[Greek: Ouai humin grammateis kai Pharisaioi, hupokritai, hoti katharizete tou potaeriou kai taes paropsidos to exothen, esothen de gemei rhupous. Pharisaie tuphle, katharison proton tou potaeriou kai taes paropsidos to esothen, hina genaetai kai ta exo auton kathara.]
Luke xi. 39.
[Greek: Nun humeis hoi Pharisaioi to exothen tou potaerion kai tou pinakos katharizete, to de esothen humon gemei harpagaes kai ponaerias. Aphrones ouch ho poiaesas to exothen kai to esothen epoiaese?]
Here there is a very remarkable transition in the first Gospel from the plural to the singular in the sudden turn of the address, [Greek: Pharisaie tuphle]. This derives no countenance from the third Gospel, but is exactly reproduced in the Clementine Homilies, which follow closely the Matthaean version throughout.
We may defer for the present the notice of a few passages which with a more or less close resemblance to St. Matthew also contain some of the peculiarities of St. Luke.
Taking into account the whole extent to which the special peculiarities of the first Gospel reappear in the Clementines, I think we shall be left in little doubt that that Gospel has been actually used by the writer.
The peculiar features of our present St. Mark are known to be extremely few, yet several of these are also found in the Clementine Homilies. In the quotation Mark x. 5, 6 (= Matt. xix. 8, 4) the order of Mark is followed, though the words are more nearly those of Matthew. In the divergent quotation Mark xii. 24 (= Matt. xxii. 29) the Clementines, with Mark, introduce [Greek: dia touto]. The concluding clause of the discussion about the Levirate marriage stands (according to the best readings) thus:—
Matt. xxii. 32.
[Greek: Ouk estin ho Theos nekron, alla zonton.]
Mark xii. 27.