Mk iii, 7, 8 (Mt iv, 25; Lk vi, 17): "Mark gives in order and by name six districts from which the multitudes came. Matthew mentions all save the last, Tyre and Sidon. Luke omits the first, fourth, and fifth, but does mention the last, Tyre and Sidon." The changes in these lists seem to be more various than Mr. Smith suggests. Matthew adds Decapolis and omits Idumaea.[73] The thing hard to account for in Luke's list is his omission of Galilee, not his inclusion of Tyre and Sidon. These latter regions would interest him especially, with his universalistic tendency; we should hardly have been surprised to find him adding them if he had not found them in Mark. A simple explanation of the changes made by both Matthew and Luke may perhaps be seen in Matthew's Judaistic tendency, which led him to omit Tyre and Sidon, and in Luke's universalistic tendency which made him include them. To make Mr. Smith's argument hold in this case, Luke should certainly have come much closer than he does, to preserving the parts which Matthew rejects, and rejecting the parts which he retains. It appears that Luke has no great knowledge of nor interest in Palestinian geography, but Tyre and Sidon suited his purpose. Mk x, 29 (Mt xix, 29; Lk xviii, 29): Mark here hasἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου. Matthew has ἕνεκα τοῦ ἐμοῦ ὀνόματος, and Luke εἵνεκεν τῆς βασιλείας τοῦ θεοῦ. But Matthew's "my name's sake" is not the same as Mark's "my sake," and seems to bespeak Matthew's later date of writing. Luke's "for the sake of the kingdom of God" has a more primitive sound than the latter part of Mark's phrase. It probably represents the original words of Jesus which Matthew has everywhere changed into the "kingdom of heaven." Since all the passages in Mark where the word εὐαγγέλιον occurs are on independent grounds suspected of being later additions, it seems probable that the reading of Mark which Matthew and Luke had before them here was merely ἕνεκεν ἐμοῦ, that both Matthew and Luke changed this phrase as they would, and that the ἕνεκεν τοῦ εὐαγγελίου of Mark is later than either Matthew or Luke. At all events, it does not seem to be true in this instance that Matthew takes the first part of Mark's phrase and Luke the last.