Mk xiv, 1 (Mt xxvi, 2; Lk xxii, 1): Matthew's account is here very different from Mark's. He introduces it with the words, "And it came to pass when he had ended these sayings." This is a formula which Matthew uses five times,[74] and which is found in Matthew alone. Since the construction ἐγένετο followed by a finite verb is found in these five passages alone in Matthew, the formula appears to have stood (once, at least, if not in all five instances) in Q.[75] It also seems to be used by Matthew to mark his transition from one of his sources to the other.[76] The remark which Mark here makes about the approach of the passover, Matthew puts into the mouth of Jesus as a part of the speech which Mark does not have. Luke follows Mark in making the statement a part of his narrative and in omitting the speech which Matthew gives. These facts would seem to indicate that Matthew is here following Q, while Luke follows Mark. Luke's looser statement (omitting the μετὰ δύο ἡμέρας, and substituting his own favorite ἤγγιζεν,[77] and adding his ἡ λεγομένη πάσχα) would seem to go back to his desire not to trouble his Greek reader with too exact details, and yet to supply him with a little information about the Jewish feast. Here again, as in the last instance, it seems especially strange to suggest Matthew as a source of Luke where he shows such an absence of any influence from him. Mk xiv, 12 (Mt xxvi, 17; Lk xxii, 7): Here, says Mr. Smith, Matthew gives the first and second parts of Mark's phrase, Luke the second and third parts. The fact seems to be that Matthew here, with his usual habit of condensing Mark's narrative, omits (what his Jewish readers would know without his stating it) the statement that on the first day of the feast of unleavened bread they "killed the passover." Luke changes this from a particular to a general statement, so (as above) conveying to his Greek reader some information about the custom of the occasion (ἔδει θύεσθαι τὸ πάσχα). Luke here shows the influence of Mark and not of Matthew; since he follows Mark (Mk xiv, 13; Lk xxii, 10) in including eleven words which he copies very closely and which Matthew omits. He also agrees with Mark in the ascription of supernatural knowledge to Jesus upon this occasion, whereas Matthew's narrative does not carry this implication.