ech.] after [Greek: ho, hu.t.

a.], B, L, [Greek: Xi symbol], K, Vulg., b, f, g'1, ff, l.
By calling Himself 'Son of Man,' Epiphanius says, our Lord asserts His proper manhood and repels Docetism, and, by claiming 'power upon earth,' He declares that earth not to belong to an alien creation.
Reverting to Tertullian, we observe, (1) that the narrative of the draught of fishes, with the fear of Peter, and the promise _in this form_, 'Thou shalt catch men,' ([Greek: Mae phobou apo tou nun anthropous esae zogron]; the other Synoptists have, [Greek: Deute opiso mou, kai poiaeso humas halieis anthropon]), are found only in St.Luke; (2) that the second section of the chapter, the healing of the leper, is placed by the other Synoptists in a different order, by Mark immediately after our Lord's retirement into solitude (= Luke iv.

42-44), and by Matthew after the Sermon on the Mount; the phrase [Greek: eis marturion autois] is common to all three Gospels, but in the text of St.Luke alone is there the variant Ut sit vobis &c.; (3) that, while the remaining sections follow in the same order in all the Synoptics, still there is much to identify the text from which Tertullian is quoting with that of Luke.

Thus, in the account of the case of Levi, the third Evangelist alone has the word [Greek: telonaen] (=publicanum) and [Greek: hugiainontes] (=sani; the other Gospels [Greek: ischontes] =valentes); in the question as to the practice of the disciples of John, he alone has the allusion to prayers ([Greek: deaeseis poiountai]) and the combination 'eat and drink' (the other Gospels, [Greek: ou naesteyousin]): he too has the simple [Greek: epiblaema], for [Greek: epiblaema rhakous agnaphou].

It seems quite incredible that these accumulated coincidences should be merely the result of accident.
But this is only the beginning.