This is the one narrative section almost universally assigned to Q. But in the first part of the story there is wide divergence. Matthew says the centurion himself came to Jesus. Luke not only says he did not come, but explains why he sent messengers instead of coming himself. Burton alleges that Matthew's omission of the item of the messengers is characteristic of him, with his tendency to condensation. But that the messengers were not in the original story, but were added by Luke (or his source) and not omitted by Matthew, is plain from the fact that the conversation, even in Luke, is based upon the supposition that the centurion had made his request in person. In Luke's vss. 3-6, which contain the account of the sending of the messengers, there are at least five Lucan words ἔντιμος, παραγενόμενοι, σπουδαίως, μακρὰν, ἀπέχοντος). These occur in the portion of the story unparalleled in Matthew. But there are also three such Lucan words in the two following verses, where the story of Luke runs quite closely parallel to that of Matthew (διὸ, ἠξίωσα, τασσόμενος). The changing of a detail, even an important detail, in the narrative part of such a section, especially when contrasted with general faithfulness to the source in that part containing the words of Jesus, would be characteristic of Luke. The humility and faith of the centurion are much enhanced by the change. Yet, as Jülicher remarks, Luke probably did not invent this item of his story; he may have imported it from an oral tradition, following Q in the remainder of the story. Even the presence of the "Lucan" words would not prove the Lucan invention of the sending of the messengers, since these words may have come from Luke's special source for this item and not from himself, tho this latter supposition would tell against the assumption that this special source was an oral one. Of these Lucan words, ἔντιμος is used a second time by Luke (xiv, 8) in a passage not paralleled in Matthew; it is not used by him in Acts. Παραγενόμενοι is used once by Mark, three times by Matthew, eight times by Luke in his Gospel, and twenty times in the Book of Acts. Σπουδαίως is found here only in the Gospels, and not in Acts. Μακράν is used once by Matthew, once by Mark, twice by Luke in his Gospel, and three times in Acts. Ἀπέχοντες (in the intransitive sense) occurs twice in Matthew, once in Mark, three times in Luke's Gospel, and not in Acts. Διὸ occurs once in Mark, once in Matthew, twice in Luke's Gospel, and eight times in Acts. Ἀξιόω is found in Luke only among the Gospels, and twice in Acts. Τάσσω is found in some texts of Matthew in this passage, but has probably been assimilated from Luke. It is found in one other passage in Matthew, in this passage in Luke, not in Mark, and five times in Acts. These facts cannot be said to throw much light on whether Luke is here to be charged with the verses in which these words occur, or whether they may have stood in his source. But