Par. 2, verse 15: “He taught in their synagogues, being glorified of all,” was common to both Gospels. In Marcion’s, most appropriately, it came after Christ has performed miracles; less judiciously in Luke’s does it come before the performance of miracles. Par. 13: “And the fame of him went out into every place of the country round about.” St. Luke put this after Christ had taught in Nazareth and Capernaum; in Marcion’s Gospel it was before he had been to Nazareth, but immediately after the healing of Simon’s wife’s mother. It ought probably to occupy the place assigned it in Marcion’s text. The fame of Christ spreads. They in Nazareth hear of it, and say, “What we have heard done in Capernaum, do also here.” Par. 15: “Now when the sun was setting, all they that had any sick with divers diseases brought them unto him,” &c., as in St. Luke iv. 40, 41. This Marcion’s Gospel has immediately after the healing of the sick wife of Simon, as though the rumour of the miracle attracted all who had sick relations to bring them to Christ. No doubt the paragraph should rightly stand in connection with this miracle of healing the fevered woman. But there are omissions supposed to have been made purposely by Marcion. In verse 16 of St. Luke’s Gospel, c. iv.: “He came to Nazareth, where he had been brought up,” in the “Gospel of the Lord” ran, “He came to Nazareth” only. But it is not improbable that “where he had been brought up” was a gloss which crept into the text after the addition of the narrative of the early years of Christ had been added to the Canonical Gospel. All the reading from the prophet Esaias, and the exposition of the prophecy (Luke iv. 17‐21) was omitted, there can be small question, by Marcion, because it mutilated against his views touching the prophets as ministers, not of the God of Christ, but of the God of this world. Luke iv. 23: “Do also here in thy country,” changed into, “Do also here.” It is possible that “in thy country” may be a gloss which has crept into a later text of St. Luke’s Gospel, or was inserted by Luke in his second edition. 11. Luke vii. 29‐35 are wanting in Marcion’s Gospel. That verses 29‐32 should have been purposely excluded, it is impossible to suppose, as they favoured Marcion’s tenets. It has been argued that the rest of the verses, 33‐35, were cut out by Marcion because in verse 34 it is said, “The Son of Man is come eating and drinking; and ye say, Behold a gluttonous man and a winebibber.” But the “Gospel of the Lord” contained Luke v. 33: “Why do the disciples of John fast often, and make long prayers, and likewise the disciples of the Pharisees; but thine eat and drink;” and the example of Christ going to the feast prepared by Levi is retained (v. 29).