Let us then,
with the help of Bruder, apply Holtzmann's results to these
omissions, with a view to see whether there is evidence that they
are by the same hand as the rest of the Gospel.
It would be beyond the proportions of the present enquiry to
exhibit all the evidence in full. I shall, therefore, not
transcribe the whole of my notes, but merely give a few samples of
the sort of evidence producible, along with a brief summary of the
general results.
Taking first certain points by which the style of the third
Evangelist is distinguished from that of the first in their
treatment of common matter, Dr. Holtzmann observes, that where
Matthew has [Greek: grammateus], Luke has in six places the word
[Greek: nomikos], which is only found three times besides in the
New Testament (once in St. Mark, and twice in the Epistle to
Titus). Of the places where it is used by St. Luke, one is the
omitted passage, vii. 30. In citations where Matthew has [Greek:
to rhaethen] (14 times; not at all in Luke), Luke prefers the
perfect form [Greek: to eiraemenon], so in ii. 24 (Acts twice);
compare [Greek: eiraetai], iv. 21. Where Matthew has [Greek: arti]
(7 times), Luke has always [Greek: nun], never [Greek: arti]:
[Greek: nun] is used in the following passages, omitted by
Marcion: i. 48, ii. 29, xix. 42, xxii. 18, 36. With Matthew the
word [Greek: eleos] is masculine, with Luke neuter, so five times
in ch.
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