware) the only coincidences that are found in the Curetonian version.  Their paucity cannot surprise us, as in the same Curetonian text there is not a single quotation from the Old Testament.  One Old Testament quotation and two Evangelical allusions occur in the Epistle to the Ephesians, which is one of the three contained in Cureton’s MS.; the fifth and sixth chapters, however, in which they are found, are wanting in the Syriac.  The allusions are, in Eph. v, ’For if the prayer of one or two have such power, how much more that of the bishop and of the whole Church,’ which appears to have some relation to Matt. xviii. 19 (’If two of you shall agree’ &c.), and in Eph. vi, ’For all whom the master of the house sends to be over his own household we ought to receive as we should him that sent him,’ which may be compared with Matt. x. 40 (’He that receiveth you’ &c.).  Both these allusions have some probability, though neither can be regarded as at all certain.  The Epistle to the Trallians has one coincidence in c. xi, ‘These are not plants of the Father’ ([Greek:  phyteia Patros]), which recalls the striking expression of Matt. xv. 13, ’Every plant ([Greek:  pasa phyteia]) that my heavenly Father hath not planted shall be rooted up.’  This is a marked metaphor, and it is not found in the other Synoptics; it is therefore at least more probable that it is taken from St. Matthew.  The same must be said of another remarkable phrase in the Epistle to the Smyrnaeans, c. vi, [Greek:  ho choron choreito] ([Greek:  ho dynamenos chorein choreito], Matt. xix. 12), and also of the statement in c. i. of the same Epistle that Jesus was baptized by John ‘that He might fulfil all righteousness’ ([Greek:  hina plaerothae pasa dikaiosynae hup’ autou]).  This corresponds with the language of Matt. iii. 15 ([Greek:  houtos gar prepon estin haemin plaerosai pasan dikaiosynaen]), which also has no parallel in the other Gospels.  The use of the phrase [Greek:  plaerosai pasan dikaiosynaen] is so peculiar, and falls in so entirely with the characteristic Christian Judaizing of our first Evangelist, that it seems especially unreasonable to refer it to any one else.  There is not the smallest particle of evidence to connect it with the Gospel according to the Hebrews to which our author seems to hint that it may belong; indeed all that we know of that Gospel may be said almost positively to exclude it.  In this Gospel our Lord is represented as saying, when His mother and His brethren urge that He should accept baptism from John, ’What have I sinned that I should go and be baptized by him?’ and it is almost by compulsion that He is at last induced to accompany them.  It will be seen that this is really an opposite version of the event to that of Ignatius and the first Gospel, where the objection comes from John and is overruled by our Lord Himself [Endnote 81:1].