In the concluding verses of the Gospel, where the original Marcan parallel is wanting, the evangelist may still have followed in part that document while making additions as before. The account of the silencing of the Roman guard by the chief priests is the sequel to the setting of this guard and their presence at the Resurrection, which at an earlier point arc peculiar to Matthew (xxvii. 62-66, xxviii. 4). And, further, this matter seems to belong to the same cycle of tradition as the story of Pilate's wife and his throwing the guilt of the Crucifixion of Jesus upon the Jews, and the testimony borne by the Roman guard (as well as the centurion) who kept watch by the cross (xxvii. 15-26, 54), all which also are peculiar to this Gospel. It cannot but seem probable that these are legendary additions which had arisen through the desire to commend the Gospel to the Romans. On the other hand, the meeting of Jesus with the disciples in Galilee (Matt. xxviii. 16 seq.) is the natural sequel to the message to them related in Mark xvi. 7, as well as in Matt, xxviii. 7. Again, the commission to them to preach throughout the world is supported by Luke xxiv. 47, and by the present ending of Mark (xvi. 15), though neither of these mention Galilee as the place where it was given. The baptismal formula in Matt. xxviii. 19, is, however, peculiar, and in view of its non-occurrence in the Acts and Epistles of the New Testament must be regarded as probably an addition in accordance with Church usage at the time the Gospel was written. 3. _The Palestinian Element._--Teaching is preserved in this Gospel which would have peculiar interest and be specially required in the home of Judaism. The best examples of this are the passages already referred to near end of § 1, as probably derived from the Logian document. There are, besides, a good many turns of expression and sayings peculiar to this Gospel which have a Semitic cast, or which suggest a point of view that would be natural to Palestinian Christians, e.g. "kingdom of heaven" frequently for "kingdom of God"; xiii. 52 ("every scribe"); xxiv. 20 ("neither on a Sabbath"). See also v. 35 and xix. 9; x. 5, 23. Again, several of the quotations which are peculiar to this Gospel are not taken from the LXX., as those in the other Gospels and in the corresponding contexts in this Gospel commonly are, but are wholly or partly independent renderings from the Hebrew (ii. 6, 15, 18; viii. 17, xii. 17-21, &c.). Once more, there is somewhat more parallelism between the fragments of the Gospel according to the Hebrews and this Gospel than is the case with Luke, not to say Mark.