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B. MATTER COMMON TO MATTHEW AND LUKE ALONE. Mt 37-12

= Lk 37-17 See note on Mt 37-12. Probably not borrowed from a

common written source. 42-11

=Lk 42-18
See note on Mt 4? Probably not borrowed from a

common written source.
51-12
Sermon.

Lk 617. 20-23.

629. 80.

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547 548 72 72 78-8 713 710

638b

641. 42.

631 644 643 6467

718 721

724-27

647-49.
These parallels suggest that Mt. and Lk. had before

them different recensions of the Sermon on the Mount.
See p. 70
Sermon.

=Lk 1484.85

1133

.

5131 515 518

1617.
1 257-59

525. 26

582

1618

68

cf.

69-18 619-21 622. 23 624 625-84 77-11

1230.
1114
I 233. 34
1134. 35
1613
1 222-31
119-18
1324
1325-27

718. 14 722.

23

It will be seen that Mt. has in close connection sayings

which in Lk. appear in different contexts. There is also a good deal of divergence in language. The former fact makes it unlikely that these sayings were 71-10.

* Cf. Mk 950.

drawn from a common written source unless it were a document containing detached sayings and groups of

sayings. The latter fact suggests diversity of source. Mt 811-12 East and West.

Lk 1328-30 85-18 Centurion. Not from a common source, but either from oral

tradition or from independent written sources. See

note on Mt 85-18. 819-22 Two aspirants.

957-60. Not from a common source. See note on Mt 819. 982-34 ? Beelzeboul.

Lk 1114!
Labourers few.

10%
Charge to the Twelve.

38

1076

106. 6.

1012

987. : 10 10b 1012. 13 1015 10168 1024. 25 1026-33 1034-86 1087. 88

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103.

640
122-9.
I 251-63
1426. 27
1788

1039

Not from a common written source, but from oral

tradition or from different written sources. Or Lk. has been influenced by Mt. See the commentary.

The Baptist

718-21
7 22-28

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1616.

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Not from a common written source, but from independent
written sources. See the commentary.

Lost sheep.
Not from a common written source.
Beelzeboul.

1114
The similarity here may be accidental. See note on.

Beelzeboul.

1 222. 23

I 227. 28
I 230
1232
I 233-85

11 19. 20
1123
1210.

643-45
1/16
11 29. 30
1132
1131

1 288

Sign.

I 239. 40 1241 1 242 1 243-45

11 24-26

From independent written sources. See note on Mt 12%.
Mt 1316. 17 Blessed are your eyes.

Lk 1023.24
From independent sources.
Leaven.

· 1320. 21.
From a common written source. Or Luke has been
influenced by Matthew.
Blind leading blind.

689. Independent fragments.

13.33

1514

162-87

17201

1204-561
176?
15+7

1812-14

187

Grain of mustard seed.

Lost sheep.
Independent versions of the parable. See the commentary.
Offences.

171.
Forgiveness.

17.

174 Independent written sources. Or Luke may have been

influenced by Matthew. See note on Mt 1816.

1815

1821. 22

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720.80

Independent.

21441

2018!

2235-40 1 234 2312 2314

But the verse is probably spurious in Mt. See note.

The Great Commandment. 10 25-27.
Denunciation of Pharisees.

1411 1814

1146b

1152 114 1139-41

2323 2325.28 2327. 28 2320-81 2384-88

114

2387-89

1723.

2423. 26-28 2437-89 2440. 41

2448-31

1147. 48
1149-51

1384. 85
Not from a common written source. See note on Mt 231.
End of world.

23. 24. 37. 1726. 27. 80

1784. 85.
From independent sources.
End of world.

1 289-46
Perhaps from a common written source.
2514-30
Talents.

1911-28 Independent versions of the parable. It will be seen that the material tabulated above falls into two groups. A. A few narrative sections : Mt 85-13

= Lk 71-10 The Centurion. 819-22

957-60 The two aspirants. 1 222-25, cf, 982-83

1114

The dumb devil. *Cf. Mk 1228-8.

2 285-40

Mt 1288
= Lk 1116

Request for a sign.

1025-27 The great commandment. To which may be addedMt 37-13

= Lk 37-17 John's preaching. 42-11

42-18 The temptation. B. Sayings of Christ.

Some of these are isolated sayings or small groups of sayings which occur in different contexts in the two Gospels; 6.g.:

Lk 1484

* Mt 518

1133

515 518 526-28

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582
68
69-18
619-21
622-28
624
625-84
77-11

*

1618.

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.

713-14 722-23

811-12

I 222-31
119-13
1324
1326-27
1328-30.

640
I 22-9
I 251-53.
1426-27.
1789

1024-25
1026-83
1034-36
1037-38
1039
1211
1316-17
1514

145.

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10 23-24

639.

*

21321

21447 2312

729.901
2018!
1411 1814
1334-35.

2337-39

I 289-48

*

2443-51 2514-80

t + t †

1911-28 In the passages marked * there is, besides the difference of setting, considerable verbal variation. Note, however, in Mt 69-13 = Lk 1114 the remarkable agreement in éirloúolos. In the passages marked † there is very close verbal agreement, with occasional variation.

So far as these passages go, the divergence in setting, combined with the differences of language, are adverse to the theory of a common Greek source, unless that were a collection of detached sayings or groups of sayings. The few passages marked † might

IO

=

9. IO.

II

12

II.

=

II.

be explained by the view that Luke was acquainted with Matthew, and was sometimes influenced by his language, or by the view that the different sources used by the two Evangelists contained these sections, the agreement in language being due to derivation from a document lying behind the sources of our two Gospels.

Other passages, however, present more difficulty, since the agreement is greater in extent; e.g. : (1) The Sermon on the Mount,

Mt 5-7 = Lk 6.
(2) The charge to the Twelve,
(3) The discourse about the Baptist,

7. 10.
(4) The discourse about Beelzeboul,
(5) The denunciation of the Pharisees, 23

(6) The discourse about the last things, 24 17. In the Sermon on the Mount there is very substantial agreement combined with, as, e.g., in the Beatitudes, remarkable divergence. The charge to the Twelve is remarkable, because Mt. has expanded and enlarged Mk.'s short charge. Lk. in the parallel to Mt. borrows Mk., but has one or two agreements with Mt. against Mk. But in the next chapter he gives a charge to the Seventy which agrees in many respects with Mt.'s expansion of Mk.

In the discourse about the Baptist there is great verbal agreement. In the sayings of denunciation of the Pharisees the context is different, but there is great verbal agreement. The discourse about Beelzeboul has remarkable features. If Lk. were nonexistent, it might be supposed that Mt. had expanded Mk., adding a further section dealing with the request for a sign. But Lk., who omits Mk.'s discourse from its proper place in his Gospel, inserts later a discourse similar to that of Mt.'s, but places at the beginning of it both the charge of casting out devils by the aid of Beelzeboul and the request for a sign, thus weaving Mt.'s two consecutive discourses into one. The discourse about the last things in Mt 24 contains several sayings which Lk. has in a different context but in similar language in ch. 17.

We may now take into consideration the whole of the sayings common to the two Gospels.

The following theories have been put forward to account for their agreement :

(1) “Both Evangelists drew from a common written source.” This is a natural way of explaining the fact that the two Gospels have so many sayings in common; and if they contained these sayings and no others, the conclusion that they drew from a common written source would be almost irresistible. But the fact that in both Gospels there are found many sayings not preserved elsewhere, considerably weakens the argument. For the fact that they both record many similar or identical sayings may be

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