περιπάτει; =ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας=, εἶπεν =τῷ παραλ=ελυμένῳ· σοὶ λέγω, =ἔγε=ι=ρ=ε καὶ =ἆρ=ας τὸ κλινίδιόν =σου= πορεύου =εἰς τὸν οἶκόν σου=. Here the evangelists differ each from the other in the words ascribed to Jesus, but when they come to the parenthetic explanation injected into the midst of the sentence, ἵνα δὲ εἰδῆτε, etc., they agree exactly, not only in the wording, but in the awkward placing of the clause. The three accounts agree in the first five lines, except for the presence of γὰρ in Matthew, the insertion of τῷ παραλυτικῷ in Mark, and a slightly different form of the verb ἀφίημι in Luke. In the fourth line Luke also inserts σοι, after which come seven consecutive agreeing words (tho with slight rearrangement in order by Luke). Mark then has a clause of six words which Matthew and Luke omit. The latter agree in substituting περιπάτει for ὕπαγε, and two (different) words from the same root for Mark's κράββατον. Luke has preserved the σοὶ λέγω which Matthew has dropped. Mt xii, 3-4: οὐκ Mk ii, 25-26: οὐδέποτε =ἀνέγνωτε= τί =ἐποίησεν =ἀνέγνωτε= τί =ἐποίησεν Δαυείδ, ὅτε ἐπείνασεν Δαυείδ, ὅτε= χρείαν ἔσχεν καὶ καὶ =ἐπείνασεν αὐτὸς καὶ οἱ μετ' αυτοῦ;= οἱ μετ' αὐτοῦ;= π=ῶς εἰσῆλθεν εἰς τὸν π=ῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ= οἶκον τοῦ θεοῦ= ἐπὶ Ἀβιάθαρ ἀρχιερέως =καὶ τοὺς ἄρτους τῆς =καὶ τοὺς ἄρτους τῆς προθέσεως προθέσεως ἔφαγον=, ὃ =οὐκ ἐξ=ὸν ἦν ἔφαγεν=, οὓς =οὐκ ἔξ=εστιν αὐτῷ =φαγεῖν= οὐδὲ =τοῖς= =φαγεῖν εἰ μὴ μετ' =αὐτ=οῦ, =εἰ μὴ= το=ὺ=ς ἱερε=ῖ=ς=, καὶ ἔδωκεν =το=ῖ=ς ἱερε=ῦσιν μόνοις; καὶ =τοῖς= σὺν =αὐτ=ῷ οὖσιν; Lk vi, 3-4: οὐδὲ τοῦτο =ἀνέγνωτε= ὃ =ἐποίησεν Δαυείδ=, ὁπ=ότε ἐπείνασεν= αὐτὸς =καὶ= =οἱ μετ' αὐτοῦ= ὄντες; =ὡς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ= =καὶ τοὺς ἄρτους τῆς προθέσεως= ἔλαβεν καὶ =ἔφαγεν=, καὶ ἔδωκεν καὶ =τοῖς= μετ' =αὐτ=οῦ, οὓς =οὐκ ἔξ=εστιν =φαγεῖν εἰ μὴ= μόνους =το=ὺ=ς ἱερε=ῖ=ς=;