In the saying about the distress in Judaea (Mk xiii, 14-20; Mt xxiv, 15-22; Lk xxi, 20-24), Mark's construction of a neuter noun with a masculine participle, a construction according to the sense (βδέλυγμα ... ἑστηκότα), his unusual construction of εἰς τὸν ἀγρὸν meaning "in the field," and his equally strange combination of words ἔσονται γὰρ αἱ ἡμέραι εκεῖναι θλίψις, οἵα οὐ γέγονεν τοιαύτη, are all replaced by Matthew and Luke. Luke omits ὁ ἀναγινώσκων νοείτω, because it is not applicable to his readers. He adds "until the times of the nations are fulfilled," apparently upon Paul's hypothesis that the end could not come till the gospel had first been preached to all the nations (Rom xi, 11, 15, 31). This is Luke's substitute for the explanation which Matthew has copied from Mark, that the Lord has shortened the days for the sake of the Christians. In the speech about the parousia (Mk xiii, 24-27; Mt xxiv, 29-31; Lk xxi, 25-28), Matthew has added εὐθέως. This is Mark's favorite adverb, and its addition by Matthew where it is lacking in Mark is hard to understand. Perhaps, as Bacon says, Matthew the Palestinian wishes to encourage the hope of the speedy coming of Jesus, while Mark the Roman wishes to discourage it; but the reasons for this are not perfectly clear. Schmiedel considers the omission of the εὐθέως in Mark as a sign of his secondary character at this point. In the passage about the time of the parousia (Mk xiii, 30-32; Mt xxiv, 34-36; Lk xxi, 32-33), Luke omits Mark's statement that "the son" does not know the time; because he always avoids any implication of a limitation in the knowledge of Jesus.[46] In the preparation for the Passover (Mk xiv, 12-17; Mt xxvi, 17-20; Lk xxii, 7-14), Luke omits the "my" in the question which Jesus tells the disciples to ask, "Where is my chamber where I shall," etc.; perhaps, as Hawkins[47] suggests, because it may have seemed to him a somewhat harshly expressed claim. In the institution of the Last Supper (Mk xiv, 22-25; Mt xxvi, 26-29; Lk xxii, 15-20), Luke adds (xxii, 19-20) words which seem to be taken from Paul's account in I Cor xi, 25. Westcott and Hort regard them as interpolated from that epistle. Matthew adds, in his vs. 28, as he has added in his account of the purpose of John's baptism, "for the remission of sins." In the account of Jesus in Gethsemane (Mk xiv, 32-42; Mt xxvi, 36-46; Lk xxii, 39-46), Luke's vss. 43-44 are lacking in many manuscripts, and are probably a later addition. Luke and Matthew, probably from the growth of the tradition, and from the wish not to omit anything from this solemn scene, represent Jesus as addressing Judas, but do not agree in the words ascribed to him.