(iii) Next,—all have been struck, I suppose, with S. Mark’s proneness to substitute some expression of his own for what he found in the Gospel of his predecessor S. Matthew: or, when he anticipates something which is afterwards met with in the Gospel of S. Luke, his aptness to deliver it in language entirely independent of the later Evangelist. I allude, for instance; to his substitution of ἐπιβαλὼν ἔκλαιε (xiv. 72) for S. Matthew’s ἔκλαυσε μικρῶς (xxvi. 75);—and of ὁ τέκτων (vi. 3) for ὁ τοῧ τέκτονος υιος (S. Matth. xiii. 55).—The “woman of Canaan” in S. Matthew’s Gospel (γυνὴ Χαναναία, ch. xv. 22), is called “a Greek, a Syrophenician by nation” in S. Mark’s (Ἑλληνὶς, Συροφοίνισσα τῷ γένει, ch. vii. 26).—At the Baptism, instead of the “_opened_” heavens of S. Matthew (ἀνεῷχθησαν, ch. iii. 16) and S. Luke (ἀνεῳχθῆναι, ch. iii. 22), we are presented by S. Mark with the striking image of the heavens “_cleaving_” or “_being rent asunder_” (σχιζομένους,(306) ch. i. 10).—What S. Matthew calls τὰ ὅρια Μαγδαλά (ch. xv. 39), S. Mark designates as τὰ μέρθ Δαλμανουθά (ch. viii. 10.)—In place of S. Matthew’s ζύμη Σαδδουκαίων (ch. xvi. 6), S. Mark has ζύμη Ἡρώδου (ch. viii. 15.)—In describing the visit to Jericho, for the δύο τυφλοί of S. Matthew (ch. xx. 29), S. Mark gives υἱὸς Τιμαίου Βαρτίμαιος ὁ τυφλὸς ... προσαιτῶν (ch. ch. 46.)—For the κλάδους of S. Matth. xxi. 8, S. Mark (ch. xi. 8) has στοιβάδας; and for the other’s πρὶν ἀλέκτορα φωνῆσαι (xxvi. 34), he has πρὶν ἢ δίς (xiv. 30.)—It is so throughout. Accordingly,—(as we have already more than once had occasion to remark,)—whereas the rest say only ἡ μία τῶν σαββάτων, S. Mark says πρώτη σαββάτου (in ver. 9).—Whereas S. Luke (viii. 2) says ἀφ᾽ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,—S. Mark records that from her ἐκβεβλήκει ἑπτὰ δαιμόνια.—Very different is the great ministerial Commission as set down by S. Mark in ver. 15, 16, from what is found in S. Matthew xxviii. 19, 20.—And whereas S. Luke says “_their eyes were holden_ that they should not know Him,” S. Mark says that “He appeared to them _in another form_.” ... Is it credible that any one fabricating a conclusion to S. Mark’s narrative after S. Luke’s Gospel had appeared, would have ventured so to paraphrase S. Luke’s statement? And yet, let the consistent truthfulness of either expression be carefully noted. _Both_ are historically accurate, but they proceed from opposite points of view. Viewed on the heavenly side, (God’s side), the Disciples’ “eyes” (of course) “_were __ holden_:”—viewed on the earthly side, (Man’s side), the risen SAVIOUR (no doubt) “_appeared in another form_.”