Justin, Dial. 76

[Greek:  Didomi humin exousian katapatein epano opheon, kai skorpion, kai skolopendron, kai epano parsaes dunameos tou echthrou.]

Luke x. 19.

[Greek:  Idou, didomi humin taen exousian tou patein epano epheon, kai skorpion, kai epi pasan taen dunamin tou echthrou.]

The insertion of [Greek:  skolopendron] here is curious.  It may be perhaps to some extent paralleled by the insertion of [Greek:  kai eis thaeran] in Rom. xi. 9:  we have also seen a strange addition in the quotation of Ps. li. 19 in the Epistle of Barnabas (c. ii).  Otherwise the resemblance of Justin to the Gospel is striking.  The second saying, ’To whom God has given more, of him shall more be required’ (Apol. i. 17), if quoted from the Gospel at all, is only a paraphrase of Luke xii. 48.

Besides these there are other passages, which are perhaps stronger as separate items of evidence, where, in quoting synoptic matter, Justin makes use of phrases which are found only in St. Luke and are discountenanced by the other Evangelists.  Thus in the account of the rich young man, the three synoptical versions of the saying that impossibilities with men are possible with God, run thus:—­

Luke xviii. 27.

[Greek:  Ta adunata para anthropois dunata para to Theo estin.]

Mark x. 27.

[Greek:  Para anthropois adunaton, all’ ou para Theo; punta gar dunata para to Theo].

Matt. xix. 26.

[Greek:  Para anthropois touto adunaton estin, para de Theo dunata panta].

Here it will be observed that Matthew and Mark (as frequently happens) are nearer to each other than either of them is to Luke.  This would lead us to infer that, as they are two to one, they more nearly represent the common original, which has been somewhat modified in the hands of St. Luke.  But now Justin has the words precisely as they stand in St. Luke, with the omission of [Greek:  estin], the order of which varies in the MSS. of the Gospel.  This must be taken as a strong proof that Justin has used the peculiar text of the third Gospel.  Again, it is to be noticed that in another section of the triple synopsis (Mark xii. 20=Matt. xxii. 30=Luke xx. 35, 36) he has, in common with Luke and diverging from the other Gospels which are in near agreement, the remarkable compound [Greek:  isangeloi] and the equally remarkable phrase [Greek:  huioi taes anastaseos] ([Greek:  tekna tou Theou taes anastaseos] Justin).  This also I must regard as supplying a strong argument for the direct use of the Gospel.  Many similar instances may be adduced; [Greek:  erchetai] ([Greek:  aexei] Justin) [Greek:  ho ischuroteros] (Luke iii. 16), [Greek:  ho nomos kai hoi prophaetai heos] ([Greek:  mechri] Justin) [Greek:  Ioannon] (Luke xvi. 16), [Greek:  panti to aitounti] (Luke vi. 30), [Greek:  to tuptonti se epi] ([Greek:  sou] Justin) [Greek:  taen siagona pareche kai taen allaen k.t.l.] (Luke