The Gospel according to St. Mark : the Greek text

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THE GOSPEL
ACCORDING TO ST MARK

THE GREEK TEXT

WITH

INTRODUCTION NOTES AND INDICES

BY

HENRY BARCLAY SWETE, D.D., D.Litt., F.B.A.

REGIUS PROFESSOR OF DIVINITY
AND FELLOW OF GONVILLE AND CAIUS COLLEGE, CAMBRIDGE
HON. CANON OF ELY; HON.

(1079

THIRD EDITION

MACMILLAN AND CO., LIMITED
ST. MARTIN’S STREET, LONDON

1012

DEUS QUI NOBIS PER MINISTERIUM BEATI MARCI EVANGELISTAE TUI VERI-
TATEM EVANGELII PATEFIERI VOLUISTI: CONCEDE, QUAESUMUS, UT QUOD AB
ILLIUS ORE DIDICIMUS GRATIA TUA ADIUII OPERARI VALEAMUS, PER IESUM
CHRISTUM DOMINUM NOSTRUM. AMEN.

2.2

δ. 4
2 ὦ

Gf
&

COPYRIGHT.

First Edition, 1898. Second Edition, 1902; reprinted, with slight changes, 1905,
1908. Third Edition, 1909; reprinted, with slight changes, 1913.

+5405 708

~ vis ha)

PREFACE TO THE THIRD EDITION.

THE present edition is little more than a reprint of the second.
A few corrections and additions have been made, chiefly in the
footnotes; the most important of these being the insertion at
p. 404 of the Greek fragment which follows ‘Mark’ xvi. 14 in the
Freer MS. of the Four Gospels.

Of one important source of new knowledge I have been unable
to make as much use as I could have wished. Professor Deissmann

and Dr A. Thumb in Germany, and Professor J. H. Moulton and

Dr G. Milligan in Great Britain, have taught us how much the
papyri and the inscriptions have to contribute to the study of

New Testament Lexicography. Most of their researches have
appeared since the publication of the first edition of this book,

and it would be impossible to avail myself of them without a
serious interference with the plates. I can only refer the reader
to the published papers and books of the above-mentioned
scholars, and in particular to the Lexical Notes contributed by
Dr Moulton and Dr Miiligan to the Hxpositor, and to the work
which, it is understood, will be based upon them.

The conclusions with regard to New Testament Grammar
which have been drawn from the non-literary papyri are not as
yet, in my opinion, established beyond doubt, and I am therefore
content still to rely upon the authority of Winer-Moulton, Winer-
Schmiedel, and Blass. But the subject is one upon which I desire
to keep an open mind, and the time may come when this com-
mentary will call for a more extensive revision in this respect
than I am at present prepared to undertake.

H. B.S.

CAMBRIDGE,
Ff, of St Michael and All Angels, 1909.

PREFACE TO THE SECOND EDITION.

THE years which have gone by since the first issue of this
Commentary have been singularly fruitful in publications bearing
upon the study of the Gospels. In the work of preparing a
second edition for the press these new helps have not been left
out of sight; and from several of them—more particularly from
Dr Chase’s and Dr Salmond’s articles in the third volume of
Dr Hastings’ Dictionary of the Buble, the second volume of
Professor Theodore Zahn’s Einleitung in das Neue Testament,
Sir J. C. Hawkins’ Horae Synopticae, and Mr P. M. Barnard’s
Biblical Teat of Clement of Alexandria—much assistance has
been derived. If my conclusions have not often been modified,
it is not because I have failed to reconsider them in the light of
these and other recent contributions to Biblical knowledge.

I am glad also to acknowledge my debts to the kindness of
reviewers, and of not a few private friends and some unknown
correspondents, who have pointed out errors or deficiencies in
the first edition of my book. These corrections have all, as I
trust, received respectful attention, although in some cases the
plan of the work has refused to lend itself to the proposed changes,
or after full consideration I have found myself unable to accept
them.

In the preface to the first edition I expressed a desire to
discuss more fully at a future time some of the larger questions
raised by the Gospel of St Mark. This purpose has not been
fulfilled. The book has been revised throughout; the critical
apparatus has been enlarged by the use of the fresh evidence
printed in Mr Lake’s Texts from Mount Athos, of which advanced
sheets were sent to me through the kindness of the author; the
foot-notes have been here and there expanded or re-written. But
the pressure of other work and the call of fresh studies have
precluded me from attempting the dissertations which I had
intended to write. My book therefore goes forth under its
original limitations. But I am confident that younger students
will be found to fulfil the task which I am constrained to leave.
The growing interest manifested in all problems connected with
the Gospels, and more especially the earliest of the Gospels,

PREFACE TO THE SECOND EDITION. vii

justifies the expectation that the next generation of New Testa-

_ ment scholars will carry our knowledge more than one step
_ nearer to the fulness and certainty which all must desire to
attain.

ee Non Σ Σσ 0. ἄς gee”

H. B. S.

CAMBRIDGE,
F’, of St Peter, 1902.

PREFACE TO THE FIRST EDITION.

THE earliest of extant commentators on St Mark urges as
his apology for undertaking so serious a task the neglect which
that Evangelist appeared to have suffered at the hands of the
great teachers of the Church. While each of the other Gospels
had received separate treatment, the Gospel according to St Mark,
so far as he could discover, had been passed by, as if it needed no
elucidation or none which could not be gathered from expositions
of St Matthew and St Luke.

If this plea can no longer be used, it is still true that St Mark
has gained far less attention than he deserves. The importance
of his work as an independent history, and the beauty of its
bright and unartificial picture of our Lord’s life in Galilee, are at
length generally recognised; but no monograph has yet appeared
which makes full use of the materials at the disposal of the
expositor.

I cannot claim to have supplied this deficiency in the present

volume, nor has it been my aim to do so. Iam content to offer

help to those who desire to enter upon the serious study of the
Gospels. Such study should begin, as it appears to me, with the
Gospel which I believe to be the earliest of the four and, through-
out a large part ofthe narrative, the nearest to the common
source.

My chief aids have been the concordances of Bruder and

_ Moulton-Geden, the grammatical works of Winer-Moulton, Winer-
_ Schmiedel, Burton, and Blass, and the Greek text, introduction,
and notes of Westcott and Hort. Next to these, I have learnt
_ most from the concordance to the Lxx. compiled by Hatch and
_ Redpath, the text and indices of Niese’s Josephus, and the illus-

trations from the later Greek literature which are to be found

vill PREFACE TO THE FIRST EDITION.

in the pages of Field, Grinfield, Grotius, Kuinoel, Kypke, and —
Wetstein, together with those which Deissmann has collected —
from the papyri. For Aramaic forms I have consulted Kautzsch
and Dalman, and for Jewish thought and customs the well-known —
works of the elder Lightfoot, Schéttgen, Schiirer, Streane, Taylor,
Weber, and Wiinsche. Of ancient expositors Origen, Jerome,
Victor of Antioch, Bede, and Theophylact have supplied valuable
help; among those of recent times I have consulted with ad- —
vantage Schanz and Knabenbauer, Meyer-Weiss and Holtzmann. —
But no effort has been made to collect and tabulate the views of
the commentators upon disputed points; it has been thought
that a mere list of authorities, apart from a detailed statement
of the grounds on which their opinions are based, could render
little assistance to the student and might discourage individual
effort. Nor have I appealed to any expositor, ancient or modern,
until an effort had been made to gain light from a careful
study of the Gospel itself. A prolonged examination of the
text, and a diligent use of the lexical and grammatical helps
to which reference has already been made, will almost invariably
guide the student to a true interpretation of St Mark’s rugged
yet simple sentences. It is chiefly in the attempt to penetrate
the profound sayings of our Lord, which this Evangelist reports |
in their most compact form, that valuable assistance may be
gained from the suggestiveness of Origen and the devout insight
of Bede and Bengel.

The text of Westcott and Hort has been generally followed ;
the few changes which I have permitted myself to make consist
chiefly of the introduction within square brackets of words which
the New Testament in Greek either omits or relegates to the
margin. Even if we regard as proved the contention of Dr
Salmon that “what Westcott and Hort have restored is the text
which had the highest authority at Alexandria in the third.
century "—1.e. that it is “ early Alexandrian,” rather than strictly
“neutral ”—we may still reasonably prefer this text on the whole
to any other as a basis for the interpretation of the Gospels. At
the same time it is desirable that the student should have before
him materials for forming a judgement upon all important variants,
or at least discriminating between the principal types of text,

PREFACE TO THE FIRST EDITION. ix

and explaining to himself the grounds upon which any particular
reading is to be preferred. With the view of enabling him to
‘do this, I have printed above the commentary an apparatus of
various readings, largely derived from the apparatus of Tischen-
dorf’s eighth critical edition, which has been simplified and to
ome extent revised and enriched.

It had been part of my original plan to discuss in additional
“notes and dissertations some of the points raised by this Gospel
which seemed to require fuller investigation. But as the work
ew under my hands, it became apparent that this purpose could
“not be carried into effect without unduly increasing the size of
the volume and at the same time delaying, perhaps for some years,
ie the publication of the text and notes. If pera is given to me,

ἃ hrown into the form of an Introduction a ΒΡΕΘΗΝ of the materials
' which had been collected, and I trust that the present work may
be regarded as complete in itself within the narrower limits which
ircumstances have prescribed.

It would be difficult to overestimate what I owe to the
kindness of friends. While in each case I am responsible for
the final form assumed by the text, apparatus, and notes,

; ‘I desire to acknowledge with sincere gratitude the generous
assistance which has enabled me to make them what they
-are. To the Bishop of Durham I am indebted for permission
to use the WH. text of St Mark as far as I might find it con-
_venient to do so. My colleague, Professor J. ἀν νανα Robinson,

has supplied me with copious notes upon the readings of the
_ Armenian version, and has also frequently verified and corrected
my references to the Sinaitic Syriac and the other Syriac versions.

| Mr F.C. Conybeare has contributed a photograph of the page of
an Armenian Ms. in which the last twelve verses of the Gospel’
“are ascribed to the “ presbyter Ariston.” From Mr F. Ὁ.

Burkitt I have received much valuable help, especially in the
earlier chapters of St Mark, in reference to the readings of the
Old Latin and the treatment of various points connected with
Syriac and Aramaic words. Mr H.S. Cronin has given me access
to his yet unpublished collation of the new fragments of cod. N,
and to the results of a fresh examination of cod. 2°; and through

ἘΞ

x PREFACE TO THE FIRST EDITION.

the kindness of Mr A. M. Knight I have been permitted to use the
proof-sheets of a new edition of Field’s Otiwm Norvicense (pt. 111.)..
Not less important service of another kind has been rendered
by Mr J. H. Srawley, who has revised the proofs and supplied
materials for the index of subject-matter, and by Dr W. E.
Barnes, to whom I owe many corrections which have been embodied
in the sheets or appear in the list of corrigenda. Lastly, it is due
to the workmen and readers of the University Press to acknow-—
ledge their unvarying attention to a work which has necessarily
made large demands upon their patience and skill. ;

Few readers of this book will be more conscious of its short-_
comings than the writer is. The briefest of the Gospels is in
some respects the fullest and the most exacting; the simplest of
the books of the New Testament brings us nearest to the feet of
the Master. The interpreter of St Mark fulfils his office so far
as he assists the student to understand, and in turn to interpret to
others, this primitive picture of the Incarnate Life. To do this
in any high degree demands such a preparation of mind and
spirit as can rarely be attained; to do it im some measure has
been my hope and aim.

Domine Deus...quaecumque:dixi in hoc libro de tuo, agnoscant
et tur; st qua de meo, et Tu ignosce et tut.

H. B.S.

CAMBRIDGE,
1. of the Name of Jusus, 1898.

i.
EL.

CONTENTS.

NTRODUCTION :

Personal History of St Mark Ἶ
History of the Gospel in the Early Church

Place and Time of writing, and Original Language
Vocabulary, Grammar, and Style .

Contents, plan, and sources .

Comparison of St Mark with the other Synoptists
Use of the Old Testament by St Mark

External conditions of the Life of Christ as iii:
by St Mark ;

St Mark’s conception of the Person and Office of our

Authorities for the text
Alternative endings of the Gospel
Commentaries

EXT AND NoTES

InDEX oF THE GREEK WoRDS USED IN THE GOSPEL

Maps or NortTHERN PALESTINE AND THE SEA OF GALILEE

YDEX TO THE INTRODUCTION AND ΝΌΤΕΒ

Faosmine, facing

PAGE

409
425

ΟΧῚ

facing 408

MSpkon aNaAaBOon Are μετὰ CeayTOY ECTIN γὰρ MOI

EYYPHCTOC εἰς AIAKONIAN.
Actrazetal ὑμᾶς .. M&pxoc ὁ yidc μου.

Mépkoc μέν, EPMHNEYTHC Πέτρου TENOMENOC,

Oca EMNHMONEYCEN ἀκριβῶς ἔγρόψεν.

at AY
ABN
hed

tay

1

PERSONAL HISTORY OF ST ΜΑΒΚ'.

1. The Roman praenomen Marcus was in common use among
; Greek-speaking peoples from the Augustan age onwards. The
‘inscriptions offer abundant examples from every part of the
: Empire, and from every rank in society.

eee

The following are examples of the widespread use of the Greek
name. Attica: CIG 191 γραμματεὺς βουλῆς καὶ δήμου M. Eixapridov
᾿Αζηνιεύς. 192 Σφήττιοι... Ἐπίγονος Μάρκου, Ἱπποκράτης Μάρκου.
254 Μ. ᾿Αναφλύστιος. Lydia: 3162 Μ. ταμίας. 3440 Μηίονες Μ. καὶ
Νεῖκος. Mysia: 3664 Μ. Ῥούφου μύστης. Nubia: 5109 Μ. στρατι-
ὥὦτης. Cyrene: 5218 Μ. Μάρκου. Sicily: 5644 Μαάρκου υἱὸς Madp-
κελλος. Italy: 6155 Μάαρκος Κοσσούτιος Μαάρκου ἀπελεύθερος. The
last two inscriptions justify the accentuation Μᾶρκος, which has
been adopted in this edition after Blass: see his comm. on Acts
xii. 25, and his Gramm. d. NTlichen Griechisch, § 4. 2.

~ eS ee eee. ἡ.

_ In all these instances the name stands by itself in accordance
‘with Greek practice. The same is true of its later Christian use ;
‘thus we have a Marcus who was the first Gentile Bishop of
Jerusalem (Aelia), a Marcus who was a Valentinian leader con-
‘temporary with Irenaeus, and another who was eighth Bishop of
‘Alexandria; even at Rome the praenomen occurs as a single
"name in the case of Pope Marcus (+ 336). Christian inscriptions
‘of the fourth century collected by Prof. Ramsay in the neigh-
bourhood of Laodiceia combusta supply several examples of the
‘same kind.

1 The first two sections of thisIntro- _ from articles published in the Expositor
duction have been reproduced in part (Υ. vi. pp. 80ff., 268 ff.).

ΧΙΥ PERSONAL HISTORY OF ST MARK.
Mitth. d. k. d. arch. Instituts (Athen. Abth.) 1888, p. 233 ff:

~ / , Ν
55 τῷ ποθεινοτάτῳ μου vid Μάρκῳ πρεσβυτέρῳ. 56 Μάρκῳ καὶ

Παύλῳ 61 Μάρκῳ διακόνῳ.

In the N.T. the name occurs eight times (Acts xil. 12, 25, Xv. |
37, 39, Col. iv. 10, Philem. 24, 2 Tim. iv. 11, 1 Pet. v.13). In the ©
Acts it is the surname of a Jew of Jerusalem whose name was —

John (xii. 12 ᾿Ιωάνου τοῦ ἐπικαλουμένου Μάρκου, 25 Ἰωάνην τὸν
ἐπικληθέντα Μᾶρκον, xv. 37 Ἰωάνην τὸν καλούμενον [ἐπικ. S°CD
min™""| Μᾶρκον, 39 τὸν Μᾶρκον) : the Epistles use Μᾶρκος by
itself and without the article, as if it were the only or at least
the familiar name by which the person to whom they refer was
known}.

The N. T. bears witness to the readiness of the Palestinian Jew
to adopt or accept a secondary name, whether of Aramaic or
foreign origin? Latin names were frequently used in this way,

whether epithets such as Justus (Acts 1. 23), Niger (vb. xiii. 1),

Secundus, xx. 4, cognomina like Paulus, Lucanus, Silvanus, or
praenomina, of which Caius (‘dios Acts xix. 29, Rom. xvi. 23,
1 Cor. i. 14, 3 Jo. 1) and Lucius (Acts xii. 1) are examples.
Marcus is an exact parallel to Caius and Lucius, except that in

ΕΞ ΞΕ
‘ eet

the Acts, where St Mark appears in Jewish surroundings, his —

Jewish name precedes, and the Roman praenomen which he had
assumed occupies the place of the cognomen.

For other examples of the use of Marcus as a secondary name see
Dittenberger wscr. Att. aet. Rom. 1137 Λεύκιος ὁ καὶ M., Mapa-
θώνιος παρατρίβης, 1142 “AXuos ὁ καὶ M. Χολλείδης ἔφηβος (time of
L, Verus and Commodus); Ramsay ap. op. cit. 92 Αὐρ. Μάρκῳ.

2. ‘The mother of John Mark wasa Mary who was a member of —
the Church at Jerusalem (Acts xii. 12). She was clearly a woman —

of some means and a conspicuous person in the Christian com-
munity. Her house (τὴν οἰκίαν Μαρίας)" is approached by a porch

(πυλών): a slave girl (παιδίσκη), probably the portress (ἡ θυρω-
pos, Jo. xviil. 16, 17), opens the door; there is an upper room or —

1 It seems to have been rarely borne same fact see Deissmann, Bibl. Studia
by Jews; cf. Chase, in Hastings ἢ. B. (E. T.), p. 314.
111.) Ὁ. 245. 3 See foot-notes to Mc. xiv. 14, 52.

2 On the witness of Josephus to the

PERSONAL HISTORY OF ST MARK. XV

uestchamber large enough to receive a concourse of the brethren
ἦσαν ἱκανοὶ συνηθροισμένοι). It is to Mary’s house that Peter
jaturally turns his steps, when released from prison; he is con-
tent to leave in the hands of the party who are assembled there
the duty of communicating the tidings of his escape to the rest of
he Church (Ἰακώβῳ καὶ τοῖς ἀδελφοῖς). John is not mentioned
n this narrative, except for the purpose of distinguishing his
mother Mary from others of the same name; but it is reasonable
Ὁ suppose that he was present, and that he was already a believer,
nd intimate with St Peter and the heads of the Church at
Jerusalem.

Conjecture has connected the name of John Mark with certain
incidents in the Gospel history. In the Dialogue of Adamantius
de recta fide (Lommatzsch, xvi. 259) we read : Μᾶρκος οὖν καὶ
Λουκᾶς ἐκ τῶν ἑβδομήκοντα καὶ δυοῖν ὄντες Παύλῳ τῷ ἀποστόλῳ
εὐηγγελίσαντο. Epiphanius (haer. 21. 6) adds : els ἐτύγχανεν, ἐκ
τῶν “ἑβδομήκοντα δύο τῶν διασκορπισθέντων ἐπὶ τῷ ῥήματι ᾧ εἶπεν
ὁ κύριος Ἐὰν py τις μου φάγῃ τὴν σάρκα κτλ. The statement is
_ probably as baseless as many others which are due to that writer ;
' it may be that the reference to Jo. vi. 66 has arisen from what
is said of John Mark in Acts xiii. 13, xv. 38. That he was the
νεανίσκος of Me, xiv. 51 f. is not unlikely: see note ad loc. Bede’s
supposition that he was a Priest or Levite, which is probably
borrowed from the comm. of Ps.Jerome, or from the preface
to Mark in mss. of the Vulgate (cf. Wordsworth-White, p- 171
_ “Marcus evangelista...sacerdotium in Israhel agens, secundum
carnem levita”), rests ultimately upon Mark’s connexion with the
Levite Barnabas.

_ John was at Jerusalem during the famine of 45-6, when
arnabas and Saul visited the city for the purpose of conveying
᾿ ᾿.ι6 Church the alms of the brethren at Antioch; and on their
eturn they took him back with them to Syria (hata xii, 25). He
nay have attracted them as the son of a leading member of the
hurch at Jerusalem, and possibly also by services rendered
uring the distribution of the relief fund which revealed in him a
apacity for systematic work. If we assume his identity with the
lark of St Paul’s Epistles, there was doubtless another reason.
arnabas was still leader of the Christian body at Antioch; he

Pr

1 On the interesting traditions con- in this commentary on Me. xiv. 13ff.,
’ ed with the house of John Mark see 51.
thn, Hinleitung ii. 212 f., and the note

ΧΥΪ PERSONAL HISTORY OF ST MARK.

had been sent there by the mother Church (Acts xi. 22), and
Saul’s position in the Antiochian brotherhood was as yet
evidently subordinate (ἰδ. 25, 30, ΧΙ]. 25, xiii 1 ἢ). It was for
Barnabas to seek fresh associates in the work, and John was a
near relative of Barnabas (Col. iv. το ὁ ἀνεψιὸς BapyvdBa").
Whether the father of John had been uncle to Joseph of Cyprus
(Acts iv. 36), or the mother his aunt, is unknown; but the re-
lationship accounts for the persistent favour which Barnabas
extended to Mark.

Mark’s association with the Antiochian leaders was doubtless for
the purpose of rendering assistance to them in their growing work.
As Saul had been brought from Tarsus (Acts xi. 25 f.), so Mark
was now taken from Jerusalem; the same verb συνπαραλαβεῖν 1s ©
used again in xv. 37, 38, and seems distinctly to indicate the |
position which Mark was called to fill—that of a coopted colleague ©
of inferior rank (cf. Gal. 11. 1 ἀνέβην... μετὰ Βαρνάβα ocvvrrapada-
βὼν καὶ Τίτον). It was natural that when the Holy Spirit {
designated Barnabas and Saul for a new field of work, Mark |
should accompany them. The general character of his duties is —
now expressly stated ; it was personal service, not evangelistic, to
which he was called (εἶχον δὲ καὶ Ἰωάνην ὑπηρέτην). Blass de- |
fines this service too strictly when he comments “ velut ad bap- 7
tizandum‘”; Mark may have been required to baptize converts ~
(cf. Acts x. 48, 1 Cor. i. 14), but his work would include all those ~
minor details which could safely be delegated to a younger man, ©
such as arrangements for travel, the provision of food and lodging, ©
conveying messages, negotiating interviews, and the like. |

An examination of the passages where ὑπηρέτης is used in Bib- ©
lical Greek will shew that the word covers a wide range of offices: —
cf. e.g. Prov. xiv. 35 δεκτὸς βασιλεῖ ὗ. νοήμων (a courtier ; similarly

Sap. vi. 4, Dan. iii. 46); Mt. v. 25 μήποτέ σε παραδῷ ὃ κριτὴς τῷ

ὑπηρέτῃ (the officer of a court); Mc. xiv. 54 συνκαθήμενος μετὰ τῶν

ὑπηρετῶν (temple police); Le. i. 2 ὑπηρέται γενόμενοι τοῦ λόγου, Acts ἑ

1 On ἀνεψιός see Bp Lightfoot ad loc. was an extra hand, taken by Barnabas

2 Cf. Ramsay, St Paul the Traveller, and Saul on their own responsibility.”
p- 71: “‘he was not essential to the 3 Acts xiii. 5. For ὑπηρέτην D reads
expedition ; he had not been selected by ὑπηρετοῦντι αὐτοῖς : Εἰ substitutes ἔχοντες
the Spirit; he had not been formally μεθ᾽ éavrov xat’I. εἰς διακονίαν.
delegated by the Church of Antioch; he 4 Acta App., p. 146.

4 Qeeren Ῥ

PERSONAL HISTORY OF ST MARK. xvii

χχνί. 16 ὑπηρέτην καὶ μάρτυρα (a person employed in the service of
_ the Gospel); Le. iv. 20 ἀποδοὺς τῷ ὑπηρέτῃ (the synagogue minister
or }15)*, Official service, not of a menial kind, is the prevalent
_ idea of the word which distinguishes it from δοῦλος on the one
hand, and to some extent from διάκονος on the other: see Trench,
syn. 9. Θεράπων is similarly used in reference to Joshua (Exod.
_ ~Xxxili. 11, LXX.).

For such forms of ministry John possessed perhaps a natural
‘aptitude (2 Tim. iv. 11 εὔχρηστος εἰς διακονίαν), and his assistance
yould be invaluable to the two Apostles, whose time was fully
ecupied with the spiritual work of their mission. But it was
rendered only for a short time. At Perga in Pamphylia he left
his colleagues, and returned to Jerusalem (Acts xiii, 13 ἀποχω-
ἥσας ἀπ’ αὐτῶν ὑπέστρεψεν εἰς ᾿Ιεροσόλυμα). If St Luke
ecords the fact in words which are nearly colourless, the censure
thich he represents St Paul as having subsequently passed upon
lark’s conduct at this juncture is severe and almost passionate
tv. 38 ἠξίου Tov ἀποστάντα ἀπ᾽ αὐτῶν ἀπὸ ἸΙαμφυλίας καὶ μὴ
ελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ συνπαραλαμβάνειν τοῦτον).
Jevertheless, as Professor Ramsay has pointed out?, there is some-
hing to be said on Mark’s behalf. He was not sent to the work
y the Spirit or by the Church, as Barnabas and Saul had been.
the sphere of the mission, moreover, had not been revealed at the
rs ; and when the Apostles determined to leave the seacoast and
irike across the Taurus into the interior, he may have considered
amself free to abandon the undertaking. He had left Jerusalem
r work at Antioch, and had not engaged himself to face the
gers of a campaign in central Asia Minor (2 Cor. xi. 26); and
5 may have felt that duty to his mother and his home required
{him to break off at this point from so perilous a development of
the mission.

| To Barnabas, at any rate, Mark’s withdrawal did not appear in
6 light of a desertion, nor was St Paul unwilling to be associated
th him again in the work at Antioch; for from Acts xv. 37 it
t Dr Chase (in Hastings, D. B. iii. p. John, the synagogue minister.”

5f.) suggests that the word may be 2 The Church in the Roman Empire,

ἃ in this sense of John Mark, trans- Ῥ. 61; St Paul the Traveller, p. go.
ing, ‘‘and they had with them also

ἔ 8. M.” ; ὄ

XVlll PERSONAL HISTORY OF ST MARK.

would seem that he was with the Apostles there till the eve of the
second missionary journey. St Paul, however, declined to accept
the cousin of Barnabas as a companion in another voyage to Asia
Minor, and Mark consequently set out with Barnabas alone.
Whilst Paul went by land through the Cilician Gates, Barnabas
sailed with Mark to Cyprus. In the first soreness of the separa-
tion each turned to the home of his family. Barnabas was
Κύπριος τῷ γένει, for Levite though he was, he belonged to a
Hellenistic family which had settled in the island (Acts iv. 36),
and Mark was also probably a Cypriot Jew on one side. Un- 7
fortunately the author of the Acts leaves the two men at this”
point, and there is no early or even moderately trustworthy |
tradition to carry on the thread of Mark’s story. The Acts of)
Barnabas (περίοδοι BapydBa), a work ascribed to St Mark, but?
of the fourth, or, in its present form, the fifth century, represents
the Apostle as suffering martyrdom in Cyprus, and adds that after®
his death Mark set sail for Egypt, and evangelised Alexandria. |
The book as a whole is quite unworthy of credit, but it is not

improbable that Mark proceeded from Cyprus to Egypt, whether),
in company with Barnabas or after his death.

Barnabas was still alive and at work when St Paul wrote 1 Cor.

ix. 5 (ἢ μόνος ἐγὼ καὶ BapvaBas οὐκ ἔχομεν ἐξουσίαν μὴ ἐργάζεσθαι ;),)

1.6. In A.D. 57, or according to Harnack 52-3. In the Clementine

Homilies Barnabas is represented as doing evangelistic work in}
Egypt (i. 9 &e.). McGiffert conjectures, but without probability

that B. was the author of 1 Peter, which with Ramsay he places

in the reign of Domitian (Hist. of Christianity im the Apostolic age,))

Ῥ. 597 ff). | |

A widespread series of traditions connects St Mark with the)

foundation of the Alexandrian Church%. According to Eusebius,

whose statement is possibly based on Julius Africanus or an)

older authority, his first successor in the care of that Church)

was appointed in Nero’s eighth year, ie. A.D. 61-2. If the date

1 On Jewish settlements in Cyprus andrian Fathers, Clement and Origer
see Schiirer τι. ii. pp. 222, 232 (ΕἸ. T.), make no reference to any sojourn or
or ed. 3 (1898) iii. p. 27 n.; and cf. work of Mark in that city.”
Acts xi. 19, 20, xxi. 16. 3 Cf. Lipsius, Die Apocryphen Aposte

Against this must be placed the fact geschichten, ii. 2, p. 323; Harnack
to which Chase (Hastings, D. B. ii. 248) | Chronologie, p. 123 f.
calls attention, that ‘‘the great Alex-

hal ‘PERSONAL HISTORY OF ST MARK. ΧΙΧ
| 3 approximately correct, it may be that of the departure of
) Mark from Alexandria after the completion of his mission there.
Such a hypothesis helps to account for part at least of the long
Jinterval between Mark’s separation from St Paul and his reappear-
nee in St Paul’s company at Rome.

| _ The following are the chief early authorities: Eus. H.Z. ii. 16
φασὶν ἐπὶ τῆς Αἰγύπτου στειλάμενον τὸ εὐαγγέλιον ὃ δὴ καὶ συνε-
᾿ γράψατο κηρύξαι, ἐκκλησίας τε πρῶτον ἐπ᾽ αὐτῆς ᾿Αλεξανδρείας συστή-
_ σασθαι. [7ὖ. 24 Νέρωνος δὲ ὄγδοον ἄγοντος τῆς βασιλείας ἔτος πρῶτος
| peta Μᾶρκον τὸν εὐαγγελιστὴν τῆς ἐν ᾿Αλεξανδρείᾳ παροικίας ᾿Αννιανὸς
τὴν λειτουργίαν διαδέχεται. Cf. Hieron. de υὖνγ. ill. 8 “adsumpto
_ itaque evangelio quod ipse confecerat’ perrexit Aegyptum...mor-
_ tuus est autem octavo Neronis anno et sepultus Alexandriae
succedente sibi Anniano.” Const. Ap. vii. 46 τῆς δὲ ᾿Αλεξανδρέων
᾿Αννιανὸς πρῶτος ὑπὸ Μάρκου τοῦ εὐαγγελιστοῦ κεχειροτόνητα. Epiph.
| haer. li. 6 ὃ Μᾶρκος... γράψας τὸ εὐαγγέλιον ἀποστέλλεται ὑπὸ τοῦ
᾿ς ἁγίου Πέτρου εἰς τὴν τῶν Αἰγυπτίων χώραν. Cf. Mart. Rom. (Apr. 25)
_ “Alexandriae natalis Ὁ. Marci evangelistae...Alexandriae 8. Aniani
_ episcopi qui b. Marci discipulus eiusque in episcopatu successor...
_ quievit in Domino.”

| We have assumed the identity of John Mark of the Acts with
Mark of the Pauline Epistles. It is placed beyond reasonable
doubt by Col. iv. 10, where St Paul refers in one sentence to the
irelationship which existed between Mark and Barnabas, and the
Bhesitation which the Colossians would naturally feel as to receiving

ΝΕ Ξ ᾿

fjtne man who had forsaken the Apostles on occasion of their first

isit to Asia Minor (Μᾶρκος ὁ ἀνεψιὸς Βαρνάβα, περὶ οὗ ἐλάβετε
yrodds Edv ἔλθῃ πρὸς ὑμᾶς, δέξασθε αὐτόν). Mark, it appears,

ad thought of visiting the Churches of the Lycus valley some
Wtime before the writing of the Colossian letter, perhaps when he
| as on the point of leaving Cyprus; and St Paul had on that
i ecasion sent orders to Colossae that he was to be received.
Ι ere is nothing to shew that the visit took place; if our
typothesis is correct, it was abandoned for the mission to Egypt.
16 latter was now at an end, and Mark had proceeded to Rome.

An inference from the ambiguous from the imperial city.” But it is
rase of Kusebius. Bishop J. Words- explained as easily by the constant
rth (Ministry of Grace, p. 603f.) sug- communication between the two cities.
sts t ‘the close connection of 2 See Lightfoot ad loc.; for δέξασθε
andria with Rome” was ‘“‘due pro- comp. Me. vi. 10, ix. 37, and Didache
bly at first to the mission of St Mark « 11.

52

xx PERSONAL HISTORY OF ST MARK.

There, perhaps to his surprise, he found St Paul a prisoner. A.
complete reconciliation took place, and the ὑπηρέτης of the first
missionary journey became the συνεργός of the Roman imprison-
ment (Col. iv. 11, Philem. 24). The fact is the more remarkable,
because of all the Jewish Christians in Rome at this time only
three were loyal to St Paul, Aristarchus, Jesus Justus, and Mark;
his other colleagues, Epaphras, Demas, Luke, were Gentiles. The
Apostle’s grief was alleviated by the ministry of his Jewish
friends (ἀγενήθησάν μοι παρηγορία), and especially no doubt by
the revival of his old association with Mark. After this Mark
seems to have returned to the Kast, for in 2 Tim. iv. 11, Timothy,
who is apparently at Ephesus (cf. v. 19), is directed to “ pick up
Mark” on his way to Rome (Μᾶρκον ἀναλαβὼν ἄγε μετὰ σεαυτοῦ).
The reason which is given assigns to Mark his precise place in they
history of the Apostolic age; he was εὔχρηστος eis διακονίαν
Not endowed with gifts of leadership, neither prophet nor teacher, §
he knew how to be invaluable to those who filled the first rank in
the service of the Church, and proved himself a true servus servo-
rum Der.
Mark’s early history had connected him with St Peter, and
it is therefore no surprise to find him described by St Pete
(1 Pet. v. 13) as his ‘son®.” The Apostle who had been most
prominent in the beginnings of the Church of Jerusalem must have
known Mary and her son John from the time of their baptism,
and may have been the instrument of their conversion. Yet
ὁ vids pov does not involve spiritual relationship of this kind
which is more naturally expressed, as in the Pauline Epistles, by
τέκνον (cf, 1 Cor. iv. 17, Phil. ii, 22, Philem. 10, τ Tim. i. 2, 18
2 Tim. i, 2, 11, 1, Tit.i. 4). Rather it is the affectionate designation

1 Lightfoot, Biblical Essays, p. 407.

2 The Petrine authorship of 1 Peter
may be assumed, notwithstanding the
recent attempt of Professor McGiffert to
assign that epistle to Barnabas (History
of Christianity in the Apostolic Age,

likely that any one else would do i
save Paul himself” ; the epithet is surelj
at least as appropriate on the lips of 8
Peter. As to the ‘ Paulinism’ of 1 Pete
see Hort, Romans and Ephesians, p. 16

“St Peter makes them [the thoughts

p. 598 ff.). It is difficult to follow him
when he writes (p. 599f.): “ἐμεῦ Bar-
nabas should speak of him (Mark) as
his son was very natural, but it is not

: Ww

rived from St Paul] fully his own by the
form into which he casts them, a form
for the most part unlike what we find in
any epistle of St Paul.”

PERSONAL HISTORY OF ST MARK. xxi

] of a former pupil, who as a young disciple must often have sat

at his feet to be catechised and taught the way of the Lord,

I and who had come to look upon his mother’s old friend and

4 eacher as a second father, and to render to him the offices of filial
piety.

| But the Mark of 1 Peter is not merely described as St Peter’s

ἢ son ; he is represented as being with that Apostle at Rome’.

᾿ The words are: ἀσπάζεται ὑμᾶς ἡ ἐν Βαβυλῶνι συνεκλεκτὴ καὶ
Υ Μᾶρκος ὁ υἱός pov. ‘Babylon’ has been identified with (1) the
| city on the Euphrates, (2) a fortress in Egypt now Old Cairo’,
(3) Rome. The evidence in favour of the last is summarised by
Lightfoot, Clement, ii. p. 492, Salmon, Introduction to the N.T.",
| p. 439ff, and Hort, First Epistle of St Peter, p. 5 f.; the first and
_ __ second identifications are without ancient authority, and beset with

difficulties. Blass (Philology of the Gospels, p. 27 ff.) regards

St Peter as having proceeded to Babylon from Antioch (Gal.
_ ii. 11) shortly after a.pv. 46. But apart from Strabo’s statement
_ that Babylon was at this time a desert, which Blass seeks to
| minimise, the facts which Josephus (ant. xviii. 9 sqq.) relates as
ἢ to the condition of the Jews in Babylonia render this hypothesis
| highly improbable.

| According to the constant and probably true tradition which
| Binge St Peter to Rome, that Apostle suffered martyrdom there
Hin the time of Nero and at the same time as St Paul (Diony-
| ‘sius of Corinth ap. Eus. ii. 25 ἐμαρτύρησαν κατὰ τὸν αὐτὸν
χρόνον). “The expression (as Lightfoot urges, Clement, ii. p. 499)
ἢ must not be too rigorously pressed, even if the testimony of a
᾿ orinthian could be accepted as regards the belief in Rome,” or,
we may add, the testimony of a bishop who lived in the latter
}} eet of the second century as regards matters of fact which belong
Ὁ the history of the first. Lightfoot himself placed the martyrdom
of St Peter in A.D. 64, and that of St Paul in A.D. 67; but if the
wo martyrdoms may be dissociated, it is open to consideration
Bete St Paul’s was not the earlier.

Harnack’*, who holds that the two Apostles suffered together i in
A.D. 64, refers to Clem. 1 Cor. 6 τούτοις τοῖς ἀνδράσιν (sc. Πέτρῳ καὶ

ΟἽ Cf. Jerome de virr. ill. 8 ‘‘meminit Churton),ii.p.353ff.; πᾶ οἵ, A. J. Butler,
huius Marci et Petrus in prima epistula, Ancient Coptic Churches, i, p. 155 ff.

ub nomine Babylonis figuraliter Romam 3 Chronologie, p. 708 ff. ; cf. C. H. Tur-
sig nificans.” ner, Chronology of the N. T. (in Hastings,
See Pearson’s Minor Th. Works (ed. Dictionary of the Bible), That the

ἢ

Xxil PERSONAL HISTORY OF ST MARK.

Παύλῳ).. συνηθροίσθη πολὺ πλῆθος ἐκλεκτῶν οἵτινες πολλαῖς αἰκίαις
καὶ βασάνοις... ὑπόδειγμα κάλλιστον ἐγένοντο. But the words of
Clement do not necessarily imply that the Apostles and the πολὺ
πλῆθος suffered at the same time, or that the martyrdom of the
Apostles took place at the first outbreak of the persecution. Nor
does the fact that St Peter was believed to have been buried in
the Vatican amount to a proof that he was among the first
sufferers. Early as the tradition is (cf. Eus. HZ. ii. 25), it may
rest upon inference only.

An examination of 1 Peter supplies more than one reason for
believing the Epistle to have been written subsequently to St
Paul’s death. (1) It is addressed to the Christian communities
of Pontus, Galatia, Cappadocia, Asia, and Bithynia, some of which
were distinctly Pauline Churches and had received letters from
St Paul during his imprisonment. It was transmitted to them by
the hands of Silvanus, a well-known colleague of St Paul. It con-
tains reminiscences of two of St Paul’s writings, the Epistle to the
Romans and the Epistle to the Ephesians’. The conclusion can
scarcely be avoided that at the time when it was written St Paul
had finished his course. The care of the Churches had fallen on
St Peter; the two oldest associates of St Paul had transferred
their services to the surviving Apostle; both had originally been
members of the Church of Jerusalem, and, when the attraction of
the stronger personality had been withdrawn, both had returned
to their early leader. St Peter on his part is careful to shew
by the character of his letter and by his selection of colleagues
that he has no other end than to take up and carry on the work of
St Paul. (2) Further, it has been pointed out by Professor
Ramsay that 1 Peter contemplates a state of things in Asia Minor
which did not exist before A.D. 64, and was hardly realised before
the middle of the eighth decade of the century. Reasons have
been advanced for hesitating to push the year of St Peter’s death
so far forwards as 75, or beyond 70*; but even 68, the last year

martyrdom of St Peter took place in ρ. 168; Salmon, Jntr. to the N. T.’, Ὁ.
A.D. 64 is also maintained by Chase 442ff.
(Hastings, D. B. iii. 777f.); cf. Zahn, 2 The Church and the Empire, p.
Einleitung, ii. p. το. 4701. Cf. Exp. rv. viii. 285 ff.
1 Sanday and Headlam, Romans, p. 8 Dr Sanday in the Expositor, tv. vii.
Ixxiv. ff.; Hort, Romans and Ephesians, Ῥ. 41rf. .

PERSONAL HISTORY OF ST MARK. XXlil

’ Nero’s reign, will leave time for a considerable interval during

yhich Mark may have ministered to St Peter at Rome.

_ Of the services rendered by Mark to Barnabas or to St Paul
the tradition of the Church preserves but the faintest traces; in
post-canonical Christian writings his name is persistently associ-
‘ated with St Peter.

An exception occurs in Const. Ap. ii. 57 τὰ εὐαγγέλια ἅ...οἱ
συνεργοὶ Παύλου παρειληφότες κατέλειψαν ὗ ὑμῖν Λουκᾶς καὶ Μᾶρκος, and
another in Hipp. λαόν. vii. 30 τούτους [se. τοὺς λόγους] οὔτε ἸΤαῦλος
ὁ ἀπόστολος οὔτε Μᾶρκος.. ἀνήγγειλαν. But the former writer has
perhaps been influenced by the order of the Gospels with which he
was familiar ; and the latter seems in this passage to have strangely
confused St Mark with St Luke (see Duncker’s note ad loc.).

_ 3. One of the oldest and most trustworthy of Christian
‘ti aditions represents Mark as St Peter’s interpreter, and as the
8 μος ὴ a collection of memoirs which gave the substance of

The chief authorities are as follows : (1) Asiatic and Western.
Papias ap. Eus. H.£. iii. 39 Kal ποῦθ᾽ ὁ πρεσβύτερος ἐλεγε" “Μᾶρκος
μέν, ἑρμηνευτὴς Πέτρου γενόμενος, ὅσα ἐμνημόνευσεν ἀκριβῶς ἔγραψεν,
ov μέντοι τάξει, τὰ ὑπὸ τοῦ χριστοῦ ἢ λεχθέντα ἢ ἢ πραχθέντα. οὔτε γὰρ
ἤκουσε τοῦ κυρίου οὔτε ,παρηκολούθησεν αὐτῷ: ὕστερον δέ, ὡς ἔφην,
Πέτρῳ, ὃς πρὸς τὰς χρείας ἐποιεῖτο τὰς διδασκαλίας, ἀλλ᾽ οὐχ ὥσπερ
σύνταξιν τῶν κυριακῶν ποιούμενος λόγων. ὥστε οὐδὲν 7) ἥμαρτε Μᾶρκος,
οὕτως ἔνια ι γράψας ὡς ἀπεμνημόνευσεν" ἑνὸς γὰρ ἐποιήσατο πρόνοιαν, τοῦ
μηδὲν ὧ ὧν ἤκουσε παραλιπεῖν ἢ ἢ ψεύσασθαί τι ἐν αὐτοῖς. Iren. iii. 1.1
μετὰ δὲ τὴν τούτων [se. τοῦ Πέτρου. καὶ τοῦ Παύλου] ἔξοδον Μᾶρκος; ὃ
μαθητὴς καὶ ἑρμηνευτὴς Πέτρου, καὶ αὐτὸς τὰ ὑπὸ Πέτρου κηρυσσόμενα
ἐγγράφως ἡμῖν παραδέδωκε. Ib. το. 6 “ Marcus interpres et sectator
Petri initium evangelicae conscriptionis fecit sic.” Fragm. Murat.
ad imt. “|{Marcus...(?) alijquibus tamen interfuit et ita posuit?,”
Tertullian adv. Marc. iv. 5 “‘licet et Marcus quod edidit Petri
affirmetur, cuius interpres Marcus.” (2). Alexandrian, Clement,
hypotyp. ap. Kus. H.H#. vi. 14 τὸ δὲ κατὰ Μᾶρκον ταύτην ἐσχηκέ-
ναι τὴν οἰκονομίαν" τοῦ Πέτρου δημοσίᾳ ἐν Ῥώμῃ κηρύξαντος τὸν
λόγον καὶ πνεύματι τὸ εὐαγγέλιον ἐξειπόντος τοὺς παρόντας πολλοὺς
ὄντας παρακαλέσαι τὸν Μᾶρκον ὡς ἂν ᾿ἀκολουθήσαντα αὐτῷ πόρρωθεν καὶ
μεμνημένον τῶν λεχθέντων ἀναγράψαι τὰ εἰρημένα, ποιήσαντα δὲ τὸ
εὐαγγέλιον μεταδοῦναι τοῖς δεομένοις αὐτοῦ. ὅπερ ἐπιγνόντα τὸν Πέτρον
προτρεπτικῶς μήτε κωλῦσαι μήτε προτρέψασθαι. (Cf. Eus. ii, 15 γνόντα

1 For the interpretation of this pas- chen Kanons, i. Ὁ. 871 ff.; Link, in
Bage see Westcott, Canon of the N.T.8, Studien u. Kritiken, 1896, 3.
Ρ. 74 zs Lightfoot, Supernatural Reli- 2 Comp. Lightfoot, S. R.} p. 205 ff. 5
gion, Ὁ. 163 ff.; ‘Zahn, Gesch, ἃ. NTli- Zahn, op. cit., ii. p. 14 ff.

ΧΧΙΥ͂ PERSONAL HISTORY OF ST MARK.

δὲ τὸ πραχθέν φασι τὸν ἀπόστολον, ἀποκαλύψαντος αὐτῷ τοῦ πνεύματος,
ἡσθῆναι τῇ τῶν ἀνδρῶν προθυμίᾳ, κυρῶσαί τε τὴν γραφὴν εἰς ἔντευξιν
ταῖς ἐκκλησίαις: Κλήμης ἐν ἕκτῳ τῶν ὑποτυπώσεων παρατέθειται τὴν
ἱστορίαν.) Adumbr. in 1 Petr. v. 13: “Marcus Petri sectator
palam praedicante Petro evangelium Romae coram quibusdam
Caesareanis equitibus et multa Christi testimonia proferente,
petitus ab eis ut possent quae dicebantur memoriae commendare,
scripsit ex his quae Petro dicta sunt evangelium quod secundum
Marcum vocitatur.” Origen ap. Eus. vi. 25 δεύτερον δὲ [τῶν τεσ-
σάρων εὐαγγελίων] τὸ κατὰ Μᾶρκον ws Πέτρος ὑφηγήσατο ᾿ αὐτῷ
ποιήσαντα. Jerome gathers up the substance of the traditions
recorded by Papias and Clement (de wirr. ill. 8); but elsewhere
he follows Origen (see p. xxi).

It will be observed that while the two lines of tradition have
much in common, they are by no means identical, and probably
depend on sources partly or wholly distinct. The Asiatic
tradition goes behind St Mark’s work as an Evangelist, and
describes the nature of his services to St Peter. He had been the
Apostle’s interpreter. According to its usual meaning in later
Greek, the ἑρμηνευτής is the secretary or dragoman who translates
his master’s words into a foreign tongue!.

Thus when Joseph as an Egyptian prince communicates with his
brethren from Palestine he uses the services of an interpreter

(Gen. xlil, 23 ὁ yap ἑρμηνευτὴς ἀνὰ μέσον αὐτῶν jv). St Paul directs

that the gift of tongues shall not be exercised in Christian

assemblies unless there be an interpreter at hand (1 Cor. xiv. 28

ἐὰν δὲ μὴ ἢ διερμηνευτής (v.1. ἑρμηνευτής), σιγάτω ἐν τῇ ἐκκλησίᾳ).

Now John Mark had enjoyed opportunities of becoming a
serviceable interpreter to an Aramaic-speaking Jew. Asa resident
in Jerusalem he was familiar with Aramaic; as a Jew who on one
side at least was of Hellenistic descent, he could doubtless make
himself understood in Greek. His Graeco-Latin surname implies
something more than this; he had probably acquired in Jerusalem
the power of reading and writing the Greek which passed current
in Juda and among Hellenistic Jews. Simon Peter on the other
hand, if he could express himself in Greek at all, could scarcely
have possessed sufficient knowledge of the language to address
a Roman congregation with success. In the phrase ἑρμηνευτὴς

1 For a different view see Zahn, Kinleitung, ii. pp. 209, 218 ff.

PERSONAL HISTORY OF ST MARK. XXV

Ἰέτρου γενόμενος we catch a glimpse of St Mark’s work at Rome
during St Peter’s residence in the city’.

_ The traditions differ also as to some important points con-
nected with the origin of the Gospel. Papias suggests and
‘Trenaeus expressly says that it was written after St Peter’s death ;
“Clement of Alexandria on the other hand states that the Apostle
knew and permitted or even approved the enterprise. He adds
‘that Mark wrote at the request of the Roman hearers of St Peter;
‘but this feature in the story bears a suspicious resemblance to
‘the account which the Muratorian fragment gives and Clement
‘repeats in reference to the Gospel of St John. On the whole,
“notwithstanding St Mark’s Alexandrian connexion, the Alexandrian

‘tradition appears to be less worthy of credit than the Asiatic.
Clement indeed attributes it to “the elders of olden time” (rapa-
δοσιν τῶν ἀνέκαθεν πρεσβυτέρων τέθευται), meaning probably
Ῥαπίδθηυβ and others before him. But it must have passed
‘through several hands before it reached Clement, whereas the
“statement of Papias came from a contemporary of St Mark”.

John the presbyter, on whose witness Papias relies, describes
; the character of St Mark’s work with much precision. It was not
an orderly or a complete account of the Lord’s words or works.
YMark had no opportunity of collecting materials for such a
“history, for he had not been a personal: follower of Christ, and
depended upon his recollections of St Peter’s teaching; and that
teaching was not systematic, but intended to meet the practical
“requirements of the Church./ On the other hand there was no
lack of industry or of accuracy on the part of the Evangelist; he
was careful to omit nothing that he had heard and could recall,
“and in what he recorded he kept strictly to the facts. It will be
observed that John does not describe St Mark’s work as a ‘Gospel.’

:

1 Jerome ad Hedib. 11 suggests that assuredly not the interpreter who sup-
“St Peter may have employed more than __ plied the Epistle with its Greek dress.
one interpreter, basing his belief on the 2 The Alexandrian elders were so im-
differences of style which distinguish perfectly informed as to the relative age
and 2 Peter (“ex quo intellegimus pro of the Gospels that according to Euse-
‘necessitate rerum diversis eum usum bius (H. E. vi. 14) they held mpoye-
interpretibus”), The argument applies γράφθαι τῶν εὐαγγελίων τὰ περιέχοντα
with greater force to τ Peter as com- τὰς γενεαλογίας.

pared with St Mark; the evangelist was

ΧΧΥΪ PERSONAL HISTORY OF ST MARK.

It was a record of St Peter’s teaching or preaching (τῆς διδασ'
καλίας, cf. Iren. lc. τὰ ὑπὸ Πέτρου κηρυσσόμενα). Yet it w
certainly limited to the Apostle’s reminiscences of the ministry 0
Christ (τὰ ὑπὸ τοῦ χριστοῦ ἢ λεχθέντα ἢ πραχθέντα), and thus
in its general scope answered precisely to the book which was
afterwards known as εὐαγγέλιον κατὰ Μᾶρκον. Later forms of
the story exaggerate St Peter’s part in the production. Even
Origen seems to represent the Apostle as having personally con-
trolled the work (ὡς Πέτρος ὑφηγήσατο αὐτῷ), whilst Jerome
(ad Hedib.) says that the Gospel of St Mark was written “Petro
narrante et illo scribente.” |
The subscriptions which are appended to St Mark’s Gospel

in certain cursive mss. enter into further details, eg. 293
subscr. ἐγράφη ἰδιοχείρως αὐτοῦ τοῦ ἁγίου Μάρκου...καὶ ἐξεδόθη
παρὰ Πέτρου...τοῖς ἐν Ῥώμῃ οὖσι πιστοῖς ἀδελφοῖς. Others add
ὑπηγορεύθη (or διηγορεύθη)η ὑπὸ Πέτρου, or ἐπεδόθη Μάρκῳ τῷ
εὐαγγελίστῃ. On the other hand the subscriptions to the versions

recognise Mark’s authorship without mention of St Peter: e.g.
“explicit evangelium secundum Marcum” (Latin Vulgate); ετσ-

ACTEAION JWHC KATA MAPKOM (Memph.); ~as\Naar

wanisa (Sin. and Cur. Syriac); xsam ~ aNsan siz
<momia buxtsrami jamq Mea monies <hinw
(Peshitta ; similarly Harclean). The last of these seems to be
an attempt to combine the Papias tradition with the ordinary
attribution to Mark; the Gospel is a record of preaching at
Rome, but the preaching is Mark’s and not St Peter’s.

4. One personal reminiscence of St Mark survives in a few
authorities of Western origin. According to Hippolytus (Philos.
vil. 30) he was known as ὁ κολοβοδάκτυλος, and the epithet is
repeated and explained in the Latin prefaces to the Gospel. A
Spanish Ms. of the Vulgate, cod. Toletanus (saec. VIII), says: “colo-
bodactilus est nominatus ideo quod a cetera corporis procerita-
tem (810) digitos minores habuisset!”; whilst the ordinary Vulgate
preface states that the Evangelist after his conversion amputated
one of his fingers in order to disqualify himself for the duties of
the Jewish priesthood (“amputasse sibi post fidem pollicem dicitur
ut sacerdotio reprobus haberetur”). The explanation is ingenious,

1 Wordsworth and White, p. 171.

PERSONAL HISTORY OF ST MARK. _ Xxvil

wat it is evidently based upon the conjecture that Mark, like
‘Barnabas, belonged to the tribe of Levi. An attempt was made
xy Dr Tregelles? to shew that the word is used by Hippolytus as
in equivalent for ‘deserter, in reference to Mark’s departure from
Perga. But this account of the matter can hardly be regarded as
atisfactory; it is far-fetched at the best; and so offensive a
nickname is not likely to have attached itself to the Evangelist in
Roman circles, where he was known as St Paul’s faithful colleague,
‘The word itself determines nothing as to the cause of the defect,
o its extent; it may have been congenital, or due to accident; it
may have affected both hands or all the fingers of one hand or one
finger only®. The preface in cod Poletanus seems to ascribe it to
‘a natural cause. No authority Gan be allowed to a document of
this kind, but the statement is not in itself improbable; at all
‘events there seems to be no reason for setting aside the literal
Meaning of the word, or for doubting that it describes a personal
peculiarity which had impressed itself on the memory of the
‘ Roman Church. Such a defect, to whatever cause it was due,
“may have helped to mould the course of John Mark’s life; by
closing against him a more ambitious career, it may have turned
‘| is thoughts to those secondary ministries by which he has ren-
ἢ": ered enduring service to the Church, —
᾽ Κολοβός is either (1) of stunted growth, or (2) mutilated. Both
"senses occur when the word is used as part of a compound; the
_ former appears in κολοβανθής, κολοβοκέρατος, κολοβοτράχηλος, the
_ latter in κολοβόκερκος (Lev. xxii. 23 LXX., where it is coupled with
ὠτότμητος), KoAoBdpw (Lev. xxi. 18); cf. 2 Regn. iv. 12 κολοβοῦσιν
τὰς χεῖρας αὑτῶν Kal τοὺς πόδας αὐτῶν.
As to the time and manner of St Mark’s death we have no
rustworthy information. Jerome, as we have seen, fixes his
x leath in the eighth year of Nero, at Alexandria; but the state-
nent seems to be merely an unsound inference from the Eusebian
ate for the succession of Annianus. The Paschal Chronicle
ssigns to Mark the crown of martyrdom’, but the story cannot be

Journal of Classical and Sacred to some mutilation or malformation of
hilology, 1855, p. 224 f. the toes, resulting in lameness.”

) 7 Dr Chase (in Hastings, ἢ. B. iii. p. 3 Chron. Pasch.: ἐπὶ τούτου τοῦ Tpaa-
| 247) suggests that ‘the word may refer vod καὶ Μᾶρκος ὁ εὐαγγελιστὴς καὶ ἐπί-

XXVlll PERSONAL HISTORY OF ST MARK,

traced back further than the fourth or fifth century, when it is
found in the Acts of Mark, an apocryphon of Alexandrian origin?;
the particulars as they were elaborated at a later time may be
seen in Nicephorus, or in the Sarum lections for his festival, No
reference is made to the fact in the prefaces to the Vulgate,
or by Jerome, though he relates that Mark was buried at
Alexandria*.

σκοπος ᾿Αλεξανδρείας γενόμενος...ἐμαρτύ' Mark with the Church of Aquileia and

pnoev. the translation of his body to Venice
1 See Lipsius, Apostelgesch. ii. 2, p. see the Acta Sanctorum (Apr. 25), and
321 ff. as to the latter point cf. Tillemont,

2 Niceph. Call. H. E. ii. 43 els τὴν

τὰς διατριβὰς ποιούμενος ἦν ἐν τοῖς
κέλου ὀνομαζομένοις μετά τινων ἀδελῴ
παρρησίᾳ τὸν χριστὸν κηρύσσων. οἱ T
νυν τῶν εἰδώλων θεραπευταὶ αἴφνης αὐτῷ
ἐπιθέμενοι σχοινίοις τοὺς πόδας διαλαβόν-
τες ἀπηνέστερον εἷλον...οὕτω δὴ συρό-
μενος τὸ πνεῦμα παρατίθησι τῷ θεῷ.
Procter and Wordsworth, Sanctorale,
col. 262f. The day of his martyrdom
was Pharmouthi 30 in the Egyptian
Kalendar, and vit Kal. Mai=Apr. 28 in
the Roman (Lipsius, op. cit., p. 335).

3 For the traditional connexion of St

᾿Αλεξάνδρειαν πάλιν ἐπάνεισιν, ὅπου 4 op. cit., p. 346 ff. On the mission to

Mémoires, ii. pp. 98 f., 513; Lipsius,

Aquileia Ado of Vienne (t+ 874) writes
Chron. vi., Migne P. L. oxxttt. col, 78):
‘Marcus evangelista evangelium quod
Romae scripserat Petro mittente primum
Aquileiae praedicavit, itaque...ad Ae-
gyptum pervenit.” The extension of the
older story (Eus. H. Εἰ. ii. 16) in this
passage is instructive. The mosaic at
St Mark’s, Venice, which represents the
removal of the Evangelist’s body is
described by Ruskin, St Mark’s Rest,
p. τος ff.; for his account of St Mark’s
see Stones of Venice, ii. p. 56 ff.

Xxix

11.

HISTORY OF THE GOSPEL IN THE EARLY CHURCH.

_ 1. A work which was ascribed by contemporaries to a dis-
ciple and interpreter of St Peter, and believed to consist of carefully
Tegistered reminiscences of the Apostle’s teaching, might have
een expected to find a prompt and wide circulation in Christian
communities, especially at Rome and in the West, where it is said
Ὁ have been written. Yet the letter addressed to the Corinthian
Church by Clement of Rome, ὁ. A.D. 95, contains no certain refer-
ence to the Gospel according to St Mark, although it quotes
sayings which bear a close affinity to the Synoptic record.

Clem. R. 1 Cor. 23, πρῶτον μὲν φυλλορροεῖ, εἶτα βλαστὸς γίνεται,
εἶτα φύλλον... εἶτα σταφυλὴ παρεστηκυῖα, reminds the reader of
Me. iv. 28, 29; but the passage in Clement is part of a quotation
(cf. γραφὴ.. ὅπου λέγει) which occurs again in Ps.-Clem. 2 Cor. 11
and appears to be derived from some Christian apocryphon (cf.
Lightfoot ad Joc.), so that the reference, if there be any, is
indirect. In Clem. 1 Cor. 15, οὗτος 6 λαὸς τοῖς χείλεσιν pe τιμᾷ, ἡ δὲ
καρδία αὐτῶν πόρρω ἄπεστιν ἀπ᾽ ἐμοῦ, Isa. xxix. 13 is cited in words
which are nearer to Me. vii. 6 than to the Lxx., but the quotation
is given by Mt. in an almost identical form, and Clement (cod, A)
differs from both Evangelists and from the Lxx., writing ἄπεστιν
for ἀπέχει. The passage had probably (Hatch, Hssays, p. 177 f.)
been detached from its context and abbreviated by some compiler
of testimonia before the middle of the first century, and, if so, no

_ argument can be built upon the general coincidence of the form
used by Clem. with that which appearsin Mc. J. 1 Cor. 46, οὐαὶ
τῷ ἀνθρώπῳ ἐκείνῳ: καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη, agrees fairly well
_ with Mc. xiv. 21, but still more exactly with Mt. xxvi. 24, and
may have been cited from a pre-evangelical tradition.

_ The same may be said of the writings of Ignatius, Polycarp,

id Barnabas. Bishop Westcott, after a careful examination,
rrives at the conclusion that “no Evangelic. reference in the

XXX EARLY HISTORY OF THE GOSPEL.

Apostolic Fathers can be referred certainly to a written record?” |
Yet these writers with Clement represent the chief centres οὗ
both East and West—Rome, Antioch, Smyrna, and perhaps —
Alexandria. If we add other documents of the same period—_
the Didache, the so-called second Epistle of Clement, the Epistle
to Diognetus, the martyrdom of Polycarp, the fragments of Papias—
and the Elders—the general result will not be different?. On the —
other hand the Shepherd, which is the next document emanating |
from the Roman Church, and cannot be placed later than A.D. 156,
while it may possibly belong to the first years of the second ©
century, seems clearly to shew the influence of the second Gospel. |

Herm. sim. ix. 20 οἱ τοιοῦτοι οὖν δυσκόλως εἰσελεύσονται εἰς
τὴν βασιλείαν τοῦ θεοῦ...τοῖς τοιούτοις δύσκολόν ἐστιν εἰς τ. BL
τ. θ. εἰσελθεῖν (cf. Mc. x. 23, 24; Mt. has merely πλούσιος εἰσελεύ- ο
σεται εἰς τ. β. τῶν οὐρανῶν, and Le. drifts further away from the™
Marcan form of the saying). Ib. mand. ii. 2 ἔνοχος ἔσῃ τῆς ἁμαρτίας,
(cf. Me. iii. 29). On the general question as to the use of our four”
Gospels by Hermas see Dr C. Taylor, Witness of Hermas, p. 5 ff.

In Justin, again, we have an echo of Christian opinion at
Rome, and though the point is open to dispute, there is ground
for believing that he not only refers to the second Gospel, but
identifies it with the “memoirs of Peter.” |

Dial. τοῦ τὸ εἰπεῖν μετωνομακέναι αὐτὸν Πέτρον ἕνα τῶν ἀποστόλων
καὶ γεγράφθαι ἐν τοῖς ἀπομνημονεύμασιν αὐτοῦ γεγενημένον καὶ τοῦτο
μετὰ τοῦ καὶ ἄλλους δύο ἀδελφοὺς υἱοὺς Ζεβεδαίου ὄντας perwvopaKevat
ὀνόματι τοῦ Βοανεργές, 6 ἐστιν υἱοὶ βροντῆς, σημαντικὸν ἦν TOV
αὐτὸν ἐκεῖνον dv οὗ καὶ τὸ ἐπώνυμον ᾿Ιακὼβ τῷ Ἰσραὴλ ἐπικληθέντε
ἐδόθη. It is clear from this that Justin knew certain ᾿Απομνη-
povevpara Πέτρου which contained the words ὄνομα Boavepyés, ὅ
ἐστιν υἱοὶ βροντῆς, or their substance. But the actual words occur
in Me. iii. 17, and in no other evangelical record’, The assump-
tion that they were borrowed not from our second Gospel but
from Pseudo-Peter appears to be arbitrary, notwithstanding the —
support of some great names (Harnack, Bruckstiiche d. Hv. d.—
Petrus, p. 37 ff, and Sanday, Inspiration, Ὁ. 310). A second”
reference to Mc, has been found in Dial. 88 τέκτονος νομιζομένου —

1 Canon of the N. 1.5, p. 63. possibly a reminiscence of the saying in ~
2 Ignatius has (Eph. 16) the Marcan Me. ix. 35, ἔσται... πάντων διάκονος, but it~
phrase τὸ πῦρ τὸ ἄσβεστον, but cf. Mt.iii. is too uncertain to establish direct in-
12=Le, iii. 17; all the passages rest on debtedness, 4
Isa. lxvi. 24. In Polyc. Philipp. 5 (τοῦ 3 See the writer’s Akhmim Fragment, ©
κυρίου ὃς éyévero διάκονος πάντων) thereis Ὁ. xxxiii. ff.; J. Th. St. ii. p. 6 ff. zt

EARLY HISTORY OF THE GOSPEL. xxxi

(Me. vi. 3); other passages might be quoted, but they relate to
_ contexts which are common to Mc. and Mt. or Le., or to the
_ non-Marcan verses xvi. 9—20 (see Intr. ὃ xi.).

Meanwhile the Gospel was known and used by more than one

wf the earlier Gnostic sects, and in other heretical circles both in
fast and West.

Thus Heracleon (ap. Clem. Al. strom. iv. 72) in a catena of
extracts from the Synoptic Gospels cites Mc. viii. 38; cf. Zahn,
Gesch. d. NTlichen Kanons, i. p. 741 f. Irenaeus (i. 3. 3) refers
to the use of Me. v. 31 by a Valentinian school, and Me. i. 13
is distinctly quoted by the Eastern’ Valentinians, Clem. exc. 85
(αὐτίκα ὃ κύριος μετὰ τὸ βάπτισμα γίνεται πρῶτον μετὰ θηρίων ἐν
τῇ ἐρήμῳ). A Docetic sect mentioned by Irenaeus manifested a
preference for the Second Gospel (iii. 11. 7 “qui autem Iesum
separant a Christo et impassibilem perseverasse Christum passum
autem Iesum dicunt, id quod secundum Marcum est praeferentes
evangelium”). But a mistake may perhaps lurk in this state-
ment. Basilides, we know (Clem. sérom. vii. 17), professed to have
received instruction from one Glaucias, who is styled an interpreter
of Peter. If this Gnostic rival of St Mark wrote a Gospel, it is
possible that the words of Irenaeus refer to the Gnostic Gospel,
and not to the true St Mark. In Pseudo-Peter there are distinct
indications of the use of St Mark (Akhmim Fragment, p. xl.).
The Ebionite Clementine Homilies also shew an acquaintance
with it, e.g. xix. 20 τοῖς αὐτοῦ μαθηταῖς κατ᾽ ἰδίαν ἐπέλυε τῆς τῶν
οὐρανῶν βασιλείας μυστήρια (Me. iv. 34); a reference to Me. xii.
29 in hom. iii. 51 is less certain, but probable (cf. Sanday, Gospels
am the second century, Ὁ. 177 f.). Hippolytus (phil. vii. 30)
strangely represents St Mark’s Gospel as forming part of the
_ canon of Marcion’. But apart from Marcion the Second Gospel
_ seems to have found no opponents in early Christian communities,
‘heretical or catholic.

_ The early circulation of St Mark’s Gospel is further attested by
5. place among the primary Gospels, which were regarded, perhaps
efore the middle of the second century, as a sacred quaternion.

This idea is first expounded by Irenaeus iii. 11. 8 ἐπειδὴ τέσσαρα
κλίματα τοῦ κόσμου ἐν ᾧ ἐσμεν εἰσὶ καὶ τέσσαρα καθολικὰ πνεύματα,
᾿ κατέσπαρται δὲ ἡ ἐκκλησία ἐπὶ πάσης τῆς γῆς. ..εἰκότως (consequens est)
τέσσαρας ἔχειν αὐτὴν στύλους...ἐξ ὧν φανερὸν ὅτι ὃ τῶν ἁπάντων
τεχνίτης Λόγος, ὃ καθήμενος ἐπὶ τῶν χερουβὶμ καὶ συνέχων τὰ πάντα,
φανερωθεὶς τοῖς ἀνθρώποις ἔδωκεν ἡμῖν τετράμορφον τὸ εὐαγγέλιον
| (quadriforme evangelium), évi δὲ πνεύματι συνεχόμενον. But the
conception of a τετράμορφον εὐαγγέλιον does not seem to have

ι Marcion was probably acquainted with St Mark (cf. Westcott, Canon®,
316n.; Zahn, Geschichte, p. 675).

XXxil EARLY HISTORY OF THE GOSPEL.

originated with the Bp of Lyons. DrC. Taylor ( Witness of Hermas,
i. passim) with much probability traces it to Hermas, ie, to”
the generation before Irenaeus. Between Hermas and Irenaeus
we have the witness of Tatian, whose Diatessaron reveals the
that the four Gospels which had received general recognition were
none other than those of the present canon. Moreover there is”
reason to believe (J. R. Harris, Diatessaron, p. 56) that Tatian’s”
Harmony was not the first attempt of its kind; certainly the
harmonising of portions of the Synoptic narrative appears ἴθ.
have begun before his time. |

If it be asked why St Mark’s Gospel took its place among the
four, the answer must be that in the belief of the post-Apostoli¢
Church it was identified with the teaching of St Peter. It did not
appeal in any special manner to the interests of the Ancient
Church, or, like the first and fourth of our Gospels, bear an
Apostolic name. It was saved from exclusion, and perhaps from |
oblivion, by the connexion of its writer with St Peter. Thus its |
position in the primitive canon bears witness to a general and ©
early conviction that it was the genuine work of the interpres
Petra. i
In Irenaeus the identification of the work of St Mark with the )
Second Gospel is formal and complete. The great Bishop of
Lyons is “the first extant writer in whom, from the nature of
his work, we have a right to expect explicit information on the
subject of the Canon!,” and he does not disappoint our expectations
here, He quotes our Gospel repeatedly, he quotes it as St Mark’s,
and he declares the author to have been St Peter's disciple and
interpreter.

Tren. iii. ro, 6 “Marcus interpres et sectator Petri initium evan .
gelicae conscriptionis fecit sic: initiwm evangelit Iesu. Christi Siw
Dei,” etc. (Mc. i, 1—3). Elsewhere Irenaeus quotes verbatim
Me. i. 24 (iv. 6. 6), γ. 31 (i 3. 3), 41, 43 (Vv. 13. 1), Vill. 31 (iii.
16. 5), 38 (iii, 18. 6), ix. 23 (iv. 37. 5), 44 (ii 32. 1), xX. 36m
(i. 21. 3), xiii. 32 (ii. 28. 6), Xvi. το (iii. το. 6). The last of these
passages shews that the Gospel as he possessed it included the
supplementary verses, and that he attributed the whole to Mark:
“im fine autem evangelii ait Marcus Ht quidem Dominus Iesus,
postquam locutus est eis, receptus est in caelum, et sedet ad dextera

Dei,”

i

1 Lightfoot, Supernatural Religion, p. 271.

a ar π ῆἈῆἣἙΜΡΕΞ ret pi pa gee

EARLY HISTORY OF THE GOSPEL. XXXlil

‘The century ends with the witness of an anonymous Roman
riter, the author of the so-called Muratorian fragment, and that

f Tertullian, who represents the belief of the daughter Church of
farthage.
The Muratorian writer recognised four Gospels (“tertio secun-
dum Lucam...quarti evangeliorum Iohannis”), and the single line
_ which is all that remains of his account of St Matthew and
St Mark doubtless refers to St Mark. The words are quibus
_ tamen interfuit et ita posuit. Quibus may be regarded as the
second half of aliquibus, the first two syllables having perished
' with the preceding leaf of the ms., or guibus tamen may represent
οἷς δὲ in the Greek original’. The sentence cannot mean that
_ St Mark was on certain occasions a personal attendant on our
Lord, as the next sentence (“Lucas...Dominum...nec ipse vidit
- in carne”)? clearly shews, and must therefore refer to St Peter’s
_ teaching*, which Mark reported carefully so far as he had oppor-
_ tunity. This may be either a reminiscence of the words of
Papias (οὐδὲν ἥμαρτε Μᾶρκος, οὕτως ἔνια γράψας ws ἀπεμνημό-
ψευσεν), or part οὗ an independent Roman tradition. In either
case it is important as evidence of Roman opinion at the end of
_ the second century.
_ Tertullian’s belief is clearly shewn in adv. Mare. iv. 2, 5 “nobis
' fidem ex apostolis Ioannes et Matthaeus insinuant, ex apostolicis
- Lucas et Marcus instaurant...licet et Marcus quod edidit Petri
_ affirmetur, cuius interpres Marcus.” His references to Mark are
| few, but some of them at least admit of no doubt; they will be
found in Rénsch, d. WV. 7. Tertullians, p. 148 ff.

f q From the end of the second century the literary history of
St Mark is merged in that of the canon of the Four Gospels.
The Gospel according to Mark holds its place in all ancient
‘versions of the New Testament and in all early lists of the
mon. No voice was raised against its acceptance; East and
Vest, Catholics and heretics, tacitly recognised its authority.
he evidence comes from all the great centres of Christian life ;
rom Edessa and Antioch, from Jerusalem and Asia Minor, from
\Alexandria and the banks of the Nile, as well as from Rome,
( wthage, and Gaul.

The Gospel according to St Mark was contained in the Old
‘Syriac version (it appears in both the Curetonian and Sinaitic
So Chase in Hastings, D. B. iii. p. tung, ii. pp. 200, 201. A later tradition
Β- represented St Mark as one of the

I ightfoot, S. R. p. 271. Seventy (Adamant. Dial. p. το (ed,
See on the other hand Zahn, Hinlei- Bakhuyzen), Epiph. haer. 51 § 6).

8. M.? .

. XXX1V EARLY HISTORY OF THE GOSPEL.

texts), in the Egyptian versions, both Bohairic and Sahidic, and
in the oldest forms of the Old Latin. It finds a place in all the
catalogues which enumerate the Gospels, both Eastern and Western
(see Westcott, Canon, app. D; Preuschen, Analecta, p. 138 ff.).

2. But while no doubts are expressed by any early writer as
to the genuineness of St Mark, it cannot be denied that the Gospe
received comparatively little attention from the theologians of the
ancient Church. This relative neglect is noticeable from the very
first. It has been pointed out that with the exception of Hermas
the Apostolic fathers contain no clear reference to St Mark, and
that their quotations as a whole are in closer agreement with the
first Gospel than with the second’. But it is doubtful whethery
the earliest post-apostolic writers of the Church made use ὁ
written Gospels at all. Papias expresses the general feeling of the
age which succeeded the Apostles when he records his preference
for “the living voice,” 1.6. the oral testimony of the elders who yet
survived from the first generation; even the Memoirs of St Pete
would not be widely used so long as the stream of oral traditior
continued to flow. This consideration may serve to account fot
the absence of quotations from St Mark in such writers as Clemen
of Rome and Ignatius of Antioch. It is less easy to explain the
apparent neglect of this Gospel long after it had taken its place i
every Greek codex of the Gospels and in every version of the Ney
Testament. The commentator known as Victor of Antioch, ¢
compiler whose date is certainly not earlier than the fifth century
complains that, while St Matthew and St John had received the
attention of a number of expositors, and St Luke also he
attracted a few, his utmost efforts had failed to detect a single
commentary upon St Mark.

Victor, hypoth.: πολλῶν eis τὸ κατὰ Ματθαῖον καὶ eis τὸ Kare
ἸἸωάννην.. -συνταξάντων ὑπομνήματα, ὀλίγων δὲ εἰς τὸ κατὰ Λουκᾶν,
οὐδενὸς δὲ ὅλως, ὡς οἶμαι, εἰς τὸ κατὰ Μᾶρκον ἐξηγησαμένου, ἐπ
μηδὲ μέχρι τήμερον ἀκήκοα καὶ τοῦτο πολυπραγμονήσας παρὰ τῶ
σπουδὴν ποιουμένων τὰ τῶν ἀρχαιοτέρων συνάγειν πονήματα κτλ.

1 Sir J. C. Hawkins (Hor. Syn. p.179) the purposes of catechetical or othe
finds a correspondence between “‘thede- teaching.” Traces of such adaptatic
gree of familiarity with the language of are fewest in St Mark, and this fac
the three Gospels which appears to have suggests a reason for the comparatiy

existed among Christians” and the re- neglect of St Mark in the sub-apostoli¢ |
lative adaptation of the Gospels “for age.

EARLY HISTORY OF THE GOSPEL. XXXV

The cause is doubtless partly to be sought in the prestige
attaching to the first Gospel, which was regarded as the im-
mediate work of an Apostle, and the greater fulness of both
Ξ St Matthew and St Luke. St Mark offered, after all, merely a
disciple’s recollections of his master’s teaching. There was little
in St Mark which was not to be found in St Matthew or St Luke,
‘or in both. Moreover, St Mark was believed even by Irenaeus
‘to have been written after St Matthew; and from this view men
“passed by easy steps to the conclusion that the second Gospel
was a mere abridgement of the first.

Tren. iil. I. I ὃ μὲν δὴ Ματθαῖος...γραφὴν ἐξήνεγκεν εὐαγγελίου. τοῦ
Πέτρου καὶ τοῦ Παύλου ἐν Ῥώμῃ εὐαγγελιζομένων.. “μετὰ δὲ τὴν τούτων
ἔξοδον Μᾶρκος κτλ. Victor, hypoth. ἰστέον ὅτι μετὰ Ματθαῖον Μᾶρκος
ὃ εὐαγγελιστὴς συγγραφὴν ποιεῖται. Aug. de cons. evv. i. 3, 4 “ isti
quatuor evangelistae...hoc ordine scripsisse perhibentur: primum
Matthaeus, deinde Marcus...Marcus eum subsecutus tanquam
pedissequus et breviator eius videtur. cum solo quippe Joanne
nihil dixit, solus ipse perpauca, cum solo Luca pauciora, cum

Matthaeo vero plurima et multa paene totidem atque ipsis verbis
sive cum solo sive cum ceteris consonante.,”

Such an estimate of St Mark was sufficient to counterbalance the
I) weight which was attached to this Gospel as the work of St Peter’s
1; interpreter.

ἢ eS may be learnt as to the relative importance of the
rospels in the judgement of the Ancient Church from the order
: i 2 ΤῸΝ they are placed in catalogues and mss. The two
jprincipal groupings are as follows:

Ἢ (1) Mt. Mc. Le, Jo. (or Mt. Mc. Jo. 1,6.);

4 (2) Mt. Jo. Le. Me. (or Jo. Mt. Le. Me., or Jo. Mt. Me. Le., or
t. Jo. Mc. 1,0.)

iThe first is that of nearly all the Greek mss. and of the great
mz jority of the catalogues and ecclesiastical writers, and in its
scondary form it appears in the Curetonian Ms. of the Old
iac, and in the Cheltenham list. The second is the order of

Gregory, Prolegomena, p. 137 ἣν siaster and the list of ‘the Sixty Books’
aday, Studia Biblica, iii. Ὁ. 25 have Mt. Le. Me. Jo., where the Apos-
3516, Textual Criticism of the “τ T. — tolie Gospels are placed first and last,
WE. T.), p.161f. The O.L. ms. & has but Me. retains its usual Western posi-
ithe order Jo. Le. Mc. Mt., whilst Ambro- __ tion.

2

ΧΧΧΥ͂Ϊ EARLY HISTORY OF THE GOSPEL.

the Gospels in Codex Bezae and one Greek cursive, in certain Old
Latin mss. (a b ὁ f ff q τ), the Gothic version and the Apostolical)
Constitutions, in the Latin stichometry of Codex Claromontanus,
in Tertullian, and in the vocabularies of the Egyptian versions,
Each of these groupings rests upon an intelligible principle. The
second, which embodies the original order of the West (cf. Te
adv. Mare. l.c.), places in the first pair the Gospels which were
ascribed to Apostles, and after them those which were the work
of followers of the Apostles. The first, which ultimately prevailed
in the West as well as in the East, arranges the four according
the supposed ordo scribendi+, In both the relative inferiority of}
St Mark is apparent; in (1) he follows Mt. as his pedissequus; in
(2) he is preceded not only by the two Apostles, but usually alsoy
by St Luke. The two exceptions are probably due to a mixture of7
(2) with (1); the scribe began with the Western order, but when
he reached the apostolici, he reverted to the customary arrange
ment, in which Mark precedes Luke according to the order of
time’.
Another indication of the attitude of the ancient Church
towards the Gospel of St Mark is to be found in the distribution)
of the evangelical symbols among the Four Evangelists. From
the time of Irenaeus the four Gospels were associated in Christian]
thought with the four Cherubim of Ezekiel, and the correspond=))
ing ζῷα of the Apocalypse. Irenaeus (iii. 11. 8) quotes th a)
Apocalypse only, but he calls the living creatures Cherubim
and refers to Ps. lxxix. (Ixxx.) 2 LXxX. (ὁ καθήμενος ἐπὶ τῶ
χερουβείμ, ἐμφάνηθι). It is the Eternal Word, he says, Whe
sits upon the Cherubim, and their four aspects represent His
fourfold manner of operation (πραγματεία, dispositio); the lion
answers to His royal office and sovereign authority and executive
power (τὸ ἔμπρακτον αὐτοῦ καὶ ἡγεμονικὸν καὶ βασιλικόν); the
1 Cf. Clem. ΑἹ. in Eus. H. E. vi. 14. 1456, give the same order. It may hay

2 The Rev. H. T. Tilley informs me come from the Commentary on thé
that in the tower of WolstonChurch near Apocalypse which is printed under th
Rugby there is a fifteenth century bell name of Victorinus of Pettau, where th
which bears the inscription +marcvss Evangelists are mentioned in this orde!

MATHEVS + LYCAS + I0HES, and that some (Migne, P. L. v., col. 324).
tiles at Malvern Priory Church, dated

EARLY HISTORY OF THE GOSPEL. XXXVii

calf symbolises His sacrificial and priestly character; the human
face, His coming in human nature; the flying eagle, the gift of
| t he Spirit descending on His Gilera The Gospels accordingly,
‘which reflect the likeness of Christ, possess the same character-
istics; St John sets forth the Lord’s princely and glorious genera-
tion from the Father, St Luke emphasises His priestly work,
St Matthew His human descent, St Mark His prophetic office:

|

᾽ν

| ;

Tren. l.c. Μᾶρκος δὲ ἀπὸ τοῦ ᾿προφητικοῦ πνεύματος τοῦ ἐξ ὕψους
ἐπιόντος τοῖς ἀνθρώποις τὴν ἀρχὴν ἐποιήσατο λέγων ᾿Αρχὴ τοῦ evay-
γελίου Ἰησοῦ ,“Χριστοῦ, ὡς γέγραπται ἐν Ἠσαίᾳ τῷ προφήτῃ, τὴν
πτερωτικὴν εἰκόνα τοῦ εὐαγγελίου δεικνύων: διὰ τοῦτο δὲ καὶ σύντομον
καὶ παρατρέχουσαν τὴν καταγγελίαν πεποίηται: προφητικὸς γὰρ ὃ
χαρακτὴρ οὗτος.

_ Thus Irenaeus, it is clear, regards the Eagle as the symbol of
| st Mark, whilst St Matthew, St Luke and St John are repre-
| | sented by the Man, the Calf, and the Lion respectively. This
| interpretation of the symbols is followed in the lines prefixed

to the Gospel-paraphrase of Juvencus, according to which

= - fa
te ee

a

As

et
a τῶν το.

J

hi

ἡ “Marcus amat terras inter caelumque volare,

i. Et vehemens aquila stricto secat omnia lapsu.”

| But the method by which it was reached is so arbitrary that

a later writers did not hesitate to rearrange them at discretion.

Thus i in the notes on the Apocalypse attributed to Victorinus of

Pettau the Eagle is assigned to St John and the Lion to St Mark.

| Piroush the influence of Jerome this became the popular view,
᾿ and impressed itself on mediaeval art, although it was based on

| 4 2 ounds not more reasonable than those which led Irenaeus to the

ἢ opposite conclusion.

!
!

Hieron. in Marcum tract. ad init. “in Marco leonem in heremo
personat...qui in heremo personat utique leo est.” Of. Victorin. in
Apoc, c. iv. (Migne, P.L. v. 1.69.) “simile leoni animal Marcum
designat in quo vox leonis in heremo rugientis auditur.. .Marcus
itaque Evangelista sic incipiens...leonis habet effigiem.”

| Other arrangements were freely proposed. Thus in the Pseudo-
Athanasian Synopsis! Matthew is the man, Mark the calf, Luke
2p 1 Migne, P. G. xxvmt., col. 431: τὸ κατὰ Μᾶρκον εὐαγγέλιον. The second

ie! γὰρ εἶδε χερουβεὶμ οὗτος 6 mpo- symbol is attributed to the second
τὸ δεύτερον ὅμοιον μόσχῳ, τουτέστι Evangelist,

XXXVlli EARLY HISTORY OF THE GOSPEL.

the lion, John the eagle. Augustine finds the lion in Matthew,
the man in Mark, the calf in Luke, the eagle in John. He
complains with justice of the puerility of deciding the characte
of a book from the opening sentences, and not from the general
purpose and aim of the writer; and he justifies his assignment of
the man to St Mark on the ground that the second Gospel sets”
forth the human life of Christ rather than His royal descent, o
His priestly office. |

De cons. evv. i. 9 “de principiis enim librorum quandam coniec-
turam capere voluerunt, non de tota intentione Evangelistarum...
Marcus ergo, qui neque stirpem regiam neque sacerdotalem vel cog-
nationem vel consecrationem narrare voluit et tamen in eis versatus
ostenditur quae homo Christus operatus est, tantum hominis figura
in illis quatuor animalibus significatus videtur.” |

A table will shew the extent of these variations’.

Irenaeus. Victorinus. Augustine. Ps,-Athanasius.

Mr. Man Man Lion Man
Mc. Kagle Lion Man Calf
Le, Calf Calf Calf Lion
Jo. Lion Eagle Eagle Eagle.

It will be seen at a glance that while in three out of the four”
distributions St Matthew is the Man, St Luke the Calf, and
St John the Eagle, to St Mark each of the symbols is assigned in
turn, This fact illustrates with curious precision the difficulty
which the ancient Church experienced in forming a definite
judgement as to the place and office of his Gospel?. Irenaeus
indeed has rightly seized upon the rapid movement of the narra-
tive as one of its features, and Augustine calls attention to
another and deeper characteristic, the interest which the writer
shews in the humanity of the Lord. But it remained for a late
age to realise and appreciate to the full the freshness and exact-
ness of the first-hand report which has descended to us from the
senior Apostle through the ministry of John Mark.

1 A fuller treatment will be found in symbols in connexion with certain Trish
Zahn, Forschungen, ii. p. 257 ff. mss. ‘‘in which, while the text followed

* See Professor Lawlor’s Chapters on the Vulgate order, the symbols adhered
the Book of Mulling (p. 17 ff.) for an ἰο that of the older versions.”
interesting discussion of the evangelical

TIT.

PLACE AND TIME OF WRITING, AND ORIGINAL
LANGUAGE,

. 4 1. According to the prevalent belief of the ancient Church
St Mark wrote his Gospel in Rome and for the Roman Church.
‘Chrysostom transfers the place of composition to Egypt, but he
is sufficiently refuted by the testimony of Clement of Alexandria
and Origen.

_ For the Alexandrian evidence see p. xxiif. Chrysostom’s words
_ (prooem. in Mi.) are as follows: καὶ Μᾶρκος δὲ ἐν Αἰγύπτῳ τῶν
μαθητῶν παρακαλεσάντων αὐτὸν αὐτὸ τοῦτο ποιῆσαι (sc. συνθεῖναι τὸ
_ εὐαγγέλιον, as the context shews). The error has possibly arisen
_ from the statement of Eusebius (H. Z. ii. 16), Μᾶρκον πρῶτόν φασιν
ἐπὶ τῆς Αἰγύπτου στειλάμενον τὸ εὐαγγέλιον ὃ δὴ συνεγράψατο κηρύξαι:
) cf, Jerome, de virr. ill. 8 “adsumpto itaque evangelio quod ipse con-
_ fecerat perrexit Aegyptum.” Epiphanius for once expresses him-
_ self with greater care (haer. li. 6 ἐν Ῥώμῃ ἐπιτρέπεται τὸ εὐαγγέλιον
ἐκθέσθαι, καὶ γράψας ἀποστέλλεται ὑπὸ τοῦ ἁγίου ἹΠΤέτρου εἰς τὴν τῶν
Αἰγυπτίων χώραν). The subscriptions to the Gospels vary; while the
_ majority of those which fix upon a locality are in favour of Rome,
_ others refer only to the preaching of the Gospel at Alexandria,
_ eg. a codex quoted by Mill has ἐπεδόθη Μάρκῳ τῷ εὐαγγελίστῃ καὶ
ἐκηρύχθη ἐν ᾿Αλεξανδρείᾳ καὶ πάσῃ τῇ περιχώρῳ αὐτῆς (cf. Ps. Ath.
_ synops. 76). Tischendorf mentions the subscription ἐγράφη.. ἐν
Αἰγύπτῳ as found in certain mss. which he does not specify.

“σεν See ---ὰὦ}δ

; 2. But if the Gospel was written at Rome or for the Church of

For ἔξοδος in this sense cf. Le. ix. γελίου ἔκδοσιν, and Grotius (Annot. p.
, 2 Pet. i. 15, Jos. ant. iv. 8. 2 (ἐπ᾿ 523) quotes μετὰ τούτου ἔκδοσιν from
δου τοῦ ζῇν). The citation from Ire- ‘‘an old ms.”; but the Latin of Ire-
eus which follows Victor’s argument naeus post vero horum excessum supports
sin. cat. Ὁ. 5, Cramer, p. 264) the printed Greek text.

Ins μετὰ τὴν τοῦ κατὰ Ματθαῖον evay-

xl PLACE, TIME, AND LANGUAGE.

of St Peter and St Paul, says Irenaeus; ‘while St Peter was yet
alive? is the answer of the Alexandrians. The former is the more”
credible witness, whether we consider his relative nearness to the
age of St Mark, or his opportunities of making himself acquainted
with the traditions of Rome and Asia Minor.

According to the subscriptions of many of the later uncials and ᾿
cursive Mss. of Mc., the Gospel was written in the tenth or twelfth”
year after the Ascension’, This computation is doubtless based”
on the tradition which represents Peter as taking up his abode in}
Rome in the second year of Claudius (Kus. H. Εἰ. τι, 14, Hieron.)
de virr, ill. 1). If we dismiss this story, we are left free to adopt»
the terminus a quo fixed by Irenaeus and at least implied in the”
statement of Papias. It is more difficult to settle the terminus ad)
quem. As we have seen, Jerome’s date for the death of St Mark ᾿
(the 8th year of Nero) rests upon a mistake’, The Paschal)
Chronicle with greater probability places it in the reign of
Trajan; the young man who was the ὑπηρέτης of Saul and)
Barnabas in A.D. 42 might have lived to see the last decade of”
the first century*. On the other hand an earlier date is suggested)
by the circumstances under which, if we accept the Alexandrian),
tradition, the Gospel was composed. The request for a writter |
record of St Peter’s teaching would naturally be made soon after”
the Apostle’s death, while the Church was still keenly conscious)
of its loss. Thus we are led to think of a.D. 70‘ as a probable)
limit of time, and this conclusion is to some extent confirmed
by the internal evidence of the Gospel. The freshness of its
colouring, the simplicity of its teaching, the absence of any indi-
cation that Jerusalem had already fallen when it was written,
seem to point to a date earlier than the summer of A.D. 70. |

3. It may be assumed that a Gospel written for Roman be=
lievers in the first century was composed in Greek. Even if Greek”
was not the predominant language of the capital, it certainly pre- |

1 The form is usually ἐξεδόθη μετὰ χριστοῦ ἀναλήψεως συνεγράφη ἐν Ῥώμῃ,
χρόνους (Γ΄ (or 18’) τῆς τοῦ χριστοῦ dvadj- Cf. Harnack, Chronologie, pp. 70, 124.
ews (so codd. G?KS and many cur- 2 See pp. xviii. f., xxvii.
sives); cf. Thpht. prooem. in Me. τὸ κατὰ 8 Comp. Harnack, op. cit., p. 652.
Μᾶρκον εὐαγγέλιον μετὰ δέκα ἔτη τῆς τοῦ 4 See p, xxii. ἔ,

PLACE, TIME, AND LANGUAGE. xli

led among the Roman Jews and the servile class from which the
ly Roman Church was largely recruited’. The Gospel of St Peter’s
μὰ preter, if of Roman origin, was doubtless written in the
| ᾿ guage which was employed by St Paul when he addressed the
Ihristians of Rome, and by Clement when he wrote in the name
the Christians of Rome to the Church at Corinth. A Latin
> fospe el would have appealed to comparatively few of St Peter’s
Roman friends. Moreover it can scarcely be doubted that Greek
d not Latin was the tongue into which St Mark had been
ἡ ‘ stomed to render St Peter's Aramaic discourses, whether at
erusalem or at Rome. Bishop Lightfoot indeed maintains
16 opposite’, on the ground that the Apostle knew Greek enough
o address a Greek-speaking people without the aid of an inter-
fer. But the scanty knowledge of colloquial Greek which
na ficed the fisherman of Bethsaida Julias in his intercourse
ith Galileans, may well have proved inadequate for sustained
is courses delivered at Rome. The occasions would have been few
When the Apostle would have needed to use the Latin tongue, and
Ἴ is at least uncertain whether Mark, a Jew probably born and
rought up in Jerusalem, could have rendered him assistance

_ A few mss. (e.g. codd. 160, 161) in their subscriptions to St Mark
_ support the view that the Gospel was originally composed i in Latin,
_and the form of words which they adopt (ἐγράφη Ῥωμαιστὶ ἐν
Ῥώμῃ) suggests the origin of the mistake. The same error appears
in the subscriptions to the Peshitta and Harclean Syriac (see
| Ep. 0. Xxvi.); on the other hand the preface to the Latin Vulgate is

‘3 ‘content to say, “evangelium in Italia (or “in Italiae partibus ἢ
; ΒοΥΙρδὶύ." ‘Yet it was once believed that the autograph of St Mark

existed in a ms. of the Latin Vulgate at Venice (Simon, hist. critique
ii, p. 114, and Dobrowsky, Fragm. Pragense Hv. S. Marci vulgo
_ autographi (Prague, 1778); cf. Gregory, prolegg. p. 185, Scrivener-
j Miller, ἢ. pp. 84, 259).

| ’ Professor Blass* maintains that St Mark’s Gospel was originally
tten in Aramaic, and that Papias, who knew the Gospel only in

ΤΙ ὁ The evidence is stated most fully by Commentary on Romans, p. lii. ff.
aspari, Quellen zur Geschichte des Tauf- 2 Clement, li. p. 494.

bols , iii. p. 267 ff.; a useful summary 8 Philology of the Gospels (1898), p
be seen in Sanday and Headlam’s τού ff.

ΧΙ PLACE, TIME, AND LANGUAGE.

a Greek form, mistook a translation for the original. Blass sup-
ports his theory by two arguments: (1) “Luke in the first parby
of his Acts followed an author who had written in Aramaic)
Mark is very likely to be the author who first published thes¢
stories; he seems therefore to be Luke’s Aramaic authority.
Mark’s Acts were written in Aramaic, his Gospel originally was
written in Aramaic also.” (2) “Secondly, the textual condition ὁ
St Mark’s Gospel suggests the idea that there existed a plurali
of versions of a common Aramaic original.” It is difficult
take the first of these arguments very seriously. Granting tha
St Mark wrote a book of Acts in Aramaic, it is manifestly unse
to infer that Aramaic was also the original language of hi
Gospel; for Mark was ea hypothesi bilingual, and he would us
either Aramaic or Greek according to circumstances. The secon
argument is supported by examples which open an interestin
field of enquiry, but cannot be regarded as supplying a sec
basis for so large an inference. When he adds that the Aramaigy
words in St Mark are “relics of the original, preserved by th
translation,” Blass'seems to overlook the fact that they are followe
in almost every case by a rendering into Greek. A translato
might have either translated the Aramaic or transliterated it; bu
transliteration followed by interpretation savours of an origin
writer. |
But the theory of an Aramaic original has to meet a stronge
objection. A translator may shew a partiality for certain word
and constructions by employing them as often as the autho
gives him the opportunity. But an examination of St Mark’
vocabulary and style reveals peculiarities of diction and colourin
which cannot reasonably be explained in this way. Doubtles
there is a sense in which the book is based upon Aramal
originals ; it is in the main a reproduction of Aramaic teaching
behind which there probably lay oral or written sources, als
Aramaic. But the Greek Gospel is manifestly not a mere trans
lation of an Aramaic work. It bears on every page marks of th
individuality of the author. If he wrote in Aramaic, he translate
his book into Greek, and the translation which we possess is ἢ

ae

PLACE, TIME, AND LANGUAGE. xliii

But such a conjecture is unnecessary, as well as at variance
; 1 the witness of Papias.

_ Blass’s supposition that ‘ Papias’s presbyter knew of different
Brock forms of Matthew besides the Hebrew (or Aramaic) original,
but in the case of Mark, the interpreter of Peter, he knew only
one Greek form of that Gospel, and nothing at all of an Aramaic
Ὁ iginal,” imputes to this contemporary witness something worse
than ignorance. It is evident that ‘the presbyter’ means to con-
trast the original work of St Mark with the many attempts which
had been made to translate the λόγια of St Matthew.

IV.

VOCABULARY, GRAMMAR, AND STYLE.

1. A complete vocabulary of St Mark! will be found at tk
end of this volume. It contains some 1330 distinct words,
which 60 are proper names. This is not the place to attem
a full analysis of the Greek of St Mark, but it may be usef
to the student to have access to a few tables which will enab
him to form some estimate of the relation in which St Mar
vocabulary stands to that of other writers in the New Testament

i, Words in St Mark (excepting proper names) which occur
no other N.T. writing:

* ἀγρεύειν, Ἐ ἄλαλος, ἀλεκτοροφωνία, ἀλλαχοῦ, *dudiPdddew, * ἀμ
odov, ἀνακυλίειν, ἄναλος, * ἀναπηδᾷν, * ἀναστενάζειν, ἀπόδημος, aoc
γάζειν, ἀφρίζειν, T βοανηργές, * γναφεύς, * δισχίλιοι, * δύσκολος, εἶτ᾽

ἐκθαμβεῖσθαι, * ἐκθαυμάζειν, 1 ἐκπερισσῶς, * ἐναγκαλίζεσθαι, * eve
1 ἔννυχα, * ἐξάπινα, * ἐξουδενεῖν, 7 ἐπιράπτειν, ft ἐπισυντρέχειν, ἐσχά
T eppaba, Ἐθαμβεῖσθαι, * θυγάτριον, Ἐκαταβαρύνειν, Ἐκαταδιώκειν, * κα
κόπτειν, ἕ κατευλογεῖν, * κατοίκησις, κεντυρίων, ft κεφαλιοῦν, + κορβό
Ἷ κούμ, Ἐ κυλίειν, κωμόπολις, * μηκύνειν, * μογιλάλος, μυρίζειν, νουνεχί
ξέστης, οὐά, * παιδιόθεν, παρόμοιος, * περιτρέχειν, Ἐπρασιά, προσαύλ'
} προμεριμνᾷν, * προσάββατον, * προσκεφάλαιον, προσορμίζεσθαι, * πρ
πορεύεσθαι, ᾿ πυγμῇ, * σκώληξ, σμυρνίζειν, ἔ σπεκουλάτωρ, στασιαστΊ
στιβάς, Ἐστίλβειν, Ἐσυμπόσιον, Ἔσυνθλίβειν, Ἐσυνλυπεῖσθαι, Ἔσύσσημ
Ἰ ταλειθά, 1 τηλαυγῶς, τρίζειν, ἘἜτρυμαλιά, "ὑπερηφανία, f ὕπερπερισσι
* ὑπολήνιον, Φοινίκισσα, * χαλκίον.

(Words in this list marked by an asterisk occur in the Lx
Thick type denotes that Mt. or Le. uses another word in the sar
place. Transliterations peculiar to Me. are distinguished by f, 8
other words which appear to be ἅπαξ λεγόμενα, by 1.)

1 *Me.’ xvi. ο ff. is not included in in the Index of Greek Words at the e
this examination of the Marcan vocabu- οἵ the volume.
lary. Its words will be found, however,

᾿ς ἀγανακτεῖν, ἀγγαρεύειν (Mt.), ἀγέλη, ayvados (Mt.), ἀγορά, ἀγρός,
ἀλάβαστρος, ἁλεεύς, ἁλίζειν (Mt.), ἀνάγαιον (Le.), ἀναθεματίζειν (Le.),
B ἀνακράζειν (Le.), dvaceiew (Le.), ἄνιπτος (Mt.), ἀντάλλαγμα (Mt.),
ἢ ἀπαίρειν, ἅπαλός (Mt.), ἀπαρνεῖσθαι, ἀποδημεῖν, ἀποκεφαλίζειν, ἀπο-
B κυλίειν, ἀποστάσιον (Mt.), ἀρχισυνάγωγος (Le.), ἄσβεστος, ἀσκός,
ἀσφαλῶς (Le.), αὐτόματος (Le.), ἀφεδρών (Mt.), βαπτιστής, βάτος (Lc.),
βλάπτειν (Le.), βουλευτής (Le.), γαλήνη, γενέσια (Μύ.), γονυπετεῖν
BH (Mt.), δερμάτινος (Mt.), διαβλέπειν, διαγίνεσθαι (Le.), διαλογίζεσθαι,
᾿ διανοίγειν (Le.), διαπερᾷν, διαρήσσειν, διαρπάζειν (Mt.), διασπᾷν, δια-
φημίζειν (Mt.), δύνειν (Le.), δυσκόλως, εἰσπορεύεσθαι, ἑκατονταπλασίων,
ἐκδίδοσθαι, ἐκπλήσσεσθαι, ἐκπνεῖν (1,5.), ἔκστασις (Le.), ἐκτινάσσειν,
ἐκφύειν (Mt.), Ἑλληνίς (Le.), Awd (Mt.), ἐμπαίζειν, ἐμπτύειν, ἐνδιδύσ-
_ κεῖν (Le.), ἐξαίφνης (Le.), ἐξανατέλλειν (Mt.), ἐξανιστάναι (Le.), ἐπανι-
στάναι (Mt.), ἐπίβλημα, ἐπιγραφή, ἐπιλύειν (Le.), ἐπισκιάζειν, ἐπισυνάγειν,
ἐρήμωσις (LXX.), εὔκοπος, Ἡρῳδιανός, θέρος, θηλάζειν, θορυβεῖσθαι
(Le.), θόρυβος, ἱματίζειν (Le.), ἰχθύδιον (Mt.), καθέδρα (Mt.), κακο-
᾿ λογεῖν, κάμηλος, Καναναῖος (Mt.), καταγελᾷν, κατακλᾷν (Lc.), κατάλυμα
(Le.), καταμαρτυρεῖν (Mt.), κατασκηνοῖν, καταστρέφειν, καταφιλεῖν,
ἢ καταχεῖν (Mt.), κατεξουσιάζειν (Mt.), κεράμιον (Le.), κῆνσος (Mt.),
ἢ κλοπή (Mt.), κοδράντης (Mt.), κολοβοῦν (Mt.), κοπάζειν (Mt.), κοράσιον
(Mt.), κράσπεδον, κρημνός, κτῆμα, κυλλός (Mt.), κυνάριον (Mt.), κωφός,
λαμά (Mt.), λατομεῖν (Mt.), λεγιών, λέπρα, λεπρός, λεπτόν (Le.), λύτρον
(Mt.), μακρός (Le.), μάτην (Lxx., Mt.), μεσονύκτιον (Le.), μνημόσυνον,
podios, μοιχᾶσθαι (Mt.), μονόφθαλμος, Ναζξαρηνός (Le.), νῆστις (Mt.),
νόσος, νυμφών, οἰκοδεσπότης, ὄμμα, ὀνικός (Mt.), ὀρθῶς (Le.), ὅριον,
δρκίζειν, ὁρμᾷν, ὀρύσσειν, ὀρχεῖσθαι, ὀψέ (Mt.), παρακούειν (Mt.), παρα-
ἢ λΔυτικός, παραπορεύεσθαι (Mt.), παραφέρειν (Le.), πέδη (Le.), πεζῇ (Mt.),
πενθερά, περιβλέπεσθαι (Le.), περίλυπος, περισσῶς, περίχωρος, πετρώδης
(Mt.), πήρα, πίναξ, πνίγειν (Mt.), πόρρω (LXX.), προβαίνειν, προσκυλίειν
t.), προσπίπτειν, προστάσσειν, προστρέχειν (Le.), πρύμνα (Le.), πρωτο-
καθεδρία, πρωτοκλισία, πύργος, πυρέσσειν (Mt.), ῥάκος (Mt.), ῥαφίς
(Mt.), ῥύσις (Le.), σαβαχθανεί (Mt.), Σαδδουκαῖος, σανδάλιον (Le.),
σέβεσθαι (LXX.), σίναπι, σινδών, σιωπᾷν, σκληροκαρδία (Mt.), σκύλλειν,
σπᾷν (Le.), σπαράσσειν (Le.), σπλαγχνίζεσθαι, σπόριμον, στάχυς,
᾿ στέγη, στρωννύναι, στυγνάζειν (Mt.), συμβούλιον, συνακολουθεῖν (Le.),
᾿ συνανακεῖσθαι, συνζευγνύειν (Mt.), συνζητεῖν (Le.), συνκαθῆσθαι (..),
Π συνκαλεῖν (Le.), συνλαλεῖν, συνπνίγειν, συνπορεύεσθαι (Le.), συνσπαράσ-
Υ σειν (1,..), συντηρεῖν, Σύρος, σφυρίς, τέκτων (Mt.), τελώνης, τελώνιον,
B τίλλειν, τετρακισχίλιοι, τρίβος (LXX.), τρύβλιον (Mt.), ὑποκριτής,
Τ φάντασμα (Mt.), φέγγος, φραγελλοῦν (Mt.), χοῖρος, χρῆμα (Lec.),
B ψευδομαρτυρεῖν, ψευδόχριστος (Mt.), ψιχίον (Mt.).

iii. Words peculiar to St Mark and St John’s Gospel :

, ,
ἀκάνθινος, ἐνταφιασμός, θυρωρός, ᾿Ιεροσολυμείτης, κύπτειν, μισ θωτός,
Υ̓ ε ’ὔ «ε
γάρδος πιστικός, πλοιάριον, προσαίτης, πτύειν, ῥαββουνεί, ῥάπισμα,
τριακόσιοι, ὠτάριον.

xlvi VOCABULARY, GRAMMAR, AND STYLE.

iv. Words peculiar to St Mark, one of the other Synoptists, 8
St John: |

ἄρωμα (Le.), γαζοφυλάκιον (Le.), ἐμβριμᾶσθαι (Mt.), ἱμάς (Le,
κράβαττος (Lc.), μοιχεία (Mt.), ὄψιος (Mt.), πλέκειν (Mt.), ῥαββ
(Mt.), σπόγγος (Mt.), φανερῶς (Le.), ὦσαννά (Mt.).

v. Words peculiar to St Mark and the Pauline Epistles (ἢ
cluding Hebrews): !
ἀββά, ἀλαλάζειν, ἁμάρτημα, ἀναμιμνήσκειν, ἀποβάλλειν, ἀποπλανᾷ
ἀποστερεῖν (LXX.), ἀφροσύνη, ἀχειροποίητος, βαπτισμός, εἰρηνεύεϊ
ἔκφοβος, ἐξορύσσειν, εὔκαιρος, εὐκαίρως, ἡδέως, ὁλοκαύτωμα, περιφέρει
πορνεύειν, προλαμβάνειν, συναποθνήσκειν, τρόμος, ὑστέρησις.

vi. Words peculiar to St Mark, one of the other Synoptists, ar
the Pauline writings :

ἀγρυπνεῖν (Le.), ἀδημονεῖν (Mt.), ἀκυροῦν (Mt.), ἀπιστία. (Mt.
ἀπόκρυφος (Le.), ἀποτάσσεσθαι (Le.), ἄρρωστος (Mt.), dpriev (Le.
ἀσύνετος (Mt.), ἄτιμος (Mt.), γόνυ (Le.), διαπορεύεσθαι (Le.), διδασ
dia (Mt.), διηγεῖσθαι (Le.), ἐκλύεσθαι (Mt.), ἐκφέρειν (Le.), ἐνέχε
Le.), ἔνταλμα (Mt.), ἐξαυτῆς (Le.), ἐπαισχύνεσθαι (Le.), ἐπιτάσσε
tre ἐρημία (Mt.), εὐκαιρεῖν (Le.), θῆλυς (Mt.), θλίβειν (Mt.
θροεῖσθαι (Mt.), καθαιρεῖν (Le.), μάστιξ (Le.), μεταμορφοῦσθαι (Mt.
μωρός (Mt.), νεότης (Le.), οἰκοδομή (Mt.), πανταχοῦ (Le.), πάντοθε
(Le.), παράδοσις (Mt.), παραιτεῖσθαι (1,0.), παράπτωμα (Mt.), παραξ'
τηρεῖν (Le.), περικαλύπτειν (1,0.), περικεῖσθαι (Le.), πλεῖστος (ΜῈ)
πρόσκαιρος (Mt.), προσκαρτερεῖν (Le.), σβεννύναι (Mt.), σπόρος (Le.)
σύνεσις (Le.), σχολάζειν (Le.), ὑποδεῖσθαι (1,5.), χαλᾷν (Le.), χειρὸ

ποίητος (Le.).
vii. Words peculiar to St Mark and the Catholic Epistles :
δαμάζειν (Jas.), δωρεῖσθαι (2 Pet.). | |
viii. Words peculiar to St Mark, one other N.T. writer, and the
Catholic Epistles : Ἧ

ἀγαθοποιεῖν (L., 1 Pet., 3 Jo.), ἀγνοεῖν (Paul, 2 Pet.), ἄγριος (Mt., |
Jude), ἀσέλγεια (Paul, τ Pet., 3 Jo.), θερμαίνεσθαι (Jo., Jas.), λαίλαψ
(Le., 2 Pet.), πολυτελής (Paul, 1 Pet.), στενάζειν (Paul, Jas.), συντρέ-
xew (Le., 1 Pet.), τρέμειν (Le., 2 Pet.). |

ix. Words peculiar to St Mark and the Apocalypse, or

St Mark, the Apocalypse, and one other N.T. writer: Ἢ
δρέπανον, καυματίζειν (Mt.), λευκαίνειν, μεγιστάν, μέλι (Mt.), μύλος

(Mt.), πορνεύειν (Paul), πορφύρα (Le.), πτῶμα (Mt.), στολή (Le.), Ὁ

φύλλον (Mt.), χλωρός, χοῦς. a

_ Such tables may easily be multiplied’ with the help of the ~

index at the end of this volume and a good concordance. Bu

_? For a good comparative table of the ‘characteristic’ words in Mce., see Haw- :
kins, Hor, Syn., p. τὸ f.

VOCABULARY, GRAMMAR, AND STYLE. xvii

e which are given above suffice to bring out certain features
St Mark’s vocabulary. Of the 1270 distinct words (excluding
oper names) which it contains, 80 are peculiar to St Mark,
out 150 are shared only by St Matthew and St Luke, and 100
ore are among the less widely distributed words of the New
estament. This is not a large proportion of peculiar or unusual
ords. St Luke’s Gospel has more than 250 ἅπαξ λεγόμενα,
esides a large number of words common only to itself and the
auline writings’, On the other hand the ἅπαξ λεγόμενα of
6 Mark, if not relatively numerous, are often striking; while he
as comparatively few of the compounds in which the later Greek
: ighted, we meet in his pages with such survivals as εἶτεν,
“αἰδιόθεν, such colloquialisms as κεντυρίων, ξέστης, πιστικός,
“πτεκουλάτωρ, and such transliterations as κορβάν, ταλειθὰ κούμ,
φφαθά, ῥαββουνεί. If we might generalise from these features
f St Mark’s Greek as compared with the Greek of St Luke, we
hould be led to conclude that the writer was a foreigner who spoke
eek with some freedom, but had not been accustomed to employ
it for literary purposes. He is not at a loss for an unusual word
when it is wanted to convey his meaning or give point to his
ῃ ative, but under ordinary circumstances he is comparatively
Timited in his choice, and he displays no familiarity with the
labits of the Hellenistic writers of his age.
- 2. The Greek of St Mark’s Gospel is characterised by pecu-
ities of construction and style which force themselves upon
the attention of every student. A few of these may be parti-
arly mentioned.

(a) Frequent use of εἶναὶ and ἐλθεῖν with a participle: i 6 ἦν..
᾿ς ἐνδεδυμένος...καὶ ἔσθων, 33 ἦν...ἐπισυνηγμένη, 39 ἦλθεν κηρύσσων,
᾿ς 42 ἔρχεται.. -προσκαλῶν, Ἷ. 2 ἔρχονται φέροντες, 5 ἦσαν καθήμενοι. καὶ
᾿ διαλογιζόμενοι, Vv. 5 ἦν κράζων καὶ κατακόπτων ἑαυτόν, ix. 4 ἦσαν
συνλαλοῦντες, Χ. X. 32 ἦσαν.. -avaBaivovres.. Kab ἦν προάγων, ΧΙ. 13
ἔσεσθε μισούμενοι, 23 ἔσονται πίπτοντες, ΧΥ͂. 43 ἦν προσδεχόμενος.

1 See Plummer, St Luke, p. 111. ff. ‘*the non-classical words...occur with
2 Sir J.C. Hawkins (Hor. Syn.,p. 106) considerably more frequency in the

3 collected a list of 26 “rude, harsh, special vocabulary of St Mark than in
Obscure or unusual words or expressions those of the other Synoptists.” Comp.
n St Mark,” and points out (p.171) that Encycl. Bibl. ii. 1767 f.

xlvili VOCABULARY, GRAMMAR, AND STYLE.

(Ὁ) Multiplication of participles: i, 21 προσελθὼν ἤγειρεν
κρατήσας, 41 σπλαγχνισθεὶς ἐκτείνας.. «ἥψατο, Vv. 25 ff. οὖσα... κι
παθοῦσα...καὶ δαπανήσασα...καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ...ἐλθοῦ
ἀκούσασα... ἐλθοῦσα ἥψατο, Xiv. 67 ἰδοῦσα...ἐμβλέψασα λέγει, XV. 2
ἐλθὼν...τολμήσας εἰσῆλθεν.

(c) Use of article with infinitives and sentences: i. 14 μετὰ τὸ
παραδοθῆναι τὸν ᾿Ιωάνην, iv. 6 διὰ τὸ μὴ ἔχειν ῥίζαν, ν. 4 διὰ τὸ adrov..e
δεδέσθαι καὶ διεσπάσθαι ὑπ᾽ αὐτοῦ κτλ., ix. 23 τὸ εἰ δύνῃ, xiv. 28 μ
τὸ ἐγερθῆναί με.

(d) Frequent use of εὐθύς, which occurs 34 times in Mc. iii
and 7 times in x.—xvVi.

(6) Use of ἄν in such sentences as iii. 11 ὅταν αὐτὸν ἐθεώρου
vi. 56 ὅπου ἂν εἰσεπορεύετο.. ὅσοι av ἥψαντο, Xi. 19 ὅταν ἐγένοντο.

(f) Use of broken or imperfect constructions, in cases of pare
thesis (ii. 22, iii, 16—18, vii. 19), or mixture (ii. 1, iv. 15, 2
30—31, vi. 8, 11, viii. 2, xiii. 34), or extreme compression (v. 3
vi. 43, Vili. 8), or ellipse (x. 40).

(7) Constructio ad sensum: ix. 20 ἰδὼν αὐτὸν τὸ πνεῦμα, xiii. 1
τὸ βδέλυγμα... ἑστηκότα.

(h) Repetition of negative: i. 44 μηδενὶ μηδὲν εἴπῃς, V. 3 οὐδὲ.
οὐκέτι οὐδεὶς ἐδύνατο, XVI. 8 οὐδενὶ οὐδὲν εἶπαν.

() Frequent use and careful discrimination of prepositions
e.g. 1. 39, i. I, 2, 10, 13, iil. 8, iv. 7,.10..21, Vie δ. >. Vale ΝΣ
42, X. II, 22, 24, Xi. 4, xii. 1, 17, Xiii. 51; cf. ἀποκυλίειν, ἀνακυλίε
<Vi 3 i
3. Such examples, however, give no just conception of §

Mark’s general style. The body of the work consists of a serie
of sentences connected by the simplest of Greek copulas, eacl
contributing a fresh fact to the reader’s knowledge, and es
by its vivid and distinct presentation of the fact claiming hii
close attention. St Mark knows how to compress his matter
where a multitude of words would only weaken the effect,
where the scheme of his work forbids greater fulness; on th
other hand, when words can heighten the colouring or give lif
to the picture, they are used without regard to brevity and with
little attention to elegance,

1 To these stylistic peculiarities ma ndeton (Hawkins, Hor. Syn., pp. 108 ff.
be added (j) a frequent use of the ‘ hic. re ff., 120 ff.); and (m) disposition t
toric present’—151 instances are quoted employ pleonastic forms (Salmond, i
as against 78 in Mt. and4or6inLe.; Hastings, D.B. iii. p. 251).
(1) preference of καὶ to dé; (1) use of

VOCABULARY, GRAMMAR, AND STYLE. τ ΧΙΧ

For instances of compression see especially Mark’s summaries of
_our Lord’s teaching or of the comments of the hearers, e.g. i. 27, ii.
ἡ, Vili. 29, xii. 38—40 (comp. Mt.). For his habit of adding word
to word where one might have sufficed see i. 32 ὀψίας... ὅτε ἔδυσεν ὃ δ
ἥλιος, 35 πρωὶ ἔννυχα λίαν, v. 26 (see above 2 § δ), vi. 25 εὐθὺς μετὰ
σπουδῆς, vii. I 3 τῇ παραδόσει 7 ἢ παρεδώκατε, Vill. 25 διέβλεψεν καὶ
᾿ ἀπεκατέστη καὶ ἐνέβλεπεν, 27 ὑπερπερισσῶς ἐξεπλήσσοντο, xi; 14
me ἔξεστιν δοῦναι.. «δῶμεν ἢ ἢ μὴ δῶμεν;, 44 πάντα ὅσα εἶχεν ἔβαλεν, ὅλον
ἢ τὸν βίον αὐτῆς, xiv. 3 ἀλάβαστρον νάρδου πιστικῆς πολυτελοῦς, 68 οὔτε
va οἶδα οὔτε ἐπίσταμαι, XV. I εὐθὺς πρωΐ, xvi. 8 τρόμος καὶ ἔκστασις.
ὕὍπαον the same head may be placed the frequent instances in
i _ which a statement is made first in a positive and then in a negative
' form or the reverse (e.g. i. 22, ii. 27, 111. 29, v. 19, Χ. 45).

he Two other points, which the tables do not shew, deserve
to be emphasised here: (1) the relatively frequent use of certain
haracteristic words; (2) the use of certain ordinary words in
Pan uncommon and sometimes enigmatic sense.

: Examples of (1) are: ἀκάθαρτος" (in the term πνεῦμα ἀκάθαρτον), :

ἀναβλέπειν" ; διαλογίξεσθαιΐ » ἐκθαμβεῖσθαι", εἰσπορεύεσθαι" ? ἐκπόρευ:

4 εσθαι" ; ἐμβλέπειν", ἐμβριμᾶσθαιϑ, ἐναγκαλίζεσθαι" , ἐξουσία", ἐπερωτᾷν 5,

᾿ ἐπιτάσσεινὔ, dxvcepi?, εὐαγγέλιον, θαμβεῖσθαιϑ, μεθερμηνεύεσθαι" ;

mapadapBavev*, παραπορεύεσθαι", περιβλέπεσθαιϑ, πλήρωμα", προάγειν",
6

ae

προσκαλεῖσθαιϑ, πωροῦσθαι (rupwors)’, συνζητεῖν ᾽ ὑπάγειν "5, φιμοῦ-
Ἵ : σθαι. Under the second head we may place ἐνεῖχεν (vi. 19), πυγμῇ
ΟἿ. 3), ἀπέχει (xiv. 41), ἐπιβαλών (xiv. 72).

_ Further, St Mark gives movement to his history by the
remarkable freedom with which he handles his tenses.

¥ Changes of tense occur (1) with. a corresponding difference of
4 _ meaning: v. 15 ff. τὸν δαιμονιζόμενον...ὃ δαιμονισθείς, vi. 14 ff.
% ἐγήγερται.. «ἠγέρθη, Vil. 35 ἐλύθη... ἐλάλει. ..διεστείλατο... διεστέλλετο,
ix. 15 ἐξεθαμβήθησαν....... ἠσπάζοντο, XV. 44 τέθνηκεν....... ἀπέθανεν :
ἵν (2) apparently for the purpose of giv ing life to a dialogue : ix.
_ 34 ff. ἐπηρώτα.. «λέγει...εἶπεν, xi. 27 Epxovtar...xal eeyov...elrev..
᾿ λέγουσιν... «λέγει.

Ἷ Thus present, perfect, imperfect, aorist, are interchanged,
ἵ ἼΟ through ignorance of the laws of the Greek language, or
i vith conscious artificiality, but from a keen sense of the reality

ad living interest of the facts. Sometimes the historical tenses
= used almost exclusively throughout a paragraph (e.g. 11. 3—
>, xv. 20—24); more frequently they alternate with the imper-
οὐ and aorist (e.g. iv. 35—4I, vi. 30—51). Even in indirect
8. M.? : d

\
ἢ
|
|
1

1 VOCABULARY, GRAMMAR, AND STYLE.

narration the present and perfect are freely used (ii. I, xv. 44, 47
xvi. 4), when the writer desires to place the reader for the momen
in the speaker’s point of view. On the other hand St Ma
frequently uses the imperfect in a sense which is scarcely dis
tinguishable from the aorist, except that it conveys the impressio
of an eye-witness describing events which passed under his ow
eye (cf. e.g. v. 18, vil. 17, X. 17, ΧΙ], 41, XIV. 55).
Much has been written as to a supposed tendency on the pa

of this writer to adopt Latin words and forms of speech. Th
occurrence of such words as δηνάριον, κεντυρίων, κοδράντης, κρά
Bartos, λεγιών, ξέστης, σπεκουλάτωρ, and such a phrase as ixavo
ποιεῖν, lends a prima facie support to this view. But some of thes
Latinisms occur in other Gospels as well as in St Mark, and i
may be doubted whether they prove more than a familiari
with the vulgar Greek of the Empire, which freely adopted Latit
words and some Latin phraseology, Nevertheless their relativel
frequent occurrence in St Mark is one indication amongst other
of his larger acquaintance with the Greek which was spoken
the Roman world, and it accords well with the tradition whic
represents the writer of this Gospel as a professional ‘interpreter
and as having resided for some years in Rome.

1 Blass, Philology of the Gospels, p. 211 f.

CONTENTS,

᾿ I.
ne ture of the contents.

i
7

i

|
i
Ι.
ἢ

ἵν
he

&
ἮΝ
d
8

|
|
Ι,
]

iz
| i
| _ are printed in thick type.
' ‘3s

" Cod. B
| 1 NE

9

I2

= 1 For the variations of the sticho-
- ry in St Mark see Studia Biblica, p.
8 f.; J. R. Harris, Stichometry, p. 49;
Th. St. i. p. 444 f., ii. p. 250; the
jority of the subscriptions i in Mss, give
500. The Ammonian sections fluctuate
tween 232 and 242 (Gregory, Prolegg.,
).152f.; cf. Burgon, Last twelve verses,
. 310 f.). On the Church lessons in

γ᾽

ΡΙΑΝ,

Cod. A

AND SOURCES.

Attempts were made at an early time to break up the
| I Gospels into sections corresponding more or less nearly to the
Besides the stichometry which measured
the text by lines!, and the ‘Ammonian’ sections which divided it
Ἢ such a manner as to shew its relation to that of the other
Gospels, there were systems of capitulation under which it was
8 anged in paragraphs for reading. Two such systems survive in
cod. B and cod. A respectively. In the former, which is the more
ancient’, St Mark is broken up into 62 sections as against 170 in
St Matthew and 152 in St Luke; in the system represented by
cod. A? (the so-called κεφάλαια matora or τίτλον) St Mark has
48 sections, St Matthew 68, and St Luke 8 a8

The following table will enable the student to compare the
_ capitulation of codd. BA with the paragraphing adopted in the

text of Westcott and Hort. Italics are used where two of the
three systems coincide; where the three agree the verse-numbers

WH.
Ἐπ 2
2
9
I2

St Mark see Gregory, p. 162, Scrivener-
Miller, p. 80 ff.

2 Found also in cod. &

8 Found also in codd. CNRZ, and

_ possibly of Alexandrian origin; ef. J.

Th. St.,i. Ὁ. 419.

4 Cod. D has a system peculiar to it-
self, in which Mc. is divided into 148
sections (Scrivener, Codex Bezae, p. xx.).

d 2

CONTENTS, PLAN, AND SOURCES.

Cod. B Cod. A WH.
I4 Τά
τό
27 ED ¢
eS °
29 29 29
32 32
oa Pky
38
4O gO
Tl. ὁ ; : LES oF.
8 eee:
1 13 13
I5 75
IS If
23 23
Li = TE: ow PEL “2
7 7
I3 732
14
20
21
Va: oat TN ae
EV gene
ZO Io
21
24
26
30
35 35 35
V ἐπ Wa ee Vv. ;
Ohh 27
22
2
Vis .¥0 ?
VI. I
66 6b
2 Oe
14 14 14
JO gO
34
45 45
2 47
oF
VIE ἃ WEE # VIL. "Ἔ
17 ι

25

~

CONTENTS, PLAN, AND SOURCES.
Cod. A

VIII,

IX.

GB

31
I

72
17

VITt.

ip.

Al.

SIL

XIII.

XIV.

liv. CONTENTS, . PLAN, AND. SOURCES.

Cod. B ᾿ Cod. A WH.
26
27 . 27
32
43 43
53
ay. 66 66
BVEO WL AVES F
IO τό
206
24.Δ
33
38
42 NV. 42 42
OV Te ὦ 5. Gh ee

The τίτλοι which precede the Gospel in cod. A give the
contents of the successive chapters as follows?:

Tod κατὰ Μᾶρκον εὐαγγελίου αἱ περιοχαί.

a. περὶ τοῦ δαιμονιζομένου. β. . περὶ τῆς πενθερᾶς Πέτρου.
γ. περὶ τῶν ἰαθέντων ἀπὸ ποικίλων νόσων. δ΄. περὶ τοῦ λεπροῦ.
€. περὶ τοῦ παραλυτικοῦ. ς΄". περὶ Λευὶ τοῦ τελώνου. ζ΄. περὶ
τοῦ ξηρὰν ἔχοντος χεῖρα. η΄. περὶ τῆς τῶν ἀποστόλων , ἐκλογῆς.
θ. περὶ τῆς παραβολῆς τοῦ σπόρου. UL. περὶ τῆς ἐπιτιμήσεως τοῦ
ἀνέμου καὶ τῆς θαλάσσης. ια΄. περὶ τοῦ λεγεώνος. ιβ΄. περὶ τῆς
θυγατρὸς τοῦ ἀρχισυναγώγου. ιγ΄. περὶ τῆς αἱμορροούσης. ιδ΄, περὶ

τῆς διαταγῆς τῶν ἀποστόλων. le. “περὶ Ἰωάννου καὶ Ἡρῴδου.
us. περὶ τῶν πέντε ἄρτων. ιζ. περὶ τοῦ ἐν θαλάσσῃ περιπάτου.
ιη. περὶ τῆς παραβάσεως τῆς ἐντολῆς τοῦ θεοῦ. ιθ΄. περὶ τῆς
Φοινικίσσης. K. περὶ τοῦ μογιλάλου. κα΄. περὶ τῶν ἑπτὰ ἄρτων.
κβ΄. περὶ τῆς ζύμης τῶν Φαρισαίων. Ky. περὶ τοῦ τυφλοῦ. κδ΄. περὶ
τῆς ἐν Καισαρίᾳ ἐπερωτήσεως. κε΄. περὶ τῆς μεταμορφώσεως τοῦ
Ἰησοῦ. κε΄. περὶ τοῦ σεληνιαζομένου. κζ΄. περὶ τῶν διαλογιζομέ-
νων τίς μείζων. κη. περὶ τῶν ἐπερωτησάντων Φαρισαίων. κθ΄. περὶ
τοῦ ἐπερωτήσαντος αὐτὸν πλουσίου. λ΄ περὶ τῶν υἱῶν Ζεβεδαίου.

λα΄. περὶ Βαρτιμαίου. λβ΄ περὶ τοῦ πώλου. λγ. περὶ τῆς
ξηρανθείσης. συκῆς. λδ΄. περὶ ἀμνησικακίας. λέ. περὶ τῶν ἐπερω-
τησάντων τὸν κύριον ἀρχιερέων καὶ γραμματέων Ἔν ποίᾳ ἐξουσίᾳ ταῦτα
ποιεῖς ; Ao”. περὶ τοῦ ἀμπελῶνος. λζ΄. περὶ τῶν ἐγκαθέτων διὰ τὸν
κῆνσον. Ay. περὶ τῶν Σαδδουκαίων. λθ΄. περὶ τῶν “γραμματέων.
μ΄. περὶ τῆς τοῦ κυρίου ἐπερωτήσεως. μα. περὶ τῆς τὰ δύο λεπτά.
μβ΄ . περὶ τῆς συντελείας. py: περὶ τῆς ἡμέρας καὶ ὧρας. pe. περὶ
τῆς ἀλειψάσης τὸν κύριον μύρῳ. μέ. περὶ τοῦ πάσχα. ps’. περὶ

1 For the variants of codd. LA see the Latin Vulgate, cf. Wordsworth and
Tregelles, p. 486 f.; for the capitulation White, p. 174; and for tables of Latin
of cod, Amiatinus and other MSS, οἱ tituli, "Thomasius, opera, i. p. 303 8qq. -

II.

IV.

γι.

CONTENTS, PLAN, AND SOURCES.
παραδόσεως προφητεία.

σεως τοῦ κυριακοῦ σώματος.

I.
2—8.
9-11.
12--13
I4—I5
16—20
21—28
29—3I.
32—34-
95. 99
40--45.
1--12
13--14
I5—17
18—22.
23—z28.
1—6.
7—12.
i3—29*.
19°>—30.
31—35-
I—9.
10—I2.
13—20
21I—25.
26—29
30—32
337-34
35—4!
I—13
I4—I17
18—20.
2I—34.
35—43
1—6°,

lv

μζ΄. ἄρνησις Πέτρου. μη΄ περὶ τῆς αἰτή-

The following conspectus shews the contents as they are
anged in the present edition.

Superscription.

Preparatory ministry of John the Baptist.

The Baptism.

The Temptation.

First preaching in Galilee.

Call of the first four disciples.

Casting out of an unclean spirit in the synagogue
at Capernaum.

Healing of Simon’s wife’s mother.

Miracles after sunset.

Withdrawal from Capernaum and first circuit of
Galilee.

Cleansing of a leper.

Healing of a paralytic in a house at Capernaum.
The forgiveness of sins,

Call of Levi.

Feast in Levi’s house.

Question of fasting. The Old and the New.

Cornfield incident. Question of the Sabbath.

Healing of a withered hand on the Sabbath.

Second great concourse by the Sea.

Second withdrawal from Capernaum, and choice of
the Twelve.

Question of the source of the Lord’s power to
expel unclean spirits.

Errand of the brothers and the mother of Jesus,
and teaching based upon it.

Teaching by parables. The parable of the Sower.

Reasons for the use of parables.

Interpretation of the parable of the Sower.

Parabolic warnings as to the responsibility of hear-
ing the word.

Parable of the automatic action of the soil.

Parable of the mustard seed.

General law of parabolic teaching.

Stilling of the wind and sea.

Casting out of the ‘legion’ at Gerasa.

The Gerasenes alarmed and hostile.

The restored demoniac sent to evangelise.

Petition of Jairus. Healing of the aipoppootca.

Raising of the child of Jairus.

Departure from Capernaum. Preaching at Naza-
reth.

Another circuit of Galilee. Mission of the Twelve.

lvi

I4—16.
17—29.
3°—44-
45—52.
53—56.
VII. 1—13.
14—23.
24—30.
31-—37-
VIII. 1— 9.
1O—I3.
14---21.
22----26.
27---- 30.
51---λ.
34—IX. 1.
IX. 2—8.
9—13
I4—29.
30—32.
9. 37’
38—40.
4I—50.
pe ἃ

2—I2
13—16.
17—22.
23—27.
28—3I.
32—34-
35—45-
46—52
Al, χ᾽
I2—14
I5—I9
20—25.
27—33.

>. I RR ea
I3—I17

CONTENTS, PLAN, AND SOURCES.

The fame of Jesus reaches the Tetrarch.

Episode of John’s imprisonment and death.

Return to the sea. Feeding of the five thousand. —

Walking on the sea.

Ministry in the Plain of Gennesaret.

Question of ceremonial washings.

Teaching based upon the question.

In the region of Tyre and Sidon. The daughter οἱ
a Syrophoenician delivered from an evil spirit.

Return to Decapolis. Healing of a deaf man wh
spoke with difficulty.

Feeding of the four thousand.

Fresh encounter withthe Pharisees near Dalmanutha

The leaven of the Pharisees and the leaven o
Herod.

Arrival at Bethsaida. A blind man recovers sight

Journey to the neighbourhood of Caesarea Philipp
Question as to the Lord’s Person.

The Passion foretold. Peter reproved.

Public teaching on self-sacrifice.

The Transfiguration. |

Conversation about Elijah, during the descent fror
the mountain.

A demoniac boy set free, and the sequel.

The Passion again foretold.

Return to Capernaum. Question of precedence.

On the use of the Name by a non-disciple.

The teaching resumed. On the consequences Ὁ
conduct towards brethren in Christ.

Departure from Galilee; journeys in Judaea an
Peraea.

Question of divorce. —

Blessing of children.

The rich man who wanted but one thing.

The rich and the Kingdom of Gop.

The reward of those who leave all for Christ’s sake

The Passion foretold for the third and last time.

Petition of the sons of Zebedee. Teaching base
on the incident.

Passage through Jericho: Bartimaeus restored t
sight.

Solemn entry into the precinct of the Temple.

Fig-tree in leaf but without fruit.

Second day in the Precinct. Breaking up of thé)
Temple-market.

Conversation on the withering of the fig-tree. |

Third day in the Precinct. Authority of Jesus)
challenged by the Sanhedrists. ᾿

Parable of the Husbandmen and the Heir.

The Pharisees’ question. ify

CONTENTS, PLAN, AND SOURCES. lvii

18—27. The Sadducees’ question.
28—34. The scribe’s question.
35—37%. The Lord’s question.
37>—40. Denunciation of the Scribes.
_ 41—44. The widow’s two mites.
1—2. Destruction of the Temple foretold.
3—13- Question of the Four: first part of the Lord’s
answer.
14—23. as bina connected chiefly with the Fall of Jerusa-
em.
24—27. End of the Dispensation foretold.
28—29. Parable of the budding fig-tree.
30—32. The time known to the Father only.
ἢ 33—37- Final warning.
XIV. 1—2. The day before the Passover.
4 3—9- Episode of the Anointing at Bethany.
1o—11. Interview of Judas with the Priests.
12—16. Preparations for the Paschal meal.
17—21. Paschal Supper: the Traitor pointed out.
22—25. Institution of the Eucharist.
26—31. Departure to the Mount of Olives. The desertion
and denial foretold.
32—42. The Agony in Gethsemane.
43—50. Arrival of the Traitor: arrest of Jesus: flight of
the Eleven.
51—52. Story of the young man who followed.
53—65. The Trial before the High Priest.
; 66—72. Peter denies the Master thrice.
XV. τ τος. The Trial before the Procurator.
: 16—20%. The Lord mocked by the Procurator’s soldiers.
20522. The way to the Cross.
23—32. The Crucifixion, and the first three hours on the
Cross.
33—37- ‘The last three hours on the Cross: the Lord’s Death.
38—41. Events which immediately followed.
% 42—47. The Burial of the Lord.
XVI. 1—8. Visit of the women to the tomb on the third day.
τ [9—11. Appearance to Mary of Magdala.
12—13. Appearances to two disciples.
14—18. Appearances to the Eleven.
19—20. The Ascension, and its sequel. |

_ 2, We are now in a position to consider how far the contents
group themselves into larger sections’, revealing the existence of a

1 Zahn (EHinleitung, ii. Ὁ. 224 ff.) di- Dr Salmond (in Hastings, D. B., iii. 249)

es the Gospel, apart from the intro- suggests a division in accordance with
duction and appendix, into five very the geographical data (i, 14—vil. 23,
Inequal parts (i. 16—45, ii. 1—iii. 6, vii. 24—ix. 50, X. I—31, X. 32—XV. 47).
li, 7—YVi. 13, Vi. 14—X. 52, Xi. I—xvVi. 8).

lviii CONTENTS, PLAN, AND SOURCES.

purpose or plan in the mind of the writer. Even a hasty exami.
nation will shew that the book deals with two great themes,
the Ministry in Galilee (1. 14—ix. 50), and the Last Week αὖ.
Jerusalem (xi. I—xvi. 8), and that these sections are connected)
by a comparatively brief survey of the period which intervened}
(x. 1—52). The first fourteen verses of the Gospel are evidently)
introductory ; the last twelve have the character of an appendix, |
which links the Gospel history with the fortunes of the Church
in the Apostolic age. q
The first of the two great sections of St Mark bears manifest)
signs of brevity and compression, especially in certain parts of the)
narrative. On the other hand there are indications of the writer's
desire to follow the order of events, as far as his information
permitted him to do so. It is shewn by the notes of time and
place which continually occur.

The following are examples: παράγων παρὰ τὴν θάλασσαν (i. 16)...
Ν Ν yy 7 ‘\ > UA > 4, ‘ ὑθὺ
καὶ προβὰς ὀλίγον (19)...καὶ εἰσπορεύονται εἰς Καφαρναούμ, καὶ εὐθὺς.
τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγήν (21)...Kal εὐθὺς ἐκ TAS)
συναγωγῆς ἐξελθόντες (29)... ὀψίας δὲ γενομένης (32)... καὶ πρωὶ ἔννυχα
λίαν ἀναστὰς ἐξῆλθεν (35)... καὶ εἰσελθὼν πάλιν εἰς Kad. δι᾿ ἡμερῶν (ii. 1}.
kal ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν (13)... καὶ παράγων (14)...καὶ |
εἰσῆλθεν πάλιν εἰς συναγωγήν (iii. 1)... καὶ... ἀνεχώρησεν πρὸς τὴν θά-
λασσαν (7)...καὶ ἀναβαίνει εἰς τὸ ὄρος (13)...καὶ ἔρχεται εἰς οἶκον (20)... |
\ 4 μὴ / \ Ν / φ ἣ > .Ὁ ee,
καὶ πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν (iv. 1)...Kal ὅτε ἐγένετα
κατὰ μόνας (10)...Kal λέγει αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ ὀψίας γενομένης
Διέλθωμεν εἰς τὸ πέρας (35)...καὶ ἦλθον εἰς τὸ πέραν (Vv. 1)...Kab |
διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν (21)...καὶ ἐξῆλθεν ἐκεῖθεν.
(vi. 1)...καὶ περιῆγεν τὰς κώμας (7)...καὶ ἀπῆλθον ἐν τῷ πλοίῳ eis”
ἔρημον τόπὸν (32)...Kal διαπεράσαντες ἐπὶ τὴν γῆν ἦλθον εἰς Τεννησαρέτ᾽
3 aA Ν 3 Ν 3 ἴω 3 Ν. 9 , 90 8
53)..«ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου (vii. 24)...Kal

εἰς Βηθσαιδάν (22)...καὶ ἐξῆλθεν... εἰς τὰς κώμας Καισαρίας (27)...καὶ
μετὰ ἡμέρας ἕξ.. ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλόν (ix. 2)... καὶ καταβαι-
νόντων αὐτῶν ἐκ τοῦ ὄρους (9)...καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον (28)... Ὁ
κἀκεῖθεν ἐξελθόντες ἐπορεύοντο διὰ τῆς Ταλειλαίας (30)... καὶ ἦλθον εἰς |
Kadapvaovp (33).

It is impossible to resist the impression that the writer |
who constructed this chain of sequence believed himself to be
presenting his facts upon the whole in the order of their actual ©

CONTENTS, PLAN, AND SOURCES. lix

urrence ; and this impression is not weakened by the occasional
pping of a link (as eg. at 1. 40, 11. 23, vil. 1), for such excep-
ns suggest that he was unwilling to go beyond his information,
d that the indications of order which he gives are sound so
'as they go. This view is supported by the absence of his
jourite εὐθύς at the points of transition; at such times the
iter vouches for the relative order only, and not for the im-
diate succession of the events. The kind of sequence which
'aims to establish is consistent with the omission of many
sidents or discourses, and with the bringing into close proximity
others which were separated by considerable intervals, but not
th a disregard of chronological order; nor is it his habit to
“0 p together materials of similar character, or which appeared
‘illustrate the same principle’.

But granting that the writer intended to follow the relative
der of time, is there reason to suppose that he has succeeded ?
in we recognise in this part of his work the steady and natural
evelopment of events which possesses historical verisimilitude ?

_ The answer makes itself distinctly heard by the careful
tuc ent. He observes a progress in the history of the Galilean
Lin istry, as it is depicted by St Mark, which bears the stamp
truth. The teaching of Christ is seen to pass through a
ο ession of stages in an order which corresponds to His method
dealing with men: first there is the synagogue homily, then
@ popular instruction delivered in the larger auditorium
pplied by the sea-shore or the neighbouring hills, then the
hing by parables of the multitudes who had proved them-
lives incapable of receiving spiritual truth, and lastly the
Initiation of a select few into the mysteries of the Kingdom,
Which they were afterwards to proclaim to the world. And

Dr Sanday, however, (Smith, D.B.2, 88 wholes are in chronological order, the
. 1224, cf. Hastings, D.B., ii. p. 613) | events within each section are obviously
s some instances of this: “Some massed in groups”; “within his first
ions (according to Holtzmann, ii, section St Mark certainly groups events
ii, 6, iv. 21—25, ix. 33—s0, x. 2— ΒΥ subject-matter rather than by time.
xi. 2326) shew marks of artificial The general attitude of St Mark to-
\position.” MrC.H.Turner(Hastings, wards chronological order is stated in a
3., i. pp. 406, 410) expresses himself few careful sentences by Dr Salmond,
less reserve: ‘‘even if the sections in Hastings, D. B., il, p. 255.

lx CONTENTS, PLAN, AND SOURCES.

the course of events as sketched by St Mark answers ©
this progress in the teaching and partly explains it. Wes
the crowd growing daily in numbers and enthusiasm, the
opportunities of teaching increased, the necessity arising for .
division of labour, the consequent seleetion and training of th
Twelve; and on the other hand, the growing hostility of tk
Scribes, their reinforcement from Jerusalem, their alliance wit
the party of Herod, the unintelligent and dangerous excitemer
of the common people, the awakened curiosity of Antipas. 4
we look more closely into St Mark’s picture, the plan of they
Ministry begins to shape itself. We see that it includes (1) theg
evangelisation of the lake-side towns and country, both in th
tetrarchy of Antipas and in that of Philip; (2) the extensiong
of this work to the rest of Galilee during intervals of enforce
withdrawal from the lake-district; and (3) the instruction ancy
disciplining of the men who were ultimately to carry the preacl |
ing of the Divine Kingdom to the ends of the earth, The whole
of this complicated process moves onwards in St Mark's historyg
in so easy and natural a manner that we are scarcely consciot |
of the movement until we come to analyse the contents of th
Gospel. But in fact the scheme is developed step by step, es ]
incident forming a distinct link in the sequence’.

_ According to Papias St Mark wrote ἀκριβῶς, οὐ μέντοι τάξει, and
this has been taken to mean that, while his recollections wer
faithfully reproduced, he made no attempt to arrange them chrono
logically*. But τάξις is order of any kind, and its precise meanin;
must be interpreted by the context in which it occurs. In ἐμ
case the context supplies a clue, for Papias goes on to say th
St Peter taught οὐχ ὥσπερ σύνταξιν τῶν κυριακῶν ποιούμενος λόγ
i.e. not with the view of producing a literary work. A σύνταξις"
a set treatise which follows the rules of orderly composition ; thus
the writer of 2 Maccabees at the end of his task (xv. 39) fine
comfort in the reflexion τὸ τῆς κατασκευῆς Tod λόγου τέρπει τὰς ἀκοὰϑ
τῶν ἐντυγχανόντων τῇ συντάξε. Papias himself claims that his logia
were compiled συντακτικῶς : οὐκ ὀκνήσω δέ σοι Kal ὅσα ποτὲ παρὰ Ta
πρεσβυτέρων καλῶς ἔμαθον καὶ καλῶς ἐμνημόνευσα συνκατατάξαι (ἃ

+ The solitary exception is the ex- 2 For various explanations of
aa ie of the Baptist’s death omission see Salmon, Intr.’ p. 91.
. 17—29).

CONTENTS, PLAN, AND SOURCES. lxi

συντάξαι) ταῖς ἑρμηνείαις. St Mark’s work, being a mere echo of
St Peter’s ἀπομνημονεύματα, was not in this sense orderly; it
belonged to a different category from the artificial treatises which
' were in fashion, and for the most part was a mere string of notes
' connected in the simplest way. The structure of the Second Gospel
_ is wholly in harmony with this view. The paragraphs, often
_ extremely brief, are connected by the simplest of Greek copulas.
᾿ς πότε, which abounds in St Matthew, is not once used by St Mark
as a note of transition ; οὖν, St John’s favourite copula, is employed
' in narration only by the writer of the supplementary verses; δέ
- occurs in this connexion but four times in the first nine chapters.
_ Yet in the longer subsections the writer of this Gospel shews him-
᾿ς self willing to vary the monotony of the repeated καί by the use
of ἀλλά, yap, ἰδού, or by dispensing with copulas of any kind. His
- invariable use of καί at the commencement of a paragraph’ may
_ therefore be attributed to the deliberate purpose of connecting his
| notes together in the least artificial manner; and this feature of
_ his work sufficiently explains the words of Papias.

_ When we pass from the narrative of the Galilean Ministry
Gi. 14—ix. 50) to the brief summary of the Judaean and Peraean
journeys which followed it, St Mark’s manner changes perceptibly.
[ Te is still, at least in c. x., a compiler of ὑπομνηματισμοί, but
}his memoranda are no longer accompanied by notes of time,
land the notes of place are few (x. 1, 17, 32, 46). When Jerusalem
is reached such indications of fuller knowledge appear again; the
lecession of the events is carefully noted, and the places where
{they occurred are specified (e.g. x1. I, II, 12, 15, 19, 20,27; ΧΙ]. 41;
dii. 1, &c.). The hand of the writer to whom we owe the first
reat section of the book is clearly to be seen in the last. Yet
here is a change of manner which is perhaps not wholly due
ito the difference of theme. The narrative of the Passion is on a
cale which is out of all proportion to that on which the Ministry
sdrawn. The subsections become noticeably longer; instruction
tholds a more prominent position; the terseness of the earlier
\Sayings is exchanged for specimens of more prolonged teaching (e.g.
Px1. 23—25, ΧΙ]. 24—-27, 29—31, 38—40); a whole chapter (xiii.)
fi $ occupied by a single discourse; the style is more varied, and
the monotonous καί gives place more frequently to δέ or some
\ her equivalent. These are among the signs which point to a

1 See above, p. xlviii. ἢ.

Ixii CONTENTS, PLAN, AND SOURCES. ᾿

' partial use in these chapters of a source distinct in character from
that which supplied the materials of the first nine or ten chapte 5,

3. The tradition which from the days of Irenaeus has
identified the Second Gospel with the teaching of St Peter is too
early and too consistent to be wholly set aside, unless the internal
evidence of the book requires us to abandon it. There is certainly
but little in this Gospel which did not fall within the limits off
St Peter’s personal knowledge. He may have been present on all
the occasions in our Lord’s life to which St Mark refers except the
Baptism, the Temptation, and the Crucifixion and the scenes whic ᾿
followed it. On certain occasions he was one of three selected)
witnesses. It is true that the figure of Simon Peter does ποῦ

loom large in the Second Gospel, and some pages in the history
where he fills a prominent place are wanting in St Mark; it
is St Matthew who relates the high commendation passed upon
Peter's confession of faith, while St Mark gives only the story
of his subsequent miscarriage; the story of Peter's walking)
on the sea, and of the stater in the fish’s mouth, are also in
Matthew only; indeed the only long paragraph in Mark which!
concerns St Peter is the account of his three-fold denial of the
Master.

This difficulty presented itself to the acute mind of Eusebius
of Caesarea, and he met it by what is probably on the whole the
true explanation of the facts—the Apostle’s reluctance to call]
attention to himself in a record of the words and works of Chris
dem. ev. iii, 3 ταῦτα μὲν οὖν ὃ Πέτρος εἰκότως παρασιωπᾶσθαι ἠξίου"
διὸ καὶ Μᾶρκος αὐτὰ παρέλιπεν, τὰ δὲ κατὰ τὴν ἄρνησιν αὐτοῦ εἰς πάντας
ἐκήρυξεν ἀνθρώπους... Μᾶρκος μὲν ταῦτα γράφει, Iérpos δὲ ταῦτα περὶ
ἑαυτοῦ μαρτυρεῖ. Such reticence may indeed serve to disarm sus-
picion when we remember that the Pseudo-Peter writes in the
first person (Hv. Petr. ad fin. ἐγὼ δὲ Σίμων Πέτρος καὶ ᾿Ανδρέας 6
adeAdds μου), and that the same feature appears in other Christian
pseudonymous literature. ἰ

But if tokens of Petrine origination are not prominent in)
St Mark’s Gospel, they are not wanting altogether, and the!
unobtrusiveness of those which meet the eye of the careful)
student increases his sense of their importance. Thus, while the
Second Gospel omits a series of incidents relating to St Peter
which find a place in the first and third (e.g. Mt. xiv. 28 f, xv. 15,

a
|

CONTENTS, PLAN, AND SOURCES. lxiii

18, xvil. 24 ff., xviii. 21, Le. v. 3 ff, xii. 41, xxii. 31), and
contains no such incident which the other Synoptists omit, it
occasionally identifies St Peter where St Matthew and St Luke
are indefinite.

Simon, Peter, or Simon Peter is mentioned 28 times by Mt., 25
by Mc., 27 by Le. Of Mc.’s references to the name in separate
contexts four are ΠΣ to him (Mc. i, 36, xi. 21, xiii. 3, xvi. 7),
whilst, except in passages cited above, Mt. has no reference
which is not shared by one or both of the other Synoptists. Le.
has four (viii. 45, xxii. 8, xxiv. 12, 34), but the last two are found
elsewhere (Jo. xx. 3 Εἰ, 1 Cor. xv. 5).

There are other facts which point to the same conclusion. The
reader of the Synoptist Gospels is frequently struck by the appear-
ance in St Mark of minute details or touches which suggest first-
hand knowledge. This impression may be partly due to St Mark’s
characteristic style, though on the other hand it is possible that
the style itself may have been moulded by intercourse with an
eye-witness. Such striking phrases as ἐμβριμησάμενος αὐτῷ
εὐθὺς ἐξέβαλεν αὐτόν (i. 43), περιβλεψάμενος αὐτοὺς μετ᾽ ὀργῆς
συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν (ill. 5), περιε-
᾿βλέπετο ἰδεῖν τὴν τοῦτο ποιήσασαν (Vv. 32), ἀνέπεσαν πρασιαὶ
τρασιαΐί (vi. 40), can hardly be attributed to the fancy of ἃ
sompiler, Certainly no amount of realism will account itor the
scores of unexpected and independent details with which St Mark
mriches the common narrative; as Bishop Westcott observes,
‘there is perhaps not one narrative which he gives in common
with St Matthew and St Luke to which he does not contribute
ome special feature’.”

Examples may be found in Me. i. 14f., 20, 27, 29, 33, 35 ff, ii. 2,

3» 4, 13, 15, 23, iil 4, 7, 9, 14f, 17, 208, 31, 32, 34, IV. 33» 34;

35, 36, 38, Υ. 13, 20, 21, 26, Vi. I, 5, 30, 32, 37, 45, 48, 51, 53, 56,
vii. 24, 26, 31, Viil. 12, 22 ff, 34, 1x. 13, 15 ff, 28, 33 ff; ὅν 26,

aiff, 32, 46 ff, xi. 8, 11, 13, 16, 19, 20f., 27, xii. 12, 35, 37, 41,
43, ΧΗ, 3, Xiv. 40, 58, 59, 65, 66, 67, 72, xv. 7, 8, 21, 23, 25, 41;
44, 45, 46, Xvi. 1, 3, 4, 5, 8

_ Was St Peter the eye-witness who supplied this mass of

idependent information? There are three narratives in the
ynoptic tradition which must have been derived originally from
| 1 Westcott, Introduction to the Study of the Gospels, p. 562.

Ixiv 62 ΟΘΟΝΤΕΝΊΘΒ, PLAN, AND SOURCES.

St Peter, St John, or St James; and there is one of whic Ὶ
St Peter alone was competent to give a full account. A com=
parison of St Mark’s account of these incidents ought to throw

light upon the question.

(1) Me. v. 37—43 (Mt. ix. 23—25, Le. viii. 51—56). Me.
alone distinguishes the successive stages of the Lord’s way to the
dead child (οὐκ ἀφῆκεν οὐδένα pet αὐτοῦ συνακολουθῆσαι εἰ μή
κτλ....καὶ ἔρχονται εἰς τὸν οἶκον... καὶ εἰσελθὼν... εἰσπορεύεται ὅπου ἦν
τὸ παιδίον) ; in Mc. only the Lord’s words are preserved in Aramaic,
and the child’s age is mentioned at this point to account for her
rising and walking (περιεπάτει, ἦν yap ἐτῶν δώδεκα) ; lastly, it is Me.
only who connects this miracle with the departure from Capernaum
which followed (vi. 1). (2) Me. ix. 2—13 (Mt. xvii. 1—13, Le. ix,
28—36). Here Mt. is in some respects fuller than Mc., and seems
to have had access to another tradition. But Mc. has several
striking features, some of which point to Peter as their source.
Such a phrase as στίλβοντα λευκὰ λίαν οἷα γναφεύς κτλ., the untrans-
lated “Rabbi” of Peter’s ‘answer,’ the explanatory clause od yap ἤδει
τί ἀποκριθῇ, the mention of the suddenness with which the vision
vanished (ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον), the reference
to the reticence which the three practised (τὸν λόγον ἐκράτησαν...
συνζητοῦντες kth.) —are just such personal reminiscences as St Peter
might have been expected to retain. (3) Mc. xiv. 33—42 (Mt.
ΧΧΥΙ. 37—46, Le. xxii. 4o—46). Here Mt. agrees with Mc., yet a
close examination reveals the greater originality of Me., and some
probable traces of a Petrine source; thus it is Mc. only who pre-
serves the Aramaic ἀββά, and the Σίμων of the Lord’s address to
Peter ; moreover the characteristic οὐκ ἤδεισαν τί ἀποκριθῶσιν αὐτῷ
clearly comes from the same mind which supplied the similar note
in the Marcan account of the Transfiguration. (4) Me. xiv. 54,
66—72 (Mt. xxvi. 58, 69—75, Le. xxii. 54—62). All the Synoptic
accounts here depend on St Peter, for St John’s report (Jo. xviii.
17—18, 25—27) is quite distinct. But Mc.’s narrative manifests
special knowledge of the lesser details (e.g. ἦν... θερμαινόμενος πρὸς
τὸ φῶς, ἰδοῦσα τὸν Ilérpov θερμαινόμενον, εἰς τὸ προαύλιον, ἐκ δευτέρου,
ἐπιβαλών). His dialogue also has greater freshness and verisimili-
tude; comp. καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ἦσθα τοῦ Ἰησοῦ with Mt.’s
καὶ σὺ ἦσθα μετὰ Ἰησοῦ τοῦ Ταλειλαίου, and the answer οὔτε οἶδα οὔτε
ἐπίσταμαι σὺ τί λέγεις (Mc.) with the tamer οὐκ οἶδα τί λέγεις (Mt.),
οὐκ οἶδα αὑτόν, γύναι (Le.).

The internal evidence does not amount to a proof of Petrine
origination. But it is entirely consistent with the tradition which
represents St Mark as specially indebted to St Peter; and the
tradition is at once too early and too wide-spread to be abandoned

unless the evidence of the Gospel itself renders its acceptance
impossible,

CONTENTS, PLAN, AND SOURCES. Ixv

_ It is another question whether the present book can be
assigned as a whole to St Peter or even to St Mark'. The last

twelve verses, as we shall see, almost certainly belong to another
hand; the first verse is possibly no part of the original work.
To St Mark and not to St Peter must probably be ascribed the
episode of the Baptist’s martyrdom, the story of the νεανίσκος in
Gethsemane, such explanatory notes as vu. 3—4, 19 ὦ, and the
‘interpretations of Aramaic words and names. It may be doubted
whether the long discourse of c. xiii. was derived from St
Peter’s teaching ; indeed the note in v. 14 (ὁ ἀναγινώσκων νοείτω)
seems to point distinctly to a written source which St Mark
has incorporated. At xiv. I we come upon the traces of another
source; the words ἦν δὲ τὸ πάσχα καὶ τὰ ἄζυμα μετὰ δύο
ἡμέρας have the air of a new beginning and are not in St Mark’s
style, and the incident which follows, although it might have formed
suitable introduction to a detached narrative of the Passion,
breaks St Mark’s order of time, carrying us back, as St John
‘shews, to the day before the Lord’s entry into Jerusalem. Thus
: it is probable that at this point St Mark has availed himself of an
earlier document, into which he has worked his recollections of
St Peter’s teaching and such other materials as his own residence
“at Jerusalem had placed within his reach’,
On the whole it seems safe to assume as a working theory of
the origination of the Gospel that its main source is the teaching
f St Peter, which has supplied nearly the entire series of notes
“descriptive of the Galilean Ministry, and has largely influenced the
‘Yemainder of the book. But allowance must probably be made,
specially in the last six chapters, for the use of other authorities,
ome perhaps documentary, which had been familiar to the
Evangelist before he left the Holy City.

ΟΠ 1 The present writer has risen from undergone. -

lis study of the Gospel with a strong 2 For an account of the attempts
‘sense of the unity of the work, andcan made by critics since the time of Baur
cho the requiescat Urmarkus which ἰο discover a ‘ tendency’ or a dogmatic
ds a recent discussion. But heisnot purpose in the Second Gospel, see Sal-
repared to express an opinion as tothe mond in Hastings, D.B. iii. p. 260; and
ature and extent of the editorial re- on the supposed Paulinisms of St Mark
vision which St Mark’s original has οἵ Hncycl. Bibl. ii. p. 1844.

; |

8. M.? : 6

VE

COMPARISON OF ST MARK WITH THE OTHER
SYNOPTISTS.

If we accept the traditional account of the origin of St Mark's”
work, the writer was far from regarding it in the light of
a ‘Gospel,’ i.e. as one of a series of attempts to produce a record
of the life of Christ. It is not impossible that the present |
headline ’ApyH τοῦ eyarreAioy “lncoy¥ Xpictoy may be due to a later Ἧ
hand; the superscription Κατὰ Λλᾶρκον was certainly added ὈΥ
a generation which had conceived the idea of a tetrad of Gospels.”
The interpreter of Peter, if he gave a title to his book, was”
doubtless content to call it by such a name as we find in Justin—
“ATIOMNHMONEYMATA Πέτρου.

But though originally an independent work, St Mark stands”
to the first and third of our present Gospels in a relation which
is not accidental or artificial, but vital. When the three writing
are compared together, they are found to deal with the same
great cycles of events, and to describe them in words which are
often nearly identical. The literary problem which arises from
this remarkable fact belongs to the general Introduction of the
Gospels, and cannot be usefully discussed here; nor, indeed, is it
one which directly concerns the student of St Mark. But he will
do well to take note of the distinctive features of the second
Gospel as compared with the first and the third, and to examine

1 For a comprehensive treatment of Encyclopaedia Biblica is unhappily dis-
the subject the reader may be referred figured, more especially in the sectior
to Professor Stanton’s article Gospels on the ‘Credibility of the Synoptics,’ by
in. the second volume of Dr Hastings’ the dogmatic statement of conclusion:
Dictionary of the Bible. An elaborate which are quite insufficiently supported.
and able article on the same subject in

-Ixvii

COMPARISON WITH THE OTHER SYNOPTISTS.

heir bearing upon the origin and character of the book upon
which he is engaged.

The following table will shew how far the First and Third
Gospels cover the ground which is covered by St Mark, and the
relative order which they follow. For the contents of the sections
see ὃ v. p. liff.

Me. Mt. Le.
Ly I
2—8 11. 1-ῷ 2 ΠΙ|Ι. 1—6, 15—17
g—II 13—17 2I—22
I2—I13 IV. 1—11 ΙΝ. 1—13
14—I5 12---1ἴ 14—I5
16—20 18—22 [V; 1:8]
21—28 IV. © 31—37
29—31 VIII. 14—15 38—39
32—34 16 40—4I
35-39 4 94
4ο---45 2—4 Vi: - 12—16
1. 1—12 ΙΧ, 1—8 17—26
13—I4 9 27—28
I5—17 I0—I3 29—32
18—22 14—I17 33-39
23—-28 xXIL 1—8 VI. = i-—5
11. 1—6 9—14 6—11
7—I12 I5—21 17—I9
I13—19* X. I—4 | 12—16
19>5—30 XII. 22—32 XI. 14—26
3I—35 46—50 VIII. 19—z21
IV. 1—9 XIII. 1-9 4—8
10—I2 IO—I5 g—I0
13—20 18—23 II—I5
2I—25 16—18
26—29
30—32 31 —32 XIII. 18—19
33—34 : 34 ;
35—41 VIII. 23—27 VIII. .22—25
ΟὟ, 1-13 28—32 26—33
14—I7 33—34 34—37
18—20 38—39
21—34 IX. 18—22 4ο---48
35—43 _ 23-Ζ26 49—56
VI. 1—6 XITI. 53—58 IV. 16—30
1—13 IX. 35—-X.1,X IX. 1—6
5—XI. 1
14—16 XTV. 1—2 7—9
17—29 3—I12 III. 19—20

e2

xviii

VII.

VIII.

IX.

XI,

ΧΙ].

XITI.

Me.

30—44
45—52
I—1I3
14—23
24—30
4 75 5
I—I10
1I—I3
I4—2I
22—26
27—30
31- 323
34—IX. 1
2—8
9—I3
14—29

I XIX,

Χν.

XVI.

AVIt:

ANVIL.

XXII,

XXII.

Mt.

13—21
22—33
I—9
10---10
21—28

29 ff.— 31
2—39°*

39°—X VI. 4

5—12

13—20
2I—23
24—28
1—8
9—13
14—20
22—23

is

6—9

I—2

ae
132-15
16—22
23—26
27—30
17—19
20—28
29—34
I—II
18—19
I2—I7
19°—22

IX,

XVIII.

XIX.

XX,

ΧΧΙ.

COMPARISON WITH THE OTHER SYNOPTISTS.
Le.

1ο---1ἴῦ

18—21
22
23—27
28—36

37—43*

43°—45

46—48
49—50

15---Ἰ
18—23
24—27
28—30
31—34

35—43
29—453

45>°—48

1—8

9—I9
20—26
27—38

41—44
45—47

8—19
20—24
25—28
29—3I
92- 33

COMPARISON WITH THE OTHER SYNOPTISTS.

lxix

Me. Mt. Le.
XIV. 1—2 XXVI 1-5 XXII. s1—2
3—9 6—13
I0o—1I 14—16 3—6
12—16 17—I9 7-13
17—21 20-—25 14, 2I—23
22—25 26—29 17—20
26—31 30—35 31—39
32—42 36—46 40—46
43—50 47—56 47—53
5I—§2
53—65 57—68 54%, 63—71
66—72 69—75 56—62
XV. I—I5 XX VII I—26 XXIII I—25
16—208 21-31"

20"---22 31>—33 26—33?
23—32 34—44 33°43
337737. 45—5° 44—45°
38—41 51—56 45°—55
42—47 —61 50—55

XVI. 1-—8 XXVIII. 1—20 56—XXIV.

1. It appears from this table that out of the 106 sections of
the genuine St Mark there are but three (excluding the head-line)
which are wholly absent from both St Matthew and St Luke;
and of the remaining 102, 96 are to be found in St Matthew,
and 82 in St Luke. On the other hand, as the table shews with
equal distinctness, there are large portions of St Matthew and St
Luke (e.g. Mt. i—ii., v.—vii., Le. i—ii., ix. 5 1—xviii. 14) which are
either entirely wanting in St Mark, or represented there only by
an occasional fragment. This is but a rough statement of the
case, but it suffices to indicate the relation of St Mark to the
other Synoptists' in regard to the extent of the fields which they
spectively occupy.
' 2, Further, the table reveals a marked difference of order in
that part of the common narrative which belongs to the Galilean
Ministry. From the beginning of the journeyings to Jerusalem
the Resurrection the order of the sections differs but slightly.
+ Matthew (xxi. 19 f.) brings the withering of the fig-tree into
immediate connexion with the sentence pronounced upon it, and

1 Gompare Mr W. C. Allen’s paper in Exp. T. xii., p. 279 ff. (The dependence
of St Matt. i—ziii upon St Mark).

lxx COMPARISON WITH THE. OTHER SYNOPTISTS.

St Luke (xxii. 21 f) places the detection of Judas after the distri-
bution of the Eucharist. With these exceptions the order of Me.
x. I—xvi. 8 is generally followed by St Matthew and St Luke. —
But in the sequence of the events narrated in Me. i. 14—ix. 50
there is no such consensus. St Luke, indeed, is generally in fair
agreement with St Mark, where the two are dealing with the same —
events; but St Matthew’s displacements of the Marcan order are
numerous and serious in the earlier chapters.

The chief differences of order in St Luke are as follows: (1) the
charge of collusion with Beelzebul follows the arrival of the
mother and brethren; (2) the parable of the mustard seed is
detached from that of the sower and stands in a later context ;
(3) the preaching at Nazareth is placed at the outset of the
Ministry. St Matthew’s order is essentially different from
St Mark’s as far as Mc. vi. 13, although from that point the
two are in almost complete agreement.

It may be taken as a prima facie argument in favour of St
Mark’s order that it is “confirmed either by St Matthew or St
Luke, and the greater part of it by both.” Moreover, when one
of the other Synoptists strikes out a path peculiar to himself,
his order usually has less verisimilitude, and is open on internal
grounds to suspicion.

Thus (1) when Mt. places the gathering of crowds from Decapolis
and Judaea at the very outset of the Ministry (Mt. iv. 25), there
can be little doubt that he antedates a state of things which Me,
rightly places at a later stage (Mc. iii. 7 ff). (2) The crossing to
the Gadarene (Gerasene) country, if preparatory to an evangelistic
tour in the Decapolis, seems to come too early in Mt.’s order,
and on the other hand he places the calling of the Apostles too
late; in Me. both incidents occupy places which accord with what
appears to be the natural course of events.. (3) The synagogue
scene at Nazareth, which Le. fixes before the commencement of the
Lord’s residence at Capernaum, bears upon its surface the evidence
of a later date (cf. Le. iv. 23 ὅσα ἠκούσαμεν γενόμενα εἰς τὴν Kadap-
vaovm κτλ.). (4) Again the notes of time and place in Me. are
frequently precise where in Le. they disappear, or exist only in a
weakened form—e.g. Me. i. 22 εὐθὺς τοῖς σάββασιν ee ἐν τοῖς σ.),
li. 1 εἰσελθὼν πάλιν εἰς Καφαρναοὺμ. δι’ ἡμερῶν (Le. ἐγένετο ἐν μιᾷ τῶν
ἡμερῶν), iv. 35 ἐν ἐκείνῃ τῇ ἡμέρᾳ (Le. ἐν μιᾷ τῶν ἡμερῶν) ---- “150 in

? Mr F. H. Woods in Studia Biblica, ii. p. 62; οἵ, Dr Sanday’s remarks in
Smith’s D.B.? (p. 1224). . ἐν

COMPARISON WITH THE OTHER SYNOPTISTS. lxxi

Mt. the incidents have sometimes fallen into new surroundings
which are inconsistent with those assigned to them in Me. or Le.
or in both ; COMp. &.8. Mt. viii. 1 καταβᾶντος δὲ αὐτοῦ ἀπὸ τοῦ ὄρους
(Le. ἐν τῷ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων), 1x. 18 ταῦτα αὐτοῦ λαλοῦντος

(Mc. and Le. place the preceding parables in other contexts),

3. The comparison of St Mark’s matter with that of the corre-

Me.
i, 20 ἀφέντες τὸν
/ > Lal

πατέρα αὐτῶν Le Be-
datov ἐν τῷ πλοίῳ
μετὰ τῶνμισθωτῶν
> ρος 3 / > “a
ἀπῆλθον ὀπίσω αὐτοῦ.

. ἄς (ΝΥ

1. 35 πρωϊ ἐννυχα
λίαν ἀναστὰς ἐξῆλθεν

b oR ~ > Ν
καὶ ἀπῆλθεν εἰς ἔρημον
τόπον κἀκεῖ προσ-
ηὔχετο.

i. 43 καὶ ἐμβριμη-

σάμενος αὐτῷ εὐ-
θὺς ἐξέβαλεν αὐὖ-
τόν, καὶ λέγει αὐτῷ
κτλ.

oe ‘ ΄

il. 2 καὶσυνήχθη-
σαν πολλοὶ wore
μηκέτι χωρεῖν μη-
δὲ τὰ πρὸς θύραν.

ii. 23 ἤρξαντο ὁδὸν

a ,ὔ ‘

ποιεῖν τίλλοντες TOUS
στάχυας.

ill. 6 ἐξελθόντες οἱ
Φαρισαῖοι εὐθὺς μετὰ

ey “
τῶν Ἡρῳδιανῶν κτλ.

11,14 προσκαλεῖται

ἃ Ν ae.

ovs ἤθελεν αὐτός...

Ν > / ,
καὶ ἐποίησεν δώδε-
κα..«ἵνα ὦσιν μετ᾽
αὐτοῦ καὶ ἵνα ἀπο-
στέλλῃ αὐτοὺς κη-

1 Cf. Papias ap. Eus.:

Mt.
iv. 22 ἀφέντες τὸ
πλοῖον Kai τὸν πα-
ld ὅς ὦ > ,
τέρα αὐτῶν ἠκολού-
θησαν αὐτῷ.

vill. 4 καὶ λέγει

αὐτῷ κτλ.
OF ἤρξαντο

τίλλειν στάχυας καὶ
ἐσθίειν.

xiii. 14 ἐξελθόντες
δὲ οἱ Φαρισαῖοι κτλ.

X. I προσκαλεσά-

‘ ΄
μενος τοὺς δώδεκα
μαθητὰς αὐτοῦ ἔδω-
κεν αὐτοῖς ἐξουσίαν

κτλ.

sponding narratives in St Matthew and St Luke has been to some
extent anticipated in the preceding section (p. lxiii ff). But it
may be useful to illustrate a little more fully the relative fulness
of St Mark’s knowledge in matters of detail’.

examples are taken from the first four chapters of the Gospel.

The following

Le.

Mita καταγαγόν-
τες τὰ πλοῖα ἐπὶ τὴν

ἣν ἀφέντες πάντα
> 4 3 “a
ἠκολούθησαν αὐτῷ.

iv. 42 γενομένης
δὲ ἡμέρας ἐξελθὼν
ἐπορεύθη εἰς ἔρημον

τόπον.

Vv. 14 καὶ αὐτὸς
παρήγγειλεν αὐτῷ
κτλ. :

Vi. I ἔτιλλον ot
μαθηταὶ αὐτοῦ καὶ
ἤσθιον τοὺς στάχυας."

Vi. II αὐτοὶ δέ
κτλ.

vi. 13 προσεφών-
σεν τοὺς μαθητὰς
αὐτοῦ, καὶ ἐκλεξά-
te ἀπ᾽ αὐτῶν δώ-
δεκα...

ἑνὸς, ἐποιήσατο πρόνοιαν, τοῦ μηδὲν ὧν ἤκουσε παραλιπεῖν.

xxii

Me.

ρύσσειν καὶ ἔχειν
ἐξουσίαν κτλ.

iii. 19---21 ἔρχε-
ται εἰς οἶκον" καὶ
συνέρχεται πάλιν
ὁ ὄχλος, date μὴ
δύνασθαι αὐτοὺς
μηδὲ a ἄρτον φαγεῖν.
καὶ ἀκούσαντες οἱ
Tap αὐτοῦ ἐξῆλθον
κρατῆσαι αὐτόν, é-
λεγον yap ὅτι ἐξέ.
στη.

iv. 10 ὅτε ἐγένετο
κατὰ μόνας, ἠρώτων
αὐτὸν οἱ περὶ αὐτὸν
σὺν τοῖς δώδεκα κτλ.

iv. 34 κατ᾽ ἰδίαν
δὲ τοῖς ἰδίοις μαθη-
ταῖς ἐπέλυεν πάν-
τα.

iv. 36 mapadayBa-
νουσιν αὐτὸν ὡς ἦν ἐν
τῷ πλοίῳ, καὶ ἄλλα
πλοῖα ἦν μετ᾽ αὐ-
τοῦ.

iv. 38 καὶ αὐτὸς ἦν
ἐν τῇ πρύμνῃ ἐπὶ
τὸ προσκεφάλαιον
καθεύδων.

iv. 39 ἐπετίμησεν
τῷ ἀνέμῳ καὶ εἶπεν
τῇ θαλάσσῃ Σιώπα,

πεφίμωσο.

COMPARISON WITH THE OTHER SYNOPTISTS.

Mt.

ΧΙ. τὸ προσελ-

, e Ν >
θόντες οἱ μαθηταὶ εἷ-
παν αὐτῷ κτλ.

eee 9 td
Vill. 23 ἐμβάντι
αὐτῷ εἰς πλοῖον ἠκο-
“ἢ > sm ε
λούθησαν αὐτῷ ol
μαθηταὶ αὐτοῦ.

Vili. 24 αὐτὸς δὲ

ἐκάθευδεν.

Vill. 26 ἐπετίμη-
σεν τοῖς ἀνέμοις Kal

τῇ θαλάσσῃ.

Le.

Vili, 9 ἐπηρώτων
δὲ αὐτὸν of μαθηταὶ
αὐτοῦ κτλ.

Vili. 22 αὐτὸς ἐνέ-
Bn εἰς πλοῖον καὶ οἱ
μαθηταὶ αὐτοῦ.

Vili. 22 πλεόντων
δὲ αὐτῶν ἀφύπνωσεν.

Viii. 24 ἐπετίμη-.

σεν τῷ ἀνέμῳ καὶτῷῦ

κλύδωνι τοῦ ὕδατος,
καὶ ἐπαύσαντο.

When St Mark does not add to our knowledge, his presentation
of a fact or saying is often distinct from that which it assumes in
St Matthew and St Luke, and has the appearance of being the

original from which one or both of the other accounts have been
derived.

The following examples from the same chapters may suffice:

Me.

i, 16 Σίμωνα καὶ
᾿Ανδρέαν τὸν ἀδελφὸν
Σίμωνος.

Mt.
lv. 18 δύο adeA-

φούς, Σίμωνα τὸν
’
λεγόμενον Πέτρον

Le.

Me.

i. 26 σπαράξαν av-
"τόν.

ii. 12 τὸν κράβατ-
τον.

li, 17 καλέσαι...
ἁμαρτωλούς.

-.Ψ ,
ii, 21 εἰ δὲ μή, αἴρει
Ν ’ ον" > lal
τὸ πλήρωμα aT αὐτοῦ
τὸ καινὸν τοῦ παλαιοῦ.

lil. 16 καὶ ἐπέθηκεν
3, “ ’ ,ὕ
ὄνομα τῷ Σίμωνι Πέ-
τρον, καὶ Ἰάκωβον.

iv. 11 ὑμῖν τὸ μυ-
στήριον δέδοται.

iv. 21 ἔρχεται 6
λύχνος.

iv. 22 ov “γάρ ἐσ-
τιν κρυπτὸν ἐὰν μὴ ἵνα

κτλ.

iv. 31 ὡς κόκκῳ.

COMPARISON WITH THE OTHER SYNOPTISTS.

Mt.
καὶ ᾿Ανδρέαν τὸν a-

δελφὸν Σίμωνος.

ix. 6 τὴν κλίνην.

ix. 13 καλέσαι...
ἁμαρτωλούς.

iv. τό αἴρει γὰρ
τὸ πλήρωμα αὐτοῦ

ἀπὸ Τ οὔ ἱματίου.

, ε
X. 2 Σίμων 6 κα-
λούμενος Πέτρος...
\ Sn 2
καὶ Ἰάκωβος.
xili. 11 ὑμῖν δέ-
A Ν
δοται γνῶναι τὰ μυ-
/ Y B
στήρια.
¥. 35
λύχνον.
x. 26 οὐδὲν γάρ
ἐστιν κεκαλυμμένον
a >
ὃ οὐκ κτλ.
xili. 31 ὁμοία ἐσ-
τὶν... κόκκῳ.

,
KQLOVOLV

]xxiil

Le.

iv. 35 ῥίψαν αὐτὸν
εἰς TO μέσον... μηδὲν
βλάψαν αὐτόν.

V. 24 τὸ κλινίδιον.

V. 32 καλέσαι ἅ-
μαρτωλοὺς εἰς μετά-
γοιαν.

v. 36 εἰ δὲ μήγε,
καὶ τὸ καινὸν σχίσει
καὶ τῷ παλαιῷ οὐ

. , ἊΣ ξ ,
συμφωνήσει TO ἐπί-
βλημα τὸ ἀπὸ τοῦ
καινοῦ.

vi. 14 Σίμωνα ὃν

A > / /
καὶ ὠνόμασεν ΠΕ-

Ν ΕἸ ’
τρον.. «καὶ ᾿Ιάκωβον.

Vili. ο ὑμῖν δέδο-
ται γνώναι τὰ μυστή-
pla.

Vili. τό λύχνον
ἅψας.

Vill. 17 οὐ yap
ἐστιν κρυπτὸν ὃ οὐ
κτλ.

eee ε , ΕῚ

ΧΙ. το ὁμοία ἐσ-

τὶν κόκκῳ.

Although in several of these instances St Mark’s mode of ex-

Yt ressing himself is briefer than that which is preferred by the other
‘Synoptists, his style is not on the whole distinguished by brevity.
On the contrary his treatment of incident is constantly fuller than
‘theirs, partly through the habit, already illustrated, of filling up
5. picture with an abundance of minute details, partly from his

Examples of (1) may. be found in the story of the Gerasene
demoniac, the narrative of the cleansing of the αἱμορροοῦσα and
the raising of the child of Jairus, the Baptist’s martyrdom, the
discussion arising out of the question about κοιναὶ χεῖρες, the
healing of the Syrophoenician girl, the epileptic boy, and the son
of Timaeus, the scribe’s question, the anointing at Bethany. This
feature in Me. is most apparent when he is compared with Mt.

Ixxiv COMPARISON WITH THE OTHER SYNOPTISTS.

Le. has a fulness of his own, but it is of another character, and
largely due to a literary style; cf. Me. ii. 22 with Le. v. 37 ἢ., v. 1

with Le. viii. 26, v. 17 with Le. viii. 37, viii. 30 with Le. ix. 21,

viii. 34 with Le. ix. 23, ix. 32 with Le. ix. 45, xi, 8 with Le. xix,
37, xiii. 7f. with Le, xxi. 9 ff.
The following may serve as illustrations of (2): Me. 1. 41

Py eee $4 A ,
σπλαγχνισθείς, 1. 43 ἐμβριμησάμενος, ill, 5 pet ὀργῆς συνλυπούμενος,
a > n ΄ , A
V. 30 ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ δύναμιν, V. 36 παρακούσας τὸν
λόγον λαλούμενον, Vi. 19 ἐνεῖχεν αὐτῷ κτλ., Vi. 20 ἐφοβεῖτο... .πολλὰ

ἠπόρει καὶ ἡδέως αὐτοῦ ἤκουεν, Vi, 52 ἦν αὐτῶν ἡ καρδία πεπωρωμένη,
Vii. 19 καθαρίζων πάντα τὰ βρώματα, X. 21 ἐμβλέψας αὐτῷ ἠγάπησεν
αὐτόν, Χ. 22 στυγνάσας ἐπὶ τῷ λόγῳ, XV. 15 βουλόμενος τῷ ὄχλῳ τὸ
ἱκανὸν ποιῆσαι, XVi. 8 οὐδενὶ οὐδὲν εἶπον, ἐφοβοῦντο γάρ.

As a result of this characteristic fulness of St Mark, some

eighty verses in his Gospel find no direct parallel in the other
Synoptists, Although he seldom introduces a narrative or a
parable which is not also found in St Matthew or St Luke, the
aggregate of matter peculiar to the Second Gospel cannot fall
much below one-sixth of the whole book.

-In one respect, indeed, St Mark is concise where the other
Evangelists are full. With a single exception (c. xiii.) he repre-
sents the longer discourses of St Matthew and St Luke by a few
compact sentences. Thus, the Sermon on the Mount finds only
an occasional echo in the Second Gospel (e.g. iv. 21, ix. 50, x. I1);
the long charge to the Twelve (Mt. x.) is reduced by St Mark
to a few verses (vi. 8—11); of the final denunciation of the
Pharisees, which occupies a whole chapter in St Matthew (xxiii.),
St Mark gives merely a specimen (xii. 38—40). Such public
teaching as St Mark reports is chiefly parabolic (ii. 19--22, iii,
23—27, lv. 3—32, Vii. 15, xii. I—9); yet his parables are few in

" ll

comparison with those of either Matthew or Luke. On the other
hand instructions delivered privately to the Twelve are some-
times given more at length by St Mark than by the other two
Synoptists (cf. eg. vii. 18—23, viii. 17—21, ix. 33—sO, xiim
34—37). And such sayings as St Mark records are often, like

his narrative, characterised by touches which possess a singular
freshness and originality.

‘The following are examples: i. 14 πεπλήρωται ὃ καιρός, ii. 27 τὸ
σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὃ ἄνθρωπος διὰ τὸ σάββατον,

COMPARISON WITH THE OTHER SYNOPTISTS. Ixxv

iii. 23 πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν ; 26 ἀλλὰ τέλος ἔχει,
29 ἔνοχος ἔσται αἰωνίου ἁμαρτήματος, iv. 8 ἀναβαίνοντα καὶ αὐξανόμενα,
13 οὐκ οἴδατε τὴν παραβολὴν ταύτην κτλ., Vil. 13 παρόμοια τοιαῦτα
πολλὰ ποιεῖτε, Vil. 27 ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, Vili, 21 οὔπω
συνίετε; ix. 23 τὸ Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι, 1X. 29 τοῦτο τὸ
γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ, X. 30 μετὰ διωγμῶν,
xi. 22 ἔχετε πίστιν θεοῦ, xii. 27 πολὺ πλανᾶσθε, xil. 34 οὐ μακρὰν εἶ
Gd τῆς βασιλείας τοῦ θεοῦ, xiv. 36 πάντα δυνατά σοι.

_ Tosum up these remarks. It would appear that the relation of
St Mark to the other Synoptists is that of an early but fragmen-
tary record towards records of a somewhat later origin! and more
complex character. In compass St Mark falls far short of the
other two’, but he excels them in approximation to chronological
order and in life-like representation of the facts®. His narrative
moves in a more contracted field; he reports but one of our
Lord’s longer discourses in full, and comparatively few of His
ayings and parables. But where the three Synoptists are on
common ground, St Mark is usually distinguished by signs of the
outer knowledge which comes from personal observation or

_? For a discussion of this point see the marvellous. With the phenomena
dastings, D. B. iii. 259f., Ene. Bibl, ii. of the Apocryphal Gospels before our
1847 f.; the literature upon it will be eyes it will surely be reckoned a sign of
ound in Moffatt, Historical N. T., p. decadence that our Second Evangelist
62f. dilates so exuberantly on the Gadarene’s
2 Jerome, de virr, ill. 8, “Marcus... ferocity and the epileptic’s paroxysm.”
reve scripsit evangelium.” The comparison of St Mark with the
8 On the ‘genius’ of St Mark’s Gospel Apocryphal Gospels is unfortunate. It
ee Salmond in Hastings, D.B., p.253ff. calls attention to the essential difference
4Mr F. P. Badham in St Mark’s between the real and the realistic, a
ndebtedness to St Matthew uses the report based upon a first-hand authority
icturesqueness of St Mark’s narrative and an historical romance. For a criti-
5 an argument against his priority; see cism of MrBadham’s method the student
σ, Ὁ. *‘consider the frequently may be referred to Mr A. Wright’s Some
rivial character of these details...con- N. 7. problems, p. 256 ff.

der, too, the tendency to emphasise

Vit.
USE OF THE OLD TESTAMENT BY ST MARK.

This Gospel contains 68 distinct references to the Old Testz
ment, of which 25 are either formal! or nearly verbal quotations.
Only seven of the references are peculiar to St Mark.

In the following table quotations are distinguished by an
asterisk; (Mt.), (Le.), indicate that the passage is used by
St Matthew or St Luke in a corresponding context; a dagger
before a Marcan reference shews that it contains a quotation
peculiar to St Mark.

*Gen. i. 27 Me. x. 6 (Mt.)
* ii. 24 x. 7f. (Mt.)
Xviii. 14 x. 27 (Mt., Lc.)
XXXVii. 20 xil. 7 (Mt., Le.)
XXXVili. 8 xii. το (Mt., Le.)
*Exod. iii. 6 xii. 26 (Mt., Le.)
oo. 4 vii. τοῦ, x. 19 (Mt.)
ad XX. 12—I17 x. το (Mt., Le.)
τὴ Xxl. 17 vii. τοῦ (Mt.)
= xxiv. 8 xiv. 24 (Mt.
Lev. xili. 49 i. 44 (Mt., Le.)
fae xix. 18 ΧΙ, 31, 33 (Mt., Lc.)
Num. xxvii. 17 vi. 34 (Mt.)
*Deut. iv. 35 ἡ xii. 32
v. τό vil. 10 (Mt.)
Υ. 17—20 x. 19 (Mt., Le.)
. vi. 4 Xli. 29, 32
vi. 5 xii. 33 (Mt., Le.)
xiii. 1 xii. 22 (Mt.
XXiv. I x. 4 (Mt.)
- xxiv. 14 T X39
XXV. 5 xii. το (Mt., Le.)
XXX. 4 xiii. 27 (Mt.)
1 Sam. xv. 22 T xii. 33

1 The formal quotations in Me. are 19; see Introduction to the O. T. in Greeky
Pp. 382, 391.

1 Sam. xxi. 6
1 Kings xxii. 17
2 Kings i. 8
Esther v. 3, vii. 2
Job ΧΙ]. 2
*Pe. Xxii. I
Xxil. 7
Xxil. 19
ΧΙ, 9
᾿ xlii. 6
lxix. 22
τ cx. I
cxviil. 22 f,
° exvili. 25 ἢ
Isa. v. I—2
vi. οἵ.
ΧΙ, Io
xix. 2
* Xxix, 17

XXXIV. 5
Dan, il. 28, 29, 45
iv. 12, 21
Vii. 13
ix. 27
ἘΠ 33
τ xii. I
7 xii. I
Joel . iil. 13
Mic. vii. 6
Zech. ii. 10
Vili. 6
ix. II
xiii. 7
*Mal. iii. 1
iv. 5

USE OF THE OLD TESTAMENT. Ixxvil

Me. ii. 26 (Mt., Le.)
vi. 34 (Mt.)
i, τὸ (Mt.)
Vi. 23
x, 29 (Mt.)
xv. 34 (Mt.)
xv. 29 (Mt.)
xv. 24 (Mt., Le.)
T xiv. 18
xiv. 34 (Mt.)
xv. 36 (Mt.)
ΧΙ, 36, xiv. 62 (Mt., Lc.)
xii. ro (Mt., Lc.)
xi. 9 (Mt.)
xii. 1 (Mt., Lc.)
iv. 12 (Mt., Lc.)
xiii. 24 (Mt.)
xiii. 8 (Mt., Lc.)
vii. 6 (Mt.)
ΧΙ. 25 (Mt.)
i. 3 (Mt, ai
=; 27" (Mt., Le.)
vi. τα (Mt.)
T ix. 48
ἡ viii. 18
xi. 17> (Mt., Lc.)
T viii. 18
iv. 32 (Mt., Lc.)
vi. 34 (Mt.)
xiii. 7 (Mt., Lc.)
iv. 32 (Mt.)
xiii. 26, xiv. 62 (Mt., Le.)
xiii. 14 (Mt.
xiii. 14 (Mt.
xiii. 19 (Mt.
xiii. 14 (Mt.
Tiv. 29
xiii, 12 (cf. Mt., Le.)
xiii, 27 (Mt.)
x. 27 (Mt.)
xiv. 24 (Mt.)
xiv. 27 (Mt.)
i, 2 (Mt., Lc.)
ix. 12 (Mt.)

A comparison of the formal and direct quotations with the
ambridge manual edition of the Lxx.’ will shew that while St

_1 A more detailed comparison is given by Mr W. C. Allen in Exp. Times, xii.
\ 900-1) pp. 187 ff., 281 ff.

Ixxviil

Mark is generally in fair agreement with the Ms. which on the
whole presents the LXxX. in its relatively oldest form, there

some remarkable variations.

In the following list thick type is used where the text of the
Cambridge Lxx. diverges from the text of St Mark as edited in this

volume.

Me. i. 2 ἰδοὺ ἀποστέλλω τὸν
ἄγγελόν τς πρὸ προσώπου σου,
ὃς κατασκευάσει τὴν ὅὃδόν σου.

Me. 1, 3 φωνὴ βοῶντος ἐν
τῇ ἐρήμῳ Ἑτοιμάσατε τὴν ὁδὸν
Κυρίου, εὐθείας ποιεῖτε τὰς τρί-
βους αὑτοῦ.

Me. vii. 6 6 Aads οὗτος τοῖς
χείλεσίν με τιμᾷ, ἡ δὲ , καρδία
αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ:
μάτην δὲ σέβονταί με, διδάσκοντες
διδασκαλίας ἐντάλματα ἀνθρώπων.

Me. vii. 107 τίμα τὸν πατέρα
σου καὶ τὴν μητέρα σου.

Μο. vil. τοῦ ὁ κακολογῶν
πατέρα ἢ μητέρα θανάτῳ τελευ-
τάτω.

Me. ix, 48 ὃ σκώληξ αὐτῶν οὐ
τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται.

Me. x. 6 ἄρσεν καὶ θῆλυ ἐποί-.
σεν αὐτούς.

ΟΣ Τὶ ἕνεκεν τούτου κατα-
λείψει ἄνθρωπος τὸν πατέρα αὐτοῦ
καὶ τὴν μητέρα, καὶ ἔσονται οἱ δύο
εἰς σάρκα μίαν.

Mc. x. 19 μὴ φονεύσῃς, μὴ
μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδο-
μαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα
τὸν πατέρα σου καὶ τὴν Binion.

Me. xi. 9 ὡσαννά:' εὐλογημένος
ὃ ἐρχόμενος ἐν ὀνόματι Κυρίου.

Me, xi. 178 ὁ οἶκός μου οἶκος

προσευχῆς κληθήσεται πᾶσιν τοῖς
ἔθνεσιν.

Me. xi. 17> σπήλαιον λῃστῶν.

USE OF THE OLD TESTAMENT.

. τὸν πατέρα Gov Kal τὴν μητέρα.

Mal. iii. 1 ἰδοὺ ἐξαποστέλλω τὸ
ἄγγελόν μου, καὶ ἐπιβλέψεται ὁδὸν.
πρὸ προσώπου pov.

Isa. xl. 3 φωνὴ βοῶντος ἐν
τῇ ἐρήμῳ Ἕτοιμάσατε τὴν Sdov
Κυρίου, εὐθείας ποιεῖτε τὰς τρί-
Bovs τοῦ θεοῦ ἡμῶν. a

158. xxix. 13 ἐγγίζει μοι ὃ λαὸς ©
οὗτος ἐν τῷ στόματι αὐτοῦ, καὶ ἐν
τοῖς χείλεσιν αὐτῶν τιμῶσίν με, ἡ
δὲ καρδία αὐτῶν πόρρω ἀπέχει ar
ἐμοῦ: μάτην δὲ σέβονταί με, δι-
δάσκοντες ἐντάλματα ἀνθρώπων
καὶ διδασκαλίας.

Exod. Xx, 12 (Deut. v. 16) τίμα

Exod. xxi. 16 (17) ὃ κακολογῶν
πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ
τελευτήσει θανάτῳ.

Isa. xvi, 24 ὃ... σκώληξ αὐτῶν
οὐ τελευτήσει ἰβελευτᾷ A), καὶ τὸ
πῦρ αὐτῶν οὐ σβεσθήσεται.

Gen. i. 27 ἄρσεν καὶ θῆλυ ἐποί-
σεν αὐτούς.
Gen. ii. 24 ἕνεκεν τούτου κατα-
λείψει ἄνθρωπος τὸν πατέρα αὐτοῦ
καὶ τὴν μητέρα αὐτοῦ,.. «καὶ ἔσον- Ι
ται οἱ δύο εἰς σάρκα μίαν. Ἢ

Exod. XX. I12—17 τίμα τὸν ὦ
πατέρα σου καὶ τὴν μητέρα...οὐ
μοιχεύσεις, οὐ κλέψεις, οὐ φονεύσεις,
οὐ ψευδομαρτυρήσεις.

Deut. xxiv. 14, A οὐκ ἀποστε- |
ρήσεις. | |

Ps. exvii. (cxviii. ) 25; 26 σῶ-
σον δή.. “εὐλογημένος ὁ ἐρχόμενος |
ἐν ὀνόματι Κυρίου.

Isa. lvi. 7 ὃ.. οἶκός μου οἶκος
προσευχῆς κληθήσεται πᾶσιν τοῖς
ἔθνεσιν. Φ

Jer. vii. 11 σπήλαιον λῃστῶν.

USE OF THE OLD TESTAMENT.

Me. xii. 10 λίθον ὃν ἀπεδοκί-
μασαν οἱ οἰκοδομοῦντες, οὗτος
ἐγενήθη εἰς κεφαλὴν γωνίας" παρὰ
Κυρίου ἐγένετο αὕτη, καὶ ἔστιν
θαυμαστὴ ἐν ὀφθαλμοῖς ἡμών.

Me. xii. 26 εἶπεν... ᾿Ἐ γὼ 6 θεὸς
᾿Αβραὰμ καὶ θεὸς ᾿Ισαὰκ καὶ θεὸς
Ἰακώβ.

Μο. xil. 29 f. ἄκουε, Ἰσραήλ:
Κύριος δ θεὸς ἡμῶν Κύριος εἷς
ἐστιν: καὶ ἀγαπήσεις Κύριον τὸν
θεόν σου ἐξ ὅλης [vis] καρδίας
σου καὶ ἐξ ὅλης τῆς ψυχῆς σου
καὶ ἐξ ὅλης τῆς διανοίας σου καὶ ἐξ
ὅλης τῆς ἰσχύος σου.

Mec. xii. 31 ἀγαπήσεις τὸν
πλησίον gov ὡς σεαυτόν.

Mc. xii. 32 οὐκ ἔστιν ἄλλος
πλὴν αὐτοῦ.

Me. xii. 26 εἶπεν Κύριος τῷ
κυρίῳ μου Κάθου ἐκ δεξιῶν μου
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑπο-
κάτω τῶν ποδῶν σου.

Me. xiii. 14 τὸ βδέλυγμα τῆς
ἐρημώσεως.

Me. xiii.
γέγονεν...

Me. xiv. 24 τὸ αἷμα..

θήκης.

Me. xiv. 27 πατάξω τὸν ποι-
μένα, καὶ τὰ πρόβατα διασκορ-
πισθήσονται.

Me. xiv.
ψυχή.

Me. xv. 34 ὃ θεός μου ὃ θεός
μου, εἰς τί ἐγκατέλιπές με;

19 θλίψις οἵα οὐ

«τῆς δια-

24 περίλυπος... ἡ

lxxix

fg cxvii. (exviii.) 22 ἢ, τὸν
λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδο-
μοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν
γωνίας" παρὰ Κυρίου ἐ ἐγένετο αὕτη,
καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς
ἡμῶν.

Exod. iii. 6 εἶπεν “Eyo εἰμι 6
θεὸς... ᾿Αβραὰμ καὶ θεὸς Ἰσαὰκ
καὶ θεὸς ᾿Ιακώβ.

Deut. vi. 4 ἢ. ἄκουε, Ἰσραήλ:
Κύριος ὃ θεὸς ἡμῶν Κύριος εἷς
ἐστιν: καὶ ἀγαπήσεις Κύριον τὸν
θεόν σου ἐξ ὅλης τῆς διανοίας σου
καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ ἐξ
ὅλης τῆς δυνάμεώς σου.

Lev. xix. 18 ἀγαπήσεις τὸν
πλησίον σου ws σεαυτόν.

Deut. iv. 35 οὐκ ἔστιν ere
(ἄλλος A) πλὴν αὐτοῦ.

Ps. cix. (cx.) I εἶπεν ὁ κύριος τῷ
κυρίῳ μου Κάθου ἐκ δεξιῶν μου
ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑπο-
πόδιον τῶν ποδῶν σου.

Dan. xii. 11 (LXX.) τὸ Bde.
Avypa τῆς ἐρημώσεως.

Dan, xii. 1 (Th.) θλίψις οἵα
ov yéyover..

_ Exod. xxiv. 8 τὸ αἷμα τῆς δια-
θήκης.

Zach. xiii. 7 πατάξατε τοὺς ποι-
μένας καὶ ἐκσπάσατε τὰ πρόβατα.

Ps, xli. (xlii.) 6 περίλυπος... ἡ

ΧΊ).
Ps, xxi. (xxii.) 1 ὁ θεὸς ὃ θεός
μου.. ἵνα τί ἐγκατέλιπές με;

The variations, it will be seen, are not numerous or extensive,
_ but they are sometimes well marked and of considerable interest.
- Details have been discussed, as far as space permitted, in the
Hootnotes ; but attention may be called here to a few points.
(1) St Mark manifests an occasional leaning towards the text of
cod. A (Gen. 11. 24 [?], Exod. xx. 13 ff. (order), xxi. 16, Deut. vi. 4,
Zach. xiii. 7). (2) In a few remarkable instances he agrees with
‘the other Synoptists against the Lxx. (Isa. xxix. 13, xl. 3,

Ixxx USE OF THE OLD TESTAMENT.

Zach. xiii. 7, Mal. iii, 1). (3) While his Lxx. quotations usually

exhibit the same text as St Matthew’s and St Luke’s, he is here
-and there independent of one or both (Exod. xx. 13 ff, Deut. vi.

4, Ps. xxi. (xxii.) I, cix. (cx.) I).

τ
*
7

With few exceptions (e.g. i. 2, 3) St Mark’s references to the
Old Testament occur in his report of the words of our Lord or of |
those who conversed with Him. But the commentary will make
it probable that our Evangelist was intimately acquainted with

the language of the Greek Bible’.

To the Lxx. he was probably

indebted for nearly all that he knew of Greek as a written language’,
as well as for the form in which his conceptions of the Messiah
and the Kingdom of GoD were generally cast.

1 See also § rv. of this Introduction.

2 Sir J. C. Hawkins (Hor. Syn. pp.
108, 162 ff.) points out that, to judge by
the list of words peculiar to St Mark,
his acquaintance with the Lxx. was less
intimate than either St Matthew’s or
St Luke’s. The test, however, is not

conclusive, merely establishing a proba-
bility that Mc. had other resources, such
as those which a ἑρμηνευτής might not
unnaturally possess, which rendered him
more independent of the Lxx, vocabulary
than the other Synoptists.

OT νυ δ νων. ἃς - ae ee Pee. ein oon een

Ὁ.

1 ΠῊΘ name is spelt thus in cod. Β
roughout St Mark except i. 9 and xvi.
, and uniformly in the O.T. (Jos. xx,
ΧΧΙ. 32, 3 Regn. ix. 11, 4 Regn. xv.
), 1 Chron. vi. 76, Isa. ix. 1). Winer-
shmiedel, § 5, 13.4, classes Γαλειλαία
With xpelvew, μεισεῖν, πολεῖται. But though

8. M2?

VIL

EXTERNAL CONDITIONS OF THE LIFE OF CHRIST
| AS DEPICTED BY ST MARK.

I. Two sections of Palestine make up the field of St Mark’s
history, Galilee (ἡ Tade:Naia), and Judaea (ἡ Ἰουδαία χώρα or
simply ἡ ᾿Ιουδαία); and two cities stand prominently forward as
the centres of the movement, Capernaum (Kadapvaovp), and
Jerusalem (in Mc. always Ἰεροσόλυμα). Adjacent regions are
also mentioned, into some of which the scene occasionally passes—
Idumaea, Peraea (πέραν ᾿Ιορδάνου), Phoenicia (περὶ Τύρον καὶ
Σιδῶνα, τὰ ὅρια Τύρου καὶ Σιδῶνος), Decapolis (ἡ δεκάπολις,
Δεκάπολις), Gennesaret, ‘the land of the Gerasenes’ (ἡ χώρα τῶν
Γερασηνῶν); and other towns and villages—Nazareth (Natapér),
Bethsaida, Dalmanutha (? Magdala or Mageda), Caesarea (Καισαρία
) Φιλίππου), Tyre, Sidon, Jericho, Bethphage, Bethany. The
iver Jordan, the ‘wilderness’ of Judaea (ἡ ἔρημος), the waste
r common ground in the neighbourhood of the towns of Galilee

and Gaulonitis (ἔρημοι τόποι, épnula), the lake (ἡ θάλασσα τῆς
| Γαλειλαίας, or ἡ θάλασσα), the Galilean and Peraean hills (τὸ
ὄρος, τὰ ὄρη), a ‘high mountain’ in the North which is probably
‘Hermon, and the Mount of Olives (τὸ ὄρος τῶν ἐλαιῶν), complete
the geographical surroundings of the narrative.

analogy may have had weight, it is
probable that Γαλειλαία is a genuine
attempt to reproduce the sound of the
Hebrew word, and that the diphthong
answers to the long vowel in Orb). Cf.
WH. Notes, p. 155.

A

lxxxii EXTERNAL CONDITIONS OF THE LIFE OF CHRIST.

If we consider the extent of our Lord’s itinerations, this list
will appear singularly meagre. During the period covered by
Mc. i. 14—ix. 50 He seems to have evangelised in person or ©
through the Twelve every part of Galilee, and a portion at least —
of the vaguely defined region east of the Jordan which was known ©
as the Decapolis, besides undertaking a journey through Phoenicia ~
and across the Lebanon. These missionary journeys led Him ~
through all the towns and larger villages (κωμοπόλεις) of the
most densely populated part of Palestine; but though St Mark ~
relates the fact (i. 38 ff, vi. 6 ff.), he is silent as to the names of i

|

the places visited. Nor again, graphic as he is, does he stop to _

describe the effect produced upon fishermen of the little inclosed ἡ

freshwater lake by their first sight of the Mediterranean and 4
of the glories of Lebanon and Hermon. The Evangelist keeps —

strictly to his purpose, and allows himself to enter into details only |
when they illustrate the matter which is in hand. He is more ᾿
concerned to set forth the character and method of the Ministry
than the names of its localities, Nevertheless the indications of
place are distinct enough to fix the geographical surroundings of i

almost every important incident, if we may assume that St Mark’s ©
order is roughly chronological. Of the events reported in ὁ. x. I—3I1 |
no more can be said than that they took place in Judaea or in”
Peraea (x. 1). But in both the greater sections of the history”
(i, 14--ἰχ. 50, x. 32—xvi. 8) localisation can be carried into”
details. :

This is obvious in x. 32—xvi. 8; but a little examination
will shew that it is true also of the earlier section. Capernaum |
or its neighbourhood on the west side of the Lake is the scene of |
i, 16—38, li, I—ili. 12, iii, 20—iv. 36, v. 21—43, Vi. 53—Vii. 23,
ix. 33—50, whilst v. 1—20, vi. 32—47, Vil. 32—vViil. 9, 22—26
belong to the eastern shore, and iv. 37—41, vi. 48—52, Viii.
14—z21, to the Lake itself ; journeyings through Galilee, Phoenicia, |
Abilene and Ituraea occupy i. 39— 45, iii. 13—19, Vi. I—13,_
30—3I, Vil. 24—31, Viii. 27—ix. 32. This accounts for the whole)
section 1. 14—ix. 50 with the exception of vi. 14—29, which®
consists of an explanatory episode and belongs, as we learn from}
an independent source, to Machaerus on the east of the Dead Sea. |
In many cases we can locate separate incidents yet more precisely. ἢ
Thus the events of i. 21—34, ii. 112, ix. 3350, are expressly | |

|

EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxiii

connected with Capernaum ; others belong to Gerasa, Gennesaret,
Bethsaida, Nazareth, the neighbourhoods of Tyre and Caesarea
Philippi. The exact locality however is more frequently described
than named ; the writer is usually content to place the event in
its physical surroundings—in a house, on’ the road, by the side of
the lake, among the hills, or wherever it may have occurred—but
information of this kind is rarely withheld.

This method of localising the incidents imparts distinctness
find movement to the history, while it does not burden the
‘reader's memory with mere lists of names. At the same time it
offers guidance in the construction of an intelligible plan of the
δ τιν. We can see quite clearly that the Ministry in Galilee
ound its. centre in Capernaum; there it begins and ends (i. 21,
Ix. 33). Other Gospels couple Chorazin with Capernaum (Mt. xi.
21 ff., Le. x. 13 ff.); St Mark mentions no other town on the west
‘shore of the lake, and thus fixes attention on the head-quarters of
ἣ he movement. Capernaum was the home of Simon and Andrew
G@ 29) and Levi (ii. 15); from Capernaum easy access could be had,
τ ot only to every part of the lake-district, but, by means of the
| great roads which were within reach, to every part of Palestine. The
soads brought people together from east and west, north and south
ii. 8), and at other times carried the Lord and the Twelve upon
their errand of preaching the Gospel to the rest of Galilee. So
ar as we can judge, it belonged to our Lord’s design to evangelise
he Tetrarchy thoroughly, while He made the lake-side the centre
of His work. In St Mark we can see how the wider purpose was
worked into the narrower. The itinerations occur at intervals
determined by circumstances; whenever the enthusiasm of the
Jerowd rose to a dangerous height, or the hostility of the Scribes at
Capernaum or of the court-party at Tiberias rendered a temporary

δ listic work (i. 35 ff., vi. 1 ff.), or in intercourse with the Twelve,
‘Mor which leisure and privacy were gained by travel (vii. 24 ff., viii.
127 ff.). Towards the end of the Ministry in Galilee the latter
employment predominated, and in this fact it is impossible not
Ἢ ® see the working out of a Divine plan. The solitudes of
;#uebanon and Hermon afforded an unrivalled scene for the teaching

S 2

lxxxiv EXTERNAL CONDITIONS OF THE LIFE OF CHRIST.

of the laws of the Kingdom to the future Apostles and their
initiation into the mystery of the Passion.

Besides the journey from Judaea to Galilee (i. 14), the Gospel ©
describes (i.) three voyages on the lake, with visits to places in the ~
neighbourhood, (ii.) three inland journeys in Galilee, (iii.) three —
longer journeys. The particulars are as follows: i, τ. From”
Capernaum to the land of the Gerasenes and back (iv. 35, V. 1,
21). 2. From some point on the west shore, probably north ~
of Capernaum, to the neighbourhood of Bethsaida, and back to ©
Gennesaret (vi. 32, 53). 3. From some point on the east shore to —
the neighbourhood of Dalmanutha, and from thence to Bethsaida
(viii. το, 22). ii, 1. Circuit of Galilee; return to Capernaum
(i. 39, ii. 1). 2. Visit to the hiil-country ; return to Capernaum >
(iii. 13). 3. Circuit of the villages beginning with Nazareth ;
return to the lake (vi. 1, 6, 32). ili, 1. From Capernaum to-
Phoenicia, through Sidon, and round to Decapolis and the lake ™
(vii. 24, 31). 2. From Bethsaida to the neighbourhood of Caesarea
Philippi, thence northwards to Hermon ; return through Galilee to ©
Capernaum (viii. 27—ix. 33). 3. From Capernaum to Judaea and ~
Peraea (x. 1). 4

For the identification of the various sites see the commentary ©
upon the text, and the maps. It is to be understood that the dotted |

lines in the latter give merely the probable direction of the routes. |

|

2. Into the political conditions of the countries where our

Lord worked or travelled, St Mark allows his readers only a passing ©
glimpse. He is almost obviously indifferent as to precise details of |
this kind. Herod Antipas is introduced as ‘the king’ (vi. 14, in a
context where both Mt. and Le. are careful to write ὁ retpadpyns). |
There is nothing to shew that when Christ crossed the lake to
Bethsaida or Gerasa He entered another tetrarchy, or that He
came under the authority of the legatus Syriae when He visited |
Phoenicia, and under that of the Procurator of Judaea when He
reached Jericho. Yet if St Mark’s history is placed in the light)
of these facts, it is seen to be in full accord with them. Tyre
and Sidon, Caesarea Philippi, and even Bethsaida Julias are’
recognised as places of relative safety, where the Lord can shelte r|
for a time from the intrigues of Herod. On the other hand, He is)
represented as being aware that in going up to Jerusalem He is
encountering greater peril than in Galilee; there He will be}

|
|

EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxv

owledge of the complex political life which prevailed in
Palestine at the time, his reticence is not due to ignorance.
_ 3. On the state of religion in Galilee and Judaea St Mark is
less reserved. The synagogues in Galilee, the Temple and Precinct
at J erusalem, control the ecclesiastical life of the two provinces;
in the North the ἀρχισυνάγωγοι, in the South the ἀρχιερεῖφ, are
the ecclesiastical authorities. But in both the religious teachers of
the people are the Scribes—oi γραμματεῖς, as St Mark uniformly
‘calls them—and we meet them everywhere, at Capernaum (ii. 6),
among the villages under Hermon (ix. 14), and at Jerusalem. Of
the two great religious sects which divide religious opinion, the
Pharisees are found both in Galilee and Judaea; of the Sadducees
‘St Mark makes no mention till he reaches the last scenes at
Jerusalem. In these the Pharisaic Scribes fall into the back-
‘ground, and their place is taken by the Sadducean priesthood
which dominates the capital. There is a delicate mark of truth
a this sudden but unannounced change, of which indications
tay be found everywhere in the last five chapters of the Gospel.
fon the first morning after His entrance into the Precinct the
‘Lord comes into collision with the hierarchy through His action
‘in the matter of the temple-market. From that moment they
‘take the lead in seeking His death: they head the deputation
from the Sanhedrin which demands to know His authority; they
hegotiate with Judas for the betrayal; a servant of the High
riest seems to have been foremost in the arrest; the Lord is
aken from Gethsemane to the High Priest’s Palace, and, though

‘evidently the act of the priesthood, and it is from them that the
Procurator learns the nature of the charge. Even Pilate could
‘detect the motive which inspired them. For traditionalism,
which concerned the Scribes so deeply, they cared little ; but they
could not suffer a superior, and if Jesus were the Christ, or were
generally regarded in that light, their supremacy was at an end.
Thus Jesus was condemned in the end not for His supposed con-
‘tempt of the Law, written or oral, but for His acceptance of the
Messianic character. The result is widely different from what the

lxxxvi EXTERNAL CONDITIONS OF THE LIFE OF CHRIST.

experience of Galilee would have led the reader to expect; but |
it is fully explained by the change of circumstances which St]
Mark assumes but does not stop to relate. a
Not less interesting is the light which the Evangelist throws
upon the religious and social condition of the mass of the Jewish
people. There is here again a marked distinction between the
North and the South, though our attention is hardly called to it.
In Galilee we find ourselves in the midst of a population which on
the whole is rural; the towns are for the most part κωμοπόλεις, and
round them are uninhabited spaces, high ground, cornfields {τὰ
σπόριμα), open country dotted with villages and farms (dypol). ©
The history moves among the working classes, the fishermen and |
husbandmen who were the backbone of the lake-side people. At
Tiberias and Machaerus the court of Antipas attracted men o ἢ
another stamp, and on the occasion of the Tetrarch’s birthday we: |
see the “heads of Galilee” (of πρῶτοι τῆς Γαλειλαίας) mingling |
with high officials and military tribunes (οἱ μεγιστᾶνες, of χιλί |
αρχοι). But at Capernaum the only indications of proximity to”
a seat of government are the τελώνιον which faces the shore, and |
the “Herodians” with whom the local Pharisees take counsel. |
The most striking feature here is the vast throng (ὁ ὄχλος, ob |
ὄχλοι) which surrounds the Prophet of Nazareth all day long and β
day after day. Τὺ 15 replenished from all parts of Syria, but the
bulk of the crowd must always have come from the lake-side towns ἢ
and villages (cf. vi. 55). This crowd is uniformly friendly and al
indeed enthusiastic, intent in the first instance upon getting its |
sick healed or watching and admiring the miracles, but also)
attracted by a teaching which was strangely unlike that of
other Rabbis (i. 21, 27). Many elements were mingled in this)
Galilean audience; a few were themselves Rabbis, and these were) |
at least secretly hostile; the majority were doubtless members οὗ
synagogues and men of unblemished orthodoxy (cf. Acts x. 14),
but there was also a large following of persons who had no place |
|
ἢ
4

|

in the religious life of Judaism (τελῶναι καὶ ἁμαρτωλοί, il. 15), |
but were not averse to religious instruction such as Jesus offered. ἢ
Our Lord was touched by their enthusiasm; it revealed a yearning)

EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. 1xxxvii

for guidance which deserved better shepherding than it received
at the hands of their official guides (vi. 34). But He was at
the same time grieved by the immaturity and obtuseness which
_ rendered the masses impervious to directly spiritual teaching, and
_ indeed unworthy of it (iv. 11 ff.). Even the picked companions of
His journeys in Galilee retained much of the callousness and
blindness which belonged to their environment (viii. 17, 21).
_ Hence the Galilean teaching of Christ was limited to elementary
lessons of truth, or, if it went further, was clothed in parables
m (iv. 11 f.).

Ἶ Of the Jerusalemites this Gospel tells us little, but there are
indications that the influences at work among them were widely
j different. The Lord had friends and disciples in Jerusalem and
_ the neighbourhood—the household of Simon at Bethany (xiv. 3),
_ Joseph of Arimathaea, the owner of Gethsemane, and the master
_ of the house in the city where the last supper was eaten. But it
_ may be doubted whether the Galilean Prophet was popular in the
city. The crowds who escorted Him to Jerusalem, and who hung
j on His words in the Court of the Gentiles, were largely made up
_ of Galileans and visitors; the crowd of citizens which thronged up
_to the Praetorium when the news of His arrest spread through
the city, was chiefly interested in the opportunity of pressing its
claims upon Pilate (xv. 8), and yielded to the importunity of the
ἀρχιερεῖς (xv. 11). The report that Jesus had threatened to
‘destroy the Temple easily turned the scale of feeling against
Him; no release was attempted, no hands were laid on the
_ party who had brought about His crucifixion, no sympathy was
extended to Him on the cross by the passers-by, who mocked His
sufferings (xv. 29). On the other hand our Lord’s attitude at
Jerusalem shews that He was brought face to face there with
- questions quite distinct from those which met Him in Galilee. He
was no longer under a government which, though pagan in spirit,
_ preserved the forms of Judaism; the shadow of the Roman
imperium lay upon Jerusalem, and He was called there to
_ vindicate His Messiahship, and to settle the apparently conflicting
) claims of Caesar and Gop.

Ixxxviili EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. |

4. The Gospel abounds with minute references to the external —
features of life.

Its vocabulary is rich in words which describe clothing (ἱμάτιον,
χιτών, στολή, κράσπεδον, πορφύρα, σινδών, ζώνη, σανδάλιον, ὑπόδημα,
ἱμάς), food (ἄρτος, οἶνος, ὄξος, λάχανον, ἰχθύδιον, ζύμη, μέλι, βρῶμα, |
κλάσμα), the house and its parts (otkos, οἰκία, αὐλή, προαύλιον,
πυλών, θύρα, ἀνάγαιον, κατάλυμα, στέγη, δῶμα, ἀφεδρών), utensils
and tools (μόδιος, λύχνος, λυχνία, πίναξ, τρύβλιον, ποτήριον, ἀσκός,
ἀλάβαστρος, ἕέστης, κράβαττος, κλίνη, πήρα, κόφινος, σφυρίς, μάχαιρα,
κεράμιον, μύλος), coins (ἀργύριον, χαλκός, δηνάριον, κοδράντης, λεπτόν,
κόλλυβος), divisions of time (apa (τρίτη, ἕκτη), πρωΐ, πρωία, ὀψέ, ὀψία,
μεσονύκτιον, ἀλεκτοροφωνία), religious practices (βαπτισμός, ,καθα-
ρισμός, κορβάν, σάββατον, προσάββατον, παρασκευή, παράδοσις,
συναγωγή, συνέδριον, ἱερόν, γαζοφυλάκιον, ἑορτή, θυσία, ὁλοκαύτωμα,
νηστεία, εὐλογεῖν, εὐχαριστεῖν, ὑμνεῖν), marriage (γαμίζειν, γαμεῖν,
γαμεῖσθαι, νυμφίος, νυμφών, γυνή, πενθερά, βίβλος ἀποστασίου), service
(διάκονος, ὑπηρέτης, δοῦλος, μισθωτός, θυρωρός, παιδίσκη), punishment
(δέρειν, βασανίζειν, ἀποκεφαλίζειν, φυλακή, δέσμιος, σταυρός), agricul-
ture and other rural pursuits (σπόριμα, πρασιά, ἀμπελών, ὑπολήνιον,
φραγμός, πύργος, δρέπανον, θερισμός, γεωργός), trade (ἐκδιδόναι,
ἀντάλλαγμα, λύτρον), military matters (κεντυρίων, χιλίαρχος, σπεκου-
λάτωρ, σπεῖρα, λεγιών), boating and fishing (ἁλεεῖς, ἀμφιβάλλειν,
δίκτυον, πλοῖον, πλοιάριον, πρύμνα, προσκεφάλαιον, προσορμίζεσθαι),
animals (θηρία, κάμηλος, χοῖρος, κυνάριον, πῶλος, πετεινά, περιστερά),
disease (πυρετός, λέπρα, κωφός, μογιλάλος, σπαράσσεσθαι, δαιμονί-
ζεσθαι, μονόφθαλμος), treatment of the dead (ἐνειλεῖν, ἐνταφιασμός,
μύρον, ἀρώματα). A considerable number of these words are used
by no other N.T. writer.

Besides this free use of words which describe the visible
surroundings of life, there are many less manifest but not less
instructive traces of local knowledge; such as the references to
pauperism which appear only in connexion with Judaea and
Jerusalem (wTwyos, X. 21, xil. 42 ἔ, xiv. 5, 7; mpooairns, x. 46),
and a similarly restricted use of λῃστής (xi. 17, xiv. 48) and
στασιαστής (xiv. 7); the tacit assumption of the general em-
ployment of Aramaic, at least in Galilee, which underlies such
Aramaisms as Boavnpyés and ταλειθὰ κούμ; the careful choice
of words which seem to imply that in Hellenised places, such as
the Decapolis and the neighbourhood of Caesarea Philippi, the —
Lord’s ministry was limited to the villages and open country, and
that He did not enter the practically pagan towns.

St Mark’s interests do not lie in the field of contemporary |

_ EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxix

history or political geography or in the social condition of Pales-
tine. Every detail of this kind in his Gospel is merely incidental.
But his passion for exact description, so far as it can be brought
within the compass of his work, leads him unconsciously to supply
a variety of information on these subjects, whilst his residence in
Jerusalem and his personal relation to St Peter assure us that
the information which he gives is first-hand and accurate.

ΙΧ,

ST MARK’S CONCEPTION OF THE PERSON AND
OFFICE OF OUR LORD.

Whether the present headline of the Gospel in its fuller form 1s
due to St Mark or not, it admirably expresses the idea of the book.
It is the Gospel of Jesus Christ, the Son of Gop. St Mark begins”
(i. 2) by quoting two well-known Messianic passages (Mal. iii. 1,”
Isa. xl. 3), and tracing their accomplishment in the mission of the—
Baptist; and his next step is to shew that at His Baptism ἢ
Jesus was declared to be the Beloved Son (i. 11). Thus he
places in the forefront of the work the presupposition of our
Lord’s Messianic office and Divine Sonship, and all that follows”
is a record of the historical manifestation of the Christ. — 4

According to St Mark the Lord began His Galilean Ministry in
the character of the Baptist’s successor, repeating St John’s message,
and carrying it a stage further (i. 15). His method, however, was
new. John had appeared in the wilderness, Jesus shewed Himse i
in the heart of Galilee; John waited till men came to him, J esus
sought them out, and called them to follow Him (i. 17 ff.); John —
was a preacher only, Jesus on His first sabbath in Capernaniil
revealed His power over unclean spirits (i. 27), who at once
recognised Him as the Holy One of Gop (i. 24), the Messiah
(i. 34), and the Son of Gop (iii. 11, v. 7). But their premature
and hostile testimony was refused and silenced, and the Lord
proceeded to reveal Himself by other means. He began b Ὶ
applying to Himself the title Son of man (ii. 10), which, while it”
implied a relation to human weakness and mortality (viii. =u
1X. Ὁ, 31, χ 33, 45, xiv. 21, 41), at the same time asserted ἢ is.

CONCEPTION OF THE PERSON AND OFFICE OF CHRIST. xci

_ authority over all matters connected with the spiritual well-being
of the human race; and in this capacity he claimed the right to
forgive sins upon earth (ii. 10), to regulate the observance of the
- Sabbath (iii. 28), and to adjudge future rewards and punishments
(viii. 38 f.).

| But neither friends nor enemies could find an explanation of
_ His extraordinary powers in a name which seemed to carry no
assertion of a superhuman origin. At Nazareth the wisdom and

the miracles of the Son of Mary excited both surprise and
- resentment (vi. 2, 3). His own family and friends saw in them

indications of madness which called for interference and restraint
(11. 21). Learned scribes, who had come down from Jerusalem to
enquire and report, hazarded the conjecture that He was possessed
by the chief of the unclean spirits (iii. 22). Among the crowd,
_on the other hand, whispers were heard that Jesus was a prophet,
and one of the same rank as the Prophets of the canon; possibly
Elijah himself, the expected forerunner of the Messiah (vi. 15,
_ ix, 11), or the Baptist restored to life (vi. 14, 16, viii. 28). The
_ Twelve shared the general perplexity (iv. 41). There is no indica-

_ tion that any one in Galilee, while the Ministry was in progress,
. stumbled upon the truth, or that Jesus during this period either
ἵ publicly or privately declared Himself to be the Christ.

_ The Twelve were the first to make the discovery, but they did
not make it till our Lord’s work in Galilee was practically at an
end, He was on His way to Caesarea Philippi, with his back
4q turned upon Capernaum and the Lake, when He raised the ques-
_ tion of His own personality, and received from St Peter the
immediate answer “Thou art the Christ” (viii. 29). For the
ι Apostles the moment was decisive. Henceforth the Messiahship
_ of Jesus was a part of their faith, and the ruling idea of their
lives; they knew themselves to be Christ’s (ix. 41). The Lord
now began to speak to them freely of His future glory (viii. 38);
_ to Peter and the two sons of Zebedee, whom he seems to have
. constituted His three witnesses (v. 37, ix. 2, xiv. 33), He granted
a remarkable anticipation of it, which at once confirmed and
' interpreted St Peter's confession, The Transfiguration proved

xcii CONCEPTION OF THE PERSON AND OFFICE OF CHRIST.

that Jesus was not a mere Prophet, not even Elijah, but greater —
than Elijah and Moses himself; it repeated the Divine assurance —
vouchsafed to the Baptist, that the Son of Mary was also the
beloved or unique Son of Gop (ix. 7); it revealed Him for a
moment clad in the glory of the Father, and thus rebuked the
expectations which had begun to rise in minds that savowred not
the things of Gop, while it encouraged hopes of a more than
earthly magnificence. Raiment such as the Messiah wore at His
Transfiguration no fuller on earth could whiten (ix. 3); all was
celestial and superhuman in this vision of the glorified Christ.

Another revelation began simultaneously with that of the
Lord’s Messianic dignity. From the moment that St Peter con-
fessed Him to be the Christ, Jesus set Himself to foretell His
coming Passion (viii. 34); and the prediction was repeated more
than once with growing clearness during the months which
followed the Transfiguration (ix. 31, x. 33). But the doctrine of
the Cross, while it perplexed and disquieted the Twelve, awoke no
response in their hearts, and did not even penetrate their under-
standings (ix. 32, x. 32, 35 ff.). False ambitions were at work
in them, shutting out the true conception of the Kingdom of
Gop; and the Lord was occupied at this period in dispelling
these errors, and teaching the primary laws of self-sacrifice and
service (ix. 33 ff., x. 2I—31, 35—45).

When at last the Lord approached Jerusalem to offer His
own Sacrifice, the occasion for the reserve which He had prac-
tised in Galilee had passed away. His Messiahship was no
longer a secret to be kept by the Twelve; it was openly recog-
snised and acknowledged. At Jericho for the first time in this
Gospel we hear the cry Son of David (x. 47). On the Mount of
Olives the crowd acclaimed the coming Kingdom of our father
David (xi. 10). In the parable of the vineyard the Lord openly
represented Himself as the Beloved Son and the Heir (xii. 6, 7).
His question on Ps. cx. 1, though it dealt only with the general
subject of the Messianic dignity, was doubtless understood to
refer to Himself. When Caiaphas asked Art Thou the Christ?
the Lord, according to St Mark, replied without hesitation J am,

CONCEPTION OF THE PERSON AND OFFICE OF CHRIST. xciii

adding words from the Book of Daniel which placed His early
claim to be the Son of Man in connexion with the vision of a
Messianic Kingdom (xiv. 62). It was as Messiah that He was
condemned to the Cross, for the King of the Jews is but ‘the Christ,
expressed in terms intelligible to a Roman judge. The banter
with which He was assailed on the Cross proves that His claim
to be Messiah was uppermost in the thoughts of the people
of Jerusalem, from the hierarchy downwards: let the Christ,
the King of Israel, come down now from the cross; He calleth
Elijah...let us see whether Elijah cometh to take Him down
(xv. 32—36).

| The abrupt end of St Mark’s work prevents us from ascer-
taining his conception of the Risen Christ. We do not know
whether the original work was ever brought to a completion.
But if it was, a comparison of Mc. xvi. 7 with Mt. xxvii. 7
suggests that St Mark, like St Matthew, proceeded to give an
account of the meeting in Galilee’. In such a narrative, if it
followed the general lines of Mt, xxviii. 16—20, our Evangelist’s
_view of the Person and work of Jesus Christ the Son of Gop
would have found its natural issue. The Lord had begun His
ministry in Galilee by claiming authority over the spiritual
forces which are at work in man’s world (Me. 11. 10, 27); this
claim was renewed in His last utterances, and extended to
things in heaven (Mt. xxviii. 18). He had foretold the catholic
“mission of His Gospel (Me. xiii. 10, xiv. 9); before He left the
_world He provided for its worldwide propagation (Mt. xxviii. 19).
_ He had been revealed as the Beloved Son (Me. i. 11, ix. 7,
_ xii, 6), and had identified His work with the operation of the
Divine Spirit (Mc. iii. 29, 30); He now completed the revela-
ι tion of His oneness with the Father and the Spirit by the
_ command that all His disciples should be baptized into the Name
of the Father and of the Son and of the Holy Ghost. He had
taken the Twelve to be with Him in the association of a
~ common life (Me. iii. 14), and now He pledged Himself to be

_ 1 Cf. Pseudo-Peter, ev. 12, and see Mr F.C. Burkitt’s Two Lectures on the Gospels,
Pp. 28 ff. See also Me, xiv. 28.

xciv CONCEPTION OF THE PERSON AND OFFICE OF CHRIST.

with them and with His whole Church until the consummation
of the age.

St Mark does not write with a dogmatic purpose. But the
Person whose movements are depicted in his vivid narrative is
seen to be at once man and more than man. In every act
and word the Christ of the second Gospel is revealed as the
supreme Son of man and the only Son of Gop. No Gospel
brings into clearer light the perfect humanity of the Lord. He
can be touched (i. 41) and grieved and angered (iii. 5); He makes
as though He does not hear (v. 36) or does not see (vi. 48), He is
moved with indignation (x. 14), He permits Himself to use irony

(xiv. 41); He sleeps from fatigue (iv. 38); He possesses a human ᾿

spirit (ii. 8), soul (xiv. 34), and body (xv. 43), with all their

capacities and their sinless limitations. He turns to see who has —

touched Him (v. 30); He asks questions, apparently for the
purpose of gaining information (viii. 5). He submits Himself
absolutely to the Father's will (xiv. 36); He disclaims the right
to make the final award apart from the Father’s predestination
(x. 40); He professes Himself ignorant, as the Son, of the
Father's appointed time (xiii. 32). On the other hand He claims

an authority in the sphere of man’s relations to Gop which ~

is coextensive with the present order (ii. 10, 28); He knows

precisely what is passing in men’s minds and hearts, and the ©

circumstances of their lives (11. 5, 8, vill. 17, ix. 3 ἢ, xi. 15, 44)3
He foresees and foretells the future, whether His own (vill. 31,

38) or that of individual men (x. 39, xiv. 27) and communities

(xi. 1 ff); in the most trying situations He manifests abso-
lute wisdom and self-adaptation; even in His death He extorts
from a Roman centurion the acknowledgement that He was a
supernatural person (xv. 39). The centurion’s words express the
conviction with which the student of St Mark rises from his
examination of the Gospel; truly this man was Son of Gop. But
for those who have before them the whole record of that supreme
human life they bear a meaning of which the Roman could not
have dreamt; we realise that the Sonship of Jesus was unique

and essential. It was not a servant who was sent in the last |

CONCEPTION OF THE PERSON AND OFFICE OF CHRIST. xcv

resort to receive the fruits of the Divine Vineyard, but the only
Son, Who is the Heir of Gop (xii. 2—7).

Limited as St Mark’s work is to recollections of the Lord’s
Ministry and Passion, it is full of glimpses into His future relations
to the world. JI came not to call the righteous but sinners (ii. 17);
the Son of man...came...to give His life a ransom for many (x.
45); My blood of the covenant...is shed for many (xiv. 24); every
one shall be salted with fire (ix. 49); the Bridegroom shall be taken
away (ii. 20); the Son of man...shall come in the glory of His
Father (viii. 38); the Gospel must first be preached to all the
nations (Χ111. 10); if any man willeth to come after me let him
deny himself (vil. 34); have salt in yourselves, and be at peace
one with another (ix. 50); have faith in Gop...pray...believe...
orgive (xi. 23 ff.); what I say unto you I say unto all, Watch
(xiii. 37). These and similar sayings contain an almost complete
outline of Christian soteriology and eschatology, and assert the
principles of the new life which the Lord taught and exemplified
and which His Spirit was to produce in the life of the future
Church. |

X.
AUTHORITIES FOR THE TEXT.

1. The following Uncial mss. contain the Greek text of
St Mark in part or in whole.

x. Cod. Sinaiticus (1v.). Ed. Tischendorf, 1862. Ends at
xvi. 8 (see ὃ xi.).

Cod. Alexandrinus (v.). Ed. E. M. Thompson, 1879.

Cod. Vaticanus, 1209 (1v.). Ed. Cozza-Luzi, 1889. Ends
at xvi. 8 (see ὃ xi.)

Cod. Ephraemi (v.). Ed. Tischendorf, 1843. Contains
Me. i. 17—Vi. 31, Vili. 5—xii. 29, xiii. 19g —XVi. 20.

Cod. Bezae (v1.). Ed. F. H. A. Scrivener, 1864; reproduced
in heliogravure by the Camb. Univ. Press’, 1899.

Contains Mc., except xvi. 15—20, which is in a later
hand. !

E. Cod. Basiliensis (vI11.).

F. Cod. Boreelianus (1x.). Contains Me. i. 1—41, 11, 8—23,
iii, 5—-xi. 6, xi. 27—xiv. 54, xv. 6—39, XV1. I9—20.

G. Cod. Seidelianus I. (1x. or x.). Contains Me. i. 13—xiv. 18,

H

5 2 Pe

Χῖν. 25—XVi. 20.
Cod. Seidelianus IT. (1x. or x.). Contains Mc, i. 1—31,
li. 4—xXV. 43, XV1. 14—20.

I. Fragm. Petropolitanum (v.). Ed. Tischendorf, mon. sacr.
ined., nov. coll. 1., 1855. Contains Mc. ix. 14—22, XIV.
58—70.

K. Cod. Cyprius (1x.).

L, Cod. Regius (vu1.). Ed. Tischendorf, mon. sacr. wed.,
1846. Contains Me. i. 1—x. 15, x. 30—xv. 1, XV. 20—
xvi. 20; the shorter ending precedes xvi. 9 (see ὃ xi).

M. Cod. Campianus (1x.).

1 A useful collation of Ὁ with Gebhardt’s text is printed in Nestle’s N.T. Gr.
supplementum (Lips., 1896).

i nl, - Ύο-ΡΥΞΣ

AUTHORITIES FOR THE TEXT. xevil

Cod. Purpureus (vi.). Ed. Tischendorf, mon. sacr. ined.,
1846 ; an edition including the new St Petersburg frag-
ments has been published by the Rev. H. 8. Cronin in
Texts and Studies, v. 4 (Cambridge, 1899). Contains
V. 20—Vii. 4, Vii. 20—vViil. 32, ix. I—x. 43, xi. 7—xii. 19,
xiv. 25—-XV. 23, XV. 33—42.

Cod. Guelpherbytanus (v1). Ed. Tischendorf, mon. sacr.
ined., nov. coll. vi., 1869. Contains i, 2—11, ili. 5—17,
xiv. 13—24, 48—61, xv. 12—37.

Cod. Vaticanus 354 (x.).

Cod. Borgianus (vi1.). Contains Me, i. 3—8, xii. 35—37.

Cod. Nanianus (1x. or X.).

Cod. Moscuensis (1Χ.).

Fragm. Neapolitanum (vill. or 1x.). Contains Me, xiii.
21—xiv. 67.

Fragm. Sangallense (1x.). Contains Mc. ii. 8—16.

Fragm. Cantabrigiense (1x.). Contains Me. vii. 3—4, 6—8,
30—Vili. τό, ix. 2, 7—9. Ed. J. R. Harris (in an
Appendix to his Diatessaron of Tatian, 1890).

Fragm. Oxoniense aed. Chr. (1x.). Contains Me. v. 16—21,
22—28, 29—35, 35. 49.

Fragm. Londiniense (1x.). Contains Mc. i. 1—42, ii. 21—
Vv. I, V. 29—Vi. 22, X. 50—xl. 13.

Fragm. Oxoniense Bodl. (1x.), Contains Me. iii, 15—32,
v. 16—31.

Fragm. Parisiense I. (vu1.). Contains Me. xiii. 34—xiv.
29.

. Fragm. Parisiense II. (vu. or vui.). Contains Me. i.

27—4I.

Fragm. Mediolanense (1x.). Contains Mc, i. 12—24, ii.
26—ili. 10.

Cod. Monacensis (x.), Contains Mc. vi. 47—xvi. 20; many
verses in xiv.—xvi. are defective.

Cod. Oxoniensis (1x. or x.). Contains Me. i. 1—iii. 34,
vi. 2I—xvVi. 20.

Cod. Sangallensis (1x. or x.). Ed. Rettig, 1836. On the
text of this ms. in Mc. see WH., Jntr. §§ 209, 225, 229,
307, 352; Nestle, Textual Criticism of the N.T., Ὁ. 72.

Fragm. Petropolitanum I. (vi1.). Contains Me. iv. 24—35,
ν. 14—23.

Fragm. Porfirianum (v1.). Contains Me. i. 34—ii. 12, with
some lacunae,

Cod. Petropolitanus (1x.). Contains Mc., except xvi, 18—
20, which is in a later hand,

g

x¢cVill

“,

For the Freer ms. of the Four Gospels see p. 404.

2. The cursive Greek Mss. which contain this Gospel are far
too numerous to be recited here. According to Gregory (Prole-
gomena (1884—94), pp. 616, 717, 1310, the known cursive MSS.
of the Gospels are. 1287, besides 953 lectionaries; Mr Miller
(Scrivener’s Introduction (1894), 1. p. 283, 396* f.) enumerates
1326 Gospels and 980 lectionaries. The following list is limited
to those which are frequently cited in the apparatus.

1;

δι
28.

33:
59:

1 On the text of this Codex in Mc. symbol T! (Textual Criticism of the N.
see J. Th. St., i. p. 290ff., and Studia T., pp. 70, 74).
Biblica, v. 2, pp. 97—104; the latter 3 For these mss. see Dr T. K. Abbott,
gives also a complete transcript of the Collation of four important MSS., 1877;
Marcan fragment (pp. 105—122). cf. J. R. Harris, On the origin of the
_ ? For this ms. Nestle proposes the Ferrar Group, 1893.

AUTHORITIES FOR THE TEXT.
Cod. Rossanensis (v1.). Ed. Gebhardt and Harnack, 1883.

Contains Mc., except xvi. 14—20.

Cod. Beratinus (v1.). Ed. Batiffol, 1886. Contains Me, i,
I—xiv. 62.

Cod. Athous Laurae (vil. or 1x.). Contains Me. ix. 5—
xvi. 20; the shorter ending precedes xvi. οἷ.

Cod. Athous Dionysii (111. or Ix.).

Cod. Athous Andreae (1x. or x.). Contains Me. i. 1—v. 40,
vi. 18—viii. 35, ix. Ig—xXVl. 20.

Fragm. Sinaiticum (v.). Ed. J. R. Harris, Biblical Frag-
ments, 1890. Contains Me, i. 11—22, ii. 21— iil. 3, iil.
27---ν. 4, V. 9—20.

Fragm. Sinaiticum (vi.). Ed. J. R. Harris, op. cit. Con-
tains Me. xii. 32—37.

Fragm. Sinaiticum (vu.). Ed. J. R. Harris, op, cit., and in
Mrs Lewis’s Syriac MSS., p. 103. Contains Me. xiv. 29
—45, XV. 27—-xvi. 10; the shorter ending precedes xvi. 9.

Fragm. Parisiense (vi1l.). Ed. Amélineau, ap. WVotices et
Haxtraits, xxxiv. 11. pp. 370, 402 ff. Contains Me. xvi.
6—18; the shorter ending precedes xvi. 9”.

Fragm. Oxyrhynchitanum (vy. or vi.). Ed. Grenfell and

Hunt, Oxyrhynchus papyri, i., 1898. Contains Me, x.
BOtesi ais,

Basle, Univ. Libr. (x.). Ed. K. Lake in eats and Studies,
Vil. 4, 1962. ,

Paris, Nat. Libr. (x111.); wants Me. i. 2o—45.

Paris, Nat. Libr. (x1.).

Paris, Nat. Libr. (1x. or x.); wants Me. ix. 31—xi. 11,
xiil. 11--Χῖν. 59.

Cambridge, Gonville and Caius Coll. (x11.); cf. J. R. Harris,
Origin of the Letcester Codex.

*

AUTHORITIES FOR THE TEXT. ΧΟΙΧ

66. Cambridge, Trin. Coll. (x. or ΧΙΠ1.).
869. Leicester, Libr. of Town Council (xv.); cf. J. R. Harris,
op. cit.
109. London, Brit. Mus. (x1v.).
118. Oxford, Bodl. Libr. (x111.).
3124. Vienna, Imp. Libr. (xu.).
131. Rome, Vat. Libr. (σιν. or xv.).
157. Rome, Vat. Libr. (xu).
209. Venice, S. Mark’s Libr. (xiv. and xyv.).
238. Moscow, Libr. of the Holy Synod (x1.).
242. Moscow, Libr. of the Holy Synod (x11.).
282. Paris, Nat. Libr, (x11.).
299. Paris, Nat. Libr. (x. or x1.).
3346. Milan, Ambr. Libr. (x. or x1.).
435. Leyden, Univ. Libr. (x.).
482 (=p*", 570 Miller). London, Brit. Mus. (x111.).
556 (-- 543 Greg.). Burdett-Coutts collection (xu1.). See Scrivener,
wersaria crit. sacr., Ὁ. 1 ff.

565 (=2” Tisch., = 81 WH., = 473 Miller). St Petersburg, Imp.
Libr. (1x. or X.). Edited by Belsheim, 1885 ; corrections
of his text are supplied in an appendix to Mr Cronin’s
edition of cod. N (Zeaxts and Studies, v. 4, p. τοῦ ff.).

569 (7% Tisch., = 475 Scriv.), St Petersburg, Imp. Libr. (xt.).

604 (=700 Greg.), London, Brit. Mus. (x1.). Collation published
by H. C. Hoskier, 1890.

736 (=718 Greg.), Cambridge, in the possession of the editor.

to71. Athos, Laur. 104 ἃ (Χ11.). See the Rev. K. Lake’s descrip-
tion and collation in Studia Bublica, v. 2, p. 132 ff.

3. The ancient versions of St Mark used in this edition are

the Latin, Syriac, Armenian, Egyptian, Gothic, and Ethiopic.

I. Latin (latt).

a) Old Latin (lat™).
| The following mss. are cited as offering a more or less purely pre-
Hieronymian text.
a. Cod. Vercellensis ὅτ Ed. Bianchini, evang. qguadr., 1749 ;
Belsheim, 1894. ants Me. i. 22—34, iv. 17—25, Xv.
I5—xvi. 20; xvi. 7—20 is supplied by a later hand.
Ὁ. Cod. Veronensis (v.). Ed. Bianchini, op, cit. Wants Mc.
xiii. g—19g, ΧΙ, 24—xvi, 20.

g 2

xevill

by

AUTHORITIES FOR THE TEXT.

Cod. Rossanensis (v1.). Ed. Gebhardt and Harnack, 1883.
Contains Mc., except xvi. 14—20. :

Cod. Beratinus (vr.). Ed. Batiffol, 1886. Contains Me. i.
I—xiv. 62.

Cod. Athous Laurae (viiI. or 1x.). Contains Me, ix. 5—
xvi. 20; the shorter ending precedes xvi. οἷ.

Cod. Athous Dionysii (vii. or Ix.).

Cod. Athous Andreae (1x. or x.). Contains Me. i. 1—v. 40,
vi. 18—viii. 35, ix. I9g—XVl. 20.

Fragm. Sinaiticum (v.). Ed. J. R. Harris, Biblical Frag-
ments, 1890. Contains Me, i. 11—22, 11. 21— iii. 3, iii.
27---ν. 4, V. g9—20.

Fragm. Sinaiticum (vi.). Ed. J. R. Harris, op. cit. Con-
tains Mc. xii. 32—37.

Fragm. Sinaiticum (vu.). Ed. J. R. Harris, op. cié., and in
Mrs Lewis’s Syriac MSS., p. 103. Contains Me. xiv. 29
—45, XV. 27—xvi. 10; the shorter ending precedes xvi. 9.

Fragm. Parisiense (Υ11.). Ed. Amélineau, ap. Wotices et
Hxtraits, xxxiv. 11. pp. 370, 402 ff. Contains Me. xvi.
6—18; the shorter ending precedes xvi. 93.

Fragm. Oxyrhynchitanum (v. or vi.). Ed. Grenfell and

Hunt, Oxyrhynchus papyri, i., 1898. Contains Me, x.
Odes XA τ ἢ

For the Freer ms. of the Four Gospels see p. 404.

2. The cursive Greek Mss. which contain this Gospel are far —
too numerous to be recited here. According to Gregory (Prole- —
gomena (1884—94), pp. 616, 717, 1310, the known cursive Mss.
of the Gospels are. 1287, besides 953 lectionaries; Mr Miller
(Scrivener’s Introduction (1894), 1. p. 283, 396* f.) enumerates
1326 Gospels and 980 lectionaries. The following list is limited
to those which are frequently cited in the apparatus.

I.

og
28.

33:
59:

1 On the text of this Codex in Mc. symbol ΤΊ (Textual Criticism of the N.
see J. Th. St., i. p. 290ff., and Studia 1'., pp. 70, 74).
Biblica, v. 2, pp. 97—1043 the latter 3 For these mss. see Dr T. K. Abbott,
gives also a complete transcript of the Collation of four important MSS., 1877;
Marcan fragment (pp. 105—122). cf. J. R. Harris, On the origin of t
2 For this ms. Nestle proposes the Ferrar Group, 1893.

Basle, Univ. Libr. (x.). Ed, K. Lake in Texts and Studies,
VII. 3, 1902. .

Paris, Nat. Libr. (x11.); wants Mc. i. 20o—45.

Paris, Nat. Libr. (x1.).

Paris, Nat. Libr. (1x. or x.); wants Mc. ix. 31—xi. 11,
xiil. LI—xXiv. 59.

Cambridge, Gonville and Caius Coll. (x11); cf. J. R. Harris,
Origin of the Leicester Codex.

Ὁ

AUTHORITIES FOR THE TEXT. ci

(8) Vulgate Syriac or Peshitta (syr’"). Ed. Leusden and
Schaaf, 1717; P. E. Pusey and G. H. Gwilliam, rgor.

(vy) Harclean (syr™). Ed. White, 1778.

(5) Palestinian (syr™), Ed. Lagarde, 1892; Mrs Lewis and
Mrs Gibson, 1899. Contains Me. i. 1—11, 35—44, ii.
I—12, I4—I17, 23—ill. 5, v. 24—34, vi. 1—5, 14—30,
vil. 24—37, Vili. 27—31, 34—39, ix. 16—30, 32—40, x.
32—45, Xl. 22—25, xii. 28—44, xv. 16—32, 43—xvVi. 20.

III. Armenian (arm).

The only critical edition of the Armenian text is that of Zohrab
(Venice, 1805), whose margin gives variants, without however
naming the codices from which they are taken. Uscan’s edition
(Amsterdam, 1666) is valueless to the critic, as having been freely
corrected by the Latin Vulgate. The most recent study of the
Armenian version is the article by Mr F. C. Conybeare in Hastings’
Dict. of the Bible (1898). Some interesting facts about Uscan’s
edition are given by Simon (Hist. Crit. des Versions, 1690, pp.
196 ff.)

IV. Lgyptian (aegg).

| (a) Memphitic or Bohairic (me). Ed. D. Wilkins, 1717. A new
) edition by Mr G. Horner with a translation and copious
| apparatus criticus has been issued by the Clarendon Press

(1898).

(8) Thebaic or Sahidic (the). A list of the mss. is printed in
G. Zoega’s Catalogus codd. Copticorum (Romae, 1810).
The known fragments of St Mark (Gregory, iii. p. 864)
are 1. 36—38, 1. 41—44, 11. 2—4, li. 7—9, il. 12—ix. τό,

ΟΝ

ues

}
|
_ 1 This account of the Armenian ver- cursives known as the Ferrar group; see

Ϊ sion has been supplied by Dr J. Armitage
Robinson. He adds: ‘According to
the Armenian historians this version
was translated from Syriac and after-
wards subjected to a careful revision by
the aid of Greek mss. Internal evi-
dence affords striking confirmation of
this view (see Euthaliana, Texts and
Studies mr. ii. pp. 72 ff.). Two con-
spicuous elements of the version are
() the Old Syriac, as now represented
for us in St Mark by the Sinai palimpsest,
and (2) the text represented by the Greek

e.g. (1) vili. 43 (2) 111. 18, iv. 24, Vill. 14,
xi. 9. The relation of the Ferrar group
itself to the Syriac is a vexed question.
Striking correspondences are also to be
noted with 1-28-209, with 2P*, and
with 604; many too with D and with k ;
some, both in this Gospel and in the
others, with the first hand of 8. Note-
worthy is xiv. 25 οὐ μὴ προσθῶ πεῖν D
(205) a f arm: it is curious that for a
Semitic idiom like this no Syriac attes-
tation is forthcoming.”

cil AUTHORITIES FOR THE TEXT.

ix. 19—xiv. 26, xiv. 34—xv. 41, xvi. 20—“‘about three |
quarters of [the] Gospel” (Scrivener-Miller, ii. p. 131).

A full account of these versions is given by Mr Forbes Robinson
in Hastings’ Dictionary (i. 668 ff.).

V. Gothic (go).

Ed. Gabelentz and Lobe, 1836 ; Massmann, Ulfilas, 1857 ; Stamm-_
Heyne, Ulfilas, 1878; Skeat, Gospel of St Mark im Gothic, ©
1882, The extant fragments of Mark contain i. 1—vi. 30, —
vi. 53—xii. 38, xiii. 16—29, xiv. 4—16, Xiv. 41—xvi. 12. ©

VI. Ethiopic (aeth).

Ed. T. P. Platt, 1830 (but cf. Gregory, prolegg., p. 899 f.). See .
Hthwpre Version, in Hastings, i. 791 |

ΧΙ.
ALTERNATIVE ENDINGS OF THE GOSPEL

In some of our authorities the Gospel according to St Mark
ends with the words καὶ οὐδενὶ οὐδὲν εἶπαν, ἐφοβοῦντο γάρ
(xvi. 8). Other Mss. and Versions add the twelve verses which
follow in the Received Text, whilst others again, usually as an
alternative, present a short ending which consists of only two
sentences, and is wholly independent of the printed supplement.

1. Eusebius of Caesarea in his book of Questions and Solutions
concerning the Passion and Resurrection of the Saviour? represents
an apologist’ as seeking to remove a supposed inconsistency in the
Gospels by throwing doubt upon the genuineness of Me. xvi. 9 ff.

Quaest. ad Marin. ap. Mai nov. patr. bibl. iv. Ρ. 255 ἢ ὁ μὲν γὰρ
τὴν τοῦτο φάσκουσαν περικοπὴν ἀθετῶν εἴποι ἂν μὴ ἐν ἅπασιν αὐτὴν
φέρεσθαι τοῖς ἀντιγράφοις τοῦ κατὰ Μᾶρκον “«ἰαγγελίον- τὰ γοῦν ἀκριβῆ
τῶν ἀντιγράφων τὸ τέλος περιγράφει... ἐν τοῖς λόγοις... ἐφοβοῦντο yap.’
ἐν τούτῳ γὰρ σχεδὸν ἐν ἅπασι τοῖς ἀντιγράφοις τοῦ κατὰ Μᾶρκον
εὐαγγελίου περιγέγραπται τὸ τέλος, τὰ δὲ ἑξῆς σπανίως ἔν τισιν ἀλλ᾽ οὐκ
ἐν πᾶσι φερόμενα περιττὰ ἂν εἴη. For a full discussion of this passage
see WH., Notes, p. 30f. The textual statement for which Euse-
bius appears to ais himself responsible is reproduced by Jerome
(ad Hedib. 3 “Marci testimonium...in raris fertur evangeliis, om-
nibus Graeciae libris paene hoc capitulum non habentibus”), and
by Victor of Antioch (in Me, xvi. 1 ἐπειδὴ δὲ ἔν τισι τών ἀντιγράφων
πρόσκειται.. ᾿ἀναστὰς δέ κτλ.᾽... ἐροῦμεν ὡς δυνατὸν ἦν εἰπεῖν ὅτι
νενόθευται τὸ παρὰ Μάρκῳ relevnaior ἔν τισι φερόμενον. Victor's
commentary ends accordingly with xvi. 8, for the note on xvi. 9
and the attempt to reestablish the authority of vv. g—20 which
follow in Cramer are clearly due to other sources (WH., Notes, p. 35).

1 On the subject of this chapter -
now Zahn, Linleitung, ii. p. 227 ff
pilsipzig, 1899) ; ; a useful summary of
the literature is given by Salmond in
‘Hastings, D. B. iii. Ὁ. 253.

2 On this work see Bp Lightfoot’s
art. Eusebius in D. C. B. (ii. p. 338f.).
_ § Dean Burgon (Last twelve verses,

p- 47) suspected that Eusebius met
“with the suggestion in some older
writer (in Origen probably).” Dr Hort
(Notes, p. 32) agrees with him, and
points out that in this case “ the testi-
mony as to Mss. gains in importance
by being carried back to a much earlier
date and a much higher authority.”

οἷν ALTERNATIVE ENDINGS.

The two great codices which have come down to us from the
fourth century corroborate this evidence. Both B and δὲ bring
the Gospel to an end at ἐφοβοῦντο γάρ, as “the accurate copies”
cited by the apologist in Eusebius were wont to do. In both the ~
words are followed by the subscription; but in B the scribe has ©
left a column blank after kata Μάρκον, which has been taken to —
mean that he was acquainted with a text of St Mark which -
did not end at v. 8, although his own copy failed him at ὑπμαῦ
point.

The Gospel ends thus in the two mss. :

0. Cod. &.
CTACIC Kal OYAENI OY CTACIC Kal OY >
AEN ΕἸΠῸΝ EDOBOYN AENI OYAEN El >
TO fap: TION EDOBOYN

ae TO rap δὲ
> KATA >
> MAPKON >
ΣΕΥΔΓΓῈΣ
> AION >

>KATA MAPKON >

Witness of a similar kind is borne by the cursive MS. 22, |
which places τέλος after both v. 8 and ». 20, and after the first
τέλος has the note ἔν tics τῶν ἀντιγράφων ἕως ὧδε πληροῦται δ᾽
εὐαγγελιστής, ἐν πολλοῖς δὲ καὶ ταῦτα φέρεται. In like manner 1
“some of the more ancient Armenian MSS. have εὐαγγέλιον κατὰ
Μάρκον after both v. 8 and v. 20” (WH., Notes, l.c.); a few
Ethiopic Mss. appear to omit everything after v. 8 (Sanday,
Appendices ad N.T., p. 195). To this must now be added the
testimony of the Sinaitic Syriac, which ends the Gospel at |
ἐφοβοῦντο yap, followed immediately by the subscription and |
the opening of St Luke. Other documentary evidence of a |
less direct character will come into view as we proceed. |

2. Of the two endings found in mss. and versions which
do not stop short at υ. 8, it will be convenient to discuss the »
shorter first. It occurs in four uncial Mss. whose testimony |
must be given in full.

Cod. L.

EMoBOYN

To yap"
A x PS-STD I
epete πο
Kal TAYTA
Tlanta δε τὰ πὰρη
Γγελμενὰ TOIC
ΠΕΡῚ TON ΠΈΤΡΟΝ
CYNTOM@C €2H
TTIAAN’ META
AE TAYTA KAl AYTOC
0 IC, ATTO ANATOAHC
Kal aypl Aycewc
€ZATTECTIAEN Al
AYTWMN TO IEPON
Kal ADGAPTON KH
PYTMA’ THC Alw
NIOY C@THPIAC"
€CTHN AE Kal
TAYTA Epo
MENA META TO
EDOBOYNTO
Pap*
Anactac Ae πρωΐ
πρώτη CABBaToy

κτλ. ... CHMEIOON,

ΔΜΗΝ.
KT MAPKON

11 owe this restoration (πάντα δὲ...
μετὰ δὲ) to Mr Burkitt, who points out
that, since 3 has 25 lines to the
column, 5 lines are lost before ταῦτα καὶ

ALTERNATIVE ENDINGS.

Ov

Cod. "3".

. Edo
To flap > > > >
ΡΥ δ.

[Boyn
>>>>
[eyarrea ]Ion
[kata ma ]pKON
[Tanta δε TA πὰ
Ρηγγελμενὰ TOIC
ΠΕΡΙ TON ΠΈΤΡΟΝ
CYNTOMO@C ΕΞΖΗΓ
Γειλὰν μετὰ Ae]?
TAYTA ΚὰΙ AYTOC
IC ἀπὸ ANATOAHC
AXP! Aycewc εξὰ
TIECTEIAEN Al AY
TWN TO IEPON Kal
APOSPTON KHPY
[MA THC AINIOY
CWTHPIAC OMHN
€CTIN AE KAI TAYTA
φερομενὰ META
TO esoBoyNTo γὰρ
ANACTAC AE πρωΐ
πρώτη CAaBBaToy
EDMANH πρῶτον
MAPIA TH Marad
AHNH πὰρ HC
€KBeBAHKEl €TTTA
AAIMONIA E€KEINH
Tropeyé[eica] atTtHr
Γειλεν [ToIc] me
(cetera desiderantur)

αὐτός. He adds, however, that as the
note ἔστιν κτλ. is “in a smaller charac-
ter” (Syriac MSS., p. 104), φέρεταί που
καὶ ταῦτα may have stood before πάντα.

evi ALTERNATIVE ENDINGS.

Cod. Ρ Cod. Ψ.
ΕΦΟΒΟΥΝΤΟ EPoBOYNTO fap: ξ
rap" Tlanta δὲ τὰ πὰρηγγελμενὰ TOIC ΠΈΡΙ TON
PSL FON OSE AF ΤᾺ TIETPON CYNTOMQDC. EZHTTEIAAN : Meta :
[Tanta] Ae τὰ Ae TayTa. Kal AYTOC IC EDANH ATTO ANATOAHC |
[πὰρη]γγελμενὰ Kal ΜΕΧΡΙ AYCE@C EZATTECTEIAEN δι AYTOON
TOIC ΠΈΡΙ TON To Tepon Kal ASOaPTON κηρυγμὸ THC διῶ
[πετρον] cyN NIOY CQ@THPIAC AMHN :
TOMWC €2ZHT ECTIN KAl TAYTA PEPOMENA
Γειλὰν" Μετὰ TO EPOBOYNTO fap.
META AE TAYTA Anactac δε κτλ. .. CHMEI@N. AMHN.
Kal AYTOC O IC EYOPPEAION KATA MAPKON

EDANH AYTOIC

QT ANATOAHC

TOY HAIOY Kal δΔΧΡΙ
AYCEWC EZETTE
CTEIAEN Al AY

TON TO Ἱερὸν

Kal APOAPTON
κηρυγμὰ THC

AIWNWOY CWTH

PIAC AMHN'

A A A A A
EIYEN γὰρ aYTAC
TPOMOC Kal εκ

CTACIC KAl OY

AENI OYAEN El

TION ΕΦΟΒΟΥ

TO ap"

ANACTAC AE... T[CIN]
(cetera desiderantur)

It is obvious that the archetype of L J” Ὁ ended at ἐφοβοῦντο
γάρ, and that the scribes on their own responsibility have added
two endings with which they had met in other Mss., preferring
apparently the shorter one, since it is in each case placed first.
But each codex has its own way of dealing with the supplementary
matter. In "J" the subscription εὐαγγέλιον κατὰ Μᾶρκον has
been retained after v. 8, where it stood in the archetype; in L,

ALTERNATIVE ENDINGS. evil
and possibly also in J”, each ending is preceded by a brief note
of origin; in P there are no such notes, but the scribe, after

writing the shorter ending, returns to v. 8 and annexes the
longer ending to it. Cod. VY, which stands alone in placing
the shorter ending immediately after ἐφοβοῦντο γάρ, without

_ either break or note’, seems to have descended from an archetype
which had the shorter ending only, though the scribe of V

__ proceeds to give the longer with the usual prefatory note. Since

the formula ἔστιν δὲ καὶ ταῦτα φερόμενα μετὰ τὸ “ἐφ. yap’ is

common to 1, Ψ' "7132, we must suppose that these Mss., notwith-

_ standing other features which attest independence, drew at this

| point from the same relatively early archetype.

Besides these uncial authorities the shorter ending finds a place
in the margin of the cursive Ms. 274 and of the Harclean Syriac,
in the margin of two important Mss. of the Bohairic or Memphitic
_ version’, and in several mss. of the Ethiopic, where it stands in the
text between v. ὃ and v. 9 without note or break*. One authority
which is still extant gives the shorter ending only—the O.L. Ms.

_k,in which Me. ends: “omnia autem quaecumque prae|cepta erant

et qui cum puero (sic) erant | breviter exposuerunt posthaec | et

ipse hi* adparuit - et ab orienté- | usque - usque in orientem -
‘misit | per illos- sanctam + et incorruptam - [praedicationem‘] |
salutis aeternae - amen.”

As the shorter ending has not been printed with the text, it may
be convenient to give it here with an apparatus.

πάντα δὲ τὰ παρηγγελμένα τοῖς περὶ τὸν Ilérpov συντόμως ἐξήγγειλαν.
μετὰ δὲ ταῦτα καὶ αὐτὸς ὃ Ἰησοῦς ἐφάνη αὐτοῖς, καὶ ἀπὸ ἀνατολῆς καὶ
ἄχρι δύσεως ἐξαπέστειλεν du’ αὐτῶν τὸ ἱερὸν καὶ ἄφθαρτον κήρυγμα τῆς
αἰωνίου σωτηρίας.

παντα...μετα δε] hiat 4 | om καὶ avros me 88 ™s) οὐ δ | o ἴησους
LP] om ο Ψ Ἵ ο κυριος 1. aeth4 | epavy αὐτοῖς (Ὁ) me4™8) gether]

ΟἽ Gregory, prolegg., p. 445: “nihil chapter expelled in the Greek’” (Oxford

xdnotationis ante πάντα δέ noster inter-
ponit, quod antiquiorem sibi vindicare
ontem videretur, nisi fortasse vocabula
ἐφάνη, μέχρι, ἀμήν seriorem textus con-
formationem testarentur.”

_ 2*Tn A, at the end of v. 8, in the
break, as if referring to the last twelve
arses, is a gloss [in Arabic] ‘this is the

edition, p. 480).

3 So WH.?, Notes, pp. 38, 44; see
however Sanday, App., p. 195-

4 “Ha” which stands here in the
margin refers, as Dr Sanday points out,
to praedicationis (i.e. praedicationem)
which the corrector has written at the
foot of the page.

evlil ALTERNATIVE ENDINGS.

om LI 274™8 syr®!™s) om αὐτοῖς Wk | καὶ 2° k (me%*4'™s)) aethordt
om rell | απο] az p | amo ανατολης (ανατολων 274™8 cf. mead (ms)
+ Tov ἡλιοῦ 5 met (ms) aeth4 | om kar 3° Ἵ k | αχρι] μεχρι Ψ | dv-
σεως] orientem k | εἕεπεστ. P | σωτηριας] + αμην Ψ Ρ 2745 k Ξγγλ οὶ (ms)
me44 (m2) getho,

For cod. L see the facsimile in Burgon, Last twelve verses, p. 112,
and Tischendorf, mon. sacr. ined., 1846; for cod. Ψ, Gregory, Prolegg.
ii, p. 445, Lake, Texts from Mt Athos, p. 122; for cod. ™, Mrs
Lewis, Catal. of Syriac MSS. on Mt Sina, p. 103 f.; for cod. p,
Amélineau, Wotices et extraits xxxIv. ii. p. 402 ff.; for cod. 274
Tischendorf, V. 7. Gr i. p. 404; for syr™, White’s edition, i.
p. 258; for me, Sanday, Appendices ad N, T., p. 187, and Coptic
Version of the N. T., Oxf., 1898, i. p. 480 ff.; for aeth, Sanday, op.
cit., p. 195; & is printed in full in Ὁ. L. Bobl. Texts, ii, p. 23.

As to the origin of this ending there can be little doubt. It
has been written by some one whose copy of the Gospel ended at
ἐφοβοῦντο yap, and who desired to soften the harshness of so
abrupt a conclusion, and at the same time to remove the impres-
sion which it leaves of a failure on the part of Mary of Magdala
and her friends to deliver the message with which they had been
charged. ‘Terrified as they were, he adds, they recovered them- —
selves sufficiently to report to Peter the substance of the Angel’s β
words. After this the Lord Himself appeared to the Apostles
and gave them their orders to carry the Gospel from East to
West; and these orders, with His assistance, were loyally fulfilled.

The style of this little paragraph, as Dr Hort? observes, bears
some resemblance to that of St Luke’s prologue, but it is certainly
as little as possible in harmony with the manner of St Mark.
Perhaps it may without rashness be attributed to a Roman hand?;
a Western origin is suggested by the pointed references to the
westward course of the Apostolic preaching.

One or two verbal similarities may suggest Clement, ef. 1 Cor.
6 κήρυξ γενόμενος ἔν τε τῇ ἀνατολῇ καὶ ἐν τῇ δύσει, and with ἱερὸν καὶ
ἄφθαρτον cf. ib. 33 ἱεραῖς καὶ ἀμώμοις. On the other hand some of
the more striking words are characteristic of Ps.-Clement 2 Cor.
(e.g. συντόμως, ἐξαποστέλλειν, ἄφθαρτος).

: WH., Intr., Ῥ. 298 f. conjectures that it is taken from the
Nestle (in Hastings, D. B., iii. p. 13) Κήρυγμα Πέτρου, which, as he contends,
suggests Egypt as its birth-place, and was written as an appendix to Me.
Dobschiitz (Teate u. Unters. xi. 1. p. 73 f.)

ALTERNATIVE ENDINGS. clx

The place it occupies in & and its occurrence in other versions,
and in the four uncials where it is given with considerable variations
of text and setting, pomt to an early date, and there is nothing
either in the vocabulary or the manner to forbid this view. On
the other hand it must always have had a very limited acceptance,
for no trace of it has been found in any Greek or Latin Christian
writing. It was overshadowed almost from the first by the

superior merits of the longer ending.
3. The longer ending follows v. 8 without break in every
known Greek MS. except the two which end at ἐφοβοῦντο γάρ
_ (SB) and the four which append both endings as partially attested
alternatives (1, V 3” (>). It is found or at one time occupied a
_ place without alternative in the uncial mss. AC(D)EFGHKM(N?)
SUVXTA(ITS)OS, in all cursive Mss., in the Old Latin mss. ο ff
g1lnoq,in the Curetonian form of the Old Syriac, in the Mem-
phitic and Gothic. Moreover, it appears as the recognised ending
of St Mark in the earliest Christian writings which bear definite
traces of the influence of the second Gospel. There are indica-

tions of its use in Hermas, and Justin appears to refer to v. 20,
whilst v. 19 is expressly quoted by Irenaeus as the work of St Mark.

For Hermas see Dr C. Taylor’s Hermas and the Four Gospels,
Ῥ. 57ff. Justin either has our fragment in view or stumbles unac-
countably upon its phraseology when he writes (ap. i. 45): οἱ ἀπό-
στολοι αὐτοῦ ἐξελθόντες πανταχοῦ ἐκήρυξαν. Other “early evidence for
the twelve verses” may be seen in a paper contributed by Dr Taylor
to the Expositor for 1893 (IV. viii., p. 71 ff.). These writers, howeyer,
may have known the fragment in another connexion; in Irenaeus
it is quoted as a true part of this Gospel: iii. 10. 6 “in fine autem
evangelii ait Marcus Ht quidem dominus Iesus,” &c.

Thus on the whole it seems safe to conclude that at Rome and

the work of St Mark soon after the middle of the
second century, if not indeed at an earlier time. It is significant

1 See Cronin, Codex purpureus Petropolitanus, p. xxviii.

cx ALTERNATIVE ENDINGS.

that a writer of such wide knowledge as Irenaeus entertained no —
doubt as to their genuineness.

4. The present ending of the Gospel stands in evident con-
trast with the formal and somewhat turgid manner of the shorter
ending. Although it contains an abundance of words and phrases
which differentiate it from the rest of the book, yet like St Mark’s
genuine work, it might have been written by a bilingual Jew of
the first generation who had been nourished upon the vocabulary
of the Lxx., and accustomed to translate Aramaic into Greek.
But the two fragments are distinguished by a more serious and
indeed fundamental difference. While the shorter ending was
evidently composed with the view of completing St Mark’s work,
the last twelve verses of the common text are as clearly part of

an independent composition. They form an epitome of the appear- .
ances of the Risen Christ from the moment of the Resurrection —
to the Ascension, followed by a brief summary of the subsequent —
work of the Apostles. Instead of taking up the thread dropt at —
the end of xvi. 8, the longer ending begins with a statement

which, if not inconsistent with xvi. I—8, presupposes a situation —
to which the earlier verses of the chapter offer no clue. It is
clear that the subject of ἀναστὰς... ἐφάνη has been indicated in ©
the sentence which immediately preceded; but v. 8 is occupied —
with another subject. The writer of v. 9 introduces Mary οὗ
Magdala as if she were a person who had not been named before,
or not referred to recently; but St Mark has already mentioned ~
her thrice in the previous sixteen verses. Moreover, both the —
structure and the general purpose of this ending are remarkably ©
distinct from those which distinguish the genuine work of Mark. —
Instead of a succession of short paragraphs linked by καί and an }
occasional δέ, we have before us in xvi. 9—20 a carefully con-
structed passage, in which pera δὲ ταῦτα, ὕστερον δέ, ὁ μὲν οὖν,
ἐκεῖνος δέ, mark the successive points of juncture. The purpose is —
didactic and not simply or in the first instance historical; the —
tone is Johannine rather than Marcan. The author wishes to
exhibit the slow recovery of the Apostles from their unbelief, and {
the triumphant power of faith (ἠπίστησαν. ..οὐδὲ ἐπίστευσαν... !

i
a

~

“UG LaLa τε: ΕΝ A

ΠΝ 9-19 VA CH

pet ia inte

ὮΝ τς
ὥνκ etd feuitiay a τ Ce ;

Ψ, ἢ. YU BWI, IIMS IT) Dine

ANID «{ό EAI”
JA ΤΠ ΟΙΡΚῚ -asginad
mei ncada linac.
ἢ πη. 12.15.1...
VTA AIA IIA?”
SOIC EAN AL,

tt fe:

ΟΝ Ad

3 ¥

‘™ ©

on: i |
Aramaane. analac

a

- fraaga dn naodas

ANSMES JACI
aU Sina: A): 5
whit Ox: wa peri

I ALUCEAS 1414 Ὶ

PROMO LEEINND

{92.12.1 ASANO
Lin. PVT i‘

Sg* Cli Wc > 42>

FACSIMILE OF EDSCHMIATZIN MS.

To face 2. CXI

ALTERNATIVE ENDINGS. cxi

ὠνείδισεν THY ἀπιστίαν αὐτῶν...ὁ πιστεύσας σωθήσεται...ἐκεῖνοι
δὲ ἐξελθόντες ἐκήρυξαν πανταχοῦ). He carries the Risen Lord
i beyond the sphere of history to His place at the Right Hand
_ of Gop, and recognises His cooperation in the work of the Church
during the age which followed the Ascension. The historian has
given place to the theologian, the interpreter of St Peter to the
‘scholar of St John. '

᾿ 5. A recent discovery assigns a name to the author of this
‘fragment. In November 1891 Mr F. Οἱ Conybeare found in the

“Patriarchal Library of Edschmiatzin an Armenian ms. of the
Gospels written A.D. 989, in which the last twelve verses of St
"Mark are introduced by a rubric written in the first hand, Of the
presbyter Ariston’. Mr Conybeare with much probability suggests
‘that the person intended is the Aristion who is mentioned by

ἢ

| Papias as one of the disciples of the Lord.

Papias (Eus. H. £. iii. 39) is quoted as saying: εἰ δέ που καὶ παρη-
ο΄. κολουθηκώς τις τοῖς πρεσβυτέροις ἔλθοι, τοὺς τῶν πρεσβυτέρων ἀνέκρινον
λόγους... ἅ τε ᾿Αριστίων καὶ ὃ πρεσβύτερος ᾿Ιωάννης οἱ τοῦ κυρίου μαθηταὶ
λέγουσιν. Eusebius adds: καὶ ἄλλας δὲ τῇ ἰδίᾳ γραφῇ παραδίδωσιν
᾿Αριστίωνος τοῦ πρόσθεν δεδηλωμένου τῶν τοῦ κυρίου λόγων διηγήσεις.
Papias frequently cited him by name in his Λογίων κυριακῶν ἐξηγή-
σεις (Eus. l.c.; ᾿Αριστίωνος δὲ καὶ τοῦ πρεσβυτέρου Ἰωάννου αὐτήκοον
ἑαυτόν φησι γενέσθαι: ὀνομαστὶ γοῦν πολλάκις αὐτῶν μνημονεύσας ἐν τοῖς
αὐτοῦ συγγράμμασι τίθησιν αὐτῶν παραδόσεις).

Through Mr Conybeare’s kindness a photograph is given of the
' leaf which bears the name of Ariston. He has sent me the
_ following note in explanation of the facsimile.

“In this codex verse 8 of ch. xvi. ends at the beginning of a line,
in the second column of a page. The line is partly filled up with
the vermilioned flourishes which indicate that the Gospel proper of
Mark is ended. Verse g however is begun on the next line, and
the whole 12 verses are completed in the same large uncials as the
rest of the Gospels. As it were by an afterthought the scribe adds
the title Ariston Hritzow just above the flourishes mentioned, and
within the columnar space. It is written in vermilioned smaller
uncials identical in character with those which at the foot of each
_ column denote the Ammonian canons, and also with those which

the scribe uses to complete a word at the end of a line, thereby
preserving the symmetry of the lines and avoiding the necessity of
placing the last one or two letters of a word by themselves at the

1 Expositor, rv. villi. p. 241 ff.

ΟΧῚ ALTERNATIVE ENDINGS.

beginning of a fresh line. The title therefore was added by the ~
first hand; or, if not by him, at least by the διορθωτής. In any
case it is contemporary and must have stood in the older copy —
transcribed, from which also were perhaps transferred the fifth
century full-page illuminations included in the existing codex. At
first it was intended to omit the title, but on second thoughts it
was added. If the scribe had from the first meant to keep it, he
would have left room for it, instead of cramping it in above the
terminal flourishes. That he regarded Mark proper as ending with
verse 8, is further shewn by the large circular boss consisting of
concentric circles of .colour added against the end of verse 8
between the columns. The paler tints in the photograph corre-
spond to vermilion in the codex ; and the vermilioned lettering of
the title was so faint in the positive sent to Mr Conybeare from
Edschmiatzin in 1895, that he has strengthened it with ink for
the preparation of the present facsimile. The parchment of the
codex is so thin and fine that the writing on the back of the page
here and there shews through in the photograph.”

Though neither Eusebius nor Papias as quoted by Eusebius —
says that Aristion committed his διηγήσεις to writing, nothing is |
more likely than that they were collected and published by those
who heard them. To such a collection, made under the influence of
the school of St John, this summary of post-Resurrection history
may well have belonged, and in the exemplar which was the
archetype of the codices known to Irenaeus it had been judged
worthy to complete the unfinished work of the Evangelist. While
the shorter ending passed over to Carthage and established itself in
some circles at Alexandria, Rome and Gaul were quick to perceive
the higher claims of this genuine relic of the first generation, and
it took its place unchallenged in the fourfold Gospel of the West.

6. The documentary testimony for the longer ending is, as
we have seen, overwhelming. Nevertheless, there are points at
which the chain of evidence is not merely weak but broken.
Besides the fact that in the fourth century, if not in the third
the ‘accurate copies’ of the Gospel were known to end wit
xvi. 8, and that in the two great fourth century Bibles whic
have come down to us the Gospel actually ends at this point
those who maintain the genuineness of the last twelve vers
have to account for the early circulation of an alternative ending
and for the ominous silence of the Ante-Nicene fathers betwee

ALTERNATIVE ENDINGS.

exill

Trenaeus and Eusebius! in reference to a passage which was of
‘so much importance both on historical and theological grounds.
‘When we add to these defects in the external evidence the internal
characteristics which distinguish these verses from the rest of the
Gospel, it is impossible to resist the conclusion that they belong
to another work, whether that of Aristion or of some unknown

writer of the first century’.

1 See Zahn, Hinleitung, ii. p. 227.

2 Dr Salmon (Introduction to the
‘N.T., p. 151) writes in reference to the
last twelve verses of this Gospel, ‘‘ We
must ascribe their authorship to one
who lived in the very first age of the
Church. And why not to St Mark?”
St Mark, undoubtedly, has more than
one manner; he writes with greater
freedom when he is stating facts on his
own knowledge than when he is com-

piling his recollections of St Peter’s
teaching. But is there anything in the
Gospel, whether in its opening verses
or elsewhere, which resembles the
rhythmical structure and didactic tone
of the present ending? Unless we en-
tirely misjudge the writer of the second
Gospel, the last twelve verses are the
work of another mind, trained in another
school,

πὰ

XII.

COMMENTARIES. |
We have already seen that this Gospel received little or πὸ
attention from the great commentators of the first five centuries. —
The commentary ascribed to Origen in a Paris MS, (Omont,
Manuscrits grecs de la bibl. nat., p. 180) is identical with the work
of Victor (Harnack, Gesch. d. altchr. Int., p. 389; ef. Huet, -
Origeniana, iii., app. ὃ iv.; see also Westcott, ‘Origen, in D.C. B,
iv. p. 112). In Anecdota Maredsolana (II. 11. p. 319 sqq.,
1897), Dom Morin has printed some interesting homilies on
St Mark which he attributes to Jerome?, but the treatment is

allegorical and practical rather than exegetical in the strict sense, |

A few fragments which are found among the exegetical works
of Theodore of Mopsuestia are probably taken from his other —
writings (Fritzsche, fragm. Th. Mops. p. 84). Chrysostom is |
said by Suidas to have written on St Mark, but the statement
needs confirmation’.

The earliest extant commentary on the second Gospel is that
which bears the name of “-VicTor, presbyter of Antioch.” ἢ

In the Oxford ms. used by J, Cramer (Catenae in Hvangelia, |
1840) the argument is said to be ἐκ τῆς εἰς αὐτὸν (τὸν. Μᾶρκον)
ἑρμηνείας τοῦ ἐν ἁγίοις Κυρίλλου ᾿Αλεξανδρείας. Other mss. have |
the same attribution, but the majority ascribe the work to Victor
(Simon, hist. crit. dw N.T., p. 427). For an account of the mss. |
and editions of this commentary see Burgon, Twelve last verses |
of St Mark, p. 272 ff. It was first published by Possinus in the
Catena Graecorum Patrum in ev. sec. Marcum (Rome, 1673); see|
Burgon, p. 270. |

1 Two commentaries upon St Mark of Gregory the Great will be found in|
are printed in the appendix to Jerome PL. xxix. coll. 1052, 1178. |

(Migne, P.L. xxx. coll. 5608qq., 5908qq.). 2 See Bardenhewer, Patrologie, p. 313.
Collections on St Mark from ape ; *

COMMENTARIES. -CXv

VicToR OF ANTIOCH is otherwise unknown, but his personality
is of little importance, since he professes to limit himself to the
task of a compiler (συνεῖδον τὰ κατὰ μέρος καὶ σποράδην εἰς
αὐτὸ εἰρημένα παρὰ τῶν διδασκάλων τῆς ἐκκλησίας συναγαγεῖν,
Kal σύντομον ἑρμηνείαν συντάξαι). Burgon (op. cit., p. 275 f.)
has shewn that. while Chrysostom’s homilies on St Matthew
supply the backbone of the work, Origen is freely used, and
there are at least occasional references to St Basil, Apollinaris,
| Theodore of Mopsuestia, Titus of Bostra, and Cyril of Alexandria.
ΠΑ suggestion of Schanz’ that the bulk of the commentary belongs
| to the school of Antioch is not supported by a solitary reference to
Nestorius, which points the other way. Rather it seems to be
the work of an industrious compiler who is willing to use all
| the materials at his disposal. Yet as Burgon points out’, Victor
is not a catenist in the ordinary sense, for he speaks occasionally
‘in his own person, and rarely quotes his authorities by name.
The popularity of his work in the Eastern Church is shewn by
the multiplication of copies ; it survives in more than fifty codices
‘of the Gospels*. As to the time of its composition Dr Hort
writes‘: “it probably belongs to Cent. v. or v1, but there is
no clear evidence to fix the date”; Dean Burgon, less cautiously :
“[the] date...may be assigned to the first half of the fifth century
—suppose A.D. 425—450.” A conjecture which placed it a century
ater would perhaps be nearer to the truth.
_ Next in point of age to Victor of Antioch comes our country-
“man Baepa [+ 735]. Bede’s commentaries on St Mark and
St Luke were written at the desire of Acca, Bishop of Hexham.
A passage from a letter to Acca prefixed to the commentary
on St Mark describes Bede’s method: “quae in patrum venera-
᾿ bilium exemplis invenimus hinc inde collecta ponere curabimus,
sed et nonnulla propria ad imitationem sensus eorum ubi opor-
tunum videbitur interponemus.” He complains in the preface
0 Luke of the difficulties which in a monastic cell beset such

_ 1 Commentar, Pp. 58. The passage κησα (Cramer, p. 272).
| quoted runs: εἰ ἄλλος ἐν ἄλλῳ ἐστὶ κατὰ 2 Op. cit., p. 277.

} τοὺς λόγους τοῦ Necroplov ἔδει εἰπεῖν “Ev 3 Ib. pp. 60, 278 ff.
| σοί ἐστιν ὁ vids μου ὁ ἀγαπητὸς ἐν ᾧ εὐδό- 4 Notes, p. 34.

ΟΧΥΪ COMMENTARIES.

work—‘ipse mihi dictator simul notarius et librarius”—but tells”
us that he has nevertheless contrived to collect materials from
all the great Latin fathers, Ambrose, Augustine, Gregory and
Jerome. To the commentary of Jerome on St Matthew most
of his exposition of Mark appears to be due; but the work
is by no means devoid of independent merit, and perhaps its
best features are those which it owes to the insight and devotion
of Bede himself. Printed in Migne, P. L. xcii. |
Under the name of WALAFRID STRABO (Ὁ 750) we have (1) the -
Glossa ordinaria, and (2) a few notes on St Mark (Migne, P. L,
CXlil., CXIV.). '

THEOPHYLACT, Archbishop of Achridia (Ochrida) in Bulgaria
(fl. c. A.D. 1077), has expounded St Mark with considerable fulness
in his ‘Epunveia εἰς τὰ τέσσαρα εὐαγγέλια (Simon, iv., p. 390 ff).
Simon’s judgement (“les commentaires de Théophylacte...sont
plutdt des abrégés de S. Chrysostome que de véritables commen-_
taires””) is manifestly less applicable to this Gospel than to the ~
others, if Chrysostom left no genuine work on St Mark; certainly
Theophylact’s commentary on St Mark is of considerable im-
portance for the exposition of the Gospel, and in the dearth o |
older expositions invaluable. Printed in Migne, P. G. cxxin. 4

EUTHYMIUS ZIGABENUS, a monk of Constantinople (ἢ. C.
A.D. 1115}, is also a follower of Chrysostom (prooem. in ΜΈ. :
μάλωστα μὲν ἀπὸ τῆς ἐξηγήσεως τοῦ ἐν ἁγίοις πατρὸς ἡμῶν
Ἰωάννου τοῦ χρυσοστόμου, ἔτι δὲ καὶ ἀπὸ διαφόρων ἄλλων.
πατέρων συνεισενεγκόντος τινά). But unlike Theophylact he
regards St Mark as scarcely deserving of a separate commentary, |
since ‘the second Gospel is in close agreement with the first, |
excepting where the first is fuller’ (συμφωνεῖ λίαν τῷ Ματθαίῳ. |
πλὴν ὅταν ἐκεῖνός ἐστι πλατύτερος). His notes on Mark are |
therefore generally mere cross-references to those on Matthew ;|
here and there, however, where Mark differs from Matthew or|
relates something which is peculiar to himself, useful comme |
will be found. Printed in Migne, P. G. cxxix.

which the author writes: “non multum quidem nos eal

COMMENTARIES. CXxVli

_necesse erit quoniam valde pauca ibi dicuntur quae in Matthaeo
exposita non sint.” Printed in Migne, P. L. clxv.
RUPERTUS TUITIENSIS (Rupert of Deutz, + 1135): i vol. ww.
Γ΄ Evangelistarum commentariorum liber unus (Migne, P. L. clxvii.).
᾿ (?) THomas AQUINAS (7 1274): catena aurea in ww. Hvangelistas.
| ALBERTUS MaGNnus (f 1289): commentarius in Marcum.
DIONYSIUS CARTHUSIANUS (7 1417): in τυ. Evangelia.
FABER STAPULENSIS (+ 1527): commentarit initiatorit in iw.
Evangelia. |
DESIDERIUS ERASMUS (+ 1536): paraphrasis in N.T.
Jo. MALDONATUS (ft 1583): commentari in wv. Evangelistas.
CorRNELIUS A LAPIDE ({ 1637): commentaria in iv. Evangelia.

a a Pee 5.

Among later writers on the four Gospels good work of varying
merit and usefulness may be found in the commentaries of Bengel,
- Elsner, Grotius, Kuinoel, Kypke, and Wetstein. The last century
Ἢ produced many expositions of St Mark, and others have appeared
since 1900. It must suffice to specify the following:

FritzscuE, K. F. A.: Evangelium Marci, Lips., 1830.

_ Meyer, H. A. W.: in the Krit.-exegetischer Kommentar, first
ed., 1832; ninth ed. (Meyer-Weiss), 1901.

| ALFORD, H.: in the Four Gospels, London, 1849.

ALEXANDER, J. A.: Gospel acc. to St Mark, Princeton, 1858.
Lance, J. P.: in the Theol.-homiletisches Bibelwerk, first ed.,
1858; fourth ed., 1884.

id KLOSTERMANN, A.: das Markusevangeliwm, Gottingen, 1867.

_ Weiss, B.: das Markusevangeliwm, Berlin, 1872; die wer
| Evangelien, Leipzig, 1900.

Morison, Jas.: Commentary on the Gospel acc. to St Mark,
London, 1873.

Cook, F. G.: in the Speaker's Commentary on the N.T., vol. 1,
| London, 1878.

᾿ς Ruippte, M. R.: in Schaff’s Popular Commentary on the N.T.,
} ‘Edinburgh, 1878-82.

‘ _ Puumprre, E. H. (in the N.T. Commentary for English
‘ readers), London, 1879.

oat ngs debe -

exvill COMMENTARIES,

ScHanz, P.: Commentar iiber das Evangelium d. ἢ. Marcus,

Freiburg-im-Breisgau, 1881. |
᾿ς Macrear, G. F. (in the Cambridge Greek Testament), Cambridge,

first ed., 1883; last reprint, 1899.

CHApDwIcK, G. A.: the Gospel acc. to St Mark (in the Expo-
sitor’s Bible), London, 1887.

Lucxock, H. M.: Footprints of the Son of Man as traced by —
St Mark, London, 1889. | Ἷ

Horrzmann, H. J.: in the Hand-commentar, Freiburg-im- —
Breisgau, 1892; third edition, 1901.

KNABENBAUER, J.: Commentarius in Evangelium sec. Marcum —
(in the Cursus scripturae sacrae), Paris, 1894. |

Goutp, Εν P.: a critical and exegetical commentary on the —
Gospel acc. to St Mark (in the International Critical Commentary),
Edinburgh, 1896.
_ * Bruce, A. B.: δὲ Mark (in the Expositor’s Greek Testament), —
London, 1897.

ΜΈΝΖΙΕΒ, A.: the Earliest Gospel: a historical study of the
Gospel acc. to Mark, London, 1901.

WELLHAUSEN, J.: Das Evangelium Marci. . Berlin, 1903.

GRESSMANN, H., and KLOsTERMANN, E.: Die Evangelien. 1.
Markus. Tiibingen, 1907.

WOHLENBERG, G.: Das Evangelium des Markus (in Th. Zahn’s
Kommentar zum N.T.). Leipzig, 1910.

The following are a few of the least obvious abbreviations
employed in the footnotes:

_BDB. Brown Driver and Briggs, Hebrew and English Lexicon of the O.T. (Oxford,
; 1892— ).
Blass, Gr. F. Blass, Grammar of N.T. Greek. Translated by H. St J. Thackeray
(London, 1898).
Burton. E. de W. Burton, Syntax of the Moods and Tenses in N.T. Greek (Edin-
burgh, 1894).
Dalman, Gr. G. Dalman, Grammatik ἃ. Jiidisch-Palistinischen Araméisch (Leip-
| zig, 1894).
~Dalman, Worte. G. Dalman, Die Worte Jesu bd. τ (Leipzig, 1898): the English
. translation (The Words of Jesus, 1, Edinburgh, 1902) appeared too late to be
| quoted in this edition.
D.C.A. Smith and Cheetham, Dictionary of Christian Antiquities.
D.C.B. Smith and Wace, Dictionary of Christian Biography and Doctrines.
Deissmann. G. A. Deissmann, Bible Studies. Translated by A. Grieve (Edin-

;
burgh, rgor).

ον —_—

_ Delitzsch. N.T. in Hebrew (Leipzig, 1892).

Euth, Euthymius Zigabenus.
Exp. The Expositor.

Exp. T. The Expository Times.

Field, Notes. F. Field, Notes on the translation of the N.T. = Otium Norvicense iii.,

edited by A. M. Knight (Cambridge, 1899).

Hastings, ἢ. B. J. Hastings, Dictionary of the Bible (Edinburgh, 1898—1902).
J.B.L. The Journal of Biblical Literature.

J. Th. St. The Journal of Theological Studies.
Nestle, T.C. HE. Nestle, Textual Criticism of the N.T. Translated by W. Edie and
A. Menzies (London, rgor).
ΒΗ. Sanday and Headlam, Commentary on the Epistle to the Romans (Edinburgh,

1895).

Thpht. Theophylact.
‘Vg. The Latin Vulgate.
‘Victor. ‘Victor of Antioch’ (in Cramer’s Catena).

WH. Westcott and Hort, N.T. in Greek (Cambridge, 1881); WH.?, second edition
ς΄ ([8ο6).

WM. Winer-Moulton, Grammar of N.T. Greek, 8th Engl. ed. (Edinburgh, 1877).
WSchm. Winer-Schmiedel, Grammatik ἃ. NTlichen Sprachidioms (Gottingen,
1894— ).

Zahn, Einl. Th. Zahn, Hinleitung in das N.T. (Leipzig, 1897—9).

In substance and style and treatment the Gospel of St Mark is essentially
a transcript from life. The course and issue of facts are imaged in tt with
the clearest outline. If all other arguments against the mythic origin of the
Evangelic narratives were wanting, this vivid and simple record, stamped
with the most distinct impress of independence and originality, totally
unconnected with the symbolism of the Old Dispensation, totally independent
of the deeper reasonings of the New, would be sufficient to refute a theory
subversive of all faith in history. The details which were originally
addressed to the vigorous intelligence of Roman hearers are still pregnant
with instruction for us. The teaching which ‘met their wants’ in the first
age finds a corresponding field for its action now....The picture of the
sovereign power of Christ battling with evil among men swayed to and fro
by tumultuous passions is still needful, though we may turn to St Matthew
and St John for the ancient types or deeper mysteries of Christianity or
jind in St Luke its inmost connexion with the unchanging heart of man—
Bishop Westcott.

KATA MAPKON

kara Μαρκον SBF] pr ευαγγελιον ADEHKLMULAII>S min? τὸ x. M. (ayo)

εὐαγγελιον min*+mu

te a SUPERSCRIPTION.

I. ἀρχὴ τοῦ εὐαγγελίου Ἶ. X.] Pos-
sibly an early heading which arose
from the fusion of an original title
_ €YarréAion 1y ΧΥ with the note ἀρχή
_ that marked the beginning of a new
book (Nestle, Hap., Dec. 1894; Inir.
pp. 163, 261; see on the other hand
Zahn, Hinl, ii. Ὁ. 220 ff, 235). Yet
the sentence is intelligible if regard-
ed as a title prefixed to the book
by.the writer or editor; for a similar
opening comp. Hosea i. I (LXX.), ἀρχὴ
“λόγο Κυρίου ἐν ‘Qoije ; see also Prov.
iL τ, Eccl. i. 1, Cant. i, 1, &c. Or it
may have been intended to refer to
the immediate sequel. Irenaeus con-
| ects it with 2: ἀπὸ τοῦ ) προφητικοῦ
ἷ evparos. «τὴν ἀρχὴν ἐποιήσατο λέγων
᾿Αρχὴ.. «ὡς γέγραπται, κτλ. ; and so
_ Origen (in Jo. t. vi. 24). Others with
more probability find the ἀρχή in the
events described in τ. 4ff., e.g. Basil
δ. Eun. ii. 15, ὁ δὲ Μᾶρκος ἀρχὴν τοῦ εὐ-
εἐλίου τὸ ᾿Ιωάννου πεποίηκε κήρυγμα:
Victor, Ἰωάννην οὖν τελευταῖον τῶν προ-
φητῶν ἀρχὴν εἶναι τοῦ εὐαγγελίου φησίν.
he starting-point varies with the
position of the writer ; Mt. sees it in
| the ancestry and birth of the Messiah,

Ss. M.?

APXH τοῦ εὐαγγελίου ᾿Ιησοῦ Χριστοῦ [υἱοῦ θεοῦ). 1 1.

I. 1 ἀρχὴ του ευ. ΚΟ ΒΕ; syrber | wov θεου 8*BDLL] υἱου του θεον AEFHKMSU
ὙΓΔΗΣΦ min” latt syrrPe helms) arm me go aeth Ir? Or?! Amb Hier! Aug (om &* 28
[Iyo. tantum 28*] 255 syrer Ir! Ort Bas Hier?)

Le., in the birth of the Baptist ; Jo. (but
see Jo. xv. 26) looks back to the ἀρχή
in which the Word was with Gon; St
Paul, using the word ‘Gospel’ in a
wider sense, sees a fresh beginning in
the foundation of each of the churches
(Phil. iv. 15). That Me. begins his
Gospel with the ministration of the
Baptist is one indication amongst
many that he preserves the earliest
form of the evangelical tradition, in
which the record of the Birth and
Childhood did not find a place.
Εὐαγγέλιον (in class, Greek usually
pl, εὐαγγέλια) from Homer downwards
is the reward accorded to a bearer of
good tidings, but in later writers
(e.g. Lucian, Plutarch) the good news
itself. The Lxx. use it only in 2 Regn.
iv. 10, and in the class. sense, for in
2 Regn. xviii. 22, 25 we should pro-
bably read evayyeXia (cf. v. 20). In
the N.T. the later sense alone occurs,
but with some latitude of application ;
see Ὁ. I5n. Ev. "L X. is ‘the good
tidings concerning J. C.’ (gen. of the
obj.), as revealed in His life, death, and
resurrection. The phrase is unique in
the Gospels, which elsewhere have τὸ
εὐ. τοῦ θεοῦ (i. 14), τὸ εὐ. τῆς βασιλείας,

I

sr

2 THE GOSPEL ACCORDING TO ST MARK.

gp 2

[1.2

΄σ / ΄΄- /
859 Καθὼς γέγραπται ἐν τῷ ᾿Ησαίᾳ τῷ προφήτη

\ of / \ ; 7
gst Ἰδοὺ ἀποστέλλω τὸν ἀγγελὸν μου ὅπρὸ προσώπου

2 καθως SNBKLAII* 1 33 209 604 2}5 alPve Or al] ὡς ΑΘ ΕΕΉῊΜΡΒΌΥΓΠΙΣΥ
Tr Or! al| ev tw Hoa tw προφητὴ SB(D)LA (τ 22 al) 33 604 1071 alP™ latt
syrrPeshhel(mg)hier grmcodd me Ir! ΟΥ al] ev ros προφηταις AEFHKMPSUVITIZ®

syrhel(txt) arm) geth Ir?!t | om ἐδου...τὴν 05. cov Bas Epiph Victorin | cdov]+eyw —
SALPLAIIS& minfreomn yged gyrhel arm go aeth Ort (om BD 28 latt Ir™*) | ἀποστέλω

S alpaxe me

or simply 76 ev. (i. 15). If the heading
was added early in the second century
we might understand by ev. here a
record of the Lord’s life and words:
for the earliest exx. of this use of
the word see Ign. Philad. 5, 8, Did.
App. 8, 11, 15, Justin ap. i. 66; and
cf. Zahn, Gesch. des N. T. Kanons, i.
p; 162,

υἱοῦ θεοῦ] The evidence for the
omission of these words is weighty, but
meagre. WH. (Wotes, p. 23) relegate
them to the margin as a secondary
reading, but hold that “ neither read-
ing can be safely rejected.” Possibly
the heading existed almost from the
first in two forms, with and without
vi. 8. The phrase vids θεοῦ or 6 vi. τ.
6. occurs in Me. iii. 11, v. 7, xv. 39;
ΟΕ Ti, 1X7, ΧΗ, Ὁ xi. $2, siv, OF.

2—8. THE PREPARATORY MINISTRY
oF JOHN THE Baptist (Mt. iii. 1—12,
Le. iii. I—6, 15—17 ; cf. Jo. i. 6—31).

2. καθὼς γέγραπται) A Lxx. for-
mula = 31733 (4 Regn. xiv.6, xxiii. 14,
2 Paral. xxiii. 18, xxv. 4, xxxiii, 32,
xxxv. 12, Tob. i. 6). Me. employs it
again in ix. 13, xiv. 21, and it occurs
in Les at, and frequently in St
Paul; Jo. (vi. 31, xii. 14) seems to
prefer καθώς ἐστιν γεγραμμένον. The
perf. gives the sense of perpetuity ;
the ‘litera scripta’ abides. See WM.,
Ρ. 339.

The apodosis to καθώς κτλ. is want-
ing, unless we find itin» 4. Fora
similar omission see the opening clause
of τ Tim. (i. 3, 4). For other possible
constructions cf. Nestle, Zntr. p. 261.

ἐν τῷ Ἢσαίᾳ τῷ προφήτῃ] The quo-
tations are from Mol Is, x. 3.

contested in Burgon-Miller, Causes ἢ

In the parallels Mt. iii. 3, Le. iii. r—6
(ef. Jo. i. 23) Malachi is not quoted, but
his words areused by the two Synoptists —
in another connexion (Mt. xi. 10, Le. ©
vii. 27). Origen (in Jo. t. vi. 24)
remarks that Mc. is here δύο προ- ©
φητείας ἐν διαφόροις εἰρημένας τόποις
ὑπὸ δύο προφητῶν εἰς ἕν συνάγων. That —
he quotes the two under one name ~
did not escape the notice of Porphyry —
(Hier. tv. in Mc.); Jerome (on Mt.) ©
answers: “nomen Isaiae putamus ad- |
ditum ‘scriptorum vitio...aut certe |
de diversis testimoniis scripturarum —
unum corpus effectum.” The latter —
solution is not improbable. Me. (or |
his source) may have depended upon —
a collection of excerpts in which Mal. —
iii, 1 stood immediately before Is. xl. |
3, possibly on a leaf headed ncatac. |
A similar confusion occurs in Iren, —
ili. 20. 4, where quotations from Micah |
(vii. 19) and Amos i. 2 are preceded —
by the formula Amos propheta ait.
On the use of such collections see
Hatch, Essays, p. 203 ff.;SH.,Romans, ἢ
pp. 264, 282. The reading is hotly |

At te

of Corruption, p. 111 f.

ἰδοὺ.. τὴν ὁδόν σου] τιχχ. ἰδοὺ ἐξα- ἢ
ποστέλλω τὸν ἄγγελόν μου, καὶ ἐπιβλέ- ἢ
Ψψεται ὁδὸν πρὸ προσώπου pov. Both ἢ
Mt. (xi. 10) and Le. (vii. 27) read with |
Me. κατασκευάσει and σου, and trans- |
pose πρὸ προσώπου gov, but both |
add ἔμπροσθέν σου after dddv cov. |
The τχχ. ἐπιβλέψεται presupposes the ἢ
vocalisation 133, whereas κατασκευάσει ἢ
represents 138 (Resch, Paralleltexte
zu Lucas, p. 114); Symm. (ἀποσκευάσειρ) ἢ᾿
and Theod. (ἑτοιμάσει) agree with the §.

4

ee aa πὰ ν

THE GOSPEL ACCORDING TO ST MARK. 3

® ΄σ΄-
σου, ὃς κατασκευάσει τὴν ὁδόν σου. ῥφωνὴ βοῶντος 3
ἐν τῇ ἐρήμῳ ἹἙτοιμάσατε, τὴν ὁδὸν Κυρίου, εὐθείας

ποιεῖτε τὰς τρίβους αὐτοῦ. “ἐγένετο ᾿Ιωάνης ὁ βαπ- 4
τίζων ἐν TH ἐρήμῳ κηρύσσων βάπτισμα μετανοίας

2 τὴν odov σου]- εμπροσθεν σον ATAII?E al min? fff g vg syr* arm go me Or
3 avrov] του θεου vuwy D 34™ abe ἢ ff t (dei nostri) syr®(™s) go Irimtvidbis (ante deum

nostrum)

4 eyevero] pr και N* | Τωανης B] Ιωαννης coddreo™ | 9 Barr. ΒΤ ΤΑ

33 me] om o A(D)PIII>@ al syrP* arm | εν τὴ ep. Barr. D 28 604 latt (exe f)
syrP*) | κηρυσσων pr και SADLA2® al latt syrr arm me (om καὶ B 33 73 102)

Gospels. For cov the Heb. supplies
no justification : it is perhaps due to
the compiler of the excerpts (see last
note), who has blended Mal. dc. with
Exod. xxiii. 20.
πρὸ προσώπου σου] Victor : καθάπερ
.««ἐπὶ τῶν βασιλέων οἱ ἐγγὺς τοῦ ὀχή-
ματος ἐλαύνοντες οὗτοι τῶν ἄλλων εἰσὶ
᾿ λαμπρότεροι.
᾿ς 3. φωνὴ... τρίβους αὐτοῦ] So the
ΟΤΧΧ. exactly, except that for the last
_ word, following the Heb., they give
τοῦ θεοῦ ἡμῶν---, reading which has
found its way into some Western texts
of Mc. (see vv. ll.). Origen (in Jo. l.c.),
Jerome (in Mai. iii.), and Victor notice
this remarkable divergence of the
Synoptists from the xxx. The passage
is quoted also by Jo. (i. 23), but he
“stops at Κυρίου.
_ Tregelles connects ἐν τῇ ἐρήμῳ with
ἑτοιμάσατε, following the M. T.; but
the absence in the Greek of any
parallelism corresponding to 12 U3
_ justifies the ordinary punctuation
which is common to the Gospels and
the 1xx., and itis supported by Jewish
- interpretation (Delitzsch ad 1...
᾿ς 4. ἐγένετο “Iwavyns κτλ.

Ὡ. ὴὰνΝν,) ῚἝ

᾿
᾿

‘There

ness, preaching’ &c. For this use of
ἐγένετο cf. 2 Pet. ii. 1, 1 Jo. ii. 18; and
especially Jo. i. 6, where it begins a
- sentence with equal abruptness. On
_ the forms Ἰωάνης, Ἰωάννης see WH.,
Notes, Ὁ. 166; Winer-Schmiedel, Ρ. 573
: Blass »P- 11, Mt. (iii. 1) has παραγίνεται,
po. Gi iii. 3) ἦλθεν. “O βαπτίξων is nearly

= ὁ βαπτιστής, as in vi. 14, 24 (cf. 25);
on this use of the participle see Light-
foot on Gal. i. 23. If with all the
uncials except B and with the versions
we read καὶ κηρύσσων, the descriptive
clause will run on to the end of the
verse (‘John the Baptizer...and
preacher,’ &c.).

ἐν τῇ ἐρήμῳ] Mt. connects this
with κηρύσσων and adds τῆς Ιουδαίας.
According to Le. (i. 80, iii. 3) the
Baptist was ἐν ταῖς dikibce till his call
came, and then went to the Jordan ;
Mt. and Mc., writing in view of Isa. xl.
3, draw no distinction between the
ἔρημος and the Jordan valley. The
wilderness of Judah or Judaea (1219
MVM, Luxx. (A), τὴν ἔρημον Ἰούδα,
Jud. i, 16) has been described as
a region “piled up from the beach of
the Dead Sea to the very edge of the
central plateau” (G. A. Smith, Hist.
Geogr. p. 263), and, from an opposite
point of view, as “the barren steeps in
which the mountains break down to
the Dead Sea” (Moore, Judges, p. 32);
Engedi seems to have been the most
southerly town of this district (Moore,
l.c., referring to Josh. xv. 61 ἢ). It
was in the wilderness of Engedi that
David had sought a retreat (1 Sam.
xxiv. 1), and the same neighbourhood
would naturally have offered itself to
John, whose childhood had been spent
in the hill country of Judaea (Le. 1.

39).
κηρύσσων Barriopa...auaptiav] The
vox clamantis (Isa. 1.c., cf. Jo. i, 23)

I—Z

4 THE GOSPEL ACCORDING TO ST MARK.

5 εἰς ἀφεσιν ἁμαρτιῶν.

[1.4

5 \ 3 7 \ > \
Kal ἐξεπορεύετο πρὸς αὐτὸν

lan εἰ / , \ ς Ἵ Ἂν a /
πᾶσα ἡ ᾿Ιουδαία χώρα καὶ ot ᾿Ιεροσολυμεῖται πάντες,
~ oe / ~
kal ἐβαπτίζοντο ὑπ᾽ αὐτοῦ ἐν τῷ ᾿Ιορδάνη ποταμῷ,

5 εξεπορευοντο EFHLSVI' latv*™-™ go | παντες καὶ εβ. S°*BDLT4AZ 28 33
1071 abqtvg syrP arm me] καὶ εβ. π. API'II al syr*! go 13 al om παντες ᾧ minP

fom και &* 69 a | om ποταμω D 604 abc

was the cry of a herald (δ is ren-
dered indifferently by βοᾷν and κηρύσ-
σειν, cf. Dan. iii. 4, Lxx. and Theo-
dotion), proclaiming a religious rite
which was to be at once the expression
and the pledge of repentance (yera-
voias, gen. of inner reference, WM., p.
235), and had remission of sins for its
purpose and end (eis ἄφ., WM., p. 495).
The baptism of John was strictly
speaking εἰς μετάνοιαν (Mt. iii. 11, Acts
xix. 3; cf. Wiinsche, newe Beitrdge,
p. 385); it was eis ἄφεσιν only inas-
much as it prepared for the ἕν β. εἰς
ἄφεσιν ἁμαρτιῶν of the Christian
Creed. Ambr. in Le. ii.: “aliud fuit
baptisma paenitentiae, aliud gratiae
est”; Victor: προοδοποιῶν mapayéyove
καὶ προετοιμάζων, οὐ τὴν δωρεὰν yapt-
ζόμενος ... ἀλλὰ προπαρασκευάζων τὰς
ψυχάς. Αφεσις belongs properly to
the Messianic Kingdom (Mc. ii. 5 ff),
in which it is associated with the
Baptism of the Spirit (Acts ii. 38),
The Law itself offered forgiveness of
external offences through external
rites ; the new order, anticipated in the
Psalms and Prophets and beginning
with John, proclaimed a full forgive-
ness citra sacrificia levitica (Bengel).

On the form βάπτισμα see Me, vii.
4, note, and Lightfoot on Col. ii. 12:
neither βάπτισμα nor βαπτισμός is
known to the Lxx., and the verb is
used of a religious purification only
in Sir. xxxi. (xxxiv.) 30. Merdvoia is
_ nearly restricted to the non-canonical]
books (Proy.! Sap.* Sir.3); ἄφεσις,
though frequent, occurs nowhere in
the Greek O.T. in the sense of forgive-
ness, although the ἐνιαυτὸς ἀφέσεως
(Lev. xxv. 10) is the archetype of an

era of spiritual remission (Le. iv. 21).
In the N.T. both words are used with
some reserve (ἄφεσις 8, peravora”) ex-
cept perhaps by Le. (ἀφ.᾽9, per").

5. e&emopevero...mavres| Judaea is
personified, as in Gen. xli. 57 πᾶσαι ai
χῶραι ἦλθον. So Mt. ; Le. (iii. 7) pre-
fers to speak of ἐκπορευόμενοι ὄχλοι.
With 7 Ἰ. χώρα (Vg. Iudaeae regio)
cf. the similar phrases in Le. iii. 1,
Acts xvi. 6, xviii. 23; ἡ Ἰουδαία γῆ
occurs in Jo. ili. 22, ἡ χώρα τῶν Ἰουδαίων
in Acts xX. 39, ἡ χ. τῆς Ἰουδαίας in Acts
xxvi, 20. More usually we have simply ὦ
ἡ ᾿Ιουδαία (e.g. Me. iii. 7, x. 1, xiii. 14).
For the limits of Judaea see Joseph.
B. J. iii. 3. 5, and comp. Neubauer, ©
géogr. du Talmud, p. 59 ff., G. A.
Smith, Hist. Geogr., 6. xiii. Mt. adds —
καὶ πᾶσα ἡ περίχωρος Tov Ἰορδάνου, i.e.
the Jordan valley (19 Π "33°93, Gen.
xiii. 10); some came from Galilee, as
Simon, Andrew, and John (Jo, i. 35 ff.),
and Jesus Himself. Οἱ Ἰεροσολυμεῖται
(on the breathing see WH., p. 313, and
on the termination in -eirns, WH.
Notes, p. 154: for the form comp. 4
Mace. xviii, 5, Jo. vii. 25, Joseph. ant.
xii. 5. 3); distinguished from ἡ Ἶ. χώρα
as a conspicuous portion of the whole, -
ef. Isa. i. 1, ii. 1, iii. 1—not only the dis-
trict in general, but the capital itself,
poured out its contribution of visitors.

Πᾶσα; πάντες, like the Heb. 55, are used
with some looseness : cf. Mt. ii. 3 πᾶσα
Ἰεροσόλυμα. The movement was prac-
tically universal, The long-cherished
desire for a revival of prophecy
(t Mace. iv. 46, xiv. 41, cf. Mt. xi.
9, 32) seemed to have been realised;
hence this exodus to the Jordan.
ἐβαπτίζοντο] Both the exodus and

:

{

ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν..
᾿Ιωάνης ἐνδεδυμένος τρίχας καμήλου, καὶ ζώνην δερ-

᾿ματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας Kal

THE GOSPEL ACCORDING TO ST MARK. 5

\ oS
Skat nv 66

6 και ἣν SBLT4 33 2P°™s bdal vg] mv de ADPTAIIS® al | τριχας] δερρην Da

(pellem) | om και ζωνην.. «αὐτου Dabd fi t | εσθιων ADL™™PIIL alv!

_ the baptisms were continuous ; comp.
Jo..iii. 23, and contrast the aorists in
Acts ii. 41, 1 Cor. i. 13f., x. 2, xii. 13.

‘Yr αὐτοῦ determines the voice of

_ €Barr., ‘they received baptism at the

hands of John’ (cf. Ὁ. 9) ; the middle
is also used, as in 4 Regn. v. 14,
Judith xii. 7, Acts xxii. 16, 1 Cor. x. 2.

_ For Josephus’s account of the baptism

of John see ant. xviii. 5. 2, and on the

_ question of its relation to proselyte-

baptism, cf. Schiirer 1. ii. 319 ff. Ἔν

τῷ “lopd. ποταμῷ (cf. eis τὸν Ἰορὸ., Ὁ. 9,

note): so Mt.; “im Jordanstrome”

_ (Schanz). °L ποταμός is regarded as a

| single term, needing but one article

| (synthetical apposition, cf. WM., p.

| ἐξομολ. τὰς dp. αὐτῶν) Evidence of
} peravoa. ᾿Ἐξομολογεῖσθαι in Biblical

= i1'i7), a phrase especially common
} in the Psalms; see also Mt. xi. 25,
om. xiv. 11. The rarer ἐξομολ. duap-
} τίας occurs in Dan. ix. 20 (Lxx.), where
} Th. has ἐξαγορεύειν, the usual equiva-
ent in the τχχ. of the Hithp. of 7,

. T., but ἐξομολ. ras ἁμαρτίας is used

in this place ; see also Barnabas (19),
{| Clement of Rome (1 Cor. 51), Ps.
} Clement (2 Cor. 8), Tert. pat. 15,
Ἰ paen. το, 12.
| 6. ἦν...ἐνδεδυμένος κτλ. Elijah had
vorn ἃ, sheepskin mantle (under,
3 Regn. xix. 19; cf. Heb. xi. 37, Clem.
R. τ Cor. 17) and a leathern girdle
i‘ Regn. i i. 8 ζώνην δερματίνην περιεζω-
; ᾿σμένος τὴν ὀσφὺν αὐτοῦ) ; and a similar
| costume had become the traditional
jress of the prophet (Zech. xiii. 4

» ξαγορεύειν does not occur in the’

ἐνδύσονται δέρριν τριχίνην ; cf. Mt. vii.
15). Δέρριν has been transferred from
Zech. /.c. into some represeutatives of
the ‘ Western’ text of Mc.; see vv. ll.
But John’s ἔνδυμα ἀπὸ τριχῶν καμήλου
(Just. dial. 88) was probably not a
camel’s skin, but an ordinary garment
of sackcloth (σάκκος rpixivos, Apoc. Vi.
12) woven from the rough hair of the
animal; J. Lightfoot ad loc. points
out that the Talmud speaks of such
a garment (ΡΣ ὝΥΟ 2. Cf.
Victor: σαφέστερον ὁ Ματθαῖός φησιν
ὡς τὸ ἔνδυμα αὐτοῦ ἦν ἀπὸ τριχῶν
καμήλου Kuth.: τρίχας οὐχὶ ἀκατερ-
γάστους ἀλλ᾽ ὑφηφασμένας, and see
Joseph. ant. xvi. 4,.B. J.i.17. Hieron.
op. imp.: “non de lana cameli habuit
vestimentum...sed de asperioribus
setis.” The crowd did not go out to
see ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον
(Mt. xi. 8), but one who inherited the
poverty as well as the power of Elijah.
Jerome claims the Baptist as the
head of the monastic order: “mona-
chorum princeps Johannes Baptista
est.” With the constr. evded. τρίχας
ef, Apoc. i. 13, xix. 14.

καὶ ἔσθων] Mt. ἡ δὲ τροφὴ ἦν αὐτοῦ.
It was “wilderness food” (Gould). Cer-
tain locusts were accounted ‘clean’:
Lev. xi. 22; 23, ταῦτα φάγεσθε ἀπὸ
τῶν ἐρετῶν. «τὴν ἀκρίδα (33) καὶ τὰ
ὅμοια. αὐτῇ “The Gemarists feign
that there are 800 kinds...of such
as are clean” (J. Lightfoot ad loc.):
Hieron. adv. Jovin. ii. 6, “ apud orien-
tales...locustis vesci moris est.” It
was perhaps in ignorance of this fact,
perhaps from encratite tendencies,
that some ancient commentators
understood. by dxpis in this place a

6 THE GOSPEL ACCORDING TO ST MARK.

7 μέλι ἄγριον.

[1.- 6

καὶ ἐκήρυσσεν λέγων Ἔρχεται ὁ

. t Foe Ὁ: \
ἰσχυρότερός μον ὀπίσω μου, οὗ οὐκ εἰμι ἱκανὸς ἵ
~ ~ / ~
κύψας λῦσαι τὸν ἱμάντα. τῶν ὑποδημάτων αὐτοῦ.

7—8 καὶ ἔλεγεν αὐτοις eyw μεν υμ. Barr. εν vd. epx. Se ow. μου ο ἐσχυροτ. μου οὐ
οὐκ εἰμι cx. λυσαι τ. 4 των ὑποδ. αὐτου καὶ avTos UL. βαπτιζει εν TY. ay. D (a) (ff).
7 εκηρυσσεν}] εκεκραγεν Τ' | ἰισχυρος A min? |om μου 2° B ΟΥ̓ | om omew pou A
min! ff t | om κυψας D 28 256 1071 2 abcfg Amb

kind of vegetable food (cf. Euth.); see
J. R. Harris, Fragments of Ephrem,
p. 17f As to the wild honey of
Palestine (ἄγριον, Vg. silvestre, Wy-
cliffe, “hony of the wode”), cf. 4 Regn.
iv. 39, Ps. lxxix. (Ixxx.) 14, and see
Exod. iii. 8, Deut. xxxii. 13, Judg.
xiv. 8, 1 Sam. xiv. 25; also Joseph.
B. J. iv. 8. 3, where it is named among
the products of the plain of Jericho.
The Sinaitic (Mt.) and Jerusalem
Syriac versions render μέλι ἄγριον
‘mountain honey’ (cf. Le. xii. 28 in
Syrr.=-2-); the Ebionite Gospel had
the curious gloss (from Exod. xvi. 31,
Num. xi. 8) οὗ ἡ γεῦσις ἦν τοῦ μάννα
ὡς ἐγκρὶς ἐν ἐλαίῳ : cf. Resch, Parallel-
texte zu Mt. u. Mc. p. 56. The
name μέλε ἄγριον (mel silvestre) was
also given by the ancients to a
vegetable product: Diod. Sic. xix. 94,
φύεται.. ἀπὸ τῶν δένδρων καὶ μέλι πολὺ
τὸ καλούμενον ἄγριον: Plin. H. N. xix.
8, “est autem mel in arundinibus col-
lectum.” But it is unnecessary in the
present case to go beyond the natural
meaning.

Ἔσθειν = ἐσθίειν, ἃ Homeric form
which “occurs Mc.tand probably Mc.,
Le.*, mostly in the participle” (WH,
Notes, p. 152 ἔ, ef. WSchm., p. 127,
Blass, p. 54). In the Lxx. the shorter
form of the participle is frequent in
cod. B.

7+ καὶ ἐκήρυσσεν λέγων Ἔρχεται xrA.]
A second stage in the Baptist’s preach-
ing—the heralding of the Christ. Le.
(iil. 15) mentions that he was led to
it by the growing belief in his own
Messiahship. ‘O ἰσχυρότερός μου: ef.

Le. xi. 22. Mt. inverts the sentence (ὁ
δὲ om. μου ἐρχ. ἰσχυρότερος...) ; COMP.
Jo. i. 15, where the ground of the
superiority is found in the preexistence
of Messiah (ὅτι πρῶτός μου ἦν). Od...
αὐτοῦ : see WM., p. 184 f.

οὐκ εἰμὶ ἱκανός] Cf. Exod. iv. τὸ
(LXx.). Ἱκανός εἶμι in the N. T. is fol-
lowed by an inf. as here (Burton,
§ 376), by ἵνα (Mt. viii. 8), or by πρός
τι (2 Cor. ii. 16). Jo. (i. 27) substitutes
ἄξιος for ἱκανός ; see Origen in Jo.
t. vi. 36 (20).

κύψας λῦσαι τὸν ἱμάντα κτλ. Κύψας
is a touch peculiar to Me. and ex-
punged by D and some other Western
authorities. For λῦσαι.. ὑποδ. αὐτοῦ
(Me. Le.) Mt. substitutes τὰ ὑποδήματα
βαστάσαι, cf. Victor, and Origen (in Jo.
t. vi. 34), who suggests, ἀκόλουθόν ye
μηδενὸς σφαλλομένου τῶν εὐαγγελιστῶν
««-ἀιμμφότερα κατὰ διαφόρους καιροὺς
εἰρηκέναι τὸν βαπτιστήν : similarly
Aug. de cons. ii. 30. Both were
servile acts connected with the use of
the bath, and possibly suggested by
the baptismal rite (Bengel: “ad bap-
tismum...calcei exuebantur”): see Ps.
lx. το, and Le. xv. 22, where th
slaves offer ὑποδήματα. Plautus trin.
ii. 1 speaks of slaves known as sandalz.
Jerae: and cf. Lucian Herod. 5, ὁ
τις μάλα δουλικῶς ἀφαιρεῖ τὸ σανδάλ

οὐδὲ μὴ ῥαγῶσιν οἱ ἱμάντες τῶν ὁ
δημάτων αὐτῶν. Victor: iz. φησὶ ror
σφαιρωτῆρα (Gen. xiv. 23) τοῦ v
δήματος. Euth.: τὸν ἐκ λώρου dea,
For λῦσαι in this connexion see Ex

iii. 5 (Lxx.) and Polye. Mart. ἐπειρᾶτι

ΕΊ. 9]

/ ,
πνεύματι ἁγίῳ.

Ῥῷ 8] syrbe*

καὶ ὑπολύειν ἑαυτόν, μὴ πρότερον τοῦτο
ποιῶν. Οὗ. «αὐτοῦ, cf. vii. 25, and see
WM., p. 184 f.

8. ἐβάπτισα!] Mt. Le., βαπτίζω.
The aor. represents John’s course as
already fulfilled in view of the coming
_ of Messiah : ef. the epistolary ἔγραψα
seripsi, and ἔπεμψα misi (WM., p.
347). Ὕδατι.. πνεύματι ‘with water,
‘with the Spirit, dat. of manner or
- instrument (WM., p. 271): ἐν ὕδατι,
_ ev nv. are used (Mt. Le. Jo. i. 33, 34,
Acts i. 5) in reference to the spheres,
_ material and spiritual, in which the
action is performed (WM., p. 483 ff.).
For the correlation of ὕδωρ and
πνεῦμα see also Jo. iii. 5, iv. 14, Vii.
38, 39, Acts i. 5, Tit. iii, 5. Mt,
Le. add καὶ πυρί. The effusion of
_ the Spirit was a well-known character-
istic of the Messianic age (see Isa. xliv.
3, Ezek. xxxvi. 25—27, Joel ii. 28), but
_the phrase βαπτίζειν πνεύματι is new,

though Joel (Lxx.) has ἐκχεῶ and Ezek.
"paved. Τιν. ἅγιον is the Holy Spirit in
operation ; contrast τὸ mv. (i. 10, 12),
τὸ πν. τὸ Gy. (ili. 29), the Holy Spirit
regarded as a Divine Power.
_ g—11. THe Baptism (Mt. iii. 13—
17, Le. iii. 21—22 ; ef. Jo. i. 32—34).
9. καὶ ἐγένετο. ..ἦλθεν) A Hebra-
ism, }.-°73*}; also καὶ ἐγ. (or ἐγ. δέ)...
καί : both constructions occur in the
'Lxx., e.g. Gen. iv. 3, 8, and the N. T.,
-but Me. has only the first. For καὶ
ἐγένετο followed by the inf. see Mc. ii.
23, and on the whole subject consult

‘WM, p. 760 n., Burton, § 357 f. Ἔν

THE GOSPEL ACCORDING TO ST MARK. 7

/ ~ « \ \ ΄
δἐγὼ ἐβάπτισα ὑμᾶς ὕδατι, αὐτὸς δὲ βαπτίσει ὑμᾶς 8

; 9 K ‘ > / > ᾽ / =~ c / > fa
al ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν 9
᾿Ιησοῦς ἀπὸ Ναζαρὲτ τῆς [αλειλαίας καὶ ἐβαπτίσθη

8 εγω] μεν ADPTAI2S al (om μὲν RBLT* 33 60 al? be ff t vg Or’) | υδατι] pr
εν ADLPT4PII2@ (om εν NBHA 16 33 al pauc Or’) | om was 2° X* (hab K-*) b |
πνευματι] pr εν SADHPT*TAII>4 al ac fff rme Or! (om ey ΒΓ, Ὁ t yg) | αγιω]-Ἐ καὶ πυρι
9 om και 1°B | om και eyeveroa Τησους}] pro DMTAII=@ al | Nagaper
RBLIA 33 69°" a bdf Or] Nagapar AP= Ναζαρεθ DEFHKMUVII$ min™ vg me go

ἐκείναις ταῖς ἡμέραις, another Hebra-
ism=O77 O13, Cf. Exod. ii. 11,
Jud. xviii. 1, &¢., and in the N.T. Mt.
iii. 1, Me. viii. 1, xiii. 17, 24, Le. ii. 1,
iv. 2, Acts ii. 18, vii. 41, &c.; ἐν ἐκείνῃ
τῇ ἡμέρᾳ occurs in nearly the same sense
Le. xvii. 31, Jo. xvi. 23, 26. As a
note of time the phrase is somewhat
indefinite, but like rore (Mt. iii. 13) it
brings the narrative which follows into
general connexion with the preceding
context. Here eg. it connects the
arrival of Jesus at the Jordan with
the stage in the Baptist’s ministry de-
scribed in 7,8. Euth.: ἡμέρας δὲ νῦν
φησιν ἐν ais exnpvoce...6 ᾿Ιωάννης.

ἀπὸ Ναζαρὲτ τῆς Ταλειλαίας] Mt.,
ἀπὸ τῆς T.; the exact locality had
been mentioned by him in ii. 23.
Me.’s ἀρχή does not carry him behind
the Lord’s residence at Nazareth ; to
the first generation Jesus was ὁ ἀπὸ N.
(Jo. i. 46, Acts x. 37), or ὁ NaCapnvos
(Me. i. 24, xiv. 67, xvi. 6) or Ναζωραῖος
(Le! Jo.2 Acts*)—on the two forms
see Dalman Gr. d. Aram. p. 141 2.
Ναζαρέτ (-ρέθ, -ράθ, -pa are also found,
but not in Mc., see WH., Wotes, p. 160)
is unknown to the O. T. and to Jose-
phus ; and its insignificance seems to
be implied by the explanatory notes
which accompany the first mention of
the place in Mt. ii. 23, Le. ii. 39, and
here: perhaps also by the question of
Jo. i. 46. The onomastica revel in
etymologies, e.g.“ N. flos aut virgultum
eius vel munditiae aut separata vel
custodita”; the first was based on a

8 THE GOSPEL ACCORDING TO ST MARK.

[I. 9

/ \ \ /
10 εἰς τὸν ᾿Ιορδάνην ὑπὸ ᾿Ιωανου. "και εὐθὺς ἀναβαίνων
> 7 \ \ \ \
ἐκ τοῦ ὕδατος εἶδεν σχιζομένους TOUS οὐρανοὺς καὶ TO

g εἰς τ. Ἰορδ. ὑπο Ἰωαν. SBDL 33 al] vo

arm go aeth | Iopé.]+ ποταμὸν gyrhier

Iway. εἰς τ. Τορδ. ΑΡΤΙΔΗΣΦ aller ἢ syrhel

to evdews ΑΡΓΤ om Ὦ ἃ Ὁ | ex NBDLA

33 al go] azo APTAIS® alPler | σχιζομενου:} nvuypevous D latt (apertos, aperiri)

syrhier | ro πνευμα] Ἔ του θεου arm

supposed reference to the V¥J in Isa.
xi. 1. Delitzsch (Z.f. d. 1. Th., 1876)
proposed to connect the name with
nyy2, Aram. N7$2 (Dalman, p. 119,
prefers NV¥3, Aram. ΠῚ), ΓΝ), a
watch-tower, in reference to its posi-
tion on the flank of a hill commanding
a wide prospect. On the situation
see G. A. Smith’s H. G., p. 432 f. and
Merrill, Galilee, p. 122. Τῆς Γαλειλαίας
(Mt. xxi. 11, Le. i. 26) is the topo-
graphical gen., cf. WM., p. 234. Ἢ γῆ
ἡ Ταλειλαία, or simply ἡ I., occurs
in the uxx. as far back as Jos. xx. 7,
Xxi. 32; cf. 3 Regn. ix..11, 4 Regn. xv.
29, 1 Par. vi. 76 (61), Isa. ix. 1 (viii.
23), and answers to ΣΝ προ, a
roll, or ring, hence a circuit of country:
see G. A. Smith, H. G., p. 413 ff, ef.
Joseph. B. J. iii. 3.1. From Nazareth
the journey to the place.of the Bap-
tism would lie along the Esdraelon
as far as Bethshan, and then down
the valley of the Jordan. On the
locality of the Baptism see G. A.
Smith, HZ. G., p. 496.

καὶ ἐβαπτίσθη... ὑπὸ 1. Mt. adds
that the journey was taken for this
purpose (rod βαπτισθῆναι). Eis τὸν
Ἰορδάνην (WM., p. 517 f)=e& τῷ
Ἰορδάνῃ (i. 5), but with the added
thought of the immersion, which
gives vividness to the scene. In
every other instance βαπτίζειν εἰς is
followed by the acc. of the purpose
(εἰς μετάνοιαν, εἰς ἄφεσιν) or of the ob-
ject to which the baptized are united
(εἰς Χριστὸν Ἰησοῦν, eis τὸν Μωυσῆ,
εἰς τὸν θάνατον). Ὑπὸ "Iwavov (cf. i. 5,
note), as the rest—perd τῶν δούλων ὁ
δεσπότης (Euth., Zig.).

IO. καὶ εὐθύς κτλ.) Εὐθύς (Wy-

cliffe, anoon) is characteristic of Me.
—“ein Lieblingswort des Marcus,”
Schanz—occurring Mc. Mt.% Le’;
Mt. shews a similar partiality for rore.
In the txx. (Gen. xv. 4, xxxviii. 29)
καὶ εὐθύς -- "ΠῚ Ξ- καὶ ἰδού, a phrase
which, though common in the other
Gospels, is not used by Me.
forms εὐθύς, εὐθέως the first only

occurs in Mc.; the second predomi- ©

nates in the rest of the N. T. (#3).
ἀναβαίνων ἐκ τοῦ ὕδατος] Out of the
river into which He had descended :
cf. Jos. iv. 18, ἐξέβησαν of ἱερεῖς...ἐκ
τοῦ Ἰορδάνου, Jer. xxix. 20 (xlix. 19),
ὥσπερ λέων ἀναβήσεται ἐκ μέσου τοῦ
Ἰορδάνου. Mt.’s ἀπὸ τοῦ ὕδατος is less
graphic, giving merely the point of
departure: cf. Acts xxv. I, Apoe. vii.
2, Le. adds προσευχόμενος, cf. Me. 1,
25, vi. 46, Le. ix. 28.
εἶδεν σχιζομένους τοὺς οὐρανούς
The subject is Ἰησοῦς (v 9). Some
interpreters, influenced by Jo. i. 32 ff,
have regarded ἀναβαίνων as a nom.
pendens, and understood ὁ Ἰωάνης
after εἶδεν : οἵ, Tindale, “John saw
heavens open” (so even in Mt.). It
was permitted to the Baptist to share
the vision as a witness (Jo. 7.6. ἑώρακα
καὶ μεμαρτύρηκα), but the vision was
primarily for the Christ.
σχιζομένους] Vg. apertos, with the
‘Western’ text, from Mt. (ἠνεῴχθησαν
of οὐρανοί, cf. Le.); in the true text of
Mc. both the word and the tense are
more graphic—‘ He saw the heaven
in the act of being riven asunder,’
Bengel: “dicitur de eo quod antea

non fuerat apertum.” Σχίζειν is used —
of a garment (Isa. xxxvi. 22, Jo. xix. —
24), a veil (Le. xxiii. 45), a net (Jo. |

xxi. 11), rocks (Zech. xiv. 4, Isa,

Of the’

I. 11]

᾿ς xiviii. 21, Mt. xxvii. 51), and wood
_ (Gen. xxii. 3): scindere caelum occurs
in Silius Italicus i. 535 f. ᾿Ανοίγειν
_ is the usual word in this connexion
(Gen. vii. 11, Ps. lxxvii. (Ixxviii.) 23,
Isa, xxiv. 18, lxiv. 1, Acts vii. 56,
_ Apoe. iv. 1, xix. 11): οὗ esp. Ezek.
i, 1, ἠνοίχθησαν of οὐρανοὶ καὶ εἶδον
_ ὁράσεις θεοῦ. Orig. in Jo. fragm.
(Brooke, ii. 238), ἄνοιξιν δὲ ἢ σχίσιν
οὐρανῶν αἰσθητικῶς οὐκ ἔστιν ἰδεῖν,
ὁπότε οὐδὲ τῶν παχυτέρων σωμάτων.
Jerome in Matt. /.c. “aperiuntur au-
- tem caeli non reseratione elemento-
rum, sed spiritualibus oculis.” This
vision of the rending heavens seems
to have symbolised the outcome of
Christ’s mission: οἵ, Jo. i. 51.
kat τὸ πνεῦμα] Mt. πνεῦμα θεοῦ (cf.
Gen. i. 2), Le. τὸ mv. τὸ ἅγιον. The
art. either looks back to i. 8, ‘the
_ (Holy) Spirit already mentioned,’ or
more probably indicates the Person
_ of the Spirit, as in Jo. i. 32, 33, Acts
xX. 19, xi. 12, &.
᾿ς ὡς περιστεράν] Mt. ὡσεὶ π., Le.
| σωματικῷ εἴδει ὡς π. Jerome: “non
_ veritas sed similitudo monstratur.”
The Ebionite Gospel paraphrased :
ἐν εἴδει περιστερᾶς κατελθούσης καὶ
εἰσελθούσης εἰς αὐτόν. Of. Justin
| dial. 88, ὡς περιστερὰν τὸ ἅγιον πνεῦμα
᾿ ἐπιπτῆναι ἐπ᾽ αὐτὸν ἔγραψαν οἱ ἀπόστο-
λοι, and see other references in Resch,
| Paraileltexte zu Luc, p. 15 f. The
_yision corresponds to that of Gen. i.
2, where NDN) suggests the motion
of a bird; cf. Chagigah (ed. Streane)
15a. The dove is a familiar image
_ in Hebr. poetry; see esp. Ps. lxviii,

. beare (Zap. Iv. ix. 436) produces
illustrations from Philo, e.g. guis rer.

} ~ \ ΄σι
πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν.

13 (Cheyne), Cant, ii. 12; F. C. Οοηγ-

THE GOSPEL ACCORDING TO ST MARK. 9

1 καὶ II

10 ws] woe. ΜῬΣΦ al | karaBavov]+Kkar μενον NAfortespatvac 2 262 al Ὁ ff t vg me
aeth | εἰς BD 13 69 alP*™° ag] er SALPLAIISS alpler

div. her. 25, ἡ θεία σοφία...συμβολικῶς
«τρυγὼν καλεῖται: ib. 48, περιστερᾷ
μὲν ὁ ἡμέτερος νοῦς...εἰκάζεται, τῷ δὲ
τούτου παραδείγματι (i.e. the Divine
λόγος) ἡ τρυγών. In the Proter., c. 9,
Joseph is said to have been marked
by a like phenomenon: ἰδοὺ περισ-
τερὰ... ἐξῆλθεν ἐπὶ τὴν κεφαλὴν Ἰωσήφ.
On the significance of the symbol, ef.
Mt. x. 16, Tert. bapt. 8, and the Greek
commentators ad /., e.g. Victor: ἐν εἴδει
περιστερᾶς. ..τὸ πνεῦμα ἔρχεται τὸν ἔλεον
τοῦ θεοῦ καταγγέλλον τῇ οἰκουμένῃ, ἅμα
καὶ δηλοῦν ὅτι τὸν πνευματικὸν ἀπόνηρον
εἶναι χρὴ καὶ πρᾷον, ἁπλοῦν τε καὶ
ἄδολον.

καταβαῖνον εἰς αὐτόν] The κατάβασις
answers to the ἀνάβασις of i. το; ef.
the play upon these compounds in
Jo. iii. 13, Eph. iv. 9, 10. . For εἰς
αὐτόν, Mt., Le. prefer én’ αὐτόν : only
Jo. (i. 33) has καὶ ἔμενεν ἐπ᾽ αὐτόν (cf.
Isa. xi. 2; see vv. ll. here). The im-
manence of the Spirit in Jesus was
at once the purpose of the Descent
and the evidence of His being the
Christ; see note on next verse.

11. καὶ φωνή κτλ.] Victor: ἢ dyye-
λική τις ἦν ἢ καὶ ἑτέρα ἐκ προσώπου τοῦ
πατρός. For exx. of such voices in
the O. T, see Gen. xxi. 17, xxii, 11, 15,
Exod. xix. 19, xx. 22, 1 Kings xix. 12,
13. In the Gospels the Father’s Voice
is heard thrice, at the Baptism and
Transfiguration (cf. 2 Pet. i. 17) and
before the Passion (Jo, xii. 28). The
Voice was audible or articulate only
to those who had ‘ears to hear’ (Jo.
γ. 37, xii. 29): comp. the scoff of the
Jew in Orig. c. Cels. i. 41, τίς ἤκουσεν
ἐξ οὐρανοῦ φωνῆς; On its relation to

the Sip 3 see Edersheim, Life and
Times, i. p. 285.

10 THE GOSPEL ACCORDING TO ST MARK.

[1. x1

¢
Φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Cu εἶ 6 vids μου, ὁ

ἀγαπητός"

δέν col! εὐδόκησα.

I

\ / > \
12 85 Καὶ εὐθὺς 8 τὸ πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν

Il eyevero S°*ABLP aller latvetplerve syrr arm me] om &*D ff gt ηκουσθὴ 28
2P | ovpaywv]+reywv syrhie + καὶ λέγει arm | σοι NBDLPAZT 1 13 22 33 69 604 2.

ala t vg me al] w ATI al bdg | ηυδοκησα DO" EFHVTA al

αγιον D

σὺ εἶ ὁ vids pov, 6 ἀγαπητός] So
Le., after Ps. ii. 7; Mt. οὗτός ἐστιν
κτλ. The words point to Gen. xxii. 2
and perhaps also to Isa. xlii. 1 (ef. Mt.
xii. 18). ᾿Αγαπητός in the LXx. answers
to ‘I'M (μονογενής, unicus, cf. Hort,
Two Diss. p. 49 f.) in seven instances
out of fifteen; in the N. T., where
the word is much more frequent,
it is exclusively a title of Christ, or
applied to Christians as such. As a
Messianic title (cf. Me. ix. 7, xii. 6,
2 Pet. i. 17, Eph. i. 6 (ὁ ἠγαπημένος),
Col. i. 13 (6 vids τῆς ἀγάπης αὐτοῦ),
where however see Lightfoot), it indi-
cates a unique relation to Gop; thus
in Rom. viii. 31 τοῦ ἰδίου υἱοῦ is sub-
stituted for rod ἀγαπητοῦ vi. of Gen.
xxii, 16. The title is frequent as a
name of Messiah in the Ascension of
Isaiah (ed. Charles, p. 3 &c.; see also.
Hastings, D. B. ii. 5o1; cf. Test.
xu. patr. Benj. 11, ἀναστήσεται...
ἀγαπητὸς Κυρίου) and is used in the
Targum of Jonathan on Isa, xlii. 1.

ἐν σοὶ εὐδόκησα] Latt., in te com-
placui. Mt., ἐν d evd. Evdoxeiv év=
3 YPN 2 Regn. xxii. 20, Mal. ii. 17, or
2 3) Ps. xliii, (xiiv.) 4, exlvi. (cxlvii.)
tI; The reference is probably to Isa.
xlii, 1 WD) MNS) (Lxx. προσεδέξατο,
Th. ηὐδόκησεν); ‘the exact phrase occurs
in Isa, lxii.4. In Le. an early Western
reading substitutes ¢ ἐγὼ σήμερον γεγέν-
νηκά σε (from Ps, ii. 7), οὗ, Just. dial.
103; in the G. acc. to the Hebrews the
two sayings seem to have been com-
bined (Epiph. haer. xxx. 13). Ace. to
Jerome (on Isa. xi. 2) the Nazarene
Gospel had the interesting gloss, “ἘΠῚ
mi, in omnibus prophetis expectabam

12 To πνευμα] το

te αὖ venires et requiescerem in te;
tu es enim requies mea.”

The aor. εὐδόκησα does not denote
merely “the historical process by
which God came to take pleasure in
Jesus during his earthly life” (Gould),
but rather the satisfaction of the
Father in the Son during the preexist-
ent life; cf. Jo. i. 2, xvii. 24. Thus
it corresponds to the perf. ΠΏ of
Isa. xlii. 1; cf. Driver, Tenses in
Hebr. § 9, Burton, § 55.

Theodore of Mopsuestia, in the in-
terests of his Christology, held that
the εὐδοκία arose from the foreseen
perfection of the Man with whom the
Word united Himself (Zinor Epp. ii.
p. 294 ff.). According to his view the
Son in whom Gop took pleasure was
not the Word, but the ἀναληφθεὶς
ἄνθρωπος (ib. i. 63, 260; Migne, P. 6.
Ixvi. 705—6).

12—13. Tue Tempration (Mt. iv.
I—11, Le. iv. 1—13).

12. καὶ εὐθὺς τὸ πνεῦμα κτλ. For
καὶ εὐθύς see i. τοπ. Ἐκβάλλει, Veg.
expellit; other Latin texts (a, f) have
duxit, eduxit: Wycliffe, “puttide
hym (forth). ” Mt. has simply ἀνήχθη...
ὑπὸ τοῦ πνεύματος, Le. ἢ ἤγετο ἐν τῷ πνεύ-
ματι. Ἐκβάλλειν is used for the power
exercised by Christ over the δαιμόνια
(e.g. 1.34). But eapellit and “driveth”
(A.V.) or “driveth forth” (R.V.) are
perhaps too strong i in this context, cf.
Mt. ix. 38, Me. i. 43, Jo. x. 4: ἐκ-
βάλλειν -- δ ΝΠ in 2 Chron. xxiii. 14,
xxix. 5 (see Guillemard, G. 7., Hebra-
istic ed. p.20). At the most the word
denotes here only a pressure upon the
spirit (Victor: ἕλκει), not an irresistible

{

——-

at the end of the days.
_ support of the Marcan tradition Clem.

I. 13]

THE GOSPEL ACCORDING TO ST MARK. II

ἔρημον. "Kal ἦν ἐν TH ἐρήμῳ τεσσεράκοντα ἡμέρας 13

\ ΄- cay \ ω A a

πειραζόμενος ὑπὸ τοῦ σατανᾶ, Kal ἦν μετά τῶν
/, § \ ε of ὃ / 9 “σ᾿
θηρίων: Skat οἱ ἄγγελοι ὀιηκόνουν αὐτῷ.

13 εν τή ερ.] pr εκει EFHMTAI" @ST al?! syrr arm go aeth exe sine ev 7. ε- KII*
1 28* 69 124 131 209 604 2? al syr"™ arm | ἡμερας] τ και τεσσαράκοντα vuKTas (vel
κι v. τι) LM 13 33 al vg syre!™s me aeth | meipagouevos] pr καὶ D | οἱ αγγελοι] om

οἱ AMT 33 al

power. Mt. adds the purpose (πει-

. ρασθῆναι ὑπὸ Tod διαβόλου). Cf. Hilary

in Matt.,“significatur libertas Spiritus
sancti, hominem suum iam diabolo

offerentis” ; Jerome in Matt. l.c., “du-

citur autem non invitus aut captus,
sed voluntate pugnandi.”

εἰς τὴν ἔρημον) To be distinguished
apparently from the ἔρημος of 1. 4.
Christian tradition from the time of
the Crusades points to the Quaran-
tania (Jebel Kuruntul), a rugged lime-
stone height which rises 1000 feet a-
bove the plain of Jericho (cf. Josh.

_ xvi. 1); the Arabs on the other hand

select the conical hill ’Osh οἱ Ghu-
rab. The Gospels give no indication
beyond the fact that the Lord went
to the place from the Jordan.

Ul ς ,’ an
13. τεσσεράκοντα ἡμέρας... σατανᾶ] -

The same limit of time occurs in the

- lives of Moses and Elijah (Exod. xxxiv.

28, 1 Kings xix. 8), and again in the
life of Christ (Acts i. 3); for other
exx. of the number in Scripture see
Trench, Studies in the Gospels, p. 13 ff.
Mc., Le. make the Temptation coex-
tensive with the 40 days; Mt. seems
to connect the limit of time with the
fasting, and to place the Temptation
Comp. in

hom, xi. 35, xix. 2; Orig. hom. in
Luc.29. Πειράζειν in the Lxx. is used

_ of man tempting Gop, and of Gop
tempting man, but not of Satanic
_ suggestions: -in 1 Chron. xxi. I we

have ἐπέσεισεν in this connexion: in
1 Mace. i. 15 ἐπειράθησαν (N°) ap-

_ proaches to the latter sense, but the

reading is more than doubtful, In
the N.T. this meaning is common
(cf., besides the present context and
its parallels, 1 Cor. vii. 5, Gal. vi. 1,
Heb. ii. 18, Apoc. ii. 10, 111. 10); in
Mt. iv. 3, perhaps also in 1 Thess. iii.
5, ὁ πειράζων-- ὁ σατανᾶς. See Mayor
on James i. 13.

ὑπὸ τοῦ σατανᾶ] Mt., Le., ὑπὸ τοῦ
διαβόλου. The τιχχ. translate OWiT by
ὁ διάβολος in Job i, ii., and Zech. iii. ;
σατάν is used in the sense of an ad-
versary in 3 Regn. xi. 14,23, 6 σατανᾶς
appears first in Sir. xxi. 27 (30). In
the N. T. ὁ σατανᾶς or Σατανᾶς (Mc. iii.
23, Le. xxii. 3) is invariably the Ad-
versary κατ᾽ ἐξοχήν, and the name
is freely used by the Synoptists and
St Paul, and in the Apocalypse. On
the history of the Jewish belief in
Satan see Cheyne, Origin of the Psal-
ter, Ὁ. 282 f., Schultz, Ο. 7. Theology,
ii. p. 274 ff, Edersheim, Life dc. ii.
Ρ. 755 ff., Charles, Enoch, pp. 52 ff.,
119, Weber, Jitid. Theologie, ed. 2,

“pe. S62 f,

ἦν pera τῶν θηρίων] Comp. 2 Mace.
V. 27, "Iovdas...dvaywpnoas ἐν τοῖς dpe-
σιν (i.e. probably the wilderness of
Judaea), θηρίων τρόπον διέζη. In Ps.
xc. (xci.) 13 the promise of victory over
the θηρία follows immediately after
that of angelic guardianship, cited by
the Tempter in Mt. iv. 6. But this
peculiarly Marcan touch may be simply
meant to accentuate the loneliness of
the place; cf. Victor: οὕτως ἄβατος ἦν
ἡ ἔρημος ὡς καὶ θηρίων πλήρης ὑπάρχειν:
it was not such δὴ ἔρημος as John
tenanted, but a haunt of the hyaena,

12 THE GOSPEL ACCORDING TO ST MARK.

14

[I. 14

τά [Καὶ μετὰ TO παραδοθῆναι Tov ᾿Ιωάνην ἦλθεν ὁ

A / \ /
᾿Ιησοῦς eis τὴν Γαλειλαίαν κηρύσσων τὸ εὐαγγέλιον

14 και μετα BD a (c) syr™] μετα de NALTAIIZO al lattvémuvs gyrrpesh hel go
aeth | τον Iwav.]om τον AEFG*H al | o Incovs] om o AV°"LIIT al | κηρυσσων} pr

διδασκων και L

jackal, and leopard (cf. Tristram,
Land of Israel, p. 240; G. A. Smith,
Η. G., p. 316 f.). The mystical refer-
ence to the Second Adam (Gen. ii. 19),
which some have imagined, seems, as
Meyer has well said, out of place in
this narrative; see, however, Trench,
Studies, p. 9 f.

καὶ of ἄγγελοι διηκόνουν αὐτῷ] Ap-
parently during the forty days, the
imperf. corresponding with ἦν... πειρα-
Copevos...jv. Mt. seems to limit this
ministry to the end (τότε προσῆλθον).
Comp. Gen. xxviii. 12, Jo. i. 51, Heb.
i. 143 esp. the hymn in 1 Tim. iii. 16,
ἐδικαιώθη ἐν πνεύματι, ὥφθη ἀγγέλοις.
The. διακονία may refer to the supply
of physical (1 Kings xix. 5 ff.) or
spiritual (Dan. x. 19 ff.) needs. Such
a ministration, while it attests the
human weakness of the Lord, bears
witness also to His Sonship; cf. Clem.
Al. exc. Theod. ὃ 85 ὡς ἂν ἤδη βασιλεὺς
ἀληθὴς ὑπ᾽ ἀγγέλων ἤδη διακονεῖται.

14—15. First PREACHING IN
GALILEE (Mt. iv. 12—17, Le. iv.
I4—I5).

14, μετὰ τὸ παραδοθῆναι τὸν Ἰωά-
my] A definite terminus a quo for
all that follows: cf. Mt., ἀκούσας δὲ ὅτι
᾿Ιωάνης παρεδόθη. Tapadidope (in the
Lxx. generally the equivalent of 102)
acquires its special meaning from the
context ; the most usual complement is
εἰς (τὰς) χεῖρας (τῶν) ἐχθρῶν or the like,
but we find also π. εἰς θάνατον 2 Chr.
XXXil. 11, εἰς προνομήν (Isa. xxxiii. 23),
eis σφαγήν (xxxiv. 2). Here we may
supply εἰς φυλακήν, as in Acts viii. 3,
xxii. 4; cf. Le. iii. 20, Jo. iii. 24. The

to the previous work in Galilee and

Judaea, he does not “exclude it”
(Gould); it lies outside his subject
—perhaps outside ‘his information.
From Mc.’s point of view the Lord’s
Ministry begins where the Baptist’s
ends: “Joanne tradito, recte ipse
incipit praedicare; desinente lege,
consequenter oritur evangelium” (Je-
rome).

ἦλθεν] Mt., ἀνεχώρησεν. This jour-
ney to Galilee was in fact a withdrawal
from Judaea, where the tidings of
John’s imprisonment (Mt.), and still
more the growing jealousy of the
Pharisees towards the new Teacher
(Jo. iv. 1), rendered a longer stay
dangerous or unprofitable. Though
Galilee was under the jurisdiction of
Antipas, His mission there would not
expose Him at first to the tetrarch’s
interference (cf. Mc. vi. 14, Le. xiii.
31 f., xxiii. 8). It was Jerusalem, not
Galilee, that shed the blood of the
prophets; in any case it was clear that
Jerusalem would not tolerate His
teaching; Galilee offered a better
field (cf. Jo. iv. 45). The Greek com-
mentators think of the move only as

. an escape from peril (Theod. Heracl.,

iva ἡμᾶς διδάξῃ μὴ ἀποπηδᾷν τοῖς κινδύ-

vos: Victor, διετήρει ἑαυτόν); but the

other motive should be kept in view.
els τὴν Ταλειλαίαν] Jo, adds πάλιν,

and states the route (iv. 4 διὰ τῆς.

Sapapias). Cana was visited on the
way to Capernaum (Jo. iv. 46).
κηρύσσων τὸ εὐαγγέλιον τοῦ θεοῦ]
Contrast i. 4 κηρύσσων βάπτισμα
μετανοίας. Both proclamations urged
repentance, and both told of good
tidings; but μετάνοια predominated in
the one, εὐαγγέλιον in the other. The
preaching of Jesus began, as a regular
mission, with the silencing of John:

I, 15]

THE GOSPEL ACCORDING TO ST MARK. 13

a lal \ / « / ς
τοῦ θεοῦ “καὶ λέγων ὅτι [᾿επλήρωται ὁ καιρός, 15
> / ΄ “. ~
καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ: μετανοεῖτε, Kal
“- 7
πιστεύετε ἐν τῷ εὐαγγελίῳ.

14 Tov θεου] pr της βασιλειας ΑὈΓΔΗΣΦῚ al ἃ f g vg syrPe™ go aeth

15 Kae

λεγων BELMATI® alPler a b vg syrrPehhel me] om καὶ N*SADEFGHSUS 1071 al
f ff g t goom καὶ dey. S* ὁ syr™™ Or | πεπληρωνταῖι οἱ καιροι Dabcfigrt | om ev

36° 481 bfvg Or

cf. Mt. iv. 17, ἀπὸ τότε ἤρξατο. He
took up the Baptist’s note, but added
another. To εὐαγγέλιον τοῦ θεοῦ (ev.
θεοῦ) is a Pauline phrase (Rom. i. 1,
xv. 16, 2 Cor. xi. 7, 1 Theés. ii. 8, 9),
used however also by St Peter (1 Pet.
iv. 17). The gen. probably denotes
the source: the Gospel which comes
from Gop, of which Gop (the Father)
is the Author and Sender; cf. v. 1;
see, however, the more inclusive view
advocated by SH. (on Rom. i. 1). The
insertion of τῆς βασιλείας (vv. Il.) is
due to a desire to explain an unusual
_ phrase: see next verse.
15. ὅτι Πεπλήρωται ὁ καιρός κτλ.
The substance of the new proclama-
tion. Ὅτι is here ‘recitative’ (WM.,
p. 683 n.), a8 in i. 37, 40, ii. 12, and
frequently in Mc. For πληροῦσθαι
used of time, cf. Gen. xxix. 21, πεπλή-
ρωνται ΟΝ) ai nuépar—a phrase fre-
quently occurring in the Lxx.; and
for its connexion with καιρός see Tob.
xiv. 5 (B), Hsth. ii. 12 (A). Καιρός
(usually =Ny or TY) is the ‘season,’
_ the ‘opportune moment?’ (see esp. Eccl,
‘iii, 1—8), with an ethical outlook,
χρόνος being merely the time, con-
sidered as a date: see Trench, syn.
δ! and cf. Lightfoot on 1 Thess. τ. 1.
Thus St Paul speaks of the πλήρωμα
‘Tov χρόνου (Gal. iv. 4), when he has in
view the place of the Incarnation in
the order of events, but of the mAnp.
τῶν καιρῶν (Eph.i. 10), when he thinks
of the Divine οἰκονομία. Here the
ought is that of the opportuneness
the moment. The season fixed in
the foreknowledge of Gop (Acts i. 7),

and for which the whole moral guid-
ance of the world had prepared, was
fully come. It is not so much in
regard to Galilee that the words are
spoken as in reference to the world
and humanity considered as a whole.
See Lux Mundi, Essay iv.

καὶ ἤγγικεν ἡ βασιλεία τοῦ θεοῦ}
Acc. to Mt. (iii. 2) this announcement
had been anticipated by John. Mt.
has usually ἡ Bao. τῶν οὐρανῶν (τοῦ 6.
only in Vi. 33, xii. 28, xix. 24, xxi. 31,
43), but the two expressions are nearly
equivalent (see Schiirer 11. ii. 171,
Bevan on Dan. iv. 26, Stanton, J: and
Chr. Messiah, p. 208 f.). The term
possibly originated in the language of
Daniel—see esp. ii. 24, vii. 22 (Nestle,
Marginal., p. 41), and cf. Stanton, p.
211—and there are parallels in pre-
Christian literature, e.g. Ps. Solom.
XVii. 23, ἀναστήσει αὐτοῖς τὸν βασιλέα
αὐτῶν... εἰς τὸν καιρὸν ὃν ides. On the
Rabbinical use of the term see Stan-
ton, p. 214f. A yearning for a Di-
vine Kingdom pervades the history
of Israel, and the new preaching in
announcing its realisation probably
found the phrase ready. For a fresh
and invigorating if incomplete view of
the subject see Ecce Homo cc. iii., iv.
"Hyyixev,appropinguavit, ‘hath drawn
near,’ is nigh; cf. Isa. lvi. 1, Thren. iv.
19, Ezek. vii. 7, &. (222 or ANP);
Me. xiv. 42, Le. x. 9, 11, I Pet. iv. 7.

μετανοεῖτε, καὶ πιστεύετε κτλ. See
on v. 14. For the connexion of
μετάνοια and πίστις cf. Acts xx. 21,
Heb. vi. 1. Πιστεύειν ἐν (3 j"DNi)
occurs in Ps, lxxvii. (Ixxviii.) 22, cv.

14 THE GOSPEL ACCORDING TO ST MARK.

16

[I. 16

Kal παράγων παρὰ τὴν θάλασσαν τῆς Γαλει-
5 \ \
λαίας εἶδεν Ciuwva kat’ Avdpéav τὸν ἀδελφὸν Ciuwvos
~ ) / ἐν \ ς κι
ἀμφιβάλλοντας ἐν TH θαλάσση, ἦσαν yap ἁλεεῖς.

16 και παραγων SBDL 13 33 69 604 al lati syr‘™P* arm me] περιπάτων δὲ
ATAIL2S& al?! syr®el (t*) | Σιμωνος SBLM® min? a arm me] τοῦ 2. AEA 1 69 anon
avrov του >. E*FHKSUVIIZ61 al™ syr* go αὐτου DGT 33 al lati’'P!¥ syrr aeth |
ἀμφιβαλλοντας RABDE* al] βαλλοντας Ho MTII 8] -αμφιβληστρον ΑΤΔΙΗΣΦῚ
arems al Ὁ ff+augiBdrnoTpa τ al+7a δικτυα D 13 28 69 134 346 2° acig

vg | αλιεις NBort(D) PIT al ©

(cvi.) 12 (cf. 24), Jer. xii. 6, and else-
where, frequently however with a v. 1.
which omits ἐν. In the N. T. the
construction is perhaps unique (see
Westcott on Jo. iii. 15, and Ellicott
on Eph. i. 13—on its occurrence in
Ign. Philad. 8, cf. Lightfoot ad/.); nor
do we elsewhere hear of believing the
Gospel (see however ‘Me.’ xvi. 15,
16); faith is regarded as primarily
due to the Person of whom the Gospel
speaks (cf. e.g. Jo. xiv. 1). Yet faith
in the message was the first step; a
creed of some kind lies at the basis
of confidence in the Person of Christ,
and the occurrence of the phrase z.
ἐν τῷ εὐαγγελίῳ in the oluest record of
the teaching of our Lord is a valuable
witness to this fact. Τὸ εὐαγγέλιον is
the nucleus of Christian teaching
already imparted: in the announce-
ment ἤγγικεν, κτλ. For other mean-
ings see note on i. I.

16—20. CALL OF THE First Four
DiscrpLes (Mt. iv. 18—22; cf. Le. v.
1 ff.).

16. καὶ παράγων mapa τὴν θάλασσαν
κτὰλ.] Mt. περιπατῶν δέ; see vv. IL
here. Παράγων intrans. (=3Y) oc-
curs in the Lxx, (Ps. exxviii. (cxxix.)
8, exliii. (cxliv.) 4) and N. Τὶ (Mt.
Me. Jo. Paul), but the construction
with παρά seems to stand alone; see
however 3 Macc. vi. 16, κατὰ τὸν ἱππό-
Spopov παρῆγεν. Mt. and Me. carry
the reader at once to the lake-side ;
Le. prefaces the preaching at Caper-

naum with the synagogue-scene at
Nazareth: see Me. vi. 1, note.

τὴν θάλασσαν τῆς T.| So Mt., Mc., or
more usually ‘the Sea.’ Jo. adds (vi. 1)
or substitutes (xxi. 1) τῆς Τιβεριάδος,
Le. prefers λίμνη to θάλασσα, and in
v. I calls it ἡ A. Τεννησαρέτ, apparently
from the district known as T'evynoapér
on its western shore (Me. vi. 53): cf.
Joseph. B. J. iii. 10. 7, ἡ A. Τεννησάρ,τ
Mace. xi. 67, τὸ ὕδωρ τοῦ T. The O. T.
name is N33 0%, θάλασσα Xevdpa
(XevépeO, Χενερώθ), Num. xxxiv. II,
Jos. xiii. 27. On the topography of
the Lake see G. A. Smith, A 6.
G xxi,

εἶδεν Σίμωνα καὶ ᾿Ανδρέαν] Σίμων is
a Hellenized form of Συμεών (-- ΣΟ,
Gen. xxix. 33, cf. Apoe. vii. 7); both
forms are used in reference to Simon
Maccabaeus, 1 Mace. ii. 3, 66, to whose
reputation the popularity of this name
is probably due (Lightfoot, Gai., p.
268). The Apostle is called Συμεών
in Acts xv. 14,2 Pet. i. 1 (SA); the
Synoptists call him Σίμων up to the
choosing of the Apostles, after which —
he is Πέτρος (but see Mt. xvi. 16, 17,
xvii, 25, Me. xiv. 37, Le. xxii. 31, xxiv.
34), a name which Mt. anticipates here
(iv. 18, 3. τὸν λεγόμενον IL). For a fuller
discussion see Hort, St Peter, p. 151 ff.
or Chase, in Hastings’ D. B. iii. p. 756.
᾿Ανδρέας is a true Greek name (Hero-
dotus vi. 126), but instances occur of
its use by Jews (Smith’s D. B., ed. 2,
i, 128); and Andrew appears in com-

1, 19) THE GOSPEL ACCORDING TO ST MARK. 15

kal εἶπεν αὐτοῖς 6 ᾿Ιησοῦς Δεῦτε ὀπίσω μου, Kal 17
΄- ~ / \
ποιήσω Siuas γενέσθαι ἁλεεῖς ἀνθρώπων. “Kal εὐθὺς 18 g¢
Α = \ \
ἀφέντες τὰ δίκτνα ἠκολούθησαν αὐτῷ. “Kal προβὰς το

17 om o Ἰησοὺυς | om γενεσθαι 1 13 28 69 118 209 604 1071 al b syrrimpesh
aeth | αλιεις Boe™DIIL 18 evdus SL 33] evdews ABCD al pl | τα δικτυα NBCL al
vg arm me]+avrwy ATAIIZ67 alPler f g syrr go aeth ravra Dabecff ra Awa
604 | ἠκολουθουν B τ9 προβαΞ] εκειθεν N*ACTAIIZG5 alPler (Ne-* 33 post ολιγ.)
Ὁ f vg syr*! arm go aeth

pany with Greeks in Jo. xii. 20f. The Regn. vi. 19; other forms are ἔρχεσθαι
brothers came from Bethsaida (Jo./.c., (Me. viii. 34), ἀπέρχεσθαι (Me. i. 20),
i. 44, cf. Me. vi. 45 n.), but at this time ἀκολουθεῖν ὀπίσω (Mt. x. 38), or
resided in Capernaum (Mc.i.29); the simply ἀκολουθεῖν w. dat. (Me. ii. 14,
father’s name was Jonas (Mt. xvi. viii. 34}, Jo. i. 43, &c.); for ὑπάγειν
17), or John (Jo. i. 42, xxi. 15—17). ὀπίσω with a very different sense, see
Andrew had been a disciple of the Mc. viii. 33. On the form of the
Baptist (Jo. i. 35, 40), but apparently sentence see Burton ὃ 269 ©.
‘both A. and 5. had for some time fol- καὶ ποιήσω... ἀνθρώπων] Mt. omits
lowed Jesus, witnessing His miracles veréobai (nis?) . see WM, p. 757
i i ii d Jerusalem we: ἘΣ ae
os Galilee (Jo. ii. 2, 7) ree . andO,W.Votaw, Use of the Infinitive,
Gb. 13, 23), and baptizing a His p-7- ᾿Αλεεῖς ἀνθρώπων: so Mt. ; Le.
Name (Jo. ae ORES 2); after His 373 τοῦ viv ἀνθρώπους ἔσῃ Coypav. For
return to Galilee they had gone back 4), γῃ etaphor, cf Prov. vi. 26, Jer
: ; . vi. 26, Jer.
ἧς Capernaum and resumed their fish- .¥i 16. 2 Tim. ii. 26, and ef. Pitra,
ΕΣ. : +> r Spic. Solesm. iii. 419 ff.; as to its in-
᾿ ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ] Mt. fluence on early Christian thought
βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασ- and art see the articles ‘fish,’ ‘ fisher-
σαν: cf, Hab. 1. 17, ἀμφιβαλεῖ τὸ ἀμφί man’ in D&A. In Clem. Alex.
βληστρον αὐτοῦ, and see wv. Il. here. jy mn. in Chr. the Lord Himself is
Me. alone uses ἀμφιβάλλειν absolutely; — the ἁλιεὺ[] μερόπων | τῶν σωζομένων |
cf. however oi ἀμφιβολεῖς, Isa, xix. δ, πελάγους κακίας | ἰχθῦς ἁγνοὺς | κύματος
On the synonyms ἀμφίβληστ ρον; δίκ- ἐχθροῦ | γλυκερᾷ ζωῇ δελεάζων. The
τῦον (Me. i. 18, 19), σαγήνη (Mt. ΧΙ. Qnytys piscatoris worn by the Pope
47), see Trench syn. ὃ Ixiv.: dud. ig of mediaeval origin (D. C. A. ii. p.
and σαγήνη occur together in Hab. i pg57) Erasmus appositely remarks,
τό, οὗ Isa. xix. 8. On ἀμφιβ. εἰς, ἐν, « piscantes primum piscatus est
see WM., p. 520. Jesus.”
᾿ς ἦσαν γὰρ ἁλεεῖς] The form ἁλεεῖς 18. καὶ εὐθὺς ἀφέντες τὰ δίκτυα)
predominates in the best mss. of the gy Mt.; Le., who appears to follow _
“xx. (Isa, xix. ὃ 8*B*, Jer. xvi. 16 another tradition (cf. Latham, Pastor
_&*B*, Ezek. xlvii. τὸ B*A (but Job pastorum, p. 197 f.), and connects the
᾿ ΧΙ. 26 ἁλιέων); cf. WH., Notes, 151. On cal] with a miraculous draught of
the fish of the Lake of G. see Sir fishes, concludes (v. 11): καταγαγόντες
_ ©. W. Wilson in Smith’s D.B, ed. 2, πὰ πλοῖα ἐπὶ τὴν γῆν ἀφέντες πάντα ἠκ.
“ii. p. 1074; Merrill, Galilee, p. 43 f. acre.
Ὁ : 17. καὶ εἶπεν αὐτοῖς KTA. | The 19. καὶ προβάς KTA. | Another pair
brothers aro in their boat, Jesus brothers (Mt. ἄλλους δύο ἀδελφούρ),
Mepeeks from the shore; οἵ. Jo. xxi cated shortly after the first pair
4,5. Δεῦτε ὀπίσω μου = “208 305, 4 (ὀλίγον, Me. only). Ἰάκωβος, Lacobus

16 THE GOSPEL ACCORDING TO ST MARK.

[I. 19

ὀλίγον εἶδεν ᾿Ιάκωβον τὸν τοῦ Ζεβεδαίου καὶ ᾿Ιωάνην
τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρ-

20 τίζοντας τὰ δίκτυα, "καὶ εὐθὺς ἐκάλεσεν αὐτούς. Kal
ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ
μετὰ τῶν μισθωτῶν ἀπηλθονΐἿ ὀπίσω ϑαὐτοῦ.

Ig om ολίγον ἐξ ΣΦ (προβ. ολιγον sine εκ. BDL min™™" a b ff g syrr“™Perh me)
20 εὐθυς (evdews ACDI'AII al min?!) ante ag. transpon A 124 al ὁ ff syrPesh arm |
ἀπηλθον οπισω αὐτου] ἠκολουθησαν αὐτω D lati

= 2" ixx. Ἰακώβ (Gen. xxv. 26 and
throughout O. T.), English ‘ James’
(through Ztal. Giacomo, Mayor) from
Wycliffe onwards. Ἰωάνης (for the
orthography, see on i. 4)=]2M7, 1211)"
(LXX., "Iwavds, Ἰωανάν, Ἰωνά, but in
2 Paral. xxviii. 12, 1 Esdr. viii. 38,
cod. B uses Ἰωάνης, and Ἰωάννης
occurs in cod. A, 1 Esdr. lc, 1
Mace. ii. 1 sq.). The father, who
is mentioned as present (<nfra), was
one Ζεβεδαῖος = "31 or rather 1973},
for which the Lxx. have Ζαβδειά in
2 Esdr. viii. 8, x. 20, and Ζαβαδαίας
in 1 Esdr. ix. 35, or Ζαβδαῖος, ib. 21;
the mother was Salome, see Me. xv.
40—on the form of the name cf. Dal-
man, p. 122. Tov ἀδελφὸν αὐτοῦ implies
that John was the younger or the
less important at the time; cf. τὸν
ἀδελφὸν Σίμωνος (v. 16). TpoBas
ὀλίγον, ie. along the shore (i. 16)
towards Capernaum (ii. 1).

καὶ αὐτούς] Me. only. Vg. et ipsos,
‘they too’: cf. Le. i. 36, Acts xv. 27, 32
(Blass); the exx. of καὶ αὐτός with
a finite verb, adduced by Knaben-
bauer, are inapposite. James and
John, like Simon and Andrew, were
in their boat (ἐν τῷ πλ.), though not
similarly occupied. Karapritovras τὰ
δίκτυα, Vg. componentes retia: Wyc-
liffe, “makynge nettis,” Tindale, ἌΝ):
R.V.,“mending their ποίβ, οὗ Jerome:
“ubi dicitur componentes ostenditur
quod scissa fuerant.” Karapritew is
used of rebuilding a ruin (2 Esdr. iy.

12, 13), and in surgery, of setting a
bone, or bringing the broken parts
together (Galen). In a metaphorical
sense the word is a favourite with
St Paul (see Lightfoot on Gal. vi. 1,
I Thess. iii. 10), but it is also used in
I Pet. v. το, Here it may include the
whole preparation (see Heb. x. 5, xi,
3) of the nets for another night’s
fishing. Comp. the different account
in Le. v. 2,

20. καὶ εὐθὺς ἐκάλεσεν αὐτούς] On
εὐθύς see v. το, note. Mt. omits it
here, but places εὐθέως before ἀφέντες,
as in δι 18. The call was doubtless
as before, v. 17; and the voice was as
familiar and as authoritative in the
second case as in the first.

ἀφέντες τὸν πατέρα] See the arche-
type of this parting in 1 Kings xix,
20f, and cf. Me. x. 28,29. Mt. brings
out more fully the relative greatness
of the sacrifice in this case: ἀφέντες
TO πλοῖον καὶ τὸν πατέρα αὐτῶν. In
both cases the abandonment was
complete (Le. ἀφέντες πάντα) ; all left
what they had to leave. Me.’s μετὰ
τῶν μισθωτῶν has been thought to
imply comparative prosperity, but the
two pairs of brothers were partners
in the fishing industry (Le. v. 7, 10),
so that there was at least no social
difference. Of μισθωτοί we hear again
in connexion with other businesses
(Jo. x. 12, 13, cf. Mt. xx. 1),

ἀπῆλθον ὀπίσω αὐτοῦ. Mt. ἠκολού-
θησαν αὐτῷ. See note on i. 17.

THE GOSPEL ACCORDING TO ST MARK. 17
“ Καὶ εἰσπορεύονται εἰς Καφαρναούμ' καὶ εὐθὺς 21

τοῖς σαββασιν εἰσελθὼν] εἰς τὴν συναγωγὴν ἐδίδασκεν.

21 om εἰσπ. εἰς K. καὶ εὐθ. syr™ | εἰσεπορεύοντο D 33 61 abf go | Καπερναουμ
ACLI'II al?! | evéus SL 1 28 33 131 1071] evews ABCD rell min?! | om εἰσελθων

SCLA 28 69 346 2”¢ al pauc me syrr%™Pesh Orbis (hab ABDIIIZ® al latt syr*! arm

go aeth) | τὴν συν.] +avrwy A syrPeh

21—28, CasTING ouT AN UNCLEAN
_ SPIRIT IN THE SYNAGOGUE AT CAPER-
_ Naum (Le. iv. 31—37).
21. καὶ elon. eis Kadapvaovp| Cf.
Mt. iv. 13 καταλιπὼν τὴν Ναζαρὰ ἐλθὼν
κατῴκησεν εἰς K.; Le. iv. 31 (after the
Sabbath at Nazareth) κατῆλθεν εἰς K.
In Me. the entrance into Capernaum
follows the walk by the Sea, but εἰσπ.
_ does not of course exclude a previous
_ arrival from Nazareth. Καφαρναούμ
| (Karepy. is a ‘Syrian’ corruption,
WH., Notes, p. 160): Mt. adds τὴν
παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ
Νεφθαλείμ, in ref. to Isa. viii. 23 (ix.
1). The name DM} 753, ‘Nahum’s
village,’ is unknown to the O. T., but
Josephus mentions a κώμην Κεφαρνω-
κὸν λεγομένην (vit. 72) and a fountain
called Capharnaum in Gennesar (πηγῇ
-._Kaghapvaovp αὐτὴν οἱ ἐπιχώριοι λέγου-
σιν, B, J. iii. το. 8), identified by some
with ‘Ain-et-Tin close to Khan Minyeh,
by others with ‘Ain-et-Tabigah. The
site has been sought either at Khan
_Minyeh, at the N. end of the plain
(so G. A. Smith, AG. p. 456; Ene.
Bibi. i. p. 696 ff.), or αὖ Tell Hum 2}
miles N.E. of Khan M. (see Wilson,
Recovery of Jerusalem, p. 342 ff., and
the other authorities quoted in Names
-and Places, s.y.). Jerome onomast,
says, “usque hodie oppidum in Gal-
ilaea.” On the Talmudic references
see Neubauer, géogr. du Talmud, p.
221. Tell Hum is now a wilderness
_ of ruins, half buried in brambles and
nettles; among them are conspicuous
the remains of a large synagogue
h uilt of white limestone (Wilson, /.c.).
_ On the strange statement of Hera-

5. M2

cleon, οὐδὲ πεποιηκώς τι λέγεται ἐν αὐτῇ
ἢ λελαληκώς see Origen in Joann.
t. X. II.

καὶ εὐθὺς τοῖς σάββασιν] On the first
sabbath after the call of the Four. Sa8-
Bara (so Joseph. ant. iii. 6. 6, and even
Horace, sat. i. 9. 69) is perhaps pl.
only in form= Aram, SNav ; cf. how-
ever τὰ ἄζυμα, τὰ yevéova, and the like.
The txx. use both σάββατον and σάβ-
Bara for ‘a sabbath,’ cf. Exod. xvi. 23,
xx. 8f., xxxi. 15; but σάββατον does
not appear in cod. B before 4 Regn. iv.
23. Mc. uses the sing. in ii. 27, 28, vi.
2, xvi. 1, and it is the prevalent form
in the N. T.; σάββατα occurs as a
true plural in Acts xvii.2. The meta-
plastic dat. σάββασιν is normal in the
N.T.; “B twice has σαββάτοις, WH.,
Notes, p. 157 (in Mt. xii. 1, 12). On
τοῖς o. With or without ἐν see WM.,
Ρ. 274.

εἰσελθὼν eis τὴν συναγωγὴν ἐδίδασκεν]
He was engaged in teaching in the
synagogue, when the event about to
be recorded took place. The rejec-
tion of εἰσελθών by some good authori-
ties (?‘ Alexandrian’) may be justified
by such passages as i. 39, x. I0, xiii. 9.
The ‘pregnant’ use of εἰς is not to be
attributed to confusion of εἰς with ἐν :
see WM., p. 516 ff. τὴν ovv.; there was
probably but one (see Le. vii. 5). The
synagogue teaching of Christ seems to
have been characteristic of the earlier
part of His ministry: we hear no more
of itafter Mc. νἱ. 2. On the Synagogue
as an institution see Schiirer IL. ii. 52 ff.
The word occurs abundantly in the

Pentateuch (Lxx.) for ΠῚ or ?P, the
congregation of Israel (see Hort, Chr.

2

18

18 THE GOSPEL ACCORDING TO ST MARK.

Ci. δὰ

\ ~ ae 3 “ > \

Mal ἐξεπλήσσοντο eri’ τῇ διδαχῇ αὐτοῦ, nV γὰρ 22
9 7 of \ > ς ε
διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ws" οἱ

22 οἱ γραμματεις7- αὐτων ΟΜΔΣ 33 al ὁ ἔ syrr aeth + et farisaei 6

Ecclesia, p. 4 ff.): later on it is used
for any assembly (Prov. v. 14 ἐν μέσῳ
συναγωγῆς καὶ ἐκκλησίας, 1 Mace. xiv.
28 ἐπὶ συναγωγῆς μεγάλης ἱερέων), esp.
a religious assembly, Ps. Sol. xvii. 8 ;
but as denoting a place of assembly it
is almost peculiar to the N. T., and
occurs chiefly in the Synoptists and
Acts (Jo. vi. 59, xviii. 20, James ii.
2 are not real exceptions). Teach-
ing was a chief purpose of the syna-
gogues; Phil. de Sept. 2 calls them
διδασκαλεῖα φρονήσεως. It arose out
of the Scripture lections (Le. iv. 16,
Acts xiii. 15), which were followed by
a M17 or exposition. The expositor
(72) was not an officer of the syna-

gogue, but any competent Israelite
who was invited by the officers. Hence
the synagogue supplied invaluable
opportunities to the first preachers of
the Gospel.

22. καὶ ἐξεπλήσσοντο xtd.| So Mt.
vii. 28 f., Le. iv. 32. Ἔκπλ., though
used from Homer downwards, is rare
in the Luxx. (Eccl.1 Sap.! Macc.®) and
in the N. Τὶ is limited to Mt., Mc,
Le.e at. For ἐπὶ τῇ ὃ. see WM.., p. 491
(Sover’=at). The amazement was due
to the manner of the teaching. It was
authoritative, and that not on certain
occasions only, but in general (ἦν διδά-
oxov, periphrastic imperf., cf. Blass,
Gr. p. 203 f.). Its note was ἐξουσία,
Justin, apol. i. 14, contrasting our
Lord with the Greek σοφισταί says:
βραχεῖς δὲ καὶ σύντομοι παρ᾽ αὐτοῦ λό-
you γεγόνασιν" οὐ γὰρ σοφιστὴς ὑπῆρχεν
ἀλλὰ δύναμις θεοῦ ὁ λόγος αὐτοῦ ἦν.

- The frequenters of the synagogue were

chiefly struck by the Lord’s tone of
authority; there was no appeal to
Rabbis greater or older than Himself,
His message came direct from Gop.
The same character pervades all our

Lord’s conduct: ef. i. 27, ii, 10, xi. 28 ff.
The source of this ἐξουσία is the Father
(Mt. xxviii. 18, Jo. v. 27, x. 18, xvii.
2); the Son delegates His authority
to His servants (Mc. vi. 7, xiii. 34, Jo.
i. 12). On the distinction between δύ-
ναμις and ἐξουσία see Mason, Condi-
tions of Ο. L.’s Life, p. 98: “ authority
is not always power delegated, [nor is
it always] a rightful power...the dis-
tinction is rather between the inward
force or faculty...and the external

relationship.” For the use of ὡς with .

the part. to denote the manner of an
action cf. Burton, § 445.

καὶ οὐχ ὡς of γρ.] Οἱ yp., generic
art., ‘the Scribes as a class.’ On the
functions of this class see Schiirer IL
i, 306 ff.; Robertson Smith, Ο. 7.7.0.
42 ff. The classical γραμματεύς is the
secretary or clerk of a public body;
γραμματεῖς τῆς βουλῆς, THs γερουσίας,
τοῦ δήμου are mentioned in the in-
scriptions, cf. Hicks, Znscr. of Ephesos,
p. 8, and Blass on Acts xix. 35. In
the LXxX. γραμματεῖς first appear in
connexion with the Egyptian ἐργοδιῶ-
xrat,and Deissmann hasshewn (Bibelst.
p. 106f.) that the papyri employ the
word for a class of military officers,
presumably those who kept the regis-
ter of the army (cf. Driver on Deut.
xx. 5, Moore on Jud. v. 14). In the
later sense of a Biblical scholar the
word first occurs in 1 Hsdr. viii. 3,
2 Esdr. vii. 6: cf. 1 Mace. vii. 12,
2 Mace. vi. 18; the Gospels know no
other. But the γραμματεῖς had before
this time become a dominant factor in
Jewish life, the recognised teachers of
Israel, taking their place in the Sanhe-
drin with the representatives of priest-
hood and people (Me. xv. 1). ‘Scribe’
(Latt. seriba) unfortunately lays stress
on the etymological sense of the word

ee ὁ

ypaupatets.

λέγων Τί. ἡμῖν καὶ ool,

THE GOSPEL ACCORDING TO ST MARK. 19

3kal εὐθὺς ἦν ἐν TH αὐτῶ
ἦν ἐν τῇ συναγωγῇ αὐτῶν 23

᾿Ιησοῦ Ναζαρηνέ; ἦλθες 24

᾿

4

of 0 qT 2 7 3 θ / \ Sees

— ay Pw7ros εν σπσνευματι ακα aApTW, Kat ἀνέκραξεν
‘

;

Ὶ

3 , Pes Wee py / / > Cap ~ θ an Γ΄
ἀπολέσαι ἡμᾶς ; οἰδὰ σε τίς εἰ, ὁ ἅγιος τοῦ θεοῦ.

23 om εὐθυς ACDIAII>® al latt syrr arm go aeth (hab XBL 1 33 131 209 me Or) |

24. Tt] pr ea

&*2ACLIAII>S al syr*! arm go Or! Eus® (om ea &*BD 102 157 2° latt syrrsin Posh

.
} om avrw DL 72 bce ff g | avexpatev] + φωνὴ peyadyn 1071
᾿

(γραμματεῖς -- DBD); ‘lawyer’ (νομικός
Mt.! Lec.*) is scarcely better: Le.’s
ψομοδιδάσκαλος (Υ. 17, ef. Acts v. 34)
is perhaps the most exact title. On
the relation of our Lord’s teaching to
the Law and its authorised expounders
see Hort, Jud. Chr. p. 14ff. Ἦν yap
διδάσκων is a little wider than ἐδί-
_ Sacxev above; as He proceeded, the
note of authority rang out more and
more clearly.
ς΄ 23. καὶ εὐθὺς ἦν κτλ. Me. and Le.
only. Le. omits εὐθύς and αὐτῶν; both
words as they stand in Mc. belong tothe
completeness of the picture ; the events
occurred at a definite time and place,
on that Sabbath during the sermon in
the synagogue of the Capharnaites.
ἄνθρωπος ἐν πνεύματι ἀκαθ.} Le.
ἄνθρ. ἔχων πνεῦμα διαμονίου ἀκαθάρτου
—an easier phrase. For [εἶναι] ἐν
πνεύματι cf. Mt. xxii. 43, Me. v. 2,
xii. 36, Le. ii. 27, Rom. viii. 9, 1 Cor.
xii. 3, Apoc. i. 10. Ἔν is not here in-
strumental or indicative of manner
(Blass, Gr. p. 131): rather it represents
the person who is under spiritual in-
fluence as moving in the sphere of
the spirit. Most of the exx. refer
to the Holy Spirit, but there is no-
ing in the formula to forbid its
plication to evil spirits in their
lation to men under their control.
νεῦμα ἀκάθαρτον ap already in
Zech. xiii, 2 (= NNW ΠῚ); ἀκάθαρ-
and ἀκαθαρσία are ordinarily used
Leviticus for the ceremonial pollu-
mn which banishes from the Divine

_ me aeth) | οἰδαμεν SLA arm me aeth Or? Eus4

presence. This idea of estrangement
from Gop probably:predominates in
the present phrase : cf. Victor: διὰ τὴν
ἀσέβειαν καὶ τὴν ἀπὸ θεοῦ ἀναχώρησιν,
adding however—what should not
perhaps be excluded—éia τὸ πάσαις
ταῖς αἰσχραῖς καὶ πονηραῖς ἐφήδεσθαι
πράξεσιν.

καὶ ἀνέκραξεν κτλ. ᾿Ανακράζειν (LXX.;
late Gk.) is used again of the cry of a
demoniac in Le, viii. 28 ; and of the
cry of human terror (Me. vi. 49) or
excitement (Le. xxiii. 18). Le. adds
here φωνῇ μεγάλῃ (cf. 1 Regn. iv. 5
and Me. infra, Ὁ. 26).

24. τί ἡμῖν καὶ σοί κτλ. = nb-np
q2): cf. Jos. xxii. 24, Jud. xi. 12,
2 Regn. xvi. 10, 3 Regn. xvii. 18; the
phrase was used also in class. Gk., see

’ Wetstein on Mt. viii. 29 and WM., p.

731. ‘What have we in common with
Thee?’ Cf. Me. v. 7, and esp. 2 Cor.
vi. 14, τίς yap μετοχὴ δικαιοσύνῃ καὶ
ἀνομίᾳ κτλ. ἫἩμμῖν--τοῖς δαιμονίοις,
‘us, as a class’; only one seems to
have been in possession in this case,
but he speaks for all. Ναζαρηνός is
the Marcan form (cf. xiv. 67, xvi. 6);
Mt., Le. (xviii. 37), Jo, Acts, give
Ναζωραῖος. On the origin of the two
forms see Dalman, p. 141 n.

ἦλθες ἀπολέσαι ἡμᾶς; Probably a
second question, parallel to τί ἡμῖν
x. σ.: ‘didst Thou come (hither from
Nazareth, or perhaps, since ἡμᾶς is
generic, into the world) to work our
ruin, to destroy and not to save, in
our case?’ Contrast Le. xix. 10. The

2—2

20

THE GOSPEL ACCORDING TO ST MARK,

[I. 25

΄ ΄- / “Δ «
25 kal ἐπετίμησεν αὐτῷ ὁ ᾿Ιησοῦς λέγων Φιμώθητι Kat

25 om λεγων N*A*V4 | εξ αὐτου] εκ του ανθρωπου D (8P*) latt (exe ἢ) aw αὐτου HL
33 al?! mvevua axadaprov D (8°) bce ff g q go aeth | avrov] αὐτων 1071

Saviour of men must needs be the
Destroyer of unclean spirits. See the
use made of this context against
Marcionism by Tertullian, adv. Mare.
iv. 7.

οἶδά σε τίς εἶ κτλ.] See James ii. 19
τὰ δαιμόνια πιστεύουσιν καὶ φρίσσου-
σιν, and cf. also Le. iv. 41, Me. v. 7,
Acts xix. 15. Orig. in Jo. t. xxviii. 15,
δύναται καὶ πονηρὰ πνεύματα μαρτυρεῖν
τῷ Ἰησοῦ καὶ προφητεύειν περὶ αὐτοῦ.
For the special meaning of οἶδα as
opposed to γινώσκω (Acts lc.) see
Lightfoot on Gal. iv. 9, Rom. vii. 7,
1 Cor. ii. 11 : οἶδα is absolute, γινώσκω
relative. At this stage the evil spirits
merely knew as a matter of fact that
Jesus was the Messiah : experience of
His power came later on. The slightly
pleonastic σέ is common to Me. and
Le. here, and perhaps is due to an
Aramaic original (Delitzsch, "Ὁ 3Av7°
NAS); for the attraction cf. Mt. xxv.

24. Ὃ ἅγιος τοῦ θεοῦ: cf. Ps. ev.
(cvi.) 16, ᾿Ααρὼν τὸν ἅγιον Κυρίου:
4 Regn, iv. 9, ἄνθρωπος τοῦ θεοῦ ἅγιος.
The Apostles learnt afterwards to
adopt the title (John vi. 69, cf.
1 Jo. ii. 20, Apoe. iii. 7). Employed in
this way it distinguished the Christ
from all other consecrated persons.
Victor: ἅγιος ἦν καὶ ἕκαστος τῶν mpo-
φητῶν... διὰ τοῦ ἄρθρου τὸν ἕνα σημαίνει
τῶν ἄλλων ἐξαίρετον. Ὃ δίκαιος is also
used (Acts xxii. 14, James v. 6: the
two stand together in Acts iii. 14),
But it was the ἁγιότης of Jesus—His
absolute consecration to Gop (Jo,
X. 36, xvii. 19)—which struck terror
Into the δαιμόνια. Bede: “ prae-
sentia Salvatoris tormenta sunt dac-
monum.”

25. ἐπετίμησεν αὐτῷ] Se. τῷ ἀν-
θρώπῳ, but in effect the spirit, as the
words that follow shew; cf. γ. 8.

Ἐπιτιμᾷν, Vg. comminari, Wycliffe
and Rheims “threaten,” other Engl.
vv., “rebuke” ; the strict meaning of
the word is ‘to mete out due measure,’
but in the Ν. T. it is used only of
censure ; cf. 2 Tim. iv. 2, where it
stands. between ἐλέγχειν and παρα-
καλεῖν : Jude 9 (Zach. 111. 2), ἐπιτι-
pnoa σοι Κύριος. With these two
exceptions it is limited to the Synop-
tists.

φιμώθητι καὶ ἔξελθε] The rebuke
takes the form of a double command :
Euth., ἐξουσιαστικὸν τὸ φιμ. καὶ τὸ
ἔξελθε. The offence was two-fold: (1)
The confession οἶδά σε κτὰ., coming
inopportunely and from unholy lips ;
cf. i. 34, Acts xvi. 18, and see Tert.
Mare. iy. 7, “inerepuit illum...ut in-
Vidiosum et in ipsa confessione petu-
lantem et male adulantem, quasi haec
esset summa gloria Christi si ad
perditionem daemonum venisset”:
(2) the invasion of the man’s spirit
by an alien power. Φιμοῦν occurs in
its literal sense in Deut. xxv. 4, cited
in 1 Cor ix. 9, 1 Tim. v. 18; φιμοῦσθαι.
is in the txx. (4 Macc. i. 35, SV) and
N.T. uniformly metaphorical, Vg. 0b-
mutescere. The word is not a vulgar
colloquialism, as Goulds rendering
suggests; it occurs in this sense in
good late writers (Josephus, Lucian,
&c.) ; see, however, Kennedy, Sources,
p. 41. In Mt. xxii. 34, 1 Pet. ii. 15 we
find the active similarly used, cf. Prov..
xxvi. 10 Th. φιμῶν ἄφρονα φιμοῖ xodovs.
For ἔξελθε see v. 8, ix. 25. The sum-
mons to depart was in this case the
penalty for unprovoked interruption;
the δαιμόνιον was the aggressor. An
exodus was possible, since the human
personality, although overpowered,
remained intact, awaiting the De-
liverer : οὗ iii. 27, Le. xi. 21 ff.

I. 27]

ἐξ αὐτοῦ.

alpler | εξ7 απ C(D)MAZ 33 al™

arm

26. καὶ σπαράξαν...ἐξῆλθεν] The
spirit obeyed, but displayed his
malice (Apoc. xii. 12); οὗ Le. ῥίψαν
αὐτὸν eis τὲ μέσον ἐξῆλθεν... μηδὲν
βλάψαν αὐτόν. Σπαράξαν, Vg. dis-
cerpens; the verb is used in reference
_ toa spirit again in Me. ix. 20 (συνεσπ.)
_ 26, Le. ix. 39, 42 (cvvor.). The later
' usage of the word inclines towards

_ the meaning ‘convulse’; see 2 Regn.
_ xxii. 8, but esp. Dan. viii. 7, where
nyw inv is translated by Th.
ἔριψεν αὐτὸν ἐπὶ τὴν γῆν, but by Lxx.
ἐσπάραξεν αὐτὸν ἐπὶ τὴν γῆν. From
the second instance it is clear that, on
_ the hypothesis of a Hebrew or Aramaic
original, Le.’s ῥίψαν may represent
the same word as Me.’s σπαράξαν, and
_ that the latter implies no laceration,
so that Lc.’s (perhaps editorial) note
μηδὲν Br. αὐτόν is justifiable. The
reading of D in ix. 20 (ἐτάραξεν) and
in Le. ix. 42 (συνετ.) is a serviceable
gloss. For the mystical interpreta-
' tion see Greg. M. hom. in Ezek. i.
12. 24, “quid est quod obsessum
_ hominem antiquus hostis quem pos-
| sessum non discerpserat deserens
_discerpsit, nisi quod plerumque dum
de corde expellitur acriores in eo
tentationes generat?” Φωνῆσαν φωνῇ
μεγάλῃ, using for the last time the
human voice through which he had
so long spoken. Lc. has connected
φωνῇ μεγάλῃ with the cry ri ἐμοὶ x. o.,
and omits it here. |
27. καὶ ἐθαμβήθησαν

ἅπαντες]

THE GOSPEL ACCORDING TO ST MARK. 21

ἔξελθε ἐξ αὐτοῦ. “Kal orapatay αὐτὸν TO πνεῦμα 26
/ \ a
\ 3 lo n / 4
τὸ ἀκάθαρτον καὶ φωνῆσαν φωνῆ μεγάλη ἐξῆλθεν
857 καὶ ἐθαμβήθησαν
συνζητεῖν αὐτοὺς λέγοντας Τί ἐστιν τοῦτο ;
Y ;

«
ἅπαντες,

δι-

“6 και εξηλθεν To πν. TO ax. Kat σπαραξας avrov καὶ κραξας φωνῃ μεγ. εξηλθεν απ
αὐτου D (e) (ff) | om το πν. B 102 | φωνησαν NBL 33 (1071) Or] κραξαν ἈΟ(ΟΓΔΗΣΦ
27 εθαμβησαν D Or | παντες ACDIAIL al | avrovs
XB be ff 4] προς avrovs GLSS min™ zpos eavr. ACDIAIIZ al min? προς αὐτὸν
2pems | Neyovres ACE* MA" 13 33 238 346 736 | om τι ἐστιν Touro D ev bce fig

Amazement (v. 22) deepened into
awe. Le. ἐγένετο θάμβος ἐπὶ πάντας.
Θαμβεῖσθαι, ἐκθαμβεῖσθαι are used in
the N. T. only by Me, but occur
occasionally in the Lxx.; in class.
Gk. the words are found chiefly in
poetry, and θαμβεῖν is intrans.; cf.
1 Regn. xiv. 15, and the reading of
D here. Θάμβος is connected with
ἔκστασις in Acts iii. το, and the verb
with φοβεῖσθαι in Me. x. 32.

ὥστε συνζητεῖν avtovs|=Le. συνε-
λάλουν πρὸς ἀλλήλους. Συνζητεῖν is
usually followed by πρός (ix. 14,
Acts ix. 29), or the dative (viii. 11,
Acts v. 9), or a dependent clause
giving the subject of debate (ix. 10);
see vv. ll. here. Here, as again in
xii. 28, it is used absolutely: ‘ they
discussed.’ The word is predomi-
nantly Marcan; see Hawkins, Hor.
Syn. p. το.

τί ἐστιν τοῦτο; διδαχὴ καινή] Le.
τίς ὁ λόγος οὗτος; ὅτι κτλ Me.
gives the incoherent and excited
remarks of the crowd in their natural
roughness: the Western and tradi-
tional texts attempt to reduce them
to literary form. For διδαχὴ καινή see
v. 22. There was now another ele-
ment which was new: the ἐξουσία
was manifested in accompanying acts
—kar ἐξουσίαν καί κτὰ. Hxorcism
was not unknown among the Jews
of this period, cf. Mt. xii. 27, Acts
xix. 13 (on the latter reference see
Blass, and cf. Edersheim i. 482); but

ὥστε 27 § Wm

22 THE GOSPEL ACCORDING TO ST MARK. [1. 27
δαχὴ καινή" κατ᾽ ἐξουσίαν καὶ τοῖς πνεύμασιν τοῖς
28 ἀκαθάρτοις ἐπιτάσσει καὶ ὑπακούουσιν αὐτῷ. *Kal

3 3 a ~ > «
ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην
a /
τὴν περίχωρον τῆς [αλειλαίας.
> ΄σ ΄. > \ ἊΨ >

20 9 Kal εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθὼν ἦλθεν εἰς
27 διδαχη καινὴ κατ εξ. NBL 33 102 (1 28* 2P°*) (604)] τις ἡ διδ. ἡ Kawy αὐτὴ ort
κατ εξ. (ΑἸΟΓΔΙΙΣΦ al min?! f vg syrrP*"hel arm go ris ἢ dud. exewwy ἡ Kaw. αὖτ. ἢ
efovoia ore D τις ἡ διδ. (η Kaw.) avr. Kar εξ. bce ff (q) r (syr™) 28 e&ndOev δὲ
ATTI al | om εὐθὺς S* 1 28 33 al bce ff q syr™ arm | om πανταχου S*ADPAIZP
min?! ¢ f ff vg syrr arm go (hab (N**) BC(L) 69 124 beq me) | της T'ad.] τῆς Tovdaas
ἀξ τοὺ Iopdavov 28+Kat πολλοι ἠκολουθησαν avTw syr™ 29 om evdus Deefig
syrrpesh geth | εξελθων ndOev B(D)(Z) 1 22 69 124 604 al f g syr®!(™s) arm aeth]

efehOovres Oov NAC(F)(L)I(A)I min?! syrPe hel txt ἐξελθὼν ηλθον ff gra

it consisted in the use of magical
formulae, not in the power of a direct
command. The tone of authority
adopted by Jesus was extended even
(καί) to the uncontrollable wills' of
spirits who defied all moral obliga-
tions (τοῖς mv. τοῖς ἀκαθ., an order
which emphasises the adj., cf. Eph.
iv. 30, 1 Thess. iv. 8), and even in that
sphere it received attention (καὶ ὑπ.
αὐτῷ, cf. iv. 41). For διδαχὴ καινή cf.
Acts xvii. 19, and for the sense of
καινός a8 compared with νέος see Me.
ii. 21, 22. The freshness and vigour
of the teaching, and not merely its
novelty, attracted attention.

kar ἐξουσίαν] Le. ἐν ἐξουσίᾳ καὶ
δυνάμει. With κατ᾽ ἐξ. ‘in the way of
authority’ cf. Rom. iv. 16, iva κατὰ
χάριν, Phil. ii. 3, μηδὲν κατ᾽ ἐριθίαν
μηδὲ κατὰ κενοδοξίαν. Le.’s καὶ δυνάμει
brings into sight another factor (see
i. 22, note), in the act, which however
was not in the forefront of men’s
thoughts at the time. Καὶ τοῖς mvev-
paow....even the demons obey His
word, cf. iv. 41 καὶ ὁ ἄνεμος καὶ ἡ
θάλασσα. See Le. x. 17, 20. Ὑπακού-
ovew αὐτῷ : Le. ἐξέρχονται.

28. καὶ ἐξῆλθεν..«πανταχοῦ] From
that hour (εὐθύς) the new Teacher’s
fame (ἀκοή, Vg. rumor) spread in all
directions. ᾿Ακοή is (1) ‘hearing’ (e.g.
in the common Luxx. phrase ἀκοῇ

ἀκούειν) ; (2) in pL, ‘the organs of hear-
ing’ (Me. vii. 35, Acts xvii. 20); (3) the
thing heard, ‘hearsay,’ 1 Regn. i. 24
(ΠΡ), Isa. 1111. 1, cf. Rom. x. 16, 17,
where (3) passes back into (1).

εἰς ὅλην τὴν π. τῆς 1.1 Hither=els
ὅλην τὴν Ταλειλαίαν (τῆς Τ'. being epexe-
getical of τ. π.), or ‘into all the district
round G.’; Wycliffe, “the cuntree of
G.”; Tindale, Cranmer, &c., “the
region borderinge on G.” The latter
accords with Mt.’s summary (iv. 24,
ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν
Συρίαν) and with usage: cf. ἡ π. τοῦ
Ἰορδάνου (Gen. xiii. 10, 11, Mt. iii. 5),
τῶν Τερασηνῶν (Le. viii. 37), Ἰερουσα-
λήμ (2 Esdr. xiii. 9); and on the other
hand see Deut. iii. 13 πᾶσαν περίχωρον
᾿Αργόβ. A third interpretation is ‘the
whole of that part of Galilee which lay
round Capernaum. But for this εἰς
ὅλην τὴν π. Καφαρναούμ would have
sufficed, for there was no need at pre-
sent to contrast the Galilean περίχωρος
with the tetrarchy of Philip which had
not yet been mentioned; moreover the
report could not have been limited to
the W. of the Jordan. Lc., however,
seems to incline to the narrowest
sense (εἰς πάντα τόπον τῆς περιχώρου).

29--31. ἩπΑΙΝα oF Srmon’s
Wire's Moruer (Mt. viii. 14—15, ~
Le. iv. 38—39).

29. καὶ εὐθὺς ἐκ τῆς συν. ἐξελθὼν

1. 31] THE GOSPEL ACCORDING TO ST MARK. 23

\ \ / A /
τὴν οἰκίαν Ciuwvos καὶ ᾿λνδρέον μετὰ ᾿Ιακώβον Kal
7] , 30,5 δὲ Beod ΟἹ , /
Wavou. ἡ δὲ πενθερὰ Ciuwvos κατέκειτο πυρέσ- 30
2 λ / ~ \ ~
σουαα, καὶ εὐθὺς λέγουσιν αὐτῷ περὲ αὐτῆς: “Kal 31
\ of \ / ~ / \
προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός, Kal
~ \ / / ~
ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς.

30 κατεκειτο δὲ ἡ π. Σ. D latt (exc f)| om evdus Ὁ ὁ fi gq syrr™Peh aeth
31 Ἠγειρεν αὐτὴν Kpar. τῆς χειροςἿ εκτεινας THY χείρα KpaT. yy. αὐτὴν D (Ὁ ἢ q) |
χειρος]--αὐτης ΑΟΓΔΗΣΦ al vg syrr arm me (om aur. XBL (Ὁ Ὁ q)) [πυρετος]--
evdews Ἀ(ΟΓΔΗΣΦ al (Ὁ ce f ff q vg) syrr(™)(Pesh)hel go geth (om evé. NBCL 1 28

33 alPeue © arm me) | καὶ Sinxover] pr καὶ ἠγερθὴ 16 syrr*hl aeth

ἦλθεν] The narrative is still unbroken,
as x. εὐθύς suggests, and ἐκ τῆς on
shews. We are carried back to the
end of v. 26, vv. 27, 28 being paren-
thetical. As soon as the congrega-
tion had broken up (Acts xiii. 43),
Jesus went to the house of Simon.
Ἐξελθὼν ἦλθεν, as it stands, is a ‘sub-
singular’ reading of B (see WH., Jnir.
§ 308 ff.), but D gives ἐξελθ. δὲ ἐκ τῆς
συν. ἦλθεν, and 3, καὶ ἐξελθ. εὐθὺς ἐκ
τῆς συν. ἦλθεν : with B are also a fair
number of important cursives (see vv.
IL), and the sing. part. is supported
by Syr.™ and the O. L. ms. 77; be-
sides, the roughness of B’s text is in
its favour, and ἐξελθόντες ἦλθαν fol-
lowed by μετὰ Ἰακώβου καὶ Ἰωάνου is
hardly tolerable; see however Zahn,
Einleitung ii. pp. 246, 252, where an
ingenious explanation is given of the
reading of SA. Τὴν οἰκίαν Σίμωνος
καὶ ’Avdpéov. Mt., Le. mention only
Simon (Mt., Πέτρου) ; the home was
probably his, since he was a mar-
_ ried man, but shared by his brother.
Syr.™ has: “Andrew and James and
_ John were with Him” (? pera ’Avdp.
k. “lax. καὶ Ἴω.. A house in Caper-
naum is frequently mentioned as the
rendez-vous of Jesus and the disciples
(Me. ii. 1, iii. 27, vii. 24, ix. 33, x. IO).
Jerome: “utinam ad nostram domum
veniat...unusquisque nostrum febri-
citat.”
30. ἡ δὲ πενθερὰ Σίμωνος] Simon
was therefore “himself also a married

man” before his call, and his wife
accompanied him afterwards in his
Apostolic journeys (1 Cor. ix. 5, ef.
Suicer 8. v. γυνή) ; see the story told
of her by Clem. Alex. strom. viii. 11.
62 (Eus. H. £. iii. 30), and Clement’s
statement, strom. iii. 6. 52 (cf. Hieron.
adv. Jovin. i. 26): ἢ καὶ ἀποστόλους
ἀποδοκιμάζουσι; Πέτρος μὲν yap καὶ
Φίλιππος ἐπαιδοποιήσαντο. Hermother
(for πενθερά and the correlative νύμφη
see Mt. x. 35) ‘kept her bed of a
fever, decumbebat febricitans: κατα-
κεῖσθαι is used of the sick by Galen,
and occurs again in this sense Mc. ii. 4,
Le. v. 25, Jo. v. 3, 6, Acts ix. 33, xxviii.
ὃ; cf. Mt. βεβλημένην καὶ wup. See
Field, Notes, p. 25. For πυρέσσουσα
Le. has the professionally precise ovv-
ἐχομένη πυρετῷ μεγάλῳ, ‘in a high
fever, and similarly ἠρώτησαν for the
simple λέγουσιν. The pl. is best ex-
plained as referring to of περὶ τὸν
Siveva. The Lord is told as soon
as He enters the house (εὐθύς) ; they
have waited till He returned from the

synagogue.

7 H

31. καὶ προσελθών κτλ. He ap- .

proached the sufferer, took her by the
hand, and raised her up. Le. adds ἐπι-
στὰς ἐπάνω αὐτῆς ἐπετίμησεν τῷ πυρετῳ
(cf. Μο. i. 25, iv. 39). For κρατήσας r. x.
compare Me. v. 41, ix. 27. The aor.
part. is one of ‘antecedent action,
see Burton § 134—rather perhaps of
concurrent action, the grasp scarcely
preceding and certainly coinciding

24. THE GOSPEL ACCORDING TO ST MARK.
32 3” Ὀψίας δὲ γενομένης;

πρὸς αὐτὸν πάντας τοὺς
33 καὶ ἣν

33 δαιμονιζομένους"

[I. 32

ε 5) / yf

ὅτε ἔδυσεν ὁ HALOS, ἔφερον
~ sf \ A

κακῶς ἔχοντας καὶ TOUS .

« ς > /

ὅλη ἡ πόλις ἐπισυνηγμενή

32 εδυσεν BD 28] εδυ NACLTAIZP al?! | εφεροσαν D | om zpos avrov syr |
κακως ex.] transil &* ad κακ. ex. (Ὁ. 34) Ἔνοσοις ποικίλαις D beeff gq syr™ v4 | om

kat Tous δαιμ. ΒΥ Ὁ

with the lifting of the prostrate
form; cf. Blass, Gr. p. 197. The
genitive is partitive (WM., p. 252);
for an ex. from the Lxx. see Gen.
xix. 16. With the whole narrative
compare Acts xxviii. 8—another case
of miraculous recovery from fever.

καὶ διηκόνει αὐτοῖς] The prostration
which attends early convalescence
found no place; she at once assumed
her usual function in the household (cf.
Le. x. 40, Jo. xii. 2). Jerome: “natura
hominum istiusmodi est ut post febrim
magis lassescant corpora, et incipi-
ente sanitate aegrotationis mala sen-
tiant; verum sanitas quae confertur a
Domino totum simul reddit.” The
service was probably rendered at the
Sabbath meal; cf. Joseph. vit. 54 ἕκτη
apa καθ᾽ ἣν τοῖς σάββασιν ἀριστοποι-
εἶσθαι νόμιμόν ἐστιν ἡμῖν. For διακονεῖν
‘to wait αὖ table’ οὗ Le. 1.6., xvii. 8, xxii.
26, 27, Acts vi. 2. Victor: ἀνεχώρουν
ὡς ἐν σαββάτῳ ἐπὶ ἑστίασιν εἰς τὸν οἶκον
τοῦ μαθητοῦ. Αὐτοῖς Mc., Le: Μύ,,
αὐτῷ. The Lord, Who had restored
her, was doubtless the chief object
of her care. Jerome: “et nos mini-
stremus Iesu.”

32—34. MrIracLEs AFTER SUNSET
(Mt. viii. 16, Le. iv. 4o—41).

32. ὀψίας δὲ γενομένης, ὅτε ἔδυσεν
ὁ ἥλιος] For the phrase ὀψία ἐγένετο
cf. Judith xiii, 1. Mt. omits ὅτε
ἔδυσεν ὁ ἥ., Le. changes it into δύνοντος
τοῦ ἡλίου : comp. the similar discre-
pancy in the readings of Me. xvi. 2
(ἀνατείλαντος 8. ἀνατέλλοντος τοῦ ἡλίου).
. Le.’s recension is probably intended
to leave time before dark for the
miracles that follow. On the Sab-
bath the crowds would not bring

their sick before sunset, cf. Victor :
οὐχ ἁπλῶς πρόσκειται τὸ ‘ δύνοντος τοῦ
ἡλίου, ἀλλ᾽ ἐπειδὴ ἐνόμιζον μὴ ἐξεῖναί
τινι θεραπεύειν σαββάτῳ, τούτου χάριν
τοῦ σαββάτου τὸ πέρας ἀνέμενον. For
ἔδυσα-- ἔδυν see WSchm., p. 109, and
cf. vv. IL.

ἔφερον κτλ. Case after case ar-
rived (imperf.); Mt. προσήνεγκαν, Le.
ἤγαγον, with less realisation of the
scene. In using the Marcan tradition
Le. has changed the position of
ποικίλαις νόσοις : cf. what is said of
φωνῇ μεγάλῃ supra, Ὁ. 26. Κακῶς
ἔχειν (Ezech. xxxiv. 4) isnot uncommon
in the Gospels (Mt.?7 Μο. Le.?). Καὶ
τοὺς δαιμονιζομένους : Mt. 8. πολλούς (cf.
Me. infra, v. 34. Δαιμόνια have not
yet been mentioned by that name, yet
the verb is used as if familiar to the
reader. The corresponding classical
form is δαιμονᾷν, and δαιμονίζεσθαι is
rare before the N. T.; there is no
trace of it in the Gk. O. T., but it
occurs in the later literary Greek in
reference to the insane. In the N. T.
its use is nearly limited to the parti-
ciples δαιμονιζόμενος, δαιμονισθείς, in
the sense of a person possessed by a
δαιμόνιον: cf, Acts x. 38, τοὺς κατα-
δυναστευομένους ὑπὸ τοῦ διαβόλου.

33. καὶ ἦν ὅλη ἡ πόλις κτλ.) See
note oni. 5. Ἐπισυνάγειν is a strength-
ened form of συνάγειν found in late
Greek and frequent in the Lxx., nor-
mally implying a large or complete
gathering, cf. 1 Mace. v. το, 16, Mt.
xxiii. 37, Me. xiii. 27, Le. xii. 1; cf.
ἐπισυντρέχειν, Me. ix. 25. Πρὸς τὴν
θύραν : the acc. dwells on the thought
of the flocking up to the door which
preceded, and the surging, moving,

I, 34]

\ \ ,
πρὸς τὴν θύραν.

THE GOSPEL ACCORDING TO ST MARK. 25

\ / \ a~
4xal ἐθεράπευσεν πολλοὺς κακῶς 34

5) / \ / \ /
ἔχοντας ποικίλαις νόσοις, Skat δαιμόνια πολλα ἐξέ-

Barer"

wv a \ /
καὶ οὐκ ἤφιεν λαλεῖν Ta δαιμόνια,

/
ὃ ὅτι

ἤδεισαν αὐτὸν [Χριστὸν εἶναι.

33 προς τὴν θυραν (rp. Ty θυρα U mp. τας θυρας 28 124 2Ρ)] αὐτου Defi gq

syr™

34 Kat εθερ. αὐτοὺς και τοὺς δαιμονια ex. εξεβαλεν auvTa am αὐτῶν Kat οὐκ

np. αὐτὰ λαλειν ore ηιδισαν αὑτον καὶ εθερ. π. K. εχοντας ποικ. ν. καὶ δαιμ. π΄.
εξεβαλεν D | om κακως..νοσοις syr™™ | om ποικ. vor. Τιλξ" (hab δὲ..5) ra δαιμ. Aad,
B avra λαλειν D [χριστὸν εἰναι BLE 1 28 33 69 al*™™ g syr*l arm me aeth] τὸν
x eva &-*CGM al om X*ADEFKSUVIAO al abcef ff q vg syrr™Peh go

mass before it: cf. ii. 2, xi. 4, and
contrast Jo. xviii. τό, ἱστήκει πρὸς τῇ
θύρᾳ.
᾿ς 34 καὶ ἐθεράπευσεν κτλ. For θερα-
πεύειν to attend on a patient, to treat
medicaily, see Tobit i ii, 10 (N), ἐπορευό-
μὴν πρὸς τοὺς ἰατροὺς θεραπευθῆναι.
Itisin Mt. and Mc. the nearly constant
word for Christ’s treatment of disease ;
ἐᾶσθαι occurs only in Mt. viii. 8, 13,
xiii. 15 (LXx.), xv. 28, Mc. v.29. The
treatment was not tentative ; πολλούς
is either coextensive with πάντας (v.
32, οὗ Mt.), or it implies that if
all could not approach the Lord that
night, there were many that did and
were healed (on Mt. see Hawkins, Hor.
Syn., p. 96). Le. adds the method of
individual treatment: ἑνὶ ἑκάστῳ αὐ-
τῶν τὰς χεῖρας ἐπιτιθείς. The diseases
“Were various—rrorkidas: cf. π. ἐπιθυ-
pia (2 Tim. iii. 6), ἡδοναί (Tit. iii. 3),
δυνάμεις (Heb. ii. 4), διδαχαί (Heb.
Ziii. 9).
kal δαιμόνια πολλὰ ἐξέβαλεν] The
class. δαίμων (Mt. viii. 31) or δαιμόνιον
is Bamply a power belonging to the
“unseen world but operating upon men
here (θεὸς ἢ ἢ θεοῦ ἔργον Arist.; μεταξύ
ἐστι θεοῦ καὶ θνητοῦ Plat.). In Bibli-
cal Greek the word took a bad sense
through its appropriation to heathen
deities (Deut. xxxii. 17, Ps. xev. (xcvi.)
» Bar. iv. 7, cf. 1 Cor, x. 20, 21), re-
arded either as DY genii (Ὁ) (see
Iriver on Deut. ὦ. c., Cheyne, Origin
of the Psalter, p. 5334) or DYN, In

——

Tobit, under Persian influence, the
conception of evil δαιμόνια is devel-
oped (Tob. iii. 8, ᾿Ασμόδαυς (-Saios δὲ) τὸ
πονηρὸν δαιμόνιον); a further progress
is made in Enoch (c. xvi.), where how-
ever the Greek has πνεύματα. Joseph.
B. J. vii. 6. 3 identifies them with the
spirits of the wicked dead (τὰ καλούμενα
δαιμόνια, ταῦτα δὲ πονηρῶν ἐστιν ἀνθρώ-
πων πνεύματα τοῖς ζῶσιν εἰσδυόμενα).
On the later Jewish demonology see
Edersheim, Life and Times, ii., app.
Viii., or the subject may be studied in
J. M. Fuller’s intr. to Tobit (Speaker’s
Comm.) or in Weber Jiid. Theologie
pp. 251—9; οὗ F. ©. Conybeare in
J.Q.R. 1896, and the arts. Demon,
Demons in Hastings, D.B., and Ene.
Bibl. The N.T. uses δαιμόνια as = πνεύ-
ματα ἀκάθαρτα, adopting the accepted
belief and the word supplied by the
LxXx. Ἐξέβαλεν : see note on i. 12.
Mt. adds λόγῳ---ἃ command sufficed.

καὶ οὐκ ἤφιεν λαλεῖν] Cf. i. 25. Le.
fills in this brief statement, represent-
ing the spirits as κράζοντα καὶ λέγοντα
ὅτι Σὺ εἶ ὁ vids τοῦ θεοῦ. "Ἤφιεν, so
Me. xi. 16; οὗ ἀφίομεν Le. xi. 4. ᾿Αφίω,
ἀφιέω, ἀφίημι seem to have been all
in use (WH., Notes, p. 167, Blass, Gr.,
Ῥ. 51): dio occurs in the best mss. of
the LXX., I Esdr. iv. 50, Eccl. v. 11, and
ἀφιέω in Sus. (LXX.) 53 τοὺς δὲ ἐνό-
xous ἠφίεις, cf Phil. leg. ad Cait. 1021.
Ἤδεισαν αὐτόν: see on οἶδά oe i. 324;
and contrast Jo. x. 14 γινώσκουσί με
τὰ ἐμά. Χριστὸν (or τὸν χριστόν) εἶναι

§ syrt 35
36 ἀπῆλθεν] cis ἔρημον τόπον κἀκεῖ προσηύχετο.

26 THE GOSPEL ACCORDING TO ST MARK. [L 35 9
358 Kai πρωὲ ἔννυχα λίαν ἀναστὰς ἐξῆλθεν [Kat

\
36 καὶ

\ ¢ > > a A
37 κατεδίωξεν αὐτὸν Ciuwy καὶ ot μετ᾽ αὐτοῦ, 37Kai

35 ἐννυχα NBCDLOf 28 33 al] εννυχον ΑΤΔΙΣΦ alr | om ἀναστας D 226ac]
om εξηλθεν καὶ 1071 bdeq | om καὶ ἀπηλθεν B 28 56 102 235 2” ff g ερημ. τοπ.] pr

τον D| xa exec AD | προσηυξετο D

36 κατεδιωξεν NBMSU 28 40 604 vg al]

κατεδιωξαν ACDLTAOIZ® a beef ff gq syrr | o Σιμων ACTAOS o re Σ. ΚΠ 1071 οἱ

μετ avr.] om οἱ ΒΞ σαν A

is strongly supported, yet may have
been an early gloss from Le.; ef.
Victor: τὸ δὲ τελευταῖον Μᾶρκος οὐκ
ἔχει. But in any case it probably
strikes a true note. It does not seem
as though the knowledge of the δαιμό-
ma went beyond the fact of our Lord’s
Messiahship; both ὁ ἅγιος τοῦ θεοῦ
and ὁ υἱὸς τ. θ. are Messianic titles.

35—39. WITHDRAWAL FROM Ca-
PERNAUM, AND First CIRCUIT OF
GALILEE (Le. iv. 42—44).

35. καὶ πρωὶ ἔννυχα λίαν κτλ.] Πρωὶ
may be the morning watch—the φυ-
λακὴ πρωία (Ps. cxxix.=cxxx. 6), as in
Me. xiii. 35; but in the present context
the simpler meaning seems preferable
—‘early,’ so early that it was still quite
dark: cf. λίαν πρωί (xvi. 2) -- ὄρθρου
βαθέως (Le. xxiv. 1)-- πρωὶ σκοτίας ἔτι
οὔσης (JO. XX. 1). Ἔννυχος is used by
the poets from Homer downwards,
and in the prose of the later Gk.,
cf. 3 Macc. v. 5. With the adv. ἔννυχα
(amr. Key.) compare πάννυχα (poet. and
late Gk.); Hesych. quotes wya=
νύκτωρ. The Vg. diluculo valde fails
to give the force of ἔννυχα (Euth.
ἀντὶ τοῦ νυκτὸς ἔτι οὔσης). In Le. this
touch of intimate acquaintance with
the circumstances is lost (γενομένης δὲ
ἡμέρας ἐξελθών). Ἐξῆλθεν: Le. out
of the house and town. It is difficult
to believe that the reading ἐξ, καὶ
ἀπῆλθεν is not a conflation which
happens to have secured a consensus
of the great majority of the autho-
rities (see vv. Il.), although under the
circumstances it must retain its place

in the text: ἀπῆλθεν is probably from
vi. 32, 46. The ἔρημος τόπος (Mc. Le.)
was doubtless in the neighbourhood
of Capernaum : cf. vi. 31 ff., Le. ix. 10.

κἀκεῖ προσηύχετο] Of. Ps. v. 4,
Ixxxvii. (Ixxxviii.) 14. These words
reveal the purpose of the sudden with-
drawal. Sunrise would bring fresh
crowds, new wonders, increasing popu-
larity. Was all this consistent with
His mission? Guidance must be
sought in prayer. Comp. vi. 46, xiv.
32, Le. vi. 12, ix. 18, 28, xi. 1. Victor:
οὐκ αὐτὸς ταύτης δεόμενος.. «ἀλλ᾽ oikovo-
μικῶώς τοῦτο ποιῶν. Ambros. in Le. v.:
“quid enim te pro salute tua facere
oportet quando pro te Christus in
oratione pernoctat?” There is truth
in both remarks, but they overlook
the εὐλάβεια of the Incarnate Son
which made prayer a necessity for
Himself (Heb. v. 7, 8).

36. καὶ κατεδίωξεν αὐτὸν Σίμων κτλ.
Vg. Ht persecutus est eum 5. Simon
(whose personal narrative we clearly
have here) started in pursuit of Him
with Andrew and James and John (oi
per avrov,cf.v.29; Bengel : “iam Simon
est eximius”), and tracked Him to His
retreat. Καταδιώκω (an dm. dey. in the
N.T. but freq. inLxx., where it usually =
ἢ ΤῊ) has an air of hostility: Gen. xxxi.
36, ri τὸ ἀδίκημά pov...drt κατεδίωξας
ὀπίσω pov; yet cf. Ps, xxii. (xxiii.) 6,
τὸ ἔλεός σου καταδιώξεταί pe. Simon’s
intention at least was good ; the Master
seemed to be losing precious oppor-
tunities and must be brought back.
Yet see note on v 31.

Ι. 38]

THE GOSPEL ACCORDING TO ST MARK. 27

> 7 ~ of / rt
εὗρον αὐτὸν Kal λέγουσιν αὐτῷ ὅτι [Ἰ᾿άντες ζητοῦσίν

σε.

AFO‘IL τοι

D latt syrrsinpeh

37. καὶ εὗρον αὐτόν κτὰλ.] Le.’s ac-
_ count apparently is not based on the
Marcan tradition, and in form at least
conflicts with it: in Le. the ὄχλοι pur-
_ sue Jesus and stay Him; from Mc. we
learn that in fact the attempt was
made by the disciples. Tatian en-
_ deayours to harmonise the two tradi-
tions, in the order Me. i. 35—38, Le.
iv. 42, 43. Πάντες ζητοῦσίν σε, i.e. all
the Capharnaites and others on the
spot. Of. Jo. vi. 24, 26, xiii. 33. The
quest was prompted by very mixed
- motives.
38. καὶ λέγει αὐτοῖς *"Ayapev ἀλλα-
χοῦ κτλ. In Le. similar words are
addressed to the crowd, but the occa-
sion is clearly the same. “Ayoper,
intrans., as in Me. xiv. 42; Jo. xi. 7,
15, 16, xiv. 31, and as ἄγε in Homer
and the poets: ‘let us go elsewhere’ ;
ἀλλαχοῦ = ἄλλοσε ΟΥ ἀλλαχόσε, as
πανταχοῦ, i. 28, -- πάντοσε ΟΥ̓ παντα-
χόσε: the latter forms are not used in
N. T. Gk. ᾿Αλλαχοῦ occurs here only
inN. T.; οὗ ἀλλαχόθεν, Jo. Χ. I.

els Wei ἐχομένας κωμοπόλεις] Into the
neighbouring country towns ( Wycliffe,
' “the nexte townes and citees,” after
‘Vg., in proximos vicos et civitates:
comp. the reading of D). Ὃ ἐχόμενος ΞΞ
6 πλησίον is freq. in the Lxx., but un-
common in the N. T., cf. Le. xiii. 33;
Acts xiii. 44, xx. 15, xxi. 26; Heb. vi.
9: the phrase “is used of local con-
tiguity and also of temporal con-
nexion” (Westcott on Heb. Zc.). Κωμό-
mwokis—an Grr. dey. in the N. T. and not

/ a / a
38 καὶ λέγει αὐτοῖς “Aywuev ἀλλαχοῦ εἰς Tas 38
/ J \ ~ / a
ἐχομένας κωμοπόλεις iva Kal ἐκεῖ κηρύξω, εἰς τοῦτο

37 K. evpoy avrov καὶ λεγ. NBL e me aeth] x. εὑροντες aur. Ney. ACTAOIG
al x. evpovres avrov εἰπὸν = Kk. ore evpov avrov dey. D | dicentes be | σὲ ζητουσιν
38 om αλλαχου AC*rDPAGTIS® latt syrr go (hab SBC*L 33
arm me aeth) | exouevas (exoueva B)] ενγυς D | κωμοπόλεις] κωμας και εἰς Tas modes

found in the Lxx., though Aq. and
Theod. seem to have used it in Josh.
xviii. 28 (Field)—occurs in Strabo
(Pp. 537; 557), and in Joseph. (ant.

i. 86). According to J. Lightfoot
it is the 3 as distinguished from

the VY (cf. ‘Schirer Il. i. 155)—the

small country town, whether walled
or not, or partly fortified (cf. Euth. ἡ
ἐν μέρει μὲν ἀτείχιστος ἐν μέρει δὲ τε-
τειχισμένη. There were many such
in Galilee: Joseph. B. J. iii. 3. 2, πό-
λεις πυκναὶ καὶ τὸ τῶν κωμῶν πλῆθος
πανταχοῦ πολυάνθρωπον διὰ τὴν ev-
θηνίαν. Le. has merely πόλις in this
context. Such small towns are called
indifferently κῶμαι or πόλεις ; cf. Le.
ii, 4, Jo. vii. 42.

iva καὶ ἐκεῖ κτλ. The Lord’s primary
mission was to proclaim the Kingdom
(i. 14); dispossessing demoniacs and
healing the sick were secondary and
in a manner accidental features of His
work. Eis τοῦτο γὰρ ἐξῆλθον (Mc.) is
interpreted for us by Le. ὅτι ἐπὶ τοῦτο
ἀπεστάλην. ᾿Εξῆλθον does not refer to
His departure from Capernaum (Ὁ. 35),
but to His mission from the Father
(Jo. viii. 42, xiii. 3); whether it was so
understood at the time by the disci-
ples is of course another question.
The thought, though perhaps unin-
telligible to those about Him, was
present to His own mind from the
first, as even the Synoptists shew (Le.
ii. 49). Bengel: “primi sermones Iesu
habent aenigmatis aliquid, sed paulla-
tim apertius de se loquitur.”

28 THE GOSPEL ACCORDING TO ST MARK. [I. 38

39 γὰρ ἐξῆλθον. β9καὶ ἦλθεν κηρύσσων εἰς τὰς συνα-
γωγὰς αὐτῶν εἰς ὅλην τὴν Γαλειλαίαν καὶ Ta δαιμόνια
ἐκβάλλων.

4 Καὶ ἔρχεται πρὸς αὐτὸν λεπρὸς παρακαλῶν
αὐτὸν [καὶ γονυπετῶν), λέγων αὐτῷ ὅτι ᾽Εὰν θέλης,

40

48 εξηλθον NBCL 33] εξεληλυθα ADIIIZ® al εληλυθα A (Of) 2P¢ min™*mu
39 λθεν NBL syr“*r me aeth] ην ACDIAOTIZS latt syrr*pehel arm go | εἰς Tas
συναγωγας SNABCDKLAO‘II 1 69 al] ev tas συναγωγαις EFGMSUVI=® (εν ras
ouvaywyas) alPl 40 Tapaxadwy] ερωτων D | και yovurerwy SL 1 209 300 736* 2P°
alpeefqvg arm] x. y. avrov ACAOIIZ® al syrr me aeth om BDGI mine
abe ff g|Xeywr] pr καὶ N-*ACDLTAOSIIZS al | or: εαν θέλης NATAIL al min?!
syr"] xupte o. €. 6. B κυριε ε. 0. CLE ce ff g arm go aeth o. ε. 0. κυριε Of6 28 εαν
Gedns (D) 69 71 238 Ὁ fq vg syrPe* | δυνη B

39. καὶ ἦλθεν κηρύσσων κτλ. A
tour of synagogue preaching follows,
extending through the whole of Galilee
(Mce., cf. Mt. iv. 23), and if we accept
the reading Ἰουδαίας (see WH., Notes,
p. 57) in Le. iv. 44, through Judaea
also ; Judaea is occasionally used by
. Le. inclusively (i. 5, perhaps also vii.
17, Acts ii. 9, x. 37), but not as=Gali-
lee. See the references to this syna-
gogue preaching in Le. xxiii. 5, Jo.
xviii. 20. Such a cycle may have
lasted many weeks or even months
(see Lewin, fast. sacr., § 1245, Eders-
heim, Life and Times, i. p. 501, and
on the other hand Ellicott, Lectures,
Pp. 168), although only one incident has
survived, Eis τὰς συναγωγάς : where-
ever He went, He entered the syna-
gogue and proclaimed His message
there; eis 6. τ. Γαλειλαίαν adds the
locality, =€v ὅλῃ τῇ Ταλειλαίᾳ (cf. Mt.
iv. 23), but with the added thought of
the movement which accompanied the
preaching. Mc. has fused into one the
two clauses ἦλθεν εἰς 6. τ. I. (ef. i. 14),
zh ἐκήρυσσεν eis τὰς συν. αὐτῶν (cf. i,
21).

40—45. CLEANSING OF A LEPER
(Mt. viii. 2—4, Le. v. 12—16).

40. ἔρχεται πρὸς αὐτὸν λεπρός]
Though the purpose of this circuit was
preaching, miracles were incidentally
performed. One is selected, possibly

as the first of its class, or as having
made the deepest impression. All
the Synoptists relate it, but in differ-
ent contexts. Aempos (Ὁ, LINY),
‘suffering from leprosy, is in the
Gospels used as anoun. Lepers were
evidently a numerous class of sufferers
in Palestine in our Lord’s time, cf. Mt.
x. 8, xi. 5; Le. xvii. 12, perhaps at all
times (Le. iv. 27), as indeed the ela-
borate provisions of Lev. xiii., xiv. seem

to shew. The approach of this leper —

(προσελθὼν, Mt.) to Jesus is remark-
able ; cf. Lev. xiii. 45, 46, Le. xvii. 12
(πόρρωθεν). He came near enough to
be touched (τ. 41). The event took
place ἐν μιᾷ τῶν πόλεων, i.e. in one of
the κωμοπόλεις οἵ Galilee where the

Lord was preaching, but doubtless

outside the gate (Lev. Z.c.).
παρακαλῶν αὐτὸν κ. γονυπετῶν] The
entreaty begins at the first sight of the
Lord; when the leper has come up
with Him, the prostration follows.
Τονυπετεῖν (Polyb., but not Lxx.) occurs

also in Mt. xvii. 14, xxvii. 29, and Me,

x. 17 ; in this place the words καὶ γον.
are open to doubt (see vv. IL), yet as
they are not from Mt. (προσεκύνει) or
Le. (πεσὼν ἐπὶ πρόσωπον) it is difficult
to regard them as an interpolation,
For λέγων ὅτι see i. 15 note.

ἐὰν θέλῃς, δύνασαί pe καθαρίσαι] So

Mt., Le, but with a prefixed Κύριε.

|

1. 42]

δύνασαί με καθαρίσαι.

THE GOSPEL ACCORDING TO ST MARK. 29

\
Τὶ καὶ σπλαγχνισθεὶς ἐκτείνας 41

]
rant ~~ -¢€ / a“ /
τὴν χεῖρα αὐτοῦ ἥψατο Kal λέγει αὐτῷ Θέλω, Kaba-

ρίσθητι.Ἵ “Kat εὐθὺς ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπρα, 42 ἽῈ, W™

41 καὶ τὸ SBD 8 Ὁ 6] ο δε ts ACTA al | σπλαγχνισθεις5] οργισθεις ΤῸ δι τ r* Eph om
ΟΡ g | αὐτου ἡψατο]- αὐτου D 7” latt?! ny. αὐτου ACTAO‘IL al?! | om αὐτω & 1 200 ὁ ff
42 και 1°]+ecmovros avrov ΑΟΓΔΘΙΠΣΦ min? fq vg syr™! arm go aeth | om
7 amnOev am αὐτου ἡ λ. καὶ syr®™ [εκαθαρισθη SB°"DEKMSUTITL al?!
p
.

_ Contrast the petition in Me. ix. 22,
_ and the Lord’s method of dealing with
the two cases. On the force of the
_ apodosis see Burton ὃ 263. For δύνα-
oa=divy (Me. Lc.) see WH., Notes,
ΟΡ. 168. Καθαρίζειν-- καθαίρειν (0D),
_ the term used for the ceremonial
cleansing of a leper in Lev. xiii., xiv.,
is transferred in the Gospels to the
actual purging of the disease.

᾿ς 41. καὶ σπλαγχνισθείς xrr.] On the
_ ‘Western’ reading ὀργισθείς see WH.,
_ Notes, p. 23: “asingular reading, per-
haps suggested by τ. 43 (ἐμβριμησά-
_ pevos), perhaps derived from an ex-
traneous source.” Nestle thinks that
it may be “an instance of a differ-
ence in translation”; see his Jnér.,
Ῥ. 262. ᾽Οργή is attributed to our Lord
‘in Mc. iii. 5, but under wholly different
circumstances ; nor is Ephraem’s ex-
planation satisfactory: “quia dixit
δὲ vis, iratus est” (Moesinger, p..144);
' for at this stage in the story there is
nothing to suggest anger, and om.
is obviously in keeping with ἐκτ. τ. y.
α. ἥψατο. In the N.T. σπλαγχνίζεσθαι
is limited to the Synoptists: in the
Uxx., Prov. xvii. 5 ὁ δὲ ἐπισπλαγχνι-
ζόμενος (A, ord.) ἐλεηθήσεται (where
_ the Gk. is the converse of the Heb.)
_ seems to be the only instance of its
use in a metaphorical sense; for the
literal sense of the verb and its
derivatives, see 2 Macc. vi. 7, 8, 21,
Vii. 42, ix. 5,6. It is remarkable that,
while σπλάγχνα was used in classical
‘Gk, for the seat of the affections, the
verb appears first in Biblical Greek:
see Lightfoot on Phil. i. 8, “perhaps
@ coinage of the Jewish dispersion.”

Delitzsch renders here, you ony
but 0 is represented in the Luxx. by
ἐλεῶ OF οἰκτείρω. The σπλάγχνα Ἰησοῦ
Χριστοῦ (Phil. dc.) are a favourite —
topic with the author of the Ep. to
the Hebrews (see ii. 17, iv. 15, v. 2).
ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο]
Contrast i. 31, κρατήσας τῆς χειρός:
the action is adapted to the circum-
stances. Even after the Ascension
the Apostles remembered the out-
stretched Hand (Acts iv. 30). As
specimens of patristic exegesis see
Origen c. Cels. i. 48: νοητῶς μᾶλλον ἢ
αἰσθητῶς ᾿Ιησοῦς ἥψατο τοῦ λεπροῦ,
ἵνα αὐτὸν καθαρίσῃ, ὡς οἶμαι, διχῶς.
Victor: διὰ τί δὲ ἅπτεται τοῦ λεπροῦ
καὶ μὴ λόγῳ ἐπάγει τὴν ἴασιν;...ὅτι ἀκα-
θαρσία κατὰ φύσιν οὐχ ἅπτεται Σωτῆρος
..««καὶ ὅτι κύριός ἐστι τοῦ ἰδίου νόμου.
θέλω, καθαρίσθητι] So Μί., Le. The
Lord’s human will is exercised here in
harmony with the Divine: contrast
Me. xiv. 36, where it remains in har-
mony by. submission. The subject
may be studied further by comparing
Mt. xv. 32, xxiii. 37; Me. iii. 13, vi.
48, vii. 24; Le. xii. 49; Jo. Vii. 1, xvii.
24, xxi. 22. For a singular misunder-
standing created byanambiguity in the
Latin version see Jerome in Matt. :
“non ergo ut plerique Latinorum
putant...legendum volo mundare, sed.
separatim [volo, mundare].”

42. καὶ εὐθὺς...ἐκαθερίσθη)ζ Me.’s
text. seems here to be a conflation of
Mt. (καὶ εὐθέως ἐκ. αὐτοῦ ἡ λέπρα) and
Le. (καὶ εὐθέως ἡ A. ἀπῆλθεν ἀπ᾽ αὐτοῦ).
But it is possible that Mt. and Le.
have each preserved a portion of the
original tradition, and the general

30 THE GOSPEL ACCORDING TO ST MARK.

[I..42

1 W' 43 Kal éxabepioOn." 43καὶ ἐμβριμησάμενος αὐτῷ εὐθὺς
T sy" 44. ἐξέβαλεν αὐτόν, 44καὶ λέγει αὐτῷ “Opa pndevi™ μηδὲν

Sf 3 \ « \ ~ nm e aa \
eins, ada varie σεαυτον δεῖξον τῷ ἱερεῖ, καὶ
προσένεγκε περὶ τοὺ καθαρισμοῦ wou ἃ προσέταξεν

43 om εὐθυς εξεβαλεν αὐτὸν Kat syr

44 0m μηδεν NRADLA 33 69 124 604

al latt syrP* me aeth | reper] ἀρχίερει 33 69 VE

phenomena agree with this hypothe-
sis. For the form ἐκαθερίσθη (Mt.
Mc.) see WH., Notes, p.150,and Winer-
Schm., p. 50. With the whole nar-
rative it is instructive to compare
4 Regn. v. 6—14. Of Naaman too
ἐκαθαρίσθη is used.

43. καὶ ἐμβριμησάμενος αὐτῷ κτλ.]
Ἐμβριμᾶσθαι (Aesch. Sept. 6. Theb. 46,
of the snorting of the horse) is to speak
or act sternly: cf. Dan. xi. 30 (LXx.)
Ῥωμαῖοι...ἐμβριμήσονται αὐτῷ, in refer-
ence to the attitude of C. Popilius
Laenas towards Antiochus (Bevan on
Daniel Zc.); in Lam. ii. 6, ἐμβριμήματι
ὀργῆς αὐτοῦ = BN"OYI3. But the idea
of anger is not inherent in the word ;
see Jo. xi. 33, 38, where it is used of
our Lord’s attitude towards Himself ;
rather it indicates depth and strength
of feeling expressed in tone and man-
ner. A close parallel to the present
passage is to be found in Mt. ix. 30.
In neither case can we discover any
oceasion for displeasure with the
subject of the verb: the Vg. commi-
natus est (Wycliffe, “thretenyde hym”)
is too harsh, nor is there any apparent
room for ἐπιτίμησις, unless by antici-
pation. We may paraphrase, ‘ He
gave him a stern injunction’: cf.
Hesych. ἐμβριμῆσαι" κελεῦσαι. A sum-
mary dismissal followed—evOis ἐξέ-
βαλεν αὐτόν : on ἐκβάλλω cf. v.12. Vg.
etecit illum; Wycliffe, “putte hym
out”; Tindale, “‘sent him away,” and
so A.V.; ΠΟΥ. “sent him out.” If the
first rendering is too strong, the last
seems to fall short of the original,
which involves at least some pressure
and urgency.

44. καὶ λέγει αὐτῷ κτλ. The words
reveal in part the need for this stern
and curt manner. If the man re-
mained even a few minutes, a crowd
would collect; if he went away to
spread the news, the danger of inter-
ruption to the Lord’s work of preach-
ing would be yet greater. He must
go at once, keep his secret, and fulfil
the immediate duty which the Law
imposed. Ὅρα μηδενὶ μηδὲν εἴπῃς (Mt.
omits μηδέν) : for the double negative
cf. Rom. xiii. 8. How grave the
danger which Jesus sought to avert
ultimately became is apparent from
Jo. Vi. 15.

ἀλλὰ ὕπαγε κτλ.] So Mt.; Le. ἀπεὰ-
θὼν δεῖξον σ. τ. i; ef. Le. xvii. 14, in
a narrative peculiar to the third
Gospel, πορευθέντες ἐπιδείξατε ἑαυτοὺς —
τοῖς ἱερεῦσιν. ΑἸ] depend on Lev. xiii.
49 δείξει τῷ ἱερεῖ [τὴν ἁφήν], xiv. 2
7 ἂν ἡμέρᾳ καθαρισθῇ καὶ προσαχ-
θήσεται τῷ ἱερεῖ. Ὕπαγε-Ξ- 2, as in
ii. 11, v. 19, and frequently: a use of
ὑπάγειν Which, though classical, is un-
known to the Lxx.

καὶ προσένεγκε κτλ.] Mt. προσένεγ-
cov: on the two forms see WSchm.,
p. 111 ἢ Περὶ τοῦ καθαρισμοῦ σου;
in the matter of, in reference to
the ceremonial purification required
by the Law; cf. Lev. xiv. 32 εἰς
τὸν καθαρισμὸν αὐτοῦ. So καθ. is
always used in the Gospels (cf. Le. ii.
22, Jo. ii. 6, iii. 25); in the Epistles
(2 Pet. i: 9, Heb. i. 3) the deeper
sense comes into sight. “A (6, Mt;
καθώς, Le.) προσέταξεν Μωυσῆς, see
Ley. xiv. 4 The Mosaic origin of
the Levitical and Deuteronomic legis-

I. 45]

Μωυσῆς εἰς μαρτύριον αὐτοῖς. 456 δὲ ἐξελθὼν ἤρξατο 45 Ἷ syrhier

THE GOSPEL ACCORDING TO ST MARK. 31

Βνύυσσειν πολλὰ καὶ διαφημίζειν. τὸν λόγον, ὥστε
μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν,

44 Mwons ACEGLMSUTD αἱνὶ

lation is accepted as belonging to the
recognised belief (cf. vii. 10, x. 3, 4,
Jo. vi. 32, vii. 19), and not set forth
by our Lord as part of His own
teaching ; see Sanday, Inspiration,
p. 413 ff There was no revolt on His
part against ‘ Moses, still less any
disposition to detach the Jew from the
obedience he still owed to the Law:
ef. Hort, Jud. Chr., p. 30.
εἰς μαρτύριον αὐτοῖς] The phrase
occurs again in vi. 11 and xiii. 9, cf.
Le. ix. 5, εἰς μ. ἐπ᾽ αὐτούς. For εἰς
μαρτύριον in the Lxx. see Prov. xxix.
14 Οὐ, Hos. ii. 12 (14), Mic. i. 2,
vii. 18 (WW?) The cure of the
leper would witness to the priests
(αὐτοῖς --τοῖς ἱερεῦσιν suggested by
τῷ ἱερεῖ above) that there was a Pro-
phet amongst them (2 Kings v. 8);
the knowledge that λεπροὶ καθαρί-
ζονται (Mt. xi. 5) might lead them
to suspect that the Messiah had
come. WM., p. 183, interprets αὐτοῖς
of the Jews, but they are not in ques-
tion: indeed it was not the Lord’s
purpose that the miracle should be
generally known—it was enough to
leave the guides of the nation without
excuse, if they rejected Him (Jo. v.
36, XV. 24). Adrois however is not
like ἐπ᾽ αὐτούς necessarily hostile ;
whether the witness saved or con-
~demned them would depend on their
Own action with regard to it. Victor's
xxposition is too harsh: τουτέστιν, eis
kK opiav τῆς αὐτῶν ἀγνωμοσύνης.
Jomp. Jerome: “si crederent, salva-
e atur ; ; Sinon crederent, inexcusabiles
orent.” Οὕτως (writes Origen in Jo.
» li. 34) εἰς μαρτύριον τοῖς ἀπίστοις οἱ
uC pes μαρτυροῦσι kal πάντες of ἅγιοι.
(45. ὁ δὲ ἐξελθών κτλ] He left the
sresence of Christ (¢£eAéavcorresponds

|
5
;

Ἤρξατο κηρύσσειν:

45 om πολλα D latt

to ἐξέβαλεν), only to tell his tale to
every one he met. For this use of
κηρύσσειν cf. v. 20, vii. 36; the ad-
verbial πολλά occurs again in iii. 12,
Υ. 10, 23, 38, 43, ix. 26, with the
meaning ‘much’ or ‘often’ Both
senses are almost equally in place
here. An oriental with a tale not

only tells it at great length, but

repeats it with unwearied energy.
ef, ii, 23, ‘iv. τὶ

v. 17, etc., and see Blass, Gr., p. 227.

καὶ διαφημίζειν τὸν λόγον] Διαφη-
μίζειν (Vg. diffamare), a word of the

later Greek, not in Lxx.; cf. Mt. ix. 31,
XXViii. 15. Τὸν Aoyoy=13133, the tale;
Tindale, “the dede,” A.V., “the
matter”; cf. 1 Mace. viii. 10 ἐγνώσθη
ὁ λόγος, Acts xi. 22 ἠκούσθη δὲ ὁ
λόγος: Le. here, διήρχετο ὁ λόγος.
Euth. understands by τὸν λόγον the
words of Jesus (θέλω, καθαρίσθητι).
But Victor is doubtless right: rovr-
έστι, τὴν παράδοξον θεραπείαν.

. ὥστε μηκέτι αὐτὸν δύνασθαι κτλ. The
result was, as Jesus had foreseen,
another enforced retreat, and the
abandonment of His synagogue
preaching ; if He entered a town, it
could only be at night or in such a
manner as not to attract attention (cf.
Jo. vii. 10, οὐ φανερῶς GAN ὡς ἐν
κρυπτῷ). But in general He lodged
henceforth outside the walls (ἔξω,
cf. xi. 19) in the neighbouring open
country (ἐπί with dat. of place =on, 1.6.
remaining in, the locality, WM., 489:
for ἔρημοι τόποι cf. i. 35). The inter-
val was spent in prayer: Le. ἦν ὑποχω-
ρῶν ἐν ταῖς ἐρήμοις καὶ προσευχόμενος.
On ὥστε μηκέτι see WM., p. 602.
The inability was of course relative
only: He could not enter the towns
to any good purpose, or indeed with-
out endangering the success of His

32 THE GOSPEL ACCORDING TO ST MARK. [I. 45

9 1; ὦ Bre Shas oF / 53 ἥ τ \
ἀλλὰ ἔξω ἐπ᾽ ἐρήμοις τόποις ἦν καὶ ἤρχοντο πρὸς
αὐτὸν πάντοθεν.
τ ὃ Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ ov ἡμερῶν,

8 syrbier , / Ν᾽ ,
2 ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν’

"καὶ συνήχθησαν πολλοὲ

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2 και 1°]+evdews ACDIAOTIZE al pler ace f ff gq syr®! go

mission; of physical danger as yet
there was none.

kal ἤρχοντο πρὸς αὐτὸν πάντοθεν]
Le. συνήρχοντο ὄχλοι πολλοὶ ἀκούειν
καὶ θεραπεύεσθαι. He could still de-
liver His message, but not in the
synagogues, where He willed to
preach at this stage in His ministry.
Πάντοθεν, cf. Le. xix. 43, Heb. ix. 4;
so the xx. (Jer. xx. 9, Sus. 22 Th.,
Sir. li. 7 (10)); the prevalent form
in Attic prose is πανταχόθεν (vv. IL).

II. 1—12. Hearne or a Para-
LYTIC IN A ΗΟΥΒΕ aT CAPERNAUM.
THe Foreivensss oF Sins. (Mt. ix.
1—8, Le. v. 17—26.)

I. καὶ εἰσελθὼν πάλιν xtr.] The
circuit (1. 39) is now over, ended
perhaps prematurely by the indiscre-
tion of the leper (i. 45); and the Lord
returns to Capernaum. Eice\dor,
an anacoluthon, cf. WM., p. 709 ff.
and vv. 1]. ; πάλιν looks back to the
visit before the circuit (i. 21 ff.).
According to Mt. the Lord appears
to have arrived by boat from the
other side of the lake, but the im-
pression is perhaps due simply to
Mt.’s method of grouping events; in
Le. as in Me. the healing of the para-
lytic follows the healing of the leper.
Mt. in this context calls Capernaum
τὴν ἰδίαν πόλιν, probably, as Victor
‘suggests, διὰ τὸ πολλάκις ἐκεῖσε ἐπιδη-
μεῖν : Le. ἐν μιᾷ τῶν πόλεων. At ἡμερῶν
(Le. ἐν μιᾷ τῶν ἡμερῶν), Vg. post dies,
Huth., ἀντὶ τοῦ “διελθουσῶν ἡμερῶν
τινῶν" : for this use of διά see WM.,

p. 146f. and Lightfoot on Gal. ii. 1,
and cf. Dion. Hal. ant. x. διὰ πολλῶν
ἡμερῶν, and the class. διὰ χρόνου. The
note of time is to be attached to εἰσ-
ελθών, not to ἠκούσθη, and covers the
interval between the first visit to
Capernaum and the second ; as to the
length of the interval it suggests.
nothing. See note on i. 39.

ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν͵] Men
were heard to say ‘He is indoors,’
Ἠκούσθη impers., Vg. auditum est:
cf. 2 Esdr. xvi. 1,6, Jo. ix. 32; in Acts
ΧΙ. 22 we have ἠκούσθη ὁ λόγος: cf.
Blass, Gr., p. 239, who suggests a
personal construction here. The read-
ing εἰς οἶκον (WM., 516, 518) is at-
tractive, but the balance of authority
is distinctly against it in this place.
The house was probably Simon’s (i. 29),
but ev οἴκῳ is not=ev τῷ οἴκῳ : the
sense is ‘at home,’ ‘indoors,’ cf. 1 Cor.
ΧΙ, 34, XIV. 35.

2. καὶ συνήχθησαν πολλοί κτλ.] Cf.
i. 33. The concourse was so great
as to choke the approaches to the
house, ‘so. that even the doorway
could hold no more, Vg. ita ut non
caperet neque ad ianuam. The θύρα
or house-door seems to have opened
on to the street in the smaller Jewish.
houses (cf. xi. 4, πρὸς θύραν ἔξω ἐπὶ τοῦ
ἀμφόδου) ; NO προαύλιον or πρόθυρον
(xiv. 68) would intervene between the
door and the street, nor would there
be a θυρωρός (Jo. xviii. 16) to exclude
unwelcome visitors. Ta πρὸς thy)
θύραν is simply the neighbourhood o

IL. 4).

/ a \ /
ἐλάλει αὐτοῖς Tov λογον.

᾿ the door on the side of the street: cf.
} πρὸς τὴν θάλασσαν, iv. 1: on the acc.
ef. i. 33. For χωρεῖν capere see Gen.
_ xiii. 6, 3 Regn. Vil. 24 (38), Jo. ii. 6,
| Xxi. 25; and on ὥστε μηκέτι... μηδέ see
notes on i. 44, 45.

_ καὶ ἐλάλει αὐτοῖς τὸν λόγον] The
_ preaching meanwhile proceeded with-
in (imperf.). Ὁ λόγος --τὸ εὐαγγέλιον
occurs with various explanatory geni-
tives, e.g. τοῦ θεοῦ, τοῦ κυρίου (Acts viii.
14, 25), τῆς σωτηρίας, τῆς χάριτος, τοῦ
εὐαγγελίου (Acts xiii. 26, xiv. 3, xv. 7),
τοῦ σταυροῦ (1 Cor.i. 18), τῆς καταλλαγῆς
(2 Cor. y. 19), τῆς ἀληθείας (Col. i. 5);
but the term (like ἡ ὁδός, τὸ θέλημα,
ic.) waS also used by itself in the first
generation ; cf. Me. iv. 14 ff. .) 33» Acts
iii, a; x. 44, xiv. 26, xviii. 5. To
wros ἦν διδάσκων Te. adds καὶ
δύναμις Κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν :
on which see Mason, Conditions, &c.,

Ἢ καὶ ἔρχονται φέροντες κτλ.] Mt.
καὶ ἰδοὺ προσέφερον αὐτῷ, Le. x. ἰδοὺ
ἄνδρες φέροντες. Μο. alone mentions
hat the bearers were four. They
reach the outskirts of the crowd, but
are stopped before they can approach
the door. For αἰρόμενον cf. Ps. xe.
Xci.) 12, cited in Mt. iv. 6. Παρα-
lutixos (not class. or in Lxx.) is used
yy Mt., Mc. in this context, and by Mt.
1150 in 66. iv. 24, viii. 6; Le. seems to
Woid it (v. 18, ἄνθρωπον ὃς ἦν παρα-
εἐλυμένος, 24 τῷ παραλελυμένῳ).

4. καὶ μὴ δυν. προσενέγκαι] V¢g.,
um non possent offerre eum illi;

Ss. Μ.3

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_ Tov οχλον] amo του οχλου D arm 4 | om εξορυξαντες D latvtrler gyrPeh geth

THE GOSPEL ACCORDING TO ST MARK. 33.

εἶ 7 ἐπ᾿ δὰ \ \ \ θί \
ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν ὕυραν, Kat

βκαὶ ἔρχονται φέροντες 3

\ \ \ Deel \ /

προς αὐτὸν παραλυτικοὸν αἱρομενον ὑπο τεσσαρων.

4 \ \ ὃ ΄ “ 4. ὃ \ TEE:

και Mn ere uate, a Aaane αὕτῳ ΒΕ ΤῊΝ ὄχλον 4
ε 3

ἀπεστέγασαν τὴν στέγην ὅπου ἤν, Kal ἐξορύξαντες

3 €pX. προς αυτον τινες

4 προσενεγκαι SBL 33 al f vg

for προσενέγκαι the ‘Western’ and
traditional texts read προσεγγίσαι,
possibly a correction due to the
absence of αὐτόν. Cf. Le. μὴ εὑρόν-
τες ποίας εἰσενέγκωσιν αὐτόν. Nothing
daunted, they mounted on the roof (so
Le. alone expressly, ἀναβάντες ἐπὶ τὸ
δῶμα, cf. Acts x. 9), by an external
staircase, the existence of which in
Palestinian houses of the period is
implied in Me. xiii. 15.
ἀπεστέγασαν τὴν στέγην κτλ.]
᾿Αποστεγάζω (am. λεγ. in the Ν. T.)
is used by Strabo (iv. 4), and by
Symmachus in Jer. xxix. 11 (xlix. 10)
for ΠΝ, LXX. ἀπεκάλυψα. The un-
roofing was, according to Lc., limited
to the removal of the tiles (διὰ κεράμων:
see however W.M. Ramsay, Was Christ
born, &c., p. 63f.) just over the spot
where the Lord sat. It was done by
‘digging up’ the place (ἐξορύξαντες).
᾿Ἐξορύσσειν is chiefly used of putting
out the eyes (Jud. xvi. 21, 1 Regn. xi.
2, Gal. iv. 15); the housebreaker is
said διορύσσειν (Mt. vi. 19); Joseph.
ant. XiV. 15. 12 useS ἀνασκάπτειν simi-
larly. It is difficult to realise the
circumstances. The Lord was clearly
ina room immediately under the roof.
The ὑπερῷον would answer to the
conditions, and it appears to have
been a favourite resort of Rabbis when
they were engaged in teaching; cf.
Lightfoot ad 1., Vitringa de Syn. 145,
Edersheim, Life and Times, i. 503;
the last-named writer suggests a roofed.
gallery round the αὐλή. But it may

3

34 THE GOSPEL ACCORDING TO

ST MARK. (Il. 4

χαλώσι τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέ-

5 ΚΕΙ͂ΤΟ.

5 καὶ ἰδὼν ὁ ᾿Ιησοῦς τὴν πίστιν αὐτῶν λέγει

τῷ παραλυτικῷ Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι.

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be doubted whether a fisherman’s
house in Capernaum would have been
provided with such conveniences.
The next step was to lower (χαλῶσι
= Le. καθῆκαν) the pallet on which the
man lay (Le. the man, bed and all).
For χαλᾷν ef. Jer. xlv. (xxxviii.) 6,
ἐχάλασαν αὐτὸν εἰς τὸν λάκκον, Acts
ix. 25, 2 Cor. xi. 33. Κράβαττος, said
to be a Macedonian word (Sturz, dial.
Mac., p. 175 f.), does not occur in the
LXx., ‘but is used by Aq. in Amos iii. 12
for. ὃν (see Jerome’s remarks ad 1.),
and in ‘the N. T. by Me. (in this con-
text and vi. 55), Jo. (v. 8 ff), and Le.
(Acts v. 15, where it is distinguished
from xdivy—see Blass, ad U., ix. 33);
from the N. T. , perhaps, it has passed
into Ze. Nicod. 6, Act. Thom. 50, 51.
It was used by certain writers of the
New Comedy. For the forms of the
word (κράβατος, kpaBaxros—so 819, cf.
κραβάκτιον, Grenfell, Gk. papyri ii. p.
161—xpaBBaros, κράβαττος) see Winer-
Schm., p. 56, and n.; in Latin it be-
came grabdatus (Catullus and Martial);
modern Greek retains it in the form
κρεββάτι (Kennedy, Sources of N. T.
Gk., p.154). The classical equivalents
are ἀσκάντης, oxiumous(Phryn. σκίμπους
λέγε ἀλλὰ μὴ κράββατος), σκιμπόδιον.
Clem. Al. paed. i. 6 substitutes σκίμ-
moda here; see also the story related
by Sozom. 1. #.i. τι. The κράβαττος
or σκίμπους was the poor man’s bed
_ (Seneca, ep. mor. ii. 6, where gra-
batus goes with sagum and panis
durus et sordidus), small and flexible,
and therefore better adapted for the
purpose of the bearers than the κλίνη

which Mt. and Le. substitute. Le.,
who seems to feel the difficulty as to
κλίνη, uses κλινίδιον as the story ad-
vances (v. 19).

5. καὶ ἰδὼν ὁ Ἶ. τὴν πίστιν αὐτῶν]
So Mt. Le.; Victor: οὐ τὴν πίστιν
τοῦ παραλελυμένου ἀλλὰ τῶν κομισάν-
των. Ephrem: “See what the faith
of others may do for one.” Ambros.
in Ie. v. 20, “Magnus Dominus
qui aliorum merito ignoscit aliis...si
gravium peccatorum diffidis veniam,
adhibe precatores, adhibe ecclesiam”
—an application of the words which,
as the history of Christian doctrine
shews, needs to be used with caution. —
For ἰδεῖν πίστιν (Bengel : 4 opero- |
sam”) cf. 1 Macc. xiv. 35, James ii.
18. Λέγει τῷ παραλυτικῷ : Mt. εἶπεν
τ. πὸ Le. εἶπεν.

τέκνον, ἀφίενταί σου ai ἁμαρτίαι]
‘Child, thy sins are receiving forgive-
ness.’ Τέκνον is used of disciples and
spiritual children (Me. x. 24, 1 Cor. iv.
14, 17, &c.; see Intr., p. xx f.); for the
contrast between τέκνον and παιδίον
see Westcott on Jo. xxi. 5. Victor:
τὸ δὲ “τέκνον᾽ ἢ καὶ αὐτῷ πιστεύσαντι
ἢ κατὰ τῆς δημιουργίας λέγει. In either
case it is intended to cheer and win
confidence (Schanz: “ Jesus den
Kranken mit dem gewinnenden τέκνον
anredet”), a point of which Le’s
ἄνθρωπε loses sight. ᾿Αφίενται, di-
mittuntur, see vv. ll. here and in Ὁ. 9,
and cf. Mt. ix. 2, 5—The forgiveness
is regarded as continuous, beginning
from that hour (see however Burton,
§ 13, who calls ἀφ. an ‘‘aoristic pre-
sent”). Le. has ἀφέωνται (a Doric

᾿ τι. 7]

οὕτως λαλεῖ; βλασφημεῖ:

6 αὐτων]- λεγοντες D latvtexcta

ACT(A)IEZ al c syrr(Pe) hel arm go aeth

{ perfect, Winer-Schm., p. 119, cf. Blass,
_ Gr., p. 51), regarding the Since,
_ from another point of view, as com-
) plete, although enduring in its effects.
_ Jewish thought connected forgiveness
_ with recovery: “there is no sick man
healed of his sickness until all his sins
_ have been forgiven him” (Schéttgen
ad 1.).
6. ἦσαν δέ τινες τῶν γραμματέων
κτλ} The first appearance of the
Scribes in the Synoptic narrative ; cf.
'suprai. 22. Le. Φαρισαῖοι καὶ νομοδι-
δάσκαλοι (cf. Me. ii. 16), adding ot
ἦσαν ἐληλυθότες ἐκ πάσης κώμης τῆς
Ταλειλαίας καὶ Ἰουδαίας καὶ Ἱερουσαλήμ:
1.6., the local Galilean Rabbis had now
been reinforced by others from the
capital, some of them possibly mem-
bers of the Sanhedrin (see Me. iii. 22).
The suspicions of the Pharisees of
Jerusalem had been roused before
Jesus left Judaea (Jo, iv. 1, 2), and
they had decided to watch His move-
ments in Galilee (cf. Jo. i. 19, 24).
The Scribes were seated (καθήμενοι
‘Mce., Lec.), probably in the place of
honour near the Teacher (cf. xii. 38,
39).
ἡ -διαλογιζόμενοι ἐν ταῖς καρδίαις
᾿ αὐτῶν] Mt. εἶπαν ἐν ἑαυτοῖς (cf. Me,
p. 8); in the immediate presence of
Jesus communication was impossible.
Like many of the finer points this
asses out of sight in Le. (ἤρξαντο
διαλογίζεσθαι). For the two senses of
_ διαλογισμός see Lightfoot on Phil. ii.
14. The καρδία is the source and
seat of deliberative thought, cf. Mc.
Vii. 21, Le. ii. 35, ix. 47. As the
centre of the personal life, it is the

THE GOSPEL ACCORDING TO ST MARK.

35

> 7 a / a /
δἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι Kal 6
, / ~~ ~ i
διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 77Ti οὗτος 7

7 / 3 f ς
τίς δύναται ἀφιέναι ὡμαρ-

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syrPeh arm | om ourws λαλεῖ Ὁ α | λαλει βλασφημει NBDL a f ff vg me] A. βλασφημιας

sphere not only of the passions and
emotions, but of the thoughts and
intellectual processes, at .least so far
as they go to make up the moral
character. Thus διάνοια may be dis-
tinguished from καρδία (Me. xii. 30,
Le. i. 51), as one of the contents from
the seat and source; see Lightfoot on
Phil. iv. 7, and Westcott on Hebrews
viii. 10 (cf. p. 115 f.). Yet in the Lxx.
διάνοια is for the most part used as a
rendering of 39 or 339, with καρδία
as an occasional variant ; see e.g. Exod.
ΧΧΧΥ. 9, Deut. vi. 5, Job i. 5.

7. τί οὗτος οὕτως λαλεῖ; βλασφη-
pet] Comp. Mt. οὗτος βλασφημεῖ, Le.
tis ἐστιν οὗτος ὃς λαλεῖ βλασφημίας;
For βλασφημεῖν = λαλεῖν βλασφημίας
cf. 2 Macc. x. 34, xii. 14, Mt. χχνὶ.
65, Jo. x. 36, Acts xiii. 45, &c.: the
more usual constructions are AX. τινα
(τι), εἴς τινα, ἔν τινι, and in class. Gk.,
περί, κατά τινος (WM., p. 278). Used
absolutely the word is understood
of the sin of blasphemy (sc. εἰς τὸν
θεόν, cf. Dan. iii. 96 (29), Lxx., Apoc.
xvi. 11). The offence was a capital
one (Mt. xxvi. 65 f.), and the normal
punishment stoning (Lev. xxiv. 15,
16, 1 Kings xxi. 13, Jo. x. 33,
Acts vii. 58). The blasphemy in the
present instance was supposed to
lie in the words ddievrai σου ai ap.
(οὕτως λαλεῖ), by which the Lord
seemed to claim a Divine preroga-
tive: cf. Jo. x. 36, Mt. xxvi. 65.

ris δύναται...εἰ μὴ εἷς ὁ θεός ;]ὴ See
Exod. xxxiv. 6, 7, Isa. xliii. 25, xliv.
22. On the O.T. doctrine of For-
giveness see Schultz, ii. 96: on the
Rabbinic doctrine, Edersheim, i. p.

3-—2

36

THE GOSPEL ACCORDING TO ST MARK.

[Il. 7

ἀφ᾽ \ \ os
sF 8 τίας εἰ μὴ εἷς ὁ θεός ; 88 καὶ εὐθὺς ἐπιγνοὺς ὁ ᾿Ιησοῦς

qn 7 3 a ε, « ὃ Xr / >
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΄- ΄ 4 Lap LA ~ Z
ἑαυτοῖς λέγει αὐτοῖς Τί ταῦτα διαλογίζεσθε ἐν ταῖς

la / / > ~ ~
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8 om evdus D 28 64 565 abcfigg syr?" arm aeth | om αὐτου D 258abceffq|
om ovrws B 1το2 ὃ 5:1 διαλογιζονται] pr avro. ACTAOIIZ 13 22 33 69 1071 min™
syr'l go | eavros] αὐτοῖς LL min? | λεγει NBL 33 e f vg] εἰπεν ACDTAOI al?!
abcfiggq | om avras B 102 ff arm | om ravra L

508 ff. For eis solus (Le. μόνος) cf.
Me. x. 18. Mt. omits this clause.

8. καὶ εὐθὺς ἐπιγνοὺς ὁ Ἴ. τῷ πνεύ-
ματι αὐτοῦ] The Lord at once became
conscious of the thoughts which occu-
pied those about Him. ᾿Ἐπιγνούς (80
Le.; Mt. ἰδών): cf. Mc. v. 30, ἐπιγνοὺς
ἐν ἑαυτῷ : the verb describes the fuller
knowledge gained by observation or
experience (cf. Lightfoot on Cel. i. 6,
9)—the locus classicus is 1 Cor. xiii.
12, ἄρτι γινώσκω ἐκ μέρους τότε δὲ
ἐπιγνώσομαι. The recognition was in
the sphere of his human spirit, and
was not attained through the senses ;
there was not even the guidance of
external circumstances, such as may
have enabled Him to ‘see the faith’
of the friends of the paralytic. He
read their thoughts by His own con-
sciousness, without visible or audible
indications to suggest them to Him.
For τὸ πνεῦμα, used in reference to
our Lord’s human spirit, see Mt.
xxvii. 50, Me. viii. 12. His spirit,
while it belonged to the human na-
ture of Christ, was that part of
His human nature which was the im-
mediate sphere of the Holy Spirit’s
operations, and through which, as we
may reverently believe, the Sacred
Humanity was united to the Divine

Word. Wycliffe glosses “by the holy .

goost”; Tindale rightly, “in his
spreete.” On our Lord’s power of
reading the thoughts of men see Jo,
ii. 24, 25, xxi. 17. In the O. T. this
power is represented as Divine, eg.
Ps. exxxviii. (cxxxix.) 2 σὺ συνῆκας
τοὺς διαλογισμούς pov, cf. Acts i. 24,

xv. ὃ ὁκαρδιογνώστης θεός. Its presence
in Jesus clearly made a deep im-
pression on His immediate followers.
See Mason, Conditions, &c., p. 164 ff.

ὅτι οὕτως διαλ. ἐν éavrois|= Mt. ras
ἐνθυμήσεις αὐτῶν, Le. τοὺς διαλογισμοὺς
αὐτῶν. For τί ταῦτα διαλογίζεσθε Mt.
has ἵνα τί ἐνθυμεῖσθε πονηρά, whilst Le.
simply omits ταῦτα.

9. τί ἐστιν εὐκοπώτερον ktA.| Mt,
τί yap... The second question justifies
the first: ‘why think evil...for which
is easier...?’ Ti...4=adrepov...7 (W-
M., p. 211). To the scribes the an-
swer would seem self-evident ; surely

it was easier to say the word of ab-

solution than the word of healing (εἰ-
πεῖν...ἢ εἰπεῖν), since the latter in-
volved an appeal to sensible results,
Jerome: “‘inter dicere et facere multa
distantia est; utrum sint paralytico
peccata dimissa, solus noverat qui
dimittebat.” Anticipating this reply
the Lord utters the word which they
deemed the harder, with results
which proved His power. But His
question, sinking into minds prepared
to receive it, suggests an opposite
conclusion; : the word of absolution
is indeed the harder, since it deals
with the invisible and eternal order.
In speaking with authority the word
of absolution Christ had done the
greater thing; the healing of the
physical disorder was secondary and
made less demand on His power.
But this answer does not lie upon
the surface; the question presented
no enigma at the time; and Christ
does not stop to interpret His words,

IL. 10]

THE GOSPEL ACCORDING TO ST MARK. 37

nm "A / / 4 € ς / δ ΔΤ τ κἀς

παραλυτικῷ ᾿Αφίενταί cov αἱ ἁμαρτίαι, ἢ εἰπεῖν
5 \ / / \ /

Ἔγειρε καὶ ἄρον tov κράβαττόν σου Kal περιπάτει;

\ > cf / f \ a /
iva δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς TOU ἀνθρώπου τὸ

> \ ~ ~ > / «ς / / ~ lo
ἐπὶ τῆς γῆς άφιεναι ἁμαρτία----λέγει τῷ παραλυτικῷ

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ἀφαιωνται σοι at au. D | αφιενται (NB 28 565)] αφεώωνται ΑΟ(Ὀ) ΓΔΘΊΗΣ (Φ) al | σου
αι αμ. SBEFGHKLMOVIIZ min™™ ] σοι at au. ACDSW*TAO'S σοι αἱ au. σου ὃ αἴᾳ
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80] ad. ewe τ. y. a AEFGKSUVIIL 1 69 al syr™! ag. ay. επι τ. y. ΒΦ 142 157

but leaves them to germinate where
they found soil. Ἑὐκοπώτερόν ἐστιν 0c-

Ἶ curs here in the three Synoptists, and

again in Me. x. 25 (Mt. Lc.) and Le.

| xvi. 17; for εὔκοπος see Sir. xxii. 15,

1 Mace. iii. 18, and εὐκοπία occurs in

_ 2 Mace. ii. 25; the words belong to
' the later Greek from Aristophanes
_ onwards. Ἔγειρε: WH. prefer ἐγείρου,
_ the reading of BL 28; see note on
Pe. 11.

10. ἵνα δὲ εἰδῆτε ὅτι κτλ.] “ But—

_ be the answer what ἐὺ may—to con-
' vince you that the word of absolution
_ was not uttered without authority, I
_ will confirm it by the word of healing
οὗ which you may see the effects,’
_ On the construction see Blass, Gr.,
| p. 286f. ᾿Ἐξουσίαν ἔχει, Mt., Mc., Le.,
not = potest, potestatem habet, as the
_ Latin versions render, followed by
the English versions from Wycliffe
_ onwards, but “hath authority” : ef. i. :
ΟΠ 22, 27. This ἐξουσία is not in con-
flict with the δύναμις of Gop (ii. 7),
_ but dependent on it. It is claimed
_ by the Lord as the Son of Man, ice.
_ as belonging to Him in His Incar-
_ nate Life as the ideal Man Who has
᾿ received the fulness of the Spirit (cf.
i, το, Jo. xx. 23), and as Head of the

’ race: ef. Jo. v. 26.

ὁ vids τοῦ ἀνθρώπου] Used here

Ὶ for the first time in the Synoptic
_ harrative: cf. ii. 28, viii. 31, 38, ix.

0, ,12;. 31, X. 33, 45, Xill. 26, xiv. 21,
41,62. The uxx. has (οἷ) viol τοῦ ἀν-
θρώπου (Ὁ ΝΠ 3), ἘΟΟ], iii. 18, 109,
21, and vids ἀνθρώπου (WIN—73), Dan.
Vii. 13(Lxx.and Th.) and (D78"}2), Ezek.
ii. 1, &c., Dan. viii. 17. The term is _
usually thought to be based on Dan.
vii. 13, but see Westcott, add. note
on Jo. i. 51, and on the interpreta-
tion of Dan. Zc. cf. Stanton, J. and C.
Messiah, p. 109, and Bevan, Daniel,
p. 118f. Comp. also Charles, B. ef
Enoch, p. 312 ff, and on the use of
vids τοῦ avOp. by our Lord and in the
early Church, see Stanton, p. 239 f£.;
G. Dalman, Die Worte Jesu i. p.
191 ff.; the careful investigations by
Dr Jas. Drummond in J. Th. St. ii.
pp. 350ff., 539; and the art. Son of
Man in Hastings, D.B. iv.

ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας] In con-
trast to an implied ‘in Heaven,’ ef.
Le. ii. 14, ἐν ὑψίστοις... ἐπὶ γῆς : Mt.
xvi. 19, Col. i. 20, ἐπὶ τῆς γῆς...ἐν τοῖς
οὐρανοῖς. The ratification of the ab-
solving words belongs to another order
(Mt. Z.c.): the act of absolution, which
is committed to the Son of Man as
such, takes place in man’s world, and
is pronounced by human lips, either
those of the Son of Man Himself or
of men who receive His Spirit and
are sent by Him for that end (Jo. xx.
23). Such absolutions do not invade

7 of
{ oy

38 THE GOSPEL ACCORDING TO ST MARK. [Il. 15 |

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ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων"
ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν

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[λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν.ἵ

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CD (ειδομεν R*BLWT al ἐδομεν AKMVIL al)] εφανη ev τω Iopand &*

the prerogative of Gop, since they
ultimately proceed from Him, and
become effective only on conditions
which He prescribes..

λέγει τῷ παραλυτικῷ] Mt. τότε
'κτλ.: Le. εἶπεν τῷ παραλελυμένῳ. It
is instructive to observe how a note
which clearly belongs to the common
tradition receives a slightly different
form from each of the Synoptists.

11. σοὶ λέγω, ἔγειρε] The absolution

was declaratory (ἀφίενται), the healing
is given in the form of a command,
for the recipient must co-operate.
Ἔγειρε, like ἄγε, is used intransi-
tively; see Winer-Schm., p. 126;
ἐγείρου (vv. IL Ὁ. 9) seems to be a
grammatical correction ; ἔγειραι (Mt.
ix. 5, 6, Mc. ad 1, Le. v. 24, vi. 8,
viii. 54, Jo. v. 8) is possibly an
itacism, yet see WSchm. p. 126.
_ ἄρον τὸν κράβ. σου] Cf. Jo. v. 8.
The xpaBarros without its burden
could easily be carried by one man
if in good health. That the para-
lytic could do this was proof of his
complete recovery. Taken with ὕπαγε
eis Tov οἶκόν σου (Mt. Mc.), the com-
mand points to his being an inhabit-
ant of Capernaum, and not one of
the crowd from outside. He would
therefore remain as a standing witness
to Jesus.

12. καὶ ἠγέρθη, καὶ εὐθύς xrr.] The
command received prompt (εὐθύς, Me.

only) obedience: the paralytic rose
(ἠγέρθη, raised himself), took the pal-
let on his back or under his arm and,
the crowd giving way, passed out into
the street (ἐξῆλθεν, Μο.; Mt. Le.
ἀπῆλθεν), in the sight of (ἔμπροσθεν =
ἐνώπιον -α "302, cf. Guillemard on Mt.
γ. 16) the whole company.

ὥστε ἐξίστασθαι πάντας κτλ. Mt.
ἰδόντες δὲ ἐφοβήθησαν : Le. ἔκστασις
ἔλαβεν ἅπαντας. For the moment the
general amazement was too great for
words (cf. v. 42, Vi. 51): when they
spoke, it was to glorify Gop for the

, authority committed to humanity in

the person of Jesus (Mt. τὸν δόντα
ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις). Ac-
cording to Le. the restored paralytic
hadset the ϑχϑιηρὶθ(ἀπῆλθεν.. δοξάζων
τὸν θεόν).

λέγοντας ὅτι Οὕτως οὐδέποτε εἴδαμεν
Le. εἴδαμεν παράδοξα σήμερον. The
contrast between this astonishment at
the physical cure, and the silence with
which the absolution had been re-
ceived, did not escape the ancient ex-
positors: cf. Victor: τὸ μεῖζον ἐάσαντες
τὴν τῶν ἁμαρτιῶν ἄφεσιν τὸ φαινόμενον
θαυμάζουσιν. ᾿Ἰδεῖν οὕτως is an unusual
construction for ἐδ. τοιαῦτα, but see Mt.
ix. 33, οὐδέποτε ἐφάνη οὕτως ; for εἴδα-
μεν cf. WH., Notes, p. 164: Blass, ΟἿ.
Ῥ. 45. Le. has given the sense in other
words; both accounts convey the same
impression of unbounded surprise.

ad oram maris.

_at intervals, through the day.

II. 14]

THE GOSPEL ACCORDING TO ST MARK.

39

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13—14. CauL or Levi (Mt. ix. 9,
Le. v. 27—28).

13. καὶ ἐξῆλθεν πάλιν κτλ.] Pro-
bably as soon as the crowd was dis-
persed and the excitement had sub-
sided. ᾿Ἐξῆλθεν, 1.6. from the house

_ and the town, cf. i. 35: with ἐξ. mapa

comp. Acts xvi. 13, ἐξήλθομεν ἔξω τῆς
πύλης παρὰ ποταμόν : the way out led
Him to the seaside, Vg. ad mare, i.e.
IIlakw—a note fre-
quently struck by Mce., cf. ii. 1, iii.
I, 20, iv. 1, &c.—refers not to éé.,
but to παρὰ τ. θάλασσαν, cf. i. 16;
once again He found Himself, as at
the beginning of His Ministry, by

_ the side of the lake.

kal πᾶς ὁ ὄχλος ἤρχετο κτλ. As
soon as He is seen there, the crowd
reassembles as thick as ever (πᾶς),
and the teaching, interrupted in the
house, begins afresh by the lake. The

imperfects ἤρχετο... ἐδίδασκεν, as con-

trasted with ἐξῆλθεν, point to the
continuance of the process, perhaps
Only
Me. notes the teaching by the seaside

on this occasion.

14. καὶ παράγων κτλ} As He

| teaches, or at intervals between the

instructions, He passes on along the

shore. Παράγων εἶδεν : the same words

are used at the call of Simon and
Andrew (i. 16): cf. also Jo. ix. 1;

even in moving from place to place
the Lord was on the watch for op-
portunities. Λευεὶν τὸν τοῦ ᾿Αλφαίου
(so Me. only: Le. ὀνόματι Λευείν : Mt.
ἄνθρωπον... λεγόμενον Ματθαῖον). Λευείς

(Λευεί, ») occurs in I Esdr. ix. 14 as
the proper name of a Jew of the time
of the exile, and is used in Heb. vii. 9
for the patriarch ; cf. Aevis Joseph. ant.
i. 19. 7. In Origen σ. Cels. i. 62 the
true reading is Λευής, and not, as was
formerly supposed, Λεβής : see WH.,
Inir., p. 144 (ed. 2, 1896). ᾿Αλφαῖος,
Vg. Alphaeus, was also the name of
the father of the second James (Mc. iii.
18): hence apparently the ‘Western’
reading Ἰάκωβον in this context, see
vy. lL, and Ephrem’s comment “He
chose James the publican,” ev. con-
cord. exp. p. 58: cf. Photius in
Possin. caten. in Me. p. 50: δύο ἦσαν
τελῶναι ἐκ τῶν δώδεκα, Ματθαῖος καὶ
Ἰάκωβος. |

τοῦ ᾿Αλφαίου] ‘AAdaios = Aram.
‘On, ef. Syrr.2™ re o\y, Whether
it is identical with Κλωπᾶς (Jo. xix.
25) is more than doubtful, see Light-
foot, Galatians, p. 267 n.; against
that view is the spelling of the latter
word in Syrr2™“* with = instead of
wy. On the identity of Λευείς with
Ματθαῖος see note on iii. 18.

καθήμενον ἐπὶ τὸ τελώνιον] Caper-
naum was on the Great West road
which led from Damascus to the
Mediterranean (G. A. Smith, Hist.
Geogr., p. 428), and like Jericho had
its establishment of τελῶναι and its
τελώνιον, but the tolls were here col-
lected for the tetrarch and not for the
Emperor (Schiirer 1. ii. 68). Τελώνιον
(Vg. teloneum, cf. Tert. de bapt. 12;
used in modern Greek, Kennedy,

40
15

THE GOSPEL ACCORDING TO ST MARK.

[II. 15

15 K \ μ ~ θ ee > - ΠΝ
at YlVETAL KATQAKELOUAL AUTOV εν τή OLKLa

o -~ \ \ /
αὐτοῦ, καὶ πολλοὲ τελώναι καὶ ἁμαρτωλοὶ συνανε-

15 γίνεται NBL 33 565 604] eyevero ACDT'AIIZ® al latt | κατακεισθαι avr.] pr. εν
τω ACWTI=® alPler fq vg syrrP“bhel arm me ev Tw κατακλιθηναι A κατακειμενων

αὐτων Dabceft

p- 154) is, (1) the toll (Strabo, xvi.
I. 27, τελώνιον ἔχει καὶ TOUT οὐ μέτριον),
(2) the toll-house (Wycliffe, “tolbothe,”
Tindale, “receyte of custome”), as
in this context. Levi was seated,
doubtless amongst other τελώναι (2.
15), ‘at’ (ad) the office. Ἐπί ο.
ace. in the N. T. often answers the
question ‘whither?’ (Blass, Gr., Ὁ. 136),
cf. iv. 38, Le. ii. 25, Acts i. 21: the
phrase is here common to Mt., Me.,
Le.

καὶ λέγει αὐτῷ ᾿Ακολούθει μοι] See
note on i. 17. The command was
practically a call to discipleship, in-
volving the complete abandonment of
his work. Disciples who were fisher-
men could return to their fishing at
pleasure (cf. Jo. xxi. 3); not so the
toll-collector who forsook his post.
Yet Levi did not hesitate: ἀναστὰς
ἠκολούθησεν αὐτῷ, Mt, Me; Le,
thinking of the life which was thus
begun, writes ἠκολούθει, and adds xa-
ταλιπὼν πάντα. The call was given
by One Who knew that the way
had been prepared .for its accept-
ance. How the preparation had been
made can only be conjectured: pos-
sibly, as in the case of the first four,
through the Baptist, Le. iii. 12. , Of.
Tert. 2 c., “nescio quorum fide uno
verbo Domini suscitatus teloneum
dereliquit.”. To Porphyry, who saw in
Matthew’s prompt obedience proof of
the mental weakness of Christ’s dis-
ciples, Jerome replies that it rather
attests the magnetic power exerted
on men by His unique personality.

15—17. Frast ΙΝ Levis House
(Mt. ix. 1o—13, Le. v. 29—32).

15. καὶ γίνεται... καὶ] Mt. καὶ
ἐγένετο...«καὶ ἰδού: Le. drops the
Hebraic turn of the sentence. Kara-

κεῖσθαι, used of the sick in i. 30, ii. 4,
refers here and in xiv. 3 to persons
at table (see Amos vi. 4); cf. Judith
xiii. 15, Le. v. 29, 1 Cor. viii. 10, and
in class. Greek, Plato, Symp. 185 D.
Mt. prefers ἀνακεῖσθαι, which is more
usual in this sense in Biblical Greek
(uxx., I Esdr. iv. 10, Tob. ix. 6 (&),
Me. xiv. 18, &c.), so Me. just below
(συνανέκειντο) ;, the Vg. endeavours to
distinguish between the two (cum
accumberet...simul discumbebant). Ἔν
τῇ οἰκίᾳ αὐτοῦ : 80 Le. ; Mt., speaking
of his own house, omits αὐτοῦ----ϑ, house
to its owner or tenant is simply ἡ οἰκία.
A second house in Capernaum is now
thrown open to Jesus and His dis-
ciples, cf. i. 29. On αὐτοῦ (nearly =
ἐκείνου) cf. WM., pp. 183, 788.

πολλοὶ τελῶναι κτλ.) So Mt.; Le.
ἦν ὄχλος πολὺς τελωνῶν καὶ ἄλλων. It
was, as Le. says, a μεγάλη δοχή, a
‘reception, which, if intended in the
first instance to do honour to the
Master (αὐτῷ), included many of Levi's
friends and colleagues. Τελώνης occurs
in Me. only in this context. Τελωνεῖν
‘to impose taxes’ is used in 1 Mace.
xiii. 39 (εἴ τε ἄλλο ἐτελωνεῖτο ἐν Ἴερου-
σαλήμ, μηκέτι τελωνείσθω, οἷ. χ. 29, 30)
of dues exacted from the Jews under
the Syrian domination. The τελώνης
or tax-farmer was ἃ well-known
personage at Athens in the time of
Aristophanes, and not popular; cf.

Ar. Eq. 247 £., παῖε παῖε τὸν πανοῦργον...

kal τελώνην καὶ φάραγγα καὶ Χάρυβδιν
ἁρπαγῆς. The Vg. renders the word

by the title of the corresponding

officer at Rome, publicanus; but the
τελῶναι of the Gospels corresponded
more nearly to the portitores. With
the τελῶναι were ἁμαρτωλοί : the two
classes are found together again in

IL. 16]

οἱ Db f vg et omisso καὶ ace ff q arm

οἱ Pap. = 604 armv4

ον τ RS See νο δὰ

Mt. ix. 19, Le. xv. 1. Fritzsche cites
Lucian Necyom. 11, μοιχοὶ καὶ mopvo-
᾿ς Booxot καὶ τελῶναι καὶ κόλακες καὶ
συκοφάνται καὶ τοιοῦτος ὅμιλος τῶν
᾿ς πάντα κυκώντων ἐν τῷ βίῳ. But du. is
' probably used in this connexion with
some latitude: sometimes it refers to
_ the outcasts of society (Le. vii. 37),
but as used by the Scribes it would
- include non-Pharisees eg. Saddu-
' cees (so frequently in the Psalms
᾿ς of Solomon, Ryle and James, pp.
_ xivi, 3 ἢ), Gentiles (Galatians ii. 15,
Lightfoot’s note), or even Hellenizing
Jews (1 Mace. ii. 44, 48). Many of
the men thus branded in Capernaum
_ were probably guilty of no worse
offence than abstaining from the
official piety of the Pharisees, or
following proscribed occupations (Le.
xix. 7, 8), or were of Gentile ex-
traction, or merely consorted with
_ Gentiles (Acts x. 28): cf. Mt. xviii. 17
ὁ ἐθνικὸς καὶ 6 τ. The word dyap-
_ todos belongs to the later Greek, but
was probably ἃ colloquialism in
_ earlier times (cf. Ar. Thesm. 1111);
- in the ΙΧΧ. it is specially common
_ in Pss. (where it mostly = YW) and
_ in Sirach.
_ ouvavéxewro τῷ ᾿ἸἸησοῦ κτλ.] So
Mt. Σευνανακεῖσθαι (3 Mace. v. 39)
occurs again in vi. 22, and in Le. vii.
_ 49, Xiv..10, 15; Jo. appears to prefer
ἀνακεῖσθαι σύν (xii. 2). Ἰησοῦ is the
ΟΝ. form of the dat. (WM., p. 77);
in Deut. iii. 21, xxxi. 23, Jos. i. 1, &e.
Ἶησοϊ is the reading of Cod. B (in
Jos. iv. 15 of A also). Μαθητής is
here used by Me. for the first time; it
occurs in Cod. A of Jer. xiii. 21, and
_ ‘again in xx. 11, xxvi. (xlvi.) 9, and not

THE GOSPEL ACCORDING TO ST MARK. 41

΄σ al \ ~ a a Ss \
_KewTo τῷ ᾿Ιησοῦ Kat Tots μαθηταῖς αὐτοῦ: ἦσαν yap
/ \ 7 ~ A ~
πολλοί: Kat ἠκολούθουν αὐτῷ “Kat [οἱ] γραμματεῖς 16

15 συνανεκειντο] pr eMMovres AC* | και ἠκολουθουν (-θησαν ACDI'IIZS) avrw] pr

τό και (om και BA me) οἱ (om οἱ NW°v!4)

yp. των Pap. (S)BL(We"*4)A 33 Ὁ me] καὶ οἱ yp. καὶ Pap. ACDIII® al οἱ de yp. και

elsewhere in the Lxx., but it is used
by Plato for the adult pupil of a
philosopher (Proé. 315 4). The Bib-
lical μαθητής is the pupil (7"F) of
a religious teacher, such as a Rabbi,
or a Prophet who assumed the office
of διδάσκαλος. On the pupils of the
Scribes see Schiirer 1. i. p. 324; ef.
the reference to them in Aboth i. 1
(Taylor, Sayings, &c., p. 25). The
master followed by his pupils was
a familiar sight in Galilee; it was
the teaching which was new.

ἦσαν yap πολλοῇ These words ap-
pear to refer to τελ. x. du., reasserting
the singular fact just mentioned—
an editorial note, or possibly one
belonging to the earliest form of
the tradition, If καὶ ἠκολούθουν
αὐτῷ is to be connected (WH.) with
the antecedent clause, it must be
taken to refer to the fact that a
number of this class had already
begun to follow Jesus, probably in
consequence of His words of forgive-
ness to the paralytic, as well as
through the example of Levi. But
see next note.

I5—16. καὶ ἠκολρύθουν αὐτῷ κτλ.]
So the words should probably be
connected and read. Jesus was fol-
lowed to Levi’s house by enemies
as well as (καί) disciples. ᾿Ακολουθεῖν
in the Gospels usually implies moral
attraction, and it may be to the
rarity of the ordinary meaning that
the disturbance of the text is due:
Ὁ (οἱ καὶ.. «καὶ... «καὶ εἶδαν) mediates be-
tween the two texts. Οἱ γραμματεῖς
τῶν Φαρισαίῶν: those of the Scribes
who belonged to the Pharisees, cf.
Acts xxiii. 9, τινὲς τῶν γραμματέων

J we

FT syrbier

42

THE GOSPEL ACCORDING TO ST MARK.

[Il. τό

~ ᾽ὔ \ io / e/ 3 θι \ a
τῶν Φαρισαίων: καὶ ἰδόντες oTt ἐσθίει μετα τῶν
la ~ / qn ~ ~
ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ
ε ~ ee \ ~ > / ὦ
Ὅτι μετὰ τῶν τελωνῶν! καὶ ἁμαρτωλῶν ἐσθίει;
τι 8:7 δ oe κ ε >| = / 3 me ae O 3 /
8117 8*7xai ἀκούσας ὁ ᾿Ιησοῦς λέγει αὐτοῖς OTL Ov χρείαν
Lo ε Com U
ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες"
3 ἘΣ / ὃ , 3 An ue / Γ΄
οὐκ ἦλθον καλέσαι δικαίους ἀλλα ἁμαρτωλούς.

16 και ιδοντες NBLAW?] om και ACTILZ® lattrtPlye arm™!4 καὶ εἰδαν D | ore εσθιει
B 33 565] ort ἡσθιεν SDL ὁ vg avrov εσθιοντα ACWTAIZ® alafq go | auapr. xk.
red. BDL* 33 565 abeg α vg] red. x. αμαρτ. RACLO™WTAIZS al f ff syrrPeshhel
arm go | οτι] pr τι ACT'AIIZ® al δια τι ND | τελ. K. ap] TEX. K. των ap. Bap. k, των
τελ. Da aeth | εσθιει 2° (NBD min” abc ff εἐσθιετε GZ 124 604 syrh!)]+Kae mer
ACEFHKLIAI® al ὁ f vg syrrP*hl me go aeth+xae πίνετε GE 124 604 syr*!+o0

διδασκαλος yuwy NC (ante εσθ.)} LA 69 1071 al ὁ f vg me aeth

17 om avras D

1 209 abe ffgq| or BD 1071] om cett | ov] ov yap CL 1071 ὁ f ff vg | adda Bl
apaprwdous]+es μετανοιαν CI alacfg syr@er (om εἰς μ. SABDKLAIIZ® alb f fi q vg

syrrveshhel arm me aeth)

Tov μέρους τῶν Φαρισαίων. Mt. has
of Φαρισαῖοι, Le., combining Mt. and
Mce., of ®. καὶ οἱ yp. αὐτῶν.

καὶ ἰδόντες ὅτι kTA.]| The changes of
order (15, TeA. K. ἀμ., 16, ap. K. TEA.
(1°), τελ. kK. ἅμ. (2°)) are singular and,
if original, can hardly be accidental.
Possibly Mc. means to shew that in
the thoughts of these Scribes, though
not in their words, the charge of
being in the company of sinners was
foremost. Here, at least, the Master
had, as they supposed, revealed His
departure from the standard of the
O. T. (Ps. i. 1). For ἰδεῖν ὅτε (see
vv. IL) of. ix. 25,

ἔλεγον τοῖς μαθηταῖς κτλ. Not yet
daring to remonstrate with the Mas-
ter; they have learnt caution from the
experience related in ii. 8. Ὅτι is
here=ri; (Mt., Le., διὰ ri;): cf. ix. 11,
28, and for the uxx., 1 Chron. xvii. 6
(ὅτι -- 1192), Jer. ii, 36 (=); see
WM., p. 208, n. 5, and Burton,
§ 349. To eat with Gentiles was an
offence recognised even by Pharisaic
Christians (Acts xi. 3, cf. Gal. ii. 11 f.),
and publicans and sinners were ranked
in the same category with Gentiles
(1 Cor. v. 11).

After ἐσθίει Mt. supplies ὁ διδάσκα-

hos ὑμῶν : Le. includes the disciples ~

(ἐσθίετε καὶ πίνετε).

17. καὶ ἀκούσας 6 ᾿Ἰησοῦς] The
remark does not escape Him: cf.
v. 36. Οὐ χρείαν ἔχουσιν οἱ icy.
κτλ.: 80 the three Synoptists (Le.,
ὑγιαίνοντες -- ἰσχύοντες). The proverb
in some form was not unknown to
pagan writers, eg. Pausanias ap.
Plutarch. apophth. Lacon. 230 Ἐ, οὐδ᾽

ΙΑ. ’ » A “ c ,
oi ἰατροί, ἔφη, παρὰ τοῖς ὑγιαίνουσιν —

ὅπου δὲ οἱ νοσοῦντες διατρίβειν εἰώθα-
σιν: Diog. Laert. Antisth. vi. τ. 6,
οἱ ἰατροί, φησί, μετὰ τῶν νοσούντων
εἰσὶν GAN οὐ πυρέττουσιν the last
words present an application to which
Jesus does not refer, but which is im-
plied in the use of the saying.

οὐκ ἦλθον κτλ. Le. οὐκ ἐλήλυθα,
adding εἰς μετάνοιαν---ϑι true gloss,
but perhaps not so well in keep-
ing with the proverbial form of
the saying as the terser ending.
There is no need to say that the
physician’s aim is the restoration of
the patient to health. For early
homiletic applications see Justin M.,

apol. i. 15, ov yap τοὺς δικαίους οὐδὲ
τοὺς σώφρονας εἰς μετάνοιαν ἐκάλεσεν —

;

Fy ee

11. 18]

THE GOSPEL ACCORDING TO ST MARK.

43

oy \ / \ κι
ὃ Καὶ ἦσαν οἱ μαθηταὲ ᾿Ιωάνου καὶ οἱ Φαρισαῖοι τ8

/
νηστεύοντες.

Vie ἢ \ / \
καὶ ἔρχονται καὶ λέγουσιν αὐτῷ Διὰ

18 οἱ Φαρισαιοι NABCDKMIL al bce fff q vg syrr8”> arm me go] οἱ των Φαρισαίων
EFGHLSUVIANDS 1 33 al agl syr®™ οἱ Φαρισαίων &

ὁ Χριστός, ἀλλὰ τοὺς ἀσεβεῖς καὶ ἀκο-
λάστους καὶ ἀδίκους. Ps. Clem. 2 Cor.
2, τοῦτο λέγει ὅτι δεῖ τοὺς ἀπολλυμέ-
νους σῴζειν: ἐκεῖνο γάρ ἐστιν μέγα καὶ
θαυμαστόν, οὐ τὰ ἑστῶτα στηρίζειν ἀλ-
Aa τὰ πίπτοντα. The contrast of auap-
Todds and δίκαιος appears first in Ps.
i. 5. The question who are the δί-
καιοι Whom Christ did not come to
call has exercised interpreters here
and in Le. xv. 17. In such contexts
the relatively righteous can hardly
be in view, since all are ἁμαρτωλοί
in the sight of Gop and of Christ
(Rom. iii. 23, 1 John i. 8). Hence
Macarius Magnes, iv. 18, argues that
the δίκαιοι are the Angels. But since
our Lord speaks only of those within
the sphere of His mission, the expla~
nation is inadmissible. Rather His
reference is to the Pharisees, on the
assumption that they were what they

_ professed to be, and the saying in

this respect should not be pressed

beyond its immediate application:

cf. Jerome: “sugillat scribas et Phari-

$ae0s, qui iustos se aestimantes pec-
-catorum et publicanorum consortia
_declinabant”; we need not add with

Thpht.: κατ᾽ εἰρωνείαν yap τοῦτό φησιν.

_ The point of it is that if the guests

were ἁμαρτωλοί, it was in such com-
pany the physician of souls might be

sought, and not under opposite cir-
_ cumstances. For this view of sin as

a disease comp. Isa. i. 4 ff. and liii.

5, τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν.
_ Mt. inserts between the proverb and

its application a reference to Hosea

_ vi. 6 gq. v. With ἦλθον cf. ἐξῆλθον,
_ i. 38, and note there; x. 45, Jo. i. 11,
iil. 2, &e.

18—22. QUESTION oF FastTine:

᾿ι THE OLD AND THE New (Mt. ix. 14
τοι, Le. v. 33—39).

18, καὶ ἦσαν of μαθηταί κτλ.] Vg. et

erant...ietunantes, ‘were fasting’ not
(as WM., p. 438) ‘were used to fast’ ;
cf. Le. νηστεύουσιν πυκνά : on this im-
perf. see Blass, Gr., p. 198 f., Burton,
§ 34. If Levi’s entertainment fell on
a Sunday or a Wednesday night, the
disciples of Jesus were feasting after
the disciples of stricter schools had
begun one of their weekly fasts. The
Law required abstinence only on the
Day of the Atonement (ἡ νηστεία,
Acts xxvii. 9), but the stricter Jews
practised it on the second and fifth
days of every week (Schiirer It. ii.
119). For the practice of the disciples
of the Pharisees (ie. the pupils of
Pharisaic Rabbis) see Le. xviii. 12,
νηστεύω Sis τοῦ σαββάτου, Didache
7=Apost. Const. vii. 23, νηστεύουσι
yap δευτέρᾳ σαββάτων καὶ πέμπτῃ, and
J. Lightfoot on Mt. ix. 14. The
disciples of John (mentioned again in
Jo. i. 35, iii. 25, cf. Acts xix. 2 ff)
naturally inherited John’s asceticism
(Mt. xi. 18), Tatian omits this ex-
planatory note, which is peculiar to Mc.

καὶ ἔρχονται xrA.} Not apparently
the disciples of John or of the Phari-
sees, but the Scribes, who have now
gathered courage from confidence in
the goodness of their cause: cf. Le.
οἱ δὲ εἶπαν. Mt. gives another ac-
count: προσέρχονται αὐτῷ οἱ μαθηταὶ
*I@avov, and alters the question ac-
cordingly (διὰ τί ἡμεῖς κτλ.) Tatian
ignores the difference, adopting Le.’s
form. Later harmonists imagine the
same question to be put in varying
form by the disciples and the guests,
e.g. Aug. de cons. ii. 26. 62, who is
followed by Bede: “colligendum a
pluribus hance Domino objectam esse
quaestionem et a Pharisaeis scilicet
et a discipulis Joannis et a convivis
vel aliis quibusdam.” The uncertainty
thus imported into the history is

44

THE GOSPEL ACCORDING TO ST MARK.

[11. 18

/ \ \ ~ /
τί οἱ μαθηταὶ ᾿Ιωάνου καὶ οἱ μαθηταὶ Tov Φαρισαίων

\ \ / \

νηστεύουσιν οἱ δὲ cot μαθηταὶ οὐ νηστεύουσιν; καὶ

> > an ΄σ \ / ε διὴν ΄-

19 εἶπεν αὐτοῖς ὁ “Incovs Mn δύνανται οἱ υἱοὶ ποῦ
΄σ > Xe 7 > 3 vad > / 8
νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν;

ς / 4 \ / > 9 ΄σ >
ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ᾽ αὐτῶν οὐ

4
20 δύνανται νηστεύειν"

\ / /
°° ἐλεύσονται δὲ ἡμέραι ὅταν

18 ot μαθ. τ. Pap. SBC*L 33 565 6 aeth] οἱ τ. &. ΟΓΔΗΣΦ al c vg syrrPsbhel oy
Φαρισαιοι min" 5, f ff arm οἱ aro τ. ᾧ. οἱ wad. τ. &. 1071 om A | om μαθηται 4°B

127 2

19 om o Ino. Ὁ 28 bigq| τοῦ νυμῴφ.] nuptiarum Ὁ ff vg | om οσον

xpovoy ...vnorevew DU 1 33 604 alP™ a Ὁ 6 ff g i syrPh aeth | we? εαυτων

ALTAIZ® al

surely a worse evil than any doubt
that can arise as to the precise
accuracy of one of the reports.

οἱ δὲ σοὶ μαθηταί κτλ.}] They still
stop short of a direct attack upon the
Master; cf. Ὁ. 24.

19. μὴ Svvavta;] Vg. numquid
possunt? Μή expects a negative an-
swer (WM., p. 641, Blass, Gz, p. 254);
cf. e.g. Mt. vii. 9, 10, Jo. iii. 4, James
ii. 14. Lce.,as often, turns the sentence
into another form with a slightly
different sense: μὴ δύνασθε... ποιεῖν
νηστεῦσαι; in Mt. and Me. δύνανται
points to the moral impossibility ;
they might be made to fast, but it
would not be a fast worthy of the name.

οἱ viol τοῦ νυμφῶνος] = NNT 322,
known in class. Greek as νυμφευταί,
and in the later literary style as
παράνυμφοι οΥπαρανύμφιοι. For vuppov
(Ξε παστός, Joel ii. 16) cf. Tobit vi. 14,
17, and for the idiom ‘sons of, &c.,
1 Mace. iv.42 of υἱοὶ τῆς ἄκρας -- the
men of the citadel’; see Trench,
Studies, p. 170 n. The Lord per-
haps designedly adopts the Baptist’s
own metaphor (Jo. 111. 29), substi-
tuting however οἱ υἱοὶ τοῦ νυμφῶνος
for ὁ φίλος τοῦ νυμφίου : on the dis-
tinction between the two see Hders-
heim i. 355, and Moore on Judges
xiv. I1, 20. The réle of the ‘best
man’ was over ; twelve disciples had
taken the place of the one fore-

runner. In the present connexion the
title ‘sons of the bride-chamber’ had
perhaps a further appropriateness ; it
was in fact an answer to the cavil of
v. 18, for “apparently by Rabbinic
custom all in attendance on the bride-
groom were dispensed from certain
religious observances in consideration
of their duty to increase his joy”
(Hort, Judaistic Christianity, p. 23).
ἐν ᾧ ὁ νυμφίος κτλ. So the Lord
identifies Himself with the Bride-
groom of O.T. prophecy (Hos. ii. 21,
&c.), ie. Gop in His covenant relation
to Israel, a metaphor in the N.T. ap-
plied to the Christ (Mt. xxv. 1, Jo.
iii. 28, 29, Eph. v. 28 ff, Apoc. xix. 7,
&c.). Victor: ποῖος νυμφίος ; ὁ μέλ-
λων νυμφεύεσθαι τὴν ἐκκλησίαν. ..τί
ἐστιν ἡ νύμφευσις ; ἀρραβῶνος δόσις,
τουτέστι πνεύματος ἁγίου χάρις. Ἔν
ᾧ Mc, ἴμ.. -- ἐφ᾽ ὅσον Mt, cf Me,
infra, ὅσον χρόνον. For νηστεύειν Mt.
substitutes πενθεῖν. Fasting was
fitting for the house of mourning,
not for a time of rejoicing: cf.
Judith viii. 6, ἐνήστευε πάσας τὰς
ἡμέρας τῆς χηρεύσεως αὐτῆς. With
ὅσον χρόνον ἔχουσιν cf. xiv. 7, ἐμὲ δὲ
οὐ πάντοτε ἔχετε [μεθ᾽ ἑαυτῶν}: JO.
xiii. 33, ἔτι μικρὸν μεθ᾽ ὑμῶν εἰμι.
Ὅσον χρόνον is the ace. of duration,
WM., p. 288. Tatian again (cf. v. 18)
omits the words which Me. adds.

20, ἐλεύσονται δὲ ἡμέραι

KTA. |

aq
‘

4 abcefvg me

“IL 21

THE GOSPEL ACCORDING TO ST MARK. 45

3 ἌΝ, SAS 3 - ς 7 \ / “
4 ἀπαρθῇ avy αὐτΤῷῶν O νυμφίος, Καὶ ΤΟΤΕ edie igs

ἐν ἐκείνῃ τῆ ἡμέρᾳ. 85:

οὐδεὶς βϑἐπίβλημα ῥάκους 21 : pl

ἢ "βάγνάφου ἐπιράπτει ἐπὲ ἱμάτιον παλαιόν: εἰ δὲ μή,

20 ἀπαρθὴ] apn C 13 28 64 69 124 346 εν εκειναις ταῖς nuepas TI? al minpler

21 ovdets] pr καὶ EFHUVIIL al+de DGM | επισυνραπτει D |

twarww mahaw ATAIZ al | μη] μηγε ΚΔΙΠΣ minz™

There must be a limit to the joyous
life of personal intercourse. The say-
ing as far as νηστεύσουσιν is reported

in identical words in Mt, Me., Le.
_ For the phrase ἐλεύσονται ἡμ. see
_ Le. xxi. 6, and with the whole verse

- compare Jo. xvi. 20, Ὅταν ἀπαρθῇ,
_ Vg. cum auferetur—rather perhaps,
_ cum abiatus fuerit; ὅταν leaves the
_ moment uncertain, while of the cer-
_ tainty of the future occurrence there
' is no question: cf. Burton, ὃ 316.

_ *AmaipeoOa, here only used of Christ’s

_ departure; but cf. Isa. 11]. 8, αἴρεται

amd τῆς γῆς ἡ ζωὴ αὐτοῦ. Καὶ τότε
νηστεύσουσιν : a prophecy, ποῦ a com-
mand; the Lord anticipates that
fasting will remain as an institution

᾿ς of the Church after the Passion, and

- regulates its use (Mt. vi. 16). Comp.
Acts xiii. 2, 3, xiv. 23, Didache 7, 8,
ὑμεῖς δὲ νηστεύσατε τετράδα καὶ παρα-
σκευήν. The fast before Easter was
from the end of the second century
specially connected with this saying
of Christ: Tert. zetun. 2, “certe in
evangelio illos dies ieiuniis deter-
minatos putant in quibus ablatus est
_ Sponsus, et hos esse iam solos legitimos
᾿ς ieiuniorum Christianorum...de cetero
indifferenter ieiunandum ex arbitrio,

' non ex imperio.” Cf. Const. Ap. v. 18

᾿ ἐν ταῖς ἡμέραις οὖν τοῦ πάσχα νηστεύετε
ον ἐν ταύταις οὖν ἤρθη ἀφ᾽ ἡμῶν. Even
_ in regard to the Paschal fast there
- was at first no rigid uniformity; cf.
Tren. (ap. Eus. v. 24) who remarks:
ἡ διαφωνία τῆς νηστείας τὴν ὁμόνοιαν
τῆς πίστεως συνίστησι. Ἔν ἐκείνῃ τῇ
ἡμέρᾳ--(],0.) ἐν ἐκείναις ταῖς ἡμέραις,
for which see Me. i. gnote. On the
change introduced by the Gospel into

the ordinance of fasting, see Victor :
οὐκ ἀνάγκῃ... ἀλλὰ γνώμῃ, δι’ ἀρετήν.
Bede aptly compares Acts ii. 13. Cf.
the logion: ἐὰν μὴ νηστεύσητε τὸν
κόσμον οὐ μὴ εὕρητε τὴν βασιλείαν τοῦ
θεοῦ (Oxyrhynchus Papy7i, i. p. 3).

21. οὐδεὶς ἐπίβλημα κτλ.] The two
parables that follow occupy the same
position in the three Synoptists, and
doubtless are meant to illustrate the
answer to the question of v. 18. ’Ezi-
βλημα ῥάκους ἀγνάφου, Vg. adsumen-
tum panni rudis, is explained by
Le. as ἐπίβλημα ἀπὸ ἱματίου καινοῦ.
Ῥάκος is a rag, whether of old stuff
(Jer. xlv. (xxxviii.) 11, παλαιὰ ῥάκη), or,
as here, newly torn from the piece: e.g.
Artemidorus (27) uses it of the strips
of cloth wound round a mummy. In
the present case the ῥάκος is ἄγναφον
(=dyvarror, axvarrov)—torn off from
a piece which had not gone through
the hands of the yradevs. Τναφεύς
(Me. ix. 3)=D313, Aram. N7¥?, occurs
thrice in the LXX. (4 Regn. "xviii, 17.
Isa. vii. 3, XXXVi. 2) in connexion
with “the fuller’s field”—possibly a
bleaching ground at Jerusalem; cf.
Joseph. B. J. v. 4. 2, τὸ τοῦ γναφέως
προσαγορευόμενον μνῆμα. Comp. the
account of the martyrdom of James
‘the Just,’ Huseb. H. Z. ii. 23: λα-
βὼν...εἷς τῶν κναφέων τὸ ξύλον ἐν ᾧ
ἀπεπίεζε τὰ ἱμάτια κτλ. ᾿Ἐπίβλημα,
‘a patch, cf. Jos. ix. 11 (5), Symm., τὰ
σανδάλια ἐπιβλήματα ἔχοντα : for ἐπι-
ράπτει (WH., Notes, p. 163, Blass,
Gr., p. 10) Mt., Le. have ἐπιβάλλει.

εἰ δὲ μή κτλ] Ei δὲ μή (Le. εἰ δὲ
μήγε), Vg. alioguin, ‘if otherwise’:
see Blass, G., p. 260, and cf. Mt. vi.
I, Jo. xiv. 2, Apoe. ii. 5.

46 THE GOSPEL ACCORDING TO ST MARK.

ΠῚ; 21

of \ ͵ ΕΘΝ 3 a \ \ “- a
αἴρει TO πλήρωμα aT αὐτοῦ TO καινον Tov παλαιοῦ,

ΟΝ ᾽ὔ /
§t 22 καὶ χεῖρον σχίσμα γινεται.

3 /
"5καὶ οὐδεὶς 8βαάλλει

> / 3 3 A / 3 δὲ ͵ es ες
οἶνον νέον εἰς ἀσκοὺς παλαιούς----εἰ δὲ μή, ρήξει ὁ
= ͵ \ => 7 / \ ε
οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ
" 7 9 A > , 3 > \ 7

ἀσκοί [---ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς |.

41 ape Ἡ |το πλ. απ αὐτου ἕξ (om 70) AB (αφ eavr.) KAII*= 33 al™] om ar
CLI min?! aeth om am αὐτου D 13 28 69 124 a bf {1 α vg | του παλαιου] pr απὸ

Ὁ 13 ete | om και... ywera L

22 μη] μηγε CLM? alpexe | ρῃσσει ATAIIZ6" al ce ff

q syrr*mpeshhel arm me aeth | 0 owos 1°]+0 veos ΑΟΞΣΓΔΙΗΣΦῚ e f syr*! go aeth | o
otvos ἀπολλυται Kat οἱ ἀσκοι BL me] o owos Kat οἱ acKot ἀπολουνται Dabe ff οἱ ack.
ἀπολλυνται καὶ οἱ oLvOS EKXELTAL 124 SYIT ATM oO ow. ExXEITaL καὶ οἱ ATK. ἀπολουνταῖ
N*ACTAIIZ67 alcf q vg me go aeth| om αλλα...καινους D ab ff i | xawovs]+
βλητεον N-* ACLT'AIIZ64 al ὁ 9 f q vg (syrr) me go arm aeth+ βαλλουσιν syrrsmpesh
(om &*B) | ad fin vers add καὶ ἀμῴοτεροι συντηρουνται min?’ e f g aeth

αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ] Mt.
αἴρει...τὸ mA. αὐτοῦ ἀπὸ τοῦ ἱματίου.
In each case it seems best to identify
τὸ πλήρωμα With τὸ ἐπίβλημα, and to
take αὐτοῦ as Ξετοῦ ἱματίου In adopt-
ing this view it is not necessary to
give up the passive sense of πλή-
popa for which Lightfoot contends
(Colossians, p. 323 ff.); for as he
points out, the patch may be so
called “not because it fills the hole,
but because it is itself fulness or
full measure as regards the defect.”
As ἐπίβλημα is the piece laid on or
applied to the rent, so πλήρωμα is
the same piece as filled in and be-
come the complement (Vg. supple-
mentum). To καινὸν τοῦ παλαιοῦ, the
new complement of the old garment ;
the contrast of καινός (νέος), παλαιός, is
frequent in the N.T., perhaps through
the influence of this saying, and the
examples are interesting: Rom. vii. 6,
Eph. iv. 22 ff., Col. iii. 9 f£., Heb. viii. 13.
For παλαιός as applied to a garment
ef. Deut. viii. 4, Isa. 1. 9, li. 6.

καὶ χεῖρον σχίσμα γίνεται) ‘And a
worse rent is the result’ (Wycliffe,
“more brekynge is maad”). Cf. Le.’s
paraphrase, and Philo, de creat. prince.
11, οὐ μόνον ἡ διαφορότης ἀκοινώνητον,
ἀλλὰ καὶ ἡ ἐπικράτεια θατέρου ῥῆξιν
ἀπεργασομένη μᾶλλον ἢ ἕνωσιν. For

σχίσμα οἵ. i. 10: elsewhere in the N.T.
the word is used in an ethical sense
(Jo. vii. 43, 1 Cor. i. 10, &c.).

22. καὶ οὐδεὶς βάλλει κτλ. So Le.;
Mt. οὐδὲ βάλλουσι. The worn out
ἀσκός passed into a proverb, see Job
xiii, 28, Ps. cxviii. (cxix.) 83: comp.
especially Jos. ix. 10 (4), ἀσκοὺς οἴνου
παλαιοὺς καὶ κατερρωγότας : ib. 19 (13),
οὗτοι of ἀσκοὶ τοῦ οἴνου ovs ἐπλήσαμεν
καινούς, καὶ οὗτοι ἐρρώγασι. The
wine-skins in the parable are as yet
whole, but thin and strained by use,
and unable to resist the strength of
the newly fermented wine. The con-
trast is here between νέος and παλαιός:
véos is recens (Vg. novellus), freshly
made, in reference to time: for οἶνος
νέος Cf. Isa. xlix. 26, Sir. ix. 10 A
full treatment of the synonyms καινός,
νέος may be found in Trench, syn. Io,
or in Westcott on Heb. viii. 8, xii. 24.

εἰ δὲ μή κτλ.] Mt., Le. εἰ δὲ μήγε:
see on v.21. If any one is so unwise
as to become an exception to the
rule, he will lose both wine and skins.
Mc.’s brevity is noticeable; both Mt.
and Le. distinguish the manner of the
loss in the two cases—6 οἶνος ἐκχεῖται
(ἐκχυθήσεται) καὶ of ἀσκοὶ ἀπόλλυνται
(ἀπολοῦνται). Similarly in the next
clause Mt. supplies βάλλουσιν, Le.
βλητέον. Attempts have been made

II. 24]

τίλλειν Τὸ 26% beeff gt+eciew ce ff

in the mss. to assimilate Mc.; see
_ vy. Il The contrast between νέος,
. καινός is preserved by the three Syn-
optists, but it has been missed in
the Vg., vinum novum in utres no-
vos. On the connexion of these para-
bles with the context see Hort, Jud.
Chr., p. 24. The general teaching
is that men “nova non accepturos
esse nisi novi fierent” (Hilary). The
old system was not capable of being
patched with mere fragments of the
new, and still less could the old man
receive the new spirit and life. For
some special applications of the prin-
_ ciple cf. Trench, Studies, p. 180 ff.
23—28. CoRN-FIELD INCIDENT.
_ QuEsSTION oF THE SaBBaTH. (Mt. xii.
1—8, Le. vi. I—5.)

23. καὶ éyévero...dvaropeverba| Et
Jactum est ut...ambularet (f); ef.
ii. 15, and see Burton, ὃ 360. Le.
_ has the same construction, and agrees
with Me. also in the order of events:
Mt., who begins ἐν ἐκείνῳ τῷ καιρῷ
ἐπορεύθη, places this incident much
later. Ἔν τοῖς σάββασιν (τοῖς σ. Mt.,
ἐν σαββάτῳ Le.: see note on i. 21),
fon the sabbath’; in Le. ‘ Western’
and ‘Syrian’ authorities add Sevrepo-
πρώτῳ, cf. WH., Notes, p. 58. Δια-
πορεύεσθαι, a common Lxx. word
(usually = 309 or 132), is rare in the
N. T., occurring, besides this context,
1.0.5 ν. 2, act. 1, Paul!; the construction
varies, the verb being used absolutely,
or followed by acc. with or without
prep.; for διαπ. διά cf. Prov. ix. 12 ¢,
Soph. iii. τ. The fields were probably

there is no charge of having exceeded

THE GOSPEL ACCORDING TO ST MARK.

in the neighbourhood of Capernaum ;

47

“38 Kal ἐγένετο ἵ αὐτὸν ἐν τοῖς σάββασιν διαπορεύ- 23 ὃ ia
εσθαι Sia τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο
ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας.

“ἐκαὲ οἱ Φαρι- 24

23 εγενετο] παλιν D 13 69 124 346 aff q vg pr παλιν ᾧ [ om εν ᾧ 1071 | δια-
πορευεσθαι BCD] παραπορ. SALT'AIIZ67 al latt’tPlerve πορ. 13 69 124 | om αὐτου
D 435 ff | odov ποιειν τίλλοντες NACLI'AIID1] οδοποιειν τίλλοντ. BGH 13 69 124 346

the Sabbath day’s journey (Acts i. 12,
cf. Joseph. ant. xiii. 8. 4, οὐκ ἔξεστιν
δ᾽ ἡμῖν οὔτε ἐν τοῖς σάββασιν οὔτ᾽ ἐν
τῇ ἑορτῇ [τῇ πεντηκοστῇ] ὁδεύειν). Τὰ
σπόριμα: in the LXx., omdpipos=Y7t
(Gen. i. 29) or YIN (Lev. xi. 37); σπό-
ριμα =“sown land,” “corn-fields” (V.
sata), is found in a papyrus of ὁ. A.D.
346, and seems to have been familiar
in colloquial Greek of cent. i, for it
belongs to the common tradition of
the Synoptic Gospels.

ἤρξαντο ὁδὸν ποιεῖν τίλλοντες] Mt.
ἤρξαντο τίλλειν, Le. ἔτιλλον. ‘Oddy
ποιεῖν is properly, like ὁδοποιεῖν, to
make a road, or make one’s way, and
suggests that the party was pushing
its way through the corn where there
was no path; Euth.: ἵνα προβαίνειν
ἔχοιεν. But ὁδὸν ποιεῖσθαι is used
(Herod., Xen., Dion. Hal., Joseph.,
&c.) of simple advance (Vg. coeperunt
praegredi, v.l. progredi), and ὅδ.
ποιεῖν probably bears that meaning
here ; cf. Jud. xvii. 8 τοῦ ποιῆσαι ὁδὸν
αὐτοῦ (393 ni’ by | but see Moore,
Judges, p. 385 f. Ἷ As they went
they plucked the ears and ate (καὶ
ἐσθίειν Mt.; καὶ ἤσθιον Le., who adds
Ψψώχοντες ταῖς χερσίν). Permission to
pluck and eat ears of standing corn
was given by the Law, provided that
no instrument was used, Deut. xxiii.
24 (26): συλλέξεις ἐν ταῖς χερσίν σου
στάχυς καὶ δρέπανον οὐ μὴ ἐπιβάλῃς.

24. καὶ οἱ Φαρισαῖοι κτλ.) See
notes on ii. 16, 18. The Master is
again attacked through the disciples.
Mt. supplies of μαθηταί cov before
ποιοῦσιν, Le. represents the question
as addressed to the disciples (τέ

§ We

48

THE GOSPEL ACCORDING TO ST MARK.

- ΠῚ 24

CC ool , ~ ΄ι ’ἢ «ἃ

σαῖοι ἔλεγον αὐτῷ "]δε τί ποιοῦσιν τοῖς σάββασιν ὃ
/ ΄σ ? / 7

25 οὐκ ἔξεστιν; ὁ καὶ ἔλεγεν αὐτοῖς Οὐδέποτε ἀνέγνωτε
5 « / / \ 7

τί ἐποίησεν Δανεὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν

3 A \ ε 3 3 a“, § 26 > AAG > \ >

20 αὐτὸς καὶ οἱ MET αὑτου; εἰσηλῦεν εἰς Tov οἶκον

“~ ~ 3 \o \ 3 / \ \ sf ΄σ

τοῦ θεοῦ ἐπὶ λβιαθαρ ἀρχιερέως, καὶ TOUS ἀρτους τῆς

24 ποιουσιν] - οἱ μαθηται cov DMZ 1 13 28 69 124 346 al latvt(exce) gyrrsinbel arm

go aeth+ou wad. 1071 | τοις caBBacw] pr ev EGHLSUVTS
Neyer NCL 33 604 1071 al αἀποκριθεις ecrev D apr avros ATATI al

25 εἐλεγεν ABIATT]
26 evondOev] pr

πως NACLIAIIZ6 latt syrr arm al (om 7. BD t) | om em AB, apy. D27rabeffit
syrs | apxy.] pr του ACA (r. cep.) ΠΣΦῚ 1 33 69 al

ποιεῖτε. “Ide (=TN)), not ἰδού (=
ait); cf ili. 34, ΧΙ. 21, xii. I, 21, Xv.
4, 35, xvi. 6. The offence was being
openly committed under the very eyes
of the Master. Plucking corn was
considered as equivalent to reaping,
the hand taking the place of the
sickle, and reaping on the Sabbath
was forbidden (Exod. xxxiv. 21, τῷ
ἀμήτῳ κατάπαυσις ; cf. J. Lightfoot on
Mt. xii. 2). Ti ποιοῦσιν τοῖς σαββ. ὃ
οὐκ ἔξεστιν ; SC. ποιεῖν τοῖς σάββασιν.
Mt. simplifies the construction by
writing ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν
σαββάτῳ, and similarly Le. The act
was not unlawful in itself, but only in
regard to the occasion.

25. καὶ ἔλεγεν αὐτοῖς Οὐδέποτε
ἀνέγνωτε κτλ.}] The Lord concedes
the principle for the moment, content

with pointing out that rules of this.

kind admit of exceptions. Οὐδ. avéyr.,
an appeal to an authority which they
recognised and of which they were pro-
fessed students. The formula is fre-
quently used by our Lord, cf. xii. 10,
26, Mt. xii. 5, xix. 4, xxi. 16 (οὐδέποτε,
οὐδέ, OF οὐκ ἀνέγν. ;λ.

τί ἐποίησεν Δαυείδ κτλ The
reference is to 1 Sam. xxi. 1—6, but
the words χρείαν ἔσχεν καὶ ἐπείνασεν
are an inference from the facts, added
to bring out the parallel. David and
his men find their counterpart in the
Son of David and His disciples.

26. εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ]
Le., the Tabernacle: οὗ Jud. xviii.

Ὁ»

31, 1 Regn. i. 7, 24. It was at this
time in Nob (Νομβά, Νομμά (B), Νοβά
(A), NoB (&)), a town of Benjamin (Neh.
xi. 32) near Jerusalem (Isa. x. 32
Heb.). Mt. πῶς εἰσῆλθεν (cf. vv. IL
here), Le. ὡς εἰσ.

ἐπὶ ᾿Αβιαθὰρ ἀρχιερέως] Vg. sub A.
principe sacerdotum: cf. 1 Macc. xiii.
42, ἔτους πρώτου ἐπὶ Σίμωνος ἀρχιερέως.
Le. iii. 2, ἐπὶ ἀρχιερέως “Avva καὶ
Καιάφα. Polyc. mart. 21, ἐπὶ ἀρχιερέως
Φιλίππου Τραλλιανοῦ. *Emi=‘in the

- time of, as in Acts xi. 28 ἐγένετο ἐπὶ

Κλαυδίου : when an anarthrous title
is added to the personal name, the
period is limited to the term of
office: ‘in the days when A. was
highpriest.’ Τοῦ apy. (AC) is perhaps
a correction. The clause is peculiar
to Mc. and may be an editorial
note. It is in conflict with the ac-
count in 1 Sam. dc. where the high-

priest at the time of David’s visit

to Nob is Ahimelech Grass ap ho δὰ
codd. ΒΑ, ᾿Αβ(ελιμέλεχ, but in 1 Regn.
xxx. 7, 2 Regn. viii. 17, ᾿Αχειμέλεχ),
not Abiathar, Ahimelech’s son and
successor (I Sam. xxii. 20), The con-
fusion between Ahimelech and Abia-
thar seems to have begun in the text

of the O.'T., where (both in M.T. and _

Lxx.) we read of Ahimelech the son
of Abiathar as high-priest in the time
of David (2 Sam. viii. 17, cf. Driver,
ad J., 1 Chron. xviii. 16, xxiv. 6). The
clause is omitted by Mt, Le., see
Hawkins, #7. S., p. 99.

_ IL. 27]

27—28 και ελεγεν...
209 604 syrrsinpesh

" "τοὺς ἄρτους τῆς προθέσεως] Vg. panes
propositionis (Wycliffe, “loues of pro-
_ posicioun”); cf. Heb. ix. 2, ἡ πρόθεσις
_ τῶν ἄρτων, propositio panum. The
‘shewbread’ as set before Gop is
called D°35i3 ἘΠ, ἄρτοι ἐνώπιοι (Εἰχοά.
; XXV. 29), προκείμενοι (Exod. xxxix. 18
(36) ), τοῦ προσώπου (1 Regn. xxi. 6),
τῆς προσφορᾶς (3 Regn. vii. 34= 48).
(Oi) ἄρτοι(τῆς) προθέσεως occurs also in
_ 1 Regn. dc., but as a paraphrase for
᾿ wip, and in 2 Chron. iv. 19 it stands
for Den pn: but elsewhere it =
pnb (Exod. xl. 21 (23), &c.) or in
Chron., ΠΡ weT-ond (1 Chr. ix. 32);i.e,
_ it points to the ordered rows upon the
table rather than to their ceremonial
import. See however Deissmann,
_ Bibelstudien, p. 155 f. (H. Tr., p. 157).
_ It was one of the glories of Judas
_ Maccabaeus that he restored the use
of the shewbread (2 Mace. x. 3, τῶν
ἄρτων τὴν πρόθεσιν ἐποιήσαντο).
ovs οὐκ ἔξ. φαγεῖν εἰ μὴ τοὺς ἱερεῖς
‘Which it was not lawful that any
᾿ should eat except the priests’: so Le.;
Mt. has the more usual construction
ἕξεστιν.. τοῖς ἱερεῦσιν. On the law of
' the shewbread see Lev. xxiv. 5,
_ Joseph. ant. iii. 10. 7, οἱ δὲ τοῖς ἱερεῦσιν
᾿ς πρὸς τροφὴν δίδονται. But the prohi-
_ bition does not seem to have been
_ absolute ; cf. 1 Sam. xxi. 4. Οὐκ ἔξεστιν
_ is taken out of the mouth of the
_ Scribes, and used in their sense (v. 24):
it was at least as unlawful to eat,
the shewbread as to pluck and eat
corn on the Sabbath.
kat ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν]

Οἴου. 25) οἱ μετ᾽ αὐτοῦ. AnO. 7. phrase
4 5. M.?

THE GOSPEL ACCORDING TO ST MARK. 49

af A / ~ \ \
προθέσεως ἔφαγεν ous οὐκ ἔξεστιν φαγεῖν εἰ μὴ. τοὺς
ἱερεῖς, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν.

7 καὶ 27

ἔλεγεν αὐτοῖς Τὸ σάββατον διὰ τὸν ἄνθρωπον ἐ ἐγένετο

26 προσθεσεως D (cf. Nestle Intr. p. 237) | ους...ουὐσιν] καὶ εδωκεν τοις μετ᾽ αὐτου
ovow ous οὐκ εξἕξεστιν φαγειν εἰ μὴ Tos ιερευσιν D | τοὺς tepers NBL] ros ιερευσιν
ACDIAIL al ros apxiepevor P+povas AP 13 33 6g alPere latvéme+ yovoy 1071
wore] λεγω δὲ yuv Daceffit

27 eyeveTo] exticOn I 131

(see Gen. 111. 65, Delitzsch renders:
ins Wr OWNS Ὁ9 2). The com-
panions were in Dayid’s case παιδάρια,
Dw), ie. personal followers, the
nucleus of the crowd who gathered
round him in the cave of Adullam
(1 Sam. xxii. 2). The contrast be-
tween these men and the peaceful
disciples of Jesus is great, but it only
serves to add force to the argument.

27. Mt. gives another argument:
the priests in the temple were com-
pelled to violate the strict law of the
Sabbath, their duties being in fact
doubled on that day (Numb. xxviii. 9);
if the exigencies of the temple justi-
fied their conduct, a greater than
the temple was here to justify the
disciples. He adds a quotation from
Hos vi. 6, which he had previously
cited in connexion with the saying of
v. 17 (Mt. ix. 13).

τὸ σάββατον... διὰ τὸ σάββατον] Me.
only; cf. Hawkins, 1.8. p.99. Comp.
2 Mace. vy. 19, οὐ διὰ τὸν τόπον τὸ
ἔθνος, ἀλλὰ διὰ τὸ ἔθνος τὸν τόπον ὁ
κύριος ἐξελέξατο. The Rabbis them-
selves occasionally admitted the prin-
ciple; see Schéttgen ad 7. and the
passage cited by Meyer from Mechilta
in Exod. xxxi. 13: “the Sabbath is
delivered unto you, and ye are not
delivered to the Sabbath.” Our Lord’s
words rise higher, and reach further:
at the root of the Sabbath-law was
the love of God for mankind, and not
for Israel only. Cf. Ephrem: “the
Sabbath was appointed not for God’s
sake, but for the sake of man.” Ben-
gel: “origo et finis rerum spectanda ;
benedictio sabbati (Gen. ii. 3) hominem

4

50 THE GOSPEL ACCORDING TO ST MARK.

ΠῚ 27

a ᾽ \ \ ef
q+28 καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον. “ξὥστεΐϊ
κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου.

΄σ , We 2 ~

I : Καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ nv ἐκεῖ
> δ / af \ an εὖ J

2 ἄνθρωπος ἐξηραμμένην ἔχων τὴν χεῖρα: "καὶ παρετή-

27 om καὶ οὐχ o avOp. δ. τὸ σ. Syr™ | om καὶ 2° ΑΟΡΓῚΙ δἱρὶ
ywynv] pr τὴν ΑΟΌΙΙΣΦῚ al (om NB) | εξηραμμενην] Enpay D

AC*DAST minPave

spectat.” For a similar antithesis cf.
1 Cor. xi. 9. Ὁ ἄνθρωπος, man, i.e.
humanity ; cf. Eccl. i. 3, 111. 19.

28. ὥστε κύριός ἐστιν κτλ.) Wycliffe,
“and so mannes sone is also lord of the
sabath.” Κύριος yap ἐστιν, Mt. ; Κ. ἐστιν,
Le. In Me. the sequence of the thought
is clear. The Sabbath, being made for
man’s benefit, is subject to the con-
trol of the ideal and representative
Man, to whom it belongs. On ὥστε
with the indic. mood see WM., p. 377,
Burton ὃ 237, and cf. Mc. x. 8. Κύριος
is here perhaps rather ‘owner’ than
‘master’—Nawit ΟΞ, cf. Gen. xlix.
23, Jud. xix. 22. On 6 vi. τ. dvOp. see
Ὁ. τοῦ. Tatian, followed by the O. L.
cod. a, places after this verse c. iii. 21
(q.v.), a8 if it was His doctrine of the
Sabbath which led our Lord’s relatives
to suspect insanity.

ΠῚ. 1—6. Hearne oF A WITHERED
HAND ON THE SappBaTH (Mt. xii. 9---
14, Le. vi. 6—11).

I. καὶ εἰσῆλθεν πάλιν εἰς συναγω-
γήν] Another scene in a synagogue.
Πάλιν points back to i. 21 (cf. ii. 1,
13; lii. 20, iv. 1) unless, with Bengel,
we interpret “alio sabbato.” Lis
συναγωγήν, not εἰς τὴν o., aS in i.
21, (vi. 2), where the synagogue is
localised ; here the reader’s thought
is limited to the fact that the event
took place in a synagogue. Cf. Jo.
Vi. 59, xviii. 20, James ii. 2; simi-
larly we speak of going ‘to church’
or being ‘in church’ when no par-
ticular building is in view. Me.
suggests, and Mt. seems distinctly
to state (μεταβὰς ἐκεῖθεν ἦλθεν), that
this visit to the synagogue followed

ΠΤ 1 συνα-
2 παρετήρουντο

immediately after the cornfield inci-
dent; Le. places it on another Sab-
bath (ἐν ἑτέρῳ σαββάτῳ). St Augus-
tine’s reply (de cons. ev. 81, “post
quot dies in synagogam eorum ve-
nerit...non expressum est”) is not
wholly satisfactory; the two tradi-
tions if not absolutely inconsistent
are clearly distinct, Le. perhaps pos-
sessing information unknown to Me.
and Mt. Cod. D meets the difficulty
by omitting ἑτέρῳ in Le.

καὶ ἦν ἐκεῖ ἄνθρωπος κτλ. For &-
ραίνομαι (--: 3.) see 3 Regn. xiii. 4,
Zach. xi. 17. Jo. (v. 3) mentions ξη-
pot as a Class of chronic invalids; in
the present instance the paralysis of
the hand was not congenital, but as
Bengel says “morbo aut verbere,” as
the past participle implies—a point
which Mt’s ξηράν overlooks. Τὴν
χεῖρα, ‘his hand, cf. v 3, vv. IL;
for exx. of the predicative use of the
art. see Blass, Gr. p. 158. Le. adds
that the hand was ἡ δεξιά. Jerome
says that the Gospel according to
the Hebrews represented the man
as pleading his case with the Lord:
“caementarius eram, manibus victum
quaeritans ; precor te, Iesu, ut mihi
restituas sanitatem ne turpiter mendi-
cam cibos.”

2. καὶ παρετήρουν αὐτόν] Of. Ps.
XXxvi. (ΧΧΧΥΪ.) 12, παρατηρήσεται
(Dit) ὁ ἁμαρτωλὸς τὸν δίκαιον : Dan.
vi. 11, Sus. 12, 16 (Th.). The middle
is more frequent, but παρατηρεῖν occurs
in Susanna and in Le. xx. 20. Polybius
(xvii. 3. 2) couples παρατηρεῖν with
ἐνεδρεύειν. This hostile sense is not
however inherent in the word, which

IIL. 4]

'

THE GOSPEL ACCORDING TO ST MARK. 51

_povy αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα

κατηγορήσωσιν αὐτοῦ.

\ ΄- ν᾽ qT "EG > \ /
τὴν χεῖρα ἔχοντι Enpav γειρε εἰς τὸ μέσον.

3 \ / ~ > / ΄»"

καὶ λέγει τῷ ἀνθρώπῳ τῷ 3
\

καί 4 1

λέγει αὐτοῖς "Εξεστιν τοῖς σάββασιν ἀγαθοποιῆσαι

2 τοις σ.Ἷ pr εν NCDHM min! me | θεραπευει NDZ | κατηγορησουσιν DZ

3 τω

τῆν x. εχ. ξηραν BL 565 a me aeth] τω τὴν &. χ- εχ. NC*A 33 Tw εξηραμμενὴν ex.
χοῦ x. AP™(D)TUZO al go | εγειραι UTS | εἰς το μεσον (ev μεσω Dc)] pr καὶ στηθι

D c aeth

4 ekeorw] pr τι ἘΠῚ 1 118 131 arm | ros oaBB.] pr ev ADE al 2?° me

᾿ς go αγαθοποιησαι] ἀγαθον ποιησαι 8 τι ay. π. De arm

merely means (Lightfoot on Gal. iv.
10) to observe minutely, going along
as it were with the object for the
_ purpose of watching its movements.
_ Le. uses the middle here and in xiv.
I. Παρατηρεῖν εἰ, to watch whether ;
cf. Blass, Gr. Ὁ. 211.

εἰ τοῖς σάββασιν θεραπεύσει] Ac-
cording to the Rabbinical rule relief
might be given to a sufferer on the
_ Sabbath only when life was in dan-
_ ger (Schirer um. ii. 104). Since in
_the present case postponement was
clearly possible, a charge might lie
against Jesus before the Sanhedrin
if He restored the hand; and they
watched Him closely in the hope that
this opportunity might be given (ia
κατηγορήσωσιν αὐτόν. According to
Mt. they even challenged Him by
asking Ei ἔξεστι τοῖς σάββασιν θερα-
mevew; The question afterwards put
to them by Jesus (Mc.) does not
exclude this account of the matter
(Victor, εἰκὸς δὲ ἀμφότερα γεγενῆ-
σθαι); but Le’s comment (ἤἥδει τοὺς
᾿ διαλογισμοὺς αὐτῶν) seems to be in-
consistent with it, and the additional
“Matter in Mt. clearly belongs to an-
_ other occasion (Mt. xii. 11, 12=Le.
) xiii. 15, xiv. 5).

Ἷ
;

‘
]
:
r

᾿ς 3. καὶ λέγει τῷ ἀνθρώπῳ κτλ.] His
_ knowledge of their purpose (Lc.) did
not deter Him: comp. Dan. vi. Io,
His first step was to bring the man
out into the body of the synagogue

here he could be seen by all (Mc,
Le.); there should be no secrecy and

no need for παρατήρησις in the mat-
ter, since a principle was involved:
comp. Jo. xviii. 20. Ἔγειρε εἰς τὸ μέ-
gov, ὃ pregnant construction: ‘arise
[and come] into the midst’; cf. ex-
amples ii Blass, Gr. p. 122. Le. in-
terpolates καὶ στῆθι, and adds καὶ dva-
στὰς ¢orn—details which Me. leaves
to be imagined. The purpose of the
command is clear. The miracle was
intended to be a public and decisive
answer to the question ‘ Will He work
His cures on the Sabbath ?’

4. καὶ λέγει αὐτοῖς κτλ.] The Lord
anticipates their question (cf. ii. 8).
Le. prefixes ἐπερωτῶ ὑμᾶς. His ques-
tioning of the Rabbis began in child-
hood (Le. ii. 46): in the method there
was nothing unusual, still less disre-
spectful; see J. Lightfoot on Le. ἢ. 6.
The present question puts a new
colour on that which was in their
minds; for θεραπεύειν He _ substi-
tutes ἀγαθοποιῆσαι, which raises the
principle. ᾿Αγαθοποιεῖν (formed on
the analogy of the class. κακοποιεῖν)
is a word of the Luxx. (Ξ 3.2"), for
which class. Gk. used εὖ ποιεῖν or
εὐεργετεῖν. In Tob. xii. 13, 1 Mace.
xi. 33 ἀγαθὸν ποιεῖν has been substi-
tuted by some of the scribes, and the
same tendency appears here ; but the
compound is well supported in the
N.T., especially in 1 Peter, where,
besides ἀγαθοποιεῖν (quater), we find
ἀγαθοποιία and ἀγαθοποιός. "Ἢ κακο-
ποιῆσαι raises the startling alterna-
tive: ‘if good may not be done on —

4—z2

52 THE GOSPEL ACCORDING TO ST MARK. ΠῚ]. 4

a a \ a 2 ὮΝ τς νυ
ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ
> / 5 \ / > \ Die ~
5 ἐσιώπων. %Kal περιβλεψάμενος αὐτοὺς μετ᾽ ὀργῆς,

\ 54 7 ΄σ' 7 > ΄.
$P συνλυπούμενος Sért τῇ πωρώσει τῆς καρδίας αὐτῶν,

4 Ἢ] pr μαλλον 28 124 ἀποκτειναι}] απολεσαῖ LA 1 124 209 2” latt syr?** arm |

ἐεσιωπησαν (ὩΣΦ agg

5 ἐπιτ. πωρωσει] ETL τ. πηρωσει 17 20 aYM super caeci-

tate(m) cordis abe ἔ α vg ert τ. νεκρώσει D syr®™ super emortua corda ὁ ffir

the Sabbath, are you prepared to
justify evildoing on that day?’ 1.9.,
Was it unlawful on the Sabbath to
rescue a life from incipient death
(ψυχὴν σῶσαι), and yet lawful to
watch for the life of another, as
they were doing at the moment?
Was the Sabbath a day for malefi-
cent and not for beneficent action ?
᾿Αποκτεῖναι is used of a judicial sen-
tence, Jo. xviii. 31; Le. substitutes
here the more usual ἀπολέσαι.

oi δὲ ἐσιώπων : whether from policy,
or shame (ix. 34), or simply because
they had no answer ready (Le. xx.
26).

5. καὶ περιβλεψάμενος αὐτούς]
Except in Le. vi. 10 (the parallel to

Συνλυπεῖσθαι, Vg. contristari, implies
sorrow arising from sympathy, either
with the sorrow of another (cf. Ps.
lxviii. (Ixix.) 21, where the ὁ συν-
λυπούμενος answers tO 6 παρακαλῶν),
or, as here, with his unconscious
misery. With this sorrow of Christ
for sinners comp. Eph. iv. 30. Sorrow
is predicated of Jesus again in Mt.
XXVi. 37. Συνλυπούμενος pres., in con-
trast with περιβλεψάμενος aor., points
to the abiding nature of this grief:
the look was momentary, the sorrow
habitual. Cf. Oxyrhynch. log. 3 πονεῖ
ἡ Ψυχή μου ἐπὶ τοῖς υἱοῖς τῶν ἀνθρώ-
πων. Πώρωσις τῆς καρδίας occurs again
in Eph. iv. 18, where it is a character-

istic of pagan life: in this respect
unbelieving Israel was on a level with —
untaught heathendom (Rom. xi. 25):
even the Apostles suffered at times

_ this context) περιβλέπεσθαι is used by
Me. only (iii. 5, 34, v. 32, ix. 8, x. 23,
xi, 11), and five times out of six in

reference to the quick searching
glance round the circle of His friends
or enemies, which St Peter remem-
bered as characteristic of the Lord:
see Ellicott, Lectures, pp. 25, 176.
Bengel: “vultus Christi multa nos
docuit.” For the use of περιβλ. in
the Lxx. cf. Exod. ii, 12, 3 Regn. xxi.
(xx.) 40, Tob. xi. 5. Mer’ ὀργῆς: there
was anger in the look or attending it
(cf. μετὰ δακρύων Acts xx. 31, Heb.
xii. 17). Anger is attributed to the
Lamb, Apoce. vi. 16, 17: it is “legiti-
mate in the absence of the personal
element” (Gould), ie. if not vindictive,
and not inconsistent with a gentle
character (Mt. xi. 29).

συνλυπούμενος ἐπί κτλ. Me. only.
The anger was tempered by grief:
comp. 1 Esdr, ix. 2, πενθῶν ὑπὲρ τῶν
ἀνομιῶν τῶν μεγάλων τοῦ πλήθους.

from this same malady (Me. viii. 17).

Πωροῦσθαι is ‘to grow callous, and
πώρωσις in medical language is the
formation of the hard substance
(πῶρος, callus) which unites the frac-
tured ends of a broken bone; trans-
ferred to things spiritual, it is the
process of moral ossification, which
renders men insensible to spiritual
truth. Cod. D and the Sin. Syriac
express the result by substituting
νέκρωσις : 80 some O.L. texts, super
emortua illorum corda. The idea.
seems to be derived from Isa. vi. 10,
where the xx. has éraytv6n...7 καρδία.
Tov λαοῦ τούτου, but Jo. (xii. 40) para-
phrases ἐπώρωσεν αὐτῶν τὴν καρδίαν.
The Vg. renders super caecitate(m)
cordis eorum (Wycliffe, “on the blynd-
nesse of her harte,” followed. by
Tindale and Cranmer), reading appa-

Ill 6]

THE GOSPEL ACCORDING TO ST MARK. 53

o / af \ ~
λέγει TH ἀνθρώπῳ ἔκτεινον τὴν χεῖρά cou’ skal

ἐξέτεινεν, καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ.

6

ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανών
συμβούλιον ἐδίδουν κατ᾽ αὐτοῦ ὅπως αὐτὸν ἀπολέ-

σῶωσιν.

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syrbier)]+evdews D ff 1-Ε υγιης ws ἡ αλλη C2LT al+ws ἡ a. syrtin hier

6 om evOus

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απολεσουσιν Σ

rently πηρώσει: cf. Job xvii. 7, B,
πεπώρωνται...οἱ ὀφθαλμοί pov, where
_&e2A have the variant πεπήρωνται.
See however J. Th. δέ. iii. 1, p. 81 ff,
_ where Dr J. Armitage Robinson main-
_ tains that πώρωσις acquired by use
_ the sense of πήρωσις.
_ λέγει τῷ ἀνθρώπῳ] As He had
ee to the paralytic, ii. 10,11. A
command in each case precedes the
healing ; recovery comes through faith
and obedience. With the whole
_ scene comp. 3 Regn. xiii. 6.
| ἀπεκατεστάθη ἡ χείρ) Mt. adds
ὑγιὴς ὡς ἡ ἄλλη. For this use of
amex. cf. Me. viii. 25. The verb is
frequent in the later Gk. and in the
ΟἼΧΧ.; in the N.T. (exc. Heb. xiii. 19)
its use is always more or less dis-

| in an individual case of the ἀποκατά-
| oraots πάντων (Acts iii. 21). For the
double augment see WH., Notes,
p. 162, and Blass, Gx, p. 30.
6. καὶ ἐξελθόντες οἱ ᾧ. εὐθύς] The
ῬῬΒαγίβθοβ left the synagogue mad
with rage (ἐπλήσθησαν ἀνοίας, Le.)
_ and lost no time (εὐθύς, Mc. only) in
plotting revenge. Le. speaks only
of an informal discussion (διελάλουν
πρὸς ἀλλήλους),. Me., Mt. of a council
or consultation (cvp~BovAvwv—in Prov.
XV. 22 it is ΤῊ. ΒΒ word for Ἢ, Lxx
συνέδρια). Συμβ. διδόναι occurs here
only in the N.T.; the usual phrases

are o. λαμβάνειν (Mt5) or ποιεῖν
(Mc. xv. 1, with a variant ἑτοιμάζειν).
᾿Εδίδουν (ἐποίουν) perhaps implies that
the consultation held that day was
but one of many; the last is described
in xv. I. Ὅπως αὐτὸν ἀπολέσωσιν re-
presents the purpose and ultimate
issue of their counsels (cf. Burton,
§ 207)—not however without refer-
ence to the means to be employed.
Le. gives the immediate subject of
debate—ri ἂν ποιήσαιεν τῷ Ἰησοῦ, and
Me.’s form implies the question Ids
αὐτὸν ἀπολέσωμεν; (WM., p. 374).
pera τῶν “Hp@diavav] Me. only.
Tindale, “with them that belonged
to Herode.” The ‘Hp@diavoi appear
again in the same company ὁ. xii.
13=Mt. xxii. 16, and some under-
standing between the two parties is
implied also in Me. viii. 15. Josephus
(ant. xiv. 15. 10) speaks of τοὺς τὰ
Ἡρῴδου φρονοῦντας, but the term
Ἥρῳδιανός occurs only in Mt., Me.
Adjectives in -avds denote partisan-
ship (Blass on Acts xi. 26). An Hero-
dian party, so far as it found a place
in Jewish life, would be actuated by
mixed motives; some would join it
from sympathy with the Hellenising
policy of the Herod family, others
because they “saw in the power” of
that family “the pledge of the pre-
servation of their national existence”
(Westcott in Smith’s B.D.’, s.v.). The
latter would have certain interests in
common with the Pharisees, and

Kal 6 WT syrhier

54 THE GOSPEL ACCORDING TO ST MARK.

val ΄ lon lal /
7 ἸΚαὶ ὁ ᾿Ιησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώ-
\ \ Fond Ἁ 5
ρήσεν πρὸς τὴν θάλασσαν: Kal πολὺ πλῆθος ἀπὸ τῆς
\ lay / a

8 Γαλειλαίας ἠκολούθησεν καὶ ἀπὸ τῆς “lovdaias ὃκαὲ

[IIL 7

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transp RBA 238 1071 f vg+aurw &

might have readily joined them in
an effort to suppress a teacher who
threatened the status quo; although,
as Bengel quaintly suggests, “for-
tasse non magnopere curabant Sab-
batum.” The Pharisees on their
part, without any great affection for
the Herods, could acquiesce in their
rule as the less of two evils. H.
the Great had made bids for their
support (Schiirer 1. i. pp. 419, 444 f.),
and Le. shews (xiii. 31f., xxiii. 10)
that they were not unwilling to use
Antipas as an ally against Jesus, or
even to act as emissaries of the
Tetrarch.

7—I2. SECOND GREAT CONCOURSE
BY THE Sea (Mbt. xii. 15—21, Le. vi.
17—19).

7. καὶ ὃ Inoovs...dvexdpnoev] *Ava-
χωρεῖν is used, esp. by Mt., of with-
drawal from danger, Mt. ii. 12 ff., iv. 12,
xiv. 13; in the present context Mt.
makes this meaning clear by adding
γνούς. Jesus withdrew from the town
to the seaside because He was aware of
the plot. He and His would be safer
on the open beach, surrounded by
crowds of followers, than in the narrow
streets of Capernaum. His friends
would prevent an arrest; in case of
danger, a boat. was at hand. Eis is
the usual preposition after ἀναχωρεῖν
(Mt. ii. 14, &c.): πρός gives the direc-
tion or locality of the retreat (cf. ii. 2),
On the policy of this retreat see Bede:
“neque adhuc venerat hora passionis
eius, neque extra Jerusalem fuit locus
passionis.”

καὶ πολὺ πλῆθος κτλ.] Of. i. 28, 37,
45311. 13. Πλῆθος is frequent in Le.;

for πολὺ πλ. cf. Le. xxiii. 27, Acts xiv. β
I, xvii. 4. Οπ {Π6 prominence given to
the adj. see WM., p. 657 ; the normal
order occurs when the words are re-
peated in v. 8. The punctuation of
this paragraph is open to some doubt;
we may either keep ἠκολούθησεν for
the Galileans, assigning the other fac-
tors in the crowd to ἦλθον (2. 8), or we
may begin a new sentence at πλῆθος
πολύ, OY at ἀκούοντες. WH. and R.V.
adopt the former view, but the re-—
peated ἀπό seems to point to the con-
tinuity of the words from καὶ πολύ to
᾿Ιδουμαίας, and probably to Σιδῶνα:
comp. Le. πλῆθος πολὺ. ..οὗ ἦλθαν.

7—8. καὶ ἀπὸ τ. Ιουδαίας κτλ.] The
Galilean following is now supple-
mented by others from south, east,
and north. Judaea had already sent
Pharisees and Scribes (Le. v. 17), and.
now, perhaps as a result of the syna-_
gogue preaching mentioned in Le. iv.
45, adds its contribution to the Lord’s
willing hearers. Jerusalem is named
separately, as in Isa. i. 1, Jer. iv. 3,
Joel iii. 20; cf. i. 5. Ἢ Ἰδουμαία,
named here only in the N.T.=Di7%
in the uxx. (Isa. xxxiv. 5, 6, &c.).
The victories of Judas Maccabaeus
(1 Mace. v. 3) and John yroanal
(Joseph. ant. xiii. 9. 1) had gone
far to remove the barrier between)
Edom and Israel, and the Edomite
extraction of the Herods brought the
two peoples nearer: “in our Lord’s
time Idumaea was practically a pa
of Judaea with a Jewish [circumcised]
population” (G. A. Smith, Hist. Geogr.
p. 240; οὗ Joseph. ant. xiii.9. 1). More-
over in Roman times Idumaea was

i elie et

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IIL. 9] THE GOSPEL ACCORDING TO ST MARK.

55
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used loosely for the south border
land of Judaea; cf. Joseph. c. Ap.
ii. 9 ἡ μὲν ᾿Ιδουμαία τῆς ἡμετέρας χώρας
ἐστὶν ὅμορος κατὰ Τ'ἀάζαν κειμένη : ant.
Vv. I. 22 ἡ μὲν Ἰούδα λαχοῦσα πᾶσαν
αἱρεῖται τὴν καθύπερθεν ᾿Ιδουμαίαν παρα-
τείνουσαν μὲν ἄχρι τῶν ᾿Ιεροσολύμων,
τὸ δ᾽ εὖρος ἕως τῆς Σοδομίτιδος λίμνης
καθήκουσαν. Thus Judaea and Idu-
maea together represent the South.
The East too sent its contribution
from Peraea (πέραν τοῦ ᾿Ἰορδάνου, i.e.
ἀπὸ τοῦ πέραν τ. *L). ἫἪ Περαία
(Joseph. B. J. iii. 3. 3) is both in
Luxx. and N.T. simply ἡ πέραν τοῦ
Ἰορδάνου = 1 ΠΤ), cf. Isa. ix. 1
(viii. 23), Mt. iv. 25, Mc. x. 1. Accord-
ing to Josephus /.c. Peraea extended

' on the East of Jordan from Machaerus

to Pella, i.e. it lay chiefly between the
Jabbok and the Arnon; but, like
_ Idumaea, the name seems to have
__ been somewhat loosely applied (G. A.
_ Smith, p. 539); Mt. in a similar list
(iv. 25) substitutes Decapolis for
_ Peraea: see note on Mc. v.20. From
the North-West came inhabitants of
the Phoenician sea-coast (περὶ Τύρον
καὶ Σιδῶνα-ετῆς παραλίου Τύρου καὶ
Σιδῶνος, Le.); the district is called
Φοινίκη in Acts xi. 19, xv. 3, xxi. 2,
and in the uxx. (1 Esdr. ii. 16 ff,
2 Mace. iii. 5, &c.), but not in the
Gospels, where it is simply τὰ μέρη
or τὰ ὅρια Τύρου x. Σιδῶνος (Mt. xv.
21, Me. vii. 24). The network of
_ roads which covered Galilee facilitated

9 πλοιαρια B

such gatherings; see G. A. Smith,
p. 425 ff

πλῆθος πολύ κτλ. Cf. πολὺ πλῆθος
Ὁ. 7, note; the emphasis is no longer
on the magnitude of the concourse,
but on its cause. The fame of the
miracles (cf, i. 28, 45) had brought
them together, and also, as Le. adds,
the fame of the teaching (ἦλθαν ἀκοῦσαι
αὐτοῦ καὶ ἰαθῆναι). ᾿Ακούοντες ὅσα
ποιεῖ, ἦλθον: for ἀκούοντες we expect
ἀκούσαντες (see vv. ll.), but the pres.
part. may denote that the rumour on
the strength of which they started
continued and increased in strength
(WM., p. 429; Burton § 59, who calls
it “the present of past action still in
progress”); in ποιεῖ we hear the re-
port as it is passed from one to another
in the crowd. Ὅσα, ‘how many things’
rather than ‘how great,’ =‘all that’ ;
cf. Me. iii. 28, v. 19, Vi. 30, X. 21;
Le. viii. 39; Acts xiv. 27, xv. 4, 12.

9. καὶ eimev...iva κτλ.}] On εἰπεῖν
ἵνα see WM., p. 422. Πλοιώριον, Vg.
navicula, probably here a light boat
in contrast with a fishing smack
(πλοῖον), as in Jo. vi. 22, 24, xxi. 8
(cf. Westcott). Προσκαρτερεῖν (Acts®,
Paul’, here only in the Gospels) is
rendered in the Vg. by perseverare,
perdurare, instare, adhaerere, pa-
rere, servire, and here by deservire :
in Me. the English versions from
Tindale have had the happy rendering
‘wait on” The boat was to keep
close to the shore, moving when He

56 THE GOSPEL ACCORDING TO ST MARK.

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moved, so as to be ready at any
moment to receive Him; comp. Le.
v. 3. On the present occasion He
does not seem to have used it; the
work of healing kept Him on the
land as long as it was possible to
remain there, There was no shrinking
from contact with the crowd, but only
a provision against a real danger—iva
μὴ θλίβωσιν αὐτόν. For the literal
sense of θλίβω cf. Mt. vii. 14 τεθλιμμένη
ἡ ὁδός : both in Luxx. and N.T. it is used
with few exceptions metaphorically.
IO. πολλοὺς yap ἐθεράπευσεν κτλ.]
On θεραπεύειν see note on i. 34. For
πολλούς, Mt. has πάντας : see note on
i. 34: all were healed who touched
Him or on whom He laid hands.

ὥστε ἐπιπίπτειν αὐτῷ] The enthu-

siasm grew till it became dangerous:
the sufferers threw themselves on
Him in their eagerness, or impelled
by the crowd. For ἐπιπίπτειν τινί
(more usually ἐπί twa or run) see
2 Regn. xvii. 9, Job vi. 16, Judith xv. 6.
The action is not always hostile (cf.
Acts xx. 10), but it implies suddenness,
and usually some degree of passion ;
Field (Notes, p. 25) adduces Thuc. vii.
84, ἐπέπιπτόν τε ἀλλήλοις Kal κατεπά-
τουν. In the present case it was
natural enough, yet perilous. “Iva
αὐτοῦ ἅψωνται: contact was thought
to be a condition, since it was often
the concomitant, of healing (Me. i. 41,
γ. 27 ff., vi. 56, viii. 22; cf. Le. ἐζήτουν
ἅπτεσθαι αὐτοῦ, ὅτι δύναμις παρ᾽ αὐτοῦ
ἐξήρχετο καὶ ἰᾶτο πάντας).

ὅσοι εἶχον μάστιγας] For this use
of μάστιγες see Me. v. 29, 34, Le.
Vii. 21 νόσων καὶ μαστίγων. Μάστιξ
represents disease or suffering as a
Divine scourge used for chastisement ;
comp. Prov. iii. 12, cited in Heb. xii. 6;
the idea is frequent in the O.T. and
‘Apocrypha,’ cf. e.g. Ps. Ixxiii. 4, 5,
Jer. v. 3, Tob. xiii. 14 (18), 2 Mace.
iii. 34, ix. 11, Ps. Sol. x. 1, but the
noun does not appear in the Lxx. as
interchangeable with νόσος : possibly
even in the N.T. it carries with it the
thought of greater suffering, as well
as of a more direct visitation of
God.

II. καὶ τὰ πνεύματα τὰ ἀκάθ. κτλ.
For πνεῦμα ἀκάθαρτον -- δαιμόνιον see
i, 23 ποίθ.. Ὅταν αὐτὸν ἐθεώρουν -Ξ-
the class. ὅτε or ὁπότε θεωροῖεν (Μδάν.
§ 134 6); see Burton, §§ 290, 315, and
cf. WM., p.7388, Blass, Gr. p. 207:
‘whenever, as often as, they caught
sight of Him? MWOpocémurrov—an act
of homage (Acts xvi. 29) akin to
adoration (cf. Ps. xciv. (xcv.) 6,
προσκυνήσωμεν kal προσπέσωμεν αὐτῷ),
now, as it seems, for the first time
offered to Jesus since the commence-
ment of His ministry; subsequently
such prostrations were frequent (Me.
v. 6, 33, Vii.25). The contrast between
ἐπιπίπτειν (Ὁ. 10) and προσπίπτειν is
striking and perhaps not accidental.

καὶ ἔκραζον κτλ.}] Κράζω is used of
the wild cry of the demoniacs also in
i. 23, Vv. 5, 7, ix. 26, The words of
the cry go beyond the confession of

111. 13]
tov θεοῦ.
φανερὸν ποιήσωσιν.

i. 24, for 6 υἱὸς τοῦ θεοῦ, however inter-
preted, is more definite than 6 ἅγιος.
| Comp. Mt. iv. 6, ὁ διάβολος λέγει αὐτῷ
Ei υἱὸς εἶ τοῦ beet «rh. The earliest
_ confession of the Sonship seems to
_ have come from evil spirits, who knew
_ Jesus better than he was known by
_ His own disciples—ra δαιμόνια mo-
_ tevovow (James ii. 19).
᾿ς 12. καὶ πολλὰ ἐπετίμα αὐτοῖς κτλ.]
Οὗ i. 25, 43. The purpose of the
‘ censure was to prevent a premature
ὴ divulgence of His true character : ef.
Phil. ih 6, οὐχ ἁρπαγμὸν ἡγήσατο τὸ
εἶναι ἴσα τῷ θεῷ. Mt. reminds his
readers of Isa. xlii. 1—4, which he
sees fulfilled in our Lord’s freedom
‘from personal ambition. πολλὰ
ἐπετίμα, Vg. vehementer commina-
batur : πολλά as an adverb is charac-
teristic of Mc., cf. v. 10, 23, 43, ix. 26.
‘Mt. has the "less vivid ἐπετίμησεν
αὐτοῖς : Le. omits the circumstance.
Φανερὸν ποιεῖν -εφανεροῦν occurs only
here and in Mt.’s parallel. The φανέ-
ρωσις was postponed only; cf. iv. 22,
Rom. xvi. 26; it was not yet the
time for a general manifestation (Jo.
vii. 6 f., xvii. 6), and the δαιμόνια were
| possibly aware that their revelations
could only work mischief at this
‘stage. “Nec tempus erat, neque hi
| praecones” (Bengel). Bede compares
| Ps. xlix. (1.) 16.
| 13—19a@. Sxconp WITHDRAWAL
_ FROM CAPERNAUM, AND CHOICE OF
THE TwELvE (Mt. x. 1—4, Le. vi.
I2—16).
13. Kat ἀναβαίνει κτλ.] Le. ἐγένετο δὲ
| ἐν ταῖς ἡμέραις ταύταις ἐξελθεῖν, again
implying an interval where Mce.’s
narrative seems to be continuous
' (comp. Me. iii. 1); in Mt. the order

ee TPE ee Oe, Pn αν νυ

THE GOSPEL ACCORDING TO ST MARK. 57
τὸ καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν 12
: 13 Καὶ ἀναβαίνει εἰς TO ὄρος καὶ προσκαλεῖται οὖς 13

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is. entirely different. ᾿Αναβαίνει, the
historical present, frequent in Me.
(e.g. 1. 21, 40, li, 15, 18, iii. 4, 8; ef.
Hawkins, p. 113 ff.); τὸ ὄρος as in vi.
46—the hills above the Lake (ra ὄρη,
Vv. 5), cf. 7 θάλασσα (ii. 13, iii. ay:
any other mountain is specified, 6.5.
ix. 2, xi. 1. Similarly in Gen. xix. 17
τὸ ὄρος (17) is the heights above the
Jordan valley, and in Jud. i. 19, the
hill country of Judah (ἡ ὀρινή, Le. i. 39,
65). With the phrase ἀναβαίνειν eis
τὸ 6. compare Mt. γ. 1, xiv. 23, xv. 29.

The purpose of this retreat to the
hills is stated by Le.: ἐγένετο... ἐξελ-
θεῖν αὐτὸν... προσεύξασθαι, καὶ ἦν dia-
νυκτερεύων ἐν τῇ προσευχῇ τοῦ θεοῦ.
A crisis had been reached, for which
special preparation must be made.
““A way was prepared in that night of
prayer upon the hills whereby an
organic life was imparted to the little
community...Our Lord takes counsel
of the Father alone,...when the morn-
ing comes [Le. ὅτε ἐγένετο ἡμέρα] His
resolve is distinct, and it is forth-
with carried out” (Latham, Pastor
pastorum, p. 238). It was the first
Ember night; Victor: τοὺς ἡγουμένους
διδάσκων τῆς ἐκκλησίας πρὸ τῶν γινο-
μένων ὑπ᾽ αὐτῶν χειροτονιῶν διανυκτε-
ρεύειν ἐν προσευχῇ.

καὶ προσκαλεῖται ovs ἤθελεν αὐτός
κτὰ.} The King chooses His ministers :
the selection is His act and not
theirs: Jo. vi. 70, xv. 16, Acts i. 2.
For other instances of the exer-
cise of our Lord’s human will, see
i. 41, Vii. 24, ix. 30, Jo. xvii. 24,
xxi. 22; and for its renunciation,
xiv. 36, Jo. v. 30. Bengel: “vole-
bat, ex voluntate Patris.” Two steps
(Me., Le. ; the point is not noticed by

58

᾽ 3 “ \ > /
14 ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αὐτόν.

THE GOSPEL ACCORDING TO ST MARK.

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Mt.) appear in this ἐκλογή: (1) the
summoning of an inner circle of
disciples; (2) the appointment of
twelve of their number to a special
Office. Προσκαλεῖσθαι (vocare ad se,
Vg.), first in Gen. xxviii. 1, is from
this time forth frequently used of
the summons of Christ whether to
the μαθηταί or the ὄχλος (Μο.8).
Those who were summoned in this
instance ἀπῆλθον πρὸς av’tév—more
perhaps than venerunt (Vg.): in
coming they finally parted with the
surroundings of their previous life.

14. καὶ ἐποίησεν δώδεκα] Out of
those who answered His summons
He again selected twelve: Le. ἐκλεξά-
μενος ἀπ᾿ αὐτῶν δώδεκα ; Victor: ἦσαν
γὰρ πλείους οἱ παρόντες. These He ap-
pointed (ἐποίησεν, Mc.). For ποιεῖν in
this sense see 1 Regn. xii. 6 (ὁ ποιήσας
τὸν Μωυσῆν καὶ τ. ᾿Ααρών), Acts ii. 36,
Heb. iii. 2 (Westcott), Apoc. v. 10;
the Vg. fecit ut essent, d&c. presupposes
the Western reading ἐποίησεν ἵνα ὦσιν
8 per’ αὐτοῦ. The number (1) seems
tohave reference to the tribes of Israel,
to whom the Twelve were originally
sent (Mt. x. 6, 23); (2) it suggests their
relation to the larger Israel as patri-
archs and princes of the new Kingdom
(Mt. xix. 28, Le. xxii. 30, Apoc. xxi.
12, 14). Of. Barn. 8. 3, οἷς ἔδωκεν τοῦ
εὐαγγελίου τὴν ἐξουσίαν, οὖσιν δεκαδύο
εἰς μαρτύριον τῶν φυλῶν.

ods καὶ ἀποστόλους ὠνόμασεν] See
vv. ll.: the words look like an inter-
polation from Le., and it has been
suggested that their omission by D
and other ‘ Western’ authorities is an

instance of ‘Western non-interpola-
tion’; but the external evidence is
too strong in their favour to permit
their ejection from the text of Mc.,
even if Mc. vi. 30 does not presuppose —
their presence here. The name was

not perhaps given at the time, but it

was given by the Lord; He not only

created the office but also (καὶ) im-

posed the title. ᾿Απόστολος is used

by the uxx. only in 3 Regn. xiv. 6 (A), —
where it =, cf. Isa. xviii. 2Symm.
ἀποστέλλων ἀποστόλους (=O, Aq. |
πρεσβευτάς). For the history and —
N.T. use of the word see Lightfoot,
Galatians, p. 92 ff.; Hort, Ecclesia,
p. 22 fff.

iva dow per αὐτοῦ κτλ.] Two im-
mediate purposes of the creation of
an Apostolate : (1) such closer associa-
tion with the Master as was impos-
sible for the general body of μαθηταί,
(2) a mission based on the special
training thus imparted. Association
with Christ was at once the training
of the Twelve, and if they were faith-
ful, their reward (Jo. xvii. 24). For
its effects see Acts iv. 13. On ποιεῖν
iva cf. Blass, Ga. p. 226.

14--15. ἵνα ἀποστέλλῃ κτλ. Hence
the name of their office. On ἀποστέλ-
Aw as distinguished from πέμπω see
Westcott on Jo, xx. 21 (add. note); for
κηρύσσω cf. i. 4, 14, and vv. ll. here;
the substance of the original Apos-
tolic κήρυγμα was (Mt. x. 7), Ἤγγικεν ἡ
βασιλεία τῶν οὐρανῶν. A second part
of their commission was to exorcise and
to heal; Mc. mentions only exorcism, —
but cf. Mt. (x. 1). For this work au-"

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THE GOSPEL ACCORDING TO ST MARK.

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thority was necessary (ἔχειν ἐξουσίαν
ἐκβάλλειν, cf. Mt. ἔδωκεν αὐτοῖς ἐξου-
σίαν κτλ.); authority delegated from
Christ was to be the note of their
ministry, as authority delegated from
the Father had been the note of the
Master’s (see i. 22, ii. 10). Their
mission was identical in its purposes
with His, but secondary, and depen-
dent on His gifts.

16. καὶ ἐποίησεν τοὺς δώδεκα] The
thread of v. 14 is picked up after the
parenthesis iva ὦσιν.. τὰ darpoma—‘and
so He created the Twelve” Δώδεκα
now has the article, cf. iv. 10, vi. 7, &c.:
so Le. x. I ἀνέδειξεν... ἑβδομήκοντα δύο,

ib. 17 of ἑβδομήκοντα δύο, Acts vi. 3
ἄνδρας... ἑπτά, xxi. ὃ ὄντος ἐκ τῶν ἑπτά.
For ποιεῖν cf. v. 14, note.

καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι Πέτρον]
For ἐπιθεῖναι ὄνομα cf. 4 Regn. xxiv.
17, and on the practice of imposing
characteristic names on scholars, see
Schittgen, ad /.; Bengel: “domini
nota est dare cognomen.” The con-
struction thus begun is broken off by
the intervention of another train of
thought. Mc. is (as it seems) about to
continue καὶ τῷ Ἰακώβῳ... καὶ Ἰωάνῃ ἐπέ-
θηκεν ὄνομα Βοανηργές, When it occurs
to him that a list of the twelve will
naturally follow ἐποίησεν τοὺς δώδεκα.
Hence he proceeds 88 1 he had written
Σίμωνα ᾧ ἐπέθηκεν ὄνομα Πέτρον. WH.

regard καὶ... Σίμωνι as a parenthesis,

but a parenthesis in such a context is
almost intolerable. Such added names
are common in the N.T., cf. Acts i.
23 Βαρσαββᾶν ὃς ἐπεκλήθη ᾿Ἰοῦστος,
iv. 36 Ἰωσὴφ ὁ ἐπικληθεὶς Βαρνάβας,

xii, 12 Ἰωάνου τοῦ ἐπικαλουμένου Map-
κου : in Acts a similar formula is used
in Simon’s case (x. 5, 18, 32, ΧΙ.
13), but only when that Apostle is
mentioned by or to persons outside
the Church; elsewhere in the Acts
and in the Gospels he is hence-
forth Πέτρος or Σίμων Πέτρος, the
latter especially in St John. Πέτρος
=Knoas (Jo. i. 42), Le. ΝΒ (ef.
D'S, Job xxx. 6, Jer. iv. 29), Syr.
wears, a rock, or usually a de-

tached piece of rock, a stone (ef.
Hort, First Epistle of St Peter, p. 152).
“The title appears to mark not so
much the natural character of the
Apostle as the spiritual office to which
he was called” (Westcott): cf. Victor,
iva προλάβῃ τὸ ἔργον ἡ κλῆσις προφη-
τικῶς. The name was actually given
at the first call of Simon (Jo. d.c.), but
apparently not appropriated till he
became an Apostle. Me.’s ἐπέθηκεν
leaves the time undetermined, so that
Augustine (de cons. 109) may be right:
“hoe recolendo dixit, non quod tum
factum sit.” Justin appears to refer
to this verse, dial. 106: μετωνομακέναι
αὐτὸν Πέτρον ἕνα τῶν ἀποστόλων, καὶ ye-
γράφθαι ἐν τοῖς ἀπομνημονεύμασιν αὐτοῦ
γεγενημένον καὶ τοῦτο (cf. Intr. p. xxx).

17. καὶ "IaxwBov...cat ᾿Ιωάνην] Se.
ἐποίησεν. For these Apostles see
note oni. 19. They follow next after
Peter (πρῶτος Σίμων, Mt.), either be-
cause they shared with him the
prerogative of a title imposed by the
Lord, or because with him they were
afterwards singled out for special

60 THE GOSPEL ACCORDING TO ST MARK.

[III. 17

a \ / ;
ἄνην τὸν ἀδελφὸν τοῦ ᾿Ιακώβου ----καὶ ἐπέθηκεν
2 / Cl fae ιν \ 4
αὐτοῖς ὄνομα * Boavnpyes*, ὅ ἐστιν Υἱοὶ βροντή----
σ΄. \
18 Skat ’Avdpéav καὶ Φίλιππον καὶ Βαρθολομαῖον καὶ

17 Tov Ἰακωβου] αὐτου Iax. AFZ al αὐτου G min" syr™ om του CKSA | ονομα
BD min? syr?*4] ovowara SNACLYAIZ® al min?! latt syr arm me go aeth | βοανηρ-
yes SABCKLMA®II* 1 33 69 alP*"°] Boavepyns D Boavepyes EFGHUVIIPS min?!
Boavapyes A* βανηρεγεΐζ 604 Bavnpeyes 2° | om ο εστιν wor Bp. syr™

privileges (Mc. v. 37, ix. 2, XIV. 32;
Acts i. 13, where the titles are not
mentioned, has the same order).

καὶ ἐπέθηκεν αὐτοῖς ὄνομα Boavnpyés
κτλ] Dalman, Gr. pp. 112 n., 158 ἢ.)
suggested that Βοανηργές is a corrup-
tion of Baynpoyés (12723), and similar
forms occur in two important cursives
(see vy. ll.), and in the Syriac versions,
which have the meaningless γ355
yxX4, and the Armenian (Bane-
reges). More recently (Worte Jesu,
ΠΡ. 39, ἢ. 4) he has proposed to regard
either o or a as.an intrusion into
the text. Others have justified the
prevalent form by such partial ana-
logies as ddopa=DID, οωβώθ =
nian. The second factor in Βοαν-
npyés is hardly less perplexing. The
Syriac root xXA_ is never used of
thunder, and the ordinary Heb. for
thunder is Oya (Syr. τ3......
Jerome (on Dan. i. 7) proposed Bene-
reem or Baneraem (BY}"23), but with-
out Greek authority. In Job xxxvii. 2
12 appears to be used for the rumbling
of the storm, and this seems to point
to the quarter where a solution may
be found. The viol βροντῆς (=o
βροντῶντες, Euth.) were probably go
called not merely from the impetuo-
sity of their natural character (cf. e.g.
Mc. ix. 38, Le. ix. 54), but, as Simon
was called Peter, from their place in
the new order. In the case of James
nothing remains to justify the title
beyond the fact of his early martyr-
dom, probably due to the force of his

denunciations (Acts xii. 2): John’s
νοητὴ βροντή (Orig. Philoc. xv. 18) is
heard in Gospel, Epistles, and Apoca-
lypse; see esp. Trench, Studies, p.
144 f., Westcott, St John, Ὁ. xxxiii;
and for the patristic explanations cf.
Suicer s. v. Bpovry. Victor: διὰ τὸ
μέγα καὶ διαπρύσιον ἠχῆσαι τῇ oikov-
μένῃ τῆς θεολογίας τὰ δόγματα.

18. καὶ ᾿Ανδρέαν καὶ Φίλιππον] As
Simon Peter’s brother, Andrew follows
the first three, although πρὸς τοὺς τρεῖς
οὐκ ἦλθεν (2 Regn. xxiii. 23); ef. Me.
xiii, 3, Acts i. 13; Mt. and Le. place
him second. He appears again in
connexion with Philip in Jo. xii. 22.
Both ’Avdpéas and Φίλιππος are purely
Greek names, whilst Σίμων is Συμεών
Hellenised (note on i. 16): the three
men came from the same town, Beth-
saida (Jo. i. 44), where Hellenising in-
fluences were at work; see note on
Viii. 22.

καὶ Βαρθολομαῖον]ὀ Βαρθολομαῖος
(only in the Apostolic lists) = ΟΠ,
Syr.sinvesh. πσαλο νλτο, the son of
Talmai or Tolomai: cf. Βαριωνά Mt.
xvi. 17=[vids] ᾿Ιωάνου Jo. xxi. 15, Bap-
τιμαῖος --ὸὁ vids Τιμαίου (Me. x. 46). The
name "2°N (M.T. %95R) occurs in Num.
xiii. 22, Josh. xv. 14, Judg. i. 10,
2 Sam. iii. 3, xiii. 37, 1 Chron. iii. 2,
and among its Greek equivalents in
codd. BA are Θοαλμεί, Carpal, Θολμεί,
Θολαμαί; Josephus has Codopaios (ant.
xx. I. 1) Only the patronymic of
this Apostle appears in the lists, but
he is probably identical with the
Ναθαναήλ of Jo. i. 46 ff., xxi. 2 (see

III. 18]

THE GOSPEL ACCORDING TO ST MARK. 61

Mab@aiov" καὶ Θωμᾶν καὶ ᾿Ιάκωβον Tov τοῦ ᾿λλφαίου

18 Μαθθαιον B*D] Ματθαιον & (sed alibi plerumque Μαθθ.) AB?CLTAI=® al
min™"vid + roy τελωνὴν 13 69 124 209 604 Io7K syrhl(™s) arm

Westcott ad ii.). If so, he was from
Cana, and his introduction to the
Lord was due to Philip, whom he
follows in the lists of Mt. Mc. Le.
Tradition (Kus. H. £. v. 10) gave him
India as his field of Apostolic work.

kat Μαθθαῖον καὶ Θωμᾶν] The two
names are associated, in varying or-
der (M. x. Θ., Mc. Le.; ©. x. M., Mt.),
by the three Synoptists; in Acts
they are separated by Bartholomew.
Mt. adds ὁ τελώνης to his own name.
Μαθθαῖος, Syrr.sim-cupesh. 18
either like Μαθθίας an abbreviated
form of ΠΡ ΓΙ (1 Chron. xxv. 21 Mar-
dias, A)—so Dalman, Gr. p. 142, Worte
J., Ὁ. 40 f—or connected with Nid, vir.
That Matthew is identical with Levi
seems to follow from Mt. ix. 9 ff.
compared with the parallels in Mc.,
Le. But some expositors ancient as
well as modern have distinguished
the two, e.g. Heracleon (ap. Clem.
Al. strom. iv. 9, ἐξ ὧν Ματθαῖος, Φί-
λιππος, Θωμᾶς, Aevis, καὶ ἄλλοι), and
perhaps Origen (Céels. i. 62). No dif-
ficulty need be felt as to the double
name, of which the Apostolic list has
already yielded examples. Oapas=
NDINA (=DINA Gen. xxxviii. 27), cf.
Dalman, p. 112, is interpreted by Jo.
xi. 16, xx. 24, XXi. 2 (ὁ λεγόμένος
Δίδυμος, the twin). According to the
Acta Thomae (cf. Eus. H.E. i. 13)
his personal name was Judas (ἔλαχεν
ἡ Ἰνδία Ἰούδᾳ Θωμᾷ τῷ καὶ Διδύμῳ).
In Jo. xiv. 22 Syr.™ has ‘Judas
Thomas’ and Syr.%™ ‘Thomas’ for
Ἰούδας οὐχ 6 Ἰσκαριώτης : see Light-
foot, Galatians, p. 263n. If there
were three Apostles of the name of
Judas, the substitution of a secondary
name in the case of one of them was
natural enough,

καὶ Ἰάκωβον τὸν τοῦ ᾿Αλφαίου] So
Mt. : Le.¢v- 2% ᾿Ιάκωβος ᾿Αλφαίου : 80
called no doubt to distinguish him
from Ἰάκωβος ὁ τοῦ Ζεβεδαίου. ᾿Αλ-
φαῖος (=*D20, cf. Χαλφεί, 1 Mace. xi.
70) is perhaps identical with Κλω-
πᾶς, Jo. xix. 25: if he is the Κλεόπας ΞΞ
Κλεόπατρος of Le. xxiv. 18, the latter
name must be simply a Greek sub-
stitute for the Aramaic name (cf.
Lightfoot, Galatians, p. 267 n., Dal-
man, p.142n.). 1 the identification
of ᾿Αλφαῖος with Κλωπᾶς is correct,
this James was also known in the
Apostolic Church as ὁ μικρός : his
mother was a Mary, and he had a bro-
ther Joses (=Joseph); cf. Mc. xv. 4o.
There is no reason for regarding him.
as a brother of Levi, or as one of the
‘brothers’ of the Lord (see notes on
ii. 14, Vi. 3).

Θαδδαῖον] Aram. "81H, ‘I (Dalman,
Gr., p. 143; Worte J, p. 41). Both
in Mt. and Mc. the Western text.
gives Λεββαῖος (WH., Notes, pp. 11,
24), either an attempt to identify this
Apostle with Levi (H.), or another
rendering of his name (from 3, cor,
as Θαδδαῖος is from TW Syr. wah
mamma). In Le.*-*t his name is.
given aS Ἰούδας ᾿Ιακώβου: cf. Orig.
praef. ad Rom.: “eundem quem...
Marcus Thaddaeum dixit, Lucas Iu-
dam Iacobi scripsit...quia moris erat.
binis vel ternis nominibus uti He-
braeos.” This Judas is apparently
referred to in Jo. xiv. 22 as οὐχ ὁ
Ἰσκαριώτης. For fuller particulars
see Nestle, in Hastings, D. B. iv.
p. 741 ἢ.

Σίμωνα τὸν Kavavaiov] So Mt. ; Le.°
Σίμωνα τὸν καλούμενον ζηλωτήν, Le.
Σίμων ὁ ζηλωτής. Καναναῖος like Θαδδαῖος
is a descriptive name, ποῦ a native of

62 THE GOSPEL ACCORDING TO ST MARK.

(III. 18

καὶ Θαδδαῖον καὶ (ίμωνα tov Kavavaiov Kat ᾿Ιούδαν το
᾿Ισκαριωθ, ὃς καὶ παρέδωκεν αὐτόν.

18 Θαδδαιον] Λεββαιον Dabffig | Καναναιον RNBCDLA 33 565 latt syrrsimPesh vid

arm me aeth] Kavavirny ATIIZ® al min *reomn gyyhel go

19 ἸΙσκαριωθ NBCLA

33 2P¢ al?] Σκαριωθ D ath ffig vg Ioxapwryv ATIIZ® al min?’ (gyr™ Pesh arm)

syrhl me go

Cana (Kavaios), nor a Canaanite (Xava-
vaios, 03>), but, as Le. interprets it, a
zealot (S282, Syr.s™resh. wos 13m),
cf. Exod. xx. 5, Deut. iv. 24 N32 by,
Lxx. θεὸς ζηλωτής, and in reference to
devout Israelites 1 Hsdr. viii. 69, A,
2 Macc. iv. 2; the model of a true
(nrorns was Phinehas, 4 Mace. xviii.
12. The later Zealots were a fanatical
party originating among the Pharisees
(Schirer 1. ii. 80n., 229 f.). This
Simon cannot have belonged to the
more advanced Zealots who were
associated with sedition and outrage
(cf. Joseph. ant. xviii. 1, B. J. iv.
3. 9, &c.), but he may have been
before (Gal. i. 14) and even after
(Acts xxi. 20) his call a scrupulous
adherent to the forms of the Law.
Yet it is difficult to suppose this of
one who belonged to the inner circle
of our Lord’s disciples, and the analogy
of other secondary names in the list
leads us to regard the name as descrip-
tive of personal character only. As
the first Simon was ‘rocklike,’ so the
second was characterized by jealousy
for what he conceived to be right or
true. Possibly he was a man. who
under other teaching might have de-
veloped into the fanatic or bigot, but
who learnt from the Master to cherish
only the ‘ fire of love.’

19. Ἰούδαν Ἰσκαριώθ)] So xiv. το,
Le. vi. 16; elsewhere 6 Ἰσκαριώτης
(Mt. x. 4, xxvi. 14, Le. xxii. 3 (ὁ
καλούμενος), JO. Xii. 4, xiii. 2, 26, xiv.
22). “Ioxapidd appears to= ΓΝ WN:
for the form Ἰσκαριώτης comp. J oseph.
ant. vii. 6. 1, Ἴστοβος = JID WN,
There is some difficulty in identifying

Kerioth; in Josh, xv. 25, to which
reference is usually made, the word is
but part of the name Kerioth-Hezron;
in Jer. xlviii. 24, 41 Kerioth (xx,
Καριώθ) is a town of Moab distinct
apparently from Kiriathaim, one or
the other of which Tristram (Zand of
Moab, p. 275) is disposed to identify
with Kureiyat, 8.E. of Ataroth on the
east side of the Dead Sea. In Jo. vi.
71 the name of the town is given as
Καρύωτος by X* and some good cur-
sives (ἀπὸ Kapvwrov), and the same
reading appears in D at Jo. xii. 4,
xiv. 22; οἵ, Lightfoot, Bib/. Essays,
p. 143f. If this Judas came from a
town east of the Dead Sea, he was
possibly one of the newly arrived dis-
ciples (Mc. iii. 8)—a circumstance
which would perhaps account for his
position at the end of the list. His
father Simon (Ἰούδας Σίμωνος Jo.*) was
also of the same town (Jo. vi. 71, Ἰού-
dav Σίμωνος Ἰσκαριώτου, N*BCGL).
See Zahn, Hin. ii. p. 561, and the artt.
in Hastings and Encycl. Bibl.

ὃς καὶ παρέδωκεν αὐτόν] Mt. 6 καὶ
παραδοὺς αὐτόν, Le. ὃς ἐγίνετο προδότης
(cf. Acts i. 16, τοῦ γενομένου ὁδηγοῦ
τοῖς συλλαβοῦσιν Ἰησοῦν), JO. xii. 4 6
μέλλων αὐτὸν παραδιδόναι, XVili. 2, 5 ὁ
παραδιδοὺς αὐτόν. In one form or an-
other the terrible indictment is rarely
absent where the name of this Apostle
is mentioned. For παραδιδόναι comp.
note on i. 14, and on the use of the
aor., Blass, Gr. p. 198. Kai calls
attention to the identity of the
traitor with the Apostle, and con-
trasts the treachery of Judas with the
choice of Christ.

pail. 21] THE GOSPEL ACCORDING TO ST MARK. 63

er ᾽ > 20 \ , ,
20 Καὶ ἔρχεται εἰς οἶκον: Kal συνέρχεται παλιν
« of ε΄ \ ὃ / 0 3 \ δὲ Wi 2 ~
ὁ ὄχλος ὥστε μη δύνασθαι αὐτοὺς μηδὲ ἀρτον φαγεῖν.

or \ > / ε 3 3 ~ > ~ 0 a
21*Kal ἀκούσαντες οἱ παρ᾽ αὐτοῦ ἐξῆλθον κρατῆσαι

19 ερχεται ἐξ ἾΒΙ' 8155 bei ff syr™] ερχονται δ ΟΙ ΔΙΣΦ al min? e q vg
“gyrrPesh hel arm go: ewepxovrat D οἰκον] pr τον 2P° 20 συνερχεται] epxerar Mc
syrm arm συνέρχονται IL* min? syrPh | 9 oxdos (R°*ABDLT min™™")] om o
X*CEFGKL*TII=® alPe | om avrovs D go [μηδὲ ABKLUAIL* min™"] pyre

NCDEFG2S alpler | aprovs D

21 ἀκουσαντες οἱ παρ avurou (ax. οἱ ἀδελῴοι αὐτου

syrr“4)] ore ἡκουσαν περι αὐτου οἱ Ὕραμματεις Kat οἱ λοιποι D latvtPler go

19 b—30. QUESTION OF THE SOURCE
oF THE Lorp’s POWER TO EXPEL
δαιμόνια (Mt. xii. 22—32, Le. xi. 14
—26; cf. Mt. ix. 32—34, Le. xii. 10).

19. καὶ ἔρχεται εἰς οἶκον] Com-
pared with v. 13 the words imply an
interval during which the Lord
descends from the mountain and
returns to Capernaum (Lc. Vii. 1).

Le. introduces here the discourse
ἐπὶ τόπου medwod which corresponds
on the whole to Mt.’s ‘Sermon on
the Mount,’ and the harmonists from
Tatian onwards place it—rightly as
it seems—in this position. Mc. to
whom the Sermon is unknown, passes
_ without notice to his next fact, and
the English reader’s sense of the
relation of the sequel to what has
gone before is further confused by the
verse division. The house entered
is probably Simon’s (i. 29); for the
omission of the article cf. ii. 1.

20, καὶ συνέρχεται πάλιν κτλ.
_ Apparently in the house and at the
_house-door ; cf. i. 32, ii. 2. For πάλιν
see note on ii. 1. Ὥστε μὴ...μηδέ,
Vg. ita ut non possent neque panem
_ manducare, ‘so that they could not
even, &c.; the reading ὥστε μὴ...
~ μήτε could only=“ ita ut n. p. neque
_ panem manducarent” (WM., p. 614,
Blass, Gr. p. 265). "Aprov φαγεῖν, to
‘take food (of any kind)=on> Spx,
as in Gen. iii. 19, xliii, 16, Exod. ii.
20, &. The difficulty must often
have arisen during the height of the
Lord’s popularity; for another in-

stance see Mc. vi. 31. Bede exclaims,
“Quam beata frequentia turbae con-
fluentis, cui tantum studii ad audi-
endum verbum Dei.”

21. καὶ ἀκούσαντες of παρ᾽ αὐτοῦ
κτλ. Cf. Prov. xxix. 39 (xxxi. 21) of
map αὐτῆς -- 3, In Sus. 33 (cf. 30)
οἱ παρ᾽ αὐτῆς are Susanna’s parents,
children, and other relatives (Th.),
or her parents and dependents (Lxx.);
in 1 Mace. ix. 44 (NV, but τοῖς ἀδελ-
dois, A), xi. 73, Xi 27, xiii. 52,
XV. I5, xvi. 16, 2 Macc. xi. 20, the
phrase is used in a wider sense of
adherents, followers, &c., cf. Joseph.
ant. i, 11, περιτέμνεται καὶ πάντες oi
παρ᾽ avrov. Thus the Syr.™ ‘ His
brethren’ or the Vg. swz fairly repre-
sents its general sense ; “his kynnes-
men” (Wycliffe), or “kynesfolkes”
(Geneva) is too definite ; the context,
however, shews that this is practi-
cally what is meant. Clearly οἱ παρ᾽
αὐτοῦ cannot be the Scribes and
Pharisees, as D, which substitutes
of γραμματεῖς καὶ of λοιποί, and Victor:
νομίζω...περὶ τῶν Φαρισαίων καὶ ypap-
ματέων λέγειν τὸν εὐαγγελιστήν. Hither
disciples or relatives are intended,
and as the former were on the spot,
ἀκούσαντες ἐξῆλθον could hardly apply
to them. We are thus led to think
of His family at Nazareth, whose
coming is announced in 2. 31. The
incident of vv. 22—30 fills the inter-
val between their departure and
arrival. For κρατεῖν in this sense,
ef, xii. 12, xiv. 1, 46.

64

᾽ \ « / \ ε a
22 αὐτόν, ἔλεγον yap ὅτι ᾿᾽Εξέστη. “kat οἱ γραμματεῖς

THE GOSPEL ACCORDING TO ST MARK.

/ , ε

οἱ ἀπὸ ᾿Ιβροσολύμων καταβάντες ἔλεγον ὅτι Βεελζε-
᾽ « ΄- a

Bovr ἔχει, Kat ὅτι Εν TH ἀρχοντι τῶν δαιμονίων

21 εξεσταται αὐτους D* (εξεσται D*) exentiat eos abdffiq εξεσταται 13 69

εξισταται 346 efeore minPere

ἔλεγον γὰρ ὅτι ᾿Βξέστη] On the aor.
see Burton, ὃ 47; as to the meaning
cf. Euth., παρεφρόνησε, and the Vg.
here, “in furorem versus est.” The
same charge was brought against St
Paul, Acts xxvi. 24, cf. 2 Cor. v. 13,
εἴτε yap ἐξέστημεν, Oem. For ἐξέστην
in this sense see Isa. xxviii. 7, Hos.
ix. 7. The family of Jesus were
doubtless inspired by a desire for His
safety, but their interpretation of
His enthusiasm implied want of
faith in Him, cf. Jo. vii. 5; the
Mother perhaps was overpersuaded
by the brethren. Tatian strangely
places this verse in connexion with the
narrative of Mec. ii. 23—28 (Hill,
Diatess., p. 71; see above, p. 50).

22. καὶ of γραμματεῖς κτλ.] Mt. of
Φαρισαῖοι, Le. τινὲ ἐξ αὐτῶν. The
Pharisaic Scribes from Jerusalem
had been from the first the insti-
gators of the opposition (Le. v.17; ef.
Mc. ii. 6, vii. 1). The present attack
arose out of the healing of a pos-
sessed man who recovered sight and
speech (Mt. Le.); voices were heard
in the crowd asking Μήτι οὗτός ἐστιν ὃ
vids Δαυείδ; (Mt. xii. 23), and the
Jerusalem Scribes were thus tempted
to suggest another explanation. For
καταβῆναι ἀπὸ Ἴερ. cf. Le. ii. 51, x.
30 f., Acts viii. 26.

Βεελζεβοὺλ ἔχει] The form Beelze-
bub, which occurs in Syrr.2-°™- pesh. and
in most mss. of the Vulg., but in no

render ἐν τῷ (τῇ) Βάαλ μυῖαν θεὸν ᾿Ακκα-
pov, but Symm. had παρὰ τοῦ Βεελξεβοὺβ
θεοῦ Ἐκρών. The derivation of Beed-
ζεβούλ is obscure: some connect
the second factor of the name with

22 οἱ ἀπὸ I.] pr καὶ H alpere a | Βεεζεβουλ B

Sar, whence Saar, a Talmudic word
for dung (so Dalman, p. 105 n.),
others with Sar, habitation: cf.

Kautzsch, p. 9, Dalman, Le.
bauer (Stud. Bibl. i. p. 55) suggests

[III. 24

™ “a

Neu- —

that 5121 is a dialectal form of at, 9

a bee, so that Βεελζεβούλ = Βεελζε-
Bovp: but the conjecture has not
much to recommend it. We have then
to choose between ‘Lord of dung’
and ‘ Lord of-the habitation’; to the
latter the apparent play upon 2}
in Mt. x. 25 (τὸν οἰκοδεσπότην B.
ἐπεκάλεσαν) lends some support; if
the former is adopted, ‘dung’ is
used as an opprobrious name for
idols (J. Lightfoot on Mt. xii. 24),

and the application of the word to
the prince of the unclean spirits

points to the old belief in the con-
nexion of idols with δαιμόνια : see
note on Me. i. 34. The form Bee(e-
βούλ, given by B here and by xB in
Mt. x. 25, xii. 24, Le. xi. 15, 18, 19,)
is admitted by WH. into the text.
(Notes, p. 166); but it is difficult to
regard it as anything but a phonetic
corruption, perhaps a softening of the
original word. With Beed¢. ἔχει cf.
Jo. vii. 20, where a similar charge
comes from the ὄχλος at Jerusalem.
Even of the Baptist some had said
Δαιμόνιον ἔχει (Mt. xi. 18). The charge:

brought against our Lord was per-—
haps equivalent to that of using

magic: see Hastings, iii. p. 211 a.

ἐν τῷ ἄρχοντι κτλ.) In the power
and name of the chief of the un-
clean spirits: cf. Mt. xii. 28 ἐν mvev-
ματι θεοῦ, Le. xi. 20 ἐν δακτύλῳ θεοῦ.
With ὁ ἄρχων τῶν ὃ. cf. ὁ τοῦ κόσμου
ἄρχων (JO. xiv. 30), ὁ ἄρχων τοῦ κόσμου

4

IIT. 24]

THE GOSPEL ACCORDING TO ST MARK. 65

\ / \ / \

ἐκβάλλει Ta δαιμόνια. "Ξκαὶ προσκαλεσάμενος αὐτοὺς 23
~ af ~ ~ / ~~
ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Catavas

(ατανᾶν ἐκβάλλειν ;

\ \ \
"καὶ éav βασιλεία ἐφ᾽ ἑαυτὴν 24

23 avros|+o κυριος Incovs Daffgr+o Ἰησους Ὁ 1071 bc (al)

;
rovrov (Jo. xvi. 11), ὁ ἄρχων τῆς
ἐξουσίας τοῦ ἀέρος (Eph. ii. 2). The
authority is not denied, but limited
_ to its proper sphere: ἐν ἐμοὶ οὐκ ἔχει
οὐδέν (Jo. xiv. 30).

_ 23. καὶ προσκαλεσάμενος αὐτούς]
' See on iii. 13. The remark of the
_ Scribes, if made openly, was not
audible to Jesus, but He knew their
thoughts (Mt. Le.): cf. ii. ὃ. He
_ beckoned them to Him, and they
came, little suspecting His purpose.
| ἐν παραβολαῖς ἔλεγεν : in half-veiled,
_ proverb-like teaching. Πᾶαραβολή,
‘which occurs here for the first time,
is the usual Lxx. rendering of 5vip,
cf. Num. xxiii. 7 ff. (ἀναλαβεῖν παρα-
βολήν), 3 Regn. iv. 28=v. 12 (ἐλάλησεν
Σαλωμὼν τρισχιλίας mapaBodas), Ps.
xxvii. (Ixxviii.) 2 (ἀνοίξω ἐν mapaBo-
Rais τὸ στόμα pov, cited in Mt. xiii.
35); the other rendering being παροι-
pia, which gives its Greek title to
‘the Book vin, The Synoptists use
the former in reference to the teach-
‘ing of Jesus, St John (x. 6, xvi. 25,
29) the latter. A παραβολή is pro-
perly a comparison (Mc. iy. 30), and
a kind of παράδειγμα (Arist. Rhet. ii,
20), an illustration drawn from life
or nature. This meaning prevails in
the Gospels, but the sense suggested
by the Hebrew equivalent, a gnomic
saying (cf. Prov. i. 6), shews itself oc-
_ casionally, e.g. Le. iv. 23; the present
instance may be regarded as inter-
mediate. A distinction between παρ-
oipia and παραβολή appears perhaps
first in Sir. xvii. 17, ἐν ddais καὶ παροι-
plas καὶ παραβολαῖς (Heb. vin WHR
yn MT], cf. Proy. i. 6). ‘Parable’
comes to us through the ‘ European’

5. M.?

ἢ
.
/
1
‘
}

O.L. and Vg., and appearsin Wycliffe:
Tindale substituted ‘similitude’ (cf.
similitudo of the “ African’ O.L.), but
the familiar word re-appears in Cran-
mer and A.V.

πῶς δύναται Σατανᾶς κτλ. The Lord
does not use Βεελζεβούλ, but the or-
dinary name for the Chief of the evil
Spirits; the occasion was too grave
for banter. Only Mc. reports this
saying, which goes to the heart of
the matter. The Scribes’ explana-
tion was morally impossible: the δαι-
pova could not be expelled through
collusion with their Chief. For Σα-
ravas cf. note on i. 13. Σατανᾶν, i.e.
τὰ δαιμόνια regarded as Satan’s re-
presentatives and instruments. The
identification is instructive as throw-
ing light on the manifoldness of Sa-
tanic agency. For the form of the
question cf. Mt. xii. 29, 34, Le. vi. 42,
Jo. Vi. 52.

24—25. καὶ ἐὰν βασιλεία κτλ. The
first καί seems to be merely a con-
necting link with ». 23: the two
that follow (vv. 25, 26) coordinate
the three cases of the divided king-
dom, the divided house, and the di-
vided Satan (WM., pp. 543, 547). For
ἐφ᾽ ἑαυτήν, ‘in relation to itself, Mt.
substitutes the explanatory καθ᾽ éav-
τῆς, returning however to ἐπί just
afterwards (ἐφ᾽ ἑαυτόν). Ov δύναται
σταθῆναι -- ἐρημοῦται, Mt., Le.; simi-
larly for οὐ δυνήσεται στῆναι Le. has
nimrec—both probably interpretat-
ions: cf. Burton, §§ 260, 262. For
the phrase which Mc. uses cf. Ps.
XVii, (XVili.) 39, XXXV. (xxxvi.) 13:
the corresponding Heb. is Dip So» xb.
If the difference between σταθῆναι
and στῆναι is to be pressed in this

5

66

THE GOSPEL ACCORDING TO ST MARK.

[ΠῚ 24

25 μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐ ἐκείνη" “5 καὶ
ἐὰν οἰκία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία

26 ἐκείνη στῆναι.

"6 καὶ εἰ ἡ σατανᾶς ἀνέστη ἐφ᾽ ἑαυτὸν

καὶ ἐμερίσθη, οὐ δύναται στῆναι ἀλλὰ τέλος ἔχει.

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place, it must lie in the fact that
the body politic takes up and keeps
a position (cf. Le. xviii. 11, 40, xix.
8) whilst the building stands as an
inert mass; but the use of στῆναι
in the third clause is against this
distinction. Jerome: “quomodo con-
cordia parvae res crescunt, ita dis-
cordia maximae dilabuntur.”

26. καὶ εἰ ὁ σατανᾶς ἀνέστη... ἐμέ-
ρίσθη] This clause might have run
on the same lines as the other two
(καὶ ἐὰν ὁ 3. ἀναστῇ. ..καὶ μερισθῇ κτλ.),
1.6., as involving a supposition which
will probably be fulfilled (Burton,
p. 250, cf. Blass, Gr. p. 214); but
the three Synoptists agree in repre-
senting the action of Satan as a matter
of fact: ‘suppose Satan to have actu-
ally risen against himself...then he is
at this moment in an unstable con-
dition, his end has come. Ἐμερίσθη,
1.6. Satan in his corporate capacity, as
representing the Kingdom of evil; ef.
1 Cor. i. 12, μεμέρισται 6 χριστός.

ἀλλὰ τέλος ἔχει] Cf. Le. xxii. 37.
A phrase frequent in class. Gk. (cf.
eg. Plat. Legg. 717, τῶν ἤδη τέλος
ἐχόντων --τῶν νεκρῶν). Mt, Le. add
here in almost identical words εἰ [de]

ἐγὼ ἐν Βεελζεβούλ...ἄρα ἔφθασεν ἐφ᾽
ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.

27.
Another παραβολή.

this; Le. resets the picture.
connexion of thought is: ‘so far from
being in league with Satan, I am
his conqueror, for he is too strong
an οἰκοδεσπότης to witness with equa-

nimity the spoiling of his goods.’ ‘O~

ἰσχυρός possibly hints at the claims
of Satan as a usurper of Divine au-
thority (cf. eg. Mt. iv. 9, 2 Cor. iv.

4), since ἰσχυρός or ὁ ἰσχ. in the ©

Lxx. frequently represents 8 or

1313, The parable itself is based ~

on Isa. xlix. 24, 25.
τὰ σκεύη αὐτοῦ] Le. τὰ ὑπάρχοντα
αὐτοῦ.

ok. αὐτοῦ ἐν τῇ οἰκίᾳ), 2 Tim. ii. 20f.;

how inclusive the word can be is seen |
from Acts x. 11, σκεῦός τι ὡς ὀθόνην. |
διαρπάσει Mt. has ~

For διαρπάσαι...
dpraca...duaprdcer, a8 if the result

were to be even more thorough than

could have been anticipated ; for diap- |
πάζειν οἵ. Gen.“xxxiv. 27. Le., who |
describes the Strong One as armed to |

a

ἀλλ᾽ οὐ δύναται οὐδείς κτλ] F
Mt. gives it in ©
a form almost exactly the same 88.
The

Of. Gen. xxxi. 37 (πάντα τὰ
σκεύη τοῦ οἴκου pov), Le. xvii. 31 (τὰ

26 εἰ] εαν D | avecrn ep ©

ΤΙ]. 29]

/
TAaCel.

THE GOSPEL ACCORDING TO ST MARK. 67
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δὸς 4. ΤῸ ἢ ct κα ε j 3

“ἀμὴν λέγω ὑμῖν ὅτι πάντα ἀφεθήσεται 28

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ες a

ing guard, mentions his ravorAiafgnd
σκῦλα among his goods (τὰ ὑμράρχοντα
αὐτοῦ): the picture seems to he ampli-
fied from Isa. Zc. (uxx.)./ In this
fuller form of the parable /three stages
can be distinguished, ih the vanquish-
| ing of Satan Ls, ( ng personal victory
; (δήσῃ Νο, "ικήσῃ Le., ef. Jo. Xvi. 33»
‘ Apoe. iii. :21), (2) the disarming of the
; defeated, οἰκοδεσπότης, (3) the spoiling
(διαρπζσει) and distribution (διαδίδω-
ow) Of his ill-gotten gains (σκῦλα).
. Victor: ἐπειδὴ σκεύη τῶν δαιμόνων
Ὑεγθῦνασιν οἱ ἄνθρωποι. .«ἀδύνατον ἦν
ἀφβαιρεθῆναι τοὺς δαίμονας τὴν οἰκείαν
ΚΤίίσιν GAN ἢ πρότερον αὐτῶν ἡττη-
θένε, ν. The initial victory was won
at ithe Temptation.
¥ Both Mt. and Le. add here ὁ μὴ
᾿ ἐμοῦ, κτλ. ; see the complementary
#banon in Me. ix. 40.
28. ἀμὴν λέγω ὑμῖν occurs here for
the first time in Mec. (Mt. Mc.®
LeS Jo.*); in Jo. ἀμήν is constantly
doubled, cf. Num. v. 22 (Heb.), 1
Esdr. ix. 47 (B), 2 Esdr. xviii. 6 (Heb.).
The adv. ᾿ξ is rendered by γένοιτο
in Deut. xxvii. 15 ff.: the translitera-
4 tion ἀμήν appears first in 1 Chron.
xvi. 36. On the different uses of
} Amen in the O. and N. T., see an

article in J. Q. R., Oct. 1896. The

Amen of the Gospels is what the
writer in J. Q. R. calls “introduc-
tory,” ie. it opens a sentence, as in
1 Kings i. 36, Jer. xi. 5, xxviii. 6
(Heb.); but it is sharply distinguished
from the O. T. exx. inasmuch as it
affirms what is to follow, not what

a

the teeth (καθωπλισμένος), and keep. ‘has just been said, The form ἀμὴν

λέγω ὑμῖν is characteristic of Him
who is ὁ ᾿Αμήν (Apoc. iii. 14). Here
Mt. has merely λέγω ὑμῖν, but the
occasion suits the graver style. The
logical victory is followed by the most
solemn of His warnings.

πάντα ἀφεθήσεται xtA.| See ii. 5 fi.
There is one exception to the ἐξουσία
of the Son of Man in the forgiveness
of sins, which He proceeds to state.
Τοῖς υἱοῖς τῶν ἀνθρώπων-- Μί. τοῖς
ἀνθρώποις : for the phrase (=D'J8"23)
see Dan. ii. 38 Th. (cf. Lxx.), Eph. iii.
5; Log. 3; οἵ, Hawkins, Hor. Syn.
p. 56. Τὰ ἁμαρτήματα, Mt. πᾶσα
ἁμαρτία: ἁμάρτημα, Which is fairly
common in the Lxx., is limited in the
N. T. to this context and Paul? (Rom.
iii. 25, 1 Cor. vi. 18); as distinguished
from ἁμαρτία it is ‘an act of sin,
whilst ἁμαρτία is strictly the principle
(SH., Romans, p. 90); but the dis-
tinction is in the case of ἁμαρτία
repeatedly overlooked. See note on
next verse.

καὶ ai βλασφημίαι] They had charg-
ed Him with blasphemy (ii. 7), and
were themselves grievous offenders
in this way. But blasphemies against
the Son of Man (Mt. Le. xii. 10)
formed no exception to His mission
of forgiveness. “Oca ἐὰν βλασφημή-
coow—a constructio ad sensum
(Ξεὅσας κτλ.); cf. Deut. iv. 2, v. 28
(WM., p. 176 n.); on édy=Gy see
Burton, § 304.

29. ὃς δ᾽ ἂν βλασφημήσῃ κτλ.]}
Μί. ἡ δὲ τοῦ πνεύματος βλασφημία,
Le. τῷ δὲ εἰς τὸ ἅγιον πνεῦμα βλασ-

ee.

68

a A. veh: 4 ᾽ » of
ic βλασφημήσῃ εἰς TO πνεῦμα TO ἁγιον"; οὐκ ἔχει ἀφεσιν
Ι 5 ’ / > Κι
εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχος ἐστιν αἰωνίου ἁμαρτήη
a) / of
Πνεῦμα ἀκάθαρτον ἔχει.

ς ᾽ν

30 Matos: ol ὅτι ελεγον
πὰς
™
29 om εἰς TOV αἰωνο

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ἈΟΘΟΞΣΓΗΣΦῚ al f tol syrPb hel ger

minpPer

My

φημήσαντι.
Me. i. 8, and for τὸ πνεῦμα, i. 10, 12 ;
τὸ mv. TO ἅγιον occurs again in Me.
xiii. 11, Le, ii. 26, iii, 22, Jo. xiv. 26,
Acts i. 16, γ. 32, &c., and in the Lxx.
Ps. L (li) 13, Isa. lxiii. 11 (172 ΠῚ,
wp). The repeated article brings
the holiness of the Spirit into pro-
minence (cf. Eph. iv. 30, 1 Thess. iv. 8,
where see Lightfoot), contrasting it
with the ἀκαθαρσία of the evil spirits.
The charge Βεελζεβοὺλ ἔχει was
directed in fact against the πνεῦμα
Ἰησοῦ (Acts xvi. 7)—not the human
spirit of the Son of Man, but the
πνεῦμα θεοῦ (Mt. iii. 16) which per-
vaded and controlled it. For an
early extension of this saying cf.
Didache τι.

οὐκ ἔχει ἄφεσιν xrd.] To identify
the Source of good with the im-
personation of evil implies a moral
disease for which the Incarnation
itself provides no remedy; ἄφεσις
avails only where the possibility of
life remains. Eis τὸν αἰῶνα in the
uxx.=D5Y9, ‘in perpetuity’ (Exod.
xxi. 6, xl 13), or with a negative,
‘never more’ (2 Regn. xii. 10, Prov.
vi. 33); in the N. Τὶ it gains a wider
meaning in view of the eternal relations
which the Gospel reveals. ‘O αἰών is
indeed the present world (=o αἰὼν
οὗτος, ὁ ἐνεστώς) in Me. iy. 19, the
future life being distinguished from
it as αἰὼν ὁ ἐρχόμενος (Me. x. 30); and
εἰς Tov αἰῶνα in Me. xi. 14 is used in
the narrower sense. In this place
however it is interpreted by Mt. as
inclusive of both αἰῶνες (οὔτε ἐν

THE GOSPEL ACCORDING TO ST MARK.

For πνεῦμα ἅγιον seo

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τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι),
τᾷ ‘this interpretation is supported
he “he context in Me.
tae ᾿ ἔνοχός ἐστιν αἰωνίου ἁμαρτή-
ἀλλὰ 5.“ But lies under the conse-
patos] “3 an act of sin which belongs
quences of tL of the world to come’ :
to the sphereh] ni delicté (Wycliffe,
Vg. reus erit aete. _-apas”), “Evo-
gilti of euerlastynge trex, ith a dative
xos is used in the N. T. Wi, om one is
of the person or body to wit τυνεδρίῳ,
responsible (τῇ κρίσει, τῷ ὁ... inf the
Mt. v. 22), and a genitive CA Sov-
: ;
penalty (e.g. θανάτου Me. xiv. 6: Fence
λείας Heb. ii. 15), or of the oi ee
(cf. 2 Mace. xiii. 6, τὸν ἱεροσυλίας €.the
xov), or of that against which ἧς x,
offence is committed (τοῦ oopar t 77

Tov αἵματος τοῦ κυρίου, I Cor. Xi.” in,
The man is in the grasp of his 82 9
which will not let him go without τὴ
Divine ἄφεσις, and to this sin, since ὅοος
belongs to the eternal order, the pc }
exercised by the Son of Man on ez
does not apply. Αἰώνιος in the N
seems never to be limited to .
present order, as it often is in the Lxx.
(cf. e.g. Gen. ix. 12, Lev. vi. 18 (11)),
always reaching forward into the life
beyond (as in the frequent phrase
ζωὴ αἰώνιος) or running back into a
measureless past (Rom. xvi. 25, 2 Tim.
i. 9). On the αἰώνιον ἁμάρτημα see the
interesting remarks of Origen, de orat,
27, in Jo. t. xix, 14, and comp. Heb.
vi. 4 ff., 1 Jo. v. 16, with Bp Westcott’s
notes.’ Bengel: “‘peccata humana sunt,
sed blasphemia in Spiritum sanctum
est peccatum satanicum.”

30. ὅτι ἔλεγον xrd.] 1.6., it was
this suggestion which called forth the

111. 34] THE GOSPEL ACCORDING TO ST MARK. 69
8: Kal ἔρχονται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ 21
αὐτοῦ, καὶ ἔξω στήκοντες ἀπέστειλαν πρὸς αὐτὸν
καλοῦντες αὐτόν. “Kal ἐκάθητο περὶ αὐτὸν ὄχλος, 32 1 W
\ / > σ΄ 39 \ ς ye \ ς > yf
Kal λέγουσιν αὐτῷ ᾿Ιδου ἡ μήτηρ σου καὶ οἱ ἀδελφοί

of of \ ~ /
σου ἔξω ζητοῦσίν σε. 5Ξκαὲ ἀποκριθεὶς αὐτοῖς λέγει 33

Τίς ἐστιν ἡ μήτηρ μου καὶ οἱ ἀδελφοί ; *4kal περι- 34

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34 om και 1° B

Lord’s utterance on the Eternal Sin.
_ Mc. only; perhaps an editorial note.
_ Jerome: “[Marcus] caussas tantae
irae manifestius expressit.”

31—35. THe ERRAND OF THE
BrRorHeERS AND THE MOoTHER OF
_ JESUS, AND THE TEACHING BASED
_ Upon iT (Mt. xii. 46—50, Le. viii.

10---21).
᾿ς 31. καὶ ἔρχονται ἡ μήτηρ κτλ. See
Mt. explicitly con-
nects this incident with the fore-
going (ἔτι αὐτοῦ λαλοῦντος). The
mother of Jesus does not appear
again in Mc., but is mentioned in vi. 3
(ὁ vids τῆς Μαρίας) in company with
_ the brothers; see notes on vi. 3 and
' comp. Acts i. 14.
᾿ς ἔξω στήκοντες] On στήκω see WH.,
Notes, p. 169. Mt. ἱστήκεισαν ἔξω.
They were crowded out, as in the
case of the paralytic, ii. 4; ef. Le.
οὐκ ἠδύναντο συντυχεῖν αὐτῷ διὰ τὸν

ὄχλον. Naturally they were unwilling

- to disclose their errand (iii. 21), and

therefore contented themselves with
asking for an interview. Καλοῦντες:
on the reading see Nestle, 7: C., Ὁ. 263.

32. καὶ ἐκάθητο περὶ αὐτὸν ὄχλος]
_ The scene is similar to that in c. ii.
1 ff., but the Scribes seem to have
left, and the Lord is surrounded by a

crowd of friends (not ὁ ὄχλος), amongst
whom the Apostles and other μαθηταί
form an inner circle (Ὁ. 34). The
message is passed from one to
another till it reaches Jesus.

ἰδοὺ ἡ μήτηρ κτλ.] The addition
καὶ αἱ ἀδελφαί σου is “ Western and
probably Syrian” (WH., Notes, p. 24).
The sisters of Jesus are mentioned
in vi. 3 as living at Nazareth (ὧδε
πρὸς ἡμᾶς). But they would scarcely
have taken part in a mission of this
nature, and the addition was probably
suggested by vi. 3 or by ἀδελφή in
Ὁ. 35.

33. καὶ ἀποκριθεὶς αὐτοῖς λέγει
Not to His relatives who are still
without, but τῷ λέγοντι αὐτῷ (Mt.),
and through His informant to the
audience. The interruption affords,
as so often, an opportunity for fresh
teaching ; it is instruction and not
censure which is the purpose of the
Lord’s answer. ᾿Αποκριθείς is the
later Gk. for ἀποκρινάμενος (Blass,
Gr., pp. 44, 177); 80 Lxx. and N.T.;
ἀπεκρίνατο appears however in Mec.
xiv. 61, and a few other passages.
The phrase ἀποκριθεὶς λέγει Or εἶπεν
is a LxXx. equivalent for “19N*) 1151
(Gen. xviii. 27, &c.).

τίς ἐστιν ἡ μήτηρ pov κτλ.] This

7O

THE GOSPEL ACCORDING TO ST MARK.

[III. 34

βλεψάμενος τοὺς περὲ αὐτὸν κύκλῳ Ἷ καθημένους λέγει

af ε / NG =. € ἰδ / 35 ἃ \ t
35° δὲ ἡ μήτηρ μου καὶ ot ἀδελφοί μου. * Os av momo

τὸ θέλημα τοῦ θεοῦ, οὗτος ἀδελφός μου καὶ ἀδελφὴ

/ 7
καὶ μήτηρ ἐστίν.

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a (1) syrrt=Pesh me al

relative renunciation of kinship ap-
pears at the outset of the Ministry
(Jo. ii. 4) and continues to the end
(Jo. xix. 26), and a similar attitude is
urged upon the disciples (Mc. x. 29).
But it is a relative attitude only (Mt.
x. 37), and is perfectly consistent
with tender care for kinsmen, as the
saying on the Cross shews: cf. 1 Tim.
γ. 4, 8. Victor: δείκνυσιν ὅτι πάσης
προτιμᾷ συγγενείας τοὺς κατὰ τὴν πίστιν
οἰκείους" ταῦτα δὲ ἔφη οὐκ ἀποδοκιμάζων
πάντως τὴν μητέρα καὶ τοὺς ἀδελφούς.
Ambrose: “neque tamen iniuriose
refutantur parentes, sed religiosiores
copulae mentium docentur esse quam
corporum,” At the present moment
the relatives of Jesus were forfeiting
their claim to consideration by op-
posing His work (Mt. x. 35). Here
again His knowledge of the unspoken
purposes of men appears; for He
could hardly have been informed of
the nature of their errand.

34. περιβλεψάμενος τοὺς περὶ αὐτόν]
For περιβλ. cf. note on iii. 5. Who
those round Him were appears from
Mt., ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ
τοὺς μαθητὰς αὐτοῦ. Stretching forth
the hand was another characteristic
movement (Me. i. 41), which may well
have accompanied the searching and
inclusive glance. Οἱ μαθηταί need
not be limited to the Apostles: οὗ
Le. vi. 17.

ἴδε ἡ μήτηρ] Cf. v. 32, ἰδοὺ ἡ m
On the difference between ἰδού and
ἴδε see WM., p. 319. Both are re-

garded as interjections (en, ecce), and
not as verbs.

35. ὃς ἂν ποιήσῃ τὸ θέλημα Tod
θεοῦ] Mt. τοῦ πατρός μου τοῦ ἐν
οὐρανοῖς (perhaps a reminiscence of
the Lord’s Prayer); Le. interprets
the phrase οἱ τὸν λόγον τοῦ θεοῦ
ἀκούοντες καὶ movovvres—the particu-
lar fulfilment of the Father’s Will in
which those who were present were
then engaged. The bond which
unites the family of Gop is obedience
to the Divine Will. This was the end
of the life of the Incarnate Son (Jo.
γ. 30, &c., Mt. xxvi. 42), and is the
aim of the adopted children (Mt. vi.
10, Vii. 21). Τὸ θέλημα became a
recognised term (SH. on Rom. ii. 18);
τὰ θελήματα (B) is an O. T. equivalent
(Chase, Lord’s Prayer, p. 39 f.).

καὶ ἀδελφή] So Mt. also. See Ὁ. 31.
The word would have its fitness in

the teaching even if the sisters were

not among the relatives without;

doubtless the ὄχλος contained women —

as well as men who were attached
followers: cf. Le. viii. 2, 3, Me. xv. 40.
Our Lord, however, characteristically
lays stress on the works which reveal
faith and are the truest note of His
next of kin.

καὶ μήτηρ] Jerome: “isti sunt mater
mea qui me quotidie in credentium
animis generant.” But the form of
the sentence (ds ἂν ποιήσῃ... οὗτος
ἀδελφὸς. .«καὶ μήτηρ) seems to forbid
this mysticism in details. Hilary's
interpretation is truer to the text:

᾿

Iv. 3]

* Kal πάλιν ἤρξατο διδάσκειν παρὰ τὴν θάλασσαν. τ IV.

THE GOSPEL ACCORDING TO ST MARK. 71

\ ra \ ? A A a .«
καὶ συνάγεται πρὸς αὐτὸν ὄχλος πλεῖστος, ὥστε
αὐτὸν εἰς πλοῖον ἐμβάντα καθῆσθαι ἐν τῇ θαλάσσῃ,
καὶ πᾶς ὁ ὄχλος πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς

ἦσαν.

"καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, 2

A ἢ σι la _ a
καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῆ αὐτοῦ 53᾽ λκούετε. 3

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“respondit...quicunque voluntati pa-
_ ternae obsecutus est, eum esse et
_ patrem et sororem et matrem...pro-

_ pinquitatum omnium ius atque nomen
_ iam non de conditione nascendi sed de
ecclesiae communione retinendum.”

He justly adds: “ceterum non fas-
tidiose de matre sua sensisse existi-
- mandus est, cui in passione positus
maximae sollicitudinis tribuerit affec-
tum.”
IV. 1—9. THacuine By PARABLES.
Tue PARABLE oF THE SowerR. (Mt.
xiii, 1—9, Le. viii. 4—8.)
I. καὶ πάλιν κτλ.] Πάλιν (see on
ii. 1) looks back to ii. 13, iii. 7. Mt.
_ places this new teaching by the sea
_ immediately after the indoor scene of
ΠΟ ΠῚ 31—35 (xiii. 1, ἐν τῇ ἡμέρᾳ ἐκείνῃ
ἐξελθὼν ὁ Ἴ. τῆς οἰκίας); in Le. this
order is inverted. For παρὰ τὴν θάλ.
see ii. 13.
kal ovvayera] The pres. (Burton,
_ §14) places the scene before us, the
_ crowds flocking together as the Lord
begins to speak. The gathering was

_ even greater than on former occa-

_ sions—dxdos πλεῖστος: cf. πολὺ πλῆθος
iii. 7,8. Mt. and Le. are less precise
(ὄχλοι πολλοί, ὄχλου πολλοῦ), but Le.
adds καὶ τῶν κατὰ πόλιν ἐπιπορευομέ-
νων, i.e. the audience came from the
other towns as well as from Caper-
naum,

2 πολλαις D

ὥστε αὐτόν κτλ.) He was seated at
first on the beach (Mt. xiii. 1), but
when He saw the crowd hurrying
down, He took refuge in a boat (cf.
iii. 9}—possibly Simon’s (Le. v. 3), but
if so, no stress is laid upon the fact,
for πλοῖον is anarthrous in the best
text of Mc. and Mt. “The whole
multitude” (all were by this time
assembled) stood (ἦσαν -- ἱστήκει, Mt.)
on the land facing (πρός, WM., p. 504)
the sea, the sloping beach (Mc.) form-
ing a theatre from which He could
be seen and heard by all. Thpht.
iva κατὰ πρόσωπον ἔχων πάντας ἐν
ἐπηκόῳ πάντων λέγο. Of. Victor:
κάθηται ἐν τῷ πλοίῳ ἁλιεύων καὶ σαγη-
νεύων τοὺς ἐν τῇ γῇ.

2. καὶ ἐδίδασκεν κτλ.] He began
a series of parables; ἐν παραβολαῖς
πολλά, 1.6. as D rightly interprets, παρα-
βολαῖς πολλαῖς. Mt.’s aor. (ἐλάλησεν)
is less exact, while Lc., who limits
himself here to the Parable of the
Sower, has nothing to mark the com-
mencement of a new course of teaching
(εἶπεν διὰ παραβολῆς). On παραβολή
see iii. 23 note. Ἔν τῇ 6:8. αὐτοῦ, in
the course of His teaching, =é& τῷ
διδάσκειν αὐτόν (οἷ, xii. 38).

3. ἀκούετε] A characteristic sum-
mons to attend—“ad sedandum populi
strepitum” (Bengel); cf. Mt. xv. το,
xxi, 33, Me. vii. 14. It finds its

72 THE GOSPEL ACCORDING TO ST MARK.

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prototype in the famous pow of Deut.

vi. 4 (Me. xii. 29): but see also Gen.
Xxill. 5, 13, Jud. v. 3, 1 Regn. xxii. 7,
12, & Mt. Le, omit it here; Le.
omits also the ἰδού which follows and
strengthens the call (cf. iii. 32).

ἐξῆλθεν ὁ σπείρων σπεῖραι] ‘O on.
(so also Mt., Le.), the sower (see on
i. 4), Le. the particular sower contem-
plated in the parable, the representa-
tive of his class (WM., p. 132). Σπεῖραι
=Tov σπείρειν (Mt.), τοῦ σπεῖραι (Lc.),
the inf. of purpose which may be used
with or without the article (Burton,
δὴ 366, 397): both uses occur together
in Le. ii. 23, 24: παραστῆσαι... καὶ τοῦ
δοῦναι.

4. καὶ ἐγένετο κτλ. The pleonastic
καὶ ἐγέν. (cf. i. 9) is abandoned by Mt.,
Le. Ἔν τῷ σπείρειν, in the process of
sowing: the article points back to
σπεῖραι, Whilst the change of tense
brings into view the succession of
acts which constitutes the sowing.
In σπεῖραι the whole is gathered up
in a single purpose; it is ἐν τῷ
σπείρειν, a8 the sower carries out his
purpose, that the things happen
which are about to be related. This
delicate train of thought is lost
in Mt.

Aff. ὃ μέν... καὶ GAXo...Kal ἄλλο...
καὶ ἄλλα] Mt. ἃ μέν.. ἄλλα δέ... ἄλλα
δέ...«ἄλλα δέ: Le. ὃ μέν... καὶ ἕτερον...
καὶ ἕτερον... καὶ ἕτερον. Cf. WM., p.
130. Some part of the seed (ὃ μέν),
i.e. some seeds (ἃ μέν), fell by the side
of the road (παρά, Mt. Mc. Le.; WM.,

Ῥ. 502); not of course that the sower
deliberately sowed the pathway, but
that he partly missed his aim, as in
such rapid work must needs happen ;
or he had not time to distinguish
nicely between the pathway and the
rest of the field. Cf Victor: οὐκ
εἶπεν ὅτι αὐτὸς ἔρριψεν, GAN ὅτι ἔπε-
σεν. :

καὶ ἦλθεν xtr.] Le. καὶ κατεπατήθη
καὶ.. «κατέφαγον αὐτό. But in the in-
terpretation he adds nothing to cor-
respond to this new feature, which
has possibly been suggested by the
mention of ὁδός. The birds would
be on the spot immediately and leave
little for the passers by to spoil;
moreover the point of the illustration

is that the seed, if unable to penetrate —

the soil, will presently be stolen away.
For καταφαγεῖν, comedere, used in
reference to the clean sweep which
birds make of food, see Gen. xl. 17,
3 Regn. xii. 24, xiv. 11 (cod. A), xvi. 4,
xx. 24 (cod. A).

5. ‘And another (portion) fell upon
the rocky (part of the field)’: τὸ
πετρῶδες -- Μί. τὰ πετρώδη, Le, (less
precisely) τὴν πέτραν. πετρώδης does
not occur in the Lxx., or in the N.T.
except in this context (Mt., Mc.), but
it is used in good Greek (Soph., Plat.,
Arist.); the word implies not a stone-
strewn surface, as the English versions
except R.V. suggest, but rock thinly
coated with soil and here and there
cropping up through the earth—a
characteristic feature in the cornlands

a

eo

IV. 7]

THE GOSPEL ACCORDING TO ST MARK.

73

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of Galilee, still to be noted by the
traveller among the hills which slope
down to the Lake. Kai ὅπου κτὰ. Καὶ
if genuine is probably epexegetic
(WM., p. 545 f.); Mt. omits it without
detriment to the sense. The πετρῶ-
des was that part of the ground where
the earth was shallow.

kat εὐθὺς ἐξανέτειλεν κτλ. Mt. here
agrees with Mc. almost verbatim; Le.
compresses greatly (καὶ φυένδ.. ἜἘξα-
νατέλλω in the Lxx. is trans., see Gen.
ii. 9, Ps. cxlvi. (cxlvii.) 8, but ἀνατέλλω
is used intransitively of vegetable
growth (Gen. iii. 18, cf. Is. Ixi. 11).
Nearness to the warm surface in-
duced rapid growth, but it also led to
the shortening of the young plant’s
life. Βάθος γῆς : Syr.™ adds ‘below
its root.’ The reading of D, ‘ because
the earth had no depth, does not suit
the context so well; both in οὐκ εἶχεν
(v. 5) and διὰ τὸ μὴ ἔχειν (2°, Ὁ. 6) it is
the seed which is the subject of the
verb.

6. καὶ ὅτε ἀνέτειλεν κτλ. In Me.’s
simpler style καί merely adds a fresh
particular, without regard to the
logical connexion. Here there is in
fact a contrast (cf. Mt. ἡλίου δὲ dva-
τείλαντος). The plant grew rapidly
in the warm Eastern night (comp,
Jon. iv. 10, ἐγενήθη ὑπὸ νύκτα), but
as soon as the sun grew hot it lan-
guished and withered. ᾿Ἑκαυματίσθη
is a word of the later Greek (Plu-
tarch, &c.), not used in the txx., but

‘occurring again in Apoc. xvi. 8, 9:

‘it felt the burning heat’ (καῦμα),
was scorched; Latt., aestuavit, ex-
aestuavit. The same _ illustration
occurs in James i, 11, ἀνέτειλεν γὰρ
ὁ ἥλιος σὺν τῷ καύσωνι καὶ ἐξήρανεν
τὸν χόρτον. See also Me. xi. 20, 21,
Jo. xv. 6, 1 Pet. i. 24 (Isa. xl. 7. In
this case the withering is due to the
very cause which led to rapid growth
—the shallowness of the soil which
did not permit the plant to develop
its roots. For διὰ τὸ μὴ ἔχειν ῥίζαν
Lic. has the remarkable variant διὰ τὸ
μὴ & ἰκμάδα. Cf. Jer. xvii. 8, ἐπὶ
ἰκμάδα βαλεῖ ῥίζαν αὐτοῦ" οὐ φοβηθή-
σεται ὅταν ἔλθῃ καῦμα---ὃἃ, passage
which may have suggested the Lucan
gloss, if it be such.

7. καὶ ἄλλο ἔπεσεν eis τὰς ἀκάνθας]
‘And another (portion) fell into the
thorns.” Mt. ἐπὶ ras ἀκ., Le. ἐν μέσῳ
τῶν ἀκανθῶν : when the clause is re-
peated in the interpretation (Mt. xiii.
22, Le. viii. 14), both agree with Mc.
Of. Le. x. 36, τοῦ ἐμπεσόντος εἰς τοὺς
λῃστάς (30, λῃσταῖς περιέπεσεν).

ἀνέβησαν αἱ ἄκανθαι] Le. συνφυεῖσαι.
Me.’s word, retained by Mt., is more
fully descriptive of the process: the
thorns not only grew with the wheat,
but grew faster and higher. For
ἀναβαίνειν (= ney) ‘to mount up,’ used
of vegetation, see Gen. xli. 5, Deut.
xxix. 23 (22), especially Isa. v. 6,
xXxxii. 13.

συνέπνιξαν] Mt., Le. ἀπέπνιξαν : in
the interpretation all have συνπνίγειν;
the Latin versions use suffocare with-

74 THE GOSPEL ACCORDING TO ST MARK.

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[Iv. 7

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out distinction. Συνπν. suits Me.’s
context best, for he adds καὶ καρπὸν
οὐκ ἔδωκεν, which Mt., Le. omit. The
thorns, crowding round the wheat and
keeping off light and air, effectively
prevented the yielding of fruit, and
ultimately (but this is not the point
on which Mc. dwells) killed it off.
For the distinction between ἀποπν.
συνπν., comp. Le. viii. 33, 42; and for
the use of συνπν. in reference to
plants, Theophrast. plant. vi. 11. 6,
δένδρα συμπνιγόμενα. Καρπὸν οὐκ ἔδω-
‘Kev: καρπὸν φέρειν, ποιεῖν are more
usual phrases; but cf. Mt. xiii. 8, and
see next note.

8. καὶ ἄλλα ἔπεσεν εἰς τὴν γῆν τὴν
καλήν] ‘And other (seeds) fell into
the good soil.’ Wycliffe, “in to good
lond.” Mt. ἐπὶ τ. y. τ. καλήν, Le. εἰς
T. γ. τ. ἀγαθήν. Καλήν calls attention
to that which met the eye; ἀγαθήν
to the nature and condition of the
soil. The repetition of the article
(τὴν γ. τὴν κι, ποῦ τὴν kK. γ.) gives
prominence to the adjective: the
seeds now in view not merely fell
into the ground (in contrast with
those which fell εἰς ἀκάνθας or ἐπὶ
τὸ πετρῶδες), but into ground specifi-
cally good: cf. Jo. x. 11, 14, 6 ποιμὴν
ὁ καλός. Blass, Gr. p. 158. Ἐδίδου...
ἔφερεν, a continuous process, con-
trasted with ἔπεσεν. Διδόναι καρπόν
(Β 112, Ps. i. 3) includes the forma-
tion of the wheat ear, which under the
circumstances would be concurrent
with the growth of the young wheat

(ἀναβαίνοντα καὶ αὐξανόμενα). For dva-

βαίνειν, now applied to the wheat, see on
v. 7 and reff. there; the Vg., following
the reading αὐξανόμενον, wrongly inter-
prets it of the ear (fructum ascen-
dentem et crescentem) and so the
English versions except R.V. With
αὐξανόμενα compare Col, i. 6, το, and
for φέρειν (καρπόν) see Jo, xii. 24,
xv. 2 ff

εἰς τριάκοντα κτλ. The text here
is embarrassing. Of the possible
readings (εἰς... εἰς... εἰς : ἐν...ἐν...ἐν:
ἕν... «ἕν. «ἕν: €is...€V...€V) the last is per-
haps the best supported, and has been
adopted by WH.; but thechange of pre-
position is meaningless and intolerably
harsh, and it has the appearance of
being due to a partial assimilation of
Ὁ. ὃ to v. 20, Eis (év) answers to 3 ‘at
the rate of, cf. BDB., p. 90; Harel.
represents it by =. If we read en
ter, there is something to be said for
printing it &: the triple εἷς occurs in
1 Regn. x. 3, and elsewhere, and ἕν
will accord here with Mt.’s ὃ μέν, ὃ
δέ...ὃ dé The Vg. has wnum both
here and in v. 20; hence Wycliffe,
“oon thritty fold,” &c.

Tpidkovra...€énxorta...éxarov] Even
the highest rate of increase named
here is not extravagant: cf. Gen.
XXVi. 12, evpev...€xaroorevovaay κριθήν,

and see Wetstein and J. Lightfoot

ad l. The fertility of Esdraelon and

of the volcanic soil of the Hauran
was prodigious, and there were rich
cornfields about the Lake which may
have justified these figures: cf. G. A.
Smith, H. G. pp. 83, 439 ff., 6123
Merrill, Galilee, p. 20 ff.

IV. 11] THE GOSPEL ACCORDING TO ST MARK. 3 75

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syrrPeshhier peth 6. γν. ra μυστηρια GZS min®™ gyrb! arm

9. ὃς ἔχει ὦτα κτλ. The parable
ends as it began with a solemn call to
attention; the picture might easily
be regarded as a pleasant picture and
no more. With one exception (Apoc.
xiii. 9) the present formula is found
only in contexts ascribed to our
Lord (Mt. xi. 15, xiii. 9 [=Me. iv. 9],
᾿ 43, Me. iv. 23, Le. xiv. 35, ρου. ii.
ae Tl, 17, 20; Hi, 6,13, 22) The
forms vary slightly; besides that
which is given in the text we have
εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω (Me,
iv. 23), 6 ἔχων ὦτα ἀκουέτω (Mt.), ὁ
ἔχων ὦτα ἀκούειν ἀκουέτω (Le.), ὁ ἔχων
οὖς ἀκουσάτω (ἈΑΡοο. ii., iii.) and εἴ τις
ἔχει οὖς ἀκουσάτω (ΑΡοο. xiii.9). For
the inf. after ἔχει see Blass, Gr., p.
226. For the idea cf. Deut. xxix.
3 (LXx., 4), Isa. vi. 10, Ezek. iii. 27.
Wetstein (on Mt. xi. 15) quotes from
Philo the phrase ἀκοὰς (or ὦτα) ἔχειν
ev τῇ ψυχῇ. Cf. Euth., dra νοητά,
Some Gnostic sects saw in these
words an encouragement to find in
the Parable of the Sower mysteries
which the Church did not recognise ;
cf. Hippol. haer. v. 8, τουτέστι, φησίν,
οὐδεὶς τούτων τῶν μυστηρίων ἀκροατὴς
γέγονεν εἰ μὴ μόνοι οἱ γνωστικοὶ τέλειοι.
Cf. viii. 9, διὰ τοῦτο εἴρηκε.. Ὁ ἔχων
κτλ., ὅτι ταῦτα οὐκ ἔστι πάντων ἀκούσ-
ματα.

109-12. REASONS FoR THE USE oF
PARABLES (Mt. xiii. 1o—15, Le. viii.
9—IO).

IO. Ore ἐγένετο κατὰ μόνας] Pro-
bably when the public teaching of the
day was over. Κατὰ μόνας (frequently
used in Lxx. for 129), Vg. singularis,
is relative only: He was apart from
the multitude, but the Twelve and
other disciples (οἱ περὶ αὐτὸν σὺν τοῖς
δ.) shared His solitude; cf. Le. ix.
18, ἐν τῷ εἶναι αὐτὸν προσευχόμενον
κατὰ μόνας συνῆσαν αὐτῷ οἱ μαθηταί.
The succinct ἠρώτων αὐτὸν.. τὰς παρα-
βολάς (WM., p. 284) is expanded by
Mt. (διὰ τί ἐν παραβολαῖς λαλεῖς av-
rois;) and Le. (τίς αὕτη εἴη ἡ παρα-
βολή;): the latter narrows the en-
quiry to the particular parable, but,
as the answer shews, it raised the
whole question of parabolic teaching.

11. ὑμῖν τὸ μυστήριον δέδοται The
variations in the other Synoptists are
instructive (ὑμῖν δ. γνῶναι τὰ μυσ-
τήρια Mt. Le.). Τνῶναι interprets
δέδοται, but like other interpretations

-of Christ’s words, does not exhaust its

sense. The mystery was given to the
disciples, and the knowledge of it
followed in due time; but the gift was
more than knowledge, and even inde-
pendent of it. Μυστήριον occurs here
only in the Gospels; its later use in

76

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λείας τοῦ θεοῦ, ἐκείνοις δὲ Tots ἔξω ἐν παραβολαῖς
c / / \ A
va βλέποντες βλέπωσι Kal μὴ

\ / /
12 Ta TavTa γινεται"

THE GOSPEL ACCORDING TO ST MARK.

[IV. 12

/ ‘ \ / /

ἴδωσιν, Kal ἀκούοντες ἀκούωσι Kal μὴ συνίωσιν, μή
3 / Ἀν Ὁ» “- 9 σι
ποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.

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28 64 124 2 abcffigiq

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pn A| συνωσιν D*L al minPe Orbis | ἐ«πιστραφωσι 604 | αφεθηὴ NBCDLAZ® al
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πτωματα & minParc

the N.T. is limited to Paul@) and
Apoc., The .xx. employ it in
Daniel® (for 9, a secret of state),
Tob.©), Judith®, Sap., Sir.®,2 Mace.;
in Daniel ii. 28 ff, 47, Sap. 11. 22
the word passes into the theological
sense which it exclusively has in the
N.T.; see Hatch, Hssays, p. 58.
‘The mystery of the Kingdom of
Gop’ is the content of the Gospel
(τὸ p. τοῦ χριστοῦ, Eph. iii. 4, Col.
iv. 3, τοῦ θεοῦ, Col. ii. 2, rod evayye-
Alov, Eph. vi. 19, τῆς πίστεως, 1 Tim.
lii. 9, τῆς εὐσεβείας, τ Tim. iii. 16), 1.6.
Christ Himself as revealing the Father,
and fulfilling His counsels. As given
to the Apostles it was still a secret,
not yet to be divulged, nor even except
in a small degree intelligible to them-
selves. On the Pauline sense of μυ-
στήριον see Lightfoot on Col. i. 26. Ta
μυστήρια (Mt. Le.) loses sight of the
unity of the gift, and belongs to a
somewhat later form of the common
tradition.

ἐκείνοις δὲ τοῖς ἔξω] Vg. “illis autem
qui foris sunt”; ‘but to those, the men
who are outside, 1.6. the ὄχλος as
contrasted with the μαθηταί, cf. xii. 7,
Le. xii. 38. Le. τοῖς δὲ λοιποῖς, Mt.
simply ἐκείνοις δέ. The words must
not be understood as a reproach;
they merely state the fact. Οἱ ἔξω
are ‘non-disciples, who are as yet
outside the pale—a Rabbinical phrase
(2°18) for Gentiles or unorthodox

Jews (see J. Lightfoot ad h. 1, Bp
Lightfoot on Col. iv. 5); of ἐκτός is
similarly used in Sir. prol. 1. 4: of
ἔξωθεν, which has some support here,
is used by St Paul (1 Tim. iii. 7). To
such, while they remained outside,
the mystery was not committed in
our Lord’s lifetime; nevertheless, they
received what they could. On exoteric
teaching among Greek philosophers
cf. A, Gellius WV. A. xx. 4, and for
the practical application of the prin-
ciple by the later Church see Cyril.
Hier. catech. vi. 29.

ev παραβολαῖς τὰ πάντα γίνεται] Vg.
in parabolis omnia fiunt: ‘the whole
is transacted in parables,’ ie. the
mystery takes the form of a series of
illustrative similitudes. Euth.: τὰ π.
y-, Ta τῆς διδασκαλίας δηλονότι.

12. ἵνα βλέποντες κτλ. An adap-
tation of Isa. vi. 9, I0, LXx., ἀκοῇ
ἀκούσετε kal ov μὴ συνῆτε καὶ βλέποντες
βλέψετε καὶ οὐ μὴ ἴδητε...μή ποτε... ἐπι-
στρέψωσιν καὶ ἰάσομαι αὐτούς : the
whole passage is quoted by Mt. with
the preface ἀναπληροῦται αὐτοῖς ἡ mpo-
φητεία ᾿Ησαίου ἡ λέγουσα: cf. John xii.
39f, Acts xxviii. 25 ff. “Iva, which is
not part of the quotation, explains
the purpose of the parabolic teaching
in regard to those who, after long
attendance on Christ’s Ministry, were
still ‘without’; it was intended to fulfil
the sentence of judicial blindness pro-
nounced on those who will not see.

————

IV. 15]

THE GOSPEL ACCORDING TO ST MARK.

77

18 Kal λέγει αὐτοῖς Οὐκ οἴδατε τὴν παραβολὴν 13

“ \ “- / \ \ /
ταύτην, Kal πῶς πάσας Tas παραβολὰς γνώσεσθε;

x / 7
46 σπείρων τὸν λόγον σπείρει.

© / 2
Souror δὲ εἰσιν οἱ τ

14 σπερει &

Bengel: “iam ante non videbant ;
nune accedit iudicium divinum.” Mt.
substitutes ὅτι for ἵνα, ‘I speak in
parables, because they cannot see—the
sentence is already working itself out
in their incapacity to understand.’
The result, however, is due to them-
selves: cf. Thpht. βλέποντες τοῦτο τοῦ
θεοῦ: μὴ βλέπωσι" τοῦτο τῆς κακίας
αὐτῶν. Cf. ren. iv. 29. 1: “unus et
idem Deus his quidem qui non cre-
dunt...infert caecitatem, quemadmo-
dum sol in his qui propter aliquam
infirmitatem oculorum non possunt
contemplari lumen eius.”

The distinction between βλέπειν and
ἰδεῖν corresponds here to that between
ἀκούειν and ovview. The Syriacversions
and the Vg. (ut videntes videant et non
videant) fail to notice this. Καὶ ἀφεθῇ
αὐτοῖς (impers.)is preferred by Mc. toxat
ἰάσομαι αὐτοὺς Which Mt., Jo. and Acts
borrow from the Lxx.; in form at
least it is nearer to the original
(\2 NDI}: see Delitzsch ad 1); for
ἀφ. impers. cf. Mt. xii. 31, 32, Le. xii.
10, James y. 15. On the reading
ἀφεθήσομαι see WM., p. 630 f.

13—20. INTERPRETATION OF THE
PaRaBLE oF THE Sower (Mt. xiii.
18—23, Le. viii. 11—15).

13 ff. The disciples’ question had
implied that they needed to have the
parable of the Sower explained to
them. To this point the Lord now
addresses Himself. Me. alone pre-
faces the interpretation with a re-
buke—ovk οἴδατε κτλ. ‘Ye know not
(or, “ Know ye not ?”—s0 all the English
versions) what this first parable means:
how then will you come to understand
the parables which are to follow?’
Οἶδα is used in reference to a know-

ledge which comes from intuition or
insight, γινώσκω of that which is gained
by experience or acquaintance (see
Lightfoot on 1 Cor, ii. 11). An initial
want of spiritual insight boded ill for
their prospect of becoming apt inter-
preters of parabolic teaching. Cf.
Sir. iii. 29, καρδία συνετοῦ διανοηθήσεται
παραβολήν. Καὶ πῶς; ‘how then?’
cf. Le. xx. 44, Jo. xii. 34. Πάσας τὰς
παραβολάς, not ‘parables in general’
(πάσας παραβολάς), but‘allthe parables
which you are to hear from Me,’

14. ὁ σπείρων τὸν λόγον σπείρει]
That which the sower sows is the
word. Le. more explicitly, 6 σπόρος
ἐστὶν ὁ λόγος. ‘The sower’ is not inter-
preted. Theophylact’s view (ris οὖν
ἐστιν ὁ σπείρων; αὐτὸς ὁ χριστός) is
correct (cf. Mt. xiii. 37), if it be borne
in mind that Christ acts through His
Spirit in the Church. For the sense
of ὁ λόγος see note on ii 2. Mt
adds τῆς βασιλείας, Le. τοῦ θεοῦ ;
in the phraseology of Mc. it is
usually unqualified (ii. 2, iv. 14—20,
33, Vili. 32 [xvi. 20]). For the com-
parison of teaching to sowing see
Philo, de agr. 2, 6 νοῦς...τὰς ἀπὸ τῶν
σπαρέντων καὶ φυτευθέντων ὠφελείας
εἴωθε καρποῦσθαι...ἐν διανοίᾳ καρποὺς
ὠφελιμωτάτους οἴσει [80. τὰ σπαρέντα]
καλὰς καὶ ἐπαινετὰς πράξεις. Ὃ σπείρων
here is not simply, as in Ὁ. 2, the
sower, whoever he may be, but the
sower to whom the parable refers;
the same remark applies to τὴν odor
(v. 15), τὰ πετρώδη (Ὁ. 16), Tas ἀκάνθας
(w. 18), τὴν γῆν (Ὁ. 20).

15. οὗτοι δέ κτλ.] A compressed
note which it is difficult to disentangle.
Le. gives the general sense, of δὲ mapa
τὴν ὁδόν εἶσιν of ἀκούσαντες. As the
words stand in Mc. we must either

[Ὁ

THE GOSPEL ACCORDING TO ST MARK. ΠΥ os

78

παρὰ τὴν ὁδὸν ὅπου σπείρεται ὁ λόγος, καὶ ὅταν
ἀκούσωσιν εὐθὺς ἔρχεται ὁ σατανᾶς καὶ αἴρει τὸν
τό λόγον τὸν ἐσπαρμένον εἰς αὐτούς. “Kal οὗτοί εἰσιν
ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι, οἱ ὅταν ἀκού-
σωσιν τὸν λόγον εὐθὺς μετὰ χαρᾶς λαμβανουσιν

15 οπου] os D 69? ff αὶ syr?* | οπ. σπειρ. ο λογοΞ] qui neglegenter verbum suscipiunt
ab (c) pqr οἱ axovovres Tov λογον syr*™vid | καὶ orav] οἱ or. B | om εὐθὺς τ 118 syr™
arm | aper] αφερει D αρπαζει NCA | εἰς avrovs B 1 13 28 69 alP’] ey αὐτοις NCLA
© med gyrhelims) ey ταις καρδιαις avrww ὈΠΣΦ al min? lattvtrlve syrrsinpeshhel(txt)
go arm amo τῆς καρδιας αὐτῶν Α 1 aeth 16 om ομοιως D 1 13 28 69 alpare
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alpaue ¢ ff iq syr%™ | λαμβανουσινἿ Sexovrar 1 131 209 alPaue

translate “these are they by the
wayside where,” &c., leaving the con-
struction incomplete, or “these are
they by the wayside, (namely those who
are) where,” &c. The analogy of Ὁ. 16
points rather to the former rendering ;
the Evangelist has written καὶ ὅταν for
ot ὅταν, forgetting that a relative clause
ought to follow otro. Οἱ παρὰ τὴν
ὁδόν, SC. πεσόντες Or (as in Mt.) σπα-
pévres: the hearers are identified with
the seed, and not, as we might ex-
pect, with the soil. Since this iden-
tification is common to Mt., Mc., Lc.,
it probably belongs to the essence of
Christ’s teaching, and represents a
“truth both of nature and of grace;
the seed sown...becomes the plant
and bears the fruit, or fails of bearing
it; it is therefore the representative,
when sown, of the individuals of
whom the discourse is” (Alford, on
Mt. xiii. 19).

ὅταν ἀκούσωσιν] On each occasion,
as soon as their hearing of the
message, or of any part of it, is
complete.

εὐθὺς ἔρχεται ὁ σατανᾶς κτλ. Mt.
ἔρχεται 6 πονηρός (cf. Mt. v. 37, vi. 13,
xiii, 38, 1 Jo. ii 13, &c.). Le. εἶτα
ἔρχεται ὁ διάβολος. For ὁ σ. see note
on Me. i. 13. Εὐθύς retains its proper
sense; the birds lose no time, nor
does Satan. With this interpretation

of ra πετεινά comp. Eph. ii. 2, vi. 12.
Tov ἐσπαρμένον εἰς αὐτούς leaves the
region to which the word had pene-
trated undetermined; Mt.’s ἐν τῇ
καρδίᾳ (cf. Le.) represents it as having
entered the intellectual life, which
is less in accord with this part of the
parable. Le. adds Satan’s purpose,
iva μὴ πιστεύσαντες σωθῶσιν: cf. ‘Me’
xvi. 16. The perf. part. ἐσπαρμένον
(Mt. Mc.) indicates that the sowing
was completed, and the seed not yet
disturbed when Satan arrived (Burton,
§ 154). |

16. καὶ οὗτοί εἰσιν κτλ. ‘On the

same principle of interpretation (ὁ- Ὁ

poiws) those who are sown on the rocky
places are, &c. Οἱ σπειρόμενοι, gui
seminantur, the class of persons to
whom belongs τὸ σπείρεσθαι ἐπὶ τὰ π.
Cf. Burton, § 123, and contrast οἱ
σπαρέντες in Ὁ. 20, where the notion
of time comes in. In one sense ‘the
word is sown, in another the hearers
are the seed ; see above on Ὁ. 15.

εὐθὺς μετὰ χαρᾶς λαμβάνουσιν αὐτόν]
Cf. v. 5, εὐθὺς ἐξανέτειλεν.
of the enthusiastic hearer corresponds
to the bursting through the soil of the
fresh green blade—a visible response
to the sower’s work. Le. substitutes
for λαμβ. the warmer δέχονται (cf. Acts
xi. I, xvii. 11, 1 Thess. i. 6, ii, 13,
James i, 21).

The joy |

Yo ΨΥ eS ee ee

IV. 18]

THE GOSPEL ACCORDING TO ST MARK.

79

of ζω \
αὐτόν, "καὶ οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς ἀλλὰ πρόσ- 17
ἘΣ / \ ΄ \
καιροί εἰσιν: εἶτα γενομένης θλίψεως ἢ διωγμοῦ διὰ

A 3
τὸν λόγον ἵἿ εὐθὺς σκανδαλίζονται.

18

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18 adda] ovroe AC*IIZ® al 33 min?! f q go aeth om αλλ. εἰσιν I 13 28 124 604 al™

syrPeh arm

17. οὐκ ἔχουσιν ῥίζαν] The seed
of the word has not driven its way
into the soil. With this use of ῥίζα
ef. 4 Regn. xix. 30, Job xix. 28, Sap.
lil. 15, iv. 3, Sir. i. 6, 20, Isa. xl. 24;
and contrast Deut. xxix. 18 (Heb.
xii. 15), 1 Mace. i. το.

ἐν ἑαυτοῖς] So Mt.; Le. omits the
words. The hearer of the Gospel is
at once plant (6 σπειρόμενος or σπαρείς)
and soil; the roots which the seed
under normal conditions throws out
are within, in his heart, the seat of
the personal life. In the case now
contemplated the heart is πετρώδης ;
there has been a πώρωσις within (iii. 5)

_ which stops the development of the

roots.
ἀλλὰ πρόσκαιροί εἰσιν] Veg. sed tem-
porales sunt: ‘but (so far from being
well rooted) they are short-lived’;
πρὸς καιρὸν πιστεύουσιν. Nearly
all the English versions paraphrase
πρόσκ. εἶσιν, e.g. Wycliffe, “thei ben
temporal, that is lasten a lytil tyme”;
Tindale, Cranmer, Geneva, A. V.
“endure but a time” or “for a time”:
“for a season” (Heb. xi. 25) has per-
haps been avoided as ambiguous in
this connexion. Πρόσκαιρος, though

common in the later Gk., is rare in

the Greek of the Bible, occurring
only in 4 Mace. xv. 2, 2 Cor. iy.
18, Heb. 2.6, besides the present
context.

εἶτα γενομένης κτλ. Eira, ‘then,
as the next step consequent upon the
non-development of the roots; ef.
εἶτεν (Ὁ. 28). Θλίψεως ἢ διωγμοῦ (Le.
πειρασμοῦ), crushing sorrow of any
kind, or in the particular form of

persecution. Θλέψες (on the accentua-
tion see WM., p. 56 n.), though rarely
used in non-Biblical Greek and only
in its literal sense, is common both in
Lxx. and N.T.; in the former it is
usually an equivalent of ¥ or one of
its cognates. It is coupled with ἐλεγ-
pos (4 Regn. xix. 3), στενοχωρία (Esth.
A 7 (xi. 8), Is. viii. 22, Rom. ii. 9, viii.
35), ὀδύνη (Ps. xiv. (cxvi.) 3), ἀνάγκη
(Ps. exviii. (cxix.) 143, Zeph. i. 15,
2 Cor. vi. 4, 1 Th. iii. 7), ὀνειδισμός (Is.
XXXVil. 3), διωγμός (2 Thess. i. 4); its
opposites are πλατυσμός (cf. Ps. iv. 1),
ἀνάπαυσις (cf. Hab. iii. 16), εἰρήνη (Zach.
Viii. 10), ἄνεσις (2 Th. i. 7). See Light-
foot on 1 Th. iii. 7, 2 Thi. 7. For
διωγμός, another too familiar word in
Apostolic times, see x. 30, 2 Mace.
xii. 23, Acts viii. 1, xiii. 50. The two
words correspond here to the fierce
heat which withers the rootless plant
(v. 6): cf. Ps. cxx. (cxxi.) 6, Is. xxv. 4,
xlix. 10, Jer. xvii. 8. Διὰ τὸν λόγον is
a new point, which is not represented
in the parable: cf. xiii. 13, διὰ τὸ
ὄνομά pov.

oxavOarifovra] Σκανδαλίξειν occurs
in Dan. xi. 41, ixx. (=5v’92), Sir. ix. 5,
xxiii. 8, xxxv. 15, Pss. Sol. xvi. 7, and
in Aq., Symm., but perhaps not else-
where except in the N.T. and Church
writers; and whereas σκάνδαλον is
used occasionally in its literal sense
(Judith v. 1, Isa. viii. 14, Aq., 1 Pet.
ii. 8), the verb seems to be limited to
the sphere of ethics. Le. interprets
it here of apostasy (ἀφίστανται), but
there may be moral stumbling which
falls short of that : see Me. xiv. 27.

18. καὶ ἄλλοι εἰσὶν κτλ.] Another

\ of \ Ζ
καὶ ἀλλοι εἰσὶν 18 F γι":

80 THE GOSPEL ACCORDING TO ST MARK. ΠΙΥ͂. 18

οἱ εἰς Tas ἀκάνθας σπειρόμενοι: οὗτοί εἰσιν οἱ τὸν
8910 λόγον ἀκούσαντες, ᾿ καὶ αἱ μέριμναι τοῦ αἰῶνος καὶ ἡ
ἀπάτη τοῦ πλούτου καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι
εἰσπορευόμεναι συνπνίγουσιν τὸν λόγον, Kal ἄκαρπος
50 γίνεται. “Kal ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν
σπαρέντες, οἵτινες ἀκούουσιν τὸν λόγον καὶ παρα-

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al 33 al! £q go aeth ακουσαντες (S)BCDLA 13 69 124 346 1071 alP™* me] axovovres
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min?! f syrPeh arm me go aeth [ἡ amary (αγαπη A) του πλουτου] amara: Tov κοσμον
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arm | ἀκαρποι γινονται D 124 beefigig

minforteomn Jatt syrb! go aeth Or

class consists of those who are sown
upon the thorns: cf. v. τό, οὗτοι δέ
εἰσιν of κτλ. The construction is
broken after ἀκούσαντες (Mt. Me.) ;
we expect, what Le. gives, xal...cuv-
πνίγονται.

19. αἱ μέριμναι κτλ. The thorns
of the spiritual soil, Ai μ. τοῦ αἰῶνος:
the cares of the age (usually ὁ αἰὼν
οὗτος), the present course of events—
wider than Le.’s μέριμναι τοῦ βίου (or
βιωτικαί Le. xxi. 34). For other N.T.
warnings against worldly care see Mt,
vi. 25 £ (= Le. xi. 228), be. x. 4i,
xxi. 34; Phil. iv.6, 1 Pet. v.7. With
ἀπάτη τοῦ πλούτου COMP. ἀπάτη ἀδικίας
(2 Th. ii. 10), τῆς ἁμαρτίας (Heb. iii. 13);
the confusion of ἀττάτη with ἀζγάττη
in some Mss. finds an interesting paral-
lel in 2 Pet. ii. 13. Αἱ περὶ τὰ λοιπὰ
ἐπιθυμίαι is peculiar to Mc.; Le.’s
equivalent is ἡδοναὶ τοῦ βίου, but Mc.
is again more comprehensive; cf.
Euth.: συμπεριλαβὼν πᾶσαν βλαβε-
ρὰν ἐπιθυμίαν, where however βλαβ.
narrows the reference unduly if it
suggests only such desires as are
vicious in themselves (see 1 Jo. ii.
15 ff. with Westcott’s notes). On this
interpretation of the ἄκανθαι see Herm.
sim. ix. 20; for the phrase ai περί
κτλ., see WM., p. 240.

20 exewo. NBCLA] ουτοι ADIIZ®@ al

εἰσπορευόμεναι συνπ. τ. λόγον] The
ἐπιθυμίαι enter the heart together
with the λόγος and in greater strength,
gathering round it (for συνπν. see
φ. 7) and excluding from it the action
of the understanding and the affec-
tions which are as light and warmth
to the spiritual plant.

ἄκαρπος yiverat|=Kaprov οὐκ ἔδωκεν
(v. 7): Le. οὐ τελεσφοροῦσι.. The
fruit does not mature itself, and so
the word proves in their case fruitless.
For the metaphorical use of ἄκαρπος

᾿ . ics

see Sap. xv. 4, σκιαγράφων πόνος ἄκαρ-

πος: Eph. v. 11, Tit. iii. 14, 2 Pet.
1. 8.

20. ἐκεῖνοι... οἵτινες] ‘Those who
are such as,’ &c. Ἐκεῖνοι contrasts this.
last class with οὗτοι (wv. 15, 16) and
ἄλλοι (v. 18): cf. JO. ix. 9, ἄλλοι.. «ἄλλοι.
«ἐκεῖνος. For ὅστις as distinguished
from és see Lightfoot on Gal. iv. 24
and 2 Th.i.9. The timeless σπειρό-
μενοι (vv. 16, 18) is now exchanged
for omapévres—‘ those who in the
parable were represented as sown,’
&c.: those of this type (1) hear the
word (Le, adds ἐν καρδίᾳ καλῇ καὶ
ἀγαθῇ), (2) accept it, (3) yield fruit.
Tlapadéyovra (Exod, xxiii. 1, 3 Macc.
vii. 12, Acts xvi. 21, xxii, 18, Heb.
xii.6) goes beyond λαμβάνουσιν (2. 16),

IV. 21]

δέχονται
e /
ἑξήκοντα

31 Kal

δι ..2 ε /
Kal εν EKaATOV.

minPerpaue
al ce ff gir adfertur Ὁ (aeth)

ef. Mt. cuneis (probably in contrast
to the ἀσύνετοι of Isa. vi. 10), Le. κατέ-
xovow.
kal καρποφοροῦσιν KrA.| For καρπο-
φορεῖν (Xen., Theophr. &c.) see Hab.
iii, 17 (=18), Sap. x. 7, Me. iv. 28;
_ and in the metaphorical sense Rom.
_ vii. 4, 5, Col. i. 6 (middle, see Light-
_ foot), 10. Le. adds ἐν ὑπομονῇ, “the
opposite of ἀφίστανται, Ὁ. 13” (Plum-
mer). For ἐν...ἐν.. «ἐν Blass (Gr. p. 146)
_ would write év...év...év, cf. Mt. 6 μὲν...
ὃ δὲ...ὃ δέ: but en is probably the
_ equivalent of 3, ‘at the rate of’; see
_ note on Ὁ. 8. The employment of this
_ detail in the interpretation by Mt.
Mc. is remarkable. Le. omits it, but
_ it clearly asserts a principle which
_ is as true in the kingdom of Gop as
' in nature. Cf. Victor: τέταρτον οὖν
μέρος ἐσώθη καὶ οὐδὲ τοῦτο ἐπ᾽ ions
καρποφορεῖ. The comment of Theo-
phylact serves to throw light upon
_ the estimate of Christian perfection
formed by a later age: of μέν εἶσι
παρθένοι καὶ ἐρημικοί, ἄλλοι μιγάδες
᾿ καὶ ἐν κοινοβίῳ, ἕτεροι λαϊκοὶ καὶ ἐν
_ γάμῳ. (Of. Jerome on Mt. xiii.)
_-at—25. ParaBoLic WARNINGS AS
_ 0 THE RESPONSIBILITY OF HEARING
_ THE Word (Le. viii. 16—18; cf. Mt. v.
| 15, X. 26, Vii. 2, xiii. 12, xxv. 29; Le.
| XL 33, Xii. 2, vi. 38, xix. 26).
_ 21. καὶ ἔλεγεν occurs with remark-
_ able frequency in this chapter (ve. 9,
Il, 13 (λέγει), 21, 24, 26, 30, 35 (Aéyer)).
_ Possibly its repetition indicates that
the editor had before him here a
number of detached sayings of un-
certain order, which he has thus
strung together without note of time.
Several of these sayings are given by
Mt. in other contexts (see last note),

5. M.?

ΤΡ ΡΥ ΤΥ ee ee ee ee a ae

THE GOSPEL ACCORDING TO ST MARK. 8I

καὶ καρποφοροῦσιν ἐν τριάκοντα καὶ ἐν

af > « / “ 7
ἔλεγεν αὐτοῖς OTe Μητι ἔρχεται ὁ λύχνος 21

20 εν...εν...εν ΣΕ ΟΉΚΜΌΥΠ (ἕν latt me go arm)] om εν 2° ΒΟ τὰ et 39 B
21 ort BL] om ἐξ ΟΟΔΗΣΦ al min?! | epyerac] ἀπτεται D 13 69 124

or occur in a slightly different form
which suggests a double rendering of
the same Aramaic words: cf. Le. viii.
16 with xi. 33, viii. 17 with xii. 2, viii.
18 with xix. 26(A. Wright ad/.). These
phenomena at first sight throw doubt
upon the Marcan sequence in this
place, and it is worthy of notice that
Tatian passes from 2. 20 to Ὁ. 29 ; but
the inner coherence of the sayings
with the preceding context supports
Mc., and, unless they were repeated
on other occasions, it is probably Mt.’s
order which is at fault.

μήτι ἔρχεται ὁ λύχνος] Vg. num-
quid venit lucerna? Μήτι expects ἃ
negative answer, cf. e.g. Pilate’s ques-
tion (Jo. xviii. 35) μήτι ἐγὼ Ἰουδαῖός
εἶμι; and see on Me. xiv. 19. With
ἔρχεται the commentators compare
Liban. ep. 358 ἡ δὲ (ἐπιστολὴ) ἔρχεται.
The reading of D (ἅπτεται for ἔρχεται:
ef. Le. ἅψας) is a harmonising gloss, -
unless, as has been ingeniously sug-
gested, we may see in it a retransla-
tion of accéditur (accenditur), Harris,
Cod. Bez., p. 89. Ὁ λύχνος “a lanterne”
(Wycliffe); rather, the lamp (on the
article see Ὁ. 3), as contrasted with
the λαμπάς or torch: see exx. in
Trench, syn. ὃ xlvi, and cf. Lamp,
Lantern, in Hastings, D. B. iii. The
λύχνος When at rest is placed on
a stand—Avxvia—a later form of λυχ-
viov Or Avxveiov =Avxvovxos—used in
the Luxx. for the 7713 of the Taber-
nacle (Exod. xxv. 31, &., esp. xl 4,
εἰσοίσεις THY λυχνίαν Kal ἐπιθήσεις τοὺς
λύχνους). In the present context the
λύχνος is the word, the λυχνία the
hearer or body of hearers (cf. Apoc.
i, 20); in Le. xi. 34, Apoc. xxi. 23
the metaphor is applied somewhat

6

82

ἵνα ὑπὸ Tov μόδιον τεθῆ ἢ ὑπὸ τὴν κλίνην, οὐχ
29 ἐπὶ τὴν λυχνίαν τεθῇ ; “ov γὰρ ἔστιν κρυπτὸν
μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλ᾽
el τις ἔχει ὦτα ἀκούειν ἀκουέτω.

23 ἔλθη εἰς φανερόν.

THE GOSPEL ACCORDING TO ST MARK.

[IV. 21
cf
tva
> \
εαν
«
ἐνα

21 WO υ. τ. fla τεθη] V. τ. μ. τεθηναι N* | επι] ὑπο RB*Z 13 33 69 1071 | τεθη 2°]

επιτεθη AIL alP!

22 eorw] +7. NACEFGLSVAIPZ¢ minPe™ ¢ f vg syrP* arm

go (om τι BDHKMUII* min™*™ Ὁ e ffi q aeth) | εαν μη wa NBA (1 13 28 69 604
alperpauc)] cay μὴ ACKLIIZ 33 209 ale αλλ wa D 49 b ffig o ea pn
EFGHMSUV® | ἐλθη εἰς φανερον] φανερωθη B (syrP*) aeth

differently. When the word has been
proclaimed, its purpose is defeated if
it be concealed by the hearers ; when
the lamp comes in, who would put
it under the modius or the couch
of the triclinium? Modus (Mt. v.
15, Le. xi. 33,—in viii, 16 Le. has
oxevos)=16 sextarii, a sixth of a
μέδιμνος (?=ND), a peck rather than
a bushel (so all the English versions),
is a Latinism common, as the reff.
shew, to the three Synoptists; the
word had doubtless been adopted
into colloquial Greek. The reading
ὑπὸ τὴν λυχνίαν is rightly called by
Holtzmann “ein Beispiel dltesten
Textverderbs”; cf. WH., WVoées, p. 24.

This saying brings before us the
commonest furniture of a Galilean
home, and the details add to its
picturesqueness—o λύχνος, ἡ λυχνία,
ὁ μόδιος, ἡ κλίνη.

22. οὐ γὰρ ἔστιν κρυπτόν κτλ. Vg.
non enim est aliquid, &c., cf. Mt.
οὐδὲν yap κτὰ. and vv. Il. here; ‘for
there is not [anything] hidden (Mt.
κεκαλυμμένον, Le. xii. 2 συγκεκαλυμ-
μένον) except with a view to its
future manifestation, neither did it
become a secret [to remain a secret,
but on the contrary (ἀλλά) that it
might’ pass into the light of day,’
The interpretation of the parable
takes the form of a parallelism after
the manner of Proverbs and Sirach.
While asserting a great principle of
the Divine government, our Lord
corrects a false impression which
might have arisen from the mention

of a μυστήριον (Ὁ. 11). If the Gospel
was for the moment treated as a
secret, this was so only because
temporary secrecy was essential to
its successful proclamation after the
Ascension. Those to whom the secret
was now confided were charged with
the responsibility of publishing it
then. The λυχνία must be ready to
receive and exhibit the λύχνος as
soon as the appropriate time had
come.

Kpurrés and ἀπόκρυφος are both
O. T. words: cf. esp. Dan. ii. 22, Th.
αὐτὸς ἀποκαλύπτει βαθέα καὶ ἀπόκρυφα
(SIND); ib. 47, UXx., ὁ ἐκφαίνων
μυστήρια κρυπτά. On ἀπόκρυφος cf.
Lightfoot on Col, ii. 3. ᾿Ἐὰν μὴ ἵνα φ.»
‘except for the purpose of being re-
vealed’; for ἐὰν μή without a verb see
Blass, Gr. p. 216. ᾿Αλλ᾽ ἵνα answers
to ἐὰν μὴ iva (Blass, Gr. p. 269), but
(ag. Blass) there is a perceptible differ-
ence of meaning: see the paraphrase
attempted above. Similarly ἔστιν and
eyévero, though relating to the same
set of facts, present them in different
lights; what ‘is? now hidden from

i I a ee!

us ‘became’ so through the will of ©

Gop working its way through dark-
ness to the perfect light.

ὅμως καὶ οὗτος ἐφανερώθη ἐν σαρκί.
Bengel: “id axioma valet de rebus
naturae, de sensibus et actionibus
hominum malis et bonis in statu
naturali et spirituali, de mysteriis
divinis.”

23. εἴ τις ἔχει ὦτα κτλ. See on

Thpht..
ri yap ἦν κρυφιώτερον θεοῦ ; ἀλλ᾽.

IV. 26]

» 3 ~ “ / /
4 Καὶ ἔλεγεν αὐτοῖς Βλέπετε Ti ἀκούετε:

THE GOSPEL ACCORDING TO ST MARK. 83

> (τὸ
ἐν ᾧ 24

μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν καὶ ϑπροστεθή-

σεται ὑμῖν.

A ἡ ta ; δὰ ἃ
586s γὰρ ἔχει, δοθήσεται αὐτῷ" Kal ὃς 25 8a

> ad of / > ~
οὐκ ἔχει, Kal ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ.
/ « \ / a“ aC
"ὁ Καὶ ἔλεγεν Οὕτως ἐστὶν ἡ βασιλεία Tov θεοῦ, 26

24 akovere]+Kat προστεθήσεται υμιν τοις ἀκουουσιν 13 69 346 556 arm | αντιμετρη-
θησεται 1071 | και προστεθ. υὑμιν] om DG 114 2"? Ὁ 6 ρ΄ τοις axovovow ΑΘΡΠΣΦ al

I 33 69 al?! q syrr arm
δοθησεται] προστεθήσεται D 271

Ὁ. 9. The warning is needed for the
Apostles as for the rest.

24. βλέπετε τί ἀκούετε] Le. BX. οὖν
πῶς ἀκούετε. In Me.’s form of the
saying βλέπειν is to consider: ‘look
well what it is that ye hear, ie. weigh

its meaning ; be not as those who

βλέποντες οὐ βλέπουσιν (Mt. xiii. 1 3).
Thpht. πρὸς νηφαλιότητα διεγείρει τοὺς

Α μαθητάς... «μηδὲν ὑμᾶς τῶν λεγομένων

map ἐμοῦ διαφευγέτω Of. Heb. ii.
af.

ἐν ᾧ μέτρῳ κτλ.] ‘You shall be paid

back (Le. ἀντιμετρηθήσεται) in your

own measure. The proverb occurs in
several contexts (Mt. vii. 2, Le vi.
38) with different applications : here
the sense is: ‘your attention to the

_ teaching will be the measure of the

profit you will receive from it” Euth.

ἐν ᾧ μέτρῳ μετρεῖτε τὴν προσοχήν, ἐν
τῷ αὐτῷ μετρηθήσεται ὑμῖν ἡ γνῶσις.

_ The μέτρον however is not intellectual

' merely, but spiritual; its capacity
' depends on the moral condition of
_ the hearer.

Bengel: “est cor cum

_ gua capacitate, cupiditate, studio im-

_ pertiendi aliis, obsequio.”
_ return limited by it: καὶ προστεθήσεται
tpiv (Mt. περισσευθήσεται), ie. the

Nor is the

λόγος when received by one who is
not an ἀκροατὴς ἐπιλησμονῆς exceeds

ΕἾ his immediate power of assimilation ;
_he is rich beyond his measure, richer
' than he knows.

25. ὃς yap ἔχει xrA.| Another pro-

verbial saying, found also in other

connexions (Mt. xiii. 12, xxv. 29, Le.

25 exe] pr av DE*FHKO? αν exn AH?G(M)SUVTII |

xix. 26). Here the sense is: ‘for the
appropriation of any measure of Di-
vine truth implies a capacity for
receiving more; and each gift, if as-
similated, is the forerunner of another’ ;
Bede: “qui amorem habet verbi
dabitur illi etiam sensus intellegendi
quod amat.” But the converse is
also true: ‘incapacity for receiving
truth leads to a loss of truth already
in some sense possessed.’ The para-
doxical form of the original tradition
is removed by Le. who writes ὃ δοκεῖ
ἔχειν ἀρθήσεται. But the paradox is
characteristic of Christ’s sayings (cf.
6.5. Vili. 35, X. 31), and it is true: the
man both ‘has’ and ‘has not’: οὗ
Rom. ii. 20, 2 Tim. iii. 5. With ἀρθή-
σεται ἀπ᾽ αὐτοῦ cf. Mt. xxi. 43, ΧΧΥ.
28, 29. On the readings ὃς ἔχει, os av
ἔχει (ἔχῃ) see Blass, Gr., p. 217.
26—29. PARABLE OF THE AUTO-
matic AcTION oF THE Sort (Mc. only).
26. καὶ ἔλεγεν κτλ.] The record of
the public teaching seems to begin
again here ; the unexplained parable
belongs to the ὄχλος, not to the pa-
θηταί (see below τ. 33f.). The parable
which follows is peculiar to Mc., un-
less we accept the improbable theory
of Weiss and Holtzmann that it forms
one side of the picture of which the
other is preserved in the Parable of
the Tares (Mt. xiii. 24 ff.). There are
verbal coincidences, e.g. καθεύδῃ (cf.
Mt., Ὁ. 25), χόρτον.. σῖτον (cf. Mt., ve.
26, 30), θερισμός (cf. Mt., v. 30); but
both the purpose and the story differ

6—z2

84 THE GOSPEL ACCORDING TO ST MARK.

[IV. 26

wie 5) / \ ’ a qt
1227s ἄνθρωπος Bady" τὸν σπόρον ἐπὶ τῆς γῆς Kal

/ \ 2 / / \ € r \ ς
καθεύδη καὶ ἐγείρηται νύκτα καὶ ἡμέραν, καὶ ὁ

"4 “- \ / ς 3 Φ 3 /
σπόρος βλαστᾷ Kal μηκύνεται, ὡς οὐκ οἶδεν αὐτός.
/ 4 ~ a 7 >
28 8 αὐτομάτη ἢ γῆ καρποφορεῖ, πρωτον χόρτον, εἶτεν

26 ὡς ΒΌΤ)Δ 13 28 33 69 alP*™° me] ὡς εαν (αν, orav) ACOPIIZS al min” lattvtrlve

go al | βαλλη F βαλλεὶ min | om tov D 2°

27 καθευδει EFHU 33 69

al™ | eyecpera: NEFGHLM 69 alP* eyepm D | βλαστα BC*DLA 2° alP™°] βλαστανη
SAC?GKMSUVOP*IIS® min?! βλαστανει EFH 33 al™ | unxwverae BDHZ min™]

μηκυνηται SACLAII al?!

28] avrowarn|]+yap AIID® al latt’*P!vs go pr ort

2P¢ arm | ecrev bis B*(L)A (cf. &)] era bis AB?CDII al minforteomn ;

widely. Tatian places Mc.’s parable
immediately before the Tares, an
order which has much to recommend
it.

οὕτως.. -ὡς ἄνθρωπος βάλῃ] The regu-
lar construction would have been ὡς
ἐὰν avOp. βάλῃ (cf. 1 Th. 11. 8), or ὡς
ἄνθρ. Baroy (cf. 1 Cor. ix. 26, Jas. ii.
12) or ὃς ἂν βάλῃς. There is a partial
parallel to the anomalous ὡς... βάλῃ in
xiii. 34, ὡς ἄνθρωπος. ..ἐνετείλατο. Tov
σπόρον: as in Le. viii. 5, τὸν om. αὐτοῦ,
or perhaps generic, seed of any kind.
In the series βάλῃ... καθεύδῃ...ἐγεί-
ρηται, &c., the first verb alone stands
in the aor., the act of sowing being
“single and transient” (Madvig, § 128);
for the conjunction of aor. and pres.
cf. Jo. iii. 16, 1 Pet. iv. 6. Σπόρος,
sowing or seed time, is used in the
later Biblical Gk. as nearly -- σπέρμα,
where the reference is to the seed as
used by the sower, not to the par-
ticular grain; cf. Deut. xi. 10, Le.
Vili. 5, 11, 2 Cor. ix. 10 (contrast
σπέρμα in Me. iv. 31, 1 Cor. xv. 38).

27. καὶ καθεύδῃ καὶ ἐγείρηται)]) Cf.
Ps. iii. 6, ἐγὼ ἐκοιμήθην καὶ ὕπνωσα"
ἐξηγέρθην. The process goes on νύκτα
καὶ ἡμέραν, not merely νυκτὸς καὶ
ἡμέρας (Υ. 5), but occupying the νυχθή-
pepov: cf. Le. ii. 37, where the point
is that Anna’s whole life was given to
devotion; Jo. iv. 52 (Westcott’s note).
The order ν. καὶ ἡ. is usual (cf. Gen.
i. 5, &e.), and appropriate in this
context where καθεύδη precedes.

Βλαστᾷ-- βλαστάνει. Βλαστάω occurs
also in Kecl. ii. 6, Hermas Sim. iv. 1,
δένδρα τὰ μὲν βλαστῶντα τὰ δὲ ξηρά:
cf. WSchm. p. 125. Μηκύνεσθαι is
an dm. dey. in the N. T., but οὗ
Isa. xliv. 14, ξύλον.. ὑετὸς ἐμήκυνεν
(273). The middle emphasises the
activity of growth internal to the plant.
Into this mystery of growth however
the sower cannot penetrate: it takes
place ws οὐκ οἶδεν αὐτός, after a manner
which baffles his understanding. Vg.
“dum nescit ille,” Wycliffe, “ while he
wote not,” and similarly the other
English versions before 1611, regard-
ing ὡς as an adverb of time; A.V.,
R.V. “he knoweth not how.”

28. αὐτομάτη ἡ γῆ καρποφορεῖ] Vg.
ultro enim terra fructificat. Αὐτό-
ματος is used of the spontaneous pro-
duce of uncultivated land (Lev. xxv.
5, 11, 4 Regn. xix. 29, = MDD); ef.
Plat. polit. 272.4, καρποὺς οὐχ ὑπὸ
γεωργίας φυομένους ἀλλ᾽ αὐτομάτης
ἀναδιδούσης τῆς γῆς. Bengel’s remark
is true and weighty: “non excludi-

‘tur agricultura et caelestis pluvia

solesque.” Here however the thought
is that when man has done his
part, the actual process of growth
is beyond his reach or comprehen-
sion; he must leave it to the ap-
parently spontaneous action of the
soil. In the N.T. the word occurs
again but once (Acts xii. 10). Cf.
Philo, de incorr. mund. 944, ἀπαυ-

a oe Oe

ἢ
A
“ἢ
ἴω
:

IV. 30]

If / ~~ ~ /
ϑστάχυν, εἶτεν πλήρη σῖτον ἐν τῷ στάχυι.

THE GOSPEL ACCORDING TO ST MARK. 85

4 :
ὅταν 29 88

δὲ παραδοῖ ὁ καρπός, εὐθὺς ἀποστέλλει TO δρέπανον,

/
ὅτι παρέστηκεν ὁ θερισμός.

> ΄σ΄ / \ , σι
3° Kal ἔλεγεν Πῶς ὁμοιωσωμεν Ἷ τὴν βασιλείαν τοῦ 30 Ta

28 σταχυν] σταχυας D | πληρη σιτον NAC®LATIG al min?'] πληρες σιτος Β πληρὴς

Ὁ otros D πληρης σιτον ΟἿΣ πληρες σιτον min? πληροῖ σιτον ΥηΐηΡρϑιο mecodd
29 παραδοι &*BDA 2Ρ5] παραδω &*ABLOPIZS al minfreomn | ἐξαποστέλλει 13 69 346

30 πως RBCLA min?” besyr*!™s] ru ADITZ® al min?! cfffiqvg syrr Pethbel(tst)
arm me go aeth Or | ομοιωσομεν C τ 604 ala? latt ouowwow K 28 69 alPere armed

τοματίζουσα ἡ Tov ἔτους ὥρα παρέχεται.
On καρποφορεῖν see v. 20: here it is
loosely used in reference to the inci-
pient stages of the fruitbearing plant.

πρῶτον χόρτον κτὰ.] Vg. primum
herbam, deinde spicam, deinde ple-
num frumentum. With πρῶτον....εἶτεν
...etrev Cf. πρῶτον...ἔπειτα (I Cor. xv.
46, τ Th. iv. 16), πρῶτον...εἶτα (1 Tim.
iii. 10): εἶτεν (Blass, Gr. p. 20) is a
very rare, originally Ionic, form of
εἶτα, for which see note on ὥ. 17.
Xopros is properly herbage suitable
for pasture (see e.g. vi. 39, Jo. vi. 10);
here it is the green blade of corn, as
in Mt. xiii. 26. The next stage is
that of et στάχυς (ii. 23, cf. Gen.

xii. 6 f= —nb 2a), to which succeeds

the πλήρης σῖτος (Job v. 26, σῖτος
ὥριμος κατὰ καιρὸν Naja thsana’: Not
improbably Me. or his early copyists
wrote πλήρης σῖτον : see WH., Notes,
p. 24, and J. Th. St. i, p. 121.

29. ὅταν δὲ παραδοῖ 6 καρπός] Vg.
cum se produxerit fructus. Cf. Mt.
ΧΙ, 26, dre δὲ ἐβλάστησεν ὁ χόρτος καὶ
καρπὸν ἐποίησεν. Tlapadot (conj. aor.
Ξεπαραδῷ, see WH., Notes, p. 175,
WSchm,, p. 121, Blass, Gr. p. 49)
is either ‘permits,’ ‘allows,’ a sense
supported by such writers as Herod.,
Xen., Polyb. (e.g. Polyb. xxii. 24. 9,
τῆς ὥρας παραδιδούσης), or rather per-
haps, ‘yields [itself]’ for which Jos.
xi. 19 (AF) is quoted (οὐκ ἦν πόλις
ἥτις οὐ παρέδωκεν τοῖς υἱοῖς Ἰσραήλ

ΞΞ (Β) ἢ ἣν οὐκ ἔλαβεν Ἰὴ; cf, τ Pet.
ji. 23 ὃς. = REED gave Himself

up, ‘yielded,’ ‘surrendered.’ Com-
pare the Complutensian text of Hab.
iii, 17 (LXx.), which for συκῆ οὐ καρπο-
φορήσει reads ἡ σ. οὐ μὴ παραδῷ τὸν
καρπὸν αὐτῆς.

ἀποστέλλει τὸ δρέπανον] Sc. ὁ ἄνθρω-
πος (v. 26); the time has again come
for the intervention of the agricul-
turist. The phrase is borrowed from
Joel iii. (iv.) 13: ἐξαποστείλατε (AN 1
cf. Field, Notes, p. 26) δρέπανα ὅτι
παρέστηκεν τρυγητός : οἵ. Apoc. xiv. 15,
πέμψον τὸ δρέπανόν σου...ὅτι ἐξηράνθη
ὁ θερισμὸς τῆς γῆς. Δρέπανον is the
later form of the Attic δρεπάνη (cf.
δρεπανηφόρος in 2 Mace. xiii. 2), used
in ΙΧΧ.( 3 and N.T.@. Παρέστηκεν,
not ‘is at hand,’ Vg. adest, or ‘stands
by,’ as in the phrase οἱ παρεστηκότες
(xiv. 47, &c.), but ‘is ready’ for the
reaper, as the O.T. shews: cf. Joel /.c.
where it =5¥’3 and Exod. ix. 32, ἡ yap
κριθὴ παρεστηκυῖα ( = 1°38),

Of the interpretation of this inter-
esting parable only a few leading
points can be stated here. The func-
tions of the sower end with the sow-
ing, those of the reaper begin with the
harvest ; all that lies between is left
to the mysterious laws of growth co-
operating with the soil, the sunshine,
and the rain. Christ came to sow,
and will come to reap: the rest be-

longs to the invisible working of His

Spirit in the Church and in the soul.
30—32. PARABLE OF THE MusTARD

Sep (Mt. xiii. 31-32, Le. xiii. 18-19).
30. πῶς ὁμοιώσωμεν...θῶμεν; (delib.

86 THE GOSPEL ACCORDING TO ST MARK, ΠΥ. 30

΄σ a ἐν 7 \ > ~ x ε /
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/ ra ef oA EEN | ~ > / δ
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conj., WM., p. 356, Blass, Gr., p. 210).
Le. (who has placed this parable and
the parable which follows it in Mt.
in quite another context) retains the
double question which Mt. has lost ;
for the form cf. Isa. xl 18. ‘How
are we to depict the kingdom of God ?
in what new light can we place it?’
The Lord, as a wise teacher, seems to
take His audience into His counsels,
and to seek their help (cf. Blass, Gr.,
p. 166). But the parable is ready,
and follows without a break.

31. ὡς κόκκῳ σινάπεως) Wycliffe,
“as a corn of seneueye.” Answer to
πῶς ὁμοιώσωμεν Ktr.; two construc-
tions seem to be combined—os κόκκον
[θήσομεν! and κόκκῳ [ὁμοιώσομεν].
Κόκκος is here a grain or seed, as in
x. σίτου Jo. xii. 24, 1 Cor. xv. 37; in
the LXx. κόκκος is the scarlet dye

(Lam. iv. 5, Heb. Yoin, Sir. xlv. 11,
Heb. *3¥), more usually τὸ κόκκινον

(cf. Mt. xxvii. 28, &c.), produced from
the berry-like grub which feeds on
the ilex coccifera. The σίναπι is pro-
bably sinapis nigra, which, though
but a herb (λάχανον Mt. xiii. 32),
grows to a great height in the warm
valley of the Jordan, forming branches
and assuming the appearance of a
small tree (Le. xiii, 19, ἐγένετο εἰς
δένδρον). The point of the parable
lies in the contrast between the rela-
tively small seed and the size to
which the plant attains; cf. Mt. xvii.
20 = Le. xvii. 6. The disproportion
seems to have been proverbial. Pa-

tristic writers refer also to the pro-
perties of the mustard seed eg.
Hilary (tn Mt.) : “ grano sinapis seip-
sum Dominus comparavit acri maxime
...acrius virtus et potestas tribula-
tionibus et pressuris accenditur.” But
this, if designed, is quite in the back-
ground of the thought.

ὅταν σπαρῇ ἐπὶ τῆς γῆς) Mt. and Le.
particularise: the mustard is sown
not in the open plain like the wheat,
but ἐν τῷ ἀγρῷ, eis κῆπον (3 Regn. xx.
[xxi.] 2); it isa garden herb. Muxpo-
τερον ὃν πάντων τῶν σπερμάτων : the
construction is again involved: we
expect ὃ (sc. σπέρμα) puxp. ὃν...γῆς.
ὅταν σπαρῇ κτὰ., or as in Mt. ὃ μικρ.
μέν ἐστιν..«ὅταν δέ κτλ. The verse
reads like a rough note translated

without any attempt to remove gram- —

matical difficulties. On the use of

the comp. when the superlative seems _

to be required see WM., p. 303. The
seed is relatively the least of seeds,
1.6. in proportion to the plant. For

one of several possible applications |

cf. Jerome in Mi. xiii. : “ praedicatio
evangelii minima est omnibus dis-
ciplinis...hominem Deum, Deum mor-
tuum, scandalum crucis praedicans.
Confer huiuscemodi doctrinam dog-
matibus philosophorum...sed illa cum
creverit, nihil mordax, nihil vividum,
nihil vitale demonstrat.”

32. καὶ ὅταν σπαρῇ takes up the
thread of ὃς ὅταν on., broken by the
intruded participial clause. For ἀνα-
βαίνει, ascendit, see above, v 7. Mt,
and Le. exaggerate the growth (γίνεται

ee ὩφΠὰἊν ον

Se ee ΡΠ

J
ἥ
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(
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Ἶ
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IV. 34] ᾿

THE GOSPEL ACCORDING TO ST MARK, 87

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88 Καὶ τοιαύταις παραβολαῖς πολλαῖς ἐλάλει 33

> a \ / θ \ 10 / 3 ἰώ » 34 \
αὐτοῖς Tov λόγον, καθως ἠδύναντο ἀκούειν χωρίς 34
Α σ΄ > / a \ ΩΝ
δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ᾽ ἰδίαν δὲ τοῖς

’ὔ ~ / /
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δένδρον, ἐγένετο eis δ.), whilst Me.
adheres to the fact: it becomes the
tallest of garden herbs—a δενδρολά-
xavov, aS Theophrastus calls such
towering succulent plants (Aist. plant.
i. 3, 4). For λάχανον see Gen. ix. 3,
Prov. xv. 17, Lec. xi. 42, Rom. xiv. 2;
for ποιεῖν κλάδους cf. Ezech. xvii. 8 τοῦ
ποιεῖν βλαστούς.

καὶ ποιεῖ κτὰ. refers to Dan. iv. 9
(12), Th., ἐν τοῖς κλάδοις αὐτοῦ κατῴ-
κουν (Υ. 18 κατεσκήνουν) τὰ ὄρνεα (LXX.
τὰ πετεινὰ) τοῦ οὐρανοῦ κτλ. : Cf. Ps.
ciii, (civ.) 12, Ezech. xvii. 23. Κατα-
σκηνοῖν : see WH., Notes, p. 173;
WSchm., p. 116 n., Blass, Gr. p. 48.

The parable supplied the followers

of the Giostic Marcus with materials

for one of their mystic formulas:

Tren. i. 13. 2, ἡ ἀνεννόητος καὶ ἄρρητος

χάρις..-«πληθύναι ἔν σοι τὴν γνῶσιν av-
τῆς, ἐγκατασπείρουσα τὸν κόκκον τοῦ
σινάπεως εἰς τὴν ἀγαθὴν γῆν.

The three parables of the Sower,
the Growth, and the Seed, direct
attention successively to the soil, the
hidden life working in the seed, and
the seed itself in its relation to the
final results of the sowing. Any im-
pression of failure derived from the
first parable is corrected by the
second and the third. While the
first two regard the Kingdom of

Heaven in its operations upon the
individual, the third represents it as
an imperial power, destined to over-
shadow the world.

33—34. GeneraL Law or Para-
BOLIC THAcHING (Mt. xiii. 34).

33f. τοιαύταις παραβολαῖς πολλαῖς]
The parables just given are to be
regarded as specimens, a few out of
many. Even Mt.’s ταῦτα πάντα ἐλάλησεν
...€v παραβολαῖς must not be taken
as limiting the parables to the seven
which he relates, ᾿ἘἘλάλει αὐτοῖς τὸν
λόγον : the subject of the teaching
was the same as at the outset (ii. 2)—
the word of the Kingdom—though
the method was new. Καθὼς ἠδύναντο.
ἀκούειν : comp. Jo. xvi. 12, 1 Cor. iii. 2,
Heb. v. 12 f., xii. 20. Χωρὶς δὲ mapa-
βολῆς κτλ., ‘ but apart from a parable,’
except in a parabolic form, He did

not speak to them (sc. τοῖς ὄχλοις,

Mt.), 1.6. at this stage of His ministry ;
with the form of the sentence comp.
Jo. i. 3, Philem, 14, Heb. ix. 18.
Mt. finds in this a fulfilment of Ps.
Ixxviii. 2 ἢ

κατ᾽ ἰδίαν δέ κτλ. Wycliffe, “bi hem-
511 by themselves. Kar’ ἰδίαν (for
the form καθ᾽ idiav see WH., Notes,
Ῥ. 145) =Kard μόνας, ὃ. 1oO—when the
crowd had dispersed and He was left
with His immediate followers, Τοῖς

qe 35
36 γενομένης Διέλθωμεν εἰς TO πέραν.

88 THE GOSPEL ACCORDING TO ST MARK.

[IV. 35

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ἰδίοις μαθ., possibly suggested by κατ᾽
ἰδ., =rois μαθηταῖς αὐτοῦ (Jo. xiii. 1),
but emphasising the relation. Ἔπι-
Avew is used of interpreting dreams
(Gen, xl. 8, xli. 8, 12, Α4.-Ξ- συγκρίνειν,
ἀπαγγέλλειν, LXX.), and of deciding a
question (Acts xix. 39); ἐπίλυσις in
2 Pet. i. 20 = the exposition of Scrip-
ture. Mc. has given us our Lord’s
ἐπίλυσις Of one of the parables (2.
14 ff.) : exposition now regularly fol-
lowed (ἐπέλυεν πάντα) the public teach-
ing. Cf. Orig. c. Cels. iii. 46, ἐπέλυεν
οὐπροτιμῶν παρὰ τοὺς ὄχλους τοὺς τῆς
σοφίας αὐτοῦ ἐπιθυμοῦντας.

35—41. STILLIne oF THE WIND
AND Sea (Mt. viii. 23—27, Le. viii.
22—25).

35. ἐν ἐκείνῃ τῇ ἡμέρᾳ links on the
sequel with iv. 1 ff.,and therefore with
lii. 20 ff. Le. seems to have lost this
note of time, but preserves the general
order (ἐγένετο δὲ ἐν μιᾷ τῶν ἡμερῶν);
Mt. transfers this miracle and the
next into another context.

ὀψίας γενομένης] Late in the after-
noon, but probably before sunset ; for
the crowd had not yet left the shore ;
see however i. 32, Jo. vi. 16, 17.
The immediate purpose of the cross-
ing was perhaps to disperse the
crowd before nightfall. Διέλθωμεν,
‘let us go through’; so Le, Mt.
uses ἀπελθεῖν. Διαπερᾷν is the usual
word (v. 21, vi. 53), διέρχεσθαι being
more appropriate to travelling by
land (Le. ii. 15, xvii. 21, Jo. iv. 4,
Acts viii. 4, &c.), or, if used of the
water, meaning to wade (Ps. Ιχγυ.

(Ixvi.) 12) rather than to cross.
Τὸ πέραν : 80. τῆς θαλάσσης, cf. v. 1.

36. καὶ ἀφέντες τὸν ὄχλον κτλ.] See
the two striking incidents which Mt.
connects with this departure (viii.
18—22). The Lord was already on
board (Me. iv. 1)}—a point which Mt.
(ἐμβάντι αὐτῷ) and Le. (αὐτὸς ἐνέβη)
overlook,—and He now put to sea
(Le. ἀνήχθησαν) without going ashore
to make preparations (ὡς ἦν, Vg. ta
ut erat) HKuth.: ὡς ἦν, ἀντὶ τοῦ ὡς
ἐκάθητο ἐν τῷ πλοίῳ. For the phrase
cf. 4 Regn. vii. 7 (ὡς ἔστιν -- N17 25);
Fritzsche cites Lucian, As. 24, ἀφῆκαν
ὡς ἦν ἐν τῷ δεσμῷ. For παραλ. see
Acts xv. 39: in the Gospels the word
is commonly used of the Lord ‘taking’
the Twelve, e.g. ix. 2, x. 32, xiv. 33,
cf. Jo. xiv. 3; but here the disciples,
as owners and navigators of ‘the boat,
‘take’ Him with them. Me. alone
adds that other boats started with
them, either as an escort, or through
eagerness to follow the Rabbi; these
were probably scattered by the storm,
or soon turned back again. One boat
seems to have sufficed for the Twelve
and the Lord, see vi. 32, 45 ; otherwise
we might suppose the ἄλλα πλοῖα to
be those of other disciples.

37. γίνεται λαῖλαψ μεγάλη krA.]
Mt. speaks only of the σεισμὸς μέγας
on the water which resulted. Le. on
the other hand adds to the picture,
possibly from his knowledge of the
locality, κατέβη λ. ἀνέμου εἰς τὴν λίμνην.
The cyclonic wind which arose swept
down upon the lake from the hills
through the ravines on the W. shore:

a. ε

Fe ee. tae

IV. 39]

THE GOSPEL ACCORDING TO ST MARK.

89

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/ / \ \ / “-
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/ / « /
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ef. G. A. Smith, H. G. p. 441 f. For
λαῖλαψ see Ps, liv. (lv.) 9, Aq. (=LXx.,
καταιγίς), Job xxi. 18, Sir. xlviii. 9
ΠῚ), Jer. xxxii, 18 = xxv. 32
(WD), 2 Pet. ii. 17.
καὶ τὰ κύματα ἐπέβαλλεν κτλ. ‘The
Waves came crowding up into the
boat.’ For various uses of ἐπιβάλλειν
intrans. cf. Tob. vi. 11, Judith xi. 12,
I Mace. iv. 2, 2 Mace. iii. 3, Me. xiv.
72, Le. xv. 12: of classical exx.
Plat. Phaedr. 248 A comes fairly
near to the sense of the present con-
text: ξυμπεριφέρονται πατοῦσαι ἀλλή-
λας καὶ ἐπιβάλλουσαι. If we follow
these analogies εἰς is not ‘against,’
but ‘so as to enter’; the point is not
the violence of the waves, but the
filling of the boat.
ὥστε ἤδη γεμίζεσθαι)] Mt. ὥστε...
καλύπτεσθαι, Le. συνεπληροῦντο, add-
ing καὶ ἐκινδύνευον (Jon. i. 4. For
γεμίζεσθαι cf. Le. xiv. 23, Apoc. xv. 8.
38. καὶ αὐτὸς...προσκεφάλαιον] Pe-
culiar to Mark; the other Synoptists
notice only that He slept (Mt. ἐκάθευδεν,
Le. ἀφύπνωσεν). Comp. Jon. i. 5, Ἰωνᾶς
δὲ κατέβη εἰς τὴν κοίλην τοῦ πλοίου καὶ
ἐκάθευδεν. Our Lord’s work for the
day was done; the navigation belonged
to others, and He took the oppor-
tunity of repose. He was in the stern

_ (Acts xxvii. 29, 41), where He would

not interfere with the working of the
ship, on the head-rest—apooxepadaior,

properly a pillow (πρὸς κεφαλῆς, Gen.
ΧΧΥΪΙΪ. 11, 1 Regn. xxvi. 11 ff., 1 Esdr.
iii. 8, Ezech. xiii. 18, 20), here possibly
a rower’s cushion (see Smith, Ship-
wreck, p. 126 ff.); the art. indicates
that there was but one on board, or
in that part of the boat. According
to the later Greek interpreters, it was
merely a wooden head-rest (Thpht.
ξύλινον δὲ πάντως ἦν τοῦτο), possibly
a stage or platform; cf. Macgregor,
Rob Roy on the Jordan*, p. 321.
See however Hesychius ad ®.: τὸ
δερμάτινον ὑπηρέσιον ἐφ᾽ ᾧ καθέζονται
οἱ ἐρέσσοντες. Sleep is attributed. to
our Lord in this context only ; but it
is probably implied in i. 35, and in
passages which describe His vigils as
if they were exceptional. The fact
that He slept is rightly regarded by
Leo M. (ad Flav.) as fatal to a
Eutychian view of His Person: “dor-
mire evidenter humanum est.” Yet,
as Ambrose says (in Zc.), “exprimitur
securitas potestatis quod...solus in-
trepidus quiescebat.” On avrds see
WM., p. 187.

διδάσκαλε] Mt. κύριε, Le. ἐπιστάτα
—all probably = Rabbi, cf. Mt. xvii. 4
with Me. ix. 5, Le. ix. 33, and Jo. i.
39. The touch of natural resentment
at His seeming neglect which is seen
in Mc.’s οὐ μέλει σοι, disappears in Mt.
and Le. For the phrase see Tob. x.
5, Lic. x. 40.

39καὶ 39 T

90

THE GOSPEL ACCORDING TO ST MARK.

[IV. 39

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39. διεγερθείς κτλ. They had no
need to repeat their cry; it had the
effect of fully arousing Him. From
Wycliffe onwards the English versions
follow the Vg. exsurgens, “‘He rose
up,” or “He arose”; R.V. rightly, “ He
awoke.” The rebuking of the wind
and sea presents a striking analogy to
that of the unclean spirit in i. 25.
The Sea is personified (cf. Ps. ev.
(cvi.) 9), or perhaps regarded as the
instrument of adverse powers; but
comp. xi. 14, 23, for exx. of dramatic
commands to inanimate objects. Me.
alone gives the words of the rebuke :
πεφίμωσο (Wycliffe, “wexe doumb”),
be still and continue so (WM., p.
395 f.), stronger than φιμώθητι (i. 25).

kal ἐκόπασεν KTA.| Κοπάζειν is used
of water in repose after a storm or a
flood, Gen. viii. 1 ff., Jon. i. 11, 12; of
fire, Num. xi. 2; of wind again in Me.
vi. 51. The wind, as if weary of a
fruitless struggle, “sank to rest,” and
the result was (ἐγένετο) a “great
calm”: the little lake rapidly settled
down again into its normal state of
repose. YTadyjvy in Biblical Greek oc-
curs only in this context and in Ps.
evi. (evii.) 29, Symm.

40. τί δειλοί éore;| Mt. with less
probability makes the rebuke precede
the stilling of the storm. In classical
Greek δειλία is the extreme opposite
of θρασύτης, the mean being ἀνδρεία
(see Trench, syn. ὃ x.). The δειλός is
. the man who lacks physical or moral
courage and therefore fails to do his
duty in danger: Arist. rhe. i. 9, ἀν-

Speia δέ, δ ἣν πρακτικοί εἰσι τῶν καλῶν
ἔργων ἐν τοῖς κινδύνοις---δειλία δὲ τοὐναν-
τίον. Jewish ethical writers connect
δειλία with an evil conscience (Sap.
iv. 20, xvii. 11). In the N. T. a new
element enters into the conception;
δειλία is connected with ὀλιγοπιστία
(Mt. here) and ἀπιστία (Apoc. xxi. 8);
it is excluded by πίστι. Thus it
becomes a sin of the first rank, for
which the δεύτερος θάνατος is reserved.
Hence the warning now, and again
before the end (Jo. xiv. 27). The
πνεῦμα δειλίας is not of God (2 Tim.
i. 7); it is the opposite of the πνεῦμα
δυνάμεως Which was in Christ, and
comes of faith.

οὔπω ἔχετε πίστιν; Not yet, after
months of discipleship. Comp. viii.
17, Jo. xiv. 9, Heb. vi. 12. Faith in
its fulness (Mt. viii. 26) was still
wanting to them ; or as Le. puts the
matter, if they had faith, it was not
ready at hand for use in time of need
(ποῦ ἡ πίστις tpov;). This is the first
of a series of censures on the Apostles
for their lack of faith or understand-
ing ; see vii. 18, viii. 17, 21, 33, ix. 19,
[xvi. 14], Mt. xiv. 31, xvi. 8, xvii. 20,

41. ἐφοβήθησαν φόβον péyav] An
awe of the Presence of Christ generi-
cally different from the fear which
sprang from want of faith in Him
—indeed its direct opposite. This
miracle came home to the Apostles
above any that they had witnessed.
It touched them personally : they had
been delivered by it from imminent
peril. It appealed to them as men

ΕΎ. 2] THE GOSPEL ACCORDING TO ST MARK. OI
φόβον μέγαν, καὶ ἔλεγον πρὸς ἀλλήλους Tis ἄρα Ta
οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα Sira- δ sy
κούει αὐτῷ; ι
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χώραν τῶν [ερασηνῶν.Ἷ "καὶ ἐξελθόντος αὐτοῦ ἐκ 2 4 τε

i Ψ ὙΨ ΨΥ

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2LUA 1 28 33 604 1071 alto gyrrsinbel(mg) arm aeth Or

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used to the navigation of the Lake.
Thus it threw a new and aweful light
on the Person with Whom they daily
associated. For φοβεῖσθαι φόβον
μέγαν (cogn. acc., WM., p. 281) comp.
Jon. i. 10, 1 Pet. iii. 6, 14 (Isa. viii. 12).

ἔλεγον πρὸς ἀλλήλους ktA.] To Him
they said nothing, their awe kept
them silent (cf. Jo. xxi. 12). But as
they worked the ship while He per-
haps was resting again, the question
went round ris ἄρα οὗτός ἐστιν (Me.
Le.)=oramés ἐστιν Mt. “Apa is illa-
tive; ‘in view of what we have just
witnessed, what can we say of Him?’
Cf. Mt. xviii. 1, xix. 25; Le. 1. 66, and
see WM., p. 556. Wycliffe, “who,
gessist thou, is this?” Τίς... ὅτι, ef.
Blass, Gr. p. 293 n.

καὶ ὁ ἄνεμος καὶ ἡ θάλασσα] Not
only the demons (i. 27), but, what to
these sea-going men was a greater
marvel, the wind and the sea. For
a promise of the further extension of
this power of Christ over the creation
see 1 Cor. xv. 25 ff., Heb. ii. 5 ff.

An exquisite homiletical treatment
of the story may be found in Aug.
serm. 63: “audisti convicium, ventus
est; iratus es, fluctus est...periclitatur
navis, periclitatur cor tuum...oblitus
es Christum; excita ergo Christum,
recordare Christum, evigilet in te
Christus, considera illum...imperavit
Christus mari, facta est tranquillitas.

quod autem dixi ad iracundiam, hoc
tenete regulariter in omnibus tenta-
tionibus vestris.”

V. 1—13. CAsTING OUT OF THE
Lxaion (Mt. viii. 28—32, Le. viii.
26—33).

I. ἦλθον eis κτλ.] Le. recasts the
whole sentence: κατέπλευσαν εἰς τὴν
χ- τῶν Tep., ἥτις ἐστὶν ἀντίπερα τῆς
Γαλειλαίας. They reached the land of
the Gerasenes right over against the
Galilean shore. For τὸ πέραν see
iv. 35.

τῶν Τερασηνῶν] So Le. In Mt.
Tadapnyer is the best attested reading.
The ‘ Western’ text substitutes Tepa-
σηνῶν for Tad. in Mt., the ‘Syrian’ on
the other hand changes Γερασηνῶν
into Tad. in Me. and Le.; whilst the
* Alexandrian’ text reads Γεργεσηνῶν
in all three: see WH., Votes, p. 11.
Origen (in Ioann., t. vi. 41) supports
Tepy. on purely internal grounds:
Tépaca δὲ τῆς ᾿Αραβίας ἐστὶ πόλις οὔτε
θάλασσαν οὔτε λίμνην πλησίον ἔχουσα...
Γάδαρα γὰρ πόλις μέν ἐστι τῆς ᾿Ιουδαίας
«««ἀλλὰ Τέργεσᾳ ἀφ᾽ ἧς οἱ Τεργεσαῖοι
πόλις ἀρχαία περὶ τὴν νῦν καλουμένην
Τιβεριάδα λίμνην περὶ ἣν κρημνὸς προσ-
κείμενος τῆ λίμνῃ (οἵ, t. x. 12 (10).
Jerome, who like Origen knew Pales-
tine, bears witness to the existence of
a Gergesa on the E. shore of the lake
(de situ, p. 130: “et hodieque super
montem viculus demonstratur iuxta

92

THE GOSPEL ACCORDING TO ST MARK.

[V. 2

τοῦ πλοίου [ εὐθὺς} ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων
2 ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 30s τὴν κατοί-

κησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι

2 om εὐθυς B bce ff isyrrs™Pehhel arm | ἀπήντησεν ΑΠΙΣΦ al min?!

3 μνημειοις

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advcecow NAC2DAII® al min?! Ὁ f ffilq vg syrr arm me go aeth oure αλυσεσιν ovre
πεδες 1071 | om οὐκετι ΑΟΞΠΣΦ al min?! i q syrr me go aeth

stagnum Tiberiadis”). Almost directly
opposite to Mejdel on the Ghuweir are
the ruins now known as Kersa( Wilson,
Recovery of Jerusalem, p. 369) or
Kurs: the nature of the place answers
fairly well to the description in 2. 11 ff.
where see note; comp. Thomson, Land
and the Book, pp.374f. But the Arabic
name, which means a ‘stool,’ may be
merely descriptive (Schumacher, Jau-
lan, p.179); and there seem to be philo-
logical difficultiesin the way ofan identi,
fication of Kurs? with either Gerasa or
Gergesa. The Decapolitan city Gerasa,
Jerash (Joseph. B. J. i. 4. 8, iii. 3), was
thirty miles to the 8.E., and, as Origen
saw, impossible(see however Burkitt in
«7.8... xxvii. ii. (1908)). On the other
hand the neighbourhood of the lake-
side Gerasa might perhaps be loosely
described as Gadarene territory; Ga-
dara, Um Keis (Joseph. B. J. iv. 7),
was but 6 miles S.E. of the southern
extremity of the Lake, and Josephus
(vit. 9, 10) mentions Γαδαρηνῶν καὶ
Ἱππηνῶν κώμας at δὴ μεθόριοι τῆς Τι-
βεριάδος... ἐτύγχανον κείμεναι.

2. ἐξελθόντος... εὐθύς κτλ] The

Lord had but just landed (Le. ἐπὶ τὴν
γῆν) when the incident occurred. ὝὙπαν-
τᾷν is common to Mt., Μο,, Le.; for ἐκ
τῶν μνημείων Le. has ἐκ τῆς πόλεως,
but apparently in the sense of ‘be-
longing to the town,’ for he agrees
with Mt. that the man had his resi-
dence in the tombs. “There do not
appear to be any rock-hewn tombs
near Kersa; but the demoniac may
possibly have lived in one of those
tombs built above ground” which
were “much more common in Galilee

than has been supposed” (Wilson,
l.c.). Μνημεῖον is used of both, see ©
Mt. xxvii. 60, Le. xi. 47.

ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ] Ev=
in the sphere of, under the influence
of: see note on i. 23. Mt. δύο δαιμονι-
ζόμενοι, οἵ. δύο τυφλοί, Mt. xx. 30,
where Me. and Le. mention one only.
As Victor remarks, τοῦτο od διαφωνίαν
ἐμφαίνει, since the mention of one de-
moniac does not exclude the presence
of a second, unless it is expressly stated
that he was alone: still it indicates
either a distinct or a blurred tra-
dition. Me.’s description is too minute
in other respects to permit us to
suppose that it is defective here.

3. τὴν κατοίκησιν εἶχεν ἐν τοῖς μν.]}
Vg. domicilium habebat in monu-
mentis. On the practice of haunting
sepulchral chambers see: Ps. Ixvii.
(Ixviii.) 7, LXX. τοὺς κατοικοῦντας ἐν
τάφοις, Isa. Ixv. 4 ἐν τοῖς μνήμασιν. os
κοιμῶνται. Κατοίκησις is an Gr. dey.
in the N.T.; in the uxx. it is fairly
distributed (-- 2. 2), together with
the non-classical κατοικεσίας. Μνῆμα
and μνημεῖον are used with nearly
equal frequency in the Lxx.; in the N.T.
μνῆμα is relatively rare (Mc.! Le.¥-*9e+?
Apoc.!, against about 40 exx. of μνη-
μεῖον).

3—4. καὶ οὐδὲ ἁλύσει κτλ. Not
even (οὐδέ) fetters availed any longer
(οὐκέτι) ; the malady had grown upon
him to such an extent that coercive
measures were now fruitless. Διὰ τὸ
avrov...cvvrerpipda: reason for the
statement just made: ‘since the ex-
periment had often been made and
proved futile’ Διὰ with the inf. here

ὠς πω σ΄ 4 οι

ΟΥ͂. 6]

~ time” (Burton, § 108).

THE GOSPEL ACCORDING TO ST MARK.

93

\ / \ > \ \ \
οὐδεὶς ἐδύνατο αὐτὸν δῆσαι, διὰ TO αὐτὸν πολλάκις 4
a4 \ he / \ 7
πέδαις καὶ ἁλύσεσι δεδέσθαι, καὶ διεσπάσθαι ὑπ᾽

αὐτοῦ
\
οὐδεὶς
ἣ
VUKTOS

3 eduvaro] ετολμα M

\ ey / \ \ / 7, \
Tas ἁλύσεις Kal Tas πέδας συντετρίφθαι, καὶ
af \ / ;
ἴσχνεν αὐτὸν δαμάσαι.

\ \ \
δ καὶ διὰ παντὸς 5

\ / ΄ / \ a /
Kal ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν
Ψ / \ / \
nv κράζων καὶ κατακόπτων ἑαυτὸν λίθοις.

© καὶ 6

4 δια το..-συντετριφθαι] ort πολλακις αὐὑτον δεδεμένον,

medes και αλυσεσιν εν as ἐδησαν διεσπακεναι καὶ Tas πεδας συντετριφεναι D (sim ffiq
Vg) δια το avrov πολλας πεδας και advoecs (hucusque syr™™) ais εδησαν avroy διεσπακεναι
και συντετριφεναι I 28 131 209 (604) al™*™ δία τὸ πολλ. αὐτ. πεδαις καὶ αλυσεσιν aus
εδησαν διεσπακεναι καὶ τας πεδας συντετριῴθεναι 2P° | και μηδενα αὐὑτον ἰσχυιν δαμασαι

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5 και δια παντος νυκτος] vuxtos de

Dbeeffigq x. δια πασης v. 604 | εν τοις ορεσιν και εν τοις μνημειοις D (Ὁ 61 4) | κραζων]
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“expresses the evidence rather than
the cause” (Burton, § 408). Πέδαις καὶ
ἁλύσεσι, Vg. compedibus et catenis,
with fetters and manacles; Wycliffe,
“in stockis and cheynes” ; cf. Ps. civ.
(ev.) 18, 3 Mace. iv. 9, Acts xii. 7,
and Lightfoot, Philippians, p. 8:
Horace, ep. i. 16, 76 “in manicis et |
compedibus saevo te sub custode

_ tenebo.” The perfects δεδέσθαι, διε-

σπάσθαι, συντετρίφθαι refer to actions
“whose result was existing not at the
time of speaking, but at an earlier
It is as if the
writer's imagination had caught the
words of the neighbours as they told
the tale of their repeated failures (οὐ

δυνάμεθα αὐτὸν δῆσαι, πολλάκις γὰρ

δέδεται κτὰλ.), and he had embodied

them without a change of tense. The
scene reminds the reader of Samson,
Jud. xvi. 8, 9, ἔδησεν avrov...cai διέ-
σπασεν τὰς veupeas (διέρρηξεν, A; cf.
Le., Ὁ. 29, διαρήσσων τὰ δεσμά). Δια-
σπᾶσθαι is more than ‘to be torn
apart, rather ‘torn to shreds’: cf.
Jud. xvi. 9, Jer. x. 20, Acts xxiii. 10;
συντρίβεσθαι is ‘to be. crushed’ or
‘broken into pieces,’ like glass or pot-
tery or a bone; cf. Me. xiv. 3, Jo.
xix. 36, Apoc. ii. 27.

4. καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι

In its logical connexion the clause

belongs to the evidence introduced
by διά, so that we should expect καὶ
μηδένα ἰσχύειν. Me. however reverts
to the ind. imperf. of v. 3. On ic-
χύειν -- δύνασθαι see Field, Notes, p.
26f. Δαμάζειν is used properly of wild
animals: see however James iii. 7, 8,
with Mayor’s note. Even iron ὁ δαμά-
ζων πάντα (Dan. ii. 40, LXx.) failed in
the present case.

5. νυκτὸς καὶ ἡμέραςἿ 1.6. at inter-
vals during the night and the day (see
note on iv. 27); yet without any long
intermission—practically διὰ παντός,
cf. Deut. xxxiii. 10, Le. xxiv. 53, Heb.
ix. 6.

ἐν τοῖς ὄρεσιν)] At times he left the
shelter of the tombs for the open
downs, and his cry was heard among
the hills.

κράζων καὶ κατακόπτων ἑαυτόν] For
κράζειν used of demoniacs or the pos-
sessing spirits see i. 26, iii. 11, ix. 26.
St Paul transfers it to the domain
of the Spirit of God, Rom. viii. 15,
Gal. iv.6. The word suggests strong
emotion, which may be either good or
evil. For κατακόπτειν, Vg. concidere,

to cut to pieces (here only in N.T.) ef.

2 Chron. xxxiv. 7 (x. λεπτά), Jer. Xxi.
7 (κ. ἐν στόματι μαχαίρας); his body
may in this way have been gashed
and scarred all over, for (Le.) χρόνῳ

94

THE GOSPEL ACCORDING TO ST MARK.

[V6

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ἰδὼν τὸν ᾿Ιησοῦν ἀπὸ μακρόθεν ἔδραμεν Kal προσε-

/ \ / lan 7 7 7

7 κύνησεν αὐτὸν, "Kal κράξας φωνή μεγάλη λέγει Ti
“ \ ~ ΄σ ΄σ΄ 7

ἐμοὶ καὶ σοί, ᾿Ιησοῦ, vie τοῦ θεοῦ τοῦ ὑψίστου :

ga 8 ὁρκίζω σε τὸν θεόν, μή με ὃ ββασανίσης.

8 ἔλεγεν γὰρ

6 om απο AKLMIIZ® min™™ | προσεκυνήσεν}] προσεπεσεν F | αὐτων ABCLA

min] gurw SDITZ& mint™
syrhel (me)

ἱκανῷ οὐκ ἐνεδύσατο ἱμάτιον. Field
(Notes, p. 27) defends the Wycliffite
rendering “betynge hymsilf,” quoting
Chrysostom for this use of κατακόπ-
τειν; but λίθοις seems to determine
its meaning in this context; cf.
Syrr.sin- pesh. Μύ, adds that the man
was a source of danger to passers by,
so that people avoided that way (i.e.
apparently the way from the shore
over the hills). At times a paroxysm
seized him (Le. συνηρπάκει αὐτόν,
ἠλαύνετο ἀπὸ τοῦ δαιμονίου), and then
he was at his worst. Nevertheless
the man did not attempt suicide;
“servatus est homo ne, ut porci, in
mare se praecipitaret” (Bengel).

6. καὶ ἰδών κτλ. "Ard μακρόθεν
(WM., p. 7531) occurs again viii. 3,
xi. 13, xiv. 54, xv. 40, “ein dem Mark.
besonders beliebter Pleonasmus”
(Meyer-Weiss); it occurs also Mt.2,
Le.?, Apoc.’, and is fairly common in
the Lxx.; cf. 4 Regn. xix. 25, A; 2 Esdr.
iii. 13, Xxii. 43, Ps. xxxvii. (xxxviii.)
12 (N“*ART), cxxxvii. (cxxxviii.) 6,
CXxxvViii. (cxxxix.) 2: Aq. has eis ἀπὸ
p., 4 Regn. xix. 25. Μακρόθεν itself
is a late Greek equivalent for πόρρω-
θεν (Blass, Gr. p. 59). “Edpapev—at
first perhaps with hostile intentions.
The onrush of the naked yelling
maniac must have tried the newly
recovered confidence of the Twelve.
We can imagine their surprise when,
on approaching, he threw himself on
his knees; comp. iii. 11, τὰ πνεύματα...
προσέπιπτον. ἸΠροσκυνεῖν is rarely
used in the Gospels in reference to
these acts of prostration exc. in Mt.

7 Neyer] εἰπεν D al min?! | vycrov] ζωντος A
8 ελεγεν yap] και ἔλεγεν ἐξ

(only here and Me. xv. 19, Le. xxiv.
52, Jo. ix. 38).

7. καὶ κράξας] Lic. ἀνακράξας (cf.
Mec. i. 23). The words of the cry
begin as in Me. /.c. (where see note)
by repudiating fellowship and inter-
course (ri ἐμοὶ καὶ σοί;. With υἱὲ

τοῦ θεοῦ οἵ. ὁ ἅγιος τοῦ θεοῦ in the

earlier incident. Τοῦ ὑψίστου, not in
Mt., but probably original; ὁ ὕψισ-
Tos or (a8 a proper name) Ὕψιστος
=p SS or rn, in Lxx. frequently
from Gen. xiv. 18, 19 onwards: in
the N.T. it occurs only in passages
with an O.T. ring, Le. i. 32, 35, 76;
vi. 35, Vili. 28, Heb. vii. 1 (where see
Westcott’s note), or in sayings at-
tributed to the possessed (here, and
in Acts xvi. 17). This name, which
Israel used in common with other
monotheists and even pagans, seems
to have been displaced in Christian
Gentile circles by words which gave a
fuller view of Gop as revealed in
Christ—Kupuos, θεός, 6 πατήρ.

μή pe Bacavions] Mt. ἦλθες ὧδε
πρὸ καιροῦ βασανίσαι ἡμᾶς; ὃ. re-
markable variation which has the air
of originality. The unclean spirits re-
cognise that βασανισμός awaits them;
it is only a question of time; cf. Act.
Thom. ὃ 42, τοῦ καιροῦ ἡμῶν μηδέπω
ἐνεστῶτος... and on καιρός see Me, i.
15 note. The ill-sounding words βά-
cavos Bacavifo βασανισμός meet the
reader constantly in the Books of the
Maccabees in descriptions of physical
torture ; in Wisdom they are used in
reference to the plagues of Egypt
(Sap. xi. 9, xii. 23, &c.). The N.T.

THE GOSPEL ACCORDING TO ST MARK.

Υ͂. 11] 95

αὐτῷ Ἔξελθε, τὸ πνεῦμα τὸ ἀκάθαρτον, ἐκ τοῦ

Ε΄ 9 θ / 9 Ἄν... “ 3 / Ti if / Ξ \
ἀνθρώπου. καὶ érnpwra αὐτὸν Ti ὄνομα σοι; Kal 9

5 f ~ \ af / 7ὔ ef

λέγει αὐτῷ Aeywv ὄνομα μοι [ἐστίν], Ἷ ὅὅτι πολλοί ἐπ

5 3 / af o /
ἀποστείλη ἔξω τῆς χωρας.

\ / \ Nef \ \
Kal παρεκάλει αὐτὸν πολλα ἵνα μή αὐτὰ IO
5 \ a \ a j
nv δὲ ἐκεῖ πρὸς τῷ II

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; (NYABIZS al min~rteomn | yol+ecrw B(D) 69 124 238 346 latvtrl¥s arm
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KLIL min? b e syr?**» aeth

tranfers them to the spiritual conse-
quences of sin: cf. Mt. xviii. 34, Le.
Xvi. 23, Apoc. xx. 10. Mc. alone re-
tains the form of adjuration which
accompanied this despairing appeal.
“Opkicew τινὰ κατὰ Κυρίου (τοῦ θεοῦ) is
the τιχχ. form (3 Regn. ii. 43, cf. Mt.
xxvi. 63), but the present construction
occurs again in Acts xix. 13, 1 Thess.
Vv. 27; cf. ὁρκίζω σε...τὸν θεὸν τοῦ

_ ᾽Αβραάν κτλ. in the long Jewish in-

ee De Ψ

cantation printed by Deissmann, Bibel-

_ studien, p. 28 ff. (=E. Tr. p. 274 ff.).

8. ἔλεγεν yap κτλ.}] ‘He had been

saying’; cf. Burton, § 29. The com-

mand probably followed the words ri
ἐμοὶ... ὑψίστου; With ἔξελθε cf. i. 25,
ix. 25. Τὸ mv. τὸ ἀκάθ., nom. for voca-
tive; see WM., p. 227f. and Blass,
Gr. p. 86 f.

9. καὶ ἐπηρώτα] Le. ἐπηρώτησεν.
The imperfect carries on the narra-
tive of the conversation. The ques-
tion is probably a reply to the appeal
μή pe Bacavions. Who was the sup-
pliant ? was it the man or his op-
pressor? This was the first point to
be determined. Αὐτόν, cf. Huth.: τὸν
ἄνθρωπον μὲν ἐπηρώτα᾽ πρὸς τὸ πλῆθος
δὲ τῶν ἐν αὐτῷ δαιμόνων διέβαινεν ἡ
ἐρώτησις.

Λεγιὼν ὄνομά μοι κτλ. Legio made
its way not only into the later Greek,
both Hellenistic and literary (Plu-
tarch, i. 1072, Mt. xxvi. 53), but pro-
bably into the Aramaic of Palestine;

II προς Ta opy (S) minPaucvid

it is found in Rabbinical writings

(p05, pl. 1999990, Dalman, Gr., p. 149)
and in early Aramaic inscriptions

(S. A. Cook, Glossary, p. 67 8.v. ye),
and it survives in Lejjun, the modern
name of a site usually identified with
Megiddo (G. A. Smith, .G. pp. 386,
407). Toa Palestinian of our Lord’s
time the name would connote not only
vast numbers—the strength of the
legion often reached 5000 to 6000
men (Marquardt, ii. 389, 441)—and
submission to a superior will (Bengel:
“uni parebant ut legio imperatori”);
but the miseries of a military occu-
pation by a foreign power (on the
history of the Roman legion in Syria
see Schiirer τι. i. p. 50 ff.); even such
small bodies of irregular troops as
served under Herod Antipas and
Philip knew how to harass and plun-
der (Le. iii. 14). For other exx. of
possession by more than one unclean
spirit cf. ‘Mc,’ xvi. 9, Le. xi. 26; οἵ.
Tertull. anim. 25, “septenarii spiritus,
ut in Magdalena, et legionarii numeri,
ut in Geraseno.”

IO. παρεκάλει αὐτὸν πολλά] The
sing. is used because the spirits, .
speaking by the voice of the man, are
still regarded as a single ego; the im-
perfect implies repetition. IloA\d, Vg.
multum, cf. i. 45, Vi. 20; 80 μακρά
Me. xii. 40, πυκνά Le. v. 33.

ἔξω τῆς χώρας] Vg.eatra regionem,

96

’ ; ἣν “ / \
12 ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη" “Kal παρε-
/ § a= τὴν / Πέ Φ εἶτ νας 3 \
κάλεσαν Savtov λέγοντες [ΠἸ᾿έμψον ἡμᾶς εἰς τοὺς

. / c/ 2 3 \ > / θ 13 SS | /
13 χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν. “Kat ἐπέτρεψεν

~ / \ / \ /
αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα Ta ἀκάθαρτα

II om μεγαλη DLUT min: Ὁ e ffi go | βοσκομενων ἔξϑΑ ΤΑ mine Ὁ ἃ αᾳ
12 παρεκαλεσαν NBCLAII™&267 1 28 al?! ὁ go syr*"] παρεκαλουν ADKMII™ min™™™
bfffiqvg | avrov]+avres οἱ δάιμονες AEFGHSUVII™Z67 a syr® arm + οἱ δαίμονες
KMII*t min™= Ὁ 9 ff iq vg syr®™Pe!+ mavra τὰ Saipovia 604 2°¢+7a δαιμονια D ef }
λεγοντα D | ἀπελθωμεν D 13 Kat επετρ. avros|+evdews ἈΠΣ (PT evd. ο is) al
min?! fvg καὶ evdews Ks ins εἐπεμψεν avrous εἰς τοὺς χοιρους D καὶ o I. επεμψεν

aurous 604 2P°

sc. τῶν Tepaonvev. Le, has the re-
markable variation eis τὴν ἄβυσσον,
which may have the double meaning,
(1) “into the depths of the sea” (so
ἄβυσσος is frequently used in the
Lxx., cf. e.g. Isa, lxiii. 13); (2) into
the place of punishment (Apoc. ix. 1,
&c.). An attempt has been made
(Eup. Iv. iv. p. 377) to treat these
two versions of the demoniac’s words
as renderings of nearly identical Ara-
maic; but it is probably safer to
regard Le.’s phrase as interpretative.
The man feared nothing worse than
expulsion from his native hills; the
spirits dreaded a graver punishment,
Bede: “hostis humanae salutis non
exiguum sibi ducit esse tormentum
ab hominis laesione cessare.”

11. ἦν δὲ ἐκεῖ κτλ) Within sight,
but (Mt.) at some distance. The herd
was a large one (μεγάλη Mce., cf. πολλῶν
Mt., ἱκανῶν Le.), numbering ὡς δισ-
χίλιοι (Mec. only). pos τῷ ὄρει:
‘at,’ on the side of the mountain, cf.
Le. xix. 37 πρὸς τῇ καταβάσει τοῦ ὄρους
—a construction more frequent in the
Luxx. than in the N.T. (WM., p. 403).

ἀγέλη χοίρων μεγάλη] For the num-
ber see Ὁ. 13. The O.T. mentions
ἀγέλαι προβάτων (1 Regn. xvii. 34),
αἰγῶν (Cant. iv. 1, vi. 4), καμήλων (Isa.
Ix. 6); an dy. χοίρων was perhaps
hardly to be found W. of the Jordan
and its lakes: even the word χοῖρος is
unknown to the Lxx. who use ds in
the few passages where they have oc-

casion to mention the unclean animal.
On the moral difficulty which the
destruction of the swine has been felt
to present see Plummer, St Luke, p.
228 f.

βοσκομένη] For the middle voice
of this verb cf. Gen. xli. 2, Job i. 14,
Isa. xi. 6, etc. The swine were under
the control of swineherds (of βόσκοντες
v. 14): for this class see Le. xv. 15.

12. παρεκάλεσαν] Contrast παρεκάλει
(9. 10), κράξας... «λέγει (v.7). The Spirits
at length dissociate themselves from
the man, for they know that their
hold over him is at an end, and the
plural is consequently used ; cf. Ὁ. 13.

πέμψον] Mt. ἀπόστειλον: for the
difference of meaning see on iii. 14. Le,
avoids both verbs (iva ἐπιτρέψῃ αὐτοὺς
εἰς ἐκείνους εἰσελθεῖν). The Lord’s ὑπά-
γετε (Mt.) was permissive only: they
were left free to go if they would.

13. καὶ ἐπέτρεψεν αὐτοῖς] See last
note. The reading of D (εὐθέως κύριος
Ἰησοῦς ἔπεμψεν αὐτοὺς eis τοὺς χοίρους)
loses sight of an important distinction,
The permission shewed how com-
pletely the spirits were subject to His
will: Clem. Hom. xix. 14, ὡς μηδὲ rod
eis χοίρους εἰσελθεῖν ἄνευ τῆς αὐτοῦ
συγχωρήσεως ἐξουσίαν ἔχοντες. Of.
Tertull. fug. 2: “nec in porcorum
gregem diaboli legio habuit potesta-
tem nisi eam de Deo impetrasset,”
and Thpht. ad Joe.

καὶ ἐξελθόντα κτλ. Ἐξελθεῖν and
εἰσελθεῖν are regularly used in refer-

THE GOSPEL ACCORDING TO ST MARK. [V. 11 |

vz 14]

Pe ee ee

was cast doun.”

- rushed to its destruction.
used of the unreasoning onrush of a

THE GOSPEL ACCORDING TO ST MARK. 97

ae 3 \ / δ τῇ e “Ὁ / \
εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἢ ἀγέλη κατα

΄σ pas 3 \ / / \
τοῦ κρημνοῦ εἰς τήν θάλασσαν, ὡς δισχίλιοι, Kal

ἐπνίγοντο ἐν τῇ θαλάσσῃ.

™ Kal οἱ βόσκοντες αὐτοὺς ἐφυγον Skat ἀπήγ- 14 ὁ
γειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς" καὶ ἦλθον

13 ayedn]+maca 1071 | ὡς δισχιλιοι] ὡς β (ras 1 lit ante β Βἢ B ws χιλιοι H pr

σαν δὲ ΑΟΞΠΡΦῚ al min?! a fil(arm) go pr noav yap minPa¢ gyrbel

ATI alp!

Τοὺς χοιροὺς

14 αυτους]

syrbl arm go | ανηγγείλαν EFGHSUVA al?! | ηλθον Ro

ABKLMUII*2@7 33 al™™™ syrtl me go] εξηλθον N*CDEFGHSVAII? min?!

beef ffi vg syr%™Pesh arm aeth om H alpaue

ence to possession: cf. Me. i. 25, 26,
Vii. 29, 30, Mt. xii. 43, Le. viii. 30,
xi. 26, Jo, xiii. 27. Ta πνεύματα τὰ
ἀκάθαρτα, cf. τὸ πνεῦμα τὸ ἀκάθαρτον
(v. 7). The corporate unity which
resulted from their identification with
the man’s personality is now lost: see
on Ὁ. 11. His τοὺς χοίρους. Patristic
writers point out the fitness of the
coincidence which brought unclean
spirits into fellowship with the most
unclean of beasts: e.g. Macarius Mag-
nes iii. 11, οὐ προβάτων ἀγέλας οὐδ᾽

ἵππων οὐδὲ βοῶν λαβεῖν σπουδάζομεν,

ταῦτα γὰρ τὰ ζῷα καθαρὰ καὶ ἀμύσακτα,
Ἁ
ἀλλὰ χοίρων ὑπόσμων καὶ ἀτάκτων

ἄθροισμαυ The moral was readily

drawn: Clem. Hom. x. 6, ἐπεὶ οὖν
h ἀλόγοις ζῴοις ἐοικότα πράξαντες ἐκ τῆς
ψυχῆς ὑ ὑμῶν τὴν ἀνθρώπου ψυχὴν ἀπω-
ΐ λέσατε, ὥσπερ χοῖροι γενόμενοι δαι-
᾿ μόνων αἰτήματα ἐγένεσθε.

ὥρμησεν ἡ ἀγέλη κτλ.] Vg. magno
impetu grex praecipitatus est; Wy-
cliffe, “with a great birre the flok
Driven to madness
by a new and sudden impulse the herd
“Oppar is

crowd, 2 Macc. ix. 2, x. 16, xii. 22,

Acts vii. 57, xix. 29. Κατὰ τοῦ κρη-
_ prov, “down from the steep,” WM.,

~p. 477.

Κρημνός =Y2D, 2 Chron.
xxv. 12. Of Kersa Schumacher (p.
180) reports: “steep precipices at a

5: M2

slight distance from the Lake...are
numerous.” ‘Qs δισχίλιοι: the number
is given by Mc. alone. Dr Plummer
(S¢ Luke, p. 231) remarks that it “may
be an exaggeration of the swineherds
or owners,” adding, “Had the number
been an invention ‘of the narrator,
we should have had 4000 or 5000 to
correspond with the legion.”

ἐπνίγοντο] suffocati sunt, Le. ἀπε-
mviyn ; Mt. more vaguely, ἀπέθανον ἐν
τοῖς ὕδασιν. Theword is used in 1 Regn.
xvi. 14f. of the effect of possession
by an evil spirit.

14—17. THE GERASENES ALARMED
AND HOSTILE (Mt. viii. 33—34, Le. viii.
34—37).

14. καὶ of βόσκοντες κτλ.) The
χοιροβόσκοι fied, narrowly escaping
the fate of the herd, and reported the
matter in Gerasa and the country
places round the town (kai εἰς τοὺς
ἀγρούς, Mc. Le., cf. Me. vi. 36, 56,
XV. 21). Καὶ ἦλθον ἰδεῖν, ie. the towns-
folk and the countryside poured down
to the place where Jesus was appa-
rently: still halting by the Lake ; cf. Mt.
πᾶσα ἡ πόλις ἐξῆλθεν eis ὑπάντησιν τῷ
Ἰησοῦ. Their immediate object was
to see what had happened (τὸ γεγονός):
but finding all quiet again, they went
down to the shore (ἔρχονται πρὸς τὸν "1.
Me., cf. Le.) and there witnessed a
scene more remarkable than that
which the swineherds had described.

7

«

98 THE GOSPEL ACCORDING TO ST MARK.

ΟΝ. 14

a \ / Oi sa, \ \

15 ἰδεῖν τί ἐστιν TO γεγονός. Kal ἔρχονται πρὸς τον
9 ΄σ a \ /

Ιησοῦν, καὶ θεωροῦσιν Tov δαιμονιζόμενον καθήμενον

ε “ \ / \

ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τον

sW'16 λεγιῶνα: καὶ ἐφοβήθησαν. “Kal SdinynoavTo αὐτοῖς

οἱ ἰδόντες πῶς SéyeveTo τῷ Oat ονιζο ένῳ. Kal περὲ
Ὕ , μ μενῶν ρ

15 Tov δαιμ. pr avrov D| om καθήμενον A minPerPaue ¢ | ἡματισμενον} pr Kat
ACI" al min?! gq syr™hel arm go (om καὶ NBDLAZ) | om τὸν εσχηκοτα Tov Aeywwva

D minPerpave Jattvt ve (codd pler)

16 καὶ Sinynoavro] διηγ. δὲ DEFHUV al™

efigq καὶ διηγ. δὲ 1071 | ἐδοντες] εἰδοτες A| eyevero τω δαιμ.} εσωθη ο δαιμονισθεις

I 209

15. θεωροῦσιν τὸν δαιμονιζόμενον
κτλ. For θεωρεῖν οἵ, iii, 11, xii. 41,
xv. 40. ‘O δαιμονιζόμενος is timeless
(see note on i. 4), the man who, as
they knew him, belonged to the class
of demoniacs: see WM., p. 444, Burton
§ 123. Contrast ὁ δαιμονισθείς (v. 18),
where the fact of the possession being
now at an end is emphasised. Kaé.,
in, codp., “cum antea fuisset sine
quiete, vestibus, rationis usu” (Ben-
gel). Καθήμενον, as a disciple (Le. ii.
46, x. 39). Lc. adds here παρὰ τοὺς
πόδας τοῦ Ἰησοῦ, the technical phrase
for the position of the scholar (Acts
xxii. 2, cf. Schiirer 11. i, 326).

᾿ἱματισμένον] Before he took his seat
among the disciples he had been
clothed (cf. Le. viii. 27), perhaps
with a spare χιτών belonging to one
of the Twelve. Though ἱματισμός is
fairly common, the verb has not been
detected elsewhere in Greek litera-
ture, yet here it is used both by Me.
and Lec., who also share καθήμ. and
σωφρονοῦντα---ἃ, coincidence difficult
to explain except on the hypothesis
of a common Greek tradition or docu-
ment, or on that of one of the two
Evangelists having borrowed from the
other. Σωφρονεῖν is opposed to ὑπερ-
φρονεῖν (Rom. xii. 3), and ἐκστῆναι (2
Cor. v. 13); the σώφρων goes with the
νηφάλιος, the κόσμιος, the σεμνός (1
Tim. iii. 2, Tit. ii, 2), σωφροσύνη with
αἰδώς (1 Tim.ii.9). These conceptions
however belong to a developed Chris

tian ethic; in the present passage
the word scarcely rises above its
ordinary Greek sense. Cf. Arist.
rhet.i. 9.9 σωφροσύνη δὲ ἀρετὴ OC ἣν
τὰς ἡδονὰς τοῦ σώματος οὕτως ἔχουσιν
ὡς ὃ νόμος κελεύει ἀκολασία δὲ τοὐ-
ναντίον. 4 Macc. i. 31 σωφρ. δὴ τοίνυν
ἐστὶν ἐπικράτεια τῶν ἐπιθυμιῶν. The
man was not simply sanae mentis
(Vg.), but free from the slavery of
headstrong passions, master of himself
again. Τὸν σχηκότατὸν λεγιῶνα empha-
sises the contrast between his present
state and that from which he had
been just set free; the words are not
in Le. and may be an editorial note
due to Mc. For the perf. part. see
Burton, ὃ 156; while ἱματισμένον de-
scribes a condition which belongs to
the time indicated by θεωροῦσιν, ἐσχη-
κότα goes back behind it, to a state
which had ceased to exist, ‘who had
had the Legion’; so the mss. of the
Vg. which retain the clause (guz
habuerat legionem). Kai ἐφοβήθησαν,
cf.iv. 41; both events excited the awe
which attends the supernatural.

16. καὶ διηγήσαντο κτλ.] The towns-
folk turned to those who had witnessed
everything—the Twelve, and perhaps
a few bystanders—and learnt from
them the whole story. AuyeioOa (a
common equivalent of 15D in the Lxx.
but relatively rare in the N.T., Mt.?
Lce.cv-*, act.3 Heb.!) well expresses the
voluminousness of the Eastern story-
teller; cf. ix. 9.

V. 20] THE GOSPEL ACCORDING TO ST MARK. 99

΄“- a Ὁ ΄σ \
τῶν χοίρων. "καὶ ἠρξἕαντο παρακαλεῖν αὐτὸν ἀπελ- 17
~ \ o~ 4 ~
θεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
/ ΝᾺ \ lanl ᾿ς
τὸ Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει 18
9 \ ¢ ὃ r 0 \ ef 3 3 Cnet 19 Ν 3
αὐτὸν ὁ δαιμονισθεὶς ἵνα μετ᾽ αὐτοῦ ἡ. καὶ οὐκ 19
a / \ / “ ε΄ \ nay ὁ
ἀφῆκεν αὐτον, ἀλλὰ λέγει αὐτῷ" ὕπαγε εἰς τὸν OiKOV
\ \ / \ / σι ε΄
σου πρὸς τοὺς σοὺς, καὶ ἀπαγγειλον αὐτοῖς ὅσα 86

, 7 / \ / / \ ~
KUPLOS σοι πεποίηκεν Kal ἠλέησέν σε. Kal ἀπῆλθεν 20

17 ἠρξ. παρακαλεινΊ παρεκάλουν D 225 604 2Ρ9 ἃ | απελθειν] wa ἀπελθη D | απο]
εκ Δ 18 εμβαινοντος SABCDKLMAIIZ7 1 33 124 al®™"] euBavros EFGHSUV®
min?! | παρεκαλει] ἡρξατο παρακαλειν D lattvtrlvs 1g καὶ 1° wABCKLMATI ἃ 33
flvg syrPebbel me go] καὶ o Ἰησους 69 arm o δὲ I. D rell bee ff gi aeth | απαγ-
4yehov] διαγγειλον D 1 13 28 69 131 209 346 604 αναγγειλον ALIIZO5 al | o κυριος] o

θεος Τὸ 238 | πεποίηκεν SABCLIIZ5 min?e™™ me] ἐποίησεν DES min™" | καὶ ἨΔ. κ.

ort ἡλ. Τὸ be ffi syrPesh(nonsin)

17. καὶ ἤρξαντο κτλ.}] Ephrem
(conc. exp. ev. p. 75) represents the
Gerasenes as hostile from the first.
It is difficult to say how far this little
town within Gadarene territory may
have fallen under pagan influences—
the owners and keepers of the swine
were surely indifferent Jews—but
their unwillingness to receive Christ
was probably due to the fear that His
miraculous powers might bring upon
them further losses. The demand
for His departure was unanimous acc.
to Le.: ἠρώτησεν αὐτὸν ἅπαν τὸ πλῆθος
τῆς περιχώρουι The only parallel in
the Galilean Ministry is the expul-
sion from Nazareth (Le. iv. 29). The

ὅρια would be the bounds of the dis-

trict attached to Gerasa, cf. Mt. ii. 16,
xv. 39, Me. vii. 24, 31.

18—20. THE RESTORED DEMoNIAC
SENT TO EVANGELISE (Le. viii. 383—39).

18. ἐμβαίνοντος αὐτοῦ κτλ.] As He
was going on board, the released de-
moniac begged to be taken with Him
as a disciple: cf. Me. iii. 14, Le. xxii.
59. Thpht.’s explanation is quite un-
necessary (ἐφοβεῖτο yap μήποτε μόνον
εὑρόντες αὐτὸν οἱ δαίμονες πάλιν ἐπέλ-
θωσιν αὐτῷ). For ὁ δαιμονισθείς see
note on 6 δαιμονιζόμενος, v. 15; atten-

tion is now called to his deliverance ;
the possession was a thing of the
past. On the constr. παρεκάλει... «ἵνα
see Burton, ὃ 200, and cf. »v. τὸ
supra.

19. καὶ οὐκ ἀφῆκεν αὐτόν] Le. ἀπέ-
λυσεν δὲ αὐτόν. The request is re-
fused, because the man is wanted for
immediate service. The eastern shore
of the Lake was for the present closed
against Jesus and the Twelve. <A pre-
paratory publication of the demoniac’s
story was necessary in anticipation of
a later visit (vii. 31 ff.). What had
been prohibited in Galilee (i. 43 f.) is
under other circumstances not only
permitted but commanded in Deca-
polis: cf. Eccl. iii. 7, καιρὸς τοῦ σιγᾷν
καὶ καιρὸς τοῦ λαλεῖν.

εἰς τὸν οἶκόν σου πρὸς τοὺς σούς] Cf.
ii. 11. The man’s first duty was to
his own house (where he had long
been a stranger, Le. viii. 27), and his
relatives and acquaintances. Comp.
1 Tim. v. 4, 8. His tale was to be
told in his own circle first. Oi coi:
cf. τὸ cov, Mt. xx. 14; τὰ σά, Le. vi. 30.
For ἀπάγγειλον Le. has διηγοῦ (see on
®. 16).

ὅσα ὁ κύριός σοι KTA.| On ὅσα see
iii. 8 note, and infra, v.20. Le. ὃ θεός :

η----2

100

THE GOSPEL ACCORDING TO ST MARK.

[V. 20

; a / εὖ /
καὶ ἤρξατο κηρύσσειν ἐν TH Δεκαπόλει Sooa ἐποίησεν

~~ ΄- \ / lA
αὐτῷ ὁ ᾿Ιησοῦς, καὶ πάντες ἐθαύμαζον.
nis \ / ~ ;Ἴ ων > ΄ xr 7
21 Καὶ διαπεράσαντος τοῦ ᾿Ιησοῦ ἐν τῷ πλοίῳ

\ / / af \ 3 f
πάλιν εἰς TO πέραν, συνήχθη ὄχλος πολὺς ἐπ᾽ αὐτον"

21 om εν Tw πλοιω D 1 28 2P¢abcesyr™ arm | εἰς ro περαν παλιν ND 2Ρ9 abcfig

iq syr*™ | ex] προς DN 13 28 69 346 2Ὁ5

ὁ κύριος is here = Κύριος as in Le. i. 6,
&e., either ΠῚ ΠΡ or "δ, as repeatedly
in the Lxx.; 6 x. is used of Jesus by
Me. only in xi. 3 where it possibly
Ξε ὁ διδάσκαλος (Jo. xiii. 13). Huth:
οὐκ εἶπεν Ὅσα ἐγὼ πεποίηκα" τῷ πατρὶ
τὸ θαῦμα ἐπιγραφόμενος. Πεποίηκεν
καὶ ἠλέησεν : the combination of tenses
expresses two sides of the transaction,
its historical completeness and _ its
permanent results. The act of mercy
was momentary, the consequences
would be before the eyes of those
who listened to his tale. On such
combinations see WM., p. 339. Insome
cases the perfect appears to bear a
sense almost undistinguishable from
that of the aorist, 7b., p. 340, Burton,
§§ 80, 88; but here the change of tense
can be conveyed in a translation: cf.
R.V. ‘hath done,’ ‘had mercy. In
the next verse where an ordinary
narrative is in view Me. writes ἐποί-
noev. For ποιεῖν τί τινι cf. Mt.
xxvii. 22. Ὅσα, which belongs pro-
perly to πεποίηκεν, is loosely carried
on to ἠλέησεν, before which we should
expect ws.

20. ἤρξατο κηρύσσειν ἐν τῇ Δεκα-
πόλει] Le. καθ᾽ ὅλην τὴν πόλιν i.e.
Gerasa. The Decapolis (G. A. Smith,
H.G. p. 595 ff., Schiirer τι. ii. 94 ff.)
was strictly a confederation of Greek
cities, perhaps originally ten in num-
ber. Pliny 1. WN. v. 18. 74 mentions
Damascus, Philadelphia, Raphana,
Scythopolis (the O.T. Bethshan), Ga-
dara, Hippos, Dios, Pella, Gerasa
(now Jerash), Kanatha: but he
warns his readers that the names
varied in different lists. As a geo-
graphical name the word was prob-

ably used with a corresponding laxity,
and the territory of each city in the
league was regarded as the local
‘Decapolis’ If so, the Decapolis of
the Gospels (Mt. iv. 25, Me. v. 20,
vii. 31) may be sought for in the
neighbourhood of Gadara and Hippos,
which bordered on the Lake (Joseph.
B.J. iii. 3. 1, πρὸς ἕω δὲ Ἱππηνῇ τε καὶ
Γαδάροις ἀποτέμνεται [ἡ Γαλιλαία] καὶ
τῇ Ταυλωνίτιδι). See note on vii. 31
infra. Knptooew: the man became
a κῆρυξ, sharing in his measure the
ministry of Christ and the Apostles
(i. 14, iii. 14). For the moment the
result was merely to excite astonish-
ment (ἐθαύμαζον).

21—34. On His ReEtTuRN TO THE
WeEsTERN SHORE THE LoRD IS CALLED
TO HEAL THE CHILD OF JAIRUS, AND
on His WAY THITHER IS TOUCHED BY
A WoMAN IN THE CrowD (Mt. ix. 18—
22, Le. viii. 40—48). ,

21. διαπεράσαντος... εἰς τὸ πέραν
Τὸ πέραν is here the Western shore;
the place of landing is apparently
Capernaum. See below, v. 22. For
διαπερᾷν (‘cross the water’) cf. vi. 53,
Acts xxi. 2.

συνήχθη κτλ. The contrast is re-
markable ; on the E. side He had
been desired to depart; on the W.,
ἀπεδέξατο αὐτὸν ὁ ὄχλος (1.6. The
reading of XD looks back to iv.
1: ‘again a great multitude as-
sembled.’ Ἐπί with acc. of a person is
not common (WM., p. 508), and when
preceded as here by a verb which im-
plies rest it is a little difficult; the
multitude had come together at the
first sight of the boat putting out
from Gerasa, and as soon as He had

V. 24] THE GOSPEL ACCORDING TO ST MARK. IOI

> \ \ / ee “Ὁ fon
καὶ ἦν παρὰ τὴν θάλασσαν. “Kal ἔρχεται εἷς τῶν 22 Ἵ
z , 29) 7 > Ι / \ ᾿ς \ a -
ἀρχισνναγώγων, σόονοματι Ιαειρος, καὶ Lowy αὐτὸν ὃ
πίπτει πρὸς τοὺς πόδας αὐτοῦ: “3 καὶ παρεκάλει 23
aN \ U4 </ \ , / ᾽ t
αὐτὸν πολλὰ λέγων ὅτι To θυγάτριόν μου ἐσχάτως

2 ε \ “Ὁ \ ~ “ lod
exe ἵνα ἐλθὼν Ἷ ἐπιθῆς τὰς χεῖρας αὐτῆ, ἵνα σωθῇ 19"
᾿ καὶ ζήση. 8xat ἀπῆλθεν μετ᾽ αὐτοῦ. 24 ὃ syr

21 om καὶ ην Dbcefffig syr™ aeth 22 Kat 1°]+cd0v ACP alPlc f 1 syrbl
arm go | es] τις Ὁ | om ονοματι Iaepos Dae ffi | om téwy αὐτὸν De td. τον Τησουν
N | προς] rapa N 23 mapexaree ΒΌΔΙΗΣΦΊ] παρακαλεῖ NACLN 33 1071 2”
alnonn παρακαλων Dabe ffig | om πολλα D albcffigq | wa ελθων.. αὐτὴ ελθε aac
aurys εκ των χείρων σου D big syr™ | om αὐτὴ N | wa σωθη καὶ ζηση RBCDLA 13 69

346 604 2°] orws o. x. ἕησεται ANTIIZ@

landed, it swarmed down upon Him
—a constr. praegnans. Ἦν παρὰ τὴν
θάλασσαν may merely mean, ‘ He was
by the Sea’; cf. WM., p. 503, Blass,
Gr. p. 138.

22. ἔρχεται εἷς τῶν ἀρχισυναγώγων]
The teaching is interrupted by an
arrival. Mt. (ix. 18) places this inci-
dent in an entirely different context ;
Le. agrees with Mc. For eis τῶν
ἀρχισ. Mt. has ἄρχων eis, Le. ἄρχων
τῆς συναγωγῆς here, but ἀρχισυνά-
γωγος further on (viii. 49). In a small
synagogue there might be but one
such officer (Le. xiii. 14); in larger
synagogues there were sometimes
several (Acts xiii. 15, xiv. 2, D). The
ἀρχισυνάγωγος (NDI3T win) was the
supervisor of the worship of the
synagogue (Schirer m. ii. p. 63 ff.),
but not (as Irenaeus v. 13. 1 calls him)
an ἀρχιερεύς : his functions were not
priestly but administrative only. For
a later distinction between ἄρχοντες
τ. συναγωγῆς and ἀρχισυνάγωγοι see
W. Μ. Ramsay, Zap. v. i. p. 272 ff.

"Iderpos} = Δ), LXX. Ἰαείρ, Num.
xxxii. 41, Jud. x. 3 ἢ; in Hsth. ii. 5,
1 Esdr. v. 31 Ἰάειρος ; Syrr. *™-Pesh- have
Joarash. For the Jair of Judges Jose-
phus (ant. v. 7) gives "Iapns (Niese),
but with the variants Ἰαείρης, ᾿Ιάειρος.
In view of these facts it is arbitrary
to derive Ἰάειρος from ‘YY, as if

24 απηλθεν] ὑπηγεν D 124 eropevero 604

it arose out of the story itself
(Cheyne, in Encycl. Bibl. s.v.). Both
the earlier Jairs were Gileadites,
Victor remarks: τὸ ὄνομα κεῖται διὰ
τοὺς ᾿Ιουδαίους τοὺς εἰδότας τὸ γεγονός.
More probably, because it was familiar
to the first generation of believers ;
cf. xv. 21. Bengel: “quo tempore
Marcus hoc. scripsit [? Petrus hoc
dixit] Jairus eiusve filia adhuc repe-
riri in Palestina potuit.”. The name
occurs also in Le., but not in Mt.

πίπτει πρὸς τ. πόδας αὐτοῦ] Mt. προσ-
εκύνει αὐτόν : see on v. 6. The pro-
stration is the more remarkable as that
of a dignitary in the presence of a
crowd. His dignity was forgotten in
the presence of a great sorrow; he
recognised his inferiority to the Pro-
phet who had the power to heal.

παρεκάλει κτλ. On πολλά see ®. IO,
note. Θυγάτριον, cf. vii. 25 : a diminu-
tive of affection used in later Greek
(Plutarch, Athenaeus); in the N. T.
peculiar to Mc. Le. adds that she was
μονογενής (cf. vii. 12, ix. 38). ᾿Εσχάτως
ἔχει, also peculiar to Mc, a phrase
condemned by the Atticists, see Lob.
Phryn. p: 389; Josephus has (ant. ix.
8. 6) ἐν ἐσχάτοις εἶναι, cf. Vg. here,
in extremis est. Wycliffe?, “is ny3
deed.” Mt. substitutes ἄρτι éredev-
τησεν, Le. ἀπέθνησκεν.

ἵνα ἐλθὼν ἐπιθῇῆς κτλ) For the
ellipsis see WM., p. 396. Hither παρα-

=

i syr*in

102

THE GOSPEL ACCORDING TO ST MARK.

[V. 24

a~ of / \ /
Kat ἠκολούθει αὐτῷ ὄχλος πολύς, καὶ συνέθλιβον

> ’
25 avTov.

25 \ \ 53 3 gid e/ ὃ "ὃ
Kat yuvn ουσα εν βρυσει ALMaATOS WOEKa

> \ ~ \ ~ ~ κ

26 ἔτη, “καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν Kat
΄ , \ \

δαπανήσασα Ta Tap αὐτῆς πάντα Kal pndev™ ὠφελη-

~ lon \ ~ ~ la

27 θεῖσα ἀλλὰ μᾶλλον εἰς TO χεῖρον ἐλθοῦσα, "1 ἀκού-

25. γυνη]- τις DNII al min”!

26 τα παρ avrns ABLNZ al ταϊηΐθτ91007 γα παρ

εαυτης NCKAII min™ 7a εαυτης D τὰ vrapxovra αὐτης ᾧ τα παρ αὑτὴ 736

καλῶ or θέλω may be mentally sup-
plied: cf. vv. 10, 18, and see Burton,
§§ 202, 203. Mt. gives a simple im-
perative (ἀλλὰ ἐλθὼν ἐπιθές), and 80
the Western text in Mc.; cf. Vg.
venti impone manus; Mce.’s broken
construction reflects the anxiety of
the speaker. The Greek expositors
contrast the superior faith of the
centurion (Mt. viii. 8). For the use
of imposition of hands in healing see
Vie, Vile 32,0 Vill. 91 25,, [xvi.-18]3
Acts ix. 17, xxviii. 8; as a primitive
form of benediction (Gen. xlviii. 14 ff.)
in common use among the Jews
(Mason, Baptism and Conf. p. το,
cf. Hastings, D. B. iii. p. 84f.), it was
adopted by our Lord, and employed
in the Church in various rites to
symbolise and convey gifts whether
of healing or of grace. “Iva σωθῇ καὶ
(non is not a hendiadys: ‘that she
may be healed (of her disorder) and
her life may be spared” For σῴζειν
‘to restore to health, in cases where
the disease is not fatal, see vv. 28, 34,
vi. 56, X. 52.

24. ἀπῆλθεν per αὐτοῦῇ The Lord
rose and followed the synagogue-
ruler, and after him went the Twelve
(Mt.), and a vast crowd (Lce.), eager
to see another wonder. The crowd
pressed round Him, leaving Him
scarce space to move (συνέθλιβον
αὐτόν, Mc.) or even to breathe
(συνέπνιγον αὐτόν, Le.) Συνθλίβω
(Sir. xxxiv. 14=xxxi. 17), Me. only;
cf, θλίβειν, Me. iii. 9, ἀποθλίβειν,
Le. viii. 45.

25. γυνὴ οὖσα ev ῥύσει] So Le;
Mt. y. aipoppootoa. For εἶναι ἐν ῥ.
see WM., p. 230: ἐν p. in a condition
of, 1.6. suffering from, hemorrhage.
Fritzsche compares ἦν ἐν τῇ νόσῳ
Soph. 4j. 271. Ῥύσις is used in Lev.
xv. 2ff. for 353; αἱμορροεῖν occurs in
the same context (v. 33). The trouble
had lasted as many years (12) as Jair’s
child had lived, cf. infra, v. 42; Ben-
gel: “uno tempore initium miseriae
et vitae habuerant.” For a curious
use made of this number by the
Valentinian Gnostics see Iren. i. 3.
8.

26. πολλὰ παθοῦσα ὑπὸ πολλῶν
ἰατρῶν] She had suffered much at
the hands of many physicians: cf.
Mt. xvi. 21, πολλὰ παθεῖν ἀπὸ τῶν
πρεσβυτέρων. Both ὑπό and ἀπό are
used with verbs of passive significa-
tion to denote the agent: Blass, Gr.
pp. 125f, 135. For some of the pre-
scriptions ordered by the Rabbinical
experts see J. Lightfoot on this verse.
Δαπανήσασα τὰ παρ᾽ αὐτῆς πάντα, Vg.
et erogaverat omnia sua; cf. iii. 21 of
παρ᾽ αὐτοῦ, Le. x. 7 τὰ map’ αὐτῶν,
Phil. iv. 18 ra παρ᾽ ὑμῶν, and see
Field, Notes, p. 27; the phrase is
equivalent to ὅσα εἶχεν, ὅλον τὸν βίον
αὐτῆς (xii. 44), Which might indeed be
little enough, as the last reference
shews. In Le. BD Syr.*™ omit the
corresponding words ἰατροῖς mpooava-
λώσασα ὅλον τὸν βίον αὐτῆς, and WH.
exclude them from margin as well as
text. For varying estimates of the
physician in later Jewish writings see

i Ψψ 64 ΣΝ

V. 29] THE GOSPEL ACCORDING TO ST MARK. 103

A \ mw 3 ~ > ΄σ > ΄σ΄ sf

σασα Ta wept τοῦ ᾿Ιησοῦ, ἐλθοῦσα ἐν TH ὄχλῳ
af θ ε΄ =m 4 / 3 lon 28 »/ \ e/
ὄπισθεν ἥψατο τοῦ ἱματίου αὐτοῦ: “Ξἔλεγεν yap ὅτι 28
"Ea e/ \ ~ ε / 3 lon / 7

av ἅψωμαι Kav τῶν ἱματίων αὐτοῦ, σωθήσομαι. 7 We

\ 27 \ / ςε \ o / od
Skat εὐθὺς ἐξηράνθη ἢ πηγή τοῦ αἵματος αὐτῆς, 29 ὃ Ws
ΩΝ lau / « of 3 \ ~ / £

Skal ἔγνω τῷ σώματι ὅτι ἴαται ἀπὸ τῆς μάστιγος. δ

27 Ta περι S*BC*A] om ra ἐξα ΟΞ ΝΤΙΣΦ minfreomn | ey τῳ oxdw] evs Tov
οχλον Ν 13 28 69 124 346 | του tuariov] pr tov κρασπεδου M 1 33 1071 alpave
28 eheyer yap (λεγουσα D 604 2°° bc fig aeth)]+ev eavry DKNIIZ 1 33 209 604 2°
aleo= ac ff iq arm | εαν (+ μονον 33 arm) ay. καν των ἱιματιων (Tov ἱματιου N 33) αὖτ.

Y WS νὰ ΝΙΝ Κα

SBCLA 49%] καν των ἐιματιων αὖτ. (του ιματιου eavrov D) ay. ADIT al minfereomn

Tobit ii. το (B and & texts)—an
interesting parallel—and on the other
hand Sir. xxxviii. 1 ff. Holtzmann
quotes from the Mishna a sentence
which seems to shew that they were
in ill odour with the Rabbis (Kid-
dushim, iv. 14, “medicorum optimus
dignus est gehenna”). Μηδὲν ὠφελη-
θεῖσα, as her experience told her;
οὐδὲν ἀφ. Would have merely stated the
fact ; see, however, Blass, G7. p. 255.
Eis τὸ χεῖρον ἐλθοῦσα : cf. ἐπὶ τὸ χεῖρον
προκόπτειν (2 Tim. ili. 13).

27. τὰ περὶ τοῦ Ἰησοῦ] 1.6. the
report of His powers of healing; cf.
Le. xxiv. 19, Acts xxiv. 10, Phil.
a, 23.

ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν] She
mixed with the crowd which followed
the Lord and contrived to make her
way to the front, immediately behind
Him. For a similar touch of delicate
feeling cf. Gen. xviii. Io.

ἥψατο τοῦ ἱματίου avrov| The part
touched was the κράσπεδον (Mt. Le.),
ie. the edge of the outer garment.
The Law required every Jew to attach
to the corners of his quadrangular
covering tassels, which according to
later usage consisted of three threads
of white wool twisted together with a
cord of blue; see Num. xv. 38 f.:
ποιησάτωσαν ἑαυτοῖς κράσπεδα (M$)
ἐπὶ τὰ πτερύγια τῶν ἱματίων αὐτῶν...
καὶ ἐπιθήσετε ἐπὶ τὰ κράσπεδα τῶν
πτερυγίων κλῶσμα ὑακίνθινον; Deut.

Xxli. 12: στρεπτὰ (‘twists’) ποιήσεις
σεαυτῷ ἐπὶ τῶν τεσσάρων κρασπέδων
(M53) τῶν περιβολαίων σου (see
Driver, ad /.). Interesting details will
be found in Hastings, D. B. i. p. 627, ii.
p. 68ff., and Encycl. Bibl. ii. p. 1565.
The Lord doubtless conformed to the
precept of the Law, though he after-
wards censured the Scribes for their
ostentatious obedience (Mt. xxiii. 5).
The κράσπεδον may have been either
one of the tassels, or the corner from
which it hung (so the Lxx. in Deut.
l.c., Zach. viii. 23). One corner with
its tassel was behind Him, and on
this the woman laid her hand (ἐλθοῦσα
.. oma bev),

28. ἔλεγεν] Mt. adds ἐν ἑαυτῇ:
the words were unspoken. ’Eav...
κἄν has caused trouble to the copy-
ists, but κἄν qualifies τῶν ἱματίων
(WM., p. 730), cf. Vg. si vel vesti-
mentum eius tetigero; similarly we
find ἵνα...κἄν in vi. 56, and Acts
v. 15 (where see Blass, and cf. his
Gr. pp. 19, 275). Mt. substitutes
μόνον for κἄν without materially
modifying the sense. Τῶν ἱματίων,
‘the clothes,’ general and inclusive,
as in v. 30 infra. On the expecta-
tion of a cure by contact comp. iii.
Io, and on σωθήσομαι see Ὁ. 23
supra,

29. εὐθὺς ἐξηράνθη κτλ] The
hemorrhage ceased: Le., using per-
haps a medical term (cf. Plummer,

104

THE GOSPEL ACCORDING TO ST MARK.

[V. 30

30 \ 300 eo 9 a 3 \ 3 ς ΄- \ 2 ΕῚ ~
30 Kat εὐθὺς 6 ᾿Ιησοῦς ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὐτοῦ
/ > lan 2 \ 3 moh af

δύναμιν ἐξελθοῦσαν, ἐπιστραφεὶς ἐν τῷ ὀχλῳ ἐλεγεν

¢ ~ / A τὰν a
31 Tis μου ἥψατο τῶν ἱματίων; δ᾽ καὶ ἔλεγον αὐτῷ οἱ
q Ww

30 τὴν εξ αὐτου δυναμιν εξελθ.} τὴν
31 λεγουσιν DN 2Ρ9 (a) Θ΄ ᾳ

Luke, pp. ΙΧΥ, 235), ἔστη ἡ ῥύσις. For
ξηραίνω in the sense of drying up a
spring cf. 3 Regn. xvii. 7, Jer. xxviii.
(li.) 36, ξηρανῶ τὴν πηγὴν αὐτῆς: ἡ
πηγὴ τοῦ αἵματος is from Lev. xii. 7.
Ἔγνω τῷ σώματι ὅτι tara: she knew
from her bodily sensations, cf. ii. 5,
ἐπιγνοὺς.. .τῷ πνεύματι, dat. of sphere
(WM., p. 270). “Iara transfers the
reader into the region of the wo-
man’s thoughts: the conviction flashed
through her mind, Ἴαμαι: ‘I have re-
ceived a permanent cure.’ The perf.
pass. of ἰάομαι occurs here only in
Biblical Greek, for tava: in 4 Regn.
ii. 21, Hos. xi. 3 is middle; but ἰάθην,
ἰαθήσομαι are repeatedly used in
a passive sense both in Lxx. and
N.T. For μάστιξ plaga see iii. 10,
note.

30. εὐθὺς ὁ Ἰησοῦς xrA.] The Lord
also experienced an instantaneous
sensation in the sphere of His con-
sciousness (ἐν ἑαυτῷ), amounting to
a definite knowledge of the fact;
for ἐπιγνούς as contrasted with ἔγνω
(νυ. 29) see note on ii. 8. He was
fully aware that this power had gone
forth from Him—rnpy ἐξ αὐτοῦ δύναμιν
ἐξελθοῦσαν---ποῦ as Vg., virtutem
quae exierat de eo, but “virtutem
quae de eo [erat] exisse”: cf. Le. ἔγνων
δύναμιν ἐξελθοῦσαν ἀπ᾽ ἐμοῦ, Vg. novi
virtutem de me exisse. τὴν ἐξ
αὐτοῦ, that which belonged to Him
and from time to time proceeded
from Him; ἐξελθοῦσαν, “the substan-
tive part. as object,” Burton, § 458;
cf. Acts xxiv. 10, Heb. xiii. 23. That
miraculous energy went forth from
Jesus was notorious, cf. vi. 14; con-

os / \ of /
μαθηταὶ αὐτοῦ Βλέπεις τὸν ὄχλον συνθλίβοντά oe,"

ὃ. (τὴν D* arm™4) εξελθ. απ. αὐτου D

trast the disavowal of personal power
on the part of the Apostles, Acts iii.
12, The Gk. commentators are care-
ful to point out that the Lord’s power
did not leave Him when it went forth
to heal; the movement is not to be
understood τοπικῶς ἢ σωματικῶς (Vic-
tor, Thpht.).

ἐπιστραφεὶς ἐν τῷ ὄχλῳ] Ἔ πεστρά-
φην in a middle sense: cf. Sap. xvi. 7,
Mt. x. 13, Me. viii. 33, Jo. xxi. 20,
The Lord turned and questioned the
crowd which pressed upon Him from
behind (vv. 24, 27). The act of turn-
ing was characteristic; see viii. 33,
Le. vii. 9, 44, ix. 55 &c. The question
seems to imply that He needed in-
formation ; see Mason, Conditions,
&c. p. 149 f.; on the other hand cf.
Jerome, tract. in Me.: “nesciebat
Dominus quis tetigisset ? quomodo
ergo quaerebat eam? quasi sciens, ut
indicaret...ut mulier illa confiteatur
et Deus glorificetur.”

The order ris μου...τῶν iv. may
perhaps be intended to bring together
the two persons of the toucher and
the Touched, cf. Ὁ. 31, τίς μου ἥψατο;
see however WM., p. 193.

31. ἔλεγον αὐτῷ οἱ μαθηταί] Le.
εἶπεν ὁ Πέτρος. That the remark was
Peter’s might have been inferred from
its hasty criticism, and a certain tone
of assumed superiority, which at a
later time called for a severe rebuke ;
cf, viii. 32 ff.

On the spiritual significance of
συνθλίβειν and ἅπτεσθαι see Victor:
ὁ πιστεύων εἰς τὸν σωτῆρα ἅπτεται
αὐτοῦ: ὁ δὲ ἀπιστῶν θλίβει αὐτὸν καὶ
λυπεῖ. Compare especially Aug. 5672.

Υ. 34] THE GOSPEL ACCORDING TO ST MARK.

καὶ λέγεις Tis μον ἥψατο; “Kat περιεβλέπετο ἰδεῖν 32
3 δὲ γυνὴ φοβηθεῖσα καὶ 33
τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῆ, ἦλθεν καὶ προσέ-
πεσεν αὐτῷ καὶ εἶπεν αὐτῷ πᾶσαν τὴν ἀληθειαν.
34.6 δὲ εἶπεν αὐτῇ Θυγάτηρ, ἡ πίστις σου σέσωκέν 34
σε: ὕπαγε εἰς εἰρήνην, καὶ ἴσθι ὑγιὴς ἀπὸ τῆς
μαστιγός σου.

105

\ ΄-
THY τοῦτο ποιήσασαν.

7 syrbie

31 ἡψατο] - των ἱματιων arm 33 τρεμουσα]- δὶ o πεποιήκει λαθρα D 50 124
604 736 (1071) 2Ρ9 (6%) 8, ffi arm | ο yeyover] To yeyovos N | αὐτὴ] pr er ANIIZ al
min?! ¢ f yg ex αὐτὴν P 13 66 alP< [προσέπεσεν avTw] προσεκυνησεν avrov C προσεκ.

a late ei on ate ὙΨὉΡῚ

αὐτῶ 6P° | αληθειαν] αἰτιαν 1 13 28 69 346 (arm)

34 Ovyarnp BD] θυγατερ

SAC-LNAIIZ®& al min*rteomn [ὕπαγε] wopevov N 604

62; Bede ad /.: “quem turba passim
comitans comprimit, una credula
mulier Dominum tangit.”

32. περιεβλέπετο ἰδεῖν xrd.] The
Lord’s only reply was to look round
with a prolonged (imperf.) and scruti-
nising gaze (iii. 5, 34) which revealed
to Him the individual who had stolen
a cure. ᾿ἸἸδεῖν is the inf. of purpose,
Burton, § 366; on the distinction
between ἰδεῖν and βλέπειν see note
on iv. 12. The use of the fem. (τὴν
ποιήσασαν) is anticipatory: ‘the per-
son who had done this and who
proved to be a woman. Or it may
refer to Christ’s knowledge of the fact
—‘whom He knew to be a woman.’
Her ‘ woman’s touch’ (Bruce) had re-
vealed her sex.

33. ἡ δὲ γυνή κτλ.] Le. adds ἰδοῦσα
...oTt οὐκ ἔλαθεν. She was detected
partly by her nearness to Christ,—a
position from which she could not
withdraw, on account of the crowd—
partly by her own consciousness (εἰ-
dvia ὃ γέγονεν αὐτῇ). She felt the
Lord’s eye resting on her, and knew
herself discovered. The fear and

trembling with which she came for-

ward are not fully explained by the
Western gloss δ ὃ πεποιήκει λάθρα
(WH., Notes, p. 24); a deeper psy-
chology would take into account the
excitement of the moment and the

spiritual effort. For the combination
Φφοβ. καὶ τρέμ. cf. Jud. ii. 28 (B), Dan.
v. 19 (Th.), 4 Mace. iv. 10, 1 Cor. ii. 3,
2 Cor. vii. 15, Eph. vi. 5, Phil. ii, 12.
The inward movement expressed itself
in visible signs of excitement.

πᾶσαν τὴν ἀλήθειαν͵ ‘The whole
truth.” Cf. Jo. xvi. 13 (τὴν ad. π.)}
and Westcott’s note. Lc. gives the
details. The confession revealed both
the purpose (8? ἣν αἰτίαν) and effect
(ὡς ἰάθη παραχρῆμα). Moreover it was
made publicly (ἐνώπιον παντὸς τοῦ
λαοῦ). Bede: “ecce quo interrogatio
Domini tendebat.”

34. Ovyarnp=Ovyarep: so the Lxx.
(codd. BA) in Ruth ii. 2, 22; iii. 1;
cf. WH., Notes, p. 158. With this
use οὗ θυγάτηρ cf. τέκνον (il. 5), παιδία
(Jo. xxi. 5). ἫἪ πίστις σου σέσωκέν
σε: ‘thy restoration is due to thy
faith, cf. x. 52, Le. xvii. 19—a state-
ment which does not of course ex-
clude the complementary truth that
she was healed by power proceeding
from the person of Christ (v. 30).
Christ’s purpose in detecting her was
to perfect her faith by confession
(Rom. x. 10); this end being now
gained, she is free to reap the fruits
of her venture. Jerome: “nec dixit
‘Fides tua te salvam factura est,’ sed
‘salvam fecit.’”

ὕπαγε εἰς εἰρήνην] Le. πορεύου εἰς

7 WS 35

106

THE GOSPEL ACCORDING TO ST MARK.

[V. 35

> ΄σ ~ sf \ qf
35”Ert αὐτοῦ λαλοῦντος Ἷ ἔρχονται ἀπὸ τοῦ ἀρχι-

« / eR?
συναγώγου λέγοντες ὅτι Ἣ θυγάτηρ ὅσου ἀπέθανεν"

> \ / Ε
46 τί ἔτι σκύλλεις τὸν διδασκαλον ;

86 ὁ δὲ ᾿Ιησοῦς

\ / / / ΄σ
παρακούσας τὸν λόγον λαλούμενον λέγει τῷ ἀρχι-

35 om ert N

36 ο de 1.7- εὐθεως ΑΟ(Ν)ΠΦ al min?! a syr*! go | παρακουσας

X*-DBLA 67] axovoas &°*ACDNIIZ® al minteomm Jatt (exc 6) al | τον Aoyov λαλ.
τον Noy. Tov Aad. Β τοῦτον τον Noy. D τον oy. evdews Aad. Z

eip.,, go and enjoy peace’; an O. T.
phrase = Οὐ “5. 1 Regn. i. 17:
cf. 1 Regn. xxix. 7, 2 Regn. xv. 9.
The Vg. vade in pace answers better
to the tamer πορ. ἐν εἰρήνῃ (Acts xvi.
36, James ii. 16, where see Mayor's
note). Ἴσθι ὑγιὴς ἀπὸ τῆς μ. σου, ‘be
sound (and therefore free) from thy
scourge’: i.e. continue so from this
time forth; cf. Mt. ἐσώθη ἡ γυνὴ ἀπὸ
τῆς ὥρας ἐκείνης. With vy. ἀπό οἵ.
Rom. ix. 3 ἀνάθεμα εἶναι ἀπό.
μάστιξ see note on iii. Io.

Ace. to Ev. Nicod. i. 7 (B) the
woman’s name was Veronica. Euse-
bius (ZZ. vii. 18) relates a tradition
that she was a native of Caesarea
Philippi or Paneas, where a brazen
statue of her in the act of kneeling
before the Saviour had been seen by
himself. Macarius Magnes (i. 6) re-
presents her as a princess of Edessa,
and as μέχρι τοῦ viv ἀοίδιμον ἐν τῇ
μέσῃ τῶν ποταμῶν. For the mass of
legend which has gathered round
the story see Thilo, Cod. apocr. i.
560 ἢ.

35—43. Raising oF THE DEAD
CuiLp (Mt. ix. 23—26, Le. viii. 4q—
56).

35. ἔτι αὐτοῦ λαλοῦντος] So Le:
the exact phrase occurs in Gen. xxix,
9, Lxx. The coincidence was a happy
one for the αἱμορροοῦσα, for the new
arrival at once diverted the attention
of the crowd. ᾿Απὸ τοῦ ἀρχισυναγώγου:
he was present (v. 36), so that the

words = ἀπὸ τῆς οἰκίας τοῦ apy. (Euth.);.

cf. Le. παρὰ rod dpy. *Epxovrat,
“man kommt” (Le. ἔρχεταί ris); οὗ

For.

λέγουσιν, i. 30 (Meyer). ᾿Απέθανεν -Ξ
τέθνηκεν (Le.); see Burton, § 47.

τί ἔτι σκύλλεις κτλ.] Tindale: “why
diseasest thou the master any fur-
ther?” Le. μηκέτι σκύλλε. Σκύλλειν is
properly to flay or to mangle (Aesch.
Pers. 577), but in later Greek ‘to
harass, annoy’ (Huth. ἀντὶ τοῦ περι-
σπᾷς, ἐνοχλεῖς) ; cf. 3 Mace. iii. 25 μεθ᾽
ὕβρεως καὶ σκυλμῶν, ib. vii. 5 pera
σκυλμῶν ὡς ἀνδράποδα, Mt. ix. 36.
Here and in Le. vii. 6 the verb means
scarcely more than ‘to trouble,’ ‘put
to inconvenience’ (Vg. vexare). Τὸν
διδάσκαλον = NID) (73), Dalman,
Worte Jesu, p. 278; cf. Me. xiv. 14.
The remark shews that the power of
raising the dead was not yet generally
attributed to Jesus; only one instance,
so far as we know, had occurred, and
that not in the Lake district (Le. vii.
11 ff.). Victor: ἐνόμισαν μηκέτι αὐτοῦ
χρείαν εἶναι διὰ τὸ τεθνηκέναι αὐτήν,
οὐκ εἰδότες ὅτι δυνατὸς ἦν καὶ ἀποθαν-
οὔσαν ἀναστῆσαι.

36. παρακούσας τὸν λόγον λαλού-
μενον] On the construction see WM.,
Ῥ. 436. In the Lxx. παρακούειν is uni-
formly to hear without heeding, to
neglect or refuse to hear, or to act
as if one did not hear; cf. Ps. xxxix.
13 Symm., 1 Hsdr. iv. 11, Esther
ili. 3, 8, Vii. 4 (παρήκουσα -- "HY IN1),
Tob. iii. 4, Isa, Ixv. 12 (παρηκούσατεΞ:
Dayo N°): and so the word is used
in Mt. xviii. 17 bis; whilst παρακοή
is the reverse of ὑπακοή (Rom. vy. 19,
2 Cor. x. 6, Heb. ii. 2). The Lord
heard the words said (for Aad. see

WM., p. 436, Burton, § 458, and note.

ΤΥ. 38] THE GOSPEL ACCORDING TO ST MARK. 107

| συναγώγῳ Μὴ φοβοῦ" μόνον πίστευε. *"Kal οὐκ 37
i ἀφῆκεν οὐδένα μετ᾽ αὐτοῦ συνακολουθῆσαι, εἰ μὴ
| tov Πέτρον καὶ ᾿Ιάκωβον καὶ ᾿Ιωάνην τὸν ἀδελφὸν
᾿Ιακώβου. *xai ἔρχονται εἰς τὸν οἶκον τοῦ ἀρχι- 38
συναγώγου, καὶ θεωρεῖ θόρυβον Kal κλαίοντας Kai

' 37 ovde eva D | μετ αὐτου συνακ. RBCLA] avrw συνακολουθησαι EFGHMSUV

II?(Z)@ avrw ακολουθησαι AKII* min?*"* παρακολουθησαι avrw D 1 28 124 209 604
aPe | τὸν Ilerpov] om τὸν ADLII al mino™=vid 38 epxovrac NABCDFA 1 33
ΠΟ alpste heig syrP% me] epyxerar LNIIZ® al min?! acf ff go syr*! arm aeth | τὸν
οἰκον] τὴν οἰκιαν A 604 2P° | εθεωρει D | om καὶ 3° Πῷ al min?! latt’*P! me | κλαιοντων

Kat αλαλαΐζοντων Τὸ 2P¢

on Ὁ. 30 supra), but spoke as if He
| had not heard, passed them by in

| silence and followed His own course.

_ Contrast Act. Ioann. 17 (ed. James,
| p. 22f.), ὑφ᾽ ἑκάστου ἡμῶν καλούμενος
οὐχ ὑπομένει παρακοῦσαι ἡμῶν, and cf.
| Field’s note ad /.
᾿ς μόνον πίστευε] Le. μ. πίστευσον,
faith being viewed as an act rather
| than asa state. With μόνον tantum-
_ modo cf. Mt. viii. 8. There was no
' cause for fear, unless the man’s faith
_ broke down.
_ 37. The crowd is not suffered to
approach the house. Lc, perhaps
_ with less exactness, represents the
_ Lord as dismissing them on reaching
the house (ἐλθὼν... οὐκ ἀφῆκεν εἰσεὰλ-
θεῖν: cf. Μο.᾿Β οὐκ ἀφῆκεν... καὶ ἔρχον-
᾿ Tat). Συνακολουθεῖν is a rare compound
in Biblical Greek (2 Mace. ii. 4, 6; in
_N. T. only here and in xiv. 51, Le.
XXxiil. 49); comp. ἠκολούθει in Ὁ. 24—
_ the crowd followed, but there was no
_ bond of fellowship to keep them with
_ Him to the end.
_ εἰ μὴ τὸν Πέτρον κτλ. Even of the
_ Apostles only three are permitted to
_ enter; 50 careful is the Lord not to
_ invade at such a time the seclusion
_ of the home life. Three were suf-
ficient as witnesses (Mt. xviii. 16) ;
and the same triad were chosen on
other occasions when privacy was
desired (ix. 2, xiv. 33).

The order of the names is the same

as in Me.’s list of the Apostles (iii.
16), and it is maintained in ix. 2, xiii.
3, xiv. 33; Mt. on the whole agrees
(x. 2, xvii. 1): Le. on the other hand
usually writes Π. καὶ Ιωάνης καὶ ᾿Ιάκω-
Bos (viii. 51, ix. 28, Acts i. 13), though
his Gospel preserves the older order
in the Apostolic list (Le vi. 14). See
note on Mc. iii. 16. The single article
in Me. before the three names seems
to represent the three asa body. But
the practice of the Evangelist varies ;
thus in ix. 2 we have τὸν Π. καὶ τὸν
"Idk. καὶ Ἴω., while in xiv. 33 an article
stands in WH.’s text (though the
margin agrees with v. 37) before each
name. For τὸν ἀδελφὸν Ἴακ. see i.
16, 19 notes.

38. θεωρεῖ... ἀλαλάζοντας πολλά]
The Lord has dismissed one crowd
only to find the house occupied by
another (θόρυβον = ὄχλον θορυβούμενον,
Mt.). For the moment He stands
gazing at the strange spectacle (θεω-
pet, cf, xii, 41). Θόρυβος is the uproar
of an excited mob (xiv. 2, Acts xx. 1,
xxi. 34). The καί which follows is
epexegetic (WM., p. 345); the up-
roarious crowd within consisted of
mourners. ᾿Αλαλάζειν is ‘to shout,’
whether for joy (so often in the
Psalms, e.g. Ps. xlvi. (xlvii.) 1, ἀλαλά-
Eare τῷ θεῷ), Or in lamentation, ef.
Jer. iv. 8, κόπτεσθε καὶ ἀλαλάξατε.
The correction ὀλολύζοντας proposed
by Naber is unnecessary; even if

1038

THE GOSPEL ACCORDING TO ST MARK.

[V. 38

\ " σ΄ 7
39 ἀλαλάζοντας πολλά: Kal εἰσελθὼν λέγει αὐτοῖς Τί

θορυβεῖσθε καὶ κλαίετε; τὸ παιδίον οὐκ ἀπέθανεν
αὐτὸς δὲ

40 ἀλλὰ καθεύδει.

/ --
rat κατεγέλων αὐτοῦ.

/ \ 4 ~
ἐκβαλὼν πάντας παραλαμβάνει τὸν πατέρα τοῦ

39 KAmere] pr τι D 28 bf ffig

40 avros de NBCDLA 33 latt (exc e) me]

o δε ANIIS al min?! syrblts) arm o δὲ ἐξ MS min gyrPh | rayras] τοὺς oxdous efw

D latvtrl

ἀλαλάζειν is to be taken in its ordinary
sense, the heartless uproar was an
ἀλαλαγμός rather than an ddoAvypos.
The mourners were probably pro-
fessional; among them were musicians
(avAnrai, Mt.), and wailing women
(ai θρηνοῦσαι, Jer. ix. 17); “even the
poorest of Israel will afford his dead
wife not less than two minstrels and
one woman to make lamentations”
(J. Lightfoot), and this was the house
of an ἀρχισυνάγωγος. On the shallow-
ness of the feeling which prompted
these demonstrations see Sir. xxxviii.
16 ff.

39. εἰσελθών κτλ. The Lord en-
tered the court, and expostulated.
For Me.’s τί θορυβεῖσθε and Le.’s
milder μὴ κλαίετε, Mt. has the sterner
ἀναχωρεῖτε, Which may have followed
when the call to silence had proved
in vain. Οὐκ ἀπέθανεν ἀλλὰ καθεύδει
is enigmatical; καθεύδειν may = τε-
θνηκέναι, aS in Dan. xii. 2 (LXx. and
Th.), 1 Th. v. 10; οὗ κοιμᾶσθαι in Jo.
xi. 11 ff, but this sense séems to be
excluded when the verb is placed in
contrast with ἀποθανεῖν. Hence some
have declined to regard this miracle
as a raising of the dead (see Trench,
Miracles, p. 182 f.). But the fact of
the child’s death was obvious to the
bystanders, and is apparently assumed
by the Evangelists, at least by Le.
(εἰδότες ὅτι ἀπέθανεν. The Lord’s
meaning seems to be: ‘a death from
which there is to be so speedy an
awakening can only be regarded as a
sleep.” Cf. Bede: “hominibus mor-
tua, qui suscitare nequiverant, Deo
dormiebat.” Ambrose: “fieant ergo

mortuos suos qui putant mortuos ; ubi
resurrectionis fides est, non mortis
est species, sed quietis.”

40. κατεγέλων αὐτοῦ] So Mt., Mc.,
Le. The compound is used in the
N.T. only in this context, but it is
common in classical Gk. and in the
Lxx., e.g. Ps. xxiv. (xxv.) 2, Prov. xvii.
5, 4 Mace. vi. 20. The Engl. versions
rightly lay stress on the scornfulness
of the laughter expressed by xara
(e.g. Wycliffe, “thei scorneden hym” ;
Tindale, “they lawght him to scorne”).
On the gen. see WM., p. 537 n. Ac-
cording to the Gk. expositors the
Lord suffered these hirelings to de-
ride Him in order to prevent them
from saying afterwards that the child
was not really dead (Thpht. ὡς ἂν μὴ
ἔχωσιν ὕστερον λέγειν ὅτι κάτοχος (cata-
leptic) ἐγένετο). But it is unnecessary
to seek for any such explanation; 7
ἀγάπη πάντα ὑπομένει.

αὐτὸς δὲ ἐκβαλὼν πάντας κτλ.}] On
ἐκβάλλω see i. 12. In this case some
pressure was needed, for it was the
interest of these paid mourners to
remain. There is a sternness mani-
fested in their ejection which finds a
counterpart on other occasions when
our Lord is confronted with levity or
greed; cf. xi. 15, Jo. ii. 15. Jerome:
“non enim erant digni ut viderent
mysterium resurgentis, qui resusci-
tantem indignis contumeliis deride-
bant.” Αὐτὸς δέ, ‘He on His part,
Vg. ipse vero. Παραλαμβάνει, cf. iv.
36. Five persons enter the chamber

of death by His invitation, In the —

O. T. instances of the raising of the
dead the prophet is alone (1 K. xvii.

—

+

ἈΈΡΙ Fee

inl

P Υ. 42]

THE GOSPEL ACCORDING TO ST MARK.

109

\ 7 \ \ ᾽ ἴω \
παιδίου Kal THY μητέρα Kal τοὺς MET αὐτοῦ, Kal

« i? \ 4 \ /
εἰσπορεύεται ὅπου ἣν τὸ παιδίον Ἵ “Kat κρατήσας 41 Ἵ Υ', ἢ

σι al / lo / /
τῆς χειρὸς τοῦ παιδίου λέγει αὐτῆ Ταλειθά, κούμ'

«.«

3 ? To / \ /
(0 ἐστιν μεθερμηνευόμενον To κοράσιον, cot λέγω,
\ , \ ῇ A ἧς
ἔγειρε. “Kal εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, 42

40 per avrov]+ovras D | ro παιδιον]- ανακειμενον ACNII® al min?! + κατακείμενον

= 604 arm

19 ff., 2 K. iv. 33), and this seems to

have been the case also at the raising
of Tabitha (Acts ix. 40). Our Lord,
knowing the issue (Jo. xi. 41, 42),

chooses to work in the presence of
witnesses, not excepting the mother,
though He ejects the jeering hire-

lings who were not in sympathy
_ with His purpose. Euth.: τὸν μὲν οὖν

πατέρα καὶ τὴν pnrépa...mapéAaBe θεατὰς
τοῦ θαύματος ὡς οἰκείους ἐκείνῃ, τοὺς δὲ
μαθητὰς ὡς οἰκείους ἑαυτῷ: Ἑἰσπορεύ-
εται ὅπου -- εἰσπ. εἰς τὸ ὑπερῷον (Acts
ix. 39) ὅπου.

41. κρατήσας τῆς χειρὸς Tod παιδίου]
Wycliffe, “he heeld the hond of the
damysel”; Tindale rightly, “toke
the mayden by the honde.” See WM.,

ΟΡ. 252; Blass, Gr. p. 101; and cf. i.

31, ix. 27. He addresses Himself to

_ the personality, not to the body only

(λέγει αὐτῇ : ef. Le. vii. 14, Jo. xi. 43);
comp. Jo. v. 28, of ἐν τοῖς μνημείοις
ἀκούσουσιν. Αὐτῇ Le. τῷ παιδίῳ, a
constructio ad sensum: cf. Blass, Gr.
p. 166. :

ταλειθά, κούμ] (MDP) DIP NL (Dal-

Man, p. 118 n., 266 π.; with ταλειθά
οὗ the use of ney, pxbt in 1 Sam.
- vii. 9, Isa. xl. 11, Ixv. 25).
_ strange corruptions of these Aramaic

On the

words in some Western texts see

_ Chase, Syro-Latin Text, p. τος f.;

tabita for talitha found its way into
our earlier English versions, Tindale,
as well as Wycliffe. For other Ara-

41 τῆς χειρος] τὴν χειρα D | ταλειθα (ταλιθα NACLNII al arm)]
| pap. θαβιτα D thabitha (tabitha etc.) ἃ Ὁ ὁ ffir vg tabea acultha e | κουμ
- SBCLMNZ 1 33 1071 al®™ ff] coum (A)DAII® al min?! lattvtplive) gyrrpesbhel arm
- me aeth | eyepar US min™™ eyepoy minPaue

maic words preserved by Mce., see
vil. 34, xiv. 36; and on the general
snbject of Aramaisms in the Gospels,
Schiirer 11. i. 9. °O ἐστιν μεθερμη-
νευόμενον, & phrase common to Mt.,
Mc., Jo., and Acts; other forms are
ὃ λέγεται μεθερμ., ὃ ἑρμηνεύεται, οὕτως
γὰρ μεθερμηνεύεται. Μεθερμηνεύειν (a
late compound for the class. ἑρμη-
νεύειν) is already used in reference
to the translation of Hebrew into
Greek in the prologue to Sirach (1. 19).
Τὸ κοράσιον : the word is late and
colloquial (Lob. Phryn. p. 74), and
survives in modern Gk. (Kennedy,
Sources, p. 154); in the Lxx. where
it usually represents ΠῚ), it is fairly
common from Ruth onwards; in the
N. T. it is used only of the girl in
this narrative and of the daughter of
Herodias. On the nom. (τὸ κοράσιον)
see Ὁ. ὃ note, and cf. Le. ἡ παῖς,
ἐγείρου.

42. εὐθὺς ἀνέστη... καὶ περιεπάτει)
The effect was instantaneous (παρα-
χρῆμα, Le.), the child rose and walked
(imperf., since the act was continuous,
and not, like the rising, momentary ;
cf. Jo. v. 9, Acts iii. 8). Strength re-
turned as well as life: cf. Le. vii. 15
(ἤρξατο λαλεῖν), Jo. xi. 44 (ἐξῆλθεν...
ἄφετε αὐτὸν ὑπάγειν. "Hy yap ἐτῶν
δώδεκα justifies περιεπάτει---[ῃθ child
was of an age to walk; the correction
in D has arisen from a failure to
understand yap. For the gen. of

110
ἣν γὰρ ἐτῶν δώδεκα"
43 μεγάλῃ.

THE GOSPEL ACCORDING TO ST MARK.

yvot τοῦτο" Kal εἶπεν δοθῆναι αὐτῇ φαγεῖν.

Ι Kal ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα ἣ

42 nv yap] nv δὲ D 2P° 7}9 latt | δωδεκα (δεκα δυο 1)] pr ὡσει NCA pr ws I 33 604
alpaue arm | εξεστησαν +mavres D cf ff ig-+ οἱ yoves avrys 736 8P° alPe | om εὐθὺς 2°

ΔΑΡΝΗΣΦ al min” latt syrr arm go al (hab SBCLA 33 me aeth)
D lat?! | yvo. ABDL] γνω RCNAIIZS al | δοθηναι] δουναι D

43 OM πολλὰ
VI I καὶ ερχεται

NBCLA] x. ηλθεν ANIIZ® al min?! Or καπηλθεν D (sic)

time cf. Le. ii. 37, 42, iii. 23, Acts
iv. 22. For a patristic homily on the
three miracles of raising the dead
recorded in the Gospels see Aug.
serm. 98 (Migne).

ἐξέστησαν κτλ. On ἐξίστασθαι see
note on ii. 12, and for ἔκστασις in this
sense xvi. 8, Le. v. 26, Acts 111. Io.
The nearly equivalent phrase ἐκστῆναι
ἔκστασιν μεγάλην occurs in Gen. xxvii.
33. Εὐθύς is not necessarily otiose :
the astonishment was instantaneous
and complete.

43. διεστείλατο κτλ. Two direc-
tions follow the miracle: (1) the facts
are not to be made public, (2) the
restored child is to receive nourish-
ment, The purpose of (1) was partly
to prevent idle curiosity, and the ex-
citement which would check spiritual
work (cf. i. 44 note, vii. 36), partly
to gain time for His departure (vi. 1
note). In (2) we have fresh evidence
of the sympathetic tenderness of the
Lord, and His attention to small
details in which the safety or comfort
of others was involved. In the ex-
citement of the moment the necessity
of maintaining the life which had
been restored might have been over-
looked. But life restored by miracle

must be supported by ordinary means ;

the miracle has no place where human
care or labour will suffice. Chrys. :
οὐκ αὐτὸς δίδωσιν, ἀλλ᾽ ἐκείνοις κελεύει"
ὥσπερ καὶ ἐπὶ τοῦ Λαζάρου εἶπε Λύσατε
αὐτόν. Victor sees in this command
evidence of the reality of the miracle:
eis ἀπόδειξιν τοῦ ἀληθῶς αὐτὴν ἐγεγέρθαι

καὶ οὐ δοκήσει τινὶ καὶ φαντασίᾳ, re-
ferring to Le. xxiv. 41 f.; cf. Iren. v.
13. 1, Jerome, tract. in Me. ad 1.

Διαστέλλειν is properly to divide or
distinguish: οὗ e.g. Gen. xxx. 35, 40,
Deut. x. 8. ‘In the mid. the word in
later Gk. has acquired the meaning
‘to give an explicit order, ‘to en-
join’: Jud. i. 19, Judith xi. 12, Ezech.
iii. 18 ff, and this sense it uniformly
bears in the N. T. (Mc.5, Acts!; ef.
the pres. part. pass. in Heb. xii. 20).
With the conj. γνοῖ cf. παραδοῖ, iv. 29
note, and WM., p. 360. For the inf.
δοθῆναι see Burton, §§ 337, 391; for
φαγεῖν, almost =Bpapa, cf. vi. 37, Jo,
iv. 33.

VI. 1—6a. Departure FROM Ca-
PERNAUM: PREACHING AT NAZARETH
(Mt. xiii. 5358; οὗ Le. iv. 16—30).

I. ἐξῆλθεν ἐκεῖθεν] From the house
of Jairus (cf. v. 39, εἰσελθών), but also
from Capernaum; cf. Mt. xiii. 53,
μετῆρεν ἐκεῖθεν, where there is no
mention of Jairus in the context.
The purpose was probably to escape
from the enthusiasm of the crowd,
who, notwithstanding the charge to
conceal what had occurred (v. 43),
must soon hear of the miracle.

eis τὴν πατρίδα αὐτοῦ] 1.6. to Naza-
reth, οὗ Le. iv. 23, 24; the word can
be used of a town, cf. Phil. leg. ad
Cat. 36, ἔστι δέ μοι ᾿Ιεροσόλυμα πατρίς.
Neither Mt. nor Mc. mentions Naza-
reth here, but Me. i. 9, 24, Jo. i. 46
imply that the Lord was regarded
by the Galileans as a Nazarene;
His birth at Bethlehem was forgotten

[V. 42 .

\. 9 / 5342 \ > /
Kal ἐξέστησαν εὐθὺς ἐκστάσει
43καὶ διεστείλατο αὐτοῖς πολλὰ ἵνα “μηδεὶς ὶ

» VI. 2

a ΘΟ Ρν

a νυν νι νῦν

THE GOSPEL ACCORDING TO ST MARK.

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(cf. Jo. vii. 41, 42), and even if it had
been notorious, the village where His
family lived (v. 3), and where He had
passed His youth (Le. iv. 16), might
well be called His πατρίς. Le. places
this visit, of which he has preserved a
much fuller account, at the outset of
the Ministry, but without note of
time.

ἀκολουθοῦσιν αὐτῷ οἱ pad. αὐτοῦ] It
was not a private visit to His family ;
He came as a Rabbi, surrounded by
His scholars.

2. γενομένου σαββάτου] Vg. facto
sabbato, ‘when Sabbath had come.’
Le. ἐν τῇ ἡμέρᾳ τῶν σαββάτων. He
took His place in the synagogue as
the reader (Ambr. “ille ita ad omnia
se curvavit obsequia ut ne lectoris
quidem adspernaretur officium”). Le.
describes the whole scene from the
recollections of some eyewitness, per-
haps the Mother of the Lord. The
Scripture expounded was Isa. Ixi. 1, 2.
Ἤρξατο διδάσκειν -- ἐδίδασκεν, Mt., cf.
Le. ἤρξατο λέγειν. A similar phrase is
used in i. 45, iv. 1, Vv. 20, Vi. 34, Viii.
31, always apparently with reference
to a new departure. It was perhaps
the first time He had taught officially
in His own town, and but for the
hostility of the Nazarenes it might
have been the beginning of a course
of teaching there. On this use of

- ἄρχεσθαι cf. WM., p. 767.

of πολλοὶ... ἐξεπλήσσοντο] Mt. ὥστε
ἐκπλήσσεσθαι αὐτούς, Le. πάντες ἐμαρ-
τύρουν αὐτῷ. Mc. is more exact: the
majority were impressed, but there
was an undercurrent of dissatisfaction
which in the end prevailed. For
ἐξεπλ. cf. 1. 22.

πόθεν τούτῳ ταῦτα ktd.] A change
had come over Him for which they
could not account ; the workman had
become the Rabbi and the worker of
miracles. Of His wisdom they had
evidence in His discourse; it was a
gift (ἡ δοθεῖσα) and not the result of
study (Jo. vii. 15); it had shewn itself
in childhood (Le. ii. 40, 47), and now
was revealed again in the man. But
whence and what was it (πόθεν; ris;)?
And the miracles—such miracles as
report said were being wrought from
time to time (γινόμεναι) by His instru-
mentality (διὰ τῶν χειρῶν αὐτοῦ, cf.
Acts v. 12, xix. 11}, whence were
these? No similar powers distin-
guished any other member of the
family, mother or brothers or sisters ;
why should they distinguish Him?
(Mt. πόθεν οὖν τούτῳ ταῦτα πάντα ;).
Jerome: “mira stultitia Nazaren-
orum; mirantur unde habeat sapien-
tiam Sapientia, et virtutes Virtus.”
On ris ἡ σ. see Blass, Gz. p. 176. Ai
δυνάμεις...γινόμεναι, 8c. τί : ‘what mean
such miracles wrought,’ &c. For δύ-
ναμις; a miracle, see vi. 5, 14.

112

THE GOSPEL ACCORDING TO ST MARK.

[VI. 2

3 χειρῶν αὐτοῦ γινόμεναι; 5 οὐχ οὗτος ἐστιν ὁ τέκτων,
΄σ \ , \ -
ὁ υἱὸς τῆς Μαρίας καὶ ἀδελῴος ᾿Ιακώβου καὶ ᾿Ιωσῆτος

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3. ὁ τέκτων] Mt. 6 rod τέκτονος
vids. To the sneer of Celsus τέκτων
ἦν τὴν τέχνην Origen (Cels. vi. 36)
replies οὐδαμοῦ τῶν ἐν ταῖς ἐκκλησίαις
φερομένων εὐαγγελίων τέκτων αὐτὸς ὁ
Ἰησοῦς ἀναγέγραπται. “ He either for-
got this passage or, perhaps more
probably, did not hold Me. responsible
for the words of the Galileans” (WH.,
Notes, p. 24: see however the app.
crit. above). As the son of a τέκτων
Jesus would naturally have learnt τὴν
rexrovixny (see Lightfoot and Schétt-
gen ad loc.). This inference, if it was
no more, was early drawn: cf. Justin,
dial. 88, ra τεκτονικὰ ἔργα ἠργάζετο ἐν
ἀνθρώποις ὦν, ἄροτρα καὶ ζυγά, and the
answer to the scoffing question of
Libanius (Thdt. H. £Z. iii. 18). Τέκτων
is properly an artificer in wood, but
it is occasionally used of a worker in
metals (1 Regn. xiii. 19 τέκτων σιδήρου),
and several of the Fathers held Joseph
to have been a smith (see Thilo, Cod.
apocr. N. T. i. p. 368 f. n.). Mystical
reasons were found for the Lord’s
connexion with one or other of these
trades; thus Hilary (on Mt. xiv.)
writes : “Fabri erat filius ferrum igne
vincentis, omnem saeculi virtutem
iudicio decoquentis,” and Ambrose
(on Le. iii. 25): “hoe typo patrem
sibi esse demonstrat qui Fabricator
omnium condidit mundum.” The
family continued to be engaged in
manual labour to the third generation ;
see the story of the grandsons of Jude
in Eus. H. £. iii. 20, ras χεῖρας ras
ἑαυτῶν ἐπιδεικνύναι, μαρτύριον τῆς av-
τουργίας τὴν τοῦ σώματος σκληρίαν
καὶ τοὺς ἀπὸ τῆς συνεχοῦς ἐργασίας
ἐναποτυπωθέντας ἐπὶ τῶν ἰδίων χειρῶν
τύλους παριστάντας. Of the particu-

lars of Joseph’s work, and of the
interest manifested in it by the Child
Jesus, the apocryphal Gospels have
much to tell: see Thilo Zc.

ὁ υἱὸς τῆς Μαρίας] The absence of
any reference to Joseph in Me. is
noteworthy; contrast Le. iii. 23, iv.
22, Jo. i. 45, vi. 42. He was still
alive in our Lord’s thirteenth year
(Le. ii. 41 f£.), but there is no evidence
of his life having been prolonged
further ; according to Protev. 9 Joseph
was already an old man before the
Birth of Jesus, and all the later
notices of the Lord’s Mother (eg.
Jo. ii. 1 ff; Me. iii. 31 ff; Jo. xix.
25 ff.) confirm the supposition that.
he died before the Ministry began.
The Arabic Historia Josephi (cc. 14,
15) places his death in our Lord’s
eighteenth year, when Joseph had
reached the age of 111.

ἀδελφός On this relationship see
Lightfoot (Galatians, “The Brethren
of the Lord”) and J. B. Mayor (Sé¢
James, Introd.). Lightfoot disposes
of Jerome’s view (cf. de vir. ill. 2)
that the ‘ brothers’ were cousins, sons
of “Mary the sister of the Lord’s
Mother,” and on the whole supports
the alternative, which was widely held
by Catholics of the fourth century,
that they were sons of Joseph by a
former marriage. This belief is traced
by Origen (in Matt. x. 17) to the
apocryphal Gospel of Peter, and it
finds some support in the Protevan-
gelium (c. 9). On the other hand the
more obvious interpretation, which
makes the brothers sons of Joseph
and Mary, born after the Birth of
Jesus, was apparently accepted by
Tertullian (cf. adv. Mare. iv. 29, de .

ΨΥ ee eee LN a. ee

‘VI. 3)

THE GOSPEL ACCORDING TO ST MARK.

113

/ \ \ 9
καὶ ᾿Ιούδα καὶ (ίμωνος; καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ

3 ae \ ΚΝ ςς v/s 7 3 > ron
αὐτοῦ ὧδε πρὸς ἡμᾶς; καὶ ἐσκανδαλίζοντο ἐν αὐτῷ.

3 om οὐκ syrbier

carn. Chr. 7), who does not shew any
consciousness of departing in this
matter from the Catholic tradition of
his time.

The names of the four brothers are
given only here and in Mt. xiii. 55;
Mt.’s order is Ἰάκωβος, Ἰωσήφ, Σίμων,
Ἰούδας. The loyalty of the family
to the traditions of the O.T. appears
in the selection: Joseph named his
firstborn after Jacob, and his other
sons after the greater patriarchs.

Ἰακώβου] This James is mentioned
as ὁ ἀδελφὸς τοῦ κυρίου in Gal. i. 19;
see also Joseph. ant. xx. 9. 1, τὸν
ἀδελφὸν Ἰησοῦ τοῦ λεγομένου Χριστοῦ,
Ἰάκωβος ὄνομα αὐτῷ, and Hegesippus
ap. Euseb. H. £. ii. 23. His eminence
in the Church at Jerusalem, to which
Heg. refers, is implied in Acts xii. 17,
xv. 13, xxi 18, and in Gal. ii. 9, 12,
where he is classed with Peter and
John (οἱ δοκοῦντες στύλοι εἶναι) ; by a
somewhat later age he was regarded
aS aN ἐπίσκοπος, and even (in Ebionite
circles) as ἐπισκόπων ἐπίσκοπος (Clem.
Hom. ad init.), or archiepiscopus
(Recogn. i. 73, cf. Hort, Clem. Recogn.
p- 116 f.). In the heading of his
own letter he describes himself simply
as θεοῦ καὶ κυρίου Ἰησοῦ Χριστοῦ
δοῦλος. For further particulars see
Mayor, p. xxxvi ff., and Hort, Ecclesia,
p. 76 ff., who suggests that “he was
at some early time after the perse-

_ cution of Herod taken up into the

place among the Twelve vacated by

his namesake.”

*Iwojros| The name is another
form of Ἰωσήφ ; see Mt. xiii. 55 and
cf. Mc. xv. 40, 47 with Mt. xxvii. 56;
also Acts iv. 36, where for Ἰωσὴφ ὁ
ἐπικληθεὶς BapvaBas the R.T. reads
Ἰωσῆς. Lightfoot’s difficulty (Gala-
tians, p. 268, n. 1) seems to be met
by Dalman’s view (p. 75) that ‘D1
was a Galilean abbreviation of "D\’;

S. M.?

cf. the Rabbinic forms which he quotes,
pp. 139, 143. For the Hellenised
termination -ἢς, gen. -7Tos, see Blass,
Gr. p. 30f. This brother is mentioned
only here and in the parallel passage
of Mt.; the Joses of Mc. xv. 40 ἢ is
another person (see note there).

Ἰούδα] The Judas who styles him-
self (Jude 1) Ἰούδας Ἰησοῦ Χριστοῦ
δοῦλος ἀδελφὸς δὲ “IaxwBov. If he
was the third brother (or fourth,
according to Mt.’s order) born after
BO. 4, his age at this time could
not have been thirty, and _ his
grandsons might well have been men
in middle life during the reign of
Domitian (Euseb. HZ. £. iii. 20). St
Paul speaks of the Lord’s brothers as
married men (1 Cor. ix. 5).

Σίμωνος] Mentioned only here and
in Mt. xiii. 55: for the form of the
name see note oni. 16. The Symeon
who succeeded James as Bishop of
Jerusalem was, according to Hege-
sippus, a son of Clopas, Joseph’s
brother (Euseb. H. Z£. iii. 11).

ai ἀδελφαί] Mt. adds πᾶσαι. Epi-
phanius haer. Ixxviii. 9 gives the
names of two—Salome and Mary,
but his statement possibly rests upon
a confused recollection of Me. xv.
40; for other accounts see Thilo,
Cod. apocr. p. 363 0. The sisters
of Jesus are not mentioned else-
where (cf. however Mc. iii. 32 v.1),
even in Acts i. 14 where the mother
and brothers appear among the dis-
ciples at Jerusalem. They were settled
at Nazareth (ὧδε πρὸς ἡμᾶς), and pos-
sibly were already married women
whose duties tied them to their
homes; while the brothers passed
from unbelief (Jo. vii. 5) to faith, the
sisters were perhaps scarcely touched.
by the course of events,

ἐσκανδαλίζοντο ἐν αὐτῷ] So Mt. Le. -
passes over this intermediate stage of

8

114

THE GOSPEL ACCORDING TO ST MARK.

[VI. 4

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feeling, but adds afterwards ἐπλήσθη-
σαν πάντες θυμοῦ. Amazement rapidly
gave place to jealous suspicion, and
jealousy to anger. The σκάνδαλον
was the fact that the Lord till lately
had been one of themselves. For
σκανδαλίζεσθαι see note on iv. 17,
and for ox. ἔν τινι cf. Mt. xi. 6, xxvi.
31 f.; the construction occurs also
in Sir. ix. 5, xxiii, 8, xxxv. 15 (xxxii.
19. The Nazarenes found their
stumblingblock in the person or cir-
cumstances of Jesus; He became a
πέτρα σκανδάλου (1 Pet. ii. 7, 8, Rom.

ix. 33) to those who disbelieved. The

Cross enormously increased the diffi-
culties of belief for those who ex-
pected external display; see 1 Cor.
i. 23, Gal. v. 11. But for such there
were difficulties from the first.

4. καὶ ἔλεγεν αὐτοῖς κτλ.] An an-
swer to the objection which He an-
ticipates (Le.), that the Capharnaites
had been more favoured than His
own fellow-townsmen. In His own
city He would have been received
with less alacrity ; people are slow to
credit with extraordinary powers one
who has lived from childhood under
their observation. For οὐκ ἔστιν mpod.
ἄτιμος εἰ μή κτὰ. (Mt. Me.) Le. sub-
stitutes οὐδεὶς προφήτης Sexros ἐστιν
ἐν τῇ πατρίδι αὐτοῦ : Jo., who seems
to regard Judaea as the πατρίς (cf.
Westcott ad 7. and Origen in Cor-
derius, p. 138), has a reminiscence
of the saying in its earlier form (iv.
44, αὐτὸς yap Ἰησοῦς ἐμαρτύρησεν ὅτι
προφ. ἐν τῇ ἰδίᾳ πατρίδι τιμὴν οὐκ ἔχει).

5 οὐκ εδυνατο...ποι. non faciebat Ὁ ce (ff) noluit

Comp. Oxyrhynch. log.6. The Lord
here assumes the réle of the Prophet
which was generally conceded to Him
(vi. 15, viii. 28, Mt. xxi. 11, 46, Le.
xxiv. 19, Jo. iv. 19, Vi. 14, Vii. 40,
ix. 17, Acts iii. 22, vii. 37). Συγγενεῦ-
ow =ovyyeveow: for the form ef.
1 Mace. x. 89 (N**A), Le. ii. 44 (LXAA ©
I, 13, 33, 69, al.); see WH., Votes,
p. 158, WSchm., p. 89, Blass, Gr.,
p. 27. Of the ἀτιμία cast upon the
Lord by His kindred and family (ἡ
οἰκία αὐτοῦ) see exx. in iii. 21, Jo.
vii. 3 f.

5. οὐκ ἐδύνατο... ποιῆσαι) Mt. οὐκ
ἐποίησεν. Origen (on Mt. x. 19) has
an interesting comment on Mc’s
phrase : οὐ γὰρ εἶπεν Οὐκ ἤθελεν" GAN
Οὐκ ἠδύνατο, ὡς ἐρχομένης μὲν ἐπὶ τὴν
ἐνεργοῦσαν δύναμιν συμπράξεως ὑπὸ
πίστεως ἐκείνου εἰς ὃν ἐνήργει ἡ δύναμις
κωλυομένης δὲ ἐνεργεῖν ὑπὸ τῆς ἀπιστίας.
To work a miracle upon a responsible
human being it was necessary that
faith on the part of the recipient
should concur with Divine power;
neither was effectual without the
other : οὔτε τὰ ἐνεργήματα τῶν δυνάμεων
χωρὶς πίστεως τῆς τῶν θεραπευομένων
...0UTE ἡ πίστις, ὁποία ποτ᾽ ἂν ἢ, χωρὶς
τῆς θείας δυνάμεως. Faith was neces-
sary also on the part of the worker of
the miracle (see Mt. xvii. 19, 20), but
in our Lord’s case this condition was
always satisfied (Mc. xi. 21 ἢ, Jo. xi.
41).

εἰ μὴ ὀλίγοις ἀρρώστοις κτὰ.] Cf.
‘Mc’ xvi. 18, ἐπὶ ἀρρώστους χεῖρας
ἐπιθήσουσιν, and for other instances

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διὰ τὴν ἀπιστίαν αὐτῶν.

Καὶ περιῆγεν. τὰς κώμας κύκλῳ πονῶν:

THE GOSPEL ACCORDING TO ST MARK.

115

7Kal 7

προσκαλεῖται τοὺς δώδεκα Kat ἤρξατο αὐτοὺς ἀπο-
στέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν

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of the imposition of hands in such
cases, Mc. v. 23, Vii. 32, Vili. 23, 25.
These works of healing at Nazareth
must, it would appear, have preceded
the scene in the synagogue, which was
immediately followed by the Lord’s
expulsion from the town (Le. iv. 28 ff.).

6. ἐθαύμασεν] His wonder, as well
as the limitation of His power, was
real and not apparent only. Cf. Mt.
_ viii. 10, where the Lord expresses
_ wonder at a high degree of faith
_ under conditions where faith was not
to be expected. The surprises of life,
especially those which belong to its
ethical and spiritual side, created
genuine astonishment in the human
mind of Christ. Θαυμάζειν is usually
followed in the N.T. by ἐπί with dat.
- (Le. iv. 22, xx. 26, Acts iii. 12), περὶ
_ with gen. (Le. ii. 18) or an ace. of the
_ object (Le. vii. 9, xxiv. 12, Acts vii. 31).

Διά with acc. points to the cause of the
sensation which the Lord experienced.
Cf. WM., p. 497.

66—13. ANoTHER CrrcuiT oF GALI-
LEE; Mission oF THE TWELVE (Mt.
ix. 35—x. 1, x. 5—xi. 1, Le. ix. 1—6).

6b. περιῆγεν τὰς κώμας] Another
circuit of the villages and towns (Mt.
τὰς πόλεις πάσας) of Galilee (cf. Me.
i. 38 f.). Κύκλῳ does not limit the
tour to the neighbourhood. of Naza-
reth, but implies that, after passing
from town to town, He came back
to a point near that from which He
started, 1.6. the neighbourhood of the
Lake; see vi. 32. Διδάσκων: Mt.

adds ἐν ταῖς συναγωγαῖς αὐτῶν, καὶ
κηρύσσων... καὶ θεραπεύων. His work,
as usual, included (1) Synagogue-
teaching, (2) proclamation of the
Kingdom in houses or by the road-
side, (3) incidental miracles of heal-
ing. Unbelief no longer prevented
the manifestation of His power. For
περιάγειν intr. with acc. loci cf. Mt. ix.
35, xxiil.. 15.

7. προσκαλεῖται τοὺς δώδεκα] The
Twelve are now a recognised body,
who can be summoned as such at the
pleasure of the Head. Προσκ. implies
authority, cf. Mc. xv. 44, Le. xv. 26.
It is, however, characteristic of our
Lord that His summons is by no
means limited to disciples: ef. iii. 23,
προσκ. αὐτούς, SC. τοὺς γραμματεῖς : Vii.
14, Vili. 34, προσκαλ. τὸν ὄχλον. With
τοὺς δώδεκα cf. οἱ ἕνδεκα ‘ Me.’ xvi. 14,
οἱ ἑβδομήκοντα δύο (Le. x. 17), οἱ ἕπτά
(Acts xxi, 8).

ἤρξατο avr. ἀποστέλλειν] This was
the ultimate purpose of their selection
(iii. 15, where see note). The time
had now come for testing the results
of their preparatory training.

δύο δύο] ΑΒ in Lxx., Gen. vi. 19 ἔ,
vii. 2 ἴ., 9, 15. Vg. binos, in pairs =dva
dvo (ef. D here), a Hebraism which
Delitzsch renders pw DIY; cf. WM.,
p. 312, Blass, Gr., p. 145. On the
purpose of this ’ arrangement see
Latham, Pastor p., p.297f. Thpht.
cites Eccl. iv. 9, ἀγαθοὶ δύο ὑπὲρ τὸν
ἕνα. Galilee was now evangelised in
six different directions. The pairs

8—2

116

8 πνευμάτων τῶν ἀκαθάρτων.

THE GOSPEL ACCORDING TO ST MARK.

[VI. 7

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were probably arranged as in the
Apostolic lists, as Victor suggests.

ἐδίδου αὐτοῖς ἐξουσίαν κτλ.] Cf. iii.
14, ἔχειν ἐξ. ἐκβάλλειν τὰ δαιμόνια.
Ἐδίδου: He was occupied in giving
them their authority (imperf.), and
while doing so, He charged them
(aor.) etc. ᾿Ἐξουσία is the note of the
authorised servants, as it was that of
the Master Himself, cf. i. 27, xiii. 34.
Τῶν πνευμάτων : gen. of the object, cf.
Jo. xvii. 2, Rom. ix. 21, 1 Cor. ix. 12;
other constructions are in use, as emi
with acc. (Le. ix. 1) or gen. (Apoe. ii.
26, xiv. 18, xx. 6), ἐπάνω τινός (Le. xix.
17) or κατά τινος (Jo. xix. 11). On πν.
ἀκάθαρτα see i. 23 note.

Mt., Le. extend the commission to
the healing of diseases and the preach-
ing of the Kingdom. Both preaching
and healing were in fact included, cf.
Me. Ὁ. 12.

ὃ. παρήγγειλεν αὐτοῖς iva κτλ.] “Iva
is used after παραγγέλλω again in
2 Thess. 111. 12; after παρακαλῶ it
is frequent (1 Cor. i. 10, xvi. 12, 15,
2 Cor. vii. 6, xii. 8). In all these
cases the telic use of ἵνα is in the
background of the thought, but the
sense is hardly distinguishable from
that of the ordinary construction with
the inf., or from a direct imperative ;
cf. Le. here (eimev...undév αἴρετε). Eis
ὁδόν, a8 a travelling outfit: Le. more
explicitly, eis τὴν ὁδόν, for this par-
ticular journey. For the anarthrous
phrase cf. Me. x. 17, Le. xi. 6.

εἰ μὴ ῥάβδον μόνον κτλ.] Mt. (μηδὲ
ῥάβδον) and Le. (μήτε ῥ.) exclude
even this—an early exaggeration of
the sternness of the command, for it
is impossible to assent here to Augus-
tine’s ruling (de cons. ev. ii. 75)

9 a\\ EFGH

“utrumque accipiendum est a Domino
Apostolis dictum.” The staff was the

‘universal companion of the traveller,

whatever else he might lack; see
Gen. xxxii. 10 (11), ἐν yap τῇ ῥάβδῳ
μου διέβην τὸν ᾿Ἰορδάνην, and with
the whole passage comp. Exod. xii.
11. Much forethought was ordinarily
expended on a journey, cf. Tob. v. 17,
and the delightful picture in Jos. ix.
10 (4) ff. Μή...μή..«μή carry on the
construction ἵνα μηδὲν αἴρωσιν (cf. Mt.
Le.). The order is ascensive: ‘no
bread, no bag to carry what they
could buy, no money to buy with’
This point is missed in Le., and in
the later text of Me. (cf. Vg. non
peram non panem). TInpaisa leathern
bag to carry provisions, cf. 4 Regn. iv.
42 (cod. δὲ, Compl), Judith x. 5, xiii.
10, 15; Suidas: πήρα ἡ θήκη τῶν
ἄρτων. The word is found from Homer
downwards. On the significance of
this direction cf. Victor: ὥστε καὶ
ἀπὸ Tod σχήματος δεικνύναι πᾶσιν ὑμᾶς
ὅσον ἀφεστήκατε χρημάτων ἐπιθυμίας.
Μὴ εἰς τὴν ζώνην χαλκόν---- not a copper
for your girdle,’ Le. μήτε ἀργύριον ‘nor
a silver piece’ (shekel or drachma);
Mt. μὴ κτήσησθε χρυσὸν μηδὲ ἄργυρον
μηδὲ χαλκόν. The girdle served as a
purse for small change (cf. the classical
phrase εἰς ζώνην δίδοσθαι), or, when
secrecy was necessary, for consider-
able sums of money (Suet. Vitell.
16, “zona se aureorum plena circum-
dedit”), but on this occasion it was
to be empty; much less was the
missioner to carry a βαλλάντιον (Le,
Xx. 4).

.

9. ἀλλὰ ὑποδεδεμένους krr.] A sud-

den break in the construction, sug-
gestive of the disjointed notes on

ae

——— aS CF

᾿
E

VI. 10]

THE GOSPEL ACCORDING TO ST MARK.

[17

ὑποδεδεμένους σανδάλια: καὶ μὴ ἐνδύσασθε δύο χι-

Twvas."|

\ of a \ /
al ἔλεγεν αὐτοῖς “Οπου ἐὰν εἰσέλθητε εἰς 10 Te

9 ενδυσασθε B* 33 81Ρ510] ενδυσασθαι B*SII* al ἐνδυσησθε Σ ΑΟΌΔΠΞΦ al min?! a

me go arm ενδεδυσθαι ΤΙΝῚ min™

which the Evangelist depended. The
writer, forgetting that he has used
iva, falls back upon the ordinary con-
struction of παραγγέλλω with the inf.
(oratio variata, WM., p. 724, Butt-
mann, p. 330, Blass, Gr. p. 286;
Bengel compares xii. 38, θελόντων
περιπατεῖν... καὶ domacpovs); others
with less probability regard vzode-
Sep. [eiva]...cvdidcacda (vv. 11.) as
‘infinitive imperatives, cf. Burton,
§ 365. If we read ἐνδύσασθε, an-
other change follows, from the oratio
obliqua to the o. recta; see other
N. T. exx. in WM., p. 725. For dod.
σανδάλια Mt. has μηδὲ ὑποδήματα (cf.
Le. x. 4). Σανδάλιον and ὑπόδημα are
both used in the Lxx. as equivalents

of Sy) (for σανδ. see Jos. ix. 11 (5), Isa.

xx. 2, Judith x. 4, xvi. 9); in the
N. T., cavd. occurs again only in Acts

xii. 8; the form 9730 is found in Rab-
binical writings (Schirer π. i. p.
44n.). The σανδάλιον was in Greece
part of the woman’s attire (Becker,
Charicles, p. 447), but in the East it
appears to have been used by men
also, esp. perhaps in travelling. There
seems to be no warrant for distin-
guishing cavd. and ὑπόδημα: card.

-may have been used here and in Acts

Zc. (see Blass) in order to avoid
writing ὑποδεδέσθαι ὑποδήματα. If so,
Me. is here again at issue with Mt.;
see note on Ὁ. ὃ (εἰ μὴ ῥ. μόνον).
δύο χιτῶνας] One χιτών (27 )3)
sufficed, cf. Jo. xix. 23, τὰ ἱμάτια...ὁ
χιτών: to possess two was a sign of
comparative wealth, cf. Le. iii, τι.
Two were however sometimes worn
at the same time, esp. perhaps in
travelling; see Joseph. ant. xvii. 5.
7, Tov ἐντὸς χιτῶνα, ἐνεδεδύκει yap δύο:

ef. Mc. xiv. 63. It is the wearing of

two on this journey which is pro-
hibited (μὴ évd.); Mt. and Le. extend
the prohibition to the possession of
two (Mt. μηδὲ δύο χιτῶνας, 80. κτή-
σησθε: Le. μήτε δ. x. ἔχειν).

On the general purpose of these
directions see Latham, p. 290 ff. No
hardship was suffered by the Apos-
tles in consequence (Le. xxii. 35), while
an important lesson was taught to
the future Church: comp. Mt. x. Io
with τ Tim. v. 18. For the mystical
interpretation see Origen in Jo. t. 1.
27 (25): αὐτός ἐστιν ἡ odos, ἐφ᾽ ἣν
ὁδὸν οὐδὲν αἴρειν δεῖ.. αὐτάρκης γάρ ἐστι
παντὸς ἐφοδίου αὕτη ἡ ὁδός: ἐδ. t. Vi.
19; de prince. iv. 18; and cf. Bigg,
Christian Platonists, p. 137 f.

10. καὶ ἔλεγεν αὐτοῖς κτλ. The
directions given above imply that
the missionaries were to look for free
entertainment. The Lord adds two
general rules for their guidance in
this matter: (1) ‘during your visit to
any town remain in the same house,’
(2) ‘do not force yourselves on an un-
willing people or quit them without
solemn warning.’

ὅπου ἐὰν εἰσέλθητε κτλ.1] The house
was not to be chosen at haphazard,
but by a careful selection of the fit-
test (Mt.); Jerome in Mz. ix., “apostoli
novam introeuntes urbem scire non
poterunt quis qualis esset. ergo
hospes fama eligendus est populi et
indicio vicinorum.” Having made their
choice, they were to be content with
the fare it offered, and not to change
their lodging unnecessarily (cf. Le. x.
7). St Paul seems to have followed
this rule in his mission to the Gen-
tiles; see Acts xvi. 15, xvii. 5—7,
xviii. 7; only during his captivity at
Rome do we find him dwelling ἐν ἰδίῳ
μισθώματι. Contrast the care with

118 THE GOSPEL ACCORDING TO ST MARK.

[VI. 10
a e/ \ / σ΄ Ν᾽ a

II οἰκίαν, ἐκεῖ μένετε ἕως ay ἐξέλθητε ἐκεῖθεν. “Kat ὃς
ἄν τόπος μὴ δέξηται ὑμᾶς μηδὲ ἀκούσωσιν ὑμῶν,
ἐκπορευόμενοι ἐκεῖθεν ἐκτινάξατε τὸν χοὺν τὸν ὑπο-

‘

12 κάτω τῶν ποδῶν ὑμῶν εἰς μαρτύριον αὐτοῖς. “Kat

/

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peravonowow NACATI® al minfrteom μετανοησουσιν NZ

which the next age found it necessary
to guard itself against an abuse of
this privilege of the itinerant preach-
er; Didache 11: πᾶς δὲ ἀπόστολος
ἐρχόμενος πρὸς ὑμᾶς δεχθήτω ὡς Κύριος"
μενεῖ δὲ ἡμέραν μίαν, ἐὰν δὲ ἦ χρεία,
καὶ τὴν ἄλλην: τρεῖς δε ἐὰν μείνῃ, ψευ-
δοπροφήτης ἐστίν κτλ.

ΓΙ, ὃς ἂν τύπος μὴ δέξηται κτλ.]
The giving or withholding hospi-
tality in this case was not a per-
sonal matter; it was a visible sign
of acceptance or rejection of the
Master and the Father Who sent
Him (Mt. x. 40, Le. x. 16), and there-
fore an index of the relation in which
the inhabitants as a whole stood to
the eternal order. Mt. extends the
principle to the case of the individual
householder who refuses hospitality.
For δέχεσθαι in the sense of hospit-
able or courteous reception comp.
Acts xxi. 17, 2 Cor. vii. 15, Gal. iv. 14,
Col. iv. 10, Heb. xi. 31. Μηδὲ ἀκ.

ὑμῶν: ‘nor will they even give you
a hearing.’

> / 3 + obi g, > Let ,
ἐκπορευόμενοι ἐκεῖθεν] 1.6. ἐκ τοῦ τό-

> , Sd “~ YS XK =

mov ékeivov. Mt. ἔξω τῆς οἰκίας ἢ τῆς
πόλεως ἐκείνης : see last note. Ἔκτι-
νάξατε τὸν χοῦν. Cf. Le. x. 11, εἴπατε
Καὶ τὸν κονιορτὸν (Mt. x. 14) τὸν κολ-
ληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν εἰς
τοὺς πόδας ἀπομασσόμεθα, and Acts
ΧΙ], 51, where Paul and Barnabas
are said to have acted upon this

precept at Pisidian Antioch. The ~
act was understood to be a formal
disavowal of fellowship, and probably
also an intimation that the offender —
had placed himself on the level of
the Gentiles, for it is a Rabbinical

‘doctrine that the dust of a Gentile

land defiles. The Israelite who re-
jected the Messiah became as an
ἐθνικός, cf. Mt. xviii. 17. The gar-
ments were sometimes shaken with
the same purpose (Acts xviii. 6).
εἰς μαρτύριον αὐτοῖς) Of. i, 44,
. 9. The action just prescribed
γε: not to be performed in a con-
temptuous or vindictive spirit, but
with a view to its moral effect:
either it would lead to reflexion and
possibly repentance, or at least it
would justify God’s future judgment
(cf. Mt. x. 15, Le. x. 12). The refer-
ence to Sodom and Gomorrah inserted
by A and a few of the later uncials
is from Mt.

12. ἐκήρυξαν iva μετανοῶσιν)] On
this use of ἵνα see note on παρήγγειλεν
...wa (Ὁ. 8). Μετάνοια was the theme
of their preaching, peravoeire its chief
summons; cf. i. 15, Le. xxiv. 47, Acts
xx. 21. Further, its aim and purpose
were to produce repentance, and from
this point of view iva retains its telic —
force : cf. Vg. praedicabant ut paeni-
tentiam agerent. The pres. peravo-
ὥσιν represents the repentance as a

Vi]

THE GOSPEL ACCORDING TO ST MARK.

[19

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πολλὰ ἐξέβαλλον, καὶ ἤλειφον ἐλαίῳ πολλοὺς ἀρρώ-

\ /
στους Kal ἐθεραπευον.

48 Kat ἤκουσεν ὁ βασιλεὺς ᾿Ηρῴδης, φανερὸν yap 14 3 sy

13 εξεβαλλον δ ΑΒΤΙΙΣΦ al min? latt] εξεβαλον CM 33 alPare | md. ed. π. app. κ-. εθερ.
αλειψαντες eX. π. app. εθερ. Dbe(g)iqr | app. post εθ. transp syr™™ | εθεραπευοντο

ΝΗΣ minpPeve f

state and not merely an act following
upon the preaching.

13. δαιμόνια πολλὰ ἐξέβαλλον] They
found themselves invested with the
same authority over unclean spirits
which had been the earliest note .of
the Master’s mission (i. 23), and from
time to time they exercised it (im-
perf.). But they were not invariably
successful (ix. 18); and when they
succeeded, it was through a believing
use of the Master’s Name (‘ Me.’ xvi.
17, Le. ix. 49).

ἤλειφον ἐλαίῳ π. ἀρρώστους] Euth.:
εἰκὸς δὲ καὶ τοῦτο παρὰ τοῦ κυρίου
διδαχθῆναι τοὺς ἀποστόλους. Oil was

‘much used in medical treatment: cf.

Le. x. 34, Joseph. B. J. i. 33. 5.
Galen (cited by J. B. Mayor) calls it
ἄριστον ἰαμάτων πάντων τοῖς ἐξηραμ-
μένοις καὶ αὐχμώδεσι σώμασιν: Isaiah
(i. 6) complains, οὐκ ἔστιν μάλαγμα
ἐπιθεῖναι οὔτε ἔλαιον οὔτε καταδέσμους.

“See also J. Lightfoot ad Joc. and

Schéttgen on James y. 14. As used
by the Apostles and followed by im-
mediate results, it was no more than
a sign of healing power, but it served
perhaps to differentiate their miracles

from those performed by the Master, -
_ Who does not appear to have em-

ployed any symbol but His own hands
or saliva. After His departure the
Apostles and other disciples laid
their hands upon the sick (‘ Mc.’ xvi.
18, Acts xxviii. 8, Iren. ii. 32. 4), but
the use of oil held its place at least
among Jewish Christians (James, /.c.).
Traces of a ritual use of the unction of
the sick appear first among Gnostic
practices of the second century (Iren.

1, 21. 5); on the later ecclesiastical

14 Hpwdns]+rnv ἀκοὴν w M 13 69 736 1071 alPave

rite see the authorities cited in D.C_A.
ii. p. 2004 f. Victor remarks : σημαίνει
οὖν τὸ ἀλειφόμενον ἔλαιον καὶ τὸ παρὰ
τοῦ θεοῦ ἔλεον καὶ τὴν ἴασιν τοῦ νοσή-
ματος καὶ τῆς καρδίας τὸν φωτισμόν -
ὅτι γὰρ ἡ εὐχὴ τὸ πᾶν ἐνήργει παντί
που δῆλον τὸ δὲ ἔλαιον ὥς γε οἶμαι
σύμβολον τούτων ὑπῆρχε. Bede finds
in this Apostolic practice ἃ prece-
dent for the Western use of unction
with which he was familiar: “unde
patet ab ipsis apostolis hunce sanctae
ecclesiae morem esse traditum ut
energumeni vel alii quilibet aegroti
ungantur oleo pontificali benedictione
consecrato.”

ἐκήρυξαν... ἐξέβαλλον. ..ἤλειφον)] The
change of tense is perhaps intended
to mark the incidental character of
the miracles. The preaching is re-
garded as a whole, the miracles are
mentioned as occurring from time to
time during the course of the preach-
ing. The traditional text misses this
point; cf. Vg. praedicabant...ecicie-
bant,..unguebant. 9

14—16. THe Fame or Jzsus
REACHES THE TETRAROCH (Mt. xiv. 1—
2, Le. ix. 7—9).

14. καὶ ἤκουσεν ὁ βασιλεὺς Ἢρ.
Mt. adds τὴν ἀκοὴν Ἰησοῦ, Le., τὰ γινό-
μενα πάντα. Mt. distinctly connects
this with the circuit of Galilee which
began at Nazareth (xiv. 1, ἐν ἐκείνῳ
τῷ καιρῷ). It was not so much the
miracles at Capernaum, as the stir
throughout the entire tetrarchy (Le. ra
γινόμενα πάντα) and the great diffusion
of the movement caused by the mission
of the Twelve, which attracted the at-
tention of Antipas. The court, even
if located at Tiberias, could regard

120

THE GOSPEL ACCORDING TO ST MARK.

[VI. 14

- 7 \ sf > ~ \ EX e/ >| / ε
ἐγένετο τὸ ὄνομα αὐτοῦ, Kal ἔλεγον OTL ᾿Ιωάνης ὁ
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with indifference the preaching of a
local prophet, so long as it was limited
to the Jewish lake-side towns; but
when it was systematically carried into
every part of the country, suspicion was
aroused. ‘O βασιλεύς = ὁ τετραάρχης
(Mt. Le.). Me. does not use the latter
word, and Mt. falls back on βασιλεύς
in the course of his narrative (xiv. 9);
cf. Acts iv. 26, 27, Justin, dial. 49 (ὁ
βασιλεὺς ὑμῶν Ἣ ρῳδης), Ho. Petr. τ
(Hp. ὁ βασιλεύς), Ev. Nic. prol.
(Ἡρῴδου βασιλέως τῆς Γαλιλαίας).
Victor : ὁ δὲ Μᾶρκος καὶ ἕτεροι δέ τινες
ἀδιαφόρως καὶ βασιλέα καλοῦσιν εἴτε
ἀπὸ τῆς τοῦ πατρὸς συνηθείας εἴτε καὶ
ἀδεέστερον ἔτι τῇ φωνῇ κεχρημένοι A
tetrarch was in fact a petty king, and
may have beencalled βασιλεύς as an act
of courtesy: he possessed a jurisdiction
with which the Imperial authorities
were ordinarily reluctant to interfere
(Le. xxiii. 7). Yet an attempt to
claim the title from Caligula led to
the downfall of Antipas: Joseph. ant.
xviii. 7.2. On the life and character
of Antipas see Schiirer 1. ii. 17 ff.
φανερὸν yap κτλ.) Notoriety was
inevitable, although it was not desired;
cf. iii. 12, vii. 24. Bengel: “Iesus
prius non innotuit...sero aula accipit
novellas spirituales.” What especially
arrested Herod’s attention was the
common report (ἔλεγον : see vv. Il.
and cf. Field, Notes, p. 28) that the
new prophet was a resuscitated John.
As Elijah was thought to have re-
appeared in John, so John had re-
turned to life in his successor.
Origen (in Jo. t. vi. 30) suggests that
the Baptist and our Lord were so like
in personal appearance ὥστε διὰ τὸ
κοινὸν τῆς μορφῆς Ἰωάννην τε Χριστὸν

ὑπονοεῖσθαι τυγχάνειν καὶ Ἰησοῦν Ἰω-
ἄννην : cf. however his remarks in M1.
t. x. 20. For ὁ βαπτίζων see i. 4.
’Eynyepra, ‘has risen’ and is there-
fore alive and amongst us again: cf.
1 Cor. xv. 20. Ἠγέρθη (Mt. Le., and
below, Ὁ. 16) is scarcely distinguish-
able in a translation (cf. xvi. 6, and see
Burton, 52 f.), but the perf. concerns
itself less with the historical fact and
more with the result.

διὰ τοῦτο ἐνεργοῦσιν ai δυν. ἐν αὐτῷ]
In life John did no miracle (Jo. x. 41),
but John risen from the dead might
well be supposed to have brought with
him new and supernatural powers (ἐκ
τῆς ἀναστάσεως προσέλαβε τὸ θαυματ-
ουργεῖν, Thpht.), or, as Origen (in D7. t.
x. 20) suggests, the same powers turned
into a new channel: gero ὁ Ἡρῴδης
τὰς ἐν Ἰωάννῃ δυνάμεις ἐν μὲν τῷ ᾿Ιωάννῃ
ἐνηργηκέναι τὰ τοῦ βαπτίσματος καὶ τῆς
διδασκαλίας. ..ἐν δὲ τῷ Ἰησοῦ τὰς τερα-
στίους δυνάμεις. “Evepyovow, Vg. in-
operantur, ‘are operative, intrans.,
as in Gal. ii. 8, Eph. ii. 2, Phil. ii, 13
(τὸ ἐνεργεῖν) : cf. Sap. xv. 11, ψυχὴν
ἐνεργοῦσαν. More usually ἐνεργεῖν is
followed by an acc. of the thing
effected, cf. 1 Cor. xii. 6, 11, Gal. iii. 5,
Eph. i. 11, 20, while ἐνεργεῖσθαι is
used intransitively, e.g. Rom. vii. 5,
2 Cor. i. 6, Eph. iii. 20, Col. i. 29; for
a further distinction noticed in St
Paul see Lightfoot on Gal. v.6. On
the construction évepy. ἔν τινι see
Lightfoot on Gal. ii. 8, and for other
instances cf. Eph. i. 20, ii. 2, 1 Thess.
ii. 13. Αἱ δυνάμεις, the miraculous
powers of which report spoke; for
δύναμις in this sense see 1 Cor. xii. Io,
28, Gal. iii. 5 (Lightfoot)—more usually,
the miraculous acts which the powers

a a ee ἘΞ ῊῸΥ

i SP

VI. 17]

THE GOSPEL ACCORDING TO ST MARK.

121

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\ / 7
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16 ελεγεν] ecrev ADIT | ovros Iwavvns ἡγερθὴ &* ovros I. avros nyepOn S*

ouros εκ vexpwv ἡγερθη D ovros ἐστι» avros ny. ex vexpwv AII(Z)® al min?! b q go

syr'! arm o. €. a. yy. aro των ν. CN alPexe Or! +071 ACAII me go

o yap &*-* L me go

effect (vi. 2, Acts xix. 11, 2 Cor.
mai. 12).

15. ἄλλοι δὲ ἔλεγον κτλ. While all
were agreed as to the wonder-working
power of Jesus, opinions differed as to
His personality. Those who saw the ab-
surdity of identifying Him with John,
took Him for Elijah, with whom John
had refused to be identified (Jo. i.
21). This opinion was perhaps widely
spread in Galilee, where no suspicion
seems to have been as yet entertained
of His Messiahship. If Elijah must
come before Messiah (ix. 11), why
should not this be Elijah? Cf. viii.
28, and note on ix. 11. Others again
were content to say that Jesus was a
prophet of the highest order, the equal
of the Prophets of the O. T. canon (of
προφῆται, Tob. xiv. 4 (8), 5, Acts iii.
21, 24f.). ‘Qs εἷς τῶν προφητῶν : cf.

᾿ Jud. xvi. 7, 11 (codd. BA), ἔσομαι os

eis τῶν ἀνθρώπων, on a par with other
men (O7X} N83), In Le. this belief
takes another form: προφήτης τις τῶν
ἀρχαίων ἀνέστη (cf. Sir. xlix. 10 (12))
—the name of Jeremiah was especi-
ally connected in the popular expec-
tation (Mt. xvi. 14) with the hope of
a revival of the prophetic order. This
hope, which seems to have been based
on Deut. xviii. 15, appears in the
Maccabean age (1 Mace. iv. 46, xiv.
41), and was revived by the appear-
ance of the Baptist (Jo. i. 21). Jesus
Himself claimed to be a Prophet (see
note on Ὁ. 4).

17 autos yap o]

16, ἀκούσας δὲ ὁ Ἡρῴδης κτλ.
᾿Ακούσας takes up the thread which
had been dropped in Ὁ. 14, where
instead of continuing καὶ ἔλεγεν Ὅν
κτὰλ., the Evangelist goes off into
the parenthesis φανερὸν ydp...mpodn-
τῶν. Herod was at first in doubt
which of these conjectures to accept
(Le., Sinopec), but finally decided in
favour of the first. His conscience
turned the scale in its favour. Le. re-
presents him as still sceptical CIlwayny
ἐγὼ ἀπεκεφάλισα" τίς δέ ἐστιν οὗτος ;) ;
in Me. fear has changed a reasonable
doubt into credulity: ‘I put John to
death, and now he has risen to con-
demn me. This conviction is the
more remarkable since Herod’s frank
worldliness probably predisposed him
to Sadducean views (comp. Mt. xvi.
11 with Me. viii. 15). Euth.: ὁ φονεύσας
φοβεῖται τὸν πεφονευμένον: τοιοῦτος
γὰρ ὁ κακός. For the construction
ὃν... ᾿Ιωάνην οὗτος see WM., p. 205:
for the late verb ἀποκεφαλίζω cf. Ps.
cli. 7: Kennedy, Sources, p. 130.
Ἠγέρθη : has risen (as a fact): see
note on ὦ. 14.

On the treatment of this verse in
the Eusebian canons see Nestle, Tez.
Crit. p. 263 ἢ,

17—29. Episopy or Joun’s Im-
PRISONMENT AND DuratH (Mt, xiv.
3—12; cf. Le. 111, 19—20).

17. αὐτὸς yap κτὰλ.] Me. is here
much fuller than Mt., while Lec. gives
but a bare summary of the causes of

122

᾽ A \
Tov ᾿Ιωάνην καὶ ἔδησεν αὐτὸν ἐν

THE GOSPEL ACCORDING TO ST MARK.

[VI. 17

φυλακῇ διὰ Ηρῳδι-

lon ~ o ΄“ /
ada τὴν γυναῖκα Φιλίππου Tov ἀδελφοῦ αὐτοῦ, ὃτι

17 καὶ εδ. avrov ev φυλακὴ] εν φυλ. και εδ. avrov A| ev φυλακη (εν Ty φ. 5
min vid)] καὶ εβαλεν εἰς φυλακὴν D 13 28 69 124 346 604 abf ffi syr"r~t arm | om

τὴν γυναικα B* (hab B™8)

the imprisonment. Certain coinci-
dences (comp. vv. 17, 22, 23, 26, 28,
29 with Mt. xiv. 3, 6, 8, 9, 21, 22)
point to the dependence of Mt. and
Me. on a common source which Mt.’s
sense of the secondary importance of
the narrative has perhaps led him to
abbreviate. Αὐτός answers to the
emphatic ἐγώ of v. 16: the first step
at least had been taken by Herod
himself, who had sent (to Aenon? cf.
Jo. iii. 23; on the position see Tris-
tram, Bible Places, p. 234) to have
John arrested. For this sense of
κρατεῖν see xii. 12, xiv. τ The
events can be placed with some pre-
cision, John was still baptizing
during the Lord’s early ministry in
Judaea, after the first Passover (Jo.
11, 23 f.). But before Jesus left
Judaea (Mt. iv. 12), certainly before
He began His ministry in Galilee
(Mc. 1. 14), the Baptist was already
a prisoner. On the other hand his
death had not long preceded the
report of the new Prophet’s successes.
He was alive for some time after the
beginning of the Galilean ministry
(Mt. xi. 2 ff, Le. vii. 18), and the tidings
of the murder of the Baptist seem to
have brought the recent circuit to an
end (Mt. xiv. 12, 13). Hence, while the
narrative of Mc. vi. 17, 18 carries us
back to the interval which follows
i. 13, Me. vi. 21—29 is but slightly
out of its chronological order. Ἔν
φυλακῇ : cf. ἐν τῇ φυλακῇ (ὁ. 28) and
ἐν τῷ δεσμωτηρίῳ (Mt. xi. 2). Josephus
ant. xviii. 5. 2 gives the locality of
the imprisonment: ὁ μὲν ὑποψίᾳ τῇ
Ἡρῴδου δέσμιος εἰς τὸν Μαχαιροῦντα
πεμφθεὶς τὸ προειρημένον φρούριον
ταύτῃ κτίννυται. For a description of
this formidable fortress see B. J. vii.

6. 1, and for the local history and

topography see G. A. Smith, ZZ. 6.
Ῥ. 569f. Schiirer 1. ii. p. 250 ἢ "ι.,
Neubauer, G. du T. p. 40, Tristram,
Land of Moab, p. 253 ff. Machaerus
(113%, M’khawr) overlooked the
Dead Sea, perched on the wild heights
opposite to the wilderness of Judaea
(i. 4); the tragedy of the Baptist’s
death was enacted within view of the
scene of his early work. The citadel
stood on the summit of a cone, a
small but almost impregnable circular
keep, within which Tristram noticed
two dungeons with “small holes still
visible in the masonry where staples
of wood and iron had once been
fixed.”

διὰ Ἡρῳδιάδα τὴν γυναῖκα Φιλίππου]
Her first husband was not Philip the
tetrarch (Le. iii. 1, cf. Me. viii. 27),
but another half-brother of Antipas,
son of Herod the Great by Mariamne
daughter of Simon. Joseph. ant.
xviii. 5. 4, Ἡρῳδιὰς δὲ αὐτῶν ἡ ἀδελφὴ
γίνεται Ἡρῴδῃ Ἡρῴδου τοῦ μεγάλου
παιδὶ γεγονότι ἐκ Μαριάμμης τῆς τοῦ
Σίμωνος τοῦ ἀρχιερέως. ..καὶ αὐτοῖς Σα-
λώμη γίνεται μεθ᾽ ἧς τὰς γονὰς Ηρῳδιὰς
... Ηρῴδῃ (sc. τῷ ᾿Αντίπᾳ) γαμεῖται, τοῦ
ἀνδρὸς τῷ ὁμοπατρίῳ ἀδελφῷ διαστᾶσα ©
ζῶντος. From the Gospels it appears
that this Herod also bore the name
of Philip, and it is arbitrary to assume
with Holtzmann that this is an error.
Herodias herself was a granddaughter
of Herod the Great (child of Aristo-
bulus, Herod’s son by the other
Mariamne), and therefore niece to
both Philip her first husband and
Antipas.

ὅτι αὐτὴν ἐγάμησεν] Ταμεῖν is used
here in its proper sense =wxorem
ducere: for yayetv=nubere see x. 12,
1 Cor. vii. 28, 34. Antipas so far
yielded to public opinion as to divorce

aa ve --

5 ΡΟ ΎΣ

ee ee

=e

VL. 20]

a Bast

THE GOSPEL ACCORDING TO ST MARK.

123

2 \ ΄“-“
αὐτὴν ἐγάμησεν" *édeyev γὰρ ὁ ᾿Ιωάνης τῷ ᾿Ηρῴδη 18
ε > 3 7 \ ἂν lol 5 ~
ὅτι Οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ

σου.

94 δὲ ᾿Ηρῳδιὰς ἐνεῖχεν αὐτῷ καὶ ἤθελεν αὐτὸν 19

ἀποκτεῖναι, καὶ οὐκ ἠδύνατο: ““ὁ γὰρ Ἡρῴδης ἐφο- 20
΄ of
βεῖτο τὸν ᾿Ιωάνην, εἰδὼς αὐτὸν ἄνδρα δίκαιον Kat

19 Ἠθελεν] εζητει Οὗ abedig | αἀποκτειναι] ἀπολεσαι Οὗ

his first wife before he married He-
rodias. She was a daughter of Aretas
the Nabathaean king of Petra, and
her father subsequently severely chas-
tised Antipas for his faithlessness
(Joseph. ant. xviii. 5. 1).

18. ἔλεγεν yap ὁ Ἰωάνης] John
was, like Elijah, no frequenter of courts
(Mt. xi. 8), and the message was per-
haps sent by his disciples (cf. Mt. xi. 2) ;
see on the other hand Ὁ. 20, which
implies some personal intercourse be-
tween Antipas and John. That the
Baptist should have visited the court
at Tiberias is inconceivable, but he
might have shewn himself more
than once at times when Herod was
at Machaerus (cf. 1 Kings xvii. 1,
xviii. 1 ff., xxi. 17 ff, 2 Kings i. 15).

οὐκ ἔξεστιν κτλ. In Mt. the de-
nunciation is general (οὐκ ἔξ. σοι ἔχειν
αὐτήν); Me. adds the principal ground
on which the union is attacked. An-
tipas as a Jew was under the law of
Lev. xviii. 16. John’s conduct is a
notable instance of “boldness in re-
buking vice” (1549 Collect for St J.
Baptist’s day).

19. ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ]
Herod silenced the Baptist by send-
ing him down to the dungeons, and
dismissed the matter from his mind.
Not so Herodias; her resentment
could be satisfied only by the Bap-
tist’s death. “Eveiyev, Vg. tnsidiaba-
tur. Wycliffe, “leide aspies to him”;
Tindale, ‘‘layd wayte for him”; R.V.,
“set herself against him.” For this
intrans. use of ἐνέχειν cf. Gen. xlix.
23, ἐνεῖχον αὐτῷ (ΠΟ 5), Ambr. in-
tendebant in eum, Lyons Pent. insi-
diati sunt ei) κύριοι τοξευμάτων (see

Field, Notes, p. 28 f.): Le xi. 53,
δεινῶς ἐνέχειν, Vg. graviter insistere.
The grammarians suggest an ellipsis
of χόλον (Blass, Gr. Ὁ. 182, cf. WM.,
p. 742; οἵ Herod. i. 118, Vi. 110;
viii. 27). Hesychius gives the general
sense: ἐνέχει" μνησικακεῖ. Dr Plum-
mer (J. Th. St., i., p. 619) compares
the English provincialism ‘to have
it in with’ (or ‘for’) ‘a man,’ ie. ‘to
be on bad terms or have a quarrel
with him.” Αὐτῷ may be regarded
as the dat. incommodi (WM., p. 265).
Ἤθελεν...καὶ οὐκ ndvvaro—the power
was wanting, not the will. The im-
perfects indicate the normal attitude
of Herodias toward the Baptist.

20. ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωά-
νην] The tradition in Mt. is strangely
different: θέλων αὐτὸν ἀποκτεῖναι ἐφο-
βήθη τὸν ὄχλον ὅτι ὡς προφήτην αὐτὸν
εἶχεν. The end of this sentence oc-
curs again with unimportant varia-
tions in Mt. xxi. 26, and is perhaps a
reminiscence of that context. Mc.’s
account has the ring of real life:
Herod was awed by the purity of
John’s character, feared him as the
bad fear the good (Bengel: “vene-
rabilem facit sanctitas...argumentum
verae religionis timor malorum”). The
attitude of Ahab towards Elijah is
remarkably similar ; it is Jezebel, not
Ahab, who plots Elijah’s death (1
Kings xix. 2). “Avdpa δίκαιον καὶ ἅγιον,
blameless in his relations to his fellow-
men and to Gop. The order is ascen-
sive, as in Apoe, xxii. 11 ; for ἅγιος x.
δίκαιος see Acts iii. 14, Rom, vii. 12.
Δικαιοσύνη is also coupled with ὁσιό-
της (Sap. ix. 3, Le. 1, 75, Eph. iv. 24)
and εὐσέβεια (τ Tim vi. 11, Tit. ii. 12).

124

THE GOSPEL ACCORDING TO ST MARK.

[VI. 20

/ \ “ 3 / AD 25 / 3 lal \
ἅγιον, καὶ συνετήρει αὐτὸν, καὶ ἀκούσας αὐτοῦ πολλα

/ / - »
21 ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκονεν.

or \ /
Kal γενομένης

ες / 3 7 8 « Ἥ ὃ ~ / 3 ~
nMEpas ευκαιρου; OTE po ys τοις YVEVETLOLS αὐτου
wn a o Co \ ~

δεῖπνον ἐποίησεν τοῖς μεγιστᾶσιν αὐτοῦ καὶ τοῖς

20 ἡπορει NBL me] ἐποίει ACDNAIIZS al min™™*eom Jatt syrr arm go al (a eave

13 28 69 346 556 (b) (0) (ve™**))

21 γενεσιοις] γενεθλίοις D* (-χλιοις D*) | εποιησεν

NBCDLA 13 28 69 124] ἐποιει ἈΠΣΦ al min?!

On εἰδώς see i. 24 note. Εἰδὼς αὐτὸν
δίκαιον καὶ ἅγιον -- eid. ὅτι δίκαιος ἦν καὶ
ἅγιος. :
καὶ συνετήρει αὐτόν] protected him

Vg. custodiebat eum, Wycliffe, “kepte
him,” Tindale, Cranmer, Geneva, “gave
him reverence,” A.V. “observed him”:
R.V. “kept him safely” (“contra
Herodiadem,” Bengel). Συντηρεῖν,
which belongs to the later Greek, is
common in the Apocr. (Tob.? Sir.‘ 1,
2 Macc."), and occurs also in Prov.®),
Ezek.), and Dan. (Lxx.4 Th.2), meaning
‘to keep’ (e.g. τὸν νόμον, ras ἐντολάς),
or ‘preserve’ (e.g. Sir. xvii. 22, χάριν
«ὡς κόρην συντηρήσει). Of the former
meaning there is an example in
Le. 11. 19; the latter is illustrated
by Mt. ix. 17, and is clearly required
here. Possibly under the circum-
stances Antipas regarded imprison-
ment as the best safeguard. From
time to time during his visits to Ma-
chaerus he had the Baptist brought
up from the dungeon, and gave him
audience. These repeated inter-
views (imperf.) pleased Antipas (ἡδέως
ἤκουεν, cf. Le. xxiii. 8) at the time,
bracing his jaded mind as with a
whiff of desert air. At the same
time they perplexed him (jmépe.),
leaving behind a tangle of confused
thoughts and purposes which led to
no definite course of action. This
psychological picture—the portrait of
a δίψυχος ἀνήρ (Bruce)—is one of great
interest for the Christian teacher and
the student of human nature. For
πολλά used adverbially see i. 45, iii. 12,
Υ͂. 10, 43; and for the reading πολλὰ
ἐποίει (Vg. multa faciebat) see WH.,
Notes, p. 25; Field, Notes, p. 29 f.;

Nestle, Text. Crit., p. 264. ᾿Απορεῖν
is less usual than ἀπορεῖσθαι, but see
Sap. xi. 5, 17, and Le. ix. 7 (διηπόρει).

21. γενομένης ἡμέρας εὐκαίρου] Vg.
cum dies oportunus accidisset. He-
rodias found her opportunity (cf.
2 Mace. xiv. 29, εὔκαιρον ἐτήρει, Mt.
xxvi, 16, ἐζήτει εὐκαιρίαν : the adjective
occurs again in Heb. iv. 16, εἰς εὔκαιρον
βοήθειαν. It was supplied by the
birthday of Antipas: cf. Gen. xl. 2off.
In Attic Gk. τὰ γενέσια is used of
commemorations of the dead, the
birthday feast of a living man being
τὰ γενέθλια Or ἡ γενέθλιος ἡμέρα
(2 Mace. vi. 7); see Lob. Phryn.
Ρ. 103, Rutherford, NV. Phr., p. 184.
But the later Gk. neglects or even
reverses this distinction; cf. Polye.
mart. 18, ἐπιτελεῖν τὴν τοῦ μαρτυρίου
αὐτοῦ ἡμέραν γενέθλιον (see Suicer 5.0.
γενέθλιος) ; Joseph. ant. xii. 4. 7, éop-
τάζοντες τὴν γενέσιον ἡμέραν. An effort
has been made in the interests of a
particular scheme of chronology to
interpret τὰ γενέσια as the day of
Herod’s accession (Wieseler, syn. p.
266 ff.); on this see Schiirer 1. ii.
p. 26 n.

τοῖς μεγιστᾶσιν κτλ.] Vg. principt-
bus et tribunis et primis Galilaeae.
Meyioraves (μεγιστάν), freq. in the
later books of the Lxx., esp. 1 Esdr.,
Sir., Jer. Dan., in the N.T. used
again Apoc. vi. 15, xviii. 23; cf.
Joseph. ant. xi. 3. 2, vil. 23, 313 a
word of the later Gk. (Lob. Phryn.
p. 147, Sturz, de dial. Mac., p. 182):
the Vg. equivalent is usually mag-
nates, but the Gk. word was taken
over by later writers under the Em-
pire (Tac., Suet.). Cf. Dan. v. 1 (Th.),

VI. 23] THE GOSPEL ACCORDING TO ST MARK. 125

/ \ σ΄ / ΄σ΄
χιλιάρχοις καὶ τοῖς πρώτοις τῆς [αλειλαίας, “Kal 22

/ ΄σ΄ \ on) a
εἰσελθούσης τῆς θυγατρὸς αὐτῆς τῆς ᾿Ηρῳδιάδος Kal
3 4 »f (oa 3 / \ a
ὀρχησαμένης, ἤρεσεν τῷ Ηρῳῴδη καὶ τοῖς συνανα-
ςε ς ἢ a / Sf 4

κειμένοις. ὁ δὲ βασιλεὺς εἶπεν TH Kopaciw Αἴτησόν

ray \ / \ / » al
με ὃ ἐὰν θέλης, καὶ δώσω cor! BKai ὥμοσεν αὐτῆ 23 1 We
“Or 90 ᾿ 3 / ὃ / e/ ey 4 Pe

ι ἐὰν με αἰτήσης δώσω σοι ἕως ἡμίσους τῆς

22 avrns της Ηρ. ACNIIIZS al min*reom Jatvtrl yg syrhel (τῆς Hp, 1 118 209 bef
syrr“mpesh arm me go aeth)] αὐτου Hp. NBDLA 2° 238 | ypecey NBC*L 33 ὁ ff me
arm] καὶ apesaons AC®7DNIIIZ@ al min?! a Ὁ fig vg go | αἰτησαι N (N) | o θελεις Ὁ
min?¢ (latt) o εαν θέλεις N om syr™ | καὶ dwow σοι o εαν 6. KII* x. δ. 6. ews ἡμ. τῆς
᾿ς Bac. μου syr™ 23 wuocev] wuoroynoev F | avrn]+odda D 2°? 604 lat’ arm + μετὰ
᾿ς opkov (om ort...7ns Bac. μου) syr™™ | ore εαν BA 124 alP®°] ort o εαν NACLIIZS al
min?! latt εἰ τὶ αν D | om με HL 13 69 alP** ἢ cq vg me | argon N | ews ἡμίσεως ὃ

es

ε. ἡμισεος II? ε. ἡμισου K ε. ἡμισυ LNAX καὶ το ἡμισυ D καν To nu. 2P°

ὁ βασιλεὺς ἐποίησεν δεῖπνον μέγα τοῖς
μεγιστᾶσιν αὐτοῦ (LXX. τοῖς ἑταίροις
αὐτοῦ) = 8237279. The χιλίαρχος
(Jo. xviii. 12, Acts xxi—xxv. pas-
sim; see Blass on Acts xxi. 31) was
properly the tribunus militum, who
commanded a Roman cohort; here
he is doubtless the corresponding
officer in the army of the tetrarch.
As the μεγιστᾶνες were the highest
civil dignitaries, so the χιλίαρχοι were
the chief military officers of Galilee
and Peraea (cf. Apoe. vi. 15, of βασι-
λεῖς τῆς γῆς καὶ οἱ μεγιστᾶνες καὶ οἱ
χιλίαρχοι. With these were invited
the leading provincials, of πρῶτοι τῆς
Γαλ., cf. of πρῶτοι τοῦ λαοῦ, τῆς πό-
λεως, τῆς νήσου, τῶν Ἰουδαίων (Le.
xix. 47, Acts xiii. 50, xxv. 2, xxviii. 7,
17), τῶν Φαρισαίων, τῶν Ἰεροσολυμιτῶν
(Joseph. viz. 5,7). The three classes
are distinguished by the repetition of
the article: cf. WM., p. 160.

22. εἰσελθούσης ... καὶ ὀρχησαμένης
Antipas, true to the Greek tastes of

_ his family, permits licentious dancing

after the δεῖπνον (see reff. in Wetstein
on Mt. xiv. 6), and the principal ὀρ-
xnotpis is the daughter of Herodias.
Notwithstanding the weighty docu-
mentary evidence by which it is sup-
ported, the reading τῆς Avy. αὐτοῦ

Ἡρῳδιάδος (WH.), which represents
the girl as bearing her mother’s name
and as the daughter of Antipas, can
scarcely be anything but an error,
even if a primitive one; her name
was Salome and she was the grand-
niece, not the daughter of Antipas
(see note to Ὁ. 17, and cf. Justin, dial.
49, τῆς ἐξαδέλφης αὐτοῦ τοῦ Ἡρῴδου).
Αὐτῆς τῆς “Hp. yields an excellent
sense, emphasising the fact that for
the sake of gratifying her resentment
this haughty woman, the daughter of
a king and wife of a tetrarch, sub-
mitted her child to a degradation
usually limited to ἑταῖραι.

ἤρεσεν τῷ ἫἩ ρῴδῃ : the man who, in
another mood, had found pleasure in
the preaching of John (v.20). Οἱ συν-
ανακείμενοι, his guests: cf. 3 Mace. vy.
39, Le. vii. 49, xiv. 10, 15.

ὁ δὲ βασιλεύς] See note on v. 14.
Τῷ κορασίῳ : cf. v. 41, 42. For κο-
ράσιον used of a girl of marriageable
age cf. Esth. ii. 9, ἤρεσεν αὐτῷ τὸ ko-
ράσιον ; and see Kennedy, Sources, p.
154. Salome was afterwards married
to Philip the tetrarch, and after his
death to another member of the
Herod family (Joseph. ant. xviii. 5. 4).

22, 23. αἴτησόν pe ὃ ἐὰν θέλῃς KrA.]
Esther is still in the writer’s mind;

126 THE GOSPEL ACCORDING TO ST MARK.

[VI. 23

24 βασιλείας pov. “Kal ἐξελθοῦσα εἶπεν TH μητρὶ
° a) 7 ϑ3 / ς \ 53 λ \ ν > /
αὐτῆς Ti aitnowpar; ἡ δὲ εἶπεν Τὴν κεφαλὴν ᾿Ιωάνου
25 τοῦ βαπτίζοντος. "καὶ εἰσελθοῦσα εὐθὺς μετὰ
a / / ,
σπουδῆς πρὸς τὸν βασιλέα ἠτήσατο λέγουσα Θέλω
.« 2 ~ \ οι δι τὴ 7 : \ \ 3 /
iva ἐξαυτῆς δῷς μοι ἐπὲὶ πίνακι τὴν κεφαλὴν ᾿Ιωάνου
24 ἡ δε εξελθ. ACDI'IL abf syrr go | αἰτήσωμαι SABCDGLNAZ 28 33 124 346
ale] αἰτήσομαι EFHKMSUVIIIG min? | του βαπτιζοντος NBLA 28 syr*! go] τοῦ
βαπτιστου ACDNIIIZ® al min*reom Jatt al 25 om evdus DL min™* abcilg

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D min? ¢ f go

ef. Esth. v. 3 ἢ, καὶ εἶπεν ὁ βασιλεύς Τί
θέλεις, Ἔσθήρ;... ἕως τοῦ ἡμίσους τῆς
βασιλείας μου, καὶ ἔσται σοι (A adds,
τ. 6, τί τὸ αἴτημά σου καὶ δοθήσεταί σοι).
For αἰτεῖν τινά τι see WM., p. 284,
and for ἡμίσους -- ἡμίσεος, Lob. Phryn.
p. 347; cf. Blass, Gr, p. 27. *Quo-
σεν αὐτῇ: Mt. pera ὅρκου ὡμολόγησεν
αὐτῇ, cf. Heb. vi. 16.

24. ἐξελθοῦσα eirev...Ti αἰτήσωμαι;7
Leaving the banqueting room when
her part was finished, Salome joins
her mother in the women’s apart-
ments and enquires eagerly ‘ What am
I to ask for myself?’ With αἰτήσωμαι
(delib. conj.. WM., p. 356, Burton,
§ 168 f.) comp. Herod’s αἴτησον, αἰτή-
ons: in the girl’s mind the uppermost
thought is her own advantage. See
James iv. 2, I Jo. v. 14, 15, with
Mayor’s and Westcott’s notes; and
cf. Blass, Gr, p. 186. The answer
of Herodias is ready: ‘the head of

John. Thus, as Mt, says, in the οαΐ-᾿

rage that followed the daughter was
προβιβασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς
—not an uncommon feature in the
history of crime. The unfortunate use
of this incident by Chrysostom in his
quarrel with the Empress Eudoxia is
familiar to students of Church History
(Socr. H. £. vi. 18). Tod βαπτίζοντος,
Vg. baptistae; see on v. 14, and ef.
τοῦ βαπτιστοῦ, Ὁ. 25.

25. εἰσελθοῦσα εὐθὺς μετὰ σπουδῆς]
The girl seems to have entered at

once into the spirit of her mother’s
thirst for revenge, whether because
she shared Herodias’s aversion
the stern preacher, or rejoiced in the
opportunity of shewing the power she
had gained over her stepfather. Mera
σπουδῆς, Exod. xii. 11, Ps. lxxvii.
(Ixxviii.) 33, Sap. xix. 2, Ezech. vii. 11,
Sus. 50 (74), 3 Mace. v. 24, Le. i. 39;
other phrases in txx. and N. T. are
ἐν σπουδῇ, κατὰ σπουδήν, ἐπὶ σπουδῆς.
Θέλω iva (WM., p. 422 f.) occurs again
in x. 35, Jo. xvii. 24; the conjunction
is often dropped (x. 36, 51, Xiv. 12,
xv. 9, al.), the subjunctive being in
such cases perhaps simply ‘delibera-
tive’; see Burton, ὃ 171. ’E€avrijs,
Le. ἐξ αὐτῆς τῆς ὥρας, ‘at once, here
and now’; elsewhere limited within
the N.T. to Acts Paul®, a word of
the later Gk., see Lob. Phryn. 47;
Wetstein ad loc. cites exx. of its use
in Philo, Josephus and Polybius. This
demand for the immediate delivery of
the head seems to locate the banquet
at Machaerus; cf. Mt. éSe—a suppo-
sition surely not excluded by the pre-
sence of the πρῶτοι τῆς Ταλειλαίας.
Herod the Great had built a large
and splendid palace at Machaerus
(Joseph. B. J. vii. 6. 2, cf. Schiirer
1. ii. 27n., Hastings, D. B. iii. p. 196f.).
Ἐπὶ πίνακι, Vg. disco: the word is
used in the same sense in Le. xi. 39,
τὸ ἔξωθεν τοῦ ποτηρίου Kal τοῦ πίνακος :
for other meanings cf. 4 Mace. xvii. 7,

ee ee ee

_ VIL 28)

tov βαπτιστοῦ. 56

THE GOSPEL ACCORDING TO ST MARK.

127

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ἐν τῆ φυλακῇ καὶ ἤνεγκεν τὴν κεφαλὴν αὐτοῦ ἐπὶ
πίνακι καὶ ἔδωκεν αὐτὴν τῷ κορασίῳ, καὶ τὸ κοράσιον

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Le. i. 63 (πινακίδιον. The banquet
suggested the use of a plate, but this
piece of grim irony was due, it may
be hoped, to the older woman (cf. Mt.
xiv. 8; Justin, dial. le Cn).

26. περίλυπος γενόμενος ὁ β] The
sense of περίλυπος is well illustrated
by the following passages where it
occurs: Gen. iv. 6, 1 Esdr. viii. 71
(σύννους καὶ π.), 72, Dan. ii. 12 (στυγνὸς
καὶ π.,) LXx.), Le. xviii. 23. Mt. has
merely λυπηθείς. Herod’s grief was
genuine, if shallow: it is unnecessary
to suppose that he was dissembling
(Jerome, “iustitiam praeferebat in fa-
cie,quum laetitiam haberet in mente”).
Διὰ τοὺς ὅρκους: for the pl. see 2 Mace.
iv. 34, vii. 24. Thpht., ἔδει δὲ ἐπιορ-

κῆσαι...οὐ πανταχοῦ yap τὸ εὐορκεῖν
καλόν. Jerome asks, “Si patris, si

matris postulasset interitum, facturus
fuerat an non?” Οὐκ ἠθέλησεν ade-
τῆσαι αὐτήν, ‘would not break faith
with her, set aside her claims,’ “ dis-
appoint her” (Field): cf. Le. x. 16,
1 Th. iv. 8; the word is more com-
monly used of things than of persons,
e.g. ἀθετεῖν τὴν ἐντολήν (Me. vii. 9),
τὴν χάριν (Gal. ii. 21), διαθήκην (Gal.
iii. 15), πίστιν (1 Tim. vy. 12), ὁρκισμόν
(1 Mace. vi. 62). For the sense ‘to
break faith’ cf. Ps. xiv. (xv.) 4, ὃ

ὀμνύων τῷ πλησίον καὶ οὐκ ἀθετῶν

(Ὁ ND}), where the P.B. version
renders “disappointeth him not.”

27. ἀποστείλας... .σπεκουλάτορα)] Mt.
πέμψας (omitting σπ.). Σπεκουλάτωρ,
speculator or less accurately spicu-

lator, in the later Heb. swbdpap
(J. Lightfoot and Schittgen ad /oc.),
is (1) ἃ spy or scout, (2) an officer
attached to a legion for the purpose
of keeping the look-out and of carry-
ing dispatches; (3) since such military
officers were frequently employed to
carry out a sentence, an executioner
(or. 6 δήμιος λέγεται στρατιώτης,
Thpht.). The word occurs in the N.T.
here only, but is of fairly frequent
use in pagan and Rabbinic literature,
and in the Acta Martyrum; see the
reff. in Wetstein ad Joc. or in Schiirer
I. ii. 62 f. n. As illustrations of the
meaning which the word bears in
Me. it may be sufficient to quote
Seneca de irai. 16, “centurio supplicio
praepositus condere gladium specu-
latorem iubet”: de benef. iii. 25,
“speculatoribus occurrit...cervicem
porrexit.” See the full discussion in
Archbp Benson’s Cyprian, p. 505 n., f.
"Eméra€ev ἐνέγκα. On the y. L
ἐνεχθῆναι cf. Blass, Gr., Ρ. 230.

28. ἀπελθὼν. ..τῇ μητρὶ αὐτῆς] For
ἀποκεφαλίζω see δ. 16: for πίναξ, Ὁ.

I go

THE GOSPEL ACCORDING TO ST MARK. [VI. 28

128

> la la \ ᾽ /
29 ἔδωκεν αὐτὴν TH μητρὶ αὐτῆς. "Kal ἀκούσαντες οἱ
an > Me A “ an)
μαθηταὶ αὐτοῦ ἦλθαν καὶ ἦραν TO πτῶμα αὐτοῦ Kat
af \ /
ἔθηκαν αὐτὸ ἐν μνημείῳ.
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rt / / / 4
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25: for κοράσιον, v. 22. The Evan-
gelists draw a veil over the treat-
ment which the head received from
Herodias and Salome. For the legends
connected with its subsequent fate
see Sozom. H. £. vii. 21, Papebroch,
Acta Sanctorum. The ‘Decree of
Gelasius’ mentions an anonymous
writing “de inventione capitis beati
Johannis baptistae,’? adding “non-
nulli eas catholicorum legunt.” The
Cathedral Church of Amiens claims
to be in present possession of the
head. In the Sarum Calendar Aug.
29 is marked Decollatio Jo. Bapt.;
the Inventio capitis was sometimes
identified with the Decollatio (see
Bede ad loc.), but more commonly
observed on Feb. 24. On the cause
of John’s martyrdom Victor quaintly
remarks: μοιχεία καὶ ὄρχησις Kal ὅρκος
τοῦ βαπτιστοῦ ἀφεῖλεν τὴν κεφαλήν,
καὶ παραιτητέα γε ταῦτα τοῖς εὖ φρο-
νοῦσιν.

29. καὶ ἀκούσαντες..«ἐν μνημείῳ] For
other notices of the disciples of John
see ii. 18, Jo. i. 35, iii. 25, iv. 1, Acts
xix. 1f. Τὸ πτῶμα (Mt. Me.), the
headless body, the corpse, cf. Mt.
xxiv. 28, and Apoc. xii. 8, 9; ar. is
also used in this sense by the Lxx.,
see Ps. cix. (cx.) 6 (=i%}3), Ezech.
vi 5 (ΑΘΓ, Ξε 25). It was probably
buried in one of the rock tombs
round Machaerus (Mc. ἐν μνημείῳ) ;
but it was believed to have been
found at Sebaste (Samaria) in the
time of Julian, when the bones were

burnt and the dust was scattered by
the pagan party (Thdt. 1. Z, iii. 3)%
some portion of the remains, however,
were secured by Christians, and pre-
served as relics (H. R. xxi.) Both
the Baptist and our Lord received
honourable burial; contrast the fate
of the two. Apocalyptic witnesses
(Apoc. xi. 9).

Mt. (xiv. 12, 13) adds that after the
burial the disciples of John made
their way to Jesus with the tidings,
and that the Lord’s movements were
affected by what He heard from them:
see note on the next verse.

30—44. RetuRN To THE SHA,
FEEDING OF THE Five THOUSAND
(Mt. xiv. 13—21; Le. ix. 1o—17; Jo.
vi. I—13). |

30. καὶ συνάγονται of ἀπόστολοι
The Twelve have now earned the title ©
ἀπόστολοι Which had been given to
them apparently at the time of their
selection (iii. 14); “apta huic loco
appellatio” (Bengel). Me. does not -
use it again; in the later narrative
of Le. it becomes an official name
(Le. xvii. 5, xxii. 14, xxiv. το, Acts
passim). See Hort, Ecclesia, p. 22 f.
Their present mission fulfilled, they
return from various parts of Galilee
to headquarters, 1.6. the place where
the Master had probably arranged to
be, and reported (Mc. ἀπήγγειλαν,
Le. διηγήσαντο) particulars (ὅσα... ὅσα)
of their work and teaching. For the
combination ποιεῖν (re) καὶ διδάσκειν:
cf. Acts i.1; Le. omits ἐδίδαξαν here.

ee ee ὟΝ,

Γ ΥΙ. 33]

/ ? σι ~ a
ἐδίδαξαν. * καὶ λέγει αὐτοῖς Δεῦτε ὑμεῖς αὐτοὶ κατ᾽ 31 Ἱ syr

THE GOSPEL ACCORDING TO ST MARK.

‘129

3. 3 7 / \ > / 2 ἢ)
ἰδίαν εἰς ἔρημον τόπον, καὶ ἀναπαύσασθε ὀλίγον.
“- 7 /

ἦσαν yap οἱ ἐρχόμενοι Kal οἱ ὑπάγοντες πολλοΐ, Kal
οὐδὲ φαγεῖν evkaipouv." 85 καὶ ἀπῆλθον ἐν τῷ πλοίῳ 3210

3 af / Me ANE
εἰς ἔρημον τόπον κατ᾽ ἰδίαν.

\ \
βϑκαὶ εἶδαν αὐτοὺς 33

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32 καὶ amndOov...mroww] Kae

avaBayres εἰς TO TAoLoY am, εἰς ἐερημον Torrov D latt (exc b)

Their return seems to have syn-
chronised with the arrival of John’s
disciples (Mt.), and to have helped to
determine the Lord’s course.

31. καὶ λέγει αὐτοῖς Δεῦτε κτλ.]
‘Come apart by yourselves—away from
the crowd—and rest for a while.’
Two things pointed to a temporary
withdrawal from public work, (1) the
danger of arrest by order of Antipas,
who might think it desirable to follow
up his murder of John by silencing
John’s successor ; (2) the Apostles’
need of rest. Mc. recognises only the
latter. On δεῦτε see i. 17, and on κατ᾽
ἰδίαν, iv. 34. Ὑμεῖς αὐτοί, ‘ye by your-
selves’ (cf. Jo. vi. 15); or perhaps, ‘ye
yourselves ’—even workers must now
and again halt to take breath. *Ava-
παύσασθε gives the idea of the momen-

_ tary rest better than the present (see
_ vy. ll.); the verb is well illustrated by

Exod, xxiii. 12, Job x. 20 (Lxx.).
᾿Ολίγον, of time here, as of space in
c. 1. 19. For εἰς ἔρημον τόπον (Mt.
Mc.), Le. has εἰς πόλιν καλουμένην
Βηθσαιδά, and Jo. πέραν τῆς θαλάσσης
τῆς Ταλειλαίας τῆς Τιβεριάδος. The

ἔρημος τόπος may well have been in
_ the neighbourhood of a town (see

i. 35, 45); the conflate reading in

, εἰς τ. Ep. πόλεως καλουμένης ByOo.,
is probably right as an interpretation.
Jo.’s recollection that the spot lay
across the Lake shews that Bethsaida

_ Julias is intended ; see note on Ὁ. 45.

οἱ ἐρχόμενοι καὶ οἱ ix.| The articles
distinguish two distinct streams of

5. M?

people: cf. xi. 9. The departures
and the new arrivals left no intervals
for refreshment, and not even leisure
for a meal; cf. iii. 20. Evxaipeiv was
condemned by the purists (Lob.
Phryn., p. 125, εὐκ. ov λεκτέον ἀλλ᾽ εὖ
σχολῆς ἔχειν; cf. Sturz, dial. Alex.
p. 168f.); it occurs again in Acts
Xvii. 21, 1 Cor. xvi. 12; cod. D sub-
stitutes εὐκαίρως ἔχειν here. The
word seems to be found first in
Polybius (Blass on Acts 1.6.) and is
common in Philo, but has no place in
the Lxx. Comp. the interesting prac-
tical reflexion in Bede: “magna
temporis illius felicitas de labore
docentium simul et discentium studio
demonstratur: qui utinam nostro in
aevo rediret!”

32. ἀπῆλθον ἐν τῷ πλοίῳ] The
rendez-vous was therefore close to
the Lake, probably near Capernaum,
as τῷ wh. suggests. The boat took
an easterly course and they landed
perhaps a little south of Bethsaida, on
the edge of the plain now known as é-
Batithah (Schumacher, Jauldn, p. 106,
Butaiha, Smith, H. G. p. 457)—
“a, part of the old lake basin...sown
two or three times during the year...
and grazed by the buffalo herds...in
its north western part...covered with
ruins.” For ἔρημος τόπος see i. 35, 45..

33. καὶ εἶδαν...καὶ ἔγνωσαν πολλοί
Many witnessed the departure; the.
course of the boat could be seen by |
all, even perhaps the landing of the
party on the opposite shore. The

130 THE GOSPEL ACCORDING TO ST MARK.

[VI. 33

ὑπάγοντας Kal ἔγνωσαν πολλοί, Kal πεζῇ ἀπὸ
πασῶν τῶν πόλεων συνέδραμον ἐκεῖ καὶ προῆλθον
αὐτούς. 54καὶ ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ 34
: ἐσπλαγχνίσθη ἐπ’ αὐτούς, ὅτι ἦσαν ὡς πρόβατα

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NBDI minPeP*e] er αὐτοῖς ALTA al min?! | om ws προβατα &* (hab ἐξ)

Lord was recognised, and the report
of His return spread rapidly (Mt.
ἀκούσαντες).

πεζῇ ... συνέδραμον ... καὶ προῆλθον
The crowd went round by land—me(q
as contrasted with ἐν τῷ πλοίῳ---οἔ,
Acts xx. 13, μέλλων αὐτὸς πεζεύειν,
where Blass remarks, “ πεζεύειν de
terrestri (non necessario pedestri)
itinere.” Across the Lake from Tell
Hum or Khan Minyeh is scarcely
more than four miles; by land the
distance to the upper part of Batithah
could hardly be above ten (Sanday,
Fourth Gospel, p. 120), unless they
went by road and crossed the Jordan
by the bridge. If there was little
wind, it would be easy to get to the
place before a sailing boat. On the
reading καὶ προῆλθον αὐτούς see the
important discussion in WH., Jnir.’,
pp. 95 f, 327; for the construction
προελθεῖν τινα cf. Le. xxii. 47: Veg.
praevenerunt eos. Me. alone has
preserved this interesting detail.

34. ἐξελθὼν εἶδεν πολὺν ὄχλον] It
was not till He had landed (cf. v. 2;
Dr Hort (Zc.) prefers “came out. of
His retirement in some sequestered
nook”) that the crowd came into
sight. He knew then that His effort
to find a retreat had failed, yet no
impatience revealed itself in His
manner. On the contrary, He was

touched (ἐσπλαγχνίσθη, cf. i. 41) by
their earnestness of purpose, and
bade them welcome (Le. ἀποδεξάμενος
αὐτούς), as if their presence had been
desired. Σπλαγχνίζεσθαι ἐπί τινα oc-
curs also in Mt. xv. 32, Μο. viii. 2, ix.
22; other constructions are oni. ἐπί
τινι Mt. xiv. 14, Le. vii. 13, περί τινος
Mt. ix. 36. Ἐπ᾿ αὐτούς =‘ towards
them,’ as those to whom His com-
passion went forth ; ἐπ᾽ αὐτοῖς would
represent the multitude as the object
on which it rested.

ὅτι ἦσαν ὡς πρόβατα κτλ The
ground of His compassion. The blind
zeal of the common people shewed
both their need of a leader and their
readiness to follow one who offered
them what their official teachers failed
to supply. The phrase ὡς mp. μὴ ἔχον-
τα ποιμένα occurs also in another con-
text (Mt. ix. 36). It is based on the
O.T. (Num. xxvii. 17, 3 Regn. xxii. 17,
2 Chron. xviii. 16, Judith xi. 19) where
however ΠΡ DAP PS WN IND is
uniformly rendered mp. οἷς (ποίμνιον ᾧ)
οὐκ ἔστιν ποιμήν. The implied contrast
between the false pastors and the
True is worked out in Jo. x. 11—16;
for other references to the pastoral.
character of our Lord cf. Me. xiv. 27,
Heb. xiii. 20, 1 Pet. ii. 25. Ἤρξατο
διδάσκειν αὐτοὺς πολλά: Le. ἐλάλει
αὐτοῖς περὶ τῆς βασιλείας τοῦ θεοῦ,

—

VI. 37] ΤῊΝ GOSPEL ACCORDING TO ST MARK. 131

ae de TS at ἡ Σ 5 / > \
μή ἔχοντα ποιμένα" καὶ ἤρξατο LOQOKELVY αὐτοὺς
ἌΓ Saf, « ~ /
πολλά. Kal non @oas πολλῆήης eres προσ- 35
ελθόντες αὐτῷ οἱ μαθηταὶ αὐτοῦ ἔλεγον ὅτι ᾿ερημὸς
ἐστιν ὁ τόπος, καὶ ἤδη ὥρα πολλή: 5 ἀπόλυσον 36
αὐτούς, ἵνα ἀπελθόντες εἰς τοὺς κύκλῳ ἀγροὺς Kal
é f a /

κώμας ἀγοράσωσιν ἑαυτοῖς τί φάγωσιν. 376 δὲ 37

53 κι / σι ~ κι
ἀποκριθεὶς εἶπεν αὐτοῖς Δότε αὐτοῖς ὑμεῖς φαγεῖν.

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i
a
Ἧ
'
ἢ

adding καὶ τοὺς χρείαν ἔχοντας θερα-
πείας iaro (cf. Mt.). Ἤρξατο : “denuo,
ut si antea non docuisset” (Bengel).
Their first need was teaching—first at
least in His sight; but teaching, as

at other times, brought opportunities
of healing disease. The Lord, as He

taught, sat on the rising ground above
the plain (Jo. ἀνῆλθεν eis τὸ ὄρος καὶ
ἐκεῖ ἐκάθητο μετὰ τῶν μαθητῶν αὐτοῦ,
cf, Mt. v. 1).

35. ἤδη ὥρας πολλῆς γενομένης] Vg.
cum iam hora multa fieret; Mt.,
ὀψίας δὲ γενομένης, Le, ἡ δὲ ἡμέρα
ἤρξατο κλίνειν; cf. Bede, “horam mul-
tam vespertinum tempus dicit.” Me.’s
phrase, which is repeated at the end
of the verse—75y ὥρα πολλή, occurs
also in Dion. Hal. ii. 54, ἐμάχοντο ἄχρι
πολλῆς ὥρας, “to alate hour.” That
Le’s interpretation is right appears
from v. 47. Since the passover was
at hand (Jo.), it was near the time
of the spring equinox, and the sun
set about 6 p.m.; the miracle was
probably wrought an hour or so be-
fore sunset. Προσελθόντες ἔλεγον κτλ.
According to Jo. the thought of pro-
viding for the multitude had presented
itself to our Lord some hours before,
when He first saw them coming to
Him (vi. 5, θεασάμενος ὅτι πολὺς ὄχλος
ἔρχεται).

36. ἀπόλυσον αὐτούς] For ἀπολύω
Ξε dismiss, see Tob. x. 12 (δ), Me.
Vi. 45, Vili. 3, 9, Acts xiii. 3, XV. 30,
33» xix. 41. Els τοὺς κύκλῳ ἀγροὺς καὶ
κώμας does not exclude the suppo-
sition that Bethsaida was near, cf.
05. XXii. 12, τοὺς ἀγρ. τῆς πόλεως καὶ
τὰς κώμας αὐτῆς. The ‘Western’ text
(WH., Notes, p. 25) substitutes ἔγ-
yora for κύκλῳ ; cf. Vg. in proximas
villas et vicos. *Aypoi, villae, are the
scattered farms, cf. v. 14; for the
single article in the gender of the
first noun, see WM., p. 158. Ti dayo-
ow (WM., p. 210), Mt. βρώματα, Le.
ἐπισιτισμόν. Le. adds (iva) καταλύσω-
σιν, a necessity scarcely less pressing,
considering the time of year, and
that the crowd contained women and
children. For this our Lord provided
shortly afterwards in the way pro-
posed by the disciples (wv. 45, 46).
Food was a more immediate want,
and more difficult to supply.

37. δότε αὐτοῖς ὑμεῖς φαγεῖν] Mt.
prefixes οὐ χρείαν ἔχουσιν ἀπελθεῖν---
an answer to ἀπελθόντες of v. 36, as
the emphatic ὑμεῖς (WM., p. 190)
replies to ἵνα...ἀγοράσωσιν ἑαυτοῖς. Of
this conversation between our Lord
and the Twelve we have two inde-
pendent accounts, St Peter's (Mc.
abbreviated in Mt., Lc.) and St John’s.

Q—2

132

THE GOSPEL ACCORDING TO ST MARK,

[VI. 37

- 7 / "i
καὶ λέγουσιν αὐτῷ ᾿λπελθόντες ἀγοράσωμεν δηναρίων

of \ / a ~
38 διακοσίων ἄρτους Kal δώσωμεν αὐτοῖς φαγεῖν 5

38 ὁ

ε / 3 a / af >! ἐλ e /
δὲ λέγει αὐτοῖς Ilooous EXETE ἄρτους ; ὕπαγετε,

ἴδετε.

/ / /
kal γνόντες λέγουσιν Tlevre, καὶ δύο ἰχθύας.

37 δωσωμεν RBD 13 33 69 124 346 2P°] δωσομεν ALA alPare Ἰα νά δωμεν TIS al
min?! | gayew 2°] + wa exaoros βραχυ λαβὴ 13 69 124 346 wa φαγωσιν 2°

38 dere] pr καὶ AT'AII al | yovres] ελθοντες &* (γν. N%*) evyvovres 1071 λεγου-

ow]+avrw ADM™s 13 69 al | revre]+aprovs D 2°¢ ac ff syrr

A comparison shews that the words

ἀπελθόντες ἀγοράσωμεν κτλ. belong in
part to Philip, and πέντε καὶ δύο
ἰχθύας to Andrew. On the whole
“the superiority in distinctness and

precision is all on the side of St

John” (Sanday, /.c. p. 121; cf. Light-
foot, Bibl. Essays, p. 182). For an
attempt to bring the two accounts
into precise agreement see Aug. dé
cons. ev. li. 96. With his conclusion
we may heartily concur: “ex qua uni-
versa varietate verborum, rerum au-
tem sententiarumque concordia, satis
apparet salubriter nos doceri nihil
quaerendum in verbis nisi loquentium
voluntatem.”

ἀπελθόντες ἀγοράσωμεν κτλ. A con-
flation, as appears from Jo. vi. 5—7,
of the Lord’s question πόθεν ἀγορά-
σωμεν ἄρτους iva φάγωσιν οὗτοι; and
Philip’s answer διακοσίων δηναρίων
ἄρτοι κτλ. δΔηναρίων διακοσίων, at
the cost of 200 denarii, the gen. of
price, WM., p. 258. On the denarius
see Madden’s Jewish Coinage, p.
245 ff., Hastings, D. B. iii. p. 427 f. ;
the mean value at this time is stated
to have been 93d. It was the la-
bourer’s daily wage (Mt. xx. 2 ff.):
two denarii were sufficient to pay the
expenses οὗ a πανδοχεῖον for at least a
day or two (Le. x. 35); the costly oil
of spikenard poured on the Lord
by Mary of Bethany was worth three
hundred or more (Me. xiv. 5, note);
five hundred was a typically large debt
(Le. vii. 41). Two hundred of these
silver pieces may well have been more
than the Twelve had in their γλωσσό-

κομον (JO. xii. 6). Yet even this outlay
would have been inadequate: Jo. οὐκ
ἀρκοῦσιν αὐτοῖς iva ἕκαστος βραχὺ λάβῃ.
Δώσωμεν is possibly an aor. conj., cf.
WSchm., pp. 107, 120. WH. prefer
δώσομεν, on which see Blass, Gr,
p. 212.

38. πόσους ἔχετε dprovs;| This ques-
tion interprets the previous one. They
were not called to imagine imprac-
ticable schemes of charitable action,
but to give what they had (cf. 2 Cor.
viii. 12). Bede: “non nova creat
cibaria, sed acceptis eis quae habue-
rant discipuli.”

γνόντες λέγουσι] The discovery
was made (Jo.) by Andrew, and the
supply belonged, it appears, not to
the Twelve, but to a lad in the crowd
(ἔστιν παιδάριον ὧδε ὃς eyet...). JO.
alone (Orig. in Mt. xi. 2) mentions
that the cakes were made of barley-

flour (ἄρτοι κρίθινοι), 1.6. of the coarsest

and cheapest kind, the food of the
working man: cf. Jud. ν. ὃ (A), vii. 13,
4 Regn. iv. 42: for the relative cost
of wheat and barley see 4 Regn. vii.
18 and Apoc. vi. 6 (χοῖνιξ σίτου δηνα-
ρίου καὶ τρεῖς χοίνικες κριθῶν Snvapiov).
For ἰχθύας, Jo. has ὀψάρια (cf. Num.
xi. 22, πᾶν τὸ ὄψον τῆς θαλάσσης). The
fish—two to five loaves—were a, mere
relish, and probably pickled or cooked :
for the use of cooked fish with bread
see Jo. xxi. 9, 13. Taricheae at the
S.W. corner of the Lake derived its
name from the curing of fish. Some
of the older commentators find mys-
teries in the numbers: e.g. Thpht.

+ ¢ ,
πέντε ἄρτοι οἱ Μωσαικοὶ λόγοι, ἰχθύες

ee See ee

;
»
4
᾿

VI. 40]

THE GOSPEL ACCORDING TO ST MARK.

133

/ κι ΄σ΄
kal ἐπέταξεν αὐτοῖς ἀνακλιθῆναι πάντας συμπόσια 39

συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ.

40 \ a ee
Kat ἀνέπεσαν 40

\ \ \ \ \ \ 3
πρασίαι Wpactat κατα ἑκατον Kat Κατα πεντήκοντα.

39 ανακλιθηναι SB*G®@ 1 13 28 64 604 1071 2Ρ9 al™™™ Or] ἀνακλιναι AB*DLNIAI=
al min?! Or συμπ. συμπ.] κατα τὴν συνποσιαν D om a syr™vid| eq] ev: B*
40 om πρασιαι 2° NLA minPe| xara bis SBD 2? me] ava bis ALNTATIZ® al

minfreomn (9m ava 2° 33 alPaxe Or)

᾿ δὲ δύο, of τῶν ἁλιέων λόγοι, ὁ ᾿Από-

στολος καὶ τὸ Εὐαγγέλιον. Similarly
Aug. in Jo. tract. xxiv.

39. ἐπέταξεν αὐτοῖς ἀνακλιθῆναι] The
command was given through the
Twelve (Le. κατακλίνατε αὐτούς, Jo.
ποιήσατε τοὺς ἀνθρώπους ἀναπεσεῖν).
For ἀνακλίνεσθαι and ἀναπίπτειν used
of taking places on a couch before a
meal see Mt. viii. 11, Le. xiii. 29; Le.
xi. 37, Jo. xiii. 12. Order was secured
by breaking up the crowd into com-
panies (συμπόσια, Me., κλισίας, Le.).
In the Lxx. συμπόσιον οἴνου = NAW
723 (Esther, Sirach), but συμπόσιον
occurs without οἴνου in the first three
books of Maccabees, and apparently
in the wider sense. The form pre-
ferred by B'(cupzocia) is also to be

found in Sirach, and 3 Macc.; Le’s .

more precise term occurs in 3 Macc.
vi. 31. The construction συμπόσια
συμπόσια = ἀνὰ OY κατὰ συμπόσια is
Hebraistic: cf. Exod. viii. 14 (10), συνή-
γαγον αὐτοὺς θιμωνιὰς θιμωνιάς (DON
DVM), and πρασιαὶ πρασιαί in the
next verse: see also Mc. vi. 7 (WM.,
pp. 312, 581, Blass, Gv. p. 145). On
theconstruction ἀνακλ. πάντας συμπόσια
see WM., pp. 282, 663 fff.

ἐπὶ τῷ χλωρῷ χόρτῳ] See note on
Ὁ. 32. The place supplied in the
early spring a natural carpet on which
thousands could recline in comfort ;
cf. Jo. ἦν δὲ χόρτος πολὺς ἐν τῷ τόπῳ.
Χλωρὸς χόρτος, faenum viride, is
‘green food, 1.6. growing grass or
crops, as contrasted with dry fodder:
οἵ. Gen. i. 30, Isa. xv. 6, xxxvii. 27,
Apoc. viii. 7. The epithet is not
otiose or merely picturesque ; it indi-

cates the season of the year, and thus,
so far as it goes, supports the existing
text of Jo. vi. 4 (cf. WH., Notes, p.
77 ff).

40. ἀνέπεσαν πρασιαὶ πρασιαί] The
act implies trust on the part of the
crowd (Bengel: “fides populi”). The
συμπόσια took the form of rectangular
garden beds. Πρασιαί occurs in Ho-
mer, Od. viii.. 127, where the Sch.
interprets ai τῶν φυτειῶν τετράγωνοι
σχέσεις, and reappears in Theo-
phrastus and in the uxx. (Sir. xxiv. 31
μεθύσω μου τὴν πρασιάν) : cf. Euth.:
πρασιαὶ ai τετραγωνοειδεῖς [συναγωγαί |"
τοιαῦται γὰρ al τῶν κήπων πρασιαί.
Me. probably uses the word to convey
the notion of regularity of form, not
of variety of colouring (Farrar, Life,
i. p. 402); the πρασιά, unless otherwise
defined (mp. ἀνθῶν) is the bed of
garden herbs (λαχανιά, Hesych.), as its
probable etymology shews. See the
somewhat similar comparison, quoted
from the Talmud by J. Lightfoot ad
loc., of Jewish scholars to the rows
of vines in a vineyard, planted ΤῚΣ)
nin.

κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα]
The groups consisted roughly of fifty,
in other cases of a hundred each;
cf. Le. ὡσεὶ ἀνὰ πεντήκοντα. Mt. omits
all these details—the greenness of the
grass, the orderly distribution of the
crowd, the size of the groups; nor do
they find a place in the recollections
of St John, though he remembers the
number of the party as a whole (ἀνέ-
πεσαν...ὡς πεντακισχίλιοι). The pur-
pose of the arrangement was probably
to prevent a dangerous scramble for
the food, or at any rate, confusion and

134

THE GOSPEL ACCORDING TO ST MARK.

[VI. 42

\ / / \ \ / > ,
41 “καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας,
> , 3 \ 3 / > re \ /
ἀναβλέψας εἰς TOV οὐρανὸν, εὐλόγησεν Kal κατέκλασεν
᾽ ~ ~ ed a
Tous ἄρτους καὶ ἐδίδου Tots μαθηταῖς ἵνα παρατιθῶσιν

’ ~ \ Ms / , a
42 αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν.
/ \ /
43 ἔφαγον πάντες καὶ ἐχορτάσθησαν"

‘
Prat

41 κατεκλασεν T. a. Kat] κλασας τ. a. N* 33 | rors μαθ.7- αὐτου ADIT al | rapari-
θωσιν &*BLM*AII* min?**] παραθωσιν SCADM?NTIPZS al min?! | avrois] κατεναντι

αὐυτων D latt rw οχλω ΜῈ

disorder (cf. 1 Cor. xiv. 33, 40), and
to secure an easy and rapid distri-
bution: twelve men could serve fifty
to one hundred companies in a com-
paratively short time. Incidentally
the division into companies made
the counting of the multitude a
simple matter, and accounts for the
same number being given by the
four evangelists.

41. καὶ λαβὼν τοὺς πέντε ἄρτους
κτλ) The cakes and fish were
brought to Him (Mt. xiv. 18), pro-
bably in a κόφινος (cf. Ὁ. 43), and the
Lord took the basket, or one of the
cakes, into His hands. The action
marked Him as the Master and
Host; cf. xiv. 22, Le. xxiv. 30, Acts
XXVIi. 35. ᾿Αναβλέψας εἰς τὸν ovpa-
vov (Mc. Mt. Le.): the attitude of
prayer (vii. 34, Jo. xi. 41; for the
O.T. see Job xxii. 26, and cf. 1 K. viii.
22, Ps, xxviii. 2, lxxiii. 4, cxxxiv. 2),
specially characteristic of Him Who
knew no sin (contrast Le. xviii. 13).
The ancient Liturgies have trans-
ferred this feature to the institu-
tion of the Eucharist (Brightman,
Liturgies, pp. 20, 51, 133, &e.; οὗ
the words of the Roman canon, “ ele-
vatis oculis ad te,” &.). EvAdynoev
(Mt. Mc. 1,0.)-- εὐχαριστήσας (Jo.); a
similar variation occurs in the ac-
count of the first Eucharist, where
εὐχαριστεῖν is used of the blessing of
the Bread by Lc., Paul (1 Cor. xi.),
and of the blessing of the Cup by
Mt. Mc., Le.; the two verbs are
practically synonymous, the blessing

42 OM παντες 1* 33 (209*) arm

being in fact in the form of a thanks-
giving (cf. 1 Tim. iv. 3, 4); the Cup,
in reference to which the three Syn-
optists use εὐχαριστεῖν, is called by
St Paul τὸ ποτήριον τῆς εὐλογίας ὃ
εὐλογοῦμεν. The recognised form of
blessing was (Edersheim, i. p. 684):
“* Blessed art Thou, O Lord our God,
King of the world, Who bringest
forth bread from the earth.” Κατέ-
κλασεν: so Le.; Mt. κλάσας. The
simple verb is used in all our ac-
counts of the Eucharistic fraction (cf
ἡ κλάσις τοῦ ἄρτου, Acts ii. 42); per-
haps the compound points here to
the breaking of each cake into seve-
ral pieces (cf. κατακόπτω, Vv. 5). The
distribution was entrusted to the
Twelve: ἐδίδου (Me. Le.) may imply
that they came to Him at intervals to
be replenished, but is perhaps more
naturally understood of the repeated
action involved in the gift to each
of them severally (cf. Jo. διέδωκεν).
The fish was no doubt distributed
in the same way, though Me. for the
sake of brevity writes ἐμέρισεν πᾶσιν:
cf. Jo. ὁμοίως καὶ ἐκ τῶν ὀψαρίων.
Ἵνα παρατιθῶσιν-- Le. παραθεῖναι: for
this sense of the verb cf. Le. x. 8
ἐσθίετε τὰ παρατιθέμενα ὑμῖν. Cf. Ori-
gen in Jo. t. xiii. 34, λαμβάνει δὲ τὰ
βρώματα ὁ μὲν πολὺς τῶν μαθητευομένων
ἀπὸ τῶν μαθητῶν ᾿Ἰησοῦ...οἱ δὲ τοῦ
Ἰησοῦ μαθηταὶ ἀπ᾽ αὐτοῦ τοῦ ᾿Ιησοῦ. ᾿

42. ἐχορτάσθησαν] Vg. saturate
sunt. The food more than sufficed
(contrast Jo. vi. 7). All had as much
as they would, even of the fish (Jo.

\ ῷ"
Bika ἤραν

'
στ τὰ Ὁ

VI. 45]

THE GOSPEL ACCORDING TO ST MARK.

135

/ / \ a
κλάσματα δώδεκα κοφίνων πληρώματα Kal ἀπὸ τῶν

ἰχθύων.
κισχίλιοι ἄνδρες.

44 ἡ ὦ ε / A sf
Kat σαν Ol φαγόντες τους αρτους TEVTA- 44

\ / \ \ la
45 Καὶ εὐθὺς ἠνάγκασεν τοὺς μαθητὰς αὐτοῦ ἐμ- 45

43 κλάσματα BLA] κλασματων & 13 69 124 209 346 To περισσευσαν των κλασματων
604 | κοφινων πληρωματα Br 13 69 124 209 346] κοφινους πληρωματα LA κοφινους

πληρεις ADI'IIZ® rell min?!

Ἔ εξεγερθεις Dabcffig

ὅσον ἤθελον). Ἔχορτ. is common to
the Synoptists; Jo. uses ἐνεπλήσθη-
σαν. _ For the former word cf. Light-
foot on Phil. iv. 12, Kennedy, Sources,
p. 82; it is fairly distributed in the
N. T. (Mt.* Me.* Le.* Jo4 Cath.1 Paul’,
Apoc.'), but in the Lxx. limited to
Pss.°, Job, Jer.4, Lam.! (= 3), Tob.*.

43. ἦραν κλάσματα] Mt. τὸ πε-
ρισσεῦον τῶν κλ., Le. τὸ περισσεῦσαν
αὐτοῖς (sc. τῷ ὄχλῳ) kA. So the Mas-
ter directed: Jo. συναγάγετε τὰ πε-
ρισσεύσαντα κλάσματα ἵνα μή τι ἀπό-
ληται. For κλάσμα (ἄρτου) cf. Jud.
xix. 5 (A, -- ψωμὸς ἄρτου B), Ezech.
xiii, 19. Δώδεκα κοφίνων πληρώματα,
in apposition to κλ., ‘wherewith were
filled twelve hampers’: cf. Mt. ὃ.
κοφίνους πλήρεις, JO. ἐγέμισαν δ. κοφί-
νους κλασμάτων. Mec. uses mr. κοφ.
again in viii. 20: for a discussion of
πλήρωμα see note on ii. 21. Κόφινος
is common to the four accounts. The
word is used by Aq. in Gen. xl. 16 for
a bread-basket (2b), and by the Lxx.
in Jud. vi. 19 (B, τε κανοῦν A) for the
basket (also Sp) in which Gideon places
cooked meat; in Ps. Ixxx. (Ixxxi.) 6
it is the pot-shaped basket (75) in
which the Israelite during the Egyp-
tian oppression carried his clay or
bricks. A “stout wicker basket”
appears to be intended, “as dis-
tinguished from the soft flexible
‘frails’” (Westcott, on St John). The
κόφινος is contrasted in the Gospels
with the odvpis (viii. 19, 20), for
which see note on vili. 8. In Rome

44 0M Tous aprovs SD 1 28 604 2Ρ9 vg (syr*) arm |
πεντακισχίλιοι] pr ws (vel woet vel ὡσπερῚ δὲ (ws) 2° (womep) al™™™ arm

45 ev0us]

it was the characteristic appendage of
the poorer class of Jews (Juv. iii. 14,
vi. 542, “quorum cophinus faenum-
que supellex”; see J. EH. B. Mayor’s
note). The twelve κόφινοι were pos-
sibly those in which the Apostles
had carried what they needed for
their recent circuit of Galilee; cf.
EHuth., δώδεκα κόφινοι.. ἵνα καὶ of δώ-
δεκα ἀπόστολοι διαβαστάσωσιν τοὺς
κοφίνου. With the excess of the
miraculous supply above the require-
ments of the people comp. 4 Regn.
iv. 44, ἔφαγον καὶ κατέλιπον κατὰ τὸ
ῥῆμα Κυρίου.

44. ἦσαν .... πεντακισχίλιοι ἄνδρες
The number was doubtless roughly
calculated by counting the συμπόσια
(note on v 39); cf. Mt. Le. ὡσεί,
Jo. ws, wevr. The men perhaps alone
composed the groups, but the wo-
men and children were not neglected
(Mt.).

On the. miracle as a whole Victor
well remarks: θαυμάσιον μὲν οὖν τὸ
πραχθέν...θαυμάσιον δὲ οὐκ ἔλαττον τὸ
μὴ ἀεὶ τῇ ἐξουσίᾳ χρῆσθαι πρὸς τὴν
τῶν τροφῶν εὐπορίαν.

45—52. WALKING ΟΝ THE SHA
(Mt. xiv. 22—33, Jo. vi. 16—21), |

45. εὐθὺς ἠνάγκασεν...εἰς τὸ πέραν]
For once the Lord put a severe strain
upon the loyalty of the Twelve. His
command was in direct conflict with
all that seemed to be reasonable and
right. He had led them to the place
that very day, and now required them
at once to leave it. On other occa-
sions He led the way (see x. 32,

136

THE GOSPEL ACCORDING TO ST MARK.

[VI. 45

~ ond \ 34 > \ / \
βῆναι εἰς TO πλοῖον Kal προάγειν εἰς TO πέραν πρὸς

ε \ , / \ \

46 Βηθσαιδάν, ἕως αὐτὸς ἀπολύει τὸν ὄχλον. “Kal

45 0M εἰς To πέραν 1 118 200 syr*™ | mpos] es 1 28 209 20° Or a biq in contra a |
Bybcaday SBLIIG al min” cffiq vg arm] Βηθσαιδα A (Byo.) Σ min™™™ | απολυει
NBL 1] ἀπολυσει E*KT 28 69 604 min™™" απολυση AE*FGHMNSUVIIZ® min” | τοὺς

Ὀχλοὺς 1071

xiv. 28, Jo. x. 4); now He would
only undertake to follow them. The
Synoptists throw no light on the
situation, but it is explained by St
John (vi. 14,15). The enthusiasm of
the multitude was not limited to a
recognition of the Lord’s prophetic
office: they were on the point of
seizing His person and proclaiming
Him King. “No malice on the part
of the Scribes could have been so
fatal...as their giving of a political
turn to the movement...He hurried
the disciples on board that they might
not catch the contagion of the idea”
(Latham, Pastor p., p. 307). Origen
in Jo, t. xxviii. 23: μὴ παρέχων μηδὲ
τούτοις ἀφορμήν, φιλοῦσιν αὐτὸν καὶ
βουληθεῖσιν ἂν μετὰ τῶν θελόντων
ποιῆσαι αὐτὸν βασιλέα.

πρὸς Βηθσαιδάν] Mt. stops short at
πέραν ; JO. Says, ἤρχοντο πέραν τῆς
θαλάσσης εἰς Καφαρναούμ. Both Me.
and Mt. represent the Twelve as
landing eventually eis Tevynoapér (vi.
53, Mt. xiv. 34). The direction of the
boat was therefore ultimately west-
wards, and this fact has led to a
conjecture that there was a Western
Bethsaida (Reland, Stanley, Tristram),
which has been identified with ’Ain et-
Tabigha (Tristram, Bible Places, p.
315); in support of this theory it has
been urged that Jo. (xii. 21) mentions
a Βηθσ. τῆς Ταλειλαίας (see, however,
Merrill, Galilee, p. 27). But there is
no direct evidence for the existence
of two Bethsaidas on the Lake, and
the Bethsaida of which Josephus
speaks (ant. xviii. 2.1, B.J. ii. 9. 1,
Ill. 10. 7) was in Philip’s tetrarchy
and therefore on the East bank of the
Jordan. Unless Le. has misunder-

stood his source, the starting-point
of the boat was near this town (Le.
ix. 10, see note on v. 32), and the
Lord directed the Twelve to cross to
the town in the first instance (Ben-
gel: “terminus navigationis non to-
tius sed ex parte”). In this case τὸ
πέραν is here not the Western shore,
but the opposite side of the little bay
which lay between the sloping ground
where the miracle was wrought and
Philip’s new city—an alternative which
presented itself to Bede (ad 4). To
πέραν is interpreted by πρὸς Βηθ-
caddy. Why they did not reach
Bethsaida, but landed on the Western
shore, appears as we proceed. On the
form Βηθσαιδάν see WH., Notes, p.
160, WSchm., pp. 62 f, 91; and for
the question of locality, the articles in
Hastings, D.B., and Encycl. Bibl.

ἕως αὐτὸς ἀπολύει τὸν ὄχλον] ‘ While
He for His part dismisses the multi-
tude.” Mt. ἕως οὗ ἀπολύσῃ : see Burton,
§ 321 ff, esp. §§ 326, 330; Blass, Gr.
Ῥ. 219. The shortness of the interval
suggested agrees with the view that
the original destination of the boat
was Bethsaida Julias.

46. καὶ ἀποταξάμενος) Mt. has
ἀπολύσας. Me. changes the word.

The dismissal (v. 36) was friendly |

and courteous, if peremptory; no-
thing in His manner betrayed anx-
iety or consciousness of their inten-
tions. ᾿Αποτάσσεσθαι is (in late Gk.,
see Lob. Phryn. Ὁ. 24) to bid fare-
well to friends; οὗ Le. ix. 61, Acts
xviii, 18, 21, 2 Cor. ii. 13. It is
possible that αὐτοῖς may = τοῖς μαθη-
ταῖς αὐτοῦ, and that Mt. has mis-
interpreted the pronoun; but if so,
Me. omits altogether the dismissal of

es

é

κε:
Υ
xg
ἃ
τὶ

ἐ

ἣν σθαι.
“ .. / \ δ ἐνῇ / ἢ τῳ ~ -
πῆς θαλάσσης, καὶ αὐτὸς μονος ἐπὶ τῆς YNS.
ἰδὼν αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν ya
“ ι ων υ μ Z ? 1] ¥ ρ

J > 7 ‘ms \ , ΠῚ
0 ἄνεμος ἐναντίος αὐτοῖς, περὶ τετάρτην φυλακὴν

46 ανηλθεν τ 209

ΠΟ abi | ev μεσή τη Oadacon D 2”° | om μονος arm
_ EFGHS* UII? alP! | Bac. ev τω ehavvew] Bac. και ἐλαυνοντας D 2?° ab ffig ελαυνοντας
| k. Bac. 604 | περι Ter. pur. τ. νυκτος] Om syr™ pr καὶ ADXT'II alP!

_ the people, which was the next step
_ and an important one.
_ the Vg. is probably right in referring
| both ἀπολύει and ἀποταξάμενος to the
- crowd (dum dimitteret populum...
_ cum dimisisset 608), though it misses
_ the significant change of verb. Προσ-
| εὔξασθαι, inf. of aim or object; cf.

On the whole

Blass, Gr. p. 223.
ἀπῆλθεν eis τὸ ὄρος] When all were

_ gone He returned to the higher
_ ground (cf. Jo. vi. 3, 15), partly to
escape the crowd (ἀνεχώρησεν, JO.),

but chiefly to pray (οἷα ἄνθρωπος, Vic-

tor; χρήσιμον yap ταῖς προσευχαῖς καὶ

τὸ ὄρος καὶ ἡ νὺξ καὶ ἡ μόνωσις, Huth.) ;
ef. i. 35. Another crisis had come;
the way to further usefulness in Gali-
lee seemed to be blocked, partly by
the attitude of Antipas, partly by the
unreasoning enthusiasm of the people;
He needed counsel and strength for
the immediate future.

_ 47—48. ὀψίας γενομένης κτλ.] More
than an hour must have passed since
the conversation before the miracle
(see note on v. 35), and the sun had

now probably set: cf. Jo. vi. 17,

σκοτία ἤδη ἐγεγόνει. Meanwhile a stiff

breeze had sprung up, and it was

against the rowers (Mc. Mt.), blowing

_ probably from the N. or N.W. and
_ raising so much sea (Jo.) as to distress
them (βασανιζομένους) as well as to

alter their course. The Paschal moon

_ gave light enough to reveal the boat

struggling with the waves (βασανιζό-

τ μενον Mt.), and well out to sea (Me.

THE GOSPEL ACCORDING TO ST MARK.

137

> / 3 σ. 92. Om 2 ΟΝ /
ἀποταξάμενος αὐτοῖς ἀπῆλθεν εἰς TO ὄρος προσεύξα-
/ 2 \ σι /
47xat ϑόψίας γενομένης ἦν TO πλοῖον ἐν μέσῳ 47 §X

\
Bical 48

47 kau oy.] oy. de N | ην]ἔπαλαι D 1 28 209 251 iam

48 ιδων] dev AKMVXII* ecdev

ἐν μέσῳ τῆς θαλάσσης, Mt. σταδίους
πολλοὺς ἀπὸ τῆς γῆς : for the read-
ing of D in Me. (ἦν πάλαι) see
WH., Notes, p. 25). The Lord, who
was now alone on the land, realised
their position and, breaking off His
vigil, went down to the sea and took
the direction of the boat.

For ὀψία = the early hours of the
night see Judith xiii. 1, Mc. xiv. 17,
Jo. xx. 19. Βασανίζω has already
occurred in vy. 7 (q.v.); the different
applications of the word in this con-
text by Mt. and Mc. are instructive
as shewing the degree of latitude
which the Synoptists allowed them-
selves in dealing with the common
tradition, even when they retained its
actual terms. For a metaphorical
use of the verb cf. Sir. iv. 17, 2 Pet.
ii, 8 On Bac. ἐν τῷ ἐλ. see Blass,
Gr. p. 237. “Avewos ἐναντίος, cf. Acts
XXVii. 4.

48. περὶ τετάρτην φυλακήν κτλ. The
Lord reached the boat about 3 a.m.
(cf. WM., p. 506); Mt., more precisely,
τετάρτῃ φυλακῇ. Cf. Macar. Magn.
iii, 6, τετάρτη τῆς νυκτὸς φυλακή ἐστιν
ἡ δεκάτη τῆς νυκτὸς ὥρα, μεθ᾽ ἣν ὑπο-
λείπονται τρεῖς ὑστεραῖαι apa. Me.
and Mt. count four watches in the
night after the Roman system ; see
Me. xiii. 35, and cf. Acts xii. 4 (Blass).
Le. on the other hand (xii. 38) seems
to follow the Jewish division into
three. Φυλακή occurs in this sense in
the xx. (Jud. vii. 19, 1 Regn. xi. 11,
Ps, Ixxxix. (xc.) 4, exxix. (cxxx.) 6, ef.

138

THE GOSPEL ACCORDING TO ST MARK.

‘[VI. 48

~ / \ \ q \ roa
τῆς νυκτὸς ἔρχεται πρὸς αὐτοὺς περιπατῶν ἐπὶ τῆς

49 θαλάσσης: καὶ ἤθελεν παρελθεῖν αὐτούς.

490 δὲ

A on / ΄- ἢ
ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα ἔδοξαν
ε lh / \ / / \
50 ὅτι φάντασμά ἐστιν, καὶ avexpagav’ δ᾿ πάντες yap

αὐτὸν εἶδαν καὶ ἐταράχθησαν.

48 ηθελεν»] ἠθέλησεν D | om καὶ ηθ. παρ. avrovs G
NBLA 33] φαντ. εἰναι ADNXTTIIZ® al min”! latt me

ὁ δὲ εὐθὺς ἐλάλησεν

49 οτι φαντασμα εστιν
50 εἰδον AT'AII? dor

KLMXVII* | om καὶ εταραχθ. syr™ | καὶ evdews ἐλαλ. μ. a. 0 Inoous N

Thren. ii. 19). Ἔρχεται πρὸς αὐτούς.
Jo. says that when they caught sight
of the Lord they had rowed ὡς σταδίους
εἴκοσι πέντε ἢ τριάκοντα. Since the
lake was forty stades broad (Joseph.
B. J. iii. 10. 7), this agrees fairly well
with Me’s ἐν μέσῳ τῆς θαλάσσης, if
we allow for the tortuous course of
the boat, her general direction (N.E.
to 8.W. by W.), and the interval be-
tween the Lord’s departure from the
hill and arrival at the spot where
they saw Him. Περιπατῶν ἐπὶ τῆς
θαλάσσης, Me. and Jo.; Mt. π. ἐπὶ
τὴν θάλασσαν. The gen. points to
the apparent solidity of the water
under His feet (cf. ἐπὶ τῆς γῆς, Ὁ. 47),
the acc. to His progress implied in
περιπατῶν ; in ὃ. 26 where the order
is different Mt. also prefers the gen.
The reader is left to complete the
picture ; the Lord must be imagined
as walking on a seething sea, not
upon a smooth surface (Jo. ἡ θάλασσα
...Oveyeipero: cf. Victor, τῶν ἀνέμων
ἐναντία πνεόντων καὶ τῶν κυμάτων κατὰ
τοῦ ἀνέμου ἐγειρομένων, ἔμενεν ἐπὶ τῶν
ὑδάτων βαδίζων) ; now on the crest of
a wave, now hidden out of sight. It
was the darkest hour of the night,
and the moon had probably set ; only
the outline of a human form could
be seen appearing from time to time,
and approaching the boat. The con-
ception is found in Hebrew poetry,
but only in connexion with Divine
prerogatives, e.g. Job xxxviii. τό,
ἦλθες δὲ ἐπὶ πηγὴν θαλάσσης ἐν δὲ
ἴχνεσιν ἀβύσσου περιεπάτησας ; in Sir.

xxiv. 5 Wisdom says ἐν βάθει ἀβύσσων
mepterarnoa. For a mystical appli-
cation see Aug. in Jo. tract. xxv.:
“venit...calcans fluctus, omnes tumo-
res mundi sub pedibus habens...quid
ergo timetis, Christiani? Christus lo-
quitur Ego swum, nolite timere.” Cf.
serm. 75.

ἤθελεν παρελθεῖν αὐτούς] Vg. vole-
bat praeterire eos; the imperfect is
conative (Burton, p. 12); for the acc.
cf. Le. xi. 42, xv. 29, Acts xvi. 8.
With the feigned purpose comp. Le.
xxiv. 28, and see Me. v. 36, vii. 27.
The purpose in each case was to try,
and by trial to sane ὑκανν faith (cf.
Jo. vi. 6).

49. ἔδοξαν ὅτι φάντασμά ἐστιν}
Wycliffe, “thei gessiden that it were
a fantum”; Tindale, “they supposed
it had been a sprete.” Cf. Le. xxiv.
37, ἐδόκουν πνεῦμα θεωρεῖν. Δοκεῖν in
this sense is followed almost indiffer-
ently by ὅτι or by acc. and inf. ; for
δ. ὅτι see Mt. vi. 7, xxvi. 53, Le. xii. 51,
xix. 11, Jo. v. 45, &c. Φάντασμα, an
apparition: here only and in Mt;
cf. Job xx. 8 (A) ὥσπερ φάντασμα
νυκτερινόν. Φ. ἐστιν : the present re-
presents the thought as it took shape
on their tongues: ‘it is a phantom’
(cf. Mt.). For earlier evidence of a
popular belief in apparitions among
the Hebrew people see Job iv. 15 ff,
xx. 8, and esp. Sap. xvii. 4, 15. ᾿Ανέ-
κραξαν : the appearance drew forth
a shriek of terror: cf. i. 23.

50. πάντες yap αὐτὸν εἶδαν] It was
not the fancy of an individual; all

τὰν eS a ΟΣ ——

ἰὼ i tte ee

‘VI. 52]

φοβεῖσθε.

THE GOSPEL ACCORDING TO ST MARK.

139

; > 4:::: ᾿ΦἊ ᾿ / 3 κι Θ A 3 Ἷ 3 \
μετ᾽ αὐτῶν, καὶ λέγει αὐτοῖς Θαρσεῖτε, ἔγω εἰμι, μὴ
51 \ > / \ > \ > \ “ὡς

καὶ ἀνέβη πρὸς αὐτοὺς εἰς τὸ πλοῖον, 51

) \ 9» / ε sf \ / 9 ε ~ 3
Kat ἐκόπασεν ὁ ἄνεμος. Kat λίαν ἐν εανυτοῖς ἐξ-

\ a \ ~ » =
ioravTo, “ov yap συνῆκαν ἐπὶ τοῖς ἀρτοις, ἀλλ᾽ ἦν 52

΄- /
αὐτῶν ἡ καρδία πεπωρωμένη.

5I λιαν]ῇ om D x 28 2Ρ0 Ὁ syr*™ arm+ex περισσου (vel εκπερισσως Vel περισσως)
_ ADNXTIIZ¢ al min?! syr! arm (om NBLA syr?** aeth) | εξισταντο] εξεπλησσοντο

1 28 118 209 Ci vg syr®" me)

1118 209+Kat εθαυμαΐζον ADNXTIIZ® al min?! abfq syrrbhl arm aeth (om RBLA
52 Tos aprots] Tos avras A | αλλ nv SBLM?2SA

33 alpaue gyrhel(ms) me] ἢν yap ADM*NXTIIZ® min?! lattytplvs syrhel(tzt) arm aeth

the Twelve saw the Form on the
water, as all the Eleven afterwards
saw the Risen Christ. The fear was
momentary: it was relieved at once
by the well-known voice; cf. the simi-
lar circumstances in Le. xxiv 37 ff,
Apoc. i. 1788 For λαλεῖν pera τινος
ef. Jo. iv. 27, ix. 37, xiv. 30: the
phrase is probably preferred here to
the more usual X. τινι or πρός τινα, as
implying familiar intercourse. Mera

implies “mutual action” (W M., p. 471),

and with λαλεῖν, the exchange of con-
versation.

θαρσεῖτε, ἐγώ εἰμι] For this use of
the imper. of θαρσεῖν (so always in the
Gospels and Acts, θαρρεῖν in Epp. ;
WH.., Notes, p. 149) cf. x. 49, Mt. ix.
2, 22, Jo. xvi. 33, Acts xxiii. αἱ,
Ἐγώ εἰμι-ε “Τὸ is I, ef. Le. xxiv. 30,
ἐγώ εἰμι αὐτός, and the use of ‘3X,
Lxx. ἐγώ, in the O.T. (BDB., p. 59).
In the Fourth Gospel the phrase
sometimes (viii. 24, 28, 58, xiii. 19)
rises to the level of its use in Deut.
xxxii. 39, Isa. xliii. 10; see Westcott
on Jo. viii. 24. Μὴ φοβεῖσθε : see
Burton, § 165. Augustine points the
moral of this little episode: “quomodo
eos volebat praeterire quos paventes
ita confirmat, nisi quia illa voluntas
praetereundi ad eliciendum illum cla-
morem valebat cui subveniri oporte-
bat ?”

51. ἀνέβη πρὸς αὐτοὺς els τὸ πλοῖον]
Cf. Jo. vi. 21, ἤθελον οὖν λαβεῖν αὐτὸν
εἰς τὸ πλοῖον (Westcott). ᾿Ανέβη, in-

stead of the usual ἐνέβη, perhaps to
depict the climb from the hollow of
the wave over the side of the boat.
Mt. ἀναβάντων αὐτῶν, 1.6. the Lord
and Simon Peter. The latter had
gone down (καταβάς) into the water
and attempted to walk on it to the
Lord: Mt. (xiv. 28—31) alone relates
the incident. Upon the return of
Peter to the boat accompanied by the
Lord the wind at once fell: cf. iv. 39
(where see note on κοπάζειν).

ev ἑαυτοῖς ἐξίσταντο] The astonish-
ment did not express itself in words;
for ἐν ἑαυτοῖς see li. 8, v. 30. Mt,
however, represents them as falling
at His feet with the exclamation
᾿Αληθῶς θεοῦ vids εἶ If this con-
fession is in its right place, it antici-
pates St Peter’s (Mt. xvi. 16, Me. viii.
29). The excitement of the moment
may have given voice to a growing
impression which had not yet reached
the maturity of a definite judgment.
Victor points out that on the previous
occasion when a storm was stilled
they had been content to exclaim Tis
dpa οὗτός ἐστιν; (iv. 41).

52. οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις
Vg. non enim intellewerant de pani-
bus. Their amazement would have
been less had they realised the won-
der of the preceding miracle; “de-
buerant a pane ad mare concludere”
(Bengel). Somehow the miracles con-
nected with the multiplication of food
failed to impress the Twelve (cf. viii.

140
53

THE GOSPEL ACCORDING TO ST MARK,

[VI. 53

3 Kal διαπεράσαντες ἐπὲ τὴν γῆν ἦλθον eis Γεννη-

53 διαπερασαντες] -εκειθεν D 45 abcffigq | exc τὴν yyy ἥλθον as Tevy. NBLA 28
33 2P°] ηλθ. exe τὴν γὴν I’. ADNTIZ al min?! latt syrr ηλθ. es τὴν γην ΤῈνν. ΧΦ
min? arm”! om ray yyy me arm4 om Levy. i | Tevvyoaper (Cerne. FHN 69 al™o™
ff q vg°dalia) RAB2LMTAZ®@ 33 al 8] Τεννησαρεθ B*(N)XII al min?! fq vg me

Tevynoap D bc (ff) syrr#™Pesh pr εἰς 604

17 ff.); perhaps their administration
of the food diverted their thoughts
from the work wrought by the Lord.
Ἐπί ‘in the matter of, ‘in reference
to, WM., p. 489, Blass, Gr. p. 137;
συνιέναι ἐπί (but with gen. or acc.)
occurs in Dan. xi. 37 (Th.); cf. o. εἰς,
Ps. xxvii. (xxviii.) 5; ἐν, 2 Esdr. xviii.
(Neh. viii.) 12.

GAN ἦν αὐτῶν ἡ καρδία πεπωρωμένη]
Vg. erat enim (see vv. ll.) cor illorum
obcaecatum; Wycliffe, “her herte was
blyndid.” For πωροῦσθαι see note
on iii, 5. The καρδία (ii. 6) includes
the intelligence considered in its re-
lation to the moral and spiritual life
of men; cf. 2 Cor. 111. 14, ἐπωρώθη τὰ
νοήματα αὐτῶν : Rom, i. 21, ἐσκοτίσθη
ἡ ἀσύνετος αὐτῶν καρδίας Both σύν-
εσις and φρόνησις (for the distinc-
tion of these synonyms see Lightfoot
on Col. 1. 9) depend for their right
exercise upon moral conditions.

53—56. ΜΙΝΙΒΤΕΥ IN THE PLAIN
OF GENNESARET (Mt. xiv. 34—36).

53. διαπεράσαντες ἐπὶ τὴν γῆν ἦλ-
θον] Jo. remembers another inci-
dent of this voyage which appears
to be miraculous. When Jesus and
Peter entered the boat and the wind
ceased, they found themselves at once
close to shore, εὐθέως ἐγένετο τὸ πλοῖον
ἐπὶ τῆς γῆς εἰς ἣν ὑπῆγον : see West-
cott’s note; Euth. explains: πλησίον
τῆς γῆς γενομένου τοῦ mAotov. The
phrase used by Mt., Me. (διαπ. ἢλ-
Gov) merely sets forth the welcome
ending of a laborious and hazardous
crossing. Of. Ps. evi. (cvii.) 24 ff.
Ἐπὶ τὴν γῆν: οἵ. Acts xxvii. 44.

εἰς Τεννησαρέτ)]ἠ In the end they
landed neither at Bethsaida (x. 45)
nor at Capernaum (Jo. vi. 17), but

a few miles to the south of the
latter town, on the edge of the
plain from which the lake took
its usual name (Le. v. 1, τὴν λίμνην
Γεννησαρέτ, τ Mace. xi. 67, τὸ ὕδωρ
τοῦ Τεννησάρ, Joseph. ant. xviii. 2. I,
λίμνη Τεννησαρῖτις). On the form Tev-
νησάρ Which occurs in D (Mt. Mc),
in many Mss. of the Old Latin and
Vg., and in the Syriac versions, see
Chase, Syro-Latin Text of the Gos-
pels, p. 105. Gennesaret is usually
identified with the present e-Ghu-
weir, a semi-elliptical plain on the
West shore between ’Ain-et-Tin and
Medel, three miles long and rather
more than one mile in breadth. Jo-
sephus, who is enthusiastic in praise
of the fertility of this district, writes
(B.S. iii. το. 8) παρατείνει δὲ τὴν ΤῈν-
νησὰρ ὁμώνυμος χώρα θαυμαστὴ φύσιν
τε καὶ κάλλος... μῆκος δὲ τοῦ χωρίου
παρατείνει κατὰ τὸν αἰγιαλὸν τῆς ὁμω-
νύμου λίμνης ἐπὶ σταδίους τριάκοντα καὶ
εὖρος εἴκοσι. For the descriptions of
recent travellers see Stanley, S.and P.,
pp. 374, 382; Wilson, Recovery, p. 338;
Tristram, B. P., p. 313; G. A. Smith,
H. G., p. 4430.3 Merrill, Galilee, p.
32 f. The place has lost the glories
which Josephus praises; towns and
villages, cultivated lands and vine-
yards are gone. But the visitor still
finds much to admire—the pearly
whiteness of the shell-strewn beach,
the thickets of oleander blossoming
along the watercourses, the profusion
of wild flowers, the fine cliffs which
guard the two extremities of the
plain, and then recede to join the
Galilean hills. In extent el-Ghuweir
corresponds very nearly to the Batihah
which the Lord had just left; but

VL 56]

THE GOSPEL ACCORDING TO ST MARK.

I4I

σαρέτ, Skai προσωρμίσθησαν. “kai ἐξελθόντων αὐτῶν 54 880

; ΄- y \ / \ /

Ze τοῦ πλοίου εὐθὺς ἐπιγνόντες αὐτον ἡ περιεδραμον 55
ὅλην τὴν χώραν ἐκείνην, Kal ἤρξαντο ἐπὲ τοῖς κρα-

| Barros TOUS κακῶς ἔχοντας περιφέρειν ὁ ὅπου ἤκουον

ὅτι ἔστιν.

53 OM καὶ προσωρμισθησαν D τ 28 209 604 abc ffiqr syrrPe) arm

Sal ὅπου ἂν εἰσεπορεύετο εἰς κώμας ἢ

56

54 autor]

+01 avdpes του τοπου exewou (kar) AGA(S) 1 13 28 33 (69) (604) 1071 (2P*) alnom™ c

arm (syrPe)

55 περιδραμοντες (om καὶ seq) ΑΝ ΧΙῚΤΙ al?! | χωραν NBLA 33

me] περιχωρον ADNXTIIZ® min?! vg syr! arm | κραβακτοις & κραβατοις F*XA

κραββατοις B*EH | orov yxovov] Ἠκουσθη N περιεῴφερον yap αὑτοὺς o.

av ἡκουσαν

Da(bffigq) aeth | or ἐστιν} τον w εἰναι Daff o. exer εστιν ANXTIIZ® al min?

syr>c! me arm

while the scene of the miracle was

little more than a waste of pasture
dotted with an occasional village or
homestead, the plain to which He
had now come was densely populated.
The retirement and rest He had
sought were at an end, as soon as

He was seen on the beach of Gen-
nesaret.

=

προσωρμίσθησαν Vg. adplicue-
runt; they brought the boat to her
moorings, casting anchor, or lashing
her to a post on the shore. The
word is az. λεγ. in Biblical Greek,
but both act. and mid. are classical,
and there are examples of the Ist

aor. pass. in a middle sense in late

ee rl ert‘; ἁ

writers, e.g. Aelian and Dio Cassius,

54. εὐθὺς ἐπιγνόντες αὐτόν] It
must have been early and hardly
daylight (comp. vi. 48 with Jo. vi.
21); yet, as on the previous day
when He left the neighbourhood of
Capernaum (v. 33), there were peo-
ple about who recognised Him and
spread the news. For ἐπιγινώσκειν
in the sense of personal recognition
cf, Mt. xvii. 12, Le. xxiv. 16, 31, Acts
iv. 13.

55. περιέδραμον ὅλην τὴν χώραν] Mt.
τὴν περίχωρον : the news was hastily
carried round to all parts of the
plain. περιτρέχειν is am. dey. in
the N. T.; but occurs in the Lxx.
(Amos viii, 12, Jer, ¥,.1 » = DH),

56 av ABDLNIT] εαν SXTA

Here it vividly depicts the circula-
tion of the tidings throughout the
Ghuweir. As the result, there came
from every quarter streams of people
bringing their sick for healing. For
περιφέρειν see 2 Cor. iv. 10. With
περιέδραμον... ἤρξαντο περιφέρειν Comp.
Mt.’s tamer ἀπέστειλαν.. προσήνεγκαν.
The sick were carried on their pallets
(ἐπὶ τοῖς κραβάττοις : Me. only, see note
on ii. 4); the course of the bearers was
shaped by the reports that reached
them from time to time as to the Lord’s
movements (ὅπου ἤκουον ὅτι ἔστιν).

Ἔστιν, the present, as if one caught

the reply of those of whom inquiry
was made: ‘he is here,’ or ‘ there,’

56. ὅπου ἂν εἰσεπορεύετο κτλ.]
Whenever in His progress He en-
tered a village, He found the sick laid
in the open spaces ready for His
healing. In strictness dyopai would
exist only in the towns, at Magdala
and Capernaum and Chorazin and
Bethsaida; but the word is appa-
rently used here loosely to include
other open spaces. Ἔν ταῖς πλατείαις
(D), Vg. in plateis, which is followed
by all the English versions except
R.V., is perhaps from Acts iv. 15.
Πόλεις and κῶμαι are classed together
in Mt. x. 11, Le. viii. 1, xiii. 22, κῶμαι
and ἀγροί in vi. 36, Le. ix. 12: the
combination of the three covers every
collection of dwellings large and

Vil: i

142

THE GOSPEL ACCORDING TO ST MARK.

[VI. 56

εἰς πόλεις ἢ εἰς ἀγροὺς ἐν ταῖς ἀγοραῖς ἐτίθεσαν τοὺς
ἀσθενοῦντας, καὶ παρεκάλουν αὐτὸν ἵνα κἂν τοῦ κρα-
σπέδου τοῦ ἱματίον αὐτοῦ ἅψωνται: καὶ ὅσοι ἂν
ἥψαντο αὐτοῦ ἐσῴζοντο. “

I Κ. \ / \ 3 \ ε Φ ~ /
al συνάγονται 7 Pos QUTOV Οἱ APlLo alot και

a / ? / 3 Δ. ste /
τινες τῶν γραμματέων ἐλθόντες ἀπὸ ᾿Ϊεροσολύμων.

/ λ ΄“- lon er a
2 "καὶ ἰδόντες Twas τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς

56 εν ταῖς αγοραις] pr ἡ δὲ εν tas πλατειαις D 604 2Ρ0 bef ffigq vg go | ετιθεσαν
SBLA minPerPsxc] erfouv A(D)NXTIIZ® min? | ἡψαντο NBDLA 1 13 28 33 69 124
346 2P¢ a] yrrovro ANXTIIZ® min” tangebant latt"*Pl’é syrr aywvrar 604 | εσωζοντο]

διεσωζοντο N= τ 69 604 alP*° διεσωθησαν A εσωθησαν 33 2°
2 ἰδοντες] εἰδοτες D | οτι...εσθιουσιν NBLA 33] εσθιοντας

ΝΣ qui venerant ab f (q)

VIL 1 ελθοντες] pr οἱ

ADNXTIIZ¢ al min?! a go | cow. x. τ. €. ἀνιπτ. non lotis manibus Ὁ 6 (syrr*™Pesh geth)

small. On the construction see WM.,
p- 384, Burton, ὃ 315 f., Blass, Gr.
Ὁ 207.

καὶ παρεκάλουν αὐτόν κτλ. Again
and again the entreaty was heard.
The fame of the healing of the ai-
poppoovea had spread (Victor: ἡ γὰρ
aiuoppootoa πάντας ἐδίδαξε φιλοσο-
deiv); so simple a means of obtain-
ing a cure appealed to the popular
imagination, and under the circum-
stances the Lord permitted its use.
Cf. Acts iv. 15, xix. 11 f. On the
κράσπεδον, and on κἄν, see Υ. 27, 28
notes.

ὅσοι ἂν ἥψαντο αὐτοῦ ἐσῴζοντο]
For the construction see the refer-
ences at the end of the last note.
The aor. (see vv. IL) points to the
momentariness of the touch in each
case; the imperfect which follows,
to the rapid succession of the cases.
Mt. again is less picturesque (ὅσοι
ἥψαντο διεσώθησαν). For σῴζεσθαι in
reference to physical restoration
see v. 28; on the orthography οὗ
WSchm., p. 41.

VIL. 1—13. Qusstion or CERE-
MONIAL WasuHines (Mt. xv. r—9).

I. συνάγονται] See iv. 1, v. 21,
vi. 30. The Lord’s person is the
rallying-point for both friends and
enemies ; cf. Mt. xxv. 31, 32. Of the

Pharisees there has been no mention
since iii. 6; during the interval they
may have been occupied by their
intrigue with the Herodians, of which
perhaps we see the fruit in vi. 14.
Now that Jesus has returned to the
W. shore, they fall back upon their
old policy of insidious questioning.
The Scribes from Jerusalem (iii. 22)
are still with them, unless, as τινες...
ἐλθόντες suggests, these are another
party, newly arrived. Mt. is less pre-
cise: προσέρχονται τῷ Ἴ. ἀπὸ Ἴεροσ.
Φαρισαῖοι καὶ γραμματεῖς. Of. Bede:
“non ad verbum audiendum...sed ad
movendas solum quaestiones pugnae
ad Dominum concurrunt.”

2. ἰδόντες τινὰς... ὅτι... ἐσθίουσιν] A

mixture of the two constructions ἐδόν- ~

τες τινὰς.. ἐσθίοντας (cf. i. το, vi. 48,
49) and id. ὅτι ἐσθίουσίν τινες (ii. τό,
ix. 25). The opportunity probably
arose during the passage of the party
through the plain (vi. 56); the loaves
were very possibly some of the κλά-
σματα With which their baskets had
been filled the night before, and
which now served them as an ἐφόδιον.

κοιναῖς χερσίν, τοῦτ᾽ ἔστιν ἀνίπτοις
Κοινός, ‘polluted,’ ‘ceremonially un-

clean, occurs in 1 Mace. i. 47 θύειν

ὕεια καὶ κτήνη κοινά (A, V : N*, πολλά),
ib. 62 φαγεῖν κοινά (for NY, see Guil-

οι “που στ ρ““Φρρρᾳο««ἑμμμιτ

VIL. 3]

σ΄: / / f, \
χερσίν, TOUT ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς
4 3 e \ Φ ~ § \ / « Ἶ ὃ ~
—ot yao Φαρισαῖοι Skat πᾶντες ot ᾿Ιουδαῖοι

THE GOSPEL ACCORDING TO ST MARK.

143

ἄρτους

2 τοὺς (om τους AXT'II al) αρτους]- εμεμψαντο KMNSUIISS al min?! κατεγνωσαν

Ὁ vituperaverunt latt**P!vs (syrrPeshhel arm)

lemard on Mt. xv. 11), cf. 4 Mace. vii. 6
γαστέρα ἐκοίνωσας (N: A, ἐκοινώνησας)
μιεροφαγίᾳ: in the N.T., outside this
context, κοινός is similarly used in
Acts x. 14, 28, xi. 8, Rom. xiv. 14,

Heb. x. 29, Apoc. xxi. 27, and κοινοῦν

or κοινοῦσθαι (mid. and pass.) in
Acts x. 15, xi. 9, xxi. 28, Heb. ix. 13.
This use of κοινός corresponds to the

Rabbinic Sin, din (Edersheim, ii.

Qgn.); the κοινόν is the opposite of the

ἅγιον or καθαρόν (Westcott on Heb.
x. 29). Hence Mce.’s explanation, τ. ἔ.
ἀνίπτοις, must be taken to interpret
the word only in reference to the
particular case; unwashed hands
were, for the purpose of eating, κοιναί.
For τοῦτ᾽ ἔστιν as a formula of in-
terpretation cf. Mt. xxvii. 46, Acts
i. 19, Rom. vii. 18, Heb. ii. 14; on the
question whether it is to be written
as two words see WSchm., p. 37, Blass,
Gr., pp. 18,77. On ἐσθίειν τοὺς ἄρ-
τους (τὸν ἄρτον, Ὁ. 5) see Dalman,
Worte, p. 92.

3—4. Another apparently editorial
note. There is no-trace of it in Mt.
Cf. Zahn, Hinlettung, ii. p. 241.

3. of yap ®. καὶ πάντες οἱ ᾿Ιουδαῖοι]
Except in the phrase ὁ βασιλεὺς
τῶν ᾿Ιουδαίων (xv. 2 ff.), of Ἰουδαῖοι is
used by Mc. here only; in Mt. with
the same exception it is limited to
Xxvili. 15, and in Le. to vii. 3, xxiii. 51.
On Jos use of the term see Westcott’s
St John, Intr. p. ΙΧ. ; of Ἰουδαῖοι are
in the Fourth Gospel the opposite of
the ὄχλος : “as ‘the multitude’ re-
flect the spirit of Galilee, ‘the Jews’
reflect the spirit of Jerusalem” ; they
are “the representatives of the narrow
finality of Judaism.” In some such
limited sense the term is probably
used here by Mc. and Mt.; “the Jews”

who “all” hold the tradition of the
Elders are not the masses, but the
strict and orthodox minority who
supported the Scribes. Yet ceremo-
nial purification was usual in religious
households (cf. Westcott on Jo. ii. 6),
and the Lord had probably conformed
to it at Nazareth; He resists merely
the attempt to enforce it as an essen-
tial (Hort, Jud. Chr., p. 29f.). On the
origin and extent of these practices
see Schirer I. ii. p. 106 ff.

ἐὰν μὴ πυγμῇ νίψωνται τὰς χ.Ἷ Πυγμή
(Exod. xxi. 18, Isa. lviii. 4, = 51738)
is the closed hand, the fist—ovy-
κλεισις δακτύλων, Suid.; cf. Pind. Ol.
7. 30, πυγμῇ νικήσαντα. The word is
used in late Gk. for the length of the
arm between the fist and the elbow;
hence Euth. and Thpht. interpret
here ἄχρι ἀγκῶνος, i.e. thrusting the
arm into the water up to the elbow.
Cf. J. Lightfoot ad 7, and Eder-
sheim, who renders P30 TW, “to
the wrist”; but it is difficult to see
how πυγμῇ can be made to bear the
meaning of ἕως τῆς πυγμῆς. The
reading πυκνά (Vg. crebro, Wycliffe
and the other English versions exc.
R.V., “oft”) may be a gloss bor-
rowed perhaps from Le. v. 33, if it
be not due to corruption (cf. πύκμῃ,
D); the rendering of the Pesh.

(tux), 1.6. ἐπιμελῶς, see Le.

xv. 8) is another gloss which we have no
means of verifying (see however Mori-
son, St Mark, ad l.); for the marginal
gloss in Syr.5* see Field (WVotes, p.
30 f.), who renders it ἀποκλύζοντες τῷ
ὕδατι τοὺς δακτύλους αὐτῶν. On the
whole it is perhaps best to take πυγμῇ
literally, ‘with the fist,’ 1.6. either
with the hand held out with clenched
fingers while the attendant pours

ἐὰν μὴ 3 8

1 We

144

THE GOSPEL ACCORDING ΤῸ ST MARK.

[VIL 3

πυγμῇ νίψωνται Tas χεῖρας οὐκ ἐσθίουσιν, κρατοῦντες
4 τὴν παράδοσιν τῶν πρεσβυτέρων: *kal! dm’ ἀγορᾶς

3 muyun AB (Ὁ πυκμὴ)ὴ ΤΙΝ ΧΤΗΣΦ al min™ 4 pugillo cffiqr (momento a
subinde Ὁ primo ἃ) arm Or] πυκνα δὲ vg me go diligenter syrrPe bel (tt) om A syr™ | ovr

εσθ.1- (τον) aprov D(M?) al abc ffi syr™ arm

abcffilqr (arm)

water over it (2 Kings iii. 11); or as
Meyer-Weiss explains, “so dass sie
die geballte Faust in die hohle Hand
stecken, erstere in der letzteren reiben
und drehen.” In the first case the
dat. is modal, in the second instru-
mental. A possible alternative is to
treat πυγμῇ as the dat. of measure—
‘by elbow-length’ (see above). But
it must be confessed that no ex-
planation hitherto offered is wholly
satisfactory.

Νίπτειν, νίπτεσθαι are used of the
feet (Gen. xviii. 4, 2 Regn. xi. 8, Jo.
xiii. 5 ff, 1 Tim. v. Io), the hands
(Exod. xxx. 19 ff, Lev. xv. 11, Ps.
XXv. (xxvi.) 6), the face (Mt. vi. 17, Jo.
ix. 7 ff.), in contrast to λούεσθαι, to
bathe the whole body: cf. Jo. xiii. 10,
ὁ λελουμένος οὐκ ἔχει χρείαν εἰ μὴ τοὺς
πόδας νίψασθαι.

κρατοῦντες τὴν παράδοσιν τῶν πρεσ-
βυτέρων] Cf. Joseph. ant. xiii. το. 6,
νόμιμα πολλά τινα παρέδοσαν τῷ δήμῳ
οἱ Φαρισαῖοι ἐκ πατέρων διαδοχῆς ἅπερ
οὐκ ἀναγέγραπται ἐν τοῖς Μωυσέως
νόμοις. The rule, at least in its de-
tails, belonged not to the Torah, but
to the Qabbalah (Taylor, Pirge Aboth,
pp. 120, 128), and to its non-canoni-
cal part (Edersheim, ii. p. 9). The
Elders (0°321) are here of course not
the officers of the synagogue or mem-
bers of the Sanhedrin, but such great
teachers as Hillel and Shammai, or
the scribes of former generations (ef.
Heb. xi. 2, where of mp.=oi πατέρες,
i, 1), perhaps especially the members
of the ‘Great Synagogue,’ see Aboth,
i. 1 ff.,and Dr Taylor's account, p. 124;
the ranthoons τ. wp. is the sum of the
παραδόσεις πατρικαί (Gal. i. 14) after-

4 ἀπ᾿ atyopas]+orav ehOwow D

wards embodied in the Mishnah, which
every Pharisee and disciple of the
Pharisees sought to keep inviolate.
On St Paul’s attitude with regard
to tradition cf. Hort, Jud. Chr.,
p. 118, and οὗ Lightfoot on 2 Th.
ii, 15. For κρατεῖν παράδοσιν see
2 Th. dc. and cf. κρατεῖν διδαχήν,
Apoc. ii. 14, 15, or with the gen., xp.
ὁμολογίας, Heb. iv. 14, where see West-
cott’s note. The affection with which
even the Egyptian Jews in the second Ὁ
century before Christ clung to a
similar tradition is illustrated in the
Sibyllines, iii..591 sq., ἀλλὰ μὲν ἀείρουσι
πρὸς οὐρανὸν ὠλένας ἁγνὰς | ὄρθιοι ἐξ
εὐνῆς ἀεὶ χέρας ἁγνίζοντες | ὕδατι. See
J. Lightfoot on Mt. xv. 2 ff, and espe-
cially Edersheim, Zife, ii. p. 9 ff.

4. Kalam’ ἀγορᾶς κτὰλ.)] After min-
gling with men of all sorts in the open
market, they purified the whole person
before taking food. The Apostles had
been ἐν ταῖς ἀγοραῖς (vi. 56), jostled by
a mixed crowd, yet they had not even
washed their hands. ᾿Απ᾿ ἀγορᾶς, Vg.
ὦ foro, ‘after market’; a pregnant
construction, see WM., p. 776 n., and
cf. Theophrast. char. 16, περιρρανάμενος
ἀπὸ ἱεροῦ. The purification was οἷς
fected by sprinkling (cf. the ὕδωρ
ῥαντισμοῦ Of Num. xix. 9 ff., and the
metaphorical use of the verb and
substantive in Ps. 1. (li.) 7, Zach. xiii.
1, Heb. x. 22, Apoc. xix. 13), or,
according to the alternative reading
(see vv. ll.), by dipping (cf. 4 Regn. v.
14, Judith xii. 7). But βαπτίσωνται
suggests a standard which is Essene
rather than Pharisaic, unless, as J.
Lightfoot suggests, an immersion of
the hands only is intended. Cf. how-

eS || ee

ee ee eee ee ee Oe τ ΨΨΘΥ,

~~

ΡΥ τὰ oa ore

‘VIL 9]

THE GOSPEL ACCORDING TO ST MARK.

145

‘ / \ /
ἐὰν μὴ ῥαντίσωνται οὐκ ἐσθίουσιν, Kal ἄλλα πολλά

3 J / ~ q \ /
ἐστιν a παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων

. μὰ \ /
καὶ ξεστῶν καὶ χαλκίων.

5 \ 5 ΄ ? A
Kat €TENPWTWOLY ανὖτον §

4 ραντισωνται SB 40 53 71 86 237 240 244 259 Euth] βαπτισωνται (-covra,
-ζωνται, -fovra) ADEFGHKLMNSUVXTAII>¢ lati syrr arm Or | a παρελαβον] απερ
ehaBov B | xparew] rnpew D servare latt*tPlv | καὶ χαλκιωὼν (-κειων AL min™™)] om
syr™ + καὶ kAwwv ADXTIIZS al min?! latt syrrP* be! go arm Or (om NBLA minpPerPace

ΒΥ πα me)

ever Justin, dial. 46, where Trypho
mentions among ordinary Jewish prac-
tices τὸ βαπτίζεσθαι ἁψάμενόν τινος ὧν
ἀπηγόρευται ὑπὸ Μωσέως.

ἄλλα πολλά] Le. in the way of
lustration or ceremonial purification,
besides the purification of the person.
For παραλαβεῖν as the correlative of
παραδοῦναι see I Cor. xv. 1, 3, 2 Thess.
iii. 6: κρατεῖν is the inf. of purpose
(Burton, ὃ 366), cf. WM., p. 4o1.

βαπτισμοὺς ποτηρίων κτλ. Cf. Heb.
ix. 10, διαφόροις βαπτισμοῖς, on which
see Westcott’s note; the word does
not occur in the O.T., but βαπτίζεσθαι
ἀπὸ νεκροῦ is used in Sir. xxxi. (xxxiv.)
30 in reference to the law of Num.
xix. For Talmudic directions as to
the dipping of vessels see Chagigah
(ed. Streane, p. 115 ff.). The vessels
specified are (1) ποτήρια, ordinary
drinking cups (cf. ix. 41, xiv. 23, Le.
xi. 39), whether of earthenware or
metal (Esth. i. 7, Apoc. xvii. 4), (2)
ξέσται, Vg. urcei, pitchers or ewers,
possibly of wood (Lev. xv. 12) or of
stone (Jo. ii. 6, λίθιναι ὑδρίαι), (3) χαλ-
xia, vessels of brass or copper, as pots
used in cooking (1 Regn. ii. 14, 2 Chron.
xXxxv. 13, I Hsdr. i. 12). Ξέστης (sea-
tarius) occurs in two Mss. of Ley. xiv.
1o (see Hastings, D. B. iv., art.
Weights) and in Joseph. ant. viii. 2. 9
(ὁ δὲ βάτος δύναται E€oras ἑβδομήκοντα
δύο) as a measure; the word passed
into Rabbinic (NODP). The Western
addition καὶ κλινῶν (vv. 11.) is interest-
ing and possibly genuine, though βαπ-
τισμοὺς...κλινῶν seems an incongruous

5. M.?

5 καὶ 1°] erecra AXIS () al min?! syrr()hel go arm erecra καὶ A

combination; the mention of κλῖναι
(whether ‘beds’ or ¢riclinia) may have
been suggested by the legislation of
Lev. xv. See WH., Notes, p. 25.

5. καὶ ἐπερωτῶσιν αὐτόν] The sen-
tence broken off at the end of ». 2 is
resumed, but καί is repeated in for-
getfulness that καὶ ἰδόντες remains
without a finite verb. The R.T. gets
rid of the anacoluthon by adding
ἐμέμψαντο to Ὁ. 2 (Vg. cum vidissent...
vituperaverunt). ’Emepwrav, supra
Vv. 9; cf. vii. 17, viii. 23, &c. The
word does not imply hostility, but the
question itself leaves no doubt of the
attitude of those who put it; cf. ii.
18,24. The Pharisees and the Scribes
(οἱ ®. καὶ of yp.) are distinguished as in
v. 1; they formed on this occasion two
parties, distinct thoughallied. Περιπα-
reiv, here only in the Synoptic Gospels
in the ethical sense, which is fairly
common in St John (viii. 12, xii. 35
bis, 1 Jo. i. 6, &c.), and frequent in
St Paul; the idea is found in the
O.T., see Gen. v. 22 (where for the
LXX. εὐηρέστησεν TH θεῷ, Aq. renders
literally περιεπάτει σὺν τῷ O.), Prov.
viii. 20, Eccl. xi. 9. For περιπ. κατά
(3 50) see Rom. viii. 4, xiv. 15, 2 Cor,
x. 2, 3, Eph. ii. 2; κατά indicates con-
formity with a rule or standard, WM.,
p. 500. The standard maintained by
the Scribes was that of the Halachah
(πὴ π , the rule by which men must;
‘walk’). Mt., less idiomatically, παρα-
Baivovow τ. παράδοσιν. For τ. παρά-
δοσιν τ. mp. see note On ὅ. 3.

ΙΟ

146

THE GOSPEL ACCORDING TO ST MARK.

[VII. 5

ε ΄σ \ ε ~ \ ’ ᾽
οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς Ata τί οὐ περι-
πατοῦσιν οἱ μαθηταί σον κατὰ τὴν παράδοσιν τῶν

\
πρεσβυτέρων, ἀλλα

~ \
κοιναῖς χερσὶν ἐσθίουσιν τὸν

6 ἄρτον ; “ὁ δὲ εἶπεν αὐτοῖς Καλῶς ἐπροφήτευσεν

Α σ΄. ad ε ~ / «
᾿Ησαίας περὶ ὑμῶν τῶν ὑποκριτῶν ὡς γέγραπται ὅτι

5 om καὶ οἱ Ὕραμμ. A| κοιναις X*BD 1 28 33 118 209 604 2° aiq vg me arm]

ανιπτοις N°-*ALXTAIZ® al min?! bc fff syrr go | xepouw] pr ras D 28

6 o δεῖ

+amoxpies ADXTIL al min?! latt syr®*! arm go | cadws] pr ove ADXTITI al min?! |
ἐπροφητευσεν SB*DLA 1 13 33 124 346 1071] mpoed. AB*XTIIZ@ al min?! | om των
ὑποκρ. Syr" | ws γεγραπται] και εἰπεν D ws εἰπεν 1 2° arm λεγων 604 effi qui dixit

ab |om ors ADXTAII al mino™vid
ἀλλὰ κοιναῖς κτλ. Mt. paraphrases,

οὐ γὰρ νίπτονται τὰς χεῖρας ὅταν ἄρτον
ἐσθίωσιν. Mce., after the explanation
of vv. 2, 3, is able to give the words
as they were uttered. Tov ἄρτον -- τοὺς
ἄρτους, Ὁ. 2; for the sing. with art. cf.
Jo. Vi. 23; φαγεῖν ἄρτον (an? Soy)
is usual, but the article points to
what is passing before the eyes.

6. ὁ δὲ εἶπεν αὐτοῖς κτλ] The
time had come for plain speaking, for
the Scribes had called attention to
the very heart of the controversy
between Jesus and themselves. The
answer consists of two parts, (@) wv.
6—8, (Ὁ) 9—13; Mt. has both, but
inverts the order—perhaps rightly,
for the sharp retort. διὰ τί καὶ ὑμεῖς...
is lost in Mce., and the stern ὑποκριταί
seems to come better after the ex-
posure of their inconsistency than at
the outset.

καλῶς ἐπροφήτ. "Hoaias περὶ ὑμῶν]
Ie. ‘Isaiah’s denunciation of Israel
in his own day is admirably adapted
to your case.’ For this sense of καλῶς
cf. xii. 32 (where it is followed by ἐπ᾽
ἀληθείας), JO. iv. 17, Vili. 48, xiii. 13,
and see Schéttgen ad /.; for προφη-
τεύειν περί With gen., I Pet. i. το, other
constructions are ap. ἐπί with acc.
(Am. vii. 15, 16, Jer. xxxii. 16 (xxv.
30)), mp. τινί (Jude 14); on the position
of the augment (émpod.) cf. WSchm.,
p. 102.

τῶν ὑποκριτῶν] The charge of ‘ hy-

pocrisy’ is here for the first time
directly laid at the door of the
Scribes; yet see Mt. vi. 2, 5, 15,
Vii. 5. Ὑποκριτής -- ἢ2Γ occurs in Job
XXXIV. 30, Xxxvi. 13 (Lxx.), and in Job
xx. 5 (Aq.). In the Pss. of Solomon —
ὑπόκρισις is a charge constantly
brought against the Sadducees by
the Pharisaic author, eg. iv. 7, ἐξ-
άραι ὁ θεὸς τοὺς ἐν ὑποκρίσει ζῶντας
μετὰ ὁσίων (see Ryle and James,
ad 1. The Scribes may well have
been startled to hear the reproach
cast back upon themselves.

ὡς γέγραπται ort] Of. καθὼς γέγρ.,
i. 2 (note), and for or: as introducing
a citation see ii. 17. The passage
quoted is Isa. xxix. 13. In the quo-
tation Mt. and Me. agree, whilst both
differ from the Lxx. in two points.
(1) The Lxx. gives (with M.T.): ἐγγίζει
pot ὁ λαὸς οὗτος ἐν τῷ στόματι αὐτοῦ
καὶ ἐν τοῖς χείλεσιν αὐτῶν τιμῶσίν με
(B), or in the shorter text of NA, ἐγγ.
μοι ὃ A. οὗτος, ἐν τοῖς χ. αὐτῶν τιμῶσίν
pe: in Mt., Me. the sentence is ab-
breviated still further. (2) The uxx.
has: διδάσκοντες ἐντάλματα ἀνθρώπων
καὶ διδασκαλίας. Here there is no
important variant in the mss., yet
Mt., Mc. omit καὶ and place διδα-
σκαλίας before ἐντ., without approach-
ing nearer to the M.T. which gives
(R.V.) “their fear of me is a command-
ment of men which hath been taught
them” (cf. Aq. Symm. Th., ἐγένετο τὸ

VII. 9]

THE GOSPEL ACCORDING TO ST MARK,

147

\ - ~ 7 Se \
Ὃ λαὸς οὗτος τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία

9 ΄“ ᾿ 7 ? ΄
αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ: μάτην δὲ σέβονταί 7 ὃ δ"

Ys
pe, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων.
9,.9 / \ > \ ΄“- fC κι \ ,
aevtes τήν ἐντολήν τοῦ θεοῦ κρατεῖτε τὴν παρά- 8

δοσιν τῶν ἀνθρώπων. ἵ

\ Y a ΄-
Skat ἔλεγεν αὐτοῖς Καλῶς ο ἵν:

6 ο λαος ovros BD befig vg] ovr. ο λ. ξΑΤΙΧΤΙΔΗ al | τιμα] ayara Dabe (ef.
Clem-Al) ria καὶ ἀγαπα aeth | arexer] αφεστηκεν D ἀπεστιν L 2Ρ5 ἐστιν Clem-Al? est

Jatt?! Clem-R Clem-Al! areorn A

7 ενταλματα] pr καὶ ac ἢ (vg) | ανθρωπων]

+ βαπτισμους ἕεστων Kat ποτηριων Kat adda παρομοια a ποιειται ToavTa πολλα D
8 totum versum om syr%” | adevres]+-yap AXTIIZ@ al min?! f vg syrr go | w-
θρωπων 7} -᾿ Barr. ἕεστ. K. ποτ. K. adda (OM adda A alP**) wap. rovavra πολλα ποίειτε

{A)(F)(W*)XTII=¢ al min?! f vg syrr go arm aeth

φοβεῖσθαι αὐτοὺς ἐμὲ ἐντολὴ ἀνθρώπων
διδακτή). St Paul (Col. ii. 22) seems
to follow the Lxx.; Justin has both
forms (dial. 78, 140, see Resch, Par-
alleltexte, p. 170). The facts are per-
plexing, but a solution is perhaps to
be sought in the direction to which
reference has been made in the note
on i.2; see Hatch, Essays, Ὁ. 117 f.
The readings of D and some of the
Old Latin texts are interesting: see
vy. ll.; with ἀγαπᾷ cf. Ps. lxxvii.
(Ixxviii.) 36. On the readings of
Clement of Rome see Jnétr. to O.T.
in Greek, p. 408, and on those of
Clement of Alexandria, Barnard, Bib-
lical Text of Clement, p. 30 f.

7. μάτην δὲ σέβονταί με κτὰλ.] Μάτην
δέ represents ἽΠΠ), which the Lxx.
read in place of M.T. "ΠΕ; see Nestle
in Lap. T. xi. p. 330f. The fruitless-
ness of the Pharisaic religion was due
to its self-imposed and external cha-
racter. διδασκαλία, a rare word in
Biblical Gk. (Prov. Sir.? Rom.? Eph.
Col.1), except in the Pastoral Epp.
(1 Tim. 2 Tim.’ Tit.*), is a doctrine, a
definite piece or course of instruction,
as contrasted with διδαχή, which is
properly an act or line of teaching (i.
22, 27, iv. 2), though διδαχή sometimes
(Rom. vi. 17, xvi. 17) is used in a
sense scarcely distinguishable from
διδασκαλία. The two words may be

9. OM και ελ. avr. 28 syr*™

studied in juxtaposition in Tit. i. 9 (see
Hort, Ecclesia, p. 191).* Ἔντάλματα
is in apposition to 8&6. ‘inasmuch
as they teach doctrines (which are)
commandments of men’; cf. vi. 43,
ἦραν κλάσματα...πληρώματα (WM., p.
664 f.). The pl. perhaps points to
the multiplicity of the details, and the
absence of an underlying principle:
contrast ἐντολή, Ὁ. ὃ (note), and cf.
Tit. i. 14, ἐντολαὶ ἀνθρώπων.

8, ἀφέντες τὴν ἐντολήν κτλ.] Per-
haps a doublet of v.9; Mt. has an-
other form of the saying, correspond-
ing more nearly with the next verse.
The Law of Gop (ἡ ἐντολή, Ps. exviii.
(exix.) 96, cf. 1 Tim. vi. 14, 2 Pet. ii. 21,
iii. 2) is regarded as an unit ; ἐντολή is
properly a single commandment, but
seems to be here used in opposition
to ἐντάλματα (v. 7) for the Law as a
whole, the manifold expression of the
one principle of love (Rom. xiii. 8 ff,
Gal. v. 14). The ἐντολή is here the
Torah as contrasted with the Hala-
chah. Tov θεοῦ...τῶν ἀνθρώπων : the
Elders were but D'W/2N (Isa. J.c.) ; the

Torah was, as the Scribes themselves
believed, of Gop. A like claim is
made in the Talmud for the oral
tradition (cf. Taylor, Aboth, p. 119 ff,
Streane, Chagigah, p. vi.), but this
does not seem to have been openly
maintained in our Lord’s time.

10---2

148

THE GOSPEL ACCORDING TO ST MARK.

[Π. 9

> κι \ 3 \ “ lan «“ \ (ὃ
ἀθετεῖτε τὴν ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν

10 ὑμῶν τηρήσητε.

\ \ /
πατέρα σου Kal THY μητέρα σου"
\ / / /
Il πατέρα ἢ μητέρα θανάτῳ τελευτάτω"

ὁ Μωυσῆς γὰρ εἶπεν Τίμα τὸν

/ ΄σ
αἱ Ὃ κακολογῶν
΄σ \
τ ἡμεῖς δὲ

λέγετε ᾿Εὰν εἴπη ἄνθρωπος τῷ πατρὲ ἢ TH μητρί
Κ. / ef 9 : Ao ral ne 2 3 ΄- an θη
opBav (8 ἐστιν Δῶρον), ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῆς,

9. ἐντολὴν] βουλὴν A | τηρησητε (τηρητε B)] στήσητε D1 28 209 2° statuatis laty*

syrrinpesh arm govid Cypr
om avOpwrros 33 0 avOp. 1071

9. καλῶς ἀθετεῖτε κτλ.] Καλῶς is
in part ironical (cf. Jo. iv. 17), but see
6. For ἀθετεῖν see vi. 26; and for
the sense it bears here (nullify, eva-
cuate, reduce to a dead letter) cf. Isa.
xxiv. 16 (ovat τοῖς ἀθετοῦσιν᾽" οἱ ἀθε-
τοῦντες τὸν νόμον), Gal. iii. 15 (ἀθ. δια-
θήκην), Heb, x. 28 (a6. νόμον Μωυσέως).
The oral law was professedly a ‘fence’
to the written law; in practice it
took its place and even reversed its
decisions. When the two were in com-
petition, the tradition was preferred :
cf. the frank saying of R. Jochanan
quoted by Dr Taylor /.c., ‘“‘ words of
Soferim...are more beloved than words
of Torah.” With the ‘Western’ read-
ing στήσητε cf. Exod. vi. 4, 2 Esdr.
xix. 8, Heb. x. 9.

10. Μωυσῆς yap εἶπεν κτλ.) An
instance of the tendency censured
in v 9. Mt. ὁ yap θεὸς εἶπεν. The
first citation is from the Divine Ten
Words, incorporated in ‘ Moses,’ i.e,
the Pentateuch; cf. 2 Cor. iii. 15,
ἡνίκα ἂν ἀναγινώσκηται Μωυσῆς. The
passages, which follow the Lxx. with
some slight variations, are from Exod.
xx. 12 (Deut. v. 16), xxi. 16 (17); ef.
Victor: ἐκ δύο νομίμων ἀπαιτεῖ τὴν eis
γονέας τιμὴν κατὰ βούλησιν θεοῦ, ἑνὸς
μὲν τοῦ κελεύοντος οὕτω ποιεῖν, ἑτέρου
δὲ τοῦ τιμωρουμένου τὸν ἐναντίως ποι-
ovvra. In the second passage ὁ κα-

κολογῶν (dp) is scarcely (as Vg.,

Wycliffe, and the other English ver-
sions, exc. R.V.) ‘he that curseth’;

10 Mwons ALXT al min?!

Ir eav] os αν A 33 |

though Ob has this meaning (e.g. in
1 Regn. xvii. 43 where the Lxx. renders.
κατηράσατο), yet in Deut. xxvii. 16,
which closely corresponds with Exod.
xxi. 16, ΠΡ is represented by ὁ

ἀτιμάξων (οὗ ‘Quillemard on Mt. xv. 4).
The correction is clearly important in
view of the Lord’s argument. Θανάτῳ
τελευτάτω (Mc. Mt.)= nin! nid; so

codd. AF in Exod. xxi. 16 (17), where
cod. B has τελευτήσει 0.

II. ὑμεῖς δὲ λέγετε κτλ. You
(emph.) set yourselves against Moses
(cf. Jo. v. 45 ff.), for your tradition
(9. 9) permits, and under certain cir-
cumstances requires, a son to dis-
honour his parents. Ἐὰν εἴπῃ avOp.,
‘suppose a man shall say, Mt. os av
εἴπῃ. The apodosis would naturally
be, as in Mt, od μὴ τιμήσει (see
Burton, § 260), but Me. cuts the
sentence short in order to proceed
with the Lord’s comment on the rule
(οὐκέτι ἀφίετε κτλ., Ὁ. 12).

κορβάν (ὅ ἐστιν δῶρον) Another
Marcan Aramaism (butsee Dalman, Gr.
p. 139 n.), with its explanatory Greek ;
cf. v.41. Δῶρον represents 13} Lev.®,
Num.*, 2 Hsdr.t (13) ; the trans-

literation does not occur in the Lxx,

or apparently in the later Gk. ver-
sions of the O.T., or again in the
N.T., but οὗ Joseph. ant. iv. 4. 4,
κορβάν.. «δῶρον δὲ τοῦτο σημαίνει κατὰ
Ἑλλήνων γλῶσσαν: 6. Ap. i. 167, τὸν
καλούμενον ὅρκον κορβάν (citing Theo-

wit. 13]

THE GOSPEL ACCORDING TO ST MARK.

149

12 ΝΟ κα i ap > ¥u 0 \ a - Nis JN “

Οὐκέτι ἀφίετε QUTOV OVOEV ποιῆσαι τῷ σατρίι {7 TY ἐὰν».
gees. ~ ak / a a a ah

μητρι, ""ἀκυροῦντες Tov λόγον τοῦ θεοῦ TH παρα- 138

12 ovxert] pr και ΑΧΤΤΤΙΣΦ al min? f vg syrr arm go pr om L| om τω πατρι ἢ
τὴ μητρι ΔΊ τω πατριξαυτου ἈΧΠ al min” | ry μητρι]τξταυτοῦ AXTIL al min?!
13 Tov Noyor] τὴν ἐντολὴν I | TH παράδοσει υμων]- τη μωρα Ὁ ἃ Ὁ ὁ ffing syrb!(™s) δια

τὴν παράδοσιν υμ. IO7I

phrastus). A gorban is a consecrated
gift; the Temple treasury is called
kopBavas in Mt. xxvii. 6, Joseph. B. J.
li. 9. 4: ef. Cyprian, de op. et el. 15,
“Dominicum celebrare te credis quae
corban omnino non respicis?” In
Syriac 1400 is the Eucharist
itself, as the Christian offering. The
Scribes held that the mere act of de-
claring any property to be gorban alien-
ated it from the service of the person
addressed ; cf. Edersheim, Zi/z, ii. p.
19: “it must not be thought that the
pronunciation of the votive word gor-
ban..necessarily dedicated a thing to
the Temple; the meaning might be that
in regard to the person or persons
named the thing [so] termed was to be
considered as if it were gorban, laid on
the altar and put entirely out of their
reach.” A son who took this way of
relieving himself from the support of a
father or mother was not only justified
in his unfilial conduct, but actually
prohibited from returning to his duty.
Victor: εἴτις ἀτιμίᾳ γονέων θυσίαν
ὑπόσχοιτο, λέγων θεῷ ποιήσειν δῶρα
καὶ θυσίας ἃ πατρὶ παρέχειν ὀφείλει,
τοῦτο ν] λέγετε μηδὲ ἐξεῖναι τιμῆσαι
τὸν πατέρα. Origen (in Matt. t. xi. 9)
mentions a somewhat similar case
which had been reported to him by
a Jew: ἔσθ᾽ ὅτε, φησίν, οἱ δανεισταὶ
δυστραπέλοις περιπίπτοντες χρεώσταις
καὶ δυναμένοις μὲν μὴ βουλομένοις δὲ
ἀποδιδόναι τὸ χρέος ἀνετίθεσαν τὸ ὀφει-

, > ‘ ΄“ I Ld
, λόμενον eis Tov τῶν πενήτων Adyor—A

proceeding which prevented the debt-
ors escape. For ὠφελεῖσθαι, pass.,
see v. 26, Heb. xiii. 9; ἐκ points to
the source of the expected profit, cf.
WM., p. 458 The Vg. gives the
general sense of ὃ ἐὰν ἐξ ἐμοῦ ὠφε-

Anbns—quodcumque ex me tibi pro-
JSuerit ; οἵ. Euth.: ἀφιέρωται τῷ θεῷ
ὃ ἂν ἐξ ἐμοῦ κερδανεῖς. The son speaks
from the parent’s point of view, which
regards his support as practically
secure: ‘the assistance which thou
lookest to receive from me is now
irrevocably alienated” For the Rab-
binical formulae see J. Lightfoot and
Schéttgen ad 7.

12. οὐκέτι ἀφίετε κτλ. Mt. οὐ μὴ
τιμήσει : see last note. Origen: τῆς
πρὸς τοὺς γονεῖς τιμῆς μέρος ἦν καὶ τὸ
κοινωνεῖν αὐτοῖς τῶν βιωτικῶν χρειῶν.
Comp. the English Ch. catechism:
“my duty is...to love, honour, and
succour my father and mother.” In
illustration of this use of τιμᾷν Jerome
produces 1 Tim. v. 3,173; cf. Theod.
Mops. ad 1.: “honora, hoc est, dili-
gentiam illis adhibe.” With οὐκέτι
ovdér cf. v. 3, ix. 8, xii. 34, xiv. 25, Xv.
5. The ὃ ἐάν of Ὁ. 11 excludes in the
hypothetical case all hope of material
assistance from the moment the gor-
ban is uttered. πΠοιεῖν τί τινι, 86.
ἀγαθόν, cf. γ. 19,20; the phrase may
have, as in English, an opposite sense,
cf. ix, 13. Thpht. points out that the
Scribes may have often been not dis-
interested in their judgement: αὐτοὶ
δὲ τὰ ἀφιερωθέντα κατήσθιον (cf. xii.
40).

13. ἀκυροῦντες κτλ.] ᾿Ακυροῦν is
stronger than ἀθετεῖν v. 9; but he
who habitually ἀθετεῖ, practically ἀκυ-
pot, invalidates and, so far as in him
lies, repeals a law. The distinction
is well seen in Gal. iii. 15, 17, κεκυ-
ρωμένην διαθήκην οὐδεὶς aerei...vopos
οὐκ ἀκυροῖ. Of. ἄκυρον ποιεῖν in Prov.
i, 25 (=Y7B), v. 7 (-Ξ- 3) : ἀκυροῦν
occurs in 1 Esdr., 1, 4 Macc., and is

[50

THE GOSPEL ACCORDING ΤῸ ST MARK.

[VIL 13

δόσει ὑμῶν ἡ παρεδώκατε: Kal παρόμοια τοιαῦτα
{

\ ἘΞ
πολλα ποιεῖτε.

A of 2]
14 “Καὶ προσκαλεσάμενος πάλιν τὸν ὄχλον ἔλεγεν

~ Υ͂ / \ / ’
15 αὐτοῖς ᾿λκούσατέ μου πάντες Kal σύνετε.

τὸ οὐδὲν

af ᾽} ΝΕ. ΄ 3 / 3 δ κοι
ἔστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν

13 0M ἡ παρεδωκατε Syr™ Ἣν π. 1071

14 παλιν SBDLA b ffin q vg Βυυβοὶ (ms

me aeth] ravra ΑΧΓΠΣΦ al min? f syrrmpeshhel(txt) arm go ἀκουσατε BDHL 2?
alpaue] axovere NAXTAIIZ@ al min?” | om μου A| om παντες NLA al me | cuvere
BHLA 238] συνιετε NAXTIIZ@ al min*reomn

fairly common in Aq.; in the N.T. it
is limited to the context (Mc. Mt.),
and Gal. L.c.

τῇ παραδόσει v.77 παρεδώκατε] Ap-
parently the dat. of instrument, but
cf. Mt. διὰ τὴν παράδοσιν, ‘for the
sake of your tradition.” For παρα-
διδόναι παράδοσιν see WM., p. 282,
and for 7, WM., p. 202 f. The ‘ Wes-
tern’ text glosses again, adding τῇ
pwpa; see vv. ll. Παρόμοια τοιαῦτα,
‘such like things’; the Vg. keeps
the tautology, similia huiusmodi.
Παρόμοιος is az. λεγ. in Biblical Gk.,
though frequent in class. and late
writers; for its exact meaning cf.
Pollux cited by Wetstein: ὁ yap παρό-
μοιος παρ᾽ ὀλίγον ὅμοιός ἐστιν. Euth.
adds the wholesome reflexion : φοβη-
θῶμεν οὖν καὶ ἡμεῖς, ὁ τοῦ Χριστοῦ λαός,
μὴ καὶ καθ᾽ ἡμῶν ταῦτα ῥηθείη.

14—23. TEACHING BASED UPON THE
QUESTION (Mt. xv. 1ο---20).

14. καὶ προσκαλεσάμενος πάλιν τὸν
ὄχλον] The question of v. 5 had been
put and answered at a time of com-
parative privacy, which the Twelve
had used for snatching a hasty meal.
But the principle which had been
asserted was too important to be
dropped. It touched the heart of
things, and was necessary for all.
For προσκαλεῖσθαι see note on iii. 13;
πάλιν (omitted by Mt.) points to an
unnoticed dispersion of the Genne-
saret crowd (vi. 55 ἢ). For ἀκούσατέ
pov mw, kat σύνετε Mt. has less pre-

cisely ἀκούετε καὶ συνίετε: cf. WM.,
p. 393 ἢ, and contrast Me. iv. 23, ix.
7, Eph. v. 17.

15. οὐδὲν ἔστιν ἔξωθεν κτλ. A
fundamental canon, differentiating the
Kingdom of Gop from Pharisaic Ju-
daism. Victor: ἐντεῦθεν 6 καινὸς ἄρχε-
Tat νόμος ὁ κατὰ τὸ πνεῦμα. The merely
external cannot defile man’s spiritual
nature (Euth., οὐδὲ yap ἅπτεται τῆς
Wvx7js)—the converse of the principle
that the merely external cannot purify
it (Mt. xxiii. 25, 26, Heb. ix. 9 ff.).
For οὐδὲν ἔξωθεν Mt. substitutes the
explanatory οὐ τὸ εἰσερχόμενον eis τὸ
στόμα, ‘nothing in the way of food’;
and similarly to ra ἐκπορευόμενα he
adds ἐκ τοῦ στόματος. Hven when
thus limited the canon goes much
further than a protest against the
unwritten law of Scribism ; its logical
effect was to abrogate the Levitical
distinction of meats clean and unclean.
In defence of this distinction the
Maccabean heroes had given their
lives (1 Mace. i. 62 ἔ, 4 Macc. vii. 6),
and a Jewish crowd, even in Galilee,
would probably have resented the
principle now asserted by the Lord,
had they understood it. But it was
not understood even by the Apostles
until long afterwards, Acts x. 14ff.;
for the time the Lord was content
to drop the seed and leave it to ger-'
minate. Κοινοῦν is used in the N.T.
only in the technical sense (v. 2 note),
though the Vg., which renders it σοΐῃ-

a Se eT =

VII. 18] THE GOSPEL ACCORDING TO ST MARK. 151

a / es. 2 / A ~
ὃ δύναται κοινῶσαι αὐτόν: ἀλλὰ τὰ ἐκ TOU ἀνθρώπου
/ / A ΄σ of
ἐκπορευόμενά ἐστιν τὰ κοινοῦντα τὸν ἄνθρωπον.
17 δ΄ ὦ OT θ 3 > in -~ df 9
καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, ἐπη- 17
/ Crees. ε θ 5 > lon A 7
ρώτων αὐτὸν οἱ μαθηταὶ αὐτοῦ τὴν παραβολήν.
τϑ \ / 9 ΄σ' 4 δι ς« fn > / Se ἃ
καὶ λέγει αὐτοῖς Οὕτως Kal ὑμεῖς ἀσύνετοί ἐστε; 18
wn / ~ Ἁ / > ,
οὐ νοεῖτε ὅτι πᾶν TO ἔξωθεν εἰσπορευόμενον εἰς TOV

15 0 δυναται κοινωσαι] το κοινουν B | τὰ εκ του ανθρ. εκπ. NBDLA 33 2Ρ9 latt me
go aeth] τὰ εκπ. am avrov ΑΧΤῚΙ al syrrPe*hel arm ἐστιν 2°] pr exewa ADXITIZ&
al min?! latt | τὸν avOpwrov]+(16) εἰ τις exe (0 exw 1071 δὴ wra axovew axoveTw
ADXTA*"=® al min?! latt syrr arm go aeth (om SBLA* 28 me) 17 ouxov] pr
τον SA minP* σὴν οἰκιαν D 2P° alPee | τὴν παραβολην] περι της παραβολης AXTIIZTS

min?! arm go
om εἰς Tov avOp. S

quinare in Mt. xv. and on its first
occurrence in Mc., retains the O.L.
communicare (Rénsch, Jtala, p. 354)
throughout the rest of this chapter ;
cf. the confusion of ἐκοίνωσας, ἐκοινώ-
vnoas in the Mss. of 4 Mace. /.c.

ἀλλὰ τὰ ἐκ TOU ἀνθρώπου κτλ. The
positive side of the canon ; the source
of human defilement is internal to the
nature of man. ‘O ἄνθρωπος, as in ii.
27, Jo. ii. 25, 1 Cor. ii. 11, =man, ie.
men regarded as a generic unity. Τὰ
κοινοῦντα : on the art. with the predi-
cate see WM., p. 141 f. For τ. 16 of
the R.T. see vv. ll. It has been intro-
duced as the proper sequel to ὃ. 14;
οὗ iv. 9.

17. καὶ ὅτε εἰσῆλθεν κτλ. A third
stage in the incident. To the crowd
the new law was stated in a parabolic
form; to the disciples it is now in-
terpreted (cf. iv. 1off., 33 f.). Εἰς οἶκον,
whether Simon’s house at Capernaum
(i. 29, ii. 1, &c.), or the house of some
disciple in one of the Gennesaret
villages, does not appear; in either
case it supplied a temporary rest.
For ἀπό ‘away from’ see WM., p. 463.
This detail is wanting in Mt., who on
the other hand is alone in attributing
the question of the disciples to Peter.
Whether from his position (πρῶτος,

18 ov] ovrw NLUA 1 604 al?o™ f syrbl(™s) | om εξωθεν A syr™™ |

Mt. x. 2) or from natural readiness to
speak, St Peter seems to have been
the usual spokesman, cf. Mc. viii. 29 ff,
ix, 5, x. 28, xi. 21, xiii. 3, Mt. xv. 15,
Le. viii. 45, xxii. 8. With ἐπηρώτων
«τὴν παραβολήν cf. iv. 10; Mt. εἶπεν
Φράσον ἡμῖν τὴν π.: the ‘parable is
here little more than ἃ proverbial
saying, as in Le. iv. 23. See the
conversation which precedes this re-
quest in Mt. (xv. 12—14).

18. οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε;
For οὕτως Mt. has ἀκμήν Ξεξτι : οὕτως
is sic (Vg.) or siccine (Field) rather
than tam; in Gal. iii. 3, Heb. xii. 21
the juxtaposition of the adv. with the
adj. decides for the latter meaning.
Καὶ ὑμεῖς, ‘ye (emph.) also’ (Jo. vi.
68) as well as the crowd (cf. iv. 11).
᾿Ασύνετος looks back to μὴ συνίωσιν
(Isa. vi. 9, cited Me. iv. 12): the word
occurs also in Rom. i. 21, 31, x. 19.
The ἀσύνετος is the man who lacks
the discernment (ἡ δὲ σύνεσις κριτική,
Arist. Eth. Nic. vi. 11, cited by
Lightfoot on Col. i. 9) which comes
from the due use of the illuminated
intelligence ; hence he is near of kin
to the ἀνόητος (Le. xxiv. 25, Gal. δ. ;
cf. Me. viii. 17, 2 Tim. ii. 7). Thus
ἀσύνετοι prepares for οὐ νοεῖτε which
immediately follows (Mt. Mc.).

152

THE GOSPEL ACCORDING TO ST MARK.

[VIL 18

of > ὃ / 3 \ o 19 e/ 3 >
IQ ἄνθρωπον OU OUVATAL αντον KOLYWO AL, OTL OUK €ELOTTO-

/ > a 2 \ OL > > > \ ᾿
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A> A 3 - 3 / 7 ,
Kal εἰς TOV ἀφεδρῶνα εκπορευέεται ;---καθαρίζων TAVTaA

\ ͵
20 τὰ βρώματα.

18 ov δυναται αὐτοῦ κοινωσαι} ov Kowot Tov ἀνθρωπον & syr™

"ἔλεγεν δὲ ὅτι Τὸ ἐκ τοῦ ἀνθρώπου

19 οτι οὐκ] ov

yap Dabing | εἰσπορευεται] εἰσερχεται D | om εἰς τ. ἀαφεδρωνα syr™ arm | αφεδρωνα]
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FGHLSXA 1 13 28 69 124 1071 2° al Or] καθαριζον KMUVITIIZ@ min?! xabapife D

go και καθαριζει 2555 arm 20 Το..

18—19. οὐ δύναται... ἐκπορεύεται]
Mc. only. The words state ex-
plicitly the principle involved in Ὁ.
15. ‘ Pollution’ (τὸ κοινοῦσθαι) in the
sense contemplated by the Scribes
can be predicated only of that which
affects man’s moral nature. There
was no question between Christ and
the Scribes as to external cleanliness,
for their censure rested purely on
religious grounds.
spiritual pollution only that He speaks.
The two spheres of human life, the
physical and the spiritual, are here dis-
tinct ; to confuse them, as the Scribes
did, is to ignore the commonest
facts of daily experience. ᾿Αφεδρών
is the class. ἄφοδος or ἀπόπατος, Vg.
secessus ; the word occurs in Biblical
Gk. only in this context (Mt. Mc.);
the Lxx. use ἡ ἄφεδρος in another

connexion (Ley. xii. 9), employing -

λυτρών in this sense (4 Regn. x. 27).
Cod. D substitutes ὀχετός in Me., re-
taining ἀφ. in Mt.

Origen in Mi. t. xi. 14 has an in-
teresting reference to the Eucha-
rist : καὶ τὸ ἁγιαζόμενον βρῶμα... κατ᾽
αὐτὸ μὲν τὸ ὑλικὸν εἰς τὴν κοιλίαν χωρεῖ,
κατὰ δὲ τὴν ἐπιγινομένην αὐτῷ εὐχὴν..
ὠφέλιμον γίνεται.. οὐχ ἡ ὕλη τοῦ ἄρτου
ἀλλ᾽ ὁ ἐπ᾽ αὐτῷ εἰρημένος λόγος ἐστὶν
ὁ ὠφελῶν τὸν μὴ ἀναξίως τοῦ κυρίου
ἐσθίοντα αὐτόν.

19. καθαρίζων πάντα τὰ βρώματα]
A note added by a teacher or editor
who has realised that in the preceding
words the Lord had really abrogated.

It is therefore of .

«εκπορευομενον] quae exeunt latt

the distinction between clean and
unclean food. The true reading and
interpretation were known to Origen
(in Mt. t. xi. 12, κατὰ τὸν Μᾶρκον ἔλεγε
ταῦτα ὁ σωτὴρ καθαρίζων πάντα τὰ
βρώματα, δηλῶν ὅτι οὐ κοινούμεθα μὲν
ἐσθίοντες ἃ ᾿Ιουδαῖοί φασι κτὰλ.), Who is
followed by Gregory Thaum. and
Chrysostom: see Field, WVotes, p. 32.
This interesting reference to the inter-
pretation put upon the Lord’s words
by the Apostolic age (cf. Acts x. 15 ἃ
6 θεὸς ἐκαθάρισεν) is lost in the R.T.
(see vv. ll.). In support of καθαρίζων
see Scrivener-Miller, ii. p. 336 f, and
for a defence of καθαρίζον Burgon-
Miller, Causes of Corruption, p. 61 f. ;
but few students of St Mark will
follow Mr Miller in rejecting καθαρίζων
on the ground that its distance from
λέγει (v. 18) is inconsistent with the
style of this Gospel. Field ad loc.
rightly points to iii. 30 for another
instance of a brief explanation paren-
thetically added by Mc. For the
interpretation which the supporters
of the R.T. propose to give to καθαρί-
ὧν cf. WM., pp. 669, 778; the view
that καθαρίζων is a nom. pendens in
agreement with ὁ ἀφεδρών scarcely
calls for consideration.

20. τὸ ἐκ τοῦ ἀνθρώπου κτλ. See
v. τοῦ. Mt. narrows the statement
(ἐκ τοῦ στόματος for ἐκ τοῦ ἀνθρώπου),
and anticipates the explanation (ἐκ

τῆς καρδίας ἐξέρχεται). Ἐκεῖνο, ‘that,’
in contrast with τὰ ἔξωθεν (Ὁ. 15); see
Blass, Gr. Ῥ. 172.

—

| VIL 21]

20 exewva D latt

2I—22. ἔσωθεν yap ἐκ τῆς καρδίας

4 xTA.] ἜἜσωθεν answers to ἔξωθεν (ve.

15, 18); for the contrast in this
reference see Mt. xxiii. 25, 26 (τὸ
ἐντός, TO ἐκτός), Le. xi. 39, 40, 2 Cor.
lv. 16 (ὁ ἔξω ἄνθρωπος, ὁ ow). Bede's

_ remark needs modification, but is just
on the whole: “animae principale non
_ iuxta Platonem in cerebro, sed iuxta

Christum in corde est.” For καρδία
see ii. 6, 8, iii. 5, vi. 52, vii. 6; the
seat of the moral nature is in man
the source of moral defilement. The
Lord states the fact without explain-
ing it; into the question of the origin
of evil in man He does not enter.
His teaching stands midway between
the O.T. doctrine of sin (e.g. Ps. li. 5,
Isa. liii. 6, Jer. xvii. 9, cf. Schultz, ii.
p. 292 ff.), and the Pauline doctrine
(cf. SH., Romans, p. 143 ff.). Διαλο-
γισμοί, thoughts, elsewhere chiefly in
Le. and Paul.

The list of sins which follows is
twice as full as in Mt., who, while
adding wWevdouaprupia, omits πλε-
oveEiat, πονηρίαι, δόλος, ἀσέλγεια,
ὀφθαλμὸς πονηρός, ὑπερηφανία, ἀφρο-
σύνη (Kuth,: ὁ δὲ Μᾶρκος ἀπαριθμεῖται
καὶ ἕτερα, πλεονεξίαν, πονηρίαν, δόλον,
ἀσέλγειαν xtd.). Moreover, in those
which are common to both the order
differs: Mt. seems to follow that of
the Decalogue as arranged in the M.T.
and in cod. A of the Lxx., whilst Me.
is in partial accord with cod. B (ov
κλέψεις, οὐ φονεύσεις). While both
lists begin with the διαλογισμοί, in
the specification which follows Mt.
limits himself to external sins, whilst
Mc. passes from these to mental acts
or habits (πλεονεξίαι..«ἀφροσύνη). It

THE GOSPEL ACCORDING TO ST MARK.

153

i a / ~ ΄σ \ sf ᾽

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," \ 2 ie / = 2 / ς \
yap ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ

Υ ¢ \ > ~~

| Ol κακοὶ ἐκπορεύονται, πορνεῖαι, κλοπαί, φόνοι,

21, 22 πορνειαι κλοπαι Povor μοιχειαι NBLA 604 me aeth]

id πορνεια κλεμματα μοιχειαι povos D μοιχειαι πορνειαι φονοι κλοπαι ANXTIIZ® ἃ min”
| fvgsyrrihel μοιχ. κλοπ. πορν. pov. abcdffigq μοιχ- πορν. kro. pov. syrP*> arm

is instructive to compare with both
the catalogues of sins in Sap. xiv. 25 f,,
Rom. i. 29 ff., Gal. v. 20f., Eph. iv.
31, Vv. 3 ff, Col. iii. 5 ff, Didache 5,
Hermas mand. viii. 5; cf. Harnack,
T. u. U. v. τ. p. 86 f. The last two
shew the influence of the Gospel lists,
whilst Wisdom has possibly suggested
some of its details; but in the Pauline
passages we strike a new vein; such
Gentile sins as εἰδωλολατρεία, φαρμα-
kia, and such peculiarly Greek vices
aS κώμοι, εὐτραπελία, αἰσχρολογία, are
naturally not represented in our
Lord’s enumeration.

21. of διαλογισμοὶ of κακοί[ Mt.
διαλογισμοὶ πονηροί. The commission
of any sin is preceded by a delibera-
tion, however rapid, in the mind of
the sinner ; cf. ii, 6 ff., Le. v. 22, Rom.
i. 21, Jamesii. 4. On dvad. see Hatch,
Essays, p.8. Οἱ 6., such inward de-
liberations regarded as a class of
mental acts ; the addition of οἱ κακοί
marks off a part of the class, such as
are evil in themselves (κακοί), or mis-
chievous in their effects (7ovnpoi)—see
Trench, syn. xi.

πορνεῖαι ktA.| The plurals indicate
successive acts of sin, as they emerge
from the inner source of human cor-
ruption; the more subtle tendencies
to evil which follow are in the sin-
gular (v. 22). Of. Gal. v. 20 ζῆλος,
θυμοί, the spirit of rivalry, ‘ outbursts
of wrath’ (Lightfoot), and see WM.,
p. 220. Kdozai: cod. D, κλέμματα, cf.
Herm. fc. For this combination of
sins cf. Hos. iv. 2 φόνος καὶ κλοπὴ καὶ
μοιχεία κέχυται ἐπὶ τῆς γῆς.

154

22 “"μοιχεῖαι; πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια,
ὀφθαλμὸς πονηρός; βλασφημία, ὑπερηφανία, ἀφρο-

22 πλεονεξια δολος πονηρια D | δολοι πονηριαι ασελγειαι 2P° | δολοι ασελγειαι ArT

22. πλεονεξίαι] Vg. avaritiae; rather,
impulses or acts of self-seeking. Cf.
Plat. resp. ii. 3590 τὴν πλεονεξίαν, ὃ
πᾶσα φύσις διώκειν πέφυκεν ὡς ἀγαθόν.
This commonest corruption of human
nature is not spared by our Lord (Le.
xii, 15), or by St Paul (Col. iii. 5 τὴν
πλ. ἥτις ἐστὶν εἰδωλολατρία) : the πλεο-
νέκτης is classed by the latter with
the πόρνος (1 Cor. v. 10, 11, Eph. v. 5),
the κλέπτης, the μέθυσος (1 Cor. Vi.
10), a8 his vice is here mentioned
in the same breath with φόνοι and
μοιχεῖαι ; see also 2 Pet. ii. 14.

πονηρίαι] Vg. neguitiae, purposes
or acts of malicious wickedness, cf.
Mt. xxii. 18, Le. xi. 39; in Rom. i. 29
πονηρία is in the same company as
here (πονηρίᾳ πλεονεξίᾳ κακίᾳ).

δόλος] A besetting sin of Orientals,
repeatedly illustrated and condemned
in the O.T. (e.g. Gen. xxvii. 35, Deut.
xxvii. 24, Ps. ix. 28 (x. 7)), and charac-
teristic of our Lord’s oppcnents (Me.
xiv. 1) ; its absence was a note of the
true Israelite and of Christ Himself
(Ps. xxiii. (xxiv.) 4, xxxi. (xxxii.) 2,
Jo. i. 48, 1 Pet. ii, 22). It appears in
Rom, i. 29, but not in the lists of
sins which occur in Epistles addressed
to Churches in which Gentiles largely
predominated (Gal. Eph. Col.).

ἀσέλγεια!]! Vg. impudicitia. Of.
Gal. v. 20 πορνεία ἀκαθαρσία ἀσέλγεια,
on which Lightfoot remarks : “a man
may be ἀκάθαρτος and hide his sin;
he does not become ἀσελγής, until he
shocks public decency.” The word,
which is class., finds no place in the
LXx. exc, in Sap. xiv. 26, 3 Mace. ii,
26, where Gentile habits are in view ;
in the N.T. it is used in the same
connexion (Eph. iv. 19, 1 Pet. iv. 3).
Here the reference is probably to the
dissolute life of the Herodian court,
and of the Greek cities of Galilee and

THE GOSPEL ACCORDING TO ST MARK.

the Decapolis; if δόλος characterised
the Jew, his Greek neighbour was yet
more terribly branded by ἀσέλγεια.

ὀφθαλμὸς πονηρός] On the Hebrew
belief in the evil eye see Lightfoot on
Gal. iii. 1. The ἀνὴρ βάσκανος (0S
}y Y) Prov. xxviii, 22) was a dreaded.
enemy (Sir. xiv. 10, xxxiy. 13 (XXXi
14, 15) κακὸν ὀφθαλμὸς πονηρός" πονη-
ρότερον ὀφθαλμοῦ τί ἔκτισται;). Hence
‘the evil eye’ became a synonym for
jealousy, or a jealous grudge; ef.
Deut. xv. 9 POSE APY AW, LxXx., μὴ
οὐ πονηρεύσηται 6 ὀφθαλμός σου τῷ
ἀδελφῷ σου, i.e. ‘lest thou grudge him
his due’; Tob. iv. 7 (B), μὴ φθονεσάτω
σου ὃ ὀφθαλμὸς ἐν TH ποιεῖν σε ἐλεη-
μοσύνην : cf. Mt. vi. 23, XX. 15. “OPO.
πονηρός isthusakin to φθόνος, but wider
in meaning; the self-seeking which,
not satisfied with appropriating more
than its share (πλεονεξία), grudges
and, where it can, withholds, diverts,
or spoils that which falls to another.

βλασφημία] Mt. βλασφημίαι. Slan- —

der, detraction ; cf. Eph. iv. 31, Col.
iii. 8, 1 Tim. vi. 4. The Lord may
have had in view the slanders per-
petrated against Himself (Me. iii. 28,
cf. Mt. xii. 32).

ὑπερηφανία] Theophr. char. 24 ἔστι
δὲ ὕ. καταφρόνησίς τις πλὴν αὐτοῦ τῶν
ἄλλων---8, Pharisaic sin (Le. xviii. 9).
The noun, though common in the Lxx.,
occurs here only in the N.T., but the
ὑπερήφανος appears in company with
the ὑβριστής and the ἀλαζών in Rom.
i, 30, and with the ἀλαζών and the
βλάσφημος in 2 Tim. iii. 2; see Trench,
syn. xxxix., and cf. Theod. Mops. on
2 Tim. lc. ἀλαζόνες, καυχώμενοι ἔχειν
ἃ μὴ ἔχουσιν: ὑπερήφανοι, μεγάλα ppo-
νοῦντες ἐπὶ τοῖς οὖσιν. The sin of the
latter lies not so much in exaggerating
their endowments, as in claiming for
themselves the merit of them. In

[VIL.'22

VII. 24]

THE GOSPEL ACCORDING TO ST MARK.

155

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Kat KOLVOL TOV ἀνθρωπον.

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méev M 28 al syr?** arm Or ορια NBDLA 1 13 28 69 209 346 604 2” Or] μεθορια

_ ANXTIIZ@ al min?!

Biblical Gk. the opposite of ὑπερήφανος
is ταπεινός (2V), see Prov. iii. 34,
James iv. 6, 1 Pet. v. 5.

ἀφροσύνη) The list culminates in

a word which may seem to imply a

relatively low degree of moral culpa-
bility. But ἄφρων like ἀσύνετος is a
_ word of strong censure on the lips of
Christ; see Le. xi. 40, xii. 20 (cf.
᾿ μωρός, Mt. v. 22, vii. 26, xxv. 2). His
| &ppov.is the 939 of Ps. xiii. (xiv.) 1,
and the a or Sp of Proverbs; cf.
Schultz, ii. p. 284. ᾿Αφροσύνη is in
its Biblical use moral and not in-

tellectual only—the shortsightedness

and wrongheadedness of unbelief and

sin; “a rooted incapacity to discern

moral and religious relations, leading
_ to an intolerant repudiation in prac-
_ tice of the claims which they impose”
_ (Driver, on Deut. xxii. 21). Huth. is
_ substantially right: ddp. δὲ κυρίως τὸ
μὴ εἰδέναι τὸν θεόν.

23. πάντα ταῦτα κτὰλ.] These vicious
acts and principles constitute a real
_profanation of human nature, and
_ they come from man himself. Euth. :
' ipxat γὰρ τούτων αἱ ἐπιθυμήσεις ἃς ἡ

καρδία πηγάζειν εἴωθεν. Mt. adds τὸ
δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ τὸν
ἄνθρωπον, but it seems more after our
Lord’s manner to stop abruptly when
He has affirmed a great principle,
_ than to revert to the circumstances
which led Him to enunciate it.
_ 24—30. In THE ReGion oF ΤΎΒΕ
AND Srpon. THE DavGHTER OF A
SYROPHOENICIAN WOMAN DELIVERED
_ FROM AN EVIL Sprrit (Mt. xv. 21—28),
«24. ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν Mt.

᾿

καὶ ἐξελθὼν ἐκεῖθεν 6 “I. ἀνεχώρησεν."

The departure was a retreat. Not
only were the Pharisees scandalised
(Mt. xv. 12) by His denunciation of
the unwritten Law, but the discourse
in the synagogue of Capernaum, which
immediately followed or preceded it
(Jo. vi. 59 ff.), had alienated friends,
and Capernaum was again hostile and
perhaps unsafe; cf. iii. 7, vi. 31. The
policy of withdrawal from danger was
criticised by Celsus (Orig. c. Cels. i.
65=Philoc. p. 107); Origen replies:
διδάσκων τοὺς μαθητὰς (Mt. x. 23)
παράδειγμα αὐτοῖς ἐγένετο εὐσταθοῦς
βίου οἰκονομοῦντος μὴ εἰκῆ μηδὲ ἀκαίρως
καὶ ἀλόγως ὁμόσε χωρεῖν τοῖς κινδύνοις.
The earliest withdrawal, as Celsus
pointed out, was during the Infancy
(Mt. ii. 13 ff.); the Lord’s life was
threatened from the first. If He
safeguarded it, the motive was that it
might be freely given in due time
(Jo. X. 11, 15, 18). It was saved for
the Cross.

els τὰ ὅρια T. καὶ 3.] On ὅρια see
vy. 17. The word may mean either
the boundaries or borders of a district,
or the territory of a city; see for the
former sense Gen. x. 19, xlvii. 21, and
for the latter Num. xxxv. 26, Jos. xiii.
26, and οἵ, BDB., s. vv. 5933, 72423.
Here, if we accept the reading of
SAB, τὰ ὅρια T. x. Σ. (cf. iii. 8) appear
to be equivalent to the entire district
(Mt. μέρη) dominated by the two cities,
ie. the coast of Phoenicia. Poli-
tically Phoenicia had formed part of
Syria since the days of Pompey:
geographically and ecclesiastically it
remained distinct (Acts xi. 19, xii. 20f,,
xxi. 2, Blass), According to Josephus

156 THE GOSPEL ACCORDING TO ST MARK. [VII. 24

΄ \ / Ὁ 7] » ν

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΄- > "Ὁ ’ ~ \ > /

25 γνῶναι, Kal οὐκ ἠδυνάσθη λαθεῖν: *aAN’ εὐθὺς ἀκού-

mo oe > \ ; 7 ΄
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a > ἐπ" “- / \ \
πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς

΄- \ A .S / /

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νικισσα NAK(L)S™SV™ZAIIS 1 al™ go Συροφοινισσα minPevid h ἃ f ff vg Φοινισσα (D) i

(B. J. iii. 3. 1, cf ant. xix. 5. 6) it
embraced the whole seacoast and
plain—at least from Carmel north-
wards. Phoenicia, like the Decapolis,
was frankly pagan, and the Tyrians
bore a special illwill towards the Jews
(Joseph. c. Ap. 1. 13). In crossing the
border the Lord passed into a Gentile
land. Phoenicians had sought Him
in Galilee (iii. 8), but He had no
mission to their country; His purpose
in entering it was retirement and not
public work. Εἰσελθὼν eis οἰκίαν : cf.
Ὁ. 173 On οὐδ. ἤθελεν yv., 866 ix. 30,
and for ἤθελεν, cf. vi. 48.
καὶ οὐκ ἠδυνάσθη λαθεῖν] On the
quasi-adversative sense of καί see
WM., p. 545. Ἠδυνάσθην or ἐδυνάσθην
is frequent in the Lxx., cf. Gen. xxx.
8, Exod. xii. 39 (A), Jos. xv. 63, xvii.
12, Jud. i. 19, 32 (A), 2 Regn. iii. 11;
in the N.T. ἠδυνάσθην occurs here
(NB), and Mt. xvii. 16 (B). See
WSchm., p. 208 ἢ, λανθάνειν is one
of the rarer words of N.T. Greek,
occurring elsewhere Le.? Heb.* 2 Pet.
The aor. inf. is usual after δύνασθαι
(Blass, Gr. p. 197).
25. GAN εὐθὺς ἀκούσασα κτλ.] Of.
vi. 33, 54 Even in Phoenicia He
was recognised. Τὸ θυγάτριον, cf. τ.
23, 42: another child-applicant for
healing. Children as well as adults
were liable to the inroads of unclean

spirits, cf. ix. 21. The phenomena
and the belief which assigned them to
the agency of evil spirits were, as
it appears, not limited to Jews or to
the land of Israel (Acts xvi. 16 f.).
On ἧς.. αὐτῆς, cf. WM., p. 185; Blass,
Gr. p.175. Προσέπεσεν, see iii. 11, v.33.

26. Ἑλληνίς, Σύρα Φοινίκισσα τῷ
γένει] Mt. Xavavaia. The woman was
a Gentile (/, vg., gentilis), probably
Greek-speaking, but descended from
the old stock of the Phoenicians of
Syria, who belonged to the Canaan-
ites of the ΟἿ. Ἕλλην in the Acts
and Epistles is contrasted sometimes
with Ἰουδαῖος (Acts xiv. 1, Rom. 1. 16,
ii. οὗ &., 1 Cor. 1. 24, Gal. iii. 28),
sometimes with βάρβαρος (Rom. i. 14),
i.e. it represents either the Gentile as
such, or the civilised and generally
Greek-speaking Gentile (see Light-
foot’s note on βάρβαρος, Col. iii. 11).
In the Gospels Ἕλλην, ‘EAAnvis
occur only here and in Jo. vii. 35,
xii. 20, and the word must in each
case be interpreted by the context.
The Phoenician language may have
lingered in country places round Tyre

and Sidon, as the Punic tongue was

still spoken in Augustine’s time by
descendants of the old Phoenician
colony in N. Africa (Aug. ep. 209).

But in ‘EAX., Svpa &. τῷ γένει there is

surely an implied contrast between

— as

᾿
:

VIL. 27]

ἐκ τῆς θυγατρὸς αὐτῆς.

᾿ς 26 εκ] απο Ὦ τ15 0 8 οἵα 1,9
ΕΥΤ κ᾿ (arm) go

“Phoenician extraction and Greek
speech ; cf. Euth., who however partly
_ mnisunderstands his text : Ἑλληνὶς μὲν
rip θρησκείαν, Σύρα δὲ τῇ διαλέκτῳ,
Φοινίκισσα δὲ τῷ γένει : correct, Ἕ. p.
το θ. καὶ τὴν διάλεκτον, Σύρα Φοιν. δὲ τ. γ.
| The fem. οἵ Ἕλλην occurs again in
Acts xvii. 12; cf. 2 Macc. vi. 8.
Σύρα Φοινίκισσα (also 3. Φοίνισσα, Συρο-
᾿φοινίκισσα, Συροφοίνισσα, see Vv. ll.), an
inhabitant (or as here, a descendant
' of the old inhabitants) of Syrian Phoe-
nicia (ἡ Συροφοινίκη, Justin. dial. 78),
so called in contrast to the Cartha-
ginian seacoast (Strabo xvii. 19 ἡ τῶν
Λιβυφοινίκων γῆ). Συροφοῖνιξ occurs
in Lucian deor, eccl. 4, and Syro-
phoenix in Juv. sat. viii. 159 ; on the
late and rare form of the fem. see
_ WSchm., p. 135 n., Blass, Gr, p. 63.
The Clementines (Hom. ii. 19, iii. 73)
name the mother Justa, and the
daughter Bernice. With τῷ γένει cf.
Acts xviii. 2, 24.

ἠρώτα.. ἵνα] Cf. παρεκάλει.. «ἵνα, V.
10. Mt. gives the words: ἐλέησόν pe,
κύριε, υἱὸς Aaveid: ἡ θυγάτηρ μου κακῶς
| δαιμονίζεται : cf. Mt. ix. 27, xx. 30, 31
(Me. x. 47, 48). Such a formula as vids
A. once used in public would soon
become customary, but its occurrence
in this narrative is remarkable; as
_ yet, so far as we know, the title
_ had been applied to Christ only once
even in Galilee. On the contrast
_ between this mode of addressing Him
_ and that adopted by the δαιμόνια and,
_ with an added ἀληθῶς, by the disciples,
see Origen in Mt. t. xi. 17: συνάγαγε
δὲ ἀπὸ τῶν εὐαγγελίων τίνες μὲν αὐτὸν
καλοῦσιν υἱὸν Δαβίδ...τίνες δὲ υἱὸν
θεοῦ...τίνες δὲ μετὰ τῆς ἀληθῶς προσ-

THE GOSPEL ACCORDING TO ST MARK.

157

τῷ γένει" καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ
"καὶ ἔλεγεν αὐτῆ “Aces 27
πρῶτον χορτασθῆναι τὰ τέκνα" οὐ γάρ ἐστιν καλὸν
λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις

27 και ελ.] ο δε 1. εἰπεν ANXTIIZS min?!

θήκης. καὶ γὰρ χρήσιμος, οἶμαι, ἔσται
bg ἡ τούτων συναγωγὴ πρὸς τὸ ἰδεῖν
τὴν διαφορὰν τῶν προσιόντων.

27. ἄφες πρῶτον χορτασθῆναι τὰ
τέκνα] The τέκνα are of course the
Jews; cf. Isa. i 2, Le. xv. 31. They
had the first claim, and by this prin-
ciple not only the Lord’s ministry,
but the subsequent mission of the
Church was regulated ; see Mt. x. 5,
23, Acts i. 8, iii. 26, Rom. i. 16, ii. 9,
1o. To Marcion, in whose Gospel
this incident had no place, Tertullian
(adv. Mare. iv. 7) well replies: “de-
trahe voces Christi mei, res loquen-
tur.” The conversation with this
Phoenician woman merely calls atten-
tion to a rule which is everywhere
apparent. Yet if the Jew justly
claimed precedence, he had no ex-
clusive right to the Gospel; πρῶτον
implies that the Gentile would find
his opportunity; cf. Mt. viii. 11, Acts
xiii, 46, xxviii, 28. For ἄφες with
the inf. cf. Mt. viii. 22, Mc. x. 14; the
subjunctive follows in Mt. vii. 4, Mc.
xy. 36. For χορτάζεσθαι saturari, see
note on vi. 42.

Mt., who in the early part of this
incident is on the whole much fuller
than Mc., relates the circumstances
which led to this reply (xv. 23, 24),
but omits the words ddqes...ra τέκνα.

οὐ yap ἐστιν καλόν xtr.] So Mt,
Me. Ta κυνάρια are ra κυνίδια τῆς
οἰκίας (Origen)—the housedogs (rpa-
πεζῆες κύνες Hom, 77. xxii. 69), as the
dim. possibly indicates; though not
children of the house, they have a
place within its walls, and are fed, if
not with the children’s bread. Thus
the term, which on Jewish lips was

158
28 βαλεῖν.

/ 4 /
καὶ Ta κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπ
ἴω ~ /
290 τῶν ψιχίων τῶν παιδίων.
“- \ / e/ / a
τοῦτον τὸν λόγον ὕπαγε: ἐξελήλυθεν ἐκ THs θυγα-

/ \ a
30 τρός σου TO δαιμόνιον.

28 om va D 13 69 604 2ΡὉ bc ffi syr™ arm | καὶ] καὶ yap ΑΤΙΝΧΤΙΤΙΣΦ al min?
οἱ go αλλα καὶ Dbecffir | ἐσθιει ANXT'TI al | ψιχιων] ψιχων D pr πιπ-᾿
TovTwy 1071 | παιδιων] παιδων (D) minP*"* om 1071 +Kat ζωσιν syrbier Tattistarab .

afnqvgs

usually a reproach, is used by the Lord
to open a door of hope through which
the suppliant is not slow to enter
(v. 28). On τὰ κυνάρια--τὰ ἔθνη see
J. Lightfoot and Schéttgen on Mt.
xv., and Bp Lightfoot on Phil. iii. 1.
Jerome, after observing that the re-
lative positions of Jew and Gentile
have been reversed, exclaims “Ὁ
mira rerum conversio! Israel quon-
dam filius, nos canes.” Origen sug-
gests that the saying may have its
application still: raya δὲ καὶ τῶν
λόγων Ἰησοῦ εἰσί τινες ἄρτοι ovs τοῖς
λογικωτέροις ὡς τέκνοις ἔξεστι διδόναι
μόνοις καὶ ἄλλοι λόγοι οἱονεὶ Wiyia ἀπὸ
τῆς μεγάλης ἑστίας... οἷς χρήσαιντ᾽ ἄν
τινες Ψυχαὶ ὡς κύνες. Tertullian thinks
(de ογαΐ. 6) of the Bread of life which
only the faithful can receive: “cetera
enim nationes requirunt...ostendit
enim quid a patre filii expectent.”

28. ἡ δὲ ἀπεκρίθη καὶ λέγει) Her
saying was in the strictest sense an
answer: she laid hold of Christ’s
word and based her plea upon it.
The usual phrase in the Synoptists is
ἀποκριθεὶς λέγει (εἶπεν), OY ἀπεκρίθη
λέγων, but ἀπεκρίθη καὶ εἶπεν is common
in δύ John. λέγει, the historic present
(Hawkins, H. S. p. 113 ff); on its
combination with an aor. see WM.,
Ρ. 350. :

vai, κύριε, καὶ τὰ κυνάρια KTA.| ‘True,
Rabbi; even (Mt. καὶ γάρ, ‘for even’)
the dogs (of the house) are fed with
the crumbs which the children leave.’
Μύ, τῶν πιπτόντων ἀπὸτῆς τραπέζης τῶν
κυρίων αὐτῶν, ‘with the crumbs which
their masters let fall’ (cf. Le. xvi. 21).

THE GOSPEL ACCORDING TO ST MARK.

res: πὶ Ὁ 5 ἢ ΑΝ ares rhe
ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Nai, κύριε,

[VII. 2

\

\ Ἂν a \
rat εἶπεν αὐτῇ Ata

\ lal \
ϑοκαὶὲ ἀπελθοῦσα εἰς TOV

The woman accepts and affirms the
Lord’s saying about the dogs; it serves”
her purpose; there is that in it on
which she can build an argument;
Kuth., ἐπεὶ τοίνυν κυνάριόν εἶμι, οὐκ
εἰμὶ ἀλλοτρία. For ναί see 2 Cor. i.
20, Apoc. i. 7, Xiv. 13, xxii. 20; καί is
here simply ‘even,’ as in i, 27, not

‘and yet,’ ‘yet even’; for καὶ γάρ (the
reading followed by A.V.) see Bp
Ellicott on 2 Th. iii. 10. Ἐσθίειν ἀπό

=} Soy, a Hebraism common in Bib-—
lical Gk. from Gen. ii. 16 onwards;
cf. WM., p. 248f. Two early variants —
are of interest; the Western text
begins Κύριε, ἀλλὰ καί, sed et; at the
end of the verse ‘Tatian’ and the
earlier Syriac versions in Mt. add
“and live.”

29. διὰ τοῦτον τὸν λόγον ὕπαγε κτλ.
Mt. ὦ γύναι, μεγάλη σου ἡ πίστις"
γενηθήτω σοι ὡς θέλεις. Of. Victor:
ὃ μὲν οὖν Ματθαῖος τὸ τῆς πίστεως
ἐσημήνατο...ὁ δὲ Μᾶρκος τοῦ λόγου τὴν
ἀρετήν. Tatian gives both answers,
placing Mt.’s first. Throughout the
incident Mt. and Me. seem to de-
pend on different sources, the only
strictly common matter being the
saying οὐκ ἔστιν καλόν κτλ. On ἐξελή-
λυθεν τὸ δαιμόνιον Bede remarks (with
a reference to the baptismal exor-
cism of the Latin rite) : “per fidem et
confessionem parentum in baptismo
liberantur a diabolo parvuli.”

30. καὶ ἀπελθοῦσα κτλ. Mt. καὶ
ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας
ἐκείνης. The result finds a parallel
in the miracle of Jo. iv. 46 ff Βεβλη-

_ POLIS.

‘ VIL 31]

THE GOSPEL ACCORDING TO ST MARK.

159

ss αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν
κλίνην καὶ τὸ Sdamsoviov ἐξεληλυθός.

3: Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρον ἦλθεν 31
διὰ Ciddvos εἰς τὴν θάλασσαν τῆς Γαλειλαίας ἀνὰ

30 εὑρεν τὴν θυγατερα βεβλημενὴν επι κτλ. D εὑυρεν το δαιμ. εξελ. καὶ τὴν θυγ.

βεβλ. επι της κλινης ANXTIIZ® al min” a n syr' arm go evpev τὴν Ovy. και To δαιμ.

~TI>¢ al min?

μένον ἐπὶ τὴν κλίνην : the exhaustion
had not yet spent itself, though the
foul spirit was gone ; οὗ ἐσ: 56: On
the place of this incident in the
Ministry, see Hort, Jud. Chr. p. 34:
“when at length the boon is granted
her, nothing is said to take away
from its exceptional and as it were
extraneous character; it remains a
crumb from the children’s table.”
_ Euth. treats the incident as prefigur-
ing the call. of the Gentiles: προ-
ετύπου δὲ κατὰ ἀλληγορίαν ἡ Xavavaia
αὕτη γυνὴ τὴν ἐξ ἐθνῶν ἐκκλησίαν κτλ.
On the participle after εὗρεν see Blass,
| Gr. p. 246.

31—37- RerurRN To THE Dkx0a-
HEALING OF A DEAF MAN
WHO SPOKE WITH DIFFICULTY (Mt. xv.
- 29, ef. 30, 31).

31. καὶ πάλιν ἐξελθών κτλ] With
πάλιν ἐξελθών cf. ii. 13, xiv. 39, 40.
The last incident took place in the
“neighbourhood of Tyre. The Lord
now leaves the ὅρια Τύρου and follow-
ing the coast-line northwards across
the Leontes and perhaps through or
within sight of Zarephath (Σάρεπτα
τῆς Σειδωνίας, 3 Regn. xvii. 8,.Le. iv.
26), passes through Sidon. Σιδών,
Seddv=]1V¥, Saida, some 20 miles
N. of Tyre on the Phoenician coast,
first mentioned in Gen. x. 15: in N.T.
οὗ Mt. xi. 21f—Le. x. 13 f,, xv. 21=
Mc. vii. 24, 31, Me. iii. 8=Le. vi. 17,
Acts xxvii. 3. The traditional text
avoids the reference to the Lord’s
passage through a Gentile city (vv.

5 efed. καὶ avrn βεβλημενὴ ere τ. KA. Syrs™ (iA)
“Didwvos NBDLA 33 604 2°? lattvt(exea)vs syrbier me aeth] και 2d. ηλθεν ANXTIIZ® al
min?! q syrrPeshhel arm go | εἰς NBDLA 1 33 69 124 209 282 346 604 2°] προς ANX

31 ex] amo 1071 ἤλθεν δια

ll.). He went through merely as a
traveller en route (for this use of διά
see Me. ix. 30, Jo. iv. 4, 2 Cor. i. 16),
and in so large and busy a place may
easily have escaped notice. From
Sidon and the Mediterranean coast
He returned to (εἰς, for ἐπί or πρός, cf.
Blass, Gr. p. 124) the Sea of Galilee,
but to its eastern shore (ἀνὰ μέσον
τῶν ὁρίων Δεκαπόλεως). A road led
from Sidon across the hills (Merrill,
p. 58, G. A. Smith, p. 426) ; it crossed
the Leontes near the modern Belfort,
and climbing the ranges of the Le-
banon, passed through the tetrarchy
of Abilene, and eventually reached
Damascus. The Lord probably left it
where it skirted Hermon, and striking
south kept on the east bank of the
Jordan till He reached the Lake
(see map). The long détowr may have
served the double purpose of defeating
the immediate designs of His enemies
and providing “for the Apostles the
rest which He had desired to give
them before” (Latham, p. 333; ef. vi.
31). "Ava pécov=]}'2 (Gen. 1. 4, &e.) ;
the ὅρια τῆς A. are the districts under
the influence of the cities of the
Decapolis, see note on vy. 20. No
mention is made of a passage through,
still less of a ministry in any of them ;
but in the country round these cities
(G. A. Smith, p. 601) preaching and
the working of miracles are resumed,
probably among the Jewish or mixed
population prepared by the work of
the released demoniac (vy. 20). The

Tn

160

/ lan /
32 μέσον τῶν ὁρίων Δεκαπόλεως.
\ / A a \ .«
κωφὸν καὶ μογιλάλον, καὶ παρακαλοῦσιν αὐτὸν ἵνα

33 ἐπιθῆ αὐτῷ τὴν χεῖρα.

\ a sf 297 of \ /
ἀπὸ Tov ὄχλον κατ᾽ ἰδίαν ἔβαλεν τοὺς δακτύλους

31 Δεκαπολεως] pr της DWI

Novy 33 arm | ras χειρας N*NW*°AZ 33

alnomn λα β, A 63° | eBadev...avrov 2°] ἐπτυσεν εἰς τους δακτυλους αὐτου Kat εβαλεν es
Ta wra Tov κωφου (avrov Tat) καὶ ἡψατο της yAwoons Tov μογγιλαλου W4 Tattiatarab 3.
τ. OUKT. QUT. K. πτυσας Els TA W. GUT. ἡψατο τ. yA. avr. syrsm

Lord is again in the land of Israel,
for Gaulanitis, though the towns were
Hellenised, had belonged to the tribe
of Manasseh (Jos. xiii. 29 f.), and still
had a predominantly Jewish popula-
tion (Schiirer, 11. i. 3).

32. φέρουσιν αὐτῷ κωφόν κτλ.] Mt.
again is, at least in part, independent
of Mc.; he locates the scene of the
Lord’s work in the Decapolis among
the hills (ἀναβὰς εἰς τὸ ὄρος ἐκάθητο ἐκεῖ:
cf. Mt. v. 1), and he represents Him
as surrounded by the usual crowd of
applicants for relief from various dis-
orders (ὄχλοι πολλοὶ ἔχοντες μεθ᾽
ἑαυτῶν χωλούς, κυλλούς, τυφλούς, κω-
φούς, καὶ ἑτέρους πολλούς : cf. iv. 24),
but describes no case in detail. The
recovery of hearing by the deaf was a
note of the Messianic age (Isa. xxxy.
5, xlii. 18), and had accompanied the
Ministry in Galilee (Mt. xi. 5). In
this case deafness was attended by
such an impediment in the speech
that the man was practically dumb
(v. 37 ἀλάλους : cf. ix. 25 τὸ ἄλαλον καὶ
κωφὸν πνεῦμα). Μογιλάλος (here only
in N.T.) is probably from Isa. xxxv. 6
τρανὴ δὲ ἔσται γλῶσσα μογιλάλων : the
word occurs also in Exod. iv. 11 (Aq.,
Symm., Th.=.Lxx. δύσκωφος), Isa. lvi.
10 (Aq.,=LxXx. éveoit, Symm., Th.,
Gado), and in each case it = O?N,
Here the Vg. has mutwm; Wycliffe
follows with ‘a man deef and doumbe”;
Tindale prefers “one that was deffe
and stambed in his speech”; “had
an impediment in his speech” (A.V.,

THE GOSPEL ACCORDING TO ST MARK.

32 om καὶ 2° ALNXTIIZ® al minfereom™ gyrr
arm44 me go | μογγιίλαλον BEFHLNW¢XTA 28 33 69 157 262 346 al™™ | παρεκα-

[ VII. 31

32 \ / ae
Kal φέρουσιν ἀαύτῳ

\ / h!
3Kal ἀπολαβόμενος αὐτὸν

33 απολαβομενος]) επιλ. ἘΠῚ" 131 271᾿

R.V.) begins with Cranmer. The
stricter meaning is supported by —
ἐλάλει ὀρθῶς (v. 35). The variant —
poyyAddos, found also in mss. of the
Lxx. (Isa. xxxv. 6, cf. Ps. lv. (Ivi.), tit.,
where the Quinta has τῆς περιστερᾶς
τῆς μογγιλάλου), is said to be a distinct —
word, a compound of poyyds, ‘thick- —
voiced’ (WSchm., p. 65, see Steph.-
Hase, s.v.; Hap, vil. vii. p. 566).

παρακαλοῦσιν.. ἵνα ἐπιθῇ κτλ.}] The
Lord’s ordinary sign of healing, fa- —
miliar to every Jew through long use —
in Israel; cf. νι 23, vi. 5. For some —
reason which does not appear other —
symbols are employed in this case, —
such as suggest the presence of un-
usual difficulties. Τὴν χεῖρα, usually
τὰς χεῖρας : yet see Mt. ix. 18.

33. ἀπολαβόμενος αὐτὸν... κατ᾽ ἰδίαν}
Cf. 2 Mace. vi. 21, ἀπολαμβάνοντες
αὐτὸν κατ᾽ ἰδίαν. προσλαβέσθαι is used
in nearly the same sense in viii. 32,
cf. Acts xviii. 26; in ἀπολ. the isola-
tion of the person who is taken comes.
more strongly into view. The Lord
takes the poy:Addos away with Him,
because a crowd was gathered round
them (ἀπὸ τοῦ ὄχλου, cf. Mt.), and He
wished to be alone with the man (κατ᾽
ἰδίαν, iv. 34, Vi. 31, 32, 1x. 2, 28, xiii. 3).
The miracles were usually wrought
under the eyes of the crowd, but in
special cases relative (v. 37) or even
absolute (cf. viii. 23) privacy seems to
have been necessary.

ἔβαλεν τοὺς δακτύλους κτλ] The
organs affected receive the signs of

—_

γλώσσης αὐτοῦ.

33 0m avrov τὸ XL οἱ
XD latt
syrrPeshhel arm

THE GOSPEL ACCORDING TO ST MARK.

161

a wg a \ , “ -
αὐτοῦ εἰς τὰ ὦτα αὐτοῦ, καὶ πτύσας ἥψατο τῆς
\ / \ \
kat ἀναβλέψας εἰς τὸν οὐρανὸν 34
' / \ / A / 14
ἐστέναξεν, καὶ λέγει αὐτῷ ᾿Εφφαθά, 6 ἐστιν Aia-

νοίχθητι. kal ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, Kal ἐλύθη 35

34 εστεναξεν} ἀνεστεναξεν ὌΥΤΑΣ 13 69 124 346 | εφφεθα
35 Kat 1°]+ev0ews AEFGHKMNSUVW!™8)XTI=® minfereomn f yg
go aeth | ηνοιγησαν SBDA 1] ηνοιχθησαν Li διηνοίγησαν 124 604 2°

διηνοίχθησαν ΑΝ ΧΙ ΙΣΦ al min” | ελυθη] pr εὐθὺς SLA (aeth) pr του μογγιίλαλου W4

healing power; the ears are bored
(ἔβαλεν εἰς), the tongue is touched.
Πτύσας, see viii. 23, Jo. ix. 6 (West-
cott). Saliva was regarded as reme-
dial, but. the custom of applying it
with incantations seems to have led
the Rabbis to denounce its use; see

Wetstein and Schittgen ad 7. Pos--

sibly to this Decapolitan it appealed
more strongly than any other symbol
that could have been employed. The
faith of a deaf man needed all the
support that visible signs could afford.
The use of the Lord’s fingers and
saliva emphasised the truth that the
healing power proceeded from His own
person (cf. vy. 30). Victor: δεικνὺς ὡς
πλουτεῖ τὴν τῆς θείας δυνάμεως ἐνέργειαν
καὶ τὸ ἑνωθὲν αὐτῷ ἀπορρήτως σῶμα.
On the remarkable variants in W4,
Syr.™™- see Nestle, Introd. p. 264 f.
34. ἀναβλέψας. ...ἐστέναξεν] For dva-
BA. εἰς τὸν οὐρανόν see Vi. 41, 20. xi.
41, xvii. 1; St John’s phrase is αἴρειν
(ἐπαίρειν) τοὺς ὀφθαλμούς, cf. Le. xviii.
13. “Eorévagev: cf. viii, 12 dvacre-
vagas τῷ πνεύματι αὐτοῦ. In both
cases perhaps the vast difficulty and
long delays of His remedial work were
borne in upon the Lord’s human
spirit in an especial manner. So His
Church, or His Spirit in her, in-
wardly groans while waiting for the
redemption of the body (Rom. viii. 23,
26). Such a στεναγμὸς ἀλάλητος here
proceeds from the Lord’s humanity.
eppadd] MNBN, by assimilation
for Aram. NNSNS, the ethpeel of MNS
(Dalman, p. 202, 222), Syr. whaheg,

S. M.? -

The earlier Syriac versions naturally
omit Mc.’s explanatory 6 ἐστιν Διαν.
(it is in Syr.bel» hier.) ; the Latin trans-
literations are ephphetha, ephetha,
effetha, eff eta and the like (Wordsworth
and White, p. 225). For Mc.’s use of
Aramaic words in the sayings of Christ,
see note on v. 41. On the word as
addressed to a deaf man Origen has
some interesting remarks (in Jo. t. xx.
20 (18)).

Both the word and the use of saliva
passed at an early time into the Bap-
tismal rite as practised at Milan and
Rome: cf. Ambr. de myst., “ aperite
igitur aures...quod vobis significavi-
mus cum apertionis celebrantes mys-
terium diceremus ‘ Hphphatha quod
est adaperire.’” The ceremony, which
was known as aurium apertio, and
immediately preceded the renuncia-
tion, is thus described in the ‘Gela-
sian’ Sacramentary (ed. Wilson, pp.
79, 115): “inde tangis (saliva oris sui
cum digito tangit) et nares et aures
de sputo et dicis ei ad aurem ‘ Effeta,
quod est adaperire, in odorem suavi-
tatis’”; comp. the more elaborate
ritual in the Sarum ordo ad facien-
dum catechumenum (Maskell, rit. i.
11)and the similar form in the modern
Roman Rituale. Bede refers also to
the versicle Domine labia mea (Ps. 1.
(1) 17).

For diavoiyew cf. Le. xxiv. 31 f., 45,
Acts xvi. 14.

35. ἠνοίγησαν αὐτοῦ ai ἀκοαί] On the
late aor. ἠνοίγην ef. WH., Notes, p. 170,
Deissmann, B. St. p. 189. Itoccursagain
Mt. xx. 33, Acts xii, το, Apoc, xi. 19,

If

‘ syrhier

162

THE GOSPEL ACCORDING TO ST MARK.

[VII. 35

΄σ- / la \ / ΄σ
ὁ δεσμὸς τῆς γλώσσης αὐτοῦ καὶ ἐλάλει ὀρθῶς:

a e/ \ /
36 56καὶ διεστείλατο αὐτοῖς iva μηδενὶ λέγωσιν"

«
Οσον

~ \ ~
δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον

37 ἐκήρυσσον.

ad 3 / /

7kat ὑπερπερισσώς ἐξεπλήσσοντο λέ-
an /

yovres Καλῶς πάντα πεποίηκεν"

\ \ 5 |
καὶ TOUS Kwpous

ποιεῖ ἀκούειν καὶ ἀλάλους λαλεῖν. Ἵ ee

35 om avrov 2° W4

36 διεστείλατο] ἐνετείλατο A | under] + μηδὲν D 28 604

aP° | Neywow] εἰπωσιν ADNXTII al min?! | ogov δε.. αὐτοι] οἱ de avror D* (bc ff i) |
avros] pr avros EFGKMNSUVITI al?! syrr arm go aeth | διεστέλλετο] everedero

(sic) A | περισσοτερως DW4 61 1071

37 ὑπερεκπερισσως DU τ 209 435 604 om

W4 [[εξεπλησσοντο] pr παντες W* | καὶ 2°] pr ws B me | adadovs] pr τους ADNW4X

TUS al minfereomn

XV. 5y but ἠνεῴχθην i is more frequent.
᾿Ακοαί = ὦτα, as in 2 Macc. xv. 39; cf.
Le. vii. 1, Acts xvii. 20, Heb. v. 11.
ἐλύθη ε δεσμός ne Of. Le. xiii,
16 οὐκ ἔδει λυθῆναι ἀπὸ Tov δεσμοῦ
τούτου where the reference is to an
infirm woman ἣν ἔδησεν 6 σατανᾶς. It
belonged to the office of the Messiah

to release the captives of Satan (Isa. —

xlii. 7 ἐξαγαγεῖν ἐκ δεσμῶν δεδεμένους,
xlix. 9 λέγοντες τοῖς ἐν δεσμοῖς Ἐ ξέλ-
dare). The phrase ἐλύθη κτλ. does not
perhaps necessarily imply that the man
was ‘tongue-tied’ (Vg. solutum est vin-
culum linguae) ; however caused, the
impediment was a bondage from which
he rejoiced to be set free. ᾿Ἐλύθη...
ἐλάλει : the momentary act of libera-
tion gave birth to a new faculty of
articulate speech.

36. καὶ διεστείλατο αὐτοῖς ἵνα κτλ.
Cf. v. 43. For some reason, special
perhaps to the particular case, privacy
was expedient after the miracle as
well as during the act of release. But
the charge seemed to defeat its own
end; not only was it ineffectual, but
its very vehemence increased the zeal
of those who spread the story. Ὅσον

“μᾶλλον : fuller forms are καθ᾽ ὅσον

«κατὰ Τοσοῦτο (Heb. vii. 20 ff.) ; ὅσῳ

«τοσούτῳ (Heb. x. 25) followed by 8
comparative ; cf. Vg. here, guanio...
tanto magis. The imperf. (διεστέλ-
Aero) is apparently that of repeated

action (Burton, § 24); the charge
(διεστείλατο) was reiterated with the
effect described. Μᾶλλον περισσό-
τερον, cf. WM., p. 300; Vg. magis
plus. The repetition of commands
which experience shewed to. be in-
effectual (i. 43 f.) is analogous to much
in the ordinary dealings of Gop with
man. Bede has the practical remark:
“volebat ostendere quanto studiosius
quantoque ferventius eum praedicare
debeant quibus iubet ut praedicent.”
37. vmeprepicods| Another dr.
λεγ.; ὑπερπερισσεύειν occurs in St
Paul twice (Rom. v. 20, 2 Cor. vii. 4),

but for the adv. he prefers the —

strengthened compound ὑπερεκπερισ-
gov (-σῶς). For ἐκπλήσσεσθαι see i.
22, vi. 2, xi. 18; it expresses the
normal impression produced on the
mass of the people by both the teach-

ing and the miracles. Mt., describing —

the general effect of the miracles in
Decapolis, uses the milder term θαυ-
μάζειν.

καλῶς πάντα πεποίηκεν͵]͵ Mt. (but
without special reference to this mi-
racle), ἐδόξασαν τὸν θεὸν Ἰσραήλ. The
partly pagan crowd recognised in the
miracles of Jesus the glory of the
Gop of Israel, in Whose Name Jesus
came; cf. vy. 19, 20. To some it re-
called Gen. i. 31, ἴδεν ὁ θεὸς τὰ πάντα
ὅσα ἐποίησεν καὶ ἰδοὺ καλὰ λίαν: οἵ,
Sir. xxxix. 16. Πεποίηκεν..«ποιεῖ : the

VIII. 3]

ἾΕν ἐκείναις ταῖς ἡμέραις πάλιν πολλοῦ ὄχλου

THE GOSPEL ACCORDING TO ST MARK.

\ / / / /
ὄντος Kal μὴ ἐχόντων τί φάγωσιν, προσκαλεσάμενος
A θ \ / > vont 2 / > \ \
τοὺς μαθητας λέγει αὐτοῖς "(πλαγχνίζομαι ἐπὶ Tov 2

Jf « of Cait κι / \ \
ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσιν [mot] καὶ
; 3 of / / io nas | 3 / 3 \
οὐκ ἔχουσιν Ti paywouw *kat ἐὰν ἀπολύσω αὐτοὺς 3

VIII τ: παλιν πολλου NBDGLMNAZ® 1 13 28 33 59 61 69 73 209 242 346 1071
2° al lattv*(exed) vs gyri arm me go aeth] παμπολλου AEFHKSUVW2XIII 604 min”!
q syrr(e8in) | ovros] συναχθεντος W4 | προσκαλ.7-ο Incoovs EFGHSUVXT al?! f |

τοὺς μαθητας] Ἐπαλιν A

2 emt Tov oxdov]+Tovrov La 1071 alP8* €, του οχλου

_ tovrov D lattv'rlvid (ef, gyrrsinpesh arm) | yuepac τρεις NALNW*XTTIID(S) al min]
ἡμεραις τρισι B nuepas τρεις A 1 69 2P° al™™" | προσμενουσιν͵] εἰσιν amo ποτε woe εἰσιν D

ab (c) ἃ (ff) i (arm) | om μοι BD

3 και εαν...εκλυθησονται] καὶ ἀπολυσαι avrous

ynorers εἰς ΟἰΚΟΡ ov θέλω μὴ εκλυθωσιν D 604 (2”°) ab fig

act continues in its abiding effects.
The plurals κωφούς, ἀλάλους may in-

clude the classes represented by the

case of the μογιλάλος, or they may
refer to other miracles of the same

_ kind on the same occasion (cf. Mt.,

κωφοὺς λαλοῦντας).

᾿Αλάλους λαλεῖν,
perhaps an intentional yaronomasia ;
see WM., p. 793f.; for a similar
juxtaposition of κωφός and ἄλαλος cf.
Ps. xxxvii. (xxxviii.) 14. Kal...xai,

_ WM., p. 5473 ἀλάλους, anarthr., the

ἄλαλοι being usually identical with
the κωφοί.

VIII 1—9. Frepine or THE
Four THovusanpd (Mt. xv. 32—309).

I. ἐν ἐκείναις ταῖς ἡμέραι] During
the period to which the preceding
incident belonged (see note on i. 9),
i.e. in the course of the Lord’s journey

_ through the Decapolis (vii. 31). Πάλιν

πολλοῦ κτλ. The crowd which fol-
lowed Him was so great that it
reminded the disciples of the crowds
on the western shore (iii. 20, iv. 1, v.
21), especially perhaps of the five
thousand men who assembled near
Bethsaida (vi. 34). Παμπόλλου (ef.
vy. ll.) is probably due to a misreading
of ττὰλιντλλου ; for the opposite
view see Burgon-Miller, Causes of
Corruption, p. 34. The word, though
classical, is unknown to Biblical Gk.
Προσκαλεσάμενος τ. p.: in vi. 35 the

disciples take the first step. For
προσκαλεῖσθαι see note on 11]. 13.

2. σπλαγχνίζομαι ἐπὶ τὸν ὄχλον]
The Lord had known the pangs of
hunger (Mt. iv. 2). Even under or-
dinary circumstances there was some-
thing in the sight of an eager crowd
which moved Him; see Mt. xiv. 14,
Me. vi. 34. For σπλαγχνίζεσθαι see
note oni. 41. This crowd was suffer-
ing through its attendance upon Him:
ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι
(Mt. Me.). προσμένειν τινί, to wait
upon; see Sap. ili. 9 of πιστοὶ ἐν
ἀγάπῃ προσμενοῦσιν αὐτῷ (SC. τῷ κυρίῳ),
Acts xi. 23, xiii. 43, and οὗ προσκαρ-
τερεῖν τινι Me. iii. 9 (note). The con-
struction ἤδη ἡμέραι τρεῖς προσμ. is
explained by treating ἤδη 7. rp. as
a parenthesis (WM., p. 704), but it is
simpler to supply εἰσίν, and treat προσ-
μένουσιν and ἔχουσιν as datives of the
participle. The reading of D is an
interpretation of a difficult phrase ;
the Vg. tam triduo sustinent me (q,
adherent mihi) evades the difficulty ;
the singular reading of B appears to
be a grammatical correction (cf. WM.,
Ῥ. 273).

οὐκ ἔχουσιν τί φάγωσιν: cf. v% 1 μὴ
ἐχόντων ti φΦ. The supply of food
was spent, for the stay had been
longer than they anticipated. In the
case of the Five Thousand, only a

11---.-2

164 THE GOSPEL ACCORDING TO ST MARK. [VIIIL. 3

/ 2 > > ~ > θ / > a ὃ ΕΞ 7
νήστεις Els οἶκον αὐτῶν, ἐκλυθήσονται ἐν TH OOW" Kal
an / \ /

4 τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν. “καὶ ἀπεκρίθησαν
σ΄ ~ { / / / 7
αὐτῷ οἱ μαθηταὶ αὐτοῦ ὅτι Πόθεν τούτους δυνήσεταί

Φ af 7 \ /
5 Tis ὧδε χορτάσαι ἄρτων ἐπ᾽ ἐρημίας; Skat ἠρώτα
> / / af af a «ς δὲ 8 > ‘E /
go αὐτούς Ilowous ἔχετε ἀρτους; ot δὲ δεῖπαν ‘“Enra.

6 \ / om of > ~ 7 \ ~ ΄σ

6 “καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς YNS,
3 νηστις SA 604 al?™ | καὶ τινες RBLA 1 13 28 33 209 q Syr®™ me] or και τ.
D lattvrl τινες yap ANW*XTIIZ al min?! f vg syrr(Peh)hel arm go aeth | om azo
ANW2XTII2@ al min?! | εἰσιν BLA me] ἡκασιν NADNZ® 1 28 33 69 124 al? nKovow
EFGHKMSUVW2XIII min?! venerunt latt similiter syrr arm go aeth 4 οτι] και

εἰπαν ὃξ λέγοντες 106 251 282 (0) syrb! | Suv. ris] δυνη ut vid syr“" arm | om wie DH
69 1071 beffigq go | ἐρημίας NBDLNW¢XTII?2@ ‘al min” latt”] ἐρημιαις AKATI*

min2onn

5 npwra NBLA] exnpwra ADNWSTIS® al min? ἐπηρωτησεν M

6 παραγγελλει SBDLA] rrapnyyecker ACNW2XTIIZS al min™™ vid (excl) yg rel

day seems to have passed, but no
provision had been made for more
than a few hours’ absence from home.
On ri day. see vi. 36.

3. ἐὰν ἀπολύσω αὐτοὺς νήστεις KTA. |
Mt. ἀπολῦσαι...οὐ θέλω μήποτε κτλ.
The Lord anticipates the proposal
with which the Twelve were doubt-
less again ready (vi. 36 ἀπόλυσον
αὐτούς). Νῆστις, a Classical word,
occurs here only (Mt. Mc.) in Biblical
Gk. Eis οἶκον αὐτῶν “to their home”;
for εἰς οἶκον (ἐν οἴκῳ) in this sense see
ii. 1. For ἐκλύεσθαι of the faintness
caused by want of food see Jud. viii.
15 A (where B has ἐκλείπειν), 1 Regn.
xiv. 28, Isa. xlvi. 1, Thren. ii. 10,
1 Mace. iii. 7.

kai τινες αὐτῶν ἀπὸ μακρόθεν εἰσίν]
Mc. only. Gamala, Hippos, Gadara were
perhaps the nearest centres of popula-
tion. The towns and villages of the
Decapolis were fewer, and at longer
distances from each other than those
of the populous western shore. No-
thing is said here of κύκλῳ ἀγροὶ καὶ
κῶμαι Where bread could be bought.
The Decapolitans, unlike the Five
Thousand, were in their own country,
and if dismissed would make their
way home. For ἀπὸ μακρόθεν, Vg. de
longe, see v. 6, note: on the variant
ἥκασιν cf. WM., p. 106.

4. ἀπεκρίθησαν...ὅτι Ἰπόθεν κτλ.

For the ‘recitative’ ὅτι cf. i. 15, 37,
40, li, 12, iii, 11, 21, iv. 21, Vv. 23, 28,
35, Vi. 4, 14, 15 bis, 18, 35, Vii. 6, 20.
The objection raised by the Twelve
corresponds to the circumstances: at
Bethsaida they had urged the want
of means (dyopdcwpev δηναρίων δια-
κοσίων ἄρτους ;)—in this thinly popu-
ated region they plead the scarcity of
food : cf. Mt. πόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι
τοσοῦτοι κτὰ. Gould’s remark, “the
stupid repetition of the question is
psychologically impossible,” is doubly
at fault. The question is not repeated
exactly, and such stupidity as it shews
is in accordance with all that we know
of the condition of the Apostles at
this period (cf. viii. 17° ff.). For yopra-
(ew see vi. 42, note, and for the gen.
οὗ Ps. exxxi. (cxxxii.) 15, and Blass,
Gr. p. 101. ἜἘπ᾽ ἐρημίας, on the surface
of a desert, cf. WM., p. 468. Ἐρημία
occurs in the Gospels only in this con-
text, and not a dozen times in Biblical
Gk.; the usual phrase is ἡ ἔρημος, ἔρη-
μος τόπος ΟΥ̓ γῆ, see i. 3, 4, 12 f., 35.

5. πόσους... ἑπτά] The question is
the same as in vi. 38. With the
loaves, as before, there were a few
small fishes, as a relish (Mt. καὶ ὀλίγα
ἰχθύδια, see below, v. 7). For the use
of fish with bread see note on vi. 38.

6. παραγγέλλει] Mt. rapayyeihas—
another trace of the dependence of

Ἷ
i
}
.

VIII. 8]

THE GOSPEL ACCORDING TO ST MARK.

165

\ \ \. ε πον 3 / af
καὶ λαβὼν τοὺς ἑπτὰ apTous εὐχαριστήσας ἔκλασεν

/ -~ of
παρέθηκαν τῷ ὄχλῳ.

/ \ ᾽ \ “A /
εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα παρατιθέναι.

\ 29/ ~ ~ 3 ΄σ a \
Kal ἐδίδουν τοῖς μαθηταῖς αὐτοῦ iva παρατιθῶσιν" καὶ
| ᾿ |
"kal εἶχαν ἰχθύδια ὀλίγα: Kal 7

\
Scat 8

5) ’ 3
ἔφαγον καὶ ϑέχορτάσθησαν, Kal ἦραν περισσεύματα

6 παρατιθωσιν NBCLMA® 13 33 69 346 8]1Ρ510] παραθωσιν ΑΌΝΥΑΧΤΙΔΗΣ al

min?! | rw oxdw] αὐτοῖς 1071

7 evroynoas] ευχαριστησας D q | evrev και Tavra

8*BCLA 115 q] evrev καὶ avra AEFGHKM™SUXTIL al?! εἰπεν avra V (ειπεν παρα-
Oewat αὐτὰ 1071) και avrous exedevoev D lattvid exe 4) (armvit) | παρατιθεναι 8*B(D)LM™s

A min?* πσαρατεθηναι A(®) min”"* παραθειναι GM“ NUVXIIZ min?!

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Onoav]+mavres KM(N) 1 33 1071 al®™" | περισσευματα κλασματων ABLNW®XTIIZ®&
al minfereomnes] σα π΄, KX. RC το περισσευμα των KX. Τὸ 2Ρ9 ro περισσευσαν των Kr. 604
περισσευσαντα κλασματα 33 Om κλασματων Ak

Mt. on Mc., or of their use of a common
Greek source. In the Feeding of the
Five Thousand the direction is given
to the Twelve; here apparently the
Lord Himself addresses the crowd.
No mention is made here of χλωρὸς
χόρτος ; the spring was now past, and
the hills were bare.

λαβὼν... εὐχαριστήσας ἔκλασεν καὶ
ἐδίδου] See notes on vi. 41. The in-
sertion of καὶ παρέθηκαν τῷ ὄχλῳ here
in Me. seems to imply that the bread
was blessed and distributed first—
another detail which has escaped Mt.
On εὐχαριστεῖν see Lob. Phryn. p. 18,

- Rutherford, V. Phr. p. 60.

7. καὶ εἶχαν ἰχθύδια ὀλίγα] See on
#5. The form εἶχαν occurs again
Acts xxviii. 2 (παρεῖχαν), Apoc. ix. ὃ f.,
οὗ εἴχαμεν, 2 Jo. 5, and elsewhere as
a variant, see WH., Notes, p. 165,
WSchm., p. 112. Ἰχθύδιον (Mt. also) is
here a true diminutive; cf. A.V., R.V.

εὐλογήσας αὐτὰ εἶπεν καὶ ταῦτα
παρατιθ.}] The blessing was probably
distinct from that of the loaves (see
note on δ. 6), but similar; εὐλογεῖν
and εὐχαριστεῖν are practically synony-
mous, see Mt. xv. 36 τοὺς ἑπτὰ ἄρτους
καὶ τ. ἰχθύας εὐχαριστήσας, and cf. Me,
vi. 41; seed. Th, St. iii. p. 163. For
εἶπεν ‘ bade,’ cf. v. 43, Le. xii. 13, xix.
15; and on παρατιθέναι and its variants
see Blass, Gr. p. 230, who chooses the

less definite παρατεθῆναι. Καὶ ταῦτα,
these, as well as the loaves.

8. καὶ ἔφαγον καὶ ἐχορτάσθησαν]
Cf. vi. 42. Περισσεύματα κλασμάτων,
Mt. τὸ περισσεῦον τῶν κλ., a8 ἴῃ Xiv.
20, where Mc. has simply κλάσματα.
Περίσσευμα is the opposite of ὑστέρημα
(2 Cor. viii. 13, 14), that which is left
or remains over when all present
needs are satisfied; an active form
περισσεία also occurs (Eccl.!* Paul*
Jas.1). Σπυρίς (in the N.T. σφυρίς,
see WH., Notes, p. 148, WSchm.,
p. 63, Deissmann, B. St., pp. 158, 185,
a late form rejected by the Atticists,
cf. Lob. Phryn. 43) is used by Hero-
dotus and re-appears in comedy (Ar.
Paz 1005) and in the later writers
(Theophrastus, Epictetus, &.). It is
said to be akin to σπεῖρα, and to
denote a basket of coiled or plaited
materials, cord or reeds; in Ar. ὦ. 6...
it is an eel-basket (Κωπάδων ἐλθεῖν
σπυρίδας), in Athen. 365 A (δεῖπνον
ἀπὸ omvpidos)adinner-hamper. Some-
times baskets of this sort were of
considerable size, cf. Acts ix. 25, where
Saul makes his escape in a σπυρίς
(Ξ-- σαργάνη, 2 Cor. xi. 33). That the
word is here not a mere synonym of

᾿κόφινος is clear from the distinction

in Ὁ. 20, q.v. The Vg. renders o¢.
by sportas: Wycliffe has “leepis,”
reserving “coffyns” for κοφ. ; ‘ frails’

΄

166 THE GOSPEL ACCORDING TO ST MARK. [VIII. ὃ

οκλασμάτων ἑπτὰ σφυρίδας. %noav δὲ ὡς τετρα-

\ /
κισχίλιοι. Kal ἀπέλυσεν αὐτούς.

10° Kai εὐθὺς ἐμβὰς [αὐτὸς] εἰς τὸ πλοῖον μετὰ
a ΄σ 3 a F > Ἃ / /
τῶν μαθητῶν αὐτοῦ ἦλθεν εἰς Ta μέρη Δαλμανουθα.

8 σφυριδας NA*D] σπυριδας A7BCLNW4XTAIIZS al min™i4 + σληρεις 13 33 69
1071 alpen j 9 ἤσαν 5e]+ οἱ φαγοντες ACNW*XT IZ al min” latt syrr arm go al |
τετρακισχιλιοι]ξανδρες GA τοῦι alPee abe ffig 10 evdus] avros Dbik|
euBas] aveByn...xac Dafgk eveBy...xar 604 2°°+avros B | τὸ πλοιον] om ro Li x 28 33
69 124 209 604 al®™" | ra μερη] ra ορια D το opos 28 syr™™ τὰ opy N | Δαλμανουθα
(-vovv0a B dalmanunea arm)] Medeyada D* Μαγαιδα Ὁ" 4 Maeda 28 2?° Μαγδαλα
1 13 69 209 271 347 Magidan ἃ Magedan aff Magedam bir Mageda ck Μαγεδαν
syr2vid Magdal syrPaled(Land) Maydadayv go

is the equivalent of od. in modern
colloquial English (cf. Westcott on
Jo. vi. 13), but it has not been admitted
by the Revisers of the English Bible.
See art. Basket in Hastings, D.B. i. p.

tae.” Each of these fathers adds a
mystical interpretation of some in-
terest.

1Q—13. FRESH ENCOUNTER WITH
THE PHARISEES NEAR DALMANUTHA

256. Probably the correspondence of— (Mt. xv. 39 b—xvi. 5).

the number of the σφυρίδες with that
of the loaves is accidental, like the
relation between the number of the
loaves in the earlier miracle and that
of the multitude (πέντε, πεντακισχίλιοι);
to assign a odupis to each pair of
Apostles and the seventh to the Lord
is as puerile as to infer from such a
coincidence the untrustworthiness of
the whole story.—‘Emra σφ. is in ap-
position to περισσεύματα (WM., p.
664); σφυρίδας is written inexactly
for of. πλήρεις (Mt.), or σφυρίδων
πληρώματα (infra Ὁ. 20).

9. ἦσαν δὲ ὡς τετρακισχίλιοι] Mt.
ἦσαν τέτρ. ἄνδρες χωρὶς γυναικῶν καὶ
παιδίων (as in xiv. 21). The number
was probably ascertained as before by
an orderly division of the crowd into
συμπόσια of a certain size.

For a comparison of the details of
the two miracles (Me. vi. 35 ff, viii.
I ff.) see Origen, Hilary, and Jerome
on Mt. xy.; Jerome’s quaint and terse
summary may be quoted : “ibi v panes
erant et ii pisces, hic vii panes et
pauci pisculi; ibi super faenum dis-
cumbunt, hic super terram; ibi qui
comedunt v millia sunt, hic iv millia;
ibi xii cophini replentur, hic vii spor-

10. εὐθὺς ἐμβάς xrd.] After dis-
missing the crowd the Lord Himself
at once left the neighbourhood by
boat; cf. vi. 451. His destination was
Dalmanutha or Magadan (Mc. ἦλθεν
eis τὰ μέρη A.=Mt. ἦλθ. eis τ. ὅρια
Μαγαδάν ; cf. Me. vii. 24 with Mt. xv.
21). Neither name has been definitely
identified, and the geographical ques-
tion is complicated by the uncertainty
of the text in both Gospels: in Mt.
besides Mayadav (or Mayedav) we have
the readings Maydada, Μαγδαλάν ; in
Mce., for Δαλμανουθά (B, Δαλμανουνθά),
cod. Ὁ has Medeyada (D*), Mayada
(D1)— a form which appears substan-
tially in all true O.L. texts and in the
Sinaitic Syriac. Dr J. R. Harris (Cod.
Bez. p. 178) suggests that Δαλμανουθά
represents the Syriac —haisna\=els
τὰ μέρη, and Dr Nestle inclines to a
similar view (Philol. Sacr., p. 17);
on the other hand see Chase, Syriac
element, &c. p. 146n. Dalman (Gr.
Ῥ. 133), with perhaps slightly more
probability, suggests that Δαλμανουθά
is a corrupt form of Μαγδαλουθά : cf.
Worte Jesu, p. 52f. Assuming that
both Magadan and Dalmanutha are
genuine names, we may accept as a

-ς Ὁ I a eee ΥΥ

VIII. 11]

THE GOSPEL ACCORDING TO ST MARK,

167

— καὶ ἐξῆλθον οἱ Φαρισαῖοι καὶ ἤρξαντο συνζητεῖν 11 1k
ry lan ΄“- ro A ΄“ “
αὐτῷ, ζητοῦντες παρ᾽ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ,

Ir Kae (τ5)...ηρξ.} και npé. οἱ ᾧ. 33 ck | ἐξηλθοσαν D | avrw] pr συν Ὦ | om gyr.

map avrou A | σημειον] pr dew ἐξ 68 ὁ

working hypothesis a modification of
Augustine’s opinion (cons, ev. ii, 51
“non dubitandum est eundem locum
esse sub utroque nomine}”); both places
must at least be sought in the same
neighbourhood. Was it to another
part of the eastern coast that the
Lord sailed, or did He cross to the
west side of the lake? Eusebius
(onomast.), who read Meya:dav in Mce.,
adds καί ἐστι viv ἡ Μαγαιδανὴ περὶ
τὴν Τεράσαν. On the other hand it is
usually assumed that Mayaday is an-
other form of Magdala, i.e. el Mejdel
at the southern end of the plain of
Gennesaret, and that εἰς τὸ πέραν
(v. 13) implies a return from the
western to the eastern shore ; on the
latter point cf. vi. 45. Robinson (B.R.
iii, p. 264) and Thomson (Land &c.,
Ῥ. 393) mention a site known as ed-
Delhemiyah near the junction of the
Yarmik with the Jordan, some five
miles 8. of the Lake (see map); if its
territory ran down to the shore (cf. v.
1), the locality is consistent with Me.’s
account. Of a Magadan however in
this neighbourhood there is as yet no
trace: but the form like Μαγδαλά may
represent Say, as in Jos. xv. 37 where
Mayada Tad (Β)-- Μαγδὰλ Tad(A). On
the whole question see Encycl. Bibl.,
s.o., and Hastings, D.B. iii. art. Maga-
dan. ᾿

11. καὶ ἐξῆλθον of Φ) Mt. adds
καὶ Saddovkaioc—the only mention of
the Sadducees as present at any in-
terview with our Lord during the
Galilean ministry; as the aristocratic
and priestly party they resided prin-
cipally at Jerusalem and in its neigh-
bourhood, Some were possibly con-
nected with the court of Herod (see
on Ὁ. 15), residing at Tiberias. Their
association with the Pharisees on this

occasion indicates the extent to which
the hostility of the latter was now
carried. ᾿Ἐξῆλθον, i.e. from Dalma-
nutha (cf. Mt. xv. 22), or possibly from
the towns on the W. coast. Their
appearance is an argument against
locating Dalmanutha on the 8. of the
lake, but not perhaps an insuperable
one ; the journey from Capernaum to
the 8. end was not a serious one for
men who had been watching their
opportunity to retaliate.

ἤρξαντο συνζητεῖν αὐτῷ κτλ. Bengel:
“ἤρξαντο.. -οοϑὺ pausam.” Their plan
was to tempt Him by a leading ques-
tion to commit Himself to a damaging
statement of His claims. Συνζητεῖν is
a favourite word with Me. (i. 27, ix.
10, 14, 16, xii. 28), found also in
Le.ev-% act.2 . see note on i. 27.

(nrobvres...cnpeiov ἀπὸ τοῦ οὐρανοῦ]
In Le. xi. 16, 29 the incident occurs
in another context ; in Mt. it appears
in both (xii. 38 ἢ, xvi. 1 ἢ) The
request may naturally have been re-
peated, but the substantial identity of
the answer, especially the recurrence
of the σημεῖον Ἰωνᾶ, is suspicious; that
the conversation is here at least in its
right place is attested by the agree-
ment of Mt. and Mc. The demand
was for σημεῖα of a higher order than
the miracles (Bede: “signa quaerunt
quasi quae viderant signa non fue-
rint”)—a visible or audible interposi-
tion of God (Mt. σημεῖον ἐπιδεῖξαι).
The manna is cited in Jo. vi. 30f. as
such a sign; the Bath Qol might have
been regarded as another. Such won-
ders had more than once signalised the
ministry of Elijah (1 K. xviii. 38, 2 K.
i. 10ff.). The more fruitful but more
human and less startling miracles of
the Gospel appealed less forcibly to a
generation which was possessed by a

168 THE GOSPEL ACCORDING TO ST MARK. [VIIL 11

U ᾽ 4 12 δέχ / and 7
12 πειράζοντες αὐτόν. “Kal ἀναστεναξἕας τῷ πνεύματι
al / if \ « on ~ \
αὐτοῦ λέγει Ti ἡ γενεὰ αὕτη ζητεῖ σημεῖον; ἀμὴν
’ δ τὰς > / la ad 7 as
λέγω [ὑμῖν] Εἰ δοθήσεται τῇ γενεᾷ ταύτη σημεῖον.

\ / \ “~ \ 7
13 "Ξκαὶ ἀφεὶς αὐτοὺς πάλιν ἐμβὰς ἀπῆλθεν εἰς TO πέραν.

12 αναστεναξας] στεναξας M* τηϊηρδῦο | αὐτοῦ] eavrov AL 1071 om DM*I' 1 282 |

bil | gyre. σημειον NBCDLA 1 28 33 118 209 604 2Ρ5] σημειον επιζητει ANXTIIZ® al
min?! Or | om yaw BL (hab SNACDNXTITIZ al) | ec] ov A 5 13 69 124 346 1071
syrr*inpesh me al 13 agers] καταλιπὼν NZ | euBas]+ es (το) πλοιον (AEFG)HK(M)
N(S)U(VX)TI(Z@) min™ latr® yged gyrrsin(vid)peshhel arm me go (om NBCLA ff

vgooudd opt)

passion for display (1 Cor. i. 22, οἵ.
Bp Lightfoot ad 1). As Thpht. sug-
gests: ἐνόμιζον...ὅτι οὐ δυνήσεται ἐξ
οὐρανοῦ ποιῆσαι σημεῖον οἷα δὴ ἐν τῷ
Βεελζεβοὺλ δυνάμενος ποιεῖν τὰ ἐν τῇ
γῇ μόνα σημεῖα. On the two participles
without intervening copula see WM.,
Ρ. 433-

πειράζοντες αὐτόν] The second part.
qualifies the first; the request had a
purpose which did not appear on the
surface of the words—it was of the
nature of a test. Such a test or
question may be friendly (Jo. vi. 6),
or hostile (Mc. x. 2, xii. 15); in the
present case the intention could
scarcely have been doubtful to any
who knew the men.

12. ἀναστενάξας τῷ πνεύματι] ᾽Ανα-
στενάζειν, used here only in the N.T.,
occurs in the Luxx. (Sir. xxv. 8, Thren.
i. 4, 2 Mace. vi. 29; cf. Sus. 22, Th.).
Like ἀνακράζειν (Me. i. 23, vi. 49) and
ἀναφωνεῖν (Le. i. 42), it is more intense
in meaning than the simple verb: the
sigh seemed to come, as we say, from
the bottom of the heart; the Lord’s
human spirit was stirred to its depths,
On τῷ πνεύματι see ii. 8, note. Bede:
“veram hominis naturam, veros hu-
manae naturae circumferens affectus,
super eorum dolet et ingemiscit
erroribus.” Obstinate sin drew from
Christ a deeper sigh than the sight of
suffering (see vii. 34, and cf. Jo. xiii,
21), a sigh in which anger and sorrow
both had a part (iii. 4, note).

τί ἡ γενεὰ αὕτη κτλ.}] Mt. γ. πονηρὰ

καὶ μοιχαλὶς σ. ἐπιζητεῖ: ON μοιχαλίς,
which occurs infra v. 38, see Orig. in
Mt. t. xii. 4. The phrase ἡ γενεὰ αὕτη
is used again v. 38, (ix. 19), xiii. 30,
and is frequent in Mt. and Le.; it
appears to look back to the age of the
Exodus, and to point to such passages
as Deut. xxxii. 5, Ps. xcv. (xciv.) 10;
cf. Acts ii, 40, Phil. ii, 15. As the
generation which came out of Egypt
resisted Moses, so the generation to
which Jesus belonged resisted its
greater Deliverer; see the parallel
worked out, with a slightly different
reference, in Heb. iv. 7 ff On the
question whether γενεά bears in the
Gospels the wider sense of γένος see
xiii, 30, note. For ἀμὴν λέγω cf. iii.
28, note.

εἰ δοθήσεται κτλ.}] Mt. σημεῖον οὐ ὃ.
εἰ μὴ τὸ σημεῖον Ἰωνᾶ κτλ. Of. Orig.
in Ezech. xiv. 20 : ‘ ἐὰν υἱοὶ καὶ θυγατέ-
pes ὑπολειφθῶσιν " ἀντὶ τοῦ “οὐχ ὑπο-
λειφθήσονται᾽...οὕτω καὶ ὁ κύριος ἐν τῷ
κατὰ Μᾶρκον εὐαγγελίῳ ‘ei δοθήσεται;
τουτέστιν ‘ov δοθήσεται The idiom
is based on the use of OX to commence
an imprecation which is in fact a
solemn form of negation; for other
exx. in the Lxx., cf. Gen. xiv. 23, Deut.
i, 35, 3 Regn. i. 51, Ps. Ixxxviii.
(xxxix.) 36, xcv. (xciv.) 11, Isa. Lxiii. 8.
This is the only ex. of its employment
in the N.T., except where Ps, xcv. is
cited (Heb. iii. 11, iv. 3, 5). See WM.,
p. 627, Burton § 272. The exception

. in Mt. εἰ μὴ τὸ σημεῖον ᾿Ιωνᾶ (cf. Mt.

xii. 40, Le. xi. 30), points to the

et ee ae a

VIII. 15]

THE GOSPEL ACCORDING TO ST MARK.

169

κι of > Xa ie
148 Καὶ ἐπελάθοντο λαβεῖν apTous, Kal εἰ μὴ ἕνα 148k
ἄρτον οὐκ εἶχον μεθ᾽ ἑαυτῶν ἐν τῷ πλοίῳ. “kat διε- 15
~ / ε ~ / \ ~

στέλλετο αὐτοῖς λέγων Ὁρᾶτε, βλέπετε ἀπὸ τῆς
14 επελαθοντο (-θεντο B*)]+ οἱ μαθηται (avrov) DUS 13 28 69 τογι al™™ © q | καὶ
εἰ μη Eva aprov οὐκ εἰχον] εἰ un eva a, ax. Da (k) eva povoy aprov Ἔχοντες I 13 28 69
200 346 604 2° (arm) nisi unum panem quem habebant (b) (c) dffigqr om εἰ μη syr™
15 διεστελλέτο (διεστειλ. EF 13 28 69 131 346 alP*)] ἐνετείλατο A | opare] om D x
118 209 2° abffikr syr™ arm+xa: C 13 28 69 124 alP™ cf | om βλεπετε A 604

armvid

Resurrection as the supreme proof of
the Divine mission of Jesus, and one
which that generation was to receive:
ef. Acts ii. 32 ff. |
13. καὶ ἀφεὶς αὐτούς κτλ. Mt. καὶ
καταλιπὼν αὐτούς... His departure was
significant, an anticipation of the end
(Le. xiii. 35); since there was no scope
for His ministry among these men, He
entered the boat again and crossed the
Lake. Thpht.: ἀφίησι τοὺς Φαρισαίους
6 Κύριος ὡς ἀδιορθώτους. Whether τὸ
πέραν is here the western or the
eastern shore, or merely a point on
the same shore where He was, cannot
be determined from the word (ef. iv.
35, Υ. I, 21, vi. 45). The destination
on this occasion was Bethsaida (v. 22) ;
if “the parts of Dalmanutha” were
near the exit of the Jordan, the boat
must have traversed nearly the whole
length of the lake, from 8. to N.E.

14—21. THe LEAVEN oF THE PHA-
RISEES AND THE LHAVEN OF ΗΈΒΟΡ
(Mt. xvi. 5—12 ; cf. Le. xii. 1).

14. καὶ ἐπελάθοντο λαβεῖν ἄρτους
Mt. alters the setting of this incident
by placing it on or after the arrival
(ἐλθόντες...εἰς τὸ πέραν); in Me. the
omission is discovered, as it appears,
while they are crossing (cf. vv. 14, 22).
Ordinarily, at least when in thinly
peopled neighbourhoods, the Twelve
carried the thin flat loaves of the
country in their πῆραι or κόφινοι---Π
direction given in vi. 8 is clearly
exceptional. It probably rested with
Judas of Kerioth to purchase food for
the party (Jo. xii. 6), but owing per-
haps to the sudden departure (Ὁ. 13),

or under the impression that the
fragments of the seven loaves were
amply sufficient, the matter had been
overlooked. When they came to
search their bread baskets only one
cake could be found (Mt. omits this
detail). ᾿Επελάθοντο is rendered by
the English pluperfect in all the
English versions except Wycliffe,
Rheims, and R.V.; οὗ Burton ὃ 48,
and see Field, Notes, p. 11. The
form ἐπελάθεντο (B*) is not uncommon
in the best mss. of the Lxx.; see Jud.
fi, 7 (A), Pa. ἰσσν (exvu) τί
(B*), Hos, xiii. 6, Jer. xiii. 21 (ΒΚ δ).
Μεθ᾿ ἑαυτῶν : cf. ix. 8, xiv. 7.

15. διεστέλλετο] Hither ‘during the
crossing He charged them’; or, ‘ He
charged them more than once’ (Burton
S§ 21, 24; cf. vii. 36). Βλέπετε ἀπό
κτὰ., Mt. προσέχετε ao...‘keep your
eye (mind) upon it with the view of
avoiding it’; cf. xii. 38 (WM., p. 280),
and see Wilcken in Archiv f Papy-
rusforschung, iv. p. 568; other con-
structions are βλέπειν τινά (xiii. 9,
Phil. iii. 2), BA. μή (xiii. 5, Col. ii. 8).
Ζύμη is used with an ethical reference
in two other contexts of the N.T.,
(1) in the parable of the leaven
(Mt. xiii. 33, Le. xiii. 21), (2) in the

- Pauline proverb μικρὰ ¢. ὅλον τὸ

φύραμα ζυμοῖ (1 Cor. v. 6ff., Gal.
v. 9); on both these uses see Bp
Lightfoot’s notes). The word repre-
sents a tendency working invisibly,
and, except in the Parable of the
leaven, an evil tendency, partly be-
cause ἡ ¢. γέγονεν ἐκ φθορᾶς (Plutarch,
cited by Lightfoot), partly owing to

7 Wd

170 THE GOSPEL ACCORDING TO ST MARK. — [VIII. 15
τό ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης ρῳδου. rat

/ ἐς ον πα af '
διελογίζοντο πρὸς ἀλλήλους ὅτι ἄρτους Ἷ οὐκ ἔχουσιν.
la 7 / « /
17 "Kal γνοὺς λέγει αὐτοῖς Τί διαλογίζεσθε ὅτι ἄρτους
3 > ~ \ / /
οὐκ ἔχετε; οὔπω νοεῖτε οὐδὲ συνίετε ; πεπωρωμένην

15 Hpwoov] των Ἡρωδιανων G 1 13 28 69 346 2” alps ik arm 16 προς
αλληλους} ev εαὐτοις 1071 | οτι] pr Aeyovres ACLNXT'AIIZ=® al min” f vg syrr arm
me go aeth | exovow B 1 28 209 604 2?°c Καὶ syr(vit)] exyay D(abefig) εχομεν
SAC(K)LNXTAIZS min?! f vg syrr arm aeth 17 διαλογιζεσθε]-" εν Tats καρδιαις
υμων DU® 28 604 2P¢ alPave abe ffiq Βγυβοὶ arm aeth (post du. add ολιγοπιστοι ᾧ 604
alpaue arm)-+ev αὐτοῖς M 13 61 69 346 8P° | πεπωρωμενην (πεπηρ. D* caecatum f vg)

syrtmvid] pr er. AXT'IIG min?! fq vg syrr

the rigid exclusion of leaven during
the Passover and in certain other
sacrificial rites (Lev. ii. 11 πᾶσαν
θυσίαν ov ποιήσετε ζυμωτόν). In the
present case the ¢. was (Mt. xv. 12)
the teaching of the Pharisees, or
(ace. to Le. xii. 1) the spirit of hypo-
crisy which their teaching encouraged.
Once admitted into the heart or into
a society, this principle would spread

tum Herodis est adulterium, homi-
cidium, temeritas iurandi, simulatio
religionis.” There are occasions when
this tendency can ally itself with
punctilious externalism in religious
practice ; the two are never perhaps
fundamentally at variance. Both were
to be carefully shunned by the Twelve
and the future Church.

16. διελογίζοντο πρὸς ἀλλήλους κτλ.

until it rendered the spiritual service The mention of leaven led to a dis-

of Gop impossible.

καὶ τῆς ζύμης Ἡρῴδου] The repeti-
tion of the art. implies the distinct-
ness of the two tendencies indicated ;
in Mt. this point is overlooked (τῆς
¢. τῶν Φαρισαίων καὶ Σαδδουκαίων). Τῶν
Σαδδουκαίων (Mt.) appears to answer to
Ἡρῴδου (Me.). Herod was not formally
a Sadducee, i.e., he did not reject the
Pharisaic doctrine of a resurrection
(cf. vi. 16). But the worldliness of
the’ Herod family and of Antipas’s
court was not far removed from the
temper of the Sadducean aristocrats ;
and the supporters of the Herod
dynasty were probably disposed to
Sadducean rather than Pharisaic
views. Mt. seems to have used
Σαδδουκαῖοι in this passage as roughly
equivalent to “Hpd:avoi (Me. iii. 6,
Mt. xxii. 16). ‘The leaven of Herod’
was doubtless the practical unbelief
which springs from love of the world
and the immoralities to which in a
coarser age it led. Bede: “fermen-

cussion among the Twelve as to their
mistake—how it arose, who was to
blame, how it could be rectified. For
διελογ. cf. 11. 6, 8; with πρὸς ἀλλ.
(Mt., ἐν ἑαυτοῖς) cf. πρὸς ἑαυτούς, Xi.
31. “Ore ἄρτους κτλ.: Mt., λέγοντες
ὅτι ΓΑρτους οὐκ ἐλάβομεν. Ὅτι is ‘reci-
tative’; their conversation turned on
the omission to provide themselves
with loaves,

17. γνοὺς λέγει] When He became
aware what they were saying, and
what had led to it; see ii. 8, note;
ix. 33. On γινώσκειν see iv. 13; γνούς
is the aor. part. of antecedent action
(Burton, ὃ 134). Ὅτι may again be
recitative: ‘why discuss such a sub-
ject?” Mt. adds ὀλιγόπιστοι, perhaps
as the equivalent of what he after-
wards omits (see below).

οὔπω νοεῖτε οὐδὲ ouviere;] Have ye
not yet learnt the habit of attending
to and reflecting upon the facts that
pass under your observation from day
to day? For similar questions imply-

τ

νυ κῷ

ὝΠ1. 20]

THE GOSPEL ACCORDING TO ST MARK.

171

> \ / ~ \ af

ἔχετε τὴν καρδίαν ὑμῶν; "ὀφθαλμοὺς ἔχοντες οὐ 18
Ἐν /

βλέπετε Kal ὦτα ἔχοντες οὐκ ἀκούετε ; Kal οὐ μνη-

U4 το “΄ \ § t af »} 2 \
μονεύετε “OTE TOUS ὅπεντε ἄρτους ἐκλασα Els TOUS IO §k
/ / / /
πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις
᾽ Ἂ / Se σὰὶ A ὃ 20 -" \ ε Na 523
ἤρατε; λέγουσιν αὐτῷ Awdeka. “OTE τοὺς ἔπτα Els 20

18 καὶ ov μνημονευετεῖ ovde μνημ. D ovrw voecre NZ ovrw νοιειτε ovde μνημ. 2°

arm

19 εκλασα] pr ous (D) 13 69 346 k om εκλ. syr*™ arm

20 ore BL 2°?°]

+xac SA vg pr καὶ 6 syr?“) arm+de ADXT'II al minfereomn g ff i q syr*:! go aeth + de

καὶ ON f

ing censure comp. Me. iv. 13, 40, Vii.
18, Jo. xiv. 9; for νοεῖν see vii. 18,
xiii. 14, and for συνιέναι, iv. 12, Vi. 52,
vii. 14. Οὐδὲ συνίετε has no place in
Mt. who passes on to καὶ ov (οὐδὲ)
μνημονεύετε (Ὁ. 18). For the sequence
ov...ovdé see WM., p. 613.

πεπωρωμένην ἔχετε κτλ. Wanting
in Mt. On πεπωρ. (Wycliffe, Tindale,
Cranmer, ‘‘ blinded ”) see iii. 5, vi. 52 ;
as to the reading of D here cf. Chase,
Syro-Latin text, p. 42. The train of
thought is well explained by Bengel:
“ex corde induratio manat in visum
auditum et memoriam.” For the
predicative use of the participle see
Blass, Gr. p. 158.

18. ὀφθαλμοὺς ἔχοντες κτλ. They
were as men who possessed organs of
sight and hearing which they could
not or would not use. The words are
adapted from Jer. v. 21 ὀφθαλμοὶ av-
τοῖς καὶ ov βλέπουσιν, ὦτα αὐτοῖς καὶ
οὐκ ἀκούουσιν, Ezech. xii. 2 ἔχουσιν
ὀφθαλμοὺς τοῦ βλέπειν καὶ οὐ βλέπου-
σιν καὶ ὦτα ἔχουσιν τοῦ ἀκούειν καὶ
οὐκ ἀκούουσιν. The condition of the
Twelve was perilously near to that
of the judicially blinded multitude
(iv. 12 note). Ov μνημονεύετε; the
Lord blames a lapse of memory
which was due to heedlessness and
lack of spiritual vision. Their forget-
fulness needed and found a spiritual
remedy (Jo. xiv. 26 ὁ δὲ παράκλητος
«ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν
ἐγώ). With the whole saying compare
Oxyrh. Logia 3, 8, and see Salmon’s

Cath. and Univ. Sermons, vii. (on
‘ Colour-blindness’).

19, 20. ὅτε τοὺς πέντε ἄρτους κτλ.
Cf. vi. 41 κατέκλασεν τοὺς ἄρτους...
αὐτοῖς, Vili. 6 ἔκλασεν.. .τῷ ὄχλῳ: The
ministerial action of the Twelve passes
out of sight in this review of the two
miracles (ἔκλασα e¢is...); the Lord’s
breaking of the loaves was symbolical
of the munificence which fed the
multitudes ; cf. Isa. lviii. 7 διάθρυπτε
πεινῶντι τὸν ἄρτον gov. For eis in this
reference see WM., p. 267, and esp.
Deissmann, B. St., p. 117 ἔν; κλᾷν τινι
is the more obvious construction, ef.
Thren. iv. 4 ὁ διακλῶν οὐκ ἔστιν αὐτοῖς
( D7). Κοφίνους kX. πλήρεις = κλάσματα
...kopivey πληρώματα (vi. 42); σφυρί-
dev πληρώματα κλασμάτων--περισσεύ-
ματα κλασμάτων... σφυρίδας (viii. 8).
For exx. of the double gen. σφυρίδων
«κλασμάτων see WM., p. 239; in this
instance the construction may per-
haps be more conveniently explained
by regarding σφυρίδος πλήρωμα in the
light of a single noun—‘a basketful,’
on which κλασμάτων depends as the
gen. of content (WM., p. 235). Light-
foot (Colossians, p. 326) compares
Eccl. iv. 6 πλήρωμα δρακὸς ἀναπαύσεως
«μόχθου, ‘a handful of rest...of toil’;
Fritzsche points to Eur. Jon 1069
κρατήρων πληρώματα. Kodivous...cpu-
ρίδων. Wycliffe, “coffyns...leepis” ;
cf, ὁ. 8, note.

λέγουσιν αὐτῷ Addexa...\Exra] Their
memory does not fail them as regards

172

THE GOSPEL ACCORDING TO ST MARK.

[VIII. 20

\ f / / ὃ /
τοὺς τετρακισχιλίους, πόσων σφυρίδων πληρώματα

sf
κλασμάτων ἤρατε ;

καὶ λέγουσιν [αὐτῷ] Ἕπτα.

΄σ af /
21 "“'καὶ ἔλεγεν αὐτοῖς Οὔπω συνίετε;

22

Kal ἔρχονται cis Βηθσαιδάν. καὶ φέρουσιν αὐτῷ

20 ποσων σφυριδων πληρωματα κλασματων] ποσας σφυριδας κλ. D ποσ. om. Kg

πληρεις 604 2°° καὶ ποσοὺυς Kopwous Kr. πλήρεις A| npare πλήρεις 1071 | OM avTw
᾿ΜΑΡΝΧΙΠΣΦ min*reomn (g) be fffik q syrrP@"hl arm (hab BCLA 115 vg me aeth)
21 ovrw NCKLAII 1 118 209 1071 alk] πως ovrrw ADMNUX2 min™'™ ac ffirvg
SyIt 50 πὼς ov ovrw 13 69 124 346 farm πως ov BEFGHSVI min” bdq me aeth |

συνιετεῖ συννοειτε D* νοειτε BD*

22 ερχονται δξΒΟΌΤΙΔ 13 28 33 69 124 346

1071 alP@< latt me arm go aeth] ερχεται N*ANXT'TI al?! syrr | Βηθσαιδαν NABLNX
TU al min” Ὁ (-da CNA (βησσ.) Z 1 28 33 69 al™™" ck vg syrr arm aeth)] Βηθανιαν

D 262* afffilqr go

their own part in the transaction, so
far at least as it had its immediate
reward,

21. καὶ ἔλεγεν αὐτοῖς Οὔπω συνίετε ;|
Even now their powers of reflexion
were not in exercise. Mt. represents
the Lord as anticipating their riper
thoughts (πῶς οὐ νοεῖτε ὅτι ov περὶ
ἄρτων εἶπον ὑμῖν; προσέχετε δὲ ἀπὸ τῆς
ζύμης τῶν ᾧ. καὶ Σ.), and adds that
upon this they understood that the
teaching of the Pharisees and Sad-
ducees was the leaven of which they
must beware. But Mc.’s stimulating
question, which leaves the Twelve to
think out the matter for themselves,
is certainly more characteristic of our
Lord’s method of dealing with souls.
Nor does the equation ζύμη -- διδαχή
at all exhaust the purpose of His
reference to the two miracles of the
loaves. The inability to understand a
metaphor was but a part of their of-
fence; their anxiety about the want
of bread had shewn a distrust of His
power to provide which the expe-
rience of baskets twice refilled ought
to have made impossible. It is ὀλιγο-
πιστία and not mere want of intelli-
gence which He censures (Mt. xvi. 8).

22—26. ARRIVAL AT BuETHSAIDA,
A Buinp MAN REcovrErs Sient. (Me.
only.)

22. ἔρχονται εἰς Βηθσαιδάν] From

Dalmanutha (viii. 10 q.v.). Bethsaida,
sc. Julias; see note on vi. 45. The
remarkable reading of D and some
other O.L. authorities (Βηθανίαν) either
refers to an unknown Bethany on the
Lake; or has arisen from a confusion of
Bethsaida with the Bethany beyond
Jordan (Jo. 1.28) where John baptized;
the latter locality is excluded by its
inland position. Bethsaida Julias was
at this time more than a κώμη (vv. 23,
26, cf. Jo. i. 45), but it may have kept
its old style in the popular speech ;
or one of the villages in its territory
may be intended in the sequel (cf.
vi. 36).

φέρουσιν αὐτῷ τυφλόν κτλ. A
second miracle recorded only by Mc.
(cf. vii. 32 1). There are some re-
markable coincidences between the
two narratives, both of language and
of detail. The words φέρουσιν αὐτῷ
...kal παρακαλοῦσιν iva...mtvcas...ava-
βλέψας are common to both; cf.
also ἐπιλαβόμενος (viii. 23) with dod.
(vii. 33). Both again agree in many
of the circumstances: the with-
drawal from the crowd, the touching
of the organs affected, the strict charge
to keep the matter close. Yet there
is no room for suspecting either of
the two miracles. Similarity of sur-
roundings may have led to partial
similarity of circumstances; but the

a
;

ὙΠ]. 23]

THE GOSPEL ACCORDING TO ST MARK.

173

τυφλὸν καὶ παρακαλοῦσιν αὐτὸν iva αὐτοῦ ἅψηται.
Bai ἐπιλαβόμενος τῆς χειρὸς τοῦ τυφλοῦ ἐξήνεγκεν 23
αὐτὸν ἔξω τῆς κώμης, καὶ πτύσας εἰς τὰ ὄμματα
αὐτοῦ, ἐπιθεὶς τὰς χεῖρας αὐτῷ, ἐπηρώτα αὐτόν Ei

22 Tuprov]+ δαιμονιζομενον A

23 επιλαβ. της χειρος] λαβομενος τὴν χειρα D |

εξηνεγκεν NBCL(A) 33] εξηγαγεν ADNXTIIZ@ al min*reo™ | gurw] αὐτοῦ AKA 28
2P° 7701 alPeue 6] vg (avrov et avtw syr>“! me)

narratives are at the heart of the facts
distinct.

τυφλόν] The first mention in Mc. of
blindness as an infirmity for which a
cure was sought from Christ: a second
case occurs in x. 46 ff.; for cases in
the other Gospels see Mt. ix. 27, xi. 5,
mii. 22, XV, 30) Exh. 34, Jo. ix. 1 ££
Παρακ. αὖτ. ἵνα αὐτοῦ ἅψηται : cf. i. 41,
x. 13; and for the converse, iii. 10, v.
27 ff., vi. 56. Iapaxanety iva: cf. v. 10,
18 (note). Αὐτοῦ = τοῦ τυφλοῦ, cf.
WM., p. 186. “AmrecOac=nearly ém-
τιθέναι τὰς χεῖρας: in Job i, 12 it
is the uxx. rendering of Ἵ" n>v;
cf. Me. i. 41, x. 13.

23. ἐπιλαβόμενος τῆς χειρός KTA.|
Cf. κρατήσας τῆς χειρός, i. 31, Υ. 41,
ix. 27: ἐπιλαβέσθαι (τινός, τινά) Occurs
in [0.2 γ.8, 800. 7 Tim.?, Heb.?, but in the
other Gospels only here and Mt. xiv.
31. Like the κωφὸς μογιλάλος the blind
man is taken apart (ἀπολαβόμενος, Vii.
33), but since he cannot follow, the
Lord leads him by the hand (Bengel :
“jipse ducebat: magna humilitas”),
For the double gen. (τῆς χειρὸς rod
τυφλοῦ) see WM., p. 252, Blass, Gr.
p. 101; as Blass observes, the reading
of D is in the style neither of classical
nor of N.T. Greek ; R.V. rightly, “he
took hold of the blind man by the
hand.”

ἐξήνεγκεν αὐτὸν ἔξω τῆς κώμης] ‘He
brought him outside the village’
(Wycliffe: “out of the streete”); the
appeal had evidently been made in
one of the thoroughfares or open spaces
where a concourse might be expected.
For this use of ἔξω cf. i. 45, xi. το.
The isolation was probably for the

sake of the blind man himself. Euth.
remarks: οὐ yap ἦσαν of τῆς κώμης
ταύτης οἰκήτορες ἄξιοι θεάσασθαι γινό-
μενον τὸ τοιοῦτον θαῦμααυ But there
is no ground for this supposition.
Cf. v 26.

πτύσας εἰς τὰ ὄμματα αὐτοῦ] Cf. vii.
33, note. The Lord condescends to
use a popular remedy as a symbol of
the healing power which resided in
His own humanity. Suetonius as-
cribes a similar miracle to Vespasian:
Vesp. 7 “6 plebe quidam luminibus
orbatus, item alius debili crure seden-
tem pro tribunali pariter adierunt...
‘restituturum oculos si inspuisset,
confirmaturum crus si dignaretur
calce contingere’...utrumque tempta-
vit, nec eventus defuit.” See also
Tac. hist. iv. 81. The poetical word
ὄμμα is rare in Biblical Gk. (Prov.5
Sap.? 4 Macc! Mt. Me). Ἐπιθεὶς
τὰς χεῖρας αὐτῷ : the laying on of
hands is vouchsafed as an additional
help to the blind man’s faith. In
some cases it seems to have been the |
only sign of healing used (vi. 5, Le.
iv. 40, xiii. 13).

ἐπηρώτα αὐτόν Ei τι βλέπεις; For
the imperf. cf. v. 9, viii. 27, 29. The
question is regarded as a factor in a
process which is passing before the
reader's mind, On εἰ as a direct in-
terrogative see WM., p. 639; the
traditional text softens but at the
same time weakens the sentence (see
vy. lL). The Lord recognises that the
recovery of sight in this case will be
gradual ; Victor: σημαίνων ὡς ἀτελὴς
τῶν προσαγόντων ἡ πίστις καὶ αὐτοῦ
τοῦ πεπηρωμένου τὰς ὄψεις.

THE GOSPEL ACCORDING TO ST MARK. _ [VIII. 23

174
/ / \
247t βλέπεις; “kal ἀναβλέψας ἔλεγεν Βλέπω τοὺς
25 ἀνθρώπους, ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας. "δεἶτα
σ- \ A ΄σ
πάλιν ἔθηκεν τὰς χεῖρας ἐπὶ τοὺς ὀφθαλμοὺς αὐτοῦ,

/ \
kal διέβλεψεν ἀπεκατέστη;, Kal ἐνέβλεπεν

23 βλεπεις BCD*A 2? me aeth] βλεπει ΣΑΣ Ν ΧΤΙΤΙΣΦ al minfreom Jatt syrr
go arm 24 ελεγεν] εἰπεν B*C 1071 alPa¥e Neyer DN | o7t ws devdpa opw περιπ.
SABC*LM**NXTAIIZ® min?! go] ws δ. reper. C7DM™ 1 604 1071 al™™™" Jatt syrr
arm me aeth | reprarowra F 225 #25 om ecra syr? arm | και διεβλεψεν
(NBC*LA 1 28 209 346)] καὶ nptaro αναβλεψαι Db ffirvg καὶ εποιησεν avrov
αναβλεψαι ANXT'II alfereomm a fq et uidit k syr%™ud(sic) om syrPeh x. ex. avr. αναβλ.
kat διεβλεψεν 13 69 (arm) | απεκατεστὴ NBCLA min?™*] amexarecrady (αποκ.)
A(D)N(U)XT(1)=@ al min?! [καὶ eveBderev N°BL(A) 13 28 69 346] x. εβλεψεν ἐξ
x. eveBreveyv ACEGIIIZ® al minPer™ x, aveBrevev FM* min™*™ wore avaBrewar D

\
Kal

latt

24. ἀναβλέψας ἔλεγεν κτλ] At
the question the man involuntarily
raised his eyes. ᾿Αναβλέπειν is either
(a) to look up (vi. 41, vii. 34, xvi. 4) or
(Ὁ) to recover sight (x. 51, 52); the con-
text determines the meaning in each
case. The same ambiguity appears in
certain other verbs compounded with
dvd, €.g. ἀνάγειν, ἀναδιδόναι, ἀναδύεσθαι,
ἀνακαλεῖν. Βλέπω τοὺς ἀνθρώπους κτλ.
“1 see men, for I perceive objects like
trees walking.” As yet he can dis-
criminate a man from a tree of the
same height only by his movements;
the image reflected on the retina is
still indistinct ; “nee caecus est nec
oculos habet” (Jerome). Cf. Jud. ix.
36 τὴν σκιὰν τῶν ὀρέων σὺ βλέπεις ὡς
ἄνδρας : Field compares the proverb
οὐδὲ ἀνθρώπους ἑώρων τοὺς ἀνθρώπους.
The reading of the R.T. which omits
ὅτι and opda—“I see men like trees,
walking ”—is easier, but comparatively
pointless. On the distinction between
βλέπω and ὁρῶ see iv. 12, note.

25. εἶτα πάλιν ἔθηκεν κτλ A
second application of the Lord’s hand
completes the cure. Διέβλεψεν, ἀπε-
κατέστη, ἐνέβλεπεν, represent the com-
pleteness of the recovery in three
aspects; the man saw perfectly, his
faculty of sight was from that hour
restored, he was able henceforth to

examine every object and interpret
the phenomena correctly. The reading
of D latt. (ζἠρξατο ἀναβλέψαι), while it
aims at removing a tautology, misses
the point of Me.’s description; the
second imposition of hands, unlike the
first, was followed by perfect restora-
tion. Διαβλέπειν, to see clearly, does
not occur in the Lxx., but. Aq. substi-
tutes διάβλεψις for ἀνάβλεψις in Isa.
Ixi. 1; in the N.T. its meaning is well
illustrated by Mt. vii. 5 = Le. vi. 42
ἔκβαλε...τὴν δοκὸν καὶ τότε διαβλέψεις
ἐκβαλεῖν τὸ κάρφος, ‘thou shalt gain
clearness of vision.’ Ἐμβλέπειν, to turn
and fix the eyes upon (cf. Jud. xvi. 27
(A), 1 Esdr. iv. 33 (A), Mt. xix. 26, Me.
X. 21, 27, xiv. 67, Jo. i. 36, 43), implies
the power to concentrate the attention
on a particular object : the construc-
tion is usually ἐμβλ. τινί or eis, but
ἐμβλ. τινά occurs in Jud. 7.6., Isa. v.
12. TnAavyds, ‘clearly, though at a
distance’; his sight served for distant
objects as well as for those near at
hand, so completely was it restored ;
cf. Strabo xvii. 30 ἀφορῶνται δ᾽ ἐν-
θένδε τηλαυγῶς ai πυραμίδες. The
adv. is dz. λεγ. in the N.T.; the Ιἰχχ.
use τηλαυγής (Lev. xiii. 2, 4, 19, 24,
Job xxxvii. 21, Ps. xviii. (xix.) 8),
τηλαύγημα (Ley. xiii. 23), τηλαύγησις
(Ps. xvii. (xviii.) 12). Δηλαυγῶς (vv. 11),

:
{
:

THE GOSPEL ACCORDING TO ST MARK. 175

4 >
Kal ἀπέστειλεν αὐτὸν εἰς οἶκον 26
᾿ ΄σ 7 \ \ / /
αὐτοῦ λέγων Μηδὲ ets τὴν κώμην εἰσέλθης.
᾿] n~ ΄σ΄ “
“18 Καὶ ἐξῆλθεν ὁ ᾿Ιησοῦς Kat οἱ μαθηταὶ αὐτοῦ εἰς 27 § syr

] VIII. 27]

; “- /
τηλαυγῶς ἅπαντα.

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AC?-NXTIIZ®@ min?! go om ck ravra D 2?Pe 26 εἰς Tov οἰκον S&°*GMUXA al™
me | unde εἰς THY κωμην εἰσελθης Ke (μη &*) BL 1* 209 syr™ me] μηδενι εἰπης evs ΤΉΡ

Kwpnv (ev Tn Kwpn) (6) k vraye εἰς Tov οἰκον gov Kat pndeve εἰπῆς εἰς τὴν κωμὴν D (4)
ὑπαγε εἰς T. 0. σ. καί εανὖ εἰς THY K. εἰσελθης 13 (28) 69 (346) 2P° et cum μηδὲν εἰπης
τινι ᾧ item omisso μηδὲ i et omisso μηδὲ εν Ty Kwun Ὁ ἔ ff vg υπ. εἰς τ. 0. σ. καὶ μὴ εἰς
Thv K. εἰδελθης & nde εἰς τ. K. εἰσελθης αλλα UT. ELS T. O. σ. καί οταν εἰς T. K. εἰσελθης
μηδενι εἰπης ἐν TN κωμή AYM μηδε εἰς T. Ke εἰσελθης unde εἰπὴς τινι εν TH Kwun ACEFG

πα. πὰ ἀν»

τ ον.

αν.

HKMNSUVXTADS minfereomn gyrrpesh hel (txt) 99 geth

27 εἰς Tas κωμᾶς Καισαριας

(-pecas BEMSUTIT) SACKEFHLNXAZ9] εἰς Καισαριαν Dabffiqr

besides being a word of doubtful
authority, misses an important point.

As Gould rightly remarks (in oppo-
sition to Weiss): “we have no right
to argue from this single case that
gradualness was the ordinary method ἢ
of the Lord’s working. On the con-

trary, the abnormal character of this:

incident is probably the cause of its
being selected by the Evangelist or
St Peter. Euth. is probably not far
from the truth in his explanation of
the slowness of the recovery: ἀτελῶς
δὲ τὸν τυφλὸν τοῦτον ἐθεράπευσεν ὡς
ἀτελῶς πιστεύοντα. Forhomiletic treat-
ment cf. Bede: “paullatim et non
statim repente curat quem uno mox
verbo si vellet poterat curare, ut
magnitudinem humanae caecitatis os-
tenderet, quae quasi pedetentim et
per quosdam profectuum gradus ad

_ lucem divinae visionis solet pervenire.”

26. εἰς οἶκον αὐτοῦ) Our Lord seems
to have desired that those who had
been recently healed should seek the
retirement of their own homes, ef. ii,
II, v.19. The house was apparently
away from the town: see next note.

μηδὲ eis τὴν κώμην εἰσέλθῃς} ‘So
far from holding any conversation

_ with the people of the village, do not

even enter it for the present: go
straight home.’ The reading is dis-

_ cussed at some length in WH., Jntr.,

§ 140; a defence of the traditional

text is attempted by Burgon-Miller,
Causes of Corruption, p. 273 f. Dr
Hort points out that “the peculiar
initial μηδέ has the terse force of
many sayings as given by St Mark.”
Μηδέ is used with the imperative in
the same sense (= ne quidem) in Eph.
v. 3, 2 Thess. iii. 10, and with the in-
finitive by Me. (ii. 2, iii. 20); but there
is no precise parallel in the N. T.
Jerome’s mystical interpretation is
curious: “vade in domum tuam, ἢ. e.
in domum fidei, ἢ. 6. in ecclesiam ; ne
revertaris in viculum Iudaeorum.”

27—30. JourNrEY TO NEIGHBOUR-
HOOD OF CAESAREA PHILIPPI. QUEs-
TION AS TO THE Lorp’s PERSON (Mt.
xvi. 13—20, Le. ix. 18—21).

27. καὶ ἐξῆλθεν ὁ Ἰησοῦς κτλ. From
Bethsaida the Lord and the Twelve
moved northwards, following the course
of the Jordan till they reached the
neighbourhood of its sources; the
road may have lain entirely on the E.
bank, or the party may have crossed
the river below the waters of Merom
where the bridge known as Jisr bendt

‘Yaka joins the Jaulan to Galilee.

The Caesarea to whose ‘villages’ they
came was distinguished from that
upon the coast of the Mediterranean
(the Caesarea of the Acts, K. ἡ παρά-
ws, at an earlier time Στράτωνος
πύργος) as Caesarea Philippi: it was
in Philip’s tetrarchy (Le. iii. 1), and

176

THE GOSPEL ACCORDING TO ST MARK.

[VIII. 27

, ΄ / ‘ ΄ ΄

τὰς κώμας Καισαρίας τῆς Φιλίππου" καὶ ἐν τῇ ὁδῷ
\ lad / a /
ἐπηρώτα τοὺς μαθητὰς ἀὐτοῦ λέγων αὐτοῖς Τίνα με

of 3 Ε
28 λέγουσιν οἱ ἄνθρωποι εἶναι; ot

27 εν Tn οδω και K | twa] τι K

28 ε δὲ 3 ~
€ €l7TayVv αὐτῷ

28 παν NBC*LAX syr?** me aeth] απε-

κριθησαν ADNXTI® al min™ v4 lativ(eck)ve syrbl arm go| om avrw λεγοντες
ANXTITI al?! syrr go om αὐτῶ f q arm om λεγοντες C? 33 alpare

had been recently rebuilt in part by
Philip's munificence, and named after
Augustus, as Bethsaida had been re-
named Julias after the daughter of
the Imperator ; Joseph. ant. xviii. 2. 1
Φίλιππος δὲ Πανεάδα τὴν πρὸς ταῖς
πηγαῖς τοῦ Ἰορδάνου κατασκευάσας ὀνο-
pater Καισάρειαν - κώμην δὲ Βηθσαιδὰ
πρὸς λίμνῃ τῇ Τεννησαρίτιδι πόλεως
παρασχὼν ἀξίωμα...Ἰουλίᾳ θυγατρὶ τῇ
Καίσαρος ὁμώνυμον ἐκάλεσεν. In pass-
ing from one οὗ Philip’s new cities
to the other the Lord found Himself
in a more distinctly and aggressively
Hellenised country. The old name
of the town—Paneas, now Banias—
marked it as sacred to the worship of
Pan; its second name connected it
with the worship of the Emperor, in
whose honour a temple had been
erected close to the old shrine of Pan
(Joseph. ant. xy. 10. 3). The popula-
tion was chiefly Gentile (cf. Schiirer
IL i. 133 ff.), yet, as this context shews,
not exclusively so, especially in the
suburbs, to which the Lord seems to
have confined Himself. The physical
surroundings of Caesarea are graphi-
cally described by Stanley, S. and P.
p. 397: “over an unwonted carpet of
turf...through a park-like verdure...
the pathway winds, and the snowy
top of the mountain itself is gradually
shut out from view by its increasing
nearness, and again there is a rush
of waters through deep thickets, and
the ruins of an ancient town...rise on
the hill side: in its situation, in its
exuberance of water, its olive groves,
and its view over the distant plain,
almost a Syrian Tivoli”; cf. G. A.
Smith, H.G., p. 473f. For the Tal-

mudic name, }1D? or ἡ" ἼΘΙ, see
Neubauer, Geogr. du Talm., p. 237.
Αἱ κῶμαι Καισαρίας (Mt. τὰ μέρη : cf.
note on vii. 24) are the villages and
small towns that clustered round
Caesarea, and belonged to its territory
(WM., p. 234)—its ‘daughter towns’ ;
so the phrase is used repeatedly in the
Lxx. of Joshua and 1, 2 Chronicles.

ἐν τῇ ὁδῷ ἐπηρώτα τοὺς pad. | Probably
one of the chief purposes of the long
journey over a relatively unfrequented
road was to afford opportunities for
the instruction of the Twelve. The
Lord begins by eliciting their views
with regard to Himself. The Galilean
ministry was now practically at an end;
the way to the Cross was opening
before Him. Thus the moment had
come for testing the result upon the
Twelve of what they had seen and
heard, and preparing them for the
future. It was felt by Jesus Himself
to be a crisis of great moment, and
He prepared for it by prayer (Le. ix.
18), as He had prepared for the first
circuit of Galilee (Mc. i. 35), and for
the selection of the Twelve (Le. vi. 12).

‘For another important conversation

ev τῇ ὁδῷ cf. X. 32.

τίνα pe λέγουσιν of ἄνθρωποι εἶναι;}
Mt. τ. λ. οἱ ἄνθρ. εἶναι τὸν υἱὸν τοῦ ἀν-
θρώπου; Le. τ. με οἱ ὄχλοι λ. εἶναι;
He asks for information, perhaps in
order to lead them to the further
question which follows, or it may
have been from a desire to ascertain
by the ordinary methods of human
knowledge what they would have had
opportunities of knowing, which were
denied to Him by the circumstances
of His position (cf. v. 30, note). Not

_ VIIL. 29]

THE GOSPEL ACCORDING TO ST MARK.

177

ς / \ / \ af
λέγοντες ὅτι ᾿Ιωάνην τὸν βαπτιστήν, καὶ ἄλλοι

᾿Ηλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν.

“9 Kal 20

/ ~ \ 4 /
αὐτὸς ἐπηρώτα αὐτούς Ὑμεῖς δὲ τίνα pe λέγετε

> ΄ A 3S
εἶναι; ἀποκριθεὶς ὁ Πέτρος λέγει αὐτῷ CU εἶ ὁ

ε

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even the Pharisees ventured to dis-
cuss the Master in His presence.
28, Ἰωάνην τὸν βαπτιστήν κτλ.] Se.
λέγουσιν οἱ ἄνθρωποί σε εἶναι. These
conjectures have already been men-
tioned (vi. 14, 15, where see notes).
Matthew adds that some had singled
out the prophet Jeremiah—possibly
(Edersheim, ii. 79) on account of the
denunciatory character of one side of
our Lord’s teaching, possibly (J. Light-
foot on Mt. xxvii. 9) because Jeremiah

occupied the first place in the order.

traditionally assigned to the ‘ Latter
Prophets’ (cf. Ryle, O. T. Canon, p.
225 ff). Of. the references to Jere-
miah in 2 Mace. ii. 5 ff., xv. 14f.; in
4 Esdr. ii. 18 the return of both Isaiah
and Jeremiah is anticipated, “mittam
tibi adiutorium pueros meos Isaiam
et Hieremiam”; see Weber, Jiid.
Theologie’, p. 354. Few in Galilee, it
seems, had spoken of Jesus as Mes-
siah (see however Mt. ix. 27), though
in Judaea this possibility had been
freely discussed (Jo. vii. 28—31, 41,
ix. 22), and even in Samaria (Jo. iv.
29), and perhaps in Phoenicia (Mt.
XV. 22). Perhaps the advent of a
national deliverer was not so anxiously
awaited in a country where members
of the Herod family were in power as
in Judaea under Roman sway; yet
see Jo. vi. 15.

29. καὶ αὐτός] Αὐτός is not em-
phatic, but, like ὁ δέ, serves to shew
that the previous speaker takes up
the conversation again. Ὑμεῖς δὲ τίνα
κτλ. ‘but ye’—in contrast to men
in general—‘ those without’ (cf. iy.

5. M2?

11). Aéyere, in your ordinary con-
versation, among yourselves or with
others. ᾿Αποκριθεὶς.. «λέγει : an instance
of the aor. part. of identical action
coupled with a pres., cf. Burton, § 141;
Mt., ἀποκρ. εἶπεν. All the Synoptists
attribute the answer to Peter, but
they report it differently. Mc.’s brief
σὺ εἶ ὁ χριστός becomes in Le. τὸν
χριστὸν τοῦ θεοῦ, and in Mt., σὺ εἶ
ὁ χριστός, ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος.
But in each of the forms the essence
of the confession is the same. In
the O.T. the priest or king is Gon’s
Anointed : 1 Regn. xxvi. 9, 11 χριστὸν
Κυρίου (Ayn? ΠΡ), 2 Regn. xxiii. 1
xp. θεοῦ Ἰακώβ (3PY) "ΠΡῸΣ 12), and
the ideal King of the Psalms is also
son of God (Ps. ii. 7, lxxxix. 26, 27);
cf. Enoch cy. 2, and on the import of
the last ref. Stanton, J. and Chr. M.,
p. 288. For a discussion of the title
as applied to Christ in the Gospels
see Dalman, Worte, i. p. 219 ff,
and art. Son of God in Hastings,
D.B. iv. The epithet ὁ ξῶν is possibly
suggested by the pagan surroundings
of Caesarea; for its use in the O. T.
ef. Esth. vi. 13, viii. 13, Sir. xviii. 1,
Dan. γ. 23 (LXX.), vi. 20 (21) (Th.), and
the constant phrases (7 Κύριος, ζῶ
ἐγώ, λέγει Κύριος: in the N.T. it occurs
again in Mt. xxvi. 63, Jo. vi. 57 (ὁ (av
πατήρ), Rom. ix. 26, 2 Cor. vi. 16, τ Th,
i. 9, 1 Tim. iii. 15, iv. 10, Heb. iii. 12,
ix. 14, X. 31, xii. 22, 1 Pet. i. 23, Apoc.
vii. 2, x. 6, xv. 7 (ὁ ζῶν εἰς τοὺς αἰῶνας
τῶν αἰώνων).

According to Mt. xiv. 33 (ἀληθῶς
12

178

THE GOSPEL ACCORDING TO ST MARK. [VIII. 29

/ 30 \ > / > ~ e/ ὃ \ /
30 χριστος. καὶ ἐπετίμησεν αὐτοῖς iva μηδενὶ λέγωσιν

\ Co
περι αὐτοῦ.

31 * Καὶ ἤρξατο διδάσκειν αὐτοὺς ὅτι Δεῖ τὸν υἱὸν
τοῦ ἀνθρώπου πολλὰ παθεῖν καὶ ἀποδοκιμασθῆναι

~ / ~ ΄:
ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν

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των ἀρχ. K. τῶν yp.] om των bis AGKNATIZ om των 1° FLT om των 2° XB

θεοῦ vids εἶ), Jo. Vi. 69 (σὺ εἶ ὁ ἅγιος
τοῦ θεοῦ), this was not the first occa-
sion upon which the Messiahship of
the Lord had been confessed by the
Twelve. Peter in particular had
known who He was from the first
(Jo. i. 41). But his belief is now
solemnly and formally professed, and
the Lord rewards this act of recog-
nition on the part of His Apostle
with a remarkable promise which Mt.
alone has preserved (Mt. xvi. 17 ff, cf.
Hort, Ecclesia, p. 1of.). On Me.’s
omission of the reward cf. Victor: τὴν
yap ἀκριβεστέραν περὶ τούτου διήγησιν
παρεχώρησεν ὃ παρὼν εὐαγγελιστὴς τῷ
Ματθαίῳ.. ἵνα μὴ δόξῃ Πέτρῳ τῷ ἑαυτοῦ
χαρίζεσθαι διδασκάλῳ. Eusebius (D.£.
iii. 3) is perhaps more accurate : ταῦτα
μὲν οὖν ὁ Πέτρος εἰκότως παρασιω-
πᾶσθαι ἠξίου: διὸ καὶ Μᾶρκος αὐτὸ
παρέλιπεν.

30. καὶ ἐπετίμησεν αὐτοῖς κτλ.} Le.,
ἐπιτιμήσας αὐτοῖς παρήγγειλεν. On
this use of ἐπιτιμᾷν cf. i. 25. The
censure which the word implies be-
longs here only to the disobedience
which the Lord has reason to antici-
pate (cf. i. 45, vil. 36); Vg. comminatus
est eis ne cut dicerent. Περὶ αὐτοῦ,
Le. aS Mt. explains, ὅτι αὐτός ἐστιν
ὁ χριστός. The spread of such a
rumour would have either precipi-
tated the Passion, or prevented it at
the cost of substituting a national
and political movement for one which
was spiritual and universal.

31—33- THE PASSION FORETOLD ;
PETER REPROVED (Mt. xvi. 21—23,
Lie. ix. 22).

31. ἤρξατο διδάσκειν] Mt. ἀπὸ τότε
ἤρξατο ᾿Ιησοῦς Χριστὸς δεικνύειν. It
was a new departure, beginning with
the moment when by the confession
of the Twelve he was acknowledged
to be the Christ. The Christ must
suffer (Le. xxiv. 26, Acts xxvi. 23
παθητὸς ὁ xp.); 80 prophecy had
clearly foretold (Acts viii. 32—35).
But the idea was nevertheless strange
and repulsive to the Jewish mind;
see Westcott, Study of the Gospels,
p-. 141, Stanton, p. 125 ff, Schiirer τι.
ii. p. 184 ff; quite other thoughts
were associated with the name of
Messiah. The Lord therefore does
not say as yet δεῖ τὸν χριστὸν πολλὰ
παθεῖν, but calls Himself as heretofore
τὸν υἱὸν τοῦ ἀνθρώπου (Me. Le.). Ire-
naeus (iii. 16. 5) quotes this passage
against the Docetic notion of an im-
passible Christ. For δεῖ ef. ix. 11,
xiii. 7, Le. xxiv. 26, Acts xxiii. 11,
xxvii. 24, 1 Cor. xv. 25, Apoc. i. I.
Πολλὰ παθεῖν : a frequent phrase in
reference to the Passion, cf. Mt. xvi.
21, Me. ix. 12, Le, ix. 22, xvii. 25; the
Lord suffered πολλά but not πολλάκις,
Heb. ix. 26.

arrobokipao Ojvat...dmoxravOnvat...dava-
στῆναι) A remarkably complete outline
of the Passion in its three stages: (1)
the official rejection of the Messiah: by
the Sanhedrin, (2) His violent death,
(3) His victory over death. Καὶ ἀπο-
δοκιμασθῆναι (Me., Le., omitted by Mt.)
looks back to Ps. exvii. (exviii.) 22;
οὗ xii. 10, 1 Pet. 11. 4 ff; ἀποδοκι-
μάζειν (=DNID Ps. /.c.) is to reject after
scrutiny, and implies an official test-

.

- VIII. 32]

THE GOSPEL ACCORDING TO ST MARK.

179

/ \ ΄“ \ \ ~ /
γραμματέων καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας

= \ / \ / /
ἀναστῆναι. Ἵ Kat παρρησίᾳ Tov λόγον Ἷ ἐλάλει.

καὶ 32

31 μετὰ τρεις nuepas] (εν) Ty τριτη ἡμερα τ (13 28) 33 69 124 2P? alPave d g arm aeth

ing and rejection of His claims. This
was to be conducted by the three
factors in the national council acting
together (ὑπὸ τῶν mp. καὶ dpx. καὶ yp.
Mt., so Le.), but each severally respon-
sible and consenting to the verdict (ὑπὸ
τῶν Tp. καὶ τῶν ἀρχ. καὶ τῶν yp., Mc.).
The words distinctly contemplate Je-
rusalem as the scene of the rejection,
for there only could the ἀρχιερεῖς
be found, or the three classes take
common action. The three are men-
tioned together again xi. 27, xiv. 43,
53 (οἱ ἀρχ. x. of yp. x. of πρ.), XV. 1 (οἱ
apx. μετὰ τῶν mp. καὶ yp.). For the
yp. see note on i. 22; the ἀρχιερεῖς
(Vg. summit sacerdotes, A.V. and
R.V., “chief priests”) are the heads

of the priestly class, High Priest and ©

ex-High Priests, and other leading
members of the sacerdotal aristocracy ;
ef. Acts iv. 6 ὅσοι ἦσαν ἐκ γένους
ἀρχιερατικοῦ, and see Blass ad /. and
Schirer τ. i. p. 177 ff The πρεσ-
βύτεροι (to be distinguished of course
from the eiders of vii. 3, 5) appear to
have been the non-professional or lay
element in the Council—a survival
apparently of the γερουσία of Macca-
bean times (1 Mace. xii. 6, 3 Mace.

i. 8) and of the primitive ΠΡ ΎΜΗΝ
(Exod. XVii. 5).
καὶ ἀποκτανθῆναι] So also Mt., Le.;

_ this late pass. aor. occurs in 1 Mace,
ii. 9, and again in Me. ix. 31 (ef.

ἡμέρας ἀναστῆναι: Mt. Le.,
᾿ τρίτῃ ἡμέρᾳ ἐγερθῆναι.

WSchm., p. 128). Καὶ μετὰ τρεῖς
καὶ τῇ
᾿Εγείρομαι is

_ used of the Resurrection in Mc. (WH.)

exclusively, in Mt. and Le. the two

_ verbs appear to be employed indis-

™

criminately ; in doctrinal passages
ἐγείρομαι as a pass. in form suggests
the thought of ὁ ἐγείρας (Rom. iv.

| 24f., viii. 11, 34, 1 Cor. xv. 14, 15, cf.

Ign. Trail. 9), but this is hardly

present to the writers of the Gospel
narrative. Mera rp. ἡμ. ; so Me. al-
ways (ix. 31, x. 34), except when he
uses διὰ τριῶν ἡμερῶν (xiii. 2, v./., xiv.
58) in reference to the saying of Jo. ii.
19. Mt. also has μετὰ rp. jy. in xxvii.
63, but elsewhere he writes τῇ rpérn
ἡμέρᾳ (Xvi. 21, xvii. 23, xx. 19), and so
Le., ix. 22, xviii. 33 (τῇ ἡμ. τῇ τρ.),
xxiv. 7, 46, Acts x. 4o, and Paul
(1 Cor. xv. 4, τῇ ἡμ. τῇ Tp.) Me.’s
phrase occurs also, with another refe-
rence, in Acts xxv. 1; cf. μετὰ τρεῖς
μῆνας (Acts xxviii. 11); pera τρία ἔτη
Gal, i. 18; τῇ τρίτῃ Acts xxvii. 19.
Both phrases were perhaps suggested
by Hos. vi. 2, ὑγιάσει ἡμᾶς μετὰ δύο
ἡμέρας: ἐν τῇ ἡμέρᾳ τῇ τρίτῃ καὶ ava-
στησόμεθας The earliest tradition
seems to have inclined to the former,
modifying it however so as to retain a
reference to the third day. That μετὰ
τρεῖς ἡμέρας in this connexion is equi-
valent to ἐν τῇ τρίτῃ ἡμέρᾳ is clear from
the explanatory ἕως τῆς τρίτης ἡμέρας
in Mt. xxvii. 64; cf. Mt. xii. 40 where
the stay of the Lord in the grave is
described as “three days and three
nights” ; see also Field, Notes, p. 11.
The easier phrase however soon super-
seded the harder, and is almost uni-
versal in early citations from the
Gospels (Resch, aussercan. Par. zu
Le. p. 147 ff.), and in Creeds it is varied
only by the equivalent διὰ τριῶν ἡμε-
ρῶν or τριήμερον (Caspari, Quellen, iii.
p. 70f.). On the singular renderings
of some O. L. texts see J. R. Harris,
Codex Bezae, p. 91. The Sinaitic
Syriac substitutes ‘on the third day’
in Me., but in Mt. xxvii. 63 retains
‘after three days.’

32. παρρησίᾳ τὸν λόγον ἔλάλει] He
spake the saying (so probably here,
but cf. i. 45) without reserve (Wycliffe,
“pleynli,” “openli”), in the presence of

I2—2

180

THE GOSPEL ACCORDING TO ST MARK.

[VIIL. 32

προσλαβόμενος ὁ Πέτρος αὐτὸν ἤρξατο ἐπιτιμᾷν

33 αὐτῷ.

389 δὲ ἐπιστραφεὶς καὶ ἰδὼν τοὺς μαθητὰς
αὐτοῦ ἐπετίμησεν Πέτρῳ καὶ λέγει '

Ὕπαγε ὀπίσω

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all the Twelve (Euth. φανερῶς καὶ ἀπα-
ρακαλύ πτως), and in plain, direct words.
Παρρησίᾳ (here only i in the Synoptists)
is contrasted with ἐν κρυπτῷ (Jo. vil.
4): ἐν παροιμίαις (Jo. xvi. 25, cf. 29).
The more usual forms are pera map-
ρησίας (Prov. x. 10, Acts ii. 29), ἐν
παρρησίᾳ (Sap. v. 1, Jo. xvi. 29); παρ-
ρησίᾳ is specially frequent in Jo. (vii.
13, 26, X. 24, Xi. 14, 54, XVL 2k, XML
20). For the general sense and use of
the word see Lightfoot on Col. ii. 15.

προσλαβόμενος ὁ Πέτρος αὐτόν κτλ.]
To Peter such frankness seemed to
be indiscreet; such premonitions of
failure were at variance with all his
conceptions of the Christ. The Master
had manifested a momentary weak-
ness; it was his duty as senior of the
Twelve to remonstrate. He took the
Lord aside a little, as if to ask a
question or to give some information
privately, perhaps in order to spare
the Master the pain of a public re-
monstrance, ‘as if sparing Him,’
Syr."- (Bede: “‘ne praesentibus ceteris
condiscipulis magistrum videatur ar-
guere”). προσλαβέσθαι (Mt. Mc.) is
used of the stronger or wealthier
coming to the help of the weaker or
poorer (Ps. xvii. (xviii.) 17 (NA), xxvi.
(xxvii.) 10, Acts xviii. 26, Rom. xiv. 1,
3, Xv. 7), and carries here an air of
conscious superiority (cf. Hastings, D.
B., iii. p. 760 a). Something of this
officiousness had shewn itself already
in Simon Peter’s relations to his
Master (i. 36); the tension of his
recent act of faith and the exaltation
of feeling which followed it probably
exaggerated a fault of natural charac-
ter, and led to the astounding conduct
described i in the next words.

ἤρξατο ἐπιτιμᾷᾶν αὐτῷ] Mt. gives
the words: ἵλεώς σοι (r Mace. ii. 21),
Κύριε, ov μὴ ἔσται σοι τοῦτο.

33. ὁ δὲ ἐπιστραφείς κτλ. The
Lord turned sharply round as if to
face the speaker—a characteristic act,
see v. 30, Mt. ix. 22, Le. vii. 9, 44, ix.
55, X. 23, XiV. 25, xxii. 61, xu 26;
Jo, i. 38; for ἐπιστρέφεσθαι (ἐπιστρέ-
dev) in this sense cf. v. 30, Jo. Xxi. 20,
Acts ix. 40, Apoc. i. 12. On this, as
on a later occasion (Le. xxii. 61), a
mere look might have sufficed to bring
Peter to repentance ; but Jesus as He
turned caught sight of the rest of the
Twelve (ἰδὼν τοὺς μαθητὰς αὐτοῦ), who
were probably watching the scene with
interest, and perhaps shared Peter’s
views. A public reproof was there-
fore necessary, and the Lord did not
spare His first Apostle; ἐπετίμησεν
Πέτρῳ, 80 Me. only, apparently in
reference to 2. 32, ἤρξατο ἐπιτιμᾷν, cf.
Bengel: “dum increpat, increpati-
onem meretur,” a point which the
Vg. misses—coepit increpare...com-
minatus est, Me., who does not re-
cord the Lord’s commendation of
Peter, accentuates the reproof.

ὕπαγε ὀπίσω pov, Σατανᾶ] Cf. Mt.
iv. 10 ὕπαγε, Sarava—the words in
which the Lord before the beginning
of His public work dismissed the
Tempter, when he offered the king-
doms of the world on condition of re-
ceiving homage for them. This temp-
tation was now renewed by Satan in
the person of the Apostle who desired
his Master to put from Him the
prospect of the Cross. It is unne-
cessary to suppose either that Peter
is here called ‘Satan’ (cf. Jo. vi. 70),
or that the word is to be understood

VIII. 34]

THE GOSPEL ACCORDING TO ST MARK.

181

μου, (ατανᾶ: ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ

τῶν ἀνθρώπων.

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simply in its etymological sense, ‘adver-
sary’ (Victor, 6 ἐστιν ἀντικείμενε: see
note on i. 13). The Lord recognises
His great adversary in Peter, who for
the moment acts Satan’s part. Thpht.:
ὁ σατανᾶς μόνος ov θέλει αὐτὸν παθεῖν
«Σατανᾶν ὀνομάζει τὸν Πέτρον ὡς τὰ
Σατανᾶ φρονοῦντα, οἵ, Macar. Magn.
iii. 27 οὐ Πέτρου τὸ ῥῆμα ἀλλ᾽ ὑποβολὴ
τοῦ σατανᾶ τὸ λεχθέν. Ὑπάγειν ὀπίσω
τινός (Mt., Mc. here: not in the true
text of Mt. iv. 10) is interpreted by
Origen in a favourable sense as
Ξε ἀκολουθεῖν ὁ. τ.: διὰ μὲν τὴν πρόθε-

3 ’ ag >
σιν, οὖσαν δεξιάν, λέγει αὐτῷ Ὕ. ὁ. play”

οἱονεὶ καταλιπόντι τὰ δι’ ὧν ἠγνόει...
ἀκολουθεῖν τῷ ᾿ησοῦ. But ὑπάγειν is
ποὐτε ἐλθεῖν (v. 34); it implies re-
moval, not approach, and ὀπίσω μου
in this connexion represents defeat
and banishment from the sight of the
conqueror, not a closer attachment to
the company of the Master; cf. Ps.
vi. 11 (NA), ix. 4, xlix. (1) 17, Isa.
xxxviii. 17. If Peter identified him-
self with Satan, he must share Satan’s
repulse and exile.

ὅτι ov φρονεῖς κτλ. Itis not merely
the officiousness of Peter which is
rebuked, but the graver error which
led him to interfere. His resist-
ance to the thought of the Passion
revealed a deep cleavage between his
mind and the mind of Gop. The
illumination which had enabled him
to apprehend the Messiahship of Je-
sus (Mt. xvi. 17) left him still unable
to assimilate the λόγος τοῦ σταυροῦ.
On this fundamental point he was
not in sympathy with the Divine
order of things. Φρονεῖν ra τοῦ θεοῦ
=p. τὰ τοῦ πνεύματος, the opposite
of dp. τὰ τῆς σαρκός (Rom. viii. 5) or

τὰ ἐπίγεια, τὰ ἐπὶ τῆς γῆς (Phil. iii. 19,
Col. iii. 2); such conformity with the
Divine Mind distinguished the Master
and is the aim of the true disciple
(Phil. ii. 5). It is interesting to see
how this Gospel phrase reflects and
expands itself in the Pauline Epistles.
For earlier instances of φρονεῖν τά
twos cf. Esth. viii. 13, 1 Mace. x. 20,
and in non-Biblical Gk., Dem. in Phil.
3 οἱ ra Φιλίππου φρονοῦντες, Dion. H.
li. of φρονοῦντες τὰ τῆς ὀλιγαρχίας:
and for a practical application of the
present passage see Orig. in Mt. t. xii.
23 μὴ νομίσωμεν τοίνυν τὸ τυχὸν εἶναι
ἁμάρτημα φρονεῖν τὰ τῶν ἀνθρώπων,
δέον ἐν πᾶσι φρονεῖν τὰ τοῦ θεοῦ. Of.
Tren. iii. 18.4. Mt. prefixes σκάνδαλον
εἶ pov—words that reveal the reality
of the temptation which such a sug-
gestion as Peter’s presented to our
Lord, and serve to explain the warmth
with which he repels it.

34—ix. 1. Pusiic TEACHING ON
SeLr-sacririce (Mt. xvi. 24—28, Le.
ix, 23—27).

34. προσκαλεσάμενος τὸν ὄχλον KTA. |
Mt. εἶπεν τοῖς μαθηταῖς αὐτοῦ, Le.
ἔλεγεν δὲ πρὸς πάντας. Only Me, calls
attention to the unexpected presence
of a crowd. Even in the villages of
Caesarea the Lord was recognised
and followed by the Jewish popula-
tion. The prediction of the Passion
was for the Twelve alone; but the
crowd could share with them the
great practical lessons which it sug-
gested, and it needed them at this
moment when it was pressing with too
light a heart into the Kingdom of
God. Bengel: “doctrina catholica.”

εἴ τις θέλει ὀπίσω μου ἐλθεῖν κτλ.]
The words are identically the same in

182

THE GOSPEL ACCORDING TO ST MARK.

[VIII. 34

2 a ᾽ / ε \ ee Dean, \ \
ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν καὶ ἀράτω τὸν σταυρὸν

lol \ 7
45 αὐτοῦ καὶ ἀκολουθείτω

35 « \ ah /
μοι. ὃς γὰρ ἐὰν θέλῃ

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alstm 9b ἢ Ε ἢ α vg ελθ. καὶ ακολ. A| arapyncacdw...apatw] eraparw A| αὐτου]

εαυτου &

Mt. down to ἕνεκεν ἐμοῦ, and with one
exception there is no important varia-
tion in Le. Such a saying uttered on
such an occasion would naturally im-
press itself verbally on the Twelve,
and gain currency in an identical
form. The phrase ἐλθεῖν ὁπ. pov is
not suggested by the ὕπαγε κτλ. of
v 33 but by the eagerness of the
crowd or the presence of the Twelve:
see note oni. 17. To constitute a loyal
disciple three things were necessary.
(1) ᾿Απαρνήσασθαι ἑαυτόν, to deny, 1.6.
to refuse to recognise, to ignore, one-
self. The verb occurs in Isa. xxxi. 7
ἀπαρνήσονται (DN) of ἄνθρωποι τὰ
χειροποίητα αὐτῶν; in the N. T., be-
sides this context, it is used in refer-
ence to the disciple who denies all
knowledge of his master (Le. xxii. 34),
or the master who refuses to recog-
nise the unworthy disciple (Le. xii. 9):
ἀρνεῖσθαι is similarly employed by Mt.,
Le, Jo, Jude, Paul. The idea is
very inadequately represented by the
current notions of ‘self-denial’ which
regard it as the abnegation of a
man’s property or rights rather than
of himself: the true interpretation is
given by St Paul, Gal. ii. 19 f. ἀπέθανον,
wa θεῷ ζήσω" Χριστῷ συνεσταύρωμαι,
ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός.
Cf. Thpht.: τί δέ ἐστι τὸ ἀπαρν. ἑαυτὸν
οὕτως ἂν μάθοιμεν ἐὰν γνῶμεν τί ἐστὶ τὸ
ἀρνήσασθαι ἕτερον. ὁ ἀρνούμενος ἕτερον
«οὐκ ἐπιστρέφεται, οὐ συμπάσχει, ἅτε
ἅπαξ ἀλλοτριωθείς. οὕτως οὖν καὶ ἡμεῖς
βούλεται τοῦ ἡμετέρου σώματος ἀφει-
δεῖν. Bede: “pensemus quomodo se
Paulus abnegaverat qui dicebat, ‘Vivo
autem iam non ego.’” (2) "Apa τὸν
σταυρὸν αὐτοῦ, to put oneself into the
position of a condemned man on his
way to execution, ie. to be prepared

to face extreme forms of shame and
loss. This reference to crucifixion
was perhaps not new to the Twelve
(Mt. x. 38); to the crowd at least it
must have been deterrent in a high
degree, suggesting a procession of
JSurcifert headed by Jesus and con-
sisting of His followers. Such whole-
sale crucifixions had occurred within
memory (Schiirer, τι. i. p. 5) and
might be expected in case of a revolt.
Le. adds καθ᾽ ἡμέραν in view of Chris-
tian experience, which had learnt to
see the Cross in ordinary trials, but
the Lord’s words were doubtless in-
tended also to prepare His followers
for the supreme trial of faith. (3) ’Axo-
λουθεῖν, to persevere in the exacting
course of a personal following (cf. i.
18). Without this martyrdom itself
would be insufficient; cf. Victor:

> \ , > ‘ , 45:8
ἐπειδὴ γάρ ἐστι Kal πάσχοντα μὴ akoA-

ουθεῖν ὅταν μὴ δι’ αὐτόν τι πάθῃ, ἵνα μὴ.

νομίσῃς ὅτι ἀρκεῖ τῶν κινδύνων ἡ φύσις,
προστίθησι καὶ τὴν ὑπόθεσιν ἵνα ταῦτα
ποιῶν αὐτῷ ἀκολουθῇς. The following is
to be habitual and permanent (ἀκολου-
θείτω, pres., cf. ἀπαρνησάσθω, ἀράτω).
35. ὃς γὰρ ἐὰν θέλῃ κτλ.] A saying
attributed to our Lord on more than
one other occasion (Mt. x. 39, Le. xvii.
33, Jo. xii. 25). The key to its inter-
pretation lies in the Biblical use of
ψυχή. In the O. T. ψ. is the usual
equivalent of 82, the conscious life
of feeling and desire (Schulz, ii, p.
246). The N. T. distinguishes this
life from merely physical animation
on the one hand (Mt. x. 28, cf. 4 Mace.
xiii. 14), and from the higher life of
the πνεῦμα on the other (1 Cor. ii. 14,
xv. 45, 1 Thess. v. 23, Heb. iv. 12).
Thus the Ψυχή holds a mediating posi-
tion between σῶμα and mvedua(see Elli-

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VIII. 36]

THE GOSPEL ACCORDING TO ST MARK.

183

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cott, Destiny of the creature v.; Light-
foot on 1 Thess. /.c.), and the word is
used with a lower or higher reference

in different contexts; for exx. of the

former see Mt. ii. 20, vi. 25, Jo. x. 15 ff,
Rom. xi. 3, Phil. ii. 30, and for the
latter, Mt. xi. 29, Me. xiv. 34, Jo. xii.
27, Heb. vi. 19, 1 Pet. i. 22; the Eng-
lish versions seek to distinguish the

two uses by the double rendering.

‘life’ and ‘soul.’ In the present say-
ing both meanings are in view, and an
adequate translation is perhaps im-
possible. We may paraphrase : ‘the
man whose aim in life is to secure
personal safety and success, loses the
higher life of which he is capable, and
which is gained by those who sacrifice
themselves in the service of Christ.’
The immediate reference is doubtless
to the alternative of martyrdom or
apostasy, but the saying admits of
wider application; cf. the form which
it takes in Jo. xii. 25, and the varia-
tions here in Mt., Le. All self-seeking
is condemned as self-destruction, all
true self-sacrifice is approved as self-
preservation. Victor: ὃ δὲ λέγει τοιοῦ-
τόν ἐστιν Οὐκ ἀφειδῶν ὑμῶν ἀλλὰ
καὶ σφόδρα φειδόμενος ταῦτα ἐπιτάττω.
Bede: “ac si agricolae dicatur, ‘ Fru-
mentum si servas, perdis; si seminas,
renovas,’”

“Os δ᾽ ἂν ἀπολέσει (Mt., Le., ἀπολέσῃ)
is a construction which appears occa-
sionally in Biblical Gk., cf. Jud. xi. 24
ἃ ἐὰν κληρονομήσει oe.(B), Jer. xlix.
(xlii.) 4 ὁ λόγος ὃν ἂν ἀποκριθήσεται;

for N. T. exx. see WH., Votes, p. 172,
WM., p. 385, Blass, Gr. p. 217. Ἕνεκεν
ἐμοῦ (omitted in ‘Western’ texts) is
one of those striking claims upon the
absolute devotion of His followers
which reveal our Lord’s consciousness
of a Divine right. The addition καὶ
Tov εὐαγγελίου is characteristic of Mc.;
cf. i. 1,15, x.29. Me. alone of the Evan-
gelists uses τὸ εὐαγγέλιον absolutely ;
cf. Salmon, 7. £. p. 37. For the con-
trast of σῴζειν and ἀπολλύναι comp.
1 Cor. i. 18, 2 Cor. ii. 15, James iv. 123
similarly σωτηρία is opposed to ἀπώ-
Aeva, Phil. i. 28. Salvation is predicated
of the soul in Jas. i. 20, v.15, 1 Pet. i. 9.

36. τί yap ὠφελεῖ ἄνθρωπον xri.]}
Self-sacrifice is the truest self-inter-
est, for (yap) a man gains nothing by
the acquisition of the whole world if
the penalty is his own personal life.
“The question is...between that life
which consists mainly in having, and
that which consists in being” (Gould).
The Lord seems to have still in view
the temptation described in Mt. iv. 8
(see note on Ὁ. 33). For ri ὠφελεῖ or
ὠφελήσει cf. Hab, ii. 18 (yin-ny),
Sap. v. 8, 1 Cor. xiv. 6, Heb. iv. 2; Mt.,
Le., τί yap ὠφεληθήσεται (ὠφελεῖται):
Clem. Al. strom. vi. 13, Ps.-Clem. hom.
6 τί τὸ ὄφελος : see Resch, p. 150 fff.
Κερδῆσαι.. «ζημιωθῆναι: for the contrast
cf. Phil. iii. 8. The population of the
northern towns, esp. perhaps of such
a town as Caesarea, was deeply oc-
cupied in the pursuit of wealth (cf.
Merrill, cc. viii, xvi.), as the frequent

184

THE GOSPEL ACCORDING TO ST MARK.

[ VIII. 36

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references in the Gospels to wealth
and worldly care suggest. The Lord
saw that the penalty was too often
the loss of the higher personal life
(ἑαυτὸν ζημιωθείς, Le.). Ζημιοῦν is pro-
perly to confiscate or fine (1 Esdr. i.
36, viii. 24), but also to inflict a penal-
ty of any kind (e.g. death, 2 Mace. iv.
48; loss of one’s handiwork, 1 Cor. iii.
15); for ¢ τὴν Ψ. οὗ Prov. xix. 16
κακόφρων ἄνθρωπος ζημιωθήσεται: ἐὰν
δὲ λοιμεύηται, καὶ τὴν ψυχὴν αὐτοῦ προσ-
θήσει: Philo, ebr. 3 ζημιουμένους δὲ
πάντα, χρήματα, σώματα, ψυχάς. Light-
foot on Phil. dc. cites a line from
Menander which is a partial parallel
to this saying of Christ: κέρδος movn-
pov ζημίαν ἀεὶ φέρε. Cf. Origen in
Mt. t. xii. 28 κερδαίνει τὸν κόσμον ᾧ 6
κόσμος οὐ σταυροῦται: @ δὲ κόσμος οὐ
σταυροῦται ἐκείνῳ ἔσται ζημία τῆς ψυχῆς
αὐτοῦ. The κόσμος is the external con-
sidered as a counter attraction to the
spiritual and eternal: cf. 1 Jo. ii. 15 ff,
with Westcott’s notes. For an early
comment on this saying of Christ see
Ps.-Clem. hom. ὃ 6.

37. τί γὰρ Sot κτλ.] Another link
in the chain of reasoning. The man
is not a gainer by his transaction, for
(yap) the loss he has suffered is irre-
parable. ᾿Αντάλλαγμα, commutatio, is
the price received in exchange for an
article of commerce; cf. Ruth iv. 7,
3 Regn. xx. (xxi.) 2 δώσω σοι ἀργύριον
ἀντάλλαγμα (A; B, ἄλλαγμα) ἀμπελῶ-
vos, Job xxviii. 15 οὐ σταθήσεται αὐτῇ
(sc. τῇ σοφίᾳ) ἀργύριον ἀντάλλαγμα
αὐτῆς (cf. ο. 17), and esp. Sir. xxvi. 14
οὐκ ἔστιν ἀντάλλαγμα πεπαιδευμένης

ψυχῆς, “no money can purchase (i.e.
there is nothing so valuable as) an
instructed, disciplined soul.” The
saying before us carries the thought
of Jesus ben Sira further: there is
nothing which can take the place of
the soul in any man: comp. the fine
lines in Eur. Or. 1155 οὐκ ἔστιν οὐδὲν
κρεῖσσον ἣ φίλος σαφής, | ov πλοῦτος,
οὐ τυραννίς: ἀλόγιστον δέ τι | τὸ πλῆθος
ἀντάλλαγμα γενναίου pidtov. The idea
of the irredeemableness of the lost
soul (Wycliffe, “what chaungyng schal
a man 3yve for his soule?” Tindale,
“what shall a man geve to redeme his
soule agayne?”), to which expositors
usually refer, does not lie in the word,
even if it is in the background of the
thought; for a redemptive price Me.
uses λύτρον, see x. 45, note. On the
form δοῖ -- δῷ conj. cf. iv. 29, v.
43, notes.

38. ὃς yap ἐὰν ἐπαισχυνθῇ κτλ.]
This final γάρ carries us on to the
issue of human life, and places the
whole struggle between self-seeking
and self-sacrifice in the light of the
eternal order. The words retain their
Marcan form in Le.; in Mt. they are
more general and at the same time
more dogmatic (μέλλει ἔρχεσθαι... καὶ
τότε ἀποδώσει KTA.). “Os γὰρ ἐὰν ἐπαισ-
χυνθῇ corresponds to ὃς γὰρ ἐὰν θέλῃ...
σῶσαι οὗ &. 35; μὲ καὶ τοὺς ἐμοὺς λόγους
looks back to ἕνεκεν ἐμοῦ καὶ τοῦ evay-
γελίουι If some would lack physical
courage to face death, more would
fail through want of moral courage,
as St Peter himself did more than
once (xiv, 66 ff, Gal. ii. 11 ff; con-

IX. 1] THE GOSPEL ACCORDING TO ST MARK. 185

ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ TH μοιχαλίδι καὶ
ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται
αὐτὸν ὅταν ἔλθη ἐν τῇ φῦ; τοῦ πατρὸς αὐτοῦ μετὰ

hier
τῶν ἀγγέλων τῶν ἁγίων.ἵ σ᾽ καὶ ἔλεγεν SavTots ᾿λμὴν I ix
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trast Rom. i. 16, Gal. vi. 14, 2 Tim. i.
12, 16, τ Pet. iv. 16). On the σκάνδαλον

_ τοῦ σταυροῦ in the first age see 1 Cor.

_ i, 18 ff.; and for a magnificent instance
of the spirit in which it could be met
ef. Tert. de carne Chr. 5, “salvus sum
si non confundar de domino meo;
‘qui mei (inquit) confusus fuerit, con-
fundar et ego eius,’ alias non invenio
materias quae me per contemptum

ruboris probent bene impudentem οὐ

feliciter stultum.” For the compound
ἐπαισχύνεσθαι cf. Job xxxiv. 19, Ps.
Cxviii. (cxix.) 6 (N*A), Isa. 1. 29 (A);
it occurs also in the parallel passage
of Le., and seven times in the Pauline
Epp. and Hebrews. The construction
ἐπαισχ. τινά (ri) is found in Job Lc,
Rom. i. 16, 2 Tim. i. 8, 16, Heb, xi. 16.
ἐν τῇ γενεᾷ ταύτῃ TH KTA.] On γενεά
see viii. 12, note; for μοιχαλίς, Mt.
xii. 39, xvi. 4. The comparison of
Israel to a μοιχαλίς is adosted from
the prophets, esp. Hosea (ii. 2 (4) ff),
and Ezekiel (xvi. 32 ff.); for ἁμαρτωλός
οἵ, Isa. i. 4 οὐαὶ ἔθνος ἁμαρτωλόν, but
_ the word is perhaps used here as
equivalent to πόρνη (Isa. i. 21, Jer. iii.
3). In either case the sin laid to the
charge of the Lord’s own generation
is spiritual: their attitude towards
the Christ was evidence of seri
from Gop.
καὶ ὁ vids τ. ἀ. ὁναισανὀ ἢ μὴ
‘shall disown him’; cf. Le. xii. 9
ὁ δὲ dpynoduevos...dmapynOnoera, and
the λόγος of 2 Tim. ii. 12, 13 εἰ ἀρνη-
σόμεθα, κἀκεῖνος ἀρνήσεται ἡμᾶς. For
the converse see Le. xii. 8, Apoc. iii. 8ff.

ὅταν ἔλθῃ ἐν τῇ δόξῃ κτλ] The
earliest announcement of a glorious
παρουσία (excepting perhaps Mt. x. 32,
33). The δόξα anticipated is clearly
that of the Divine Presence, not of a
temporal kingdom; there is perhaps
an implied contrast to the δόξα τῶν
βασιλειῶν τοῦ κόσμου (Mt. iv. 8). For
τοῦ πατρὰς αὐτοῦ μετὰ τῶν ἀγγέλων
τῶν ἁγίων (Mt. αὐτοῦ), Le. substitutes
αὐτοῦ καὶ τοῦ πατρὸς καὶ τῶν ay. ayy.,
perhaps a later form of the tradition
(Dalman, Worte, i. p. 158): yet cf.
me | Xix. 28, xxv, 41, Me... x: 37,
and esp. Jo. xvii. 5, 22, 24; Bengel:
“sloria...ut unigeniti.” For the angelic
manifestation at the παρουσία see Mt.
xiii. 41, xxiv. 31, xxv. 31, Me. xiii. 27,
2 Thess. i. 7; and for the relation of
the angels of Gop to the Son of Man,
Jo. i. 51, Heb. i. 6, Apoe. i. 1, xxii. 16.

IX. 1. καὶ ἔλεγεν αὐτοῖς κτλ. A
separate note in Me. (cf. iv. 21 ff),
which in Mt. and Lc. has been fused
with the preceding context. The
words were probably spoken to the
Twelve privately after the crowd (viii.
34) had dispersed.

ἀμὴν λέγω ὑμῖν: cf. 111, 28, note.
So Mt.; Le, λέγω δὲ ὕὅ, ἀληθῶς.
Jerome: “iurat Christus: debemus
Christo iuranti credere. quod enim
in V.T. dicitur, ‘ Vivo ego, dicit Domi-
nus, in N.T. dicitur, ‘Amen amen
dico vobis.’”

εἰσίν τινες ὧδε τῶν ἑστηκότων κτλ.
The statement was very possibly an
answer tosome such enquiry, expressed

δ w*

136

THE GOSPEL ACCORDING TO ST MARK.

[IX. x

3 A / / ef a 10 \
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2 "8 Καὶ μετὰ ἡμέοας ἕξ παραλαμβάνει ὁ “hie TOV

1 γευσονται K*HKLNX=® 69 al™ Or

or anticipated, as we find in xiii. 4(aore
ἔσται ταῦτα;). The prospect of seeing
the Son of Man in His glory must
have excited the liveliest hopes; the
Lord at once encourages and guides
this new enthusiasm by a prophecy
which events alone could fully inter-
pret. Τινὲς ὧδε τῶν éor. “some here
of those that stand by”; for this use of
of éor. cf. Mt. xxvi. 73, Jo. iii. 29, Acts
Xxii, 25. In Mt. the phrase has been
changed into τ. τῶν ὧδε éor., whilst
for ὧδε Le. writes αὐτοῦ. For the
phrase γεύεσθαι θανάτου cf. Jo. vill. 52
(Westcott), Heb. ii. 9; the phrase is
not found in the O.T., but the Talmud
has the corresponding ΠῚ Ὁ Dy
(Schéttgen, i. p. 148), and the meta-
phorical use of γεύεσθαι occurs in Job
xx. 18, Ps. xxxiii. (xxxiv.) -Ὁ, ΣΟΥ
xxix. 36 (xxxi. 18).
Jo. 4. 4) to distinguish between y.
θανάτου and θεωρεῖν θάνατον (Jo. Viii.
51): ἄλλη μέν tis ἂν εἴη ὁρατικὴ τῆς
ψυχῆς δύναμις καὶ θεωρητική, ἄλλη δὲ ἡ
γνωστικὴ καὶ ἀντιληπτικὴ τῆς ποιότητος
κτλ. : but the distinction can hardly
be pressed in a context where the
words are not contrasted. Ἕως ἂν
ἴδωσιν xrr., Vg. donec videant (cf. vi.
10, xii. 36, and see Burton ὃ 322)
regnum dei veniens in virtute; for
the participle see v. 30, 36, notes ; the
perf. implies that the event described
is at once a (potentially) realised fact,
and one which, when realised, will
abide ; in one at least of its aspects
the prayer ἐλθάτω ἡ βασιλεία σου will
have been fulfilled.

᾿ The question remains in what sense
these words were accomplished in
the lifetime of any who heard them.
Mt.’s substitution of τὸν υἱὸν τοῦ ἀνθρ.
ἐρχόμενον ἐν τῇ βασιλείᾳ for τὴν
βασιλείαν... ἐν δυνάμει (cf. Le.) perhaps

Origen seeks (on-

indicates that the first generation
looked for a fulfilment in the παρουσία
(cf. 1 Thess. iv. 15). When the event
rendered that view untenable, it was
natural to connect the promise with
the vision which three of the Twelve
were privileged to see a week after
(v. 2 ff.). This interpretation occurs
already in the excerpta Theodott ap.
Clem. Al. § 4 εἶδον οὖν καὶ ἐκοιμήθησαν
ὅ re Πέτρος καὶ ᾿Ιάκωβος καὶ ᾿Ιωάννης.
Origen (in Mi. t. xii. 31 ταῦτα ἀνα-
φέρουσί tives ἐπὶ τὴν μεθ᾽ ἡμέρας ἕξ...
ἀνάβασιν τῶν τριῶν ἀποστόλων κτλ.)
dismisses it in favour of a mystical
sense which is not wholly satisfactory;
but the old Gnostic explanation sur-
vives in most of the patristic inter-
preters (Chrys., Thpht., Euth., etc.).
Many post-Reformation expositors
have thought of the fall of Jerusalem
as the fulfilment of the Lord’s words.
A more satisfactory solution is that
which finds it in the coming of the
Spirit and the power manifested in
that triumphant march of the Gospel
through the Empire which was
already assured before the death of
at least some of the original aposto-
late: cf. Jo. xiv. 18, 19, xvi. τό ff,
Acts i. ὃ, Rom. xv. 17 ff, Col. i, 6.
Yet this view need not exclude a
secondary reference to the anticipa-
tion of the Lord’s glory which was to,
be vouchsafed almost immediately to
some of the Twelve. Mc., by detach-
ing the saying from the previous con-
versation (καὶ ἔλεγεν), seems to suggest
that it forms a link between the con-
versation and the event which follows.

2—8. THE TRANSFIGURATION (Mt.
xvii. 1—8, Le. ix 28—36; cf. 2 Pet.
i. 16 ff.).

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kar ἰδιαν 52 255 the | om ovovs minPerpaue syrtin arm me aeth | μετεμορφωθὴη)
μεταμορῴουται W4 pr ev τω προσευχεσθαι avrov (vel avrous) (13 28 69 124) 346 826 828

are Or

The discrepancy is usually explained

_ by assuming that Lce.’s formula means

‘on the octave’—avrny τὴν ἡμέραν καθ᾽
ἣν ἐφθέγξατο κἀκείνην καθ᾽ ἣν ἀνήγαγεν
εἶπεν (Victor). But according to the
analogy of viii. 31 Mark’s μετὰ ἡμ. ἕξ
should mean ‘on the sixth day,’ not on
the eighth. Perhaps a truer explana-
tion is to be found in Le.’s ὡσεί : limits
of time were less distinctly marked in
his later form of the tradition : οἵ, Le.
lil. 23, ix. 14, xxii. 59. The Trans-
figuration is usually commemorated in

both Eastern and Western Calendars ©

on Aug. 6; the Armenian Calendar
however places it on the 7th Sunday
after Pentecost. No inference as
to the exact day or month can be
drawn from the Gospels; but the
circumstances point to the summer.

' On the relation of this event to the

revelations of the preceding chapter

ef. Victor: ἐπεὶ πολλὰ περὶ κινδύνων

διελέχθη καὶ θανάτου καὶ τοῦ πάθους τοῦ
ἑαυτοῦ... δείκνυσιν αὐτοῖς καὶ ἀποκαλύπ-
rec ταύτην [τὴν δόξαν αὐτοῦ), ἵνα μήτε
ἐπὶ τῷ οἰκείῳ θανάτῳ μήτε ἐπὶ τῷ τοῦ
δεσπότου λοιπὸν ἀλγῶσιν.
παραλαμβάνει 6 Ἶ. τὸν Πέτρον κτλ.
For παραλαμβάνειν in this sense cf. iy.
36, v. 40, x. 32. The Lord takes with
Him three witnesses (Tert. ade. Mare.
iv. 22 “tres de discentibus arbitros
futurae visionis et vocis assumit...‘in
tribus,’ inquit, ‘testibus stabit omne
verbum’”); for other instances of the
choice of these three see v. 37, xiv.
33. Tov “Idx. καὶ "Iwdv.: the single
ath contrat the two, as brothers,
i eter; for other groupings see
note on y. 37. Le.’s order Πέτρον καὶ

᾿Ιωάνην καὶ ᾿Ιάκωβον is that which the

three held in the light of history:
comp. Acts xii. 2 with Me. iii. 17, v. 37.

ἀναφέρει αὐτοὺς eis ὄρος ὑψηλόν]
For ἀναφέρειν in this sense see 1 Esdr.
li, 15, Dan. vi. 23, Le. xxiv. 51. Le
ἀνέβη eis τὸ ὄρος προσεύξασθαι. The
prevalent tradition, which identifies
the mountain of the Transfiguration
with Tabor, is perhaps based on the
singular saying in the Gospel accord-
ing to the Hebrews cited by Orig. in
Jo. t. ii. 12, ἄρτι ἔλαβέ pe ἡ μήτηρ pov
τὸ ἅγιον πνεῦμα ἐν μιᾷ τῶν τριχῶν μου
καὶ ἀπένεγκέ με εἰς τὸ ὄρος τὸ μέγα
Θαβώρ (cf. Resch, Agrapha, p. 383).
The truth of this tradition is assumed
by Cyril of Jerusalem cat. xii. 16,
and by Jerome epp. 46, 108; and
the festival of the Transfiguration is
known to Eastern Christians as τὸ
Θαβώριον. If the locality was sug-
gested by Ps. lxxxviii. (Ixxxix.) 13
(Θαβὼρ καὶ Ἑ, ρμωνιεὶμ τῷ ὀνόματί σου
ἀγαλλιάσονται, cf. Euseb. ap. Corder.
caten. l.c. ἐν τούτοις γὰρ οἶμαι τὰς πα-
ραδόξας τοῦ σωτῆρος ἡμῶν γεγονέναι
μεταμορφώσεις) the choice of Tabor
was unfortunate; this relatively low
rounded knoll (not 1000 feet above the
plain) was crowned by a fortress
(Joseph. B. J. iv. 1, 8), and at the
southern end of Galilee (cf. Ps. ὦ. c.);
whilst Hermon, which rises to the
height of 9200 feet, overlooked Cae-
sarea and offered a perfect solitude
(κατ᾽ ἰδίαν μόνους, cf. iv. 34, Vi. 31).
One of its southern spurs became the
ὄρος ἅγιον of the Gospel (2 Pet. i. 18).

μετεμορφώθη ἔμπροσθεν αὐτῶν] Mt.,
Me.; Le., ἐγένετο ἐν τῷ προσεύχεσθαι
αὐτὸν (cf. Le. iii, 21) τὸ εἶδος τοῦ
προσώπου αὐτοῦ ἕτερον. Μεταμορφοῦν

188

iw! 3 μορφώθη ἔμπροσθεν αὐτῶν.

THE GOSPEL ACCORDING TO ST MARK.

[1Χ. 2

3 \ ἥν ὯΝ / 3 ΄- |
Kat Ta LUaTLAa αὐτου

\ / Ξε \ \ ot
ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὲ τῆς

4 γῆς οὐ δύναται οὕτως λευκᾶναι.

ἀκαὶ ὥφθη αὐτοῖς

3 eyevovro ADGKLNVXTIL 1 1071 al?™ | Xuav] om Ablir go aeth Or+ws χιων
AD(K)NXI(01)2 min?! lattvplys syrrsmpesh meet go+ws τὸ dws minPare Or | ov
wadevs (kv. ΠῚ min™™""),..\evxavac] ws ov δυναται τις λευκαναι ere της y~ns D bi syrPeh
om Xan syr™ om ovrws ADXTII® al min?! fq vg go

occurs in Ps. xxxiii. (xxxiv.) tit., Symm.
(-- ἀλλοιοῦν, Lxx., cf Dan. vii. 28
Th. ἡ μορφή pov ἠλλοιώθη), and is
adopted by St Paul with an ethical
reference (Rom. xii. 2, SH., 2 Cor. iii.
18) and in partial contrast to pera-
σχηματίζειν. The latter verb might
perhaps have been expected here, but
“‘uerap. alone is adequate to express
the completeness and significance of
the change” (Lightfoot, Philippians,
p. 129). “Was transfigured” (Vg. trans-
Jiguratus est) has held its place in all
the English versions of Mc. from Wy-
cliffe onwards, though ‘transformed’
is the rendering in Rom., 2 Cor. (Vg.
reformamini, transformamur). An
O.T. archetype of the Transfiguration
is to be found in Exod. xxxiv. 29
δεδόξασται ἡ ὄψις τοῦ χρώματος τοῦ
προσώπου αὐτοῦ (sc. Μωυσέως) ἐν τῷ
λαλεῖν αὐτὸν αὐτῷ (cf. 2 Cor. iii. 7 ff.).
Ἔμπροσθεν αὐτῶν: cf. 2 Pet. dc. ἐπόπται
γενηθέντες τῆς ἐκείνου μεγαλειότητος.
For a mystical yet practical applica-
tion see Orig. in Mi. t. xii. 36 sq.
διαφόρους ἔχει 6 Λόγος μορφάς, φαινό-
μενος ἑκάστῳ ὡς συμφέρει τῷ βλέποντι...
εἰ δὲ θέλεις τὴν μεταμόρφωσιν τοῦ Ἰησοῦ
ἰδεῖν ἔμπροσθεν τῶν ἀναβάντων εἰς τὸ
ὑψηλὸν ὄρος κατ᾽ ἰδίαν σὺν αὐτῷ, ἴδε μοι
τὸν ἐν τοῖς εὐαγγελίοις ᾿Ιησοῦν...θεολο-
γούμενον...καὶ ἐν τῇ τοῦ θεοῦ μορφῇ
κατὰ τὴν γνῶσιν αὐτῶν θεωρούμενον.
τούτων γὰρ ἔμπροσθεν μεταμορφοῦται ὃ
Ἰησοῦς καὶ οὐδενὶ τῶν κάτω. Of. Philoc.
xv. ed. Robinson, p. 83 f., and Jerome
tr. in Mc.: “vere enim in monte con-
sistimus quando spiritaliter intellegi-
mus.” On the Synoptic narrative of
the Transfiguration and the signific-

ance of the event see Biblical and
Semitic Studies (N. Y. 1901), pp. 159—
210,

3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλ-
βοντα] Cf. Dan. vii. 9 ΤῊ. τὸ ἔνδυμα αὐτοῦ
ὡσεὶ χιὼν λευκόν, Mt. xxviii. 3, Apoc.
1.13 f., xii. τ. Στίλβειν is used in the
Lxx. of the flashing of burnished brass
or gold (1 Esdr. viii. 56, 2 Esdr. viii.
27) or steel (Nah. iii. 3) or of sunlight
(1 Mace. vi. 39): cf. Joseph. ant. xix.
8. 2 ὃ ἄργυρος καταυγασθεὶς θαυμασίως
ἀπέστιλβες In the N.T. it does not
occur again; Mt.’s equivalent here is
ὡς τὸ φῶς, Le. substitutes ἐξαστράπ-
των. The reading ὡς χιών (vv. lL) is
attractive, especially in view of the
perennial snows on the summit of
Hermon ; but it is probably borrowed
from Dan. /.c., or from Mt. xxviii.

λευκὰ λίαν ola γναφεύς κτλ No
earthly fuller could have produced
such a dazzling whiteness. On γνα-
devs see ii. 21, note, and for λευκαίνειν
in reference to clothing, cf. Isa. i. 18,
Apoe. vii. 14, whence candidati mar-
tyres in the ‘Te Deum.’ This is Mc’s
special contribution to the picture;
he makes no direct reference to the
glory of the Lord’s Face (Mt. ἔλαμψεν
τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, cf. Le.).

4. ὠφθη αὐτοῖς λείας σὺν Μωυσεῖ]
The vision was for the benefit of the
disciples (αὐτοῖς, cf. ump. αὐτῶν, Ὁ. 2).
"Ωφθη is used not only for angelic
(Jud. vi, 12, Le. 1. 11, xxii. 43) and
Divine (Gen, xii. 7, Acts vii. 2, 30)
appearances, but in reference to the
Lord’s self-revelations after the Re-
surrection (Le, xxiv. 34, Acts ix. 17).
The word does not imply either an

i ΘΟ
ΝΆ,

ΙΧ. 57

3

]ησοῦ.

THE GOSPEL ACCORDING TO ST MARK.

189

\ a \ “ σε ΄σ
Ηλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ
5 ἊΝ > 6 \ ε Πέ / ais lol
kat ἀποκριθεὶς ὁ Iletpos λέγει τῷ ᾿Ιησοῦ 5
7 ΄- - >
‘PaBBel, καλόν ἐστιν ἡμᾶς ὧδε εἶναι: Kal ποιήσωμεν

4 λιας SALNXTAIL | Moo. ACEFGHLMUXQT | yoav συνλαλουντες] no. λαλουντες

ce? συνελαλουν D 1 2? ang

5 ποιησωμεν] (ει) Oeders ποιησω (vel ποιησωμεν)ὴ D

(13 28 69) 604 (1071) 2P¢ alperPave Ὁ ffit+wde C 2c ff

illusion or a dream; the three, acc.

to Le., had been disposed to slumber,
but were thoroughly roused by the
occurrence and saw everything (δια-

ypnyopnoavres δὲ εἶδαν τὴν δόξαν αὐτοῦ

καὶ τοὺς δύο ἄνδρας). How the vision
was impressed upon the eyes it is

useless to enquire.

Ἠλείας σὺν Μωυσεῖ] The best sup-

ported form of the latter name is

Μωυσῆς (-céws, -σεῖ, -σέα), but Μωσῆς
and the terminations -σῆ, -o7, -σῆν are
also found in good mss. of the Lxx. and
N.T.; see WSchm., pp. 51, 94, WH.,
Notes, p. 165. Me.’s order seems to

be based upon Mal. iv. 4 (iii. 23) ff

ἀποστέλλω ὑμῖν Ἠλίαν... μνήσθητε νόμου
Μωσῆ. Elijah was expected and had
been lately in their thoughts (viii.
28, ix. 11); to their surprise he was
accompanied by Moses, for whom
they had not looked (see however
J. Lightfoot on Le. ix. 30, and
Wiinsche, neue Beitrdge, p. 394).
The re-arrangement in Mt., Le. (Μωυ-
σῆς καὶ λείας, so Syrr.™Pesh- here,
and cf. ἡ. 5) has the appearance of
being an historical correction. The
two men represented the Law and
the Prophets (Tert. adv. Mare. iv.
22, Aug. serm. 232); both were seen
to be in perfect harmony with the
Gospel represented by the Christ;
ef. Victor: δηλοῖ δὲ καὶ cuvkiiaia
παλαιᾶς διαθήκης καὶ νέας. Their ap-
pearance refuted the charge of law-
breaking brought by the ore
against the Master ; Thpht. :
νομοθετὴς ἦν, ὁ δὲ ζηλωτής" οὐκ “ἂν
ὡμίλουν οἱ τοιοῦτοι προφῆται τῷ τὸν
νόμον λύειν δοκοῦντι εἰ μὴ ἤρεσκεν
αὐτοῖς ἃ λέγει.

ἦσαν συνλαλοῦντες τῷ Ἰησοῦ] The

general drift of the conversation was
remembered by Le.’s informant (? St
John); it was in keeping with Christ’s
recent teaching about the Passion:
ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν
πληροῦν ἐν Ἰερουσαλήμ. Cf. Jerome,
tr. in Mc. ad ἴ.: “lex enim et pro-
phetae Christi passionem adnuntiant.”
Συνλαλεῖν is followed either by the
dat., as in Mc. and Le. here (cf. Exod.
xxxiv. 35, Lec. xxii. 4), or by a prep.
(μετά τινος, Mt. here, Acts xxv. 12;
πρός τινα, 3 Regn. xii. 14 (A), Le. iv. 36).

5. ἀποκριθεὶς ὁ Ilérpos κτλ.)] Ap-
parently no word had been addressed
to Peter or his companions by any of
the glorified Three; yet Peter felt
that some response was called for.
For a similar use of ἀποκρίνεσθαι cf.
Mt Say SL ΤΆ, Si 3k, XV. 12s pyre
and various forms of the O.L. omit it
here. The Synoptists agree in attri-
buting the remark which follows to
Peter ; no Apostle found it so hard to
learn the lesson καιρὸς τοῦ σιγᾷν καὶ
καιρὸς τοῦ λαλεῖν. Acc. to Le. the
occasion was specially inopportune :
ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπ᾽
αὐτοῦ.

Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι)
The title of Rabbi had been given
to Jesus from the first (Jo. i. 38, 49,
iii, 2), and was probably the usual
name by which both disciples and
others addressed Him (Mt. xxiii. 7, 8,
JO. Vi. 25, xi. 8, Mc. x. 51, Xi. 21, xiv.
45). Mt. translates it by κύριε, Le.
by ἐπιστάτα (cf. Le. v. 5, villi. 24, 45,
ix. 49, xvii. 13); Mc., after his manner,
retains where he can the Aramaic
word (cf. Dalman, Worte, i. pp. 269,
276). It needed no interpretation for
Gentile readers ; yet see the ‘Western’

190

THE GOSPEL ACCORDING TO ST MARK.

[IX. 5

τρεῖς σκηνάς, σοὶ μίαν Skat Μωυσεῖ μίαν Kal ᾿Ηλείᾳ

6 μίαν.

“οὐ yap ἤδει τί ἀποκριθῇ, ἔκφοβοι yap ἐγέ-

/ / / “κ᾿ \
7 vovTo. ‘Kal ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, Kal

6 αποκριθη] Aarnoe (vel -on) A(C*)DMNUILAIIZ® al min™™ logueretur vel
diceret latt®*** (syrr) arm me the aeth | expoor yap eyevovro SBDLAY 33 2°* latt¥t Plve]
noav yap exp. (vel eu.) A(K)N(U)XTIIS¢ al min?! f vg

text of x. 51. Καλόν ἐστιν κτὰ. “it
is good that we—the Apostles—are
here,” implying ‘it were good for us to
stay where we are.” Origen: τὸ νομι-
ζόμενον τῷ Πέτρῳ καλὸν οὐ πεποίηκεν ὁ
Ἰησοῦς. Victor: τί οὖν ὁ Πέτρος ὁ
θερμός;...ἐπιθυμεῖ ὁ μέλλων ἀγωνίζεσθαι
ἀναπαύσεως πρὸ τῶν ἀγώνων. εἰ γὰρ
τοῦτο γένοιτο, φησίν, οὐκ ἀναβησόμεθα
εἰς τὰ Ἱεροσόλυμα καὶ οὐκ ἀποθανεῖται.

καὶ ποιήσωμεν τρεῖς σκηνάς] Mt. εἰ
θέλεις, ποιήσω tp. σκ. Σκηνάς, tents
or booths: Wycliffe, “tabernaclis” =
Midd, as in Gen. xxxiii. 17, Lev. xix.
21, 2 Esdr. xviii. 14 ff., Ps, xxx. (xxxi.)
20. The materials would be found in
the brushwood which clothes the spurs
of Hermon—Jerome’s question “num-
quid arbores erant in monte illo ?” is
unnecessary—and the ideal in Peter’s
mind seems to be that of the annual
σκηνοπηγία (Lev. xxili. 40 ff., 2 Esdr.
xviii. 14 ff.); he would anticipate it
by a week spent on this leafy height
in the presence of the three greatest
masters of Israel. Σοὶ μίαν καὶ M.
μίαν καὶ ἮἪλ. μίαν. Jerome: “erras,
Petre...noli tria tabernacula quaerere,
cum unum sit tabernaculum evangelii,
in quo lex et prophetae recapitulanda
sunt”; “si quando inaequales aequa-
liter honorantur, maioris iniuria est...
non enim sciebat quid diceret cum
Dominum cum servis aequaliter hon-
oraret.” For a practical reflexion on
καλόν ἐστιν κτλ. cf. Bede: “O quanta
felicitas visioni Deitatis inter angel-
orum choros adesse perpetuo, si
tantum transfigurata Christi humani-
tas duorumque societas sanctorum ad
punctum visa delectat.”

6. ov yap ἤδει τί ἀποκριθῇ] Veg.

non enim sciebat quid diceret: the
same phrase occurs in connexion with
the Agony (xiv. 40). Le. substitutes
here μὴ εἰδὼς ὃ λέγει. The speaker
was so dazed by the awfulness of the
vision that he neither knew what to
say (for the subjunctive see WM.,
Ῥ. 374), nor yet what he was saying
when he spoke. "Ex@oBou yap ἐγέ-
vovro, not Peter only, but the Three,
became panic-stricken, were seized
with extreme alarm; cf. the abrupt
ending of the Gospel, xvi. 8 ἐφοβοῦντο
yap. For ἔκφοβος see Deut. ix. 19,
Heb. xii. 21. Le. connects this fear
with the next occurrence: ἐφοβήθη-
σαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν
νεφέλην.

7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα]
For this use of ἐγένετο cf. i, 4, note.
Each Synoptist adopts a different
construction: Mt. ἰδοὺ ν. ἐπεσκίασεν,
Le. ἐγένετο ν. καὶ ἐπεσκίαζεν. The
cloud occurs as the symbol of the
Divine Presence in the theophanies
of the Exodus (Exod. xvi. το, xix. 9,
16, xxiv. 15 ἢ, xxxiii. 9, Lev. xvi. 2,
Num. xi. 25) and at the dedication of
the first Temple (1 Kings viii. 10;
cf. Ps. civ. 3, Nah. i. 3). It was ex-
pected to reappear in Messianic times
(2 Mace. ii. ὃ ὀφθήσεται ἡ δόξα τοῦ
κυρίου καὶ ἡ νεφέλη, ὡς ἐπὶ Μωσῇ
ἐδηλοῦτο, ὡς καὶ ὁ Σαλωμών κτλ.). In
the N. T. it is connected with the
Transfiguration, the Ascension (Acts
i. 9) and the παρουσία (Me. xiii. 26
(cf. Dan. vii. 13), xiv. 62, Apoe. i. 7).
The cloud of the Transfiguration was
φωτινή (Mt., cf. Apoc. xiv. 14): when
the Synoptists add that it “over-
shadowed” the Apostles, the refer-

“1X.3]

THE GOSPEL ACCORDING TO ST MARK.

IQI

/ \ o / - / /
ἐγένετο φωνή ἐκ THs νεφέλης Οὗτός ἐστιν ὁ vids ὅμου,

/ , / ~
ὁ ἀγαπητός" ἄκουετε αὐτοῦ.

Sal ἐξάπινα περιβλεψά- ὃ

μένοι οὐκέτι οὐδένα εἶδον. εἰ μὴ τὸν ᾿Ιησοῦν μόνον

μεθ᾽ ἑαυτῶν.

7 eyevero 2° XBCLAWV] ηλθεν ADNXTTIZ@ al min*reom gh fing vg syr*" om 1
(0) k (syr®”) pr Sov 300 1071 ff | νεφελης7- λεγουσα ADLW8 (516) Y 1 28 23 69 124 736
all latt(eek) syr(exesin) armh aeth | axovere αὐτου (avrov ax. ANXTII)] pr ον eée-

λεξαμην W4 pr ev ὦ evdoxnoa &* pr ev w nvd. A

8 εξαπινα] εὐθέως DW4 28 δότε

69 2”° statim ainrvg om Ὁ | εἰ uy ΒΌΝΣΨ. 33 61 3P¢ al? latt me go aeth] adda
ACLXTAMS al min?*° the | om μονον F | μεθ εαὐτων post εἰδον B 33 cf om Wé
61 afflk (post μονον pos NACDLZS¥ cet bn vg arm me go aeth)

ence is to Exod. xl. 29 (35) ἐπεσκίαζεν

ἐπ᾽ αὐτὴν (sc. τὴν σκηνήν) ἡ νεφέλη,

where ἐπισκιάζειν --Ἰ Ὁ), to rest; cf.

Le. i. 35 δύναμις ὑψίστου ἐπισκιάσει
σοι. The appearance was that of the
Shechinah: οἶμαι δ᾽ ὅτι τὸν Πέτρον
ὁ θεὸς ἀποτρέπων τοῦ ποιῆσαι τρεῖς
σκηνάς... δείκνυσι κρείττονα... «καὶ πολλῷ
διαφέρουσαν σκηνήν, τὴν νεφέλην.. «φω-
τεινὴ γὰρ πατρός, υἱοῦ, καὶ τοῦ ἁγίου
πνεύματος νεφέλη ἐπισκιάζει τοὺς ᾿Ιησοῦ
γνησίους μαθητάς. (Orig. in M7. t. xii.
42.) Of. Ephrem, hom, in trangf.:
ἔδειξεν αὐτῷ ὅτι οὐ χρήζει τῆς σκηνῆς
αὐτοῦ" αὐτὸς γὰρ ἦν ὁ ποιήσας τοῖς
πατράσιν αὐτοῦ σκηνὴν νεφέλης ἐ ἐν τῇ
ἐρήμφ.. «βλέπεις, Σίμων, σκηνὴν ἄνευ
κόπου, σκηνὴν κωλύουσαν καῦμα καὶ μὴ
ἔχουσαν σκότος;

καὶ ἐγένετο φωνὴ ἐκ τ. ν See note
on i. 11, and cf. Dalman, Worte, i. pp.
167 f., 226 ff. It is instructive to com-
pare the four reports of this Voice.
Taking Mc’s as the standard, we
note that, besides variations of order,
Mt. and 2 Peter add ἐν 6 (εἰς ὁ ὃν ἐγὼ)
εὐδόκησα, 2 Peter omits ἀκούετε αὐτοῦ,
and Le. substitutes ἐκλελεγμένος for
ἀγαπητός. Ἔν ᾧ εὐδόκησα is probably
from the Voice at the Baptism; Le.’s
ἐκλελεγμένος (cf. Le. xxiii. 35, Enoch
xl. 5) is based on Isa. xlii, 1 ‘3,
LXX. ὁ ἐκλεκτός pov (Mt. xii. 18 ὁ dya-
πητός μου): on the interchange of these
two titles of the Messiah see Resch,
Lc., p. 164. The essential difference

_the beloved or elect Son;

between this Voice and that which
was heard at the Baptism is the
ἀκούετε αὐτοῦ or αὐτοῦ ax. which the
three Synoptists add here. The words
are from Deut. xviii. 15, 19, and seem
to be suggested by the appearance
of Moses. The Prophet like unto
Moses is identified with the Christ,
the alle-
giance due to Moses is now with
Moses’ concurrence transferred to
Jesus, Victor: κἂν σταυρωθῆναι Bov-
ληθῇ μὴ ἀντιπέσῃς᾽" οὗτος yap ἐστι
περὶ οὗ λέγουσιν οὗτοι... δεῖ παθεῖν
...0€¢ ἀναστῆναι. For this use of ἀκού-
ew (nearly = ὑπακούειν) cf. Mt. xviii.
15 f., Jo. x. 8, 16, xviii. 37. The fears
of the three Apostles, already excited
by the vision (Mc.) and the bright
cloud (Le.), were intensified by the
Voice (Mt., ἀκούσαντες of μαθηταὶ ἔπε-
σαν ἐπὶ τὸ πρόσωπον αὐτῶν : cf. Apoc.
i. 17. In 2 Peter it is the Voice οἵ
the Father rather than the visible
splendour of the Transfiguration to
which attention is called (φωνῆς éve-
χθείσης αὐτῷ τοιᾶσδε ὑπὸ τῆς peyado-
πρεποῦς δόξης. It was the first Voice
from heaven which the Apostles had
heard.

8. ἐξάπινα περιβλεψάμενοι κτλ. The
Lord meanwhile had raised them ἀρ
from the ground (Mt.). When they
ventured to lift their eyes again
(Mt. ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐ-
τῶν) and to look round them, the

ἽΝ 9

192

THE GOSPEL ACCORDING TO ST MARK.

[IX.9_

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vision was gone; of the august Three
Jesus alone remained (Le. εὑρέθη Ἴη-
σοῦς μόνος) with them on the Mount.
The Transfiguration was at an end,
and they saw before them only the
familiar form of the Master. The
words of Mc. are perhaps suggested
by Exod. ii. 12 περιβλεψάμενος δὲ ὧδε
καὶ ὧδε οὐχ ὁρᾷ ovdéva: in the N.T.
the word is elsewhere used only in
reference to Christ (cf. iii. 5, note).
᾿Ἐξαπινα-ε ἐξαπίνης occurs in the Lxx.
about a dozen times, but in the
N.T. only here, the prevalent N. T.
form being ἐξαίφνης, ἐξέφνης (xiii. 36,
Le.°v-%act.2) Jerome brings out the spi-
ritual significance of the disappearance
of Moses and Elijah: “sic vidi Moysen,
sic vidi prophetas, ut de Christo
intellegerem loquentes...ut non perma-
neam in lege etprophetis,sed per legem
et prophetas ad Christum perveniam.”

9—13. CONVERSATION ABOUT ELI-
JAH DURING THE DESCENT (Mt. xvii.
9—13, cf. Le, ix. 360).

9. καταβαινόντων αὐτῶν κτλ.) As
they descended from (ἐκ, as if issuing
from) the mountain (probably on the
following morning, cf. Le. ix. 37) the
Lord enjoined secrecy. For διεστεί-
Aaro (Mt. ἐνετείλατο), cf. v. 43, note,
and for διηγεῖσθαι, v. 16. “A εἶδον, Mt.
τὸ ὅραμα (cf. Exod. iii. 3, Num. xii. 6).
The concealment is for a limited
period—ei μὴ ὅταν (Mt. ἕως od) 6 vi. τ.
ἀ. ἐκ νεκρῶν ἀναστῇ (Mt. ἐγερθῇ). On
thephrase ἀναστῆναι ἐκ νεκρῶν see WM.,
Pp. 153: ἐκ τῶν νεκρῶν occurs only in
Eph. v. 14, Col. i. 18, 1 Thess. i 10, ἀπὸ
τῶν νεκρῶν in Mt. xiv. 2, xxvii. 64,

XxViii. 7; ἐκ νεκρῶν predominates also
in early patristic and symbolic use
(Hahn, Symb., ed. 3, p. 380).

10, τὸν λόγον ἐκράτησαν κτὰλ.] Veg.
“verbum continuerunt apud se”; Wy-
cliffe, “ thei heelden the word at hem
silf.” Le. interprets: καὶ αὐτοὶ ἐσίγησαν
καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς
ἡμέραις οὐδὲν ὧν ἑώρακαν. For κρατεῖν
Ξεσιγᾷν the commentators quote Dan.
v. 12 where Th. renders }7'NS by
kparovpeva. But N.T. usage is in
favour of translating ἐκράτησαν ‘ they
held fast’ (“kept” R.V.), retained in
their memory (cf. vii. 3, 4, 8, 2 Thess.
ii. 15, Apoc. ii, 14 ff.). The λόγος in
this case is not the fact of the
Transfiguration, but the Lord’s say-
ing, especially what He had said
about rising from the dead ; they dis-
cussed this among themselves, not
venturing to ask Him the meaning
(τὸ ἀναστῆναι; Blass, Gr. p. 233f.).
So little had they realised His earlier
words (viii. 31); if their attention was
arrested now, it was because the
Resurrection was made the limit of
their silence. For πρὸς ἑαυτοὺς συν-
(nreiv cf. Le. xxii. 23. Some inter-
preters (cf. Lat.”@, Syr.P*") connect
mp. ἕαυτ. With ἐκράτησαν, cf. Euth.:
ἐκράτησαν πρὸς ἑαυτούς, πρὸς μηδένα
ἕτερον τοῦτον [τὸν λόγον] ἐξειπόντες.
But the construction seems to be
without example. Victor is probably
right: τὸν μὲν λόγον ἐκράτησαν, πρὸς
ἑαυτοὺς δὲ συνεζήτουν: so Syr.s™,
During the days that preceded the
Passion the matter was often discussed
among the Three, or perhaps (ix. 32,

‘Xvii. ;

IX. 12]

\ ΄' σ΄:
ἐστιν Ἷ τὸ ἐκ νεκρῶν ἀναστῆναι.

THE GOSPEL ACCORDING TO ST MARK.

193

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x. 34) among the Twelve. Συνζητοῦντες
κτλ. is a detail peculiar to Mc.

11. καὶ ἐπηρώτων...Ὅτι λέγουσιν
κτλ. The train of thought is perhaps
that suggested by Mt. (ri οὖν κτλ.)

The three have been reflecting upon ~

the vision, and it has revived and
given fresh point to an old perplexity.
How was Elijah’s appearance at the
Transfiguration to be reconciled with
the official doctrine of his return? As
Origen observes (im Mt. t. xiii. 1): ἡ
δὲ ἐν τῷ ὄρει ὀπτασία, καθ᾽ ἣν ὁ Ἤλίας
ἐφάνη, ἐδόκει “μὴ συνάδειν τοῖς εἰρη-
μένοις, ἐπεὶ οὐ πρὸ τοῦ Ἰησοῦ ἔδοξεν
αὐτοῖς ἐληλυθέναι ὁ ᾿Ἠλίας ἀλλὰ per
αὐτόν. The first ὅτι is interrogative
as in 1 Chron. xvii. 6 (=n) and in
Me. ii. 16 (note), ix. 28, cf. WM., p.
208 n.; in Me. di. cc. the R.V. (text)

_ treats ὅτι as a formula of citation, but

the context and the corresponding
words in Mt. support the other view;
see Field, Notes, p. 33. For the
dictum of the Scribes to which the
question refers see J. Lightfoot on Mt.
it was an inference from Mal.
iv. 4 (iii. 23) ἀποστέλλω ὑμῖν Ἠλίαν...
πρὶν ἐλθεῖν ἡμέραν Κυρίου κτλ. In
Justin dial, 49, Trypho urges: πάντες
ἡμεῖς τὸν χριστὸν ἄνθρωπον ἐξ ἀνθρω-
Tov προσδοκῶμεν γενήσεσθαι, καὶ τὸν
Ἠλίαν χρίσαι αὐτὸν ἐλθόντα...ἐκ δὲ τοῦ

Ss. M?

μηδὲ Ἠλίαν ἐληλυθέναι οὐδὲ τοῦτον
ἀποφαίνομαι εἶναι. The Rabbinic tra-
ditions are collected by Edersheim,
ii. p. 706 ff. Of. Mc. xv. 35 1

12. Ἠλείας μὲν ἐλθὼν πρῶτον κτλ.
‘Elijah, it is true, cometh first.’ For
this use of μέν with no following δέ
see WM., p. 719f.; the counterbalanc-
ing clause is left to be supplied from
the question which succeeds. Me.
substitutes ἀποκαθιστάνει for ἀποκατα-
στήσει (Mt.), converting the prophecy
into a proposition which may or may
not have been realised ; ‘as a propo-
sition it is correct to say that Elijah’s
coming and work precede those of the
Messiah.’ Πάντα (Mt., Mc.) extends the
scope of the prophecy (ἀποκ. καρδίαν
πατρὸς πρὸς υἱὸν καὶ καρδίαν ἀνθρώ-
που πρὸς τὸν πλησίον), including in it
the ultimate purpose of the Messianic
kingdom; the Forerunner restores all
things by initiating the new order out
of which will come in due course a ἡ
true ἀποκατάστασις πάντων (Acts iii.
21). WH. print, “but with hesita-
tion,” the form ἀποκατιστάνει, on
which see their Notes, p. 168. ᾽Απο-
καθιστάνειν = ἀποκαθιστάναι (Job γ. 18)
or ἀποκαθιστᾷν (Ps. xv. (ΧΥ].) 5) occurs
again in Acts i. 6 (Blass). .

καὶ πῶς γέγραπται κτλ.] Instead of
solving the difficulty the Lord pro-

13

194

THE GOSPEL ACCORDING TO ST MARK.

ΠΧ. 12

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/ /
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poses another, in which however the
true solution lies. He anticipates an
objection which would be sure to rise
in the minds of the Three. What then
(καὶ πῶς;) do the Scriptures mean when
they foretell a suffering Messiah? how
can the Passion follow the Restora-
tion? It is unnecessary to suppose
that the order of Mc. has here been
disturbed, the true sequence being 11,
12>, 12% 1.6., that καὶ πῶς γέγραπται...
ἐξουδενηθῇ forms part of the disciples’
question. The Apostles would scarcely
have recognised the Scriptural basis
of the Lord’s prediction in viii. 31.
Téyparra...iva: the telic sense need
not be excluded (WM., p. 577); the
Scripture foretells and by foretelling
determines the issue ; yéyp. ὅτι is the
normal formula when a passage is
merely cited, e.g. vii. 6, xi. 17. Téyp.
ἐπί, ‘it is written with reference to’
Him (cf σπλαγχνίζεσθαι ἐπί, Vi. 34,
viii. 2); the ordinary construction is
γέγρ. περί With gen. (xiv. 21, Le. vii.
27, &c.). Καὶ ἐξουδενηθῇ : cf. Ps. xxi.
(xxii.) 6 ἐγὼ δέ eiwe...€Eovdévnua λαοῦ.
Isa. liii. 3 Symm. ἐξουδενωμένος καὶ
ἐλάχιστος ἀνδρῶν, Aq. (1) ἐξουδενωμέ-
vos, διὸ οὐκ ἐλογισάμεθα αὐτόν. There
are four forms of this verb—é£oude-
νοῦν, -veiv, ἐξουθενοῦν, -veiv; see W.
Schm. p. 61, and Lob. Phryn. p. 182.

13. ἀλλὰ λέγω ὑμῖν κτλ. ‘ How-
ever (taking up the thread broken by
the last question) I tell you that
Elijah not only must come first, but
has moreover (καὶ) actually come (ἤδη

ἦλθεν, Mt.); and men did not recog-
nise him (Mt.), and did with him (Mt.
ἐν αὐτῷ -- ἾΔ) as they would” The
phrase ποιεῖν ὅσα (ἃ) θέλω (rivi), fre-
quently used in the O.T. to represent
irresponsible or arbitrary action (e.g.
3 Regn. ix. 1, x. 13, Ps. cxiii. 11 (cxv.
3), Dan. viii. 4 (Th.), 2 Mace. vii. 16),
points with sufficient distinctness to
the murder of John by Antipas.

καθὼς γέγραπται ἐπ᾽ αὐτόν] So Me.
only. In this case Scripture had fore-
told the future not by prophecy but
by a type. The fate intended for
Elijah (τ Kings xix. 2, 10) had over-
taken John: he had found his Jezebel
in Herodias. Orig. in Mt.: ἄλλος δ᾽
ἂν εἴποι ὅτι τὸ “ἀλλ᾽ ἐποίησαν᾽ κτλ. οὐκ
ἐπὶ τοὺς γραμματεῖς ἀλλ᾽ ἐπὶ τὴν Ἥρῳ-
διάδα καὶ τὴν θυγατέρα αὐτῆς καὶ τὸν
Ἥρῴδην ἀναφέρεται.

The identification of Elijah with
John was so evident that, as Mt. adds,
it was understood by the Three at the
time (Mt. τότε συνῆκαν οἱ μαθηταὶ ὅτι
περὶ Ἰωάνου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς).
On another and earlier occasion, ac-
cording to Mt., it had been made in
express terms (Mt. xi. 14 εἰ θέλετε
δέξασθαι, αὐτός ἐστιν λείας 6 μέλλων
ἔρχεσθαι). The reference in Mal. ὦ. 6.
to “the great and terrible day of
the Lord” led the ancient Church to
expect an appearance of Elijah him-
self before the end; cf. Justin dial.
49, Chrys. ad loc., Aug. tract. in Jo.
iv. 5, 6. |;

14—29. A DEMONIAC BOY SET FREE,

Ε ΙΧ. 15]

THE GOSPEL ACCORDING TO ST MARK.

195

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7 \ / 3 / 3
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AND THE SEQUEL (Mt. xvii. 14—20, Le.
ix. 37—43). 7

14. ἐλθόντες πρὸς τοὺς μαθητάς κτλ.
_ Returning to the plain where they

had left the nine (Euth.: μαθητὰς viv
᾿ς τοὺς ἐννέα λέγει), they saw that they
were surrounded by a crowd of people
who were listening to a discussion
which was passing between the dis-
ciples and certain scribes (γραμματεῖς,
anarthrous: contrast of yp. Ὁ. 11). Mt.,

who thronghout this narrative is much —

briefer than Mc., writes simply ἐλθόν-
των πρὸς Tov ὄχλον and does not seem
to know the cause which had brought
it together. The scribes were pro-
bably Rabbis attached to the local
synagogues, but as ready as the rest
of their class to seize an opportunity
of discrediting the disciples of Jesus
before the people. The absence of the
Master and the incapacity of the nine
furnished what they sought. (Victor:
δραξάμενοι yap of γραμματεῖς τῆς τοῦ
σωτῆρος ἀπουσίας περιέλκειν τοὺς μαθη-
τὰς ὑπελάμβανον.) On εἶδαν see WH.,
Notes, p. 164. ᾿Ελθόντες... εἶδαν points,
as Zahn remarks (Hinl., ii. p. 245 f.), to
the narrative having originated with
one of the three, doubtless Peter, who
has told his story in the form ’E\6op-
᾿ χες...εἴδαμεν.

15. καὶ εὐθὺς πᾶς ὁ ὄχλος κτλ.] As
soon as Jesus came into sight the
Scribes lost the attention of the
crowd. The first feeling was one of
amazement, almost amounting to awe
(ef. 1.27). Both θαμβεῖσθαι and ἐκθαμ-
βεῖσθαι are in the N. T. peculiar to

Me, (for the latter cf. xiv. 33, xvi. 5,
6); ἔκθαμβος occurs in Acts iii. τὸ
συνέδραμεν πᾶς 6 λαὸς πρὸς αὐτοὺς...
ἔκθαμβοι, a near parallel to the present
passage. Interpreters have found it
difficult to assign a cause for the
θάμβος in this instance. Some (cf.
Thpht., Euth.) have thought of a
radiance from the transfiguration still
brightening the Lord’s Face (Huth.
εἰκὸς ἐφέλκεσθαί τινα χάριν ἐκ τῆς μετα-
poppocews), recalling the glory on the
face of Moses (Exod. xxxiv. 29 f. ws δὲ
κατέβαινεν Μωυσῆς ἐκ Tov dpovs...kal
ἦν δεδοξασμένη ἡ ὄψις τοῦ χρώματος
τοῦ προσώπου αὐτοῦ)ῆ. But (1) no hint
of such a phenomenon is dropped by
Me. in the context, (2) it would have
betrayed what the Lord desired to
keep secret, (3) the result is just the
opposite of that which followed the
appearance of Moses; of Moses it is
said ἐφοβήθησαν ἐγγίσαι αὐτοῦ, of
Jesus, προστρέχοντες ἠσπάζοντο αὐτόν.
The alternative is to fall back upon
Victor’s explanation: αἰφνίδιον αὐτὸν
θεασάμενοι...ὁ was ὄχλος ἐξεθαμβήθη.
The sudden appearance of the Lord
when they thought Him far away on
Hermon amazed and awed them for
the moment. But the next impulse
was to hasten towards Him, drawn
by the irresistible attraction of His
Presence. The remarkable reading
of D and some O.L. texts (mpocyai-
povres, gaudentes, cf. Prov. viii. 30, and
see Tatian (Ciasca) ad. loc., ‘hastening
for joy’) deserves attention, but is
probably an early corruption (yep for

13—2

4 the

196

THE GOSPEL ACCORDING TO ST MARK.

ΠΧ. 16

ἢ 7 / a 4.
τό "δ καὶ ἐπηρώτησεν αὐτοὺς Τί συνζητεῖτε πρὸς αὐτούς : ἵ
΄- - 4 / :
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pex): for another instance of προστρέ-
xew in Me. see x. 17. σπάζοντο αὐτόν:
the ἀσπασμός of the crowd would be
such as they were accustomed to accord
to their own Rabbis (cf. xii. 38, Mt. xxvi.

49 χαῖρε, SaSBel="F2 Ἧ DIY).

16. ἐπηρώτησεν αὐτούς κτλ.}] The
question shews that the Lord had at
once grasped the situation, and was
prepared to meet it. He addresses
the people, not noticing the Scribes ;
for the moment the crowd had been
with the Scribes in their attack on
the disciples, but already perhaps a
reaction had begun. The Lord took
the matter into His own hands, at
once relieving the disciples and dis-
appointing the Scribes. Ti συνζητεῖτε
is a bona fide request for information ;
the human mind of Christ acquires
knowledge by ordinary means; cf.
viii. 27, note. Πρὸς αὐτούς i.e. mp.
τοὺς μαθητάς (cf. ὁ. 14).

17. καὶ ἀπεκρίθη αὐτῷ εἷς ἐκ τοῦ
ὄχλου] The crowd preserved a dis-
creet silence (cf. v. 34); the answer
came from an individual (eis) whose
interest in the matter was deeper than
any συνζήτησις. Le. like Me. repre-
sents the man as telling his tale from
the heart of the crowd (ἀνὴρ ἀπὸ τοῦ
ὄχλου ἐβόησεν); in Mt. hecomes forward
and prostrates himself before Christ
(προσῆλθεν avT@... γονυπετῶν αὐτόν,
cf. Mc. i. 40). Without undue har-
monising we may perhaps accept both
statements ; the man began his tale
in the crowd, but was presently called
or pushed forward by the people to
the feet of Jesus.

The words of the.

‘father are reported with more than

usual independence by the three Syn-
optists. Mt. gives us details which
are not to be gathered from Me. and
Le., yet his account is clearly much
compressed ; in δ. 15 he has brought
together words spoken by the father
at different points in the conversation
(cf. Mc. vv. 17, 22). Le. again has
some particulars which are not in
Me., the prayer ἐπιβλέψαι ἐπὶ τὸν
υἱόν μου ὅτι μονογενής μοί ἐστιν, the
statement that the spirit κράζει... καὶ
μόγις ἀποχωρεῖ κτλ. (see however Me.,
v.26). But on the whole Mc.’s account
is not only the fullest but has the
most verisimilitude, and Mc. alone has
preserved the undoubtedly original
tradition in wv. 2o—24. For details
see the following notes.

didacxare] So Le.; Mt. κύριε ; both
doubtless=°21 ; see note on Ὁ. 5, and -
cf. iv. 38. The word is here simply
a name of office, for the relation of
teacher and taught did not yet exist
between our Lord and the speaker.

ἤνεγκα τὸν υἱόν μου πρός σε KTA.]
”Hyveyka, the historical aorist, R.V. ‘I
brought’; the English idiom prefers
the perfect. The man had brought
his boy that morning under the im-
pression that Jesus was there, and on
discovering that the Lord was on the
mountain had applied to the disciples
(v. 18). This feature of the story dis-
appears in Mt., Le.: in Mt. the father
SayS προσήνεγκα αὐτὸν τοῖς μαθηταῖς,
as if the application had been made
to them in the first instance (cf. Ὁ. 18).
"Exovra πνεῦμα ἄλαλον : cf. Ὁ. 25 τὸ GA.

)

‘IX. 19]
18

THE GOSPEL ACCORDING TO ST MARK.

197

Nas of 2\ ? \ / e/ 3 / τῇ
καὶ ὅπου ἐὰν avTov καταλάβῃ, piace: αὐτὸν, καὶ 18

ἀφρίζει καὶ τρίζει ous: ϑδδ τε ἐμ ξηραίνεται: καὶ
εἶπα τοῖς μαθηταῖς σου ἵνα αὐτὸ ἐκβάλωσιν, καὶ οὐκ

ἴσχυσαν.

86 δὲ ἀποκριθεὶς αὐτοῖς λέγει Ἶ) γενεὰ 19 ὃ 3, the

18 ρησσει] ράσσει D 2Ρ5 applontat ἃ allidit vel elidit latt’*»!’s collidit k | om avrov

2° δὲ Ὁ k | wxvoav] ηδυνηθησαν 604 + exBarew αὐτο D 2P° a Ὁ arm

IQ αὑτοῖς

SRABDLAII*Y min?! vg syrrmhel(txt) arm me go] avrw C3(N)XTII22® min?! q
syrrPeshhel(ms) 9m C* 13 40 60 124 (1071) alPare k

καὶ κωφὸν πν.; for the concurrence of
the two infirmities see vii. 32 ff., notes.
The participle suggests the reason for
which the boy had been brought. The
effect produced upon the demoniac
is transferred in thought to the da:-
μόνιον : cf. Le. xi. 14 δαιμόνιον... κωφόν.
Mt. σεληνιάζεται (cf. Mt. iv. 24), per-
haps in reference to the periodical
return of the attacks : see next verse.

The father’s trouble was the greater —

because the boy was μονογενής (Le.,
οὗ Le. vii. 12, viii. 42).

18. ὅπου ἐὰν αὐτὸν καταλάβῃ] Le.
πνεῦμα λαμβάνει αὐτόν. The seizures
might occur anywhere, and they oc-
curred frequently (πολλάκις Mt., Me.
Ὁ. 22). Κατάληψις, καταληπτός are
used by Galen and Hippocrates in
reference to fits, and persons subject
to them. The effects of the seizure
in the present case are described in
detail: first there came a sudden
scream (Lc.), then the patient was
thrown upon the ground in a strong
convulsion. Ῥήσσει, Le. σπαράσσει,
ef. Le. ix. 42 ἔρρηξεν...καὶ συνεσπά-
pagev, where Me. (Ὁ. 20) has only
συνεσπάραξεν : σπαράσσειν and συν-
σπαράσσειν describe the actual con-
vulsion (see note on i. 26), ῥήσσειν
appears to be used of the preliminary
heavy fall (Kuth.: ἀντὶ τοῦ “ καταβάλλει
εἰς γῆν. For this sense of the latter
word cf. Sap. iv. 19 ῥήξει αὐτοὺς ἀφώ-
vous πρηνεῖς ; Kuinoel cites also Arte-
midorus (i. 62) ῥῆξαι τὸν ἀντίπαλον ‘to

give one’s adversary a throw.’ In this

use ῥήσσειν approaches to the mean-
ing of ῥάσσειν, ἀράσσειν, and cod. D,

with the apparent concurrence of the
Latin versions (see vv. ll.), substitutes
ῥάσσει for it in this place; cf. the
Wycliffite “hurtlith hym doun.” After
being dashed to the ground the patient
(1) foamed at the mouth (ἀφρίζειν, poet.
and late Gk., here only in the N.T.),
(2) ground his teeth (rpitew, another
N.T. dm. Aey., used of any sharp or
grating sound, is here interpreted
by τοὺς 08., cf. Vg. stridet dentibus :
the usual phrase is βρύχειν τοὺς ὀδ,,
Lxx., Acts vii. 54, cf. ὁ βρυγμὸς τῶν
ὀδόντων, Mt. viii. 12); and (3) ap-
peared to shrivel, or perhaps ‘ became
rigid’ (3 Regn. xiii. 4), Vg. arescit (for
Enpaiv. cf. iii. 1, note). Celsus gives a
similar account of the symptoms of
catalepsy : “homo subito concidit; ex
ore spumae moventur...interdum ta-
men, cum recens est [morbus], homi-
nem consumit (med. iii. 23, de morbo
comitiali 3).

καὶ εἶπα τοῖς μαθηταῖς σου] Le.
ἐδεήθην τῶν pad. o. The father ex-
pected the disciples to possess the
Master’s authority ; possibly he knew
that they had formerly used it with
success (vi. 13); even the disciples of
the Rabbis claimed this power (Lc.
xi. 19 οἱ viol ὑμών... ἐκβάλλουσιν [τὰ
δαιμόνια). It was a genuine surprise
to him as well as to them to find that
they were powerless in this case (οὐκ
ἴσχυσαν, Mt.; Le. οὐκ ἠδυνήθησαν : cf.
V. 3, 4).

19. 6 δὲ ἀποκριθεὶς αὐτοῖς κτλ. The
Synoptists, in marked contrast to the
freedom with which the father’s words
are treated by them, give the reply

198 THE GOSPEL ACCORDING TO ST MARK. [1X. 19

ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἐσομαι; ἕως πότε
20 ἀνέξομαι ὑμών; φέρετε αὐτὸν πρός με.
αὐτὸν πρὸς αὐτόν.
συνεσπάραξεν αὐτόν, καὶ πεσὼν ἐπὶ τῆς γῆς ἐκυλίετο

21 ἀφρίζων. kal ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος

2 λιν
“καὶ ἤνεγκαν
καὶ ἰδὼν αὐτὸν τὸ πνεῦμα εὐθὺς

19 ἄπιστος (-στε D)]+Kar διεστραμμενὴ 13 69 124 alPare 20 Kat Lowy...evOus}
evous ow Ψ om εὐθὺς D ab ffig | ιδων] ἐδον C??3? SV min™™ | συνεσπαραξεν SBCLA
33 conturbavit latt)] eomapagey AINXTIIZ@Y min?! ἐτάραξεν D | avrov 4°] το παιδιον

13 28 69 346 2 puerum abcffikrfu
af arm

of Christ in nearly identical terms.
To Mc’s ὦ yeved (viii. 12, 38) ἄπιστος
Mt. and Le. add καὶ διεστραμμένη, a
reminiscence possibly of Deut. xxxii.
5 (cf. Phil. ii. 15). The repeated ἕως
πότε (Mt., Mc.)—the Lord’s guousque
tandem, cf. Jo. x. 24, Apoc. vi. I0,
and see WM., p. 591—has the ring of
originality rather than Le.’s ἕως π. καί,
and Mce.’s abrupt φέρετε αὐτὸν πρός pe
is superior to Le.’s softened προσάγαγε
ade Tov viov cov. But the answer is
substantially the same in all, and it is
the only feature in which they clearly
follow the same tradition. The Lord
replies to all whose feeling the father
had voiced (αὐτοῖς) ; the reproof ὦ γ.
ἄπιστος is general, perhaps purposely
so, including the Scribes, the people,
and the father (vv. 22, 23) so far as
their faith had been at fault, and
the disciples not the least (Ὁ. 29).
Πρὸς ὑμᾶς = μεθ᾽ ὑμῶν (Mt.), cf. vi. 3:
for ἀνέχεσθαί τινος see WM., p. 253,
and cf. Isa. xlii. 14, xlvi. 4, Ixiii. 15;
in the N. T., outside this context, it
appears only in the Pauline Epp. and
Hebrews.

20. ἤνεγκαν αὐτόν] Of. Le. mpoo-
epxouevov αὐτοῦ. It is implied (cf.
φέρετε αὐτὸν πρός pe, Ὁ. 19) that the
boy was not with his father in the
crowd, but in safe keeping not far off.
᾿Ιδὼν αὐτὸν τὸ mvedpa—not, as Winer
(WM., p. 710) and Blass (Gr. p. 283),

an anacoluthon (ἰδὼν αὐτὸν [ὁ mais], τὸ ᾿

mv, κτλ., οἵ, Syr.2™), but a constructio

21 avrov]+eywv 13 28 69 124 346 2P&

ad sensum—the gender of the noun is
overlooked in view of the personal
action of the spirit; cf. Jo. xvi. 13 f.
ἐκεῖνος, TO mvevpua...exeivos, Where if the
masc. pronoun is suggested by ὁ παρά-
κλητος (Ὁ. 7), its repetition would be
impossible but for the personal life
implied in τὸ πνεῦμα. Συνεσπάραξεν,
Vg. conturbavit ; see notes on i. 26, ix.
18: Le. ἔρρηξεν αὐτὸν καὶ συνεσπάραξεν.
With the strengthened συνσπαράσσειν,
cf. συνπνίγειν (iv. 7), συντηρεῖν Vi. 20,
συνπληροῦν Le. viii. 23, συναρπάζειν Le.
Vill. 29, συνκαλύπτειν Le. xii. 2. Ἔκυ-
λίετο i8 dm. dey. in the N. T., but
κυλισμός occurs in 2 Pet. ii. 22; the
verb, which is a later form of κυλίν-
dew, is used freely in the Lxx. (eg.
κυλίειν λίθον, Jos. x. 18, 1 Regn. xiv.
33, Prov. xxvi. 27, x. ἄρτον, Jud. vii.
13 (A); οὗ also 4 Regn. ix. 33 (of
Jezebel’s fall), Amos ii. 13 (of the ©
wheels of a cart). For ddpitew see
ix. 18.

21. καὶ ἐπηρώτησεν τὸν πατέρα κτλ.}
Me. only (to 258. Πόσος χρόνος ἐστὶν
ὡς... ‘how long is it that (since)... 1 Cf.
Gal. iv. 1 ἐφ᾽ ὅσον χρόνον, Soph. O. 7),
558 ΟἹ. πόσον tw ἤδη δῆθ᾽ ὁ Adios
χρόνον | ΚΡ. δέδρακε ποῖον ἔργον; ‘Qs
is used elliptically for ἀφ᾽ οὗ ; cf. γν.1]].
Γέγονεν, not éyévero—the disorder was
manifestly still upon him. Ἔκ παιδι-
όθεν : ‘from a little boy,” ‘from a
mere child’; 1.6. he was a παιδίον
when it first took him: his age at
the time is not mentioned, but he was

SS Tae CU ee ee | Γ ὶ

ΕΊΣ, 23]

THE GOSPEL ACCORDING TO ST MARK.

199

; \ la / lon \ >
χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν ᾿Εκ
\ , \ ~ xf
παιδιόθεν: *Kat πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν 22

- Ὅν ον « ef 9 ? ,

Kal εἰς ὕδατα, iva αἀπολεσή αὑτόν.
/ ~ \ > ΄σ

βοήθησον ἡμῖν, σπλαγχνισθεὶς ἐφ᾽ ἡμάς.ἵ

of /
ἀλλ᾽ εἰ τι δύνῃ,

᾿Ιησοῦς εἶπεν αὐτῷ Τὸ Εἰ δύνη, πάντα δυνατὰ τῷ

241 ὡς ἐξ ΓΑΟΡΌΧΙ ΠΦ al min? go] ews Β εξ ov ἐξ ΔΟἾΔΨ 33 2P° (ex quo latt
similiter syrr arm me al) am ov NZ 13 40 124 346 arm”? | ex παιδιοθεν
SBCGILNAZ@Y 1 33 118 209 alP™*] παιδιοθεν A(X)TIL min” ex παιδὸς D 2°
22 πυρ] pr ro AEFGMVII’® min™™ | δυνη SBDILAYV 1 28 118 209] δυνασαι
ΑΟΝΧΙΉΤΣΦ min?! | yuw]+xvpre DG (1) (262) 2°? abgiqarm (idem post duvy add 1

post μας vero 262 1071)

23 om τὸ DKNUII® 13 28 69 124 131 1071 2P¢ alnomn

hab SABCLXTAZY min?! [δυνη S*BDNAZ 1 28 118 209] δυνασαι N°*ACLXTIUOV
al min?! +morevoae AC73D(EHM)NX(L)ISY min?! latte** syrr go Chrys (om mor.

SBC*LA 1 118 209 244 k* arm me aeth)

still a mats (Le. ix. 42). The Attic
phrase is ἐκ παιδίου (cf. D) but from
Xenophon downwards παιδιόθεν takes
its place: the pleonastic ἐκ παιδιόθεν

is a survival of Homeric usage (cf. ἡ

e.g. Il. viii. 34, ἐξ οὐρανόθεν) which is
censured by the Atticists (Lob. Phryn.
p. 93), but found a place in late Gk. :
cf, v. 6 (ἀπὸ μακρόθεν), and WM.,
p. 752 f. Blass, Gr. p. 59.

22. καὶ πολλάκις καὶ εἰς πῦρ κτλ.]
The seizures were often accompanied
by a tendency to suicidal mania. Mt.
has simply (xvii. 15) πίπτει, but Me.’s
αὐτὸν ἔβαλεν. . «ἵνα ἀπολέσῃ αὐτόν shews
that in the view of the father these
frequent mishaps were not accidental.
Kai...xai: the spirit had tried both
means of destruction. Πῦρ, ὕδατα
(82) ; Mt. τὸ πῦρ, ro ὕδωρ. Thpht.
ῥίπτεται δέ τις ὑπὸ δαίμονος εἰς πῦρ,
τὸ τοῦ θυμοῦ καὶ τὸ τῆς ἐπιθυμίας -
καὶ εἰς ὕδωρ, τὸ τῶν βιωτικῶν πραγμά-
τῶν κλυδώνιον. Ei τε δύνῃ : δύνασθαι
is used absolutely as in Le. xii. 26,
2 Cor. xiii. 8; cf. WM., p. 743. The
man’s faith had been shaken by the
failure of the disciples; contrast the
leper’s ἐὰν θέλῃς, δύνασαι (i. 40). Pos-
sibly no miracle had been wrought in
this neighbourhood as yet, so that in
the struggle to believe the father had
no experience to assist him, The form

δύνῃ is poetical and late (WM., p. 90);
on its occurrence in the N.T. side by
side with δύνασαι cf. WH., Notes, p.
168, WSchm., p. 123 n. For σπλαγ-
χνισθείς see note on i. 41: ἡμῖν, ἡμᾶς,
i.e. both father and son,

23. τὸ Ei δύνῃ, πάντα δυνατὰ τῷ
πιστεύοντ)͵ The Lord repeats the
father’s words and places them in
contrast with the spiritual facts which
he had yet to learn: ‘if thou canst:
for one who believes all things are
possible’: 1.6. it is for thee. rather
than for Me to decide whether this
thing can be done; it can be if thou
believest (cf. xi. 23 f.). Thpht.; οὐ τῇ
οἰκείᾳ δυνάμει ἀλλὰ τῇ ἐκείνου πίστει
ἀνατίθησι τὴν θεραπείαν. Cf. Tren. iv.
37. 5 “omnia talia suae potestatis
secundum fidem ostendunt hominem.”
To ‘ei δύνῃ᾽ is a nominativus abso-
lutus (WM., p. 226, cf. 135); for the
clause preceded by an article and
treated as a noun, cf. Rom. viii. 26
with SH.’s note, and Blass, G7. p. 158.

From its extreme compression the
sentence has given trouble to scribes
and commentators. The Western
text followed by a majority of the
mss. reads 6 δὲ Ἰησοῦς εἶπεν Ei δύνῃ
(δύνασαι) πιστεῦσαι, πάντα δυνατὰ τῷ
πιστεύοντι : st potes credere, omnia
possibilia credenti, Attempts have

53 δὲ 2311

200 THE GOSPEL ACCORDING TO ST MARK. [IX. 23

/ 24 30 \ ͵ \ an δὶ
54 πιστεύοντι. “*ev0us κραξας ὁ πατήρ τοῦ παιδίον
; ’ a ἢ ὅλ χὰ
25 ἔλεγεν Πιστεύω: βοήθει μου τῇ ἀπιστίᾳ. *idwy δὲ
ς ~ ε of ~
ὁ ᾿Ιησοῦς ὅτι ἐπισυντρέχει ὄχλος ἐπετίμησεν τῷ
7 σ΄ 3 lA / 3 an A Say ’ \
πνεύματι τῷ ἀκαθάρτῳ λέγων αὐτῷ Τὸ ἀλαλον Kat
\ ~ > Ae te / af > 3 σε
κωφον πνεῦμα, ἔγω ἐπιτασσω σοι, ἔξελθε ἐξ αὐτοῦ
24 εὐθυς] και ἐξ" καὶ ευθυς Y | eheyev]+ μετα δακρυων ΑΞΟΒΌΝΧΙ ΣΦ al min?!
abcfiq vg syrrPthel go (om NA*BC*LAYW 28 604 k syr®™ arm me aeth) | πιστευω]
+xupe C2NXTAIIZ al minfereom= a bef (q) vg syrré”*™ Chrys 25 ἰδων δε] και

ore εἰδεν D Ἰαὐ (514) | οχλος] pr o NALMSXAII®Y 28 33 69 124 1071 2”? al arm (om
ΒΟΌΝΤΣ min”) | ro ad. καὶ κωφ. πν.] To πν. το ad. και kwh. AC7NXTIIZS al min? |

om eyw &* 33 | εξ] aw C*A min?! lattvid

been made, but with poor success, to
extort a better sense from this read-
ing (eg. εἰ δύνασαι, micrevoa), ΟΥ̓
to amend it (εἰ δ., πίστευε). Some
who accept the shorter text place a
mark of interrogation after δύνῃ----
“sayest thou ‘If thou canst’?” But
there is nothing in the context to
suggest a question, and the English
Revisers of 1881 rightly render “ If
thou canst! all things are possible to
him that believeth,” without marginal
variant.

24. εὐθὺς κράξας xrA.| The father
instantly responds to the demand for
fuller trust on his part; his strength
of feeling shews itself in a cry as
piercing as that of the demoniac
son (Le. ix. 39) He recognises that
the help he needs is in the first
instance help for himself and not for
his boy (βοήθει μου τῇ am, cf. Ὁ. 22
βοήθησον ἡμῖν. He believes {(πισ-
τεύω), but his faith is defective, and
its defect needs the Master’s succour
(for this use of βοηθεῖν cf. 2 Cor. vi. 2,
Heb. ii. 18, iv. 16). Wycliffe: “Lord,
I bileue ; help thou myn unbileueful-
nesse.” Bede: “uno eodemque tem-
pore is qui necdum perfecte crediderat
simul et credebat et incredulus erat.”
Victor : ἀρξάμενος οὖν πιστεύειν ἐδέετο
τοῦ σωτῆρος διὰ τῆς αὐτοῦ δυνάμεως
προσθεῖναι τὸ λοιπόν. ᾿Απιστία is per-
haps suggested by γενεὰ ἄπιστος (Ὁ. 19):
B. μου τῇ ἀπ. ‘help my faith where

it is ready to fail,” nearly =po τῷ
ἀπίστῳ. With μου τῇ ἀπ. cf. v. 30
pov τῶν ἱματίων, Rom. xi. 14 μου
τὴν σάρκα : the position is perhaps
slightly emphatic, though WM. (p. 193)
appears to doubt this. “Ameria, cf.
note on vi. 6. The reading pera
δακρύων (‘ Western’ and Syrian, WH.,
Notes, p. 25) is at least an interesting
gloss; for the phrase cf. Acts xx. 19,
31, Heb. v. 7, xii. 17.

25. ἰδὼν δὲ ὁ Ἰησοῦς κτλ. The con-
versation then was not in the presence
of the crowd, but was interrupted by
its arrival. The Lord had probably
retired with the father and the boy
to a distance from the ὄχλος, but the
cries of both brought them running
to the spot and privacy became im-
possible. This has been overlooked
in the text of NA, where ὁ ὄχλος refers
to vv. 15, 17. ἘἘπισυντρέχειν i8 ap-
parently dm. λεγ.; cf however ἐπι-
συνάγειν i. 33; the Luxx. has also
ἐπισυνεῖναι, ἐπισυνέχειν, ἐπισυνιστάναι,
and ἐπισυστρέφειν. Συντρέχειν is used
by Me. in vi. 33: the double compound
perhaps calls attention to the return
of the crowd (cf. προστρέχοντες, Ὁ. 15)
after it had been for the time dis-
persed. There is no indication in
Me. of the habit of using otiose com-
pounds (WM., p. 25 f.) which disfigures
much of the later Gk.

ἐπετίμησεν τῷ πνεύματι KTA.| Here
Mt. and Le. rejoin Me. Me. however

—————————ee er hl TF ψῸΨ “ΠΥ = - A ee i es re ed» el, i ee ee Ol tll

=. ee Les

IX. 28]

καὶ μηκέτι εἰσελθῆς εἰς αὐτόν.

THE GOSPEL ACCORDING TO ST MARK.

201

6 καὶ κράξας Kal 26

πολλὰ σπαράξας ἐξῆλθεν καὶ ἐγένετο ὡσεὲ νεκρός,
ὥστε τοὺς πολλοὺς λέγειν ὅτι

᾿λπέθανεν. "1ὸ δὲ 27

co / A \ ΄σ of /
᾿Ιησοῦς κρατήσας τῆς χειρὸς αὐτοῦ ἤγειρεν αὐτὸν, Kal

/
ἀνέστη. *

\ 3 / 3 “ 2 = ε
καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον, οἱ μα- 28

26 om πολλα k | κραξας, σπαραξας NBCDL(A)V] κραξαν, σπαραξαν AC7NXTIZ
᾿ς min?! | orapatas]+avrov δὲ 5.5: AC3NXTIE al | εξηλθεν]- απ αὐτου D latte | rous
πολλους] om τους ΟΟΝ ΧΙ ΠΣΦ min?! go

2Pe a]pauc] aurov της x. (αυτου) A(C*)C3NXTIIZ® min” | om καὶ aveory Κ

27 της χειρος αὐτου NBDLAY 1 13 28 69
28 εἰισελ-

Govros αὐτου NBCDLA 1 13 28 69 118 209 604 1071 latt] εἰσελθοντα avtrov ANXTTI®
al min?! ελθοντα avrov = | oxov] pr τον AM minpPaue

alone gives the words of the rebuke
(for ἐπιτιμᾷν see note on i. 25). Τὸ
ἄλαλον καὶ κωφὸν πνεῦμα, & nom. used
as a vocative: cf. τὸ κοράσιον, Υ. 41,
and v. 19 supra, and see WM., p. 327,
Blass, Gr. p. 86. Κωφόν is a new
feature in the case (mv. ἄλαλον, Ὁ. 17),

but see note on vii. 32, and cf. Ps.

xxxvii. (xxxviii.) 14 with Ps. xxxviii.
(xxxix.) 3. Ἐγὼ ἐπιτάσσω σοι, ‘I
enjoin thee’ (Euth.: ἐγὼ... ὃν οἶδας) :
since this spirit had refused to ac-
knowledge the authority of the dis-
ciples, the Master emphasises His
personal claim to obedience. For
ἐπιτάσσειν cf. i. 27; for the emphatic
ἐγώ see x. 38f., xiv. 58, and the Fourth
Gospel passim. "E&edOe ἐξ αὐτοῦ
ordinarily sufficed (i. 25, v. 8); in this
desperate case of periodical seizures
it was necessary to add καὶ μηκέτι
εἰσελθῆς. For the spiritual analogy
see Le. xi. 24 ff.

26. κράξας καὶ πολλὰ σπαράξας κτλ.
For the moment the only result was
a fresh seizure (see on Ὁ. 20); the
spirit wreaked its revenge on its
victim even in the act of quitting
its hold upon him. For the masc.
participles cf. τ. 20 ἰδὼν...τὸ πνεῦμα.
The convulsions were violent and pro-
longed (πολλά, cf. iii. 12, note),and when
they ceased, the sufferer’s strength
was exhausted; a collapse followed;
he lay motionless and pallid as a
corpse. For ἐξῆλθεν see note on ὥ. 29 ;

ἐγένετο ὡσεὶ νεκρός : contrast Apoc.
i. 17. There was ἃ general cry among
the crowd (τοὺς πολλοὺς λέγειν), ‘ He
is dead.’ Of πολλοί, cf. vi. 2, xii. 37;
Gregory, prolegg. p. 128: “ Marcus
ponit ὁ πολύς et of πολλοί ubi πολύς
et πολλοί satis videntur esse.” For
the aor. ἀπέθανον see Burton, ὃ 47,
and cf. v. 35, 39, Jo. Vili. 52. This
incident again is peculiar to Mc.;
Mt. has merely ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ
δαιμόνιον, Le. ἰάσατο τὸν παῖδα.

27. κρατήσας τῆς χειρὸς αὐτοῦ] Cf.
i. 31, v. 41. The Lord seems to have
offered this help only where great
exhaustion had preceded; cf. Acts
ix. 41, and contrast ii. 11 f. ᾿Ανέστη :
he rose from the ground where he
had been rolling (v. 20), and afterwards
lay prostrate. Lc. helps us to com-
plete the picture: ἀπέδωκεν αὐτὸν τῷ
πατρὶ αὐτοῦ (cf. Le. vii. 15), ἐξεπλήσ-
σοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ
θεοῦ (cf. Me. i. 27, ii. 12, vii. 37). Mt.
adds—probably in reference to the
Lord’s μηκέτι eloeXOns—xai ἐθεραπεύθη
ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης (cf. Mt. ix.
22, xy. 28). The epileptic fits did not
return.

28. εἰσελθόντος αὐτοῦ εἰς οἶκον]
On the vv. ll. and construction see
Blass, Gr. p. 251f. The Lord went
indoors, into the lodging where the
party were housed (εἰς οἶκον, cf. iii.
20, Vii. 17), to escape from the en-
thusiasm of the crowd, and because

202

THE GOSPEL ACCORDING TO ST MARK.

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on such occasions further teaching
was impossible. He and the disciples
were now in privacy (κατ᾽ ἰδίαν. Mt.,
Mc.), and the nine took occasion
to seek an explanation of their
failure (ἐπηρώτων, Mt. προσελθόντες
...elav), approaching Him probably
(as was their wont on these oc-
casions) by one of their number
(? Andrew). Ὅτι--: διὰ τί, Mt. (Huth. :
τὸ ὅτι ἀντὶ Tod διὰ τί: οὕτω γὰρ εἶπεν ὁ
Ματθαῖος : cf. Blass, Gr. p. 176); see
note on v. 11 supra, and for the
circumstances of the failure, v. 18.
29. τοῦτο τὸ γένος κτλ. Hither
‘this class of δαιμόνια, or ‘this kind’
generally, i.e. the δαιμόνια; cf. Thpht. :
ἢ TO τῶν σεληνιαζομένων ἢ ἁπλῶς πᾶν
τὸ τῶν δαιμόνων γένος. ΨΤένος is ἃ
nationality (vii. 26, Acts iv. 36), a
family (Acts iv. 6, vii. 13, xiii. 26,
XViii. 2, 24), or a species (Mt. xiii. 47),
or class of things (1 Cor. xii. 10)
Hence it is used of the spiritual
affinity which associates moral beings
of the same order or type of cha-
racter (1 Pet. ii.9). Similarly St Paul
speaks of marpiai in heaven as well as
on earth (Eph. iii. 15). Ἔν οὐδενὶ δύνα-
ται ἐξελθεῖν, ‘can take its departure
(1.6. be cast out, ἐξελθεῖν being in
such contexts practically the pass. of
ἐκβαλεῖν) in the strength of no power
(not as Euth. = οὐδενὶ ἑτέρῳ τρόπῳ) but
one,’ i.e. in the strength of (believing)
prayer (xi. 23, 24); ef. Clem. Al. eci.
proph, 15, The Lord seizes on the

essential weakness of their case. They
had trusted to the quasi-magical power
with which they thought themselves
invested; there had been on their
part no preparation of heart and
spirit. Spirits of such malignity were
quick to discern the lack of moral
power and would yield to no other.
To ἐν προσευχῇ the ‘ Western’ and
‘Syrian’ text adds καὶ (τῇ) νηστείᾳ, but
the time for fasting was not yet (ii. 19) ;
comp. the similar gloss 1 Cor. vii. 5.
Mt., who omits this answer, has the
more obvious Διὰ τὴν ὀλιγοπιστίαν
ὑμῶν, to which he adds the sayings
about the grain of mustard seed and
the removal of mountains which are
found in other contexts (Le. xvii. 6,
Mt. xxi. 21). Tatian combines Mt.’s
answer with Mc.’s, placing Mt.’s first,
and connecting Me.’s with it by a γάρ.

30—32. THE PASSION AGAIN FORE-
TOLD (Mt. xvii. 22, 23; Le. ix. 43—45).

30. κἀκεῖθεν ἐξελθόντες κτλ.}] The
Lord and the Twelve now leave their
retreat at the foot of Hermon and
travel southwards. Their way to the
North had perhaps led them through
Gaulanitis and Ituraea (cf. viii. 22, 27,
note), but they return διὰ τῆς Γαλειλαίας
i.e. probably along the West bank of
the. Jordan. Mt.’s συστρεφομένων ἐν
τῇ Ταλειλαίᾳ suggests that they broke
up into small parties which mustered
at certain points in the route (for
συστρέφεσθαι cf. 2 Regn. xv. 31, 4 Regn.
ix. 14, x. 9 etc.), the purpose being

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THE GOSPEL ACCORDING TO ST MARK.

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perhaps to avoid attracting notice
(Me. οὐκ ἤθελεν iva τις γνοῖ) : cf. vii. 24
and on yvoi=yv@, Vv. 43, note. The
reading παρεπορεύοντο, which is well
supported and perhaps genuine, con-
veys the idea that the transit was
made without unnecessary breaks:
“obiter profectt sunt...intenti viae
conficiendae, non invisendis hospitibus
aut instituendae plebi” (Fritzsche).

31. ἐδίδασκεν yap xrv.| Reasons
of the Lord’s desire to escape recog-
nition. He was now fully occupied
with the training of the Twelve
(Latham, Pastor past. Ὁ. 351). A
journey through Upper Galilee, in
which He could attach Himself now to
one party of two or four Apostles and
now to another, afforded an oppor-
tunity of quiet teaching which might
never return. The substance of this
reiterated teaching (ἐδίδασκεν. ..ἔλε-
γεν) is: the same as that of the first
prediction of the Passion near Caes-
area (viii. 31), with one new element
—a reference to the Betrayal. Le.
points out the occasion of this fresh
prediction of the Passion: ἐξεπλήσ-
covro δὲ πάντες ἐπὶ TH μεγαλειότητι τοῦ
θεοῦ" πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν
οἷς ἐποίει εἶπεν kTA. There was reason
to fear that this new outburst of en-
thusiasm would lead them to forget
His warning, or even frustrate His
purpose.

ὁ υἱὸς τοῦ ἀνθρώπου] Notwith-
standing Peter’s confession and the
revelation of His glory on Mt. Hermon
the Lord retains the old title which

asserts the truth of His humanity and
His liability to suffering.

παραδίδοται εἰς χεῖρας ἀνθρώπων»
Mt., Le., μέλλει.. -παραδίδοσθαι. The
event is regarded as imminent and
indeed in process of accomplishment ;
cf. Mt. xxvi. 2 μετὰ δύο ἡμέρας. . .παρα-
δίδοται : Bengel: “iam id agitur ut
tradatur”; for this use of the present
see WM., p. 331 ff., Burton, § 15, who

calls it (but inexactly) “the present

for the future.” The instrument of
the betrayal—6é παραδιδούς, xiv. 42—
was in the company, and the Lord
could see the purpose already lying
as an undeveloped thought in his
heart (Jo. vi. 7of.). On παραδιδόναι
see i. 14, note. πΠροδιδόναι tradere
does not occur in the N. T., but its
meaning is more or less imported by
the circumstances into παραδιδόναι,
which even in class. Gk. is patient of
a bad sense. Yet, as Origen (in M7.)
reminds us, παραδιδόναι may be used
with quite another purpose; in the
eternal counsels of Gop, the Father
delivered up the Son (Rom. viii. 32),
and the Son delivered up Himself
(Gal. ii. 20). Eis χεῖρας ἀνθρ. is less
precise than the corresponding words
in Vili. 31 (ὑπὸ τῶν πρεσβυτέρων καὶ
τῶν ἀρχιερέων καὶ τῶν γραμματέων).
But on the other hand it is wider, and
prepares the Twelve for the further
revelation of x. 34 (παραδώσουσιν αὐτὸν
τοῖς ἔθνεσιν : οἵ. xiv. 41,. εἰς τ. χ. τ.
ἁμαρτωλῶν. On the form ἀποκτανθῆναι,
and on μετὰ τρεῖς ἡμέρας ετῇ τρίτῃ
ἡμέρᾳ see Vili. 31, note.

204

42 ἢ μέρας ἀναστήσεται.

THE GOSPEL ACCORDING TO ST MARK.

[IX. 31

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γενόμενος ἐπηρώτα αὐτούς
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καὶ ἐν τῇ οἰκίᾳ
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32. of δὲ ἠγνόουν τὸ ῥῆμα] They
remained in ignorance of the import
of the Lord’s words, especially of the
saying about the Resurrection (cf. ix.
10), for of the Passion they had some
dim and sorrowful conception (Mt., καὶ
ἐλυπήθησαν σφόδρα). Le. explains that
there was a Divine purpose in their
temporary ignorance : ἦν παρακεκαλυμ-
μένον ar αὐτῶν ἵνα μὴ αἴσθωνται αὐτό.
They shrank from seeking enlighten-
ment (ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι,
Mc.; similarly Lce.), partly fromanatural
reluctance to enter upon a painful
subject, partly perhaps from their
recollection of the censure incurred
by Peter (viii. 33). There is weight
also in Bengel’s remark: “de quavis
re facilius interrogant Iesum quam
de ipso; sic fit inter familiares.”
᾿Αγνοεῖν in the N. T. is chiefly a
Pauline word (Mc.1, 1,0. 5 5.1, 500.2. Paul.25,
Heb.1, 2 Pet.!). ‘Paya, a common word
in the Lxx. and fairly frequent in the
N.T., occurs in Me. only here and
xiv. 72.

33—37. Return To CAPERNAUM.
QUESTION OF PRECEDENCE (Mt. xviii.
I—5, Le. ix. 46—48).

33. καὶ ἦλθον εἰς Καφαρναούμ] Ca-
pernaum (i, 21, ii, 1, Jo. vi. 59) had
ceased to be the centre of the Min-
istry; but it was a convenient ἐ67"-
minus to the northern journey, and
starting point for a fresh field of
work in the south; and Simon’s or
Levi’s house (i. 29, ii. 15) afforded a
shelter there. The Galilean Ministry

34 εσιωπησαν Ψ

ends as it began at Capernaum. No
subsequent visit to the town is men-
tioned in the Gospels, although after
the Resurrection the Lord was seen
by the shore of the lake (Jo. xxi. 1 ff.)
and among the hills (Mt. xxviii. 16).
καὶ ἐν τῇ οἰκίᾳ γενόμενος κτὰ.] When
they had reached the privacy of the
house the Lord questioned the Twelve
on a discussion He had overheard
during the journey (ἐν τῇ ὁδῷ, Vg.
in via, cf. viii. 3, 27). Evidently they
had not thought | Him to be within
earshot (cf. x. 32 ἦσαν δὲ ἐν rH ὁδῷ..
καὶ ἦν προάγων); ; but He had detected
angry voices and knew the cause (Lc.
εἰδὼς τὸν διαλογισμὸν τῆς καρδίας αὐτῶν).
34. οἱ δὲ ἐσιώπων] Cf. iii. 4, Le.
xx. 26. EHuth.: ἐσιώπων αἰσχυνθέντες,
ὡς ἤδη καταγνωσθέντες, ᾿Ἐσιώπων...
διελέχθησαν : the discussion was at an
end and the silence which followed
the Lord’s question continued until it
was broken by His words in » 35.
Διελέχθησαν...τίς μείζων, ‘they had
discussed (Burton, § 48) the question
who is greater (than the rest)’; Le.,
more fully, τὸ τίς ἂν εἴη μείζων αὐτῶν ;
Mt., who represents the Twelve as
themselves propounding the question
to Jesus, writes Tis ἄρα μείζων ἐστὶν
ἐν τῇ βασιλείᾳ τῶν οὐρανῶν; The com-
parative has practically the force of a
superlative, see Blass, Gr. pp. 33, 141 ἢ,
and on the other hand WM., p. 305;
cf. Mt. xi. 11, xxiii. 11, 1 Cor. xiii. 13.
The question τίς μείζων was probably
suggested by the selection of the

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Three for the mysterious ascent of
Hermon, and the prominence of Peter
among the three (cf. Bede). Origen:
ὅτι μὲν yap οὐκ ἔστιν ἰσότης τῶν ἀξι-
ουμένων τῆς βασιλείας τῶν οὐρανῶν
κατειλήφεισαν (comparing Mt. y. 29).
See Dalman, Worite, i. p. 92 f.

35. καὶ καθίσας ἐφώνησεν κτλ. The
Lord assumes the attitude of the
Teacher (Mt. v. 1, xiii. 1, Le. v. 3, ‘Jo.’
viii. 2), and calls the disciples (ἐφώ-
moev, Cf. x. 49, Tob. v. 9, not προσ-
εκαλέσατο, cf. iii. 13, 23, Vi. 7, Viii. I,
34)—all the Twelve (τοὺς δώδεκα), for
the lesson He is about to give is
needed by them all and by the whole
future Church. How important it
is appears from its repetition to-
wards the end of the Lord’s life (Le.
xxii. 24 ff, Mt. xxiii. 8 ff.; for other
parallels see x. 42 ff., and the saying
in x. 31). The intention of the Master
is not to enact “a penal provision
against seeking the mastery,” but (cf.
Le. ix. 48) to point out the way to
true greatness (Latham, Pastor past.
Ῥ. 355). The spirit of service is the
passport to eminence in the Kingdom
of Gop, for it is the spirit of the
Master Who Himself became διάκονος
πάντων. The διάκονος is properly the
attendant at table (i. 31, Le. xxii. 27,
Jo. ii. 9, xii. 2); for the later Chris-
tian history of the word see Hort,
Ecclesia, p. 202 ff. A lower depth is
sounded and a higher dignity offered
in the πάντων δοῦλος of x. 44, 4. V.
With πρῶτος... ἔσχατος cf. x. 31. In

quite another sense the Lord is at
once ὁ πρῶτος and ὁ ἔσχατος (Apoc. i.
17, ii. 6, xxii. 13).

36. λαβὼν παιδίον ἔστησεν αὐτό
κτλ. The new rule of life just enun-
ciated is illustrated by a visible
example. A child is playing near

(Ὁ Peter’s: see note on i. 30; on the

late tradition that the child was Ig-
natius of Antioch—o θεοφόρος read as
ὁ Oeopopos—see Lightfoot, Zgnatius, i.
p. 27), and the Lord calls it to Him
(προσκαλεσάμενος, Mt.), places it by
His side in the middle of the group
(λαβὼν... ἔστησεν αὐτὸ ἐν μέσῳ adrar,
Le. ἐπιλαβόμενος...ἔστ. avr. παρ᾽ ἑαυ-
τῷ), and then takes it into His arms
(ἐναγκαλισάμενος αὐτό, Me. only), ef.
x. 16; the verb, which belongs to the
later Gk., occurs in Prov. vi. 10, xxiv.
48 (33) and the noun ἐναγκάλισμα in
4 Mace. xiii. 21 (NA, but the text is
possibly corrupt); Le. (ii. 28) pre-
fers the paraphrase δέχεσθαι eis ras
ἀγκάλας. The act was accompanied
by words of which Mt. preserves the
fullest account. According to Mt.
the Lord began, ᾿Αμὴν λέγω ὑμῖν ᾿Ἐὰν
μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία
KTA. (xviii. 3, 4. The words carry
with them the assurance of their gen-
uineness, answering the question ris
μείζων (‘the most childlike and trust-
ful, the least self-conscious and self-
sufficient’) and preparing for the next
sentence (ὃς ἂν ἕν τῶν τοιούτων παι-
δίων κτλ.), the substance of which is
common to the three Synoptists.

206 THE GOSPEL ACCORDING TO ST MARK. _ [IX. 37

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37. ὃς ἂν ἕν τῶν τοιούτων παιδίων
κτλ.] Mt. ἕν παιδίον τοιοῦτο, Le. τοῦτο
τὸ παιδίον, i.e. this child regarded as
the representative of its class, or
rather of the class of disciples whom
it symbolises (see WM., p. 138). Cf.
Orig. in Mt.: ἐὰν οὖν, ὅπερ παρὰ τὴν
ἡλικίαν πάσχει τὰ παιδία.. ἀπὸ λόγου, ὃ
τοῦ Ιησοῦ μαθητὴς ἐταπείνωσεν ἑαυτόν...
μάλιστα δὲ τοὺς ὡς ὁ Λόγος ἀπέδειξε
στραφέντας... ἀποδεκτέον καὶ μιμητέον
κτὰ. Chrys. παιδίον γὰρ ἐνταῦθα τοὺς
οὕτως ἀφελεῖς φησὶ καὶ ταπεινοὺς καὶ
ἀπερριμμένους παρὰ τοῖς πολλοῖς. He
who recognises and welcomes such,
because he sees in them the type of
character which Christ Himself ap-
proved and exhibited (Mt. xi. 29, Phil.
ii. 5 ff.), recognises and welcomes Christ
Himself—is a true and loyal disciple.
On δέχεσθαι see vi. 11, note, and
Dalman, Worte, i. p. 101 f.; ἐπὶ τῷ
ὀνόματί pov (cf. ix. 38f, xiii. 6, and
see I Regn. xxv. 5, Gal. iv. 14, Col. iv.
10, Didache 12 πᾶς δὲ 6 ἐρχόμενος
ἐν ὀνόματι Κυρίου δεχθήτω), ‘on the
ground of My Name,’ ie. the act
being based upon a recognition of his
connexion with Me, cf. WM., p. 490.
Other nearly equivalent phrases are
διὰ τὸ ὄνομα (Jo. xv. 21, Me. xiii. 13,
Apoe. ii. 3), ὑπὲρ τοῦ ὀνόματος (Acts v.
40, ix. 16, xv. 26, 3 Jo. 7); cf. ἐν τῷ
ὀνόματι (Me. ix. 38, 1 Pet. iv. 14), διὰ
Tov ὀνόματος (Acts iv. 30), eis τὸ ὄνομα
(Acts viii. 16), On the use of ὄνομα
in the papyri cf. Deissmann, B. St,

pp. 146f.,196f. For the absolute use
of τὸ ὄνομα see Bp Westcott’s note on
3 Jo. 7, and Lightfoot on Ign. Eph. 3.
Δέξηται...δέχηται : the particular act
of recognition is evidence of a state of
heart to which Christ Himself is a
welcome guest.

kal ὃς ἂν ἐμὲ δέχηται κτλ. The action
passes into a region beyond that of
the visible order; to receive a lowly
brother in Christ’s Name is to receive
Christ, and to receive Christ is to
receive the Eternal Father in Whose
Name He came. Cf. Mt. x. 40, Le. x.
16, Jo. xii. 44, 45. ὋὉ ἀποστείλας pe
(ὁ πέμψας pe Jo. L.c., see Bp Westcott,
Add. Note on Jo. xx. 21), 86. 6
πατήρ, JO. V. 36, Vi. 57, X. 36, xvii. 18,
xx. 21; the Son'is 6 dmédarodos...ris
ὁμολογίας ἡμῶν (Heb, iii. 1). Other
references. to the Mission of the Son
in the Synoptists will be found in Mt.
X. 40, xv. 24, Me. i. 38 (note), xii. 6,
Le. iv. 18, 43, ix. 48, x. 16; the idea is
in the background of the whole Minis-
try, which rests on ἐξουσία, and sup-
ports itself by faith and prayer. On
δέχεσθαι see Vi. 11, note. Οὐκ.. ἀλλά,
not so much...as: Blass, Gr. p. 267,
n, 2.

38—40. THE USE oF THE NAME
BY A Non-DiscrpuE (Le. ix. 49—50).

38. ἔφη αὐτῷ ὁ Iwavns] This is the
only remark attributed by the Synopt-
ists specifically to St John (cf. however
X. 35 Ἰάκωβος καὶ ᾿ἸἸωάνης, xiii. 3 Πέτρος
καὶ ᾿Ιάκωβος καὶ ᾿Ιωάνης καὶ ᾿Ανδρέας),

‘IX. 40] THE GOSPEL ACCORDING TO ST MARK. 207

τῶ ὀνόματί σον ἐκβάλλοντα δαιμόνια, καὶ ἐκωλύομεν

αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν. 39 ὁ δὲ ᾿Ιησοῦς εἶπεν Μὴ 39
κωλύετε αὐτόν: οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν

ἐπὶ τῷ ὀνόματί μου καὶ δυνήσεται ταχὺ κακολογῆσαί

pe “ὃς γὰρ οὐκ ἔστιν καθ᾽ ἡμῶν ὑπὲρ ἡμῶν ἐστιν. 40 Tyr
38 καὶ εκωλυομεν (εκωλυσαμεν ACNXTII al min?!)] pr os οὐκ ακολουθει ἡμῖν

Ἀ(ΟΝΧΙῊΣ al ταϊηρὶ abe ffiklqr vg syr®! go arm (om NBCLAW 1071 min
f syrr*™Pesh me) | om οτί οὐκ yx. (RBD ἀκ. rell) μὲν DX 1 13 28 69 604 alnom™

—= ΦΦΘΥΎτ-τ “Ὁ

lattt(excf) γα arm

39 Ingovs] ἀποκριθεὶς D 2°° abffik| ovdes] ov Τ' | ποιησει]

woe. A arm ποιησας 1071 pr ov Ψ | em] ev 13 69 346 alP* | om ταχυ F* 1 28 209

abcdffik r“4 syr*™ arm

40 μων bis NBCY 1 13 69 209 al™ (id) k syrsin

arm] vuwy bis ADNIIIZ¢ min™™ abcfffig vg syrrpesh hel (mg)

and it creates an impression of candour
and conscientiousness not unworthy
of the future θεολόγος. His words are
in some measure a response (άποκρι-
θείς, Lc.; cf. Mc. ix. 5) to the teaching

_ just received. The phrase ἐπὶ τῷ

ὀνόματί μου had put him in mind of a
recent occurrence, and he takes the
opportunity of laying the facts before
the Master. He and one or more of
the other disciples, probably during
their recent journey through northern
Galilee, had prohibited a non-disciple
from using the Master’s Name for the
purpose of exorcising demoniacs.
Ought they rather to have welcomed
him as a brother? For the use of the
Lord’s Name by non-Christian ex-
orcists cf. Acts xix. 13 (where see
Blass’s note). ᾿Ἑκωλύομεν, the ‘con-
ative’ imperf., Burton ὃ 23; for κωλύειν
ef. x. 14, 1 Cor. xiv. 39. Οὐκ ἠκολούθει
ἡμῖν (Le. μεθ᾽ ἡμῶν) is a frank confession
of jealousy for the honour of the Apo-

᾿ς stolate. In the light of the Lord’s

words the action had began to wear a
different aspect to the mind of John.

39. μὴ κωλύετε αὐτόν κτλ.} The
sincerity of the speaker saves him
from censure; the Lord merely cor-
rects the error. He does not say
δέχεσθε αὐτόν, for the man’s motive
did not appear; but the attitude of
His disciples towards such an one
should have been at least neutral.

Οὐδεὶς yap ἐστιν κτὰ. (Me. only):
whatever his intention, the man is for
the time (ov...rayv) practically com-
mitted to a course of action which at

least cannot be unfriendly. For δύ-

ναμιν ποιεῖν see Vi. 5, and with ov
δύνασθαι used in reference to a moral
impossibility cf. Mt. vi. 24, Heb. vi. 4 f.
To work a miracle in Christ’s name
was not a test of moral character or
proof of spiritual affinity to Him (Mt.
vii. 22, Acts xix. 13), as childlike trust
and humility must always be; but it
was a safeguard against open and
immediate (οὐ ταχύ) hostility (for κακο-
λογεῖν cf. vii. το, Acts xix. 9), and
might be the beginning of better
things: Euth. συνεχώρει δὲ καὶ τούτοις
θαυματουργεῖν ἅμα μὲν εἰς βεβαίωσιν
τοῦ κηρύγματος, ἅμα δὲ καὶ εἰς βελτίωσιν
αὐτῶν δὴ τῶν θαυματουργούντων. Bede’s
use of this incident is interesting:
“itaque in haereticis ac male catholicis
non sacramenta communia...sed divi-
siones pacis detestari et prohibere
debemus.”

The Lord’s answer finds a partial
parallel in Num. xi. 28 f.

40. ὃς yap οὐκ ἔστιν καθ᾽ ἡμῶν κτλ.
The indicative expresses the assump-
tion that such a person exists (Blass,
Gr. p. 217). Le. gives ὑμῶν bis. An
opposite rule appears to be laid down
in Mt. xii. 30=Le. xi. 23, ὁ μὴ ὧν per
ἐμοῦ κατ᾽ ἐμοῦ ἐστιν, καὶ ὃ μὴ συνάγων

208

1 *°QOs γὰρ av ποτίση ὑμᾶς ποτήριον ὕδατος ἐν
4 , x p Ἴ ἃ ὁ." -Ἃ ἐδ ε /

ὀνόματι ὅτι Χριστοῦ ἐστε, ἀμὴν λέγω ὑμῖν ὅτι

\ \ ΄σ΄-

42 οὐ μὴ ἀπολέση τὸν μισθὸν αὐτοῦ.

THE GOSPEL ACCORDING TO ST MARK,

[TX. 41

\ ἃ \ ἵ
Prat ὃς ἀν

41 αν ποτιση] ποτισει VY | εν ονοματι SABC*LNXTIZOY min?! βυυ Ὁ] ev tw ov.
DHMA min™ ev Tw ον. rovrw arm™4 + μου R*C®DXTAIP al min? latt βυυβοὶ (τε) hier me
go aeth (om μου X*ABC*KLNII* 1 1071 aleve syrrsimpeshhel (xt) arm) | om ore 2° —

AC®NXTII al?! [απολεσει DE min™™”

per ἐμοῦ σκορπίζει. But the two rules
are in fact complementary (Gould); in
the latter words the Lord refers to
the relations of a man’s inner life to
Himself, whilst in this context He
deals with outward conduct. Upon
conduct, in our partial ignorance, the
most hopeful construction should be
put; the man who is not a declared
enemy of the Christian brotherhood
may be provisionally regarded as a
friend. In the present case, indeed,
there was presumptive evidence of
something better than neutrality, since
the person in question had used the
Name of Christ.

41—50. ΤῊΝ TEACHING RESUMED:
ON THE CONSEQUENCES OF CONDUCT
TOWARDS BRETHREN IN CuRIsT (Mt.
xviii. 6—9; cf. Mt. x. 42, Le. xvii. 1,
2, ΣΙ. 34).

41. ὃς yap ἂν ποτίσῃ ὑμᾶς κτλ.
The thread of the teaching, broken off
at Ὁ. 38 by John’s question, is now
resumed, The spiritual significance
of help offered to a brother for
Christ's sake is independent of the
material value of the gift. A cup of
water may be judged worthy of an
eternal recompense. Victor: τοῦτο
λέγει διὰ τοὺς ἔνδειαν ἴσως προφασιζο-
μένους. For ποτίζειν τινά τι cf. Gen,
xxiv. 17 πότισόν με μικρὸν ὕδωρ,
1 Regn. xxx. 11, Job xxii. 7, Jer. xvi.
7 οὐ ποτιοῦσιν αὐτὸν ποτήριον. The
ποτήριον is the ordinary cup used both
for wine and water: cf. vii. 4, Le. xi.
39, I Cor. xi. 25. Ὕδατος, Mt. (x. 42),
ψυχροῦ.

ἐν ὀνόματι ὅτι Χριστοῦ ἐστε] The Vg.
renders in nomine meo, quia Christi

estis; and so Wycliffe, Rheims, A.V.,
whilst Tindale has “for my name’s
sake.” But μου has no right toa place
in the text (see vv. ll.); and ἐν ὀνόματι
ὅτι κτλ. is nearly equivalent to διὰ τὸ
Χριστοῦ εἶναι, on the score of your
being Christ’s—a use of ὀνόματι not un-
known to class. Greek, cf. e.g. Thue. iv.
60, Χριστοῦ εἶναι is a Pauline phrase,
Rom. viii. 9, 1 Cor. i. 12, iii. 23, 2 Cor.
x. 7; the anarthrous Χριστός is unique
in sayings attributed to our Lord by
the Synoptists; cf. Dalman, Worte,
i. p. 239n. Mts eis ὄνομα μαθητοῦ
is perhaps nearer to the original:
cf. eis ὄνομα προφήτου, δικαίου Mt. x.
41; “a later editor's hand is very
probably to be seen in” the words
which now stand here in Mc. (Hawkins,
Hor. Syn., p. 122). Ov μὴ ἀπολέσῃ
τὸν μισθὸν αὐτοῦ presents the recom-
pense of eternity in a form appreciable
by the Jewish mind, cf. Mt. v. 12, vi.
1 ἢ, xx. 1 ff., 1 Cor. iii. 8 f£, Apoc. xxii,
12; for the nature and conditions of
the μισθός see Mt. xxv. 34 ff. κληρονο-
μήσατε THY ἡτοιμασμένην ὑμῖν βασιλείαν
...edinoa καὶ ἐποτίσατέ pe...ep ὅσον
ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μον
τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε.

42. καὶ ὃς ἂν σκανδαλίσῃ κτλ. The
converse is equally true. A wrong
done to a disciple however insignificant
will bring incalculable evil upon the
evil-doer. On σκανδαλίζειν see iv. 17,
note. It is possible to be an innocent
cause of stumbling; the Lord Himself
was such, cf. vi. 3, 1 Cor. i. 23, 1 Pet.
ii. 8. But He was careful to abstain
from placing unnecessary stumbling-
blocks in. men’s way (see Mt. xvii. 27,

IX. 42] THE GOSPEL ACCORDING TO ST MARK. 209

/ .« : “ “ / a r i
σκανδαλίσῃ ἕνα τῶν μικρὼν τούτων τῶν πιστευ-
Λ / GC ~ 3 ‘ ᾿
ὄντων, καλὸν ἐστιν αὐτῷ μᾶλλον εἰ περίκειται μύλος
3 \ ; \ \ / 3 “- \ / >
ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ βέβληται εἰς

42 σκανδαλιζή D | των μικρων τουτων SABC**DLM?NA® 1 604 1071 alPaue
beiff q vg syrpbhel arm me go aeth] om τουτων EFGHKM*SUVXIIISY min?!
£ των μ. υμων (ut vid) ak | micrevovrwy]+es eve ABC?7LNXTIZO¥ min?! cfq vg
_ syrrsmpeshhel arm go al (om εἰς eve SA b ffik*) πιστιν exovrwy ΟὟ Dad | περιε-
κεῖτο D | μυλος ονικος SBCDLAY min™™ mola asinaria vel asinaricia lattvt(exe4) ve
_ syrr*mpesh arm go aeth] λιθος μυλικος ANXT'IIZ® min?! lapis molaris q syr®*! mevi4
μυλωνικος λιθος Vel A. μυλων 13 28 69 258 346 2P¢ | περι] ere D miner ad fi vg |

εβληθη D

iva δὲ μὴ σκανδαλίσωμεν αὐτούς), and
it is this scrupulous regard for the
infirmities of others that He enjoins
(cf. Rom. xiv. 21, 1 Cor. viii. 13, 2 Cor.
xi, 29), and the wilful or heedless
creation of σκάνδαλα that He con-
demns. Τῶν πιστευόντων at length
shews how τὰ τοιαῦτα παιδία (Ὁ. 37),
are to be understood: the little ones
(Zach. xiii. 7, usually in contrast with
οἱ μεγάλοι Apoc. xi. 18, xiii. 16, xix. 5,
18, xx. 12, or in the phrase ἀπὸ μικροῦ
ἕως μεγάλου I Regn. y. 9 etc., Heb.
_ viii. 11) who believe, 1.6. the lowliest,
whether in their own eyes or in the
eyes of men, in the outward order of
_ the Church or even in the spiritual
order, cf. Mt. xi. 11, Le. vii. 28, ὁ
᾿ μικρότερος ἐν τῇ βασιλείᾳ τοῦ οὐρανοῦ
(τοῦ θεοῦ) : the reference is here
especially to the last type of μικροί,
St Paul’s ἀδύνατοι (Rom. xy. 1) or
ἀσθενεῖς, ἀσθενοῦντες τῇ πίστει (Rom,
xiv. 1, 1 Cor. viii. 10 ff., ix. 22).

καλόν ἐστιν αὐτῷ μᾶλλον] Mt. συμ-
φέρει αὐτῷ ἵνα, Le. (xvii. 2) λυσιτελεῖ
_ αὐτῷ εἰ. For καλὸν..«μᾶλλον, ‘it were
_ good...by comparison, cf. Acts xx.
35, Gal. iv. 27 (Isa. liv. 1 Lxx.); and
for xadov...ci, Mt. xxvi. 24; for ἐστίν
we should expect ἦν, as in Mt. Lc,
_ but the present brings the alternative
_ before the reader more vividly: the
man is seen at the moment when the

weight is placed round his neck (zepi-
_ xevrat), and then lying at the bottom
of the sea (βέβληται) ; even under

5. M.?

these circumstances he is in a better
case than if he had caused the feeblest
brother to stumble; cf. Rom. xiv. 13 ff,
1 Cor. viii. 9 ff. Instead of the simple εἰ
βέβληται (Le. ἔρριπται) εἰς τὴν θάλασσαν,
Mt. has ἵνα καταποντισθῇ ἐν τῷ πελάγει
τῆς θαλάσσης. Cod. D corrects both
tenses ; see Blass, Gr. p. 215. Μύλος
ὀνικός Mt., Mc.; Le. λίθος μυλικός.
Μύλος in the Lxx. is the handmill
(BIN, see Driver on Deut. xxiv. 6,

and cf. Num. xi. 8) usually worked
by women, especially female slaves
(Exod. xi. 5, Jud. ix. 53, Mt. xxiv. 41);
the upper stone is the ἐπιμύλιον (LXX.,
Deut. .6., Jud. Zc. (B), but the word
is not used in the N.T.). Distinct
from this handmill (χειρομύλη, χειρο-
μύλων, Xen. al.) was the larger sort
of mill, which was driven by an ass
(Ovid, fast. vi. 318, “ pumiceas versat

asella molas”), the “Won 5¥ on) of

the Talmud (J. Lightfoot on Le. xviii.)
Since the millstone ἐπιμύλιον is also
called ὄνος in classical Gk., it has been
thought that μύλος ὀνικός may have the
same sense here ; but the conjecture
is unnecessary. Cf. Origen: εἰσὶ γὰρ καὶ
μύλων διαφοραί, ὡς εἶναι τὸν μέν τινα
αὐτῶν, ἵν᾽ οὕτως ὀνομάσω, ἀνθρωπικόν,
ἄλλον δὲ ὀνικόν. The stone of an ‘ass-
mill’ would be a μύλος μέγας (Apoc.
xviii. 21), and this is to the point;
the stone round the neck is heavy
enough to render escape impossible.
Schéttgen produces a parallel from

14

210

THE GOSPEL ACCORDING TO ST MARK.

[IX. 42

\ / \. yo
43 τὴν θάλασσαν. “Kal ἐὰν σκανδαλίση σε ἡ χείρ σου,

/ / / , ~
ἀπόκοψον αὐτήν: καλὸν ἐστίν σε κυλλὸν εἰσελθεῖν
> \ / \ \ / σ- af 3 ~ δ
εἰς THY ζωήν, Nn τας δύο χεῖρας ἔχοντα ἀπελθεῖν

43 σκανδαλιση NBLAY min™ a f ff k vg] σκανδαλιζη (-ζε) ACDFGN rell | αὐτὴν]
δὲ proice abs te Ὁ (arm) | ce] σοι ADNXT'II al | ἕωην]-Ἐ αἰωνίον arm | τὰς δυο} om
ras DY | απελθειν] βληθηναι D minPerpae a f ffi k

Kiddushin: “even though a man
had a millstone round his neck yet
ought he to attend to the study of the
Law.” For an early instance of the
use of this saying of Christ see Clem.
Cor. 46: κρεῖττον ἦν αὐτῷ περιτεθῆναι
μύλον καὶ καταποντισθῆναι εἰς τὴν θά-
λασσαν ἢ ἕνα τῶν ἐκλεκτῶν μου δια-
στρέψαι. The form, it will be observed,
does not agree with either Mt., Mc. or
Le., but comes nearest to Mt. |
43. καὶ ἐὰν σκανδαλίσῃ σε ἡ χείρ
σου κτλ.}] “The offender of the little
ones is still more an offender against
himself” (Bruce). A man may place
moral stumbling-blocks in his own
path; the temptation may proceed
not from without, but from some part
of his own nature. As men submit
to the loss of a bodily organ or limb
in order to preserve the body as a
whole, so it is their interest to sacri-
fice powers and functions of their
spiritual nature which have been
found to be inevitable occasions of
sin. Better to live under a sense of
partial mutilation and incompleteness
than to perish in the enjoyment of
all one’s powers. Origen: ὁμοίως
καὶ ἐπὶ τῆς Ψυχῆς καλὸν καὶ paka-
ριον ἐπὶ τοῖς βελτίστοις χρῆσθαί τῇ
δυνάμει αὐτῆς" εἰ δὲ μέλλομεν διά
τινα μίαν ἀπολέσθαι, αἱρετώτερον ἀπο-
βαλεῖν τὴν χρῆσιν αὐτῆς, ἵνα μετὰ τῶν
ἄλλων δυνάμεων σωθῶμεν. The word,
he adds, may be applied in various
‘ways: to the excision of an offending
member of the Christian brotherhood,
or to the surrender, for Christ’s sake,
of a friend or near kinsman. For
ἀποκόπτειν τὴν χεῖρα see Deut, xxv.
12, Jud. i. 6. Καλόν éorw...4: see
WM., p. 302, and cf. Ps. exvii. (cxviii.)

ὃ f. ἀγαθὸν...ἤ, Hos. ii, 7 (9), καλῶς
ἤ (Ὁ AND), ᾿Απελθεῖν and εἰσελθεῖν
are in marked contrast; for the
former οὗ, Mt. v. 30, xxv. 46. The
issues of life are on the one hand
an entrance into the higher life which
is its proper end, and, on the other,
a departure from it. On εἰσέρχεσθαι
els τ. ζωήν see Dalman, Worte, i.
ῬΡ. 95, 127.

Κυλλός, used in class, Gk. of one q

who has a crushed or crippled limb,
is employed here and apparently also
in Mt. xv. 30 (χωλούς, κυλλούς) with
special reference to the loss of a
hand. Τὴν ζωήν, the higher life; the
word is occasionally used in the N. T.
for physical existence (Acts xvii. 25,
1 Cor. iii. 22, xv. 19 (ἡ ¢. αὕτη), 2 Pet.
i. 3), but in the great majority of
instances it means life in union with

Gop (cf. Mt. vii. 14, Jo. iii. 36, v. 24,
40, Vi. 53 etc., esp. 1 Jo. v. 11f.), often —

more closely defined as ζωὴ αἰώνιος, ἡ
ὄντως ζωή (1 Tim. vi. 19), ἡ ζωὴ τοῦ
θεοῦ (Eph. iv. 18). In this context,
it is instructive to note, ἡ ἕωή corre-
sponds to ἡ βασιλεία τοῦ θεοῦ (Ὁ. 47).
Τέεννα, O37) "3, Ὡ31ΠΠῚ3 "ὰλ, 03733 "ἢ,
in the Lxx. φάραγξ “Ovdp, ‘Evvop, Ἕν-
νώμ (Jos, xv. 8, 2 Esdr. xxi. 30 (N**)),
φ. υἱοῦ Ἑ»νόμ (Jer. vii. 31, 32) or
πολυάνδριον υἱοῦ Ἕ. (Jer. xix. 6), Tat
‘Ovvep (Jos. xviii. 16, A), Γαιβενθόμ (B)
or Γαμβὲ ‘Evvop (A) (2 Chron. xxviii.
3), Γεβανὲ Ἕννόμ (2 Chron. xxxiii. 6),
Taiewva (Jos. xviii. 16, B). In the
O. T. the name denotes the ravine
which, starting from the N.W. of
Jerusalem, sweeps round the S8.W.
angle of the city, and then, taking
a south-easterly course, meets the

IX. 45]

THE GOSPEL ACCORDING TO ST MARK.

\ / \ ~ ἈΝ ΤῊΝ
εἰς τὴν γέενναν, εἰς τὸ πῦρ τὸ ἀσβεστον.
ε / / 2 / > ght /
ὁ ποὺς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν᾽ καλόν
a \ \ f \
ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλόν, ἢ τοὺς δύο

211

Skai ἐὰν 45

43 om es τὴν y. syr™ | es To πὺρ TO ἀσβεστον] Tov πυρος F του π. του ἀσβεστου
syrbelvid (om εἰς To π. τὸ ασβ. N-*LAY 604 alPerPaue syrPesh)+ (44) orov o σκωληξ
αὐτων ov τελευτα Kat TO Tup ov σβεννυται ADNXTIIZ® al min?! latt*tPlvs gyrrpeshhel (99
aeth) (om v. 44 NBCLA 1 28 118 251 2P¢ k syr*™ arm me)

45 σκανδαλιζη (δὴ)

(ΑΒΟΡΝΤΔΗΨ al min” ] σκανδαλιση (-ει) (L) go* [αποκοψον avrov] exxopov 1071 |

Xwrov] pr κυλλον ἡ &

Kidron below the Pool of Siloam at
the well now called Bir Kyab (Re-
"covery, Ῥ 6). This valley is the
Diraditionnl site (but see 7b. p. 306 ff.)
of the fire-worship which began in
the reign of Ahaz (2 Chron. xxviii.
'3, xxxili. 6, Jer. vii. 31, xix. 2 ff),
and after its desecration by Josiah
(2 Kings xxiii. 10) it became a com-
mon receptacle for the offal of the
city, and, in the later development
of Jewish thought, a symbol of the
supposed place of future punishments
(cf. Stanton, p. 325 ff); the concep-
tion oceurs already in Enoch xxvii. 1,
αὕτη ἡ φάραγξ κεκατηραμένη ἐστί, εὐ
2b. xc. 24 ff., and the name is so used
‘in the Talmud, eg. <Aboth i. 6,
“(the sinner] desists from words of
Torah, and in the end he inherits Ge-
hinnom” (03193, Dalman, Gr. p. 146,
Worte, i. p. 131 ἢ; Wiinsche, neue
Beitrdge, p. 596, gives other refer-
ences). The N. T. form yéewa (Mt.
V. 22, 29, 30, X. 28, xviii. 9, xxiii. 15,
33, Me. ix. 43, 45, 47, Le. xii 5,
James iii. 6) is used exclusively in
‘the figurative sense, and only (as
the references shew) in Synoptic re-
‘ports of sayings of Christ, and by
St James. It appears also in the
Sibyllines (i. 103, és γέενναν padepod
λάβρου πυρὸς ἀκαμάτοιο), and in the
transliteration gehenna it occurs in
the Latin version of 4 Esdr. (ii. 29,
‘Vii. 36, “clibanus gehennae ostendetur
et contra eum iocunditatis paradisus” ;
ef. Tert. Apol. 47, “gehennam...quae

———— ro . le

σε 2° SABCEF al?!] σοι DNM*SUD al?! | τὴν ζωην7- αἰωνιον D (sic) latt’*Plys arm |

est ignis arcani subterraneus ad poe-
nam thesaurus... paradisum...locum
divinae amoenitatis recipiendis sanct-
orum spiritibus destinatum”), and
has established itself in the Latin Bible
(O. L. and Vg.). From Anglo-Saxon
times the word was rendered into
English by the ambiguous “hell,” used
also for ἅδης ; even R.V. keeps “hell”
here in the text.

τὸ πῦρ τὸ ἄσβεστον] The phrase
appears to be based on Isa. Ixvi. 24
(see below Ὁ. 48); cf. also 4 Regn. xxii.
17, Isa. i. 31, Jer. vii. 20; the ultimate
reference is perhaps to the altar-fire
Lev. vi. 9 (2), τὸ πῦρ τοῦ θυσιαστηρίου...
ov σβεσθήσεται. Ασβεστος, a revived
Homeric word, occurs as a variant in
Job xx. 26 (N°*™s A), and also in Mt.
iii, 12= Le. iii. 17. Here Mt. uses αἰώ-
wos as its equivalent. The fire which
devours sin belongs to the eternal
order and burns as long as sin re-
mains to be consumed. For the
repeated article see note on iii. 29.

45. καὶ ἐὰν ὁ πούς σου σκανδαλίζῃ
σε] This mention of the foot naturally
follows that of the hand; if the two
members are to be distinguished in
the interpretation, the movements of
life will be represented by the foot
and its activities by the hand. On
both a check may be wisely placed, if
it is found that they minister to sin.

k. €. σε εἰσελθεῖν] On the readings
σε, σοι cf. Blass, Gr. p. 240 f. BAn-
θῆναι is substituted in ov. 45, 47 for
aredOciv—the punishment is involun-

14—2

212 THE GOSPEL ACCORDING TO ST MARK. ΠΧ. 45

ἊΝ \ ; νον ἣ
47 πόδας ἔχοντα βληθῆναι εἰς τὴν γέενναν. “1 καὶ ἐὰν ὁ
of / ) ἜἜἙ
ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν: καλόν
κ. \ /
σέ ἐστιν μονόφθαλμον εἰσελθεῖν εἰς τὴν βασιλείαν
lan lal \ sf ~ > |
τοῦ θεοῦ, ἢ δύο ὀφθαλμοὺς ἔχοντα βληθῆναι ets
/ 48 </ ε / a 3 “ 3
48 γέενναν, “ὅπου ὁ σκωληξ αὐτῶν οὐ τελευτᾷ καὶ
ry 7 ΄σ΄ \ \ / :
49 TO πῦρ οὐ σβέννυται. “Tas yap πυρὶ adicOnoeETal. |

45 om εἰς τὴν yeevvay 604 j yeevvay]+rov πυρος F+7ov πυρὸς του ἀσβεστου α Vg |
syrbl+ecs ro rup To ἀσβεστον ADNXTIIZ® min?! a f ffi go aeth + (46) orov ο σκωληξ
αὐτων ov τεέλευτὰ καὶ TO Tup ov σβεννυται ADNXTIIZ® min?! lattvtpl(monk)ve syyypeshhel |
(go aeth) (om v. 46 SBCLA 1 28 g2 118 218 251 253 2P° 19°” c% k syr™ arm me)
47 Kato οφθ. cov ει σκανδαλιζει σε D | ce 2°] σοι ACDMNXT Tal?! | μονοφθ.] quacumque |
parte corporis debilem k | βληθηναι] ἀπελθειν D min? ¢i syr™™ | yeevvay]+Tou mupos
ACNXTIIZ® min?! filqr syrrPhl go aeth+es ro πυρ To ἀσβεστον F 48 om |
To πὺρ ov of. και o ox. κτλ. Ck | reXevryce 1 abe ffigq | ro πυρ]- αὐτων Ψ 262 300 |
alpsue bh me syrr | σβεσθησεται abcflikg 49 0m παξ...αλισθησεται D 64 65*
abe ffi| πας.. αλισθ.] omnia autem substantia consumitur k | ras yap]+apros ΤΙ
230 alPerpaue ray yap armY4 | πυρι] pr ev NC minPs | αλισθησεται] δοκιμασθησεται 46
52 g (examinantur)+xat πάσα (raca yap) θυσια adt αλισθησεται AC(D)NXTIIZ® al |
latt’tPlve syrrPethhel me go δϑίῃ - καὶ πασα θυσια αναλωθησεται Ψ (cf. k) (om SBLA |

τ 61 73 118 604 al2™ k syr*™ arm)

tary, though it has been reached
through successive acts of the will.

47. καὶ ἐὰν ὁ ὀφθαλμός κτλ. The
eye is here the symbol of the lust
which works through it (ἡ ἐπιθυμία
τῶν ὀφθαλμῶν, I Jo. 11. 16). ἜἜκβαλε
αὐτόν: Mt. ἔξελε αὐτ. καὶ βάλε ἀπὸ
σοῦ, expanding Μο.᾿Β compressed
thought—‘ tear it out and cast it
away. Such a wrench may be neces-
sary in the moral nature; the love of
visible beauty is a true and noble ele-
ment in man, but if it becomes in any
individual the occasion of sin, he must
put it from him; better to enter life
with no eye but for the spiritual and
eternal beauty than to indulge the
lower taste to the loss of all. Mov0-
φθαλμος, one of the Herodotean words
(Herod. iii. 16, iv. 29) revived in the
κοινή but condemned by the Atticists ;
cf. Lob. Phryn. 136, μονόφθαλμον ov
ῥητέον ἑτερόφθαλμον δέ. Τὴν βασιλείαν
τοῦ θεοῦ answers to τὴν ζωήν (Ὁ. 43
note), ©

48. ὅπου ὁ σκώληξ᾽ αὐτῶν κτλ.

Cited from Isa. ᾿ἰχυΐ. 25, ὁ γὰρ σκώληξ
αὐτῶν οὐ τελευτήσει (A, τελευτᾷ) καὶ
τὸ πῦρ αὐτῶν οὐ σβεσθήσεται. The
words have impressed themselves on
more than one passage in Jewish writ-
ing outside the Canon; οἵ Sir. vii.
17, ἐκδίκησις ἀσεβοῦς mip καὶ σκώληξ :
Judith xvi. 17, Κύριος... ἐκδικήσει av-
τοὺς.. «δοῦναι πῦρ καὶ σκώληκας εἰς σάρ-
kas αὐτῶν. “Σκώληξ, animae” (Ben-
gel), For the significance of such
language as adopted by Christ cf.
Thpht.: αἰσθητὴν τιμωρίαν εἶπεν, ἐκ-
φοβῶν ἡμᾶς διὰ τούτου τοῦ αἰσθητοῦ
ὑποδείγματος.. .σκώληξ δὲ καὶ πῦρ κολά- |
ζοντα τοὺς ἁμαρτωλοὺς ἡ συνείδησίς
ἐστιν ἑκάστου καὶ ἡ μνήμη τῶν πραχθέν-
των, ἥτις ὥσπερ σκώληξ καταδαπανᾷ καὶ
ὡς πῦρ φλέγει. Like the fire, the
worm is undying: “the wounds in-
flicted on the man himself by his sins, —
the degradation and deterioration of
his being, have no limitations [of
time].” (Gould.) ‘The presents οὐ
τελευτᾷ, ov σβέννυται (cf. Lxx.) state
simply the law or normal condition of

ΟἿΣ. 50] THE GOSPEL ACCORDING TO ST MARK. 213
ἐὰν δὲ TO ἅλας ἀναλον γένηται, 5ο.
ἐν τίνι αὐτὸ ἀρτύσετε; ; ἔχετε ἐν ἑαυτοῖς ἅλα, | Kal

F ipnvevere ἐν ἀλλήλοις. »

5 A \ ε΄
KarNov τὸ ἅλας"

50 τὸ ἀλας bis N° (1°, 8*) ΑΒΟΌΝΧΤΡΉΣΦΨ min™i] το ada LA et 2°, 4
γενήσεται D | aprucerat ACDHLNZ 126 al™ ἀρτυθησεται K τ 14 ale d f syrPe! arm
me go aeth | exere] vuers ow ex. 13 69 346 2P° arm ex. ovv ὑμεις 28 | ada N*A*BDLA

ἶ I 28 Δ]Ρδ00] adas δξο ΑΔ ΟΝ ΧΡΤΙΣΦ min?! 70 adas U 604 panem k
᾿ i

| the σκώληξ and rip. The question
_ of the eternity of punishment does
_ not come into sight.

| The ‘Western’ and Syrian texts
| add these words as a refrain to vz.
» 43, 45; see app. crit, supra.

-- 49. πᾶς yap πυρὶ ἁλισθήσεται
Ἵ ‘Fire, I said, for with fire shall every
man be salted.’ The ‘ Western’ gloss
πᾶσα yap (or καὶ πᾶσα) θυσία ἁλὶ ἁλι-
σθήσεται rightly seeks an explanation
in Lev. ii. 13 (πᾶν δῶρον θυσίας ὑμῶν
ἁλὶ ἁλισθήσεται). The sacrificial salt
was the symbol of a covenant-relation
with Gop (nop ΓΞ, Num. xviii. 19,
2 Chron. xiii. 5). In the case of
_ every disciple of Christ the salt of
the covenant i is a Divine Fire (Mt. iii.
II, αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι
ἁγίῳ καὶ πυρί) which purifies, preserves
and consummates sacrifice—the alter-
native to the Fire which consumes
(Mt. iii. 12, Heb. xii. 29). Cf. Euth.:
πᾶς πιστὸς πυρὶ τῆς πρὸς θεὸν πίστεως
ἢ τῆς πρὸς τὸν πλησίον ἀγάπης ἁλισθή-
σεται, ἤγουν τὴν σηπεδόνα τῆς κακίας
ἀποβαλεῖ. On the reading see WH.,
_ Intr. p. 101, Notes, p. 25: the tra-
ditional text is defended by Burgon-
Miller, Causes of Corruption, p.
) 275.

50. καλὸν τὸ ἅλας κτλ.] ‘Good is
the salt’ implied in ἁλισθήσεται (Ὁ. 49).
“λας (τό) is the late form of ἅλς (ὃ) ;
| ef. Lev. ii. 13, Jud. ix. 45, 2 Esdr. vi,
| 9, Vii. 22, Mt. v. 13, Le. xiv. 34; the
- dat. ἅλατι occurs in Col. iv. 6; the
nom. is also written ἅλα (ef. γάλα) in
‘Sir. xxxix. 26 (B), and as a variant
_ in each of the passages where ἅλας is
found in the N. T.; cf. Blass, Gr. p. 27,

WH., Notes, p. 158. Αναλος insulsus
is used here only in the Lxx. and Ν. Τ',

but it is Aquila’s rendering for San
in Ezech. xiii. 10, 11, 15, xxii. 28. In
the parallel saying of Mt. vy. 13=Le.
Xiv. 34, μωρανθῇ takes the place of
Me.’s ἄναλον γένηται. Ἔν τίνι αὐτὸ
ἀρτύσετε; Mt. ἐν τίνι ἁλισθήσεται;
᾿Αρτύειν ἅλατι occurs in Col. iv. 6,
where see Bp Lightfoot’s note; Symm.
gives ἀνάρτυτος for Aq.’s ἄναλος in
Ezech. /. ce., and for ἄνευ ἁλός (LXX.)
in Job vi. 6.

In its immediate reference to the
Apostles the passage is well explained
by Mr Latham (p. 360): “if the pre-
serving principle embodied in the
Apostles, and which was to emanate
from them, should itself prove cor-
rupt [? inoperative], then where could
help be found? If they, the chosen
ones, became selfish, if they wrangled
about who should be greatest, then
the fire which our Lord had come to
send upon earth was clearly not
burning in them, and whence could
it be kindled afresh?” For a wider
application cf. Victor: εἴτις οὖν χάρι-
tos ἀξιωθεὶς καὶ κενὴν ταύτην ποιήσει,
οὗτος ἂν εἴη ἐν ᾧ οἱ ἅλες ἐμωράνθησαν.

ἔχετε ἐν ἑαυτοῖς ἅλα κτλ.] ‘Keep
the seasoning power, the preserving
sacrificial Fire, within your own hearts,
and as a first condition and indication
of its presence there, be at peace with
your brethren.’ Thus the discourse
reverts to the point from which it
started (v. 33). Disputes about pre-
cedence endangered the very exist-
ence of the new life. Eipnvevew is
elsewhere in the N. T. limited to

X.

7 i

214 THE GOSPEL ACCORDING TO ST MARK. [X. ©
I *Kal ἐκεῖθεν ἀναστὰς ἔρχεται εἰς τὰ ὅρια τῆς

᾿Ιουδαίας καὶ πέραν τοῦ ᾿Ιορδάνου, καὶ συνπορεύονται
πάλιν ὄχλοι πρὸς αὐτόν, καὶ ὡς εἰώθει πάλιν ἐδίδα-

9 / qT
σκεν AUTOUS.

X 1 κακειθεν ALNXTTI | epxerar] ηλθεν N | και repay SBC*LY me] om καὶ ΟΞ Δ
I 13 28 69 124 209 604* 2P¢ alno™™ Jatt syrr™Pesh arm go aeth”4 dia του περαν
ANXTI¢ al min?! του repay Σ | συνπορευονται (συμπ. LNXTIZ¥ min?) παλιν οχλοι]
συνερχεται π. ο oxdos D 2° abe ffikq (r) (arm) | Kaz ws ewer] ws ει. και D bffi| om
παλιν 2° Καὶ syr™ | εδιδασκεν] pr εθεραπευσεν καὶ Βγγ

St Paul (Rom. xii. 18, 2 Cor. xiii. 11,
1 Thess. v. 13).

X. 1. DEPARTURE FROM GALILEE;
JOURNEYS IN JUDAEA AND PERAEA
(Mt. xix. 1—2).

I. καὶ ἐκεῖθεν ἀναστὰς ἔρχεται] This
phrase (which corresponds to the
Hebrew Τ᾿ [wi] D2, Gen. xxii.
3, Num. xxii. 14, &c.) seems to be
used for the commencement of a
considerable journey, cf. vii. 24. On
the present occasion the Lord is
finally quitting Galilee (Mt. μετῆρεν
ἀπὸ τῆς Ταλειλαίας) and Capernaum
(ix. 33); His face is henceforth turned
towards Jerusalem (Le. ix. 51, xvii.
11). The departure followed soon
after the teaching recorded in ix.
35—50, Mt. xviii. 1—35; cf. Mt. xix.
I, ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς τοὺς λόγους
τούτους. The incident of the στατήρ
seems also to have occurred during
this interval (Mt. xvii. 24 ff.).

els τὰ ὅρια τῆς ᾿Ιουδαίας καί κτλ.
These words cover the whole interval
between the end of the Galilean
Ministry and the final visit to Jeru-
salem. The time was spent partly
in Judaea, partly beyond the Jordan.
It seems to have included a journey
to Jerusalem in September for the
Feast of Tabernacles (Jo. vii. 14), and
another in December for the Feast of
the Dedication (Jo. x. 22), a retreat
to Bethany beyond the Jordan (Jo. x.
40), a visit to Bethany on the Mount
of Olives (Jo. xi. 1 ff.), a second
retreat to “Ephraim” (? Ophrah)

“near the wilderness” (Jo. xi. 54), —
ending in the last journey through
Jericho. Ta ὅρια τ. Ἶ., not the frontier
only (as Origen in Mi. t. xiv. 15, οὐκ
ἐπὶ Ta μέσα, ἀλλ᾽ οἱονεὶ τὰ ἄκρα), but
the region as a whole; cf. vii. 24. Καὶ
πέραν : Mt. omits καί, and is followed
by the ‘ Western’ text of Mc.; the
R. T. (διὰ τοῦ π.} is perhaps an attempt
to extract sense from the clause de- —
nuded of xai.

συνπορεύονται πάλιν ὄχλοι] As in
Galilee before the departure to the
North (iii. 7 ἢ, 20, iv. 1, v. 21, vi. 33,
54 f.), and even under Mt. Hermon
(ix. 14f). ”OxAou: Me. uses the sing.
elsewhere, but the pl. occurs repeatedly
in Mt., Le. With the return of the
ὄχλος, the Lord reverted to His old
methods of teaching ; chiefly, no
doubt, as St Luke’s account of this
period (Le. ix. 31 ff.) suggests, em-
ploying the parable as the vehicle of
instruction. ‘Qs εἰώθει : cf. Le. iv. 16,
κατὰ τὸ εἰωθὸς airo. The Gospels
reveal certain habits of thought and —
action which invest the Lord with a
true human character. The Lord,
after an interval during which He
has devoted Himself to the training
of the Twelve, returns to His custom-
ary teaching of the multitude. The
reading of D and a few O. L. texts,
which refers ὡς εἰώθει to the ὄχλος,
looks like a correction and renders ὡς
ei. otiose, for it is implied in πάλιν.
᾿Ἐδίδασκεν (cf. vi. 34)—the teaching

continued throughout the period,

xX. 4)

THE GOSPEL ACCORDING TO ST MARK.

215:

/ A
"Καὶ προσελθόντες Φαρισαῖοι ἐπηρώτων αὐτόν 2
ΩΝ 3 \ ~ 3 ~ /
Εἰ ἔξεστιν ἀνδρὶ γυναῖκα. ἀπολῦσαι ; πειράζοντες

ey
_ QUTOV.

\ \ > ~ ~
36 δὲ ἀποκριθεὶς εἶπεν αὐτοῖς Ti ὑμῖν ἐνε- 3

σείλατο Μωυσῆς: “οἱ δὲ εἶπαν ᾿Επέτρεψεν Μωυσῆς 4

: 2 om προσέλθοντες οἱ ᾧ. Dabk syr™ | Φαρισαιοι ABLTAI®Y min?! c ff] om D
pro SCNVXS min™™ | exypwrwv (ernpwrncay ANXTIIZO¥ min?! qvi4)] pr πειρα-
ἕοντες arm (cf. syr*™ Or) | om πειρ. avrov arm

whenever opportunities offered them-
selves. Mt. refers only to the miracles
which incidentally accompanied the
teaching (καὶ ἐθεράπευσεν αὐτοὺς ἐκεῖ).

As before the journey to Hermon,

_ the teaching was doubtless chiefly

parabolic.

_ 2—12. QUESTION OF Divorce (Mt.
xix. 3—9: cf. Mt. v. 31—32; Le. xvi.
18).

2. προσελθόντες Φαρισαῖοι ἐπηρώ-
των κτλ.} With the resumption of
the public teaching the Pharisees
return to the attack (cf. vii. 5, viii.
11; Victor: ὦ τῆς ἀνοίας " ὥοντο ἐπιστο-
μίζειν αὐτὸν διὰ τῶν ζητημάτων, καίτοι γε
ἤδη λαβόντες τεκμήριον τῆς δυνάμεως).
But their present attitude marks an
advance; for the first time they ven-
ture to test the Teacher’s orthodoxy
by a leading question (πειράζοντες
αὐτόν : οἵ, Me. viii. 11). Φαρισαῖοι
(anarthrous), individual members of
the party; cf. ix. 14, γραμματεῖς. Οἱ
ᾧ. occurs elsewhere in Me. quite
constantly, and has been substituted
here in the R.T. The reference to the
Pharisees is strangely omitted by D
and a few good O.L. authorities.

ei ἔξεστιν ἀνδρὶ γυν. arodkdtoa| The
question appears to have been already
answered during the Galilean Ministry
(Mt. v. 31, 32), but possibly on an occa-
sion when no Pharisees were present.
They may have heard a rumour as
to His view of the matter and wished
to verify it, but it is unlikely that
they hoped to draw Him in a moment
of forgetfulness into a denial of His
earlier teaching (Euth.: ἐνόμισαν ὅτι

ἐπελάθετο...ἐὰν μὲν εἴπῃ ὅτι ἔξεστιν

ἀντιθήσουσιν ὅτι Καὶ πῶς προλαβὼν
ἐδίδαξας ὅτι οὐκ ἔξεστιν; cf. Jerome
in Mt.). Rather they expected a
negative reply, and were prepared to
turn it to their own purposes. It
might be used to excite the anger
of Antipas, who had put away his
first wife and married again (cf. vi.
17, note); more probably their inten-
tion was simply to place Him in appa-
rent opposition to Moses, who had
permitted divorce. Mt.’s addition,
κατὰ πᾶσαν αἰτίαν, turns the edge of
the question, leaving an escape from
the alternative of an unconditional
‘yea’ or ‘nay’: cf. the exception
allowed in xix. 9 (μὴ ἐπὶ πορνείᾳ).

3. ὁ δὲ ἀποκριθεὶς εἶπεν xrr.| The
Lord anticipates the appeal to Moses,
and asks for the Mosaic ruling upon
the point. Since they recognised the
authority of Moses, He will go to
Moses in the first instance (cf. vii.
10). Mt., who seems to have missed
this point, almost inverts the order
of the dialogue, and places ri Μωυσῆς
ἐνετείλατο in the mouth of the Phari-
sees, as an objection to the Lord’s
appeal to Gen. i. 27. For M. éverei-
haro cf. Deut. vi. 6, Jos. iv. 12.

4. ἐπέτρεψεν Μωυσῆς κτλ.}] They
refer to Deut. xxiv. I Lxx., γράψει
αὐτῇ βιβλίον ἀποστασίου καὶ δώσει eis
τὰς χεῖρας αὐτῆς καὶ ἐξαποστελεῖ αὐτὴν
ἐκ τῆς οἰκίας αὐτοῦ. The words, as the
context shews, are simply permissive,
the general purpose of the passage
being to provide against a certain
contingency which might follow the
divorce. They recognise the validity
of the husband’s act, but do not

216

> / \ o
5 βιβλίον ἀποστασίον γράψαι καὶ ἀπολῦσαι.

THE GOSPEL ACCORDING TO ST MARK,

[X. 4

50

\ > ΄ > 3 ~ \ \ 7
δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς Πρὸς τὴν σκληροκαρδίαν

von σ΄ \ \ /
6 ὑμῶν ἔγραψεν ὑμῖν τὴν ἐντολήν ταύτην"
Fond / of \
ἀρχῆς κτίσεως ἀρσεν Kat

\ τ
Samo δὲ
~ 2 7 > 7
θῆλυ ἐποίησεν αὐτούς.

4 γραψαι] δουναι 61 b δουναι ypayac D dare scriptum ὁ ἃ δὲ ᾳ rv4 (syr™) |

απολυσαι]}- αὐτὴν N

5 0 δὲ 1.] καὶ αποκριθεις o I. ADNXTIIZ® mino™ vid

latt’tplvs gyrrsinpeshhel arm go aeth | eypayer] ἐπετρεψεν Ν ΣΦ syr*™-+ Mwvons D¥ (go)

alpsve (Ὁ) ὁ (ἢ) k syr®" Clem Al | ταυτην]- ἀπολυσαι τας γυναικας ὑμων aeth

6 om

κτισεως D min? Ὁ ff q syrr™Peh | aurovs] om D 86* 219 bf ff k* go aeth+o eos
ΑΡΝΧΙΉΣΦΨ min™ νὰ abfk q vg syrr arm go aeth

create the situation. Βιβλίον ἀποστα-
σίου (=NN"}D ADD, Aq. B. ἀποκοπῆς,
Symm. β. diatonGes Vg. libellus re-
pudii, “a libel of forsakinge” (Wy-
cliffe), “a testimoniall of devorse-
ment” (Tindale), occurs again in Isa.
1. 1, Jer. iii. 8; οὗ ἔγραψεν συνγραφὴν
βιβλίου συνοικήσεως (Tob. vii. 13, &).
On the history of the word door. see
Kennedy, Sources, p. 121; unlike the
Hebrew term it stamps the divorced
wife as disloyal, cf. the classical amo-
στασίου δίκη (Dem. 790. 2, 940. 15).
For γράψαι Mt. has δοῦναι ; both acts
were essential to a valid divorce.
For a specimen of a Jewish ‘bill of
divorce’ see J. Lightfoot on Mt. v. 31.

5. ὁ δὲ Ἰησοῦς xrA.] The Lord
does not deny that ‘Moses’ permitted
divorce; command it he did not.
The commandment (τὴν ἐντολὴν ταύ-
την---ταύτην is emphatic—this par-
ticular commandment) consisted of
“regulations tending to limit it and
preclude its abuse” (Driver). No
such regulations would have been
necessary but for the σκληροκαρδία
which had been innate in the Hebrew
people from the first (cf. Hzek. iii. 7,
mas ὁ οἶκος ᾿Ισραὴλ.... σκληροκάρδιοι).
The purpose of the legislation of
Deut./.c. was to check this disposition,
not to give it head; and for the
Pharisees to shelter themselves under
the temporary recognition of a, neces-
sary evil was to confess that they had
not outgrown the moral stature of

their fathers (τὴν σκλ. ὑμῶν). Σκληρο-
καρδία (232 now), Aq. ἀκροβυστία
καρδίας, Vg. duritia cordis, occurs in
Deut. x. 16, Jer. iv. 4, Sir. xvi. 10;
in ‘Me. xvi. 14. it goes along with
ἀπιστία. With this history the word
must be taken to mean a condition
of insensibility to the call of Gop, and
not only the want of consideration
for a fellow-creature which the pre-
sent context suggests. But incapacity
for comprehending this Divine love
(Rom. ii. 4, 5) implies the absence of
an unselfish love for men, and both
result from the withering up of the
moral nature under the power of a
practical unbelief.

6. ἀπὸ δὲ ἀρχῆς κτίσεως κτλ.] From

the temporary permission of divorce
under the Deuteronomic law the Lord
appeals to the principle enunciated
in the original constitution of man,
Cf. Hort, Jud. Christianity, PB. 33:
Victor : διὰ τῶν πραγμάτων ὑμῖν ἐξ
ἀρχῆς ὁ beds, ἐνομοθέτησε τὰ ἐναντία...

εἰ δὲ Μωσέα προβάλλῃ, ἐγὼ δὲ χέγῳ
σοι τὸν Μωσέως δεσπότην. With ἀπὸ
ἀρχῆς κτίσεως Comp, Xiii. 19 dn’ ἀρχῆς
kr. ἣν ἔκτισεν ὁ θεός, Rom. i. 20 ἀπὸ
κτίσεως κόσμου, 2 Pet. iii. 4 (where
the exact phrase occurs again); and
see Dalman, Worte, i. p. 136. Κτίσις
is (1) the act of creation (Rom. 7. c.),
(2) the totality of created things (cf.

e.g. Sap. xix. 6, Judith ix. 12, xvi. 14, |

3 Mace. ii. 2, 7, vi. 2, Rom. viii.
19 ff, Col. i. 15, 23 (ef. Lightfoot)),

eo _4 "΄ > oe

X. το]

αὐτοῦ Kal τὴν μητέρα, :

THE GOSPEL ACCORDING TO ST MARK.

217.

| Tévexey τούτου καταλείψει. ἄνθρωπος τὸν πατέρα 7
καὶ ἔσονται οἱ δύο εἰς σάρκα 8
μίαν. ὥστε οὐκέτι εἰσὶν δύο ἀλλὰ μία σάρξ.
ὁ θεὸς συνέζευξεν ἄνθρωπος μὴ χωριζέτω.

90 οὖν 9
kal εἰς Τὸ

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orca ACNXTIIZS min?! a f fi" kq rvg me go

(3) a creature (Rom. viii. 39), 2 Cor.
v. 17 (ἢ), Heb. iv. 13. The senses run
one into the other, so that it is some-
times difficult to decide between them,
but (1) appears to predominate here.
On the other hand in Apoc. iii. 14,
where Christ speaks of Himself as
ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ, (2) is to
be preferred.

ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς) A
verbal citation from Gen. i. 27, Lxx.
The subject of the verb is ὁ θεός
(Gen. Z.c.); Mt. supplies ὁ κτίσας.

7—8. ἕνεκεν τούτου κτλ.] Another
nearly verbal citation from the Lxx.
(Gen. ii, 24), omitting καὶ προσκολλη-
θήσεται τῇ γυναικὶ αὐτοῦ, which how-
ever is supplied by Mt. and finds a
place in a great majority of the mss.
and versions of Mc. The passage is
cited again in 1 Gor. vi. 16 (partly),
and in Eph. v. 31 (cf. Ps. Clem. 2 Cor.
14), where there are some interesting
variants.

8, καὶ ἔσονται of δύο κτλ.] On εἶναι
εἰς φ! mn) see WM., p. 229; BDB.,
p. 226. Ὥστε with tnd. introduces an
actual consequence which follows from
the foregoing words, as in ii. 28, Rom.
Vii. 12, xiii. 2, 1 Cor. iii. 7, xi. 27. Mia
σάρξ: cf. 1 Cor. vi. 16, ἕν σῶμα. But
in the intention of the Creator the
union is not carnal or corporeal only ;
Origen in Mt.: ὅπου ye ὁμόνοια καὶ
συμφωνία καὶ ἁρμονία ἀνδρός ἐστι πρὸς
γυναῖκα, τοῦ μὲν ὡς ἄρχοντος τῆς δὲ

πειθομένης τῷ Αὐτός σου κυριεύσει,
ἀληθῶς ἐστιν εἰπεῖν τῶν τοιούτων τό
Οὐκέτι εἰσὶ δύο.

9. ὃ οὖν ὁ θεὸς συνέζευξεν κτλ.
Tindale: “what Gop hath cuppled,
let not man separat.” In Genesis
the words ἕνεκεν τούτου κτλ. are as-
cribed to Adam, not to the Creator
(Mt. ὁ xricas...eirev). But they point
to a Divine purpose already revealed
in the creation of mutually comple-
mentary sexes and in the blessing
pronounced upon their union (Gen.
i. 27 ἔν), and these constitute a Divine
sanction that renders lawful wedlock
indissoluble at the discretion of the
individual (ἄνθρωπος, cf. Jo. iii. 4).
For συνζευγνύναι cf. Ezech. i. 11, 23,
Jos. ant. i, 19. 10; and for χωρίζειν
in this sense, 1 Cor. vii. 10 ff. This
verse was introduced into the English
Form of Matrimony in 1548, but it
had previously stood in the Gospel
of the Ordo sponsalium.

For a perverse use of this passage
by certain Gnostics of the second
century see the letter of Ptolemaeus
to Flora in Epiph. haer. 33. 3 ff.

10. καὶ εἰς τὴν οἰκίαν κτλῇ The
incident was at an end, so far as the
Pharisees were concerned ; but it led
afterwards to a private conversation
between the Lord and the Twelve
(ef. vii. 17, ix. 28). Mt. overlooks the
change of. surroundings, and repre-
sents the Lord as still addressing the

218

THE GOSPEL ACCORDING TO ST MARK.

[X. 10

A MEY ς / ε θ \ \ / > /
THY οἰκίαν παλιν οἱ μαθηταὶ περὶ τούτου ἐπηρώτων

/
Il αὐτον. ™

\ / 3 nn
καὶ λέγει αὑτοῖς

rat \ / \
Os ἀν ἀπολύση τὴν

~ 3 “ \ / BY ΄“ 3 ἃ 9 ΟΣ
γυναῖκα αὐτοῦ καὶ γαμήση ἀλλην μοιχᾶται ἐπ᾽ αὐτήν"

το οι μαθηται]-- αὐτου ΑΝ ΧΤΙΓΙΣΦ min?! Ὁ f γᾶ q vg syrr go aeth+xar ἐδιαν
ck | περι rovrov ABCLMNXTAZY 604 al?" a syrr™Peh me aeth] π. τουτων ἐξ π.
_ rov αὐτου EFGHSUVII® min” b fq vg syr®*! arm”4 go π. του aur. Noyou (vel 7. τουτου)

Ὁ (c) f (ff) k om K min® | ernpwrncav ADNXTIIZ®& min? lattr

verss mut syr*™

Pharisees (λέγω δὲ ὑμῖν). Els τὴν
οἰκίαν, When they had entered the
house (cf. ix. 33, and WM., p. 5173
such a conjectural addition as εἰσεὰλ-
Odvra, εἰσελθόντος, or εἰσελθόντων αὐτῶν
is wholly unnecessary) where they were
lodging, probably in one of the villages
on the road to Jerusalem (Le. ix. 51 ἢ,
x. 38, xiii. 22); opposed as in ix. 33 to
ev τῇ ὁδῷ understood in x. τ ἢ. Πάλιν
«ἐπηρώτων, they repeated the ques-
tion which had been put by the
Pharisees (Ὁ. 2). The answer was
explicit and authoritative, as that of
a Master speaking to an inner circle
of disciples.

11. ὃς ἂν ἀπολύσῃ κτὰλ.] Of simple
divorce the Lord has spoken suffici-
ently; it is a dissolution of a Divinely
constituted union. He deals now with
the case of marriage after divorce,
and pronounces it to be adultery.
Mo.yara ἐπ᾽ αὐτήν, Vg. adulterium
committit super eam, “ commits adul-
tery in reference to her,” sc. τὴν ἀπο-
λελυμένην (not, as Victor, ἐ ἐπὶ δευτέραν
ἣν ἐπεισάγει).. Μοιχᾶσθαι is used by
the txx. (Jer.6 Ezech.’) absolutely or
with the acc. of the object and with
either of the guilty parties for sub-
ject (Jer. xxxvi. (xxix.) 23; Ezech.
xvi. 32); in the N. T., outside the
present context (Mt., Mc.), it is used
only in Mt. v. 32, the ordinary prac-
tice being to write μοιχεύειν of the
man, and μοιχεύεσθαι (pass.) of the
woman (Mt. v. 28, 32), as in class. Gk. ;
the Lxx. uses μοιχεύεσθαι (mid.) of
the man in Ley. xx. 10 bis. Clement
of Alexandria, who reads p. αὐτήν,

I1—12 ord

11 om er Clem Al om em αὐτὴν 1 28 2P° alPave syrrsin pesh arm

explains (strom. ii. 23): τουτέστιν,
ἀναγκάζει μοιχευθῆνα. On the con-
struction (os ἂν (or ἐὰν) ἀπολύσῃ...
μοιχᾶται) see Burton, § 312, and for
ἐπ᾿ αὐτήν ‘in reference to her,’ and
so ‘to her detriment,’ cf. vi. 34, ix.
22, xiv. 48.

In both v. 32 and xix. 9, Mt
qualifies ὃς av ἀπολύσῃ τ. y. αὐτοῦ by
adding παρεκτὸς λόγου πορνείας ΟΥ̓ μὴ
ἐπὶ πορνείᾳ. If we may assume (cf.
v. 12, note ad jin.) that these words
formed part of the Lord’s judgement
on one at least of the occasions when
it was pronounced, He allows a solitary
exception to the indissolubility of
marriage, viz. in the case of unfaith-
fulness. Iopveia, though it is to be
distinguished from μοιχεία when the
two are named in the same context
(vii. 21), can scarcely in this connexion
refer to an act of sin committed before
marriage ; the word is used as in Hos,
ii. 5 (7) ἐξεπόρνευσεν ἡ μήτηρ αὐτῶν,
Am. vil. 17 ἡ γυνή σου ἐν τῇ πόλει
πορνεύσε. This then is the only
ἄσχημον πρᾶγμα (Deut. xxiv. 1) which
still justifies, under the law of Christ,
the use of divorce. Whether in such
a case the words added in Mt. permit
or tolerate re-marriage is a question
of much difficulty, which belongs to
the interpretation of the first Gospel.
The post-Christian history of the sub-
ject is treated by H. M. Luckock,
History of Marriage (1894), and.
O. D. Watkins, Holy Matrimony
(1895); for contemporary and later
Jewish opinion upon the conditions
of a lawful divorce comp. Jos. ant. iv.

X. 13]

THE GOSPEL ACCORDING TO ST MARK.

219

12 ΕΣ ae, 3 \ 3 / A ᾽ 7 “κ᾿ /
καὶ ἐὰν αὐτή ἀπολύσασα τὸν ἀνδρα αὐτῆς yaunon 12
[

7 -~
ἀλλον, μοιχάται.

“3 Καὶ προσέφερον αὐτῷ παιδία ἵνα αὐτῶν ἅψηται" 13

12 εαν αὑὐτή.. αλλον] εαν “γυνὴ εξελθη ἀπὸ Tov ανδρος καὶ αλλον γαμηση D (13) 28
(69) 124 346 (2P°) ab(cff) arm | αὐτὴ απολυσασα] yun απολυση...καὶ ANXTIUS®
min? f (k) vg syrr%™Peh go | yaunon αλλον NBC*DLAY 1 13 28 69 124 346 alpaue]
yaundn adrw AC?NXTIZS min? | μοιχαται] (similiter) et qui dimissam (a viro)

᾿ ducit moechatur (a) Ὁ f (ff g)

8. 23, J. Lightfoot on Mt. v., Edersheim,
Life, ii., p. 332 ff, Schiirer 1 ii. 123,
Driver on Deut. /.¢., and Marriage
in Hastings, D. B., and Encycl. Bibl.

12. καὶ ἐὰν αὐτὴ ἀπολύσασα κτλ.
Me. only. For ἀπολύειν used in refer-
ence to the action of the wife see
Diod. xii. 18 διωρθώθη νόμος ὁ διδοὺς
ἐξουσίαν τῇ γυναικὶ ἀπολύειν τὸν ἄνδρα.
Similarly in 1 Cor. vii. 12 ἔ ἀφιέναι is
used indiscriminately of both parties.
The divorce of the husband by the
wife was possible under both Greek
and Roman Law (see Plutarch, Alc.
8, Gaius i. 127, cited by Stanley on
1 Cor. vii. 13, and other reff. in Wet-
stein ad loc.); and St Paul (1 Cor. ὦ. δ.
γυνή...μὴ ἀφιέτω τὸν ἄνδρα) distinctly
recognises the legal right of Christian
women at Oorinth to leave their
husbands on the mere point of in-
com patibility of religious belief, though
he prohibits them from using this
right. J. Lightfoot (on 1 Cor.) quotes
a Rabbinical opinion that the same
privilege was conceded to married
women by Jewish custom; on the
other hand Josephus (ani. xv. 7. 10),
writing of Salome, says quite posi-
tively: πέμπει... γραμμάτιον ἀπολυο-
μένη τὸν γάμον οὐ κατὰ τοὺς Ἰουδαίους
νόμους. See however Burkitt, G. H.
Ρ. 99 ff. In any case it is unnecessary
to regard this view as “derived from
an Hellenic amplification of the tra-
dition” (Meyer), a hypothesis which is
excluded by the general character of
the second Gospel. In His private
instruction to the Apostles, as Peter
remembered, the Lord completed His
teaching by a reference to the prac-

tice of the Pagan and Hellenised
circles which must have been already
familiar to the Twelve, and with
which they would shortly be called to
deal. See Burkitt in J. 7h. St.,v. p.628,
For the sequel see Mt. xix. 1o—12.

13—16, BuxssiInc or CHILDREN
(Mt, xix. 13—15, Le. xviii. 15—17).

13. καὶ προσέφερον αὐτῷ παιδία]
This incident follows with singular
fitness after the Lord’s assertions of
the sanctity of married life. Mt. re-
gards the sequence as strictly chrono-
logical (τότε προσηνέχθησαν κτλ.), and
Me. appears to locate the arrival of
the children at the house where the
Lord delivered to the Twelve His
judgement on marriages after divorce
(cf. x. 10, 17). Le, whose narrative
here rejoins that of Mt. and Mc., has
no note of time or place, for Le. xvii.
II cannot be taken as a guide; but
the fact that from this point the three
Synoptists proceed in almost unbroken
order to the history of the Passion may
suggest that these events belong to the
last journey from Ephraim to Jericho
and Jerusalem. Προσφέρειν is re-
peatedly used of the ministry of
friends who brought their sick to the
Lord, Mt. iv. 24, viii. 16, ix. 2 (Me.
li. 4), 32, ΧΙ]. 22, xiv. 35; young chil-
dren needed the same service, and
now at length received it. It was a
sign of the growing reverence for the
great Rabbi when even infants (kai
τὰ βρέφη, Le.) were brought to Him
for His blessing. Παιδίον, though
used of a child twelve years old (v.
39, 42), could be applied to an infant

220

ε \ \ ? 3 3 ΄“Ἐ «
Zoi δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς.

THE GOSPEL ACCORDING TO ST MARK:

[X. 13

ἰδὼν δὲ ὁ

ἢ val 3 / \ Ἂ» 3 ae “7 \
ησοῦς ἠγανάκτησεν καὶ εἶπεν αὐτοῖς “AdeTe Ta

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6 Κὶ me] ros προσφερουσιν (avra) ΑΝ ΧΙΓΊΠΣΦ min*reom gh f ff q vg syrrsinpesbhel

arm go aeth

eight days old (Gen. xvii. 12); whilst
βρέφος may be the unborn fetus (Le. 1.
41, 44), the babe in its cradle (Le. ii.
12, 16) or at the breast (4 Macc. iv.
25), or the child who is learning his
first lessons at his mother’s knee (2 Tim.
iii. 15). Those who were brought to
Jesus were doubtless of various ages,
from the infant in arms to the elder
children still under the mother’s care.
The Lord Himself had passed through
all the stages of human immaturity
(Iren. ii. 22. 4), and this group of
children with their friends would
recall His own experience at Nazareth.
The youngest were not too young for
His benediction; Tertullian’s “veniant
ergo dum adolescunt, veniant dum
discunt, dum quo veniant docentur”
(de bapt. 18) strikes a false note which
has been taken up and exaggerated
in later times. Contrast Victor: τὸ
τῆς φρονήσεως ἐνδεὲς οὐ κωλυτικὸν τῆς
προσόδου.

_ ἵνα αὐτῶν ἅψηται] Similarly Le.
(ἅπτηται); Mt. ἵνα τὰς χεῖρας ἐπιθῇ
αὐτοῖς καὶ προσεύξηται---ὃ commentary
on the briefer original. On the con-
junctive cf. WM., p. 358 ff The cus-
tom of laying on of hands with prayer
upon children for the purpose of
benediction (εἰς χειροθεσίαν εὐλογίας,
Clem. Al. paed.i. 12) finds its arche-
type in Gen. xlviii. 14, 15 (see Hastings,
D. B. iii. p. 84f.). Such benedictions,
it seems, were commonly obtained by
parents for their children from the
ἀρχισυνάγωγοι (Buxtorf de synag.
p. 138); and here was One greater
than any local synagogue-ruler. But
perhaps the purpose of the friends
was simply to secure a blessing by
contact with the -wonder-working
Prophet (i. 41, viii. 22, cf. iii. 10, v. 28,

14 και] Ἐεπιτιμησας 1 13 28 69 124 346 2P¢ syrsimhel(ms) (arm)

vi. 56). Of. Orig. im Mt.: raya δὲ
καὶ...τὸ βούλημα τῶν προσφερόντων
τοιοῦτον ἦν, διαλαβόντων ὅτι οὐχ οἷόν τε
ἦν, ἁψαμένου ᾿Ιησοῦ βρεφῶν ἢ παιδίων
καὶ δύναμιν διὰ τῆς ἁφῆς ἐναφιέντος
αὐτοῖς, σύμπτωμα ἢ δαιμόνιον ἤ τι ἅψ-
ασθαι οὗ φθάσας 6 Ἰησοῦς ἥψατο.
Bengel [ἵνα]... ἅψηται : “modestum
petitum.”

of δὲ μαθηταὶ ἐπετίμησαν αὐτοῖς]
Vg.comminabantur ; Wycliffe, “thret-
enyden to men offringe”; Tindale,
“rebuked” ; cf. ix. 38f, x. 48f. The
Lord, who was in the house, was ap-
proached through the Twelve or one
or more of the senior members of
that body (cf. Jo. xii. 21 f.); and they
discouraged the attempt as idle or,
more probably, as derogatory to the
Master’s dignity. Victor: τίνος δὲ
ἕνεκεν ἀπεσόβουν τὰ παιδία of μαθηταί;
ἀξιώματος ἕνεκεν. Thpht.: νομίζοντες
ἀνάξιον τοῦτο εἶναι τοῦ χριστοῦ.

14. ἰδὼν δὲ 6 Ἰησοῦς κτλ] From
the house Jesus saw what was happen-
ing, and His displeasure was aroused
(ἠγανάκτησεν, Me. only). Indignation
is attributed to Him on no other
occasion, but it is recognised by St
Paul as under certain circumstances
a Christian feeling (2 Cor. vii. 11 τὸ
κατὰ θεὸν λυπηθῆναι πόσην κατειργάσατο
ὑμῖν.. «ἀγανάκτησων) ; cf. 4 Mace. iv. 21,
ἀγανακτήσασα ἡ θεία δίκη. That the
nature of His kingdom should still be
misunderstood and His work hindered
by the Twelve was just cause for
indignant surprise. Bengel: “7ya-
vakxtnoey]...propter impedimentum
amori suo a discipulis oblatum.”

ἄφετε τὰ παιδία κτλ.] ‘Let the
children come to Me, hinder them
not” Both in Mt (Sdiere:. «καὶ μὴ
κωλύετε ἐλθεῖν) and Le. (ἄφετε... .ἔρ-

X. 16]

THE GOSPEL ACCORDING TO ST MARK.

221

, , af ; \ / \ f > / - \
παιδία ἔρχεσθαι Ζρος με; My κωλνετε AUTQ’ των γαρ

/ 9 A ε 7 a ΄σ
τοιούτων ἐστὶν ἡ βασιλεία τοῦ θεοῦ.

ὁ ἀμὴν λέγω 15

ὑμῖν Ὃς av μὴ δέξηται τὴν βασιλείαν τοῦ θεοῦ ὡς

7 3 \ 3 / 3 ? 7
παιδίον, οὐ μὴ εἰσέλθη εἰς αὐτήν.

\ fi
“Kat ἐναγκαλισά- τό

3 \ / 6 \ \ a 8...» 3 /
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aeth

15 ov μη.. αὐτὴν] ov μὴ εἰς αὖτ. εισέλευσεται D

τό εναγκαλισαμενος] προσκα-

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em αυτα Kat (ante κατευλ. vel evr.) Ὁ Ὁ ὁ ΕΓ Κα arm

χεσθαι.. καὶ μὴ x.) the words assume a
later form; in Me. we hear the Lord’s
indignant call, as it startles the dis-
ciples in the act of dismissing the
party. “Adere...un κωλύετε: “an ex-
pressive asyndeton” (Bruce). With
μὴ κωλύετε cf. ix. 39n. The children
are regarded as themselves coming
and being hindered ; cf. the Office for
Public Baptism: “ we call upon Thee
for this infant that he, coming, &c.”
Tov yap τοιούτων κτὰ. Cf. Dalman,
Worte, i. p. 104. Origen: rovov-
Toy ὁποῖά ἐστι τὰ παιδία. Victor: ov
yap ᾿τοὐτων᾽ εἶπεν ἀλλὰ “τῶν τοιούτων,
ἐπειδὴ πρόσεστι καὶ τὸ τῆς φρονήσεως
ἐνδεὲς τοῖς παισίν.. ἵνα τῇ προαιρέσει

ταῦτα ἐργαζώμεθα ἃ τῇ φύσει τὰ παιδία.

ἔχει. Cf. Ambrose in Zc. : “non aetas
praefertur aetati; alioquin obesset
adolescere”; Jerome in Mt.: “talium,
ut ostenderet non aetatem regnare
sed mores.” That this teaching is
latent in the words the next verse
shews ; but it is their immediate pur-
pose to assign a reason (yap) for the
Lord’s command. To exclude chil-
dren from the Kingdom of Gop is to
exclude those who of all human beings
are naturally least unfitted to enter
it, and whose attitude is the type of
the converted life (Mt. xviii. 3).

15. ἀμὴν λέγω ὑμῖν κτλ. The Lord
confirms with His solemn ἀμήν (οἴ, iii.
28, note) the final lesson of His minis-
try in Galilee. Mt., who has preserved
the words on that occasion (Mt xviii.

3), omits them here; but the repe-
tition was clearly necessary under the
circumstances, δέχεσθαι elsewhere
has for its object a person (ἐμέ, ὑμᾶς,
ix. 37), a message (τὸν λόγον, Le. viii.
13, Acts xi. 1, Jas. i. 21), or a gift
(2 Cor. vi. I, xi. 4); the kingdom
embraces all these ; to receive it is to
receive Christ, the Gospel, and the
grace of the Spirit. Δέξηται : Bengel,
“offertur enim.” For the phrase εἰσελ-
θεῖν εἰς τὴν Bac. τ. θεοῦ cf. ix. 47, x
23, 25, Jo. iii. 5; with ws παιδίον ef.
Ps. cxxx. (Cxxxi.) 2, ὡς ἀπογεγαλακ-
τισμένον, and for an early Christian
use of the words see Herm. sim. ix.
29, οἱ πιστεύσαντες..-.ὡς νήπια βρέφη
εἰσίν, οἷς οὐδεμία κακία ἀναβαίνει ἐπὶ
τὴν καρδίαν, οὐδὲ ἔγνωσαν τί ἐστι
πονηρία, ἀλλὰ πάντοτε ἐν νηπιότητι
διέμειναν. It is, however, not so much
the innocence of young children which
is in view, as their spirit of trustful
simplicity.

16. ἐναγκαλισάμενος xth.] He had
already called them to Him (Le. προσ-
εκαλέσατο), and as they came up in
succession, each was taken in His
arms and blessed (κατευλόγει). For
ἐναγκαλισάμενος see ix. 36, note; the
repetition of the characteristic act
would perhaps recall to the minds of
the disciples the forgotten teaching
of the last days at Capernaum. Karev-
λογεῖν, dm. dey. in the N. T., occurs
in Tob. xi. 1, 17, and in Plutarch ;
as in καταγελᾷν (Υ. 40), and specie

222

17

THE GOSPEL ACCORDING TO ST MARK.

[X. 17

/ an)
7 Kat ἐκπορευομένου αὐτοῦ eis ὁδὸν προσδραμὼν

- \ / > Ἁ ᾽ / > / /
εἷς καὶ YOVUTTETHO AS AVTOV ETNPWTA αὐτὸν λιδάσκαλε

17 προσδραμων εἰς (πρ. τις 604)] ἰδου τις πλουσιος προσδρ. AK(M)II 13 28 69 124
736* 1071 2P¢ alnom™ (syrhelims)) arm | γογυπετων D 28 69 124 346 | αὐτον]- λεγων 13
69 124 346 2P° alp a bck syrr arm me go Clem Al

(xiv. 45), the force of κατά seems to
be intensive—He blessed them fer-
vently, in no perfunctory way, but
with emphasis, as those who were
capable of a more unreserved bene-
diction than their elders. Instead of
the mere touch for which the friends
had asked, He laid his hands on them
(τιθεὶς τὰς χεῖρας ἐπ᾽ αὐτά, Mt. ἐπιθεὶς
τὰς x. αὐτοῖς) with the words of bless-
ing. “ Plus fecit quam rogatus erat”
(Bengel): cf. the Gelasian collect
(Wilson, p. 228): “abundantia pie-
tatis tuae et merita supplicum excedis
et vota,”

In the N. African Church this in-
cident seems to have been urged in
support of Infant Baptism as early as
the time of Tertullian (cf. v. 13, note).
Mt. xix. 13 ff. occurs as the Gospel of
the Baptismal Office in an ordo of the
12th century (Muratori, De ant. ecci,
rit., i. p. 44), and was used as such in
the English Church until 1549, when
the more impressive and suggestive
narrative of Mc. was substituted by
Cranmer and his colleagues.

17—22. THe Rich Man wuo
WANTED BUT ONE THING (Mt, xix.
16—22, Le. xviii. 18—23).

17. ἐκπορευομένου αὐτοῦ εἰς ὁδόν]
Mt. (xix. 15) ἐπορεύθη ἐκεῖθεν. The
incident occurred when the Lord had
left the house, and was beginning His
journey again. For eis ὁδόν cf. vi. 8,
note, and contrast eis τὴν ὁδόν (xi. 8).

The text of Clement of Alexandria
throughout this context has been care-
fully examined by P. M. Barnard,
in Texts and Studies, v. 5, g. Ὁ.

προσδραμὼν eis κτλ.}] He was an
ἄρχων (Le.) and yet a νεανίσκος (Mt.).
“Apxov is a term of some latitude; it
is used by Mt. (ix. 18) for an ἀρχισυν-

ἄγωγος (Mc.) or ἄρχων τῆς συναγωγῆς
(Le.), and by Le. for a chief Pharisee
(xiv. 1, cf. Syr.™ in xviii. 18); in Acts
iv. 5 τοὺς ἄρχοντας --τ. ἀρχιερεῖς ; JO.
(e.g. 111. 1, vii. 26 ff.) apparently under-
stands by ἄρχων any member of the
great Sanhedrin. The word passed
into Rabbinic (δ) δὲ, DYNINIAN, Dal-
man, Gr. p. 148f.) as a general term
for a great man or prince (cf. Westcott
on Jo, iii. 1). If it is used by Le. here
in this looser sense no difficulty arises
from the youth of this ἄρχων ; his
large property (v. 22) sufficiently ac-
counts for his local eminence, not to
urge that νεανίσκος is a relative term
which may be used of any age between
boyhood and middle life (Lob., Phryn.,
p- 213; οὗ Diog. Laert. 8. 10). Προσ-
δραμών (Mt. προσελθών), cf. ix. 15; for
eis (Mt., Mc.) ‘one,’=ris (Le.) οὗ Mt.
viii. 19, ix. 18, Apoc. viii. 13, ix. 13,
xix. 17 (WM., p. 145, BDB., s.v. TH8
(3)). Τονυπετήσας αὐτόν: cf. i. 40, note.
The ἀρχισυνάγωγος (Υ. 22) also pro-
strated himself; but the homage paid
by this ἄρχων is more remarkable
because he is not a suppliant for
material help. In his eagerness to
obtain spiritual advice he shews no
less zeal than if he had sought the
greatest of temporal benefits.
διδάσκαλε ἀγαθέ, τί ποιήσω] Simi-
larly Le. (8. ἀ., τί ποιήσας...); Mt., who
throughout the story follows another
tradition, changes the point of both
question and answer (διδάσκαλε, τί
ἀγαθὸν ποιήσω...τί pe ἐρωτᾷς περὶ τοῦ
ἀγαθοῦ ;). Cf. Orig. in Mi. t. xv.: ὁ μὲν
οὖν Ματθαῖος ὡς περὶ ἀγαθοῦ ἔργου
ἐρωτηθέντος τοῦ σωτῆρος.. ἀνέγραψεν"
ὁ δὲ Μᾶρκος καὶ Λουκᾶς φασι τὸν
σωτῆρα εἰρηκέναι Τί με λέγεις ἀγαθόν;
The change may be due to the shifting

18

THE GOSPEL ACCORDING TO ST MARK.

223

4 / / / «.« \ 2. /
᾿ἄάγαθε, Ti ποιήσω iva ζωὴν αἰώνιον κληρονομήσω:
\ a +: ~ /
ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτῷ Ti με λέγεις ἀγαθόν; οὐδεὶς 18

17 ποιήσω ινα] ποιησας Ψ

of the place of the adjective in the
original—n’) 337 "3 has become
33 MD "3 (cf. Delitzsch ad loc.
and Resch, Paralleliexte zu Le.,
p- 494). Resch endeavours to shew
that both forms of the answer may
have sprung from 3193 % sx md;
see also J. T. Marshall, Hap. 11. iv. p.
384, vi. 88, where the corresponding
Aramaic is given. ᾿Αγαθέ is probably
sincere, not a fulsome compliment,
still less intended for irony. But it
implies an imperfect standard of
moral goodness, since the speaker
regarded the Lord as a merely human
teacher; cf. Ambrose: “in portione
dixit bonum, non in universitate.”

iva ζωὴν αἰώνιον κληρ.}] No more
appropriate question could have been
put to our Lord; Clem. Al. quis
dives 6 ἠρώτηται...ἐρώτημα καταλλη-
λότατον αὐτῷ, ἡ ζωὴ περὶ ζωῆς, ὁ σωτὴρ
περὶ σωτηρίας. It was put moreover
by an earnest enquirer; contrast Le.
xX. 25, where the same question is
asked by a νομικός as a test of ortho-
doxy (ἐκπειράζων αὐτόν). Κληρονομεῖν
(ὅν, sometimes 202) τὴν γῆν (cf. Mt.
v. 5) is a phrase which runs through
the O.T.; but a more spiritual concep-
tion of the inheritance of the just finds
a place in the later books, e.g. Sir. iv.
13 (kA. δόξαν), xxxvii. 26 (kA. πίστιν),
Pss. Sal. xii. 8 (kA. ἐπαγγελίας), xiv.
7 (kr. ζωὴν ἐν εὐφροσύνῃ); cf. Philo,
quis rer, div. heres. The use of the
term ζωὴ αἰώνιος first appears in con-
nexion with the hope of the Resur-

rection, cf. Dan xii. 2 (opiy "D), Pss.
Sal. iii. 16, Enoch xxxvii. 4, xl. 9, lviii.

_ 3,2 Mace. vii. 9. In adopting these

words into its creed the Gospel trans-
figured their meaning; Christ had
ῥήματα ζωῆς αἰωνίου (Jo. vi. 68) which

were unknown to the Pharisees. But
the term itself, it is important to
remember, was of O. T. growth and
familiar to the Pharisaic Scribes.

18. ripe déyets ἀγαθόν;] The empha-
sis is on ἀγαθόν, not on the pronoun.
The Lord begins by compelling the
enquirer to consider his own words.
He had used ἀγαθέ lightly, in a manner
which revealed the poverty of his
moral conceptions. From that word
Christ accordingly starts. Clem. ΑἹ.
Lc. κληθεὶς δὲ ἀγαθός, ἀπ᾽ αὐτοῦ πρώτου
τοῦ ῥήματος τούτου τὸ ἐνδόσιμον λαβὼν
ἐντεῦθεν καὶ τῆς διδασκαλίας ἄρχεται,
ἐπιστρέφων τὸν μαθητὴν ἐπὶ τὸν θεὸν
τὸν ἀγαθὸν καὶ πρῶτον καὶ μόνον ζωῆς
αἰωνίου ταμίαν, ἣν ὁ υἱὸς δίδωσιν ἡμῖν
παρ᾽ ἐκείνου λαβών. The man is
summoned to contemplate the abso-
lute ἀγαθωσύνη which is the attribute
of Gop, and to measure himself by that
supreme standard. Viewed in this
light the words are seen not to touch
the question of our Lord’s human
sinlessness or of His oneness with the
Father; on the other hand they are
consistent with the humility which
led Him as Man to refrain from
asserting His equality with Gop (Phil.
ii, 6): cf. Athan. c. Arian. iii. 7, ei...
ὁ vids οὐχ ἑαυτὸν ἀλλὰ τὸν πατέρα
ἐδόξασε, λέγων μὲν τῷ προσερχομένῳ
Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ
μὴ εἷς ὁ θεός..-ποία ἐναντιότης ; Hilary
surely misreads the Lord’s words
when he says: “nomine bonitatis
abstinuit...quod congrua in eum se-
veritate iudex esset usurus.” Only
the supremely Good can be the perfect
Judge. To Christ both characters
belong, but this was not the moment
for revealing Himself in either. See
next note.

οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός] Mt.
εἷς ἐστιν ὁ ἀγαθός, Justin (dial. 101),

224. THE GOSPEL ACCORDING TO ST MARK. [X. 18 |
19 ἀγαθὸς εἰ μὴ εἷς ὁ θεός. "τὰς ἐντολὰς οἶδας Μὴ
povevons, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ γψευδομαρτυ-
ρήσης, μὴ ἀποστερήσης, τίμα τὸν πατέρα σου καὶ

18 εἰς ὁ θεος] μονος εἰς Os D (b) solus deus aff εἰς o 05 0 πατηῤ Or? δυυη δᾶ
19 μὴ pov. μη μοιχ. μη. κλεψ,. K* (om μη μοιχ. R*) ΒΟΔΨ minPerPave syrsin me] μη μοιχ-
μὴ pov. un κλεψ. ἈΝΧΠΣΦ min?! abd ffqrv4 vg βγυβοὶ arm go aeth Clem Al μη
pox. μὴ κλεψ. μη ov. SyrP> un μοιχ. μὴ πορνευσὴς μὴ κλεψ. DK μὴ μοιχ. μη Krey.
μὴ πορν. Τ' μὴ pov. μὴ μοιχ. μὴ πορν. μὴ κλεψ. ὁ] om μὴ Gov. I 118 209 300 f|

om μη ἀποστερ. ΒΚΔΙΨ 1 28 69* 118 200 alm™ syr*" arm Clem ΑἹ

Marcion, the Clementines (hom, xviii.
3), and Ephrem (ev. cone. cup. ), add
in Mt. ὁ πατήρ (μου) ὁ ἐν τοῖς οὐρανοῖς,
and ὁ πατήρ is read by Origen (in Jo.
t. 1. 35); see WH., Notes, Ὁ. 14.
Ephrem’s commentary is interesting :
“et tu, Domine, nonne es bonus...et
adventus tuus nonne erat adventus
bonitatis? Sed ‘ego,’ ait, ‘non a me-
ipso veni.’ Et opera tua nonne sunt
bona? ‘Pater meus,’ ait, ‘qui est in
me, ipse operatur haec opera.’” The
Son, as Origen points out (in Jo. t.
Xili. 25, 36), is the εἰκὼν τῆς ἀγαθότητος
τοῦ πατρός, and not, gua Son, ro
αὐτοάγαθον. Hence He disclaims the
title ἀγαθός, when it is offered to Him
without regard to His oneness with
the Father, and refers it to the Source
of Godhead (μὴ ἐνεγκόντι μηδὲ τὴν
ἀγαθός προσηγορίαν. τὴν κυρίαν καὶ
ἀληθῆ καὶ τελείαν παραδέξασθαι, αὐτῷ
προσφερομένην, ἀλλὰ ἀναφέροντι αὐτὴν
εὐχαρίστως τῷ πατρί). Similarly Ben-
gel: “non in se requiescebat, sed se
penitus ad Patrem referebat.” On
theother hand Ambrose rightly pleads :
“sia Deo Filius non excipitur, utique
nec a bono Christus excipitur...cum
bonus Pater, utique et ille bonus
qui omnia habet quae Pater habet ”—
“bonus ex bono,” as Ephrem well says.
_ For Gnostic perversions of this text
see Iren. i, 20. 2, Hippol. haer. v. 7,
vii. 31, Clem. hom. l.c., Epiph. haer.
33. 7. On the relation of the doctrine
of the Divine goodness to the harder
facts of life see Origen in Mt. ad loc.

For O.T. anticipations of the Lord’s
saying cf. 1 Sam. ii. 2, Ps. exviii. 1 ff
19. τὰς ἐντολὰς οἶδας κτλ. Having
fixed the standard of goodness the
Lord proceeds to rehearse the Divine
precepts which were regarded by the
Jew as the highest expression of the
θέλημα ἀγαθόν (Rom. xii. 2), and as
the source of all that is good in man
(cf. Weber, Jiid. Theologie, p. 20).
Mt. paraphrases εἰ δὲ θέλεις εἰς τὴν
ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς, and
makes the enumeration which follows
an answer to a second question
(roias;). The Lord cites only the
commandments which regulate man’s
duty to his neighbour, probably be-
cause they admit of a relatively simple
application to the conduct of life. He
cites these in the order Vi., Vii., viii.,
ix. (x.), v. (Mt., Me.) or, according to
Le., vii., vi. viii, ix., v.; Me.’s order
(on the vv. 1]. cf. WH., Votes, p. 25)
is that of cod. A and of the M. T. in
Exod. xx. and Deut. v., whilst Le.’s
agrees with that of cod. B in placing
vii. before vi. (cf. Rom. /.c., Jas. ii. 11,
Philo, de x orac. 10, de spec. legg. iii.
2, and on the other hand, Jos. ant. iii.
5.5; and see Inir. to the O. T. in Gk.,
Ῥ. 234). Μὴ ἀποστερήσῃς (Me. only)
seems to be derived from Exod. xxi.
10, Deut. xxiv. 14 (A), cf. Sir. iv. 1,
Jos. ant. iv. 8. 38; but it may be
intended here to represent the tenth
commandment, while summing up the
sins committed against vii—ix.; on
the class. and later use of ἀποστερεῖν

νῶι» ἃ, .-

THE GOSPEL ACCORDING TO ST MARK.

X. 21] 225

\ / A +aof a / ἴω
τὴν μητέρα. ““ὁ δὲ ἔφη αὐτῷ Διδάσκαλε, ταῦτα 20
/ ? / / € \ ΄
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ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ εἶπεν αὐτῷ
μ ας αὐτῷ ἠγάπη y ν αὐτῷ

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Al) καὶ amoxp. egy C | om διδασκαλε KIL τ 209 alPeve Clem Al | εφυλαξαμην
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θελεις τελείος εἰναι ΚἈΜΝΤΙΣίφ) 13 28 69 124 346 736 2P¢ alno™ gyrhel (arm) me aeth

Clem Al

see Field, Notes, p. 33 f., and for the
N.T. use cf. 1 Cor. vi. 7 f., vii. 5. The
fifth commandment is reserved to the
last place, possibly in order to em-
phasise its importance in view of its
practical abrogation by the oral law
(vii. 10 ff.). Mt. adds the summary of
the Second Table from Lev. xix. 18
(cf. Me. xii, 31). The form μὴ φονεύσῃς
κτὰ. (Me., Le.) occurs also in Jas. ii.
1; Mt.’s οὐ φονεύσεις follows the Lxx.
(Exod., Deut.).

20. ταῦτα πάντα ἐφυλαξάμην] Mt.,
Le. ἐφύλαξα. In the τχχ. both voices
are used in this connexion, with per-
haps a preference for the mid. (cf.
Gen. xxvi. 5, Exod. xx. 6, Deut. xxvi.
18, 3 Regn. ii. 3, viii. 61 (act.); Lev.
xviii. 4, Deut. iv. 2, 1 Chron. xxviii. 7,
2 Esdr. xx. 29 (30), Ps. exviii (cxix.)
4 ff. (mid.)). The N.T. elsewhere uses
φυλάσσειν only in this sense (Le. xi.
28, Jo. xii. 47, Acts vii. 53, xvi. 4,
xxi. 24, Rom. ii. 26, Gal. vi. 13, &c.).
Ἔκ νεότητός pou: Le., ἐκ νεότητος, Mt.,
who calls the man 8, νεανίσκος, omits
these words. The phrase ἐκ (or ἀπὸ)
νεότητος With or without the pronoun
following is frequent in the Lxx., e.g.
Gen. viii. 21 (ἐκ ν. adrod=VW3D), 1
Regn. xii. 2, Ps. Ixx. (Ixxi.) 17; in
the N. T. it is used again in Acts
Xxvi. 4.

The young man is relieved by the
Lord’s answer. If the eternal inherit-
ance could be secured on so simple a
condition as the keeping of the Deca-
logue, it was his already. He had

5. M2?

thought perhaps (as Mt.’s ποίας; seems
to shew) of the precepts of the Hala-
chah. Something more than the letter
of the Torah must surely be neces-
sary; what was it? (Mt. ri ἔτι ὑσ-
tep@;). The deeper meaning and
larger requirements of the Law were
yet hidden from him.

21. ὁ δὲ Ἶ. ἐμβλέψας αὐτῷ κτλ.]
Mc. only ; Mt. has merely ἔφη αὐτῷ,
Le., dkovoas...cimev αὐτῷ. ᾿Ἐμβλέπειν
(Miu. 2h, x. 27, xiv; 67, δ Ex 61)
is to fix the eyes for a moment upon
an object,—a characteristically search-
ing look turned upon an individual ;
cf. περιβλέπεσθαι (iii. 5, x. 23), Which
describes a similar look carried round
a circle. Ἠγάπησεν αὐτόν. The look
revealed that which attracted love,
such as the Lord entertained for a
genuine, however imperfect, disciple ;
Me aG. Sul, τ 29, 241 xv. OG, 72:
Tindale’s endeavour to weaken the
force of jy. by translating “ Jesus...
favoured him” is unnecessary; still
less can we adopt the rendering “ca-
ressed him” which Field (Votes, p. 34),
though with some hesitation, suggests;
the Lord loved in the man what He
saw to be good and of Gop. Cf.
Grotius : “Amat Christus non virtutes
tantum sed et semina virtutum”;
Godet: “ce regard d’amour était en
méme temps un regard plein de
pénétration par lequel Jésus discerna
les bonnes et les mauvaises qualités
de ce coeur, et qui lui inspira la parole
suivante.” On the distinction between

15

226

THE GOSPEL ACCORDING TO ST MARK.

[X. 21

/ ε σ᾿ e/ « “7 / \ \
Ev σε ὑστερεῖ: ὕπαγε, ὅσα ἔχεις πώλησον Kal δὸς

21 σε NBCMAII* 28 4]Ρ550] co. ADNXTIPZO¥ min?! Clem Al Or pr ers δὲ min2™™

me | dos] διαδος k (distribue) Clem Al

ἀγαπᾷν and φιλεῖν (Jo. xi. 3, 36, XX.
2) see Trench, syn. 12, Westcott on
Jo. Ὁ. 20, xi. 3.

ἕν σε vorepet| Le. ἔτι ἕν σοι λείπει.
Clem. Al. quis dives 10: ἕν σοι λείπει"
TO ἕν TO ἐμόν, TO ἀγαθόν, τὸ ἤδη ὑπὲρ
νόμον, ὅπερ νόμος οὐ δίδωσιν, ὅπερ νόμος
οὐ χωρεῖ, ὃ τῶν ζώντων ἴδιόν ἐστιν (cf. Le.
x. 41). For ὑστερεῖν in this sense see
Jo. ii. 3, and for the ace. of the person,
cf. Ps. xxii. (xxiii.) 1 οὐδέν με vorepn-
σει (ΠΣ N?), Ixxxiii. (Ixxxiv.) 12;
the construction ὑστερῶ τι (Sir. li: 24,
Mt. xix. 20, 2 Cor. xii, 11) or τινός
(Le. xxii. 35, Rom. iii. 23, &c.) is more
usual in the N.T. Mt. represents the
enquirer as asking τί ἔτι dorepd; and
for ἕν σε vorepet in the Lord’s reply
substitutes εἰ θέλεις τέλειος εἶναι. One
thing was wanting to perfect the man’s
fitness for the inheritance of eternal
life.

ὕπαγε, ὅσα ἔχεις πώλησον κτλ.) The
sale and distribution of his property
were the necessary preparations in
his case for the complete discipleship
which admits to the Divine kingdom.
Kuth.: ἐπεὶ τὰ ὑπάρχοντα... ἐμπόδια
ἦσαν τοῦ ἀκολουθῆσαι, κελεύει ταῦτα
πωλῆσαι. The words are not ἃ general
counsel of perfection, but a test of
obedience and faith which the Lord
saw to be necessary in this, particular
case. The demand of the Divine
Lover of souls varies with the spiritual
condition of the individual; for one
equally great see Gen. xii. 1, Heb. xi.
8 ff. Whether this precept led to the
sacrifices described in Acts ii. 44 ἢ,
iv. 34 ff. cannot now be known; the
Life of St Anthony relates its effect
on the great Egyptian hermit: chanc-
ing one day to hear Mt. xix. 21 read
in the Gospel for the day, ὡς δὲ αὐτὸν
γενομένου τοῦ ἀναγνώσματος ἐξελθὼν
εὐθὺς ἐκ τοῦ κυριακοῦ τὰς μεν κτήσεις ἂς

εἶχον ἐκ προγόνων...ταύτας ἐχαρίσατο
τοῖς ἀπὸ τῆς κώμης...τὰ δὲ ἄλλα ὅσα ἦν
αὐτοῖς πωλήσας...δέδωκε τοῖς πτωχοῖς,
τηρήσας ὀλίγα διὰ τὴν ἀδελφήν. The
destitute poor (of mrwyoi) were a
numerous class in Palestine in the
first century (cf. xii. 42, xiv. 5 ff, Le.
XVi. 20, Jo. xiii. 29, Jas. ii. 2 Ὁ} and
one for which no regular provision
was made. The Gospel acc. to the
Hebrews is eloquent on this point:
“quomodo dicis, ‘Legem fecisti et
prophetas’...et ecce multi fratres tui,
filii Abrahae, amicti sunt stercore,
morientes prae fame, et domus tua
plena est multis bonis et non egre-
ditur omnino aliquid ex ea ad illos.”

The self-sacrifice which the Lord
imposed on this wealthy enquirer
asserts in principle the duty of the
rich to minister to the poor; the
particular form which their ministry
must take varies with the social con-
ditions of the age. Of the form em-
bodied in this precept it is probably
safe to say ‘O δυνάμενος χωρεῖν χωρείτω.
See Clem. Al. guts dives 13 ff. for
some weighty remarks upon the ques-
tion of a voluntary poverty. While
discouraging the abandonment of
wealth in a general way, he admits
that there are cases in which it may
be expedient: ὃ 24 ἀλλ᾽ ὁρᾷς σεαυτὸν
ἡττώμενον ὑπ᾽ αὐτῶν καὶ ἀνατρεπόμενον;
ἄφες, ῥίψον, μίσηςον, ἀπόταξαι, φύγε
(adding a reference to Mt. v. 29). Cf.
paed. ii. 3 § 36, ἕπου τῷ θεῷ γυμνὸς
ἀλαζονείας, γυμνὸς ἐπικήρου πομπῆς,
τὸ σόν, τὸ ἀγαθόν, τὸ ἀναφαίρετον μόνον,
τὴν εἰς τὸν θεὸν πίστιν, τὴν εἰς τὸν
παθόντα ὁμολογίαν, τὴν εἰς ἀνθρώπους
εὐεργεσίαν κεκτημένος, κτῆμα τιμαλ-
φέστατον.

καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ] In
contrast with θησαυροὶ ἐπὶ τῆς γῆς
(Mt. vi. 19), cf. Le. xii. 33 f.; compare

δεῦρο ἀκολούθει μοι.

THE GOSPEL ACCORDING TO ST MARK.

227

~ ΄- Δ τ ον \ ΄
[rots] πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ: Kat
“ὁ δὲ στυγνάσας ἐπὶ τῷ 22

λόγῳ ἀπῆλθεν λυπούμενος, ἦν γὰρ ἔχων κτήματα

πολλα.

"3 Καὶ περιβλεψάμενος ὁ ᾿Ιησοῦς λέγει τοῖς μαθη-- 23

21 πτωχοις ABNXTAZY 604 1071 al™ arm go Clem Al] pr ras NCD® 1 ape
al™ | μοι] Ἐαρας tov σταυρον (cov) A(G)NXTIZ® al?! et ante devpo 1 13 28 69 alPare

a syrr*mpesh aeth Ir item pro devpo arm

22 oTvyvacas] εστυγνασεν...καὶ Db cffq |

Tw oyw] pr Tovrw D 28 69 124 346 2° abcffikgq syrrs™Pes) [κχηματα] xpnuara D

116 bf ffikq syr®™ Clem Al | πολλα] τ καὶ aypous bk Clem Al

the remarkable parallel in Mt. xiii.
44, and the imagery of Apoc. iii. 17 f.

kat δεῦρο ἀκολούθει po] See ii.
14, note. The final test of character,
proposed to all candidates for eternal
life; cf. Jo. x. 27, xii. 26. This essential
condition is not necessarily involved
in even the greatest sacrifice of out-
ward things; cf. Jerome: “ multi
divitias relinqguentes Dominum non
sequuntur.”

22. ὁ δὲ στυγνάσας ἐπὶ τῷ λόγῳ]
Me. only : Mt. ἀκούσας...τὸν λόγον τοῦ-
τον, Lc. ἀκούσας... ταῦτα. As he heard
the sentence, his brow clouded over
| (στυγνὸς καὶ κατήφης Clem. AL, quis

dives 4), the lighthearted optimism
_ of his mood broke down. Στυγνάζειν
is used of the saddening of either the
face of nature (Mt. xvi. 3, ‘ Western’
text) or the human face (Ezech. xxvii.
35, XXViii. 19 (A), xxxil. 10); the dark
and stormy night is orvyvy (Sap. xvii.
5); the στυγνός is the sombre, gloomy
man who broods over unwelcome
thoughts (Isa. lvii. 17, Dan. ii. 12

ὃς γενόμενος καὶ περίλυπος, LXX.).
In the last passage the effect is partly
due to anger (Th. ἐν θυμῷ καὶ ὀργῇ),
but usually it is the result of dis-
appointment or grief, and that is

contristatus in verbo; Wycliffe: “he
was ful sorie in the word.” The
answer did not exasperate, but it
gave him pain which was visible on
his countenance: ἀπῆλθεν λυπούμενος

clearly what is intended here; cf. Vg —

23 Never] ελεγεν N*C

(Mt., Mc.), περίλυπος γενόμενος (Le.).
His hopes were dashed; the one
thing he yet wanted was beyond his
reach ; the price was too great to pay
even for eternal life. For the time
the love of the world prevailed. Yet
it is unnecessary with Origen and
Jerome to characterise his sorrow as
that of the world (2 Cor. vii. 10);
rather it may have been the birth-
pangs of a spirit struggling for re-
lease. His riches were indeed as
thorns (Jerome) which threatened to
choke the seed of the word (iv. 7, 19),
but the end of the struggle is not
revealed. For the time, however, he
answered the Lord’s δεῦρο by turning
his back on Him (ἀπῆλθεν).

ἦν yap ἔχων κτήματα πολλά] Pro-
bably estates, lands; cf. Acts i. 18
(ἐκτήσατο: χωρίον), iv. 34 (κτήτορες
χωρίων ἢ οἰκιῶν), γ. I, 3 (ἐπώλησεν
κτῆμα, ἀπὸ τῆς τιμῆς τοῦ χωρίου) ; In
Acts ii. 44 κτήματα are apparently
distinguished from the vaguer ὑπάρ-
fers. On ἦν... ἔχων--Π. . ‘he was
one that had’—see Burton, ὃ 432.
Cf. Bede: “inter pecunias habere et
pecunias amare multa distantia est.
multi enim habentes non amant, multi
non habentes amant.”

23—27. THe RIcH AND THE Κινα-
pom oF Gop (Mt. xix. 23—26, Le.
xviii. 24—27).

23. καὶ περιβλεψάμενος κτὰλ.] When
the man was gone the Lord’s eye
swept round the circle of the Twelve

18.

228 THE GOSPEL ACCORDING TO ST MARK.

[X. 23

Δ aL =f ee A / c \ , a
ταῖς αὐτοῦ Πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες

΄ ΄- / ε \

24 εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελεύσονται. “4οἱ δὲ
% \ 3 ΄σ΄ 3 \ a / > ς δὲ
μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐποῦ. ὁ δὲ

᾿Ιησοῦς πάλιν ἀποκριθεὶς λέγει αὐποῖς Τέκνα, πῶς
δύσκολόν ἐστιν εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελθεῖν"
25 “εὐκοπώτερον ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος

23 οἱ τα Xp. EXOVTES] οἱ πεποιθοτες επι (2 Tos) Xpnuacw syr™ | ra xp.] om τα αὶ
24 tot vers post 25 transpos D 235 ab ff omr | λεγει] εἰπεν ΔΨ 1071 2P° alPaue | rexva,
NBCDXA Clem Al rexvia ANDY 1 1071 alPave lattvidexed om EGKII min*™ ck |
ἐστιν] + τους πεποιθοτας emt (Tos) χρημασιν AC(D)NXTIIZ@ al min? bfqvg
syrr*in pesh hel arm me44 Clem Al (om SBA k me44) 25 εὐκοπωτερον...εἰσελθειν}
τ[αχἼ]ειον καμηλος δια τρυμαλιδος ρ. διελευσεται ἡ πλουσιος εἰς τ. Bao. τ. O. D (a) |
καμιλον b&t* gyrhel (walssnvts) | rpupadias (rpnuaros &* Clem Al ᾳ. d. 8 2
τρυπήματος 13 69 al Clem Al str. 11. 5. 22)] pr της BEGHSVX® min?! me Clem

Al | pagidos (βελονης 13 69 al Clem Al)] pr της BEFHSVXT@ min?! Clem Al

(iii. 5, note), as He drew for them the
lesson of the incident. So Me. only;
Le., ἰδὼν δὲ αὐτὸν εἶπεν. Πῶς dvo-
κόλως, Me., Le. ; ἀμὴν λέγω ὑμῖν ὅτι...
δυσκόλως, Mt. Δύσκολος and δυσ-
κόλως occur in the Ν. Τὶ only in this
context; the Lxx. use δύσκολος in
Jer. xxix. 9 (xlix. 8), δυσκολία in Job
XxXxlv. 30; Cf. εὔκολος in 2 Regn. xv.
3. The rarity of this class of words
in Biblical Gk. renders the occurrence
of δυσκόλως here in the three Synop-
tists the more significant. With πῶς
δ., ‘with what difficulty”? comp. πῶς
παραχρῆμα, Mt. xxi. 20, πῶς συνέχομαι,
Le. xii. 50. Οἱ τὰ χρήματα ἔχοντες,
‘they who have money’; οὗ v. 22 ἦν
ἔχων κτήματα. The wider word which
is preferred here includes all pro-
perty whether in coin or convertible
into it (cf. Arist. eth. iv. 1 χρήματα δὲ
λέγομεν πάντα ὅσων ἡ ἀξία νομίσματι
μετρεῖται); for the former sense of χρή-
para cf. Job xxvii. 17 (ra χρ.-- 23),
2 Mace. iii. 7, 4 Mace. iv. 3, Acts iv.
37 (τὸ χρῆμα), viii. 18 ff., xxiv. 26: for
the latter, 2 Chron. i. 11, 12 (D°D53),
Sir. v. 1,8, &e. Eis τ. βασιλείαν κτλ.;
cf. v.15, note. For a partial parallel to
the saying see Sir. xxxiv. (xxxi.) 8, 9.

24. of δὲ μαθηταὶ ἐθαμβοῦντο ἐπί
κτλ] Me. only. The Twelve were
thrown into consternation (for θαμ-
βεῖσθαι see i. 27 n.) at (i. 22) the
Lord’s sayings (λόγοις, contrast λόγῳ,
Ὁ. 22) on this occasion, but especially,
no doubt, at this last remark. What
manner of kingdom was this which
men must become as children to enter
(9. 15), and which men of substance
could scarcely enter at all? Their
Surprise was probably expressed in
words, perhaps by Peter ; cf. Hv. sec.
Hebr. ap. Orig.: “conversus dixit
Simoni discipulo suo sedenti apud se
‘Simon fili Ioanne, facilius est ὅσο, ἢ

τέκνα, πῶς δύσκολόν ἐστιν κτλ.}] For
τέκνα, Which occurs here only (cf. Jo.
xiii. 33 Texvia, xxi. 5 παιδία) in refer-
ence to the Twelve, see ii. 5n. The
Lord, in sympathy with their growing
perplexity, adopts a tone of unusual
tenderness. Yet He repeats His hard

saying (πάλιν), and this time removes —

the qualifying reference to the rich:
‘it is hard to enter in any case, though
specially hard for such.’ Euth.:
δὲ τὸ πῶς βεβαιωτικόν, ἀντὶ τοῦ ἀληθῶς.
On the ‘ Western’ addition, “inserted
to bring the verse into closer con-

2.4
€OTL

rol.” ~ eee pe al

ων».

X. 26]

THE GOSPEL ACCORDING TO ST MARK.

229

διελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τοῦ θεοῦ εἰσελ-

θεῖν.

\ ~ /
oi δὲ περισσώς ἐξεπλήσσοντο, λέγοντες πρὸς 26

25 διελθειν BC(D)KII τ 69 124 1071 al™™ hc fff q vg syrPesh hel (text) Ὁ, γγη τη 6 aeth]
εἰσελθειν RANXTAZ@Y min? a k syrr™ hells) go (Clem Al) | om εἰσελθειν (Ὁ) a ff k

syr™= Clem Al

26 om περισσως F | προς avrov SBCAY me] mp. eavrovs ΔΌΜΩΝ

XTIIZ$ mine Jatt syrr arm go aeth ap. αλληλους M*

nexion with the context by limiting
its generality,” see WH., Notes, p. 26;
and cf. Prov. xi. 28 for its probable
source.

25. εὐκοπώτερόν ἐστιν xtd.| For
εὐκοπώτερόν ἐστιν see ii. 9, note. Διὰ
τρυμαλιᾶς padidos: Mt. διὰ τρήματος
(4]. τρυπήματος) p., Le. διὰ τρήματος
βελόνης. Τρυμαλιά, a late and rare
word, is a perforation, e.g. πέτρας Jud.
(vi. 2), xv. 8, 11 B (A has μάνδρα,
σπήλαιον, or ὀπή), Jer. xiii. 4, xvi. 16,
xxix. (xlix.) 16; τρῆμα, τρύπημα are
classical words of the same general
meaning. Of ῥαφίς and βελόνη Phry-
nichus says: B. καὶ βελονοπώλης a ἀρχαία,
ἡ δὲ ῥαφὶς τί ἐστιν οὐκ ἄν τις γνοίη.
Nevertheless, as Rutherford shews
(NN. Phr. p. 174 f.), pais is the older
word, and reappears in late Gk.
In both cases Mc. has used the col-
loquial word ; in both Le. prefers the
forms of literary Gk., while Mt. re-
tains ῥαφίς, but excludes τρυμαλιά.
In the mss. naturally the forms are
interchanged.

Similar sayings in reference to the
elephant are quoted from Rabbinical
writings by J. Lightfoot and Schéttgen
ad loc, The exact metaphor occurs in
the Koran (Plummer), and in proverbs
current among the Arabs (Bruce), but
in these it is possibly borrowed from
the Gospels. Celsus (Orig. c. Cels. vi.
16) held that the words ἄντικρυς ἀπὸ
Πλάτωνος εἰρῆσθαι, τοῦ ᾿Ιησοῦ mapa-
φθείραντος τὸ Πλατωνικόν, referring to
Plat. legg. 743. ἀγαθὸν δὲ ὄντα διαφερόν-
τὼς καὶ πλούσιον εἶναι διαφερόντως ἀδύ-
varov. The general similarity and the
essential difference of the two sayings
are worthy of remark. The attempts
to soften the proverb which Christ

uses, either by taking κάμηλον (v. 1.
κάμιλον, οὗ WH. » Notes, p. 1 51) for a
ship’s cable (schol. οὐ τὸ ζῷον λέγει
ἀλλὰ τὸ παχὺ σχοινίον ᾧ δεσμοῦσι τὰς
ἀγκύρας, cf. Thpht., Buth., Arm.), or
explaining padis as a narrow wady,
or a gate through which a camel
can scarcely pass, misses the point
of the simile, which is intended to
place the impossibility in the strong-
est light (v. 27). To contrast the
largest beast of burden known in
Palestine with the smallest of arti-
ficial apertures is quite in the man-
ner of Christ’s proverbial sayings:
cf. iv. 31, Mt. xxiii. 24. Origen in
his reply to Celsus fc. rightly com-
pares with the saying as a whole Mt.
vii. 14 (cf. Le. xiii. 24) στενὴ ἡ πύλη καὶ
τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν
ζωήν. Itis remarkable at how many
points the present context recalls
the language or the teaching of the
‘Sermon on the Mount’ (cf. eg. ve.
7,19, 21)

26. οἱ δὲ περισσῶς ἐξεπλήσσοντο
κτλ.}] Their astonishment now passed
all bounds and broke out into a cry
of despair. ᾿Ἐξεπλήσσοντο, cf. i. 22, Vi.
2, Vii. 37. Καὶ ris Mc., Le, R.V. ‘then
who?’ =ris dpa Mt., cf. ris οὖν Clem.
ΑἹ, quis dives 4; see WM., p. 345, and
Holtzmann ad loc.: “das καί nimmt
den Inhalt der vorhergehenden Rede
auf” ; another ex. may be seen in Jo.
ix. 36. “ Whocan be saved if the rich
are excluded?” The Twelve have not
yet grasped the special difficulties of
the rich, who seem from their position
to have the first claim to admission
into the Kingdom. If they are ex-
cluded, they ask, who can dare to
hope? S@Ojva = εἰσελθεῖν εἰς τὴν

230 THE GOSPEL ACCORDING TO ST MARK. [X. 26

27 αὐτόν Καὶ τίς δύναται σωθῆναι; "ἐμβλέψας αὐτοῖς
ὁ ᾿Ιησοῦς λέγει Παρὰ ἀνθρώποις ἀδύνατον, ἀλλ᾽ οὐ
παρὰ θεῷ: πάντα γὰρ δυνατὰ παρὰ θεῷ.

28 Ηρξατο λέγειν ὁ Πέτρος αὐτῷ ᾿Ιδοὺ ἡμεῖς

29 ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι. en ὁ

27 αδυνατον] pr τουτο C?DNE 1071 al? Ὁ ὁ syrrsinPesh arm-+eorw D 1071 albave
abcfffkqvgarm | om αλλ ov π. 6. Dr | ravra yap Suv. rapa θεω (τω θεω AKIIZH
min™)] mapa de τω θεω δυνατὸν D 157 a ff (k) (Clem Al) om A 1 69 209 736* al7o™™
1 arm*® | yap] de r 28 nptaro] pr καὶ D min=™ Jatirtrlve+ de KNIIZ
min™'mu f+ oyy 736 | ἠκολουθηκαμεν BCD] ἠκολουθησαμεν NANXTAIZOS min™ vid
Clem Al | σοι] +71 apa εσται ἡμιν & min? Ὁ 29 εφη 01. NBA me] και αἀποκριθεις
(vel azroxp. δε) ο I. εἶπεν A(CDEFGHK)M(N)SUVXTIP2® 604 al¥**™ abcffi(k) qr

vg syrr*inpesh (hel) arm go (aeth) (Clem Al) εφη avros Ψ

βασιλείαν τοῦ θεοῦ (vv. 24, 25), or εἰς
ζωὴν αἰώνιον (Ὁ. 17); for this higher
sense of og ew cf. viii. 35, xiii. 13,
[xvi. 16]. On δύναται Jerome well
remarks: “ubi difficile ponitur non
impossibilitas praetenditur.”

27. ἐμβλέψας αὐτοῖς) Mt, Mc;
the second ἐμβλέψας (cf. v. 21, note)
is wanting in Le. In the words which
follow His searching look, He does
not retreat from His position, though
He reveals the true ground of hope.
The saying is based on Gen. xviii. 14
ἀδυνατήσει παρὰ τῷ θεῷ ῥῆμα; cf. Job
xlii. 2, Zech. viii. 6. Tapa (dat.),
penes, as in Mt. vi. 1, viii. 10, Rom. ii.
11, ix. 14; in Le. i. 37 παρὰ τοῦ θεοῦ
introduces another thought, that the
power proceeds from Gop. ‘The
power of Gop converts impossibilities
into facts.’ The Western text of Me.
(cf. WH., Notes, p. 26) limits the
saying to the particular case; Le.
expresses its general truth in the epi-
grammatic form τὰ ἀδύνατα mapa ἀν-
θρώποις δυνατὰ παρὰ τῷ θεῷ ἐστίν. In
Le., as Plummer notes, an incident
follows (xix. 1 ff.) which proves that
the salvation of the rich is “possible
with Gop.” On the apparent limitation
of Gov’s power by His goodness and
righteousness ef. the remark of Euth.:
φασὶ δέ τινες ὅτι ἐὰν πάντα δυνατὰ τῷ
θεῷ, δυνατὸν ἄρα τῷ θεῷ καὶ τὸ κακόν"

πρὸς ovs λέγομεν ὅτι τὸ κακὸν οὐκ ἔστι
δυνάμεως ἀλλ᾽ ἀδυναμίας.

28—31. THe REWARD OF THOSE
WHO LEAVE ALL FOR CHRIST'S SAKE
(Mt. xix. 27—30, Le. xviii. 28—30).

28. ἤρξατο λέγειν ὁ Πέτρος] Mt.
τότε ἀποκριθεὶς ὁ II. εἶπεν. The con-
versation which follows arose out of
the previous incident (dzoxp., cf. ix. 5),
yet it struck a new note. It was Peter
who characteristically broke in with
this fresh question (Mt., Mc., Le.) ; ef.
Clem. Al. guis dives 2 ταχέως ἥρπασε
καὶ συνέβαλε τὸν λόγον. The call
δεῦρο ἀκολούθει por reminded him
that the sacrifice required from the
rich man and withheld had been
actually made by himself and his
brother. Victor, Euth.: ποῖα πάντα,
ὦ μακάριε Ilérpe; τὸν κάλαμον, τὸ
δίκτυον, τὸ πλοῖον, τὴν τέχνην, ταῦτά.
μοι πάντα λέγεις ; ναί, φησίν, ἃ εἶχον
καὶ ὅσα εἶχον. ᾿Αφήκαμεν πάντα (cf.
i. 18, 20, ii. 14): Le, as if to soften
the tactless frankness of the speech,
ἀφέντες τὰ ἴδια. Me.’s ἠκολουθήκαμεν
“we followed, and are following still”
is changed into the aor. in Mt., Le.
It may be hoped that ri dpa ἔσται
ἡμῖν; (Mt. only) was left unspoken ;
that it was in the speaker’s mind, the
Lord’s answer shews.

29. ἔφη ὁ Ἰησοῦς] Though Peter
only spoke, the Lord addresses the

i. 50]

THE GOSPEL ACCORDING TO ST MARK.

231

onl \ / πὸ \ f rat a
᾿Ιησοῦς ᾿λμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν
Ὥς Ἃ \ ἐδ \ \ ἰδ \ 3. / \ / Ἃ
οἰκίαν ἢ ἀδελῴους ἡ ἀδελῴας ἡ μητέρα ἢ πατέρα ἢ
4 \ Nie ef on «.« a“
τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ Kal ἕνεκεν TOU εὐαγγελίου,

30 2 \ \ / ε 7 σι > fos ros .
ἐὰν μή λάβη ἑκατονταπλασίονα viv ἐν TH καιρῷ 30

29 οἰκιαν»] οικιας FM min? syrrPesh aeth om D Ὁ | om ἡ αδελῴας go | ἡ πατερα
ἢ μητερα NANXTTIZO¥ min?! Ὁ ygeddeoddyl syrr arm aeth | om ἡ πατερα Ὁ Δ ΕΚ |
ἡ Texva] pry γυναικα ACNXTIID$Y min?” f q syrr go aeth | om 7 aypous ¥ | εμου] του

€. ονοματος arm4 | evexey 2°] om AB*S* min™ ck evexa D

30 eav] os αν D

os ov 28 2P° (k) | απολαβη & τ (Clem Al) | exarovr.]+ pera διωγμων k | om vw D 258

406 akq syr%™

Twelve, whose thoughts Peter had
interpreted (εἶπεν αὐτοῖς, Mt. Le.;
λέγω ὑμῖν, Mt. Mc. Le.). The first
part of the answer is preserved by
Mt. only (v. 28, cf. Le. xxii. 28 ff.), and
affects the Twelve only; the common
tradition related only what was of
importance to all believers.

οὐδεὶς ἔστιν ὃς ἀφῆκεν κτλ) The
sacrifices contemplated embrace all
the material possessions included
under the three heads of home,
relatives, and property; the sacrifice
in life is not at present in view, since
none of the Twelve has been called
to that as yet. Le. adds γυναῖκα
immediately after οἰκίαν, and omits
ἀγρούς. Of the Twelve, as we know,
Simon Peter had left house and wife
(i. 29 f.), the sons of Zebedee their
father, and Levi at least a lucrative
occupation ; cf. Act. Thom. ad fin,
ἔπιδε ἐφ᾽ ἡμᾶς Κύριε, ὅτι τὴν ἰδίαν
κτῆσιν κατελείψαμεν διὰ σέ κτλ. Of.
Philo de vit. cont. p. 50 (ed. Cony-
beare), καταλιπόντες ἀδελφούς, τέκνα,
γυναῖκας, γονεῖς...τὰς πατρίδας. Ἤ...
H...4: οἵ, Ὁ. 30 καί... καί... καί : “quae
relinguuntur disiunctive enumeran-
' tur; quae retribuuntur, copulative ”
(Bengel), ἝἭνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ
εὐαγγελίου: Mt., ἕνεκεν τοῦ ἐμοῦ ὀνόμα-
tos, Le., εἵνεκεν τῆς βασιλείας τοῦ θεοῦ.
_ Me.’s phrase has already occurred in
Vili. 35, where Mt., Le. have simply
ἕνεκεν ἐμοῦ (Dalman, Worte, i. p. 84):
_ perhaps it is an expansion of the

original ἕνεκεν ἐ. which was character-
istic of Peter’s Roman preaching ;
references to ‘the Gospel,’ rare in Mt.
and altogether wanting in Le., are
fairly frequent in Me. (i. 1, 14, 15,
Will, 35, xX. 20; ΧΙΝ, το xiv. Ὁ, [xvi
15]). Victor: ἀδιάφορον δὲ τὸ λέγειν
“ἕνεκα τοῦ ἐμοῦ ὀνόματος, ἢ “ἕνεκα τοῦ
εὐαγγελίου, ὡς ὁ Μᾶρκος, ἢ “ἕνεκα τῆς
βασιλείας τοῦ θεοῦ, ὡς 6 Λουκᾶς" τὸ
γὰρ ὄνομα τοῦ χριστοῦ δύναμίς ἐστι τοῦ
εὐαγγελίου καὶ τῆς βασιλείας.

30. ἐὰν μὴ λάβῃ κτλ.}] ‘Without
receiving’; for the construction cf.
iv. 22, and see Blass, Gr. p. 215. The
rough but forcible phrase οὐδεὶς ἔστιν
ds...€av μὴ λάβῃ is avoided by Mt. (πᾶς
ὅστις ... λήμψεται) and corrected by
Le. (οὐδεὶς ἔστιν ὅς...ὃς οὐχὶ μὴ λάβῃ).
“κατονταπλασίονα (2 Regn. xxiv. 3,
Le. viii. 8, cf. 1 Chr. xxi. 3 ἑκατοντα-
πλασίως) is softened by Mt., Le. into
πολλαπλασίονα (Dalman, Worte, i.
Ῥ. 53). On the reading of D in Mt.
(ἑπταπλασίονα) see Nestle, Philol.
Sacr., Pp. 24. Νῦν ἐν τῷ καιρῷ τούτῳ:
ἐν τῷ κ. τι) Le.; Mt. omits both this
and the corresponding ἐν τῷ αἰῶνι τῷ
épx. For καιρός see i. 15, note; ὁ
καιρὸς οὗτος for ὁ αἰὼν οὗτος is unique,
but ὁ νῦν x. is a Pauline phrase (Rom.
iii, 26, viii. 18, xi. 5, 2 Cor. viii. 13, ef.
6 k. 6 ἐνεστηκώς, Heb. ix. 9, Westcott) ;
here, as contrasted with ὁ αἰὼν ὁ épy.,
ὁ κ- οὗτος seems to be the present
season, the era of the Advent, the
opportunity of sacrifice, beyond which

232

THE GOSPEL ACCORDING TO ST MARK.

[X. 30

7 τ eR A 3 \ ‘ ,
τούτῳ, οἰκίας Kal ἀδελφοὺς καὶ ἀδελῴφας καὶ μητέρας]

\ / \ \ \ - - σ΄
καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν TH αἰῶνι

~ > / \
81,31 τῷ ἐρχομένῳ ζωὴν αἰώνιον.

\ \ ν :
3 πολλοὲ δὲ ἔσονται

on af of A
TPWTOL ET VATOL, Kal ol ET VX ATOL T PWTOL.

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BEFGH(N)SUVAY min?!vid yg syr?esh arm”) me] καὶ μητερα S*ACD minP#ve (a,b)
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pr (vel add) και πατερας NZ 736* 1071 al2™™ med | καὶ τεκνα] pr καὶ γυναικα 218 220
736* pt | μετα διωγμων exew μ. διωγμων εἰς mov (sic: ὃ τινες -uov) Clem Al μ. διωγμου
D (cf. Nestle, 7. C. p. 265) | om καὶ 6° D acorvid b ff | αἰωνιον»}- λήμψεται Ὁ 8 Ὁ ὁ 1

k+x«Anpovounocer 1071 syr™
VAILY min™ me go

spreads the yet limitless age of the
realised Kingdom. Mc. alone specifies
the present rewards, and he describes
them in the terms of the sacrifice.
Πατέρας is omitted, possibly for the
reason mentioned in Mt. xxiii. 9, but
καὶ μητέρας (if we accept that reading)
suffices to shew that the relations
enumerated in v. 30 are not to be
understood literally ; cf. Jo. xix. 26f,
Rom. xvi. 13. A moment’s reflexion
should have saved Julian from his
senseless sneer (Theophylact: Ἰουλι-
avos ἐκωμῴδει ταῦτα). Yet when Ori-
gen thinks only of the recompenses of
“Paradise,” he loses sight of a dis-
tinction which the Lord’s promise cer-
tainly recognises (ἐν τῷ καιρῷ τούτῳ,
ἐν τῷ αἰῶνι τῷ ἐρχομένῳ) ; and the
promise was used with still less
reason by the Millenarians (Jerome
in Mt.). Without doubt the relations
which the Lord offers “now in this
time” in place of those which have
been abandoned for his sake are
the spiritual affinities which bind
the members of the family of Gop
(cf. iii. 34 f.). Victor appositely quotes
1 Tim. v. 2 (he might have added
Rom. xvi. 13, Gal. iv. 19): ὥσπερ yap
ἀδελφοὺς δίδωσι τοὺς οὐκ ἀδελφοὺς καὶ
γονεῖς τοὺς οὐ γονεῖς καὶ τέκνα τὰ οὐ
τέκνα. In D and a few O. L. texts
a new sentence begins after ἐν τῷ
καιρῷ τούτῳ: ὃς δὲ ἀφῆκεν οἰκίαν καὶ
ἀδελφὰς καὶ ἀδελφοὺς καὶ μητέρα καὶ

31 δεῖ yap ΒγΥ5 arm | οἱ εσχατοι] om οἱ NADKLM

τέκνα καὶ ἀγροὺς μετὰ διωγμοῦ, ἐν TO
αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον λήμ-
ψεται. Μετὰ διωγμοῦ here, it will be
seen, strengthens ἀφῆκεν, and does
not, like p. διωγμῶν in our other
authorities, qualify λάβῃ.

As for οἰκίαι and dypoi, see I Cor.
iii. 22 f That even in this life the
compensations of sacrifice are an
hundredfold was matter of common
experience in the age of the confes-
sors. Mera διωγμῶν : Me. only; but
cf. iv. 17, where Mt. confirms ἢ διωγ-
pov: even in the Sermon persecution
is already foretold (Mt. v. roff.). Not
simply “in the midst of persecutions”
(WM., p. 472; ef. Thpht. τουτέστι διω-
κόμενοι), but ‘accompanied by’ them,
cf. Blass, Gr. p. 134; pera adds an
element which was to temper the
compensations of the present, and
warns against dreams of unbroken
peace (Bengel: “ne discipuli sperarent
felicitatem externam”). The qualify-
ing clause is entirely in the manner
of Christ, cf. Jo. xv. 20, xvi. 33. ‘O
αἰὼν ὃ ἐρχόμενος -- ὁ αἰὼν ὁ μέλλων, Mt.
xii. 32, ὁ αἰὼν ἐκεῖνος, Le. xx. 35, the
age which is to follow the παρουσία.
Ζωὴν αἰώνιον : cf. the question of Ὁ. 18,
to which the Lord looks back; Mt.
makes the reference more distinct by
adding κληρονομήσει.

31. πολλοὶ δὲ ἔσονται πρῶτοι κτλ.]
A saying which occurs also in Mt. xx.
16, Le. xiii, 30; Le. omits it here.

Χ, 32]

"Heavy δὲ ἐν τῆ ὁδῷ ἀναβαίνοντες εἰς ᾿Ιεροσό-

THE GOSPEL ACCORDING TO ST MARK.

γι. / 2 A ἀν τ “- δῖα
λυμα, καὶ ἦν προάγων αὐτοὺς ὁ ᾿]ησοῦς, καὶ ἐθαμ-

βοῦντο: οἱ δὲ ἀκολουθοῦντες ἐφοβοῦντο. Skat παρα-

os ee oe ἌΡ

᾿ς παλιν syrbier | τ. δωδεκα] - κατ ιδιαν armvit

Ἂς _- = ae ΡΥ

λαβὼν πάλιν τοὺς δώδεκα ἤρξατο αὐτοῖς λέγειν τὰ

32 om καὶ yy πρ. avt-o 1. Κ | προσαγων D | και εθαμ. οι δε ax. εφοβουντο RBC*LAY
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εφοβ. arm καὶ εθαμβ. o ax. ὁ (ff) k om 604* om οἱ δὲ ax. εφοβ. D min™* a Ὁ | om

As it stands it is a rebuke to the
spirit which is impelled to the sacri-
fice by the mere hope of the reward.
How much need there was of the
warning, the experience of Judas
Iscariot and of Simon Peter himself
was to shew. Bede: “vide enim
Iudam de Apostolo in apostatam ver-
sum...vide latronem in cruce factum
confessorem. et quotidie videmus
multos in laico habitu constitutos

_ magnis vitae virtutibus excellere, et

alios a prima aetate spiritali studio
servientes, ad extremum otio torpen-
tes flaccescere.” The Lord’s words
have a lesson for each successive age
of the Church.

32—34. THE PASSION FORETOLD

FOR THE THIRD AND LAST TIME (Mt.

xx. 17—19, Le. xviii. 31—34).

32. ἦσαν δὲ ἐν τῇ ὁδῷ κτλ.} The
issue of the journey (Ὁ. 17) now
becomes apparent; the road leads to
Jerusalem, and to the Cross. "Ava-
βαίνοντες (Mt. μέλλων ... ἀναβαίνειν) ;
the verb is used of any ascent (Gen.
ΧΧΧΥ. 3 εἰς Βαιθήλ, Num. xxi. 33 ὁδὸν
τὴν eis Βασάν, Jos. Vill. I εἰς Tai,
3 Regn. xxii. 12 εἰς Ῥεμμὰθ Tadadd),
but especially of journeys to Jerusalem
(4 Regn. xvi. 5, 2 Esdr. i. 3, 3 Mace.
iii. 16, Jo. ii. 13, v. 1, xi 55, Acts xi.
2, xxv. I, 9, Gal. ii. 1), which stands
near the highest point of the back-
bone of Palestine, and cannot be
approached from any quarter without
anascent. Ἰεροσόλυμα: 80 Me., Jo.,
Josephus always; Ἰερουσαλήμ occurs
once in Mt. (xxiii. 27), thrice in the
Apocalypse (iii. 12, xxi. 2, 10), and

predominates in Le. and Paul; for the
distinction which seems to regulate
St Paul’s choice see Lightfoot on
Gal. iv. 25. Ἰερουσαλήμ is archaic,
and suggests the associations of
O.T. history ; Ἱεροσόλυμα, the Greek
equivalent, was the geographical name
in common use. For the breathing
see WH., Intr., p. 313.

ἦν προάγων...ἐφοβοῦντο] Me. only.
For προάγων see Vi. 45, X. 32, Xi. 9,
xiv. 28, xvi. 7; the acc. is frequent
after προάγειν and προέρχεσθαι (cf.
2 Macc. x. 1, Mt. ii 9); but the
gen. with or without ἐνώπιον is also
used (Judith x. 22, Le. i. 17). The
Lord walked in advance of the Twelve
with a solemnity and determination
which foreboded danger (cf. Le. ix. 51
τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι
εἰς Ἰερουσαλήμ), “more intrepidi
ducis” (Grotius); see Jo. x. 4. His
manner struck awe into the minds
of the Twelve, who were beginning
at length to anticipate an impending
disaster (ἐθαμβοῦντο, cf. i. 27, x. 24;
Keel. xii. 5 θάμβοι ἐν τῇ ὁδῷ); whilst
the rest of the company (οἱ δὲ
ἀκολουθοῦντες, cf. vv. ll.), the crowd
who usually hung upon the Lord’s
footsteps (cf. x. 1, 46), or His fellow-
travellers on their way to the Passover,
were conscious of a vague fear (édo-
Bovvro). There was risk of a real
panic, and the Lord therefore checks
His course, till the Twelve have come
up to Him.

kat παραλαβὼν πάλιν τοὺς 6.] He
admitted them again to His company;
for παραλαβεῖν in this sense cf. iv. 36,

234

THE GOSPEL ACCORDING TO ST MARK.

[X. 32

“- e/ \
gi 33 μέλλοντα αὐτῷ συμβαίνειν, 33 S671 ᾿Ιδοὺ ἀναβαίνομεν
3 ‘i / \ ε e\ ~ 3 7 /
εἰς ᾿Ιεροσόλυμα, Kat ὁ vios Tov ἀνθρώπου παραδοθή-

σεται τοῖς ἀρχιερεῦσιν καὶ τοῖς γραμματεῦσιν: καὶ

ἴω \ / \ / \
κατακρινοῦσιν αὐτὸν θανάτῳ καὶ παραδώσουσιν αὐτὸν

a ἔθ 34 ASD / > ~ A 9 /
34 τοῖς ἔθνεσιν, **kal ἐμπαίξουσιν αὐτῷ Kal ἐμπτύυσουσιν

33 παραδιδοται K | και τοις ypayp.] om &* om τοις CDEFGKMNSUVXIT min™*™ |

θανατου D*

Vv. 40, ix. 2, xiv. 33. Mt. adds κατ᾽
idiav—the words that follow were not
intended for the crowd (οἱ ἀκολου-
θοῦντες), but for the Twelve only.
Thpht.: μυστήριον yap ὃν τὸ πάθος
τοῖς οἰκειοτέροις ἔδει ἀποκαλυφθῆναι.
Ἤρξατο αὐτοῖς λέγειν : cf. vi. 2, note.
The subject was not a new one, but it
had been dropped for a while, and it
was in sharp contrast to the hopes of
reward which were uppermost in the
minds of the Twelve (x. 28 ff.). With
τὰ μέλλ. αὐτῷ συμβαίνειν cf. Le. xxiv.
14; περὶ πάντων τῶν συμβεβηκότων
τούτων. The phrase is frequent in
the uxx. (cf. e.g. Gen. xlii. 4, 29, xliv.
29, Job i. 22, Esth. vi. 13, 1 Mace.
iv. 26).

33, 34. ἰδοὺ ἀναβαίνομεν κτλ.] The
Twelve shared the journey if not its
issue; contrast Jo. xx. 17 ἀναβαίνω
πρὸς Tov πατέρα pov. Their destination
was self-evident (ἰδού), and there was
always risk involved in a journey to
Jerusalem (Jo. xi. 8 ff.); but the
Twelve had still to learn that this
particular journey was to end in the
Master’s death (καὶ 6 υἱός κτλ... The
third and final prediction of the
Passion which follows is far more
explicit than the first or the second
(Me. viii. 31 ff, ix. 31), and indeed
anticipates every important stage in
the history. Six successive steps are
clearly enumerated, and in their actual
order—(1) the betrayal (παραδοθήσεται
τοῖς apx. K. τοῖς γραμμ.; the Elders,
who were mentioned in viii. 31, are
omitted here, as the least important
factor in the Sanhedrin), (2) the sen-
tence of the Sanhedrin (κατακρινοῦσιν),

34 και εμπαιξ. auTW K. εμπτυσ. avTw] ad inridendum k

(3) the handing over of the Prisoner
to the Roman power (παραδώσουσιν
τοῖς ἔθνεσιν), (4) the mockery and its
details (ἐμπαίξουσιν ... ἐμπτύσουσιν....
μαστιγώσουσιν), (5) the Crucifixion
(ἀποκτενοῦσιν, Me., Le.; cf. Mt. orav-
ρῶσαι), (6) the Resurrection (ἀναστή-
σεται, Me, Le.; Mt. ἐγερθήσεται).
The Resurrection finds a place in all
three predictions; of the other details
only (2), (5) are distinctly announced
in the earliest prediction, and (1), (5)
in the second. Le. prefaces the whole
series by a reference to the Prophets
(τελεσθήσεται πάντα τὰ γεγραμμένα διὰ
τῶν προφητῶν, cf. Le. xxiv. 44). For
the construction κατακρίνειν θανάτῳ cf.
Dan. iv. 34% (Lxx.), WM., p. 263, Blass,
Gr. p. 111. Τὰ ἔθνη (or anarthr., ἔθνη)
=D39, Wycliffe, “hethene men”;
cf. Ps. ii, 1, 8, Isa. lx. 2, Ezech. iv. 13,
Sir. x. 15 f.,, Bar. ii. 13, 1 Mace. ii. 18,
Rom. ii. 14 (SH.), 24, Gal. i. 16, ii. 12,
1 Tim. iii. 16. The Lord speaks as
a Jew to Jews; that He was to be
delivered to a heathen power, was no
small aggravation of His sentence
and of the national sin (cf. xii. 8,
Acts iii. 13).

34. ἐμπαίξουσιν αὐτῷ κτλ. See xv.
19, 20, Jo. xix. 1, and cf. Isa. 1, 6, He.
Petr. 3 évérrvov αὐτοῦ ταῖς ὄψεσι. ..καί
τινες αὐτὸν ἐμάστιζον. The formidable
punishment of scourging was kept by
Pilate in his own hands, the mockery
was left to the Procurator’s soldiers,
but in both cases Gentiles were the
agents; over the mockery He was
to sustain at the hands of the High
Priest’s servants (xiv. 65) and from
the chief priests themselves (xv. 31)

X. 35]

αὐτῷ Kal μαστιγώσουσιν αὐτὸν Kal ἀποκτενοῦσιν,
gee META τρεῖς ἡμέρας ἀναστήσεται.

35 Καὶ προσπορεύονται αὐτῷ ᾿Ιάκωβος Kat ᾿Ιωάνης 35
οἱ [δύο] viot Ζεβεδαίου λέγοντες αὐτῷ Διδάσκαλε,
θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσης ἡμῖν.

;

1
x.
;

THE GOSPEL ACCORDING TO ST MARK. 235

δ" =i

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om avrw ANXTIIY al?! | αἰτησωμεν (-σομεν S°A)] ερωτησωμεν D τ 2P¢ | om σε XT al?!

‘the Lord mercifully draws a veil.
‘The order of the R. T. (vv. 11.) is
probably based on the supposed order
of the events (ef. Jo. 4... Mera τρεῖς
5 ἡμέρας = τῇ τρίτῃ ἡμέρᾳ Mt., τῇ ἡμ. τῇ τρ.
Le. ; see viii. 31, note. Le. adds that
this third prediction, like the second
(Mc. ix. 32), failed to reach the under-
tandings of the Twelve, notwith-
standing its explicitness (αὐτοὶ οὐδὲν
τούτων συνῆκαν...ἦν TO ῥῆμα κεκρυμ-
μένον... οὐκ ἐγίνωσκον τὰ λεγόμενα).
_ 35—45. PETITION oF THE SONS OF
ZEBEDEE. TEACHING BASED ON THE
ἼΝΟΙΡΕΝΤ (Mt. xx, 20—28; cf. Le.
‘xxii. 25 f. λ

35. καὶ προσπορεύονται αὐτῷ κτλ.]
Μὲ. again (cf. xix. 27) fixes the se-
quence by beginning the sentence
with τότε. The occasion was pecu-
liarly inopportune, but there is nothing
is sychologically improbable in this; cf.
x. 30—34. ‘The incident is wanting
n Le. Mt. agrees with Me. in the
dialogue, but represents the mother
of James and John (i.e. Salome, Mt.
cxvii. 56, Mc. xv. 40) as the actual
petitioner; she was in the company
(Me. Z.c.), and though the sons were
certainly to some extent responsible
(Mt. xx. 20, 22), it is more than
probable that maternal ambition
prompted their application to our
ord, The recent promise of Mt.
xix. 28 would have suggested it; and
her near relationship to the Lord (see

Bp Westcott’s note on Jo. xix. 25)
may have inspired her with some hope
of success. Προσπορεύεσθαι is am. dey.
in the N. T., but fairly frequent in the
Lxx. (cf. e.g. Exod. xxiv. 14, 1 Esdr.
xx. 28 (29), Sir. xii. 14).

*Iax@Bos καὶ “Iwavns|] The usual
order, probably that of seniority (i.
19, note); Lc. however inverts it oc-
casionally (viii. 51, ix. 28, Acts i. 13),
in view of the later pre-eminence of
John. Mt. uses the phrase οἱ [δύο]
υἱοὶ Z. without the personal names
here and in xxvi. 37, xxvii. 56; cf.
Jo. xxi. 2. Of Zebedee (cf. i. 19)
no notice is taken after the parting
from his sons; he may have died in
the interval, or remained indifferent
to the new movement.

᾿ λέγοντες αὐτῷ Διδάσκαλε κτλ. Ac-
cording to Mt., Salome approaches
with her sons, prostrates herself, and
intimates that she has a request to
make (προσκυνοῦσα καὶ αἰτοῦσά τι ἀπ᾽
αὐτοῦ). Μο., who has for once lost
the pictorial details, preserves the
words, putting them, however, into the
mouth of thesons. Both the homage
offered and the terms of the petition
(ef. vi. 23) suggest that the Lord is
approached in the character of a
King, who can gratify the desires
of His subjects without limitation, as
indeed in another sense He afterwards
declared Himself able to do (Jo. xiy.
13, 14, XV. 16, XVi. 23, 24).

236
36 %°6 δὲ

36 tot vers om k | om τι θέλετε D | om θέλετε abi | με ποιησω N° BY arm ποιήσω
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min?! a f vg syrr me go aeth | om καθισωμεν...
38 εἰπεν] pr ἀποκριθεὶς D τ 13 28 69 124 346 20° abffikg syrsmbier

124 346
arm

36. τί θέλετε [μὲ] ποιήσω vpiv;| Mt.
τί θέλεις; Mec. blends the two forms
τί θέλετέ pe ποιῆσαι and τί 6. ποιήσω.
On θέλ. ποιήσω (without ἵνα) cf. vi. 25,
note, WM., p. 256. The Lord will not
grant the prayer until the thing de-
sired has been specified.

37. δὸς ἡμῖν ἵνα κτλ. Mt. εἰπὲ wa
καθίσωσιν οὗτοι οἱ δύο οἷοί μου κτλ.
Δὸς ἡμῖν ἵνα...καθίσωμεν : cf. WM.,
Ῥ. 423, Blass, Gv. p. 226. Ἔκ δεξιών...
ἐξ ἀριστερῶν (Mt. εὐωνύμων»), next to
the King on either hand. The right
hand was the place of honour (2 Regn.
xvi. 6, 3 Regn, ii. 19, 1 Esdr. iv. 29, Ps.
ΟἿΣ, (cx.) 1, Sir. xii. 12, Acts vii. 55 f,,
Rom. viii. 34); and next to it, the
immediate left (Jos. ant. vi. 11. 9 παρα-
καθισθέντων αὐτῷ (τῷ βασιλεῖ) τοῦ μὲν
παιδὸς ᾿Ιωνάθου ἐκ δεξιῶν, ᾿Αβενήρου δὲ
τοῦ ἀρχιστρατήγου ἐκ τῶν ἑτέρων). Ἔκ
in this phrase denotes the direction—
‘starting from’ the right hand (or the
left); WM., p. 459. The petition was
a bold attempt to raise afresh the
question ris μείζων (ix. 34) which the
Lord had already dismissed. Ἔν τῇ
δόξῃ σου: cf. Mt. xix. 28 ἐπὶ θρόνου
δόξης avrov. Ephrem thinks that the
idea was suggested by the vision of
the Transfiguration in which the Lord
appeared in glory between Moses and
Elijah.

38. οὐκ οἴδατε τί αἰτεῖσθε] So also
Mt., who agrees with Mc. (Bede) in
representing the answer as addressed
to the two and not to the mother.
Jerome: “mater postulat et Dominus

THE GOSPEL ACCORDING TO ST MARK.
εἶπεν αὐτοῖς Ti θέλετε [μὲ] ποιήσω ὑμῖν;
37 3701 δὲ εἶπαν αὐτῷ Δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ
38 εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν TH δόξη σου.

᾿Ιησοῦς εἶπεν αὐτοῖς Οὐκ οἴδατε τί αἰτεῖσθε. δύνασθε,

δῸ ἐγὼ wiv: the drinking of the cup |

[X. 36
85 δὲ

37 ἀριστε-

σου k | δοξη] βασιλεια της δοξης 13 69

discipulis loquitur, intelligens preces
eius ex filiorum descendere volun-
tate.” With αἰτεῖσθε following airn-—
σωμεν (Ὁ. 35) cf. vi. 22 ff. (αἴτησον...
aitjons...airnowpa...ntnoaro); the
middle perhaps calls attention to the
self-seeking which inspired the request |
and was its deepest: condemnation— |
for ἡ ἀγάπη οὐ ζητεῖ ra ἑαυτῆς. But the |
petition displayed ignorance (οὐκ οἴ-
dare: cf. Thpht., ὑμεῖς γὰρ νομίζετε
αἰσθητὴν εἶναι τὴν ἐμὴν βασιλείαν κα
αἰσθητὴν τὴν καθέδραν αἰτεῖσθε) as well |
as lack of love; of the latter the Lord
had already spoken at length; the
former he proceeds to expose. |
δύνασθε πιεῖν κτλ] The imagery of)
the petition is sustained in this ques
tion. The cup belongs to the royal)
banquet at which the King sits θ6-
tween His most honoured guests, cf.”
Gen. xl. 11 ἢ, 2 Regn. xii. 3, 2 Hsdr,
xii, 1, Esth. 1. 7. But by an easy
transition the Lord passes in thought |
to another set of associations which
connects the wine-cup with the al-
lotted share of joy or suffering which
is the portion of men and of nations
in the course of their life (Ps. xxii,
(xxiii.) 5, xxiv. (Ixxv.) 9, cxv. 4 (cxvi
13), Isa. li. 17 ff, Lam. ii. 13, iv. 21,
Ezech. xxiii. 31 ff.). What this cup
was in the present case both the
brethren afterwards learnt in Geth-
semane (xiv. 36). Πίνειν mornpiov= |
πίν. πόμα (1 Cor. x. 4), or ἐκ ποτηρίου ©
(1 Cor. xi. 28); cf. 1 Cor. x. 21, xi. 26f

‘X. 39]

THE GOSPEL ACCORDING TO ST MARK,

237

᾿ τὰ \ , ρον νι Peers ἢ τ τῶν ΤΆ
πιεῖν τὸ ποτήριον ὃ ἐγω πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ

[ 7 ~ \ 53 “
βαπτίζομαι βαπτισθῆναι ; oi δὲ εἶπαν αὐτῷ Δυνά- 39

μεθα.

ς he rod > > ~ \ 7ὔ aA 9 \
ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς To ποτήριον ὃ ἐγὼ

7 ’ὔ 4 \ \ / ἃ 3 \ 7
πίνω πίεσθε, καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι

- syrsin

38 πειν D [η] και AC°XTIIZ@ min?! syrrPeshhel(txt) 90 geth | om o eyw βαπτιζομαι
39 εἰπα»] Neyouow VY | om avrw Dr 28 alps abcffikgq syr | δυνο-

μεθα B* τὸ μεν ποτ. AC7DNXTIIZOY min™= v4 | om o eyw Barr. k

was coextensive with the incarnate
life on earth, but the Passion is of
_ course chiefly in view (Mt. ὃ ἐγὼ μέλλω
πίνειν). Hilary: “de calice sacramenti
_ passionis interrogat.”

_ ἢ τὸ βάπτισμα... βαπτισθῆναι] Me.
only. The royal baths in which the
_ Herods delighted may possibly be in
_ view, though βάπτισμα and βαπτί-
Copat are preferred to λουτρόν and
λούομαι, in order to bring the imagery
᾿ς into line with the thought which is in
the Lord’s mind. Of a ‘baptism’
which awaited Him He had already
spoken to the Twelve (Le. xii. 50),
and He now reminds the two of it.
The metaphorical use of βαπτίζεσθαι
is common in the later Gk., e.g. Isa.
xxi. 4 ἡ ἀνομία με βαπτίζει, Jos. B. JS.
iv. 3.3 ὃ δὴ (a false hope) ἐβάπτισεν
τὴν πόλιν, Plut. Galb. 21 ὀφλήμασι
βεβαπτισμένος : and the metaphor
itself is among the most usual in the
O. T.; the sufferer is regarded as
plunged and half-drowned in his grief
or loss, e.g. Ps. xviii. 16, xlii. 7, xix.
1 ff., cxxiv. 4 A reference to the
cleansing virtue of the Cross com-
municated to the soul in Baptism
(Thpht. : βάπτισμα, ὡς καθαρισμὸν τῶν
ἁμαρτιῶν ποιησάμενον) is perhaps un-
necessary ; nor need we suppose an
anticipation of St Paul’s thought εἰς
τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν (Rom.
vi. 3). For the construction βάπτισμα
ὃ βαπτίζομαι cf. Jo. xvii. 26, Apoc.
xvi. 9 (WM,., p. 281 f.).

39. δυνάμεθα] A lighthearted and
eager reply, which reveals the ab-
sence even in a disciple like John
of any clear understanding of the

Master’s repeated warnings, and at the
same time the loyalty of the men who
were ready to share the Master’s lot,
whatever it might be. This trustful
δυνάμεθα however falls short of the
meaning of the Lord’s δύνασθε, which
had reference to spiritul power (ix.
23, X. 27); it is a mere profession of
moral courage at the best. Contrast
St Paul’s πάντα ἰσχύω ἐν τῷ ἐνδυνα-
μοῦντί με (Phil. iv. 13).

πίεσθε, βαπτισθήσεσθε] This then
they shall do, since they have strength
for it; they shall share the Master’s
cup and baptism. The promise was
fulfilled in the case of both brothers,
but in singularly different ways.
James, as Origen already points out
(in Mt, t. xvi. 6), fell under the sword
of Herod Agrippa 1. (Acts xii. 2);
John was condemned by the Em-
peror to exile in Patmos (Apoc. i. 9).
Both suffered with Christ, one as a
martyr, the other as a confessor ; one
by an early death, the other through-
out a long life. The Lord’s words
are thus seen to assign to these two
no more than He assigns to all dis-
ciples (Mc. viii. 34, Rom. viii. 17, ©
2 Tim. ii. 11 ff.). Yet it was natural
that in an age of persecution the
words should be felt to be peculiarly
applicable to martyrdom strictly so
called, and this application is early
and widespread ; cf. Polye. mart. 14
εὐλογῶ σε ὅτι κατηξίωσάς με.- “τοῦ λα-
βεῖν με μέρος ἐν ἀριθμῷ τῶν μαρτύρων
ἐν τῷ ποτηρίῳ τοῦ Χριστοῦ σου. Cyril.
Hier. cat. iii. 10 τὸ μαρτύριον γὰρ οἶδε
βάπτισμα καλεῖν 6 σωτήρ, λέγων Δύ-
νασθε κτὰ. Victor: τουτέστιν “μαρτυρίου

238

THE GOSPEL ACCORDING TO ST MARK.

[X. 39

\ \ / ᾽ ond \ 3
40 βαπτισθήσεσθε:- “70 δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ
/ \ an - 7
εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλ᾽ οἷς ἡτοίμασται.
/ / ΄
41 "kal ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὲ

40 ἡ] ka ACNXTIZ& min™ k syrr arm aeth | εὐωνυμων]- μου Y τηϊησαταα
syrrsinpesh geth | δουναι] om syrhet+yuy cf(k) vg*tterddPl aeth | αλλ ous] αλλοις
abdftk aeth αλλω syr® [ητοιμασται]-υπο του πατρος μου N**-> ᾧ 1 209 1071 alPerpaue

a syrbel(ms)+ vmro Tou m. 604

καταξιωθήσεσθε καὶ ταὐτὰ ππείσεσθε ἅπερ
ἐγώ. The passage was regarded as
investing martyrdom with a baptismal
character, cf. the treatise De rebapt.
14 “homines non solum aqua verum
etiam sanguine suo proprio habere
baptizari, ita ut et solo hoc baptismate
baptizati fidem integram et digna-
tionem sinceram lavacri possint adi-
pisci.” For examples of the abuse of
the Lord’s words by Gnostic sects of
the second century, see Iren. i. 21. 2,
Hipp. haer. v. 8. The story of St
John’s being compelled by Domitian
to drink a cup of poison (Tisch. act.
App. apocr., p. 269) is possibly a
realistic attempt to shew that the
words received in his case a literal
fulfilment. The same may perhaps be
said of the statement said to be due
to Papias, that St John as well as
St James was slain by the Jews (see
Encycl. Bivl. ii., p. 2509 ff.).

4o. τὸ δὲ καθίσαι κτλ.] The Lord
disclaims the right to dispose in an
arbitrary manner of the higher re-
wards of the Kingdom. Cf. Thpht.:
ὡσπερανεὶ βασιλεὺς δίκαιος πιροεκάθητο
ἀγῶνός τινος, εἶτα προέλθοιεν αὐτῷ
τινες φίλοι αὐτοῦ καὶ εἴποιεν Δὸς ἡμῖν
τοὺς στεφάνους, εἶπεν ἄν Οὐκ ἔστιν
ἐμὸν τὸ δοῦναι, ἀλλ᾽ εἴ τις ἀγωνίσεται
καὶ νικήσει, ἐκείνῳ ἡτοίμασται ὁ στέφ-
ανος. Huth.: οὐκ ἔστιν ὅπερ εἶπεν
ἀδυναμίας, ἀλλὰ δικαιοσύνης. Yet in
some sense He could not give what
was asked, seeing that it belonged to
Another to determine whose it should
be. Christ is indeed the appointed
Distributor of all eternal rewards

41 ot λοιποι δεκα Dabefiq syrbet me | ηρξαντο
ayavaxrew] yyavaxrnoay A τ alPeve q vgsitt

(2 Tim. iv. 8, Apoc. xxii. 12), but He ©
will distribute them in accordance —
with the Father’s dispositions. This,
which is implied in ois ἡτοίμασται, is —
expressed by Mt., who adds ὑπὸ τοῦ
πατρός μου---ὃ, form of words frequent —
in Mt. (vii. 21, x. 32 f,, xi. 27 ὅσο.) and
Le. (ii. 49, X. 22, xxii. 29, xxiv. 49),
but not found in Me. For ἑτοιμάξειν
(προετοιμ.) in reference to Divine
preparations see Dalman, Worte, i.
Ῥ. 104 ff., and cf. Ps. vii. 14, xxii. (xxiii.)
5, Mt. xxv. 34, 41, Le. ii. 31, Rom. ix.
23, 1 Cor. ii. 9, Eph. ii. 10, 2 Tim. ii.
21, Heb. xi. 16; it is used, as the exx.
shew, either of persons or things, but
chiefly, as here, of the latter. οἷς
ἡτοίμασται involves an ἐκλογή, but on
what the selection turns does not
appear. The ἀλλά which precedes
does not contrast those to whom the ~
Lord reserves the right of giving the —
reward with others to whom it is not
His to give—which would have been
expressed rather by εἰ u7—but those
who shall receive with those who shall
not; ie. the true complement of the
sentence is δοθήσεται, not ἐμόν ἐστιν
δοῦναι. In the sense which is here in
view the Son does not give to any.
On the reading ἄλλοις, implied in some
of the versions, see Nestle, 7: C. p. 37.

41. καὶ ἀκούσαντες xtd.] If the
rest of the Twelve were not present,
the report naturally reached them;
and it at once revived the spirit of
jealousy which had been checked by the
teaching of ix. 35 ff, and went far to
create a new group in the Apostolate
(of δέκα, Mt., Mc.). Hitherto Peter,

Σ. 43)

James and John had formed a re-
cognised triumvirate; now Peter joins
and probably leads the other nine in
their indignation. The bitter feeling
was perhaps not expressed in the
presence of the two—both Me. and
Mt. use ἀγανακτεῖν περί, not dy. κατά
(Sap. v. 22)—but it threatened the
harmony and spiritual life of the
Apostolate, and called for immediate
correction. Euth. (in Mt.): οὕτω
πάντες ἦσαν ἀτελεῖς, μήπω τοῦ θείου
πνεύματος ἐπιφοιτήσαντος αὐτοῖς.

42. καὶ προσκαλεσάμενος κτλ. On
προσκαλεῖσθαι see iii. 13, note. The
Lord called the ten to him, and with-
out referring to the circumstances,
pointed out that neither ambition nor
jealousy had any place in the brother-
hood of the Son of Man. The tone
of His words is singularly gentle; the
occasion (for there had been great
provocation) called for definite teach-
ing rather than for censure.

οἴδατε ὅτι of δοκοῦντες xrA.] He
begins with matters within their cog-
nisance (cf. x. 19). They knew enough
of the Gentile world to be aware that
the sort of greatness which they de-
sired was just that which the Gentiles
sought. Οἱ δοκοῦντες ἄρχειν, ‘those
who are regarded as rulers,’ Mt. οἱ
ἄρχοντες ; for Mc.’s unusual phrase cf.
Gal. ii. 2, 6, 9, with Lightfoot’s note
i (cf. Hastings, D. C. G. ii. p. 538b),
᾿ andesee 3 Macc. v. 6 of πάσης σκέπης
ἔρημοι Sox. εἶναι, 22 τοῖς ταλαιπώροις
δοκοῦσιν, 4 Mace. xiii. 14 μὴ φοβηθῶ-
μεν τὸν δοκοῦντα ἀποκτενεῖν, and esp.
Sus. 5 (uxx. and Th.) οἱ ἐδόκουν κυ-
βερνᾷν τὸν λαόν. The Master recog-
nised the Empire and other institutions

THE GOSPEL ACCORDING TO ST MARK.

41 Tax. x. Iwav.] των δυο αδελῴων A gt
min*fereomn | odare] pr οὐκ 13 69 108 124 127 | Κ- οἱ μεγαλοι avrwy] K. οἱ βασιλεις
NC*vid &, ov wey. DZ om κ. οἱ ey. avr. κατεξ. avr. syrir

239

/ \ / \ f \
VlaxwBov καὶ ᾿Ιωάνου. “Kal προσκαλεσάμενος αὐτοὺς 42
δ΄. a / ᾽ a af « ε “- af

ὁ ᾿Ιησοῦς λέγει αὐτοῖς Οἴδατε ὅτι οἱ δοκοῦντες ἄρχειν

΄σ ΄: / “ \ ε /
tev ἐθνῶν κατακυριεύουσιν αὐτῶν, Kal οἱ μεγάλοι
΄σ΄ / ΄ι

αὐτῶν κατεξουσιαζουσιν αὐτών.

«
“οὐχ οὕτως δέ 43
42 0 de ts προσκ. avrovs ΑΝΧΤ' al

43 om de D syr*™ arm

of society as facts belonging to the
Divine order of things (xii. 17), but
He did not admit that the power of
such a ruler as Tiberius was a sub-
stantial dignity; it rested on a reputa-
tion which might be suddenly wrecked,
as indeed the later history of the
Empire clearly proved. Τῶν ἐθνῶν,
see Ὁ. 33, note (Thpht.: ro ἁρπάζειν
τὴν τιμὴν καὶ τῶν πρωτείων ἐρᾷν ἐθνικόν
ἐστιν. ΑΒ good Jews the disciples
would shrink from following Gentile
precedent (cf. Mt. vi. 32). Οἱ μεγάλοι
αὐτῶν, the great men of the heathen
world, the officials and other persons
in authority or influence (οὗ pey-
στᾶνες, Vi. 21). These Gentile magnates
exercise arbitary rule over their sub-
jects and inferiors, whether as lords
paramount (κατακυριεύουσιν, Mt., Mc.,
Vg. dominantur) or as subordinates
(κατεξουσιάζουσι, Mt., Me). For
κατακυριεύειν see Gen. i. 28, ix. 1, Ps..
ἐπ 26.521 (x. 5, 10), ΟἿΣ, (cx.) 2, Acts
xix. 16, and esp. 1 Pet. v. 3, where
there is possibly a reminiscence of the
Lord’s saying; of κατεξουσιάζειν no
other example is quoted, but ἐξουσιά-
¢ew occurs in Le. xxii. 25, 1 Cor. vi.
12, vii. 4 bis, and both verbs doubt-
less carry the sense of ἐξουσΐα
(‘derived authority, cf. i. 22, note).

With κατακυριεύσουσιν, κατεξουσιά-
ζουσιν, cf. κατάρχειν in Numbers xvi.
13.

43, 44. οὐχ οὕτως δέ ἐστιν ἐν ὑμῖν]
Another order prevails in (ἐν, denoting
the sphere, WM., p. 483) the new
Israel, whose standards of greatness
are wholly unlike those of the Gentile
world. Jesus had already inaugurated
these new conditions of social life—

240

ἐστιν ἐν ὑμῖν"

THE GOSPEL ACCORDING TO ST MARK.
ἀλλ᾽ Ost

[X. 43.

av θέλῃ μέγας γενέσθαι ἐν
44 ὑμῖν, ἔσται ὑμῶν διάκονος, “καὶ ὃς ἂν θέλῃ ἐν ὑμῖν͵
45 εἶναι πρῶτος, ἔσται πάντων δοῦλος" “δ καὶ γὰρ ὁ υἱὸς

τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι,

\ ΄- \ \ a / \ ΄σ
καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὲ πολλῶν .ἵ

43 ἐστιν NBC*DLAW latt*tPlys] ἐσται ΑΟἸΝΧΙΊΤΙΣΦ min™ vid gq arm me go |

εσται] ectw NCXA 69 2P¢ alPave | ὑμιν διακ. 604

44 εν ὑμιν εἰναι πρωτος NBCLA(Y)

28 alpve latt me] ὑμων γενεσθαι πρ. AC*?(D)XTII(Z)S min?! go aeth | εσται] eorw
minpPaue | παντων} ὑμων D 2P? alperpaue a, aeth

the true reading is ἐστίν, not ἔσται
(see app. crit.}—both by example
(9. 45), and precept (ix. 35). The
latter He now repeats with some
amplification. Service is henceforth
to precede greatness, preeminence
can only be secured by a true servus
servorum Det. Comp. 1 Cor. ix. 19,
2 Cor. iv. 5, Clem. R. 1 Cor. 48, and for
the necessary safeguard of a Christian
ambition, see Gal. vy. 13; the δουλεία
which ennobles is that of disinterest-
ed love, based on absolute submission
to God and Christ, and consistent
with a true éAevdepia. That the
Kingdom of God admits of degrees of
Spiritual greatness is taught also in
Mt. v. 19 (€Adyuoros...uéyas κληθήσεται
ἐν τῇ Bac. τῶν οὐρανῶν). On διάκονος...
δοῦλος see ix. 35, note, and with πάντων
δοῦλος cf. 1 Cor. ix. 19, 2 Cor. iv. 5.
45. καὶ yap ὁ υἱός] On καὶ γάρ,
Vg. nam et, see WM., p. 560. The
law of service is recommended by the
example of the Head of the race;
even the Son of God made its fulfil-
ment the purpose of His life, when
He took upon Him the μορφὴ δούλου
and became the Son of Man. For
ἦλθεν in reference to the Lord’s en-
trance into the world ef. i. 38, ii. 17;
it is used also of the Baptist (ix. 11 ff,
Jo. i. 7) regarded as a Divine mes-
senger. The purpose of the Lord’s
advent was to minister (Le. xxii. 27,
Rom. xv. 8); His life as a whole was
a ministry (διακονῆσαι, not διάκονεῖν) ;
if He received the services of others

(as of angels, i. 13, women, xv. 41),
it was not for this end He came.
Nothing could more clearly mark the
contrast between the Kingdom which
is not of this world (Jo. xviii. 36) and
earthly kingdoms as they existed in
the days of Christ. The pass. δια-
κονεῖσθαι occurs again in 2 Cor. iii.
3, viii. 19 f., but in connexion with
the service rendered ; for its use with
reference to the person who receives
service cf. Blass, Gr. p. 184.

καὶ δοῦναι τὴν ψυχήν κτλ.] Veg. ef
daret vitam suam redemptionem pro
multis ; Wycliffe: “and 3eue his lyf
a3en biyinge for manye” (Tindale,
Cranmer, &c. “for the redemption of
many ” ; A.V., R.V., “a ransom for
many”). The ministry of the Son of
Man culminates in the sacrifice of
His life. He had required this su-
preme service from His disciples
(viii. 35), and He will be the first to
render it. Yet His sacrifice is to beg
doubly unique. The disciple may lose
his life (ἀπολέσει τὴν ψυχὴν αὐτοῦ),
the Master only can give it in the
fullest sense (Jo. x. 18, Gal. i, 4,

ae

1 Tim. ii. 6, Tit. ii. 14). Further,
whilst the disciple parts with his life
for the sake of Christ and the Gospel,
the Master gives it as a λύτρον ἀντὶ
πολλῶν--- ΗΒ Death is to be a supreme
act of service to humanity. For a
full discussion of λύτρον and its cog-
nate words see Westcott, Hebrews,
p. 295 f. Avrpov, which occurs in the
Lxx. fairly often (Exod., Lev.®, Num.§,

a

X. 46]

THE GOSPEL ACCORDING TO ST MARK.

241

“ Καὶ ἔρχονται eis ᾿Ιερειχώ: καὶ ἐκπορευομένου 46

46 ερχεται D min? syr*” ab ff gir Or | Tepecyw (1°) B? (om καὶ ερχ. εἰς I. B*)
CFLY] Ιεριχω NADXTAIIZS min™ V4 | exropevouevov...ccavov cum turba magna k

Proy.”, Is.1), and in various senses
answering to 155, }'78, nN, ὙΠ,
is used in the N.T. only in this con-
text (Mt., Mc.); ἀντίλυτρον, which is
a variant for λύτρωσις in Ps. xlviii.
(xlix.) 2, appears in 1 Tim. ii. 6, also
in reference to the sacrifice of Christ.
In certain cases the Law provided
λύτρα τῆς ψυχῆς (or A. περὶ ψυχῆς), ἃ
price for a life which had been dedi-
cated or lost (Exod. xxi. 30, xxx. 12;
cf. Num. xxxv. 31 f.). The Lord
contemplates a λύτρον which is Ψυχὴ
ἀντὶ ψυχῆς (Lev. xxiv. 18), His own
Ψυχή (xiv. 34) given as a ransom
for the ψυχαί of men. The idea
was not unfamiliar to the later Jews,
cf. 2 Macc. vii. 37, 38, 4 Mace. i. 11,
and esp. xvii. 22 ...d0mep ἀντίψυχον
γεγονότας τῆς τοῦ ἔθνους ἁμαρτίας" καὶ
διὰ τοῦ αἵματος τῶν εὐσεβῶν ἐκείνων
καὶ τοῦ ἱλαστηρίου θανάτου αὐτῶν ἡ
θεία πρόνοια τὸν ᾿Ισραὴλ προκακωθέντα
διέσωσεν : something of this kind was
probably in the mind of Caiaphas, Jo.
xi. 50, and the disciples may have
understood the Lord to say that He
was about to offer himself as a victim
for the redemption (Le. ii. 38, xxiv.
21) of Israel. ᾿Αντὶ πολλῶν: St Paul
writes ἀντὶ πάντων (1 Tim. 1.6.); St
John, περὶ ὅλου τοῦ κόσμου (I Jo. ii.
2). For the present the Lord is con-
tent with the less definite statement,
which if it does not involve, certainly
does not exclude the other. Jerome’s
comment “non dixit...‘pro omnibus,’
sed ‘pro multis,’ id est, pro his qui
credere voluerint” is quite unwar-
ranted ; cf. Rom. v. 12, 15, 18, “Avri
belongs to the imagery of the λύτρον,
cf. viii. 37 ἀντάλλαγμα τῆς ψυχῆς, and
Mt. vy. 38, xvii. 27; elsewhere ὑπέρ is
used in this connexion (xiv. 24, Jo. xi.
50 f,, xvii. 19, xviii. 14, Rom. v, 8,
xiv, 15, 1 Cor. i. 13, xv. 3, 2 Cor. v.

5. M2?

ΤΕ: Gali). 4, ii.’ 20; Iiph, \v.,.2, 25,
1 Thess. v. 10, 1 Tim. dc. Tit. ii. 14,
Heb. ii. 9, x. 12, 1 Pet. ii. 21, iii. 18,
I Jo. iii. 16), or even περί (1 Jo. ii. 2,
and as a variant in several of the
passages cited for ὑπέρ). For an early
expansion of λύτρον ἀντὶ πολλῶν see
the beautiful passage in Lp. ad Diogn.
ἸΧ. 2.

46—52. PassaAGE THROUGH JERI-
cHO. Buiinp BartTIMAEUS RESTORED
To Sicut (Mt. xx. 29—34, Le. xviii.
35—43).

46. καὶ ἔρχονται εἰς Ἰερειχώϊ If
the modern et-Taiyibeh is the site
of Ephraim (Jo. xi. 54), the place of
the Lord’s last retirement (see note
on x. 1), a road still “marked by
Roman pavement” (G. A. Smith, 7.
G., p. 269 n.) led straight from the
spot to Jericho. The traveller from
Ephraim who reached Jericho by this
road would enter through a gate
on the N. side of the city, and
in order to proceed to Jerusalem,
he would cross to the west gate:
cf. ἔρχονται eis (Mc.), ἐκπορευομ. ἀπό
(Mt. Mce.), εἰσελθὼν διήρχετο (1,0.
Jericho is mentioned in the Gospels
only here and in the parable of Le.
x. 30 ff., but the Lord and His dis-
ciples had doubtless passed through it
before, perhaps more than once, when —
journeying to Jerusalem ; the journey
to Bethany from Peraea (Jo. x. 40,
xi. I, 7, 17) must at least have led
Him past the town. Now however
He enters with a crowd of followers
(Le. xviii. 36), as a great Rabbi on
His way to the Passover; and His
passage through the city bears the
character of an ovation. Ἔρχονται,
the ‘historic’ present (Hawkins, H. S.,
p. 116).

The Jericho of our Lord’s time
(Luxx. (B) and N.T. Ἰερειχώ, WH.,

τό

242

THE GOSPEL ACCORDING TO ST MARK.

[X. 46

΄- \ AS \ ΄σ΄ ΄σ ~
ἦς αὐτοῦ ἀπὸ ‘lepaxyw καὶ τῶν μαθητῶν αὐτοῦ Kai

> ~ e\ / ~
ὄχλον ἱκανοῦ ὁ υἱὸς. Τιμαίου Βαρτιμαῖος, τυφλὸς

46 αποΊερειχω SBCLY (απὸ Ιεριχω ΑΧΤΔΙΙΣΦ min™"*)] εκειθεν 1) abf ffiqr”
go Orb | καὶ 3°] μετα DY abfffilr arm go | o wos] om o AXI'IIS min? go | om
o wos Ti. Bapr. k | Βαριτειμιὰς D (8 Ὁ ἃ ff 4) | τυῴλος SNBDLAYW 124 alP*ve me go Or]

pr o ACXTIIZ@ min?!

Notes, p. 1553 Josephus, Ἰεριχοῦς or
Ἰεριχώ, gen. -ods, represented by the
modern ev Riha) was about five miles
W. of the Jordan and fifteen N.E. of
Jerusalem, near the mouth of the
Wady Kelt, and more than a mile
south of the site of the ancient town.
The ‘fertility of the climate and soil,
described in glowing terms by Jos.
B. J. viii. 3, attracted Herod the
Great and Archelaus, who adorned it
with public buildings and a palace.
Under the Procurators it seems to
have been held by a Roman garrison
(B. J. ii. 18. 6). Yet the town was
not given over to a _ Hellenistic
population like the cities of the Deca-
polis, or the neighbouring Phasaelis ;
Priests and Levites from Jerusalem
found their way thither (Le. x. 31 ἢ),
and the Lord, who seems never to
have entered Tiberias, did not hesi-
tate to be a guest at a house in
Jericho (Le. xix. 5). His arrival
there marks another distinct stage
in the journey to the Cross; by
publicly entering Jericho He places
Himself in the power of the Pro-
curator and the Great Sanhedrin.

καὶ ἐκπορευομένου αὐτοῦ xtA.] Simi-
larly Mt. Both Mt. and Me. omit
the. striking story of Zacchaeus
(Le. «xix. 2—10), which appears to
have had no place in the common
tradition. Further, they both differ
from Le: with regard to the time and
place..of the miracle (Le. ἐν τῷ
ἐγγίζειν αὐτὸν εἰς ᾿Ιερειχώ, cf. xix. 1).
Augustine's: suggestion (de cons.
ev. ii. 126) “duo -similia similiterque
miracula fecisse Iesum” is not re-
commended td the ‘modern student
by the alternative “mentiri evan-

gelium”; the trustworthiness of the
Gospels is now seen to be maintained
and not impeached by a frank recogni-
tion of their independence in details.
In the present instance the statement
of Mc., which is in every way fuller and
more precise, is probably to be pre-
ferred ‘to that of Le. ”OxAov ἱκανοῦ :

Mt. ἠκολούθησεν αὐτὸν (ef. Mc. x. 32)
ὄχλος πολύς. “Ikavés Ξι πολύς, here Sipe
in Me, is frequent in Le. (Εν.

Acts"), and occurs occasionally in
the later books of the Canon (Hab. ii.
13 λαοὶ ἱκανοὶ... .ἔθνη πολλά, Zach. vii. 3
ἤδη ἱκανὰ ἔτη), especially in 1—3 Mace. ;
the word was used in this sense by
the comic poets, and in colloquial and -
the later literary Greek.

ὁ υἱὸς Τιμαίου Βαρτιμαῖος] Me. only.
Bengel is doubtless right in inferring :
notus apostolorum tempore Barti-
maeus” ; ef. Victor: ὀνομαστὶ δεδήλωκεν
ὃ Μᾶρκος. «ὡς ἐπιφανῆ. τότε ὄντα. Cf.
γ. 22, xiv. 3, xv. 21. The Greek name
Τίμαιος, familiar as. that. of the inter-
locutor in» the Timaeus of Plato,
probably coyers. an Aramaic name,
which also underlies the patronymic
Bapripaios.» According to Jerome
(interpr. ,hebr. nom., ed. Lagarde,
p. 66), the true form of the latter
word is Barsemia, jilius caecus
(vss 45) ; but our existing Greek
Mss. lend.no support to this reading.
Bapripaios suggests *8DD 13, where
‘SDD may be either ‘an adjective
‘unclean’ or a personal name. In
either case the accent ought probably
to follow the analogy of Βαρθολομαῖος ᾿
(Bengel’s “proparoxytonon ut ipsum
Τίμαιος rests upon the assumption that

_ Bapr. is compounded of Bap, Τίμαιος).

a

ore

X. 48]

, 3 / \ \ <Q /
TWPOOatTyns, ἐκάθητο σαρα THV ὁδόν.

THE GOSPEL ACCORDING TO ST MARK.

243

\ 3
47Kal ἀκούσας 47

t ᾿Ιησοῦς 6 Ναζαρηνός ἐστιν ἤρξατο κράζειν Kal

λέγειν Υἱὲ Δανεὶδ ᾿Ι]Ιησοῦ, ἐλέησόσν με.

͵
Bical ἐπετί- 48

46 mpocarns SBLAW EK me] προσαιτων (post odov) AC? (om C*) ΧΡΠΣΦ
minfreom exairwy (item post 06.) (D) 2°: mendicans abe dffiq vg syrr go aeth
47 ἐστιν oN. B | Nagapnvos BLAYV 1 118 209 abcfk vg Or] Ναΐζωραιος SAC(E)X
(ὙΠΣΦ min?! αὖ go | t wos A. 2P° | we] wos DK 69 409 Or o wos AM*XTIT al

min?! | om Inoov ¥

It must be admitted that we should
have expected Mc. to write Bapripaios,
6 ἐστιν vids Τιμαίου (ef. iii. 17, vii. 11,
34, xiv. 36); yet see Ὁ. 47 υἱὲ Δαυεὶδ
Ἰησοῦ. Both the Sinaitic Syriac and
the Peshitta read “Timaeus son of

Timaeus” (γον, I= »>a\), as if Me.
had written Τίμαιος 6 vids Τιμαίου, but
this may be due to the difficulty of
rendering the Greek into Syriac ex-
actly without iteration. On the whole
question see Nestle, Marg. p. 83 ff,

and in Hastings, D. B.i iv., p., 762; ‘and

- Schmiedel in Encycl. Bibl. 1. 5.0.

Bartimaeus.
τυφλὸς προσαίτης] Προσαίτης is a
late word (Plutarch, Lucian), found

also in Jo. ix. 8; Le. uses ἐπαιτεῖν here
and in xvi. 3, ‘and αἰτεῖν ἐλεημοσύνην

ἴῃ Acts iii. 2. Παρὰ τὴν ὁδόν : cf. πρὸς
τὴν θύραν τοῦ ἱεροῦ Acts J. δ. ; on παρά
after a verb of rest see WM, Ῥ. 503,
Blass, Gr. p. 138. Probably Barti-
maeus had his seat on the high road
just outside the wall, so as to attract
the attention of all who passed in
and out of the gate. Mt., who agrees
with Me. against Le. as to the
locality, differs from both in repre-
senting two men as subjects of the
miracle (ἰδοὺ δύο τυφλοὶ.. ἀνέβλεψαν) ;
οἵ. Mt. viii. 28 δύο δαιμονιζόμενοι,
where Mc. has ἄνθρωπος and Le.
ἀνήρ tis; in ix. 27 Mt. records
another miracle in which two blind
men are healed. See note on y. 2.
Thpht., following Aug., suggests:
ἐνδέχεται δὲ δύο μὲν εἶναι τοὺς ἰαθέντας,
τὸν δὲ ἐπιφανέστερον αὐτῶν τοῦτον εἶ-

vat τὸν παρὰ τῷ Μάρκῳ μνημονευόμενον.

This is possible, but in such cases the
student may well be content to note
the apparent discrepancy in the two
traditions. If he must harmonise,
he will be wise to follow Tatian (Hill,
Diatess., p. 167), in constructing his
narrative on the basis of Me.
the curious fusion of this narrative
with that of Jo. ix. in Zv. Nicod. c. vi.

47. ἀκούσας ὅτι Ἰησοῦς ὁ Ν. ἐστιν]
The tramp of many feet (Le. ὄχλου
διαπορευομένου) told him that some-
thing unusual was happening ; ; and in
answer to his enquiries (Le. ἐπυνθάνετο
τί εἴη τοῦτο) he learnt that Jesus was
passing (Mt. παράγει, Le. παρέρχεται).
‘O Nafapnvos, Le. 6 Ναζωραῖος : on
the distribution of the two forms in
the N. T. see i. 24, note, and on the
origin of the latter form cf. Dalman,
Gr. p.141 note. Ἤρξατο κράζειν: Mt.
ἔκραξαν, Le. ἐβόησεν (but ἔκραξεν later
on).

υἱὲ Δαυείδ κτλ.] Κύριε, vie A. Mt.,
Ἰησοῦ, υἱὲ Δ. Le. Cf. Mt. ix. 27, xv.
22; in Me., Le. vids Δαυείδ as an
appellative occurs here only. Bengel:
“magna, fides, quod caecus filium Da-
vidis adpellat quem ei Nazoraeum
praedicabat populus.” The use of the
term reminds the reader that the
Lord is now on Judaean soil. Once
indeed the identification of Jesus
with the Son of David had been sug-
gested in Galilee (Mt. xii. 23), but the
cry does not seem to have been taken
up. At Jerusalem all Jews thought
of David as their father, and of

_Messiah as the Son of David in an

especial sense (xi. 10, xii. 35, Jo.: vii.

16—2

See .

244

THE GOSPEL ACCORDING TO ST MARK.

[X. 48

o~ ε \ 3G o
μων αὐτῷ πολλοὶ ἵνα σιωπήση" ὁ δὲ πολλῷ μᾶλλον
/ ’ \ A co
49 ἔκραζεν Υἱὲ Aaveid, ἐλέησόν pe. “ καὶ στὰς ὁ ᾿Ιησοῦς

3 y > /
εἶπεν Φωνήσατε avTov.

/ 3 ~ / sf ~
gWs 50 λέγοντες αὐτᾷ Θαρσει, ἔγειρε: φωνεῖ σε.

καὶ φωνοῦσι τὸν τυφλὸν
5°86 δὲ

/ ~ / > \
ἀποβαλὼν τὸ βϑἱμάτιον αὐτοῦ ἀναπηδήσας ἦλθεν πρὸς

48 ο δε] avros de VY 1071

49 φωνησατε avrov NBCLA min” k syrel(™s) me]

avrov φωνηθηναι ADXTIIZ® min?! lattvtPlvs (syrrPerh hel (txt) arm) aeth | καὶ φωνουσι Tov
τυῴλον rey. avTw] οἱ de λεγουσιν τὼ τυῴφλω Ὁ (2”°) a (Ὁ ff) ig | θαρσει] θαρρων (vel
θαρσ.) 1 13 28 69 209 346 εγειραι U 736 al™™™ evyerpov 1 13 28 69 209 346
50 ἀαποβαλων] αποβαλλων A επιβαλων 2P° syr"mvid | ἀναπηδησας NBDLM™SAW i071 .
206 g]perpauc Jatt gyrbl(ms) me go Or] avacras ACM**XII26% min?! syrrsm pesh hel (txt)
arm aeth om I'| zpos τ. I.] προς avrov D min lattvtPlvs

42; cf. Dalman, Worte, i. p. 262);
for the sources of the latter belief
see note on xii. 35.

The petition “O Son of David,” &c.
in the English Litany of 1544, had
been used in some mediaeval devo-
tions (Blunt, Ann. PB., p. 234), but
the corresponding versicle in the third
Sarum Litany for St Mark’s Day had
Fili Det vivi and not Fili David.
The Kyrie eleison of both East and
West is due to the Psalter of the
Lxx. (Ps. vi. 2, ix. 13, &c.) and not
directly to the present context; see
Inir. to the O. T. in Gk., p. 473.

48. ἐπετίμων αὐτῷ πολλοί] The re-
monstrance came, Le. says, from the
crowd in front (οἱ προάγοντες, cf. xi.
9), ie. the man began his litany be-
fore Jesus Himself had reached the
spot. The cry spoilt the harmony of
the triumph. Why should this beggar
force his misery on the attention of
the great Prophet? Victor: οὐκ ἐπι-
τρέποντες TH τυφλῷ βοᾷν, ὥσπερ ἐπὶ
βασιλέως παριόντος. Of. x. 13. The
indignant σιώπα (Mt., Mc., σίγα Lc.),
was general (πολλοί, Me., ὁ ὄχλος,
Mt.). But it seemed only to add
vigour to the reiterated ἐλέησον
(πολλῴ μᾶλλον ἔκραζεν Me., Le., μεῖζον
ἔκραξαν, Mt.).

49. στὰς ὁ Ἶ. εἶπεν Φωνήσατε] Mt.
στὰς... ἐφώνησεν, Le. σταθεὶς... ἐκέλευ-
σεν..«ἀχθῆναι. On στάς, σταθείς, see

iii. 24 ff. The procession was stopped,
and the call was passed on to the front
till it reached Bartimaeus. Reproofs
were at once changed into words of
encouragement, which Me. alone has
preserved in a Greek sentence, the
music of which caught the fancy of
Longfellow. Θάρσει, Vg. animaequior
esto; cf. Gen. xxxv. 17, Exod. xiv. 13,
XX. 20, 3 Regn. xvii. 13 (=N7N bs),
&c., Mt. ix. 2, 22, xiv. 27 (Me. vi. 50),
Jo. xvi. 33, Acts xxiii. 11. St Paul
(2 Cor.®) and Heb. write θαρρεῖν,
and this form occurs also in Prov.
i. 21 (θαρροῦσα), xxxi. 11 & (θαρρεῖ);
Bar. iv. 21 Β (θαρρεῖτε), 27 B (θαρρή-
care), 4 Mace. xiii. 11, xvii. 4 (θάρρει).
In view of the last four references it
is precarious to lay stress on the cir-
cumstance that in the N. T. θαρσ.
is limited to the imperative. Φωνεῖ
σε: so the Lord’s φωνήσατε is rightly
interpreted by those who execute it.
He calls through the voices of His
messengers.

50. ὁ δὲ dmoBador...dvarndjoas...
πρὸς τὸν “I.] -Me. only. The ἱμάτιον
is thrown aside in his haste; οὗ
4 Regn. vii. 15 id0d πᾶσα ἡ ὁδὸς
πλήρης ipatiov...dv ἔρριψεν Συρία ev
τῷ θαμβεῖσθαι αὐτούς, Heb. xii. 1 ὄγκον
ἀποθέμενοι πάντα...τρέχωμεν : the point
is missed in the tame ἐπιβαλών of 6
Syr. and one of the cursive MSS.
(vv. IL). ᾿Αναπηδᾷν is dm. λεγ. in the —

X. 52]

\ 3 ~
tov ᾿Ιησοῦν.

THE GOSPEL ACCORDING TO ST MARK.

245

51 \ > 0 \ 3 lan ς cf ~ 53
καὶ ἀποκριθεὶς αὐτῷ ὁ ᾿Ϊησοῦς εἶπεν 51

Τί σοι θέλεις ποιήσω; ὁ δὲ Tupros εἶπεν | αὐτῷ

‘PaBBouvei, ἵνα ἀναβλέψω.

\ ia >
δ᾽ καὶ ὁ ᾿Ϊησοῦς εἶπεν 52

3 ΄σ ed ε / / / \ 52 ἃ
αὐτῷ “ὕπαγε, ἡ πίστις cov σέσωκέν σε. καὶ εὐθὺς

/ \ / δον o ~~
ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν TH ὁδῷ. κ΄

51 εἰπεν] Aeyee AXTII™ al?! | ποιησω] pr wa 604 alP be [ραββουνει B (ραβ-
βουνι SACE*FHKLMSUXTIIZEY min™ ραββονι 604* alP* f vg aeth) syr*! arm

Or)] κυριε ραββει Da Ὁ ffi ραββι 38 Κα syrP*) κυριε 40
(Or)] κυριε ραββ ραββι 3 ριε 409

52 Ἠἠκολουθησαν 121

346 409 al¥™™ yvid ἡἠκολουθησε 604°°% | avTw 2°] τω Τησου Mitxtetme2)X TITS min?!

syrbl(txt) go Or | om ev Tn οδω 736*

N. T., but occurs in 1 Regn. xx. 34
(DIP), xxv. 10, Το." Esth.1; cf. Acts
iii. 8, ἐξαλλόμενος ἔστη. With the
whole context cf. Luc. Catapl. 15 ἐγὼ
d€...dopevos ἀπορρίψας τὴν σμίλην...
ἀναπηδήσας εὐθὺς ἀνυπόδητος... .εἱπόμην.
Ace. to Le. the blind man was led by
friendly hands (ἐκέλευσεν. . «ἀχθῆναι).
51. τί σοι θέλεις ποιήσω;) For the
construction see x. 36, note, and for
τί ποιήσω cf. xv. 12; on the position
of σοι see Blass, Gr. p. 288. Obvious
as was the meaning of the ἐλέησον,
th®Lord will have the want specified.
ῥαββουνεί, iva dvaBheyrwo] Mt. κύριε,
ἵνα ἀνοιγῶσιν of ὀφθαλμοὶ ἡμῶν, Le.
κύριε, ἵνα ἀναβλ. Me. alone preserves
the Aramaic original of the κύριε: cf.
ix. 5, note. The form ῥαββουνεί ap-
pears again in Jo. xx. 16, where see
Westcott’s note, with which compare
Dalman, Worte, i. p. 279; on the
broadening of the second vowel cf.
Dalman, Gr. p. 140 n. and Worte, i.
p. 267. The Syriac versions have
pias’ (sin.), »=4 (pesh.), asd
(hel.); Syr.™ has »\a=4 again in Jo.
Zc., Syr. is unfortunately wanting
in both passages. The English ver-
sions before Rheims and A.V. render
“Master.” “Iva dvaBdéWa, 80. θέλω or
6. ποιήσῃς: cf. vi. 25, note; for ἀναβλέ-
mew ‘to recover sight’ see Tob, xi. 8
(&), Xiv. 2, Isa. xlii. 18 (=hiph. of 013),
and in the N. T., Mt. xi. 5, Jo. ix.
11ff., Acts ix. 12ff. To give ἀνάβλεψις
to the blind was a prerogative of the

Son of David (Is. lxi. 1, Le. iv. 18,
Vii. 22). To ἀναβλέψω Tatian and
Syr.cu- (Mt. Le) add “that I may see
Thee”; cf. Hill, Diatess., p. 167 n.

52. ὕπαγε, ἡ πίστις cov σέσωκέν σε]
Le. ἀνάβλεψον κτλ. Mt., who omits
the words, adds the customary sign:
σπλαγχνισθεὶς..«ἥψατο τῶν ὀμμάτων.
The eulogistic ἡ π. σου κτλ. seems to
have been reserved for cases of more
than ordinary faith; see Mt. ix. 22,
Me. v. 34, Le. vii. 50. In such pas-
sages σῴζειν probably includes the
deeper sense ; see v. 34, note. All the
Evangelists note that the cure was
immediate (Me. εὐθύς, Mt. εὐθέως, Le.
παραχρῆμα)---ὃ contrast to the method
employed in more than one other case
of blindness (viii. 23 f, Jo. ix. 6 ff).
Ephrem: “o felicem mendicum qui
manum extendens ut ab homine ob-
olum acciperet, dignus habitus est ut
donum a Deo acciperet.”

καὶ ἠκολούθει κτλ.] Bartimaeus, no
longer blind or a beggar, joins the
crowd of followers “in the way,” i.e.
on the road to Jerusalem (Bengel).
Le. adds δοξάζων τὸν θεόν : possibly in
the words of some well-known Psalm
(cf. exlv. (exlvi.) 8), which may have
been taken up by the crowd (Le. πᾶς
ὁ λαὸς ἔδωκεν αἶνον τῷ θεῷ). For an
admirable homiletic use of the story
see Orig. in Mt.: εἴθε καὶ ἡμεῖς.. «παρ᾽
αὐτὴν καθεζόμενοι τῶν γραφῶν τὴν ὁδόν,
ἀκούσαντες ὅτι ᾿Ιησοῦς παράγει, διὰ τῆς
ἡμετέρας ἀξιώσεως στήσαιμεν αὐτόν, καὶ

246

THE GOSPEL ACCORDING TO ST MARK.

[XI. 1

I "Kat ὅτε ἐγγίζουσιν eis ᾿Ιεροσόλυμα εἰς Βηθφαγὴ
\ > \
καὶ Βηθανίαν πρὸς τὸ ὄρος τὸ ᾿Ελαιών, ἀποστέλλει

ΧΙ 1 εγγιζουσιν] Ἠγγιΐζεν (vel yyyoev) DE min™* be ffik ᾳ | Ιεροσολυμα]
Ιερουσαλημ AXTIIS min?! me go+ καὶ nrOev 1071 (al) | εἰς Βηθφαγη (Βηθσφ. BSFUTZ
604 al™™™) καὶ (-Ἐ εἰς SC εἰς syr™) Βηθανιαν &(A)BC(L)XTAII(2)S minfereomn f q
syrr(sin)peshhel arm (me) go aeth] καὶ εἰς Βηθανιαν Dab ffi (k) (r) vg Or εἰς Βηθφαγη
Ψ y* (Βηθσφ.) the | το ἐλαιων Bk (montem eleon) Υ] το καλουμενον eX. Σ των ελαιων
aeth | αποστελλει] απεστείλεν FH 1 alPerpave a Ὁ cf k** syrrsimpeh go aeth ereupev C

εἴποιμεν ὅτι θέλομεν ἵνα ἀνοιγῶσιν oi
ὀφθαλμοὶ ἡμῶν [cf. Ps. οχῖχ. 18]* ὅπερ
ἐὰν εἴπωμεν ἀπὸ διαθέσεως ὀρεγομένης
τοῦ βλέπειν.. .σπλαγχνισθήσεται ὁ σω-
τὴρ ἡμῶν...καὶ ἁψαμένου αὐτοῦ φεύξε-
ται μὲν τὸ σκότος καὶ ἡ ἄγνοια, εὐθέως
δὲ οὐ μόνον ἀναβλέψομεν, ἀλλὰ καὶ ἀκο-
λουθήσομεν αὐτῷ.

_ XI, 1—11. Sonemn Entry INTO
‘THE PRECINCT OF THE TEMPLE (Mt.
xxi. 1-- 1, Le. xix. 29—45, Jo. xii. 1,
12---10).

I. ἐγγίζουσιν εἰς Ἱεροσόλυμα] The
road from Jericho (cf. Le. x. 30) up
the Wady Kelt has brought the party
to the East slope of the Mount of
Olives, within three miles of Jeru-
salem ; for ἐγγίζειν eis ef. Tob. vi. 6,
1o (8), Le. xviii. 35; the dat. is also
used, Acts ix. 3,x. 9. According to
Jo. the time was πρὸ ἕξ ἡμερῶν τοῦ
πάσχα, i.e. probably Nisan 8, the eve
of the Sabbath (cf. Lewin, fast. sacr.
p- 230; Westcott on Jo. xii. 1).

eis Βηθφαγὴ καὶ Βηθανίαν] Mt. εἰς
Βηθφαγή. More exactly, the spot
they approached was not Jerusalem,
but the villages nearest to the city
on the Jericho road ; for the repeated
eis, the second limiting the first, cf.
v 11, els “I. εἰς τὸ ἱερόν. Bethphage
(v. L, Bethsphage) has not been identi-
fied, but the Talmud (Neubauer, p. 147
ff.) mentions a ‘AND NI (or “25 NI,
Dalman, Gr. p. 152) which seems to
have been near Jerusalem; cf. Eus.
onom., BnOd. κώμη πρὸς τῷ ὄρει τῶν
ἐλαιῶν. Βηθανία (or Βηθανιά indecl., Le.
xix. 29, WSchm. p. 91,= ΠΠ M3,
Dalman, Gr. p. 143, the Talmudic n'a

‘2°, Neubauer, p. 149 f.) is the modern
el ’Azariyeh, the Lazarium of the
fourth century (Silvia, p. 57: “ Laza-
rium, id est, Bethania, est forsitan
secundo miliario a civitate”). The
village lies in a sheltered and fruitful
hollow, of which a picturesque de-
scription will be found in Stanley, S.
and P., p. 186 Η As to the meaning
of the names, Jerome gives for Beth-
phage domus oris vallium, vel domus
bucae or (tr. in Me.) d. mazillae
(“Syrum est,” he says, “non Hebrae-
um”), and for Bethany domus ad-
Jlictionis eius vel d. oboedientiae (Π3
M22); a more usual etymology con-
nects them respectively with the fig
(835, Cant. ii. 13, but see Buxtorf,
sub v.) and the date, which certainly
were grown in the neighbourhood,

πρὸς TO ὄρος TO ᾿λαιών] Of. εἰς τὸ
ὄρος, iii. 13, Vi. 46, ix. 2, xiv. 26; πρός
with the acc. expresses motion to-
wards, as in i. 5, iv. 3, 13, 32, &c.; the
Mount was the object immediately in
view as they approached. The hill to
the East of Jerusalem is called in the
O.T. “the olive-trees” (2 Regn. xv. 30),
“the mountain of the olive-trees”
(Zach. xiv. 4), or simply “the moun-
tain” (2 Esdr. xviii. 15). In the N.T.
τὸ dpos τῶν ἐλαιῶν predominates (Mt.%,
Mc.2, Le.”) ; but the hill is also known
as ὁ ἐλαιών, “ the olive-grove” (Acts i.
12 ἀπὸ ὕρους τοῦ καλουμένου ᾿Ἐλαιῶνος,
where Blass corrects ἐλαιῶν in defiance
of the mss.); ef. Jos. ant. vii. 9. 2 dva-
Baivovros αὐτοῦ διὰ τοῦ ᾿Ελαιῶνος ὄρους.
As late as the fourth century the
name ᾿Ελαιών seems to have lingered

XI. 2]

THE GOSPEL ACCORDING TO ST MARK.

247

δύο τῶν μαθητῶν αὐτοῦ, "καὶ λέγει αὐτοῖς ‘YrayeTe 2
εἰς τὴν κώμην τὴν κατέναντι ὑμῶν, Kal εὐθὺς εἰσ-
πορευόμενοι εἰς αὐτὴν εὑρήσετε πῶλον δεδεμένον,
ἐφ᾽ ὃν οὐδεὶς [οὔπω] ἀνθρώπων ἐκάθισεν: λύσατε

2 ovders ovrrw ανθρ. ΒΙΔΨῚ ουδ. ανθρ. ουπω KC 13 69 81Ρ515 ρυπω ovd. ανθρ. ΚΠΣΦ
604 (736) ουδ. πωποτε ανθρ. A ovders ανθρ. DXT min?! acgk syrrPeh arm aeth |
κεκαθικεν A(DEM)XTII(Z)@ min?! | Avoare avr. x. φερετεῖ λυσαντες avT. ἀγαγετε
ADXTIIZ6 min?! λυσαντες avr. ἀπαγαγετε 2P°

on the spot, for Silvia (p. 70) gives it
as an alternative to the Latin olivetum,
and indeed appears to prefer E/eon.
These facts lend a high probability to
the reading of B(=)kr in the present
context, and tempt us to prefer ᾿Ἐλαιών
to ἐλαιῶν in Le. xix. 29, xxi. 37; cf.
Deissmann, Bible Studies, p. 208 ff.,
where the objections raised by Blass
(Gr. p. 85) are sufficiently answered.
For the distance of the Mount of
Olives from the city see Acts i. 12, 6
ἐστιν ἐγγὺς ᾿Ιερουσαλὴμ σαββάτου ἔχον
ὁδόν. JO. xi. 18 ὡς ἀπὸ σταδίων δεκα-
πέντε. JOS. ant. xx. 8. 6, ἀπέχει στάδια
πέντε. Bethphage was one of the limits
of the Sabbatic zone round the city.

ἀποστέλλει κτλ.] According to Jo.
(xii. 1, 12) this occurred on the
morrow (τῇ ἐπαύριον) after the arrival
at Bethany, the events of Me. xiv.
3—9 having intervened (Jo. xii. 2—
8); see note on Me. xiv. 3. ᾿᾽Ασο-
στέλλει, ‘gives them a commission to
execute’ (iii. 14 note, vi. 7). Avo τῶν
μαθητῶν, probably one of the six pairs
which made up the Apostolate, cf. vi.
7, Le. x. 1; on the other hand cf. xiv.
12,note. The Baptist also seems to
have arranged his disciples in pairs,
cf. Le. vii. 19, Jo. i. 35. The minute-
ness of Me.’s account suggests that
Peter was one of the two selected on
this occasion.

2. ὑπάγετε εἰς κτλ.] Since accord-
ing to John the Lord was now on His
way from Bethany to Jerusalem, the
village was probably Bethphage (cf.
Mt. xxi. 1), which seems to have been

on the opposite side of the ascent;
for κατέναντι (25) see Exod. xxxii. 5,
Num. xvii. 4 (19), Me. xii. 41, xiii. 3.
Εὐθὺς εἰσπορευόμενοι ‘even as ye enter,’
cf. i. το; Mt. is content with εὐθύς, Le.
with εἰσπορ. ; the combination in Me.
is characteristically precise. Πῶλον
δεδεμένον : so Le.; Mt. ὄνον δεδεμένην
καὶ πῶλον μετ᾽ αὐτῆς. Πῶλος may be
the young of any animal; the Greek
naturally used it for the most part of
the horse, the Greek-speaking Jew of
the ass; cf. Gen. xxxii. 15 (16), xlix.
11, Jud. x. 4, xii. 14, Zech. ix. 9.
Mt. who quotes Zech. ὦ. c. (xxi. 4 ff.)
fills in the picture from the prophecy ;
in Jo. (xii. 15) on the other hand the
prophecy is slightly modified to bring
it into correspondence with the event;
Me. and Le. simply state the facts.
The foal was unbroken, had never
been ridden (Μο., Le.), as befitted an
animal consecrated to a sacred purpose
(Num. xix. 2, Deut. xxi. 3; cf. Hor.
epod. ix. 22, Verg. georg. iv. 540).
The Lord was born of one who ἄνδρα
οὐκ ἔγνω (Le. i. 34), and was buried
οὗ οὐκ ἦν οὐδεὶς οὔπω κείμενος (Le.
xxiii. 53). His choice of an animal not
ridden by any before Him is another
of those claims to uniqueness which
contrast forcibly with His usual con-
descension to the circumstances of an
ordinary human life. It is arbitrary
to refer the clause ἐφ᾽ ὅν κτλ. to the
narrator (Gould). Λύσατε.. «καὶ φέρετε:
the aorist and present imperatives are
both appropriate, cf. WM., p. 393 f.

248

\ /
3 αὐτὸν Kal φέρετε.
τοῦτο;

THE GOSPEL ACCORDING TO ST MARK.

[ΧΙ]. 2

3 ἈΠ τ ἐν ξὸ γα, af 4 ~
καὶ ἐὰν Tis ὑμῖν εἴπη Tt ποιεῖτε
γ a“ »/ \

εἴπατε Ὃ κύριος αὐτοῦ χρείαν ἔχει, Kal

Δλὰ \ / / e
4 εὐθὺς αὐτον ἀποστέλλει πάλιν woe.

\ ΄'
4kal ἀπῆλθον

καὶ εὗρον πῶλον δεδεμένον πρὸς θύραν ἔξω ἐπὶ τοῦ

3 τι ποίειτε τουτο] τι Avere Tov πωλον D 28 69 124 346 1071 208 abf ffir arm Or
TL I 109 syr™™ | o κυριος] pr οτι NACDLXTIIZ min?! fq vg syrrP"b arm go |
αποστελλει NABCDEFHKLMSVXTAZ min™™ bel go] arocrehee GUIGY 1 al™
adf ff q γᾶ vg arm aegg aeth Or [παλιν NBC*DLA min? Orbis] om ΑΟΞΧΤΤΉΣΦΨ
min?! latt syrr arm aegg go aeth Or! | aroor. παλιν avrov B avrov παλιν ἀποστ. Οὗ

4—5 om k

4 Twrov] pr τον SCA 13 28 1071 al**™ arm the | θυραν] pr τὴν

NACDXTIIZ@ min*reomn Or! (om τὴν BLA 2?¢¥!4 aegg go Orbis)

3. ἐάν τις ὑμῖν εἴπῃ κτλ. The
Lord provides against ἃ possible
difficulty. The proceeding seemed
high-handed, and if it was witnessed
by any, the objection would certainly
be raised Ti ποιεῖτε rodro ;= Le. διὰ ri
λύετε; For answer they were in-
structed simply to state that the
Master (ὁ κύριος, cf. Jo. xiii. 13)
needed the foal (αὐτοῦ, Mt. αὐτῶν-ε
the mother and the foal). Xpeiav ἔχειν
—nvn Dan. iii. 16 (Lxx. and Th.);

for the construction cf. ii, sy Pa 2
63, Jo. xiii. 29, Heb. v. 12, Apoc. xxi.
23, xxii. 5. Wycliffe: “seie 3e that
he is nedeful to the Lord.” The
words have reference chiefly to the
didactic purpose which the Lord had
in view i cf. J erome ad L., and Victor:
ov yap ἀπὸ τοῦ ὄρους τῶν ἐλαιῶν εἰς
᾿ερουσαλὴμ ἐξιόντι τῷ «κυρίῳ χρεία τις
ἐπ᾿ ὄνου καθέζεσθαι, ὃ ὃς τὴν ᾿ἸΙουδαίαν
καὶ Ταλιλαίαν ἅπασαν διήει πεζός. Ter-
tullian (de coron. 13) remarks quaintly
but suggestively : “dominus tuus ubi
...-Hierusalem ingredi voluit nec asi-
num habuit privatum. Ἢ

καὶ εὐθὺς αὐτὸν ἀποστ. πάλιν ὧδε]
The animal is not to be detained
longer than the occasion requires;
the Master will send him back to
Bethphage as soon as He has reached
Jerusalem. In Mt. the sentence has
taken quite another turn (εὐθὺς δὲ
ἀποστελεῖ αὐτούς 50. ὁ κύριος τῶν ὑπο-
ζυγίων), and the harmonisers have

imported this into Me.’s text; see
vy. ll. Field, Notes, p. 34 f, offers
some defence of the R. T. on in-
ternal grounds which are not con-

vincing. Mt. adds here a reference

to Zech. ix. 9, in which he sees a
prophecy of the present incident (cf.
note on 2%. 2).

4. ἀπῆλθον καὶ εὗρον κτλ. Le. εὗρον
καθὼς εἶπεν αὐτοῖς. For other ex-
amples of this supernatural knowledge
of circumstances cf. xiv. 13, Mt. xvii.
27, Jo. i. 48. While they fall short
of a logical proof of omniscience (Gore,
Dissertations, p. 80 f.), they must be
allowed due weight in any estimate of
the powers of the Sacred Humanity
(Mason, Conditions, p. 157 ff.). In Me.
the coincidences between the Lord’s
anticipations and the event appear in
detail (wv. 4—8). The foal was tied
up πρὸς θύραν ἔξω, at (here nearly =
πρὸς θύρᾳ, cf. Blass, Gr. p. 139) a
house-door, but outside, not in the
house, but in the street. For θύρα
a house-door, see Gen. xix. 6, 9, Me. i.
33, ii. 2, and for ἔξω ‘out of doors, iii.
31 f., Le. xiii. 25, xxii. 62, Jo. xviii. 16.
Ἐπὶ fer ἀμφόδου, Vg. in bivio, whence
Wycliffe “in the meeting of tweye
weyes,” Tindale, A.V.“ ina place where
two ways met”; R.V. “in the open
street.” Αμῴοδον occurs in Jer. xvii.
27, Xxx. 16 (xlix. 27), as the equivalent
of ΓΙ ΟΝ, where Aq. and Symm.

have βέμας but the Greek lexico-

ΧΙ. 8] THE GOSPEL ACCORDING TO ST MARK. 249
m5 ΘΝ \ / ? / 5 / . = te ὑ ρας
apo ov, καὶ λνουσιν avToOY. καὶ τινες τῶν ἐκεῖ 5
é / of σ΄: 7 co / ἢ \
ἑστηκότων ἔλεγον αὐτοῖς Τί ποιεῖτε λύοντες τὸν

΄σ \ ἊΨ ΄ \ ἊΝ ~
πῶλον; δοὶ δὲ εἶπαν αὐτοῖς καθὼς Ἷ εἶπεν ὁ ᾿Ιησοῦς: 6 TF

/ \ ~

7Kal φέρουσιν Tov πῶλον πρὸς 7
| \ > nf \ > / § 3 ΄ 8 7 > “-
σὸν ᾿Ϊησοῦν, καὶ ἐπιβαλλουσιν αὐτῷ τα ἱμάτια αὐτῶν᾽"
Ἢ ARE eee ee. eee 8 \ \ Le eae ¢
καὶ ἐκάθισεν ἐπ᾿ αὐτόν. *Kat πολλοὶ τὰ ἱμάτια 8

Hs) \ > lan > /
kat αφῆκαν avtous.
gN

6 evrev] evereckaro AXTIIS@ min?! lattvt4vs

5 εστωτων MI' 238 τοι alnom
syrrPbhel go εἰρηκει Ὁ befftiq (dixerat)

ANXTIE min?! lattvt pl ve

grapbers explain the word by ἀγυιά,
δίοδος, ῥύμη and the like: cf. Epi-
phanius cited by Wetstein: ἀμφόδων
ἦτοι λαυρῶν ἐπιχωρίως καλουμένων ὑπὸ
τῶν τὴν ᾿Αλεξανδρέων οἰκούντων πόλιν.
”Aucodoy occurs again in the D text
οὗ Acts xix. 28 (δραμόντες εἰς τὸ
ἄμφοδον ἔκραζον), where see Blass’s
note. Avovow αὐτόν : cf. τ. 2, and for
other examples of this use of Avew see
| Le. xiii. 15, Apoe. ix. 14 ἢ.

5—6. τινὲς τῶν ἐκεῖ ἑστηκότων
Idlers hanging about the lanes in
the outskirts of the village, cf. Mt.
xx. 3,6; for the phrase see ix. I, xv.
35. According to Le. they were the
owners (οἱ κύριοι), which is probable
enough ; they had tied up the animals
while they enjoyed the gossip of the
' street. That they were satisfied with
| the answer ‘O κύριος αὐτοῦ xp. ἔχει
«rh. need cause no surprise; the
_ Master was well known in the neigh-
bourhood, and His disciples had been
with Him before on a memorable
occasion (Jo. xi. 7 ff.). The promise
' to return the animal at once could
| be trusted; for the present it was
‘not required by the owners, and
they might well be proud that it
should be used by the Prophet. So
they let the two go off (ἀφῆκαν αὐτούς)
with the foal. It is quite unnecessary
to say with Thpht.: οὐκ ἂν ἐγένετο

εἰ μὴ θεία τις ἀνάγκη ἐπέκειτο τοῖς

7 φερουσιν SBLAYV 1071] αγουσιν

R*C 113 28 69 124 346 alP™° γγαγον ADXTIIZ min? | ἐπεβαλον ΑΧΤῚΙ ΣΦ min?!
acfkq theb go aeth | avrwy] eavrwy B αὐτου D 256 om τ 28 299 bffikq arm |
εκαθισαν ὃὲ καθιζει (D) 1 28 gt 209 241 299 27° | ew avrov] er αὐτων 2° al™™™ er αὐτῷ

κυρίοις. Ti ποιεῖτε λύοντες; (=Ti ποιεῖτε
τοῦτο; Ὁ. 3): cf. Acts xxi. 13, with
Blass’s note, and WM., p. 761.

7. φέρουσιν τὸν πῶλον κτλ.] Mt.
τὴν ὄνον καὶ τὸν πῶλον : see v. 2. The
foal, being yet unbroken, had no trap-
pings (Gen. xxii. 3, Num. xxii. 21,
2 Regn. xvii. 23, 3 Regn. ii. 40, xiii.
13 ff.) and as a substitute for the ézi-
oaypa (Lev. xv. 9), some spare clothing
(ra ἱμάτια, cf. v. 28, 30) was hastily
thrown (ἐπιβάλλουσιν, Le. ἐπιρίψαντες :
Mt. ἐπέθηκαν) over him (Mt. ἐπ᾽ αὐτῶν),
and the Lord took His seat—for Le.’s
ἐπεβίβασαν τὸν Ἰησοῦν can scarcely
be understood literally—the rope with
which the foal had been tied serving
for bridle. As Jerome remarks, Mt.’s
ἐπάνω αὐτῶν cannot be taken strictly,
and he seeks a solution in allegory
(“cum historia vel impossibilitatem
habeat vel turpitudinem, ad altiora
transmittimus”). There can be little
doubt that Mt.’s form of the story is
coloured by the details of the prophecy
which he quotes (see note on %. 2);
Me. on the other hand records the
simple facts.

8. πολλοὶ τὰ ἱμάτια κτλ.) This was
perhaps suggested by the use of
ἱμάτια for the saddling of the foal.
Other disciples, not to be outdone,
stripped off their quadrangular wraps
and carpeted the bridle path, and
the enthusiasm spread to a crowd

250 THE GOSPEL ACCORDING TO ST MARK. [XI. ὃ

~ ν᾽ \ , of \ ,
αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας,
9 κόψαντες ἐκ τών ἀγρῶν. ϑκαὶ οἱ προάγοντες καὶ

οἱ ἀκολουθοῦντες ἔκραζον ὐσαννά: εὐλογημένος ὁ

8 εστρωσαν] ἐστρωννυον D 1 28 2Ρ9 8ι1Ρ506 | εἰς τὴν odov NBCDLXTASY min” b ffi] ev
τη οὗω AKMNIIZ min?! afkq vg | om αλλοι.. αγρων syr™ | στοιβαδας AC(N)SVXTZS
min?! | κοψαντες ex των aypwv SB(C)LAW the] exorrov ex των δενδρων (αγρων syrh'(™ms))
Kat εστρωννυον εἰς τὴν odoy (vel ev Ty οδω) A(D)NXTIZS min™vi4 latt syrrPeshhel
arm go 9 expagov]+deyovres ADNXTII al min?! ab fiq vg syrr arm aeth edeyor
Y | wravva] om D bff τοῦδέ τω ὑψιστω 13 69 1071 2P° 8] Καὶ arm+ev υὑψιστω 28 8] - εν

υψιστοις 29 Ci | om o epx. X

of followers (πολλοί, Mt. ὁ πλεῖστος
ὄχλος). For the construction ἔστρωσαν
eis τὴν ὁδόν Cf, Tob. vii. 16 (8) ἔστρωσεν
els τὸ ταμεῖον. Le. represents the
action as repeated along the line of
progress (πορευομένου δὲ αὐτοῦ ὑπε-
στρώννυον); cf. Mc.’s ἐστρώννυον infra.
All the commentators refer to Robin-
son, Researches in Palestine, i. p. 473,
ii. p. 162 for an illustrative incident ;
an O.T. parallel will be found in 4
Regn. ix. 13.

ἄλλοι δὲ στιβάδας κτλ. Mt. ἄλλοι
δὲ ἔκοψαν κλάδους ἀπὸ τῶν δένδρων.
Στιβάδες (from orei8o—the form στοι-
Bas (R.T.) is incorrect, see Fritzsche,
though στοιβή occurs in the Lxx.),
Vulg. frondes, Wycliffe “bowis or
braunchis,” is a litter of leaves or
other green stuff from the meadows
or trees; cf. the Schol. on Theocr. vii.
67 cited by Wetstein: or. δέ ἐστι
στρωμνὴ ἐπὶ τῆς γῆς ἐκ φύλλων. Me.
uses the pl. for the materials of the
litter—boughs, long grass, &c., collect-
ed from the cultivated lands (ἀγρῶν,
cf. v. 14, vi. 36, 56, x. 29 f.) on either
side of the path. The word is fairly
distributed in class. and later Gk. (cf.
e.g. Plato, resp. 372B; Philo, de vit.
cont., ed. Conybeare, p. 109), but az.
Aey. in the Lxx. and N.T.; Aq. uses it
in Ezech. xlvi. 23 for nny, which he
perhaps understands as sheepfold en-
closures constructed of interwoven
boughs (Ξε ἐπαύλεις). Jo.’s ἔλαβον τὰ
Baia τῶν φοινίκων seems to refer to
another concourse which came from

Jerusalem: see next note. The
triumph of Judas Maccabaeus (1 Mace.
xiii. 51) may have been in the thoughts
of many.

οἱ προάγοντες καὶ of ἀκολου-
θοῦντες] So Mt. For the contrast cf.
x. 32f. On this occasion the Lord
seems to have been in the middle of
two crowds (oi...cat oi... WM., p. 160);
see Stanley, S. and P., p. 191: “two
vast streams of people met on that
day. The one poured out from the
city...from Bethany [and Bethphage}
streamed forth the crowds who had
assembled there on the previous night.
...The two streams met midway. Half
the vast mass turning round preceded ;
the other half followed.” If this sug-
gestion is accepted, οἱ προάγοντες are
the Galileans from Jerusalem (Jo. xii.
12, ὁ ὄχλος πολὺς ὁ ἐλθὼν εἰς τὴν
ἑορτήν, cf. Westcott’s note), who bring
with them palm leaves (ib. 13, ἔλαβον
Baia τῶν φοινίκων), cut in the Kidron
or on the western slope of Olivet;
whilst of ἀκολουθοῦντες are the villagers
who strew the path with garments and
foliage. Jerome allegorises: “ qui
sunt qui praecedunt? patriarchae et
prophetae. qui sequuntur? apostoli
et gentilium populus, sed et in prae-
cedentibus et in sequentibus una vox
Christus est; ipsum laudant, ipsum
voce consona concrepant.”

ἔκραζον ‘Qcavva] The cry rose again

and again. It began πρὸς τῇ κατα-
βάσει τοῦ ὄρους, as the ‘city of David’ |
came into view: see Stanley, &

ΧΙ. 107 THE GOSPEL ACCORDING TO ST MARK. 251
". f 2 hal 7 το 9 / ers) 3
ἐρχόμενος ἐν ὀνόματι Κυρίου: *evAoynpuévn ἡ ἐρχο- 10
“μένη βασιλεία τοῦ πατρὸς ἡμῶν Δανείδ' ὡσαννὰ ἐν

9-1ο εν ονοματι...βασιλεια] εἰς τὴν βασιλειαν k Io εὐλογημενὴ] pr και
ΑΡἾΚΜΠ 736 1071 | om epxouevm A 1 alPave a | βασιλεια]-Ἐεν ονοματι κυριου
ANXTIIZ® min?! q syr’! go aeth | woavva ev τοις ὑψιστοις] εἰρηνὴ ev τ. vy. 604 syrsin
tp. εν ουρανω Kat doga ev vy. arm wo. ep. εν ovp. Κ. δ. εν vy. 101 118 209 299 exp. ev

ovp. κ. δ. ev υψ. wo. ev vp. 251 Syrbel (tt)

and P., p. 190. ‘Qoawd represents
MAY YIN (Ps. exviii. 25, LXX. σῶσον
δή), in the Aramaic form S2UWi7; see
-Kautzsch, p. 173, Dalman, G7. p. 198,
for the breathing cf. WH., Jntr., p.
313; other views of the derivation of
‘the word are discussed by Cheyne in
Encycl. Bibl. s. v.; cf. Thayer in
Hastings D.B. ii. p. 418: Ps. exviii.,
whether it celebrates the triumph of
Judas Maccabaeus (Cheyne, Origin of
the Psalter, p. 16), or the dedication
of the Second Temple (Delitzsch, West-
‘cott), was intimately connected in the
minds of all loyal Jews with the hope
of national restoration, and its litur-
‘gical use at the Feast of the Taber-

called “the Great Hosanna,” Taylor,
Teaching, p. 79), and at the Passover
im the Hallel, rendered its words
oubly familiar. It appears that the

procession round the altar (Ps. cxviii.
27, cf. Cheyne, Psalms, p. 315 ff.) were
yaved at the words N3I7YWIN (J.

Lightfoot, /.c., Edersheim, Temple,
. 191 ff.); so that the palms of the
προάγοντες may have suggested the
ase of this cry. The addition of τῷ
"υἱῷ Δαυείδ (Mt.), if it was made at
the time, pointed to Jesus as the
Messiah through whom the salvation
of Israel was expected. But oc. τῷ
ig A. was apparently an early liturgi-
al form in Jewish-Christian churches
)(Didache το), and may have been in-
‘troduced in this way into the evan-
ἢ gelical tradition; it is worthy of note
hat Mec. and Jo. agree to omit τ.

vi@ A. here. For an early Christian
interpretation of Hosanna see Clem.
Al. paed. i. 5 ὃ 12 φῶς καὶ δόξα καὶ
αἶνος μεθ᾽ ἱκετηρίας τῷ κυρίῳ᾽ τουτὶ γὰρ
ἐμφαίνει ἑρμηνευόμενον Ἑλλάδι φωνῇ τὸ
ὥσαννά. Of. Thayer in Hastings, Z.c.
εὐλογημένος ὁ ἐρχόμενος κτλ. From
Ps. exviii. 26 (1ΧΧ.); Le. alone in-
serts ὁ βασιλεύς. In the Psalm
the words are clearly a solemn wel-
come to the pilgrim, Israelite or
proselyte, who comes up to worship
at the Feast—the accents of the Heb.
shew that Mn’ ὩΣ is to be con-
nected with 7)73—the blessing in the

Name of the Lorp (Num. vi. 27, Deut.
xxi. 5) is invoked upon every such
visitor (cf. Perowne ad /.). But the
words (as the next verse will shew) are
used with some perception that this
Visitor is ὁ ἐρχόμενος (S313) in a
deeper sense; cf. Mt. xi. 3, Jo. iii. 31,
MA, 27,

10. εὐλογημένη ἡ ἐρχ. βασιλεία κτλ.]
This clause, preserved by Me. only, is
possibly the origin of the liturgical .
addition to Hosanna (see on Ὁ. 9),
and also of Le.’s βασιλεύς (Le. xix.
38). It is a comment on the words
of the Ps. due perhaps to a few
among the crowd who realised more
fully than the rest the meaning of
this reception of the Galilean Prophet.
Ἢ βασιλεία may have been suggested
by the Lord’s frequent phrase ἡ β.
τοῦ θεοῦ, or by the knowledge that.
He had taught His disciples to pray
ἐλθάτω ἡ B. (Mt. vi. 10); τοῦ πατρὸς
ἡμῶν Δ. (not τοῦ υἱοῦ A.) betrays the
limitations which still beset their
highest hopes. To what extent the

σ- ὔ
8 11 τοῖς ὑψίστοις.

252

THE GOSPEL ACCORDING TO ST MARK.

“kal εἰσῆλθεν εἰς Ιεροσόλυμα Seis

[XI. 10

|

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ADNXTIIZ6 min?! q syrr*™ bel go

Pharisaic conception of the Messianic
kingdom admitted of spiritual ideas
may be learnt from Pss. Sal. xvii.
xviii. (cf. Ryle and James, Jnir., p.
lvi. ff.).

ὡσαννὰ ἐν τοῖς ὑψίστοις] Τὰ ὕψιστα
= O11) in the xx. of Job xvi. 19,
XXXi. 2, ‘Ps, Ixxi. 21, cxlviii. 1; in the
ΝΕ: Fs (τοῖς) Sibleerans occurs only
in this context and Le. ii. 14, but
St Paul has ἐν τοῖς ἐπουρανίοις (Eph.
i. 3, vi. 12). As connected with
ὡσαννά, unless the whole phrase is to
be regarded simply as a shout of
triumph like Ἰὴ παιάν, Lo triwumphe
(Thayer Zc.), ἐν τοῖς ὑψ. must be
taken to mean: ‘let the prayer for
our deliverance be ratified in high

heaven.’ Cf. 3 Regn. viii. 30 σὺ εἰσα-
κούσῃ...«ἐν οὐρανῷ, Mt. xvi. 19 ἔσται

δεδεμένον... λελυμένον ἐν τοῖς οὐρανοῖς.
Gop answers in heaven, and the result
appears on earth. Le. writes ἐν οὐρανῷ
εἰρήνη καὶ δόξα ev ὑψίστοις, blending
(as it seems) the Angelic Hymn with
the welcome of the multitude; comp.
the similar combination in the Clemen-
tine Liturgy (Brightman, p. 24). The
use of the present passage in the
‘Preface’ of the Liturgy is ancient
and wide-spread ; cf. e.g. the Liturgy
of St James (ib. p. 51), and the
Gelasian canon actionis (Wilson, p.
234).

St Luke adds at this point (1) a
remonstrance from certain Pharisees
who were present, and our Lord’s
reply (xix. 39, 40); (2) the magnificent
lamentation over Jerusalem (xix. 41—
44).

11. εἰσῆλθεν eis Ἴεροσ. eis τὸ ἱερόν]
On the double εἰς 566. note to 2. 1.
The Precinct of the Temple imme-
diately overlooked the valley of the
Kidron, and the Lord entered Jeru-

\
Ὺ

salem when He passed within the

great eastern gate of the ἱερόν.
ἱερόν in this sense occurs only in

τὸν

the Synoptists and in Acts; in the
Lxx. it is frequent, but only in the
later books (chiefly 1 Esdras and 1—4_
Macce.). On the distinction between

ἱερόν and ναός see Westcott on Jo. ii
14, and Trench, syn. ὃ iii., who refers
to Jos. ant. viii. 3% περιέβαλε δὲ [6
Σολομὼν] τοῦ ναοῦ κύκλῳ γείσιον...τού-
του δ᾽
τετραγώνου σχήματι.

Mishna Middoth ii. τ. For a popular
treatment of the subject see Eders-

heim, The Temple, its ministry and
services ; recent discoveries upon the —
spot are described in the Recovery

of Jerusalem and other publications

of the Palestine Exploration Fund.”

The Lord on entering the Precinct

ἔξωθεν ἱερὸν φἀκοδόμησεν ev
Of the Hero- ᾿
dian ἱερόν Josephus has left a deserip-
tion in ant. xv. 11. 3 ἢ, B.S. vi. 5.457
another account is to be found in the

found Himself in the Court of the

Gentiles, and probably did not go™

beyond it on the first day. But the
report of His arrival and solemn

entry spread through Jerusalem, and 7

Mt. describes the excitement which

the tidings caused (ἐσείσθη πᾶσα ἡ

πόλις KTA., XXi. τὸ f.),

On the remarkable change of policyll
implied in this formal avowal of Mes- —

sianic claims see Victor: πολλάκις,
ἐπέβη τῶν ᾿εροσολύμων πρότερον, ἀλλ᾽
οὐδέποτε μετὰ τοιαύτης περιφανείας...
ἐπειδὴ δὲ...ὁ σταυρὸς ἐπὶ θύραις ἦν
μειζόνως ἐκλάμπει λοιπόν. Bede: “nune
autem ubi passurus Hierosolymam
venit, non refugit eos qui se regem
faciunt...non reprimit voces, regnum-
que quod adhuc victurus in mundo
suscipere noluit, iamiam exiturus pe
passionem crucis de mundo non ne
gavit suscipere.”

ΣΙ. 13]

THE GOSPEL ACCORDING TO ST MARK.

253

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περιβλεψάμενος πάντα κτλ.) Je-
rome: “quasi cum lucerna quaereret
(Zeph. i. 12)...quaerens in templo, et
nihil quod eligeretur invenit.” Euth.:
ὡς κύριος TOU τοιούτου οἴκου. On περι-
βλέπεσθαι see ili. 5, 34, V. 32, ix. 8,
x. 23. Nothing escaped His compre-
hensive glance (περιβλ. πάντα), which
revealed much that would call for
serious work on the morrow (v. 15,
note). It was too late to begin that
evening. “Owias ἤδη οὔσης τῆς Spas,
towards or after sunset, i. 32, iv. 35,
Vi. 47, xiv. 17, xv. 42; with the read-
ing of δὲ (ὀψὲ 7. οὔσης) cf. v. το, ὀψὲ
ἐγένετο.

ἐξῆλθεν εἰς Βηθανίαν μ. τ. δ] Cf.
xi. 19 (Mt. xxi. 17), xiii. 1, 3. The
nights of Sunday, Monday, and Tues-
day before the Passion were spent at
Bethany, or rather in the open air
on the Mount of Olives in the neigh-
bourhood of the village (Le. xxi. 37;
comp. Le. xxiv. 50 with Acts i. 12).
The bivouac among the hills offered
comparative security against the dan-
} ger of a sudden arrest; and the
conditions were favourable to medi-
tation and prayer; cf. Euth. ἐξεπο-
pevero εἰς τὰ προαστεῖα διὰ THY ἡσυχίαν.
The crowd of followers was at length
dispersed, and though the days were
passed in the busy Precinct, at night
the Lord found Himself alone with
the Twelve.

12—14. THe FieTReEE IN LEAF
BUT WITHOUT FRUIT (Mt. xxi. 18—19).

12. τῇ ἐπαύριον] On the morning
of the fourth day before the Passover

ie. Monday, Nisan 11 (Jo. xii. 1, 12).
Ἔξελθ. adr. ἀπὸ Βηθανίας must be
interpreted with the same latitude
which appears to belong to ἐξῆλθεν
εἰς Βηθανίαν (Ὁ. 11); Mt. more exactly,
ἐπαναγαγὼν eis τὴν πόλιν. ᾿Επείνασεν:
cf. Mt. iv. 2. The Lord had not
broken His fast (cf. Jo. iv. 32 ff.), or
the morning meal had been scanty or
hurried; a day of toil was before
Him, and it was important to recruit
His strength on which the spiritual
exercises of the night had perhaps
drawn largely. The wayside figtree
seemed to offer the necessary refresh-
ment.

13. ἰδὼν συκῆν ἀπὸ μακρόθεν κτλ.
The fresh green foliage caught the eye
long before the tree was reached. It
was a solitary tree, standing by the
roadside (μίαν ἐπὶ τῆς ὁδοῦ, Mt.), a
derelict perhaps of some old garden
or vineyard (Le. xiii. 6, Jo. 1. 48), now
offering its fruit to every passer-by.
᾿Απὸ p., cf. v. 6, note.

ἦλθεν εἰ ἄρα τι εὑρήσει κτλ. Ei dpa,
st forte, cf. Acts viii. 22 εἰ ἄρα ἀφεθή-
σεται, XVii. 27 εἰ ἄρα ψηλαφήσειαν
αὐτὸν καὶ εὕροιεν: the dpa reviews
the circumstances already recited and
infers from them the chance of suc-
cess; for the constr. see Burton, § 276,
and on this use of dpa cf. WM., p. 556,
Blass, Gr. p. 250f. The direct ques-
tion might have run εἰ ἄρα τι εὑρήσω;
The tree was prematurely in leaf;
planted in some sheltered hollow, it
was already in leaf before the Pass-
over, when other trees of its sort were

Ἵν:

254

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only beginning to bud (xiii. 28); and
it was reasonable to expect a corre-
sponding precocity in regard to the
figs. But when the Lord had come
up to it (ἐπ᾽ αὐτήν, cf. v. 21, xv. 22,
the result of motion towards, WM.,
p- 508), He found that the tree did
not fulfil its promise. There were no
figs under the leaves—not even the
half-ripe figs which the peasants of
Palestine ate with their bread in the
fields (Edersheim ii. p. 375).

ὁ yap καιρὸς οὐκ ἦν σύκων] ‘For
the season was not that of figs,’
(Wycliffe, “for it was no tyme of
figgis.”) In Palestine the figtree
yields more than one crop in the course
of the summer (Smith, D. B.*, p. 1066),
but even the early figs are not in
season before May. There was then
no reason to expect fruit upon this
tree beyond the promise of its leaves.
Premature in foliage, it proved to be
not earlier than the yet leafless trees
in regard to its fruit. Bengel: “ pro-
pior aspectus arboris ostendit arbo-
rem non esse talem qualem folia sin-
gulariter promittebant.” He is surely
right in adding: “supersederi potuit
tota quaestione de generibus ficuum
arborum.” Equally unnecessary is it
to suppose that the Lord expected to
find a few figs left over from the pre-
vious crop; see the curious theory
built on this view by Ephrem (ez.
conc. exp. p. 182).

14. ἀποκριθεὶς εἶπεν αὐτῇ κτλ.] The
answer is to the invitation which the
tree by its foliage had seemed to

THE GOSPEL ACCORDING TO ST MARK.

[XI. 13 q

14 om καὶ 1° D 2Ρ9 aq Or | om απο-

offer to the hungry traveller. For
the address to an inanimate object, —
cf. iv. 39; such personifications of
natural phenomena are in accordance
with the genius of Hebrew poetry and
prophecy, cf. Num. xx. 8, Ps. exlviii. —
3 ff, Dan. 111, 57 ff. Μηκέτι... μηδείς —
for the (emphatic) double negative —
see WM., p.625. The optative (WM., ©
Ppp. 357, 627, Burton, ὃ 175 f.) is”
replaced in Mt. by the subjunctive
with ov μή, ie. for the expression of ©
a desire Mt. substitutes a negative —
which nearly amounts to a prohibi-
tion (Burton, ὃ 167). Neither form ©
can properly be called an imprecation
or curse ; contrast Gen. iii. 17, Heb. ©
vi. 7 f., and see note on v.21. Bengel: ©
“‘quod Iesu Christo non servit, indig- ~
num est quod ulli mortalium serviat.” —

The sentence on the fruitless fig-
tree repeated in a tangible form the ©
lesson of a parable spoken during the —
Lord’s recent journeyings (Le. xiii, —
6 ff.). But in repeating it extends the ©
teaching of the parable. It is not ©
mere fruitlessness which the Lord ©
here condemns, but fruitlessness in ©
the midst of a display which promises ~
fruit. Of. Origen in Mt. εὗρεν ἐν
αὐτῇ... μόνον ζωῆς ἔμφασιν... καὶ ἔστιν Ὁ
εὑρεῖν τοιούτους τινὰς... ἐμφήναντας ὅτι ὦ
ζῶσι καὶ παντελῶς εἰσι ξηροί: οὗς διὰ ὦ
τὸ μὴ καρποφορεῖν ἔστιν ἰδεῖν καὶ ἀφισ-
ταμένους παντελῶς τοῦ λόγου καὶ ξηραν-
θέντας. Bede: “arefecit Dominus
arborem...ut homines...intellegerent
sese divino condemnandos iudicio si
absque operum fructu de plausu tan-

15]

gP° arm

tum sibi religiosi sermonis velut de
sonitu et tegumento blandirentur viri-
dantium foliorum.” The immediate
reference is doubtless to the Jewish
people, so far in advance of the other
nations in knowledge and the forms of
worship, so nearly on a level with them
in regard to spiritual religion and the
love of Gop. Hilary: “in facie syna-
gogae positum exemplum est”; Victor:
τὴν μέλλουσαν κατὰ τὴν Ἰερουσαλὴμ
κρίσιν ἐπὶ τῆς συκῆς ἔδειξεν. Thpht.
compares Ezekiel xvii. 9.

ο΄ καὶ ἤκουον of pad. αὐτοῦῇ Me. only.
The sentence prepares the reader for
-§ the sequel, v. 20 ff. All heard, one
remembered (v. 21).

15—19. Sxconp Day ΙΝ THE TEM-
PLE. BREAKING UP OF THE TEMPLE
Market (Mt. xxi. 12—17, Le. xix.
45—48).

15. ἔρχονται... εἰσελθών κτλ.] Cf. v.
II. Ἤρξατο ἐκβάλλειν. He began the
day’s work by ejecting the traffickers,
making no distinction between sellers
and buyers (τοὺς mad. καὶ τοὺς ἀγ.).
The market was within the Precinct
(ἐν τῷ ἱερῷ), and had already at-
tracted the attention of Jesus at the
first Passover of His ministry (Jo. ii.
14, εὗρεν ἐν τῷ ἱ τοὺς πωλοῦντας). It

se

Ὁ ἘΞ ΒΡ δ΄. ἂν

protection of the ἀρχιερεῖς and known
in Rabbinical writings as }39 22 N30,
the shops of the sons of Hanan, iq.
Annas (see Lightfoot on Mt. xxi. and
Edersheim, Life, i. p. 369 ff.). The
es were limited to Temple-requi-
sites, victims for the sacrifices (Jo.
.C. Boas καὶ πρόβατα καὶ περιστεράς),

om Ὁ

a:

= 3. = ἘΠῚ Ὺ

THE GOSPEL ACCORDING TO ST MARK.

»" ;
5 Kal ἔρχονται ets ᾿Ιεροσόλυμα.
wy ¢ \ of > / A ΄σ΄ \ A
TO lepov ἠρξατο ἐκβάλλειν Tous πωλοῦντας καὶ τοὺς

was a recognised institution, under the —

255

\
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ἀγοράζοντας ἐν τῴ ἱερῷ, καὶ Tas τραπέζας τῶν
᾿ la \ \ / can / A
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and the wine, oil, salt, &c., used in
the ritual, The purchasers were not
only pilgrims from a distance, but
probably all whose means enabled
them to buy on the spot and thus to
escape not only the trouble of bringing
the animals with them, but also the
official inspection which was compul-
sory in such cases (cf. Edersheim, /.c.).

καὶ τὰς τραπέζας τῶν κολλυβιστῶν
κτλ.] Of. Jo. Lc. εὗρεν τοὺς κερματι-
στὰς καθημένους.. .τῶν κολλυβιστῶν ἐξέ-
χεεν τὰ κέρματα κτλ. Κέρματα is ‘small
change,’ κόλλυβος a small coin (Ar.
Pax 1200, οὐδεὶς ἐπρίατ᾽ av δρέπανον
KoAAvBov), but the latter word ac-
quired in practice the meaning ‘rate
of exchange,’ so that κολλυβιστής car-
ries with it the thought of the (often
usurious) profit which the κερματισταί
secured, The κόλλυβος (Di22p) of the
Temple nummularii was a fixed sum
per half-shekel, the equivalent of a
third or fourth of a denarius (Eders-
heim, Life, i. p. 368, Temple, p. 48).
Since every Israelite was required to
pay his half-shekel yearly (Mt. xvii. 24,
cf. Exod. xxx. 13 ff.) to the support of
the Temple, and it could be paid only
in the Jewish coin (cf. Madden,
Jewish coinage, p. 43 f.), a large profit
would be reaped at the approach of
the Passover from the pilgrims who
assembled from Gentile countries (cf.
Jo. xii. 20, Acts ii. 5) and brought
with them Greek or Roman money.
To spill their piles of half-shekels
over the floor of the Court on the eve
of the Passover was to deal a blow to
their traffic at a time when it was at

256

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17 διενέγκη σκεῦος διὰ τοῦ ἱεροῦ.
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15 om κατεστρεψεν DK Βγυϑ

arme4 geth

its height. The history of the Temple
tax will be found in Schiirer τι. i. p.
249 ff.; for a Rabbinical description
of the traffic see J. Lightfoot, /.c.
For τράπεζα in this connexion cp. Le.
xix. 23; the moneychanger or broker
is a τραπεζείτης, Mt. xxv. 27. On the
whole subject see Hastings, D. B. iii.
p. 432f. Origen (in Jo. Ὁ: x. 23)
applies the passage to abuses in the
Visible Church: πότε yap ἐν τῇ ὀνομα-

, > λ , “ > ‘ 3 θ ms
ζομένῃ E€KK nota τις εστιν OLKOS εου

ζῶντος. ...οὐκ εἰσί τινες κερματισταὶ καθ-
ἥμενοι δεόμενοι πληγῶν κτλ.

καὶ τὰς καθέδρας τῶν πωλ. τὰς περι-
στεράς] The doves (Wycliffe “culue-
ris”) required by the Law for the
purification of women (Lev. xii. 8, Le.
ii. 22 f.), for the ceremonial cleansing
of lepers (Lev. xiv. 22), and on certain
other occasions (Lev. xv. 14, 29).
Every branch of the Temple trade suf-
fered, and not only those forms which
were specially offensive or aggressive ;
the Lord was opposed to it on prin-
ciple, not on aesthetic grounds. The
Fathers regard the dove-sellers as re-
presenting allegorically ecclesiastics
who traflic in spiritual gifts, eg.
Jerome ad l.: “vere cathedra pesti-
lentiae (Ps. i. 1) quae vendit columbas
vendit gratiam Spiritus sancti. multae
cathedrae sunt usque hodie quae ven-
dunt columbas.”

16. καὶ οὐκ ἤφιεν κτλ.] Me. only;
the incident, which in the midst of so
much that was more stirring passed
out of the recollection of the other
witnesses, was remembered and re-
lated by St Peter. Persons carrying
goods or implements were accustomed.
to pass through the Precinct, from
the eastern to the western gate, or the

THE GOSPEL ACCORDING TO ST MARK.

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_ Vii. 6, ix. 12 f., xii. 29, 36), an authority

[XT I5

\ of / ᾿
καὶ οὐκ ἤφιεν ἵνα τις
τκαὶ ἐδίδασκεν καὶ

reverse, as a short cut between the ~
city aud the Mt of Olives. The prac- —
tice appears to have been interdicted —
by the Jewish authorities; “what is
the reverence of the Temple? that
none go into the mountain of the ~
Temple with his staff and his shoes, ἡ
with his purse, and dust upon his feet; —
and that none make it his common ~
thoroughfare” (J. Lightfoot ad loc.) ;_
cf. Jos. c. Ap. ii. 7 “denique nec vas”
aliquod portare licet in templum” ; cf.
Winsche, neue Beitrdge, p. 398; but
if the interdict existed, it had become
a dead letter, and the Lord did not’
shrink from the invidious task of
putting it into execution. Ἤφιεν, see
WH., Notes, p. 167, WSchm. pp. 102, ©
123; for ἀφιέναι iva, cf. Jo. xii. 7,
Burton, § 210. Σκεῦος : cf. iii. 27, note;
here probably any household goods,
tools, utensils, or the like. Jerome
remarks upon the whole incident:
“si hoc in Iudaeis, quanto magis in
nobis? si hoc in lege, quanto magis
in evangelio ?”

17. καὶ ἐδίδασκεν καὶ ἔλεγεν κτλ.
The Lord’s action had brought a
crowd together, which afforded an
opportunity for continuous teaching |
(imperf.). As His custom was, ΗΘ
bases His lesson on Scripture (ov
γέγραπται...; Mt., cf. Jo. x. 34 οὐκ ἔστιν
γεγραμμένον ; Le. γέγραπται, cf. Me.

against which no Jew could appeal.
Ὅτι, recitativum; cf. WM., p. 683,
note. The quotation in Mc. and Mt.
is in the words of the Lxx. (Isa. lvi. 7), Ὁ
though Mt. stops short at κληθήσεται:
Le. quotes loosely, writing ἔσται fo
κληθήσεται (for the Hebraism cf. Mt. 7
v. 9, 19, Le. i. 32, 35, Rom. ix. 7, 26),

XI. 18]

THE GOSPEL ACCORDING TO ST MARK.

257

~ θη ΄-΄ ΄- ἔθ a € Font δὲ
προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν; ὑμεῖς δὲ

/ > \ / ς.
πεποιήκατε αὐτον σπήλαιον ληστῶν.

17 πεποιήκατε BLA Or] εποιησατε δ ΑΟΌΝΧΤΙΠΣΦ minfereomn

and like Mt. he omits πᾶσιν τοῖς
ἔθνεσιν, which he would scarcely have
done had Me. been before him (ef.
Plummer). The last words have a
special appropriateness in the present
context ; for the part of the ἱερόν
which the Lord had just reclaimed
from secular use was the Court of
the Gentiles, where only within the
Precinct Gentiles were at liberty to
pray. So far as in them lay, the
authorities had defeated the fulfil-
ment of the prophecy ; for who could
pray in a place which was at once a
cattle-market and an exchange, where
the lowing of oxen mingled with the
clinking of silver and the chaffering
and haggling of the dealers and those
who came to purchase? Origen in Mt.:
ἐποίουν δὲ ra ἐναντία τῇ εὐχῇ ἐν αὐτῷ.
For the homiletic treatment of the
incident the whole passage in Origen
(t. xvi. 20 sqq.) is valuable ; see also
in Jo. t. x. 23 (16). ᾿

ὑμεῖς δὲ πεποιήκατε κτλ] There
was worse than this; the house of
prayer had not only become an οἶκος
ἐμπορίου (Jo. ii. 16), but a σπήλαιον
λῃστῶν (on λῃστής see Trench, syn.
xliv., and cf. xiv. 48, xv. 27); no
bandits’ cave along the Jericho road

(Le. x. 30), by which the Lord had
lately come, was the scene of such

wholesale robbery as the Mountain of
the House. The words are from an-
other prophet, Jer. vii. 11 μὴ σπήλαιον
λῃστῶν (O'$IB NW!) ὁ οἶκός pov...€v-

ὥπιον ὑμῶν; Ὑμεῖς, addressed to the
_ crowd, for in this matter all were to
blame, from the High Priest to the

pilgrims who encouraged the traffic by
purchasing, or the townsfolk who used
the Court as a thoroughfare. Πεποιή-
κατε is more exact than either Mt.’s
ποιεῖτε Or Le.’s emounoare—the evil had
been stopped for the moment, but its

5. ΝΜ."

A
18 καὶ ἤκουσαν 18

18 ἡκουον AY

results were enduring. Neither the
salesmen nor money-changers were
better than Ayorai—the pilgrims were
practically at their mercy, and they
did not content themselves with a
fair margin of profit; their extortion
was more than mere dishonesty, it
was downright robbery. The Talmudic.
tract on the sale of doves relates how
Rabban Simeon ben Gamaliel, finding
that the dealers exacted a piece of
gold for each bird, insisted that they
should be content with a silver piece
(J. Lightfoot on Mt. c.). If this ex-
tortion was practised on poor women
who came to be purified, what may
not have been demanded of wealthy
Jews from Rome and the provinces ?
18. καὶ ἤκ. of ἀρχιερεῖς xtA.| For
the first time in the Synoptic Gospels
the ἀρχιερεῖς are represented as com-
bining with the γραμματεῖς against
Jesus. Jo. mentions two earlier oc-.
casions on which this coalition existed
(Jo. vii. 32 ff., xi. 47, 57); but there
can be no doubt that His attack upon
the Temple-market and exchange,
which contributed largely to the re-
venues of the Temple, and was under
their immediate protection, incensed
the priestly aristocracy in the highest
degree. Henceforth they took the
lead in the conspiracy against the
Galilean Prophet, and the Scribes
were content to follow; the Elders
(Le., of πρῶτοι τοῦ λαοῦ) were natur-
ally guided by the two professional
classes. ”“Hxovoay, the matter came
to their ears; the report seems to
have been brought by some of their
party who were on the spot, for Mt.
adds (xxi. 15 ff.) that they saw the
Lord working wonders and heard the
Hosannas of the Entry repeated by
children in the Temple-court. They
remonstrated with Him to no purpose,

17

258

THE GOSPEL ACCORDING TO ST MARK.

[XL 18

οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς, καὶ ἐζήτουν πῶς

3 3 / 2 > \ 3 / a \
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€ sf 3 / 5 \ ΄σ΄ 4 > ΄-
19 ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῆ διδαχῇ αὐτοῦ.

\
Kal

- \ iis / of ~ /
ὅταν ὀψὲ ἐγένετο, ἐξεπορεύοντο ἔξω τῆς πόλεως.

20

"Ὁ Καὶ παραπορευόμενοι πρωὶ εἶδον τὴν συκῆν

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παραπ. ANXT'IL om πρωι ack

and withdrew to consider plans of
revenge.

ἐζήτουν πῶς...ἐφοβοῦντο yap αὐτόν]
Cf. Acts xxi. 31. It was not easy to
find the way so long as He had the
ὄχλος with Him. The great majority
of the people who thronged the Court
were not drawn from Jerusalem, where
the priestly class were paramount,
but from Galilee and from Gentile
countries, and a crowd so constituted
might be dangerous in their present
humour ; death by stoning was not
impossible even within the Precinct
(Jo. x. 31), and might overtake the
priests themselves or the Levitical
guard (Le. xx. 6, Acts v. 26, He. Petr.
10), if they attempted to arrest a
popular Prophet.

πᾶς yap ὁ ὄχλος κτλ.] The effect of
the Lord’s teaching on the populace
was the same at the end as at the
outset of His work, cf. i. 22. It was
still a καινὴ διδαχή, never losing its
freshness.

19. καὶ ὅταν ὀψὲ ἐγένετο κτλ.] Mt.
mentions only the return to the Mount
on Monday night (ἐξῆλθον.. ηὐλίσθη) ;
Me. states once for all the Lord’s
practice on each of the first three
days of Holy Week; cf. R.V. “every
evening He went forth out of the
city.” Similarly Le., xxi. 37. Field
(Notes, p. 35), while regarding. ὅταν...
ἐγένετο a8 “a solecism—probably due
to St Mark himself,” thinks that a

20 πρωι

single action is intended. For ὅταν
with the ind. ef. iii. 11; the aor. is
used in this connexion again in Apoc.
viii. 1 (WM., p. 389 note). The day
had begun for Jesus and the Twelve
πρωί (Mt. xxi. 18); it ended ὀψέ.
Hunger (v. 12) and fatigue were for-
gotten in the work of Gop (cf. Jo. iv.
31 ff.). Only the approach of the hour
for closing the gates and the melting
away of the crowd in the Court (οὗ
Edersheim, Temple, Ὁ. 116 ff.) induced
Him to retire for rest. ἜἘξεπ. ἔξω
τῆς πόλεως, Cf. v. τι; Me. omits εἰς
Βηθανίαν here, but Mt. supplies it,
adding καὶ ηὐλίσθη ἐκεῖ.

20—25. CONVERSATION ON THE
WITHERING OF THE FIGTREE; THE
OMNIPOTENCE OF ΒΆΙΤΗ, PRAYER,
AND Love (Mt. xxi. 19°—22).

20. παραπορευόμενοι πρωί κτλ. In
the early light of the next (Tuesday)
morning the figtree (xi. 13 συκῆν) by
the wayside was as conspicuous for its
shrivelled leaves as it had been for —
their freshness the day before. All
saw it (εἶδον), and marked how the tree —
was blasted root and branch (ἐκ ῥιζῶν).
In Mt. the entire incident belongs to ©
the Tuesday morning, and the figtree
is withered under the eyes of the
Apostles (ἐξηράνθη παραχρῆμα), whose
astonishment is at once expressed ;
Augustine’s “alio die viderunt alio
die mirati sunt” (de cons. ev. ii. 131)
is certainly not warranted by Mt.’s

Ε ΣΙ. 23]

ἐξηραμμένην ἐκ ῥιζῶν.

THE GOSPEL ACCORDING TO ST MARK.

259

4 ἢ /
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λέγει αὐτῷ Ῥαββεί, ἴδε ἡ συκῆ ἣν κατηράσω

ἐξήρανται.
Ἔχετε πίστιν θεοῦ.

298 Kal ἀποκριθεὲς ὁ ᾿Ιησοῦς λέγει αὐτοῖς 22 § syrhier
Bdunv λέγω ὑμῖν ὅτι Os ἂν 23

[ εἴπη τῷ ὄρει τούτῳ ἤλρθητι καὶ βλήθητι εἰς τὴν

θάλασσαν καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ

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alpve k arm go aeth | os av evry] εαν εἰπῆτε 33 syrin

_ words, That the tradition has been
preserved in a more accurate form by
Me. is scarcely open to doubt; ef.
Victor: ἀκριβέστερον ὃ παρὼν evayye-
λιστὴς ἀπομνημονεύει τῆς ἱστορίας, ἐν
τῇ ἐφεξῆς ἡμέρᾳ λέγων τεθεωρῆσθαι ὑπὸ

τῶν μαθητῶν ἐξηραμμένην τὴν συκῆν.

ΤῊ classical phrase ἐκ ῥιζῶν is az.

_Aey. in the N. T., but occurs in Job

XXxviii. 9, xxxi. 12, Ezech. xvii. 9.

With ἐξηρ. ἐκ ῥιζῶν cf. Job xviii. τό

ὑποκάτωθεν αἱ ῥίζαι αὐτοῦ ξηρανθή-

σονται.

21. καὶ ἀναμνησθείς κτλ.] The con-
nexion between the withered tree and
the Lord’s words on the previous
morning flashed at once on Peter’s
quick thought: cf. xiv. 72 ἀνεμνήσθη
ὁ Πέτρος τὸ ῥῆμα. ‘PaBBei: cf. ix. 5,
xiv. 45, Jo. i. 39. Karnpdaow: in the
light of the event the Lord’s words
shaped themselves into a κατάρα to
the recollection of the disciple; see
note on v. 14. Ἔξήρανται, not ἐξη-
ράνθη (Mt., see WM., p. 345)—the en
duffng effect of the ‘curse’ was before
the eyes of all; cf. πεποιήκατε, Ὁ. 17.
For ξηραίνεσθαι, of plants, see iv. 6,
Jo. xiv. 6, Jas. 1. 11, 1 Pet. i. 24.

22. καὶ ἀποκριθείς κτλ.] The answer
is remarkable; the Lord does not
explain the lesson to be.learnt from
the fate of the tree, but deals with a
matter of more immediate importance
to the Twelve, the lesson to be learnt
from the prompt fulfilment of His

κιν ἂψ

prayer (μηκέτι... φάγοι, v. 14). The
answer is addressed not to Peter
only, but to all.

ἔχετε πίστιν θεοῦ] Se. πίστιν (τὴν)
εἰς τὸν θεόν. The gen. is that of the
object, as in πίστις Ἰησοῦ (Χριστοῦ),
Rom. iii. 22, 26, Gal. ii. 26, ὅτ. (cf.
WM., p. 232); πίστιν is anarthrous,
as being sufficiently defined by the
genitive—‘a faith which rests on Gop.’
Compare Jo. xiv. I πιστεύετε εἰς τὸν
θεόν. Elementary as the command
may have seemed to be, it was neces-
sary even for professed theists and
Jews (James ii. 14 ff.). Mt. omits θεοῦ
(ἐὰν ἔχητε πίστιν, cf. app. crit.).

23. ἀμὴν λέγω ὑμῖν] The solemn
preface which prepares for a specially
important saying (iii. 28, viii, 12, ix.
I, 41, X. 15, 29).

ὃς ἂν εἴπῃ κτλ.}] The Twelve were
crossing the Mt of Olives; below
them, between the mountains of Ju-
daea and the mountains of Moab, lay
the hollow of the Dead Sea. ‘ Faith,
cooperating with the Divine Will,
could fill yonder bason with the mass
of limestone beneath their feet.’ The
metaphor was in use among the
Rabbis; eg. J. Lightfoot quotes
from the Talmud: “he saw Resh
Lachish...as if he were plucking up
mountains”; a famous master in
Israel was known as 0% “py, ‘
rooter up of mountains. Of the Mt
of Olives Zechariah had foretold that

172

260

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- / - ’ ε΄ /

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when the feet of the Lorp stood
upon it, the mountain should cleave
asunder and the two masses be re-
moved to the north and south (xiv. 4).
Standing on Olivet, the Lord may
have had this prophecy in His
thoughts; but His saying had been
uttered before, under the heights of
Hermon (Mt. xvii. 20). For another
saying of the same type, see Le.
xvii. 6. The teaching is substantially
that of ix. 23 (πάντα δυνατὰ τῷ πι-
στεύοντι) ; for a practical application
to common life see Thpht. ad loc.:
ὄρος...ἡ ὑπερήφανος γνώμη, ὑψηλή τις
οὖσα καὶ σκληρά" ὅστις οὖν ὁρᾷ τὸ τῆς
ὑπερηφανίας πάθος ἐνοχλοῦν αὐτῷ... ὁ
τοιοῦτος ὀφείλει ἐπιτιμᾷν τῷ ὄρει τούτῳ.
Victor’s caution is important: δῆλον
δὲ ὡς οὐκ ἀχρεῖον τούτων ἕκαστον ἐπαγ-
γέλλεται Χριστός, οὐδὲ οἷον ἐπὶ θαυμα-
τουργίᾳ κενῇ....οὔτε γὰρ ὄρος οὔτε δὴ
κάρφος ἀχρείως μετακινηθείη ἂν κατὰ
δύναμιν θεοῦ, ἐπεὶ μηδὲ αὐτὸς ἀχρείως
τὴν συκῆν ἐξήρανεν. Αρθητι, βλήθητι:
the aorists point to momentary effects,
Burton, ὃ 184 (98). Διακριθῇ, Vg. hae-
sitaverit, ‘hesitate, ‘doubt’; cf. Acts
X. 20, xi. 2, Rom. iv. 20, xiv. 23, James
i. 6, ii. 4; in these passages d:axpi-
νεσθαι = secum disceptare = dubitare
(Blass)—a sense “apparently con-

fined to the N.T. and later Christian.

writings” (Mayor on James i. 6, q.v.),
where éd:axp. “appears as the proper
opposite” of πίστις, πιστεύω (SH.,
Romans, p. 115). Πιστεύῃ (see vv. IL)
is more accurate than πιστεύσῃ : faith
is regarded as the normal attitude
of the heart, not a sudden emotion
or isolated act. Faith contemplates
the effect as potentially accompanying

THE GOSPEL ACCORDING TO ST MARK.

[XL 23

56 διὰ

its exercise (6 λαλεῖ γίνεται), though
the actual fulfilment may be delayed
(Mt. γενήσεται). It endows even a
passing utterance (λαλεῖ) with a power
to which there is no limit but the pé-
τρον πίστεως Which Gop has bestow
(Rom. xii. 3). On the construction
ἔσται αὐτῷ see Blass, Gr. p. 111 ἢ

St Paul, with this saying in view,
recognises the need of something
higher than the faith which could
move mountains (1 Cor. xiii. 2 κἂν
ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μεθι-
στάνειν, ἀγάπην δὲ μὴ ἔχω, οὐθέν εἰμι).
The Lord, however, does not overlook
this higher principle, or proclaim a
πίστις χωρὶς ἔργων : see Ὁ. 25.

24. διὰ τοῦτο λέγω ὑμῖν κτλ.}] A
practical instruction based (διὰ τοῦτο)
on ὃς ἂν...πιστεύῃ ὅτι ὃ λαλεῖ γίνεται,
ἔσται αὐτῷ. ‘Since this is the cri-
terion of success in spiritual things,
let it be the constant attitude of
your minds when you pray. “Oca
προσεύχεσθε καὶ αἰτεῖσθε, Mt. ὅσα ἂν
αἰτήσητε ἐν τῇ προσευχῆ. Προσεύχε-
σθαι is used absolutely, or followed by ©
iva Or ὅπως With a clause expressing
the desire (xiv. 38, Jas. v. 16), or by
rov with the inf. (Jas. v. 17); the acc.
of the prayer is rare, but οὗ Le. χα τι
11 ταῦτα προσηύχετο, Rom. Vili. 26 τί
προσευξώμεθα. As distinguished from
αἰτεῖν or αἰτεῖσθαι, προσεύχεσθαι im-
plies a Divine Object of prayer; a
προσευχή is exclusively a religious
act, an αἴτημα may be addressed
either to Gop (Phil. iv. 6, 1 Jo.
y. 15) or to man (Le. xxiii. 24); cf.
Dan. vi. 7 ὃς ἂν αἰτήσῃ αἴτημα παρὰ
παντὸς θεοῦ καὶ ἀνθρώπουι On the
mid. αἰτεῖσθαι see Vi. 23,24. λάβετε,

XL 25]

THE GOSPEL ACCORDING TO ST MARK.

261

τεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν. Kal 25
ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε
κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς
apy ὑμῖν τὰ παραπτώματα ὑμῶν.

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the petition was granted and poten-
tially answered at the moment when
it was offered. Πιστεύετε ὅτι ἐλάβετε
καί-- ἐὰν πιστεύητε ὅ. ἐλ., hypothetical
imperative for protasis, Burton, § 269.
Mt. omits this reference to the realis-
ing power of a successful faith, re-
ducing the promise to πιστεύοντες
λήμψεσθε. Λαμβάνειν is the correlative
of αἰτεῖσθαι, cf. Mt. vii. 8, Jas. iv. 3,
1 Jo. iii. 22, and see Wiinsche, p. 102.

25. καὶ Gray στήκετε προσευχόμενοι
κτλ. ‘ Whenever ye stand at prayer,
forgive.’ Another condition of effective
prayer. The same lesson occurs in
another form and setting, Mt. vi. 14;
the R. T. adds here from Mt. the
converse εἰ δὲ ὑμεῖς οὐκ ἀφίετε κτλ.
and a few Mss. append Mt. vii.7f. As
the words stand in the true text of
Mc., they possess an individuality which
shews that they have not been im-
ported from another context. Ei τι
ἔχετε κατά twos: cf. Mt. v. 23 ἔχει τι
κατὰ σοῦ, Col. iii. 13 ἐάν τις πρός Twa
ἔχη μομφήν. ᾿Αφίετε balances πισ-
revere; the act of prayer must be
accompanied by love as well as by
faith. For στήκειν see WH., Notes,
p. 169; for ὅταν... στήκετε, ch. WM.,
p- 388, Burton, § 309, Blass, Gr. p.
218. Standing was the normal atti-
tude in prayer (1 K. viii. 14, 22, Neh.
ix. 4, Ps. exxxiv. 2, Jer. xviii. 20, Mt.
vi. 5; ef. Lightfoot on Mt. Z.c.); in the
temple-court even the Publican stands,
though afar off (Le. xviii. 11, 13); but
kneeling seems to have been preferred

on occasions of great solemnity or of
distress (1 K. viii. 54, Ezra ix. 5, Dan.
vi. 10, Mt. xxvi. 39, Acts vii. 50, Xx.
36, xxi. 5, Eph. iii. 14): cf. the story
which is told of James ‘the Just, Eus.
H. E. ii. 23. In the ancient Church
kneeling was forbidden during the
Great Forty Days and on Sundays
(Tert. de coron. 3, can. conc. Nicaen.
20), and the Eastern Church adheres
to the practice of standing at prayer
(Stanley, ΑΕ. C. p. τος f£.). The Lord’s
reference to the contemporary custom
imposes of course no ritual order
upon the future Church.

iva καὶ ὁ πατὴρ ὑμῶν κτλ.}] A refe-
rence to the Lord’s Prayer, or the
early teaching connected with it, cf.
Mt. vi. 12,14f. This is the only place
where the phrase ὁ πατὴρ ὑμῶν [ὁ ἐν
τοῖς οὐρανοῖς] is found in Mc.; τ. 26
(R. T.) is an interpolation from Mt.
Comp. however iii. 35, where the doc-
trine of a Divine family is implicitly
taught. Παράπτωμα occurs in the
Gospels only here and Mt. vi. 14 ἢ,
but it is fairly common in the later
books of the uxx. (cf. eg. Ps. xviii.
(xix.) 12, Dan. vi. 4 (5) Th.) and in
St Paul. The word, which is coupled
with a ἁμαρτία in Eph. ii. 1, means speci-
fically a ‘false step, a fall from the
right course, whilst ἁμαρτία is a fall-
ing short of the true end or aim ; see
Trench, syn. 16; παραπτ. is perhaps
preferred in this context because
offences against Gop are for the
moment placed in the same category

gF 27

262

THE GOSPEL ACCORDING TO ST MARK.

"78 Καὶ ἔρχονται πάλιν eis ᾿Ιεροσόλυμα.

[XI. 27

bee
Kal ἐν

σι an) na σ᾿ »/ \ \
TW ἱερῷ περιπατουντος αὐτοῦ ερχόονται σρος αὐτον
δ: i ~ \ ε ~ \ ε /
οἱ ἀρχιερεῖς καὶ OL γραμματεῖς καὶ οἱ πρεσβύτεροι,
28 \ of 3 ἴων "E / 5) / a a ὍΝ
28 “καὶ ἔλεγον αὐτῷ “Ev ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς ;

"Δ 7 7 \ 3 7 / / ‘al
ἢ Tis σοι ἔδωκεν τὴν ἐξουσίαν ταύτην ἵνα ταῦτα

27 ερχεται DX be ffi (k exiit) q aeth | om παλιν ἘΦ] καὶ οἱ πρεσβ.] om 1 Οἱ

209+Tov Aaov Ὁ

28 Kat edeyov] K. λεγουσιν ADNXTTI al?! Neyovres Y | om ἢ

τιβ..«ποιης D minperpave k | » τις] καὶ τις ANXTIIZ® min?! lativ'rlvs gyrrsinpesh hel (txt)
arm go aeth | om war. rons 2P° ab syr®™ arm

with those committed against men,
to which the lighter term properly
belongs.

27—33. THe AUTHORITY OF JESUS
CHALLENGED BY MEMBERS OF THE
SANHEDRIN (Mt. xxi. 23—27, Le. xx.
I—8).

27. ἔρχονται πάλιν eis 1.] <A third
visit to the Temple (cf. vv. 11, 15)—
the day, apparently, Tuesday in Holy
Week.

ἐν τῷ ἱερῷ περιπατοῦντος] Probably
in the colonnades of the Court of the
Gentiles, either in the στοὰ βασιλική
on the 8. side of the Court (see
Recovery, p. 9) or in the στοὰ Σολο-
μῶνος (JO. x. 23) on the E. side. As
He passed along, or at intervals when
He was stopped by the crowd, He
taught (Mt. διδάσκοντι, Le. διδάσκον-
Tos αὐτοῦ Tov λαὸν... καὶ εὐαγγελιζομέ-
νου). While He was teaching, members
of each order in the Sanhedrin were
seen to approach (Mt. προσῆλθαν, Le.
ἐπέστησαν). Mt. speaks of two orders
only (of dpy. καὶ of mpeoB.), but Le.
agrees with Mc. in adding the Scribes;
it is conceivable that the latter, who
were our Lord’s ordinary opponents,
kept in the background on this
occasion, since the question concerned
the custodians of the Temple rather
than the interpreters of the Law.
The repeated article (οἱ.. καὶ οἱ.. καὶ
oi) seems to indicate that those who
came were representatives of their
respective classes: cf. viii. 31, x. 33.
The united action of the three bodies

was probably resolved upon in con-
ference the night before ; see v. 18,
note.

28. ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς;
The question in itself was a reasonable
one, and the men who asked it felt that
they had a right to do so. The
Temple was in their charge, and by ~
forcibly ejecting the vendors whom —
they allowed, Jesus had laid claim
to a superior jurisdiction. They now
ask Him publicly to produce His ©
credentials, to state (1) the nature ©
of His authority, (2) the name of the
person from whom He had received
it. Ποία, gualis, ris, quis; cf. 1 Pet.
i. 11 τίνα ἢ ποῖον καιρόν, with Hort’s —
note, and see note on xii. 28. Ἔν z.
e€., in right of what authority? cf.
Acts iv. 7 ἐν ποίᾳ δυνάμει ἢ ποίῳ ὀνό-
ματι. Ἵνα ταῦτα ποιῇς, Mc. only; the
words further define the point at issue
(Burton, § 216); even if Jesus had
received some measure of authority, ©
was it such as to justify His inter- ©
ference in the control of the Temple? —
Ταῦτα, notably the expulsion of the —
licensed salesmen (Euth.: ποῖα; τὸ
ἐκβάλλειν τοὺς πωλοῦντας καὶ ἀγορά-
ζοντας ἐν τῷ ἱερῷ, τὸ ἀνατρέπειν τὰς
προρρηθείσας τραπέζας καὶ καθέδρας, τὸ
μὴ ἀφιέναι διενεγκεῖν σκεῦος διὰ τοῦ
ἱεροῦ, καὶ τοιαῦτα) ; but the vagueness —
of the word covers a reference to the —
whole career of Jesus, which from
their point of view had been contin-—
ually in conflict with lawful authority, —
in Galilee as well as in Jerusalem.

XI. 31]

THE GOSPEL ACCORDING TO ST MARK.

263

΄σ 9 2 ὃ 2 fF oe > > σον, 5 ε a
mows ; *°0 δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς ᾿δπερωτήσω ὑμᾶς 29
« «ἢ \ 3 , / \ a a
ἕνα λόγον, καὶ ἀποκρίθητέ μοι, Kal ἐρῶ ὑμῖν ἐν ποίᾳ
> 7 ~ Φ᾿ 30 \ / h Care: / 3
ἐξουσίᾳ ταῦτα ποιώ. To βάπτισμα TO ᾿Ιωάνου, ἐξ 30

> ~ “5 3. > > θ / Ρ̓ 3 7 7
οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων; ἀποκρίθητέ μοι.

\
Kat 31

\ \ rd 5)
διελογίζοντο πρὸς ἑαυτοὺς λέγοντες ᾿Εἀν εἴπωμεν

29 εἰπεν] pr ἀποκριθεις ADNXT'IIZ® min” ab fffiq vg syrr*™ hl arm go | υμας7
καγω (vel και eyw) SD(EFH)GMN(SUVX)P26V min™ a Ὁ f ffiq r vg syrrP bel cayy
ywas AKIT 736 min? (syr™ arm) go aeth (om καγω BCY4LA minPerpave k* me) [καὶ

epw υμιν] καγω vuw epw LA 33 c me καὶ eyw Neyw ὑυμειν D

30 To βαπτισμα] pr εἰ

A | ro Iwavov] om το NXTIIZSY min?! | εξ ovp.] pr ποθεν nv SCH 33 1071 alperpauc

(k) syrP* the aeth

31 διελογιζοντο R°-* BCDGKLMATIYV al™™™] προσελογιζοντο

R¥eP ἐλογίζοντο AEFHNSUVXT'Z@ min?! | πρὸς eavrovs] ev eavrois 33 | eav] pr τι
εἰπωμεν Db 13 28 69 124 346 2Ὁ9 a Ὁ ὁ ffi (k) (τ)

29. ἐπερωτήσω ὑμᾶς ἕνα λόγον]
Question is met by question (cf. x. 4,
18); Mt. ἐρωτήσω v. κἀγώ, ‘I also on
my part have a point to raise’ Ἕνα
λόγον, ‘just one preliminary matter
for consideration’; εἷς neither con-
trasts the Lord’s single question with
the two put by the Sanhedrin, nor is it
a mere substitute for ris, but points to
the simplicity of the issue; the answer
to that one question will decide it.
Let them answer first (ἀποκρίθητέ μοι),
as became the teachers of Israel, and
Hewill then be prepared with Hisreply
(καὶ ἐρῶ ὑμῖν xrr.). Baljon’s κἂν ἀπο-
κριθῆτέ μοι is less after the style of Mc.

30. τὸ βάπτισμα τὸ ἸἸωάνου κτλ.
The enquiry is pushed a stage further
back. Though Jesus had not received
His authority from John, John had
borne public and repeated testimony
to His Divine mission (Jo. i. 26 ἔ,
29 ff., 36). The question of the San-
hedrin therefore resolved itself into a
question as to the source of John’s
teaching (Mt. πόθεν ἦν;). Τὸ βάπτισμα
τὸ ᾿Ιωάνου : i.e. the Baptist’s work and
teaching as a whole, symbolised by
its visible expression, cf. Acts i. 22,
xviii. 25; for the form βάπτισμα see
i. 4, note. Ἔξ οὐρανοῦ, of heavenly
origin (Blass, Gr. p. 147f.; cf. Wiinsche,
p. 398 f., Dalman, Worte, i. p. 178),
ie. from Gop, as the alternative ἐξ

ἀνθρώπων shews; cf. Acts v. 38, 393
for the phrase, cf. Jo. iii. 27. The
Baptist knew himself to be personally
ἐκ τῆς γῆς, and recognised the limita-
tions of his teaching (ἐκ τῆς γῆς λαλεῖ,
ib. v. 31); but his ‘baptism, his mes-
sage and its seal, were Divine (Jo. i. 6).
᾿Αποκρίθητέ por: the Lord claims an
answer, as from authorised teachers
and men who were acquainted with
the facts.

Dr Bruce’s use (comm. on Mt. xxi.
23 ff.) of the Lord’s question as an
antidote to the ‘‘notion of church
sacraments and orders depending on
ordination” is entirely beside the
mark. The question refers to the
authority of a prophet, not to that of
a regular ministry ; the latter derives
its powers from Christ (Jo. xx. 21)
through the hands of men (2 Tim. i.
6); the former, if not directly ἐξ ov-
pavod, can only be ἐξ ἀνθρώπων, and
is therefore futile.

31. διελογίζοντο πρὸς ἑαυτούς] Mt.
8. ἐν ἑαυτοῖς, Le. συνελογίσαντο πρὸς ἑ.
The Marcan phrase occurs in viii. 16,
where πρὸς €. probably = πρὸς ἀλλήλους.
In the present instance conference
was scarcely possible, and Mt.’s ἐν
ἑαυτοῖς probably gives the true sense,
cf. Me. ii. 6, 8. The same thought
flashed across the minds of all; they
realised that there was no way of

264 THE GOSPEL ACCORDING TO ST MARK. [XI. 31
EE οὐρανοῦ, ἐρεῖ Διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ;
32 5" ἀλλὰ εἴπωμεν Ἐξ ἀνθρώπων; ἐφοβοῦντο τὸν

5) cf \ 5 \ 7 of /
ὄχλον: ἅπαντες yap εἶχον Tov ᾿Ιωάνην ὄντως OTL

31 ερει] Neyer ὑμῖν (sic) D (arm*4) | om ow AC*LMSXAY τογι alm abcdfikq
syrin 32 adda] εαν D min™™" gq vg+eav min”™*™ Ὁ f ffr (syrr) arm | εφοβουντο]
φοβουμεθα (D)NZ 13 28 69 124 2° aleve abf ff ig vg4 arm | οχλον NBCNZ® 33
106 syrb<l(s)] λαὸν ADLXTAILY min?! | εἰχον] exovow = ἡδεισαν D 2 abcfffikq
arm | ovTws ort rpopyrns nv S°BCLY 13 69 346] ovrws ws προφητὴν A theb ort οντως
(vel adnOws) προφ. qv A(D)XTI& min” lattvtrlys syrrpeshbel me go om ovrws R*NZ 1

28 124 2P¢ alpaee gk gyri arm aeth

escape but one. Bede: “viderunt quod
utrumlibet horum responderint in
laqueum se casuros, timentes lapida-
tionem, sed magis timentes veritatis
confessionem.”

ἐὰν εἴπωμεν “EE οὐρανοῦ κτλ. To
acknowledge the Divine mission of
John was to charge themselves with
unbelief in having as a class rejected
his baptism (Le. vii. 30), and to give
an advantage to their Questioner which
He would not be slow to use (ἐρεῖ Διὰ
τί κτλ... They do not appear to have
seen the real drift of the Lord’s
question, or the direct answer which
the reply Ἐξ οὐρανοῦ would give to
their own. For πιστεύειν with dat.
cf. Gen. xv. 6 ἐπίστευσεν ᾿Αβρὰμ τῷ
θεῷ, JO. ν. 46 εἰ yap ἐπιστεύετε Μωυσεῖ,
Xiv. 11 πιστεύετέ μοι, I JO. γ. 106 μὴ
πιστεύων τῷ θεῷ ψεύστην πεποίηκεν
αὐτόν. As distinguished from πιστεύειν
followed by ἐν, ἐπί, or εἰς, πιστεύειν τινί
regards faith as placed in the word of
another rather than in his person.

32. ἀλλὰ εἴπωμεν κτλ. “Shall we
then say ‘Of men’ ?—they feared the
crowd.” The normal construction is
given by Mt. (ἐὰν δὲ εἴπωμεν... φοβού-
μεθα τ. ὅ.); in Me. the protasis takes
the form of a question, and the
apodosis disappears, the Evangelist
supplying its place by narrative (WM.,
p. 725, Blass, Gr. p. 286). On the
deliberative subjunctive cf. xii. 14, and
WM., p. 356. Le. specifies the fear
which was uppermost in their minds:
ὁ λαὸς ἅπας καταλιθάσει ἡμᾶς. From

Jo. viii. 57 it is clear that even within
the Precinct the danger was a real
one, if the susceptibilities of a Jewish
crowd (ὄχλος, Mt., Mc.) were aroused.
A denial of John’s Divine mission
might be treated by his adherents as
blasphemy, since it would amount
to an attribution to man of words
which were held to be of the Holy
Ghost.

ἅπαντες γὰρ εἶχον κτλ. ‘For as to
John, all really held that he was a
prophet’ (cf. WM., p. 781). Mt. has
softened this rough note into ὡς mpo-
φήτην ἔχουσιν τὸν *L, whilst Le.
abandons ἔχω (πεπεισμένος yap ἐστιν
(sc. ὁ λαὸς) Ἰωάνην προφήτην εἶναι).
For ἔχειν ‘to regard’ cf, Le. xiv. 18,
Phil. ii. 29, Blass, Gr. pp. 231, 247;

— =

D’s ἤδεισαν is a correction or a gloss,

Ὄντως ὅτι is not=O6re ὄντως (cf. ix. 1,
note), but the adverb is to be taken
with eiyov—the people were seriously
impressed with a conviction of John’s
prophetic character. His martyrdom
had perhaps deepened the reverence
which was entertained for him by the
thousands who had received his bap-
tism. He had seemed to fulfil a long
cherished hope (cf. i. 5, note), and to
suggest that the confidence of the
people had been misplaced would
rouse a dangerous storm. “Ovras oc-
curs here only in Mc.; Le. uses it
twice, Jo. once, St Paul six times; in
the Lxx. it is rare, but well distributed
(Num.!, 3 Regn.!, Sap.!, Jer.?). Ἦν,
‘had been’: see Blass, Gr. p. 192.

|
.

XII. 1]
5
προφήτης nV.

-yovow Οὐκ οἴδαμεν.

THE GOSPEL ACCORDING TO ST MARK.

265

an Ν᾽ l ~ κι /
Kal ἀποκριθέντες τῷ ᾿Ιησοῦ λέ- 33

\ ion / σ΄

καὶ 6 ᾿Ιησοῦς λέγει αὐτοῖς

4 23 Δ 3 \ / ec A 3 / > / ΄:- σ΄:
Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιώ.
é é

*Kat ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν ’Au- 1 XIL

πελῶνα ἄνθρωπος ἐφύτευσεν, καὶ περιέθηκεν φραγμὸν

33 0 Inoous]+(vel pr) αποκριθεις (AD)EFGH(KM)SUVX(II)® min?! pf (i q vg)

syrrtmhel arm go aeth | evs ποιαν εξουσιαν D

XII 1 Aakew NBGLAY 1 13 69 118

124 346 df ffig vg syrr*mPeshhel(ms) gege] Aeyew ACDNXIIZ® min?! k syrbel (tt) go +
και Aeyew arm (cf. Ὁ c) | περιεθηκεν7- αὐτω C7NY 28 2Ρ9 al

33. ἀποκριθέντες τῷ ᾿ἸἸησοῦ κτλ.]
They saved themselves from the
dilemma by a disgraceful profession
of ignorance. The Lord does not go
behind their answer, or expose its
disingenuousness ; it was enough that
it released Him from His undertaking
to reply to their challenge (v. 29).
If they could not tell, the compact
had fallen through; and He refuses

accordingly to fulfil His part (οὐδὲ
ἐγὼ λέγω ὑμῖν). His position was un-
_ assailable, and they left Him without
a word. Οὐδέ takes up οὐκ in the
answer of the Sanhedrin: for a some-
what similar use cf. Mt. vi. 15, ‘Jo.’ viii.
11. Victor: οὐκ εἶπεν Οὐκ οἶδα, ἀλλ᾽
Οὐ λέγω" ἀντὶ τοῦ Οὐκ ἠβουλήθητε τὸ
ἀληθὲς εἰπεῖν: οὐδὲ τῆς παρ᾽ ἐμοῦ τεύ-
ἔξεσθε ἀποκρίσεως. ἢ καὶ οὕτως: Οὐ
δύνασθε οὐδὲ ὑμεῖς περὶ ἐμοῦ ἀκούειν
ὅστις εἰμί, ἐπεὶ τὸν μάρτυρα οὐ δέχεσθε
ὃς ἦλθεν εἰς μαρτυρίαν.

XII. 1—12. ΤῊΝ HusBANDMEN AND
THE Herr. (Mt. xxi. 33—46, Le. xx.
9—19.)

I. ἤρξατο...ἐν παραβολαῖς λαλεῖν]
A new commencement was made of
parabolic teaching, addressed to the
Sanhedrists (αὐτοῖς), and intended to
expose the true character of their
hostility. Ἔν παραβολαῖς, cf. Ps. xxvii.
(xxviii.) 2 (=9¥Dp2), Mt. xiii. 3, 10, 13,
34 f., xxii. 1, Me. iii. 23, iv. 2, 11, Le.
viii. 10, Le., who with Mc. relates but
one parable in this context, changes
the phrase (ἤρξατο... λέγειν τὴν παρα-
βολὴν ταύτην) : Mt. on the other hand,

who has already recorded the parable
of the ‘Two Sons’ (vv. 28—32), begins
"AdAnv παραβολὴν ἀκούσατε. On the
connexion of this parable with the
foregoing narrative cf. Victor: ἡ παρα-
βολὴ δηλοῖ ὅτι μὴ μόνον περὶ τὸν Ἴω-᾿
ἄννην ἠγνωμονήκασιν, ἀλλὰ καὶ περὶ
αὐτὸν τὸν κύριον, ἀρξάμενοι ἀπὸ τοῦ οἱ-
κέτου, προελθόντες δὲ ἐπὶ τὸν δεσπότην.

ἀμπελῶνα ἄνθρωπος ἐφύτευσεν] Mt.
ἄνθρ. ἦν οἰκοδεσπότης ὅστις κτλ. He
was not simply the owner of a vine-
yard, but a master who had slaves at
his command (0. 2 ff.; cf. Mt. xiii. 27,
Le. xiv. 21). The land of Israel was
a land of the vine (Gen. xlix. 11, Deut.
viii. 8), and the planting of vineyards
was one of the cares of the prudent
householder (Deut. xxviii. 30, 39). The
vineyard δὰ become ἃ recognised
symbol of Israel itself, as the cove-
nant people (Ps. Ixxx. 8 f., Isa. v. 2 ff,
Jer. ii. 21), and it was impossible for
the members of the Sanhedrin or for
the better-taught among the crowd to
mistake the drift of the parable (see
v. 12) The imagery and even the
language is largely derived from Isa.
Lc. (ἀμπελὼν ἐγενήθη ...καὶ φραγμὸν
περιέθηκα...καὶ ὠκοδόμησα πύργον... καὶ
προλήνιον wpvéa...kal ἔμεινα τοῦ ποιῆ-
σαι σταφυλήν); cf. dial. Tim. et Ag.
(ed. Conybeare, p. 93) εἶπεν αὐτοῖς τὴν
παραβολὴν ἥνπερ τότε Hoaias προεῖπεν.
᾿Αμπελών, a word chiefly found in the
later Gk., is common in the Lxx., where
it usually represents 073. For φυ-
tevew apm. ((3 YO}) see Gen, ix. 20,

266

THE GOSPEL ACCORDING TO ST MARK.

[XII. 1

.

,
Σ

\ sf ς / \ > ὃ / / \
καὶ ὠρυξἕεν ὑπολήνιον καὶ ᾧκοδόμησεν πύργον, Kal

> "ὃ 3 \ ΄“- \ > ὃ /
2 ἐξέδετο αὐτὸν γεωργοῖς, καὶ ἀπεδήμησεν.

2

I wkodou.]+auvTw 1071 | εξεδοτο B®D(F*H)NXTAIZO¥ min*reomn

Deut. xx. 6, xxviii. 20, 39, Am. v. 11,
Soph. i. 13, Isa. xxxvii. 30, lxv. 21,
Ezech. xxviii. 26, 1 Mace. iii. 56, 1 Cor.
ix. 7; the Vg. vineam pastinavit is
more realistic: “dug and trenched
the ground (to receive the vines)”;
cf. novellavit (k).

περιέθηκεν φραγμόν] As a protec-
tion partly against human depreda-
tors, partly against wild animals (Ps.
Ixxix. (Ixxx.) 13 ἢ ἵνα τί καθεῖλες τὸν
φραγμὸν αὐτῆς καὶ τρυγῶσιν αὐτὴν πάν-
τες οἱ παραπορευόμενοι; ...ἐλυμήνατο
αὐτὴν σῦς ἐκ δρυμοῦ καὶ ὄνος ἄγριος
κατενεμήσατο αὐτήν). For φραγμός see
Num. xxii. 24 (ἔστη ἐν ταῖς αὔλαξιν τῶν
ἀμπέλων φραγμὸς ἐντεῦθεν καὶ φ. ἐντ.),
Le. xiv. 23, Eph. ii 14. Le. omits
περιέθηκεν... πύργον.

ὥρυξεν ὑπολήνιον.}͵]ῦ Mt. ὥρυξεν ἐν
αὐτῷ ληνόν. The ληνός, torcular, is
properly the trough which receives
the grapes, and where they are
trodden (cf. Num. xviii. 30, Prov. iii.
10, Sir. xxx. 25 (xxxiii. 16), Isa. Lxiii.
3, Thren. i. 15). It was usually ex-
cavated in the rock, see Moore on
Jud. vi. 11 and cf. Joel i. 17. The vat
was furnished with a προλήνιον (Isa. v.
2, cf. Lxiii. 3) under which was the ὑπο-
λήνιον, lacus, R.V. “pit for the wine-
press” (Joel iii. (iv.) 13, Hagg. ii. 17
(16), Zach. xiv. 10, Isa. xvi. 10 οὐ μὴ
πατήσουσιν οἶνον eis τὰ Urohnvia =P),
into which the juice ran. Mc. adheres
to Isa. v. in referring to the 1}, but
does not follow the Lxx. rendering.

φκοδόμησεν πύργον] Such towers
were built in exposed places to pro-
tect cattle and vines (cf.2 Chron. xxvi.
10, Mie. iv. 8, Isa. .c.), and for the con-
venience of the herdsmen and ἀμπε-
Aovpyoi: similar structures may still
be seen among the terraced hills about
Hebron. On such traces of the former

culture of the vine in Palestine see
G. A. Smith, pp. 81, 208.

The patristic interpretation of these
details is not quite consistent; e.g.
Hilary sees “in turri eminentiam
legis...ex qua Christi speculari posset
adventus,” whilst Jerome comments :
“turrim, haud dubie quin templum” :
cf. Thpht.: φραγμὸς δὲ ὁ νόμος...πύργος
δὲ ὁ ναός.

ἐξέδετο αὐτὸν γεωργοῖς] The owner,
living αὖ ἃ distance, instead of employ-
ing his own slaves to work the vine-
yard, let it out to local cultivators, who
were required to pay the rent in kind.
In Palestine “such leases were given
by the year or for life; sometimes the
lease was even hereditary” (Edersheim,
L. and T. ii. p. 423). This use of ἐκ-
δίδοσθαι does not seem to occur in the

\
και

Lxx., but it is common in class. Gk. ;
for a close parallel see Plat. legg. 806 ν΄

γεωργίαι δὲ ἐκδεδομέναι δούλοις ἀπαρχὴν
τῶν ἐκ τῆς γῆς ἀποτελοῦσιν ἱκανὴν ἀν-
θρώποις ζῶσι κοσμίως. On the form
ἐξέδετο see WH., Notes, p. 167, W-
Schm., p. 121.

The tenants are γεωρ-

yot here in Mt. Mc. Le.; Le. uses

ἀμπελουργός in xiii. 7, but apparently

in reference to the hired slave working —
under a master who is from time to —

time on the spot. Tewpyia as the
wider word may include ἀμπελουργία,
cf. Gen. ix. 20 ἤρξατο Νῶε ἄνθρωπος

γεωργὸς γῆς, καὶ ἐφύτευσεν ἀμπελῶνα.
On the other hand the words can be ©
contrasted, as in Jer. lii. 16, where the —

ploughmen and the vine-dressers are —

regarded as two distinct classes,

καὶ ἀπεδήμησεν] The owner, having
let his land, went into foreign parts
(Vg. peregre profectus est); Le. adds
that his absence was a prolonged one
(χρόνους ἱκανούς).

μος in the Ν. T. are limited to the

᾿Αποδημεῖν, ἀπόδη-

j
a

4
:

|

.

-XIL 2]

THE GOSPEL ACCORDING TO ST MARK.

267

ἀπέστειλεν πρὸς τοὺς γεωργοὺς τῷ καιρῷ δοῦλον,
ἵνα παρὰ τῶν γεωργῶν λάβη ἀπὸ τῶν καρπῶν

2 WO ne

apumehwvos| wa amo Tov kapmov (του καρπου etiam AX al) του am.

δωσουσιν αὐτω D latte?! (syr™) | παρα των y. λαβη] dr. παρ αὐτῶν 33 604 2P° | λαβη Ψ

syrpesh

Synoptists, occurring, besides this
context, in Mt. xxv. 14f, Me. xiii. 34,
Le. xv. 13: St Paul has ἐκδημεῖν in
2 Cor. v. 6 ff., where it is contrasted
with ἐνδημεῖν, as Xenophon contrasts
ἀποδημεῖν with ἐπιδημεῖν (Cyr. vii. 5.69).
The Gop of Israel is represented in the
light of an absentee proprietor. Origen
_ (in Mt.) explains: ἀποδημία τοῦ δεσπό-
του ὅτι Κύριος 6 συνὼν αὐτοῖς ἐν νεφέλῃ
ἡμέρας καὶ στύλῳ νυκτὸς ἕως αὐτοὺς
καταφυτεύσει εἰσαγαγὼν εἰς ὄρος ἅγιον
αὐτοῦ...οὐκέτι αὐτοῖς ἐπεφαίνετο. The
gradual withdrawal of visible interpo-
sitions, ending in the suspension of
the gift of prophecy, had borne this
aspect in the eyes of the nation (cf.
e.g. Jer. xiv. 8), and the absence was
real in the case of the dishonest
teachers and unbelieving priesthood

- who were now the leaders of Israel.

But, however prolonged, it was as yet
but an ἀποδημία, not a dereliction, not
an abandonment of the Divine claim
upon Israel’s allegiance. Even the
temporary withdrawal had a gracious
_ purpose; comp. the remark of Jerome:
“abire videtur a vinea ut vinitoribus
liberum operandi arbitrium derelin-
quat.” Cf. Bengel: “invenitur tem-
pus divinae taciturnitatis ubi homines
_agunt pro arbitrio”; and see Me. iv.
«26 fff.
_ 2. καὶ ἀπέστειλεν κτλ. The de-
mand was not made till the vintage
came ; Mt. ὅτε...ἤγγισεν ὁ καιρὸς τῶν
καρπῶν (cf. xi. 13). Τῷ καιρῷ, dative
of the point of time, ¢ ef. WM., p. 3731.
. Origen : ὁ χρόνος ἦν τῶν προφητῶν
ἀπαιτούντων τὸν καρπόν. On the mis-
sion of the Prophets see Isa. vi. 8,
Jer. xxv. 4. The title δοῦλος Κυρίου
_ is first given to Moses (Jos. xiv. 7, Ps.

civ. (cv.) 26) and Joshua (Jos, xxiv. 29);
it is borne by David (2 Regn. iii. 18,
vii. 4 ff.) ; and ultimately becomes the
formal style and title of the prophet
(Am. iii. 7, Zech. i. 6, Jer. vii. 25,
xxv. 4, &c.). In Mt. groups of δοῦλοι
are sent twice (vv. 34, 36); in Mc. each
servant receives a separate mission,
and there are many such (δοῦλον...
πάλιν ἄλλον δοῦλον... καὶ ἄλλον .. καὶ
πολλοὺς ἄλλους), whilst Le. stops, but
perhaps without any special purpose,
at the third (Soddov...€repov...rpirov).
The groups in Mt. may be taken to
represent successive periods of pro-
phetic energy, whilst the reference to
individuals in Me. and Le. accentuates
the distinctness of the message en-
trusted to each true prophet. Or, as
Thpht. suggests, each of the succes-
sive messengers may represent a pro-
phetic era: δοῦλον ἕνα τάχα τοὺς περὶ
τὸν Ἤλίαν προφήτας... δεύτερον δὲ...
τοὺς περὶ ‘Qoje καὶ Ἦσαίαν...τρίτον δὲ
... τοὺς ἐν τῇ αἰχμαλωσίᾳ. Comp. Ori-
gen on Mt. t. xvii. 6.

ἵνα..«λάβῃ κτλ.] Whatever the form
of the message, its general purpose was
one and the same—that the owner
might receive (Mt. λαβεῖν) his due.
᾿Απὸ τῶν καρπῶν, the ‘fruits’ being
the source from which (WM., p. 463)
the landlord obtained his rent. He
claimed merely the portion which by
agreement belonged to him (τοὺς καρ-
ποὺς αὐτοῦ, Mt.) ; under the terms of
the lease (v. 1, note) another portion
would go to the cultivators (2 Tim.
ii, 6). For the interpretation see
Ὁ. 17 ἀπόδοτε... τὰ τοῦ θεοῦ τῷ θεῶ.
In one sense Gop claims all, in
another only a part; cf. Bengel:
“pars fructuum colonis concessa.”

268

THE GOSPEL ACCORDING TO ST MARK.

[XITI. 2

ad δὶ \ / \ of
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> 4 /
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\ / / A
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> ~ 3 / \
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3. καὶ... ἔδειραν καὶ ἀπέστειλαν κενόν]
Δέρειν in the Lxx. has its original mean-
ing “to flay,” but in the N.T. it is used
only in the sense of “ beating severe-
ly” or “scourging” (cf. xiii. 9, Le. xii.
47 f., xxii. 63, Jo. xviii. 23, Acts v. 40,
xvi. 37, xxii. 29), which it bears fre-
quently in the comic poets (cf. Ar.
Vesp. 485 ἢ δέδοκταί μοι δέρεσθαι καὶ
δέρειν Ov ἡμέρας, Ran. 619 μαστιγῶν,
δέρων, στρεβλῶν). The first slave is
let go after his beating, but without
that which he had come for, ‘ empty-
handed’; for this use of κενός cf. Job
xxii. 9, Le.i. 53. The repetition of
λαβεῖν, ἀποστεῖλαι is remarkable ; the
servant, instead of taking anything,
is taken; sent to receive, he is sent
back empty. It is difficult to decide
whether the play on these words is
intentional, or due to the simplicity
of the style of the common tradition ;
in favour of the second explanation
it may be noted that this feature is
most noticeable in Me.

4. κἀκεῖνον ἐκεφαλίωσαν)] Ἔκεφα-
λίωσαν is am. hey. in Greek litera-
ture (cf. Lob. Phryn., p. 95), but
formed quite regularly from κεφάλιον,
a diminutive which occurs in late
writers ; according to the analogy of
γναθοῦν, ‘to hit on the cheek,’ κεφα-
λιοῦν would be ‘to wound on the

head.’ This sense is supported by
the Vg. in capite vulneraverunt ;
ef. Syrr.Pesh- bel. Janidaverunt et con-
tuderunt, Me. vulneraverunt. It
agrees in a general way with Mt.’s
ἐλιθοβόλησαν, and Le.’s τραυματίσαντες,
to which Mc.’s ἐκεῴ. seems to corre- —
spond, and with the requirements οὗ
the context in Me. The first servant —
was beaten, the third killed; the
second, though not killed, fared worse
than the first, for he was knocked
about the head. ᾿Εκεφαλαίωσαν would
seem to mean that he was summarily.
dispatched, and it is difficult to be- ©
lieve with Field (Votes, p. 35) that
Me. adopted it in the sense of ἐκε-
φάλωσαν, “a vox nihili.” Baljon
employs the extreme remedy of con- —
jectural emendation, admitting into —
his text ἐκολάφισαν (cf. xiv. 65), This —
gives an excellent sense, but until it
finds some documentary support it is
safer to adhere to the reading of SBLY —
and interpret with Euth.: ἀντὶ rod
“τὴν κεφαλὴν συνέτριψαν. Καὶ ἠτί-
μασαν: in this and other ways they —
heaped contumely upon him; for this
use of ἀτιμάζειν cf. 2 Regn. x. 5, Acts
v. 40, 41.

5. κἀκεῖνον ἀπέκτειναν κτλ.] From
insult the γεωργοί proceeded on the ©
next occasion to murder; and so

ΕΧΤΙ. 7] THE GOSPEL ACCORDING TO ST MARK.

269
“ἔτι Eva εἶχεν, υἱὸν ἀγαπητόν" 6
ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων ὅτι
Ἐντραπήσονται τὸν υἱόν μου. ΤἸἐκεῖνοι δὲ οἱ γεωργοὶ 7
πρὸς ἑαυτοὺς εἶπαν ὅτι Οὗτός ἐστιν ὁ κληρονόμος:

7 7
δὲ ἀποκτεννύντες.

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69 124 346 604 c% (2P°) | woy exwy NXE min?! | ayarnrov]+(vel pr) αὐτου
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69 124 604 1071 anon syrhel(ms) arm) | o KAnp.] pr o wos αὐτου (A) syr®™

matters went on for a long time, each
servant who was sent suffering death
cr maltreatment at their hands. Kai
πολλοὺς ἄλλους, 86. ἐκάκωσαν, or the
like; cf. WM., p. 728f. οὺς μέν...
ovs δέ: cf. iv. 4, and see WM., p. 130,
Blass, Gr. p. 145 f. Aéepovres: see
®. 3 note. ᾿Αποκτεννύντες is a very
rare form but ‘probably right” here
(WH., Notes, p. 169) For O. T.
parallels see 1 Kings xviii. 13, xxii.
27, 2 Chron. xxiv. 20 ff, xxxvi.
15 f, Neh. ix. 26 (rods προφήτας
gov ἀπέκτειναν), Jer. xliv. (xxxvii.) 15
(ἐπάταξαν αὐτόν); and cf. Le. vi. 23,
xiii. 34, Acts vii. 52, 1 Thess. ii. 15,
Heb. xi. 36 ff, Apoc. xvi. 6, xviii.
20 ff.

6. ἔτι ἕνα εἶχεν κτὰ.] One remained
whom the owner could send, and he
was not a slave, but his own son.
Υἱὸν ἀγαπητόν : Le. τὸν vi. τὸν ayar.,
Mt. υἱὸν αὐτοῦ. On ἀγαπητός see i. 11,
note, ix. 7; here it seems to be un-
doubtedly an adjective qualifying υἱός,
and not an appellation. The one and
_ only Son (dial. Tim. et Agq., τὸν υἱὸν
αὐτοῦ τὸν μονογενῆ) is contrasted
sharply with the many servants (πολ-
hods...€va...dyamnrov), cf. Heb. i. 1, 2,
iii. 5, 6. He had been reserved to
the end (ἔσχατον, cf. ἐπ᾽ ἐσχάτου
Heb. i. 2). The mission of the Son

marked, from the N.T. standpoint,
the fulness of time (Gal. iv. 4), syn-
chronising with the completion of the
ages (Heb. ix. 26). ,

λέγων ὅτι ᾿Εντραπήσονται κτλ.] Le.
qualifies ἐντρ. by prefixing ἴσως. But to
the owner any other result was incon-
ceivable, and the parable sets forth the
improbability, from the human point
of view, of such an issue as the Incar-
nation actually had ; cf. Thpht.: ἐντρ.,
τὸ εἰκὸς λέγων, Bengel: “ exprimitur
quid facere debuerint.” ᾿ἘἘντρέπεσθαί
twa, revereri aliquem, is a late con-
struction ; classical writers use the
gen. of the person who is regarded
with awe (Blass, Gr. p. 89). For
other exx. of the acc. cf. Sap. ii. Io,
Le. xviii. 2, Heb. xii. 9.

7. ἐκεῖνοι δὲ of γεωργοί κτλ.] ἘἜ-
κεῖνοι (Which is wanting in Mt., Lc.)
points back to the picture already
drawn of the men: “those husband-
men, being such as we know they
were.” Πρὸς ἑαυτοὺς εἶπαν, Mt. εἶπον
ἐν ἑαυτοῖς, Le. διελογίζοντο πρὸς ἀλλή-
λους: with Me.’s πρὸς ἑ. cf. xi. 31. Le.
has clearly given the general sense:
when the heir was seen making his
way to the vineyard at vintage time,
a hurried consultation was held, and
the resolution taken to destroy him.

οὗτός ἐστιν ὁ κληρονόμος] So Mt.,

270

THE GOSPEL ACCORDING TO ST MARK.

[ΧΙ]. 7

a , / \ ΄σ΄ af
δεῦτε ἀποκτείνωμεν αὐτὸν, Kal ἡμῶν ἔσται ἡ κλη-

8 ρονομία. ὃ

\ / > / 3 Α \

καὶ λαβόντες ἀπέκτειναν αὐτόν, Kal
\ of ΄- fon

9 ἐξέβαλον αὐτὸν ἔξω τοῦ ἀμπελῶνος.

9 / /
TL ποιήσει

~~ σι \ /
ὁ κύριος TOU ἀμπελῶνος; ἐλεύσεται Kal ἀπολέσει

8 εξεβαλον (-λαν B) avrov] om avrov LXA al min?! bk vg arm

9 τι..«αμπε-

Awvos] tunc dominus indignatus veniet k | τι] ουν NACDNXTAIIZOY minm=vid

abe ffiq vg syrrPebhel arm

Mc., Le. There is perhaps a reference
to Gen. xv. 3, 4; the earlier messen-
gers were but δοῦλοι and had no per-
sonal interest in the estate: the vids
ἀγαπητός is sole heir. Cf. Heb. i. 2
υἱῷ dv ἔθηκεν κληρονόμον πάντων, Where
see Westcott’s note. Elsewhere in
the N. T. the word is used only in re-
ference to the adopted sons of the
Divine family; cf. Jas. ii. 5, Rom. iv.
13, viii. 17, Gal. iii. 29, iv. 1, 7, Tit. iii.
7, Heb. vi. 17, xi. 17; cf. the use of
κληρονομεῖν Supra, X. 17, and of KAn-
ρονομία in Gal. iii. 18, Eph. i, 14 ὅτο.
To the only Son belongs, however, an
unique heirship based on His unique
sonship: He is ὁ κληρονόμος by virtue
of the Eternal Generation. Acidre
ἀποκτείνωμεν αὐτόν, Gen. Xxxvii. 20,
Lxx., the words of Joseph’s brethren
at Dothan. The Beloved Son was
the Joseph of His own generation (cf.
Gen. xxxvii. 3, 4).

καὶ ἡμῶν ἔσται ἡ κληρονομία]! The
inheritance to which the parable re-
fers is the vineyard, ie. Israel (Ps.
XXviil. (xxviii.) 9, xxxii. (xxxiii.) 12,
ὅθ.) If even the heathen were to
be the inheritance of the Son (Ps.
ii. 8), much more was Israel. He had
claimed it for Himself (cf. Jo. i. 11),
and even the partial response He
received had awakened the jealousy
of its rulers, and led to His death,
which was due to a desperate effort
on their part to recover their failing
power over the people.

ὃ. ἀπέκτειναν αὐτόν] The Jewish
rulers were in fact His murderers,
though they were compelled to leave
the execution in the hands of Gentiles

(Acts ii. 23, 36, iii. 15, 1 Thess. ii. 15).
᾿Απέκτειναν contemplates the Passion
as already accomplished history; it
was so in the purpose of the Sanhe-
drin and in the mind of Christ.

καὶ ἐξέβαλον αὐτὸν ἔξω τ. ἀμπ.
In Mt. and Le. the casting out pre-
cedes the death (Mt. λαβόντες αὐτὸν
ἐξέβαλον ... καὶ ἀπέκτειναν, Le. ἐκβα-
λόντες... ἀπέκτειναν) : in Me, it seems
to follow; but such details can scarce-
ly be pressed. According to the
imagery of the parable, casting forth
from the vineyard is excommunica-
tion, formal or practical. In Jeru-
salem a follower of Jesus had been
excommunicated some months before
this (Jo. ix. 22, 34), and even if
the Jerusalem synagogues had not
dared to extend the sentence to the
Master, He was treated as excom-
municate when He was condemned as

a blasphemer, and handed over for

punishment to the civil power. Ori-
gen: ὅσον ἐφ᾽ ἑαυτοῖς ἀλλότριον αὐτὸν

β
|

5 4 Α ee Lod ‘ “
εἰναι εκριναν και TOU ἀμπελῶνος Kal τῶν ;

γεωργῶν, ἡνίκα κατεψηφίζοντο αὐτοῦ
τὴν πρὸς θάνατον ψῆφον. His cruci-
fixion outside the gate of the Holy
city (Jo. xix. 17) symbolised this
virtual expulsion from the community
of Israel; cf. Heb. xiii. 12, 13.

/ , c , ~
9. τί ποιήσει ὁ κύριος τοῦ dure- —

λῶνος ;} What is the next step which

the owner (for κύριος = dy, ef. Le.
xix. 33) will take? He has no mes-

senger remaining; his only son is

dead: his servants are dead or their
efforts have failed. Will he abandon
his just claims and submit besides to

outrage of the grossest kind? The

XIL 10]

_ aeth) Io eyvwre 604

answer is clear: he will come in
person to chastise and eject the men
who have done this. In Mt. this
answer is put into the mouth of the
audience, whether the Sanhedrists or
the people; in Le. the Lord answers
| His own question, and voices among
_ the audience exclaim Μὴ γένοιτο,
betraying their consciousness of the
meaning of the parable; Mc. leaves
the answer unassigned, but seems to
treat it as part of the Lord’s own
_ teaching. The divergence is inter-
esting. In Mc. we probably have the
nucleus from which the two later
} accounts have grown; certainly it is

difficult to suppose that Mt. xxi. 41
can have been uttered by the audi-
- ence (Euth.: ἄκοντες προφητεύουσι καὶ
αὐτοὶ τὸ μέλλον), though the words of
) Christ may well have awakened a
response in their consciences and
thus have become in a sense their
| own.
ἐλεύσεται καὶ ἀπολέσει κτλ.] Se. ὁ
| κύριος τοῦ ἀμπελῶνος. The owner's
coming will bring destruction upon
‘the murderers, and the vineyard will
tbe let (δώσει -- ἐκδώσεται, Mt.) to other
} occupiers such as may be ready to pay
i him their yearly dues (Mt. only, οἵ-
τινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς
ἐν τοῖς καιροῖς αὐτῶν. The parable
| at this point becomes a scarcely veiled
ἡ prophecy of the Divine visitation
} of wrath which befell Jerusalem,
the call-of the Gentiles, and the
} fruitfulness and permanence of the
Catholic Church. Origen, followed
by most of the ancient interpreters,
explains ἄλλοις as referring to the
Apostles (cf. 1 Cor. iii. 6 ff.); but a
{| wider reference seems preferable—
}) the ‘other husbandmen’ are the rulers

THE GOSPEL ACCORDING TO ST MARK.

271

> \ , \ ὃ / \ > a of

στοὺς γεωργούς, Kat δώσει Tov ἀμπελώνα ἀλλοις.

10 Ἶδὲ \ ; \ / als AiO e «ὃ 3

τορύδε τὴν γραφὴν ταύτην ἀνέγνωτε Λιθοῦ ὃν ἄπε- 10
3 ἴω Ξ / \

SoKiacay ot οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν

Q Tous γεωργουΞς]-τουτους (vel exewvous) C?(GNZ) (1) 33 alnomm (syrrimpeshhel arm

and guides of the Church throughout
her generations. For ἔρχεσθαι in re-
ference to Divine visitations cf. Ps.
ΧΟΥ͂. (xcvi.) 13, Amos v. 17, Enoch i.
9 (Jude 14); for another view of the
substitution of the Gentile for the
Jew, see Mt. viii. 11 ἔ, xxi. 19, and
esp. Rom. xi. 17 ff., where addressing
Gentiles St Paul points out that their
tenure of the privilege which the
older Israel had for the time for-
feited is conditional upon a continued
response to the Divine call (vv. 21,
23); cf. Jerome in Mt.: “locata est
autem nobis vinea, et locata ea con-
ditione ut reddamus Domino fructum
temporibus suis.”

10. οὐδὲ τὴν γραφὴν ταύτην κτλ.]
R. V. “Have ye not read even this
scripture?” For οὐδέ ‘not even’ ina
question cf. Le. vi. 3, xxiii. go. Mt.
has here οὐδέποτε ἀνέγνωτε ἐν ταῖς
γραφαῖς ; Le., who takes the question
as an answer to a μὴ γένοιτο from the
crowd, Ti οὖν ἐστιν τὸ γεγραμμένον
τοῦτο; Τραφή is a portion of Scrip-
ture, as in xv. 28, Jo. vii. 38, 42, xix.
37 (ἑτέρα γραφή), 2 Tim. iii. 16 (πᾶσα
γραφή), and almost always when the
sing. is used; see Lightfoot on Gal.
iii, 22. The passage was one in
common use—hence ovdé: could it be
that these students and teachers of
the Scriptures were not acquainted
even with the commonplaces of Holy
Writ ? (cf. v. 24).

λίθον ὃν ἀπεδοκίμασαν κτλ.) Ps.
exvii. (exviii.) 22, 23, an exact quota-
tion from the Lxx., which gives here a
word for word rendering of the M. T.
The quotation was perhaps suggested
by the Hosanna verses (xi. 9, cf. 18,
note) which it almost immediately
precedes. In the Psalmist’s view the

272

II γωνίας"

THE GOSPEL ACCORDING TO ST MARK.

[XII. 10

I \ K 4 Ay «“ ‘cw
παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν
) ne 3 ~ ε alee
12 θαυμαστὴ ἐν ὀφθαλμοῖς ἡμών;

A / \
“kat ἐζήτουν αὐτὸν

II om παρὰ Κυριου εγεν. αὐτὴ D

stone is Israel, and the builders are
the world-powers engaged in raising
the fabric of history—whether As-
syria and Babylonia, or, if the Psalm
be Maccabaean, Syria represented by
Epiphanes (see Cheyne, Origin of the
Psalter, p. 16f.). Israel had been
cast aside (cf. Jer. xxviii. (li.) 26) by
men in high places, but had re-
covered its place among the nations
—had again become the κεφαλὴ
γωνίας (738 WN), the bond of unity
in the fabric, by reason of its unique
office of witnessing to the One Living
Gop. In our Lord’s use of the words
the conditions are changed; He, as
the true representative of Israel’s
witness to Gop, is the Stone which
is designed to be ‘head of the corner’ ;
the builders who cast the Elect Stone
aside are the present leaders of Israel
(Jerome: “quos supra vinitores ap-
pellarat, nunc aedificatores”). This
application of the words deeply im-
pressed the Apostles, who reproduce
it more than once after the Pentecost
(Acts iv. 11, 1 Pet. ii. 4, 7) and connect
with it the prophecy of Isa. xxviii. 16
(Rom. ix. 32, Eph. ii. 20, 1 Pet. ii. 6) ;
Christ receives the title of λίθος
ἀκρογωνιαῖος, lapis angularis, the

bond of unity in the new Israel (Eph.

l.c.). The metaphor was perhaps un-
duly pressed by the Greek and Latin
expositors (cf. T. K. Abbott, Zphe-
sians, p. 70), eg. by Huth, who
writes: καθάπερ yap ἐκεῖνος [ὁ λίθος]
ἐφ᾽ ἑαυτῷ συνδεῖ τοίχους δύο, τὸν αὐτὸν
τρόπον καὶ ὁ χριστὸς ἐφ᾽ ἑαυτῷ συν-
δεσμεῖ τοὺς δύο λαούς, τόν τε ἐξ ἐθνῶν
καὶ τὸν ἐξ Ιουδαίων. But the ‘Corner
Stone’ clearly emphasises the co-
hesion of believers in the Body of
Christ, as the ‘ Foundation Stone’
(1 Cor. iii. 11) implies their depend-
ence on His work and strength.

ae

Jerome points out that, while the
builders of Israel rejected both these —
purposes of the Lord’s coming, the —

wise master-builder of the Gentile

Church (“iuxta Paulum architectum”) —
The old hymn —
of the Sarum Dedication office boldly —
fuses both together: “angulare funda- —
mentum lapis Christus missus est, | —
qui compage parietum in utroque —
nectitur, | quem Syon sancta suscepit, —

overlooked neither.

in quo credens permanet.”

11. mapa Κυρίου ἐγένετο αὕτη are
A continuation of the words of Ps.
cxviii., omitted by Le. Αὕτη (MN?),
‘this thing,’ a Hebraism (WM., pp.

39, 298, Blass, Gr., p. 82), which is

due to the text of the Lxx. and not
to the Synoptists themselves: for other
exx. in the Lxx. see Driver on 1 Sam.
iv. 7. Attempts to explain αὕτη as
referring to κεφαλήν or to γωνίας

(733 = NN?) are not only unnecessary, —
but yield an inferior sense ; see Field, —

Notes, p. 15. It is the elevation of

the rejected stone into its predestined —
place at the head of the corner in

which the Psalmist sees the hand
of GoD (mapa Κυρίου, WM., p. 457),
and which is a standing miracle in
the eyes of the true Israel (θαυμαστὴ
ἐν 00. ἡμῶν, WM., p. 482). The ap-
plication of this to the Resurrection
and Ascension is easy and attractive ;
ef. Victor: ὅτι δὴ μετὰ θάνατον ζῶν
φαίνεται Χριστός, βασιλεὺς ὧν οὐρανίων
τε καὶ ἐπιγείων.

Mc. omits a striking saying which
follows in Le. (πᾶς 6 πεσὼν ἐπ᾽ ἐκεῖνον
τὸν λίθον κτλ.) and, after a slightly
different form, in most texts of Mt.

12. ἐζήτουν αὐτὸν κρατῆσαι ΜΝ
Se. οἱ γραμματεῖς καὶ οἱ ἀρχιερεῖς, as
Le. reminds us. Κρατῆσαι, the inf.
as object, see Burton § 387. For

the second time (cf. xi. 18) the arrest —

a de a ts

ΨΥ.

Ὶ

XIU. 14]

THE GOSPEL ACCORDING TO ST MARK.

273

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would have been effected in the Pre-

cinct by the στρατηγὸς τοῦ ἱεροῦ (cf.
Acts iv. 1), if the people had not still
been with Jesus. On ἐφοβήθησαν τὸν
ὄχλον see xi. 32, note ; on καί in this
sentence cf. WM., p. 545. Mt. adds
that the crowd regarded Jesus as they
had regarded His forerunner (xi. 32),
in the light of a prophet. Mc. and
Le. explain the cause of the growing

_ hostility of the Sanhedrists; they knew

that the Parable of the Husbandmen
was spoken in reference to them (mpos
αὐτούς : cf. Le. xii. 41, Heb. i. 7, 8, xi.
18). For the moment they had no
alternative but to accept defeat and

return to their council-chamber to

mature their plots (ἀφέντες αὐτὸν
ἀπῆλθαν, Mc. only). Meanwhile the

Lord continued to teach in parables

(Mt. xxii. 1—14), addressing Himself

_ to His disciples and the crowd.

13—17. THE PHARISEES QUESTION

| (Mt. xxii. 15—22, Le. xx. 20—26).

13. ἀποστέλλουσιν πρὸς αὐτόν KA. |

The discomfiture which the Sanhedrin

had suffered when acting in concert

broke them up again into parties,

each of which took action for itself.

The Pharisees were the first to move

(Mt. τότε πορευθέντες of ᾧ. συμβούλιον

ἔλαβον), and they decided to send

certain of their disciples (Mt. τοὺς

μαθητὰς αὐτῶν, Me. τινὰς τῶν &.) who

knew how to combine the vigilance
of practised dissemblers with the ap-

5. M.?

parent innocence of young enquirers
(Le. ἐγκαθέτους ὑποκρινομένους ἑαυτοὺς
δικαίους εἶναι. Their business was to
entrap the Master into some remark
by which He would be fatally com-
promised. *Aypevew (Mc.), παγιδεύειν
(Mt.), are both az. λεγόμενα in the N.T.,
but both are used by the Lxx. and in
a metaphorical sense (dyp., Prov. v. 22,
vi. 25 ἢ, Job x. 16; may. 1 Regn.
XXvili. 9, Eccl. ix. 12); in ἀγρεύειν᾽
λόγῳ, the dat. is instrumental or
modal; speech—a question on their
side, an answer on His—was to be
the means employed in the capture of
their prey. Cf Le. xi. 54, where
θηρεύειν is similarly used; in the
present context Lc. prefers the simpler
phrase ἐπιλαβέσθαι λόγου.

In this attempt the Pharisees asso-
ciated with their own disciples
“certain...of the Herodians” (Mc.,
Mt.). The Greek and Latin ex-
positors generally understand by

Ἥρῳδιανοί here soldiers from Herod’s

army, referring to Le. xxiii. 11: but
both the form of the adj. (cf. Blass on
Acts xi. 26, and Gr. p. 63) and the
circumstances of its occurrence decide
for the meaning ‘Herod’s partisans’—
scarcely, as some authorities men-
tioned by Victor and Ps.-Tertull. ade.
omn. haer. 1, persons who regarded
Herod as the Messiah; see iii. 6, note.
These men were doubtless the Gali-
lean Herodians who had already

18

274 THE GOSPEL ACCORDING TO ST MARK. [XIL. 14

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οὐδενός: ov yap βλέπεις εἰς πρόσωπον ἀνθρώπων,
> \ \ “~ o~ /

ἀλλ᾽ ἐπ᾽ ἀληθείας τὴν ὁδὸν τοῦ θεοῦ διδάσκεις.

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D abcffil 7 ov δωμεν 225 vg syr™ arm4 go dabimus aut non k

proved themselves useful to the
Pharisees, and might on the present
occasion render service again.

14. διδάσκαλε, οἴδαμεν κτλ.) The
preamble is skilfully arranged with
the view of disarming suspicion, and
at the same time preventing escape.
So independent and fearless a teacher
of truth could not from fear of con-
sequences either refuse an answer to
honest and perplexed enquirers, or
conceal His real opinion. For οἴδαμεν
ὅτι κτλ. cf. Jo. iii. 2. ᾿Αληθής, true,
the opposite of ψευδής (1 Jo. ii. 8), as
ἀληθινός Of ψευδώνυμος (cf. Trench,
syn. § viii.); the use of the word by
the Pharisees is an unconscious wit-
ness to the impression which Christ’s
life and teaching had left even upon
enemies. ᾿Αληθής occurs here only
in the Synoptists, but both adj. and
noun are common in Jo.: truth is
one of the notes of the Lord’s Divine
Mission as it is presented by St John
(og. 1. 17, li. 33, °%. SE ay 1.18,
viii. 13 ff., xiv. 6). Ov μέλει σοι περὶ
οὐδενός. There is veiled irony in the
words. He had shewn little con-
sideration for men of learning and
hierarchical rank; doubtless He would
be equally indifferent to the views of
the Procurator and the Emperor
himself; when the truth was con-
cerned, His independence would
assert itself with fearless impartiality.
For ov μέλει σοι cf. iv. 38, Le. x. 40,
Jo. x. 13, I Pet. v. 7.

ov yap βλέπεις κτλ.}] Le. οὐ λαμ-
βάνεις πρόσωπον. Cf. θαυμάζειν πρόσ-
wma (Jude 16), προσωπολημπτεῖν (Jas.

ii. 9) and the nouns προσωπολήμπτης
(Acts xX. 34), προσωπολημψία (Jas. ii. I,
Rom. ii. 11, Eph. vi. 9, Col. iii. 25):
the compounds are unknown to the
Lxx., which employs λ. πρόσωπον (Lev.
xix. 15), 6. πρόσωπον (Job xiii. 10),
ἐπιγνῶναι (ὑποστέλλεσθαι, αἱρετίζειν,
αἰδεῖσθαι, ὁρᾷν εἰς) πρόσωπον, according
to the sense of the Heb. verb. Βλέπειν
(ὁρᾷν) εἰς mp. (ὩὨ 28 ὙΠ) clearly is to
pay regard to the outward appear-

ance or the personal character or

position ; for the more difficult Aap-
Bavew mp. (προσωπολημπτεῖν), which
answers to 0°32 δὲ), see Lightfoot
on Gal, ii. 6, and Mayor on James Lc.

GAN ἐπ᾽ ἀληθείας κτλ. Teaching as
well as life was characterised by
truth. Ἔπ᾽ ἀληθείας (cf. Job ix. 2, Isa.

xxxvii. 18, Dan. ii. 8 (Lxx. and Th.), —
Le. iv. 25, xxii. 59, Acts x. 34), “ac- —

cording to truth” (Blass, Gr. p. 133)
—rather “with truth” (WM., p. 528).
Τὴν ὁδὸν τοῦ θεοῦ, not as in i. 3 ‘the
way along which He comes, but ‘the

way which He appoints for men,’ cf. —
Acts xviii. 25 ἢ, also ἡ ὁδὸς τῆς ἀλη- —
θείας (2 Pet. ii. 2), or ἡ ὅδός simply,

as a term for the Christian faith and
its followers (Acts ix. 2, xix. 9, 23,
xxiv. 14, 22). This use of ὁδός is a
Hebraism (cf BDB. 5.0. 93), of

-“- σῷ θα ».-.,- -νἡ. τὸ...

ὰ

which there are frequent instances ἴῃς
the Lxx., e.g. in Gen. vi. 12, Ps. i. 1,
6, Jer. xxi. 8; comp. the opening of
the Didache (ὁδοὶ δύο εἰσί, pia τῆς
ζωῆς καὶ μία τοῦ θανάτου : Dr C. Taylor,
Teaching, p. 7 ff.), and the Lord’s
words in Mt. vii. 13, 14.

ἔξεστιν δοῦναι κῆνσον κτλ.} They

XII. 15]

THE GOSPEL ACCORDING TO ST MARK.

275

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can no longer refrain from putting
the question with which they had
been charged. Mt. begins εἰπὸν οὖν
ἡμῖν τί σοι δοκεῖ; but the abrupt
ἔξεστιν (Mc., Le.) is perhaps more in
_ keeping with the impatience of these
young intriguers. ἜἝξεστιν, ‘does the
Torah permit it?’ cf. ii. 24, 26, vi. 18,
X. 2. Κῆνσον, Mt., Mc.; Le. φόρον:
the Latin word is transliterated also
in Aramaic (SDP, Dalman, Gr. p. 147).
The census is the poll tax (ἐπικεφά-
λαιὸν in cod. 1), Syrr.8i2 pesh.
owSm.aa, <n) or tributum capi-
_ tis, as distinguished from the tributum
agri,and from the customs on articles
of commerce (τέλη, cf. Mt. xvii. 25).
The Judaean poll tax went into the
_Emperor’s jiscus, not into the aera-
rium, so that it was actually paid to
“Caesar.” The payment was objection-
able both as a sign of subjection to a
foreign power (Mt. /.c.), and because of
the Emperor’s effigy stamped on the
denarius in which the money was paid
(Madden, Jewish Coinage, p. 247).
The copper coins struck by the Pro-
curators were free from the effigies,
usually bearing some device to which
“no objection could be taken, cornu-
“copiae, or leaves of the olive, vine, or
palm (Schiirer 1. ii, p. 77, Madden,
Ῥ. 135); but the silver denarius,
which was not a local coin, bore the
head of the Imperator, and its com-
‘pulsory use could not but increase
‘the scruples of patriotic Jews. For
Καῖσαρ see Jo. xix. 12, 15, Acts xvii.
ἡ, xxv. 8 ff., Phil. iv. 22. A summary
of Jewish opinion on the duty of
Israel towards its foreign rulers is
given by Weber, Jiid. Theologie, p.
78. Ἢ ov... μή, cf. WM., p. 595.
δῶμεν ἢ μὴ Sdpev;| Deliberative

subj., as in iv. 30, vi. 24, 37. They
require a direct answer, ‘ yes’ or ‘no,
as if the question called for no more.
A negative answer was of course de-
sired; they hoped to hear him say
Οὐκ ἔξεστιν. Such a reply, in the
present temper of the crowd, might
have placed Him at once at the head
of a popular rebellion (Acts v. 37); at
the least it would have involved Him
in a charge of treason (Le. xxiii. 2).
And, as they justly said, no fear of
consequences would have withheld
Him from making it, if it had been
true.

15. εἰδὼς αὐτῶν τὴν ὑπόκρισιν KTA. |
Mt. γνοὺς τὴν πονηρίαν αὐτῶν, Le. κατα-
νοήσας αὐτῶν τὴν πανουργίαν. The
variations of both verb and noun are
instructive. Malice (πονηρία) lay at
the root of their conduct, unscrupulous
cunning (mavovpyia) supplied them
with the means of seeking their end,
whilst they sought to screen them-
selyes under the pretence (ὑπόκρισις)
of a desire for guidance and an admi-
ration of fearless truthfulness. The
Lord detected their true character
intuitively (εἰδώς), He knew it by
experience (yvovs), and He perceived
it by tokens which did not escape
His observation (κατανοήσας). Thus
each Evangelist contributes to the
completeness of the picture, Ὑπό-
κρισις occurs here only in Mce.; for
ὑποκριτής see vii. 6, note; other in-
stances of the Lord’s power of de-
tecting hypocrisy may be found in
ii. 8, iii. 1 ff, vii. 11 ff, x. 2 ff

τί pe πειράζετε;) For this use of
πειράζειν see i. 13, Vili. 11 (note), x. 2.
Ti remonstrates, cf. ii. 7, V. 35, 39,
viii, 12, 17, x. 18, xi. 3, xiii. 6. What .
was their object in provoking Him to

18—2

276
16 ἴδω.

THE GOSPEL ACCORDING TO ST MARK.

τό - ἈΠ \ / 3 a y ε βου
οἱ δὲ ἤνεγκαν. καὶ λέγει αὐτοῖς Tivos ἡ εἰκὼν.

« δ ρον / ε \ > > a 7
αὕτη καὶ ἡ ἐπιγραφή; οἱ δὲ εἶπαν αὐτῷ Καίσαρος.
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deliver judgment upon a hotly con-
tested point? The question lays bare
their veiled malignity. Mt. adds ὑπο-
κριταί, which is implied in Me’.s ὑπό-
κρισιν.

φέρετέ μοι δηνάριον ἵνα ἴδω] A de-
narius (δ cf. Dalman, Gr. p. 149)
was not likely to be ready at hand,
since only Jewish coins were current
in the Temple; they must fetch one
for Him to see (iva ἴδω); Bengel’s
suggestion, ‘‘Salvator tum primum
videtur tetigisse et spectasse dena-
rium,” is improbable ; the Lord wishes
to see the denarius that He may use
it to demonstrate His teaching. It
is easy to realise the pause which
followed, the fresh interest excited
by the production of the coin (oi de
ἤνεγκαν), and the breathless silence
while all waited for the momentous
reply. Mt. and Le. have missed this
characteristic feature in the story,
substituting ἐπιδείξατε (Le. δείξατε).
For δηνάριον Mt. has τὸ νόμισμα
(2 Esdr. viii. 36, 1 Macc. xv. 6) τοῦ
κήνσου, the coin in which the tribute
was paid (see note on ©. 14).

16, τίνος ἡ εἰκὼν αὕτη καὶ ἡ ἐπι-
γραφή;] Vg. cuius est imago haec et
inscriptio (scriptio, superscriptio) ?
See the engraving of a denarius of
Tiberius in Madden, p. 247, or in
Hastings, D. B. iii. pp. 424—5; the
ἐπιγραφή iS TI * CAESAR * DIVI « AVG +
F + AVG +, and on the reverse, PONTIF +
MAXIM*. In the Epp. εἰκών passes
into a theological term, the meaning
of which is exhaustively investigated
by Lightfoot on Col. i. 15.

οἱ δὲ εἶπαν κτλ. There was no

escape from this answer, even if they
suspected the purpose it would serve.
They could not in this case plead οὐκ
οἴδαμεν (xi. 33), for both head and
legend proclaimed the fact.

17. τὰ Καίσαρος ἀπόδοτε κτλ.}] “O
plenam miraculi responsionem et per-
fectam dicti caelestis absolutionem”
(Hilary). ᾿Απόδοτε τὸ ἔχον τὴν εἰκόνα τῷ

[XII 15

:

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εἰκονιζομένῳ... οὐδὲν ἐμποδίζει ὑμῖν πρὸς
θεοσέβειαντὸ τελεϊντῷ Καίσαρι( Τρ...

The thought seems to be: ‘The coin
is Caesar’s; let him have his own.
The fact that it circulates in Judaea
shews that in the ordering of Gop’s
providence Judaea is now under
Roman rule; recognise facts, so long”
as they exist, as interpreting to you
the Divine Will, and submit.” Cf
Rom. xiii. 7, 1 Pet. ii. 13f., and see

the note on The Church and the

Civil Power in SH., Romans, p. 369.
Contrast with the Lord’s answer the
teaching of another northern leader,
Judas the Gaulanite, Jos. ant. xviii. 1.
I τὴν ἀποτίμησιν οὐδὲν ἄλλο ἢ ἄντικρυς
δουλείαν ἐπιφέρειν (cf. Origen in Mt.
t. xvii. 25). Granted that payment

was a badge of slavery, there are
circumstances, Christ teaches, under
which slavery must be borne. ’Azo-
δοῦναι, which is substituted in the
answer for δοῦναι in the question,
implies that the tribute is a debt: cf.
Rom. é.c., and see Mt. v. 26, xvii. 28 ff.

καὶ τὰ τοῦ θεοῦ τῷ θεῷ] The qu
tion rested on an implied incompati
bility of the payment of tribute wit
the requirements of the Law of Gop;
the Lord replies that there is no suc
incompatibility: οὐ κωλύεταί τις dm

XII. 18]

\ \ ΄σ΄ lanl ~ ΄-
καὶ τὰ Tov θεοῦ τω θεῷ.

αὐτῷ.

THE GOSPEL ACCORDING TO ST MARK. ‘277

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διδοὺς Καίσαρι τὰ Καίσαρος ἀποδιδόναι
τῷ θεῷ τὰ τοῦ θεοῦ (Origen). Debts
to man and debts to Gop are both to

_ be discharged, and the two spheres of

duty are at once distinct and recon-
cileable ; cf. Dalman, Worte, i. p. 113.
Ta τοῦ θεοῦ in the narrower and im-
mediate sense of the words may mean,
as Jerome says, “decimas, primitias,
et oblationes ac victimas”; in its
wider application the term includes
the best that man has to offer, his
own nature, which bears the image of
Gop (Le. xv. 8—10): “quemadmodum
Caesar a nobis exigit impressionem
imaginis sui, sic et Deus ut...Deo
reddatur anima” (Bede); “Deo pro-
pria...corpus, animam, voluntatem”
(Hilary).

καὶ ἐξεθαύμαζον én’ αὐτῷ] ‘They
stood amazed (R. Υ. “ wondered
greatly”) at Him.’ ᾿Ἐκθαυμάζειν is ar.
Aey. in the N. T., but occurs in Sir.
xxvii. 23, ΧΙ. 18, 4 Macc. xvii. 17;
compare Me.’s use of ἐκθαμβεῖσθαι,
ἐκπερισσῶς, €xpoBos. The enquirers
preserved a discreet silence (Le. ἐσίγη-
σαν), and presently took their leave
(Mt. ἀφέντες αὐτὸν ἀπῆλθαν), “infideli-
tatem cum miraculo pariter reportan-
tes” (Jerome). They wondered perhaps
not so much at the profound truth of
the words, which they could scarcely
have realised, as at the absence in them
of anything on which they could lay
hold (Victor, θαυμάσαντες τὸ ἄληπτον
τοῦ λόγου).

18—27. Toe QUESTION OF THE
Sappucess (Mt. xxii. 23—33; Le. xx.

27—38).

18. καὶ ἔρχονται Σαδδουκαῖοι] Le.

᾿ τινὲς τῶν Σαδδουκαίων (Lec.). This party

has not been mentioned by Mc. or Le.
hitherto (see however Me. viii. 11,

note). It was nearly identified with
the priestly aristocracy (Acts v. 17 6
ἀρχιερεὺς καὶ πάντες of σὺν αὐτῷ, ἡ
οὖσα αἵρεσις τῶν Σαδδουκαίων), and its
headquarters were at Jerusalem,
whilst the Pharisaic scribes were to be
found in Galilee as well as in Judaea
(Le. v. 17); moreover, its adherents
were relatively few (Jos. ant. xviii. 1.
4), and were not, like the Pharisees,
in possession of the popular esteem
(ib. xiii. 10. 6). The present oppor-
tunity of approaching Jesus upon the
question which divided them from the
Pharisees was probably the first which
had offered itself; the discomfiture of
the disciples of the Pharisees left the
field free for their rivals.

οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι]
Of. Acts xxiii. 8 Σαδδουκαῖοι... λέγουσιν
μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε
πνεῦμα. JOS. ant, xviii. I. 4 Σαδδου-
καίοις δὲ Tas ψυχὰς ὁ λόγος συναφανίζει
τοῖς σώμασι. For further information
as to the party and their tenets see
Schiirer, τα. ii. p. 29 ff., Taylor, Say-
ings, Exe. iii., and cf. Jos. B. J. ii. 8.
14 ψυχῆς τε τὴν διαμονὴν καὶ ras Kal
ἅδου τιμωρίας καὶ τιμὰς ἀναιροῦσιν.
For οἵτινες X. cf. iv. 20, ix. I, xv. 7,
and see WM., p. 209, note, and
Bp. Lightfoot on Gal. iv. 24, v. 19;
the relative clause applies to the
Sadducees in general, not only to
the particular members of the party
to whom reference has been made.
᾿Ανάστασις as a theological term ap-
pears first in 2 Mace. (vii. 14, xii. 43),
Ps. lxv. (Ixx.) tit. In the N.T., be-
sides the present context and its syn-
optic parallels, it occurs Le.°v- * at. 4,
70.920. 4 apoc.2, Paul’, Heb.’, τ Pet.%,
usually with a qualifying gen. (δικαίων,
νεκρῶν, ζωῆς, κρίσεως, ᾿Ιησοῦ Χριστοῦ)

- we

278 THE GOSPEL ACCORDING TO ST MARK. [XIL. τ8

λέγουσιν ἀνάστασιν μὴ εἶναι, Kal ἐπηρώτων αὐτὸν ᾿
19 λέγοντες "Διδάσκαλε, Μωυσῆς ἔγραψεν ἡμῖν ὅτι,
ἐάν τινος ἀδελφὸς ἵ ἀποθάνῃ καὶ καταλίπη res
kal μὴ ἀφῆ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν

“μων δε

IN

18 avacracw μὴ εἰναι] avacracis οὐκ ἐστιν 1 13 28 69 124 346 | επηρωτησαν

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minP™ καταλειψὴ (vel -ψει) & (433 ¢) exn D 28 (604) abcffikq syr™ | rexvoy ©
X-*BLAWY 1 118 241 299 acffk arm me] rexva X*-"ACDXTIIZ® min” big vg

syrrP*hhel the go aeth [τὴν yuvaxa]+avrov ADXTIIZ min” abc ffig vg syrrPehhel

arm

or clause (ἡ ἐκ νεκρῶν), but once only
(Le. ii. 34) in a non-technical sense.
Μὴ εἶναι ; this negation of the resurrec-
tion was matter of opinion, not of fact
(οὐκ εἶναι); cf. WM., p. 604.

καὶ ἐπηρώτων αὐτόν] The question
was perhaps partly tentative; they
were curious to know the exact
position which this teacher, who was
known to be adverse to the Pharisees,
would take with regard to the main
point at issue between the Pharisees
and themselves. But their purpose
was hostile; the extreme case they
offer for His opinion is clearly in-
tended as a reductio ad absurdum
of any view but their own.

19. διδάσκαλε] On their lips the
title is purely formal; there is here
no pretence of a desire to learn such
as may have dictated its use by the
disciples of the Pharisees (v. 14). The
actual question (ἐπηρώτων) does not
come before Ὁ. 23; but all that pre-
cedes is preamble to what they in-
tended to ask.

Μωυσῆς ἔγραψεν ἡμῖν κτλ] In
Deut. xxv. 5 ff. The exact words are
not cited by the Synoptists, nor do
they agree in the form adopted ; Le.
on the whole follows Mc., but Mt.
changes the awkward ἐάν τινος ἀδελφός
into ἐάν τις, and for λάβῃ uses the
technical ἐπιγαμβρεύσει (Χχ.1,. Aq. in
Deut. /.c.; ἅπ. Ney. in N.T.). Josephus
(ant. iv. 8, 23) states the law of
levirate marriage thus; τὴν ἄτεκνον

τἀνδρὸς αὐτῇ τετελευτηκότος ὁ oO ἀδελφὸς

ἐκείνου γαμείτω καὶ τὸν παῖδα τὸν γενό!
μενον τῷ τοῦ τεθνεῶτος καλέσας ὀνόματι
τρεφέτω τοῦ κλήρου διάδοχον. On the

institution as it existed in Israel 566

|
|
|

i
4
ἶ

Driver, Deuteronomy, p. 280 ff., and .
for an early instance of its use, οὗ

Gen. xxxviii. 8 (a chapter assigned to

J, Driver, Zntr., p. 15). For the αὖ-

tribution of Deut. to Moses see x. 3 f.

“Ὅτι. «ἵνα: a confusion of two con-
structions, ὅτε °*Eav...amoavn...Anp~

wera. and ἵνα ἐὰν amoOdvn...daBn, ©
which Le. avoids by omitting ὅτι.
Ἔγραψεν.. ἵνα, i.e. γραφῇ ἐνετείλατο...
ἵνα, cf. xiii. 34.

ἐάν twos ἀδελφὸς ἀποθάνῃ] The
Deuteronomic law is limited to a
special case: ἐὰν κατοικῶσιν ἀδελῴοι
ἐπὶ τὸ αὐτό. “ When the members of
the family were separated, the law
did not apply. It was a collateral
object of the institution to prevent a.
family inheritance from being broken. |
up” (Driver).

καὶ μὴ ἀφῇ τέκνον] Heb. ἡ PS 12),
The Sadducees interpret 13 in the

widest sense (cf. LXx. σπέρμα δὲ μὴ Hv
αὐτῷ), but the purpose of the law
seems to shew that its operation is

[
;

to be limited to cases where no male
issue was left. Comp. Wiinsche on
Mt. xxii. 24. Καταλείπειν and ἀφιέναι
are employed indifferently in this pas-
sage in reference to the issue of the
marriage (19 ἀφῇ τέκνον, 20 ἀφῆκεν
σπέρμα, 21 καταλιπὼν om., 22 ἀφῆκαν

XIL 23] THE GOSPEL ACCORDING TO ST MARK. 279
~ pn PETE | / / a 3 lod > Qn
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. δ & \ om 3 ἴω
ἑπτὰ ἀδελφοὲ ἦσαν" καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, 20
\ / ΄σ΄ 7
Kat ἀποθνήσκων οὐκ ἀφῆκεν σπέρμα *Kal ὁ δεύτερος 21
ΠΟ 3 7 \ + / A ᾿Ξ ,
ἔλαβεν αὐτήν, καὶ ἀπέθανεν μὴ καταλιπὼν σπέρμα,
\ / a
καὶ ὁ τρίτος: ὡσαύτως “καὶ οἱ ἑπτὰ οὐκ ἀφῆκαν 22
7 sf
σπέρμα: ἔσχατον πάντων Kal ἡ γυνὴ ἀπέθανεν.
σ΄ ’ / ΄σ » /
ἐν TH ἀναστάσει τίνος αὐτῶν ἔσται γυνή ; οἱ γὰρ 23

19 εξαναστησει ACHT' mintonn 20 επταὰ ἀδελῴοι σαν] σαν ovy παρ υμιν
επτα αδ. Dabiq (604) (1071) erra ow ad. ησαν ΟΜΣ min™ c¢ vg arm aeth |
αποθνησκων οὐκ ad. σπερμα] απεθανεν καὶ οὐκ ad. om. D 1 28 604 2Ρ5 alpauc ffi
syrrm pesh hel (txt) arm priusquam generaret filium decessit et non remisit semen k
mortuus est non relicto semine bq vg καὶ ἀπεθανε kat ἀποθνησκων οὐκ ad. om. 1071
21 ελαβεν avrnv]+ad suscitandum semen fratris sui c+resuscitare semen fratri suo
k | py καταλιπὼν σπερμὰ SBCLA 33] καὶ οὐδὲ avros αφηκεν σπερμα A(D)(X)TAIZS
min?! latt("tP!) ve syrrpeshhel arm go [καὶ o Tpiros ὡσαυτως om D ffi και o Tp. ἔλαβεν
αὐτὴν woavTws I 604 (cf. 2P°) arm 22 Kat ἔλαβον αὐτὴν (vel woauTws και) οἱ erra
kat οὐκ αφηκαν σπερμα (A)(D)M™SXTIIZ min?! (a) (i) (vg) syrrPeh (Pe!) (go) aeth | om
ecxarov πάντων Dek | εσχατον] ecxary AEFMSUVXTS min?! vg go | arefavey]+
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ev T. ow αναστ. AC*(DG)KMII(Z) (1 28 604 1071 2) syrr*impeshhel(corr) arm aeth
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go (aeth) (om NBCDLAW) | αὐτων] των erra 1 gt 209 299 om Ack | γυνὴ] pr ἡ AD*
13 | oc yap ewra] παντες yap I ΟἹ 299

part. with ἀφῆκεν see Burton, ὃ 122:
in the next verse ἀποθνήσκων.. ἀφῆκεν
becomes without change of sense
ἀπέθανεν... καταλιπών (Burton ὃ 138).
Ὡσαύτως xai—so the words are best

on.), but xarad. only is used of the
wife (19 καταλίπῃ γυναῖκα); see how-
ever Mt. xxii. 25 ἀφῆκεν τὴν γ. αὐτοῦ
τῷ ἀδελφῷ αὐτοῦ. On καταλείψῃ (δὲ)
see Deissmann, Bibl. Studies, p. 190.

ἐξαναστήσῃ σπέρμα] So Le.; Mt.
ἀναστήσει on. A reminiscence of Gen.
XXXVili. ὃ ἀνάστησον σπέρμα τῷ ἀδελφῷ
σου. Ἐξανιστάναι σπέρμα occurs in
Gen. iv. 25, xix. 34, and the compound
verb is common in the Lxx.; in the
N.T. it occurs again in Acts xv. 5 (cf.
ἐξανάστασις, Phil. iii. 11).

20—22. ἑπτὰ ἀδελφοὶ ἦσαν κτλ.
Mt. writes as if they professed that
the case had actually occurred : ἦσαν
δὲ map ἡμῖν ἑ. ad. The position of
ἑπτά draws attention to the number.
- Victor is probably right: ἔπλασαν...
ἑπτά.. ὥστε ἐκ περιουσίας κωμῳδῆσαι
τὴν ἀνάστασιν. ᾿Αποθνήσκων, αὖ his
death ; for the connexion of this pres.

arranged (cf. D, καὶ ὡσαύτως ἔλαβον
αὐτὴν οἱ ζ΄ καὶ οὐκ ἀφῆκαν σπέρμα).
For wo. καί see xiv. 31, I Cor. xi. 25,
1 Tim. v. 25. Οἱ ἑπτά: the ἑπτὰ
ἀδελφοί mentioned above (Ὁ. 20).
Ἔσχατον is used adverbially as in
Num. xxxi. 2, Deut. xxxi. 27, 29
(an), and with πάντων in 1 Cor.
xv. 8; Mt, Le. substitute the more
usual ὕστερον. The wife survived all
the seven. She too (kai) was now
dead (ἀπέθανεν); so that the interest
of the case had passed over to the
future life, if such there were.

23. ἐν τῇ ἀναστάσει κτλ. The drift
of their story at length appears; it
is supposed to present a difficulty

280

> \ ~
24 ἑπτὰ ἔσχον αὐτὴν γυναῖκα.

THE GOSPEL ACCORDING TO ST MARK.

[XII. 23

af σι, ἘΞ
“ξφη αὐτοῖς ὁ ᾿Ιησοῦς

σ΄ lan \ / \ \ A
Οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες Tas γραφὰς μηδὲ
΄ ΄σ e/ \ ΄σ΄ 3
25 τὴν δύναμιν τοῦ θεοῦ; “ὅταν yap ἐκ νεκρῶν ἀνα-

24 εφὴ αὑτοις o I. SBCLA 33 syrP*" me] καὶ ἀποκριθεὶς (vel αποκριθεις δε) ο I.
evrev avros Α(ΟΧΓΠΣΦ min?! Ὁ (ὁ ff) ᾳ vg syrr*) μοὶ arm go aeth | om ov Aacik
(syr*™*) the | un edores] un γινώσκοντες D Or | του θεου] + οἰδατε D

to believers in the Resurrection. Τῇ
ἀναστάσει: ‘that resurrection for which,
on the shewing of the Pharisees, we are
to look’; for the art. cf. Le. xiv. 14,
Jo. xi. 24, Acts xvii. 18, 1 Cor. xv. 40.
Mt. and Le. insert οὖν: in Me. the
moral of the story is produced with
characteristic bluntness (cf. Ὁ. 14 ἔξ-
εστιν δοῦναι) without conjunction or
preface as in Mt. xxii. 17. Crude
as the question may seem, it must
have offered serious difficulties to
the Pharisees, who held materialistic
views as to the future state: cf.
Enoch x. 17 ἔσονται ζῶντες ἕως γεν-
νήσωσιν χιλιάδας, and Sohar cited by
Schéttgen on Mt. xxii. 28, “mulier illa
quae duobus nupsit in hoc mundo,
priori restituitur.” For ἔχειν τινὰ
γυναῖκα cf. Mt. iii. 9, Acts xiii. 5,
Phil. iii. 17. On ‘ Western’ readings
in this verse see WH., Notes, p. 26.
24. οὐ διὰ τοῦτο πλανᾶσθε κτλ.]
‘Is not this the reason why ye go
wrong, that ye know not &c.?’ The
difficulty which seemed to these men
insuperable was due to an error on
their own part, and the error was
the result of ignorance. For οὐ πλα-
νᾶσθε; (cf. 1 Cor. xv. 33) Mt. has the
direct πλανᾶσθε, but the question is
characteristic of our Lord’s manner ;
cf. οὐδὲ (οὐκ).. ἀνέγνωτε (vv. το, 26).
On διὰ τοῦτο.. «μὴ eid. see WM., p. 201;
μὴ follows ὃ. r., because the ignorance
is viewed relatively to the error and
not simply as matter of fact (οὐκ εἰδ.,
οὗ 1 Regn. ii. 12, Prov. vii. 23). The
ignorance was twofold : (1) ignorance
of Scripture, (2) ignorance of Gop
(cf. 1 Cor. xv. 34 ἀγνωσίαν θεοῦ τινὲς
ἔχουσιν); both inexcusable in mem-
bers of the priesthood, as most of

these men probably were (see Ὁ. 18).
The Lord deals with the second of
these causes of error first, since it
is fundamental. For μή...μηδέ cf. vi.
11, xiii. 15 (WML, p. 612 f.), and for ai
γραφαί, ‘the contents of the canon,
see xiv. 49, Le. xxiv. 27, 32, 44f.

25. ὅταν yap ἐκ νεκρῶν κτλ.} Mt.
ἐν γὰρ τῇ ἀναστάσει. Le. recasts the
sentence: οἱ δὲ καταξιωθέντες τοῦ ai-
ὥνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως
τῆς ἐκ νεκρῶν. The Sadducees (and
the Pharisees also, so far as they
connected marriage and the propaga-
tion of the race with the future life)
shewed themselves incapable of con-
ceiving a power which could produce
an order entirely different from any
within their experience. They as-
sumed either that Gop could not
raise the dead, or that He could raise
them only to a life which would be
a counterpart of the present, or even

more replete with material pleasures. ©

Thpht.: ὑμεῖς γὰρ δοκεῖτε ὅτι πάλιν
τοιαύτη κατάστασις σωματικωτέρα μέλ-
λει εἶναι: οὐκ ἔστι δέ...«ἀλλὰ θειοτέρα
τις.. «καὶ ἀγγελική. Compare St Paul’s
answer to the question πῶς ἐγείρονται
οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται;
(1 Cor. xy. 35 ff.). Νεκροί is anarth-
rous in the phrase ἐκ νεκρῶν, with the
single exception of Eph. v. 14; on the
other hand we find ἀπὸ τῶν v., Mt.
Xiv. 2, xxvii. 64, xxviii. 7 (ἀπὸ ν., Le.
xvi. 30, but in another connexion);
μετὰ τῶν v., Le. xxiv. 5; περὶ τῶν

“ἦν

vy. infra, Ὁ. 26; ὑπὲρ τῶν v., I Cor. —
XV..29. Ὅταν.. «ἀναστῶσιν, ‘when they —
shall have risen,’ i.e. in the life which —

will follow the resurrection. Tapi¢e-
σθαι, γαμίσκεσθαι (Le. has both forms,

cf. Blass, Gr. p. 52), of the woman, —

ΧΙ]. 26]

Ὶ

866 Dalman, Worte, i. p. 161.

᾿ γεγονώς.

the Jewish view of the freedom of

xxiii. 6 ff.).
the future life as disclosed in this pas-

THE GOSPEL ACCORDING TO ST MARK.

281

y ~ 7 on af / 3 > > \
“TTWOW, OVTE γαμοῦσιν οὔτε γαμίζονται, ἀλλ᾽ εἰσὶν

_ ws ἄγγελοι [οἱ] ἐν τοῖς οὐρανοῖς. ““περὶ δὲ τῶν νεκρῶν, 26
=, a ᾽ muy. ᾽ a Bi r M ,
ὅτι ἐγείρονται, οὐκ ἀνέγνωτε ἐν τῇ ίβλῳ Μωυσέως

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26 των vexpwv

pr τῆς avacracews 13 33 69 124 346 arm | βυβλω D | Mwoews ACEFGHLSUVXTOY

minpP!

“to be given in marriage’; both are
words of the later Gk.; for γαμίζειν
ef. 1 Cor. vii. 38 (WSchm., p. 126).
Ταμεῖν is used here, in its proper sense,
of the man; see note on x. 11f,, and

“οὗ Mt. xxiv. 38, Le. xvii. 27.

ἀλλ᾽ εἰσὶν ὡς ἄγγελοι [oi] ἐν τοῖς ov.]

ΒΒ ΠΗ ΠΑ Mt.; Le., who paraphrases

throughout: οὐδὲ yap ἀποθανεῖν ἔτι
δύνανται, ἰσάγγελοι γάρ εἶσιν, καὶ υἱοί
εἰσιν θεοῦ (cf. Gen. vi. 2, Heb. and
Lxx. cod. B) τῆς ἀναστάσεως υἱοὶ ὄντες.
Their
equality with angels consists in their
deliverance from mortality and its

consequences: cf. Phil. de sacrif:

Ab. et Cain 2, ᾿Αβραὰμ ἐκλιπὼν

τὰ θνητὰ προστίθεται τῷ θεοῦ λαῷ

, > , >
καρπούμενος ἀφθαρσίαν, ἴσος ἀγγέλοις

Comp. Enoch xv. 4 ff. for

Angels from the conditions which
render marriage necessary for man-

_ kind. The reference to angels meets
_ in passing another Sadducean tenet ;
_ the Lord was with the Pharisees in

their maintenance of the doctrine of

_ Angels and spirits, as well as in their

belief in a future resurrection (cf. Acts
On Christ’s doctrine of

sage see Latham, Service of Angels,

pp. 40 ff, 5o ff. Even if we omit oi

(vv. IL), ἐν τοῖς οὐρανοῖς is to be con-

nected with ἄγγελοι (cf. xiii. 32), not
_ with εἰσίν.

26. περὶ δὲ τῶν νεκρῶν κτλ. ‘It
is, then, possible for human life to

exist under new conditions which

will remove the supposed difficulty.
Now as to the general question.
Gop can create new conditions under
which a risen life may be possible.
But is there reason for supposing
that He will do so? The law itself,
rightly understood, implies that He
will’ For περί, quod attinet ad, at
the head of a sentence, introducing
the subject which is to be stated or
discussed, see WM., p. 467. ἜἘγεί-
povra, “they rise,” the ‘gnomic
present’; see Burton § 12, and cf.
1 Cor. xv. 16 ef yap νεκροὶ οὐκ eyei-
ρονται (see ἐδ. 13 εἰ δὲ ἀνάστασις
νεκρῶν οὐκ ἔστιν. The appeal is now
to the γραφαί---οὐκ ἀνέγνωτε; For the
formula see ii. 25, Mt. xii. 5, xix. 4,
xxi. 16, 42, Le. vi. 3.

ἐν τῇ βίβλῳ Μωυσέως xrd.] The
Torah is elsewhere in the N.T. called
νόμος Μωυσέως (Le, xxiv. 44, Jo. i. 45,
Acts xxviii. 23) or simply Μωυσῆς
(Le. xvi. 29); but βίβλος or βιβλίον
M. is frequent in the Lxx. (2 Chron.
Xxxv. 12, 1 Hsdr. v. 48, vii. 6, 9,
Tob. vi. 13, vii. 12 (8)); for a similar
use of βίβλος in the N.T. see Le. iii.
4 ἐν βίβλῳ λόγων ᾿Ἦσαίου, Acts vii. 42
ἐν B. τῶν προφητῶν. The Lord refers,
as the Sadducees referred, to the
Pentateuch, the authority of which
could not be disputed by any Jewish
party; on the attitude of the sect
towards the later books see Dr
Taylor's remarks, Sayings, p. 128 ἢ
and cf. Ryle, Canon, p. 175. In
adopting the ordinary title of the
Pentateuch the Lord does not of

282 THE GOSPEL ACCORDING TO ST MARK. [XII 26
ἐπὶ τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων ᾿Εγὼ.
ὁ θεὸς ᾿λβραὰμ καὶ θεὸς ᾿Ισαὰκ καὶ θεὸς ᾿Ιακώβ;
27 "Ἰοὐκ ἔστιν θεὸς νεκρῶν ἀλλὰ ζώντων" πολὺ πλανᾶσθε.

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<<

es

course dogmatically teach the Mosaic
authorship of the Law or of any part
of it in its existing form; see note on
i. 44. Ἐπὶ rod βάτου, “on the bousche”
(Wycliffe), “in the busshe” (Tindale) ;
rather “in the place concerning the
bush” (R.Y.), or “at ‘the Bush,” ie.
in the section of the Law which
relates to the burning bush (Exod. iii.
1 ff., where an open parashah still
begins); a similar indication of a “pre-
Talmudic system of sections” (Ryle,
p. 236) occurs in Rom. xi. 2 ἐν ᾿Ηλείᾳ,
where see SH. Badros is masc. in the
Lxx. (Exod. iii. 2 ff., Deut. xxxiii. 16),
but fem. in Le. xx. 37, Acts vii. 35 (ef.
Moeris: ὁ β. ἀττικῶς- ἡ B. ἑλληνικῶς).
The word belongs to the numerous
class of Homeric nouns which re-
appear in Aristophanes and _ the
comedians (Kennedy, Sources, p. 77 f.).

πῶς εἶπεν αὐτῷ ὁ θεός] For this
use of πῶς cf. v. 16, Acts ix. 27, xi. 13,
xx. 18 Cf. Mt. ro ῥηθὲν ὑμῖν ὑπὸ
tov θεοῦ: Le., less exactly, Μωυσῆς
ἐμήνυσεν, attributing the Divine words
to the supposed author of the book.
The words were addressed to Moses
(αὐτῷ Mc.), but the revelation they
contained was for the latest generation
of Israel (ὑμῖν Mt.).

ἐγὼ ὁ θεὸς ᾽Α. καὶ θεὸς "Io. καὶ θεὸς
Ἴακ.] Exod. iii. 6, LXx., ἐγώ εἰμι 6
θεὸς τοῦ πατρός σου, θεὸς A. κτλ. The
article is not repeated, for the Per-
son is One; the repetition of θεός
on the other hand emphasises the
distinct relation in which Gop stands

to each individual saint. In quoting
this passage the Lord argues thus:
‘In this place Gop reveals Himself
as standing in a real relation to men
who were long dead. But the living
Gop cannot be in relation with any —
who have ceased to exist; therefore
the patriarchs were still living in His
sight at the time of the Exodus;
dead to the visible world, they were
alive unto Gop. Origen: ἄτοπον
λέγειν ὅτι ὁ θεὸς ὁ εἰπών Ὁ dy, TOUTS
μοί ἐστιν ὄνομα, τῶν οὐδαμῶς ὄντων
θεός ἐστιν.. «ζῶσιν ἄρα αἰσθανόμενοι τοῦ
θεοῦ καὶ τῆς χάριτος αὐτοῦ ὁ ᾿Αβραὰμ
καὶ ὁ ᾿Ισαὰκ καὶ ὁ ᾿ακώβ. This argu-
ment establishes the immortality οὗ
the soul, but not, at first sight or
directly, the resurrection of the body.
But the resurrection of the body
follows, when it is understood that
the body is a true part of human
nature; comp. Westcott, Gospel of the
Resurrection, pp. 140 ff., 155 ἢ Gop
would not leave men with whom He
maintained relations in an imperfect
condition ; the living soul must in due
time recover its partner; the death —
of the body could only be a suspen-
sion of vital activities which in some
other form would be resumed. For
partial parallels in Rabbinical writ-
ings see J. Lightfoot on Mt. xxii. 32.
27. οὐκ ἔστιν θεός κτλ.)] ‘He is
not a Gop of dead men, but of living.’
Le. adds πάντες yap αὐτῷ ζῶσιν. Death —
is a change of relation to the world ©
and to men; it does not change our

XII. 28]

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ὃ Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας 28 § sy

THE GOSPEL ACCORDING ΤῸ ST MARK.

283

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28 69 604 1071 al™™ abc ffig vg syrrPhhl arm | roa] pr διδασκαλε Ὁ be ffik |

πρωτὴ πασὼν evtokn M* min™

relation to Gop. There are two strik-
ing parallels in 4 Maccabees, Vii. 19 οἱ
πιστεύοντες ὅτι θεῷ οὐκ ἀποθνήσκουσιν"
ὥσπερ γὰρ οἱ πατριάρχαι ἡμῶν ᾿Αβραάμ,
Ἰσαάκ, Ἰακώβ, ἀλλὰ ζῶσιν τῷ θεῷ: Xvi.
25 ἰδόντες ὅτι διὰ τὸν θεὸν ἀποθανόντες
ζῶσιν τῷ θεῷ, ὥσπερ ᾿Αβραὰμ καὶ
Ἰσαὰκ καὶ Ἰακὼβ καὶ πάντες οἱ πατρι-
άρχαι. Lightfoot on Mt. quotes Rab-
binical sayings to the same purpose.
With the anarthrous νεκρῶν, ζώντων cf.
I Pet. iv. 3 κρῖναι ζῶντας καὶ νεκρούς.
πολὺ πλανᾶσθε] Me. only. Not
only were they in error, but their
error was.a great and far-reaching
one. The priestly aristocrats sub-
mitted to the reproof in silence (Mt.
ἐφίμωσεν τοὺς Σαδδουκαίους) ; the en-
thusiasm of the people rose yet higher
(Mt. ἐξεπλήσσοντο). Yet it was nota
logical yictory which the Lord de-
sired, but the recovery of the erring
(Mt. xviii. 12 f.). Πλανᾷν, πλανᾶσθαι,
are used in a moral sense by the Lxx.
from Deut. iv. 19 onwards, esp. in the
sapiential books and the Prophets,

and by the N.T. writers exclusively.
alle THe Sorise’s QUESTION

(Mt. xxii. 34—40).

28. προσελθὼν eis τῶν γραμματέων]
Acc. to Mt. (xxii. 34) the discomfiture
of the Sadducees led to a fresh
gathering of their rivals, and the
question was proposed by the scribe
with a distinctly hostile purpose
(ἐπηρώτησεν εἷς... πειράζων: cf. Jerome
on Mt.: “non quasi discipulus sed
quasi tentator accedit”). In Le., on
the other hand, some of the Scribes
openly approve of the Lord’s answer
to the Sadducees (xx. 39), and Me.

clearly regards the scribe who ques-
tioned the Lord as free from malicious
intent (v. 34). The Greek commen-
tators endeavour to reconcile the two
traditions: cf. Victor : ἠρώτησε μὲν
γὰρ πειράζων παρὰ τὴν ἀρχήν, ἀπὸ δὲ
τῆς ἀποκρίσεως ὠφεληθεὶς ἐπῃνέθη.
But the attempt cannot be regarded
as satisfactory. Doubtless the re-
pulse of the Sadducees was received
by the Pharisees with very mixed
feelings; the majority, in whom hatred
of Jesus was stronger than zeal for a
dogma, were irritated by His fresh
victory; a few, among whom was this
scribe, were constrained to admire,
even if they were willing to criticise,
the Rabbi who, though not Himself a
Pharisee, surpassed the Pharisees as a
champion of the truth. Eis τῶν yp.,
Mt. εἷς ἐξ αὐτῶν (sc. τῶν Φαρισαίων)
νομικός (see note on ii. 6); for another
instance of a solitary scribe approach-
ing our Lord without hostile intentions
see Mt. viii. 19, and cf. Jo. iii. 1 f. The
Pharisees as a body were not present
during the interview with the Sad-
ducees; this man had heard the
discussion (ἀκ. avr. συνζητούντων,
Wycliffe, “sekynge togidere”), and
recognised (εἰδώς) the excellence of
the Lord’s answer (καλῶς ἀπεκρίθη).
When they were gone he stepped
forward (προσελθών), and put another
question. ᾿Ακούσας αὐτῶν κτλ. supplies
the motive of προσελθών, and through
εἰδώς Of ἐπηρώτησεν also (cf. Meyer).
For the construction ἀκούσας αὐτῶν
συνζ. cf. Acts x. 46, xi. 7 and WM.,
Ρ. 434-

ποία ἐστὶν ἐντολὴ πρώτη πάντων ;|

284 THE GOSPEL ACCORDING TO ST MARK. [XITI. 28

29 πάντων; “ἀπεκρίθη ὁ “Incovs ὅτι Πρώτη ἐστίν
"Axove, ᾿Ισραήλ, Κύριος ὁ θεὸς ἡμῶν Κύριος εἷς

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ὅλης [τῆς] καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου καὶ

ἐξ ὅλης τῆς διανοίας σου Kal ἐξ ὅλης τῆς ἰσχύος σου.

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(+ παντωνὴ evrokn AD(KU)XI(I1)2() mino™= vid latexes gyrrsinpeshhel arm go

Mt. ποία ἐντ. μεγάλη ἐν τῷ νόμῳ; The
Vg. (interrogavit eum quod esset
primum omnium mandatum) and
the R.V. ““ what commandment is the
first of all?” overlook the distinction
between ποῖος and ris which, though
faint, still exists in the N.T. (see note
on xi. 28). The Lord is not asked to
select one commandment out of the
Ten, but to specify a class of com-
mandments, or a particular command-
ment as representative of a class, to
which the priority belongs; cf. Rom.
iii. 27 διὰ ποίου νόμου; τῶν ἔργων;
οὐχί, ἀλλὰ διὰ νόμου πίστεως. Πρώτη
πάντων, not πασῶν: as Alford points
out, πρῶτος πάντων is treated as a
single word—“ first-of-all” ; cf. WM.,
Ῥ. 222, Blass (Gr. p. 108), who explains
the construction by “a stereotyped
use of the neuter πάντων to intensify
the superlative.” The construction is
perhaps without an exact parallel in
class. or contemporary Gk.; see Field,
Notes, p. 36, who disputes Fritzsche’s
reference to Ar. Av. 471, and seeks an
example in Chrysostom.

29. πρώτη éeoriv”Akove κτλ.] The
Lord replies in the words of Deut. vi.
4 ff., part of the first clause of the
Shema, which was recited daily by

every Jew and written on the minia-
ture roll which the scribe carried in
his phylactery (Schirer, 1. ii. pp. 34,
113). The words had thus already
been singled out by tradition as of
primary importance; the Shema was
regarded as including the Decalogue
(Taylor, Sayings, pp. 52, 132); and
the passage from Deut. vi. stood in
the forefront of this fundamental

confession of faith and duty, as if
claiming by its very position the —

title of ἐντολὴ πρώτη πάντων: cf.
Wiinsche, neue Beitrdge, p. 399. On
the various renderings proposed for
TH Mjny wJx AYN? see Driver,
Deuteronomy p. 89, who decides in
favour of “J. our Gop is one J.”

30. ἐξ ὅλης [τῆς] καρδίας κτλ.] The
present B text of the Lxx. gives ἐξ
ὅλης τῆς διανοίας σου κ. ἐ. 6. τῆς ψυχῆς

σου k. ἐ. ὅ. τῆς δυνάμεώς σου, Ὀυαῦ

διανοίας is a correction by the second
hand, probably for καρδίας, which is
the reading of codd. A and F. Καρδία
and διάνοια are often interchanged in
the Lxx. and its mss. (cf. Hatch, Essays,
Ῥ. 104), and almost the same may be
said of δύναμις and ἰσχύς. The three

Heb. words 222, 5}, IND together

ΣΙ. 31]

THE GOSPEL ACCORDING TO ST MARK.

285

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μειζων... ἐστιν} hoc est magnum mandatum a

represent the sum of the powers which
belong to the composite life of man;
the first two are frequently combined,
especially in Deut., where the writer
desires to enforce “the devotion of
the whole being to Gop,” the ‘heart’
being in the psychology of the ancient
Hebrews the organ of intellect, and
the ‘soul’ of the desires and affections”
(Driver, Deuteronomy, pp. 73, 91);
the third word (used in this sense
only here and in 2 Kings xxiii. 25)
adds the thought of the forces which
reside in these parts of human nature,
and in the body through which they
act. See the scholastic treatment of
this subject by Thomas Aq., p. 2,
4. 27, art. 5; 4. 44, art. 4f.

Mt. follows the Heb. in substitut-
ing ἐν (3) for ἐξ, ter; on the other
hand he agrees with Me. in giving
the doublet καρδίας, διανοίας, and
altogether omits the important clause
WIND 2233, Le. (in another context,
x. 27) combines Mt.’s presentation of
the passage with Μο. (ἐξ ὅλης καρδίας
σου καὶ ἐν ὅλῃ τῇ Ψυχῇ σου, καὶ ἐν ὅλῃ
τῇ ἰσχύι σου, καὶ ἐν ὅλῃ τῇ διανοίᾳ σου).
Regarded from one point of view,
love dwells in the heart; from another,
it proceeds from it, overflowing into
the life of men.

On καρδία see ii. 6, note, iii. 5, vi.
52, Vii. 19, 21; διάνοια, so far as it is
distinguishable from καρδία (cf. Le. i.
51 διανοίᾳ καρδίας), is “the process of
rational thought” (Westcott on 1 Jo.
y. 20), or the faculty of thought itself,
the mind (cf. Plat. legg. 916 A ἢ κατὰ
τὸ σώμα ἢ κατὰ τὴν διάνοιαν, and see
Cremer s.v.); see 1 Pet. i. 13, 2 Pet.
«iii. 1.
᾿Αγαπήσεις, diliges, prescribes the

higher love which is due to Gop, and

under Gop to man regarded as His
creature (Ὁ. 31); οἵ, Trench, syn. xii.
It is ἀγάπη, not φιλία, which is the
sum of human duty. Neither the
Lxx. nor the N.T. uses φιλεῖν of the
love due to Gop, in respect of His
essential Being ; yet cf. Prov. viii. 17,
1 Cor. xvi. 22.

31. δευτέρα αὕτη κτλ. Mt. adds
ὁμοία. In the question no reference
has been made to a second command-
ment, but the Lord adds it in order
to complete the summary of human
duty; cf. Victor: περὶ μιᾶς ἐρωτηθεὶς
οὐκ ἀπεσιώπησε THY ἀχώριστον αὐτῆς.
The citation is from Lev. xix. 18
Lxx., verbatim; the passage is quoted
again in Jas. ii. 8 (where see Mayor’s
note), Rom. xiii. 9, Gal. v. 14. As
Bp Lightfoot points out (Gal. Zc.), “in
the original text the word ‘neighbour’
is apparently restricted to the Jewish
people,” for rots υἱοῖς τοῦ λαοῦ cov
occurs in the first member of the
parallelism; that Jesus used it in
the widest sense is clear from Le. x.
29 ff. So understood the saying was
a recapitulation of the second part of
the Decalogue : see Rom. /.c. τὸ yap Οὐ
μοιχεύσεις κτλ. (cf. note on Me. vii. 21)
kal εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ
τούτῳ ἀνακεφαλαιοῦται : Gal. ἰ.6. 6 γὰρ
πᾶς νόμος ἐν ἑνὶ λύγῳ πεπλήρωται. On
the prominence given to it by Jewish
teachers see Wiinsche on Mt. xxii. 39.
Acc. to Mt. the Lord added: ἐν rav-
ταις ταῖς δυσὶν ἐντολαῖς ὅλος (on ὅλος
see Hort, Jud. Chr., p. 21) ὁ νόμος
κρέμαται καὶ of προφῆται. They were
the first two commandments because
they revealed the ultimate principles
of morality which it was the business
of the Law as a whole to enforce, and
on which the ripest teaching of the

286

THE GOSPEL ACCORDING TO ST MARK.

[XII. 32

32 *[kal] εἶπεν αὐτῷ ὁ γραμματεύς Καλῶς, διδάσκαλε,

> 4 <¥ \ / f
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\ 3 ὌΝ 33 \ \ > ~ 3 \ > e/ o
33 πλὴν αὐτοῦ καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης [τῆς]

ε΄ ΄σ / \ > « ΄σ
καρδίας καὶ ἐξ ὅλης τῆς συνέσεως καὶ ἐξ ὅλης τῆς

> / \ \ > ~ \ / ε ε \
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/ / ΄σ ε / \
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NBLA 33] περισσοτερα Ψ om ABDXIIMY min? πλειον ADXTIZOT minfreomn |

om πάντων arm

Prophets depended. As to the rela-
tive importance of the commandments
the Lord is content to say that these
fundamental laws of human life are
second to none—peifwv τούτων ἄλλη
ἐντολὴ οὐκ ἔστιν.

32. [καὶ] εἶπεν αὐτῷ ὁ γραμ. κτλ.
This verse and the next two are
peculiar to Mc. Καλῶς, ‘well said,’ οἵ,
Jo. iv. 17, xiii. 13, and see note on
vii. 6; for ἐπ᾿ ἀληθείας cf. xii. 14. Ἐπ᾿
ay. confirms καλῶς ; the saying was
truly a fine one; Wycliffe, “in truthe
thou hast wel seide,” R.V. “of a truth
...thou hast well said.” Tindale, fol-
lowed by Cranmer and A.V., connects
ἐπ᾽ ad. With εἶπας (“ well, master, thou
hast sayd the truthe”), but with less
probability. Ὅτι introduces the re-
hearsal of what the Lord had said,
“that” (R.V.), not “for” (A.V.); ὅτι
εἷς ἐστιν, “that He is one” ; the Scribe
refrains from unnecessarily repeating
the Sacred Name. Οὐκ ἔστιν ἄλλος
πλὴν αὐτοῦ : an O.T. phrase, cf. Exod.
viii. 10 (6), Deut. iv. 35, Isa. xlv. 21.

33. καὶ τὸ ἀγαπᾷν...καὶ τὸ ἀγαπᾷν]
On ἀγαπᾷν see v. 30, note. The
repetition is due to a desire to
keep the two commandments sepa-

rate. The scribe substitutes σύνεσις
for διάνοια and omits ψυχή. For
σύνεσις see Bp Lightfoot’s note on
Col. i. 9, and the note on Me. vii. 18
supra; according to Aristotle it
represents the critical side of the in-
tellect (th. Nic. vi. 7 ἡ δὲ o. κριτική)
which had special interest for men of
this class. From the scribe’s ready
answer Bede gathers “inter scribas et
Pharisaeos quaestionem esse versatam

.

quod esset mandatum primum...qui- —

busdam videlicet hostias et sacrificia
laudautibus, aliis vero maiore auctori-
tate fidem et dilectionis opera prae-
ferentibus.” It is to the credit of this
scribe that he held the latter view.
Περισσότερόν ἐστιν κτὰ. : the words
are based apparently on 1 Regn. xv.
22. Θυσίαι (O31) are sacrifices in
general, ὁλοκαυτώματα (53), eucha-
ristic offerings, “nobilissima species
sacrificiorum” (Bengel): a more com-
plete classification of the various
kinds of sacrifice is: cited in Heb.
x. 5, from Ps, xxxix. (xl) 7 (see
Westcott, Hebrews, p. 309). Περισ-
σότερον, ‘far more,’ cf. vii. 36, xii.
40. For Rabbinical parallels to the
Scribe’s saying see Wiinsche ad J.

h

XII. 35]

θυσιῶν.

THE GOSPEL ACCORDING TO ST MARK.

287

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ΠΟΥ: οἷ

34. ἰδὼν αὐτὸν ὅτι κτλ.) Αὐτόν
forestalls the subject of the dependent
clause; cf. WM., p. 781. What the
Lord observed in reference to this
man was the intelligence displayed by
his answer, It was shewn not only

in accepting the Lord’s judgement as

en

ee, τὰξ ee

to the two primary commandments,

_ but in detecting and admitting the

principle on which the judgement
rested, viz. the superiority of moral

_ over ritual obligations. Νουνεχῶς, dz.
Aey. in Biblical Gk., occurs in Aristotle
and later writers, esp. Polybius, as
- equivalent to νουνεχόντως (Lob. Phryn.

Ρ. 599).

ov μακρὰν εἶ ἀπό κτλ] For the
phrase οὐ μακρὰν εἶναι (ἀπέχειν, ὑπάρ-
χειν) οἵ. Le. vii. 6, Jo. xxi. 8, Acts xvii.
27. Under the old theocracy oi

μακράν are either exiled Jews (Isa.

lyii. 19), or the Gentiles (Eph. ii. 13);
distance from the new Kingdom is
measured neither by miles, nor by
ceremonial standards, but by spiritual
conditions. The man was to some

extent intellectually qualified for ad-
mission to the Kingdom; certainly he

had grasped one of its fundamental
principles. It would be interesting to
work out a comparison between this
scribe and the ἄρχων of x. 17 ff. In
both cases something was wanting to

convert admiration into discipleship.
_ If wealth was the bar in the one case,
_ pride of intellect may have been fatal
in the other.
‘which detects and approves spiritual

The mental acumen

truth may, in the tragedy of human

life, keep its possessor from entering
the Kingdom of Gop.

Bengel: “si

non procul es, intra; alias praestiterit
procul fuisse.”

καὶ οὐδεὶς οὐκέτι ἐτόλμα κτλ. After
this the policy of questioning Jesus
was abandoned; no one was bold
enough (ἐτόλμα, ef. Jo. xxi. 12, Jude 9)
to renew the attempt, and the Lord
continued His teaching for the short
remainder of His ministry in the
Temple without interruption. Mt.
places these words after the Lord’s
question about David’s Son, and adds
οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον.
He had answered all their questions ;
a single instance was enough to shew
that they could not answer His.

35—37*. THE Lorp’s QUESTION
(Mt. xxii. 41—45, Le. xx. 41—44).

35. καὶ ἀποκριθεὶς ὁ Ἶ. ἔλεγεν] On the
use of ἀποκρίνεσθαι where no question
precedes see ix. 5, 6, note. The
question which was now asked was in
fact a final answer to all opponents.
It was asked, according to Mt., in the
presence of the Pharisees and was in
fact addressed to them (συνηγμένων δὲ
τῶν ᾧ. ἐπηρώτησεν αὐτούς): the Lord
demands of them Τί ὑμῖν δοκεῖ περὶ
τοῦ χριστοῦ; and they answer “ He is
David’s Son.” Mce.’s account of the
circumstances is different; the ques-
tion is asked in the course of the
Lord’s public teaching, which is re-
sumed after He has silenced all His
adversaries (ἔλεγεν διδάσκων ev τῷ
ἱερῷ); and it is addressed, not to the
Scribes but to the people, who are
invited to consider one of the dicta
of the Scribes (πῶς λέγουσιν οἱ yp.
κτλ... Le.’s εἶπεν δὲ πρὸς αὐτούς is
perhaps ambiguous, but in the ques-

288

THE GOSPEL ACCORDING TO ST MARK.

.

[XI 35

~ ¢ ~~ ΄σ΄ / ε κι « ε \ Υ
τῷ ἱερῷ. ΠΠὡς λέγουσιν οἱ γραμματεῖς OTL ὁ χριστος

46 vios Δανείδ ἐστιν;

° \ \ KY ~
86 αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ

~ 3 ῇ ~ /
πνεύματι τῷ ἁγίῳ Εἶπεν Κύριος τῷ κυρίῳ μου Καθου

? - e/ 9. “ \ 3 / ς “
ΕΚ δεξιών μου. EWS αν θῶ τους ἐχθρούς σου ὑτπτοκατω

36 avros]+yap AXTIIZ64 min?! big vg syrr?*hel go aeth καὶ avros Acd ff syr™
arm the καὶ ovros D | rw πνευματι Tw αγιω NBDL(T4)UAY 33 2P¢ al2™"] πγευματι
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υποποδιον NALXTAIS654 minfreomn Jatt syrrtmpehbel arm go aeth

tion he follows the same tradition as
Mc. Πῶς λέγουσιν; Show do they
make good their statement in view
of the fact about to be mentioned ?’
CEs Cor: xv. 12,15.

ὁ χριστὸς vids Δαυείδ ἐστιν] Cf. Jo.
Vii. 42 οὐχ ἡ γραφὴ εἶπεν ὅτι ἐκ τοῦ
σπέρματος Δαυεὶδ...ἔρχεται ὁ χριστός;
The inference was drawn from such
passages as Ps. Ixxxix. 3 ff, Is. xi. 1,
Jer. xxiii. 5 (cf. Edersheim, Life, ii.
pp. 724, 731) That the populace
recognised it as a truth was made
evident by their cries of ὡσαννὰ τῷ vid
Δαυείδ, but their convictions were
shared by the Scribes and indeed de-
rived from them. Jesus does not on
the one hand dispute the inference,
or, on the other, press the identifi-
cation; He contents Himself with
pointing out a difficulty, in the solu-
tion of which lay the key to the whole
problem of His person and mission.
On ὁ χριστός see Vill. 29, and for vids
A., cf. x. 47, note.

36. αὐτὸς Δαυεὶδ εἶπεν κτλ. The
difficulty is stated. It has to do with
the interpretation of a Psalm which
by common confession was Messianic

A. ἐν βίβλῳ ψαλμῶν : Heb. iv. 7 ev
Δαυεὶδ λέγων, where see Westcott’s
note). It cannot fairly be claimed
that our Lord is committed by His —
hypothetical use of a current tradi-
tion to the Davidic authorship of the
Psalter or of the particular Psalm:
see Sanday, Jnspiration, pp. 414, 4205
Gore, Incarnation, p. 196f.; Kirk-
patrick, Psalms, pp. 662f. His whole
argument rests on the hypothesis that
the prevalent view was correct. Ἐν
τῷ πνεύματι τῷ ἁγίῳ, Mt. ἐν πνεύματι:
cf. Acts ii. 30 προφήτης ὑπάρχων, Acts
iv. 25 (NABH, see WH., Notes, Ὁ. 92,
Blass ad /.). On ἐν πνεύματι see 1. 23,
note, and on τὸ mv. τὸ ἅγιον, i. 10, note;
the Psalm was θεόπνευστος (2 Tim. iii.
16), the writer was ὑπὸ πνεύματος ἁγίου
φερόμενος (2 Pet. i. 21). The phrase is
not otiose; it gives authority to the
words on which the question turns.
Ps. cx. opens with a specific claim
to inspiration in a high degree (BNI
nin), |
εἶπεν Κύριος τῷ κυρίῳ μου κτλ.] The
words are cited from Ps. cix. (cx.) 1,
LXx., with two verbal changes, Κύριος,

(737%) for ὁ κύριος---ἃ reading which
serves to differentiate the word from τῳ
κυρίῳ (*F1N2)—and ὑποκάτω for ὑπο-᾿
πόδιον. Le. restores ὑποπόδιον, and

(Edersheim, ii. p. 720f.). Ps. ex. is
assigned to David in the title (M.T.,
Lxx.), and the attribution was proba-
bly undisputed in the first century, and

assumed by our Lord and His Apostles
(Acts ii. 34) on the authority of the
recognised guardians of the canon.
It is possible, however, that He men-
tions David simply as being the re-
puted author of the Psalter (cf. Le.,

the same reading appears in Acts ii.
35, Heb. i. 13. That Mt. supports
Mce.’s ὑποκάτω against both Ltxx. and
Heb. points to the probability that
the quotation came into the Synoptic
tradition from a collection of ¢esti-

ΧΙ]. 38]

σῶν ποδῶν σου.
; \ / 3 ΄σ»" εὺ
Kal πόθεν αὐτοῦ ἐστιν υἱὸς;

monia: see note on i. 2. On the
form κάθου -- κάθησο see WM., p. 98:
‘it is used freely in the Lxx. and in
Jas. ii, 3, and occurs in the Gk. of
' the New Comedy (Kennedy, Sources,
| p. 162). For ἐκ δεξιῶν cf. x. 37, note.
| Ὑποκάτω τῶν ποδῶν σου looks back to
the scene in Josh. x. 24: as cited by
our Lord the words suggest (1) the
-ignominious defeat of His enemies
_ which had just been witnessed ; (2) the
final collapse of all opposition to His
work (1° Cor. xv. 24 ff.). No other
_0.T. context is so frequently cited or
alluded to by Apostolic and sub-
apostolic writers. In the N.T. besides
this context and its parallels see the
direct quotations in Acts ii. 34, Heb.
1, 13, v. 6, vii. 17, 21, and the references
in Me. xiv. 62 and parallels, ‘xvi. 19,
Acts vii. 56, Rom. viii. 34, 1 Cor. xv.
24 ff., Eph. i. 20, Col. iii, 1, Heb. i. 3,
‘Vili. 1, x. 12 f., 1 Pet. iii. 22, Apoe. iii.
21. Of early patristic writings cf. esp.
ἢ Barn. 12. 10 αὐτὸς προφητεύει Δαυείδ...
Εἶπεν Κύριος κτὰ. ἴδε πῶς Δαυεὶδ Rave
αὐτὸν κύριον καὶ υἱὸν ov λέγει; Clem.
ἢ R. τ Cor. 36; Justin, ap. i. 45, dial.
76, 83. On the question what our
§ Lord, if he quoted the words in
Hebrew or Aramaic, would have sub-
stituted for the Tetragrammaton, see
-Dalman, Worte, i, p. 149 f.
_ 37. αὐτὸς Δαυεὶδ λέγει κτλ.}] See
πο on Ὁ. 36. Κύριον is ΒΘ -- ἢ Ἴξξ,
= sovereign lord; cf. Symm., τῷ δεσπότῃ
} pov. The title does not involve Di-
ἢ vine sovereignty, yet it was a natural
inference that a descendant who was
David’s lord was also David’s Gon: cf.
LD id. 10 ὡσαννὰ τῷ bed Δαυίδ, and

THE GOSPEL ACCORDING TO ST MARK.

\ af af 4
Καὶ ὁ πολὺς ὄχλος ἤκονεν αὐτοῦ ϑήδέως.ἵ

280

δαὐτὸς Ἱ Δανεὶδ λέγει αὐτὸν κύριον, 37 Ἵ Ἢ

᾿ς ,47 avros A.] pr εἰ 2 iff syr*™ arm+ouv AXTTIIZ@7 min?” Ὁ vg syrrPehhel* arm
aeth om avros = be syr®™ | Aaverd]+ev πνευματι VY | λεγει] καλει M*USY 33 2P° 48°v
ΘΟ syrPeth ποθεν] πως &* ΜΊΣΨ 1 13 28 33 69 1071 27° alue b the aeth | o πολυς]
om ο δὲ ἢ 604 2° | nxovcey MI’ minPave ygexefu

Dr ©. Taylor's remarks (Teaching,
p. 160). The Lord, however, is content
to point out the superficial difficulty :
καὶ πόθεν (Mt. κ. πῶς) αὐτοῦ ἐστιν vids;
whence (=how, cf. Dem. de cor. (242)
οὐκ ἔστι ταῦτα.. πόθεν ;) can the Davi-
dic sonship be maintained in the face of
this inspired assertion of a lordship to
which David himself submits? For
λέγειν = καλεῖν cf. x. 18, Acts x. 28.
Justin (dial. 32, 56, 83) says that
the Jews of his day sought to escape
from the Christian use of Psalm ex.
by applying it to Hezekiah. For
the predominant Jewish interpreta-
tion of the Psalm, see Perowne, ii.
p- 256 ff.; and for recent opinion on
its date and purpose comp. Cheyne,
Origin of the Psalter, p. 20 ff.

37"—40. DENUNCIATION OF THE
ΞΟΒΙΒΕΒ (Mt. xxiii. 1 ff., Le. xx. 45—47).

37. καὶ ὁ πολὺς ὄχλος κτλ. Ὁ π.
ὄχλος, the great mass of the people,
as distinguished from a relatively
small minority led by the priestly and
professional classes (Mt. of ὄχλοι, Le.
mas ὁ λαός) : cf. Jo. xii. 9, 12 ὁ ὄχλος
πολύς, Where however ὄχλος πολύς is
treated as a single word (cf. Westcott
adil.) For examples of this use of ὁ
πολὺς ὄχλ. see Field, Notes, p. 37, who
cites Plutarch, Pausanias, Dio Chrys.,
Lucian, and Diod. Sic. At the end of
the “day of questions” the Lord’s
popularity with the non-professional
majority of His audience was unabated.
Two successive days of teaching had
exhausted neither His resources nor
their delight. The discomfiture of
the Scribes added flavour to the teach-
ing; Huth.: ὡς ἡδέως διαλεγομένου καὶ

19

δκαὲ 38 ὃς ἢ Τὰ

J go

290

THE GOSPEL ACCORDING TO ST MARK.

3 foe a om of / rn
εν τῇ διδαχῇ αὐτοῦ ἔλεγεν Βλέπετε ἀπὸ τῶν γραμ-

/ lan / ΄σ΄ ~
ματέων τών θελόντων ἐν στολαῖς περιπατεῖν Kal

\ ζω ~ \
39 ἀσπασμοὺς ἐν Tals ἀγοραῖς ®Kat πρωτοκαθεδρίας ἐν

38 και εν τὴ διδαχη αὐτου εἐλεγεν N(A)BL(XT)A(II)Y 33 (al?!) ὁ Καὶ (1q vg) aeggme(the)

|

[XIT. 38

.
.

syrrPehhel 99 aeth] o δὲ διδασκων (- αμα) ed. αὐτοῖς (D) 2P¢ (a) bdi (arm) | των
θελοντων Kat των τέλωνων D | στολαι5] στοαῖς syr*™ het | ασπασμους]} pr ἕητουντων ¥ pr
φιλουντων τὶ 238 346 736 alo 6 syrrmPesh | (γοραις7- ποιεισθαι Db 209

> ~ > Ἁ > la ς
εὐχερῶς αὐτοὺς ἀνατρέποντος. For 7-
δέως ἤκουεν compare Vi, 20—a sugges-
tive parallel.

38. ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν] The
Lord’s teaching proceeded without
further interruption; the few sen-
tences which follow are specimens of
its character and manner. Mt. and
Le. help us to realise the scene; the
Twelve form, as in Galilee, an inner
circle round the Lord, and to them
His teaching is primarily addressed,
though it is not without interest or
profit for the wider audience by which
they are surrounded (Mt. ἐλάλησεν
τοῖς ὄχλοις κ. τοῖς μαθηταῖς αὐτοῦ, Le.
ἀκούοντος δὲ παντὸς τοῦ λαοῦ εἶπεν τοῖς
pa. αὐτοῦ). Mt. has preserved a far
larger part of this teaching than Mc.,
who gives only a fragment; the two
traditions are moreover independent;
Me. and Le. have only three clauses
in common with Mt. (καὶ ἀσπασμοὺς...
δείπνοις, cf. Mt. xxiii. 6, 7).

βλέπετε ἀπὸ τ. γραμματέων] For
the construction οἵ, viii. 15. In Mt.
the discourse opens with a recogni-
tion of the official character of the
Scribes, and of the duty of the people
towards them as authorised teachers.
It is their conduct only which is de-
nounced (Mt. xxiii. 2, 3). Tov θε-
λόντων...περιπατεῖν καὶ ἀσπασμούς is
an instance (WM., p. 722) of the
oratio variata, due to the use in the
same sentence of the two construc-
tions, θέλω with inf. and θέλω τι. Le.
avoids it by changing the verb (θελόν-
τῶν περιπατεῖν.. φιλούντων don.) For

θέλειν τι see Mt, ix. 13 (Hos. vi. 6).

Στολή, stola, is ‘ equipment,’ ‘apparel,’
and hence esp. ‘long, flowing rai-
ment, a vestis talaris. The word
is much used in the Lxx., chiefly as
the equivalent of 732 or vind for
priestly or royal robes (e. g. Exod; XXxi.
IO τὰς στολὰς τὰς λειτουργικάς, Esth.

Viii. 15 τὴν βασιλικὴν στολήν, 1 Mace,
Vi. 15 ἔδωκεν αὐτῷ τὸ διάδημα καὶ τὴν
στολήν), and in the Ν. Τ΄ for dress

worn on festive or solemn occasions
(e.g. Le. xv. 22, Apoc. vii. 9). On the
singular change of meaning which has

led to the use of the word to describe —
a mere ἐπιτραχήλιον see DCA. ii. 1935. ©
ΘΓ δῖα, and two mss. of Syr.hiet pre-—

suppose στοαῖς, which was also the
reading before Syr. in Le, xx. 46.
The variant is tempting at first sight,
but besides its lack of extant Greek

support, it fails to yield a quite satis-
factory sense. The colonnades of the
Precinct were not the resort of a

privileged class of teachers only;
Christ Himself and the Apostles used
them freely (Jo. x. 23, Acts iii. 11,

y. 12). Mt. adds other tokens of the .

love of display:

πλατύνουσι γὰρ τὰ

φυλακτήρια... μεγαλύνουσι τὰ κράσπεδα. ᾿

Not the .use of dignified costume is
condemned by Christ, but the use of
it for the sake of ostentation (θελόντων
«ὐπεριπατεῖν) ; see note on Ὁ. 30.

καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς]
θελόντων (cf. previous note). For
instances of such salutations cf. ix. 15,
xv. 18. Mt. adds epexegetically x
καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί
other titles which the Scribes aff
were Abba (Mt. πατέρα μὴ καλέσητε

a he σσο ας

—————

ΧΙ. 40]

and Moreh (ib. μηδὲ κληθῆτε καθη-
ynrai); οἵ. J. Lightfoot on Mt. ad ἰ.,
Schiirer, τι. i. p. 316 f., Wiinsche, p. 400,
and on the other hand Dalman, Worte,
i. p. 279. The Lord did not refuse
such titles, which were pre-eminently
due to Him (Jo. xiii. 13), but He did
not demand or desire them (Jo. v. 41).
*Ayopai in Jewish towns have been
mentioned in vi. 56, vii. 4; cf. Mt. xi.

BO, Xx. 3.
_ 39. καὶ πρωτοκαθεδρίας.... κα πρωτο-
κλισίας] Sc. θελόντων. The Scribes

not only received but claimed the
place of honour at all gatherings,
social as well as religious. The πρω-
_toxaedpia seems to be the bench in
the synagogues in front of the ark
and facing the congregation, which
was reserved for officials and persons
of distinction (Edersheim, Life, i. p.
436); the πρωτοκλισία is the place of
the most honoured guest on the couch
of the triclinium ; cf. Le. xiv. 8, and
Jos. ant. xv. 2. 4 mapa τὰς ἑστιάσεις
΄προκατακλίνων. Acc. to the Talmud
the chief guest lay in the middle, if
there were three on a couch; if there
were two, he lay on the right side of
Bthe couch (Edersheim, ii. p. 207).
Both πρωτοκαθεδρία and πρωτοκλισία
Bappear to be ἅπ. λεγόμενα : Fritasche
Sprints τὰ πρωτοκλίσια in 2 Macc. iy.
#21, but though the passage is obscure,
: δ ἀκλήσια is probably right in that
context. The Vg. here resorts to a
paraphrase ; in primis cathedris se-
dere...et primos discubitus : similarly
all the English versions.

ἢ ἐν τοῖς δείπνοις] Guests were enter-
ἡ αϊποα either at breakfast (Mt. xxii. 4,
Le. xi. 38, xiv. 12) or at supper, but
schiefly at the evening meal (vi. 21, Le.
mxiv. 16, Jo. xii. 2, &.).
M40. of κατέσθοντες

κτλ.}] For

THE GOSPEL ACCORDING TO ST MARK.

39 πρωτοκλησιας AFHKLUXT minperm
Yell)] οἱ κατεσθιουσιν D 1 gt 299 | xnpwr]+xar ορῴφανων D 13 28 69 124 346 2P°
_abeffiq syre | om καὶ D latte*ee syrrimpesh arm

291

~ a \ / an
Tals avvaywyats Kal πρωτοκλισίας ἐν τοις δείπνοις:
᾽ 7 \ 3. ἢ lo rol \
oi κατέσθοντες Tas οἰκίας τῶν χηρῶν Kal προφάσει 40

40 ot κατεσθοντες Β (-θιοντες NALY

κατέσθ. cf. iv. 4, and for the form
in -Oew, i. 6 (note). Like birds or
locusts settling on the ripe crops, these
men who claimed the reverence of
Israel devoured the property of their
brethren, even of those most deserving
of consideration. Οἰκία is apparently
used here like οἶκος, in the sense of
Ta ὑπάρχοντα: cf. Gen. xlv. 18, Heb.
(BDB., p. 110) and Lxx., and see
the example cited by Wetstein from
Aelian, V.H. iv. 2, οἰκίαν αὐξῆσαι καὶ
πλοῦτον : the phrase ἐσθίειν or κατεσθ.
οἶκον is frequent in the Odyssey, and
the Latin poets have the corresponding
comedere (devorare) patrimonium,
bona, &c. As the women who were
attracted by our Lord’s teaching
ministered to Him of their substance
(xiv. 3, Le. viii. 2, 3), so doubtless the
Pharisaic Rabbis had their female
followers, whose generosity they
grossly abused. Widows were spe-
cially the object of their attack;
Thpht.: ὑπεισήρχοντο yap eis τὰς
ἀπροστατεύτους γυναῖκας ὡς δῆθεν mpo-
στάται αὐτῶν ἐσόμενοι: for instances see
Schéttgen on Mt. xxiii. 14, who shews
that such a course was familiarly
known as ᾿Ξ N35, plaga Pha-
risaeorum. The practice was ex-
pressly forbidden in the Law; Exod.
xxii. 22 (21) πᾶσαν χήραν Kai ὀρφανὸν
ov κακώσετε. Οἱ κατέσθοντες iS an
asyndeton due to the note-like form
in which Mc. presents the fragments
of the longer discourses which he has
preserved (cf. eg. vi. 7 ff. notes).
Le., who gives the paragraph other-
wise word for word, sets the con-
struction right (οἱ κατεσθίουσιν... καὶ
προσεύχονται); cf. cod. D here.

καὶ προφάσει μακρὰ προσ.] Vg. sub
obtentu prolixae orationis; Wycliffe,
“yndir colour of long preier,’ and

19—2

292

/ χὰ /
μακρὰ προσευχόμενοι: οὗτοι λήμψονται περισσό-

τερον κρίμα.
41᾿

40 ουτοι]- καὶ 2P° οἰτινγες 13 28 69

V*¥ alm

similarly Tindale, Geneva and Rheims:
A.V., R.V., “for a pretence make long
prayers.” Προφάσει is the opposite
of ἀληθείᾳ (cf. Phil. i. 18). Men who
devoured the property of widows
could pray only in pretence. The word
carries with it, however, the further
sense of ‘pretext’ (Lightfoot on Phil.
lc. 1 Thess. ii. 5); under colour of
a reputation for piety due to the
length of their prayers (προσχήματι
εὐλαβείας, Thpht.) they insinuated
themselves into the good opinion of
their victims. On the whole subject
see Mt. vi. 5 ff., and cf. J. Lightfoot on
Mt. xxiii. 15, who quotes the Rabbin-
ical saying “Long prayers make a
long life.” The Lord on certain oc-
casions prayed long (Le. vi. 12), but
not προφάσει, or with mere πολυλογία
(Mt. 46...

οὗτοι λήμψονται κτλ. Religious
teachers who use prayer as a means of
securing opportunities for committing
a crime, shall receive a sentence in
excess of that which falls to the lot
of the dishonest man who makes no
pretension to piety; to the sentence
on the robber will be added in their
case the sentence on the hypocrite.
Κρίμα is the definitive issue of a
judicial process (κρίσις) ; for περισσό-
τερον κρίμα cf. Jas, iil, I μεῖζον xp.
λημψόμεθα, and Le. xii. 47 f.

41—44. Tur Wipow’s Two Mirus
(Le, xxi. I—4).

41. καθίσας κατέναντι τ. y.| The
teaching in the Court of the Gentiles
had ceased, and the Lord with the

THE GOSPEL ACCORDING TO ST MARK.

"Kal καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθε-
ὥρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζο-.

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:
[XII. 40

~~

Twelve passed within the low marble
wall which fenced off the inner pre-
cinct from the intrusion of non-Israel-
ites; and entering the Court of the
Women (Edersheim, Temple, p. 24 ff.,
Geikie, Z7/e, p. 408) sat down opposite
to (κατέναντι, facing, cf. xi. 2, xiii. 3;
for ἀπέναντι see Mt. xxvii. 24, 61) the
Treasury: cf. Jos. ant. xix. 6. 1 τῶν
ἱερῶν ἐντὸς ἀνεκρέμασεν περιβόλων ὑπὲρ
τὸ γαζοφυλάκιον. A Temple Treasury
(τὸ γαζοφυλάκιον, or τὰ γαζοφυλάκια)
is mentioned in 2 Esdr. xx. 37, 38,
xxiii. 4 ἢ, and 2 Macc. iii. 6 ff., iv. 42,
v. 18, 4 Mace. iv. 3. In the Herodian
temple there were thirteen chests
placed at intervals round the walls of
the Court of the Women, and known
from their trumpet-like form as
ΓΒ ΘΠ, each marked with the pur-
pose to which the offerings it received
were to be devoted (Edersheim, p. 26)
to these, or rather to the colonnad
under which they were placed, th
name of ‘The Treasury’ seems to
have been given; see Hastings, D.B.
iv. 809. Comp. Jo. viii, 20 ἐν τ
γαζοφυλακίῳ...ἐν τῷ ἱερῷ. Tata an
γαζοφυλάκιον belong to the later Gk.

ἐθεώρει πῶς ὁ ὄχλος βάλλει κτλ.] Th
Lord’s attention is attracted by th
rattling of the coin down the throa
of the Shopharoth. He looks up (L
ἀναβλέψας, cf, Le. xix. 5, ‘Jo.’ viii.
ἀνέκυψεν) from the floor of the Cou
on which His eyes had been restin
and fixes them on the _ spectacl
(ἐθεώρει, cf. v. 38, Le. xxiii. 35, Jo. xi
45): before Him is a study of h

ΧΙ 42]

φυλάκιον.

THE GOSPEL ACCORDING TO ST MARK.

293

\ \ 4 af
Kat πολλοὶ πλούσιοι ἔβαλλον πολλα’:

“καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, 42

42 χηρα] pr γυνὴ S| om πτωχὴ D 2° abe ffikq arm | eBadder K 13 69 124 alpaus

nature which is unique in its own way.
“O ὄχλος is as usual ‘the masses,’ and
χαλκόν may therefore retain its proper
meaning ; though χαλκός like aes is
used for money of all kinds (cf. vi. 8),
yet the mention of the rich men’s
larger gifts, which immediately follows,
points here to copper coins such as
the as (ἀσσάριον, Mt. x. 29), and the
quadrans (κοδράντης, Mt. v. 26): see
note on v. 42. The movement of the
tenses in this context is interesting :
βάλλει... ἔβαλλον... ἔβαλεν (vv. 42, 43)
...€Badov, ἔβαλεν (v. 44). See Burton,
δδ 14, 21, 56.

καὶ πολλοὶ πλούσιοι κτλ. From
time to time, as He watched, rich
men (and not a few of them) cast in
large sums; the Passover was at
hand and wealthy worshippers were
humerous and liberal. Lc. speaks
only of the rich and the widow; Mc.
distinguishes three classes.

The wealth of the temple-treasury
in the time of Pompey is illustrated
by Josephus (ant. xiv. 4. 4; 7. 1).

42. καὶ ἐλθοῦσα pia χήρα πτωχή]
Le. εἶδεν δέ τινα χήραν menypav. With
Me.’s μία cf. συκῆν μίαν, Mt. xxi. 19.
The widow stands out on the canvas,
solitary and alone, in strong contrast
to the πολλοὶ πλούσιοι, and is detected
by the Lord’s eye in the midst of the
surrounding ὄχλος. It may have been
the intention of the two Synoptists to
compare her simple piety with the
folly of the rich widows who wasted
their substance on the Scribes (Victor),
or she may once have been one of
the latter class, and reduced to desti-
tution by Pharisaic rapacity; at least
it is worthy of notice that Mt., who
- does not mention this feature in the
character of the Scribes, omits also
the incident of the mites, whilst
Me. and Le. have both, and in the

same order of juxtaposition. The
widow was πτωχή (Mc.), πενιχρά (Le.); |
the latter word is a poetical form of
πένης, Which occasionally takes its
place in late prose, e.g. Exod. xxii. 25
(20), Prov. xxviii. 15, xxix. 7 (23),
Hatch (Essays, p. 73 ff.) argues that
πτωχός and πένης, Which are contrasted
in class. Gk. (e.g. Ar. Plut. 552 πτωχοῦ
μὲν yap βίος.. (ἣν ἐστιν μηδὲν ἔχοντα"
τοῦ δὲ πένητος ζῇν φειδόμενον), are used
in Biblical Gk. for “one and the same
class...the peasantry or fellahin.”
But in the N.T. at least the πτωχός is
distinctly the indigent and destitute
man, the pauper rather than the
peasant (x. 21, xiv. 5, 7, Le. xvi. 20),
and the extreme opposite of the
πλούσιος (2 Cor. vi. 10, Jas. ii. 2 ff,
Apoce. xiii. 16; cf. Trench, syn. xxxvi.,
T. K. Abbott, Zssays, p. 78). That
such was the condition of this widow
is clear from the sequel.

ἔβαλεν λεπτὰ δύο κτλ.] Vg. misit
duo minuta quod est quadrans
(Wycliffe, “tweye minutis”; Tindale,
“two mytes”). The λεπτόν (cf. Xen.
Cyrop. i. 4. Il τὸ λεπτότατον τοῦ
χαλκοῦ νομίσματος) was half a guad-
rans (i.e. the eighth part of an as or
the ;};th part of a denarius), as Me.
explains for the benefit of his Roman
readers. It was a Greek coin, the
seventh of a χαλκοῦς (Suidas), and
no smaller copper coin was in circu-
lation ; cf. Le. xii. 59 τὸ ἔσχατον λεπ-
rov, where D and the O.L. versions
substitute the more familiar quad-
rans. Mce.’s 6 ἐστιν κοδράντης is an
explanation for Western readers ;
κοδράντης occurs also in Mt. v. 26,
but Mt. was “familiar as a tax-
gatherer with the Roman system of
accounting by the lowest denomina-
tion in the Roman scale” (A. R. 5.
Kennedy, in Hastings, D.B. iii. p. 428).

7 syrbier

2904 THE GOSPEL ACCORDING TO ST MARK.

« > /
438 ἐστιν KodpayTns.
\ 3 a Ss ? a > \ / Cia «
μαθητὰς αὐτοῦ εἶπεν αὐτοῖς ᾿λμὴν λέγω ὑμῖν ὅτι
ς « \ cond / of ΄σ
ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν
/ \ /
44 βαλλόντων εἰς TO γαζοφυλακιον"
a / ΄ sf e/ \ ~
τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς
/ ΄σ / ε΄ Ἣν .« \
UTTEPNTEWS αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν, ὅλον Tov
βίον avis.

43 «Bate SABDLA 33 alnomm Or?] βεβληκεν EFGHKM™SUVXTI® min?” |

γαζοφυλακιον (-κειον EFGMVY)]+7a dwpa 604 44 περισσευοντος αὐτοιΞ] περισσευ-

43 \ / \
καὶ προσκαλεσάμενος τοὺς

ματος αὐτων Ὀ(ΓῚΔ min™ | om ολον.. αὐτῆς syr”

On the guadrans see Madden, Jewish
Coinage, p. 244f.; Hastings, /.c.; and
Exp. T. x. pp: 185, 232,' 286, 336;
The point of the present story lies
in the circumstance that the widow's
last guadrans was in two coins, and
that she parted with both. A Rab-
binic rule seems to have prohibited
the offering of a single λεπτόν: “ne
ponat homo perutam (ADB, the
Jewish equivalent) in cistam eleemo-
synes” (Wetstein). On 6 ἐστιν see
Blass, Gr. p. 77.

43. καὶ προσκαλεσάμενος κτὰλ.}] The
Twelve, who were perhaps conversing
at a little distance, are beckoned to
come near (cf. iii. 13, note); here was
a lesson which they had overlooked
and which He would teach them.
How difficult a lesson it was for
them to learn, and how important
to their life, appears from the use
of the solemn formula ἀμὴν (Le.
ἀληθῶς) λέγω ὑμῖν, on which see iii.
28, note. The lesson is taught, as
usual, by an example—in the con-
crete, not in the abstract. Ἢ χήρα
αὕτη ἡ πτωχή : the position of the
adj. calls attention to her condition
(WM., p. 168); pauper as she was,
she had given more than the rich,
more than all. Le. here exchanges
πενιχρά for πτωχή : see note on Ὁ. 42.
Kuth. εἰ καὶ πτωχὴ τοῖς χρήμασιν ἦν,
ἀλλὰ πλουσία τῇ γνώμῃ καθίσταται

(cf. Jas. ii. 5),

44. πάντες γὰρ ἐκ τοῦ περισσεύοντος

κτλ] Justification of the paradox
πλεῖον πάντων ἔβαλεν. Τὸ περισσεῦον,

the active equivalent of τὸ περίσσευμα;

(comp. Mt. xiv. 20 with Me. viii. 8)—
‘that which aboundeth, abundance,
rather than ‘that which is left over.”
Superfluity is balanced by ὑστέρησις

(Aq. in Job xxx. 3, Phil. iv. 11), used

here instead of the commoner word
ὑστέρημα, Which is the opposite of
περίσσευμα (2 Cor. viii. 14). The rich
cast in (on the aor. see Blass, Gr.
p. 193) πολλά, the widow πάντα.
Relatively to their respective means
the gift of the latter was incomparably

the greatest. The principle is stated

by St Paul, 2 Cor. viii. 12: εἰ yap ἡ

[XIT. 42

44 / \ 3 ;
πάντες yao ἐκ

, , ὰ on »
προθυμία πρόκειται, καθ᾽ ὃ ἐὰν ἔχῃ

εὐπρόσδεκτος, οὐ καθ᾽ ὃ οὐκ ἔχει. Cf.
Arist. eth. Nic. iv. 2 κατὰ τὴν οὐσίαν
ἡ ἐλευθεριότης λέγεται" οὐ γὰρ ἐν τῷ
πλήθει τῶν διδομένων τὸ ἐλευθέριον, ἀλλ᾽
ἐν τῇ τοῦ διδόντος ἕξει: αὕτη δὲ κατὰ
τὴν οὐσίαν δίδωσιν -

διδόντα, ἐὰν ἀπὸ ἐλαττόνων διδῷ. See

other exx. in Wetstein of the recog- |
nition of this principle by Greek and —

|

Roman pagan writers. Ὅλον τὸν βίον
αὐτῆς, all that she had to live upon
until more should be earned. For
Bios, victus, see Le. xv. 12, 30, 1 Jo.
iii. 17. The Lord not only noticed —
the widow’s action, which needed
nothing more than close observation,

οὐδὲν δὲ κωλύει —
, 3 ‘ A , Γ
ἐλευθεριώτερον εἶναι τὸν τὰ ἐλάττω

XIII. 2]

but knew the precise circumstances
under which she gave the two
λεπτά.
XII. 1—2. Destruction oF THE
TEMPLE FORETOLD (Mt. xxiv. 1—2,
Le. xxi. 5—6).

I. ἐκπορευομένου αὐτοῦ ἐκ τ. ἱεροῦ]
As He left the Precinct. Mt. some-
what otherwise, ἐξελθὼν ἀπὸ τοῦ

διὰ was on His way (to Bethany).
According to Mt. His last remark
δ before leaving had been ᾿Αφίεται ὑμῖν
6 οἶκος ὑμῶν. The disciples inwardly
Ἵ deprecated such a sentence upon so
᾿ majestic a pile; they began talking
(Le. τινῶν λεγόντων) of its magnifi-
‘cence, and one of them, the spokes-
‘man of the rest (Mt. of μαθηταί, Me.

look at the glory of the buildings
(Mt. προσῆλθον ἐπιδεῖξαι, Me. ἴδε);
“ut flecterent eum ad misericordiam
loci illius, ne faceret quod facere
fuerat comminatus” (Origen). The
conjecture may be hazarded that the
| speaker was Peter, as on some other

21, Si. 3, xiv. 29). But his
ἃ ame is not mentioned, since in this
instance nothing turned upon his
personality.

| We ποταποὶ λίθοι κτλ.}] On ide as
‘distinguished from ἰδού see ii. 24, iii,
34, notes. Ποταπός is late Gk. for roda-
mos (Lob. Phryn., p. 56, Rutherford,

~

THE GOSPEL ACCORDING TO ST MARK.

*Kat ἐκπορευομένου αὐτοῦ ἐκ Tov ἱεροῦ λέγει
αὐτῷ εἷς τῶν μαθητῶν. αὐτοῦ Διδάσκαλε, ἴδε ποτα-
δ Οἱ λίθοι καὶ. ποταπαὶ οἰκοδομαί.

εἷς τῶν μαθητῶν), bade Him turn and ᾿

295

οδϑκαὲὶ ὁ ᾿Ιησοῦς 2 ge

ΝΠ Ss ~ / / \
εἶπεν αὐτῷ Βλέπεις ταύτας Tas μεγάλας οἰκοδομας;

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k has omnes aedificationes arm hance aedificationem syr™™

N. Phryn., p. 128f.): the word does
not ogcur in the Lxx., but it is found in
this form in Mt.!, Me.!, Le.?, Jo.erP-1,
2 Pet.1, in a sense approaching to
motos (Vg. gualis), but with a distinct
note of surprise which is wanting in
the latter word. As to the stones of
Herod’s temple see Jos. ant. xv. 11. 3
(@xodounOn ὁ ναὸς ἐκ λίθων μὲν λευκῶν
τε καὶ καρτερῶν, τὸ μέγεθος ἑκάστων
περὶ πέντε καὶ εἴκοσι πηχῶν ἐπὶ μῆκος,
ὀκτὼ δὲ ὕψος, εὖρος δὲ περὶ δώδεκα),
and for the buildings, B.J. v. 5. 1 ff,
Edersheim, Temple, p. 20 ff. οἰἶκο-
δομαί (Mt., Mc.) is perhaps preferred to
οἰκοδομή, as representing the mass of
separate edifices—enclosures, colon-
nades, halls, sanctuaries,—by which
the platform of the ἱερόν was occu-
pied. The word oixodouy is post-
classical (Lob. Phryn., p. 481 f.),
answering sometimes to οἰκοδόμησις
(eg. Rom, xiv. 19, and so generally
in St Paul’s metaphorical use of the
term), sometimes to οἰκοδόμημα (2 Cor.
y. 1, Eph. ii. 21, where see Abbott's
note). Le. refers also to the costly
offerings which the buildings con-
tained (ἀναθήμασιν κεκόσμηται).

2. βλέπεις ταύτας τὰς μ. οἰκοδ. ;]}
‘Art thou looking at these great
edifices?’ ie. do they fill and satisfy
the eye, shutting out other objects of
vision? Of. Le. ταῦτα ἃ θεωρεῖτε. Mt.
misses the point by a change of phrase
(od Bdémere...;). The disciples are

T° XE

296

ov μὴ ἀφεθὴ ὧδε λίθος ἐπὶ λίθον ὃς οὐ μὴ KaTa-

λυθῇ.
/ o \ / ~ -~ @
3 38 Καὶ καθημένον αὐτοῦ εἰς TO ὄρος τῶν ἐλαιῶν.

THE GOSPEL ACCORDING TO ST MARK.

[XIII. 2

4

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warned that the pride which as Jews
they naturally felt in this grand
spectacle was doomed to complete
humiliation.

ov μὴ ἀφεθῇ κτλ.] Mt. introduces
this saying with the solemn ἀμὴν λέγω
ὑμῖν, but Me.’s repeated ov μή (Burton,
§ 487) is scarcely less emphatic. For
the fulfilment see Jos. B. J. vii. 1. 1
κελεύει Καῖσαρ ἤδη τὴν πόλιν ἅπασαν
καὶ τὸν νεὼν κατασκάπτειν. It is
the more remarkable because Titus
made every effort to check the con-
flagration (Jos. B. J. vi. 4. 6 f£);
it was only when this was found
to be impossible that he permitted

the work of destruction to be com-.

pleted (2b. 5.2). Thpht. mentions that
some in his day asserted that the old
walls had not been completely de-
molished (καὶ μήν φασί τινες ὡς πολλὰ
λείψανα τῆς Ἱερουσαλὴμ τῆς παλαιᾶς
πόλεως), and the great bevelled stones
still to be seen in situ at the S.E.
corner of the Haram wall, and near
Robinson’s Arch, attest the fact; for
particulars reference may be made
to Hastings, D. B. ii. p. 596 ff. But
while a part of the substructions re-
mains, the buildings on the platform
of the ἱερόν, to which the Lord re-
ferred, are wholly gone; not a stone
there is left in its place. Ἐπὶ λίθον :
so also Mt., Le. The idea of motion
which the acc. suggests (WM., p.
507 f.) is faintly present in ov μὴ
ἀφεθῇ. See on the other hand Blass,
Gr. p. 132. Ὃς οὐ μὴ καταλυθῇ, Mt.

os οὐ καταλυθήσεται. The story sub-
sequently circulated by the ἀρχιερεῖς
(xiv. 58, xv. 29, Acts vi. 14), that
Jesus had undertaken Himself to
destroy the Temple, may have arisen
partly from the saying of Jo. ii. 19,
but perhaps also from a miscon-
ception of the present saying, which
may have been reported to them by
Judas. On the remarkable addition
in D and the O.L authorities, see
WH., Notes, p. 26; it is apparently
suggested by xiv. 58 (cf. Jo. ii. 19).
3—13. THE QUESTION OF THE
Four, AND THE FIRST PART OF THE
PROPHETIC ANSWER (Mt. xxiv. 3—14,
Le. xxi. 8—19). |
3. καὶ καθημένου αὐτοῦ κτλ.}] The
very posture in which the Lord de-
livered His great prophecy was re-
membered and found a place in the
earliest tradition (Mt., Mc.). He had
crossed the Kedron, ascended the
steep road over the Mt of Olives
which led to Bethany, and was al-
ready resting and seated, when He
was approached, not now by a solitary
disciple (». 1), but by four—the first
two pairs among the Twelve, as Me
alone appears to know (Mt. οἱ μαθ
rai)—the other eight, who had pos
sibly deputed the Four to act vor
them, remaining at a distance (
ἰδίαν), On the order of the Four se
iii. 17, note, and cf. ix. 2; as on othe
occasions Peter is foremost—probabl;
the spokesman (émnpoéra αὐτὸν... Πέ
rpos). Καθημένου reminds us of

_ XIII. 5]

THE GOSPEL ACCORDING TO ST MARK.

207

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a ~ /
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Sermon on the Mount (Mt. v. 1);
both the opening Instruction and the
concluding Prophecy were delivered
ex cathedra; a hill-side in each case
supplied the Teacher’s chair. The
first discourse had set forth the prin-
ciples of the new Kingdom; the last
deals with its ultimate issues. Only
Mc. adds that the prophecy was de-
livered in full view of the Precinct
(κατέναντι τοῦ ἱεροῦ, cf. xii. 41). On
καθ. εἰς see WM., p. 516).

4. εἰπὸν ἡμῖν κτλ.} The question
is twofold, (a) as to the time when
(wore) the Temple is to perish, (0) as
- to the signal (τὸ σημεῖον) for its ap-
proach. Mt. expands ὅταν μέλλῃ ταῦτα
curr. πάντα (6. μ. τ. γίνεσθαι, Le.) into
τῆς σῆς παρουσίας καὶ συντελείας τοῦ
αἰῶνος, a phrase of much interest,
since it reveals the principle on which
the Apostolic Church after the fall of
Jerusalem interpreted the following
prophecy. Later opinion was much
divided, cf. Victor: oi μὲν yap περὶ
τῆς συντελείας τοῦ αἰῶνος εἰρῆσθαι
ταῦτα ὑπολαμβάνουσιν, οἱ δὲ περὶ τῆς
ἐρημώσεως τῆς Ἰερουσαλήμ: καὶ τῆς
μὲν" προτέρας δόξης ᾿Απολινάριος καὶ
Θεόδωρος ὁ Μοψυουεστίας, τῆς δὲ δευ-
τέρας Τίτος καὶ ὁ ἐν ἁγίοις ᾿Ιωάννης ὁ
τῆς βασιλίδος ἐπίσκοπος. The term
συντέλεια (cf. Dalman, Worte, i. p.
126 f.) is apparently suggested by
συντελεῖσθαι (Me.), but both συντέλεια
and παρουσία are words peculiar to
Mt. among the Synoptists (παρ., Mt.
xxiv. 3, 27, 37, 39; συντ., Mt. xiii. 39,
40, 49, XXiv. 3, XXvViii. 20). Συντέλεια
and συντελεῖν, -λεῖσθαι, used in classi-
cal Greek chiefly in reference to con-
tributions to the public service (so

even in the late Fayim papyrus,
Grenfell-Hunt-Hogarth, p. 120), and
in later Greek also of finishing off
a piece of work, are of frequent oc-
currence in all parts of the Lxx.,

where they generally answer to nbs
and its derivatives; for συντελεῖν,
συντελεῖσθαι in the N.T. cf. Le. iv. 2,
13, Jo. li. 3, Acts xxi. 27. Τὸ σημεῖον
is common to the three accounts; a
single sign seems to have been ex-
pected, probably one of portentous
character.

5. ὁ δὲ Ἰησοῦς ἤρξατο λέγειν]! The
great Prophecy begins (Bengel: “ ἤρ-
aro: antea non erat multum locu-
tus his de rebus”). The Lord deals
first with the second part of the
question (ri τὸ σημεῖον. But the
answer (ἀποκριθεὶς εἶπεν, Mt.) is not
such as they expect; no one sign is
mentioned, and the tone of the pre-
diction is wholly practical.

Many recent critics hold that por-
tions of the discourse which follows
(vv. 7—8, 14—20, 24—27, possibly also
30—31) belong to a Jewish-Christian
apocalypse whose disiecta membra
were incorporated by the Synoptists
or their source. This opinion is based
on the belief that the excision of the
verses in question restores unity to
the context and removes ideas alien
from the teaching of Christ. But in
the entire absence of documentary
evidence it scarcely calls for serious
consideration here. The arguments
urged in support of it may be seen
in Charles, Eschatology, p. 325 f£.;
Moffatt, Historical N. T., p. 637 ff. ;
Schmiedel, art. Gospels in Encycl.
Bibl. ii. (col. 1857).

298

ρ a / / qf /
λέγειν αὐτοῖς Βλέπετε μή Tis ὑμᾶς πλανήση.
6 ΣΝ; Te. aay ee MN / / « ‘7
6 “πολλοὶ ἐλεύδονται ETL TH OVOMATL μου λέγοντες OTL
/ \ \ /
7 Ἔγω εἰμι, Kat πολλοὺς πλανήσουσιν.
3 “4 / \ > \ / \ ΄- ᾿
ἀκούσητε πολέμους καὶ ἀκοὰς πολέμων, μὴ θροεῖσθε"

5 μη Tis] μήηδεις Σ | πλανησει DHTY almom

THE GOSPEL ACCORDING TO ST MARK.

[XIIL 5

ὅταν δὲ

6 πολλοι]- γαρ ADXTATIZ®S

min™=vid Jatt syrr arm aegg | ἐπὶ Tw ονοματι μου] +pseudiprofetae (sic) k | om ore
D 33 604 alP* ΒΟΥ Κα | eujl+o xs 13 28 69 124 346 604 1071 alP”* bel arm aeth
7 akounre B | μη] pr opare &* @>(Vi4) Go4 8P° | μη θροεισθεῖ μη θορυβεισθε D minPve
nolite turbari an nolite timere vel ne timuistis bedff giklgvg

βλέπετε μή τις ὑμᾶς πλανήσῃ] Mt.,
Me.; BA. μὴ πλανηθῆτε, Le. Of. βλέ-
mew ἀπό, Vili. 15, xii. 38; BA. μή
occurs again in 1 Cor. viii. 9, Gal.
v. 15, Col, ii. 8, Heb. iii, 12 (with
fut.), xii. 25. For πλανᾷν, πλανᾶσθαι,
in reference to religious error, see xii.
24, 27, JQ Vil. 12, 47, 1:30. Ἧ;. 96.
2 Tim. iii. 13, Apoc. ii. 20, xii, 9; cf.
the use of πλάνη, Eph. iv. 14, 2 Thess.
ii 11, 1 Jo. iv. 6, and of πλάνος in
2 Jo. 7. This warning against im-
postors is not inconsistent with the
promise of the Spirit of truth (Jo.
xvi. 13), for the Divine Spirit is not
irresistible, and the spirit of error
(1 Jo. iv. 6) may be the stronger in
individual cases.

6. πολλοὶ ἐλεύσονται κτλ.] See Ὁ.
21 ff, notes. One such impostor is
described in Acts viii. 9 Σίμων... λέγων
εἶναί Twa ἑαυτὸν μέγαν, ᾧ προσεῖχον
πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγον-
τες Οὗτός ἐστιν ἡ δύναμις τοῦ θεοῦ ἡ
καλουμένη μεγάλη. Josephus speaks
of another, ant, xx. 5. 1: γόης τις
ἀνὴρ Θευδᾶς ὄνομα πείθει τὸν πλεῖστον
ὄχλον.. «προφήτης γὰρ ἔλεγεν εἶναι. Of.
| B.S. ἢ. 13. 4 πλάνοι γὰρ ἄνθρωποι καὶ
ἀπατεῶνες προσχήματι θειασμοῦ νεω-
τερισμοὺς καὶ μεταβολὰς πραγματευ-
ὄμενοι δαιμονᾷν τὸ πλῆθος ἔπειθον καὶ
προῆγον εἰς τὴν ἐρημίαν ὡς ἐκεῖ τοῦ
θεοῦ δείξοντος αὐτοῖς σημεῖα ἐλευ-
θερίας. Such impostors came ἐπὶ τῷ
ὀνόματι [τοῦ χριστοῦ), holding out a
false Messianic hope, claiming powers
which belonged to the true Christ,
even if they did not assume the title.

The vague boast ἐγώ εἰμι (Soph. ii.
15) becomes in Mt. ἐγώ εἰμι ὁ χριστός,
but of an actual usurpation of the
name we hear nothing before Bar-
cochba. For the phrase ἐπὶ τῷ dy. pov
see ix. 39 note; for ἐγώ εἶμι in a
Messianic sense, comp. note on vi. 50.

7. ὅταν δὲ ἀκούσητε κτὰλ.] A second
warning. The Apostles are not to
permit the political troubles which
would surely precede the end to dis-
tract them from their proper work.
Πολέμους καὶ ἀκοὰς πολέμων, Wars iD
actual progress, or commonly expected
and on all men’s tongues; unless ἀκοὰς
πολέμων is simply a doublet, added to
explain the difficult ἀκούειν πολέμους.
For ἀκοή see i. 28 note; and for the
pl. in this sense cf. Dan. xi. 44 Th.
ἀκοαὶ...ταράξουσιν αὐτόν : ἀκούειν ἀκοήν
or ἀκοάς is ἃ LXX. phrase, occurring
e.g. I Regn. ii. 24. Le., who omits
k. ἀκοὰς πολ., adds καὶ ἀκαταστασίας,
interpreting the words in the light
of events. The reference is primarily,
no doubt, to the disturbed state of
Palestine during the interval between
the Ascension and the fall of the
City ; we may think eg. of the ex-
pedition of Cuspius Fadus against
Theudas and of Felix against the
Egyptian Jew; the riots at Jerusalem
under Agrippa II.; the early move-
ments of the last struggle which
began in a.p. 66. To the early Jewish
Church, which is immediately in view,
the suspense which these and other
outbreaks occasioned must have been
unsettling and disquieting. St Paul

‘XIII. 8]

Bs oa / > / \
δεῖ γενέσθαι, ἀλλ᾽ οὔπω τὸ τέλος.

THE GOSPEL ACCORDING TO ST MARK.

299
δἐγερθήσεται 8

ye \ sf 3 sf 3
yap ἔθνος ἐπ᾽ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν,

7 de S*BY aegg]+ γαρ ἐξ ΑἸ ΌΤΙ ΧΤ' ΔΙΙΣΦ min™=i4 Jatt syrr

avacrncerat 604

uses the same word in deprecating
the restlessness which was occasioned
in a Gentile Church by the expecta-
tion of a speedy παρουσία (2 Thess. ii.
2 εἰς τὸ μὴ ταχέως σαλευθῆναι ὑμᾶς
...ndé θροεῖσθαι), and the warning is
doubtless necessary at all seasons
of feverish unrest. Θροεῖν, in class.
Gk. ‘to raise an outcry,’ is used in
Biblical Gk. in the pass. only, of the
alarm occasioned by a sudden cry, or
of mental uneasiness in general ; cf.
Cant. v. 4 ἡ κοιλία μου ἐθροήθη ἐπ᾽
αὐτόν, 2 Thess. ii. 2 εἰς τὸ μὴ ταχέως...
θροεῖσθαι... ὡς ὅτι ἐνέστηκεν ἡ ἡμέρα
_ Tov κυρίου: and see Kennedy, Sources,
p. 126. Θορυβεῖσθε is substituted here
by the ‘ Western’ text, and Lc. has
πτοηθῆτε.

δεῖ γενέσθαι, ἀλλ᾽ οὔπω τὸ τέλος
Mt. δεῖ γὰρ γενέσθαι ἀλλ᾽ οὔπω
ἐστὶν τὸ τ., Le. δεῖ γὰρ ταῦτα γ.
πρῶτον ἀλλ᾽ οὐκ εὐθέως τὸ τι The
epigrammatic brevity of Mc. (Tisch.
on v. 6, “abiectis coniunctionibus
scribere adamat”) is specially striking
in this context; cf. 7. 6 πολλοὶ ἐλεύ-
σονται. (Mt., Le. π. γὰρ ἔλ.); v ὃ
ἔσονται σεισμοί...ἔσ. λιμοί: ἀρχή κτλ.
(Mt. καὶ ἔσ. λ. kx. σ., πάντα δὲ ταῦτα
ἀρχή, Le. σεισμοί τε... καὶ.. «λιμοὶ ἔσον-
ra). For δεῖ, ‘such is the Divine
purpose,’ cf. viii. 31, ix. 11, xiii. 10,

from the O. T. (Dan. ii. 28). Τὸ τέλος
looks back to συντελεῖσθαι, and may
therefore be presumed to refer pri-
marily to Jerusalem. But a more
distant end may also be in view; οὗ
I Cor. xv. 24 ἐν τῇ παρουσίᾳ αὐτοῦ"
εἶτα τὸ τέλος, τ Pet. iv. 7 πάντων δὲ
τὸ τέλος ἤγγικεν.

ὃ, ἐγερθήσεται γὰρ ἔθνος κτλ.]
Nations will rush into warfare from
causes partly racial, partly political,

xiv. 31; the phrase δεῖ γενέσθαι is:

8 εγερθησεται]

Cf. Isa. xix. 2 ἐπεγερθήσονται Αἰγύπτιοι
ἐπ᾽ Αἰγυπτίους... πόλις ἐπὶ πόλιν καὶ
νομὸς ἐπὶ νομόν : supra, iii, 14 ἐὰν
βασιλεία ἐφ᾽ ἑαυτὴν μερισθῃ. Other
disquieting events will mark the times
-σεισμοί, λιμοί, and λοιμοί (Le.), un-
less λοιμοί is a primitive error due to
the confusion of λιμός and λοιμός in
the source (cf. 3 Regn. viii. 37, Ezech.
XXXVi. 29, vv.ll.); Field’s remark (Notes,
Pp. 37) that λιμοί and λοιμοί have been
connected ever since Hesiod, op. 242,
loses its force if we assume an Ara-
maic original. On the addition καὶ
tapaxai see WH., Notes, p. 26. The
commentators point out that such
troubles were frequent during the
period a.D. 30—70 (cf. e.g. Alford on
Mt. xxiv. 7); the famine of a.p. 44
(45—46, Ramsay) is familiar to us
from Acts xi. 28, and earthquakes are
reported to have taken place κατὰ
Tomovs—in Crete and Asia Minor, and
at Rome and in Italy: in Le. κατὰ
τόπους is connected with λοιμοί, but
see above. Such disasters. are fre-
quently foretold by the O.T: prophets
as marks of Divine visitation (e.g.
Isa. viii, 21, xiii. 13, xiv. 30, xxiv.
18—20, Jer. xxiii. 19, Ezek. v. 12;
cf. Apoc. vi. 8, xi. 13, xvi. 18, xviii.
8, Enoch i. 6, 4 Esdr. xvi. 36—40) ;
they belong to the imagery of an
apocalyptic passage, and while it is
interesting to notice particular fulfil-
ments in the Apostolic age, the wider
reference is not to be left out
of sight. Each age brings public
troubles which excite disquietude,
and may at times suggest the near
approach of the end. Yet the end
is not reached by such vicissitudes ;
they are but the beginning—the ἀρχή,
and not the τέλος, as men may be led
to suppose. “Talis et tanta creatura

Tb 9 ὠδίνων Ἷ ταῦτα.

300

THE GOSPEL ACCORDING TO ST MARK.

Sf 4 \ 7 / j 7 > \
EO OYTAL σεισμοί κατα τόπους, ἔσονται λιμοί: aoxn

9βλέπετε δὲ ὑμεῖς ἑαυτούς: παρα-

/ ε ~ 3 / \ > 4 /
δώσουσιν ὑμᾶς εἰς συνέδρια Kal εἰς συναγωγὰς δαρή--

8 esovra 1°] pr και ΑΧΙΔΙΙΣΦ min?! (latt) syrr arm the aeth | εἐσονται 2° δὲ (ἢ) ἢ
BLY 28 me] και D 2? lattv'rlvs pr καὶ AXTAIIZ& min?! q syrrPehel the aeth om ec.
syr™ arm | λιμοι]- καὶ rapaxac AXTIIS min™ ¥4 g syrr the Ori™'+ καὶ λοιμοι Kat Tap.
= arm | om ἀρχὴ wd. ravra ᾧ c | αρχαι AEFGHMS?VXT ΠΣ min?! | ταυτα] -Ἐπαντα

1071 (cf. 13 28 69 124 299 346 2P° agn)

9. om Prerere...eavrous D 1 28 gt 124

604 2°° affin syr™™ arm | παραδωσουσιν vas] π. yap υμ. NAXTAIIZ& min? q vg
syrrPe bel the καὶ π. us. 1 28 124 299 Syr™ arm ecra vp. avrouvs παραδ. D 604 2?°
affikn | es cuvaywyas] ev ταῖς συναγωγαῖς (+avrwv) min™ (a ffkn q vg)

mundi...necesse est ante corruptionem
ut langueat” (Origen).

ἀρχὴ ὠδίνων ταῦτα] ᾿Ωδίν is used
of the sharp pangs of childbirth (Ps.
xlvii. (xlviii.) 7 ἐκεῖ ὠδῖνες ὡς τικτούσης,
1 Thess. v. 3 ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ
ἐχούσῃ), or of death (Ps. xvii. (xviii.)
5,6 ὠδῖνες θανάτου, ddov, Acts ii. 24).
Hither may be thought of here: these
things are the first death-throes of the
old order, or the first birth-pangs of the
new; but the hopefulness of Christian
eschatology is in favour of the second
thought being at least the more
prominent; cf. Jo. xvi. 21, Rom. viii.
22, and the doctrine of the παλιν-
yeveoia (Mt. xix. 28), and the dzo-
κατάστασις πάντων (Acts iii. 21, 2 Pet.
iii. 12 ἢ). Moreover there may pos-
sibly be a reference to the Rabbinic
expectation of the mvipoan (J.
Lightfoot ad /.; and see esp. Schiirer,
IL ii, p. 154 ἢ, Weber, p. 350f.), or
rather perhaps to the O. T. language
which suggested it.

9. βλέπετε δὲ ὑμεῖς ἑαυτούς] ‘Look
ye to yourselves, think not only of
what is coming on the nation and
on the world (Bengel: “cetera nolite
curare, tantum vos ipsos spectate”).
The late and rare βλέπειν ἑαυτόν occurs
again in 2 Jo. 8, where it is followed
by ἵνα pj—here it is used absolutely,
with the added force which brevity
gives; Mt., who places the rest of
this verse in the original charge to
the Twelve (x. 17), paraphrases προσέ-

χετε δὲ ἀπὸ τῶν ἀνθρώπων. Le. adds
that the troubles will overtake the
Christian community first (πρὸ τούτων
πάντων); cf. 1 Pet. iv. 17 ὁ καιρὸς τοῦ
ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ
θεοῦ.

παραδώσουσιν ὑμᾶς κτλ.} Their
earliest sufferings would come from
their own countrymen, and from the
representatives of religion ; ‘men will
hand you over to the Sanhedrins,
and flog you in the synagogues.’
Who the zapadorai will be appears
below v. 12. Suvédpia... συναγωγάς :
the former term includes both the
Great Sanhedrin of Jerusalem (ef.
Acts iv. 15, v. 21 ff, vi. 12 ff., xxii. 30,
xxiii. 1 ff), and the™local courts of

discipline described by Josephus (ant.

iv. 8. 14), Le. the elders of the syna-
gogues assembled for the purpose of
exercising disciplinary powers; see
Hatch, Organization, Ὁ: 58. Le.’s
briefer παραδιδόντες eis ras cuvaywyas
is correct, for the local’ court was
attached to the synagogue, and its

4,

(XIII. 8᾽

sentences were carried out in it (Acts
ix. 2); the Lord foresees that Hi
Apostles and disciples will be take
from the courts into the synagogu
and there openly scourged—eis συνα
yoyas δαρήσεσθε, a pregnant con-
struction, cf. Mt. (x. 17) ἐν ταῖς συνα
yoyais αὐτῶν μαστιγώσουσιν ὑμᾶς. O
δαρήσεσθε see xii. 3, 5 (to whic

XIII. τοῦ

THE GOSPEL ACCORDING TO ST MARK.

301

\ \ / \
oecbe, καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε

/ “- / oe
ἕνεκεν ἐμοῦ Els μαρτύριον αὐτοῖς. Kal εἰς πάντα τὰ τὸ

9 και επι Bac. σταθ. και dap. ἐπι yy. Syr*™ δαρησεσθε) pr και 604 | ηγεμονας κ-
᾿ βασιλεις 1071 | ηγεμονων7- δὲ AKTIIY 736 alm | σταθησεσθε] αχθησεσθε GU 1 13

33 8΄ποπη the | evexa Β

before his conversion had inflicted
_ this punishment on Christians, under-

went it himself five times (2 Cor. xi.

_ 24, where see Schéttgen).

kal ἐπὶ ἡγεμόνων καὶ βασιλέων ora-

βθήσεσθε] The secular power would
_ follow the example set by the Syna-

gogue. ‘Ye shall be placed before
high officials and kings.’ In the N.T.
the ἡγεμών is especially the Procurator
of Judaea (Mt. xxvii. 2 παρέδωκαν
Πειλάτῳ τῷ ἡγεμόνι, Acts xxiii. 24 πρὸς
Φήλικα τὸν ἡγεμόνα). But the word,
as contrasted with βασιλεύς, may be
used of any subordinate governors ;
cf. 1 Pet. ii. 14 εἴτε βασιλεῖ ὡς ὑπερέ-
χοντι, εἴτε ἡγεμόσιν ὡς bv αὐτοῦ πεμπο-
μένοις, Where the Imperator and the
provincial representatives of Rome,
whether proconsuls, propraetors, le-
gates, or procurators, are clearly in-
tended ; cf. Acts xvi. 20ff., xviii. 12 ff.
Ἐπὶ... βασιλέων σταθ. becomes in Mt.

ἐπὶ...βασιλεῖς ἀχθήσεσθε, cf. Le. ἀπαγο-
μένους ἐπὶ βασιλεῖς, ie. Mt. and Le.
_ represent the persecuted disciples as
_ on their way to the court, whereas in

Me. they are already there, standing
before the judge. For this use of
ἵστασθαι comp. Mt. xxvii. 11, Acts
xxiv. 20, xxv. 10, Ἕνεκεν ἐμοῦ, Le.
ἕνεκεν τοῦ ὀνόματός pov: Cf. Vili. 35,
X. 29 ἕνεκεν ἐμοῦ καὶ [ἕνεκεν] τοῦ evay-

γελίου, τ Pet. iv. 16 ὡς Χριστιανός.

εἰς μαρτύριον αὐτοῖς] See notes on
i. 44, vi. 11; the phrase occurs only
in the Synoptics and in Jas. v. 3.

_ Le. gives here quite another turn to

the clause—dmoByoera: ὑμῖν εἰς μαρτύ-
ριον, i.e. he seems to have had before
him εἰς μαρτ. ὑμῖν. As itis presented
by Mc. and Mt., the sense is that the
appearance of Christians before the
magistrates on a charge of loyalty to

the Name of Christ would be in itself
a proclamation of the Name to those
who from their social position might
otherwise have failed to hear it. Mt.
adds καὶ τοῖς ἔθνεσιν : the Gospel
would in this way make its way into
Gentile society, cf. 2 Tim. iv. 16f.

10. καὶ εἰς πάντα τὰ ἔθνη κτλ.] The
Lord foresees the extension of the
Gospel to the whole Gentile world
by the direct preaching of the word ;
there was a Divine necessity (δεῖ, cf.
e. 7) that this should take place
before the end came (πρῶτον, Mt.
καὶ τότε ἥξει τὸ τέλος). Cf. xi. 17,
Xvi. 15, Mt. xxv. 32, xxviii. 10,
Le. xxiv. 47. The work which began
in Galilee with the personal Ministry
of the Lord (i. 14 ἦλθεν...κηρύσσων τὸ
εὐαγγέλιον, cf. Heb. ii. 3 ἀρχὴν λαβοῦσα
λαλεῖσθαι διὰ τοῦ κυρίου) was to be
carried forward by the Apostolic
ministry to the ever-expanding con-
fines of the habitable world (Mt. év
ὅλῃ τῇ οἰκουμένῃ) ; and the execution of
this purpose was perhaps the chief con-
dition of the final issue being reached.
The disclosure of this fact could not
but be stimulating to the early
preachers of the Gospel; they felt
that it was in some sense within their
power to hasten the end by extending
the kingdom (2 Pet. iii. 12 σπεύδοντας
τὴν παρουσίαν). Origen’s remark here
is interesting: “nondum est prae-
dicatum evangelium regni in toto
orbe; non enim fertur praedicatum
esse evangelium apud omnes Aethio-
pas...sed nec apud Seras nec apud
Orientem audierunt Christianitatis
sermonem, quid autem dicamus de
Britannis aut Germanis?... quorum
plurimi nondum audierunt evangelii
verbum, audituri sunt autem in ipsa

Ἵ 33

302 THE GOSPEL ACCORDING TO ST MARK.

11 ἔθνη πρῶτον δεῖ κηρυχθῆναι TO εὐαγγέλιον. ™

ε 5) ΄σο \ = 7
ὅταν ἄγωσιν ὑμᾶς παραδιδόντες, μή προμεριμνᾶτε ΤΙΝ

λαλήσητε, ἀλλ᾽ ὃ ἐὰν δοθῇ ὑμῖν ἵ ἐν ἐκείνῃ τῆ ὥρᾳ,

τοῦτο λαλεῖτε: οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες

[ο πρωτον]- δὲ min 4, ἃ ff(k) arm [Π6- γαρ Βγγα | τὸ ευαγγελιον]- εν πασιν
τοις εθνεσιν D ff II καὶ οταν] oray δὲ AXT'AIIZ® min?! ffq syrr arm | προμε-
ριμνατε] μεριμνατε ΜΤ' 33 al?™™ προμεριμνησηται 1071 προσμελετατε VY | τι λαλησητε
(-cere U al?o™n)] pr πὼς ἢ 13 69 124 346 pr μηδε προμελετατε 604 (Or) pr μελετατε
(vel προμελ.) (28) 299 433 604 (2°) arm (Or) + μηδὲ μελετατε AXT'AII® min?

[XIIL tok

a
καὶ

syrrPehhel (om SBDLY 1 33 69 ale cffikq vg syr%™ aegg aeth)

saeculi consummatione.” For another
condition cf. 2 Thess. ii, 3 ἐὰν μὴ

« > , “
ἔλθῃ ἡ ἀποστασία πρῶτον.

11. καὶ ὅταν ἄγωσιν ὑμᾶς κτλ.]
Verses 11—13 are placed by Mt. in
the original charge to the Twelve
(Mt. x. 19—22, cf. v. 9), but traces of
them occur also in Mt. xxiv. (9, 13);
Le. also has reminiscences of this
teaching in an earlier chapter (Le.
xii. 11 f.) as well as in the present
context. Such counsels may well have
been repeated.

The Lord returns to the personal
trials awaiting the disciples. First
of these was the fear with which
inexperienced provincials would anti-
cipate an appearance before a Roman
judge, whether Proconsul or Impera-
tor; on their way to the court (ὅταν
ney besides the bitter sense of
being betrayed by friends and rela-
tions (παραδιδόντες, cf. Ὁ. 12), they
would be distracted by anxiety as
to their defence. The Lord provides
against this: ‘the Holy Spirit will
be your παράκλητος, and speak by
your mouths.’ Μὴ προμεριμνᾶτε:
ποῦ anxious beforehand’; προμεριμνᾷν
is dm. dey. in the N.T. ‘and perhaps
in writers earlier than the close of
the canon; Mt. has μεριμνᾷν, Le. the
classical προμελετᾷν, ‘to prepare a
speech,’ Τί Aadjonre: Mt. πῶς ἢ
τί \.—neither the matter nor the
words need be considered; for the
construction cf, vi. 36, ix. δ (WM.,
Pp. 373). °“O ἐὰν δοθῇ.. «λαλεῖτε, Burton

‘be

§ 303. The whole passage resembles
the promise to Moses, Exod. iv. 11 ff.
τίς ἔδωκεν στόμα ἀνθρώπῳ ; συμβιβάσω
σε ὃ μέλλεις λαλῆσαι κτὰλ.; in Le. this
allusion to Exod. is yet more apparent
(ἐγὼ yap δώσω ὑμῖν στόμα κτλ... It
must be borne in mind that both the
command to speak ἐκ rod αὐτοσχεδίου
and the promise of Divine assistance
in doing so are limited to an occasion
when effective premeditation would
be impossible.

od γάρ ἐστε vp. of λαλοῦντες KrA.]
Wycliffe :
(or, the spekeris) but the Hooly
Gost.” The Holy Spirit would speak
for them and by their lips. For τὸ
πν. TO ay. see iii. 29, note. Mt. has τὸ
πν. τοῦ πατρὸς ὑμῶν, in Le. (see last

note) the Lord represents Himself —
as the source of the inspiration— —

a noteworthy variation, with which
compare Jo. xiv. 26, xv. 26. The

whole passage anticipates the promise

of the “other Paraclete” (Jo. xiv.
16). Mt. completes the sentence ἀλλὰ
TO πνεῦμα...τὸ λαλοῦν ἐν ὑμῖν :

pare St Paul’s doctrine of the Spirit’s

agency in prayer (Rom. viii. 15, 26,

Gal. iv. 6). The present passage can-
not properly be used to support a
theory of verbal inspiration either in
the speeches or the writings of the
apostolic age; the Holy Spirit does
not, like the evil spirits (cf. v. 6 ff),
so identify Himself with the inspired

as to destroy or even to suspend their

responsibility or individuality.

“for 3e ben not spekinge —

com- —

XIII. 13]
i

Ss δ δ ai \ ὦν
ἄλλα TO τρευμ εν ΤΎΡΟΣ

THE GOSPEL ACCORDING TO ST MARK.

303

5καὲὶ παραδώσει ἀδελφὸς 12

ἀδελφὸν εἰς θάνατον καὶ πατὴρ τέκνον, Kal ἐπανα-
στήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς.

Vi OF / \ /
Skat ἔσεσθε μισούμενοι ὑπὸ πάντων Sia τὸ ὄνομά 13

μου’

ε δὲ ςε iP 3 “ Ψ πε /
ὁ δὲ ὑπομείνας Els τέλος, οὗτος σωθήσεται.

12 και παραδ.] παραδ. de ΑΧΤΔΙΙΣΦ minreomn ff j q vg syrrPeshhel geth Or παραδ.
yap syr™ | om καὶ rarnp Texvoy 1071 επαναστησεται B

12. καὶ παραδώσει κτλ.}] The note
already struck in ve. 9, 11 is taken up
again. The thought of treachery on
the part of friends must have been

uppermost in the Lord’s mind; He,

was speaking in the presence of a
traitor who had been a friend. What
had befallen Himself must befall His
followers. The sentence is moulded
on Mic. vii. 6 vids ἀτιμάζει πατέρα,
θυγατὴρ ἐπαναστήσεται ἐπὶ τὴν μητέρα
αὐτῆς. Eis θάνατον, θανατώσουσιν---}}6
penalty of confessing Christ would be
more than stripes (v. 9); the Sanhe-
drins might be content with these, but
the civil rulers would inflict death.
*Eravaotncovra, used properly of in-
surgents (e.g. Dan. xi. 2, 14), but in
the uxx. of revolt against any con-
stituted authority. Θανατώσουσιν (so
all the Synoptists here), ‘shall be the
cause of death’ (Rheims, “shall worke
their death”), rather than ἀποκτε-
vovow, ‘shall put them to death

Le. guards the sentence further by

substituting ἐξ ὑμῶν for αὐτούς : not

all would win the crown of martyr-
dom. One had been already marked

_ out for it in the Lord’s foreknowledge

(x. 39, οὗ Acts xii. 1); another was

' about to be forewarned of his end

yet more distinctly (Jo. xxi, 18, ef.

m2 Pet. i. 14).

13. καὶ ἔσεσθε μισούμενοι κτλ.]
_ This clause is given in identical words
by the three Synoptists ; it must have
early passed into a commonplace

a among Greek-speaking Christians.

No fact in the early history of the
Church is more certain or more sur-

prising than that which the Lord here
foretells. It is explained by Tacitus
as due to a suspicion of criminality
(ann. xv. 44, “per flagitia invisos...
Christianos”), but the mere name was
enough to provoke it (Justin, apol. i.
4 ἐφ᾽ ἡμῶν τὸ ὄνομα ὡς ἔλεγχον Aap Ba-
vere: Tert. apol. 2 “id solum ex-
pectatur quod odio publico necessa-
rium est, confessio nominis”). It was
in fact the name of Christ Himself
(διὰ τὸ ὄνομά pov) which repelled the
unbelieving majority (cf. Jo. iii. 20,
vii. 7, xv. 23 ff.), and in this thought
there was infinite comfort for the
persecuted ; cf. τ Pet. iv. 14, Polye.
Phil. 8 ἐὰν πάσχωμεν διὰ τὸ ὄνομα
αὐτοῦ, δοξάζωμεν αὐτόν, and Thpht.
ad l. τὸ γὰρ ἕνεκεν αὐτοῦ μισεῖσθαι
ἱκανόν ἐστιν πάσας ἐπικουφίσαι τὰς
συμφοράς. On the causes of the un-
popularity of the early Church see
Ramsay, Ch. in the Empire, p. 346 ff,
and cf. Origen in Mé.: “cum haec
ergo contigerint mundo [the disorders
foretold in vv. 7, 8] consequens est
quasi derelinquentibus hominibus de-
orum culturam ut propter multitudi-
nem Christianorum dicant fieri bella
et fames et pestilentias.” Ἔσεσθε
μισούμενοι is not an exact equivalent of
μισηθήσεσθε, but carries “the thought
of continuance” (Burton § 71, cf. WM.,

438).

ὁ δὲ ὑπομείνας εἰς τέλος κτλ.] So Mt.
exactly, but in a somewhat different
connexion ; Le. paraphrases ἐν τῇ ὑπο-
μονῇ ὑμῶν κτήσεσθε τὰς ψυχὰς ὑμών---
a valuable clue to the interpretation.
Eis τέλος does not look back to τὸ

304
14

THE GOSPEL ACCORDING TO ST MARK.

(XIII. 14

4’Oray δὲ ἴδητε TO βδέλυγμα τῆς ἐρημώσεως

14 το Boer. της ερημ.] το ρηθεν ὑπο Δανιηλ του προφητου ΑΧΤΙΔΙΙΣΦ minfereomn

ὁ (Κ)1 syrrPe* hel aeth

τέλος (vv. 4, 7), but as in Le. xviii. 5,
Jo. xiii. 1 and in numerous passages
of the Lxx., it is an adverbial phrase,
‘finally,’ ‘at last,’ ‘to’ or ‘in the end’;

ef. τ Chron. xxviii. 9 (ww), 2 Chron.
xxxi. 1 (7292), Ps. xlviii. (slix.) 9,
Job xx. 7 (ΠΥ). He who is finally

victorious, who perseveres in his con-
fession till death puts an end to the
conflict, shall save his soul’s life. The
teaching is similar to that of viii. 35,
but it strikes the note of ὑπομονή of
which from this time forth all Christian
teaching is full; cf. e.g. James i. 3 f,
Rom. v. 3 f., vili. 25, 1 Thess. i. 3,
2 Thess. i. 4, ili. 5, Heb. xii. 1, Apoc.
i. 9, Tertullian de patientia, Cyprian
de bono patientiae; on the last two see
Archbp Benson’s remarks, Cyprian,
p. 439 ff.; and on the characteristics of
Christian ὑπομονή comp. Trench, syn.
lili. For the higher sense of ow (ew cf.
viii. 35, x. 26; preservation from the
destruction which overtook the Jews
can hardly be in question here, or
again deliverance from the sword of
the persecutor ; the thought is rather
of a salvation which is not fully
realised till death or the παρουσία.

14—23. TROUBLES CONNECTED
CHIEFLY WITH THE Fai or JzE-
RUSALEM (Mt. xxiv. 15—25, Le. xxi,
20—24).

14. ὅταν δὲ ἴδητε κτλ.)] The Lord
answers the question τί τὸ σημεῖον
in reference to the end of the City
and Temple, so far as an answer
was needed for practical guidance.
The sign is the βδέλυγμα τῆς ἐρημώ-
σεως : Mt. adds, τὸ ῥηθὲν διὰ Δανιὴλ
τοῦ προφητοῦ, a later note which is
wanting in the true text of Me.
The phrase occurs in the Greek
Daniel thrice: ix. 27 ἐπὶ τὸ ἱερὸν
βδέλυγμα τῶν ἐρημώσεων LXx., Th.

(nig nryapyy HIB dv); xi. 31 βδ

ἐρημώσεως, LXX., Bd. ἠφανισμένον Th.
(Ὁ Ὁ PIPL); xii. 11 (τὸ) Bd. (τῆς)
ἐρημώσεως LXX., Th. (Ὁ y 2) Ξ
cf. viii. 13 ἡ ἁμαρτία ἐρημώσεως LXX.,
Th. (07% ywp). Difficulties con-
nected with the Heb. text (see Bevan,
Daniel, ad ll., esp. p. 192 f.; Driver,
Daniel, pp. 151, 188, and in Hastings,
D.B. i. p. 11) do not directly con-
cern us here; if the Lord cited it,
He did so doubtless in the sense
which the Greek translations had long
impressed upon the passage. The
Greek phrase 88. ἐρημώσεως occurs
also in 1 Maccabees, where it is ap-
plied to the altar of Zeus erected in
the Temple by Antiochus, B.o, 168
(1 Mace. i. 54, cf. Ὁ. 59, vi. 7). Βδέ-
λυγμα is a frequent Lxx. rendering of

72 or ὙΦ᾽ in the sense of an idol, —

cf. Deut. xxix. 17 (16), or a false god
(Ezech. vii. 20), but as the passages
just cited from 1 Mace. shew, it is not

limited to an object of idolatrous wor- —

ship; any symbol of heathenism which

outraged the religious feelings of the —

Jewish people might be so described.

The defining genitive ἐρημώσεως limits —

us to an outrage which was the pre-
lude of national ruin, a crisis cor-
responding in effect if not in circum-
stances with the invasion of Antiochus.
What this new Bd. ἐρημώσεως was
St Luke, taught by the event, plainly
tells us, for instead of ὅταν ἴδητε τὸ
Bd. «rd. (Mt., Me.) he writes ὅταν ἴδ.
κυκλουμένην ὑπὸ στρατοπέδων ἼἸερου-
σαλήμ. The presence of the Roman
army round the Holy City was itself a
βδέλυγμα of the worst kind, and one
which foreboded coming ruin. The
words of Daniel seemed to find a
second fulfilment; Rome had taken
the place of Syria. Cf. Jos. ant. x.

Se ee Ἢ

a a Δὲ ωνω,,

XIII. 14]

THE GOSPEL ACCORDING TO ST MARK.

305

/ «“ ~ / /
ἑστηκότα ὅπου οὐ δεῖ---- ἀναγινώσκων νοείτω----τότε

14 εστηκοτα NBL] εστηκος DY 28 εστος AEFG(KM)SUV(XT)AII=® 206 min?!
στΊκον 113 28 69 ΟἹ 299 346 | οπου] pr ev ToTw 1071 εν ToTW αγιω διϑί ἃ | γρειτω]

Ἔτι avayewwore D a (n)

11. 7 καὶ δὴ ταῦτα ἡμῶν συνέβη παθεῖν
τῷ ἔθνει ὑπὸ ᾿Αντιόχου τοῦ Ἔπιφα-
νοῦς...τὸν αὐτὸν δὲ τρόπον ὁ Δανίηλος
καὶ περὶ τῆς Ῥωμαίων ἡγεμονίας ἀνέ-
-ypawe καὶ ὅτι ὑπ᾽ αὐτῶν ἐρημωθήσεται.

The patristic interpreters thought
of Pilate’s attempt to introduce the
effigy of the emperor into the city
| (B.J. ii. 9. 2), or of similar insults
_ offered to the Jewish faith by Hadrian
(Jerome: “ potest...accipi...aut de
imagine Caesaris quam Pilatus posuit
in templo aut de Hadriani equestri
statua quae in ipso sancto sanctorum
usque in praesentem diem stetit”) or
of acts committed at the time of the
capture of the city (Victor: Bd. τινές
φασι τοὺς στρατιώτας τοὺς εἰσελθόντας
τῷ ἱερῷ, τινὲς δὲ τὸν ἀνδριάντα τοῦ τότε
τὴν πόλιν ἕλόντος), or Of the Roman
standards, which bore the figure of
the eagle (Ephrem).

ἑστηκότα ὅπου ov δεῖ] A constructio
ad sensum (WM., p. 176); the βδέ-
λυγμα is personified, or regarded as
personal: ‘when ye see...him standing
_ where he ought not’; cf. 2 Thess. ii.
6 f. τὸ xaréxov...6 κατέχων. Mt. pre-
fers ἑστός, and interprets ὅπου ov δεῖ
as ἐν τόπῳ ayio—a phrase which has
confirmed the impression, based on
1 Mace. /.c., that the sign must be
sought within the sacred precinct.
But his anarthrous τόπος ἅγιος is per-
haps not equivalent to ὁ 4. τόπος
(2 Mace. viii. 17, Acts vi. 13) or ὁ τόπος
(Jo. xi. 48), ὁ τ. οὗτος (Acts xxi. 28).
All Palestine, but especially Jerusalem
(ἡ ἁγία γῆ, ἡ ayia πόλις, 2 Mace. i. 7,
iii. 1) was to a Jew holy ground,
where the Gentile had no right to be.
On ὅπου ov δεῖ cf. Bengel: “sermo
ad hominem; Judaei putabant non
oportere, et non oportebat quatenus
locus erat sanctus.”

S. M.?

ὁ ἀναγινώσκων νοείτω] This paren-
thesis finds a place both in Mt. and
Mc., and probably belonged to a com-
mon source. The words may be either
those of the Lord directing attention
to the passages in Daniel, or those of
the writer of a document on which
both Mc. and Mt. drew, directing
attention to the Lord’s words in this
place. But the former supposition is
almost excluded by the fact that in
Mc.—the earlier narrative—no men-
tion is made of Daniel or any pro-
phetic writing. If ὁ ἀναγινώσκων is
the reader (Apoc. i. 3) of the docu-
ment on which Mc. here depends, we
are carried back to days before the
first investment of Jerusalem (A.D. 66)
when the sign yet needed interpreta-
tion: “the time has not yet come...but
it is near at hand” (Sanday, Jnspira-
tion, p. 292).

Tore οἱ ἐν τῇ ᾿Ιουδαίᾳ κτλ.] Not the
Apostles themselves, but other Jew-
ish Christians who remained in the
country. Cf.Thpht.: καλῶς εἶπεν Οἱ ἐν
τῇ Ἰουδαίᾳ: οἱ γὰρ ἀπόστολοι οὐκ ἦσαν
ἐν τῇ ᾿Ιουδαίᾳ, ἀλλὰ... πρὸ τοῦ πολέμου
ἐδιώχθησαν ἀπὸ τῆς Ἱερουσαλήμ, μᾶλλον
δὲ ἐξῆλθον αὐτοίέ. So Mt., Mc, Le.;
Le. adds a special warning to those
who should be in Jerusalem itself or its
neighbourhood (kai oi ἐν μέσῳ αὐτῆς
krv.). Acc. to Kus. H. £. iii. 5. 3 the
Christians of Jerusalem were warned
before the war broke out by a pro-
phetic revelation (κατά τινα χρησμὸν
τοῖς αὐτόθι δοκίμοις δι’ ἀποκαλύψεως
ἐκδοθέντα πρὸ τοῦ πολέμου) to leave
the city and retire to Pella in Peraea;
Epiphanius (de pond. et mens. 15) has
nearly the same story, but attributes
the revelation to an angel. Pella
(Jos. B. J. iii. 3. 3, G. A. Smith,
p- 593 ff., Merrill, Hast of the Jordan,

20

§ go

THE GOSPEL ACCORDING TO ST MARK.

306 [XIII. 14
15 οἱ ἐν TH ᾿Ιουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη. “6 ἐπὶ

lal / \ / \ 3 / Ly

τοῦ δώματος μὴ καταβάτω μηδὲ εἰσελθάτω τι ἄραι

las / -~ \ ς 3 \ \ \
16 ἐκ τῆς οἰκίας αὐτοῦ, “Kal ὁ Els TOV ἀγρὸν μὴ ἐπι-
, \ , 5 \ / δ
στρεψάτω εἰς Ta ὀπίσω apat >TO ἱματιον αὐτοῦ.

1. .9 \ δὲ a 3 \ 3 / \ - θ
17 ‘ovat ει Tals Ἐν γαστρι εχουσαις καὶ Tals ηλα-
14 evs] ere Ὁ 604 2P¢ alpaue 15 oem: BFH aegg] o de ἐπι NAEGKLMSUVX
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16 0 es Tov aypov]+uv AXTIIZ& min?! | as τὰ οπισω] om εἰς ta ND minpsue

17 om de D [θηλαζομεναις D 28

p. 184 ff.) lay between Gerasa and
Hippos on the edge of the table-land,
scarcely among the mountains; but
the way to it from Judaea led across
both the Judaean and the Moabite
hills, so that eis ra ὄρη is a sufficient
index of the direction which the flight
was to take. Details as to the precise
locality would be more appropriately
given through one of the ‘prophets’
of the Church of Jerusalem (cf. Acts
xi, 27 ἢ, xxi. 10) when the time drew
near.

15, 16. ὁ ἐπὶ τοῦ δώματος κτλ.]
When the signal is given, not a
moment may be lost; the citizen
who is resting or praying on his roof
must not stop to collect his property,
or the countryman who is at work
to go after the clothing he has left
in another part of the field. Men
went up to the flat roofs -of their
houses to sleep (1 Sam. ix. 25), to
worship (Jer. xix. 13, Zeph. i. 5, Acts
x. 9), to watch (Isa. xxii. 1), to pro-
claim tidings good or bad (Isa. xv. 3,
Mt. x. 27), to spend the Feast of
Tabernacles (Neh. viii. 16), and doubt-
less for many other purposes; so
usual a place of resort was the
roof that the law required it to be
fenced with a parapet (Deut. xxii. 8)
as a protection against accidental
falls. The roof was accessible from
without (ii. 4, note, cf. Le. v. 19) by
a staircase, or ladder, so that the
man on the roof might escape with-

out entering his house. ‘O eis τὸν
ἀγρόν, he who is at work on the
farm; εἰς calls attention to the
movement which attends labour—
the man has gone out to his plot of
ground (for ἀγρός see v. 14, Vi. 36,
56, xi. 8, xv. 21, Le. xv. 15), and
while there, is moving from place to
place; for this use of εἰς cf. ii. 1 (v.L),
Acts viii. 40, Blass, G7, p. 122 ἢ.
Meanwhile his outer garment (τὸ ἱμά-
τιον) is left behind (eis ra ὀπίσω) at
home, or at the entrance of the field;
he is working γυμνός (Jo. xxi. 7) or —
μονοχίτων, and he must be content
to make his escape as he is. Eis τὰ
ὀπίσω is a frequent phrase in the Lxx.
(usually = “NR ; for the N. T. cf. Le.
ix. 62, Jo. vi. 66, xviii. 6, xx. 14. The ~
passage as a whole recalls Lot’s escape ©
from Sodom (Gen. xix. 17 μὴ περιβλέ- ©
Wns eis τὰ ὀπίσω... εἰς TO ὄρος σῴζου) :
Le. has these verses in another con-—
nexion, where the allusion to Sodom
is clear (Le. xvii. 28 ff.),

17. οὐαὶ δὲ ταῖς κτλ} Alas for”
mothers with children at the breast,
and those who are soon to become
mothers, for whom a hasty flight is
impossible, who cannot leave their
burden. The horrors of the siege
would convert the joy of maternity
into a woe: ef. Le. xxiii. 28 f. Οὐαί
has the true ring of apocalyptic pro-
phecy; both the O. T. prophets and
the Apocalypse use it abundantly;
Mc. has it only here and in xiv. 21,

XIII. 19]

THE GOSPEL ACCORDING TO ST MARK.

. / yi ~ /
ζούσαις ἐν ἐκείναις ταῖς ἡμέραις.

307

8 προσεύχεσθε δὲ 18

«΄ z \ / ~ af \
ἵνα μή γένηται χειμῶνος" SécovTat Syap ai ἡμέραι 19 ὃν
~ 7 e/ > / ΄σι
ἐκεῖναι θλίψις οἵα οὐ γέγονεν τοιαύτη ἀπ᾽ ἀρχῆς
/ «Δ of \ 4 “- los
κτίσεως ἣν ἔκτισεν ὁ θεὸς ἕως τοῦ viv, Kal οὐ μὴ

18 om de Ψ' καὶ προσ. Dain [γενηται 8*°-* Β (Ὁ) (L) (13) (28) al™ ¢ (d) filvg

σαββατω τοῦτ +p. εν σαββατω 736

but it is frequent in Mt., Le. Θηλά-

ζειν is used of the mother (Gen. xxi. 7,
_ Exod, ii. 9, 1 Regn. i. 23, 2 Mace. vii.
27), a8 well as of the child (3 Regn.
iii. 25, Ps. viii. 2, Joel ii. 16, Jer. li.
(xliv.) 7, Le. xi. 27)—a fact which
appears to have been overlooked by
the ‘ Western’ corrector who wrote
θηλαζομέναις for θηλαζούσαις (ef. vv.ll.).
Ἔν γαστρὶ ἔχειν is a Herodotean
phrase revived in late Greek; in the
Lxx. it is the usual equivalent of
nn,

18 προσεύχεσθε δὲ ἵνα μὴ γένηται]
_ Mt. supplies ἡ φυγή from φευγέτω-
σαν Ὁ. 16, but the reference may
_ well be wider—‘pray that this sign
and all that must follow its appearance
come not to pass during the winter,
when the hardships of flight and
| privation will be greater.’ For the
gen. of time see WM., p. 258, and
_ cf. νυκτός, τ Thess. v. 7. Mt. has the
interesting addition μηδὲ σαββάτῳ
‘nor yet (at whatever season) on a
sabbath’ when many Jews, even
Christian Jews (cf. Acts xxi. 20 ἢ),
would be hindered by their scruples
from escaping beyond the immediate
vicinity of Jerusalem (Acts i. 12); in
_ the Maccabean wars such scruples had
borne deadly fruit (1 Mace. ii. 32 ff.),
and their influence was now perhaps

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Ἴμεραις εκειναις Τ' (abd Κα 4) syrr™pesh | θλίψις ova ov γεγονεν τοιαυτη] θλιψεις ovat οὐκ
εγενοντο (vel ov γεγονασι) τοιαυται D 299 (2Ρ5) (γ" 1) latt arm θλίψεις οιαι ov γεγοναν
ovderore τοιαυται ᾧ θλιψεις οιαι ov yeyovact ποτε τ. 2P° θλιψις 1a οὐ yeyove ποτε
ToavTn 604 om τοιαυτη Y | om κτισεως 28 299 arm | om yy exr. o θεὸς D 27 2”°
_ acfikn arm | y SBC*LY 28] ns AC?XTAI® minfereom | 9m ews του νυν = | και
ov μὴ] οὐδὲ un D ovd ov μὴ FG 1 13 69 157 253 346 20°

stronger than ever through the teach-
ing of the Scribes. Mc.’s omission of
this point has been commonly ex-
plained by the fact that he wrote
for Gentile readers, to whom the
strength of Jewish feeling on the
subject would be unintelligible. But
it is quite possible that μηδὲ σαβ-
βάτῳ had no place in the common
tradition, though it had clung to the
memory or had been added by the
zeal of the Palestinian Church. For
προσεύχεσθαι iva (ὅπως) Cf. xiv. 35, 38 ;
Phil. i. 9, Jas. v. 16; for other con-
structions see Le. xxii. 40, Jas. v. 17.
19. ἔσονται yap ai ἡμέραι κτλ.]
‘Those days shall be straitness the
like of which hath not come to pass’
&c. Mt. softens the harshness of
Me.’s sentence, but at the same time
lessens its force (ἔσται yap τότε θλίψις
μεγάλη ota οὐ γέγονεν). The Book of
Daniel is again in view: cf. Dan.
Xii. I LXX. ἐκείνη ἡ ἡμέρα θλίψεως οἵα
οὐκ ἐγενήθη ἀφ᾽ οὗ ἐγενήθησαν ἕως
τῆς ἡμέρας ἐκείνης -- ΤῊ. ἔσται καιρὸς
θλίψεως, θλίψις οἵα οὐ γέγονεν ἀφ᾽ ἧς
γεγένηται ἔθνος κτλ. Θλίψις is here
(see iv. 17, note, and cf. Le.’s ἀνάγκη)
used almost in its literal sense for the
daily tightening of the meshes of the
siege; cf. Deut. xxviii. 53 (which is
also perhaps in the Lord’s thoughts), ©

20—2

308

19 γενωνται D 2°? lattexe*

THE GOSPEL ACCORDING TO ST MARK.

[XIII. 19

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ἐν τῇ στενοχωρίᾳ σου καὶ ev τῇ θλίψει
σου 7 θλίψει σε ὁ ἐχθρός σου, repro-
duced in Jer. xix. 9, where the Lxx.
has ἐν τῇ περιοχῇ καὶ πολιορκίᾳ 7
πολιορκήσουσιν αὐτοὺς οἱ ἐχθροὶ αὐτῶν.
Οἵα...τοιαύτη for τοιαύτη οἵα is perhaps
unique; the passages quoted in
Grimm-Thayer (1 Cor. xv. 48, 2 Cor.
X. 11) are not exact parallels. Téyovev
represents the fact as standing in its
completeness on the page of history:
‘no such event has ever occurred’ ;
comp. Jos. B. J. prooem. 4 τὰ γοῦν
πάντων ἀπ᾽ αἰῶνος ἀτυχήματα πρὸς τὰ
Ἰουδαίων ἡττῆσθαι δοκῶ κατὰ σύγκρισιν.
᾿Απ᾽ ἀρχῆς κτίσεως κτλ. : cf. x. 6, note ;
similar phrases occur in Exod. ix. 18,
Deut. iv. 32; with ἣν ἔκτισεν ὁ θεός,
cf. obs ἐξελέξατο (Ὁ. 20). "Ἕως τοῦ νῦν,
ef. ἄχρι τοῦ viv, Rom. viii. 22, Phil. i.
5; ἀπὸ τοῦ νῦν, Le. xxii. 18, 69, Acts
xviii. 6, 2 Cor. v. 16.

Le. adds (xxi. 23°, 24) some re-
markable words, based partly on
Zach. xii. 3, partly anticipating the
Pauline view of the relation between
the fall of Israel and the conversion
of the Gentile world (Rom. xi. 25 ff.).

20. εἰ μὴ ἐκολόβωσεν Κύριος κτλ.
Mt. εἰ μὴ ἐκολοβώθησαν αἱ ἡμέραι ἐκεῖ-
va. Me.’s form of the sentence has a
note of greater originality—the use of
the anarthrous Κύριος τε ἢ) which is
limited in the N.T. to O.T. quotations
and phrases, and a few passages where
a Hebrew or Aramaic original seems
to be directly in view (e.g. Le. 1. 5—
ii. 52, where it occurs eight times).
Κολοβοῦν is properly to ‘amputate’
(cf. 2 Regn, iv. 12 κολοβοῦσιν ras χεῖρας
αὐτῶν καὶ τοὺς πόδας αὐτών, and cf.
the epithet κολοβοδάκτυλος applied to
St Mark, p. xxvi f.); hence to ‘curtail,’
‘cut short,’ Vg. (Mt., Me.) breviare.

With the thought of a Divine curtail- —
ment of time comp. Barnabas 4. 3 εἰς
τοῦτο γὰρ 6 δεσπότης συντέτμηκεν τοὺς
καιροὺς καὶ τὰς ἡμέρας, ἵνα ταχύνῃ ὁ
ἠγαπημένος αὐτοῦ καὶ ἐπὶ τὴν κληρονο-
μίαν αὐτοῦ ἥξη: but the purpose in
Barn. is different, and the reference —
is to Dan. ix. 24 συνετμήθησαν, and
not to the Gospels. On the con-
struction εἰ μὴ ἐκολόβωσεν... οὐκ ἂν
ἔσωθη see WM., p. 382. :

οὐκ ἂν ἐσώθη πᾶσα σάρξ] YY xd
ἼΡΞ 5 (Delitzsch). Two Heb. idioms
are combined here—the use of SD
"’3 for ‘all men’ (Gen. vi. 12), and —
the use of 5,,.N5 for ‘none’ (Gen. —
ix. 11); cf. Blass, Gr. pp. 162, 178, ©
WM., p.214f. For the construction
see WM., p. 382. Not a soul could
have escaped from Jerusalem, had
not the hand of Gop brought the
siege to a speedy end. It lasted five ©
months, from the Passover (Jos. B. J.
γ. 3. 1) to September (7b. vi. 8. 4),
when Titus entered the city; but the
investment was not complete before
May. Notwithstanding the horrors
of the time the survivors were in-
credibly numerous, 97,000 acc. to
Josephus (B. J. vi. 9. 3). For the
causes which “combined to shorten
the siege” see Alford on Mt. xxiv. 22.

διὰ τοὺς ἐκλεκτούς κτλ] In the
O.T. the ἐκλεκτοί (O°) are the
covenant people (Ps. civ. (cv.) 6, Isa.
xliii. 20), but more especially Israel
idealised and responding to Gop’s
choice (Isa. xlii. 1, xv. 9 ff.). In Enoch
the term is used for the righteous in
Israel (En. i. 1 εὐλόγησεν ἐκλεκτοὺς
δικαίους) for whom the Messianic
Kingdom is reserved. The Gospels
retain this general sense, transferring

; XIII. 22]

ἰὴ A 3 ,
οὗς ἐξελέξατο ἐκολόβωσεν τὰς ἡμέρας.

THE GOSPEL ACCORDING ΤῸ ST MARK.

399

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the word to those of the κλητοί who
answer to the call and prove them-
selves worthy of it (Mt. xxii. 14, cf.
Lightfoot on Col. iii. 12). Here the
elect, for whose sake the siege was
shortened, are probably the faithful
members of the Church of Jerusalem,
the ἅλας τῆς γῆς, whose intercession
or whose presence secured this privi-
lege, though it did not avail to save
the city (Gen. xviii. 32); Thpht. would
include those of the Jews who should
afterwards be brought to the faith,
τοὺς ἐᾷς Ἐβραίων.. ὕστερον μέλλοντας
πιστεύειν. Ovs ἐξελέξατο is omitted
by Mt.; οὗ o 19 τῆς κτίσεως ἣν
ἔκτισεν ὁ θεός, Where Mt. has merely
τοῦ κόσμου.

21. καὶ τότε ἐάν τις ὑμῖν εἴπῃ κτλ.
The warning οὗ v. 6 is resumed, with
special reference to the circumstances
of the last days of Jerusalem. Sucha
crisis would be sure to call up a host
of pretenders to Messiahship, whether
the title were used or not (see note to
τ. 6). “Ide ὧδε...ἴδε ἐκεῖ : Mt. expands
this: ἐὰν οὖν εἴπωσιν ὑμῖν ᾿Ιδοὺ ἐν
τῇ ἐρήμῳ ἐστίν, μὴ ἐξέλθητε" ᾿Ιδοὺ ἐν
τοῖς ταμείοις, μὴ πιστεύσητε. Too little
is known of the life of the Church at
Pella to enable us to say whether it
was disturbed bysuch reports. But the
tidings of the siege which reached
the refugees from time to time would
have predisposed them to accept any
stories which chimed in with their
growing belief that the παρουσία was
at hand. Μὴ πιστεύετε : incredulity is
sometimes a Christian duty. On the
pres. imperative see Burton § 1656.

22. Ψευδόχριστοι καὶ ψΨευδοπρο-

22 yap ABDL®] δε

φῆται] The ψευδοπροφήτης is known
to the τιχχ. (Zach. xiii. 2, Jer.2=§')),
for there were such under the old
covenant (2 Pet. ii. 1, cf. Deut. xiii.
1 ff.); and the Lord had at the outset
of the Ministry warned His disciples
against this class of men (Mt. vii. 15),
for the return of a true prophecy
would bring back the spurious imita-
tions. One such appears in Acts xiii.
6; many such were abroad before the
end of the Apostolic age (1 Jo. iv. 1,
see Westcott’s note; cf. Apoc. xix. 20,
xx. 10); they were familiar to the
writer of the Didache (11 πᾶς δὲ
προφήτης διδάσκων τὴν ἀλήθειαν, εἰ
ἃ διδάσκει οὐ ποιεῖ, ψευδοπροφήτης
ἐστίν. The ψευδόχριστος is neces-
sarily a far less common character,
and the word is probably a crea-
tion of the Evangelists or their
Greek source. St John’s ἀντίχριστος
(1 Jo. ii. 22, iv. 3, 2 Jo. 7) presents a
different conception; the Antichrist
opposes Christ, the Pseudochrist is
merely a “ pretender to the Messianic
office” (Westcott on 1 Jo. ii. 22, ef.
Trench, syn. xxx.). The pretended
Messiahs were scarcely a source of
serious danger to the Church, after the
end of the Jewish polity, and it is to
these only that the Lord’s words di-
rectly refer. Even the earlier Church
writers however do not always observe
this distinction; οὗ Hegesippus ap.
Eus. H. #. iv. 22 ἀπὸ τούτων (he has
named various early heretical sects)
ψευδόχριστοι...οἵτινες ἐμέρισαν τὴν
ἕνωσιν τῆς ἐκκλησίας φθοριμαίοις λόγοις
κατὰ τοῦ θεοῦ καὶ κατὰ τοῦ χριστοῦ

αὐτοῦ. Similarly Justin (dial. 82)

καὶ τότε 21 § W

310

THE GOSPEL ACCORDING TO ST MARK.

[XIIL 22

ψευδοπροφῆται καὶ δώσουσιν σημεῖα καὶ τέρατα

\ \ 9 ΄-ι- ᾽ ὃ \ \ ’ 7
πρὸς τὸ ἀποπλανᾷν εἰ ὃυνατον Tous ἐκλεκτους.

a \ / 7 ΄-
23 “βύμεῖς δὲ βλέπετε: προείρηκα ὑμῖν πάντα.

24

λ > 7] σι / \ \ /
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quotes the present context with the
remark ὅπερ καὶ ἔστι: πολλοὶ yap
ἄθεα καὶ βλάσφημα καὶ ἄδικα ἐν ὀνόματι
αὐτοῦ παραχαράσσοντες ἐδίδαξαν. But
these are the ἀντίχριστοι of 1, 2 Jo.
rather than the ψευδόχριστοι of the
Gospels.

δώσουσιν σημεῖα καὶ τέρατα! The
words look back to Exod. vii. 11, 22,
and are based on Deut. xiii. 1 (2) ἐὰν...
προφήτης..«δῷ σοι σημεῖον ἢ τέρας (JD)
NBD is NN WON) κτλ. The combi-
nation σημεῖα καὶ τέρατα is common in
the O.T. (e.g. Deut. xxviii. 46, xxix. 3

(4), xxxiv. 11, 2 Esdr. xix. 10, Ps.

CXXXIV. (Cxxxv.) 9, Isa. viii. 18; what
Dr Driver (Deut. p. 75) says of the
corresponding Heb. words is true of
the Greek—onpeiov is “a sign, i.e.
something, ordinary or extraordinary,
as the case may be, regarded as signi-
ficant of a truth beyond itself,’ whilst
τέρας is “a portent, an occurrence
regarded merely as something extra-
ordinary”; cf. Trench, syn. xli. The
Gospels prefer σημεῖον and δύναμις in
reference to the miracles of Jesus;
the Jews sought for startling répara
(Jo. iv. 48), but the Lord’s work did
not usually assume this form; the
latter word, however, is used freely in,
the Acts (ii. 22, 43, iv. 30, γ. 12, vi. 8,
Xlv. 3, XV. 12), and occasionally by
St Paul (Rom. xv. 19, 2 Cor. xii. 12),
to describe the effect which the Chris-
tian miracles produced, rather than
their actual character or their purpose.
To exhibit portents belongs especially
to the false prophet or false Christ,
whose ambition it is to startle and

excite admiration, But his τέρατα
are as false as his pretensions (2
Thess. ii. 9 τ. ψεύδους).

πρὸς τὸ ἀποπλανᾷν κτλ.] ‘ With the
view of misleading’; cf. WM., p. 505.
᾿Αποπλανᾷν, ‘to lead astray by divert-
ing from the right path,’ used abso-
lutely (2 Chron, xxi. 11, Prov. vii. 21,

Sir’, 2 Mace. ii. 2), or followed by —

ἀπό and a gen. (1 Tim. vi. 10 ἀπεπλα-

νήθησαν ἀπὸ ths πίστεως). Τοὺς ἐκλεκ-

τούς, cf. v. 20, note; Mt. emphasises
the boldness of the aim by prefixing
kal. Ei δυνατόν, 8c. ἐστίν, st potest fieri,
R. V. “if possible”; the phrase leaves

the possibility undetermined, cf. xiv.

35, Rom. xii. 18.

23. ὑμεῖς δὲ βλέπετε]
for your part, be on your guard’; cf.
vv. 5,9; BA. is used absolutely again

ee ee ee ee eee

‘But ye,

in Ὁ. 33. Προείρηκα ὑμῖν πάντα: ‘all —

that is necessary to direct your con-—

duct’; if the prediction was not full

or exact enough to gratify curiosity, it
was sufficient to create responsibility —
and supply practical guidance. Προει-
πεῖν is used of prophetic announce-

ments; cf. Acts i. 16 προεῖπε τὸ πνεῦμα

τὸ ἅγιον, Rom. ix. 29 προείρηκεν
>

ii
24—27. ‘THE END oF THE DISsPEN-
SATION FORETOLD (Mt. xxiv. 29—31,

Le. xxi. 25—28).
24. ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις
μετά κτλ.] ‘ But (ἀλλά) there is more

to follow; in those days, &c.’ The

prophecy now carries us beyond the
fall of the city (wera τὴν θλίψιν ἐκείνην,

cf. v. 19). Ἔν ἐκείναις ταῖς ἡμέραις 18
indefinite (i. 9, note), merelyconnecting —

——

23 προειρηκα] —

~~, = = eS ee ὙΡε νυ:-.

XIII. 25]

THE GOSPEL ACCORDING TO ST MARK.

311

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the sequel with what has gone before,
so that the destruction of the Jewish
polity is regarded as the starting point
of the era which will be ended by the
παρουσία. Mt., interpreting the Lord’s
words by the conviction which pos-
sessed the first generation, prefixes
εὐθέως, with which compare the ταχύ
of Apoc. xxii. 20; the original form of
the sentence, as we see it in Μο,,
leaves the interval uncertain. The
Lord merely foretells that His per-
sonal coming will follow the capture
of Jerusalem, and not precede and
prevent it, as many might be tempted
to expect (v. 21 f.). Le. has lost the
note of time altogether.

ὁ ἥλιος σκοτισθήσεται κτλ.}] The
symbolical description which follows
is gathered from O.T. predictions of
the ruin of nations hostile to Israel; cf.
Isa. xiii. 10 (of Babylon) οἱ yap ἀστέρες
τοῦ οὐρανοῦ...τὸ φῶς οὐ δώσουσιν, καὶ
σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος,
καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς :
ib. xxxiv. 4 (οἵ Edom) τακήσονται
πᾶσαι αἱ δυνάμεις τῶν οὐρανών.... καὶ
πάντα τὰ ἄστρα πεσεῖται : Hzech. xxxii.
7 (of Egypt) ἥλιον ἐν νεφέλῃ καλύψω,
καὶ σελήνη οὐ μὴ φάνῃ τὸ φῶς αὐτῆς.
Joel (ii. 30=iii. 3) connects similiar
portents with the dispensation of the
Spirit (cf. Acts ii. 17 ff). In all these
cases physical phenomena are used to
describe the upheaval of dynasties, or
great moral and spiritual changes ;
and it is unnecessary to exact any
other meaning from the words when

_ they are adopted by Christ. The

centuries which followed the fall of

- Jerusalem were destined to witness

dynastic and social revolutions greater
and wider than any which swept over
Babylon and Egypt, and to these
portents of Christian history the
Lord’s words may reasonably be re-
ferred. On the other hand they do
not exclude, perhaps they even sug-
gest, a collapse of the present order
of Nature immediately before the
παρουσία (2 Pet. iii. 12). One of the
phenomena described accompanied
the Crucifixion (Le. xxiii. 45); the
Return may well be signalised by
greater disturbances of the visible
order. Φέγγος is used specially, though
not invariably, of the ‘lightsthatgovern
the night’; see Trench, syn. clxxxvii.,
and cf. Joel ii. το, iii. (iv.) 15; this
word is stronger than φῶς, the bright-
ness or lustre of light; cf. Hab. iii. 4
φέγγος αὐτοῦ ὡς das ἔσται.

25. οἱ ἀστέρες ἔσονται...πίπτοντες]
The conception is that of individual
stars (not τὰ ἄστρα as in Le. xxi. 25)
falling at various times: cf. Apoc. vi.
13, Vili. 10, ix. 1. For the periphrasis
ἔσονται...π. Cf. ὁ. 13 ἔσεσθε μισούμενοι.
Mt. has πεσοῦνται, but it is unsafe to
infer (WM., p. 437) that Mc.’s expres-
sion is a simple substitute for the
future; as usual, Mc. is more precise
in his descriptive language than Mt.
Σαλευθήσονται on the other hand is
equally accurate, for the disturbance is
in this case regarded as final (Heb. xii.
26). The “powers in heaven” (Mt.
‘of heaven’) are the DY2VI N1¥ of
Isa. xxxiv. 4; the heavenly bodies in
general, Σαλεύεσθαι (used here by
the three Synoptists) is frequently
employed by the uxx. for earthquake

312

26 οὐρανοῖς σαλευθήσονται.

‘THE GOSPEL ACCORDING TO ST MARK.

[XIII. 25

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(Ps. xvii. (xviii.) 8, xlv. (xlvi.) 7, Ixxvi.
(Ixxvii.) 19, lxxxi. (Ixxxii.) 5 &c.), with
special reference to the scene of the
Law-giving; here the movement is
extended to heaven and the heavenly
hosts, as in Hagg. ii. 6 (Heb. /.c.).
Le. adds a striking description of the
distress which these extraordinary
phenomena will produce on earth (kat
ἐπὶ γῆς συνοχὴ ἐθνῶν κτλ...

26. καὶ τότε ὄψονται κτλ] This
time of unrest and fear will culminate
in the Vision of the Son of Man fore-
shadowed by Daniel (vii. 13 Lxx.
ἐθεώρουν ἐν ὁράματι τῆς νυκτός, καὶ
ἰδοὺ ἐπὶ (μετά, Th.) τῶν νεφελῶν τοῦ
οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἤρχετο (ἐρχό-
μενος, Th.)). In Daniel the Man
(YI873) who comes in the clouds
represents the kingdom of saints which
is to supersede the heathen empires
indicated by the Four Beasts (ef.
Stanton, J. and Chr. Messiah, p. 109;
Bevan, Daniel, p. 118 ; Driver, Daniel,
Ῥ. 102 ff). The Lord had from the
beginning of His Ministry assumed
the title of the Son of Man (ii. 10,
where see note), and now at length
He identifies Himself with the object
of Daniel’s vision; in Him the king-
dom of regenerate humanity will find
its Head, and His manifestation in
that capacity is to be the crowning
revelation of the future (cf. xiv. 62,
Apoe. i. 7, xiv. 14). “Owovra, ‘men
shall see,’ cf. v. 9; the Apocalypse
(i. 7) paraphrases ὄψεται αὐτὸν πᾶς
ὀφθαλμός. On ἐν νεφέλαις see Dalman,
Worte, i. p. 198.

Mt. prefixes καὶ τότε φανήσεται τὸ
σημεῖον τοῦ υἱοῦ τοῦ ἀνθρώπου ἐν οὐρα-

νῷ. Of. Didache 16: τότε φανήσεται
τὰ σημεῖα τῆς ἀληθείας" πρῶτον, σημεῖον
ἐκπετάσεως ἐν οὐρανῷ. Cyril. Hier. cat.
XV. 22: σημεῖον δὲ ἀληθῶς ἰδικὸν τοῦ
χριστοῦ ἐστιν ὁ σταυρός" φωτοειδὲς
σταυροῦ σημεῖον προάγει τὸν βασιλέα:
PW., Sarum Breviary, Sanct., Ῥ. 278
“hoc signum crucis erit in caelo cum
Dominus ad iudicandum venerit.”
But the meaning may be simply “the
sign which is the Son of Man” (Bruce);
the Vision of the Christ will itself be
the signal for the συντέλεια (v. 4).
Mera δυνάμεως πολλῆς καὶ δόξης, cf.
vill. 38, Mt. xxv. 31; the conception
is based on Dan. vii. 14 (ἐδόθη αὐτῷ...
τιμὴ βασιλική KTA.).

27. καὶ τότε ἀποστελεῖ κτλ.]
Another link in the chain of events
(cf. καὶ τότε, v. 26). “The Son of
Man shall send the Angels”—“His
Angels,” Mt. (cf. Mt. xiii. 41, Heb. i.
6, and see Mc. i. 13, viii. 38); Mt. adds
μετὰ σάλπιγγος μεγάλης, with a refer-
ence to the scene of the Law-giving
(Exod. xix. 16; cf. 1 Cor. xv. 52,
1 Thess, iv. 16)—“ and shall assemble
(Mt. ἐπισυνάξουσιν, 80. οἱ ἄγγελοι, cf.
xiii. 41 συλλέξουσιν) His elect.” Such

a gathering of men into a true and —

lasting brotherhood had proved to be
impossible under the conditions of
Judaism (Mt. xxiii. 37 ποσάκις ἠθέλησα
ἐπισυναγαγεῖν τὰ τέκνα Gov), but would
be realised in the Israel of Gop,
at the παρουσία; cf. 2 Thess. ii. 1
ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν.
συναγωγή is suggestively used for the
ordinary gatherings of the Church,
which are anticipations of the great
assembling at the Lord’s Return

"Eri

XIII. 28]

a ar

THE GOSPEL ACCORDING TO ST MARK.

313

: ᾽ / Vans / \ 2 \ ? Cone!
ἀγγέλους Kat ἐπισυνάξει Tous ἐκλεκτοὺς αὐτοῦ ἐκ
, ΄- / / / lanl e >

“τών τεσσάρων ἀνέμων ἀπ᾽ ἀκρον γῆς ἕως ἄκρου
οὐρανοῦ. .Ἷ

*’ Amo δὲ τῆς συκῆς μάθετε τὴν παραβολήν. ὅταν 28

27 τοὺς ἐκλεκτοὺς αὐτου] Om αὐτου DLY 1 28 gt 200 2Ρ5 acffik Οὐδ [ἀκρου 1°]
ἀκρων D minP*"* (a) aeth τῆς γης Ὁ 1 13 28 69 736 27! almo™ | ακρου 2°] ἀκρων 1
alps geth [τοὺ ovpavov UY 13 28 69 736* 2P¢ alnonn

(Heb. x. 25). Both noun and verb are
employed by the Lxx. in passages
where the reassembling of the scat-
tered tribes of Israel into the Mes-

sianic kingdom is in view: see Deut.
XXX. 4 (συνάξει), Tob. xiii. 13, xiv. 7
(8), Ps. ev. (cvi.) 47, cxlvi. (cxlvii.) 2,
Zach. ii. 6 (συνάξω), 2 Mace. ii. 7.
Τοὺς ἐκλεκτοὺς αὐτοῦ. The Father
elects (v. 20), but in the Son (Eph.
i. 4); and the elect belong to the Son
by the Father's gift (Jo. x. 27, xvii.
6, το).

ἐκ τῶν τεσσάρων ἀνέμων κτλ. From
Zach. ii. 6 (10) ἐκ τῶν τεσσάρων ἀνέμων
τοῦ οὐρανοῦ συνάξω ὑμᾶς, and Deut.
XXX. 4 ἐὰν 7 ἡ διασπορά σου am ἄκρου τοῦ
οὐρανοῦ ἕως ἄκρου τοῦ οὐρανοῦ, ἐκεῖθεν
συνάξει σε Κύριος: cf. also Deut. iv.
32; Deissmann (B. St. p. 248) quotes
ἐκ τεσσάρων ἀνέμων from a Fayim
pa . ‘The four winds’ (cf. Apoc.
yii. 1) stand for the four points of the
compass. The Lord’s thought is still

dwelling on the new Israel, in which

are to be fulfilled the O.T. anticipa-
tions of the reassembling of the tribes,
Mc.’s phrase ἀπ᾽ ἄκρου γῆς ἕως ἄκρου
οὐρανοῦ is unusual and difficult; the
Lxx. has ἀπ᾽ ἄκρου τῆς γῆς ἕως ἄ. τ.
y. (Deut. xiii. 7 (8), Jer. xii. 12), as
well as ἀπ᾽ ἄ. τ. ovp. ἕως ἄ. τ. odp. (Deut,
xxx. 4, Ps. xviii. (xix.) 7), and even
speaks of τέσσαρα ἄκρα τοῦ οὐρανοῦ
(Jer. xxv. 16 (xlix. 36)), but the contrast
of the ἄκρον γῆς and the ἄκρον οὐρανοῦ

appears only here; the sense seems

to be, “from any one to any other
opposite meeting-point of earth and
sky” (Bengel: “ab extremo caeli et

terrae in oriente usque ad extremum
caeli et terrae in occidente”), i.e. round
the whole horizon of the world. But
the phrase is perhaps colloquial rather
than exact, and intended only to
convey the impression that no spot on
the surface of the earth where any of
the elect may be will be overlooked.

28—29. THE Lesson oF THE Bup-
DING Fic-TREE (Mt. xxiv. 32—33, Le.
XXi. 29—31).

28. ἀπὸ δὲ τῆς συκῆς κτλ.] ‘From
the fig-tree learn the parable (it of-
fers), i.e., the analogy which will serve
to illustrate this particular point. The
first article is generic (WM., p. 132),
the second possessive (WM., p. 135).
On παραβολή see iii. 232. The illustra-
tion is not worked out in the customary
form ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ
συκῇ κτλ.» or the like, but is merely
suggested in passing; nevertheless
the essence of the ‘parable’ is here.
With μάθετε (the Master's call to the
μαθηταί) cf. Mt. ix. 13, xi. 29. Under
Christ’s guidance teaching may be
extracted from (ἀπό) the most familiar
of natural objects. The fig-tree was
among the commonest products of the
neighbourhood of Jerusalem ; yet twice
within two days it furnished Him with
materials of instruction (cf. xi. 13 ff.).
Le. lessens the interest of the passage
by adding καὶ πάντα τὰ δένδρα.

ὅταν ἤδη 6 κλάδος κτλ.) The tree is
not yet in full leaf like the precocious
specimen of xi. 13 (ἔχουσαν φύλλα); at
the Passover the leaves would be just

_ escaping from their sheaths. ᾿Απαλός

is used of young vegetation in Lev. ii.

Ἵ go

314 THE GOSPEL ACCORDING TO ST MARK. [XIII. 28

ἤδη ὁ κλάδος αὐτῆς amaNos γένηται καὶ expo

Ta φύλλα, γινώσκετε ὅτι ἐγγὺς τὸ θέρος ἐστίν.

20 ϑοὕτως καὶ ὑμεῖς, ὅταν ἴδητε ταῦτα ἀκ όμει ας

, “ / :
γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις.

28 εκφύη FSU min™ a (procreaverit) k (germinaverit) syr**! me aeth] εκφυῇ
EGKMVW?IL minPer™ dig vg (nata fuerint) ff (nascuntur) syrr*"Peh arm the |
φυλλα] Ἐὲν αὐτὴ D 28 gt 124 604 27° alP? q arm | ywworere NB*CEFGHKMSUV
ὙΡΧΓΠΣΦ min? affikq vg (cognoscitis) syrr arm the go] γινωσκεται AB7DLA
min™ aeth | θερος] τέλος Καὶ 29 Tavra] pr παντα D 36° (cff)i(q) arm (aeth) |
Oupais] +70 τέλος k (18) - ἡ βασιλεια του θεου | (regnum.dei)

14, Aq. ἁπαλὰ λάχανα, cf. Ezech. xvii.
4 τὰ ἄκρα τῆς ἁπαλότητος [86. τῆς
κέδρου]; here it denotes the result of
the softening of the external coverings
of the stem, as it grows succulent
under the moisture and sunshine of
spring. This stage has been already
(7δη) reached ; and it is succeeded by
another, ὅταν ἐκφύῃ τὰ φύλλα: the
branch puts forth its leaves. The
Latin versions and the Sinaitic and
Peshitta Syriac support ἐκφυῇ (see
vv. ll.), which might certainly stand
(WSchm., p. 110); but φύειν trans.
occurs in Cant. v. 13, Sir. xiv. 19,
and ἐκῴφύειν trans. in Ps. ciii. (civ.) 14
Symm., and there is no sufficient
reason for changing the subject here.
Field’s argument that if the transitive
were used “we should have expected
the aor. éxpian” overlooks the fact
that the parable represents vegetation
as still in its first stage. The bursting
of the fig-tree into leaf is the earliest
sign of the approach of summer; cf.
Cant, ii. 11 ff. For θέρος, the season
of summer, cf. Gen. viii. 22, Ps. lxxiii,
(Ixxiv.) 17, Jer. viii. 20; the noun is
elsewhere anarthrous, and the article,
which occurs here in all the accounts,
is perhaps emphatic—“ the summer,”
as contrasted with the leafless winter.
Meyer's identification of θέρος in this
place with θέρισμός is out of keeping
with the context; though the παρουσία
is elsewhere regarded as the harvest
time of the world (Mt. xiii. 30, 30,

Apoe. xiv. 15), another train of ideas
prevails here: cf. Origen: “unusquis-—
que eorum qui salvantur...in se abs-
conditam habet vitalem virtutem ;
Christo autem inspirante,...quae sunt
abscondita in iis progrediuntur in folia —
aestate instante.” Thpht.: [ἡ] τοῦ
χριστοῦ παρουσία...θέρος τῷ ὄντι τοῖς
δικαίοις ἀπὸ χειμῶνος. Τὶ νώσκετε, indic.,
not imper., Vg. cognoscitis ; ‘experi-
ence tells you.’ On the reading ywo-
oxerac—a common itacism—see Field, -
Notes, p. 37 [ἢ ;
29. οὕτως καὶ ὑμεῖς κτλ.}] The
lesson of the parable enforced. Od-
τως καί, ‘so in like manner’ (WM., p.-
548); ὑμεῖς, ‘ye disciples, as distin-
guished from the rest of men. As all
men (and you among them) recognise
the signs of approaching summer, so
ye, with your special opportunities,
ought to recognise (γινώσκετε, imper. 3
Vg. scitote) the premonitions of the
παρουσία. Ἔγγύς ἐστιν ἐπὶ θύραις : Le.
ἐγγύς ἐ. ἡ βασιλεία τοῦ θεοῦ. If we
are to supply a subject in Mt. and Mce.,
ἡ συντέλεια ΟΥ̓ TO τέλος Will naturally
suggest itself; but the imperson
ἐγγύς ἐ. is in better accord with the
mysterious vagueness of an apoca
lypse; on the phrase see Dalman,
Worte, i. p. 87. Ἐπὶ θύραις : with
foot already firmly set upon the door-
step; οὗ Prov. ix. 14 ἐκάθισεν ἐπὶ
θύραις τοῦ ἑαυτῆς οἴκου ἐπὶ δίφρου,
Sap. xix. 17 ἐπὶ ταῖς τοῦ δικαίου 6.
(cf. Gen. xix. 11 τοὺς ὄντας ἐπὶ τῆς

XIII. 31]

aPe | om Ταὐτὰ 1071

θύρας τοῦ οἴκου [Adir]}) ; James vy. 9
ὁ κριτὴς πρὸ τῶν θυρῶν ἕστηκεν is per-
haps a reminiscence of this saying ; :
cf. also Phil. iv. 5, Apoc. i. 3, xxii. 10,
|and the Aramaic watchword papay
᾿ἀθά in τ Cor. xvi. 22, Didache το.

| 30—32. THE EvENT CERTAIN ; THE
EXACT TIME KNOWN TO NONE BUT
THE ΒΆΤΗΒΕ (Mt. xxiv. 34—36, Le.
xxi, 32—33).

30. ἀμὴν λέγω ὑμῖν ὅτι κτλ.] Having
answered the question τί τὸ σημεῖον
the Lord addresses Himself to the
other point raised in τ. 4, πότε ταῦτα
ἔσται. An introductory ἀμὴν λέγω
ὑμῖν demands serious attention (cf. xii.
43). The difficult saying which fol-
lows is given in nearly identical words
by the three Synoptists. Ἢ γενεὰ
αὕτη is frequent in the Gospels (cf. e.g.
ὙΠ]. 12 (note), 38, Mt, xi. 16, xii. 41 ff,
“Xxiii. 36, Le. xvii. 25), referring ap-
parently in every instance to the
generation to which the Lord Him-
self belonged. In the LXX: γενεά
= ἢ") occasionally means ‘a class of
“men, with an ethical significance
(Victor : οὐκ ἀπὸ χρόνων..«μόνον, ἀλλὰ
καὶ ἀπὸ τρόπου); cf. Ps. xi. (xii.) 8
(where see Dr Kirkpatrick’s note),
xiii. (xiv.) 5, xxiii. (xxiv.) 6; and there
are passages in the N.T. where this
use of the word comes into sight (e.g.
Mt. xvii. 17, Me. ix. 19, Acts ii: 40,
Phil. ii. 15). In the present context it
is certainly more natural to take γενεά
in its normal signification; the passage
is similar to Mt. xxiii. 36, where there
can be no doubt as to the meaning.
Men who were then alive would see

THE GOSPEL ACCORDING TO ST MARK.

315

3° ᾿λμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθη ἡ γενεὰ 30
αὕτη μέχρις οὗ ταῦτα πάντα γένηται.
καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ [μὴ]

31: ὁ οὐρανὸς 31

30 μεχρις ov] mw. οτου B μεχρι & ews ov D min" ews ay 1 13 28 69 124 alP™ ews
31 παρελευσονται τὸ NBDUXTTI 1 al?! cffgilg vg] παρε-
᾿λευσεται ACYCSEFGHLMSVW?XAZ® min™™ ak | om μη BD* (hab SACL rell)

the fulfilment of the sentence pro-
nounced upon Jerusalem (v. 2). If
ταῦτα πάντα be held to include, as the
words are probably meant to include,
the συντέλεια and παρουσία, γενεά must
be widened accordingly : cf. e.g. Theod.
Mops. ap. Victor.: γενεὰν λέγει πονη-
pay τῷ τρόπῳ kal ov τοῖς προσώποις:
Jerome: “aut genus hominum signi-
ficat, aut specialiter Iudaeorum ” ;
Thpht.: ἡ γενεὰ αὕτη, τουτέστι τῶν
πιστῶν. It is possible that a word
was purposely employed which was
capable of being understood in a
narrower or a wider sense, according
to the interpretation assigned to the
passage by the hearer or reader. On
ov μὴ παρελθῇ see Burton, ὃ 172: in
v. 31 the future is used without change
of meaning.

31. ὁ οὐρανὸς καὶ ἡ γῆ κτλ.}] The
disturbances of Nature and Society
foretold in vv. 24 ff. would leave the
great revelation of the Father’s Love
and Will unshaken (cf. Isa. li. 6, Heb.
xii. 25 ff.). The Lord claims for the
Gospel a permanence even more ab-
solute than that which at the outset
of His Ministry He had claimed for
the Law (Mt. v. 18, Le. xvi. 17, cf.
Hort, Jud. Chr. p. 16). Οἱ λόγοι μου,
not this particular apocalypse only (οἱ
λόγοι οὗτοι, Mt. vii. 24, Le. ix. 28), but
Christ’s teaching as a whole (οἱ ἐμοὶ
λόγοι, Vili. 38:96. ἐμὸς λόγος, Jo. Viii.
31 ff.). ‘O oup. καὶ ἡ γῆ παρελεύσονται:
cf. 2 Pet. iii. 10 οἱ οὐρανοὶ ῥοιζηδὸν
παρελεύσονται: Apoc. xxi. I 6 γὰρ
πρῶτος οὐρανὸς kal ἡ πρώτη γῆ ἀπῆλθαν,
καὶ ἡ θάλασσα οὐκ ἔστιν ἔτι.

316 THE GOSPEL ACCORDING TO ST MARK. [XIIL. 31

32§ \ δὲ ~ νὰ ᾽ 7 a - ᾿
$f 32 παρελευσονται. περὶ O€ τῆς ἡμέρας ἐκείνης ἢ τῆς
ε 3 so af ΄- \
ὥρας οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὃ
ς /

υἱός, εἰ μὴ ὁ πατήρ.
~ > / Δ

§e 33 338 Βλέπετε, ἀγρυπνεῖτε" οὐκ οἴδατε yap πότε
31 παρελευσονται 2° NBL min?*"*] παρελθωσιν ACDW°XTAIZS min? 32 ἢ
ABCEGHKLMS?UVW°XTAIIY 1071 al™ ] καὶ NDFS* 1 13 28 69 124 al™™ agikq
syrrmpesh arm aegg aeth | rns wpas] om της AEFGHSVW°X® min™™2 woas εκεινὴς
= syrrimpesh | o, ayyedou] ayyedos B | ev ovpayw] pr oo ACEFGHK*MSVXTAIG(¥)
min?! syrb! the τῶν ουρανων ὍΣ 28 1071 al™™" ag syrP*» aeth | om οὐδὲ o wos X (cf.
Ambr de fide v. 16) | ο warnp] povos o 7. A ὁ (solus pater) o π. μονος Ὁ 13 61 124 238
1071 2P¢ alpsuc ak arm 4 the aeth 33 βλεπετε] om syr*™-+ ουν Ὁ (c) ffiq+de και
13 28 69 299 346 2?° (k) aeth | aypumvere]+xat προσευχεσθε RACLWXTAIL(Z)OY

min*fereomn f ffig vg syrr arm aegg aeth (om BD 122 ack)

32. περὶ δὲ τῆς ἡμέρας ἐκείνης KTA.]
Ἢ ἡμέρα ἐκείνη is here apparently (cf.
xiv. 25, Le. xxi. 34, 2 Thess, i. 10,
2 Tim. i. 18) the day of the final
Return in which “those days” (ve. 17,
19, 24) will find their issue; elsewhere
described as ἡ ἐσχάτη ny. (J0., passim),
ἡ ἡμ. τοῦ κυρίου [Ἰ. X.] (Paul), or simply
ἡ ἡμέρα (Mt. xxv. 13, 1 Thess. v. 4).
The end is assured, it belongs to
Revelation; but the time has not
been revealed, and shall not be.
Ovdeis...ovde...0vdé, ‘no one...not even
(ne quidem)...nor yet’: for the se-
quence cf. Mt. vi. 26, Apoc. v. 3, and
for οὐδέ ne quidem, vi. 31. Οὐδὲ οἱ
ἄγγελοι, who are to be employed in
the work of ‘that day,’ cf. τ. 27.
Comp. the Rabbinical parallels cited
by Wiinsche, p. 404; and for other
references to the limitations of angelic
knowledge see Eph. iii. το, 1 Pet.
i. 12. Οὐδὲ ὁ vids. Not ὁ vids τοῦ
ἀνθρώπου, but ὁ vids absolutely, as con-
trasted with ὁ πατήρ: cf. Mt. xi. 27,
Le. x. 22, Jo. v. 19 ff., vi. 40, xvii. 1,
1 Jo. ii. 22 &c. By the Father’s gift
all things that the Father hath are the
Son’s (Jo. v. 20, xvi. 15), and as the
Kternal Word it would seem that
He cannot be ignorant of this or any
other mystery of the Divine Will (Mt.
xi, 27, Jo. i. 18). But the time of the
predestined end is one of those things

which the Father has “set within
His own authority” (Acts i. 7), and
the Son had no knowledge of it in His
human consciousness, and no power
to reveal it (Jo. viii. 26, 40, xiv. 24,
xv. 15). See upon the whole context
Mason, Conditions, p. 120 ff.

The patristic treatment of the pass 4
sage is fully examined by Bp Gore, Dis- —
sertations, Ὁ. 111 ff. Irenaeus (ii. 28. |
6) is content to call attention to the ©
practical reproof which the Lord’s ©
words administer to idle curiosity. ;
In Origen (in Mt. ad 1.) the exe-
getical difficulty comes into view, and
he offers alternative explanations ; the
ignorance of which the Lord speaks
belongs either to His human nature,
or to the Church, as whose Head He
speaks. Later expositors, influenced
by a just indignation at the Arian
argument εἶ ἦν audios ὑπάρχων ὁ υἱὸς
πρὸς τὸν θεόν, οὐκ ἂν ἠγνόησε" περὶ τῆς
ἡμέρας, regarded the ignorance as
‘economic’ only; whilst others under-
stood εἰ μὴ ὁ πατήρ as nearly equi-
valent to χωρὶς τοῦ πατρός : cf. Basil,
ep. 236. 2 τουτέστιν, ἡ αἰτία τοῦ εἰδένο
τὸν υἱὸν παρὰ τοῦ πατρός: οὐδ᾽ ἂν ὁ
υἱὸς ἔγνω, εἰ μὴ ὁ πατήρ.

That the day is known to Gop was
taught in Zech. xiv. 7; cf. Pss. Sol. Ἶ
xvii. 23 εἰς τὸν καιρὸν ὃν οἶδας σύ, 6

θεός (Dalman, Worte, i. p. 235).

. ,
ὁ καιρὸς ἐστιν.

min?! i syrrPesh bel arm

33—37- THE FINAL WARNING,
“BASED ON THE UNCERTAINTY OF THE
Time (Mt. xxiv. 42 ff., Le. xxi. 36).
33. βλέπετε, ἀγρυπνεῖτε κτλ.}] Wy-
cliffe: “se 3e wake 56 and preie
3e.” For βλέπετε cf. vv. 5, 9, 23; it
‘is the keynote of the discourse.
Aypumveire, ‘do not permit your-
‘selves to sleep’; ef. 1 Esdr. viii. 58
ἀγρυπνεῖτε καὶ φυλάσσετε, Ps, CXXVi.
(cxxvii.) I ἠγρύπνησεν ὁ φυλάσσων,
Cant. v. 2 ἐγὼ καθεύδω καὶ ἡ καρδία μου
ἀγρυπνεῖ. In the Epistles the verb
is used in reference to prayer (Eph.
vi. 18) and spiritual work (Heb. xiii.
17): οὗ Le. ἀγρυπνεῖτε δὲ ἐν παντὶ
καιρῷ δεόμενοι. Bede mentions other
forms of spiritual ἀγρυπνία: “vigilat
autem qui ad adspectum veri luminis
mentis oculos apertos tenet, vigilat
gui servat operando quod credit,
vigilat qui se torporis et neglegentiae
tenebras repellit.” Οὐκ οἴδατε yap
more κτλ. If the Master Himself
does not know, the disciples must
not only acquiesce in their ignorance,
but regard it as a wholesome stimulus
to exertion (γάρ). On ὁ καιρός see i.
15; each appointed time of Divine
Visitation is a καιρός, occurring at the
moment predestined for it in the
ordering of events.
ὡς ἄνθρωπος ἀπόδημος κτλ.]
Another παραβολή (v. 28), and as
appears from Mt. xxiv. 43 ff, xxv.,
one of a series delivered at this time.
With ἄνθρ. ἀπόδημος ‘a man on his
travels’ (Wycliffe, “a man the which
gon far in pilgrimage”), comp. xii. 1
ἄνθρ. ἀπεδήμησεν, and Mt. xxv. 14
ἄνθρ. ἀποδημῶν (cf. xiii. 45 ἄνθρ. ἔμ-

‘XIIL 34] THE GOSPEL ACCORDING TO ST MARK.

33 Tore o καιρος ἐστιν] ποτε o καιρος D a τον Karpov (ut vid) c syr*™
womep Σ 1 13 28 69 124 alr | αποδημων DX 1 28 209 245 299 2P¢ C&T | αὐτου 1°, 2°]
εαυτου B | exaorw NBC*DLY 238 248 2P¢ 8P°acff me aeth] pr καὶ ΟΣ ΧΙ ΔΠΣ Φ

317

ε ‘3 / :
βδϑς ἄνθρωπος ἀπόδημος ἀφεὶς 34 3 Ww

\ > / ~ \ \ ~ ~
σὴν οἰκίαν αὐτοῦ καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν
π᾿» 7 ε , a oS 3 va \ PN “--
ἐξουσίαν, ἑκάστῳ TO ἔργον αὐτοῦ, καὶ τῷ θυρωρῷ

34 ws]

topos). The traveller is here and in
Mt. Zc. the Son of Man, and the
journey is His return to the Father
(Jo. xiv. 3). ‘Qs, “it is as if,” ef.
ὥσπερ, Mt. xxv. 14 (Blass, Gr., p. 270,
cf. WM., p. 578 n.). The construction
of the sentence which follows is broken
by the intrusion of καί before éverei-
Aaro; the reader desiderates either
ἀφεὶς...καὶ δοὺς... ἐνετείλατο or ἀφεὶς
«ἔδωκεν... «καὶ ἐνετ., ΟΥ̓ ἀφεὶς.. καὶ δοὺς
«καὶ ἐντειλάμενος (Vg. gut peregre
profectus...reliquit...et dedit... et
praecipiat, v.1. praecepit ; see Words-
worth-White ad 7); Fritzsche’s and
Meyer’s expedient of taking the last
καί as = etiam (WM., p. 578) is adopted
by R.V., but seems to be unnecessary
in view of other indications of gram-
matical laxity in Mc.’s style.

τοῖς δούλοις...τὴν ἐξουσίαν, ἑκάστῳ
τὸ ἔργον] The authority is committed
to the servants collectively (Bengel :
“hane dedit servis coniunctim”), the
task is assigned individually. On
ἐξουσία see 1. 22, vi. 7, notes; for
δοῦλος in this reference cf. xii. 2,
Jo. xiii. 16, xv. 15, 20; the Apostolic
writers glory in the title Ἰησοῦ Χρισ-
τοῦ δοῦλος (James i. 1, Jude 1, Apoc. i.
1, Rom. i. 1, Phil. i. 1; cf. δοῦλος θεοῦ
Tit. i. 1, 1 Pet. ii. 16). Here apparently
the δοῦλοι are the disciples in general,
the θυρωρός is the Apostolate and the
ministry (cf. Jo. x. 3 τούτῳ 6 θυρωρὸς
ἀνοίγει), to whom especially belongs the
responsibility of guarding the house
and of being ready to open the door to
the Master at His return (Le. xii. 36,
ef. Ezek. xxxiii. 2ff.). Bede: “ ordini
pastorum ac rectorum ecclesiae curam

318

᾽ /
35 ἐνετείλατο

36 ἢ μεσονύκτιον ἢ ἀλεκτοροφωνίας ἢ πρωί"
37 ἐξαίφνης εὕρη ὑμᾶς καθεύδοντας. 376 δὲ ὑμῖν λέγω
πᾶσιν λέγω I pnyopeite.

34. ‘yenyopn] aypurvy I

ροφωνιου D αλεκτοροφωνια A

solerti observantia iubet impendere,”
adding, however, “vigilare praeci-
pimur universi ianuas cordium.” “Iva
γρηγορῇ: γρηγορεῖν, a late formation
from éypyyopa, condemned by the
Atticists (Lob. Phryn. p. 118, cf.
Rutherford, p. 200 f., WSchm., p.
104 ”.), is found in the later books
of the uxx. (2 Esdr. Jer? Bar|}
Thren Dan. (Th.1) 1 Macc.4), and
in the Ν. Τὶ (Syn.“ Acts! Paul4
1 Pet.! Apoc.’). The passage in
1 Macc. (xii. 27) is an interesting
illustration of its use here: ἐπέταξεν
ἸΙωναθὰν τοῖς παρ᾽ αὐτοῦ ypnyopeiv...d¢
ὅλης τῆς νυκτός. For early Christian
use cf. Ign. Polyc. 1 γρηγορεῖ, ἀκοί-
μῆητον πνεῦμα κεκτημένος.

35. γρηγορεῖτε οὖν κτλ.] Ὃ κύριος
τῆς οἰκίας ἔρχεται answers here to
ὁ καιρός ἐστιν in Ὁ. 33 and explains
its ultimate meaning (cf. Mt. xxiv. 3
τῆς σῆς παρουσίας). With the phrase

“OK. τῆς οἰκίας Ξ- ὁ οἰκοδεσπότης cf. Mt.

x. 25, xx. Iff, Le. xiii. 25, and esp.
Heb. iii. 5 Χριστὸς δὲ ὡς υἱὸς ἐπὶ τὸν
οἶκον αὐτοῦι Mt. (xxiv. 42) substi-
tutes ὁ κύριος ὑμῶν, cf. Heb. iii. 6 οὗ
οἶκός ἐσμεν ἡμεῖς.

ἢ ὀψὲ ἢ μεσονύκτιον κτλ. In any
one of the four watches of the night ;
cf. Le. xii. 38 κἂν ἐν τῇ δευτέρᾳ κἂν
ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ. A three-
fold division of the night is mentioned
in the O. T., cf. Jud. vii. 19 τῆς

φυλακῆς μέσης (τῆς μεσούσης, A): the

THE GOSPEL ACCORDING TO ST MARK.

iva Ὑρηγορῇ.
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(XIII. 3

ie a bi ct οὐν, οὐκ

36 un ἐλθὼν. i

37 o) a

first two Gospels speak of a fourth ©
watch (Mt. xiv. 25, Me. vi. 48, where
see note; cf. Jos. ant. v. 6. 5 κατὰ,
τετάρτην μάλιστα φυλακὴν προσῆγε
τὴν ἑαυτοῦ στρατιάν: Berachoth, cited —
by Wetstein, “quatuor vigiliae ἔμθ-
runt noctis”)—a Roman arrangement ~
(Blass on Acts xii. 4), but not un-_
known in classical Greece (Eur. Rhes. ©
5, cited by Kypke: τετράμοιρον νυκτὸς
φρουράν). The watches were distin-—
guished as vigilia prima, secunda, —
&e.; ὀψέ, μεσονύκτιον, κτὰς. are
popular equivalents, not to be too
strictly interpreted. For ὀψέ see xi,
11, 19; for μεσονύκτιον, Jud. xvi. 3, ©
Ps. cxviii. (cxix.) 62, Isa. lix. 10 ἥ
(where it is the opposite of peonp- i
Bpia), Le. xi. 5, Acts xvi. 25, xx. 73
ἀλεκτοροφωνία, am. ey. in biblical —
Gk. (but cf. 3 Mace. v. 23, 24), is”
used in Aesop, jab. 44: πρωΐ corre-
sponds to the φυλακὴ ἑωθινή of Exod.
xiv. 24,1 Regn. xi. 11 (A, πρωινή), or ©
φ. mpwia of Ps, xxix. (cxxx.)6. On
the acc. μεσονύκτιον see WM., p. 288.
36. μὴ ἐλθὼν ἐξαίφνης κτλ. See
Mt. xxv. 5, Rom. xiii. 11, 1 Thess. v.
6; the need of the caution was
soon to be forcibly illustrated (xiv.
37 ff.). For the orthography of
ἐξαίφνης see WH., Votes, p. 151, and
cf. ix. 8, note ; for the ethical import
cf. Le. xii. 40 7 ὥρᾳ ov δοκεῖτε: the —
suddenness is not due to caprice on —
the part of the Master, but to

XIV. 17

ΝΣ
ΓΖ
δ

aes
te
es

ΗΝ of duty on that of the
‘servant.
37. ὃ δὲ ὑμῖν λέγω πᾶσιν λέγω]
Comp. Peter’s question in Le. xii.
At, which here receives a direct
answer. Watching was not to be
limited to the θυρωρός, all must keep
vigil till He returned; priest and
people, the man of the world as
well as the recluse ; cf. Thpht.: πᾶσι
δὲ ταῦτα παραγγέλλει ὁ κύριος, καὶ
τοῖς κοσμικωτέροις καὶ τοῖς ἀναχωρη-
σαῖς. The early Church expressed
her sense of the importance of this
charge by the institution of the
mavyvxides or vigiliae; see Batiffol,
hist. du bréviaire Romain, p. 2 ff.
XIV. 1—2. Tue DAY BEFORE THE
PascoaL Murat. DESIGNS OF THE
Priests AND Soripes (Mt. xxvi. I—5,
Le. xxii. 1—2).
I. ἦν δὲ τὸ πάσχα κτλ. Πάσχα
(Aram, 8MD°5, δ, cf. Dalman, Gr.
pp. 107, 126) is the prevalent translite-
ration of MDD in the txx. (Pent.” Jos.?
4 Regn 1 Esdr.4 2 Esdr.2 Ezech..),
the alternative form φάσεκ or φάσεχ
occurring only in 2 Chron. (xxx.®
“xxxv.!’), Jer. xxxviii. (xxxi.) 8; in the
N. T. πάσχα is used uniformly (Mt.4
“Me Le.” Jo” Acts! Paul? Heb.’).
Philo also has πάσχα (e.g. de decal. ἣν
*EBpaior πατρίῳ γλώττῃ πάσχα προσα-
ρεύουσιν); i in J osephus the Mss. vary
ἢ ὐράμβαι πάσχα and φάσκα (see Niese’s
text and app. crit. ant. v. I. 4, xiv. 2.
‘I, xvii. 9. 3, B. J. 11. 1. 3). Td πάσχα
is either (a) the lamb (Exod. xii. 11,
21, &c.), or (b) the feast at which it
was eaten, or (6) the Paschal festival
aga whole (Jos. ant. xvii. 9.3 φάσκα
8 ἡ ἑορτὴ καλεῖται, Le. ἡ ἑορτὴ τῶν
ἀζύμων ἡ λεγομένη πάσχα); for (a) see
§ ὁ. 12; in the present passage (Ὁ) seems

THE GOSPEL ACCORDING TO ST MARK.

319

™ Hy δὲ τὸ πᾶσχα καὶ τὰ ἀζυμα μετὰ δύο ἡμέρας. I XIV.
“Kal ἐζήτουν οἱ ἀρχιερεῖς Kal οἱ γραμματεῖς πῶς αὐτὸν

XIV 1 τὸ πασχα και τα af.] Ta af. και τὸ πασχα VY om και τα af. D pascha azu-
“morum k (cf. syrr*™ Pesh) | πως] orws MX ro πως Σ

to be intended, since τὸ π. is distin-
guished from τὰ ἄζυμα, the opening
meal from the period of abstinence
from leaven. Ta a¢, “the azymes”
(M81 1), are properly the ἄρτοι ἄζυμοι
or λάγανα ἄζυμα (Lev. ii. 4) which were
eaten throughout the Paschal week,
but here=‘the Feast of Azymes,’
ἡ ἑορτὴ τῶν ἀζύμων (Exod. xxxiv.
18) or αἱ ἡμέραι τῶν ἀξ. (Acts xii.
3, xx. 6). The word lends itself
easily to this sense, the neut. pl. being
commonly employed for the names of
festivals, cf. ra ἐγκαίνια, Jo. x. 22 and
the class. ra Διονύσια, τὰ Παναθήναια
(Blass, Gr. p. 84 f.).

ἦν.. «μετὰ δύο ἡμέρας] Le. less pre-
cisely, ἤγγιζεν: Mt. represents the
Lord as calling attention to the ap-
proach of the Feast (εἶπεν... Οἴδατε
ὅτι μετὰ δύο ἡμέρας ᾿ τὸ πάσχα γίνεται).
Me.’s ἠν-εἤμελλεν εἶναι is noticeable ;
the Evangelist looks back on the
event as past. Mera δύο ἡμέρας -- τῇ
ἐχομένῃ ἡμέρᾳ, if we are to follow the
analogy of μετὰ τρεῖς nu. (viii. 31, note);
cf. Hos. vi. 2 where pera δύο ἡμέρας is
distinguished from ἐν τῇ ἡμέρᾳ τῇ
τρίτῃ and, as Field points out (on Mt.
xvi. 21), is equivalent to ἐν τῇ ἡμέρᾳ
τῇ Sevrépa.... The day will thus, on
the Synopticreckoning, be Wednesday,
Nisan 13; cf. Exod. xii.6. Thpht.: τῇ
τετράδι τὸσυμβούλιον (V.infYa) συνέστη,
καὶ διὰ τοῦτο νηστεύομεν καὶ ἡμεῖς τὰς
τετράδας (see Did. 8, Ap. Const. v. 15).

καὶ ἐζήτουν of ἀρχιερεῖς κτλ.] Cf. xi.
18, xii. 12. The plot was now under
discussion at a meeting consisting of
representatives of each order in the
Sanhedrin: Mce., Le. οἱ ἀρχ. καὶ of yp.,
Mt. συνήχθησαν οἱ ἀρχ. καὶ of mpec-
βύτεροι τοῦ λαοῦ (cf. Me. xi. 27). Mt.
adds that the meeting was held in the

320

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house of Caiaphas, who for some time
had advocated the policy of sacrificing
Jesus to the Roman power (Jo. xi. 49 f.).
There was no division of opinion now
as to the principle, or as to the
character of the means to be employed
for the arrest (ἐν δόλῳ, Mc., δόλῳ, Mt.;
cf. Me. vii. 22); only the opportunity
(πῶς) was still wanting. On the subj.
after πῶς see WM., p. 373f.; in direct
discourse the question would run
Πῶς αὐτὸν.. ἀποκτείνωμεν; and the
mood is retained notwithstanding the
tense of ἐζήτουν (WM., p. 374).

2. ἔλεγον yap My κτλ.] An echo
from the council chamber which
reached the Apostles and found its
place in the traditions of the Church.
Voices were heard deprecating an
arrest after the Paschal week had
well begun (ἐν τῇ ἑορτῇ); it must be
made during the next few hours, or
postponed till after the Feast. Mn,
used elliptically, cf. Blass, Gr. p. 293 f.,
and Lightfoot on Gal. v. 13; if we are
to supply a verb, the previous words
suggest κρατήσωμεν αὐτόν. Μή ποτε
ἔσται, more Vivid than Mt.’s ἵνα μὴ
γένηται : the use of εἶναι and the ind.
fut. represents the danger as real and
imminent, and adds force to the
deprecation: cf. Lightfoot on Col. ii.
8, Westcott on Heb. iii. 12, and Field,
Notes, p. 38. The Sanhedrists lived
in fear of their own people (Le. ἐφο-
βοῦντο yap τὸν λαόν: cf. xi. 18, note,
xii. 12). Θόρυβος rod λαοῦ, not merely
“clamour,” “uproar” (v. 28), but as
Vg. tumultus, a riot, or its precursor,
an outbreak of disorder (Acts xx. 1,
xxiv. 18),

3—9. Tue EpisopE oF THE ANOINT-

THE GOSPEL ACCORDING TO ST MARK.

[XIV. r

Ing at Beruany (Mt. xxvi. 6—13,
Jo. xii. 2—8),

3. καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ]
There is nothing either in Mc. or Mt.
to raise a doubt as to the historical
sequence ; indeed Mt.’s γενομένου fol-
lowing upon ὅτε ἐτέλεσεν κτλ. (Ὁ. 1)
may seem to suggest that the supper
occurred immediately after the Lord’s
arrival at Bethany on the evening
of the “ Day of questions.” St John,
however, placesit before the Triumphal
Entry (Jo. xii. 1 ff., 12; see Me. xi. I,
note); and his order has been gene-
rally accepted from the time of Tatian
(cf. Hill, p. 196 ἢ). Augustine (de
cons. év. ii. 78) rightly points out that
the two Synoptists do not definitely
contradict the Fourth Gospel: at the
same time it may be questioned
whether either of them consciously
connected the event with the first
day at Bethany (“recapitulando ergo
ad illum diem redeunt in Bethaniam
qui erat ante sex dies paschae”),
For some reason which does not lie
upon the surface (cf. vv. 4, το, notes)
this episode had been dislodged from
its historical order in the tradition
to which Mc. and Mt. were indebted
for their account. On the whole
question and the history of opinion
upon it see Hastings, D.B. iii. p. 279 fh.
Ὄντος αὐτοῦ.. «ἀνακειμένου αὐτοῦ : the
double gen. absolute accords with Me’
often disjointed style.

ἐν τῇ οἰκίᾳ Σίμωνος κτλ.] Tatian
rightly limits himself here to Mt. Me.
Jo., placing Le. vii. 36 ff. in another
and much earlier connexion (Hill,
p- 100 ff.), and this view was held αὖ.
a later time by Apollinaris and Theo-—

— Ty

XIV. 3)

_ 38 ff. and Me. i. 31).
_ sary to regard the reference to Simon

THE GOSPEL ACCORDING TO ST MARK.

321

‘ r σ΄ / Ὡς ὦ >
Tov λεπροῦ κατακειμένου αὐτοῦ ἦλθεν γυνὴ ἔχουσα

/ / ’ ΄σ ΄
ἀλάβαστρον μύρου νάρδον πιστικῆς πολυτελοῦς"

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dore of Mopsuestia (Victor). Origen,
however, speaks of the two narratives
as commonly confused in his time (7)
Mt. ad l, “multi quidem existimant de
una eademque muliere quatuor evan-
gelistas exposuisse”). There are points

_ of resemblance—the name of the host,

and the use of an ἀλάβαστρος, to which
Jo. adds the anointing of the Feet,
and the wiping them with the hair—
but, as Origen points out, there is an
essential difference in the persons
whose act is described (“non enim
credibile est ut Maria quam diligebat
Tesus...peccatrix in civitate dicatur”).
That the circumstances were intention-
ally modified by Le. (Holtzmann, see
Plummer ad /.) is scarcely less in-
credible in view of Le.’s own state-
ment of his historical principles (i. 3).

According to Jo. the supper at
Bethany was given in the house of
Martha (ἡ Μάρθα διηκόνει, cf. Le. x.
It is not neces-

in Mt. and Me. as due to the influence

_ of Le.’s story. Simon the leper (on the
-commonness of the name see i. 16,
ΟΠ note) may have been Martha’s hus-

band, now dead or parted from
her by his disease, or the father of
the family (Thpht.: φασί τινες καὶ
πατέρα εἶναι τοῦ Λαζάρου, ὃν ἀπὸ τῆς
λέπρας καθαρίσας εἱστιᾶτο παρ᾽ αὐτῷ).
_ The epithet ὁ λεπρός may have clung

to the leper after hisrecovery; Jerome,

who compares Μαθθαῖος ὁ τελώνης
(Mt. x. 3), remarks: “sic et leprosus
_ Simon iste vocatur antiquo nomine,
ut ostendatur a Domino fuisse cura-

tus.” The suggestion of Ephrem (ez.

conc. exp. p. 205) is improbable:
_“quomodo lepra in corpore Simonis
_ permanere poterat, qui purificatorem
leprae in domo sua recumbentem

5. M.?

vidit ? forsitan...pro sua hospitalitate
mercedem accepit purificationem.”
That Simon was the actual host and
present at the feast cannot be inferred
from ἐν οἰκίᾳ Σίμωνος.

ἦλθεν γυνή κτλ. JO. ἡ οὖν Μαριάμ
(cf. Jo. xi. 2): her anonymity in the
Synoptists is perhaps due to the
Galilean origin of the synoptic tradi-
tion. In the cycle of events hitherto
described by Mc. Mary of Bethany
had no place; Le.’s reference to her
(x. 38 ff.) comes from another source.
"Exovoa ἀλάβαστρον μύρου: so Mt;
Jo., λαβοῦσα λίτραν pvpov. On the
gen. see WM., p. 235. ᾿Αλάβαστρος
(so Me., cf. τὴν ἀλ., infra; also ὁ
av. (B) and τὸ ἀλάβαστρον (A) 4 Regn.
xxi. 4) is an alabaster flask such as
was commonly used for preserving
precious unguents; cf. Herod. iii. 20
δῶρα φέροντας... μύρου ἀλάβαστρον ;
Plin. H. N. xiii. 2 “unguenta optume
servantur in alabastris.” This ‘ala-
baster’ held a λίτρα (i.e. a Roman
libra) of fragrant oil of the most
costly kind (Mt. βαρυτίμου, Jo. πολυ-
tipov)—for πολυτελής cf. Prov. i. 13
(κτῆσις), XXXi. 10 (λίθος), Sap. ii. 7
(οἶνος), τ Tim. ii. 9 (ἱματισμός). On
the genitives μύρου νάρδου see WM.,
pp. 235, 238; the first expresses
the local relation of the μύρον to
the ἀλάβαστρος, the second defines
the former as of the particular kind
known as vapdos mori. Νάρδος
(Heb. 373, from a Sanscrit root), a
product of the Nardostachys nardus
jatamanst, a native of the Himalayas
(Tristram, WV. H. of the Bible, p. 485),
was used by luxurious Israelites
(Cant. i. 12, iv. 13 f, ef. Driver Zntr.,
Ῥ. 422, note 2; Enoch xxxii. 1), and at
a later time by the Greeks (Athen.
xv. 691 B vapdivov δὲ μύρου μέμνηται

21

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322

THE GOSPEL ACCORDING TO ST MARK.

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Μένανδρος) and Romans (Plin. HZ. N.
xiii. 5, Hor. Od. ii. 11, iv. 12, Ov. de
arte ami. iii. 443, Tib. ii. 2. 7, iii. 6. 9).
The epithet πιστική (Mc., Jo.) is not
without difficulty. Πιστικός occurs in
the sense of ‘trustworthy,’ ‘genuine,’
in late writers, eg. Artemid. Onir.
2. 32 γυναῖκα πιστικὴν Kal οἰκοῦρον, and
πιστικῶς is found nearly in the sense
of πιστῶς. The epithet has therefore
been taken to mean that the nard
was genuine, not a cheap imitation ;
cf. Thpht.: τὴν ἄδολον vapdov καὶ
pera πίστεως κατασκευασθεῖσαν, Plin.
HT, N. xii. 12 “adulteratur et pseu-
donardi herba...sincerum quidem
levitate deprehenditur et colore
rufo odorisque suavitate.” Jerome
(tr. in Mc.) plays lightly on this
meaning of the word: ‘‘ideo vos vo-
cati estis ‘pistici,’ fideles: ecclesia...
dona sua offert...fidem credentium.”
Something however may be said for
the alternative offered by Thpht., εἶ
dos νάρδου οὕτω λεγόμενον.
is transliterated in the Sinaitic
Syriac (wam\ms 243), and in
some O.L.texts (e.g. nardi piscicae (sic),
k; n. pistici, α), whilst the Vg. nardi
spicati suggests that πιστικός may be
an attempt to represent spicatus; cf.
Galen cited in Wetstein: ἐπὶ δὲ τῶν
πλουσίων γυναικῶν καὶ TO καλούμενον
ὑπ᾽ αὐτῶν...σπίκατον προσφέρουσι.
For πιστικός potabilis, i.e. liquid, there
is no good authority. Πολυτελοῦς : cf.
v. 5, note. Clem. Al. paed. ii. 8 ὃ 61
ὅπερ ἡγεῖτο τὸ κάλλιστον εἶναι παρ᾽ αὐτῇ,
τὸ μύρον, τούτῳ τετίμηκε τὸν δεσπότην.

συντρίψασα τὴν ἀλ.}] A detail pecu-
liar to Me. δα. fracto αἰαθαξδέγο ; she
crushed or knocked off the head of

The word.

the thin alabaster flask ; it had served
its purpose and would not be used
again. Renan (Vie, p. 385) gives
another reason : ‘‘selon un vieil usage
qui consistait & briser la vaisselle dont
on sétait servi pour traiter un étran-
ger de distinction,” adding “j’ai vu
cet usage se pratiquer encore & Sour.”
For this use of συντρίβειν cf. Ps. ii. 9
(ὡς σκεῦος κεραμέως συντρίψεις, cf.
ΑΡοο. ii. 27), Sir. xxi. 14 (ὡς ἄγγιον
συντετριμμένον).

κατέχεεν αὐτοῦ τῆς κεφαλῆς] Mt.
ἐπὶ τῆς κεφ. αὐτοῦ ἀνακειμένουι Me.
has already represented the Lord as
lying on the ¢triclinium (κατακειμένου
αὐτοῦ); the woman is standing be-
hind and over Him. The gen. κεφαλῆς
answers to the downward direction of
the fluid, expressed in κατέχεεν, cf.
WM., pp. 477, 537 n.; Blass, Gr. p. 106;
and see Gen, xxxix. 21, Ps, Ixxxviii.
(Ixxxix.) 46. Such an act was not an

unusual attention to a guest; cf. Ps. |

xxii. (xxiii) 5, Cant. i. 12, and the

passages from Roman poets cited —
above; and add Plat. resp. iii. 398 a |

μύρον κατὰ τῆς κεφαλῆς καταχέαντες.
Acc. to Jo. the Feet were anointed—
a reminiscence, possibly, of the earlier

anointing described by Le. The wo- ὦ
man may, however, as Aug. supposes, —
have performed both acts, though we |
cannot unreservedly admit his canon, |
“ubi singuli evangelistae singula com- |
memorant, utrumque factum intelle- —
gere [oportet].” To anoint the feet of —
a recumbent guest would have been ~
possible (see note on 2. 18), but less ©
easy and usual, and on this occasion —

perhaps less appropriate.

4. ἦσαν δέ τινες κτλ.] Mt. ἰδόντες

XIV. 5]

ant ee a

᾿ς yevyovey D 64 affi

THE GOSPEL ACCORDING TO ST MARK.

323

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Εἰς Ti ἡ ἀπώλεια αὕτη ποῦ μύρου γέγονεν ; δήἠδύνατο 5
A ~ \ / ΄σ ,

yap τοῦτο TO μύρον πραθῆναι ἐπάνω δηναρίων τρια-

κοσίων Kat δοθῆναι τοῖς πτωχοῖς: καὶ ἐνεβριμῶντο

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To μυρον EFGHMSVXT minre ¢k gyrrsinpesh me | ἐενεβριμουντο ᾿ξ" csr

δὲ οἱ μαθηταὶ ἠγανάκτησαν, Jo. λέγει δὲ

Ἰούδας ὁ Ἰσκαριώτης. The indefinite-

ness of Mc.’s statement may be an
indication of the early date of his
source; personal considerations still

had weight in dictating reserve under

such circumstances. Cf. xiv. 47 εἷς δέ
Tis TOY παρεστηκότων, Where again Jo.
supplies the name. The feeling ex-

| pressed aloud by Judas may have been

shared by others in the Apostolic body;
as men unaccustomed to luxury they
might naturally resent the apparent
waste. Ἦσαν dy. πρὸς ἑαυτούς, not as
Vg., erant indigne ferentes intra
semet tpsos, but rather as R.V. “had
indignation among themselves,” i.e.
exchanged remarks or looks which
betrayed their sympathy with Judas.
For ἦσαν ἀγαν. see WM., p. 438, and

_ for πρὸς ἑαυτούς ad invicem, cf. xvi. 3,

and the nearly equivalent πρὸς ἀλλή-

λους in iv. 41, viii. 16.

eis τί ἡ ἀπώλεια αὕτη κτλ. ‘What
end can it have served ?’—the plausible

_ cui bono of a shortsighted utilitarian-
ism. For εἰς ri cf. xv. 34, Mt. xiv. 31,

and esp. Sir. xxxix. 17 (26) οὐκ ἔστιν
εἰπεῖν Ti τοῦτο; εἰς Ti τοῦτο; (mt mn),
᾿Απώλεια in the active sense of wasting
(Vg. perditio) is perhaps unique in
Biblical Gk. ; the commentators refer

to Polyb. vi. 59. 5, where ἀπ. is con-

trasted with τήρησις. For ἀπόλλυσθαι
“to be wasted’ cf. ii. 22. Τέγονεν : the

perfect calls attention to the act as
complete and still abiding in its
sensible effects; cf. v. 33, ix. 21.

5. ἠδύνατο yap τοῦτο τὸ μύρον κτλ.

The unguent might well be said to
have been wasted, in view of (yap) the
good which the owner might have
done with it. Δηναρίων τριακοσίων is.
not governed by ἐπάνω (WM., p. 313),
but is the gen. of price (WM., p. 2 58,
cf. Jo. xii. 5); as to the amount see
Pliny HN. xiii. 4, who speaks of certain
unguents which “excedunt quadra-
genos denarios librae.” Mt.’s πολλοῦ
seems to indicate a fading interest in .
such details. On τοῖς πτωχοῖς see x. 21.
note, and cf. Gal. ii. 10. The Passover
was perhaps a time when alms of this
kind were specially demanded; ef. Jo.
xiii. 29. How many of the poor of
Jerusalem might have been relieved
and gladdened by the money wasted
on an extravagance! The force of the
remark becomes apparent when it is
remembered that the labourer’s daily
wage was a denarius (Mt. xx. 2) and
that two denarii sufficed for the inn-
keeper’s payment in Le. x. 35, whilst
two hundred (Me. vi. 37) would have
gone some way to feed a multitude.

On ἠδύνατο without ἄν see WM., p.
352, and on the augment, WSchm.,
Ρ. 99. ᾿Ἐνεβριμῶντο αὐτῇ, Me. only.
The remarks were directed against
the woman, for no one ventured to
complain of the Lord’s acceptance
of the offering. For ἐμβριμᾶσθαι see
note on i. 43; the word takes its note
whether of strictness or harshness
from the occasion. Here the Vg.
rendering is doubtless right : freme-
bant in cam. Of. Thpht.: ἐνεβρι-
μῶντο αὐτῇ: τουτέστιν, ἠγανάκτουν,
ὕβριζον, ἐπεπλήκτουν αὐτῇ.

21--.-2

324

6 αὐτῇ ‘

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 5

a > ὦ J / / ΄
ὁ ὁ δὲ ᾿Ιησοῦς εἶπεν Ἴλφετε αὐτήν. τί αὐτῇ

\ sf / /

κόπους παρέχετε; καλὸν ἔργον ἠργάσατο ἐν ἐμοί:
\ \ » al \

7 πάντοτε yap τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, Kal
ε > ~ / Φ “ \
ὅταν θέλητε δύνασθε αὐτοῖς [παντοτε) εὖ ποιῆσαι" Eve

5 αὐτὴ] pr εν D*

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latt syrr arm (hab δὲ. 5 BL aegg) | ποιειν Ὁ ΔΨ minPare

6. ὁ δὲ "Inaois εἶπεν “Adere αὐτήν
κτλ. “Agere αὐτήν is “let her alone”
(R.V.) rather than “suffer ye her”
(Vg., Wycliffe), as the next words shew.
Κόπους (κόπον) παρέχειν occurs again
in Le. xi. 7, xviii. 5, Gal. vi. 17, and is
found in Aristotle; but as Wetstein
points out, class. writers prefer παρε-
xew πράγματα [or πόνον, ὄχλον]. The
interference was unreasonable (ri ;),
and the woman should rather have
been commended; her act was a καλὸν
ἔργον, one which possessed true moral
beauty ; cf. Jo. x. 32 (Westcott), 1 Tim.
Vv. 10%, 25, vi, 18, Tit. iii. 8, 14, Heb. x.
24; the more usual phrase is ἔργον
ἀγαθόν (Acts ix. 36, Rom. xiii. 3, Eph.
Ἱ; 70. 3, Tim, vy, 10°, 2 Tim, "111. 17}
Me.’s ἐν ἐμοί becomes eis ἐμέ in Mt.
—both perhaps answering to ‘3, The
goodness of the act lay in the grateful
love which it displayed (cf. Le. vii.
47 ἠγάπησεν πολύ); no sacrifice was
too costly to offer to One who had
restored her brother to life. The
Lord’s tacit acceptance of supreme
devotion as His due is not less remark-
able than Mary’s readiness to render
it; cf. vill, 35, Mt. xxv. 40 (ἐμοὶ
ἐποιήσατε), JO. χχὶ. 15 ff. (ἀγαπᾷς...
αἀγαπᾷς.. φιλεῖς pe;). The beauty of
ἃ good act varies according to the
relation in which it stands to Christ.

7. πάντοτε yap τοὺς πτωχούς KTA. |
Cf. Deut. xv. 11 οὐ yap μὴ ἐκλίπῃ ἐνδεὴς
ἀπὸ τῆς γῆς. The first and third clauses
of this saying of Christ are preserved
in almost identical words by Mt., Mc.,

Jo., but Me. alone has καὶ ὅταν θέλητε...
εὖ ποιῆσαιι There was no intention
on the Lord’s part to contrast services
rendered to Himself in person with
services rendered to the poor for His
sake—the two are in His sight equiva-
lents (Mt. xxv. 40, 45); His purpose is
to point out that the former would very
soon be impossible, whilst opportu-
nities for the latter would abound to
the end of time. Ὅταν θέλητε: the
will was not wanting to the Apostolic
Church (Rom. xv. 26, Gal. ii. 10, 2 Cor.
viii. 1 ff.); the faith of Christ yielded
a new ground of sympathy with the
needy (80 ὑμᾶς ἐπτώχευσεν) which in
all ages has made the Church a refuge
of the destitute. As to the power
to execute this goodwill see 2 Cor.
viii. 3, and for the juxtaposition of will
and power cf. i. 40. Ἐμὲ οὐ πάντοτε
éxere is true in the sense in which it
was said (cf. Jo. xvii. 11 οὐκέτι εἰμὶ
ἐν τῷ κόσμῳ), although in another
sense the Lord could teach ᾿Εγὼ μεθ᾽
ὑμῶν εἶμι πάσας Tas ἡμέρας. Jerome:
“‘videtur in hoc loco de praesentia
dicere corporali.”
εὐποιεῖν) occurs here only in the N.T., |
though fairly frequent in the Lxx., —
where it usually stands for 2°)’; the —
acc. commonly follows (e.g. Gen. xxxii.
9 (10) εὖ σε ποιήσω), but the dat, is a
also found, cf. Sir. xii. 1 ἢ ἐὰν εὖ ποιῇς,
γνῶθι τίνι ποιεῖς... εὖ ποίησον εὐσεβεῖ,
καὶ εὑρήσεις ἀνταπόδομα, where ὑΠ6
whole context is instructive as to the —
Jewish conception of εὐποιία.

Ed ποιεῖν (not

:
ὲ
)

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XIV. 9]

δὲ > ’ af 8
€ OV TTAVTOTE EX ETE.

THE GOSPEL ACCORDING TO ST MARK. 325

A of
ὃ ἔσχεν ἐποίησεν: προέλαβεν 8

/ \ - / \
μυρίσαι TO σώμα pou εἰς τὸν ἐνταφιασμόν. ἀμὴν 9
\ / Cre ef \ ~ \
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8. ὃ ἔσχεν ἐποίησεν͵][Ἑ Me. only.
"Eoxev 8c. ποιῆσαι. For this use of
ἔχειν cf. Mt. xviii. 25 (Le. vii. 42), Le.
xii. 4, xiv. 14, ‘Jo.’ viii. 6, Acts iv. 14,
Heb. vi. 13; the infinitive is not
always expressed, as Kypke shews,
quoting e.g. Dion. Hal. ant. vii. p. 467
οὐκ εἶχον δὲ ὅτι ἂν ἄλλο ποιῶσιν. For
the general sense see 2 Cor. viii. 12
καθὸ ἐὰν ἔχῃ εὐπρόσδεκτος, ov καθὸ οὐκ
ἔχει. Mary could not prevent the Lord’s
Death; what she did He accounts as
a supreme effort to do honour to His
dead body. Προέλαβεν pupica, prae-
venit ungere: Mt. πρὸς τὸ ἐνταφιάσαι
με ἐποίησεν. TpodapBavery ‘anticipate’
is used in class. writers with a case,
or absolutely; for the inf. see Kypke
adl. and Blass, Gr. p. 227, who com-

pare Jos. ant. xviii. 7 προλαβὼν ἀνελεῖν

and Ps. Clem. 2 Cor. viii. 2 ἐὰν δὲ mpo-
φθάσῃ...βαλεῖν. Μυρίζειν is am. Ney. in
Biblical Gk., but occurs in Herodotus
and the comic poets. Fragrant un-
guents were used for anointing the
dead body after it had been washed
(Lucian de luct. 11 λούσαντες αὐτοὺς...
καὶ μύρῳ τῷ καλλίστῳ χρίσαντες τὸ
σῶμα)---ὃ process to be distinguished
from embalming, which, as we see
from Jo. xix. 39, consisted of laying
myrrh and aloes in the folds of the
grave clothes. Acc. to Hv. Petr. 6
the Lord’s Body was washed, and Me.
(xvi. 1) relates how on Saturday night
the women ἠγόρασαν ἀρώματα iva
ἀλείψωσιν αὐτόν. But the Resurrec-
tion prevented the fulfilment of their
design, and thus as it seems the only
anointing which the Lord received
was this anticipatory one at Bethany

a week before He lay in the tomb.
Eis τὸν ἐνταφιασμόν ‘with a view to
its preparation for burial.’ Ἐνταφιά-
(ew (DIM), ἐνταφιαστής (ND) occur in
Gen. 1. 2 (Lxx.) in connexion with the
embalming of Jacob, and ἐνταφιαστής
is found in the papyri in this sense
(Deissmann, B. St., p. 120f.). But
words derived from ἐντάφιος may be
used to include everything belonging
to the preparation of a dead body for
the grave; cf. Test. xii. patr. Iud. 26
μηδείς με ἐνταφιάσῃ πολυτελεῖ ἐσθῆσι.

St John follows another tradition
in his report of this saying: ἄφες αὐτήν,
iva εἰς THY ἡμέραν τοῦ ἐνταφιασμοῦ pov
τηρήσῃ αὐτό (SBD), or acc. to an
easier but less strongly supported
reading, ἄφες αὐτήν" εἰς τ. nu. τ. ἐντ.
μου τετήρηκεν αὐτό. Μῦ. confirms Μο.Β
account, but in other terms (βαλοῦσα
yap αὕτη τὸ μύρον τοῦτο ἐπὶ τοῦ σώμα-
τός μου πρὸς τὸ ἐνταφιάσαι με ἐποίη-
σεν. The obscurity of the words
may have led to these variations. For
their general meaning comp. Euth. :
καθάπερ προφητεύουσα τὸν πλησιάζοντά
μου θάνατον.

9. ἀμὴν δὲ λέγω ὑμῖν κτλ. Omitted
by Jo., but reported by Mt., Mc., in
almost identical words. For ré evay-
γέλιον see i. 1, 14f,, vill. 35. The
world-wide proclamation of the Gospel
is explicitly foretold in xiii. 10; on
this earlier occasion it is assumed, as
if it were a matter of course. Eis
ὅλον τὸν κόσμον (Mt. ἐν ὅλῳ τῷ κόσμῳ)
is new, as an equivalent for εἰς πάντα
ra ἔθνη, but see Mt. v. 14, xiii, 38,
and for the phrase, Me. viii. 36. The
thought of the κόσμος as the field of

326

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 9

t el 4 / 7
ὅλον τὸν κόσμον, Kal ὃ ἐποίησεν αὕτη λαληθήσεται

εἰς μνημόσυνον αὐτῆς.
10

Kai ᾿Ιούδας ᾿Ισκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν

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NBC*4L MV] om o C?W°XTAIS¢ min™ 4 Or Eus εἰς ex D 2°¢ lattvid

the activities of Christ and the Church,
though much more abundant and more
fully developed in the Fourth Gospel,
is present in the oldest Synoptic
sources. For κηρύσσειν eis cf. 1. 39,
1 Thess. ii. 9, and see Blass, Gr.
Ῥ. 124.

καὶ ὃ ἐποίησεν αὕτη κτλ.) This
second prediction (Thpht.: δύο προ-
φητείας, ὅτι τε TO εὐαγγέλιον κηρυχθή-
σεται..«καὶ ὅτι τὸ ἔργον τῆς γυναικὸς
συγκηρυχθήσεται) secured its own
fulfilment ; an incident marked by so
striking a comment was naturally en-
shrined in the earliest tradition, and
became the property of the Catholic
Church in the Gospels of Mt. and Me.
That the saying has not been reported
by Le. and Jo. is an interesting indi-
cation of the independence of those
Evangelists. Καὶ ὃ ἐπ., together with
the preaching of the Gospel this story
shall also be told, and become a
commonplace of Christian tradition.
Eis μνημόσυνον αὐτῆς, cf. Acts x. 4 εἰς
μνημόσυνον ἐνώπιον Tod θεοῦ. The word
μνημ.5 Which is of frequent occurrence
in the Lxx. as the equivalent of })73},
“3, or M738, is also found in early
and late class. Gk., especially in the pl.
(cf. ra εὐαγγέλια, i. 1, note). The Lord
erects a memorial for all time to her
who had done her best to honour
Him (1 Regn. ii. 30 rods δοξάζοντάς
pe δοξάσω. He who received not
glory from men (Jo. γ. 41) knew how
to appreciate to the full the homage
of a sincere love. Victor: ἐγὼ yap
(φησί) τοσοῦτον ἀπέχω τοῦ καταδικάσαι
αὐτὴν ὡς κακῶς πεποιηκυῖαν.. ὅτι οὐδὲ
ἀφήσω λαθεῖν τὸ γεγενημένον, ἀλλ᾽ ὁ

κόσμος εἴσεται τὸ ἐν οἰκίᾳ εἰργασμένον
καὶ ἐν κρυπτῷ" καὶ γὰρ μεγάλης διανοίας
ἦν τὸ γεγενημένον καὶ πολλῆς τεκμήριον
πίστεως.

10--11. INTERVIEW OF JUDAS WITH
THE Priests (Mt. xxvi. 14—16, Le.
xxii. 3—6).

10, καὶ Ἰούδας Ἰσκαριώθ xrd.| Ju-
das Iscariot is mentioned by Me. only
in this chapter (vv. 10, 43), and in the
Apostolic list (iii. 19); for Ἰσκαριώθ
—the only form of that name used by
Mc.—see the note on the latter pas-
sage. As to the sequence, Mc. as
usual connects by a simple καί, while
Mt. uses τότε, and thus appears to
place the application of Judas to the
Priests immediately after the supper
at Bethany. Some reason there must
have been for this early grouping;
if Jo. is right as to the date of the
supper (see note on Ὁ. 3), the sequence
in Mt. Me. is probably ethical; its pur-
pose may be either (a) to place in sharp
contrast the piety of Mary and the
baseness of Judas (Thpht.: ἵνα δείξῃ
τὴν ἀναίδειαν τοῦ ᾿Ιούδα), or (Ὁ) to
indicate that the latter incident arose
in some way out of the former;

whether it was that the Lord’s per- —

sistent reference to His death drove
Judas to despair, or that he resented
the expenditure of money which might
have found its way into his own hands
(Jo. xii. 4), or that the Lord’s look or
manner convinced him that his habit.
of pilfering and his treacherous inten-
tions were known. Or (c) the arrange-
ment of the narrative may be chiefly
due to a desire to bring together the
Lord’s words about His approaching

4

᾿
;

ἢ

}

":
4

i

s
a

‘

XIV. 11]

THE GOSPEL ACCORDING TO ST MARK.

327

\ \ ~ / \ a ~
προς τοὺς ἀρχιερεῖς, ἵνα αὐτὸν παραδοῖ αὐτοῖς. “oi τὶ
\ / / \ ; lan
δὲ ἀκούσαντες ἐχάρησαν, καὶ ἐπηγγείλαντο αὐτῷ

10 παραδοι Β (-δω SALW rell exc C de quo non liq)] προδοι D (proderet ik vg) |

om avros D 28 ΟΙ 299 2Ρ5 ac ffik syr* Or Eus

Eus | επηγγείλαν ¥

burial, and the story of the treachery
which precipitated the end. The last
solution is perhaps the best, as being
the simplest ; but it does not neces-
sarily exclude the first two; the first
at least may have been also present
to the thoughts of those who origin-
ally drew up the common tradition.

Ὃ εἷς τῶν δώδεκα : Mt. εἷς τ. &., Le.
ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δι This refer-
ence to the position held by Judas in
the Apostolate is not without meaning:
cf. Thpht.: οὐ yap ἁπλῶς κεῖται τὸ " εἷς
τῶν δώδεκα, ἀλλ᾽ ἵνα δείξῃ ὅτι εἷς τῶν
προκρίτων, ἐκλεκτὸς καὶ αὐτὸς ὦν. The
art. is difficult to explain, especially
as there is no trace of it in vv. 20, 43.
‘O eis naturally implies a contrast to
ὁ ἕτερος (cf. eg. Le. vii. 41, xvii.
34 f.); here, if it is to stand, the
contrast is apparently with of λοιποί,
‘that one, the only one, of the Twelve
who proved a traitor or was capable
of the act,’ or ‘the notorious member

_ of the body, as opposed to eis τις, an

unknown individual ; unless ὁ εἷς =

A + “
eis ὦν, cf. ὁ εἷς τῶν ἁγίων ἀγγέλων

in Enoch xx. ff. Another explanation,
however, has been suggested which
deserves consideration. Since Judas
is frequently described in the Gospels

as εἷς τῶν δώδεκα (Mt. xxvi. 47, Me.

xiv. 10, 20, 43, Le. xxii. 47 (cf. 3), Jo.

_ vi. 71), the article may be intended to

;

mark the words as a familiar desig-

nation of the traitor—‘that One

ef the Twelve’ who is notorious.
᾿Απῆλθεν πρὸς τοὺς ἀρχιερεῖς. He
realised that in Jerusalem it was

with this class rather than with the

Scribes that the issue lay. Probably

_ they were still sitting in the palace

of Caiaphas (v. 1); with them were

_ the heads of the Levitical Temple

II OM ακουσαντες D acffik

police (Le. συνελάλησεν τοῖς ἀρχ. καὶ
στρατηγοῖς, 80. τοῦ ἱεροῦ, cf. Acts iv. 1,
v. 24). His business with them was
to arrange the terms of the Betrayal
(ἀπῆλθεν... «ἵνα παραδοῖ); cf. Bede: “os-
tendit eum non a principibus invita-
tum, non ulla necessitate constrictum,
sed sponte propria sceleratae mentis
inesse consilium.” On the form παρα-
dot see iv. 29, note. Even at this
climax παραδοῦναι is preferred by the
Evangelists to προδοῦναι : cf. 1. 14,
111, 19, ix. 31, notes.

11. of δὲ ἀκούσαντες ἐχάρησαν kta. |
The proposal came from Judas, not
from the Priests, but it was received
by them with more delight than they
would care to shew—éyapnoay, not
ἠγαλλιάσαντο: cf. Mt. v. 12, Apoc.
xix. 7; both words may be used of
interior joy (Le. i. 47, Jo. xvi. 22),
but the former is the more suggestive
of the inward feeling, the latter of its
audible or visible expression. Ἔπηγ-
γείλαντο αὐτῷ : the promise was a
response to a direct question from
Judas (Mt. εἶπεν Τί θέλετέ μοι δοῦναι;).
Mt. alone mentions the amount pro-
mised, which was therefore not a
matter of common tradition; probably
he was struck by its agreement with
the sum named in Zach. xi. 12 ff.
The ἀργύριον (τριάκοντα ἀργύρια Mt.,
Tp. ἀργυροῦς sc. σίκλους, Zach.) was
doubtless paid in shekels or the
equivalent tetradrachms which were
current (Mt. xvii. 24, cf. Madden,
p. 240, Hastings, D.B., iii. 428. For
the loss of the 300 denarii Judas
consoled himself by a compact which
yielded 30 staters (perhaps two-fifths
of what Mary had spent on the
spikenard; see Jos. ant. iii. 8. 2,
Madden, p. 246). Jerome: “infelix

328

ἀργύριον δοῦναι.
παραδοῖ.
12

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 11

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kat ἐζητει πῶς αὐτὸν εὐκαίρως

af / ~ ε \ lal lal /
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Judas damnum quod ex effusione
unguenti se fecisse credebat vult Ma-
gistri pretio compensare.” Small as
this sum was, Judas seems to have
been satisfied, the more so perhaps
because it was paid on the spot (Mt.
ἔστησαν αὐτῷ). He went back to the
Master and the Eleven with the price
of blood in his girdle.

καὶ ἐζήτει πῶς κτλ.] The Priests
had transferred their anxieties to the
traitor (cf. xii, 12, xiv. 1); it was for
him now to contrive and plot. They
had sought an opportunity of arresting
an enemy ; it was the business of Judas
to seek an opportunity of betraying a
friend. Πῶς αὐτὸν εὐκαίρως παραδοῖ
Μο.; Mt. ἐξήτει εὐκαιρίαν (80 also Le.) ἵνα
αὐτὸν παραδῷ. For εὐκαίρως cf. 2 Tim.
iv. 2 ἐπίστηθι εὐκαίρως ἀκαίρως, and see
Me. vi. 21, note. The problem which
presented itself to Judas was the same
which had perplexed the Priests—
how to elude the crowd of Galileans
and other visitors at the Feast who
were still with Jesus (Le. τοῦ mapa-
δοῦναι αὐτὸν ἄτερ ὄχλου. But his
position in the inner circle of dis-
ciples clearly gave him an advantage
in dealing with it, which the Priests
did not possess.

I12—16. PREPARATIONS FOR THE
PascHaL Muan (Mt. xxvi. 17—19,
Le. xxii. 7—13).

12. τῇ πρώτῃ nyu. τῶν ἀζύμων] See
φ. 1, note. Le. calls it ἡ ἡμέρα τῶν
ἀζύμων, and in both Me. and Le. it is
further defined as the day on which
the Paschal lamb was killed (Me. ὅτε
τὸ πάσχα ἔθυον = Le. 7 ἔδει θύεσθαι τὸ
π.). Huth.: πρώτην δὲ τῶν ἀζ. τὴν πρὸ
τοῦ πάσχα φασὶν ἡμέραν, τὴν τρισκαι-

12 εθυον] ἡσθιον syr*™vid | om αὐτου D a [18 vg arm

δεκάτην μὲν τοῦ μηνός, πέμπτην δὲ τῆς
ἑβδομάδος. The lamb was killed and
eaten on Nisan 14 (Exod. xii. 6, Lev.
xxiii. 5, Num, ix. 3, 5, 11, xxviii. 16,
2 Chron. xxx. 2, 15, 1 Esdr. i. 1, vii. 10,
2 Hsdr. vi. 19 ἢ, Ezech. xlv. 21), and
though the ἑορτὴ τῶν ἀζύμων began
on Nisan 15 (Lev. xxiii. 6, Num.
xxviii. 17), yet unleavened bread was
eaten from the evening of Nisan 14
(Exod. xii. 18), and by custom from
noon on that day (J. Lightfoot ad /.,
EKdersheim, Temple, p. 189). Later
Jewish usage identified the first day

of unleavened bread (ΠΡ wx] OY

Min) with Nisan 15, but it is pre-
carious on this ground to charge the
Synoptists with inconsistency (J. Th.
St. iii, p. 359). The phrase θύειν
τὸ 7. is from the Lxx. (Exod. xii. 21
(nw), Deut. xvi. 2 (M2?) ὅδ); cf
1 Cor. Vv. 7 τὸ π. ἡμῶν ἐτύθη Χριστός.

Θύειν does not necessarily convey the —

idea of sacrifice (cf. Le. xv. 23, Jo.
x. 10), yet the slaying of the πάσχα

—_— ΎΨΨ ΟΣ

mk ON aaa 6 ἜΤΗ ot ΨΥ « \ / .
al TH πρώτῃ ἡμέρᾳ τῶν ἀζύμων, OTE TO πάσχα

_—

was a sacrificial act performed in the ~

Court of the Priests, normally by the
head of the household (Exod. xii. 6),

but on occasions by Levites (2 Chron. —

xxx. 15 ff, xxxv. 3 ff, Ezr. vi. 19); see
the ceremonial described in Hders-—
Ἔδθυον ‘it
was customary to kill’; imperf. of

Ἶ

heim, Temple, p. 190 ff.

repeated action (Burton, § 24).
λέγουσιν αὐτῷ of pad. αὐτοῦ] They
approached Jesus (Mt. προσῆλθον),

perhaps under the impression that
He had overlooked the necessity for
immediate preparation ; Lc. seems to —

ζ
4

represent the Lord as taking the —

initiative. Ποῦ θέλεις... ἑτοιμάσωμεν ;

“XIV. 14] THE GOSPEL ACCORDING TO ST MARK.

329

rc Odvres ἑτοιμάσωμεν ἵνα bd ) ra . Bea} I
x μ μ payns τὸ πασχα; “καὶ 13
v4 > / ὃ / Co θ ΄σ > ΄ο \ / 8 > «-
ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ καὶ λέγει SavTOtS
Σ ’ > \ / \ / a ’

Ὕπαγετε εἰς τὴν πόλιν, Kal ἀπαντήσει ὑμῖν ἄνθρωπος

κεράμιον ὕδατος βασταάζων'

jd ΄“
ἀκολουθήσατε αὐτῷ.

Vuh 4 \ > / of o «
"καὶ ὅπου ἐὰν εἰσέλθη εἴπατε τῷ οἰκοδεσπότη ὅτι 14

12 ετοιμασωμεν - σοι DA 2° alps cfgiklqvg syrPes* Orin

13 των μαθ.]

pr εκ D latt Οὐδ] καὶ Neyer αὐτοι5] λεγων D 604 1071 2P¢ ἃ ffig the Ori™ | καὶ 39]

_ -Ἐεισελθοντων ὑμῶν evs τὴν πολιν Σ 13 28 69 ΟἹ 124 299 346 2?° arm Orin

ort 2 604

cf. WM., p. 356, Burton, § 171, and
see x. 36, 51, xv. 9; for ἑτοιμάζειν iva
φάγῃς τὸ π. Mt. has ér. σοι φαγεῖν τὸ
σοὶ 80 the three Synoptists below, ér.
τὸ πάσχα; the harsher ér. iva appears
again in Apoc. viii. 6.

13. ἀποστέλλει δύο] Mt. does not
specify the number ;. Le. on the other
hand gives their names—dzéoresAev
Πέτρον καὶ Ἰωάνην, a grouping which
is frequent in the early chapters of
the Acts, iii. 1 ff, iv. 13 ff., viii. 14.
Edersheim (Life, p. 487, Temple,
p. 190) supposes that the two were
entrusted with the purchase and
sacrifice of the lamb; but the direc-
tions which the Lord gives relate only
to the room and its arrangement.
If the meal was (as the Synoptists
imply) the Paschal supper, it seems
possible that the lamb was provided
by the οἰκοδεσπότης (v. 14), 1.6. that
the Lord and the Twelve shared the
one which he had provided; if the
household was a small one, such an
arrangement would have been in ac-
cordance with the spirit of Exod. xii. 4
(cf. Edersheim, Life, ii. p. 483).

ὑπάγετε εἰς τὴν πόλιν͵) The Lord
was therefore still outside, probably
at or near Bethany. The two are
sent into Jerusalem πρὸς τὸν δεῖνα
(Mt.; Thpht.: πρὸς ἄνθρωπον ἀγνώ-
ριστον, cf. Euth.: παρεσιώπησε μὲν τοῦ
ἀνδρὸς τὴν κλῆσιν, ὅπως μὴ μαθὼν τὴν
οἰκίαν ᾿Ιούδας ἐκδράμῃ πρὸς τοὺς ἐπι-
βούλους καὶ εἰσαγάγῃ τούτους αὐτῷ πρὸ
τοῦ παραδοῦναι τὸ μυστικὸν δεῖπνον

14 om

τοῖς μαθηταῖς) Me. and Le. add the
remarkable direction ἀπαντήσει (Le.
συν.) ὑμῖν ἄνθρωπος κτλ. The man
was probably a servant (Deut. xxix.
Ii (io), ΦΟΒ 15) 27, 20, 1. (21. 25:
27)): he had been sent to fetch a
supply of water, probably from Siloam
or Bir Eyib (Recovery, p. το ff,
D. B? p. 1590 ff.) and for use at the
Feast (cf. Jo. ii. 6, xiii. 4 ff), and
entering the city on his return by a
gate at the S.E. corner (cf. Neh. ii. 14
Yi We), he crossed the path of the
two, who were coming in from Bethany.
Κεράμιον ὕδατος, an earthen pitcher
filled with water; see WM., p. 235,
and cf. x. οἴνου Jer. xiii. (xxxv.) 5;
for Bacrafew see Jo. xix. 17 B. τὸν
σταυρόν, Gal. vi. 2, 5: 8. βάρη, φορτίον.
The man would act as an unconscious
guide through the network of narrow
and unfamiliar streets to the ap-
pointed place ; the two were to follow
in silence, and enter the house into
which they saw him pass (Le. ἀκ. αὐτῷ
els τὴν οἰκίαν).

Tertullian sees in the pitcher of
water a prophecy of the great bap-

§P

tismal rite which signalised the ap- .

proach of Easter in the ancient Church
(de bapt. 19: “diem solemniorem
pascha praestat...nec incongruenter
ad figuram interpretabitur quod...
Dominus...paschae celebrandae locum
de signo aquae ostendit ”).

14. εἴπατε τῷ οἰκοδεσπότῃ κτὰλ.] The
message is not for the servant whose
part is fulfilled when he had led them

[XIV. 1

330 THE GOSPEL ACCORDING TO ST MARK.

e / io

O διδάσκαλος λέγει Ποῦ ἐστιν τὸ καταλυμά po
ς \ ἴω ~
ὅπου TO πάσχα μετὰ τῶν μαθητῶν μου φάγω ;
~ 3 /

15 "καὶ αὐτὸς ὑμῖν δείξει ἀνάγαιον μέγα ἐστρωμένον
τ καὶ ἐξῆλθον
14 0 διδ.7- μων syrrm (vid) pesh ᾿ς [που pr o Καιρος μου eyyus εστιν syr™™ | om pov 1°
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15 ανωγαιον BMSUX(IZV) min” ocoy arm | peya eorpwpy.] οἰκον ἐεστρωμ. μεγαν
Ds | om ετοιμον AM*A min™™" a vg arm | καὶ exee BCL 346 1071 (κακει SD 2°°)]

e/ \ -~ / ~
16 ἕτοιμον, καὶ ἐκεῖ ἑτοιμάσατε ἡμῖν.

om καὶ ΑΡΥΡΧΙΔΙΗΣΦ min?! a cffikq syrr arm the

124 2P° arm-+er. αὐτῶ I07I

to the house, but for the head of the
house. Its terms are remarkable: 6
διδάσκαλος λέγει (cf. λέγει ᾿Ιησοῦς in
the Oxyrhynchus fragment, Le. λέγει
σοι ὁ 6.), and seem to imply that
Jesus was known, and His character
as a Rabbi acknowledged by the oiko-
δεσπότης. The conjecture which makes
him the father of Mark (cf. Acts xii.
12; Edersheim, Life, ii. Ὁ. 485) is
interesting, but unsupported by any
evidence beyond the faint clue offered
by Acts xii. 13. On ὁ 88. see iv. 38,
note.

ποῦ ἐστιν TO κατάλυμά pou κτλ.
Κατάλυμα, Vg. refectio, better, as some
Ο. L. authorities, refectorium or di-
versorium: the word belongs to the
κοινή (Moeris: καταγώγιον καὶ κατά-
γεσθαι ᾿Αττικῶς, κατάλυμα καὶ καταλύειν
Ἑλληνικῶς), but the verb at least is
used by good authors in a kindred
sense (eg. Plat. Gorg. 447 B παρ᾽
ἐμοὶ yap Topyias καταλύει). For κατά-
λυμα, ‘guest-room,’ in Biblical Gk. ef.
1 Regn. i. 18 (where see Driver’s note),

ix. 22 (ABW?) Sir. xiv. 25; in Exod.

iv. 24 (ji), Le. ii. 7, it is used in the
wider sense (=zravdoyeiov Le. x. 34).
Here the meaning is defined by Ὁ. 15.
Mov (Me. only) claims perhaps right
of use rather than ownership, ‘the
room for Me,’ which for the time is to
be Mine. Even so, the language is
remarkable, though not unique (cf.
xi. 3); and Mt. softens it into πρὸς

often use the pl. in this inclusive way,

τό εξηλθον]- ετοιμασαι

σὲ ποιῶ τὸ πάσχα. The Lord’s manner
is changed in this last week; He is
now the revealed King of Israel (see
xi. 7 ff., notes). For ὅπου.. φάγω see
Burton, ὃ 318 ἢ, Blass, Gr. p. 217.

15. καὶ αὐτὸς ὑμῖν δείξει κτλ.) The
man will take you to the room ; αὐτός
(Le. κἀκεῖνος) is perhaps not emphatic |
(cf. viii. 29, note), but it implies
the readiness of the οἰκοδεσπότης to
render personal service. ’Avdyavoy
μέγα ἐστρωμένον, Me. Le.; Mt. is rela-_
tively vague throughout this section. —
On the form ἀνάγαιον see Lob. Phryn. —
Ῥ. 297, WSchm., pp. 47, 51, and οἵ,
what Rutherford says as to κατάγαιον
(N. Phryn., p. 357); ἀνάγαιον is ar.
λεγ. in Biblical Gk., the usual word

being ὑπερῷον (= my, see Moore on
Jud. iii. 20), cf. Acts i. 13, ix. 37,
39, xx. 8. Hach of these passages
implies a room spacious enough for
a considerable gathering, but the
size varied of course with the cha-
racter of the house. This upper room
was ἐστρωμένον, 1.6. carpeted (xi. 8), ©
or more strictly perhaps provided with
carpeted divans, see Smith’s B. D.*,
p- 1406 f.; ef, Ezech, xxiii, 41 ἐκάθου
ἐπὶ κλίνης ἐστρωμένης, Xen. Cyrop. viii.
2. 6 κλίνην στρώννυσι, τράπεζαν κοσμεῖ,
Aristoph. Ach. 1089 τὰ δ᾽ ἄλλα πάντ᾽
ἐστὶν παρεσκευασμένα, | κλῖναι, τράπεζαι,
προσκεφάλαια, στρώματα (cited by
Field, Notes, p. 39, φ. Ὁ... Ἡμῖν, ‘ for
Me and you’; the Lord does ποῦ

XIV. 18]

18

§ acffigq arm~

but cf. ix. 39. The keeping of the
§ Paschal festival was absolutely common
to Master and disciples.
16. ἐξῆλθον... ἦλθον... εὗρον] The
minute explicitness of one who had
part in the transaction shews itself
here : contrast Le. ἀπελθόντες... εὗρον,
Mt. ἐποίησαν. Καθὼς εἶπεν αὐτοῖς : all
the particulars were as the Master
foretold—the servant with the pitcher,
the οἰκοδεσπότης ready to oblige, the
large divan-spread upper room; cf.
xi. 1 ff. For the second time in that
week the Lord had shewn a super-
human knowledge of circumstances
as yet unrealised; see Mason, Con-
ditions, p. 159.
ἡτοίμασαν τὸ πάσχα] Supposing
the lamb to have been already slain
and returned to the house, there still
remained much to be done: the roast-
ing of the lamb, the provision of the
unleavened cakes, the bitter herbs,
the Charoseth (see below), and the
four cups of wine, the preparation of
the room and the lamps; and in the
| preparation of the food there were
many ritual niceties to be observed (ef.
e.g. Edersheim, Temple, pp. 199, 204).
To πάσχα is here apparently the pas-
§ chal meal (cf. ὁ. 1, note), but it implies
‘| the provision of the paschal lamb.
17—21. THe Pascua Supprr:
τὰ Trarror Inpicatep (Mt. xxvi.
20—25 ; Le. xxii. 14, 21—23; Jo. xiii,
2, 2I—30).
3 17. ὀψίας γενομένης] So Mt.; Le.

more vaguely ὅτε ἐγένετο ἡ apa. On
ὀψίας see i. 32, vi. 47, xiii. 35, notes.
The lambs were not slain in the Pre-
cinct till after the offering of the
| Evening Sacrifice (Temple, p. 190 £.;

THE GOSPEL ACCORDING TO ST MARK.

=,

331

οἱ μαθηταὲΐἵἿ καὶ ἦλθον εἰς THY πόλιν, Kal εὗρον καθὼς |
εἶπεν αὐτοῖς" καὶ ἡτοίμασαν τὸ πάσχα.

Καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα. 17
καὶ ἀνακειμένων αὐτῶν καὶ ἐσθιόντων 6 ᾿Ιησοῦς 18

16 οἱ μαθ.7- αὐτου ACDPWXTIIZ@ min” latt syrr arm aeth | evpov] εποιησαν D
18 o Ἰησους ειπεν] Neyer o I. D 27°

cf. Exod. xii. 6 πρὸς ἑσπέραν, 1"3
D:3wW), and though the latter was
on this occasion offered an hour earlier
than usual, the subsequent ceremo-
nial must have lasted till late in the
afternoon. The meal was in its ori-
ginal associations nocturnal (Exod. xii.
ὃ φάγονται τὰ κρέα τῇ νυκτὶ ταύτῃ), and
motives of prudence would probably
have prevented the “Master from
making His way through the city
before sunset. Ἔρχεται μετὰ τῶν δώ-
dexa: unless of δώδεκα is here used
loosely for of μαθηταί, the two had
returned to report that all was
ready, and to guide the party to the
place.
“18. ἀνακειμένων αὐτῶν καὶ ἐσθιόν-
των] The meal has now begun (Jo.
δείπνου γινομένου). We see the Twelve
and the Lord reclining on the divans
which were ready for their use (v. 15).
For ἀνακεῖσθαι see ii. 15, note, vi. 26;
Le. uses here the correlative ἀναπίπ-
τειν. It seems to have been part of the
original ritual of the Passover to eat
standing (cf. Exod. xii. 11), but the
recumbent posture had become cus- ,
tomary, and was interpreted as a sign
of the freedom from slavery which
had been inaugurated by the Exodus
(Temple, p. 201). The guests lay on
their left side with their feet resting
on the ground, and the couches seem
to have been grouped in sets of two
or three; when these were placed
together, the central position was that
of greatest dignity; see J. Lightfoot on
Mt. xxvi., and cf. Jo. xiii. 23 ff., from
which it appears that the Lord re-
clined between St Peter and St John.
On this occasion the arrangement was

332

> 3 \ / Cia RE τ > € ΄- /
εἶπεν “Aunv λέγω ὑμῖν ὅτι εἷς EE ὑμῶν παραδώσει με,
~ » cand \ /
1G 19 ὁ ἐσθίων μετ᾽ ἐμοῦ.ἵ ἤρξαντο λυπεῖσθαι καὶ λέγειν.
2 5a ἼΝΣ \ @ ers sch ms ee τοῖς ΕἿΣ
20 αὐτῷ εἷς κατὰ εἷς Μήτι éyw; ““ὁ δὲ εἶπεν αὐτοῖς Eis

18 ο εσθιων] των εσθιοντων B aegg

ΤΑΠΣΦ min?! om Μ k

possibly 3+3+3+2+2, or it may
have been that there was but one set
of three, that in which the Lord was.
᾿ἘἘσθιόντων : the meal had proceeded
some way and the pedilavium had
already taken place (see Jo. xii. 2 ff.);
in Le. the institution of the Eucharist
also precedes the revelation of the
traitor, but the order of the older
Gospels is here almost certainly to
be preferred, as Tatian already saw
(Hill, p. 221).

ἀμὴν λέγω ὑμῖν ὅτι eis kTA.] Hither-
to they had known only that He should
be delivered into the hands of His
enemies (ix. 31, x. 33), and probably
no suspicion had been entertained of
Judas; even Jo. vi. 70 is indefinite,
and the event alone shewed its signi-
ficance. It is difficult to remember
this in view of the repeated reference
to the treachery of Judas wherever
his name is mentioned in the Gospel
history (cf. iii. 19, note). Eis ἐξ ὑμῶν
revealed a new feature in the history
of the Passion which was more in-
tolerable than any, involving the
Twelve in a horrible charge from
which they could only escape when
the traitor was made known. Jerome:
“mittit crimen in numero ut conscius
agat paenitentiam.” ‘O ἐσθίων per’
ἐμοῦ is peculiar to Mc.: the words
probably refer to Ps. xl. (xli.) το, which
the Lord quoted (Jo. xiii. 18); ef. Le.
ἡ χεὶρ τοῦ παραδιδόντος με μετ᾽ ἐμοῦ ἐπὶ
τῆς τραπέζης.

19. ἤρξαντο λυπεῖσθαι] The omis-

THE GOSPEL ACCORDING TO ST MARK.

19 ἡρξαντο SBLY me] pr οἱ de ADPW°X
ΤΑΠΣΦ min?! latt syrr arm pr καὶ Ο 238 | λυπεισθαι] + και adnuovew 1071 | es kara
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+e ραββει A+emse Σ 13 28 69 alP8**+Kar addos pyre eyw ADW*XTII(Z)S min?!
a (6) fffi(k)q syrb<!(™s) (arm) Or (om NBCLPA vg aegg syrrsimpeshhel(txt) arm aeth))
20 ὁ δε] ἘἙασποκριθεις APW°XTAIIZ® min™ vid k gyr*l arm aeth | ecrev] Aeyer d=
are dicit k ait afffiq vg | es των δωδεκα NBCLY min?*"°] εἰς ex τ. ὃ. ADPWX

[XIV. 18

|

sion of the copulaadds to the dramatic
power of the narrative. Gloom fell at
once on the company (cf. x. 22, Mt.
xvii. 23). Mt. adds σφόδρα, but the)
simple λυπεῖσθαι tells us enough ; cf.
St Paul’s account of a λύπη κατὰ θεόν,
2 Oor. vii. τι. The ἀπολογία came at!
once in the question which went round, |
Μήτι ἐγώ; is it—yet surely it cannot
be—I ? (ef. iv. 21, note). On εἷς κατὰ
eis (Mt. εἷς ἕκαστος) see WM., p. 512, )
Blass, Gr. pp. 145,179 ; cf. Apoc. xxi. 21
ἀνὰ εἷς ἕκαστος. Ka@ eis appears in the
Luxx. (Lev. xxy. 10 (A), 1 Esdr. i. 3100}
Isa. xxvii. 12 (κατὰ ἕνα), 3 Mace. v. 34,
4 Macc. xv. 12, 14); in such phrases!
the prep. appears to be used adverbi- |
ally. See the discussion in Deissmana, |
B. St. p. 138 ff. | |

20. 6 δὲ εἶπεν αὐτοῖς κτλ.) The)
Fourth Gospel fills in the picture,
The question addressed to the Lord
(αὐτῷ v. 19, Mt. κύριε) was followed
by a perplexed and perhaps suspicious
look at one another (Jo. xiii. 22).
When the Lord’s answer came, it was
given to John, and perhaps not aud-
ible beyond the neighbourhood of the
divan on which He reclined between
Peter and John. The form of the
reply in Jo. is so distinct from that
in Mt. Me. that Tatian gives them
separately, placing the Synoptic tra-
dition first ; but it seems clear that
an answer to the whole party would
have rendered Peter’s enquiry (Jo.,
v. 23 f.) superfluous. John’s account
is probably the more precise, since it:

741]

ar τ΄

| TpUBALov.

“‘yparra] ἐστιν Ὑεγραμμενον D

was he who received the answer
directly from the Lord.

_ ὁ ἐμβαπτόμενος κτλ.] The reference

is probably to the sauce NOi0n, “a

compound of dates, raisins, &c., and
“Vinegar” (Temple, pp. 204, 208), into
which at a certain moment the master
of the house dipped pieces of the un-
leavened cake with bitter herbs be-
'tween them, which were then dis-
tributed to the company (J. Lightfoot
on Mt.). The sign consisted in the
singling out of Judas to receive the
‘sop’ from the Master’s hands (Jo.

ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ).
Commentators who deny that the
meal described in Jo. xiii. is the
paschal supper regard the ψωμίον as
the “‘tid-bit’ which an Oriental host
is accustomed to offer to any favourite
guest” (Dr M. Dods on Jo. xiii. 25;
οὗ Bp Westcott ad 1. In Mt. Me,

where the paschal meal is clearly in
view, it is natural to connect the sign
with the Charoseth. ‘O ἐμβαπτόμενος,
present “used to describe vividly a
future event,” Burton §§ 15, 130; the
middle marks the act as that of Judas
himself (Mt. ἐμβάψας...τὴν χεῖρα).
Τρύβλιον is perhaps a bowl (cf. Ar.

Ach, 278 εἰρήνης ῥοφήσει τρ., Plut.

ἢ 1108 ἐς ταὐτὸν ὑμᾶς συγκυκήσας Tp.)
}rather than a dish (Vg. catinus;
} Wycliffe, Tindale, “plater,” “platter” ;
ΓΑΙ, R.V., “dish”; Euth.: ἐστὶν εἶδος
ἢ πίνακος) ; on the accent see Chandler
#§ 350. Mer’ ἐμοῦ εἰς τὸ ἕν rp. The
fact is difficult to realise under the
ἢ circumstances of the paschal feast,
and in connexion with the Charoseth ;
{ but the words, esp. in Mc., who alone
ἢ has ἕν, point to the baseness of the

THE GOSPEL ACCORDING TO ST MARK.

333

Ψ ΄σ ὃ ὃ Fe β / 3 > “- > \ «
“τῶν δώδεκα, ὁ ἐμβαπτόμενος μετ᾽ ἐμοῦ εἰς τὸ [ἕν]

\ \ lo /
ὅτι ὁ μὲν υἱος τοῦ ἀνθρώπου ὑπάγει 21
Υ͂ A / - \ 9 ~ > \ \ 4 2 /
καθὼς γέγραπται περὶ αὐτοῦ, oval δὲ τῷ ἀνθρώπῳ
20 εμβαπτομενος] ενβαπτιζομενος D euBapas =| wer ἐεμου] την xepa Aacfitq

‘ygcoidalia ed aegg | om εν SAC*D**LPY rell (hab BC*v'4)
TAMZ¢ min™ vid g arm (hab NBLY aegg) | vraye] παραδιδοται D aci

21 om ors ACDPW°X
21 γε-

treachery which sacrificed an intimate
friend. To dip into the same dish
was a token of intimacy, cf. Ruth ii.
14 Baers τὸν ψωμόν cov [ἐν] τῷ ὄξει.

21. ὅτι ὁ μὲν υἱὸς τοῦ ἀνθρώπου κτλ.
This weighty saying is given in iden-
tical words by Mt. Mc., and in a shorter
form by Le. Ὑπάγει, ‘goeth His way,
used frequently in Jo. of the Lord’s
Death (viii. 14, 21 f., xiii. 3, 33 ff., xiv.
4 ff.) as beginning His return to the
Father (vii. 33, xiv. 6, xvi. 10, 17); ef.
Thpht.: ὡσανεὶ yap ἀποδημία ἦν ὁ
θάνατος τοῦ χριστοῦ, οὐχὶ θάνατος.
Le.’s πορεύεται (Ξ-- 25 in reference to
the last journey of death, e.g. 2 Regn.
xii. 23, cf. BDB., p. 234) partly misses
this point. Καθὼς γέγραπται περὶ
αὐτοῦ : Le. κατὰ τὸ ὡρισμένον, acc. to
the Divine purpose expressed in the
symbolism and predictions of the
O.T.; cf. Mc. ix. 13. The saying has
no flavour of Pharisaic fatalism ; it is
not a blind ἀνάγκη, but a Personal
Will, long revealed and accepted,
which the Son of Man consciously
obeys (Phil. ii. 8). Περὶ αὐτοῦ : cf. ix.
12 yeyp. ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου,
and see the note there.

oval δὲ τῷ ἀνθρώπῳ ἐκείνῳ κτλ.] The
Divine purpose does not palliate the
traitor’s sin or relieve him of respon-
sibility in any degree. Ovai is not
vindictive, or of the nature of a curse ;
it reveals a misery which Love itself
could not prevent (cf. xiii. 17); cf.
Ephrem, ev. conc. exp.: “quibus ver-
bis iniquum hunc proditorem in cari-
tate deplorabat.” Av od...mapadi-
Sorat: the traitor was the last link
in the chain which connected purpose
and result, so that διά in this context

334 THE GOSPEL ACCORDING TO ST MARK. [XIV. 21

3 / > fe. re e\ “- > / ὔ Ῥ
ἐκείνῳ δι᾿ οὐ ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοται: καλὸν

δε ὔ ἢ a δ

αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος. .

\ , na \ ΠῚ 7 in

22 855 Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας.
ν) Ἀν εν 3 ΄σ \ > / ΄σ /
ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν λάβετε, τοῦτο

21 OM o wos του ανθρ. (2°) D 604 a | καλον]- ην SACDPW°XTAIZSOY min vid
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evoynoas (ευλογησὲν και D)] ευχαριστησας Ὁ pr καὶ II 1071 al™™ | edwxev] edidov 1
13 69 124 209 346 | αὑτοις]- και εφαγον εξ αὐτου παντες ΚΠ ἃ | NaBere] om k+qayere —

EFHM?SVW°XT' min?! ff

(Mt. Mc. Le.) is more exact than
ὑπό or ἀπό Would have been; besides
the good Will of God which decreed
the Passion and of which he had no
knowledge, there was behind his act
the instigation of Satan (Le. xxii. 3,
Jo, xiii. 2) working on his passions.
Origen in Mit. : “non dixit...a@ quo tra-
ditur, sed per quem traditur, osten-
dens...ludam ministrum esse tradi-
tionis.”” Yet his intervention was
deliberate, and his responsibility
therefore complete. The Divine ne-
cessity for the Passion was no excuse
for the free agent who brought it
about: “non et malum oportuerit esse.
nam et Dominum tradi oportebat, sed
vae traditori” (Tert. praescr. 30).
καλὸν αὐτῷ εἰ οὐκ κτλ.] Mt. sup-
plies ἦν with καλόν: in the apodosis of
a conditional clause where the suppo-
sition is contrary to fact, ἄν is some-
times omitted ; cf. WM., p. 383, Bur-
ton, ὃ 249, and on εἰ οὐκ for εἰ μή in
the protasis, cf. Burton ὃ 469 7., Blass,
Gr. p. 254; for καλὸν...εἰ cf. ix. 42 ff,
notes. The blessing of birth is turned
into a curse by a sin which leaves no
hope of a true repentance. Jerome:
“simpliciter dictum est multo melius
esse non subsistere quam male sub-
sistere.” The form of the saying is
Rabbinical, cf. Chagigah ed. Streane,
p. 55 “it were better for him that he
had not come into the world.” A
somewhat similar saying, but less
severe, is attributed to the Lord in

ix. 42; the two are brought together
by Clem. R., 1 Cor. 46.

22—25. INSTITUTION OF THE Kv-
CHARIST (Mt. xxvi. 26—29,° Le. xxii.
17—20; cf. 1 Cor. xi. 23—25).

22. ἐσθιόντων αὐτῶν] Cf. τ. 18.
Another stage in the Paschal meal —
has been reached. The eating of the —
lamb seems to have been by custom —
reserved to the end (Edersheim,
Temple, Ὁ. 208—9) ; the food up to this
point consisted only of the unleavened
cakes and bitter herbs, and possibly
the Chagigah (see Hdersheim, op.
cit., p. 186, Streane, Chag., p. 35 f,
notes). |

λαβὼν ἄρτον κτλ. Jerome: “δα
verum paschae transgreditur sacra-—
mentum.” The Lord took one of the
cakes (for ἄρτος a bread-cake, cf. viii.
14) which were placed before Him as —
president, and gave thanks (εὐλογήσας
Mt. Me.=evyapiornoas, Le. Paul, cf.
vi. 41, note, and see J. Th. St. iii
Ῥ. 163), probably in the customary
form ; fraction (cf. Acts ii. 46, xx. 7,
11,1 Cor. x. τό, xi. 24, Ign. Eph. 20)
accompanied or immediately followed
(vi. 41) the benediction (cf. Burton
§ 141—3), and then distribution. Cf.
1 Regn. ix. 13 εὐλογεῖ τὴν θυσίαν καὶ
pera ταῦτα ἐσθίουσιν οἱ ξένοι. The
procedure as a whole corresponded to
the preliminaries of the two miracles
of the loaves, but on this occasion the
broken bread was given to the dis-—
ciples primarily for their own use; they —

‘

XIV 24]

a \ ΄σ /
ἐστιν TO σώμα μου.

᾿

must first ‘take and eat’ before they
gave to the multitude (contrast vi.
_hc., viii. 6). Λάβετε Mt. Mc.; Mt. adds
φάγετε, Le. and Paul omit both direc-
tions. Comp. Cant. v. 1 φάγετε, πλη-
gio, καὶ riere...ddedpol.
| τοῦτό ἐστιν τὸ σῶμά μου] So Mt.
Me. Le.; Paul (cf. Le.), τοῦτό μού
ἐστιν TO σῶμα τὸ ὑπὲρ ὑμῶν. The
‘words would have recalled those
spoken at the supper at Bethany
six days before (xiv. 8), and perhaps
also the teaching at Capernaum just
before the previous Passover (Jo. vi.
48 ff.). The bread which is now given
(τοῦτο) is identified with (ἐστίν) the
Body of His Flesh (Col. i. 22); to eat
it is to partake in the great Sacrifice
(τὸ ὑπὲρ ὑμῶν, cf. x. 45). St Paul adds
(and the words have found their way
into all but the ‘ Western’ texts of
Le., see WH., Notes, p. 63): τοῦτο
ποιεῖτε eis τὴν ἐμὴν ἀνάμνησιν. But,
for whatever reason, this clause had
no place in the primitive tradition.
23. καὶ λαβὼν mornpiov] RK. V.
Brightly, “He took a cup.” So Mt.
i Mc. ; Paul (cf. Le.) identifies the cup
with that which followed the meal
(ro ποτήριον pera τὸ δειπνῆσαι). The
Talmud prescribes four cups at the
Paschal feast (J. Lightfoot on Mt.
Xxvi. 27); the third was known as
the 13733 Di3 or “cup of blessing”
(cf. τ Cor. x. 16), and it has been
usual to regard this as the Cup of
the Eucharist. If with WH. (JVotes,
p. 64) we hold that Le. xxii. 19°, 20
was “absent from the original text
of Le.,” it seems to follow that ace.
to Le.’s tradition the blessing of the
Cup preceded that of the Bread
(ef. Didache 9 πρῶτον περὶ τοῦ ποτη-
Bpiov, and see J. Th. St. iii. p. 362),

THE GOSPEL ACCORDING TO ST MARK.

335

23 \ \ / 3

kat λαβὼν ποτήριον εὐχαρι- 23
. 7 7 ΄- \ sf “΄ο /
στήσας ἔδωκεν αὐτοῖς, Kal ἔπιον ἐξ αὐτοῦ πάντες.
Ἃ \ > ~ σ΄ / \ - 7
ἀκαὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμα pov 24
22 τὸ σωμα μου] + quod pro multis confringitur in remissionem peccatorum a
23 ποτήριον] pr ro APT'IIS min?’ | om πάντες syr*™

24 0m avras B

and on this hypothesis the Eucharistic
Cup must probably be placed at an
earlier stage. But Le.’s order in this
narrative is somewhat discredited by
the fact that he places the institution
of the Eucharist before the detection
of the traitor (see note on v. 18); and
St Paul’s μετὰ τὸ δειπνῆσαι, written in
A.D. 57, or acc. to Harnack in A.D. 53,
must be held to be decisive. On ev-
χαριστήσας see last note. The gift of
the Cup had been foreshadowed in
the discourse at Capernaum (Jo. vi.
55 τὸ αἷμά μου ἀληθής ἐστι πόσις).

καὶ ἔπιον ἐξ αὐτοῦ πάντες] Mt.,
whose account adheres generally to
Mc.’s, shapes these words into the com-
mand πίετε ἐξ αὐτοῦ πάντες, corre-
sponding to λάβετε, φάγετε. Πάντες:
no such inclusive direction is given in
the case of the Bread, which repre-
sents a gift equally necessary to the
life of the soul (Jo. vi. 53). The R. C.
commentator Knabenbauer suggests
that πάντες was added “quoniam
quidem alias non unum poculum
omnibus destinabatur,” but the ritual
of the Paschal meal (cf. Edersheim,
Temple, p. 204) renders this explana-
tion improbable. Perhaps the solution
is to be sought in the words which
accompanied the gift of the Cup (see
v. 24, note).

24. καὶ εἶπεν αὐτοῖς] There is no
reason to regard Mc.’s εἶπεν as differ-
ing in substance from Mt.’s λέγων.
Mec. does not say that the words
followed the delivery or the drinking
of the cup, although the insertion of
καὶ ἔπιον κτὰ. compels him to detach
the words from the gift.

τοῦτό ἐστιν TO αἷμά μου τῆς διαθήκης
So Mt., Me. Paul (cf. Le.): τοῦτο τὸ

, ς \ ὃ θή 2 4 > “
ποτήριον ἢ καινὴ διαθηκὴ ἐστὶν ἐν τῷ

336 THE GOSPEL ACCORDING TO ST MARK. [XIV. 24.

TP 25 τῆς διαθήκης TO ἐκχυννόμενον ὑπὲρ πολλῶν. 55 ἀμὴν.

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ἐμῷ αἵματι. The original words are
clearly based on Exod. xxiv. 8 ἰδοὺ τὸ
αἷμα τῆς διαθήκης ἣν διέθετο Κύριος
πρὸς ὑμᾶς περὶ τούτων τῶν λόγων, 1.6.
the blood which ratified the ‘ Book of
the Covenant’ (see Westcott on Heb.
ix. 20). A new covenant (Jer. xxxviii.
(xxxi.) 31 ff.) was on the point of being
ratified by the Blood of a better
Sacrifice with a greater Israel, whose
representatives all drank of it, as the
whole congregation (Heb. ix. 19) had
been sprinkled with the blood shed
under the mountain of the Lawgiving.
On the Biblical sense of διαθήκη see
Westcott, Hebrews, p. 298 ff.; the
present context excepted, it is used
in the N.T. with a distinct reference
to the Christian dispensation only in
2 Cor. ili. 6, 14 (δ. καινή), and He-
brews vii. 22, viii. 6 (ὃ. κρείττων),
ix. 15 (δ. καινή), xii. 24 (δ. νέα), xiii. 20
(δ. αἰώνιος). The two genitives (μου,
τῆς διαθήκης), both dependent on αἷμα,
indicate different relations (WM., p.
239); the Blood is Christ’s, and in
another sense it is that of the Cove-
nant which it seals and executes.
For the comparison of wine to blood
cf. Gen. xlix. 11, Isa. Ixiii. 1 ff. ; the
Blood of the Covenant was the fruit
of “the holy Vine of David” (Did. 9,
ed. Taylor, p. 69).

τὸ ἐκχυννόμενον ὑπὲρ πολλῶν]
“Which is being shed on behalf of
many”; the shedding is imminent
and regarded as already present
(Burton, § 131). The O. L. and many
MSS. of the Vulgate render effun-
detur, and the future still stands in
the canon of the Roman mass. On
the form χύννειν see Blass, Gr. p. 41,
WSchm., p. 132; for ὑπὲρ πολλῶν, ef.
x. 45, note: Mt. adds here εἰς ἄφεσιν
ἁμαρτιῶν, a result which is elsewhere
connected with repentance and bap-

tism (Me. i. 4, Le. xxiv. 47, Acts ii.
38, γ. 31), but ultimately rests on the
Covenant ratified by the Sacrifice of
Christ (Eph. i. 7, Col. 1. 14, Heb.
IX, 22):

The Gospels (if we except the
doubtfully genuine words in Le.)
shew no trace of the direction τοῦτο
ποιεῖτε εἰς THY ἐμὴν ἀνάμνησιν (1 Cor.
xi, 24, 25). While the theory of a
Pauline origin of the Eucharist (Hast-
ings, D. B. ii. p. 638) is excluded by
the position assigned to the institution
in the early Jewish-Christian sources
on which Mc. and Mt. drew, it is pos-
sible that the command which secures
the permanence of the Eucharist may
belong to the special revelation be-
stowed on St Paul (consult, but with
caution, M°Giffert, Apostolic Age,
Ῥ. 68, note).

For an Apostolic interpretation of
the words τοῦτό ἐστιν τὸ σῶμα, τὸ
αἷμά μου, see I Cor. x. 15, 16, xi. 27,
29; the belief of the second century
is perhaps most characteristically
expressed in Did. 9 ff.; Ignatius,
Smyrn. 6, Philad. 4, Trall. 8, Rom.
7; Justin, apol. i. 66, dial. 70, 1173
Tren. iv. 18. 4f., 33. 2, v.2.2f. A true
note is struck by Euth.: χρὴ μὴ πρὸς
THY φύσιν τῶν προκειμένων ὁρᾷν, ἀλλὰ
πρὸς τὴν δύναμιν αὐτῶν: and by Hooker, —
1. ν. 67. 13 “this Bread hath in it |
more than the substance. which our |
eyes behold, this Cup...availeth to the —
endless life and welfare both of soul |
and body...to me which take them |
they are the Body and Blood of Christ; |
His promise in witness hereof sufficeth, |
His word He knoweth which way to |
accomplish.” For a catena of patristic
teaching on the subject see Pusey, |
Doctrine of the Real Presence, p. |
315 ff£.; the ante-Nicene teaching is ”
collected in J. Th. St. iii, p. 161 ΓΙ

ἂν

ΣΙ. 26]

f

- DENT® min™

25- ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι KTA.|
ΠΑ mysterious saying not to be lightly
_ dismissed as a “poetic utterance”
_ (Bruce). The Lord solemnly foretells
that this shall be His last Passover,
| His last meal. But his prophecy

looks beyond His Death to a day of
reassembling round another board

(ἕως τῆς ἡμέρας ἐκείνης ὅταν κτλ.). The

saying recalls the parables of Le. xiv.

16 ff, Mt. xxii. 1 ff.; in Le. (xxii.

29 f.) it is expanded into the form

διατίθεμαι ὑμῖν...βασιλείαν iva ἔσθητε

καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ

βασιλείᾳ pov. The Messianic King-

dom is a banquet at which Christ

and His elect will drink in a new

and glorious way of the fruit of the
} mystical Vine (Jo. xv. 1 ff.); for
illustrations from Jewish sources see
Wiinsche, p. 334. Καινότης (see ii. 21,
note) is the characteristic mark of all
that belongs to the kingdom of God
(cf. Trench, syn. x.); the καινὴ διαθήκη
inaugurates a καινὴ κτίσις, in which
at length all things are to become
new (Apoc. xxi. 5). The saying has a
partial fulfilment in the Eucharists of
the universal Church ; its ultimate ac-
complishment belongs to the risen life,
for which the Bridegroom has “kept
the good wine” (cf. Apoc. xix. 9).
Origen: “implebitur in regno Dei hoc
pascha et manducabit [panem] Jesus
cum discipulis suis et bibet...veram
escam et verum potum manducabi-
mus et bibemus in regno Dei, aedifi-
cantes per ea et confortantes veris-
Ῥ simam illam vitam.” The reading of
D οὐ μὴ προσθῶ πεῖν is noteworthy.
Τένημα, as distinguished from γέννημα

8. M.?

THE GOSPEL ACCORDING TO ST MARK.

337

βλέγω ὑμῖν ὅτι [οὐκέτι] οὐ μὴ πίω ἐκ τοῦ γενήματος
τῆς ἀμπέλου ἕως τῆς βϑἡμέρας ἐκείνης ὅταν αὐτὸ πίνω
καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ.

᾿ς "Καὶ ὑμνήσαντες ἐξῆλθον εἰς TO ὄρος τῶν ἐλαιῶν. 26 Ἵ the

25 om οὐκετι NCDL b*™* acfk me aeth (hab ABNW°XTIY min‘reomn ff pil gq
_ vg syrr arm the) | ov μη mw] ov py προσθω mew Τὸ (2°) af arm | γεννήματος

(Mt. iii. 7), is ‘a fruit of the earth’;
see WH., Notes, p. 148, WSchm., p.
55 ἢ, Deissmann, B. St., p. 1843; this
use of the word is non-Attic, but not
limited to Biblical Gk. (cf. Rutherford,
p. 348, Deissmann (B. St., p. 109, who
cites τὰ γενήματα τῶν ὑπαρχόντων μοι
παραδείσων from a papyrus Οὗ B.0. 230).
To γένημα τῆς ἀμπέλου is an O.T. phrase
for wine (cf. Num. vi. 4, Hab. iii. 17,
Isa. xxxii. 12), and as such it is suitable
to a rite which was based on the law
of the O.T.; moreover it occurred in
the ordinary form for the benediction
of the cup, “blessed be He that
createa the fruit of the vine” (J. Light-
foot on Mt. xxvi.).

26—31. DEPARTURE TO THE Mount
oF Oxives. THE DEsERTION AND Dz-
NIAL FORETOLD. (Mt. xxvi. 30—35,
Le. xxii. 31—39; cf. Jo. xiii. 36—38,
xiv. 31, xviii. I.)

26. καὶ ὑμνήσαντες] The singing of
Psalms followed the meal; Wycliffe :
“the ympne seid,” Tindale: “when
they had sayd grace”; cf. Victor:
ηὐχαρίστησαν μετὰ TO λαβεῖν καὶ ὕμνη-
σαν, ἵνα καὶ ἡμεῖς αὐτὸ τοῦτο ποιῶμεν.
For this use οἵ ὑμνεῖν, ὕμνος cf. Ps.
Ixxi. (Ixxii.) 20 ἐξέλιπον of ὕμνοι Aav-
εἰδ, 2 Chron. vii. 6 ἐν ὕμνοις A., 2 Mace.
1. 30 οἱ δὲ ἱερεῖς ἐπέψαλλον τοὺς ὕμνους,
Jos. ant. Vil. 12. 3 ὁ Δαυίδης.. ὕμνους
συνετάξατο. The Psalms which were
sung at the end of the Paschal supper,
after the filling of the fourth cup,
were probably those which formed
the second part of the ‘ Hallel, viz. :
Pss. cxv.—cxviii.; see Hdersheim,
Temple, p. 210, J. Lightfoot ad 1,
Schéttgeni., p. 231, Schirer, ILi.p. 291,

22 :

338

~ a) e/ / Ν

27 "Ἰκαὶ λέγει αὐτοῖς ὁ ᾿]Ιησοῦς ὅτι Πάντες σκανδαλι- —
« / Y \ / Χ
σθήσεσθε, ὅτι γέγραπται [Π]Ἰαταξω τὸν ποιμένα, Kal —

27 Kat 15] rore Deff om syr™™ | παντες] -υμεις D 13 69 124 al?’ affik q vg syrrPo ὶ
the | σκανδαλισθησεσθε RBC*DHLSVW°XTAIPY min™™ ff q]+ev enor Gycrr
minPerpaue g fikl syr*"+ev ry vuxre ταὐυτη minP*™? ygt+ ey ἐμοὶ ev TH Ye Te
AC°?EFKMNUII*? min?! yg aegg syrrP* bel arm aeth | ort yeyp.] yeyp. yap NZ

note. Others suppose that Ps. cxxxvi.
is intended. Bede thinks of the
intercessory prayer of Jo. xvii. For
an interesting but grotesque attempt
to place an original hymn in the lips
of Christ and the Eleven, see Acta
Joh. (Apocr. anecd., ed. James, il.
p- 10). That the Gospels contained
a reference to this Paschal hymn is
mentioned by Justin (dial. 106 per’
αὐτῶν διάγων ὕμνησε τὸν θεόν, ὡς καὶ
ἐν τοῖς ἀπομνημονεύμασι τῶν ἀποστόλων
δηλοῦται γεγενημένον), who finds in it
a fulfilment of Ps. xxi. (xxii.) 23.
ἐξῆλθον εἰς τὸ ὄρος τῶν ἐλαιῶν] This
movement seems to correspond to that
of Jo. xiv. 31 ἐγείρεσθε, ἄγωμεν ἐντεῦθεν
(so Tatian, Hill, p. 226); the discourses

of Jo. xv., xvi, and the prayer of Jo..

xvii. were uttered either on the way
to the Kidron or possibly in the
Precinct (cf. Westcott on Jo. xv. 1, 2).
On τὸ ὄρος τ. ἐλ. see xi. 1, note; on
ἐξῆλθον, see xi. 11. Le. adds κατὰ τὸ
ἔθος. The nightly departure for the
Mount had become habitual, and the
Eleven felt no surprise when they
were summoned to leave the κατά-
λυμα: no provision had been made
for spending the night in Jerusalem.
27. καὶ λέγει αὐτοῖς ὁ “I. κτλ.] Mt.
τότε λέγει (see note on x. 13); Le. and
Jo. appear to place the conversation
in the supper-room, but the three
traditions (Mt.-Mc. Le. Jo.) are dis-
tinct and independent. The Fayim
fragment (acc. to Zahn’s reconstruc-
tion, Kanon, ii. p. 785) leaves the
point open: [ὑμνησάντων δὲ αὐτῶν pera
τὸ φ]αγεῖν ὡς ἐξ ἔθους πάϊλιν εἶπε
Ταύτῃ] κτὰ. Πάντες σκανδαλισθήσεσθε,
Mt. π. ὑμεῖς ox. ἐν ἐμοὶ ἐν τῇ νυκτὶ
ταύτῃ. The frequent warnings against

THE GOSPEL ACCORDING TO ST MARK.

‘words which are cited differ materi- —

[XIV. 27

σκάνδαλα (iv. 17, ix. 42 ff, cf. Mt. xxiv. ©
10, Le. vii. 23, Jo. xvi. 1) gave to
this prophecy a terrible significance.
Moreover, hitherto this fate had over- —
taken only the enemies of Jesus (vi. 3,
Mt. xv. 12), or disloyal followers (Jo. —
vi. 61); but now the Apostles them-
selves are warned that they will fall
without exception, and that very
night.
ὅτι γέγραπται κτλ. The Lord con-
firms His prophecy by a quotation from
the O.T.: cf. ix. 12 f., xiv. 21. The

ally from the B text of Zafh. xiii. 7
πατάξατε τοὺς ποιμένας, καὶ ἐκσπάσατε
τὰ πρόβατα (cf. Tert. de fug. 11 “evel-
lite oves”); the A text comes nearer
with πάταξον τὸν ποιμένα, καὶ διασκορ- —
πισθήσονται τὰ mp. τῆς ποίμνης (οἵ,
Mt.), and it has on the whole the —
support of Justin (dial. 53 πάταξον τὸν
ποιμένα καὶ Sack. τὰ πρόβατα αὐτοῦ),
while the loose reference in Barn. —
5. 13 (ὅταν πατάξωσιν τὸν ποιμένα ἑαυτῶν —
τότε ἀπολεῖται τὰ πρόβατα τῆς ποίμνης) ὦ
seems to blend B’s πατάξατε with A’s —
conclusion. But all known forms of ©
the Greek text agree with the M.T, —
in beginning the clause with an im- |
perative, whilst Mt. and Me. concur |
in πατάξω. The latter reading is —
possibly due to a collection of testi- —
monia from which the common tra- —
dition drew (cf. i. 2, note); it is note- |
worthy that it is found not only in ©
Mt. Mce., but in the Fayim fragment, —
which gives [xara] ro γραφέν Tlarago —
τὸν [ποιμένα καὶ τὰ] πρόβατα διασκορ- —
πισθήσϊονται]. On the import of the —
prophecy see Kirkpatrick, Doctrine }
of the Prophets, p. 465. The general —
law was to find its most terrible ful-

_ XIV. 30]

᾿ /
ἀλλ᾽ οὐκ éyo."

ἘΠ ΦΉΣ,

ἙἘΗΜΒΌΥ ΧΙ ΠΦ min?!

filment in the dispersion of the flock
(Le. xii. 32) of the Good Shepherd.

28. ἀλλὰ pera τὸ ἐγερθῆναι κτλ.
᾿Αλλά contrasts the hope of the
Resurrection with the deepening
gloom of the Passion; the Lord
rarely mentions the one without the
other (cf. viii, 31, ix. 31, x. 34).
Euth.: προειπὼν ra λυπηρά, προλέγει
καὶ τὰ παραμυθούμενα. On μετά with
the inf. see Burton § 406—7. With
the promise προάξω ὑμᾶς εἰς τὴν T.
ef. xvi. 7, Mt. xxviii. 10, 16, Hv. Petr.
12; it was natural that the Eleven
should return to Galilee after the
Passover, and the Lord reassures
them by promising to be there be-
fore them. Of this return to the
North Le. says nothing, whilst Me.
(so far as we can judge from his
unfinished work) and Mt. are equally
silent as to appearances in Jerusalem
subsequent to the day of the Resur-
rection. But their silence is not
unnatural in view of the Galilean
character of their record, which is
abandoned only in the case of the
narrative of the Passion and Resur-
rection. On προάγειν τινά see x. 32,
note.

29. ὁ δὲ Πέτρος ἔφη αὐτῷ κτλ.]
Peter is stung to the quick ‘by the
suggestion of disloyalty, and repu-
diates it for himself. His speech is

a ee ee

THE GOSPEL ACCORDING TO ST MARK.

ὩΣ \ / /
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ρ' ΠῚ ,

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well characterised by Euth.: ὁ δὲ
τρία ὁμοῦ πταίει" πρῶτον ὅτι ἀντεῖπε---
he ought rather to have prayed
‘Lord help me —devrepor, 6 ὅτι τῶν ἀλ-
λων ἑαυτὸν “προέθηκε.. «τρίτον, ὅτι ἑαυτῷ
μόνῳ καὶ οὐ τῇ βοηθείᾳ τοῦ θεοῦ τεθάρ-
ρῆκε. Ei καί, “even admitting that it
is true”; the Fayim fragment has
καὶ εἰ, which emphasises the impro-
bability (Burton § 280). At all events
there will be one exception to the
rule—darW’ οὐκ ἐγώ. For ἀλλά begin-
ning the apodosis see WM., p. 552;
on the ellipse cf. Blass, Gr. p. 291.
The expansion of this characteristic
saying in Mt. is instructive. In Le.
whose report however may relate to
another occasion, Peter says Κύριε,
μετὰ σοῦ ἕτοιμός εἰμι καὶ εἰς φυλακὴν
καὶ εἰς θάνατον πορεύεσθαι, cf. Jo. τὴν
Ψυχήν μου ὑπὲρ σοῦ θήσω. Tatian
brings the three sayings into one
(Hill, p. 223 f.).

30. καὶ λέγει αὐτῷ ὁ Ἰησοῦς xri.]
Peter’s boast is turned into the pro-
phecy of a greater downfall: “pro-
missio eius audax...facta est ei causa
ut non solum scandalizaretur, verum
etiam ter denegaret” (Origen). “Thou
(emphatic ov, answering to Peter's
ἐγώ) to-day, in this night, before the
morning watch, shalt deny me not’
once but thrice.” According to the
Jewish reckoning the day of the

22—2

340 THE GOSPEL ACCORDING TO ST MARK. [XIV. 30.

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ρισσῶς ἐλάλει Εὰν δέῃ με συνε θαμεὶὸ σοι, οὐ μή

σε ἀπαρνήσομαι. ὡσαύτως δὲ καὶ πάντες ἔλεγον.

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Passion has already begun (σήμερον) ;
it commenced with the night of the
Paschal Supper. Ais (cf. v 72) is
peculiar to Mc. among the canonical
Gospels, but it is supported by the
Fayfim papyrus. The word is sug-
gestive, cf. Bengel: “valde notabilis
circumstantia primo cantu Petrum se
non collecturum esse.” The papyrus
substitutes ἀλεκτρυών for the old
poetical form ἀλέκτωρ (cf. Rutherford,
N. Phryn., p. 307 f.; ἀλέκτωρ occur in
another papyrus of c. A.D. 100 (Fayim
Towns, p. 275), and κοκκύζειν (Theocr,
vii. 48) for φωνεῖν : [ἔφη Πρὶν] ὁ ἀλεκ-
τρυὼν δὶς κοκ[κύξει σήμερον, σὺ τρίς pe
ἀἸπαρν[ήσῃ] (Zahn, ἴ.5σ... Comp. 3 Macc.
Vv. 23 ἄρτι δὲ ἀλεκτρυὼν ἐκέκραγεν
ὄρθριος, and see the references to the
second cockcrowing in Ar. Eccl. 390,
Juv. ix. 106: for the time indicated,
see the note on ἀλεκτοροφωνία (supra,
xiii. 35). On ἀπαρνήσῃ cf. viii. 34
note; on πρὶν 7 with the inf. see
Burton § 380 f.

31. 0 δὲ ἐκπερισσῶς ἐλάλει] Peter's
profession of confidence is intensified
by his mortification : he continued to
talk (ἐλάλει, cf. vv. 11.) with excessive
vehemence (cf. ὑπερπερισσῶς, Vii. 37) ;
EKuth.: ὅσον διαβεβαιοῦται ὁ Χριστός,
τοσοῦτον ὁ Πέτρος ἀντισχυρίζεται. Un-
consciously, no doubt, yet in point of
fact, as Origen says, he gave the

lie to the Master: “dominum nostrum
profitebatur facere mendacem per ea |
quae sibi confidens dicebat.” The ἢ
protest was probably uttered more
than once (ἐλάλει), as passionate re-
marks are apt to be. ᾿Εὰν δέῃ κτλ.»
“though it be necessary”; Mt.’s κἂν ἢ
suggests the improbability of this
contingency (Burton ὃ 281). The idea —
of sharing the Lord’s Death had ἢ
originated, as it seems, with the less.
demonstrative Thomas (Jo. xi. 16); it ἢ
was afterwards to pass in St Paul’s —
writings into the language of theology ‘
(Rom. vi. 2 ff., Col. ii, 12, iii, 1 fh 5_
the word αὐ δ: occurs in the λόγον 1]
cited in 2 Tim. ii. 11). Both συνθανεῖν |
and συναποθανεῖν are classical forms; ἢ
for the latter cf. Plat. Phaed. 88 τοῦ β
ἀποθανόντος οὐ συναποθνήσκει ἡ ψυχή, |
Sir. xix. 10 ἀκήκοας λόγον; συναπο- |
Gavérw σοι. Ov μή σε ἀπαρν. : on this |
future see Blass, Gr. p. 204 £9
Ὡσαύτως δὲ καὶ πάντες ἔλεγον. All
had been included in the first pro- ἢ
phecy of impending failure, and
Peter’s passionate protest stirred the)
rest to similar (Mt. ὁμοίως) professions |
of loyalty. In Le. and Jo. Peter
only is warned and the other ten
do not appear. a

32—42. THE AGony IN GETHSE-
MANE (Mt, xxvi. 36-—46, Le. xxii
40o—46: οἷ, Jo, xviii. 1 ff).

~~

-ὰ ΟΣ ΣΕ,
ee δα Se” et ΟΣ ee

XIV. 33]

THE GOSPEL ACCORDING TO ST MARK.

341

- \ / ἊΝ ἊΝ land - ec
καὶ λέγει τοῖς μαθηταῖς αὐτοῦ Καθίσατε ὧδε ἕως

Ὗ , \

προσεύξωμαι. BKal παραλαμβάνει τὸν Πέτρον καὶ 33

᾿ 32 τοις wad. αὐτου] om αὐτου A darm avros Ὦ 8. | καθισαι A | wie] om B* αὐτου
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33 Tov Ilerpov] om τον δὲ aglpaue

32. ἔρχονται εἰς χωρίον... Τεθσημα-
_ vei] The name is not given by Le.
(γενόμενος δὲ ἐπὶ τοῦ τόπου) or 20.
but the latter mentions that the
_ place was a garden which lay on
_the further side of the Kidron
{πέραν τοῦ χειμάρρου τοῦ Κέδρων...
_ κῆπος). Τεθσημανεί (R.T. -νή), Syr.si=-
τξιοοσν, SyrP* nma,

“nichts Anderes sein kann als
OY Na=psow ni” (Dalman, Gr.,
p. 152; see his note on the length-
ening of the second vowel); cf. Γεθε-
ρεμμών (Jos. xxi. 24), Γεθχόβερ (4
Regn. xiv. 25). On the other hand
the forms Γησαμανεί, Γεσσημανεί, sug-
gest DIY NA (Encycl. Bibl. s.v.). As
the name in its more usual spelling
denotes, the estate (χωρίον, praedium,
villa, cf. 2 Chron. xxvii. 27 ἐν τοῖς
χωρίοις τοῦ οἴνου, Acts iv. 34 κτήτορες
_ χωρίων ἢ οἰκιῶν) may at one time have
had an oil press upon it, but it was now
- apparently one of the private gardens
which were to be found in the out-
skirts of Jerusalem (cf. Jo. xix. 41),
and (doubtless by the favour of its
owner) it had been a favourite resort
of Jesus (Jo. πολλάκις συνήχθη "I.
ἐκεῖ μετὰ τῶν μαθητῶν αὐτοῦ). There
is no reason to doubt that the enclo-
sure still known as the Latin Geth-
Semane occupies the site of that
which was already identified with
the Garden of the Agony in the
fourth century; cf. Eus. onom. 8. v.
ἐν ᾧ καὶ viv τὰς εὐχὰς of πιστοὶ
ποιεῖσθαι σπουδάζουσιν : Jerome, lh,
interpr. “est autem ad radices montis
Oliveti nunc ecclesia desuper aedifi-
cata”: Silvia, peregr. p. 62, describes
in detail the Holy-Week procession
to Gethsemane, the reading of the

Gospel on the spot, the wailing and
weeping of the excited crowd of
pilgrims. The church has disap-
peared, but the traditional spot is
marked by olive trees of venerable
age, whether planted by Christian
hands, or sprung from the roots of
those which Titus cut down (Jos.
Bedi It):

καὶ λέγει...Καθίσατε ὧδε κτλ. All
appear to have entered the garden
(Jo. εἰσῆλθεν αὐτὸς καὶ of μαθηταὶ
αὐτοῦ), but eight of the Eleven were
bidden to rest near the entrance,
that the Master might retire for
prayer. In this there was probably
nothing unusual; cf. i. 35, vi. 46.
On ἕως (Mt. & ov) προσεύξωμαι see
Burton, § 321 ff, who translates,
“while 1 pray”; so A.V, Re Vs
though both render the parallel
ἕως φάγω καὶ πίω in Le. xvii. 8
“till I have eaten and drunken.”
The Vg. has donec orem, on which
see Madvig, §§ 339. 2 ὃ, 360. 1. In
Mt. we see the Lord pointing to the
spot which He will make His oratory
(ἀπελθὼν ἐκεῖ. It is such a detail
as might have been expected in Mc.,
who however omits it.

33. καὶ παραλαμβάνει xrA.] This
again was not an entirely new step:
the eight would remember the Trans-
figuration, when, as now, the pur-
pose of the retirement was to pray
(Le. ix. 28); Thpht.: παραλ. δὲ τοὺς
τρεῖς μόνους.. «ἵνα οἱ ἰδόντες τὰ ἔνδοξα
ἴδωσι καὶ τὰ σκυθρωπά. On παραλαμ-
βάνει. see iv. 36, V. 40, ix. 2, x. 32,
notes; on the order of the names
(Πέτρος, Ἰάκωβος, “Iwdvns) cf. iii. 17,
γ. 37, ix. 2, notes, and, on the repe-
tition of the article, the notes on

§ the

342

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τὸν ᾿Ιάκωβον καὶ Tov ᾿Ιωάνην pet’ αὐτοῦ, καὶ ἤρξατο
34 ἐκθαμβεῖσθαι καὶ ἀδημονεῖν. 34. ϑκαὲ λέγει αὐτοῖς Περί--

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34 καὶ 1°] tore D 13 69 124 346 604 2P¢ a arm | λεγειν Y

acediari et deficere a

Vv. 37, ix. 2. Me. sets each indivi-
duality before the mind separately,
while Mt. (τὸν Πέτρον καὶ τοὺς δύο
υἱοὺς Ζεβεδαίου) brings Peter promi-
nently into the foreground.

καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδη-
poveiv] Wycliffe: “began for to
drede and to henge.” The shadow
of death begins to fall upon Him as
He passes with the Three into the
depths of the olive-grove. Mt. writes
np& λυπεῖσθαι: Me.’s ἐκθαμβεῖσθαι---
the word is peculiarly Marcan, see
note on ix. 15—strikes another note,
that of amazed awe. Itis unnecessary
either to abandon in this place the
proper sense of θάμβος, or to find with
Meyer a truer psychology in Mt.’s
λυπεῖσθαι. The Lord was overwhelmed
with sorrow (see next verse), but His
first feeling was one of terrified sur-
prise. Long as He had foreseen the
Passion, when it came clearly into
view its terrors exceeded His antici-
pations. His human soul received a
new experience—éyabev ἀφ᾽ ὧν ἔπαθεν,
and the last lesson of obedience began
with a sensation of inconceivable
awe. With this there came another,
that of overpowering mental distress
-αὀρξατο...ἀδημονεῖν (Mt., Me.). The
verb occurs only once again in the
N. T. (Phil. 11. 26 ἐπιποθῶν καὶ ἀδημο-
vav, Where see Lightfoot’s full note),
and does not appear in the Lxx., but
it is used by Aquila (Job xviii. 20, Lxx.
στενάζειν) and Symmachus (Ps. lx.=
Ixi. 3, LXx. ἀκηδιᾷν, ΟΧΥ. 2=CXVi. IT,
1ΧΧ. ἐν τῇ ἐκστάσει, Hccl. vii. 17 (16),
LXX. ἐκπλαγῆναι, Ezech. iii. 15, LXX.
ἀναστρεφόμενος, Th. θαυμάζων). Plato
couples ἀδημονεῖν with ἀπορεῖν more

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 33)

than once; see esp. Phaedr. 251 D:
ἀδημονεῖ τε τῇ ἀτοπίᾳ τοῦ πάθους καὶ
ἀποροῦσα λυττᾷᾳ. These references —
shew that ἀδημονεῖν forms a natural
sequel to ἐκθαμβεῖσθαι, representing
the distress which follows a great
shock, “the confused, restless, half- —
distracted state” (Lightfoot) which
may be worse than the sharp pain
of a fully realised sorrow. Bede:
“timet Christus, cum Petrus non ~
timeat.” The reading of D seems to ©
have arisen from a confusion of ἀδη-
μονεῖν With ἀκηδιᾷν, unless ἀκηδεμονεῖν —
is a true form meaning ‘to be listless, ©
the reverse of a xndepor.’ .

34. καὶ λέγει αὐτοῖς Ilepidumos κτλ.}
The Lord reveals to His three wit-
nesses a part of His distress. His
words recall Ps, xli. (xlii.) 6, 12, xii.
(xliii.) 5 ἵνα τί περίλυπος εἶ, ἡ ψυχή---
in an earlier utterance of the Holy
Week He had referred to the rest of
the refrain (iva τί συνταράσσεις pe, cf.
Jo. xii. 27; see Kirkpatrick on Ps. ~
xlii.). But His sorrow exceeds the
Psalmist’s; it is ἕως θανάτου, a sorrow
which well-nigh kills. Comp. Jon. iv.
9 σφόδρα λελύπημαι ἕως θανάτου (TY

whelming grief, Jerome’s remark, —
“contristatur...anima...non propter
mortem, sed usque mortem,” is doubt- _
less true, but the narrative does not
encourage the view which prevails

in many patristic commentaries, that
the Lord’s sorrow and prayers were
only for the sins and woes of men (cf. _
e.g. Ambr. in Zc. “cum in se nihil
haberet quod doleret nostris tamen
angebatur aerumnis”), His human

XIV. 35] THE GOSPEL ACCORDING TO ST MARK.

343

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\ ~ \ \ ,
καὶ γρηγορεῖτε. Kat προελθὼν μικρὸν ἔπιπτεν ἐπὶ 35
~~ ΄ο \ / e
τῆς γῆς, καὶ προσηύχετο iva εἰ δυνατόν ἐστιν παρέλθη
(

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soul shrank from the Cross, and the
fact adds to our sense of the great-
ness of His sacrifice.

Though the Gospels yield abundant
evidence of the presence of human
emotions in our Lord (e.g. iii. 5, vi. 6,
x. 14, Jo. xi. 33), this direct mention
of His ‘soul’ has no parallel in them
if we except Jo. xii. 27; for in such
passages as x. 45, Jo. x. 11 Ψυχή
is the individual life (see Cremer s.v.)
rather than the seat of the emotions.
The present passage was from the first
eagerly used for polemical purposes
both by Christians (Iren. i. 8. 2, iii.
22. 2) and unbelievers (Orig. c. Cels.
li. 24).

μείνατε ὧδε καὶ ypnyopeire| The
Three are placed where they can see
and hear (cf. v. 35), for they are to be
witnesses of the Agony. For the
same reason they are to keep them-
selves awake (cf. Le. ix. 32); but
γρηγορεῖτε (Mt. yp. per’ ἐμοῦ) has
besides an ethical meaning, as in xiii.
35 ff.; a great crisis was near, which
demanded a wakeful spirit (6, 38).
Origen: “maneamus ubi praecepit
Jesus (1 Cor. vii. 20)...ut cum eo
pariter vigilemus qui non dormit
neque dormitat custodiens Israel.”
On the tenses see Blass, Gr. p. 196.

35. καὶ προελθὼν μικρόν κτλ.}] The
Lord went forward (for προελθ., cf.
vi. 33, Acts xii. 10) into the olive-
grove, as if to isolate Himself from
the Three, who could not share His
present sorrow; comp. the noteworthy
parallel in Gen. xxii. 5. Muxpov (Le.,

ὡσεὶ λίθου βολήν) is more frequently
used of time than of space (cf. Cant.
lil, 4 ὡς μικρὸν ὅτε παρῆλθον, Hos. i. 4
ἔτι μικρόν, JO. Vii. 33, ΧΙ, 35 ἔτι
χρόνον p., ἔτι p. xp.), but Meyer cites
from Xenophon μικρὸν πορεύεσθαι,
προπέμπειν. There He fell upon His
face (Mt. ἐπὶ πρόσωπον αὐτοῦ, cf. Gen.
xvii. 3, 17, Le. v. 12, xvii. 16) on the
earth (Mc. only; cf. Jud. xiii, 20
erecav...emt τὴν γῆν, and for the gen.
see WM., p. 470); the imperf. ἔπιπτεν
(Mt. ἔπεσεν) describes the prostration
as taking place under the eyes of the
narrator (cf. WM., p. 226). Lc. speaks
only of kneeling (θεὶς τὰ γόνατα), a
not infrequent attitude in prayer (ef.
Acts vii. 60, ix. 40, xx. 36, xxi. 5; see
note on xi, 25).

προσηύχετο iva κτλ.] The Lord’s
habit of prayer has already been
noticed in i. 35, vi. 46 (see notes): on
the prayers of the Agony comp. Heb,
y. 7 with Westcott’s notes. Ἵνα. διῇ
ὥρα is a note peculiar to Mc., sum-
marising and interpreting the prayers
which follow. For προσεύχεσθαι iva,
οὗ xiii. 18, note ; ἡ dpa, the appointed
time (v. 41, Jo. xvii. 1), οὗ ἡ ὥρα
αὐτοῦ Jo. Vii. 30, Vili. 20, ἡ ὦ, ἵνα
δοξασθῇ Jo. xii. 23, ἡ @. αὕτη ib,
27 bis, ἡ @ ἵνα μεταβῇ Jo, xiii. 1;
comp. the phrase ὥρα (τῆς) συντελείας
in Dan. xi. 40, 45 (LXx.), and Jo. xvi.
4 ἡ ὥρα αὐτῶν sc. ὧν λελάληκα, 21 ἡ
ὥρα αὐτῆς 86. τικτούσης. ΠΠαρέλθῃ, ‘may
pass by without bringing its allotted
suffering.’ Ei δυνατόν ἐστιν, cf. xiii. 22,
note, and see note on next verse.

344

a /
36 ἀπ’ αὐτοῦ ἡ ὥρα. 5

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 35

καὶ ἔλεγεν “ABBa ὁ πατήρ,

/ / \ / ΄σ
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36. καὶ ἔλεγεν ABBA ὁ πατήρ] The
words of the prayer are given with
minor variations by the three Synop-
tists. Mt. begins πάτερ μου, Le. πάτερ,
Me., as in Vv. 41, Vii. 34, preserves
the Aramaic word uttered by Jesus
(NaN, Dalman, Gr. p. 157; Worte,
i. p. 257). Ὃ πατήρ is either (1) an
interpretative note due to the Evan-
gelist or his source, and nearly equi-
valent to 6 ἐστιν πατήρ, or (2) a part
of the original prayer, cf. SH. on
Rom. viii. 15 (“it seems better to
suppose that our Lord Himself, using
familiarly both languages ... found
Himself impelled spontaneously to
repeat the word”), and Schéttgen ad
loc., who quotes instances of a similar
duplication, eg. ‘3 ‘1 (where the
second word represents the Galilean
pronunciation of κύριε), and vai, ἀμήν,
Apoc. i. 7, cf. xxii. 20. Or, accepting
Schéttgen’s explanation, we may re-
gard ᾿Αββὰ ὁ πατήρ as (3) a formula
familiar to the bilingual Palestinian
Church, which naturally found its way
in place of the simple ᾿Αββά or ὁ
πατήρ into the earliest cycle of oral
teaching, and thence into this Gospel.
Dr Chase (Lord’s Prayer in the
Early Church, p. 24) suggests that
the words were the current equi-
valent of the initial Πάτερ of the
Lord’s Prayer in its shorter form
(Le. xi. 2), and that they are used
with a reference to that Prayer both
by Me. and in Rom. dc., Gal. iv. 6.

πάντα δυνατά σοι] Mt. εἰ δυνατόν
ἐστιν (cf. v 35), Le. εἰ βούλει. Comp.
x. 27. The Lord realises in His own

case the truth He had impressed on
the Twelve. Seeing that nothing is
per se impossible to the Father, He
can pray, even on the eve of the
Passion, that it may be averted. In
perfect faith He believes that even
now it is possible to defeat Judas and
the Sanhedrin (Mt. xxvi. 53), to resist
Pilate and the power of Rome (Jo.
xix. 11), even to defy death (Jo. x. 17,
18); and He asks (but with a reserva-
tion which will immediately appear)
for deliverance in whatever way.
Ilapéveyxe, ‘carry past,’ 1.6. cause it to
pass by; so Le, Mt., παρελθάτω : cf.
Jud. vi. 5, A τὰς σκηνὰς αὐτῶν παρέ-
φερον, where B has ai σκηναὶ αὐτῶν
παρεγίνοντο, and see the illustrations
from Plutarch in Field, Notes, p. 39.
To ποτήριον τοῦτο: cf. x. 38, note; in
Jo. the reference to the Cup of the
Passion comes further on, in the
incident of Simon and Malchus (Jo.
xviii. 11). The Cup corresponds to
‘the hour’ in Ὁ. 35.

ἀλλ᾽ οὐ τί ἐγὼ θέλω κτλ.] For ἀλλά
Mt. has πλήν here, see Blass, Gr.
p- 268. On this use of ri where a
classical writer would have written
6 τι see WM., p. 210, and Blass, Gr.
p. 175, who cites a saying of Kuergetes
in Ath. x. 438 E τίνι ἡ τύχη δίδωσι,
λαβέτω (cf. his comm. on Acts xiii. 25),
The interrogative sense of ris in such
cases does not perhaps wholly disap-
pear ; we may paraphrase: ‘however,
the question is not (ov, not μή) what
is My will” &c. Mt. (πλὴν ody os...

ἀλλ᾽ os...) and Le. (πλὴν μὴ τὸ θέλημά
μου ἀλλὰ τὸ σὸν γινέσθω) avoid the ©

‘

|

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37 Ka |

IV. 38]

᾿ρηγορῆσαι:

3 wobis (vos) temptatio cffi(k) | om wa D

colloquial ri, regarding it perhaps as
unsuitable in a solemn prayer. The
words, as a whole, seem to look back
; to the Lord's Prayer as given by Mt.
(γενηθήτω τὸ θέλημά σου), and in Le.
_and Mt.’s second version of them (0. 42)
_ the resemblance is closer. The Divine
Will, which is the expression of the
Divine righteousness and love, limits
_ the exercise of the Divine power, and
therefore supplies a necessary check
to the expectations which might other-
wise arise from belief in the omni-
potence of Gop; cf. 1 Jo. v.14. The
practical teaching of this passage
is well stated by Origen: “quare
proprium est omnis hominis fidelis
primum quidem nolle pati aliquid
doloris, maxime quod ducit usque ad
mortem ; si autem sic voluerit Deus,
acquiescere etiam contra voluntatem
suam.” The words occupy an im-
portant place in the history of the
doctrine of the Person of Christ. The
Church found in Christ’s ov ri ἐγὼ
Θέλω ἀλλὰ τί σύ conclusive evidence of
the existence in our Lord of a true
human will, distinct from the Divine
Will, although even in this supreme
crisis absolutely submissive to it; for
a catena of the patristic passages see
Petav. de Incarn. ix. 6. 4 sqq., and
comp. esp. John of Damascus, de jide
orth. iii. 18 εἶχε μὲν οὖν φυσικῶς καὶ ws
Θεὸς καὶ ὡς ἄνθρωπος τὸ θέλειν: εἵπετο
δὲ καὶ συνετάσσετο τῷ αὐτοῦ θελήματι
τὸ ἀνθρώπινον...ταὐτὰ θέλον ἃ τὸ θεῖον
αὐτοῦ ἤθελε θέλημα... αὐτεξουσίως δὲ
ἤθελε τῷ θείῳ καὶ ἀνθρωπίνῳ θελήματι
«ὥστε ἤθελε μὲν αὐτεξουσίως κινουμένη
ἡ τοῦ κυρίου ψυχή, GAN ἐκεῖνα αὐτεξ-
ουσίως ἤθελεν ἃ ἡ θεία αὐτοῦ θέλησις

ἤθελε θέλειν αὐτήν. On the difficult

THE GOSPEL ACCORDING TO ST MARK.

345

Ν of \ ue > \ / \ /
ἔρχεται καὶ εὑρίσκει αὐτοὺς καθεύδοντας, καὶ λέγει
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δδηρηγορεῖτε, καὶ προσεύχεσθε ἵνα μὴ 38

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38 wa...meipacuov] ut transeat a

questions connected with the person-
ality of the Lord’s human nature the
student may consult Dorner (E. T.
IL i, p. 201 ff.), and Westcott on Jo. i.
14. ᾿Εγὼ θέλω identifies the Person
of Christ with the action of His human
will, but does not necessarily affirm
that the personality resides in His
humanity.

37. καὶ ἔρχεται καὶ εὑρίσκει κτλ.]
The Lord rises again (Le. ἀναστὰς ἀπὸ
τῆς προσευχῆς), and returning to the
Three finds that His warning (Ὁ. 34)
has been in vain; all are asleep (cf.
xiii. 36). Le. explains their sleep as
resulting ἀπὸ τῆς λύπης, i.e. from the
exhaustion produced by their deepen-
ing realisation of the Passion (ef.
φ. 19, Jo. xvi. 20). Peter is addressed
as the first of the Three; but the
rebuke is partly personal, as Mc. at
least is aware (Σίμων, καθεύδεις ; οὐκ
ἴσχυσας... ; Cf. Mt., οὐκ ἰσχύσατε... ;).
Me. has not used the personal name
Σίμων since Peter's call to the Aposto-
late (iii. 16), and its appearance here
is certainly suggestive; cf. Jo. xxi.
15 ff. Σίμων “Iwavov, where the refer-
ence to natural, perhaps hereditary,
character is still more plainly em-
phasised. For the time he is ‘ Peter’
no more; the new character which
he owes to association with Jesus is
in abeyance. He who was ready to
die with the Master (v. 31) has been
proved not to possess the strength
of will (οὐκ ἴσχυσας) requisite for
resisting sleep during the third part
of a single watch (μίαν ὥραν) ; cf.
Kuth. : σὺν ἐμοὶ ὶ ἀποθανεῖν ἐπηγγείλασθε,
καὶ οὐκ ἰσχύσατε μίαν ὥραν γρηγορῆσαι
μετ᾽ ἐμοῦ.

48. γρηγορεῖτε, καὶ a pantateedee

346

of > / \ A ΄σ΄ / ¢ \
ἔλθητε εἰς πειρασμόν" TO μὲν πνεῦμα πρόθυμον, ἡ δὲ,

38 ελθητε S*B 346 q] εἰσελθητε NCACDLNW°XTAIIZOY minfreomn a f yg

κτλ] “Watch ye, and pray that”
ὅτ, (R.V. mg.). The Lord now ad-
dresses the Three and not Simon only.
He reveals the deeper purpose of His
injunction ; wakefulness of spirit was
chiefly important as necessary to
prayer; cf. 1 Pet. iv. 7 νήψατε εἰς
προσευχάς, Υ. ὃ ν., γρηγορήσατε. Al-
ready, as they took their places in
Gethsemane, He had said γρηγορεῖτε
(0. 34), and προσεύχεσθε μὴ εἰσελθεῖν
εἰς πειρασμόν (Le. xxii. 40); ΗΘ re-
peats this now, for there was still
time. Ἵνα μὴ ἔλθητε κτὰλ.: another
reference to the Lord’s Prayer. Dr
Chase (Lord’s Prayer, p. 61 f.) points
out that the Syriac versions use the
same verb in different conjugations for
εἰσφέρειν in Mt. vi. 13, Le. xi. 4, and
ἔρχεσθαι here. Similarly, no doubt,
one root would have been used in the
Hebrew or Aramaic originals of both
passages (cf. Delitzsch, INVINON a
μὴ εἰσενέγκῃς, ἡ δ 2 ΓΒ τε μὴ ἔλθητε).
Πειρασμός is used in the O.T. “of the
trying or proving of Gop by man, but
more commonly of the trying or
proving of man by Gop” (Hatch,
Essays, p. 71); and since Gop tries
men by affliction, the word acquires
the latter meaning (e.g. Sir. ii. 1 ἑτοί-
μασον τὴν ψυχήν σου εἰς πειρασμόν).
The N.T. writers also employ it with
this connotation (cf. Le. xxii. 28,
Acts xx. 19, Gal. iv. 14, 1 Pet. i. 6,
and see Mayor’s note on Jas. i. 2),
but not exclusively, for the Gospel
reveals another form of temptation
which does not come from Gop (James
i. 13), and is not limited to the in-
fliction of suffering. ᾿Πειράζεσθαι ὑπὸ
Tov σατανᾶ (i. 13, note) is ‘to be solici-
ted to commit sin’ (cf. Jas. i. 13 f.),
and the context shews that this sense
predominates here and in the Lord’s
Prayer. With ἐλθεῖν eis m. comp.
περιπεσεῖν (Jas, i. 2), ἐμπίπτειν (1 Tim,

THE GOSPEL ACCORDING TO ST MARK.

tionem,

[XIV. 33

——

vi. 9); the present phrase implies that —
the temptation may be escaped by an ~
act of the will (cf. 1 Cor. x. 13, Jas.
Υ. 7). Jerome, Bede: “non ait...é
tentemint sed ne intretis in tenta-—
hoc est, ne tentatio vos
superet et intra suos casses teneat.”

TO μὲν πνεῦμα πρόθυμον κτλ. So-
Mt. A saying of peculiar interest,
especially as finding a place in the
older Synoptists, since it anticipates
the teaching of St Paul and St John. ©
It is quoted already by Polycarp.
(Phil. 7), whether from the Gospels |
or from current tradition. On the
contrast πνεῦμα, σάρξ, see Westcott |
on Jo. iii. 6, and SH. on Rom. viii. 9.
It begins in the O.T. (see e.g. Num.
XVi. 22, xxvii.-16, Isa. xxxi. 3), where’
‘the flesh’ is man “as belonging to the |
sphere of material life,” under the’
limitations of a corporeal nature, frail, —
mortal, and in fact impure (Gen. vi.
12); and ‘the spirit’ is the vital force |
(Gen. vi. 17) which in man is directly
dependent on the Spirit of Gop (Gen, |
ii. 7) and the organ of communi-
cation with Gop and the spiritual |
world; cf. Schultz, O. 7. Theology,
E. T., τι. p. 242 ff. In the Eleven the
human spirit was already under the
influence of the Spirit of Gop through
their intercourse with Christ (Jo. xiv.
17, see Westcott’s note). It was.
therefore πρόθυμον (cf. 2 Chron. xxix.
31 πρόθυμος τῇ καρδίᾳ, 2 Cor, viii. 11,
ἡ προθυμία τοῦ θέλειν), willing and
eager (cf. Le. xxii. 33 ἕτοιμός εἰμι),
through the energy of the 73°9) ΠῚ
(Ps. li. 14). But its προθυμία was not |
a match for the vis inertiae of its”
colleague, the frail flesh (cf. Rom. vi. ©
19 διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν;
Vili. 3 τὸ ἀδύνατον τοῦ νόμου ἐν ᾧ
ἠσθένει διὰ τῆς σαρκός). In the Epp.
the ‘flesh’ is regarded as not merely
weak and impotent, but actively ie

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THE GOSPEL ACCORDING TO ST MARK. 347

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_ posed to the ‘spirit,’ Gal. γ. 17 ff,
_ the seat of the lower ἐπιθυμίαι which
_ Wage war upon the true life of men
(1 Pet. ii. 11); the contrast between
_ the two has become sharper and
_ deeper through the mission of the

Holy Spirit, Who gives new force and
a new direction to the spiritual side
of human nature (Rom. viii. 9 ff.).

39. καὶ πάλιν ἀπελθὼν προσηύξατο

: κτὰλ.}] The injunction to pray is again

confirmed by example. The Lord’s
second prayer was substantially a re-
petition of the first (τὸν αὐτὸν λόγον

_ εἰπών), yet not identical with it, ‘the
' same petition’ rather than “the same

words”; the answer to the first prayer
seems to have been vouchsafed in a

' growing consciousness of the Father’s
_ Will, and the second prayer assumes
_ the form Εἰ οὐ δύναται τοῦτο παρελθεῖν
ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ θέλημά

σου (Mt.). The last clause is taken
verbally from Mt. vi. 10; cf. Acts xxi.
14. On τὸ θέλημα (τοῦ θεοῦ) see iii.
35, note: Lightfoot, Revision, p. 106.
Προσηΐξατο.. εἰπών : part. of identical
action, Burton, § 139.

40. καὶ πάλιν ἐλθών κτλ] Return-
ing to the Three He again finds them
asleep, their eyes weighed down with
slumber (καταβαρυνόμενοι, Mt. βεβαρη-
μένοι, 80. ὕπνῳ (Le. ix. 32); ef. Joel ii.
ὃ καταβαρυνόμενοι ἐν τοῖς ὅπλοις αὐτῶν
πορεύσονται, Gen. xlviii. 10 οἱ δὲ ὀφθαλ--
μοὶ Ἰσραὴλ ἐβαρυώπησαν). During the
Transfiguration (Le. ἢ. 6.) the Three

41 Aeyer] pr whi adoravit k

had experienced the same _ over-
powering drowsiness and the same
inability to give expression to their
thoughts ; with οὐκ ἤδεισαν τί ἀποκρ.
αὐτῷ comp. ix. 6 οὐκ ἤδει τί ἀποκριθῇ
(note). They were as men in a dream

-who could not say what they would.

On the earlier occasion these were
the effects of fear (Me. ὦ. δ. ἔκφοβοι
yap ἐγένοντο); in Gethsemane the
cause was grief (see note on ὦ. 37).

41. καὶ ἔρχεται τὸ τρίτον κτλ.] A
third interval of prayer had inter-
vened (Mt. προσηύξατο ἐκ τρίτου τὸν
αὐτὸν λόγον εἰπών). Tatian connects
with this third prayer the narrative
of the Bloody Sweat, guided perhaps
by its position in the third Gospel.
But the inference from position is
precarious, for (1) St Luke recognises
only one prayer in Gethsemane, and
(2) the narrative in question, though
a precious and probably genuine relic
of primitive tradition, seems to have
had no place in the original Le. (cf.
WH., Notes, p. 66 f.).

καὶ λέγει.. .Καθεύδετε κτλ.] The time
for watchfulness and prayer has gone
by, and the injunction is not repeated :
in place of it comes a permission to
sleep. The permission is surely iron-
ical: ‘sleep then, since it is your will
to do so; rest, if you can’; cf. Thpht.:
εἰρωνευόμενος δὲ τοῦτο λέγει πρὸς
αὐτούς...ἐπιγελῶν τῷ ὕπνῳ αὐτῶν.
Euth. ; ἐντρέπων αὐτοὺς.. «καὶ καθαπτό-
μενος... ἐπεὶ μέχρι τοῦ νῦν οὐκ ἐγρηγο-

§ go

348

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 41

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pyoare, τὸ λοιπὸν καθ. καὶ ἀναπ., εἰ
δύνασθε. The Lord did not hesitate
to use irony (cf. vii. 9) when there
was occasion for it; exhortation and
reproof had in this instance failed,
and no other means of rousing the
Three to a sense of duty remained. As
Augustine (de cons. ev. iii. 11) admits,
‘frecte fieret, si esset necesse”; but
who can say that the necessity did
not exist? To λοιπόν, ‘in future,
‘henceforth,’ cf. 1 Cor. vii. 29, Heb. x.
13=els τὸ λ., εἰς τὰ λοιπά, 2 Mace.
xi. 19, xii. 31. ‘ Ye shall not be inter-
rupted by any further call to prayer.’

ἀπέχει" ἦλθεν ἡ ὥρα κτλ. His
irony has produced the desired effect,
the Apostles are roused, and the
Lord at once reverts to His customary
tone of serious direction, ᾿Απέχει
(Me. only) marks the transition. ᾿Απέ-
xew is frequently used in the papyri
in forms of receipt (see Deissmann,
B. St. p. 229; Faytim Towns, general
index s.v.; Herwerden, lex. supplet.
et dial.s.v.); ef. Mt. vi. 2 ff., Le. vi. 24,
Phil. iv. 18. The impersonal ἀπέχει is
peculiar to Mc., and only one other
ex. has been discovered (Ps.-Anacr.
XV. 33 ἀπέχει᾽ βλέπω yap αὐτήν), cf.
Num. xvi. 3 ἐχέτω ὑμῖν -- ὩΞ 39), But
the sense is doubtless correctly given
by the Vg. szuficit, ‘enough!’ see
Field, Notes, p. 39. The question
remains whether ἀπέχει refers to the

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sleep of the Apostles, or to the ironical —

reproof. The latter seems the better

interpretation; the Lord breaks off —

4I—42 καὶ

|

:
|
|
|
.

the momentary play of irony—it is as —

if He would say, ‘this is no time for a
lengthened exposure of the faults of
friends; the enemy is at the gate.’
The ‘Western’ text seeks to interpret
ἀπέχει by adding τὸ τέλος from Le.
xxii. 37; see WH., Notes, p. 26f, and
cf. Euth. ἀπέχει τὰ κατ᾽ ἐμέ" ἤγουν
πέρας ἔχει. Ἢ wpa, cf. v. 35, note; on
ἦλθεν, ‘is come, see Burton ὃ 52
(p. 26 f.). πΠαραδίδοται ὁ vids τοῦ ἀν-
θρώπου : the present is used even in
ix. 31 (note) as the equivalent of παρα-

δοθήσεται (x. 33), 80 vivid was the

Lord’s anticipation of the event ; here
it points to the event as now imminent,
as in xiv. 21. Eis τὰς x. τῶν ἁμαρτω-
λῶν, Cf. εἰς x. ἀνθρώπων (ix. 31), τοῖς
ἔθνεσιν (xX. 33); ON ἁμαρτωλοί see ii.
15, villi. 38; the word may be used

technically, or in its deeper sense. {π΄

this context it would mean to the
disciples ‘the Gentiles, i.e. the Roman
officials; but in the Lord’s own thought
the Scribes and Priests were doubtless
included. He had sought the company
of sinners who were willing to receive
Him, for He came to call them (ii. 16,

17); but to be delivered to the will οὗ

sinners who refused His call was one

of the bitterest ingredients of His Cup. —

42. ἐγείρεσθε, ἄγωμεν κτλ.] ‘ Rise

ee ee eee

—

—=

XIV. 43]

THE GOSPEL ACCORDING TO ST MARK.

349

\ \ " an ~ ς

8 Καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος παραγίνεται [6] 43
"lo δ Ωἱ a ὃ ὃ \ 3 ᾽ a ial, \
voas εἷς τῶν δώδεκα Kal μετ᾽ αὐτοῦ ὄχλος μετὰ

lal / ~~ σ᾿
μαχαιρῶν καὶ ξύλων παρὰ τῶν ἀρχιερέων καὶ τῶν

43 om εὐθυς DE x 13 69 346 604 2P¢ latt’tPlye syrrsimpesh arm | 0 Τουδας AB] Ιουδας
XCDLNW°XTAIY min*teom +. 9 Ἰσκαριωτης A(D)KMUW°IIS min™™ Jatt syrrpehhel
arm aeth Or (om RBCEGHLNSVXTAZY min?! gyr™ aegg go) | εἰς]- ὧν EFGHM
VAT x alplvid + ex A min | oydos]+moAvs ACDNW*XTAIIZS min?! k vg syrrsinpesh
Or | παρα] απο B pr απεσταλμενοί τ al™™ cff the [των γραμμ.} om των ACKMNA

min™™ pr απὸ D

ye, let us go.’ They were still lying
on the ground; He was standing
by. At this moment the traitor and
his party are seen to be approaching
(on ἤγγικεν see i. 14, note). Ὁ mapa-
διδούς points back to the revelation of
the supper-chamber (xiy. 18 ff.), which
Peter and John at least had under-
stood. The call to ‘go’ ends the scene
in Gethsemane, but cannot be intended
to suggest flight, for the Lord had
always reserved Himself for this
‘hour,’ and had now finally embraced
the Divine Will concerning it; cf.
Euth.: od μόνον οὐκ ἔφυγεν, ἀλλὰ καὶ
εἰς ἀπάντησιν αὐτῶν ἐξιέναι παρασκευά-
ἕεται. On the arrival of Judas the
Lord went forth to meet him (Jo.
xviii. 4), and called the Three to
accompany Him.

43—50. ARRIVAL OF THE TRAITOR.
ARREsT oF Jusus (Mt. xxvi. 47—56,
Le. xxii. 47—53, Jo. xviii. 2—12).
43. καὶ εὐθὺς ἔτι αὐτοῦ λαλοῦντος
κτλ.) The words ἰδοὺ... ἤγγικεν had
hardly left the Lord’s lips (cf. v. 35,
note), when Judas arrived (παραγίνεται,
venit, cf. Mt. iii. 1, Jo. iii. 23; in the
Lxx. the verb is with rare exceptions
an equivalent of 813). Le. adopts the
original phrase ἔτι avr. Aad. (Mt. Me.),
but seems to connect it with another
saying (cf. Le. xxii. 46 with Mt. xxvi.
41, Me. xiv. 38). Jo. explains how it
came to pass that Judas sought the
Master in Gethsemane (ἤδει.. τὸν τό-
πον, ὅτι πολλάκις συνήχθη "Incovs ἐκεῖ
μετὰ τῶν μαθητῶν αὐτοῦ). Possibly it
was matter of notoriety among the

Twelve that the garden would be
visited after the Paschal meal. Εἷς
τῶν δώδεκα, cf. vv. το, 20; Jo. vi. 713
the phrase appears to belong in this
place to the original tradition, for it
is common to the three Synoptists ;
“the literary reflection of the chronic
horror of the Apostolic Church that
such a thing should be possible”
(Bruce). There is force in the re-
mark of Euth.: οὐκ ἐπαισχύνονται
τοῦτο γράφοντες οἱ εὐαγγελισταί, παν-
ταχοῦ γὰρ τῆς ἀληθείας φροντίζουσιν.
Cf. Origen, c. Cels, ii. 15.

καὶ μετ᾽ αὐτοῦ ὄχλος κτλ.] Judas came
first, as guide to the party (προήρχετο
αὐτούς, Le., Acts i. 16), but was closely
followed (μετ᾽ αὐτοῦ) by an armed
crowd. Their arms (ὅπλα, Jo.) con-
sisted only of μάχαιραι (used here
probably in the stricter sense), short
swords or knives, such as even private
persons carried (infra, v. 47, Le. xxii.
36, 38; cf. Gen. xxii. 6, 10, Jud. iii.
16 ff., where see Moore’s note), and
ξύλα, stout sticks (cf. Jos. B. J. ii. 9. 4),
or perhaps clubs, such as the fullers
of Jerusalem used in their work (cf.
Hegesippus ap. Hus. H. £. ii. 23)— ἡ
such weapons in fact as could be
hastily collected by an irregular body
of men called out to deal e.g. with a
brigand (. 48, ὡς ἐπὶ λῃστήν). But
the men who followed Judas did not
belong to the ὄχλος who thronged
Jesus in the temple courts ; they came
from (WM., p. 457) the Sanhedrists
(παρὰ τῶν ἀρχ. k. τ. ypapp. kK. τ. πρεσβ.
=Mt. ἀπὸ τῶν apy. καὶ mpeoB.=Jo.

350

44 γραμματέων Kal τῶν πρεσβυτέρων.
παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς

THE GOSPEL ACCORDING TO ST

MARK. [XIV. 43

44 δεδώκει δὲ ὁ .

/ Pa \
λέγων Ὃν ἀν

/ / / \ /
φιλήσω αὐτὸς ἐστιν’ κρατήσατε αὐτον καὶ ἀπάγετε,

43 των mpecB.] om των ἐξ ΑΤ 1 69 346 604 alPare

44 δεδωκει] εδωκεν

D | συσσημον (συνσ. SA ove. FL)] σημειον D 208 alPxe | om αὐτοις D 4Ρ0 Δ0 Κα
arm | autos] ovros Ψ | kat απ. ἀσφαλως] acd. καὶ am. syrrtmpeshvid | ἀπαγετε SBDL
604 alP*¢] arayayere ACEGHKMNSUVW°XTAIIZ6¥ min?! ayayere F minPave

ἐκ τών apx. kal ἐκ τῶν Φαρισαίων ὑπη-
ρέτας : each of the orders is regarded
as separately responsible). These
ὑπηρέται were probably members of
the temple police (Jo. vii. 32, Acts
v. 26; see Schiirer, 11. 1. p. 264 f,
Edersheim, Temple, Ὁ. 119); if the
νυκτοφύλακες could not be withdrawn
from the Precinct, the ἡμεροφύλακες
were doubtless available in emer-
gencies. With them were regular
troops from the Antonia, whose assist-
ance had doubtless been secured
through the influence of the High
Priest (Jo. λαβὼν τὴν σπεῖραν, ‘the
maniple” or perhaps ‘the cohort,’
under its tribune (χιλίαρχος), see
Westcott on Jo. xviii. 3, 12); but of
these the Synoptists seem to know
nothing. The ὄχλος included personal
servants of the High Priest (v. 47)
and individuals who were attracted
by curiosity or some other interest
(0. 51); Le. adds that members of
the Sanhedrin were also present (xxii.
52). Mc. mentions the three orders
in the Sanhedrin separately (τῶν dpy.
kal τῶν yp. καὶ τῶν mp., Cf. Jo.), for
their action was due to a concurrence
of class interests rather than to a
formal vote of the whole body; cf.
Vill. 31, X. 23% ΣΙ δ ΠΕΙΘΟΥ͂Σ Τὶ
Renan goes beyond the evidence
when he writes (Vie, p. 305) “le
mandat d’arrestation émanait ... du
Sanhédrin.”

44. δεδώκει δὲ ὁ παραδιδούς κτλ.
Such details might have been arranged
after the departure of Judas from
the supper. Σύσσημον is a word con-
demned by Phrynichus, who classes

it with κίβδηλα ἀμαθῆ (Rutherford, p.
493); but in the later prose style it is
used freely (e.g. Diod. Sic. xx. 52 τὸ
συγκείμενον πρὸς μάχην σύσσημον), and
it occurs in the Lxx. (Jud. xx. 38, 40,
B, Isa. v. 26, xlix. 22, lxii. 10, ef. Ign.
Smyrn. 1); more precisely than on-
μεῖον, which Mt. has here, it denotes”
a signal or token agreed upon between
two parties, a tessera. It was Judas
again (cf. v. 10, note) who took the
initiative ; the token was of his pro-
posing. On the omission of the aug-
ment in the plup. δεδώκει see WM., |
p. 85, Blass, Gr. p. 37.

The σύσσημον was a kiss, the cus-
tomary mode of saluting a Rabbi;
see Winsche, p. 339. Φιλεῖν osculart
is frequent in the Lxx. (e.g. Gen. xxvii.
26, xlviii. 10, Prov. vii. 13, Cant. i. 2,
viii. 1), as in class. Gk., but the N. T.
uses it only in this context; φίλημα,
however, occurs in the Epistles (Paul4, |
1 Pet.1), where the kiss consecrated by
the Gospel becomes the σύσσημον of
brotherly love (¢. ἅγιον, ἀγάπης). |

Αὐτός ἐστιν, She is the man’; cf.
Blass, Gr. p. 264.

κρατήσατε αὐτόν xrA.] The undentl
taking of Judas was fulfilled by the,
kiss, which betrayed the Lord to His
enemies; the rest belonged to the
agents of the Sanhedrists. Yet he
volunteers advice: ‘seize and carry
Him off securely.’ The words reveal
the interest which Judas, when com-
mitted to the scheme, had learnt to”
take in its success. It might even now
be frustrated by the escape of Jesus
before there was time to arrest Him, -
or by a rescue on the way to the city or

Ϊ
᾿ἀσφαλώς.

τήσαν] αδησαν kvid

in the streets ; hence the double direc-
tion. For κρατεῖν ‘to arrest, cf. vi.
17; for ἀπάγειν ‘to carry off in cus-
tody,’ see xiv. 53, xv. 16, Mt. xxvii. 31,
Acts xii. 19. ᾿Ασφαλῶς caute, Tindale
“warely” (Acts xvi. 23), cf. ἀσφαλί-
ἕεσθαι, Acts xvi. 24, Jos. B. J. iii. 8.
ὃ φρουρεῖν μετὰ πάσης ἀσφαλείας.
There must be no risk of miscarriage,
and Jesus had often shewn a super-
natural power of eluding His enemies ;
“tamquam si dicat, ‘nisi diligenter
eum tenentes abduxeritis, cum volu-
ἢ erit effugiet vos.” (Origen.)

ἢ 45. καὶ ἐλθὼν εὐθὺς προσελθών κτλ.]
ΝΟ sooner had Judas reached the
spot than he approached Jesus ; not
a moment was lost. Mt.’s. εὐθέως
προσελθών is comparatively tame.
He uttered the name of attachment
ἢ by which he had so long been used to
accost Jesus (ix. 5, note), and sealed
it by a fervent kiss (κατεφίλησεν, Mt.
8 Mc.). Καταφιλεῖν is frequent in the
}uxx. where, like φιλεῖν osculari, it
Jusually represents PU’, and perhaps
implies no particular vehemence or
fervour. But the proper force of the
compound verb (cf. Xen. mem. ii. 6.
33 τοὺς δ᾽ ἀγαθοὺς καταφιλήσοντος) is
apparent in Ν. T. usage, cf. Le. vii. 38,
145, xv. 20, Acts xx. 37; comp. v. 40
Wnote. The kiss was not repeated;
Ncontrast Le. vii. 38, 45 κατεφίλει, οὐ
διέλιπεν καταφιλοῦσα, Acts /.c. κατεφί-
λουν. Le, as if he shrank from

1 by saying ἤγγισεν τῷ ᾿Ἰησοῦ φιλῆσαι

XIV. 46] THE GOSPEL ACCORDING TO ST MARK.

realising the scene, contents himself

351

\ \ σι
Skat ἐλθὼν, εὐθὺς προσελθὼν αὐτῷ 45
7 \ 3
λέγει ἹΡαββεί, καὶ κατεφίλησεν αὐτόν.ἵ
/ \ ~ ΄
ἐπέβαλαν τὰς χεῖρας αὐτῷ καὶ ἐκράτησαν αὐτόν.

45 om ελθων D τ al?" ac ffk q syrr“(vid) pesh arm | om εὐθὺς D 251 604 2” ΘΔ οἵ κα]
προσελθων] pr καὶ &* minPerpaue | pa ββει]- ραββει (-βι) AEFGHKNSUVW°XITI>
SyrrPebhel(txt) arm go pr χαίρε C7 1 13 69 124 346 2P¢ alP™™ acyged gyrbelims) the
46 επεβαλαν XB] ἐπεβαλον ACDLNZSY rell | ras χειρας avrw R°CBDL 1 τι 13 69 118
346 604 1071 2P° akq syrr arm τὰς x. avrwy S*CAD em avrov ras x. M*S minPre
Tas x. ew avrov Ψ er. avrov τ. xX. αὐτων (A)EF*GH(K)M?UVW°XI(II)® min?! | expa-

αὐτόν. There is much difficulty in
harmonising the accounts of our
Lord’s answer. Acc. to Mt. He
replied ‘Eraipe, ἐφ᾽ ὃ πάρει (‘do
the work for which thou art here,’
cf, Jo. xiii. 27); acc. to Le., Ἰούδα,
φιλήματι τὸν υἱὸν τοῦ ἀνθρώπου παρα-
δίδως; acc. to Jo., who omits the
incident of the kiss, the Lord
comes forward and asks the party
τίνα ζητεῖτε; Both Tatian and Au-
gustine (de cons. ev. iii. 15) place these
evidently distinct sayings in the
order Le., Mt., Jo., but a satisfactory
adjustment is hardly possible without
fuller knowledge. Such a moment of
surprise and terror would naturally
leave different impressions on the
minds of the witnesses. If Mc. re-
presents Peter’s testimony, his silence
at this point is suggestive. That
Apostle, we may imagine, was torn
by a conflict of feelings which left his
memory a blank in reference to the
Master’s words; the treachery of
Judas, the arrest of Jesus, filled his
thoughts.

46. οἱ δὲ ἐπέβαλαν κτλ.] The arrest
was effected without resistance on
the Master’s part. For ἐπιβάλλειν
ras χεῖρας (τὴν χεῖρα) in a hostile
sense see Jo. vii. 30, ‘44, Acts iv. 3,
y. 18, xii. I, xxi. 27; in the Lxx. the

phrase is used for ἽΣ nov (Gen. xxii.
12, 2 Regn. xviii. 12) with ἐπί (>)
followed by the acc., which is also
the usual construction in the N. T.;

“oi δὲ 6 Ὁ Ὁ

352

- a / / \
47 “εἷς δὲ [tis] τῶν παρεστηκότων σπασάμενος τὴν
af \ lan ~ 3 / ν

μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ
> ~ 3 los 3 / e ~§

48 ἀφεῖλεν αὐτοῦ τὸ ὠτάριον. “Kat ἀποκριθεὶς ὁ ᾿Ιησοῦς
εἶπεν αὐτοῖς ‘Ws ἐπὶ ληστὴν ἐξήλθατε μετὰ μαχαιρῶν
έ q
47 εἰς de τις BOEFGHKNSUVXTAIIZS min?! a vg syr*! go] εἰς δε NRALMY 604.
alpeue cfffkq aegg aeth καὶ τις D | om των παρεστ. D a | 7. apxiepews]+Kasaga Y |

ὠταριον NBD®Y 1 syr>!™8] wriov ACLNW®XTAIIZ min*reo™" +. το δεξιον go
αποκρ. ο 1.1 o de I. Ὁ 8. ξᾳ o de I. amoxp. 604 (2?) k | om ws D | εξηλθετε FKMSU

VW°TII al?!

see however βίῃ. vi. 2 ἐπιβαλεῖν
χεῖρας ᾿Αρταξέρξῃ, and the frequent
ἐπιβαλεῖν τινι (e.g. Hsth. i. 1). On the
form ἐπέβαλαν cf. WH., Notes, p. 165.

47. εἷς δέ τις τῶν παρεστ. KTA.]
Mc.’s vague phrase (cf. xiv. 69f,
XV. 35, JO. xviii. 22) becomes in Mt.
εἷς τῶν μετὰ ᾿Ιησοῦ, and in Le. εἷς τις
τῶν ἐξ αὐτῶν, Jo. only supplying the
name (Σίμων Πέτρος). On eis τις see
Blass, Gr. pp. 144, 178. During the
early days of the Church of Jerusalem
when the evangelical tradition was
being formed, prudential reasons (cf.
Jo. xviii. 26) may have suggested reti-
cence as to the name of the offender
and even the fact of his connexion
with the Christian body. In the
Gospels we see the reserve gradually
breaking down, and finally abandoned
when the danger had ceased. Σπα-
σάμενος τὴν μάχαιραν (cf. Acts xvi. 27),
‘having drawn his knife’ (see Ὁ. 43,
note; the art. connects the weapon
with the subject of the verb, cf. Mt.
τὴν μ. αὐτοῦ) ‘out of its sheath’ (θήκη,
Jo. xviii. 11). The verb is used both
in act. and mid., and with reference
to μάχαιρα or ῥομφαία, cf. Jud. ix. 54
(B, A), Ps. xxxvi. (xxxvii.) 14, cli. 7;
Mt. has here ἀπέσπασεν. The Apo-
stles, who had a couple of knives at
hand (Le. xxii. 38), when they saw
violence offered to the Master eagerly
asked, Κύριε, ef πατάξομεν ἐν μαχαίρᾳ
(Le.); Peter, true to his impetuous
nature, did not wait for the answer ;
to draw his knife and strike at the

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 47

48 και ᾿

᾿

nearest of the party was the work οὗ
a moment.
ἔπαισεν τὸν δοῦλον κτλ.}] The blow —
fell on the High Priest’s slave (δοῦλον,
Mt. Me. Le. Jo.; to own no slaves
was a peculiarity of the Essenes, Jos.
ant. xviii, 1. 5). The sufferer was a —
Malchus (Jo.), Μάλχος, or Μάλιχος 1.6.
70 (Dalman, p. 104)—a common —
name, for Josephus mentions five
persons who bore it (see Niese’s
index). He was doubtless foremost in ~
the business of the arrest, and thus i
provoked his punishment. Le. and ©
Jo. mention that the ear which was”
‘taken off’ (ἀφεῖλεν Mt. Me. Le., ἀπέ-
κοψεν JO.) was the right one. *Qra-—
ριον Me. Jo. (ὠτίον Mt. Le.) is a dim. ©
of the New Comedy, which had perhaps.
become colloquial; cf. γυναικάριον (2
Tim. iii. 6), κυνάριον (Me. vii. 27),
παιδάριον (0. vi. 9); Blass, Gr. p.
63 f. For the Lord’s remonstrance
with Peter, which Mc. omits, see Mt.
xxvi. 52—54, Le. xxii. 51, Jo. xviii.
11; the substance is well given by
Ephrem: “cuius verbum gladius est
gladium non indiget.” Le. alone adds.
ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν.
48. ὡς ἐπὶ λῃστήν κτλ.] The ᾿
remonstrates not against the arrest,
but against the manner in which it —
was effected. Why this armed multi-
tude? He was not a λῃστής (cf. Jo.
xviii. 14), but a religious teacher.
Why this nocturnal sally (e&A@are)?
If His teaching or conduct merited
punishment, He had given them

XIV. so] THE GOSPEL ACCORDING TO ST MARK.

353

\ / ~ ς >
καὶ ξύλων συλλαβεῖν we; “Kal ἡμέραν ἤμην πρὸς 4939»
ὑμᾶς ἐν τῷ ἱερῷ διδάσκων, Kal οὐκ ἐκρατήσατέ με:

« ~
ἀλλ᾽ ἵνα πληρωθῶσιν ai
\ a A
αὐτὸν ἔφυγον πάντες.

γραφαί.

\ /
Kat ἀφέντες 50

49 οὐκ εκρατησατε] οὐκ εκρατει (sic) B ov xparnoare (sic) L | αἱ γραφαι] + των

προφητων N® 13 69 124 346 2P¢ alPave syrhel arm the

50 Kat] Tore οἱ μαθηται

Ν(Σ) 13 69 124 346 8]Ρδὺὸ c vg syrr(sm)peshhel arm the aeth [εφυγον παντες ΒΟ ΔΨ
61 258 435 me go] παντες ep. ADPW®°XI'II al?! latt syr*! al | εφυγον] pr ot μαθηται

1071 | om παντες N 13 124 346 aloo™ syrPesh

abundant opportunities of arresting
Him publicly in the Precinct. For
other exx. in Biblical Greek of the
| class. συλλαβεῖν, ‘to arrest,’ cf Jer.
xliii. (xxxvi.) 26, xliv. (xxxvii.) 13, Jo.
xviii. 12, Acts i. 16, xii. 3.

It is possible that the σπεῖρα (see
note on v. 43) had been obtained from
the Procurator on the plea that Jesus
was a dangerous insurgent (cf. Lc.
xxiii. 2), and robbery and other out-
rages would readily be associated
with the career of such a leader (Le.
xxiii. 19, Jo. xviii. 40; cf. Polyc.
mart. 7 ἐξῆλθον Swypirat καὶ ἱππεῖς
μετὰ τῶν συνηθῶν αὐτοῖς ὅπλων ὡς ἐπὶ
λῃστὴν τρέχοντες).

49. καθ᾽ ἡμέραν κτλ. Cf. Acts ii.
46, iii. 2; the Lord had visited the
Precinct on three consecutive days
in that week alone. Ἤμην πρὸς ὑμᾶς,
eram apud vos; Le. ὄντος μου μεθ᾽
ὑμῶν: on πρός with acc., apud, see
WM., p. 504, and cf. ix. 19, note. This
familiar intercourse, this daily pres-
ence in the Precinct, was now a thing
of the past (ἤμην: on the form see
WM., p. 95 f.). Kal οὐκ ἐκρατήσατέ pe,
Vg. et non me tenuistis; the καί is
not really adversative, see note on Vii.
24. The Lord does not upbraid them
with the cowardice which had been at
the root of their inaction during the
earlier days of the Holy Week ; their
own consciences would supply the

‘reproof; cf. xii. 12, ᾿Αλλ᾽ ἵνα κτλ...

The treachery of Judas, the secrec

2
S. M. ‘

of the arrest, belonged to the order of
events foreshadowed by the Spirit of
prophecy. Mt. supplies the ellipse :
τοῦτο δὲ ὅλον γέγονεν iva κτλ. ; in Me.
the context suggests ἀλλ᾽ ἐξήλθατε, or
ἀλλ᾽ οὐκ ἐκρατήσατέ pe. For similar
exx. of the elliptic ἀλλ᾽ ἵνα see Jo.
i. 8, ix. 3, xiii. 18; it is akin to the
use of ἵνα in v. 23, but there the
word mentally supplied gives the
dependent clause the force of an im-
perative, which is not to be thought
of here. Ai γραφαί, cf. xii. 24, Le.
xxiv. 27 ff, Jo. v. 39, Acts xvii.
2 ff, 2 Pet. 111. 16. Mt. adds τῶν
προφητῶν, but perhaps without in-
tending to limit the reference to the
prophetic books of the Canon.

50. καὶ ἀφέντες αὐτὸν ἔφυγον πάν-
τες] Sc. οἱ μαθηταί (Mt.), both the
three in Gethsemane and the eight
without. The sheep were scattered
(v. 27), the Shepherd was left alone
(Jo. xvi. 32); cf. Bede: “impletur
sermo Domini quem dixerat quod
omnes discipuli scandalizarentur in
illo in ipsa nocte.” "Eq@vyov πάντες:
the position of πάντες calls attention
to the fulfilment of Christ’s warning
(v. 27): not even Peter formed an
exception to the general desertion,
All fled. Yet two at least recovered
themselves so far as to follow after-
wards, if at a safe distance (Ὁ. 54, Jo.
xviii. 15).

—52. THe Youne Man wuHo
FOLLOWED. (Mc. only.)

23

354 THE GOSPEL ACCORDING TO ST MARK. [XIV. 51

51 ὅ: Kat νεανίσκος τις συνηκολούθει αὐτῷ περιβε-

ο΄ βλημένος σινδόνα ἐπὶ γυμνοῦ, καὶ κρατοῦσιν αὐτόν
1152 δ᾽ ὃ δὲ καταλιπὼν τὴν σινδόνα γυμνὸς ἔφυγεν.

53 Kat ἀπήγαγον τὸν ᾿Ιησοῦν πρὸς τὸν ἀρχιερέα,

καὶ συνέρχονται [αὐτῷ] πάντες οἱ ἀρχιερεῖς Kal οἱ |

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οἱ yp. Kat οἱ πρ A(D)KIT 604 259 alPerpauc Jatt syrPesh arm aeth Or

51. καὶ νεανίσκος τις συνηκολούθει
κτλ.}] One there was, not an Apostle,
who followed boldly and at once, going
along with the Lord (συνηκολούθει
αὐτῷ, cf. 2 Mace. ii. 4, 6, Me. v. 37,
Lic. xxiii. 49) until he was seized by
the ὑπηρέται. His attire would excite
attention, a σινδὼν ἐπὶ γυμνοῦ Le. a
linen garment or wrap, see J. Light-
foot ad 7. and Moore on Jud. xiv. 12,
13; cL Prov. xxix. 42° (xxxi.. 24)
where the γυνὴ ἀνδρεία makes σινδόνες
(("1D) for sale; 1 Macc. x 64 (A)
περιβεβλημένον αὐτὸν σινδόνα. In the
present case the σινδών was either a
light summer ‘square’ hastily caught
up, or, possibly, a night-dress; cf.
Galen cited by Wetstein, μὴ γυμνὸς
κοιμίζεσθαι ἀλλὰ περιβεβλημένος σιν-
δόνα, and Field, Notes, p. 40. In
either case Bengel’s inference is just :
“locuples igitur erat.” ᾿Ἐπὶ γυμνοῦ is
in this case ‘on the naked body’; for
a more restricted sense of γυμνός see
Tob. i. 16, Isa. xx. 2 ff., 2 Mace. xi. 12.

52. καταλιπὼν τὴν σινδόνα] The
incident recalls Joseph’s flight from
the wife of Potiphar (Gen. xxxix. 12 ff.).
The σινδών, if of the nature of an
ἱμάτιον, a rectangular wrap and not a

- been suggested that Gethsemane was

close-fitting garment, could easily be
detached. %
The νεανίσκος has been identified
with St John (Ambr., Chrys., Bede), —
James the brother of the Lord (Epiph. —
haer. \xxviii.), a resident in the house
where the Lord had eaten the Pass-
over (Thpht.), or the Evangelist himself —
(many recent commentators). The —
last two views are not incompatible, —
if John Mark was the son of the —
οἰκοδεσπότης (v. 14, note). It has also. —

the property of his mother Mary ©
(Eup. Iv. iii. p. 225). That the incident —
was drawn by Mark from his own ©
recollection or from his stores of local
knowledge may be regarded as cer-
tain ; it formed no part of the common
tradition or (as we may assume) of St
Peter’s preaching.

53—65. TRIAL BEFORE THE HIGH
Priest (Mt. xxvi. 57—68, Le. xxii.
545, 63—71; cf. Jo. xviii, 12—14,
19—24).

53. καὶ ἀπήγαγον τὸν Ἰησοῦν κτλ.}
They. followed the traitor’s advice (2.
44), and for greater security bound
their Prisoner first (Jo. ἔδησαν αὐτὸν
καὶ ἤγαγον. He was taken from

"XIV. 54]

πρεσβύτεροι καὶ οἱ γραμματεῖς.

THE GOSPEL ACCORDING TO ST MARK.

355

δ, καὶ ὁ Πέτρος ἀπὸ 54

/ / > > df ’
μακρόθεν ἠκολούθησεν αὐτῷ ἕως ἔσω εἰς τὴν αὐλὴν

Gethsemane direct to the house of the
_ High Priest (πρὸς τὸν apy., Le. εἰς τὴν

οἰκίαν (Me. infra, Jo. eis τὴν αὐλὴν)
Tov ἀρχιερέως), Who that year was
Caiaphas (Mt. Jo.); ace. to Jo., they
led Him first to Annas, who as an
ex-High Priest and father-in-law of
Caiaphas (Jo.) was possibly still an
inmate of the official residence (see
Westcott on Jo. xviii. 15). Annas
(724, “Avvas, Jos. “Avavos) had been
High Priest a.p. 7—14; Joseph Caia-
phas (85*?, Dalman, p. 127, Ἰώσηπος
ὁ καὶ Kaadas, Jos. ant. xviii. 2. 2)
held the office a.p. 18—36. At the
house of the latter, notwithstanding
the early hour, the whole hierarchy
(Me. πάντες of ἀρχιερεῖς, cf. Acts iv. 6)
were assembled, and with them were
members of the other orders which
composed the Sanhedrin. Mc. pic-
tures the assembly as flocking together
(συνέρχονται) to the palace (cf. Field,
Notes, p. 40), Mt. represents them as
already in session when Jesus arrived
(συνήχθησαν) ; all were probably on or
near the spot, awaiting the result of
Judas’s mission. With συνέρχ. αὐτῷ
cf, Jo. xi. 33, and see WM., p. 269,
and Field, /.c.

54. καὶ ὁ Πέτρος ἀπὸ μακρόθεν κτλ.
Peter’s flight (Ὁ. 50) was checked
perhaps by the recollection of his
boast, and he followed the party, but
at a safe distance (ἀπὸ pakp., Vv. 6, note,
Viii. 3, xi. 13, xv. 40). On arriving at
the High Priest’s house Peter passed
into the αὐλή (Vg. atrium), i.e. the
open court round which the chambers
were built, and which was entered
through a προαύλιον (infra Ὁ. 68)
opening into the street; αὐλή is con-

la / a \ Ψ ΄-
τοῦ ἀρχιερέως" καὶ ἦν συνκαθήμενος peta! τῶν

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stantly used in the xx. for the 13h
or court of the Tabernacle (Exod.
xxvii. 9) or Temple (3 Regn. vi. 36),
but also in reference to a large private
house (2 Regn. xvii. 18, 4 Regn. xx. 4,
Dan. ii. 49 (3), 3 Mace. v. το, 46).
He gained admission through the
influence of St John, who was an
acquaintance of the High Priest (Jo.
xviii. 15 ff.), and had entered with
Jesus (συνεισῆλθεν τῷ Ἰησοῦ, Jo.).
His purpose was to see how the trial
would end (ἰδεῖν τὸ τέλος, Mt.); mean-
while he took up his place with the
members of the Levitical guard (μετὰ
τῶν ὑπηρετῶν, See note on v 43) who
had been engaged in the arrest, and
were warming themselves over a
charcoal fire (ἀνθρακιὰν πεποιηκότες
Jo.) in the court (ἐν μέσῳ τῆς αὐλῆς
Le.). Peter sat (Mt. Mc. Le.) or stood
(Jo.) among them, glad of the heat
after his long exposure to the night
air, but forgetful that the blaze lit up
his features (πρὸς τὸ φῶς, so Me. only),
and exposed him to the scrutiny of
enemies ; cf. Bengel : “saepe sub cura
corporis neglegitur anima.” The alti-
tude of Jerusalem causes the nights
to be cold; the mean annual tempe-
rature is variously given as 66° or
62°, and the two or three hours which
precede sunrise are everywhere the
coldest. For other Biblical references
to the use of fires in Jerusalem for
the purpose of giving warmth see Isa.
xliv. 16 θερμανθεὶς εἶπεν Ἡ δύ μοι ὅτι
ἐθερμάνθην καὶ εἶδον πῦρ, Jer. ΧΙ].
(xxxvi.) 22 ἐκάθητο ἐν οἴκῳ χειμερινῷ
καὶ ἐσχάρα πυρὸς κατὰ πρόσωπον αὐτοῦ.
For the form ἦν συνκαθ. see ὟΜ,.,
p. 438.
Se
23—2

Ἵ

"

256 THE GOSPEL ACCORDING TO ST MARK.

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εψευδ. και ἔλεγον κατ αὐτου Ὁ (k)

& hic dizit ck

55. of δὲ ἀρχιερεῖς κτλ.) While
Peter sits in the αὐλή, the Lord is
standing in one of the chambers above
(υ. 66) before His judges. It was a
full (ὅλον) if informal meeting of the
Sanhedrin (Edersheim, Zifé, ii. Ὁ. 553).
For the word συνέδριον see xiii. 9:
here and in xv. 1 it is used in an ex-
clusive sense of the national council
(ef. Acts iv. 15, v. 21 ff, vi. 12 ff, xxii.
30, xxiii, 1 ff.), the }7752D of the
Talmud, on the history and character
of which see Schiirer, τι. i. 163 ff. As
a first step Caiaphas appears to have
examined Jesus as to His disciples
and teaching (Jo. xviii. 19ff.). The day
had begun to dawn (Le. xxii. 66), when
the actual trial took place. Witnesses
had meanwhile been brought together,
but when they came to give their
evidence, the result was disappointing,
indeed practically nothing (ἐζήτουν...
paprupiav...kat οὐχ ηὕρισκον); it failed
to establish a capital offence, which
was the purpose in view (eis τὸ θανα-
τῶσαι αὐτόν, Mt. ὅπως avr. θανατώσω-
σιν--Ἶ ὉΠ), or indeed any offence at
all; “sic omnia irreprehensibiliter et
dixit et fecit ut nullam verisimili-
tudinem reprehensionis invenirent in
eo” (Origen). On θανατοῦν see Xiii.
12, note. Οὐχ ηὕρισκον: such was the

itself on the Jews.

58 o7t mets ἡκουσ. αὐτου AeyovTos] ore εἰπεν

situation at the moment to which the ©

narrative refers.

56.
κτλ.] Of witnesses there was no lack,
but their evidence was palpably false;
they contradicted one another. ἬἼσαι
ai μαρτυρίαι οὐκ ἦσαν, Vg. convenientia
testimonia non erant, they did not
correspond; see J. Lightfoot ad 7.

Capea aewene

oe Ce

πολλοὶ yap ἐψευδομαρτύρουν |

.

No two witnesses could be found to ~

bear the joint testimony which was

.

legally requisite to justify a capital |

sentence (Deut. xix. 15).
posal to render ἴσος ‘adequate’
(Erasmus, Grotius) is unnecessary,

and without support. On καί in this

sequence see on Ὁ. 49.

57—58. καί τινες ἀναστάντες κτλ.
Mt. ὕστερον δὲ προσελθόντες δύο. The
conditions seemed to be satisfied at
last ; the scene recalls 3 Regn. xx.
13 καὶ ἦλθον δύο ἄνδρες οἱ viol mapa-
νόμων καὶ.... κατεμαρτύρησαν αὐτοῦ.

The Lord had been heard to say that

The pro-

He would overthrow the Temple.
Similarly Stephen was charged with
having aftirmed that He would do
(Acts vi. 14 ἀκηκόαμεν yap αὐτοῦ λέ:
γοντος ὅτι Ἰησοῦς ὁ Ναζωραῖος οὗτο
καταλύσει τὸν τόπον τοῦτον). The qu
tion arises how this idea impresse
Did the wor

"XIV. 60]

THE GOSPEL ACCORDING TO ST MARK.

357

7 ~ / e/
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\ ~ \ / lanl ~
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/ oO ¢ / ΄- 6 eer. >
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> / / \ ~ / 3
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é

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spoken at the first Passover of the
Ministry (Jo. ii. 19) rankle in the
_ minds of the hearers till they were
used as evidence against Him three
years afterwards? Or were they
repeated in a fuller form during the
teaching of the Holy Week? or did
the witnesses base their testimony on
a distorted report by Judas of words
spoken to the Twelve on the Mount
of Olives (xiii. 2, note)? Mt. gives
the testimony in the simpler form
_ Otros ἔφη Δύναμαι καταλῦσαι τὸν ναὸν
τοῦ θεοῦ καὶ διὰ τριῶν ἡμερῶν oixodo-
μῆσαι. It has been suggested (Bruce)
that this “comes nearest to what the
witnesses actually said,” and that Me.
“nuts into their mouths, to a certain
extent, the sense” afterwards attached
to the saying of Christ. But this
is not after Mc.’s manner; when he
_ repeats a saying in a longer form,
_ there is reason to regard the longer
_ form as original. Some such saying
as this is possibly behind the words
_ of Stephen (Acts vii. 48 ody ὁ ὕψιστος
ἐν χειροποιήτοις κατοικεῖ) and St Paul
(Acts xvii. 24; cf. 2 Cor. v. 1, Heb.
ix. 11, 24). On the history and mean-
ing of χειροποίητος, ἀχειροποίητος, see
_ Lightfoot’s note on Col. ii. 11.
If the Lord said the words as
they stand in Mc. He said what
the event has proved to be true; His
death destroyed the old order, and
_ His resurrection created the new. In
_ this case the ψευδομαρτυρία consisted
in wresting the logion from its con-
_ text and giving it a meaning which
His character and manner of life

ΤΉ ee

proved to be impossible; cf. Jerome
in Mt.: “falsus testis est, qui non in
eodem sensu dicta intellegit quo di-
cuntur.” On διὰ tp. ἡμερῶν see ii. 1
and viii, 31, note; and with oikodo-
pnow cf. Mt. xvi. 18; the Western
ἀναστήσω recalls the ἐγερῶ of Jo. ii. 19.

59. καὶ οὐδὲ οὕτως κτλ. Mt. omits
this verse; in Me. it looks back to
v. 56, and expresses the disappoint-
ment felt by the Sanhedrists when
even this last resource failed them.
For οὐδὲ οὕτως cf. Isa. lviii. 5, 1 Cor.
xiv. 21: ‘not even under these cir-
cumstances’ (οὐδέ as in v. 3, Vi. 31,
xii. I0, xiii. 32, xvi. 13). Me. does
not explain the nature of the ἀνι-
σότης ; possibly the witnesses broke
down under examination or contra-
dicted one another as to matters of
detail.

60. καὶ ἀναστὰς ὁ ἀρχιερεύς xTA.]
Caiaphas rose, for greater solemnity,
in the assembly (cf. iii. 3 εἰς τὸ μέσον),
and endeavoured to extort a state-
ment from Jesus, urging that His
silence suggested that He had no
answer to make and that the witness
was true. The rendering of the Vg.
and several of the O.L. authorities
(f, 7; cf. a, ¢, &), which brings the
two questions into one (“non respondes
quicquam ad ea quae tibi obiciuntur
ab his?”), is, as Blass points out
(Gr. p. 176n.), impossible, since it
would require ἀποκρ. πρὸς ἅ (cf. Mt.
XXxvii. 14). Οὐκ... οὐδέν, a combination
which intensifies the negation; οἵ.
iii. 27 and see Blass, Gir. p. 256. Ti=
ri ἐστιν 6 (Blass, p. 177 n.), what is

358

ἡ ‘Ae. ᾿ σι
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THE GOSPEL ACCORDING TO ST MARK.

[XIV. 60

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the value of this testimony? what
construction is to be put upon it?
Καταμαρτυρεῖν : frequent in the Ora-
tors and used by the txx. (3 Regn.
xx. (xxi.) 10, Job xv. 6, Prov. xxv. 18,
Dan. vi. 24 (25)); in the N.T. only in
the Synoptic accounts of the Passion
(Mt. xxvi. 62= Me. xiv. 60; Mt. xxvii.
13):

61. ὁ δὲ ἐσιώπα xrA.| The Lord
refused the. opportunity of either
denying the charge, or justifying the
words if they were His. This was
not the time for serious instruction,
nor were these the men to whom it
could be profitably addressed; nor
could He admit the authority of an
assembly which was following up an
unjust arrest by the employment of
perjured witnesses. It was a καιρὸς
τοῦ σιγᾷν, and He kept silence (ἐσιώπα,
imperf.) accordingly. Cf. Origen
in Mt.: “discimus ex hoc loco con-
temnere calumniantium et falsorum
testium voces ut nec responsione
nostra dignos eos habeamus, nec de-
fendere nosmetipsos ubi non sunt
convenientia quae dicuntur adversus
nos.” The Lord’s silence before His
judges afterwards recalled to the
minds of the disciples Isa. liii. 7 ;
ef. Acts viii. 32 ff., τ Pet. ii. 23. The
classical ἀπεκρινάμην occurs in the
Ὡχχ. and N.T. but rarely (Lxx.5, Mt.?,
Mc.1, Le.ev-22t1, Jo,7), ἀπεκρίθην else-
where taking its place; ἀπεκρινάμην
itself was a substitute for the earlier
ἠμειψάμην, ἀπημειψάμην (Rutherford,
p. 186 f.). |

πάλιν ὁ ἀρχιερεύς κτλ] A second

and successful attempt to obtain an
answer ; to the direct question “Art
Thou the Christ?” solemnly put to
Him on oath (Mt. ἐξορκίζω σε κατὰ
τοῦ θεοῦ τοῦ ζῶντος iva ἡμῖν εἴπῃς εἰ
σὺ εἶ ὁ xp.) by the ecclesiastical head
of the nation, Jesus at once replies.
Thpht.: ἵνα μὴ ἔχωσιν ὕστερον λέγειν
ὅτι “ἐὰν σαφῶς εἰπόντος αὐτοῦ ἠκού-
σαμεν, ἐπιστεύσαμεν ἄν" Σὺ εἶ Sart
Thou?’ as in xy. 2; cf. Rom. xiv. 4,
Jas. iv. 12; ὁ χριστός, see notes on Viii.
29, Xi. 35. Tov evAoynrod, Mt. τοῦ θεοῦ:
the title is based on the doxology
NIT (Aram. 772 NWP) 372 LIT
(cf. Schéttgen on Rom. ix. 5, Dal-
man, i. p. 163 f., Burkitt in J. Th. St.,
v. p. 453). The High Priest admits
the Divine Sonship of Messiah; the
Christ was the Son of Gop, since He ~
inherited the promises made to David. —
(2 Sam. vii. 14, Ps. ii. 7, Ixxxix. 26 f.).
The alternative to this inference is
that Caiaphas is quoting words which
were attributed to Jesus (cf. Mt.
xxvii. 43) and demanding that He
should either admit or deny them;
but the form of the sentence favours
the view that Caiaphas himself identi-
fied the Messiah with the Son, In
the Psalms of Solomon the χριστὸς
κύριος is merely Son of David (ef.
James and Ryle, p. liv. ff.); but —
Enoch ev. 2 and 4 Esdr. vii. 28 f,, xiv.
9 recognise His Divine Sonship, and
the idea seems to have been familiar
during the Lord’s lifetime; see Jo, i.
49, xi. 27, Mt. xvi. 16 (cf. Me. viii. 29).
The Messianic Sonship was perhaps
not regarded as specifically different

. XIV. 63]

6486

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THE GOSPEL ACCORDING ΤῸ ST MARK.

359

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τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ
86 δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας 63
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from the Sonship of Israel; see the
_ Rabbinical references in Edersheim,
_ Life, ii. pp. 716, 719, Weber, Jiid.
Theol., p. 153, and on the whole sub-
_ ject consult Schiirer, 1. ii. p. 158 ff;
Hastings, D.B. iv. p. 570 ff.

62. ὁ δὲ Ἰησοῦς εἶπεν Eyo εἰμι] OF.
Le.: ὑμεῖς λέγετε ὅτι ἐγώ εἰμ. The
phrase σὺ εἶπας (Mt. xxvi. 25, 64), or
σὺ λέγεις (Mt. xxvii. 11=Me. xy. 2=
Le. xxiii. 3=Jo. xviii. 37), has since

_ Erasmus usually been regarded as an
idiomatic affirmative, on the strength
of certain classical and Rabbinical
_ parallels; but it has been shewn by
_ Dr Thayer (in the Journal of Bibl.
_ Literature, xiii. p. 40 f£) that the
3 balance of ancient opinion is against
this view, and that the words mean

simply what they say, while the con-

text, the tone, and the circumstances
' must in each case determine the exact
_ inference which is to be drawn from
them. Mc. has seen in this Σὺ εἶπας
a direct affirmation, and interprets it
accordingly ; but it is possible that the
_ Lord purposely preferred the vaguer
form; cf. Origen in Mz. (cited by
_ Thayer): “quia non erat dignus prin-
_ ceps ille sacerdotum Christi doctrina,

᾿

; propterea non eum docet, nec dicit
quia Ego sum, sed verbum oris eius
_ accipiens in redargutionem ipsius con-
E yertit dicens Tu dixisti, ut eo modo
videretur argui non doceri.”
kal ὄψεσθε τὸν υἱόν κτλ. The words
point to Dan. vii. 13 Th. ἰδοὺ μετὰ
(LXx. ἐπί, cf. Mt.) τῶν νεφελῶν τοῦ
οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος
(ef. xiii, 26, note), and Ps. cix. (cx.) 1,

es

~

κάθου ἐκ δεξιῶν pov. Both passages
seem to have been regarded- by
the Jews as Messianic (cf. xii. 36,
note, and for Dan. /.c. see Edersheim,
Life, ii. p. 733 f.), and to claim that
they would be fulfilled in Himself
was equivalent to an assertion of His
Messiahship. But the words of Jesus
are also a solemn warning that His
position and that of His judges would
one day be reversed, and a final but
ineffectual summons to repentance
and faith; cf. Victor: ἐπιφέρει δὲ τὸ
τῆς κρίσεως, ἀπειλῶν ὅτι ὄψονται αὐτὸν
ἐν τῇ οὐρανίῳ δόξῃ φαινόμενον... ἀλλ᾽
ὅμως ἀκούσαντες οὐκ ἐφυλάξαντο... τὸν
λόγον ... οὕτως οὐκ εἰς ὠφέλειαν τοῖς
ἀνηκόοις αἱ τῶν μυστηρίων ἀποκαλύψεις,
ἀλλ᾽ εἰς κατάκρισι. Mt. prefixes
ἀπ᾽ ἄρτι to ὄψεσθε, and Le. ἀπὸ τοῦ
νῦν : the vision of the Son of Man
sitting on the Right Hand of the
Power of Gop (τῆς δυνάμεως τοῦ θεοῦ
Le.; ἡ δύναμις -- 2, which was
technically used for Gop, οἵ. Thpht.,
δύναμιν yap ἐνθάδε τὸν πατέρα φησίν,
and see Dalman, Worte, i. p. 164 f.)
began from the year of the Cruci-
fixion (cf. Acts ii. 33 f., vii. 55, Rom.
viii. 34, Heb. i. 3 f, 1 Pet. iii. 22,
Apoc. ii, 21, xii. 5, ‘Me.’ xvi. 19), and
is to be followed in due course by
the vision which all must see of His
Return (Apoc. i, 7). The Jewish lead-
ers by their rejection of His Messiah-
ship secured His exaltation (Phil. ii.
9) and their own ultimate confusion.
63. ὁ δὲ ἀρχιερεὺς διαρήξας κτλ.]
This old sign of mourning or horror
is mentioned first in Gen. xxxvii. 29 ;

360

THE GOSPEL ACCORDING TO ST MARK.

[XIV. 63

e lo / od / sf / Ἂ 64 3 /

64 αὑτοῦ λέγει Ti ἔτι χρείαν ἔχομεν μαρτύρων ; *7jKovU-
΄σ- / / Cc “A 7 Ἂ ε Δ

σατε τῆς βλασφημίας: τί ὑμῖν φαίνεται; οἱ δὲ

\ af 3 / \

65 πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. “Kai

64 ηἠκουσατε] pr cde νυν & (minPerPaue gyrrsinpesh arm) + aavres ΑΝΣ 1 124 2P° ajnomm
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min". q syr™" go aeth+rou στομᾶτος αὐτου 13 61 69 (124) 346 (2P¢) syrrPeshhel (ms)

arm | φαινεται] δοκει DNZ 28 289

the phrase is usually διαρηγνύναι τὰ
ἱμάτια (cf. Mt., and so more than forty
times in the Lxx.), but τοὺς χιτῶνας
occurs in Judith xiv. 19, Hp. Jer. 31,
2 Macc. iv. 38, and is strictly accurate
in the present case: cf. Maimonides
ap. Buxtorf: “laceratio non fit in
interula seu indusio linteo nec in
pallio exteriori; in reliquis vestibus...
omnibus fit.” What was originally a
natural act of passionate grief is re-
duced in the Talmud to minute and
stringent rules: “laceratio fit stando
(v. 60), a collo anterius non posterius,
non ad latus neque ad fimbrias...lon-
gitudo rupturae palmus est.” The
law forbade the High Priest to rend
his garment in private troubles (Lev.
x. 6, xxi. 10), but when acting as a
judge, he was required by custom to
express in this way his horror of any
blasphemy uttered in his presence (cf.
J. Lightfoot on Mt.). On the form δια-
ρήξας see WH., Notes, p. 163, WSchm.,
p. 56; on χιτῶνες pl. see vi. 9, note.
τί ἔτι χρείαν ἔχομεν μαρτύρων ;} The
relief of the embarrassed judge is
manifest. If trustworthy evidence
was not forthcoming, the necessity for
it had now been superseded; the
Prisoner had incriminated Himself. On
χρείαν ἔχειν τινός see il. 17; xi. 3, notes.
64. ἠκούσατε τῆς βλασφημίας] WH.
places a mark of interrogation after
Bracd., but perhaps unnecessarily ; cf.
Mt. ἴδε viv ne. τὴν βλασφημίαν. The
gen. ret after ἀκούειν is on the whole
less usual than the acc., but cf. Le.
xv. 25, Acts vii. 34; in Acts xxii. 1
both person and thing are in the gen.
(ἀκούσατέ μου τῆς... ἀπολογίας) : the
gen. is perhaps more realistic than

the ace (cf. Buttmann, Gr. p. 144 f.).
On βλασφημία see iii. 28, vii. 22, notes. ἡ
The blasphemy in this case 15 theclaim
to Messianic honours and powers, |
which is assumed to be groundless.
τί ὑμῖν dhaiverar;| ‘What is your
view ?’ (Mt. ri ὑ. δοκεῖ;), cf. Ar. Eccl. ὦ
875 ὀρθῶς ἔμοιγε φαίνεται (me tudice). —
The formula as prescribed in Sanhe- —
drin iii. 7 (see Edersheim, Zi/e ii. p.
561 note) is 1) 2 3D, to which the ©
answer is either ONS (for life) or _

nnn (for death) as the case may be. Ὁ
On this occasion the conclusion was ~
foregone; no one proposed to test the -

claim of Jesus before condemning it ©
as blasphemous ; all condemned Him ©
to be worthy of death. Karékp. αὐτὸν ©
ἔνοχον εἶναι θανάτου is under the cir- ©
cumstances more exact than κατέ-
κριναν θανάτῳ (xX. 33); the court could
not pass a capital sentence (see on Xv.
1). -On ἔνοχος θανάτου cf. iii. 29, note.
Death was the legal penalty of blas- ©
phemy (Lev. xxiv. 16, 1 Kings xxi. ~
10 ff.), and stoning the manner οὗ
execution in such cases (1 K. dc., Jo.
x. 30ff., Acts vii. 55 ff). Πάντες, 1.6.
all who were present (πάντας yap ἐπ-᾿
εσπάσατο διὰ τὸ ῥῆξαι τὸν χιτωνίσκον,
Victor); those who, like Joseph (Le.
xxiii. 51) and Nicodemus (Jo. vii.
50 ff), were opposed to the whole
plot against Jesus would not have
been summoned to this meeting.

65. καὶ ἤρξαντό τινες ἐμπτύειν αὐτῷ
κτλ.}] Mt. abridges: τότε ἐνέπτυσαν
εἰς τὸ πρόσωπον αὐτοῦ, Omitting the
covering of the Lord’s Face; Τ,0., who
retains the latter particular, substitutes
ἐνέπαιζον for ἐνέπτυον. The prophecy

‘XIV.65] THE GOSPEL ACCORDING TO ST MARK. 361

/ / / ΄. \

ἤρξαντὸ τινες ἐμπτύειν αὐτῷ Kal περικαλύπτειν
3 “ \ / \ / see \ /

αὐτοῦ TO πρόσωπον Kal κολαφίζειν αὐτὸν καὶ λέγειν
> Cn / \ e /

αὐτῷ [Ἰροφήτευσον: καὶ οἱ ὑπηρέται ῥαπίσμασιν

\ af
αὐτὸν ἔλαβον.

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of x. 34 includes both indignities
(ἐμπαίξουσιν καὶ ἐμπτύσουσιν) among
those which Jesus would receive at
the hands of the Gentiles, and it was
fulfilled by the Procurator’s soldiers
(xy. 19, 20); but certain of the Sanhe-
drists anticipated this pagan outrage.
In Ze. Petr. 4 the Jews are unjustly
charged with the subsequent mockery :
[ὁ Πειλᾶτος] παρέδωκεν αὐτὸν τῷ λαῷ...
καί τις αὐτῶν ἔνεγκεν στέφανον ἀκάν-
θινον...καὶ ἕτεροι ἑστῶτες ἐνέπτυον αὐτοῦ
ταῖς ὄψεσι. See the remarkable paral-
lel cited by Wetstein from Seneca de
consol. 13: “ducebatur Athenis ad
supplicium Aristides, cui quisquis oc-
currerat deiciebat oculos et ingemis-
cebat...tanquam in ipsam iustitiam
animadvertentes ; inventus est tamen
qui in faciem eius inspueret.” Ἔμ-
πτύειν conspuere is a late equivalent
in the uxx. (Num. xii. 14, Deut. xxv.
9) and N.T. of the Attic καταπτύειν ;
ef. Rutherford, NV. Phryn., p. 66. Περι-
καλύπτειν (Exod. xxviii. 20, 3 Regn.
vii. 17): with reference, perhaps, to
the Roman practice of covering the
heads of the condemned (Cic. pro
Rabir. (ed. Heitland) iv. 13 “i lictor,
...caput obnubito, arbori infelici sus-
| pendito”; ib. v. 16 “obductio capitis
et nomen ipsum crucis absit”), as well
as for the purpose of concealing from
Him the persons of His tormentors.
καὶ κολαφίζειν αὐτόν κτλ.] So Mt.;
Le. δέροντες (cf. Me. xii. 3, ΧΙ. 9).

Κολαφίζειν is specific : the blows were
inflicted with the fist (κόλαφος, Att.
κόνδυλος ; cf. Ter. Adelph. ii. 2. 36
“colaphis tuber est totum caput”),
Προφήτευσον as it stands alone in
Mc. is scarcely intelligible ; Mt. gives
a clue to its meaning (pod. ἡμῖν,
χριστέ, τίς ἐστιν ὁ παίσας ae); ‘use
Thy supernatural powers, Messiah, to
detect the offender.” Our Lord was
not the first prophet in Israel who
had been smitten on the face; cf.
1 Kings xxii. 24, Mic. v. 1. On the
Jewish conception of Messiah as a
Prophet see Stanton, J. and Chr.
Messiah, p. 126 ff., and cf. vi. 4, note.

καὶ of ὑπηρέται κτλ.] Met. also dis-
tinguishes this class of offenders (οἱ
δὲ ἐράπισαν), but without identifying
them. They were the members of the
Temple guard who had effected the
arrest (v. 43, note), and were still in
charge of their Prisoner (cf. Le. οἱ ἄν-
Spes of συνέχοντες αὐτόν). Hmbolden-
ed by the conduct of their superiors,
they added their own form of insult.
For ῥαπίζειν, ῥάπισμα see Lobeck,
Phryn., p. 175, and Rutherford’s im-
portant discussion (Δ. Phryn., p.
257 ff.); the words are used in reference
to blows delivered by a stick (ῥαπίς),
or by the palm of the open hand; in
the latter case the Attic form was ἐπὶ
κόρρης πατάξαι, but later writers, be-
ginning with Plutarch, use ἐπὶ x. pari-
¢ew. In two at least of the three Lxx.

362 [XIV.
66 66 Kat ὄντος TOU Πέτρου κάτω ἐν τῆ αὐλῇ ἔρχετα ;

4 > ~ CER. 4 67 \ iO ~ \

67 μία τῶν παιδισκῶν τοῦ ἀρχιερέως, Kal ἰδοῦσα TO
/ > ΄σ΄ /

Πέτρον θερμαινόμενον ἐμβλέψασα αὐτῷ λέγει Kai

N
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in+apos αὐτὸν D | μια παιδισκη NC syrr*™Pesh arm

syr*™ | epyera] om 8
ka 2° D

instances of ῥαπίζειν, it refers to a blow
on the face by the hand of another
person (1 Esdr. iv. 30, Hos. xi. 4), and
ῥάπισμα is used in the same sense
in Isa. 1. 6 ras δὲ σιαγόνας pov [ἔδωκα]
εἰς ῥαπίσματα. The Vg. adopts this
meaning here (alapis eum caedebant) ;
the English versions vary (Wycliffe,
“beeten him with strokis or boffatis” ;
Tindale, Cranmer, “boffeted him on
the face” ; Geneva, “smote him with
their rods of office”; R.V. offers the
alternative “blows of their hands”
(text), “strokes of rods” (marg.)). Cf.
Field, Notes, p. 105 (on Jo. xviii. 22).
The difficult phrase ἔλαβον ῥαπίσμασιν
has been changed in many secondary
uncials and cursives into ἔβαλλον or
ἔβαλον (see app. crit.) ; the confusion
of βαλεῖν and λαβεῖν is one of the
commonest in Mss. Field (WVotes, p.
40) supports the latter reading by
arguments which deserve considera-
tion, but the harder ἔλαβον (or ἐλάμ-
Bavoy, cf. Nestle, 7. C. p. 266), sup-
ported as it is by the great majority
of the older and better authorities,
claims preference; and it finds a
parallel in a papyrus of the first
century which has the phrase xovdv-
λοις λαβεῖν τινα (Blass, Gr. p. 118).
Moreover, ‘they caught Him with
blows’ is more realistic than ‘they
struck Him,’ and therefore more true
to Mc.’s usual manner. Cf. Origen in
Mi.: “ οὔ nune qui iniuriant unum ali-
quem de ecclesia et faciunt ei haec, in
faciem exspuunt Christi, et Christum
colaphis caedentescastigant et pugnis.”

66—72. PETER DENIES THE MASTER
THRICE (Mt. xxvi. 69—75, Le. xxii. 56
—62, Jo. xviii. 17, 25—27).

THE GOSPEL ACCORDING TO ST MARK,

67 om

66, 67. ὄντος τοῦ II. κάτω ἐν τῇ
αὐλῇ κτλ.} The story of Peter's ad-
venture in the court of the High
Priest’s official residence (cf. τ. 54, _
note), which had been interrupted by
the account of the trial, is now re-—
sumed. He is κάτω (Mc.), ἔξω (Mt.),
outside the council chamber, and
below it, in the open area beneath the -
room where the Sanhedrin had met,
and he sat there (Ὁ. 54) by the char-—
coal fire. While he is there a servant
maid (μία παιδίσκη, Mt., π. τις, Le.),
one of the High Priest’s domestics
(Mc.), comes to the fire (ἔρχεται) ; she
notices Peter sitting in the firelight
(ἰδοῦσα τὸν II. θερμαινόμενον, Le. καθή-
μενον πρὸς τὸ φῶς: cf. v 54), and
after gazing at him intently for a
moment (ἐμβλέψασα αὐτῷ), she crosses
to the place where he is sitting (προσ-
ἤλθεν αὐτῷ, Mt.) and charges him
with belonging to the party of Jesus.
Παιδίσκη is a slaye-girl employed in
domestic service (Gen. xii, 16, xvi. τ,
Le. xii. 45, Acts xii. 13, xvi. 16), the
female equivalent of παῖς in the sense
of δοῦλος (Ps. exv. 7 (exvi. 16), Eccl. ii.
7, Sap. ix. 5, Esth. vii. 4-- ΠΕ) ; the
wider meaning (-ε κόρη, νεᾶνις) dis-
appears in Biblical Gk., see Lightfoot
on Gal. iv. 22. For ἐμβλέπειν ef. viii.
25, X. 21, 27, notes. The first glance
revealed the presence of a stranger;
closer attention enabled her to recog-
nise Peter. St John tells us why—she
was the portress who at his desire had
let Peter in (ἡ παιδίσκη ἡ θυρωρός, cf.
Acts xii. 13). For Ναΐαρηνός, the less
common form which Me. uniformly
adopts, see i. 24, note. The order τοῦ
Ναζαρηνοῦ.. «τοῦ Ἰησοῦ suits an excited, —

}
;
(

. 68] THE GOSPEL ACCORDING TO ST MARK.

363

ba

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Us / / of 3 ᾿ς ΔΗ aed: Χ
ἠρνήσατο λέγων Οὔτε οἶδα οὔτε ἐπίσταμαι σὺ

τί λέγεις. καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον.

67 μετα του Nag. yoda του I. BCLY] μετα του I. yoda του Ν. & syrrsmpeh μετα
του I. του N. ησθα DA min? latt syr*! arm go aeth Eus μετα του N. I. yoda
ANXTIIZ= min?! | Nagwpaov A 238 ff Eus (οἵ. Nagopyvov Ὁ Nazoreno k1* q)
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Τὴν προαυλὴν D εἰς to e&w προαύλιον 2° εἰς τὴν efw αὐλὴν (vel mpoavdAnv) τ (13
69) 209 (604) k”4 (in exteriorem atriit locum) syr™ arm+xat adextwp εφωνησεν
ACDINXTAII= min‘reomn 9g fffkq vg syrrPebhel arm go aeth (om x. ad. ed. NBLY

17°” ὁ syr*™ me)

hurried, utterance ; ‘that Nazarene...
Jesus.’ "Hoda pera τοῦ Ἰησοῦ gives
ἢ an exact description of Peter’s relation
to the Lord (iii. 14, cf. Acts iv. 13);
on ἦσθα see WM., p. 96. All the
Evangelists give the words of the παι-
δίσκη, but with much variation (Mt.
καὶ ov ἦσθα μετὰ Ἶ. τοῦ Ταλειλαίου, Le.
καὶ οὗτος σὺν αὐτῷ ἦν, JO. μὴ καὶ σὺ
ἐκ τῶν μαθητῶν εἶ τοῦ ἀνθρώπου τού-

68. ὁ δὲ ἠρνήσατο κτλ.] Of. v. 30 f.
Had Peter been called to go with the
Master to judgement and death, pro-
bably he would gladly have done so.
The trial came in an unexpected form,
and discovered a weak point—his
lack of moral courage (cf. Gal. ii. 11 ff.).
Οὔτε οἶδα οὔτε ἐπίσταμαι σὺ Ti λέγεις.
Again the Gospels vary, Mt. being
nearest to Mc., and Jo. most remote
(Mt. οὐκ οἶδα τί λέγεις, Le. οὐκ οἶδα
αὐτόν, γύναι, JO. οὐκ εἰμί, 80. ἐκ τῶν
μαθητῶν αὐτοῦ), and again the words
as given by Mc. seem specially appro-
} priate ; the eager repetition οὔτε οἶδα
οὔτε ἐπ. betrays the effort to hide
embarrassment, and the order of the
words ov ri X. suggests unusual emo-
tion (unless we punctuate with WH.
‘Marg., οὔτε ἐπίσταμαι" σὺ τί héyets;).
Οἶδα and ἐπίσταμαι differ as novi and
scio, though the Vg. reverses the dis-
tinction here: ‘I neither know nor
understand what you are saying,’ ie.

I am neither conscious of the fact,
nor is the statement intelligible to
me. Or οἶδα may refer to the Master
as in Le. οὐκ οἶδα αὐτόν. ᾿Ἐπίσταμαι
occurs here only in the Gospels,
and rarely in the Epistles (Paul',
Heb.}, Jas.1, Jude), but is frequent in
the Acts, where it appears in con-
nexion and partial contrast with
γινώσκω (Acts xix. 15); οἶδα and
ἐπίσταμαι appear together again in
Jude το. Blass (Gr. p. 265) rejects
ovre...ovre aS inadmissible in the case
of ‘two perfectly synonymous’ verbs,
but the objection disappears when
their meanings are seen to be dis-
tinct.

καὶ ἐξῆλθεν ἔξω εἰς τὸ προαύλιον]
Mt. ἐξελθόντα δὲ εἰς τὸν πυλῶνα. The
πυλών is properly the gateway of a
mansion (Gen. xliii. 19, Le. xvi. 20,
Acts xii. 13 f.), a temple (3 Regn. vi. 8),
or a city (3 Regn. xvii. 10, Apoc. xxi.
12 ff., xxii. 14) ; the προαύλιον (am. hey.)
is doubtless the vestibule by which
access was gained to the αὐλή, and
which was contiguous to the πυλών.
Peter left the fire, and retreated into
the comparative darkness of the vesti-
bule, but only to fall again into the
hands of his persecutor. Jo., who
apparently connects the first denial
with the moment of Peter’s admission
to the αὐλή, places the second at the
fire (v. 25).

/ > ~.
παλιν ἠρνεῖτο.

ἔλεγον τῷ Πέτρῳ ᾿λληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ

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arm Eus om παλιν BM so f aegg aeth | nptaro...deyew] εἰπεν B aegg aeth | rap-
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604 2P¢ al=-™2 Hus | raperrwres (-στηκοτες D)] περιεστωτες GI

604 2° acff syrr%mpesh arm aeth

69. καὶ ἡ παδίσκη ἰδοῦσα αὐτόν
κτλ} The portress (cf. v. 66, note),
who has returned to her post, recog-
nises and points Peter out to the idlers
in the vestibule. Mt. ἄλλη, another
maid, not the portress; cf. Thpht.:
Ματθαῖος μὲν ἄλλην ταύτην λέγει, Μᾶρκος
δὲ τὴν αὐτήν, οὐδὲν δὲ ἡμῖν τοῦτο πρὸς
τὴν ἀλήθειαν τοῦ εὐαγγελίου" μὴ γὰρ
ἐν μεγάλῳ τινὶ καὶ συνεκτικῷ τῆς σω-
τηρίας ἡμῖν διαφωνοῦσι; Augustine,
in order to harmonise Me. with Jo.,
suggests that the maid was at the
fire, and that Peter, overhearing her
remark, turned to defend himself:
“rediens et rursus ad ignem stans
resistebat negando verbis eorum.”
Aug. adds: “liquido...colligitur col-
latis de hac re omnibus evangelis-
tarum testimoniis non ante ianuam
secundo Petrum negasse sed intra
in atrio ad ignem; Matthaeum autem
et Marcum ...regressum eius brevi-
tatis causa tacuisse.” He does not
feel the difficulty of reconciling Mt.’s
ἄλλη With Me’s ἡ παιδίσκη, which
in his Latin codex is simply ancilla;
and Le.’s ἕτερος is taken to be one
of the bystanders who joins in the
attack on Peter. The last supposition,
which is supported by Jo.’s εἶπον, is
not improbable; the loquacity of the
maid would naturally communicate
itself to some of the company. Mc.’s
account places Peter’s conduct in the
least favourable light; if the remark
came only from the maid to whom
he had already replied, and was ad-

THE GOSPEL ACCORDING TO ST MARK.

\ / ΄'
καὶ μετὰ μικρονΐ πάλιν οἱ παρεστῶτες

[XIV.

dressed to those about her and not
to the Apostle, his second denial was
without excuse.

70. ὁ δὲ πάλιν ἠρνεῖτο] Mt. adds
μετὰ ὅρκου (cf. xxvi. 63), and gives the
words of the denial: οὐκ οἶδα τὸν
ἄνθρωπον (Le. Jo. οὐκ εἰμῦ. Thpht. :
ἐπιλαθόμενος τοῦ λόγου οὗ εἶπεν ὁ
κύριος ὅτι τὸν ἀρνησάμενόν με...«ἀρνή-᾿
σομαι κἀγώ.

καὶ μετὰ μικρὸν πάλιν kth] So Mt.; ]
Le. διαστάσης ὡσεὶ ὥρας μιᾶς, and for
οἱ παρεστῶτες, ἄλλος τις. During the
interval Peter’s Galilean accent had
attracted attention and confirmed the ©
suspicions of the bystanders. At
length they accosted Peter (προσελ-.
θόντες, Mt.), or, according to Le., one
of them affirmed (διισχυρίζετο) in his”
presence that he was assuredly what
he had denied himself to be. Kai
yap (Vg. nam et, cf. Ellicott on 2
Thess. iii. 10) Γαλειλαῖος εἶ, Me. (Le.),

‘for, besides other considerations,
thou art from Galilee’; 5 Mt. καὶ yap 4
λαλιά σου δῆλόν σε ποιεῖ: for the form
which these words assume in some
mss. of Me. see the app. crit. On
the dialectic peculiarities of Galilean
Aramaic comp. Neubauer, géogr. du
Talmud, p.184f., Dialects of Palestine
in Stud. Bibl. i. p. 49 ff.; Dalman, Gr.
p. 4f., 31 ff, 42 ff, Worte, i. p. 64,
and the older literature mentioned by -
Schirer 1. i. p. 10, note; and for an
earlier reference to local differences
of pronunciation in Palestine see Jud.
xii. 8. Jo., whose acquaintance with

XIV. 72]

THE GOSPEL ACCORDING TO ST MARK.

365

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Γαλειλαῖος εἶ" "6 δὲ ἤρξατο ἀναθεματίζειν Kal ὀμνύναι 71

ὅτι Οὐκ οἶδα Tov ἄνθρωπον τοῦτον ὃν λέγετε.

75 καὶ 72

A / 3
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the High Priest gave him special
opportunities of knowing the fact,
states that at this crisis a slave of
Caiaphas who was a relative of
Malchus, clinched the charge with
the question Οὐκ ἐγώ σε εἶδον ἐν τῷ
κήπῳ μετ᾽ αὐτοῦ ;

71. ὁ δὲ ἤρξατο ἀναθεματίζειν KTH. |
Peter, growing desperate as he sees the
meshes closing round him, invokes an
anathema on himself if his denials are
false. ᾿Ανάθεμα, ἀναθεματίζειν are LXX.
equivalents for D9, ON, cf. eg.
Num. xviii. 14, xxi. 3f., Deut. xiii. 15
(16) ff. ; an ἀνάθεμα (a late collateral
form of ἀνάθημα as εὕρεμα of εὕρημα,
ef. H. H. A. Kennedy, Sources, p. 117,
and SH. on Rom. ix. 3) is an object
devoted to destruction; see the dis-
cussion in Driver’s Deuteronomy, p.
98 f. and the interesting illustration
which he cites from the Moabite stone,
and cf. Lightfoot on Gal. i. 8,9. The
practice of laying oneself under a
conditional anathema is exemplified
in Acts xxiii. 12 (ἀνεθεμάτισαν éav-
τούς). In Mt., Mc., the verb is used
absolutely; cf. Vg. coepit anathe-
matizare, English versions from
Wycliffe onwards, “he began to curse” ;
_ but the usage of the words shews that
the imprecation was directed against
himself, Mt. employs the stronger
᾿καταθεματίζειν (cf. κατάθεμα, Apoc. xxii.
3). On the alternative forms ὀμνύναι,
ὀμνύειν (Mt.), see WH., Notes, Ὁ. 168 f.,

WSchm. p. 123, Blass, Gr. p. 47f.
Οὐκ οἶδα τὸν ἄνθρωπον τοῦτον ὃν λέγετε:
the indirect denial of the Lord has
grown into the direct : ‘I am not one
of His’ into ‘I know Him not’; the
former, indeed, involved the latter :
“negavit ipsum cum se negavit eius
esse discipulum” (Bede). “Ov λέγετε,
nearly -- περὶ οὗ λ.; cf. Jo. vi. 71 ἔλεγεν
δὲ τὸν Ἰούδαν, 1 Cor. x. 29 συνείδησιν
δὲ λέγω.

72. καὶ εὐθὺς ἐκ δευτέρου ἀλέκτωρ
ἐφώνησενἩ͵ἢ ‘That moment, as he
spake (Le. παραχρῆμα, ἔτι λαλοῦντος
αὐτοῦ), for the second time a cock
crew. Ἔκ δευτέρου (Jos. v. 2, Mt.
Xxvi. 42, Jo. ix. 24, Acts x. 15, Heb.
ix. 28, a non-classical phrase = (τὸ)
δεύτερον, cf. Blass on Acts, lc.) is
here peculiar to Mc., corresponding
to dis in v. 30 and below in this verse
(72"). On the textual history of the
passage see WH., Jnir.” pp. 243, 330,
Notes, p. 27; on ἀλέκτωρ, φωνεῖν, cf.
®. 30, note.

καὶ ἀνεμνήσθη ὁ Πέτρος κτλ.) Mt.
ἐμνήσθη τοῦ ῥήματος, Le. ὑπεμνήσθη
τοῦ ῥ. The second cockcrowing re-
called to Peter’s mind the forgotten
saying. Mc., according to the best
text (see v. 68, app. crit.), has not
referred to an earlier cockcrowing ;
Peter may not have noticed the first,
but from the lapse of time he would
recognise that this was the second—
the ἀλεκτοροφωνία of the third watch

366

ἀλέκτορα [dis | φωνῆσαι τρίς με ἀπαρνήσῃ.

Ne,
βαλων ἔκλαιεν.

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(xiii. 35). For ῥῆμα of a particular
saying of Jesus cf. ix. 32, Le. ii. 50,
Jo. v. 47. It is instructive to note
that in quoting the saying Mc. does
not quite verbally reproduce his own
report of it (v7. 30) On ἀναμιμνή-
σκεσθαί τι see WM., p. 256, Blass, Gir.
p. 102.

καὶ ἐπιβαλὼν ἔκλαιεν] Mt., Le. καὶ
ἐξελθὼν ἔξω ἔκλαυσεν πικρῶς. From
the second century onwards Mc.’s
ἐπιβαλών has been felt to be a diffi-
culty. (a) The ‘Western’ text sub-
stitutes καὶ ἤρξατο κλαίειν (Vg. et
coepit flere), cf. Thpht., Euth., ἐπιβ.
ἀντὶ τοῦ ‘dp&ayevos’ (for the part.
cf. Acts xi. 4 ἀρξάμενος ἐξετίθετο).
(Ὁ) Thpht.’s alternative ἢ ἐπικαλυψά-
μενος τὴν κεφαλήν is supported with
great learning by Dr Field (WVotes,
p. 41 ff.), but he fails to produce any
instance in which ἐπιβάλλειν is used
in this sense without ἱμάτιον (cf. eg.
Lev. xix. 19 ἱμάτιον ... κίβδηλον οὐκ
ἐπιβαλεῖς σεαυτῷ) or some explanatory
word. (c) There is more to be said for
the interpretation adopted bythe A.V.
and R.V. (text): “when he thought
thereon.” Wetstein cites from Galen
the phrase ἐπιβάλλειν τινὶ τὴν διάνοιαν,
and the analogy οὗ προσέχειν, ἐπέχειν,
ἐνέχειν (vi. 19) affords some justifica-
tion for understanding ἐπιβαλὼν in this
sense. (ὦ) The word is used by late
writers intransitively in such phrases
as ἐπιβαλὼν φησι, ἐπιβ. ἐρωτᾷ, with the
meaning sermonem excipiens, and
Mc. may have employed it here in
some such sense; Peter’s weeping
was his answer to the Lord’s words

THE GOSPEL ACCORDING TO ST MARK.

XV τ πρωϊ pr

recalled to his memory by the second
cockcrowing. On the whole it must
be confessed that the word remains
one of the unsolved enigmas of Mc.’s
vocabulary; but of current inter-
pretations the choice seems to lie
between (c) and (d). ”Exdaev, the’
weeping continued some while ; Mt.’s |
and Le.’s ἔκλαυσεν, even with the
added πικρῶς, is less suggestive.
XV. 1—15. THe TRIAL BEFORE
THE PrRoocuRATOR (Mt. xxvii. 1—26,
Le. xxiii. 1—3, 18—25, Jo. xviii.
28—40, xix. 4—16).
I. εὐθὺς mpwi| At daybreak, as
soon as it was morning; Mt. πρωίας
γενομένης (cf. ἅμα πρωί, Mt. xx. 1).
For εὐθύς in this sense cf. i. 10, 21,
23. The precise meaning of πρωΐ
must be determined by the context;
in this case, since the second cock-
crowing was past and the Crucifixion
followed at the third hour (z. 25), it
is natural to understand the hour of
daybreak—from 5 to 6 8.1.
συμβούλιον ποιήσαντες κτλ. Ve.
consilium JSactentes, R.V. “held a
consultation.” Mommsen (cited by
Deissmann, B. St. p. 238) shews that
the late and rare word συμβούλιον
was used as a technical term to re-
present the Latin consilium ; ef. Plut.
Rom. 14 κωνσίλιον yap ἔτι νῦν τὸ συμ-
βούλιον καλοῦσι. Deissmann quotes
from an Egyptian inscription of the
time of Antoninus Pius καθημένων €
συμβουλίῳ ἐν τῷ mparwpio. In Bi
lical Greek the word occurs only in
4 Mace. xvii. 17 ὅλον τὸ συμβούλιον
(SV, συνέδριον A), Mt. xii. 14, xxii. 15,

:

Υ. 1]

Ν

THE GOSPEL ACCORDING TO ST MARK.

367

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ἐρεῖς μετὰ τῶν πρεσβυτέρων καὶ γραμματέων καὶ
/ \ ἢ , pe P
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᾽ν

“Xxvii. 1, 7, xxviii. 12, Me. iii. 6, xv. 1,
Acts xxv. 12; in the first and last of
these passages (see Blass on Acts Z.c.)
it answers to concilium, but in the
rest the abstract sense is to be pre-
ferred. Me.’s ποιεῖν συμβ. is equivalent
' to Mt.’s λαβεῖν συμβ. This seems not
_to have been realised by the (? Alex-
andrian) correctors, who have changed
ποιήσαντες into ἑτοιμάσαντες (cf. app.
crit.).

_ The consultation was held between
the hierarchy on the one hand, and
the rest of the Sanhedrin on the
“other (μετὰ τῶν mp. καὶ yp.; contrast
xiv. 53); the priesthood led by Cai-
-aphas now openly take the lead, as
they have done in fact since the affair
of the Temple market. The purpose
of their deliberations would be to
resolve on a way of giving effect to
the judgement of the Sanhedrin (xiv.
64); cf. Mt. κατὰ τοῦ Ἰησοῦ ὥστε
θανατῶσαι αὐτόν. Καὶ ὅλον τὸ συνέ-
ὃ Mt. πάντες : the three orders
‘were agreed, the result was practi-

held aloof frorn the proceedings (Le.
Xxiii. 51, Jo. xix. 39, οὗ, vii. sof.). On

‘of the whole trial see Edersheim,
| djoavres...napédoxay Πειλάτῳ] The
Sanhedrists’ resolve was immediately
followed by action. There was no
time to be lost ; the Feast had begun
(ef. xiv. 2), and the multitudes would
presently assemble ; they must place

curator before a rescue could be
attempted. Δήσαντες Mt., Mc. He
had been bound on His arrest (Jo.
Xvili. 12), but the manacles or cords

had probably been removed while He
was in the High Priest’s house ; now
that the streets had to be traversed
again, they were replaced. Origen :
“Christus... volens tradidit se ad
vincula, seponens in se divinitatis
virtutem.” Παρέδωκαν. The nemesis
which overtook these betrayers was
swift and precise: παρέδωκαν οἱ Ἰου-
δαῖοι τοῖς Ρωμαίοις τὸν κύριον: παρεδό-
θησαν δὲ αὐτοὶ ὑπὸ Κυρίου τῶν Ῥωμαίων
χερσί (Thpht.). Πειλάτῳ : Mt. adds
τῷ ἡγεμόνι (cf. Tac. ann. xv. 44), Jo.
substitutes εἰς τὸ πραιτώριον (cf. v. 16
infra).

Since the fall of Archelaus in A.D. 6
Judaea had been under a procurator
(ἐπίτροπος) who governed it subject
to the supervision of the legatus of
Syria; cf. Jos. ant. xvii. 13. 5, xviii.
1. 1, B. J. ii. 8 1, and compare
Marquardt, Staatsverwaltung, i. p.
250 ff., Schirer 1. ii. p. 44ff Pontius
Pilatus—Mc. uses only the cognomen—
(Le. iii, 1, Acts iv. 27, 1 Tim. vi. 13;
cf. Tac. ann. xv. 44 “Christus Tiberio
imperitante per procuratorem Pon-
tium Pilatum supplicio adfectus erat”),
the fifth Procurator, entered upon his
office in A.D. 25—6, and held it for
ten years. A fortunate accident en-
ables us to compare with the portrait
which the Gospels draw of this man
the estimates formed by Josephus and
Philo; cf. Jos. ant. xviii. passim,
B. J. ii. 9. 2 ff; Phil. de leg. 38. The
latter cites a letter of Agrippa I. in
which Pilate is described as τὴν φύσιν
ἀκαμπὴς καὶ μετὰ τοῦ αὐθάδους ἀμεί-
λικτος, and a terrible picture is drawn
of the blots upon his official life, ras
δωροδοκίας, τὰς ὕβρεις, Tas ἁρπαγάς, τὰς
αἰκίας, τὰς ἐπηρείας, τοὺς ἀκρίτους καὶ
ἐπαλλήλους φόνους, τὴν ἀνήνυτον καὶ

368

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4 οἱ ἀρχιερεῖς πολλα.

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ἀργαλεωτάτην ὠμότητα. This last fea-
ture of his administration is well illus-
trated by Le. xiii. 1. But the picture
is perhaps overdrawn; see Renan,
Vie, p. 413ff. The Pilate of the
Gospels is not altogether wanting in
the sense of justice which charac-
terised the better class of Roman
officials; and if he is compared with
the Jewish leaders, the result is dis-
tinctly in his favour.

The Procurator resided at Caesarea
by the sea (Acts xxiii. 23 ff., Jos. B.S.
ii. 9. 2), but he spent the Paschal
week in Jerusalem, where his presence
might be needed in case of an out-
break of fanaticism ; cf. Jos. B. J. 11.
14. 8, 15. 5. As to the quarters he
occupied at Jerusalem see xv. 16, note.

2. καὶ ἐπηρώτησεν αὐτὸν ὃ II. κτλ.
The preliminaries are related by Jo.
The Sanhedrists are too punctilious
to enter the pagan Procurator’s house
during the Paschal season, and the
interview takes place outside. He
asks the nature of the charge, and
gathers from their answer that the
Prisoner is accused of a capital of-
fence. Then he calls Jesus into the
praetorium; the Lord stands before
him (Mt.), and the Procurator en-
quires, Σὺ εἶ κτλ. (Mt. Me. Le. Jo.).
Many causes may have cooperated to
suggest this question—the tradition
of the coming of the Magi (Mt. ii.
I ff.), the report of the Lord’s preach-

THE GOSPEL ACCORDING TO ST MARK.

[XV. ra

2 i aN, / 3 \ ¢
καὶ ETNPWTNTEV AVTOV O

\ / ~
3Kal κατηγόρουν αὐτοῦ

2 o Πειλ.] Ἐλεγων 13 69 124
3 κατηγορουσιν᾽

ing concerning the Kingdom of Gop,
the cries raised at the Triumphal
Entry; or it may refer simply to
His claim of Messiahship, for ὁ.
βασιλεὺς τῶν Ἰουδαίων is merely 6 —
χριστός interpreted from the stand- —
point of a Roman official. According ©
to Le. the Priests had already accused
Jesus of sedition (ἤρξαντο κατηγορεῖν.
αὐτοῦ λέγοντες Τοῦτον εὕραμεν δια-
στρέφοντα τὸ ἔθνος ἡμῶν..-λέγοντα ἕαυ-
τὸν χριστὸν βασιλέα εἶναι), but the
words are possibly intended to express
at the outset the substance of {86
charge upon which He was tried
before the Procurator. On οἱ Ἰου-
δαῖοι see vii. 3, note; the term is
appropriate on the lips of an alien ; to
the Priests and Scribes the Christ is
6 βασιλεὺς Ἰσραήλ (infra, Ὁ. 32).
“The form of the sentence (σὺ ef...)
suggests a feeling of surprise in the
questioner” (Westcott); see however ©
xiv. 61, Le. vii. 19 ἢ, where the”
pronoun appears merely to emphasise
the identity : ‘art thou the person...?”
ὁ δὲ ἀποκριθεὶς αὐτῷ κτλ] The
answer is given more fully by Jo. (od |
λέγεις ὅτι βασιλεύς εἰμι), Who narrates |
the whole conversation between Jesus —
and Pilate. Σὺ λέγεις neither affirms ©
nor denies (cf. xiv. 62, note; Thpht.: |
ἀμφίβολον ἀπόκρισιν δίδωσι), but
leaves the matter to Pilate’s judge-
ment (see, however, Blass, Gr. p. 260
But according to Jo., the Lord pro-—

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XV. 6]

THE GOSPEL ACCORDING TO ST MARK.

369

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ceeded to reveal the sense in which He
claimed kingship (ἡ βασιλεία ἡ ἐμὴ οὐκ
ἔστιν ἐκ τοῦ κόσμου τούτου... πᾶς ὁ ὧν
ἐκ τῆς ἀληθείας ἀκούει μου τῆς φωνῆς).
The contrast between His reply to
Pilate and that to Caiaphas (xiv. 62)
is of great interest; in dealing with
Pilate He appeals to conscience only,
and makes no reference to the Messi-
anic hopes raised by the O.T.

_ 3--5. καὶ κατηγόρουν αὐτοῦ κτλ.]
Pilate and Jesus are now again
standing outside the Praetorium (ef.
Jo. xviii. 38); the Priests and other
members of the Sanhedrin (Mt. καὶ
πρεσβυτέρων) are still there, and the
crowd has begun to assemble (Le. καὶ
τοὺς ὄχλους). Pilate, satisfied of the
innocence of Jesus, announces, Οὐδὲν
εὑρίσκω αἴτιον ἐν τῷ ἀνθρώπῳ τούτῳ
(Le., cf. Jo.). He is answered by ἃ
storm of fresh accusations (πολλά),
which are audaciously contrary to
fact (ef. Le. xxiii. 2, 5). The Lord
preserves a strict silence, as He had
done when false witnesses gave con-
tradictory evidence before Caiaphas
(xiv. 60, 61, notes). To Pilate this
self-restraint was incomprehensible ;
he invited answers from the Prisoner,
and, when He remained silent, ex-
pressed great astonishment (θαυμά-
ζειν.. λίαν, Mt.); cf. Victor: ἐθαύμασεν
ὁ Πειλᾶτος πῶς ὁ λογιώτατος διδάσκα-
'λος...οὐκ ἀπολογεῖται. Οὐδέν... πόσα:
the charges were many—zooca answers
to πολλά, Ὁ. 3,—and to not one of
them did the Lord youchsafe a reply.
His reserve was the more remarkable,
because He had answered Pilate be-
fore; but now His lips were sealed
(οὐκέτι οὐδὲν ἀπεκρίθη, Vg. amplius
nihil respondit). Cf. Origen: “nec
enim erat dignum respondere ut

5. M.?

5 amexpwaro ατ 13 69 alPe [τὸν II.]+ λιαν

dubitanti utrum debeat adversus ac-
cusationes eorum falsas respondere” ;
see also his remarks in c. Cels. praef.
(ad init.). Ambrose: “bene tacet qui
defensione non indiget.”

6. κατὰ δὲ ἑορτήν κτλ.] “ At (the)
feast’=at the Passover, Vg. per
diem festum, Wycliffe, “by a solemne
day”; cf. Ps. xciv. (xcv.) 8 κατὰ
τὴν ἡμέραν Tod πειρασμοῦ, and West-
cott’s note on Heb. iii. 8: κατὰ τὴν
ἑορτήν occurs in Jos, ant. xx. 9. 3.
The alternative rendering (Fritzsche)
‘feast by feast’ (cf. καθ᾽ ἡμέραν, κατ᾽
ἐνιαυτόν) is perhaps less probable,
notwithstanding the absence of the
article ; the Passover was so clearly in
view that ἑορτή required no definition.
Of the custom (Mt. εἰώθει ὁ ἡγεμών,
Jo. ἔστιν δὲ συνήθεια ὑμῖν) there seems
to be no other evidence than that
which the Gospels furnish. Me.’s
ἀπέλυεν (cf. ἐποίει, Ὁ. 8) does not
compel us to look further back than
Pilate’s own term of office for the
origin of the custom; a precedent of
the kind would ripen into a claim
almost at once. The commentators
find a partial parallel in Livy’s ac-
count of the Jlectisternium (vy. 13
“vinctis quoque demta in eos dies
vincula”)—a passage which shews
at least that the practice was not
foreign to Roman feeling. “Ov παρῃ-
roovro, ‘for whose life (or liberty)
they begged.’ Παραιτεῖσθαι is usually
to deprecate censure or punishment,
cf. 4 Mace, xi. 2 οὐ μέλλω, τύραννε,
πρὸς τὸν ... βασανισμὸν παραιτεῖσθαι,
Acts xxv. II οὐ παραιτοῦμαι τὸ ἀπο-
θανεῖν, or with an acc. of the person
addressed, Esth. vii. 7 παρῃτεῖτο τὴν
βασίλισσαν. Here it is followed by
an ace. of the object desired (WM.,

24

370 THE GOSPEL ACCORDING TO ST MARK. [XV. 6

> / > A e/ δέ ε ΄σ- 93> \
7 ἀπέλνεν αὐτοῖς ἕνα δέσμιον ὃν παρητοῦντο. Ἰήν δὲ

[] a al \ -ι ‘ a

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(MSU) V(XI)A(I1)= min™

Ῥ. 284), like the uncompounded verb ;
cf. Le. xxiii. 25 ὃν ἠτοῦντο, Acts iii. 14
ἠτήσασθε ἄνδρα φονέα χαρισθῆναι ὑμῖν.
Mt.’s ἤθελον colours the fact by sug-
gesting that the request implied a
choice. The alternative reading ὅνπερ
ἠτοῦντο (see app. crit.) is defended by
Field, Notes, p. 43, cf. Burgon-Miller,
Causes, p. 32. “Oomep occurs nowhere
else in the N.T. (Blass, Gr. p. 36, who
on grammatical grounds prefers (p.
207) the reading of D).

7. ἣν δὲ ὁ λεγόμενος Βαραββᾶς κτλ.
The form of the sentence is remark-
able, when it is compared with the
notices of Barabbas in the other
Gospels: “there was the man known
as B.” &c., not ἦν δὲ δέσμιός τις Dey.
B. as one might have here expected.
When the Marcan tradition was being
formed the name of Barabbas was
still perhaps remembered at Jerusalem
as that of a once formidable person
(Mt. δ. ἐπίσημον. The name was
probably secondary, a surname, or, as
the form suggests, a patronymic (for
ὁ λεγόμενος in this connexion see Mt.
i. 16, ix. 9; on the other hand cf. Le.
xxii. 47, Jo. ix. 11, where the personal
name follows); the man was commonly
called SAND (Dalman, p. 142), “a
very usual name in the Talmudists”
(J. Lightfoot on Mt. xxvii. 16) and
borne by two Rabbis, R. Samuel Bar
Abba, and R. Nathan Bar Abba.
According to Jerome in Mt., “in
evangelio quod scribitur iuxta He-
braeos jilius magistri eorum inter-
pretatur” ; cf. the schol. in cod. 8 (cited
by Tischendorf on Mt. xxvii. 17) 6
Βαραββᾶς, ὕπερ ἑρμηνεύεται διδασκάλου

vids. The conclusion has been drawn
that another tradition gave the name —
as Bar-Rabba (Renan, Vie, p. 419, ef.
Hilgenfeld, ev. sec. Hebr. ete., p. 28,
WH., Notes, p. 20, Resch, p. 339,
Nestle, 7. C. p. 259). According to —
some, apparently most, of the copies
of Mt. known to Origen (in Mz. L.c.),
the personal name of Bar-Abba was —
the same as our Lord’s, and the
reading Ἰησοῦν τὸν Βαραββᾶν survives —
in four cursive mss. of Mt., and in ~
the Sinaitic Syriac and the Armenian

versions of Mt.; but it probably ©
originated in an early error (866.
WH. /.c. and the supplementary note
in WH.? p. 144). Nothing is actually
known of this Bar-Abba beyond the
facts mentioned in the Gospels. He
was a λῃστής (Jo.) who had been
engaged with others in a notable dis-
turbance of the peace within the city
(Le. γενομένην ἐν τῇ πόλει) in which
blood had been shed, and who was
now in custody with his comrades on
the double charge of faction and
murder (διὰ στάσιν καὶ φόνον, Le.).
Στάσις is either ‘standing,’ ‘posture’
(uxx., Heb. ix. 8), or ‘faction,’ ‘distur- ο
bance’ (Acts xv. 2, xix. 40, xxiii. 7,
10, xxiv. 5); the latter meaning ex- ~
clusively appears in στασιάζειν (Judith ©
vii. 15, 2 Mace. iv. 30, xiv. 6) and its ©
derivative στασιαστής. Sraciortys ©
(am. Xey. in Biblical Gk.) occurs also
in Josephus, but is non-classical; cf. —
Moeris: στασιωτὴς ᾿Αττικῶς, στασι
αστὴς Ἑλληνικῶς. Οἵτινες (cf. Le,
ὅστις) characterises the men: the
were such desperate characters tha
they had gone to the length o

“

σοῦ

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/ ~ \ oOo
ἀπολύσω ὑμῖν Tov βασιλέα τῶν ᾿Ιουδαίων ; *éyivw-
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DHS 1 13 69 alPave | om οἱ ἀρχίερεις B 1 13°" 47°" (k) syr*™ me

murder. Πεποιήκεισαν : cf. δεδώκει xiv.
44, παραδεδώκεισαν, Ὁ. το; see WSchm.
p.99. For φόνον ποιεῖν, facere homi-
cidium, cf. Deut. xxii. 8.

8. καὶ ἀναβὰς ὁ ὄχλος xrA.| The
crowd, which had begun to assemble
before the visit to Antipas (2. 3, note),
now forced its way up to the head-
quarters of the Procurator (cf. Acts
Xxi. 35 ὅτε δὲ ἐγένετο ἐπὶ τοὺς ἀνα-
βαθμούς... ἠκολούθει τὸ πλῆθος τοῦ
λαοῦ), and demanded the release of
a prisoner according to Pilate’s usual
practice at the Passover (ézoier= εἰώθει
ποιεῖν, cf. ἀπέλυεν, ὃ. 6, note). Another
tradition represents the Procurator as
taking the initiative by reminding the
crowd of the custom (Jo. xviii. 39 ἔστιν
δὲ συνήθεια ὑμῖν ἵνα ἕνα ἀπολύσω κτλ.) ;
Me. alone suggests that he was influ-

enced by their attitude and cries.
AvaBonoas (see app. crit.) is a scriptio

desire of claiming a right, rather than
by any special goodwill towards Jesus.
Possibly the majority consisted of
citizens, and not of the Galileans who
had welcomed their Prophet in the
Temple courts. Θέλετε ἀπολύσω : for
the construction see vi. 25, x. 36, notes.
The full form of the question is given
by Mt. (τίνα 6. a. ὑμῖν, τον Βαραββᾶν
ἢ ᾿Ἰησοῦν), but τὸν βασιλέα τῶν Ἴου-
δαίων (Μο,, Jo.) is doubtless original ;
the cynicism of the Roman finds plea-
sure in connecting that title with this
harmless dreamer, as he considers
Jesus to be.

10. ἐγίνωσκεν yap ὅτι διὰ φθόνον
κτλ. A note belonging to the earliest
tradition (Mc., Mt.), added to explain
Pilate’s motive. From the first he
was aware of the feeling which lay at
the root of the Sanhedrists’ animosity
to Jesus, and this knowledge was part-

_ proclivis which falls in readily with
| the context (cf. vv. 13, 14), but misses
_a feature in the story which is of some
| importance; the advance of the crowd
‘was no less menacing than their

shouts. ᾿Αναβοᾷν, ἀναβῆναι are liable
to be confused in ss., see Fritzsche

ly intuitive, partly due to impressions
left on Pilate by their conduct (éyive-
oxev, Mt.75e:). The pretence of loyalty
to the Emperor was too flimsy to
deceive a man of the world, and he
detected under this disguise the
vulgar vice of envy. The Prophet of

ad 1., who refers to 2 Regn. xxiii. 9,
4 Regn. iii. 21, Hos. viii. 9.
9. ὁ δὲ Πειλᾶτος ἀπεκρίθη κτλ.]

Galilee had earned a reputation, and
gained a hold upon the conscience of
the nation which the priestly rulers at

Jerusalem failed to secure, and His
success explained their resentment.
But the people were free from the

24—2

Pilate’s proposal was an answer to
the demands of the populace, who
seem to have been animated by the

§P

372 THE GOSPEL ACCORDING TO ST MARK.

5 a ς \ b ΄ι > 7 \ ν

II ἀρχιερεῖς]. “oi δὲ ἀρχιερεῖς ἀνέσεισαν τὸν ὄχλον
ς a \ ΄΄ Vy wn A

12 ἵνα μᾶλλον τὸν Βαραββᾶν ἀπολύσῃ αὐτοῖς. "“ὁ δὲ

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Πειλᾶτος πάλιν ἀποκριθεὶς ἔλεγεν αὐτοῖς Τί οὖν

«ἃ / \ / land / e

13 ποιήσω ὃν λέγετε τὸν βασιλέα τῶν ϑ8᾽ Ιουδαίων ; "οἱ
46 δὲ Πει-
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[XV. τὸ

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acff aeth + ανασείομενοι ὑπὸ των ἀρχίερεων καὶ ἔλεγον G 13 69 124 346 556 CF

tx

—_ —_- io -- ~, om

prejudices of the hierarchy, and might
be trusted to demand the release of
Jesus, especially when the alternative
was such as Pilate proposed. Διὰ
φθόνον : cf. Sap. 11. 24, 3 Mace. vi. 7,
Phil. i. 15. On the pluperfect after
ἐγίνωσκεν see Blass, Gr. p. 200.

11. οἱ δὲ ἀρχιερεῖς ἀνέσεισαν τὸν
ὄχλον κτλ} An interval followed
during which the hierarchy brought
their influence to bear upon a crowd

already perhaps divided upon the ὁ

personal question submitted to them.
What arguments were used to lead
them to prefer Barabbas (μᾶλλον τὸν
B.) is matter for conjecture; if Barab-
bas was a Jerusalemite, and the crowd
consisted largely of his follow-towns-
men, an appeal may have been made
to local prejudice; but there may have
been also a lurking sympathy with the
στασιασταί, which the Sanhedrists
knew how to evoke. They would
pose as advocates of Barabbas rather
than as enemies of Jesus; to obtain
the release of the one was to condemn
the other (Mt. τὸν δὲ Ἰησοῦν ἀπολέ-
σωσιν). With them were the elders
(Mt.), who represented the people, and
whose influence perhaps secured the
triumph of the less popular Sadducean
aristocracy. ᾿Ανασείειν in the meta-
phorical sense (= ἀναπείθειν, Hesych.),
a word of the later Gk. which occurs
again Le. xxiii. 5 and is occasionally

|
used by Aq. and Symm., though ποῦ
by the Lxx. |
12. ὁ δὲ Πειλᾶτος πάλιν ἀποκρι- —
θείς xrd.] After a space Pilate put ©
the question again and received the ©
answer “ Barabbas” (Mt.). His next
move was to'test the popular feeling —
with regard to Jesus: τί οὖν ποιήσω;
(deliberative subjunctive, cf. Burton,
§ 168), ‘what in that case would you
have me do with Him,’ &c. For the
construction ποιεῖν τινά te see Blass,
Gr. p. 90; the more usual phrase is
ποιεῖν τινί (ἔν τινι, μετά τινος) τι. Ὃν
λέγετε τὸν βασιλέα τῶν Ιουδαίων: 866.
note on Ὁ. 9. Mt. has in both ἰῃ-
stances τὸν λεγόμενον Χριστόν. :
13. οἱ δὲ πάλιν ἔκραξαν Σταύρωσον
αὐτόν] There was now no hesitation:
again the Procurator was answered
by a shout in which all joined (Mt.).
Perhaps the crowd were nettled by
Pilate’s imputation (ὃν λέγετε xrA.),
perhaps they resented his desire to dic-
tate their answer, and with the fickle
cruelty of an irresponsible multitud
they clamoured for the death of one
whose release they had a few minute
before been disposed to demand (v. 8).
Le. represents the cry as repeated
again and again (ἐπεφώνουν λέγοντες
Σταύρου aoravpov; cf. Jo. xix. 6, 15).
Σταυροῦν in class. Gk. is ‘to fence wit
a palisade,’ ἀνασταυροῦν being reserv
from Herodotus downwards for th

a

> XV. 15]

THE GOSPEL ACCORDING TO ST MARK.

373

~~ / a 7
λᾶτος ἔλεγεν αὐτοῖς Tt yap ἐποίησεν κακόν ; οἱ

: Α ro sf / > /
δὲ περισσώς ἔκραξαν Cravpwoov αὐτόν.

δ. δὲ 185

΄σ ll a / 4
Πειλάτος βουλόμενος TH ὄχλῳ TO ἱκανὸν ποιῆσαι
3 / 9 a ἣ ~ \ / A
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15. om βουλομενος... ποίησαι D fi k | rovew Β 1071 [φλαγελλωσας D*

_ punishment of impaling; but σταυ-
ροῦν is used in Hsth. vii. 9, viii. 13 for
MoM (cf. Deut. xxi. 23, Gal. iii. 13),
and in the later sense by Polybius.

14. ὁ δὲ Πειλᾶτος ἔλεγεν αὐτοῖς κτλ.]
Pilate, still reluctant, condescends to
expostulate. Ti γὰρ ἐποίησεν κακόν;
Vg. quid enim mali fecit? where γὰρ
(WM., p. 559) looks back to σταύ-
peooy, and invites an explanation:
‘what evil has he done?—for that
there has been wrongdoing is implied
in your demand for punishment.’ But
a mob has no reasons to give beyond
its own will, and the only answer is a
louder and wilder clamour (περισσῶς,
cf. x. 26, xiv. 31; Le, ἐπέκειντο φωναῖς
μεγάλαις).

15. ὁ δὲ Πειλᾶτος βουλόμενος κτλ.
Pilate’s choice is made at last; his
scruples, though quickened by his
wife’s message (Mt. xxvii. 19), are
overruled by the immediate necessity
of pacifying the mob, Βούλεσθαι, a
_ rare word in the Gospels (Mt.?, Mc.1,
Le.’, Jo.1), implies more strongly than
θέλειν the deliberate exercise of voli-
tion; see Lightfoot on Philem. 13.
Τὸ ἱκανὸν ποιῆσαι, satisfacere; a
Latinism which occurs in Polybius,
Appian, and Diogenes Laertius, and
once in the xx. (Jer. xxxi. (xlviii.)
30 οὐχὶ τὸ ἱκανὸν αὐτῷ οὐχ οὕτως
ἐποίησεν ; unless the passage should
be punctuated οὐχὶ τὸ ix. αὐτῷ ; οὐχ
κτλ.); cf. Acts xvii. 9 λαβόντες τὸ
ἱκανόν, With Blass’s note. Hither at
this juncture or just before the final
surrender (see next note) Pilate went

through the ceremony of washing his
hands (Mt. xxvii. 24, Hv. Petr. 1, where
see note).

ἀπέλυσεν...παρέδωκεν κτλ. In St
John’s circumstantial account (xix.
I—16) we can see the order of the
events which followed. Pilate seems
to have pronounced no formal sentence
(see Westcott on Jo. xix. 16; Les
ἐπέκρινεν Should probably be taken as
expressing the substantial result of
his decision), and even made a last
effort to save Jesus by an appeal ad
misericordiam. The scourging was
perhaps intended to be a compro-
mise; comp. Le. παιδεύσας... αὐτὸν
ἀπολύσω. But the Procurator’s ecce
homo had no further effect than to
elicit from the Priests the real
charge: υἱὸν θεοῦ ἑαυτὸν ἐποίησεν.
A second private interview between
Pilate and Jesus followed, and then
another attempt on Pilate’s part to
escape from his false position. It was
frustrated by the menace ᾿Ἐὰν τοῦτον
ἀπολύσῃς οὐκ εἶ φίλος τοῦ Καίσαρος,
upon which Pilate finally gave way.

φραγελλώσα)η ‘When he _ had
scourged Him’: aor. of antecedent
action, Burton ὃ 134; οὗ Vg. tradidit
TIesum flagellis caesum. Φραγελλοῦν,
Jlagellare, a Latinism which has found
its way also into Mt.; Jo.uses μαστιγοῦν,
Ew. Petr. pacrifew. Φραγέλλη, φρα-
γέλλιον (Jo. ii. 15), φλαγέλλιον are cited
in the lexicons from late Greek wri-
ters; of φραγελλοῦν no example seems
to have been found excepting in this
context and in Christian writings (e.g.

§ syrber J 6

— 374

THE GOSPEL ACCORDING TO ST MARK.

16§ Oi ὃ \ lod > / ’ \ sf la 4
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Καιαφα) C3(M) al**™" ἐξῳ rns αὐλῆς A 1071

Ev. Nic. 9, 16, Test. xii. patr., Ben. 2).
The punishment of scourging usually
preceded crucifixion ; cf. Jos. B. J. ii.
14. 9 μάστιξιν προαικισάμενος. ἀνεσταύ-
ρωσεν: ab. infra, μαστιγῶσαί τε πρὸ
τοῦ βήματος καὶ σταυρῷ προσηλῶσαι:
ib. v. 11. 1; Lucian, reviv. ad init.: ἐμοὶ
μὲν Δα τς ΧϑΝ ἸΟΒΩΙ δοκεῖ αὐτὸν νὴ Δία
μαστιγωθέντα γε πρότερον, and for an
earlier instance of this Roman bar-
barity see Livy, xxxiii. 36, “alios
verberatos crucibus adfixit.” It was
inflicted with the horribile flagellum,
reserved for slaves and condemned
provincials (Cic. pro Rabir. 4“ Porcia
lex virgas ab omnium civium corpore
amovit; hic misericors flagella retu-
lit”), a lash usually composed of leather
thongs (contrast Jo. ii. 15) loaded at
intervals with bone or metal (see the
Class. Dictionaries 8.0. flagrum, and
cf. Lipsius de crucec. 3). The sufferer
was sometimes lashed to a column;
see Lipsius, c. 4, and Westcott on
Jo. xix. I.

mapédakev...va σταυρωθῇ] The last
stage in the παράδοσις, cf. xiv. 10, 44,
xv. 1, 10. The Lord is now delivered
to the soldiers, whose business it is
to execute the sentence (cf. of orpa-
τιῶται.. «παραλαβόντες, Mt.), or from
another point of view to the Priests
and people (Jo. xix. 16, 17, Hv. Petr.
3), to whose will the soldiers readily
gave effect. Cf. Thpht.: τὸ στρατιω-
τικὸν φῦλον ἀεὶ ἀταξίαις χαῖρον καὶ
ὕβρεσι τὰ οἰκεῖα ἐπεδείκνυτο.

16—20%, ΤῊΝ Lorp 185 ΜΟΟΚῈΡ
BY THE PROCURATOR’S SOLDIERS _
XXVii. 27—31", 4.0. xix. 2—3).

16. οἱ δὲ στρατιῶται κτλ.) Mt. οἱ
στρ. τοῦ ἡγεμόνος, a distinct body
from the στρατεύματα Ἡρῴδου (Le.
xxiii. 11). They were members of
the σπεῖρα which was quartered in
the Antonia (Acts xxi. 31; οὗ supra

xiv. 43, note), and belonged to the
auxilia (Marquardt, vy. p. 388), who
were of provincial birth—not Jews,
since the Jews were exempt from the
conscription, but other Palestinians
and foreigners, serving under Roman
orders and at the disposal of the Pro-
curator (Schiirer 1. ii. p. 49 ff.). The
soldiers in question were probably the
centurion (infra v. 39 ff.) and the
handful of men sent with him to carry
out the sentence. After the scourging,
which had been inflicted outside, they
brought the Lord ‘within the court
which is (known as) Praetorium’ (ἔσω
τῆς αὐλῆς 6 ἐστιν mp.—on the gender
of the relative see WM., p. 206—Mt.
eis τὸ mp.) <A difficulty has been
found in Me.’s identification of the
αὐλή with the praetorium, and Blass
(Eup. T. x. 186) proposes τῆς αὐλῆς
τοῦ mpatrwpiov, relying on Jerome’s
atrium praetorii; whilst othersregard
ὅ ἐστιν mp. as a gloss from Mt. But
the explanatory clause is quite in Mc.’s
manner (iii. 17, Vil. 11, 34, Xil. 42, XV.
42), and the most public part of the
praetorium may well have been known
by the Latin name of the whole. .The
word praetorium (as Lightfoot has
shewn, Philippians, p. 97) may mean
(1) headquarters in a camp, or (2) the
residence of a governor, or other
mansion. In the Gospels and Acts it
bears the second sense, cf. Acts xxiii.
35 ἐν τῷ πραιτωρίῳ τοῦ “Hp@dov, i.e.
the palace built by Herod the Great
at Caesarea, which was used by the
Procurators as their official residence.
It has been inferred (Schiirer 1. ii.
p. 48) that Herod’s palace at Jeru-
salem, a fortified building on the
Western hill, served as the praetorium
when the Procurator visited the Holy
City; certainly it was sometimes so
used (cf. e.g. Jos. B.S. ii. 14. 8 Φλῶρος

[XV. 16 —

ee αν

—— νὰν Εἰ πε νη —————

| XV. 17]

σπεῖραν.

eius arm | om πλεξαντες D (cf. ὁ d ff)

δὲ τότε μὲν ἐν τοῖς βασιλείοις αὐλίζεται,
_ 0.15. 5 Φλώρος... ἐξῆγε τῆς βασιλικῆς
αὐλῆς τοὺς σὺν αὐτῷ), and apparently
' by Pilate himself (Philo, leg. ad Caz.
38 ἐν τοῖς κατὰ τὴν ἱερόπολιν Ἡρῴδου
βασιλείοις). But Westcott (on Jo. xviii.
28, xix. 13) regards the Antonia as
_ the scene of the trial, and there is
_ much to be said in favour of his view;
the proximity of this great fortress to
the Temple and its means of com-
munication with the Precinct (Acts
xxi. 35, cf. supra, v. 8, note) accord
with the picture presented by the
Gospels, while on the other hand it is
| difficult to reconcile their account
_ with the other hypothesis ; aprocession
of the Sanhedrists across the city
would have been at once indecorous
and dangerous. Moreover, the citadel
was the natural headquarters of the
σπεῖρα, and on the occasion of the
_ Passover would have served the pur-
pose of the Procurator’s visit better
than Herod’s palace. For an account
οὔ the Antonia see Jos. ant. xv. 11. 4,
8. ζ΄. i. 5. 4, v. 5.8; and for a summary
_ of the traditional evidence which con-
nects it with the Praetorium, see Sir
_ ©. Wilson’s art. Jerusalem in Smith’s
| B.D2, p. 1655.

| ovvkadodow ὅλην τὴν oreipay] The
cohort had been concerned in the
| arrest (Jo. xviii. 3, 12), and were
_ therefore interested in the trial and
its issue. Σπεῖρα (1) a coil, (2) a band
of men, is used in inscriptions for
θίασος (Deissmann, B. St., p. 186),
_ and by Polybius and later writers for
_ the Roman cohort (Polyb. xi. 21 τρεῖς

, ΄ A “ A ,
σπείρας, τοῦτο δὲ καλεῖται TO σύνταγμα

THE GOSPEL ACCORDING TO ST MARK.

ἢ 16 ο ἐστιν] ubi erat arm4P! | συνκαλουσιν] καλουσιν D

SBCDFAYW 1 13 69 alPre] ἐγδυουσιν ANPXTTIZ min?! | πορφυραν] ydapvda’ κοκκινὴν
minrerpare the χλ. κοκκ. καὶ πορῴ. 13 69 124 346 604 1071 2ΡὉ alPave gyrhier arm | περι-
τιθεασιν} επιτιθεασιν 1) imponunt vel imposuerunt ὁ fi vg superponunt k | avrw] capiti

375

i 3 la J 2 / \ “Ὁ ς
αὐλῆς, ὃ ἐστιν πραιτώριον, καὶ συνκαλοῦσιν ὅλην τὴν
\ 2 f
TKal ἐνδιδύσκουσιν αὐτὸν πορφύραν, Kal 17
μ᾿ / 3 ~ f
περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον"

17 ενδιδυσκουσιν

τῶν πεζῶν παρὰ Ῥωμαίοις κόορτις), ΟΥ̓
perhaps (see Westcott on Jo. ic.) for
the maniple; in the N.T., however, the
σπεῖρα seems to be the cohors, for it
is commanded by a χιλίαρχος i.e. a
tribunus cohortis (Jo. xviii. 12, Acts
xxi. 31); cf. Vg. convocant totam co-
hortem. The strength of the cohort
varied with that of the legion, but it
would in any case reach several hun-
dreds; ὅλην τ. om. must of course be
taken loosely for all who were at hand
or not on duty at the time. On the
whole subject see Marquardt v. p.453ff.

17. ἐνδιδύσκουσιν αὐτὸν πορφύραν
κτλ.) They had first stripped off His
own clothing (Mt., cf. v. 10), except
perhaps the χιτών (cf. Jo. xix. 23).
Πορφύραν, Jo. ἱμάτιον πορφυροῦν, Mt.,
more precisely, χλαμύδα κοκκίνην (cf.
Hor. sat, ii. 6. 102, 106); 1.6. the gar-
ment was a scarlet (Apoc. xvii. 4,
xviii. 16) paludamentum or sagum
(see Trench, syn. 4)—the cloak of one
of the soldiers, possibly a cast-off and
faded rag, but with colour enough left
in it to suggest the royal purple (ef.
Dan. v. 7 ff., 29, 1 Mace. x. 20, xi. 58,
xiv. 43 f.). The Romans of an earlier
time ov περιεβάλοντο πορφύραν (1 Mace.
viii. 14), but the Augustan age was not
indifferent to such Eastern luxuries;
the Lord, moreover, is regarded by
His mockers as a pretender to an
Oriental throne. ᾿Ἐνδιδύσκειν is a late
form of ἐνδύειν which occurs in the
Lxx. (eg. 2 Regn. i. 24 τὸν ἐνδιδύ-
σκοντα ὑμᾶς κόκκινα); in the N.T. it
appears again in Le. xvi. 19 ἐνεδιδύ-
σκετο πορφύραν.

περιτιθέασιν αὐτῷ πλέξαντες κτλ.

§P

376

THE GOSPEL ACCORDING TO ST MARK.

[XV. 18.

Pterr

18 kat ἤρξαντο ἀσπάζεσθαι αὐτόν Χαῖρε, βασιλεῦ τῶν

YF a \ \ /
19 ᾿Ιουδαίων: Kat ἔτυπτον αὐτοῦ τὴν κεφαλὴν καλάμῳ.

/ o \ / \ / |
καὶ ἐνέπτυον SavT@, καὶ τιθέντες Ta γόνατα προσ-

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U | avrw] faciei eius arm | om καὶ τιίθεντες.. .προσεκυνουν avrw D minPerpaue Ἰς

Cf. 1 Mace. x. 20 ἀπέστειλαν αὐτῷ
(i.e., to Jonathan)...crépavoy χρυσοῦν:
2 Mace. xiv. 4 ἦλθεν πρὸς τὸν βασιλέα
Δημήτριον... προσάγων αὐτῷ στέφανον
χρυσοῦν. The proper badge of Orien-
tal royalty was the διάδημα : see Isa.
Ixii. 3, Esth. vi. 8 (N°), 1 Mace. i. 9,
xi. 13, and cf. Apoc. xix. 12; the oré-
davos was the victor’s wreath, which
was presented to royal personages
as a tribute to military prowess, or
as a festive decoration (see Trench,
syn. xxiii.). If this distinction is to be
maintained here the soldiers seem
to have had in view the laurel
wreath of the Zmperator; see West-
cott on Jo, xix. 2, who refers to
Suetonius (77. 17 “triumphum ipse
distulit...nihilominus urbem praetex-
tatus et laurea coronatus intravit”).
The wreath which they plaited (for
πλέκειν στέφανον cf. Isa. xxviii. 5) was
of thorns (ἀκάνθινον, Vg. spineam, cf.
Isa. xxxiv. 13, =€& ἀκανθῶν Mt. Jo.),
i.e. composed of twigs broken off from
some thorny plant which grew on
waste ground hard by (iv. 7), not im-
probably the Zizyphus spina-Christi
or nubk tree, of which “the thorns
are long, sharp and recurved, and
often create a festering wound”
(Tristram, V.H. p. 430, adding “I
have noticed dwarf bushes of the Z.
growing outside the walls of Jeru-
salem”). Twigs of nubk may have
been used in callous thoughtlessness
rather than out of sheer brutality—
“there were thorns on the twigs, but
that did not matter” (Bruce). On the
other hand G. E. Post in Hastings
D. B. iv. prefers the Calycotome

villosa, which is easily plaited into
the shape of a crown.

18, ἤρξαντο ἀσπάζεσθαι αὐτόν κτλ.
According to Hv. Petr. the Lord was

seated on an extemporised βῆμα, as a

King sitting in judgment (ἐκάθισαν

tee, | ee ΄ , ,
αὐτὸν ἐπὶ καθέδραν κρίσεως λέγοντες

Δικαίως κρῖνε βασιλεῦ τοῦ Ἰσραήλ, cf.

Justin, apol. L 35 ἐκάθισαν ἐπὶ βήματος

καὶ εἶπον Κρῖνον ἡμῖν); that He was
placed on a seat to receive the mock-
ery of homage is at least not im-
probable.

(Mt.). Cf. the remarkable parallel
cited by Wetstein from Philo, im
Flace. ὃ 6 βύβλον μὲν εὐρύναντες ἀντὶ
διαδήματος ἐπιτιθέασιν αὐτοῦ τῇ κεφαλῇ
...avtt δὲ σκήπτρου βραχύ τι παπύρου
τμῆμα τῆς ἐγχωρίου καθ᾽ ὁδὸν ἐρριμμέ-

νον ἰδόντες ἀναδιδόασιν: ἐπεὶ δὲ...διε-

κόσμητο εἰς βασιλέα.. .προσήεσαν οἱ μὲν
ὡς ἀσπασόμενοι οἱ δὲ ὡς δικασόμενοι.
Another interesting illustration will
be found in Field, Notes, p. 21 f.
Χαῖρε, B. τ. Ἶ., have rex Iudaeorum,

in imitation of the well-known have
Caesar. St John by using the im-
perf. (ἤρχοντο πρὸς αὐτὸν καὶ ἔλεγον,
cf. Westcott ad /.) recalls the scene

yet more vividly.

19. ἔτυπτον... προσεκύνουν αὐτῷ]
Mc. represents the mimic homage as |
mingled with brutal insult; in Mt. |
the brutality follows the mimicry.
Pseudo-Peter adds some further de-—
i ἕτεροι ἑστῶτες ἐνέπτυον αὐτοῦ
ταῖς ὄψεσι, καὶ ἄλλοι τὰς σιαγόνας

tails :
αὐτοῦ ἐράπισαν (cf. Jo. ἐδίδοσαν αὐτῷ
ῥαπίσματα, and Isa. ]. 6)" ἕτεροι καλάμῳ

" ΓΒΕ ὁ ΄, τῶν
ενυσσον AUTOV, και τινες AUTOV ἐμάστιζο "

A reed was placed in His ©
right hand to represent a sceptre —

‘XV. 21]

᾿εκύνουν αὐτῷ.

αὐτοῦ.

428 131

| Aéyovres Ταύτῃ τῇ τιμῇ τιμήσωμεν τὸν
_ υἱὸν τοῦ θεοῦ. Τιθέντες.. -προσεκ. αὐτῷ:
| Mt., γονυπετήσαντες ἔμπροσθεν αὐτοῦ
ἐνέπαιξαν αὐτῷ. For τιθέναι τὰ γόνατα,
ΥΩ. ponere genua=kdprrew τὰ γ.;
| yovurereiv, see Le. xxii. 41, Acts vii.
| 60.
| 20. καὶ Gre ἐνέπαιξαν αὐτῷ κτλ.]
Their humour spent itself, or the
_ time allowed for their savage sport
' came to an end, or there was no in-
' sult left to add (Victor: ἔσχατος ὅρος
ὕβρεως τὸ γενόμενον ἦν) ; accordingly,
_ the sagum was taken off and the
| Lord’s own outer clothing restored.
| Of the crown and the wreath there is
no mention, but they were doubtless
| cast aside when they had served their
| purpose. The prophecy of x. 34 had
' now been fulfilled. For ἐκδιδύσκειν
᾿ twa τι see Blass, Gir. p. 92.

᾿ς 20>—22. Tue Way To THE Cross
(Mt. xxvii. 31°—33, Le. xxiii. 26—33%,
_ Jo. xix. 16, 17).

_ 20, καὶ ἐξάγουσιν αὐτόν κτλ.] ‘They
lead Him forth’ ; οὗ 30. ἐξῆλθεν:
Mt, Le, ἀπήγαγον αὐτόν, but Mt.
continues ἐξερχόμενοι δέ. ᾿Ἐξάγειν
a ee) i is usually followed by a refer-

Ben. xi. 31 ἐκ τῆς χώρας τῶν Χαλδαίων,
| XX. 13 ἐκ τοῦ οἴκου, Num. xix. 3 ἔξω
τῆς παρεμβολῆς, 3 Regn. xx. (xxi.) 13
ἔξω τῆς πόλεως, Acts xii. 17 ἐκ τῆς
φυλακῆς). Here we may supply either

AG
>

THE GOSPEL ACCORDING TO ST MARK.

377

Kal OTE ἐνέπαιξαν rn: ἐξέδυσαν 20
αὐτὸν τὴν πορφύραν καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια

\ 2 / \ ef
ὁ Καὶ ἐξάγουσιν αὐτὸν iva σταυρώσωσιν αὐτόν:
\ , / LA
“kal ayyapevovow tapayovra twa (Κίμωνα Kupn- 21

20 om everattay avtw D | τὴν wopd.] τὴν χλαμυδα alPerPaue 7, χλαμ. καὶ τ. Topp. 12
13 69 124 346 604 (1071) syrtet arm (the) | ra ἐματια αὐτου ΒΟΔΨ] τα yaria D ra
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21 eyyapevovow &*B* avy. D | παραγοντα τινα Tip. Kup.] τον Σιμ.
| mapayovra τον Kup. D Zip. τον Kup. παραγοντα 2°° arm om παραγοντα N

the latter is supported by Heb. xiii.
12 ἔξω τῆς πύλης ἔπαθεν. No distinct
tradition indicates the route: the
name of Via Dolorosa, given to the
lane which crosses the city and leads
to the Church of the Holy Sepulchre,
appears to be later than the 12th
century (Robinson, Later Researches,
p. 170).

The condemned carried their own
crosses to the place of execution ; cf.
Plutarch, de ser. Det vind.: τῶν
κολαζομένων ἕκαστος τῶν κακούργων
ἐκφέρει τὸν αὑτοῦ σταυρόν. The Lord
accordingly started with this burden
upon Him (Jo. βαστάζων αὑτῷ τὸν orav-
pov ἐξῆλθεν) ; cf. viii. 34, note. As
the ancient commentators point out,
there is no inconsistency here between
the Fourth Gospel and the Synoptists
(Jerome: “intellegendum est quod
egrediens de praetorio Iesus ipse
portaverit, postea obvium habuerint
Simonem cui portandam crucem im-
posuerint ”).

21. καὶ ayyapevovow παράγοντά τινα
κτλ. Mt. ἐξερχόμενοι δὲ εὗρον ἄνθρω-
mov τινα. The words suggest that the
man came into sight as they issued
from the gate. He was on his way
from the country (ἀπ᾽ ἀγροῦ, Mc., Le.,
cf. εἰς ἀγρόν ‘Me.’ xvi. 12; the Vg. de
villa would better represent ἀπὸ τοῦ
ἀγροῦ, cf. v. 14, Vi. 36, xiii. 16), and
was passing by (παράγοντα, cf. i. τό,
ii. 14) when the soldiers seized (Lc.,

378

THE GOSPEL ACCORDING TO ST MARK.

[XV. 21

= > me 9.8 ὁ “- NEE / > 7
ValoyV EPXOMEVOV aT aypou, TOV σπατερα AreEavdpou

\
22 Kal

21 am axpov A | om και Ῥουφου ff

ἐπιλαβόμενοι) and pressed him into
their service. ’Ayyapevew, angariare
(cf. the Aramaic 8138, Dalman, G7.
Ῥ. 147), a word of Persian origin ; see
Herod. viii. 98 τοῦτο τὸ δράμημα τῶν ἵπ-
mov (the service of the royal couriers)
καλέουσι Πέρσαι ἀγγαρήιον. Since the
Persian ἄγγαροι were impressed, the
verbayyapeve.w was used in referenceto
compulsory service of any kind. Hatch
' (Essays, p. 37) was able to quote an
instance of dyyapevew from an Egyp-
tian inscription of A.D. 49; Deissmann
(B. St. p. 87) has since discovered it
in a papyrus of B.c. 252, so that the
word had long been established in
Egyptian Gk., though it has no place
in the uxx.; even the remarkable
form é¢yyapevew (see app. crit.) finds
a parallel in a papyrus of A.D. 340
which has évyapias (Deissmann, B, St.
p. 182). Besides this context, in which
it is common to Mt., Mc., the verb is
used in Mt. v. 41, where compulsory
service is clearly intended.

The man’s name was Simon (ef. i.
16, note), and he was of Cyrene (Mt.,
Mce., Lc.). Cyrene received a Jewish
settlement in the time of Ptolemy I.
(Jos. c. Ap. ii. 4; cf. 1 Mace. xv. 23),
and the Jews formed an influential
section of the inhabitants (Jos. ant.
xiv. 7. 2. At Jerusalem the name of
Cyrene was associated with one of the
synagogues (Acts vi. 9), and Jewish
inhabitants of Cyrenaica were among
the worshippers at the Feast of Pen-
tecost in the year of the Crucifixion
(Acts ii. 10), whilst a Lucius of Cyrene
appears among the prophets and
teachers of the Church of Antioch
about A.D. 48 (ib. xiii. 1). Whether
this Simon had become a resident at
Jerusalem, or was a visitor at the Pass-
over (cf. Le. xxiv. 18), it is impossible
to decide. Me. alone further describes

ε / e/ sf \ \ > ~
Ρούφου, ἵνα aon τὸν σταυρὸν αὐτοῦ.

\
33 καὲ

4
him as “the father of Alexander and
Rufus.” An Alexander is mentioned
in Acts xix. 33, 1 Tim. i. 20, 2 Tim. iv.
14, but in each case he is an antagonist |
of St Paul. Rufus has with some
probability been identified with the
person who is saluted in Rom. xvi. 13; }
see SH. ad/., who point out that the ‘
epithet diheenia'e ἐν Κυρίῳ bestowed on —
the Roman Rufus implies eminence —
in the Roman Church ; to his mother —
also, who if the identification i is correct —
was probably the wife or widow of
Simon, St Paul bears high testimony
(τὴν μητέρα αὐτοῦ καὶ ἐμοῦ). If Me.
wrote for Roman Christians, and the”
sons of Simon were well known at
Rome, his reference to Alexander and ~
Rufus is natural enough. In any
case it implies that the sons became
disciples of repute whose identity
would be recognised by the original
readers of the Gospel. See further
Zahn, Fini. ii. p.251. Origen points out
the practical teaching of the incident:
“non autem solum Salvatorem con-
veniebat accipere crucem suam, sed
et nos conveniebat portare eam, salu-
tarem nobis angariam adimplentes.”
An early form of Docetism taught
that Simon was crucified instead of
Jesus (Iren. i. 24. 4).

iva ἄρῃ τὸν σταυρὸν adrov] So Mt.;
the use of αἴρειν is perhaps intended
to recall viii. 34 (Mt. xvi. 24); Le.
represents Simon as passive in the
matter (ἐπέθηκαν αὐτῷ τὸν σταυρὸν
φέρειν ὄπισθεν τοῦ ᾿Ιησοῦ).

22. φέρουσιν αὐτὸν ἐπὶ τὸν Todyo-
θάν κτλ.] Mt. εἰς τόπον λεγόμενον ToA-
yoda, Le. ἐπὶ τὸν τόπον τὸν καλούμενον
Κρανίον, Jo. εἰς τὸν λεγ. Κρανίου τόπον
ὃ λέγεται Ἐβραιστὲ Τολγοθά. Th
transliteration represents the Aram.
xnbzp33,=Heb. ΠΡ δὴ, translated by

‘XV. 23]

τόπον &* c | μεθερμηνευομενος ABN

κρανίον in Jud. ix. 53, 4 Regn. ix.
35; for the form Γολγοθάν (Mc. only),
‘ef. Βηθσαιδάν vi. 45, Vili. 22 (WH,
Notes, p. 160, WSchm., p. 63 f.). Kpa-
viov τόπος (Vg. calvariae locus, whence
the ‘ Calvary’ of the English versions
in Lc.) answers precisely to Tody.
τόπος, and enabled the Greek reader
to picture to himself the low skull-
Shaped mound (see Meyer-Weiss on
Mt. xxvii. 32) where crucifixions were
wont to take place. A curious legend
connected the calvariae locus with the
burial place of Adam’s skull, and with
the saying in Eph. v. 14; see Jerome
on Mt. xxvii, who wisely remarks:
| “favorabilis interpretatio...nec tamen
vera.” The place seems to have been
known in the fourth century (Kus.
onom. ὃς καὶ δείκνυται ἐν Aidia πρὸς
τοῖς Βορείοις τοῦ Σιὼν ὄρους. Cyril.
Ἰ Hier. cat. xiii. ὁ Τολγοθᾶς...μέχρι σή-
μερον φαινόμενος. Silv. peregr. p. 54
}“in ecclesia maiore quae appellatur
Martyrio quae est in Golgotha”),
From Jo. we learn that, though out-
qside the walls (v. 20, note), it was
Jnear the city (Jo. xix. 20), apparently
jamong the gardens or paradises of the
i wealthier inhabitants (7b. 41). Itseems
"to have been ascertained that the
}present Church of the Holy Sepulchre
is beyond the second of the ancient
walls (Encycl. Bibl. ii. 1753, 2430).
But a knoll near Jeremiah’s Grotto
fand the road to Damascus is by some
recent investigators regarded as the
jtrue site, and the question as a whole
lis still swb iudice; for a brief discus-
sion of the various theories see Smith

THE GOSPEL ACCORDING TO ST MARK.

379

te / ἃ τ 7) \ \ 'p Ἂ θ \ / ΠΣ:

ἢ όρουσιν αὐτὸν emt τὸν Τολγοθὰν τόπον, ὅ ἐστιν
i / /

μεθερμηνευόμενον Kpaviov τόπος.

2 \ 29/7 URS. 3 / ey ἃ

5 Καὶ ἐδίδουν αὐτῷ ἐσμυρνισμένον οἶνον, ὃς δὲ 25 TN

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ὁ δε ACLPXIPAILY minfreom καὶ D τ fik ἢ vg+-yevoauevos G 1

B.D? p. 1655. On ὅ ἐστιν ped. see
v. 41, note. Me.’s φέρουσιν has been
thought to imply that the Lord
needed support; cf. i. 32, ii. 3, and
contrast Heb. i. 3. But the word may
mean simply to lead, as a prisoner
to execution or a victim to the sacri-
fice: cf. Jo. xxi. 18, Acts xiv. 13.

23—32. THE CRUCIFIXION AND
FIRST THREE Hours ON THE Cross
(Mt. xxvii. 34—44, Le. xxiii. 33>—43,
Jo. xix. 18—26).

23. καὶ ἐδίδουν αὐτῷ κτλ.) The
‘conative imperfect’ (Burton, § 23)
prepares the reader for the refusal by
which the offer was met; Mt., less
precisely, ἔδωκαν. A draught of οἶνος
ἐσμυρνισμένος (Vg. murratum vi-
num), wine drugged with myrrh, was
usually offered to condemned male-
factors (J. Lightfoot on Mt. xxvii. 34,
Winsche, p. 354; cf. Sanhedr. 43. 1),
through the charity, it is said, of the
women of Jerusalem (cf. Le. xxiii.
27 ff.), the intention being to deaden
the sense of pain: cf. Prov. xxiv. 74
=xxxi. 6 δίδοτε μέθην τοῖς ἐν λύπαις,
καὶ οἶνον πίνειν τοῖς ἐν ὀδύναις. Mt.
describes the potion as οἶνον μετὰ
χολῆς μεμιγμένον, perhaps with a men-
tal reference to Ps. Ixviii. (lxix.) 22,
Lam. iii. 15; as Cyril (cat. xiii. 29)
points out, gall and myrrh possess a
common property (χολώδης δὲ καὶ
κατάπικρος ἡ σμύρνα), and Mt. with
the prophecy in view may have de-
scribed the myrrh as χολή. Ps. Peter
(c. 5) confuses this draught of drugged
wine which was refused with the
posca (infra, v.36) which was accepted,

380

24 οὐκ ἔλαβεν.

24 σταυρουσιν BLY cdffh arm aegg aeth] σταυρωσαντες (om καὶ 2°) SACDPX
TAIZ min™ vid yn yg gyrrPeshhel(txt) go | διεμεριζοντο (vel -cavro) vel -σαν Z 69 12.
604 τοι also (k) syrr arm | Badovres KLMV min™™

and mistakes the purpose of both
offers. On the other hand Burgon-
Miller, Traditional Teat, p. 253, with
equal improbability regard the οἶνον
(or ὄξος, as they read) μ. x. as distinct
from the οἶνον éop. The answer of
Macarius Magnes (ii. 17) to a pagan
objector indicates the true line of
defence for the Christian apologist in
such cases: ἄλλος ἄλλως εἰπόντες [oi
εὐαγγελισταὶ] τὴν ἱστορίαν οὐκ ἔφθειραν.
Σμυρνίζειν, ‘to drug with myrrh)
appears to be dm. dey.; the verb
occurs elsewhere as an intrans., ‘to
resemble myrrh.’ On the use of aro-
matic wines see Pliny, H. WN. xiv. 15,
19. The Lord tasted the mixture
(Mt.), but declined to drink it; He
had need of the full use of His human
faculties, and the pain which was
before Him belonged to the cup
which the Father's Will had ap-
pointed (xiv. 36 ff.), of which He
would abate nothing. For ὃς δέ with-
out a preceding ὃς μέν, cf. Jo. v. 11,
and see app. crit.

24. καὶ σταυροῦσιν αὐτόν] Me.
keeps the realistic present through
nearly the whole of this context
(20 ἐξάγουσιν, 21 ἀγγαρεύουσιν, 22
φέρουσιν, 24 διαμερίζονται, 24, 27 σταυ-
povow). The process of crucifixion is
sufficiently described in the Bible
Dictionaries s. vv. cross, crucifixion,
which may also be consulted for the
bibliography of the subject. The
Lord’s Hands were nailed to the
patibulum (Jo. xx. 20, 25, Ev. Petr.
6); whether the Feet were also nailed
does not appear, though Christian
writers from Justin (dial. 97) down-
wards have affirmed it, influenced
perhaps by Ps. xxi. (xxii.) 17, The

THE GOSPEL ACCORDING TO ST MARK.

24 \ a GLK \ ὃ 4g
καὶ oTavpotow αὐτὸν καὶ διαμερί
\ / qn / ΄ > i

ζονται Ta ἱμάτια αὐτοῦ, βάλλοντες κλῆρον ἐπ᾽ αὐτὰ

[XV. 2 3

work was done by the soldiers on)
duty (Jo. xix. 23), but the guilt lay αὖ
the door of the Jewish people (Ac
ii. 23 διὰ χειρὸς ἀνόμων mpoomnéartes)
ἀνείλατε, ib, 36 ὃν ὑμεῖς ἐσταυρώσατε;
cf. 1 Thess. ii. 15, Ἄροο. i. 7).

καὶ διαμερίζονται τὰ ἱμάτια αὐτοῦ
κτλ.] The Lord’s clothing, which had)
been removed before crucifixion (cf
Col. ii. 15), is now divided by the
quaternion of soldiers on duty (Jo
X1x. 23 ἐποίησαν τέσσαρα μέρη, ἑκάστῳ
στρατιώτῃ μέρος); for the woven seam-
less χιτών (dpados...igavros) they cas
lots. St John, who was an eyewitness,
recollects the exact procedure, and
whether consciously or not, corrects)
the impression which the Synoptists
convey, that the whole was distributed
by lot; the Fourth Gospel also alone
supplies the reference to Ps. xxi.
(xxii.) 19, which must have been in
the minds of all; the words received’
a striking fulfilment at the death of
the Son of David, whatever may
have been their primary meaning (cf,
Cheyne, Bk. of Psalms, p. 64). Ps.
Peter draws a remarkable picture of
the scene : τεθεικότες τὰ ἐνδύματα ἔμ-
προσθεν αὐτοῦ διεμερίσαντο, καὶ λαχμὸν.
ἔβαλον em’ αὐτοῖς. The lot was perhaps
cast with dice which they had brought |
to pass the time ; the game known as
πλειστοβολίνδα may be intended, cf.
D. Heinsii exerc. ad Nonn. paraphr.
p. 507. Ἔπ᾽ αὐτά, cf. ἐπὶ τὸν inario |
pov, Ps. xxi. Zc.; the clothing was)
the object to which the lottery was |
directed (WM., Ρ. »οδ; cf. v. 21, Vi
34, X. 11). Tis ri apn, Vg. quis quir A
tolleret, a blending of two interro a=
tive sentences (ris ἄρῃ; τί ἄρῃ)
familiar in class. Gk., but rare in the |

aR “vee

/ ε

4 N.T.; cf. Le. xix. 15 in cod. A (iva
γνῷ τίς τί διεπραγματεύσατο) and see
i Blass, Gr. p. 173, Field, Notes, p. 453.
Ἱ 25. ἦν δὲ ὥρα τρίτη καί κτλ.] ‘Now
Jit was the third hour when they
"crucified him’—a note of time in
which ἐσταύρωσαν looks back to σταυ-
‘povow (Ὁ. 24), and καί coordinates
"| (Blass, Gr. p. 262; cf. app. crit.) the
arrival of the hour with the act. This
mention of the third hour is peculiar
7 to Mc., and appears to be inconsistent
with Jo. xix. 14. Attempts were early
} made to remove the difficulty either
by changing τρίτη into ἕκτη (cf. Acta
| Pil. ap. Tisch. Ev. apocr. 283 f.: dve-
βίβασαν αὐτὸν καὶ ἐκάρφωσαν ἐν τῷ
σταυρῷ ὥρᾳ ἕκτῃ: Ps. Hier. brev. in
Ps. \xxvii., who suggests that τρίτη
has arisen out of a confusion between
F and Τὸ, or by less satisfactory
“methods (cf. e.g. Aug. cons. ev. 111. 42
“intellegitur ergo fuisse hora tertia
cum clamaverunt Judaei ut Dominus
-erucifigeretur, et veracissime demon-
stratur tunc eos crucifixisse quando
clamaverunt”). The problem cannot
be said to have been solved yet; Bp.
_Westcott’s contention that St John
followed the modern Western reckon-
ing, so that his ὥρα ékrn=6 a.m., has
been considerably shaken by recent
‘research (see Prof. Ramsay in Zap.
“Iv. vii. p. 216, γ. iii. p. 457, and ef.
A. Wright, NV. 7. problems, Ὁ. 147 ff.).
It may be noticed that while Jo. is
perhaps intentionally vague (ὡς ἕκτη),
Me. is precise. In Jerusalem there
could be no uncertainty about the
principal divisions of the day (cf. Acts
ii. 15, iii. 1), even if the intermediate
hours were not strictly noted.

THE GOSPEL ACCORDING TO ST MARK.

_ 24 om tis Te apy D minPerpave k ἢ gyrtin
AC*KII* min’*)] wpa exrn ket? syrbl (me) aeth | καὶ] ore 13 69 124 346 556 1071
“syrP4 | εσταυρωσαν] εφυλασσον Ὁ ffknr
ovros ἐστιν D (33) syrrsnPeth go pr hic est Iesus c+ovros 33 1071

381

ms ee af 25 iy δὲ «“ / ἥν. ἃ 7
τίς τί aon. nv 0€ wpa τρίτη Kal ἐσταύρωσαν 25
\ 3 c > \ onl ant
kal nv ἡ ἐπιγραφή τῆς αἰτίας αὐτοῦ 26
\ a
O βασιλεὺς τῶν ᾿Ιουδαίων.

"καὶ 27
25 wpa tpirn (wpa Ὑ D τρ. wpa

26 γεγραμμενη LY | o βασιλευς] pr

26. καὶ ἣν ἡ ἐπιγραφή κτλ. Another
detail which Mc. stops to note. The
cross bore an inscription (ἐπιγραφή,
xil. 16), setting forth the charge on
which the Crucified had been con-
demned (for αἰτία, Vg. causa, ef.
Ar. Ach. 285 f. XO. σὲ μὲν οὖν κατα-
λεύσομεν... ΔΙ. ἀντὶ ποίας airias; and
Acts xiii. 28, xxv. 18). The technical
name for this record was titulus (rir-
Aos, Jo.): the board (cavis) on which
it was written was carried before the
criminal or affixed to him (Suet.
Calig. 32 “praecedente titulo qui
causam paenae indicaret”). Other
examples of ¢ituli remain; e.g. Sue-
tonius (Domit. 10) mentions a sufferer
who bore the inscription I™PIE -
LOCvTvs, and the Viennese letter in
Eus. H. £. v. 1 speaks of a martyr
who was preceded in the amphitheatre
by a board on which was apparently
inscribed HIC + EST + ATTALYS * CHRES-
TIANVS (πίνακος αὐτὸν προάγοντος ἐν ᾧ
ἐγέγραπτο Ῥωμαιστί Οὗτός ἐστιν ἴΑττα-
hos ὁ Χριστιανός). The title on the
Lord’s cross was written by Pilate in
Aramaic and Greek, as well as in
the official Latin (Jo.), so as to be
intelligible to all Jews—Hellenists
from the provinces as well as any
Palestinians who were not bilingual.
The text of the inscription as given
by the Evangelists varies remarkably
(ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Mc.), ὁ β. τ.
Ἶ. οὗτος (Le.), οὗτός ἐστιν Ἰησοῦς ὁ β.
τ. “1. (Mt.), Ἰησοῦς ὁ Ναζωραῖος ὁ β.
τ. “I. (Jo.). The words ὁ βασιλεὺς
τῶν Ἰουδαίων, on which all agree, form
the airia; it was usual to prefix the
name, and we may accept the evidence
of St John, who saw the titulus,

8 Ἵ

382

σὺν αὐτῷ σταυροῦσιν δύο λῃστάς, Séva ἐκ δεξιῶν καὶ

29 ἕνα ἐξ εὐωνύμων αὐτοῦ.
“ \ “

ἐβλασφήμουν αὐτὸν κινοῦντες Tas κεφαλὰς αὐτῶν Kal)

27 συν αὐτὼ σταυρουσιν δυο ληστας] συνσταυρουσιν δ. Δ. A συν αὐτω εσταυρωσαν δ.
λ. Bedffkn syrP" go σὺν avrw σταυρουνται β λησται D* (ληστας Τ) πὴ) | αὐτου] om
Οϑ 1 2Ρ9 γὃ88 qlpaue οὶ ff kn+(28) καὶ επληρωθη ἡ γραφὴ ἡ λεγουσα και μετα των ἀνομων
ελογισθη EFG(H)KLMPSU(V)TAI= 7 13 69 604 al?! ff nrvg syrrPeshhelhier arm (me)
go aeth (om NABC*8DXY min™™ k gyr*in the)

E Eus

that the local designation was added.
The Latin text therefore may pro-
bably have been—with or without a
preliminary hic est—IESVS + NAZA-
RENVS * REX + IVDAEORVM. In the last
two words the grim irony of Pilate is
apparent; Ps. Peter misses their
point by representing the inscription
as the work of the Jews, and reading
Οὗτός ἐστιν ὁ βασιλεὺς τοῦ Ἰσραήλ
(see v. 2, note).

27. καὶ σὺν αὐτῷ σταυροῦσιν κτλ.]
The two had been His companions on
the way to Golgotha (Lc.), and were
now hanging one on either side of
Him (Jo. ἐσταύρωσαν... ἄλλους δύο,

; 3 “a ‘ > σι ’΄ ‘ \
ἐντεῦθεν καὶ ἐντεῦθεν, μέσον δὲ τὸν

Ἰησοῦν); to St John the spectacle
may well have recalled words spoken
by Jesus not many weeks before (Me. x.
37 ff.). Viewed in the light of Luke’s
narrative (xxiii. 39 ff.) it reminds
the reader also of Mt. xxv. 39; the
Cross which divides the penitent from
the obdurate anticipates the θρόνος
δόξης. Anoras, so Mt.; Le., κακούρ-
yous. They were outlaws and doubt-
less desperate men (cf. xi. 17, xiv. 48,
Le. x. 30, Jo. x. 1, 2 Cor. xi. 26);
possibly they had been members of
the band led by Barabbas (Trench,
Studies, p. 293). Yet the λῃστής
might be of very different moral
calibre from the xAérrns—one who
had been driven into crime by the
circumstances of his life or of the
times. It may be assumed that this
was so in the case of the penitent.
Nearness to Christ (ὁ ἐγγύς μου ἐγγὺς

THE GOSPEL ACCORDING TO ST MARK.

[XV. 27°

Kal οἱ παραπορευόμενο Ἷ

29 παραπορευομενοι] παραγοντες

τοῦ πυρός) revealed his latent capacity
for a nobler life as well as the malig-
nity of his comrade. The secondary
uncials (see app. crit.) add a reference
to Isa. liii. 12, borrowed perhaps from
Le. xxii. 37, which Burgon-Miller
(Causes of Corruption, p. 75 ff.)
vigorously defend; but see WH.,
Notes, p. 27. As Alford points out,
it is not after Mc.’s manner to ad-
duce prophetic testimony. A curious
gloss in the O. L. ms. ¢ supplies the
names of the λῃσταί: “unum a dextris—
nomine Zoathan et alium a sinistris
nomine Chammatha.” In the Acts of”
Pilate (ed. Tisch.? pp. 245, 308) they
are Dysmas and Grestas, in the Arabic —
Gospel of the Infancy (p. 184), Titus
and Dumachus (Θεομάχος), while 2
gives Joathas and Maggatras ; see
Thilo, cod. apocr. N. T. i. pp. 143,
580, Wordsworth and White ad 1.
and on Le. xxiii. 32, and cf. Nestle,
T. C. p. 266.

29. καὶ of παραπορευόμενοι KTA. |
Hither country folk on their way to
the city (cf. v. 21), or citizens whose ©
business called them into the country |
(Le. xxiv. 13). Neither class would
have much knowledge of Jesus beyond
hearsay, and common report credited
him with dangerous fanaticism. Of ἢ
παραπορευόμενοι, D929, cf. Isa, li. 23, |
Thren. ii. 15 πάντες of παραπ. ὁδὸν... ἡ
ἐκίνησαν τὴν κεφαλὴν αὐτῶν: the -
Evangelists seem to have specially in —
view Ps. xxi. (xxii.) 8 πάντες of Oew- |
pouvrés pe ἐξεμυκτήρισάν pe (cf. Le.
ἐλάλησαν ἐν χείλεσιν, ἐκίνησαν κεφαλήν. |

Σ VY. 32]

Ὁ δ ροῦ ‘

‘alpaxe ok

ΠΟ Ἔεστιν 1071 | καταβα L

: Ἐῤβλασφήμουν. «κινοῦντες τὰς κεφ.: they
Βραγθα neither words nor gestures of
derision; cf. (besides the passages
cited above) 4 Regn. xix. 21, Job xvi.
| 5, Sir. xiii. 7.

| ova ὁ καταλύων κτλ.] Οὐά, va, vah,
‘expresses admiration, real or ironical,
τού, as οὐαί, commiseration ; e.g. ova
| Adyovore (Dio Cass.), ἐπαίνεσόν με,
; εἶπέ μοι Οὐά καὶ Θαυμαστῶς (Arrian),
‘vah homo impudens’ (Plaut.). Ono
καταλύων κτλ. see xiv. 58, note: with
| the construction cf. Le. vi. 2 5 oval
ὑμῖν οἱ ἐμπεπλησμένοι, Apoc. xviii. 10,
16 οὐαὶ οὐαὶ ἡ πόλις ἡ μεγάλη... ἡ περι-
βεβλημένη. Σῶσον σεαυτόν: in Mt.
, the ground of this raillery appears (εἰ
vids εἶ rod θεοῦ); the Sanhedrists
had spread the report of the Lord’s
answer to the question of Caiaphas
(xiv. 61 f.). The jest was the harder
_ to endure since it appealed to a con-
_8ciousness of power held back only by
the self-restraint of a sacrificed will.
‘Hilary: “non erat difficile de cruce
| descendere, sed sacramentum erat
paternae voluntatis explendum. 4
31. ὁμοίως καὶ of ἀρχιερεῖς κτλ.] The
' Sanhedrists condescended to share the
| Savage sport of the populace ; members
of the priestly aristocracy were seen
in company with scribes and elders
ὶ (Mt.) deriding the Sufferer, not indeed
directly addressing Him, or mingling
with the crowd, but remarking to one
another (πρὸς sore hh on His in-

THE GOSPEL ACCORDING TO ST MARK.

29 ova (ovac min? Kus)] om §-*L*AY dk | om ev ADPV minrermu
| Bas SBDLAY k1n vg me] και καταβα (-βηθὺ AC(P)XTIIS min?!
Ὁ 238 cfikn+de C#M? al™ the | προς αλληλοὺς (εις αλλ. D 2P° Eus)] om 13 28 69
32 0 xpioros] pr εἰ 1071 | IopayA] pr του ACPXTS min?! aegg Eus

383

ἔγοντες Οὐὰ ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν ἐ ἐν
"ἢ ρισὶν ss σῶσον σεαυτὸν καταβὰς ἀπὸ Tov 30
| * ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες 31
πρὸς ἀλλήλους μετὰ τῶν γραμματέων ἔλεγον᾽ ᾿λλλους
ἔσωσεν, ἑαυτὸν οὐ δύναται σῶσαι:

33.6 “χριστὸς ὁ 32

oe
ἡ βασιλεὺς ᾿Ισραὴλ καταβάτω νῦν ἀπὸ ποῦ σταυροῦ,

30 κατα-
31 ομοιωΞ]} om

ability to save Himself. Ἔσωσεν...
σῶσαι: the verb is used in two
shades of meaning: ‘He saved others
from disease, He cannot save Himself
from dying’ 3 or with Justin we may
understand ἔσωσεν in reference to
Lazarus (ap. i. 38 6 νεκροὺς ἀνεγείρας
ῥυσάσθω ἑαυτόν. Even in the act of
mocking, they bear witness to the
truth of His miraculous powers. The
Lord had not claimed the character
of a σωτήρ, as His frequent saying ἡ
πίστις cov σέσωκέν σε Shews; but the
fact that His touch or word gave new
life to men was nevertheless notorious.
It could not be denied, though it
might be discredited or used against
Him.

2. Ὁ χριστὸς ὁ βασιλεύς κτλ.]
Mt. Bac. Ἰσραήλ ἐστιν" καταβάτω KTA.,
Le. εἰ οὗτός ἐστιν ὁ χριστὸς τοῦ θεοῦ ὁ
ἐκλεκτός. Unable to induce Pilate to
remove or alter the τίτλος, they give
their own complexion to it, substitut-
ing Ἰσραήλ for τῶν Ιουδαίων, and ex-
plaining ὁ Bao. by ὁ χριστός, or o
ἐκλεκτός. If He will even now (νῦν)
substantiate His claim of Messiahship
by a miracle wrought in His own
behalf, they profess themselves ready
to believe (Mt. καὶ πιστεύσομεν ἐπ᾽
αὐτόν ; with Mce.’s iva ἴδ. καὶ mor. cf.
Jo. iv. 48, vi. 30); to which Jerome
well replies: “resurrexit et non cre-
didistis; ergo si etiam de cruce de-
scenderet, similiter non crederetis.”

4 syrbier

Tr
4] the

Si

384

ε =) / \. ε
ἵνα ἴδωμεν καὶ πιστεύσωμεν. Kal οἱ συνεσταυ-
, \ 7 > “4 > ὃ 3 /
ρωμένοι σὺν! αὐτῷ ὠνείδιζον αὐτὸν.
33 K, \ / e/ 4 § / > / 5. (5.
43 αἱ γενομένης ὧρας EKTNHS ®OKOTOS ἐγένετο EP

32 πιστευσωμεν] + avrw C3DFGHM*PV*TIP= min™™ ¢ ffkin syrPh arm
the aeth Eus | σὺν avrw] om συν ACPXTAIIZ min™" "4 (hab SBL) μετ αὐτου Yom D ©
33 καὶ yev.] γεν. δὲ ACEFHKUVXIITL min? | ed odns τῆς γης Ὁ minrerpeve Kus -

om syr™

In Mt. they proceed with strange
obtuseness to quote Ps. xxii. 8 (cf.
Edersheim, Life, ii. p. 718).

καὶ of συνεσταυρωμένοι κτλ. So
Mt.; Le. εἷς δὲ τῶν κρεμασθέντων
κακούργων ἐβλασφήμει αὐτόν. The
traditions are distinct but not incon-
sistent; the pl. in Mt. Me. is used
with sufficient accuracy if one of the
two spoke, at least for the time, on
behalf of both (cf. Mt. viii. 28 ff,
xx. 30 ff, with the corresponding
accounts in Mce., Le.). Le.’s fuller
statement explains ὠνείδιζον : in the
mouth of the λῃστής the raillery
which he had borrowed from the
crowd became a reproach ; the Lord
professed to have power to save His
fellow-sufferers as well as Himself
(σεαυτὸν καὶ ἡμᾶς), and would not
use it.

It is interesting to note that ovr-
σταυροῦσθαι, used of the λῃσταί by
Mt. Me. Jo. is applied by St Paul
(Rom. vi. 6, Gal. ii. 20) to the sharing
of the Cross by the members of Christ
in Baptism.

33—37. THE LAST THREE Hours
ON THE Cross (Mt. xxvii. 45—50,
Le. xxiii. 44—45*, 46, Jo. xix. 28—30).

33. γενομένης ὥρας ἕκτης κτλ.] Le.
ἦν ἤδη ὡσεὶ ὥρα ἕκτη, but the use of
ὡσεί with numerals is characteristic
of the Third Gospel and the Acts
(cf. Le. iii, 23, ix. 14, 28, xxii. 59,
Acts i. 15, 11, 41, x. 3, xix. 7). Mt,
like Mc., speaks definitely (ἀπὸ ἕκτης
ὥρας) ; cf. Lv. Petr. 5 ἦν δὲ μεσημβρία.
Ps, Peter is doubtless right in inter-
preting ὅλην τὴν γῆν as Judaea (σκότος
κατέσχε πᾶσαν τὴν Ἰουδαίαν ; cf. Origen,

THE GOSPEL ACCORDING TO ST MARK.

[XV. 32)

“tantummodo super omnem terram
Judaeam”). Though the phrase is
usually employed in a wider sense
(cf. eg. Gen. i 26, xi. 9, Ps. xxxii.
(xxxiii.) 8, Le. xxi. 35, Apoc. xiii. 3), ©
the compilers of the original tradition —
had probably in view the limited
darkness of Exod. x. 22 (ἐγένετο
σκότος...ἐπὶ πᾶσαν γῆν Αἰγύπτου τρεῖς
ἡμέρας), and in adopting the words |
thought only of the land of Israel. -
Le. explains that the darkness which —
fell on the land at the Crucifixion was »
due to a failure of the sun’s light
(ἐκλείποντος τοῦ ἡλίου) ; in Acta Pilati
(ed. Tisch., p. 234), the Jews, in defi- |
ance of astronomy, attribute it to an
ordinary eclipse (ἔκλειψις τοῦ ἡλίου
γέγονεν κατὰ τὸ elwOds)—an event |
which, as Origen points out, could not
have occurred at the time of the’
Paschal full moon. On the obscura- |
tion of the sun’s light mentioned by
Phlegon see Orig. in Dt., c. Cels. ti. |
33. Irenaeus (iv. 33. 12) refers to)
Amos Vili. 9 (δύσεται ὁ ἥλιος μεσημ-
Bpias); acc. to Ps. Peter, men went
about with lamps, supposing that the
sun had set and it was already night.
The original account (Mt. Mc.) seems)
to be satisfied by the hypothesis of’
an extraordinary gloom due to natural |
causes and coinciding with the las |
three hours of the Passion. Th >
purpose of the darkness was variously |
explained by the Gk. and Latin)
fathers; cf. Cyril. Hier.: ἐξέλιπεν |
ἥλιος διὰ τὸν τῆς δικαιοσύνης ἥλιον:
Jerome: “videtur mihi clarissimum
lumen mundi...retraxisse radios ne...
pendentem videret Dominum” ; Leo:

|

KV. 35]

THE GOSPEL ACCORDING TO ST MARK.

ὅλην τὴν γῆν ἕως ὥρας Sévarns,
ἐβόησεν ὁ Ιησοῦς φωνῆ μεγάλη Ἐλωΐ areal λαμὰ
Ε΄ βαχϑανεί: ὅ ἐστιν μεθερμηνευόμενον ὋὉ θεός μου
§ θεός μου, εἰς τί ἐγκατέλιπές με:

385

34 καὶ τῇ ἐνάτη ὥρᾳ 42348Ν

Skal τινες τῶν 35

34 τη εν. wea RBDFLW 1 69 1071 alP®™°] ry wea ry εν. ΛΟΡΧΙΔΠ al min? |

εβοησε» ἀνεβοησεν MN min? εῤωνησεν Τὸ | om ο Ἰησους D k syrs™ | φωνὴ μεγ.7

3 12)

“in vos, Iudaei, caelum et terra
Ξ sententiam tulit > ; Victor: γέγονεν
ὅπερ ἥτουν τὸν Ἰησοῦν ἐξ οὐρανοῦ
σημεῖον.
44. τῇ ἐνάτῃ ὥρᾳ ἐβόησεν ὁ Ἴ. κτλ.]
The only word uttered on the Cross
which finds a place in the earliest
tradition as given by Mt. Mc.: for
the other six recorded words see
Le. xxiii. 34 (WH., Notes, p. 67 f.),
43, 46; Jo. xix. 26, 28, 30. The
present word shares with the final
one (v. 37, Le. xxiii. 46) the distinc-
| tion of having been spoken in a loud
yoice—a cry or shout (ἐβόησεν) rather
han, like our Lord’s ordinary sayings
“ὦ Mt. xii. 19), a calm and delibe-
rate utterance. The cry is given by
both Gospels in the transliterated form
ἐλωί ἐλωί λαμὰ (Mt. λεμὰ) σαβαχθανεί
eee nob ig onde (where
ihe Hebrew vocalization of the first
᾿Ξ ord has taken the place of the pure
c PN, Dalman, Gr. p. 123,
2. Worte i. p. 42 ἢ, Kautzsch, p.
| n.), answering to the Heb. of Ps.
χχῆ τ (PAY TP ΟΝ: °ON): for the
‘root piv, Syr. m—==, see Dan. iv.

2, 20, 25, where it is rendered by

φιέναι (LXx.), ἐᾷν (Th.). On the form
5. M.?

“+reywr ACNPXTAIS min?! vg syrrPehhel arm go (om Δ. NBDLY 604 2° alpave
f kn syr®™ me) | eA bis] mre bis D 2”¢ 131 cdikn (heli) arm Eus (cf. syr?*) |
Aaya BD> τ fi (i) n] λεμα NCLAV'T Awa (λειμα) A(EFGH)KMP(S)U(V)XTI min™
λαμμα minPr = | σαβαχθανει (-νι) X° (σαβακτ. &*) (A)C(EF)GHKLMN(P)UV(r)AN>
“min?! ἕαβαχθανει B (Ἴ" 4 i) ἕαφθανει D zaphtani ἃ zaphani k|o θεος pov bis
-SCDHLMSUV® min?e™= ¢ ffkn vg syrr arm me go aeth] ο θεος μου semel B o Geos
(0 Gcos μου ΛΕ ΚΡΓΙΔΠΙῚ min™™ Eus | eyxarehures (eve. ΑΡΔΣ -λειπες EGLII*4
τλειπας K™minpauc) ye] we εγκατελ. (A)CN(P)XT(A)II min?! ὠνειδισας we Ὁ ὁ (exprobrasti me)
‘1 (me in opprobrium dedisti) k (me maledixisti: cf. J. Th. St. i. p. 278 ff.) Mac Magn
35 OM Kat...axovoavres A OM αἀκουσαντες C

which cod. D substitutes for oa-
BaxOavei and the rendering ὠνείδισάς
pe, see the next note. Both Mt.
and Me. append a version which is
practically that of the Lxx. (ὁ θεός
μου ὁ θεός pov...iva τί ἐγκατέλιπές με;),
but omit the words πρόσχες μοι which
have nothing corresponding to them
in the M. T. and apparently were
not represented in the Heb. text
of our Lord’s time (Jerome ad 1.:
“intende mihi in hebraeis codicibus
non habetur et adpositum vox Domini
declarat quae illud etiam in evangelio
praetermisit”; in Hexaplaric mss.
the words are obelised, cf. Field,
Hexapla, ad 1). The remarkable
rendering in Ev. Petr. (ἡ δύναμίς
μου ἡ δύναμις κατέλειψάς με) seems
to presuppose the ‘ Western’ reading
ἠλεί rel, and to treat OX as=5on
(BDB., p. 43); οὗ Aq. toyupé pov ἰσχ.
μου with the remarks of Eusebius,
d. 6.5 P. 494.

35. καί τινες τῶν ἑστηκότων KTA.]
The remark was probably meant
for banter, cf. v. 31 ἢ On the con-
nexion in Jewish thought of Elijah
with the Messiah see vi. 15, Viii.
28, ix. 11 f, notes; Elijah was more-
over regarded as a deliverer in time

25

386

¢ / 3 A of ot
ἑστηκότων ἀκούσαντες ἔλεγον δὲ
/ / If ͵
36 δραμὼν δέ τις γεμίσας σπόγγον ὄξους περιθεὶς

35 εστηκοτων B] exe εστηκοτων ἃ παρεστωτων RDV 33 2P° al?™" qapecrnkorww
CLNPIIZY min?! | cde (ede) SNBFLUAY 13 33 69 (1071) al?*"*] δου AEGHMNPSVI'Z7
min?! ov. ἰδου KIL min?** oz, C 2Ρ5 minP*¢ gyr*™ arm” om D 604 ck syrP** armet
36 δραμων Se...heywr] Kat δραμοντες εγεμισαν om. of.
kat περιθεντες Kan. εποτιζον aut. Aeyovres 13 69 124 346 τις NBLAW] εἰς ACDNPLZ
min™id latt go+Kxar NACDNPLAIZ5 min™v4 (om BLY ὁ) | γεμισας] πλησας Ὁ,
604 2P° | περιθεις] επιθεις D+re ACPXT'AIIZ min?! pr καὶ 1 (69) alPe** (om SBDLY

Kus | gwve]+ouros D c ff

33 67 1071 2P° me go)

of trouble, cf. Wiinsche, p. 356. It
would seem that the word which was
taken for an invocation of Elijah
(178288, m8) must have been by
not τοις or ION, and this considera-
tion has led Resch (Paralleltexte,
p- 357 ἢ; but οὗ Dalman, Worte,
i. p. 43) to the conclusion that the
Lord cited the words of the Psalm in
Heb,, and that the remarkable form
ζαφθανεί in cod. D represents the
Heb. °3h11Y; cf. Chase, Syro-Latin
Text, p. τοῦ f., who suggests νϑ
for which he thinks D’s ὠνείδισάς pe
may be an equivalent. The problem
is discussed further by Kénig and
Nestle in Zap. T. xi. pp. 237 f., 287 f.,
334 ff, but with no assured result.
It is remarkable that in Macarius
Magnes the objector knew both ὠνεί-
divas and ἐγκατέλιπες and regarded
them as distinct utterances: ὁ δέ.. ἵνα
ri pe ἐγκατέλιπες ; ὁ δέ... εἰς τί ὠνεί-
δισάς με; In Mt. the T. R. reads ἠλί
while retaining σαβαχθανί ; cf. Epiph.
haer. a 68 cited _by Resch : λέγων
ἦλί ἡλί᾽ ἜἜἬβ [βραικῇ τῇ λέξει..

«καὶ οὐκέτι

Lopes ἀλλὰ Συριακῇ διαλέκτῳ “λημὰ᾽

caBaxOavi? On ἑστηκότων see ix.1 note.
36. δραμὼν δέ κτλ. The three ac-
counts of this incident vary consider-
ably; St John’s, as we might expect,
is the fullest and probably it is also
the most exact. Near the Cross there
lay a vessel full of sour wine (σκεῦος
ἔκειτο ὄξους μεστόν, Jo.), the ὄξος ἐξ
οἴνου of Num. vi. 1, which was the or-

THE GOSPEL ACCORDING TO ST MARK. :

[XV. 35 |

᾿Ηλείαν φωνεῖ,

dinary drink of labourers in the field
(Ruth ii. 14), and of the lower class
of soldiers (Plutarch, Cato maior, p.
336 ὕδωρ δ᾽ ἔπινεν ἐπὶ τῆς στρατείας,
πλὴν εἴποτε διψήσας περιφλεγῶς ὄξος
ἤτησεν), and known by them as posca
(Plaut. mid. iii. 2. 25, trwcul. ii. 7. 48);
on this occasion it had probably been
brought by the quaternion on guard,
and acc. to Le. (xxiii. 36) a drink of
it had already been offered by them ~
to Christ in derision. The Lord, whe
had refused the drugged wine at the
beginning of His sufferings, now ex
claimed ‘I thirst’; upon which one
of the by-standers (τις, Mc. εἷς ἐξ
αὐτῶν, Mt.) ran to the wine jar, and
gave Him drink. The sponge is men-
tioned here only in Biblical Gk., but
it is mentioned by Gk. writers fro
Homer (Θά. i. 111) downwards, an¢
must have been familiar in countrie
bordering on the Mediterranean. The
reed on which the sponge was raise
(Mt., Mc.) is described by Jo. 8
“hyssop,’ a plant prescribed by the”
Law for use in certain ritual ὃ
(Lev. xiv. 4 ff, Num. xix. 6 ff;
Ps, 1. (li.) 9, Heb. ix. 19 ff). Ὕσσωπο:
represents the Heb. it8, a wall
plant, ace. to 1 Kings iv. 33, am
therefore not of great size; but a ste
three or four feet in length woul
probably have sufficed to reach the lip
of the Crucified. On the identification
of the plant see the Bible Dictionarie
s.v.,and Tristram, WV. H., p. 457 £., wh
inclines to the caper (Capparis spi

XV. 37]

| arm”, go

᾿ nosa). The stem stripped of its thorns
_ passed for a reed, but St John, who
stood by the Cross and paid close
attention to everything (Jo. xix. 25,
35), remembered that it belonged to
the hyssop. For περιθεῖναί τινί τι; ‘to
_ put upon,’ cf. Prov. vii. 3, 1 Cor. xii. 23,
and supra, Ὁ. 17; the phrase is com-
“mon here to Mt., Mc., Jo.; Vg. cir-
Sittcmponens calamo. βιδομών:: «γεμίσας
τς περιθείς, without an intervening
conjunction (see app. crit.), is rough
'even for Mc.; yet see x. 30, xiv. 23,
67, Ἐν. 21. indies is perhaps an
allusion to Ps. lxviii. (Ixix.) 22 εἰς τὴν
δίψαν μου ἐπότισάν με ὄξος: cf. Jo.
xix. 28 ἵνα τελειωθῇ ἡ γραφή.

ΐ λέγων “Agere κτλ.} Mt. distinctly
assigns this saying to the rest of
‘the party, who desire the man to
desist and wait for Elijah to inter-
vene (of δὲ λοιποὶ εἶπαν “Ades κτλ.).
The independence of the two Evange-
lists at this point is significant. Arch-
bishop Benson (Apocalypse, p. 146)
would detach λέγων in this context
‘from the subject of the verb, and
render it “one saying.” But there
is no example of so loose a construc-
tion elsewhere in the Gospels, and it
is impossible to admit it here. Aug.’s
4 unde intellegimus et illum et ceteros

| p: ny to the rest, whilst Mt.’s ἄφες,
J if it is to be pressed, inverts the situa-
| tion ; if Mt.’s account is to be pre-

for another explanation of ἄφες. Ei
& erat, Burton, § 251. Καθελεῖν αὐτόν
80. ἀπὸ τοῦ σταυροῦ, cf. v. 46, Le. xxiii.

THE GOSPEL ACCORDING TO ST MARK.

I the end. See however WM. p. 356 n—— 38—4I.

387

5 αλάμῳ ἐπότιζεν αὐτόν, λέγων "Agere ἴδωμεν εἰ
ἔρχεται δ᾽ Ηλείας καθελεῖν αὐτόν. 376 δὲ ᾿Ιησοῦς ἀφεὶς 37 §4
φωνὴν μεγάλην ἐξέπνευσεν. .ἵ

36 om εποτιζεν avrov λεγων D | agere] ages SDV 1 13 69 604 2P¢ almo™ ciknvid

53, Acts xiii. 29; Mt. σώσων αὐτόν:
on καθελεῖν as a technical word see
τ. 46, note.

37. ὁ δὲ Ἰησοῦς ἀφείς κτλ.) Mt.
πάλιν κράξας φωνῇ μεγάλῃ, with a
reference to the cry at the ninth hour
(υ. 34). ᾿Αφιέναι φωνήν, emittere vocem ;
cf. Dem. de cor. p. 339 ὁ κήρυξ...
φωνὴν ἀφίησι: for φωνὴν pey. cf. ἐδ.
6. Hubul. p. 537 ἐβλασφήμει κατ᾽ ἐμοῦ
καὶ πολλὰ καὶ μεγάλῃ τῇ φωνῇ. Two
final utterances are recorded (Jo. ὅτε
οὖν ἔλαβεν τὸ ὄξος ὃ "I. εἶπεν Teré-
λεσται: Le., φωνήσας φωνῇ μ. 6 I.
εἶπεν Ildrep, εἰς χεῖράς σου παρατί-
θεμαι τὸ πνεῦμά μου); the second seems
to be especially intended by Mt., Mc.;
it was uttered in a loud voice, and
its contents connect it with the
moment of departure. Like the other
loud cry it is taken from the Psalms
(Ps. xxx. (xxxi.) 6). ᾿Ἐξέπνευσεν, 80
Le.; the aor. calls attention to the
moment of departure, contrast ἐπότι-
¢ev, v. 36. The word does not occur
elsewhere in Biblical Gk.; in classical
writers it is the opposite of ἐμπνεῖν,
and used absolutely, ‘to expire,’ or
followed by βίον or ψυχήν. Mt. (ἀφῆκεν
τὸ πνεῦμα), JO. (παρέδωκεν τὸ rv.) call
attention to the fact that the Death
of the Lord was a voluntary surrender,
not a submission to physical necessity ;
see Westcott on Jo. xix. 30, and cf.
Orig. in Jo, t. xix. 16 ὡς βασιλέως
καταλείποντος TO σῶμα καὶ ἐνεργήσαντος
μετὰ δυνάμεως καὶ ἐξουσίας ὅπερ ἔκρινεν
εὔλογον εἶναι ποιεῖν. On Ps. Peter's
ἀνελήμφθη see note ad 1.

EvENTS WHICH IMMEDI-
ATELY FOLLOWED THE DEATH ΟΕ JESUS

(Mt. xxvii. 51—56, Le. xxiii. 45°, 47—
49, Jo. xix. 3I—37).

δ δ π

388
38

THE GOSPEL ACCORDING TO ST MARK.

[XV. 38

/ al G4 δ
88 Καὶ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο
af « 4 \ ε
{5.30 ἀπ᾽ ἄνωθεν ἕως κάτω. idwy δὲ ὁ κεντυρίωνϊ ὁ παρε-

\ / ~ .« « Id > 4
OTHKWS ἐξ ἐναντίας αὐτοῦ OTL" οὕτως ἐξέπνευσεν εἶπεν

38 τὸ Karam.) pr ἐδου N | εἰς δυο] -- μερη D cffikn (α)

39 0 wapecr.Jomot | —

εξ evavrias αὐτου] exe. D 2P° ing arm om minPerPaue | oyrws] + κράξας ἈΟΧΡΔΗΣ
minPem ff nq vg syrrPbhel go aeth κραξας 2P¢ (syr®™) arm ovrws αὐτὸν κραξαντα Kat —

D | εξεπνευσεν] εκραξεν k“4| om evrey D

38. καὶ τὸ καταπέτασμα κτλ.] There
were two curtains in the ναός, the outer
one, through which access was gained
to the Holy Place, and the inner,
which covered theentrance to the Holy
of Holies (Edersheim, Temple, p. 35f.).
See Heb. ix. 3, where the writer,
who however has the Tabernacle and
not the Temple in his thoughts,
speaks of the latter as τὸ δεύτερον
καταπέτασμα, and cf. Philo gig. 12
τὸ ἐσώτατον καταπέτασμα. In the Lxx.
the latter is called simply τὸ καταπέ-

τασμα Hxod. xxvi. 31 ff. (Heb. ΓΒ)

the other (Heb. Dt) being properly
but not uniformly distinguished as τὸ
κάλυμμα (see Westcott on Heb. vi. 19).
The rending of the inner curtain of
the Temple is reported by Mt., Mc.,
Le.; Mt. seems to connect it with an
earthquake which followed the Lord’s
Death, Le. places it before the end;
cf. Ps. Peter: αὐτῆς [τῆς] ὥρας Suepayn
τὸ καταπέτασμα. The Gospel according
to the Hebrews, as represented by
Jerome (in Mi., cf. ad Hedib. 120),
had another version of the incident :
“‘superliminare (cf. ἀπ᾽ ἄνωθεν) templi
infinitae magnitudinis fractum esse
atque divisum.” The mystical import
of the rent veil is pointed out in Heb.
x. 19 ff.; ef. Victor: ἵνα λοιπὸν εἴρ-
γοντος οὐδενὸς εἰς τὴν ἐσωτέραν τρέχωμεν
σκηνὴν οἱ κατ᾽ ἴχνος ἰόντες Χριστοῦ.
With dw ἄνωθεν, ἕως κάτω, cf. ἀπὸ
μακρόθεν, v. 6, note.

39. ἰδὼν δὲ ὁ κεντυρίων κτὰλ.}] For
centurio Mt. and Le. use ἑκατόνταρχος
(-xns), Which was familiar through the
LXX., where it answers to MINOT W ;
Mc. prefers a Latinism already employ-

ed by Polybius (vi. 24 rods δὲ ἡγεμόνας

κεντυρίωνας [éxadecay]); the word isalso

freely used by Ps. Peter (ev. 8 ff.), who —
like Me. does not employ ἑκατόνταρχος.

On the centurions see Marquardt, p. —
357 ff. The traditional name of this —
centurion was Longinus (Acta Pilati, —
ed. Tisch., p, 288); the same name is —
also given to the soldier who pierced —
the side of Christ and the prefect —
charged with the execution of St —
Paul (D.C.B., s.v.). In the fourth ~
century Longinus the centurion was —
already believed to have subsequently —
become a saint and a martyr (Chrys.
hom.in Mt. ad 1.); but the testimony —
which the Gospels attribute to him is —
merely that of a man who was able
to rise above the prejudices of the
crowd and the thoughtless brutality of
the soldiers, and to recognise in Jesus
an innocent man (Le.), or possibly a
supernatural person (Mt., Mc.). Υἱὸς
θεοῦ is certainly more than δίκαιος,
but the centurion, who borrowed the
words from the Jewish Priests (Mt.
xxvii, 41 ff.), could scarcely have
understood them even in the Messianic
sense; his idea is perhaps analogous
to that ascribed to Nebuchadnezz
in Dan. iii. 25, where }*JON7I2 is an
extraordinary, superhuman being. —
This impression was produced on th
centurion when he saw the Lord
expire as He did (ἰδὼν ὅτε οὕτως ἐξέ:
πνευσεν, cf. Origen: “miratus est in hi
quae dicta fuerant ab eo ad Deum cu
clamore et magnitudine sensuum”
or (Mt.) when he saw the earthquak
and other occurrences (τὰ γινόμενα)
or (Le.) reflected on the whole tran

Oe te

ee a ΚΕ

XV. 40]

᾿Αληθῶς οὗτος ὁ ἄνθρωπος vids θεοῦ ἦν.

THE GOSPEL ACCORDING TO ST MARK.

389

noav δὲ 40

\ fond 7 3 \ 0 θ lo 2 - \
Kal YUVQLKES aT oO μακρο εν EWPOVT AL, εν als Kal

39 vos θεου nv 0 avOp. ovros I071

Μαρία 7 Μαγδαληνὴ καὶ Μαρία ἡ ᾿Ιακώβου τοῦ

40 σαν δε] -Ἐεκει C | ev αι5]-ην ACDN

TAMSY min” arm om syrr™pPeh | om ev ais καὶ syrr™Pesh | om καὶ 2° C7DGUT 1 33
ro71 al*™ cfiknq vg*coddrl syrr arm me go | Mapua 1°] Μαριαμ BC τ alpave

action (rd γενόμενον. The conduct
and sayings of Jesus, so unique in
his experience of crucifixions, culmi-
nating in the supernatural strength
of the last cry, the phenomena which
attended the Passion—the darkness,
the earthquake, perhaps also the
report of the event in the Temple,
impressed the Roman officer with the
sense of a presence of more than
human greatness. The Roman in
him felt the righteousness of the
Sufferer, the Oriental (v. 16, note)
recognised His Divinity. Mt. includes
the other soldiers (of per’ αὐτοῦ...
ἐφοβήθησαν σφόδρα λέγοντες κτλ... Ἔξ
ἐναντίας, Vg. ex adverso, a phrase
used in class. Gk. and frequent in
Lxx.; cf. 6 ἐξ év., Tit. ii. 8. Being on
duty, he had stood facing the crosses,
and nothing had escaped him.

40. ἦσαν δὲ καὶ γυναῖκες κτλ.] There
were others besides the centurion who
viewed the crucifixion seriously, and
were present throughout. ‘There
‘were also women’—many women (Mt.)
—‘looking on at a long distance,’
where they could be safe from the
ribaldry of the crowd, and yet watch
the Figure on the Cross—not the
“daughters of Jerusalem” who had
bewailed Jesus on the way to Golgotha,
but followers from Galilee. Mt. Mc.
mention three by name (ἐν ais καὶ...
xal...kai, both...and...and).

Μαρία ἡ Μαγδαληνή] Mary (on the

forms Μαρία, Μαριάμ, see WSchm.,

p. 91 n.) the Magdalene had been the
subject of a remarkable miracle (Le.
Vili. 2 ἀφ᾽ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει,
ef, ‘Me.’ xvi. 9), and had in conse-
quence devoted her property and

time to the work of personal attend-
ance on Jesus (Le. dc.). The epithet
Μαγδαληνή, which everywhere distin-
guishes her from other women of the
same name, is doubtless local (cf.
Syr.sin. «ἐδιλαν, =), like ‘Adpapur-
τηνός, Ναζαρηνός ; she may have be-
longed to the Magdala now repre-
sented by e-Mejdel, at the south
end of Gennesaret (vi. 53); οἵ. Neu-
bauer, géogr. du Talm., p. 216f. A
confused story in the Talmud repre-
sents this Mary as a woman’s hair-

dresser (N‘U/) ΝΣ) ; see Chagigah,
ed. Streane, p. 18, and cf. Laible, J. Chr.
in the Talmud, tr. by Streane, p. 16f,
and Winsche p. 359; a graver error in
western Christian tradition has identi-
fied her with the γυνὴ ἁμαρτωλός of
Le. vii. 37 ff. For other references to
her in the N.T. and tradition see note
on xvi. 9.

καὶ Μαρία ἡ ᾿Ιακώβου τοῦ μικροῦ
καὶ Ἰωσῆτος μήτηρ! Mt. Μ. ἡ rod Ἴακ.
καὶ Ἰωσὴφ. μ., JO. Μ. ἡ τοῦ Κλωπᾶ.
She is called ἡ Ἰωσῇῆτος (infr. Ὁ. 47),
ἡ [τοῦ] Ἰακώβου (xvi. 1, Le. xxiv. 10), ἡ
ἄλλη M. (in contrast to the Magdalene)
Mt. xxvii. 61, xxviii 1. If by ἡ
Κλωπᾷ is meant ‘the wife of OL, and
κλωπᾶς-- Αλφαῖος (*B2N), this Mary
was the mother of the second James
in the Apostolic lists (cf. iii, 18,
note); but it is against the identifica-
tion that the extant Syriac versions
render ‘AAd. by pais, -
put Κλωπ. by τάβιανλτ, adako
(Lightfoot, Galatians, p. 267 ; Syrsin.
and Syr. are unhappily wanting in
Jo. xix. 25). A Clopas is mentioned
by Hegesippus (cf. Hus. H.F. iii. τι,

ἽΝ 42

390

THE GOSPEL ACCORDING TO ST MARK.

[XV. 40

81 41 ϑμικροῦ kal ᾿Ιωσῆτος μήτηρ καὶ (αλώμη, * at ὅτε ἦν

ἐν TH Γαλειλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ,
L

5) \ ~ o 3
καὶ ἄλλαι πολλαὲ αἱ συναναβᾶσαι αὐτῷ εἰς ’lepo-

σόλυμα.

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n|om avrw 2° N | adda] erepac A (air.) | ae cvvavaB.] om a LY | Tipp 209
42 και ηἠδη..-προσαββατον] et erat in sabbato syr™

22, 32, iv. 22), who was brother of
Joseph the husband of Mary the
Virgin, and father of the Symeon
who succeeded James the Just in
the presidency of the Church of
Jerusalem (cf. Mayor, St James,
Ῥ. xvif.). Tod μικροῦ, sc. τῇ ἡλικίᾳ
(cf. Le. xix. 3); Deissmann, however
(8. St. p. 144 f.), offers some evidence
of the word being used in reference to
age (uikpos=minor). Whether from
stature or age this James was thus
distinguished in the Church of Jeru-
salem. Ἰωσῆτος : see vi. 3, note.
καὶ Σαλώμη) Mt. καὶ ἡ μήτηρ τῶν
υἱῶν Ζεβεδαίου, but according to the
Gospel acc. to the Egyptians Salome
was childless (καλῶς οὖν ἐποίησα μὴ
τεκοῦσα); JO. (apparently, see West-
cott ad 1.) καὶ ἡ ἀδελφὴ τῆς μητρὸς
αὐτοῦ. See notes on i, 19, x. 35 ff.
The name, which is given only by
Me. (here and xvi. 1), is left with-
out identification, for it was well
known in the Church, and among
women connected with the Gospel
narrative it was unique. It is the

Heb. fem. name pidy} with a Gk.

ending, like Μαριάμνη (Dalman, Gr.
p. 122, cf. Blass, Gz. p. 30). The name
belonged to several members of the
Herod family; see vi. 22, note, and
cf. the indices to Josephus (ed. Niese).

41. at ὅτε ἦν ἐν τῇ Ταλειλαίᾳ
κτλ.) Cf. Le. viii. 2, where besides

Mary of Magdala are mentioned Ἰωάνα
γυνὴ Χουζᾶ ἐπιτρόπου “Hp@dov (xxiv.
10) καὶ Σουσάννα καὶ ἕτεραι πολλαί.
These were doubtless among the
ἄλλαι πολλαὶ ai συναναβᾶσαι. Their
names had less significance than those
which Mc. mentions; they probably
returned to their homes in Galilee
after the Passover, and thus faded
out of the memory of the Christian
community at Jerusalem. δΔιηκόνουν
αὐτῷ: Le. adds ἐκ τῶν ὑπαρχόν-
tov αὐταῖς. Their ministry continued
to the end (Mt. ἠκολούθησαν...διακο-
νοῦσαι αὐτῷ); Jerome: “ceteris re-
linquentibus Dominum mulieres in
officio perseverant...et ideo meruerunt —
primae videre resurgentem.” For
ἀναβαίνειν eis ᾿Ιεροσόλυμα see X. 32,
note; for cvvavaBaivew cf. Gen. 1. 7,
Exod. xii. 38, 1 Esdr. viii. 5, Acts
xiii. 31.

42—47. THE BuRIAL OF THE
Lorp (Mt. xxvii. 57—61, Le. xxiii.
5O—55, Jo. xix. 38—42).

42. ἤδη ὀψίας yevouerns] It was —
already 3 p.m. when the Lord expired,
and some interval must be allowed for
the subsequent interview of Joseph
with Pilate (v. 43 ff.), so that sunset
was not far off when all was ready-
for the burial. ᾿Οψία is a relative
term (cf. i. 32, iv. 35, vi. 47, xiv. 17,
notes), and an hour before sunset
would be relatively late in view of the
approaching Sabbath,

XV. 43]

THE GOSPEL ACCORDING TO ST MARK.

391

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ἐπεὶ ἦν Tlapacxevn xrd.| Reason

for immediate action on the part of

Joseph: the day was the eve of a
Sabbath. Παρασκευή, ‘ preparation,’
had -become a technical name for
Friday, which is still so called in the
Greek Hast; cf. Jos. ant. xvi. 6. 2 ἐν
σάββασιν ἢ τῇ πρὸ αὐτῆς παρασκευῇ,
Did. 8 τετράδα καὶ παρασκευήν. Mt.
(xxvii. 62) uses it without explanation ;
Me. for the benefit of his Western
readers adds 6 ἐστιν προσάββατον---8,
word already employed in Judith viii.
6 and in the titles of Psalms xci. (xcii.)
N, xcii. (xciii.) SB. Jo. (xix. 14) calls
the day of the Crucifixion παρασκ. τοῦ
πάσχα, but further on (xix. 31) he de-
scribes it as immediately preceding
the Sabbath; on the problem raised
by his account see Westcott, Zntro-
duction to the Gospels, p. 329 ff. The
Jews had already taken steps to pro-
vide for the removal of the bodies

before the Sabbath (Jo. v. 31 ff, cf.

Ho. Petr. 2, 5, notes); had they not
been anticipated, the Lord’s Body
would have been committed to the
common grave provided for criminals

_who had been hanged (cf. Lightfoot

on Mt. xxvii. 58: cf. Hv. Petr. 2),

and ace. to Deut. xxi. 23, this would
have happened before nightfall.

43. ἐλθὼν Ἰωσὴφ ὁ ἀπὸ “Ap. kri.]

Eusebius ογογ).8.Ὁ., followed by Jerome
de situ, identifies Arimathaea with

“Αρμαθέμ. (-θάιμ), Σειφά, πόλις Ἑλκανὰ

᾿ καὶ Σαμουήλ (1 Regn. 1.1, DDS ΓΘ;

on the name see Driver ad /.), a
Ramathaim or Ramah in Mt Ephraim
which is possibly identical with er-Ram
afew miles N.of Jerusalem. Eus., how-

_ ever, places it near Diospolis (Lydda),

cf. 1 Mace. xi. 34 Avdda καὶ ‘Padapeiv

᾿

(v. 1. Ῥαμαθέμ. On the breathing
(Ap.) see WH., Jnér., Ὁ. 313. "Azo ‘Ap.,
even if not preceded by the art., is pro-
bably to be connected with Ἰωσήφ, not
with ἐλθών, cf. Le. Jo., and comp. Jos.
ant. Xvi. 10. 1 Ἑὐρυκλῆς ἀπὸ Aaxedai-
povos ; for other instances of ἀπὸ in this
sense cf. Jo. i. 45, Acts vi. 9 (Blass, Gr.
p. 122). Joseph was a βουλευτής (Me.
Le.; the word passed into Rabbinic,
see Dalman, Gr. p. 148), a senator i.e. a
member of the Sanhedrin, as appears
from Le.’s statement (v. 51) that he
had not consented to the resolution
which condemned Jesus. Me.’s εὐσχή-
pov seems to answer to Mt.’s πλούσιος,
cf. Acts xiii. 50, xvii. 12: this sense of
the word is severely condemned by
Phryn. (τοῦτο μὲν οἱ ἀμαθεῖς ἐπὶ τοῦπλου-
σίου καὶ ἐν ἀξιώματι ὄντος τάττουσιν),
and Rutherford adds that it “seems
confined to Christian writers,” but he
overlooks the exx. cited by Wetstein
from Plutarch and Josephus; the
latter (vit. 9) writing of the state of
Tiberias says: στάσεις τρεῖς ἦσαν κατὰ
τὴν πόλιν, μία μὲν ἀνδρῶν εὐσχημόνων....
ἡ δευτέρα δὲ στάσις ἐξ ἀσημοτάτων.
Similarly honesti homines are con-
trasted by Pliny with the plebs.

ds καὶ αὐτὸς ἦν προσδεχόμενος κτλ.
So Le.; Mt. ἐμαθητεύθη (v. 1. ἐμαθή-
revoev) τῷ Ἰησοῦ, JO. ὧν μαθητὴς τοῦ
Ἰησοῦ, κεκρυμμένος dé. The three
statements seem to describe suc-
cessive stages in the man’s religious
history. Originally he had been in the
position of Simeon (Le. ii. 25); there
were not a few such in Jerusalem at
the beginning of the century (Le. ii.
38). The preaching of Jesus, perhaps —
at the first passover, made him a
secret disciple; after the Resurrection

392

/ \ 7 ~ fal / ν
προσδεχόμενος τήν βασιλείαν τοῦ θεοῦ, τολμήσας
εἰσῆλθεν πρὸς τὸν Πειλᾶτον Kal ἠτήσατο τὸ σώμα,
42}. 44 τοῦ ᾿Ιησοῦ.ἵ

͵
τέθνηκεν, Kal

3 3 \ > "δ 3 6 45 \ \ 3 \

45 ἐπηρώτησεν αὐτὸν εἰ non ἀπέθανεν: “Kat γνοὺς ἀπὸ
ἴω 7 / \ “ ~ /

Tov SkevTupiwvos ἐδωρήσατο τὸ πτῶμα τῷ ᾿Ιωσήφ.

43 0m τολμησας syrbiet [εἰσηλθεν] ηλθεν D 26% | σωμα] πτωμα Dk

THE GOSPEL ACCORDING TO ST MARK.

4456 δὲ Πειλᾶτος ἐθαύμασεν ei! ἤδη
προσκαλεσάμενος

[XV. 43

TOV κεντυρίωνα

44 εθαυ- β

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SBDL 2°] σωμα ACEGKMSUVXTAIZY'F® minfreomn | | Twond] Iwon B |

he became a member of the Church
(ἐμαθητεύθη, cf. Mt. xxviii. 19).

τολμήσας εἰσῆλθεν πρὸς τὸν Πειλᾶτον
κτλ. Acc. to Ps. Peter, Joseph is a
friend of Pilate, and his petition is
tendered immediately after the sen-
tence has been pronounced; Pilate
refers him to Herod, but the Body is
ultimately given to Joseph by the
Jews (He. Petr. 2, 6). Τολμήσας creates
quite a different impression of Joseph’s
act. He summons up his courage to
face the Procurator (on the phrase
see Field, Notes, p. 44). The circum-
stances of the Passion, which wrecked
the brave resolutions of the Apostles,
made this secret disciple bold. The
aor. part. has almost the force of an
adv., cf. Vg. audacter introiit; see
Field, ὦ. 6.

44, 45. ὃ δὲ Πειλᾶτος ἐθαύμασεν
κτλ. Peculiar to Mc. Pilate won-
dered whether Jesus was already
dead, and was not satisfied until he
had ascertained the fact from the
responsible officer. Θαυμάζειν εἰ (ef.
1 Jo. iii, 13) leaves the fact slightly
doubtful ; contrast 6. ὅτι in Jo. iv. 27,
Gal. i. 6. The perfect τέθνηκεν re-
presents the Death as an existing
state, whilst ἀπέθανεν in the indirect
question which follows refers to it as
momentary effect; ‘is He dead?’
Pilate asks himself, but to the cen-
turion he says ‘did you see Him

die?’ (cf. WM., pp. 339, 679). Death
seldom supervened so soon in the

case of the crucified; they lived for
two or three days, and in some cases

died at last of starvation rather than of

their wounds (Eus. H. £. viii. 8). Cf.

Origen: “miraculum enim erat quo-

niam post tres horas receptus est qui
forte biduum victurus erat in cruce.”
Our Lord died first of the three, ef.
Jo. xix. 33:

45. καὶ γνοὺς ἀπὸ τοῦ κεντυρίωνος.
κτλ.] The centurion had returned to
head-quarters, and was able to report
the fact (cf. ἡ. 39). Upon this Pilate |
granted the Body (donavit corpus), as
Mc. says in language which savours of
an official character (cf. Mt. ἐκέλευσεν
ἀποδοθῆναι, Jo. ἐπέτρεψεν [iva ἄρῃ);
δωρεῖσθαι is used especially of royal
or Divine bounty, see Gen. xxx. 20,
1 Esdr. i. 7, viii. 55, Esth. viii. 1,
2 Pet. i. 3f. (the only other example
in the N.T.). Πτῶμα has the same
ring; the Body which ‘saw no cor-
ruption’ is not elsewhere called ‘a
corpse’ (cf. vi. 29, Apoc. xi. 8 ἢ), but
to Pilate it would appear merely in
that light ; τὸ σῶμα (τοῦ Ἰησοῦ, αὐτοῦ)
is substituted in Mt. Le. Jo. Πτώμαϊ
used of the carcases of animals, e.g.
Jud. xiv. 8 ro wr. τοῦ λέοντος: whe
employed for the dead body of
human being it carries a tone of con
tempt (cf. e.g. Sap. iv. 19 πτῶμα ἄτιμον,

XV. 46]

_Ezech. vi. 5, A). The majority of the
' uncial mss. avoid the word here, and
_ borrow σῶμα from Mt. Le. Jo.; and
the Latin versions similarly prefer
corpus to cadaver.
_ 46. καὶ ἀγοράσας σινδόνα κτλ. On
his way back to Golgotha Joseph
_ provides himself with linen; on σιν-
δῶν see xiv. 51; the word is. used
here of linen in the piece, not of a
garment; it was still, as Mt. says,
καθαρά, fresh and unused (cf. xi. 2,
ποθ). His next task was to remove
_ the Body from the Cross. Καθελών, cf.
Ὁ. 36, Acts xiii. 29; the word is common
“in this sense, cf. e.g. Jos. x. 27 καθεῖλεν
αὐτοὺς ἀπὸ τῶν ξύλων, Phil. in Flace.
ὃ 10 ὅδ᾽ οὐ τετελευτηκότας ἐπὶ σταυ-
“ρῶν καθαιρεῖν... προσέταττεν. Joseph.
B.S. iv. 5. 2 τοὺς ἀνασταυρουμένους
πρὸ δύντος ἡλίου καθελεῖν τε καὶ θάπ-
τειν. Other examples will be found in
Field, Notes, p. 44. The Romans used
_detrahere in a similar sense ; cf. Petron.
sat. iii. “miles...cruces servabat ne
quis ad sepulturam corpora detra-
heret.” In this work Joseph was pro-
bably not alone; though the little
crowd of assistants with which the
poetry of Rubens’ great picture has
‘surrounded him is imaginary, St
John’s account (x. 39 ἢ) leads us to
suppose that his brother Sanhedrist
Nicodemus was already on the spot.
Nicodemus had brought a large sup-
ply of the spices used for embalming
the dead (ἕλιγμα σμύρνης καὶ ἀλόης
@s λίτρας ἑκατόν, a hundred pounds of
aromatics made up in a compact roll).
The Body was then taken by the two
men (ἔλαβον, Jo.), bathed perhaps (Ps.
_ Peter, cf. Acts ix. 37), and wrapped

THE GOSPEL ACCORDING TO ST MARK.

393

ey. gt / _

καὶ ἀγοράσας σινδόνα καθελὼν αὐτὸν ἐνείλησεν TH 46
/ ἣν τὰν \ ε 3 ᾿

σινδόνι καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατο-

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_ min?! | avrov] αὐτο AM 435 | ᾿μνηματι SB] μνημειω ACDLXTAMSY'2 minomavia

(ἐνετύλιξεν, Mt. Le.) or swathed (ἐνεί-
λησεν, Me., εἴλησε, Ps. Pet.; cf. 1 Regn.
Xxi. 9) in the linen between the folds of
which the spices were freely crumbled
(μετὰ τῶν ἀρωμάτων, Jo.), and finally
bound with strips of cloth (ἔδησαν
ὀθονίοις, Jo.), after the Jewish manner
of burying (Jo.). The picture may be
completed by comparing what is said
of Lazarus in Jo. xi. 44, and the ac-
count of the grave clothes in Jo, xx. 7:
the Hands and Feet were bound with
ὀθόνια (=Ketpia, xi. 44), and the Face
was covered with a face-cloth (cov-
δάριονδ. All was now ready for the
interment.

καὶ ἔθηκεν αὐτὸν ἐν μνήματι κτλ.]
Mc. knows only that the tomb was
artificially constructed, cut out of a
rock, the resting-place of some rich
citizen; cf. Isa. xxii. 16 ἐλατόμησας
σεαυτῷ ὧδε μνημεῖον, καὶ ἐποίησας
σεαυτῷ ἐν ὑψηλῷ μνημεῖον, καὶ ἔ-
γραψας σεαυτῷ ἐν πέτρᾳ σκηνήν; Such
rock-hewn chambers abound on the
S., W., and N.W. of the city; see
Robinson, Researches, i. Ὁ. 517 ff.,
and Mr Fergusson’s art. Zombs in
Smith’s B.D. This tomb was a new
one which had never been used (Mt.
Le. Jo.), and had been prepared by
Joseph for his own burial (Mt.); it
was in a garden adjacent to the place
of crucifixion (Jo.). The garden was
presumably the property of Joseph, a
‘paradise’; according to Hv. Petr. 6
the spot bore the name Κῆπος Ἰωσήφ.
On the custom of burying in gardens
see 4 Regn. xxi. 18, 26, 2 Esdr. xiii. 16.
For ἔθηκεν the more technical word
κατέθηκεν has been substituted in most
of the Mss. i,

394

μημένον ἐκ πέτρας, Kal προσεκύλισεν λίθον ἐπὲὶ TH
47 θύραν τοῦ μνημείου. “Τὴ δὲ Μαρία ἡ Μαγδαληνὴ κα
Μαρία 4 ᾿Ιωσῆτος ἐθεώρουν ποῦ τέθειται.
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«Σαλωμη k | Μαρια 1°] pr ἡ B*L min!

...2arkwun Dn (q) | om Mapa 1°..

καὶ προσεκύλισεν λίθον κτλ.] Λίθον
μέγαν, Mt, cf. xvi. 4 ἦν γὰρ μέγας
σφόδρα: in Le. cod. D adds ὃν μόγις
εἴκοσι ἐκύλιον, While Ps. Peter repre-
sents the matter as requiring the
services of all who were present (ὁμοῦ
πάντες οἱ ὄντες ἐκεῖ ἔθηκαν) ; the stone
was afterwards, at the desire of the
Jews, sealed and guarded (Mt.), cf.
Ev. Petr. 6. The opening was usually
closed with a stone, if any of the
locult were occupied; cf. Jo. xi. 38
ἔρχεται εἰς TO μνημεῖον: ἦν δὲ σπήλαιον
καὶ λίθος ἐπέκειτο ἐπ᾿ αὐτῷ. The stone
was rolled to the opening (προσκυλίειν
here only and in the corresponding
context in Mt.; cf. Jos. x. 18 κυλίσατε
λίθους ἐπὶ τὸ στόμα τοῦ σπηλαίου).
Mr Latham (Risen Master, p. 33,
and illustr. 1; cf. HE. Pierotti, Jeru-
salem Explored (HK. Tr., 1864), ii,
plate lvi. fig. 3) imagines “a massive
circular disc of stone, much like a
grindstone of four feet diameter,”
rolled along “a furrow grooved out
of the rocky soil ”; but κυλίειν λίθον
does not in itself suggest more than
the rolling of a mass of stone along
the ground: cf. 1 Regn. xiv. 33,
Prov. xxvi. 27, Zech. ix. 16. Μνῆμα

and μνημεῖον seem to be employed |

indiscriminately (cf. v. 2 ff.), unless
μνῆμα is here a loculus; the Vg. uses
monumentum for both words. Ac-
cording to Jo. (Ὁ. 42) the Body was
placed in Joseph’s tomb on account of
its proximity to the Cross—till the

THE GOSPEL ACCORDING TO ST MARK,

[XV. 46

XVI 1 om διαγενομενοῦ

Sabbath was over, perhaps, and not
with a view to a permanent interment;
οὗ Jo. xx. 13, 15.

47. ἡ δὲ Μαρία ἡ Mayé. κτλ.}] The
Magdalene and the other Mary (υ. 40)
had remained on the spot, and were
watching the action of Joseph ang
Nicodemus; cf. Origen: “caritas
duarum Mariarum colligavit eas ail
monumentum novum, propter corpus
Iesu quod fuerat ibi.” Ambrose :
“sexus nutat, devotio calet.” They
sat opposite to the place of sepulture
(Mt., ἀπέναντι rod τάφου), and saw the
Body carried in, so that they knew
where it: lay. "Tibet; Le. ἐτέθη
for the perf. cf. τέθνηκεν (9. 44). Their
thought was, ‘He is there (contrast xvi.
6 οὐκ ἔστιν ὧδε), and there we shall find
Him when the sabbath is past.’ Vie:
tor remarks : ἀναγκαία καὶ κατὰ θεὸν ἡ
παραμονὴ τῶν γυναικῶν εἰς τὸ γνῶναι
ποῦ τίθεται, ἵνα ἀπαντήσωσι καὶ τῆς
ἀναστάσεως τὴν ἐπαγγελίαν κομίσωσι
τοῖς μαθηταῖς. Μαρία ἡ Ἰωσῆτος 8
μήτηρ (v. 40); the ‘Western’ text sub-
stitutes ᾿Ιακώβου (see app. crit.).

XVI. 1—8. Visit or THE Women
TO THE ToMB ON THE THIRD Day
(Mt. xxviii. 1—8, Le. xxiv. 1—10;
Jo. xx. 1 ff.).

I. διαγενομένου τοῦ σαββάτου κτὰ
When the Sabbath was over (i.e. afte
sunset on the day which followed thi
Crucifixion), the three women named
in xv. 40 went forth to purchase
aromatics for the anointing of

| X y " 3]

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1109 Aug pr ετι KII* 1 2?¢ alpave Aug

I Boay (Me. Le.). According to D the
— apparently took place on
Friday (before the Sabbath began).
They had probably seen J oseph and
Nicodemus use spices freely in the
process of wrapping it for burial (Jo.
xix. 40, ef. xv. 46f., notes), but they
| desired to add more externally, and
| to apply fragrant oils (Le. καὶ μύρα, οὗ
0 Me. ἵνα... ἀλείψωσιν αὐτόν) ; the inci-
‘ident at Bethany (xiv. 3 ff.) was perhaps
ifresh in their memory, and suggested
this final ministry. For διαγίνεσθαι
ἢ ἴο intervene’ in reference to intervals
time cf. Acts xxv. 13, XXVil. 9;
he verb is used in this sense from
WDemosthenes downwards. For ἀρώ-
ἤματα, cf. 2 Chr. xvi. 14 ἔθαψαν αὐτὸν
80. ᾿Ασά).. «καὶ ἔπλησαν ἀρωμάτων καὶ
pen μύρων μυρεψῶν, and the list of
BP ices in Sir. xxiv. 15; and see xiv. 3,

λίαν πρωὶ τῇ μιᾷ τῶν σαββ. κτλ.
ὀψὲ δὲ σ. τῇ ἐπιφωσκούσῃ εἰς
sav σ., Le. τῇ δὲ μιᾷ τῶν σ. ὄρθρου
IF θέως, Jo. τῇ δὲ μιᾷ τῶν σαββάτων...

πρωὶ σκοτίας ἔτι οὔσης (cf. Ps. Pet.
)» 11 τῇ δὲ νυκτὶ ἧ ἐπέφωσκεν ἡ κυ-
..dpOpov δὲ τῆς κυριακῆς). All
δου μοίρα accounts, notwithstand-
ng a remarkable independence of
Pxpression, point one way. The last
0 ars of Saturday night were already
fiving place to the first signs of
lawn when the three women started

|
ip

i

Ϊ
Γ
t
i
!

THE GOSPEL ACCORDING ΤῸ ST MARK.

395

\ \ pa
j αγδαληνὴ καὶ Μαρία ἡ Tov ᾿Ιακώβου καὶ (αλώμη
/ 3 / ef 3 “- 3 / > /
Βγόρασαν openers: ἵνα ἐλθοῦσαι ἀλείψωσιν αὐτὸν.
“καὶ λίαν πρωὲ τῇ μιᾷ τῶν σαββάτων ἔρχονται ἐπὶ 2 9
| | τὸ μνημεῖον ἀνατείλαντος τοῦ ἡλίου.

βκαὶ ἔλεγον 3

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| NMeABC*7DLXTAIIZY min™ 4] μνημα S*C* 2P° | ἀνατείλαντος] ανατελλοντος D cng

2 om λιαν

for Joseph’s garden; the morning
watch had begun, but it was yet
dark. Me. adds ἀνατείλαντος τοῦ ἡλίου,
words which are scarcely less incon-
sistent with his own λίαν rpwi than
with Jo.’s σκοτίας ἔτι οὔσης. The
harmonists have from the first been
exercised by the apparent contradic-
tion, as the reading of D and some
other ‘ Western’ authorities seems to
shew : see note on i. 32, and cf. Aug.
cons, ev. iii. 65 “oriente iam sole, id
est, eum caelum ab orientis parte
iam albesceret.” But the correction
(for such it seems to be) gives little
relief; the same moment of time
can hardly be described as λίαν πρωΐ
and as ‘sunrise.’ It is better to re-
gard Mc.’s note as a compressed
statement of two facts; the two women
started just before daybreak and ar-
rived just after sunrise (€pyovrar=
ἐξελθοῦσαι... ἦλθον). Τῇ μιᾷ τῶν caBBa-
των (Acts xx. 7, I Cor. xvi. 2), on the
first day after the Sabbath (Bede:
“prima sabbatorum prima dies est a
die sabbatorum”), εἷς being used by a
common Hebraism for πρῶτος (WM.,
Ῥ. 311, Blass, Gr. p. 140); cf. πρώτῃ
σαββάτου, Ὁ. 9, Where however oa8Sa-
τον is probably used for ‘the week,
as in Le. xviii. 12.

3. ἔλεγον πρὸς ἑαυτάς κτλ. Me.
only. On the way they remembered
the stone which they had seen Joseph

396 THE GOSPEL ACCORDING TO ST MARK, [XVI. 3
πρὸς ἑαυτάς Tis ἀποκυλίσει ἡμῖν τὸν λίθον ἐκ THs
4 θύρας τοῦ μνημείου ; “καὶ ἀναβλέψασαι θεωροῦσιν.
ὅτι ἀνακεκύλισται ὁ λίθος, nv γὰρ μέγας σφόδρα-,
5 ‘kal εἰσελθοῦσαι εἰς τὸ μνημεῖον εἶδον νεανίσκον,

καθήμενον ἐν τοῖς δεξιοῖς περιβεβλημένον στολὴν

3 προς eavrous D | εκ] απο CDY min?*e latt (ab) Hus
σφοδρα] nv yap peyas σῴφοδρα Kat epxovTat και ευρισκουσιν αποκεκυλισμενον τὸν bor
D 2”° effin syrr) hier (Hus) subito autem ad horam tertiam tenebrae diet (leg. diet)
tenebrae) factae sunt per totum orbem terrae et descenderunt de caelis angeli et sur
gent (leg. surgentes, nisi forte swrgente cf. F. C. Burkitt, Itala, p. 94) in claritate’
vivi dei simul ascenderunt cum eo et continuo lux facta est tune illae accesserunt ad)
monimentum et vident revolutum lapidem fuit enim magnus nimis k | avaxexvhuorat |

4 και αναβλεψασαι...

NBL] aroxex. AC(D)XTAIIZ mino™ vid
τοις δεξιοις syrbier

roll to the entrance of the tomb and
leave there, and they began to talk
(ἔλεγον) about it. It would require
more than the strength of three women
toremoveit. Ps. Peter (c. xi.) expands
tis ἀποκυλίσει κτλ. into a set speech
which is at once feeble and confused.
For πρὸς é€avrds=mpos ἀλλήλας, cf.
xi. 31, Xiv. 4, notes. ᾿Αποκυλίειν,
the opposite of προσκυλίειν (xv. 46) ;
the form xvAiew begins in Aristo-
phanes to take the place of the older
κυλίνδειν Or κυλινδεῖν, which is un-
known to Bibl. Gk. The compound
ἀποκυὰλ. occurs in Gen. xxix. 3 ff. in
reference to the removal of a stone
from the mouth of a well. Ἔκ τῆς
θύρας : Le. less exactly, ἀπὸ τοῦ
μνημείου (cf. WM., p. 454).

4. καὶ ἀναβλέψασαι κτὰλ.}] By this
time they are near the knoll out of
the side of which the tomb had been
cut; the sun has risen, and involun-
tarily looking up at the mention of
the stone they see that it has been
displaced. The change from ἀποκυ-
λίειν to the rarer and more difficult
ἀνακυλίειν is evidence of Me.’s care for
accuracy in detail; the stone was not
rolled right away, but rolled back so
as to leave the opening free; cf. Ev.
Petr. 9 ὁ δὲ λίθος... ἀφ᾽ ἑαυτοῦ κυλι-
σθεὶς ἐπεχώρησε παρὰ μέρος, καὶ ὃ τάφος

5 εισελθουσαι] ἔλθουσαι B 127 | om ev!

nvotyn. The perf., as in xv. 44, 47, adds
to the vividness of the narrative : :
we hear the women exclaim ‘Avakekv-
Atorac—their ris ἀποκυλίσει; has been
answered, and their wish, idle as it)
had seemed, is realised, Ἦν γὰρ μέγας,
σφόδρα either accounts for their being
able to see what had occurred before
they reached the spot, or it explains)
why the sight arrested their attention.|
Mt. attributes the removal of the stone
to the descent of an Angel, accom-
panied by an earthquake; the Angel
sits upon the stone which he has rolled
away, and is there apparently when tk
women atrive. It is impossible to feel}
any confidence in Thpht.’s attempt te
reconcile the two accounts: ἐνδέχεται
yap ov εἶδον ἔξω καθήμενον... τοῦτον,
ἰδεῖν πάλιν ἔσω, προλαβόντα τὰς γυναῖκας,
καὶ εἰσελθόντας, A remarkable gloss)
follows δ. 3 in & (see app. crit.); cf.)
the story in Zv. Petr. 9. |

5. καὶ εἰσελθοῦσαι xrr.| Le. eiced-
θοῦσαι δὲ οὐχ εὗρον τὸ σῶμα. Mt. doe
not mention the fact of their entering;
see last note. In Jo. Mary Magd
lene arrives at the tomb alone, a
all the circumstances are differen
The attempt to harmonise these i
dependent narratives is beset wit
difficulty ; see however Tatian’s scheme)
(Hill, p. 252 ff), and the provisional)

. VI. 6]

υκήν, καὶ ἐξεθαμβήθησαν.

' arrangement proposed by Bp Westcott
(St John, p. 288 f.). On the special
| appearance to Mary Magdalene, which
_ characterises the Johannine tradition,
see below, Ὁ. 9 f., notes.
' According to Mc. the women on
| entering were startled and awestricken
(ἐκθαμβεῖσθαι, cf. ix. 15, xiv. 33, notes)
| to see a young man sitting ἐν τοῖς
δεξιοῖς (cf. τὰ δεξιὰ μέρη τοῦ πλοίου,
_ Jo. xxi, 6), on the right hand side of
| the tomb, clad in a long robe (στολήν,
οὗ xii. 38, note) of dazzling white-
_ hess (λευκήν, cf. ix. 3, note). Mt,
_ who identifies the νεανίσκος as an
_ Angel, has a fuller description: ἦν δὲ
ἡ εἰδέα αὐτοῦ ὡς ἀστραπὴ καὶ τὸ ἔνδυμα
αὐτοῦ λευκὸν ὡς χιών. In Le. the wo-
᾿ς then see two men standing over them
in flashing raiment (ἐπέστησαν αὐταῖς
| ev ἐσθῆτι ἀστραπτούσῃ. The very
_ diversity of the accounts strengthens
_ the probability that the story rests
upon a basis of truth; the impres-
sions of the witnesses differed, but
_ they were agreed upon the main facts.
_ The conception of the Angel as a
_ young man clad in bright attire finds
an interesting parallel in 2 Mace.
- iii. 26, 33 δύο ἐφάνησαν αὐτῷ νεανίαι...
διαπρεπεῖς τὴν περιβολήν...οἱ αὐτοὶ
veaviaa πάλιν ἐφάνησαν τῷ Ἡλιοδώ-
pe ἐν ταῖς αὐταῖς ἐσθήσεσι ἐστολισ-
μένοι. Similarly Josephus (ant. v.
- 8. 2) describes the Angel who ap-
peared to Manoah’s wife as φάντασμα
...veavia καλῷ παραπλήσιον μεγάλῳ.
| Of. also Hv. Petr. 9, 11. On καθή-
μενον see WM., p. 434; περιβάλλεσθαι
᾿ στολήν, Blass, Gr. pp. 92, 113, and ef.
| xiv. 51, Apoc. vii. 13, X. 1; On στολὴ

THE GOSPEL ACCORDING TO ST MARK,

τ΄ καὶ εξεθαμβηθησαν} εθανβησαν D n syr?** arm
᾿ αγγελος (D) ff (cf. cn) | ἐεκθαμβεισθεῖ φοβεισθαι Dn syrP* arm | τὸν Ναξαρηνον] τ.
~ Nagwpaov LA k om &* (hab &8) D | cde ο Toros] εἰδετε exer (+70v D?) rorov αὐτου
Ὁ ιδε exec o τ. avrov 2”: similiter cffknq

397

δὸ δὲ λέγει αὐταῖς Μὴ 6 17

ἐκθαμβεῖσθε: ᾿Ιησοῦν ζητεῖτε τὸν Ναζαρηνὸν τὸν
ἐσταυρωμένον: ἠγέρθη, οὐκ ἔστιν Swde Side ὁ τόπος

6 ο de X. αυταις] και λ. αὑταῖς ο

λευκή see ix. 3, and Apoc. vi. 11,
ὙΠῸ, ¥3.

6. ὁ δὲ λέγει αὐταῖς κτλ. The
Angel is not an apparition merely
(vi. 50); he speaks to the women and
answers (dmoxpibeis Mt.) their unspoken
fears. Le. follows another tradition
of the Angel’s words, but Mt. is in
substantial agreement with Mc.; Mc.’s
account, however, derives peculiar
life and freshness from the absence of
conjunctions in the first five clauses.
Μὴ ἐκθαμβεῖσθε: Mt. adds ὑμεῖς, for he
has just mentioned the terror which
struck the guards at the sight of the
Angel ; but the contrast would have
no meaning for the women, and can
scarcely have found a place in the
original words. Tov Ναξαρηνόν (Me.
only) strikes a familiar note in the
memories of these Galilean women
(cf. i, 24, x. 47, xiv. 67, notes); τὸν
ἐσταυρωμένον (Mt. Mc.) rather than
τὸν σταυρωθέντα, for the event is
recent, and the Person is still living ;
ef. 1 Cor. i. 23, Gal. iii. 1, and contrast
Jo. xix. 20, 2 Cor. xiii. 4, Apoc. xi, 8,
where the aor. suffices to express the
historical circumstance. *Hyép6n, the
Resurrection is an accomplished fact,
the moment is already past; contrast
ἐγήγερται in 1 Cor. xv. 4, 20, where
the purpose is to emphasise the
abiding truth of the Lord’s risen life.
δε ὁ τόπος κτὰ. ‘here is the loculus
where the Body lay; you can see for
yourselves that it is not there’ (Je-
rome: “ut si meis verbis non creditis
vacuo credatis sepulchro”). In Mt.
the Angel reminds the women that
the Lord had foretold the issue of the

/ \ / f > ‘
7 ὅπου ἔθηκαν αὐτόν. ἀλλὰ ὑπάγετε εἴπατε τοῖς μαθη-
᾿ς = a ne ef eh, fey at \
ταῖς αὐτοῦ καὶ τῷ Πέτρῳ ὅτι Ilpoaye: ὑμᾶς εἰς Ἷ τὴν
~ \ af \ > ~
8 [αλειλαίαν: ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν.
2 ~ af 3 \ ~ 7 ΑΝ \
ἐξελθοῦσαι ἔφυγον ἀπὸ τοῦ μνημείου, εἶχεν yap

THE GOSPEL ACCORDING TO ST MARK.

[XVI. 6

7 erate] pr και C*D 33 2° k | προαγει] ἰδου mpoayw Dk syrhier δου προαγεῖ
aP° gyrrsinpesh arm yyep0y ἀπὸ τῶν γεκρων καὶ ἰδου Mpoaryet I 59 118 209 604 | avror] pe

Ὁ k| eer] εἰρηκεν A εἰρηκα D (ecrov 40 72) a® Κα

8 εξελθουσαι.. «μνημειου]

a» .
ἀκουσαντες εξηλθον απὸ Tov μνημείου καὶ εφυγὸν P | εξελθουσαι] ἀκουσαντες 2P° (sic)
syrrinpeshhel(mg) arm -᾿ ταχυ ΕἸ min™™" ¢ | om azo του μνημειου...εκστασις syr™™ | yap]

de ACLT'AIL mino™=vid go

Crucifixion (καθὼς εἶπεν) ; in Le. this
passing reference is expanded into a
citation of the prophecy (μνήσθητε ὡς
ἐλάλησεν ὑμῖν κτλ.), the Evangelist
adding, καὶ ἐμνήσθησαν τῶν ῥημάτων
αὐτοῦ But the prophecy was ad-
dressed, so far as we know, to the
Twelve only, and the reference to it, or
at least the citation, probably formed
no part of the earliest tradition,

7. ἀλλὰ ὑπάγετε κτλ.] ᾿Αλλά (ἜΜ.
p. 551) recalls their thoughts from the
wonder and awe of the announcement
which they had just received to the
duty which lay immediately before
them; it “breaks off the discourse
and turns to a new matter” (Alford).
They must go with speed (ταχύ, Mt.)
and deliver a message to the disciples.
Me, adds καὶ τῷ Πέτρῳ, ‘and in par-
ticular to Peter’; cf. Acts i 14 σὺν
γυναιξὶν καὶ Μαριάμ, and the less com-
plete parallel in i. 5 ἡ Ἰουδαία χώρα
καὶ of Ἱεροσολυμεῖται (cf. WM., p. 546).
Peter is named, both as the first of
the Eleven, and probably also to assure
him that his denials are forgiven
(Thpht. : ὡς copuaios...i...va μὴ σκαν-
dadic7...6s αὐτὸς μὴ λόγου ἀξιωθεὶς
οἷα dpynoapevos—cf. Bede: “vocatur
ex nomine ne desperaret ex nega-
tione”); cf. 1 Cor. xv. 5 ὥφθη Κηφᾷ,
εἶτα τοῖς δώδεκαι The message would
open of course with the tidings of the
Resurrection (εἴπατε ὅτι ᾿Ἤγέρθη, Mt.),
but its purpose was to turn the steps
of the Apostles to Galilee whither

the Master would precede them.
Προάγει ὑμᾶς εἰς τὴν Ταλειλαίαν (Mt.

ΜῈ
δ καὶ ἱ

Mc.); cf. xiv. 28, note; the reminder —
is necessary, for the words of Christ —
would be forgotten for the while in —
the excitement of the great events —
which had occurred. It is more dif- —

ficult to understand why the matter
should have been so urgent if a
week at least was to intervene before
the Risen Christ left Jerusalem (Jo.
xx. 26). Perhaps it was important to
dispel at the outset any expectations
of an immediate setting up of the
Kingdom of Gop in a visible form at
Jerusalem (cf. Acts i. 6). Καθὼς εἶπεν
ὑμῖν : Mt., with a complete change of
reference, ἰδοὺ εἶπον ὑμῖν.

8. καὶ ἐξελθοῦσαι ἔφυγον κτλ.] The

picture is true to psychological pro-
bability. At first the Angel’s words
only increased their terror; they
turned and fled from the tomb,
trembling and unable for the moment
to collect their thoughts or control
themselves. On ἔκστασις see Vv. 42 note,
and cf. Le. v. 26, Acts iii. 10, x. 103

εἶχεν κεἔέλαβεν (Le. Lc. cf. Field, Notes,

p. 44f. and Deissmann, B. St. p. 293),
κατεῖχεν, οἵ, Jos. ant. v. 1, 18 κατά-

πληξις εἶχε τοὺς ἀκούοντας : for other

exx. see Field ad /.. As they came to

themselves and began to realise the

truth, joy mingled with their fear and
predominated (Mt. μετὰ φόβου καὶ
χαρᾶς μεγάλης), and their flight was
changed into an eager haste to de-

d
7
4
[

x . 9]

€@ οβοῦντο yao" ἧς ᾿ς

liver their message (ἔδραμον ἀπαγγεῖλαι
κτλ.). But Mes narrative comes to
- an abrupt end before this second stage
of feeling has been reached; fear still
prevails, and the shock has been too
' severe to permit them to say a word
' about what had occurred. Οὐδενὶ οὐδὲν
εἶπαν is. too general a statement to
' justify the limitation κατὰ τὴν ὁδόν (cf.
Le. x. 4); until their terrors had
_ subsided they had no thought for the
_ Angel’s message and no tongue to
tell it. According to Le. xxiv. 9g it
' was delivered by them afterwards ;
οὗ vv. 10, 11, notes, and Jo. xx. 18.
_ With the abrupt ending comp. ix.
6, ἔκφοβοι yap ἐγένοντο: the parallel
however is not exact, and it is
perhaps improbable that the Evan-
_gelist deliberately concluded a para-
' graph with ἐφοβοῦντο yap (cf. WH.,
| Notes, p. 46). As Mr Burkitt sug-
| gests (Two Lectures, p. 28), some
- object may have followed the verb.
_ For an instance of a broken sentence
at the end of an imperfect document
see 1 Esdr. ix. 55, compared with
2 Esdr. xviii. 13.
_ 9g—i1. THe AppraRANCE TO Mary
_ Macpaens (Jo. xx. 11—18).
9. ἀναστὰς δὲ mpwi xrd.| The se-
quence is suddenly broken, and Mary
Magdalene, who is one of the three
- women mentioned in xvi. 1, becomes,
as in Jo. xx., the subject of a distinct
- narrative which in form at least is not
consistent with the Marcan tradition.
‘She is introduced to the reader, as if
‘she had not been named before (παρ᾽
ἧς κτλ»); alone of the three she sees
_ the Lord, and announces the Resur-

THE GOSPEL ACCORDING TO ST MARK.

[9 λναστὰς δὲ πρωὶ πρώτῃ

8 τρομος] φοβος ὉΠ ἃ arm™4 | om καὶ εκστασις arm
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᾿εφανη πρωτον] epavepwoev πρωτοις D εφανη mpwrn 2° om πρωτον syrtiet arm me Eus!

399

ΕΣ \ / GL} of \ > \ Di Ψ
AVT AS TPpopos καὶ E€EKOTAOLS’ καὶι οὐδενὶ οὐδὲν εἰσταν.

* ᾿ς * *

σαββάτον ἐφάνη 9

9 de Ο5] και Οὗ om δε

rection to the Eleven, and no explana-
tion is given of this unexpected turn
in the events. Lastly, the paragraph
has evidently been detached from
some document in which the Lord
has been the subject of the preceding
sentence; in its present position ὁ
Ἰησοῦς is imperatively required (ef.
WH., Notes, p. 51). On the general
question of the authorship of the
fragment xvi. 9—2o0 and its relation
to the Gospel, see the Introduction.
IIpwi is doubtless to be taken with
ἀναστάς, not with ἐφάνη, and thus it
determines the time when the Resur-
rection took place—on the third day,
as the Lord had foretold, though
before daybreak, perhaps in the
earliest hour of the morning watch.

πρώτῃ σαββάτου] Cf. τῇ μιᾷ τῶν
σαββάτων (v. 1, note); the use of πρῶ-
ros in this phrase is apparently unique,
though we have πρώτη ἡμέρα τῶν
ἀζύμων in xiv. 12, Mt. xxvi.17. The
Gospels moreover seem to prefer σάβ-
Bara in this connexion, but cf. 1 Cor.
XVi. 2 κατὰ μίαν σαββάτου. “Edavyn
occurs here only in reference to an
appearance of the risen Christ; see,
however, Num. xxiii. 4 ἐφάνη 6 θεὸς
τῷ Βαλαάμ, Le. ix. 8 Ἠλείας ἐφάνη.
A more usual term is ὠῴθη, Le. xxiv.
34, 1 Cor. xv. 5ff.; cf. ὀπτανόμενος
Acts i. 3, and ὄψεσθε v. 7, supra.
That the Lord appeared first to the
Magdalene may have been inferred
from the narrative of Jo. xx. 11 ff
St Paul’s Κηφᾷ εἶτα τοῖς δώδεκα (1 Cor.
xv. 5) determines only the relative
order of the appearance to Peter and
the other Apostles.

1 SB syr*

17

400

πρῶτον Μαρίᾳ τῇ Μαγδαληνῆ παρ᾽ ns ἐκβεβλήκει ἑπτὰ
10 δαιμόνια. "“ἐκείνη πορευθεῖσα ἀπήγγειλεν τοῖς μετ ἢ

9 παρ ΟἾΙ Ψ 2 33] ag ACEGKMSUVXATAIIS)P min*reomn
O*vid minPave efflq sin» arm πορευθεισα] ἀπελθουσα KIL minP° yidens 1 | τοις
μετ avrov] pr avros D τοις μ. avrns syrber

map ἧς ἐκβεβλήκει ἑ. 5.| The fact
was known also to Le. (viii. 2 ἀφ᾽ ἧς ὃ.
ἑ. ἐξεληλύθει). ᾿Ἐκβάλλειν παρά occurs
here only: for παρά with the gen.
indicating the quarter from which a
movement proceeds see Viii. 11, xii. 2,
xiv. 43, and on its distinction from ἀπό
cf. WM., p. 456f. Ἑπτὰ δαιμόνια (“sep-
tenarii spiritus,”’ Tertullian, cited
above p. 95) recalls Mt. xii. 45, ἑπτὰ
ἕτερα πνεύματα πονηρότερα, and the
striking contrast in Apoc iii. I τὰ é,
πνεύματα τοῦ θεοῦ. Cf. Thpht.: ἑπτὰ
δαιμ., τὰ ἐναντία τῶν ἑπτὰ τῆς ἀρετῆς
πνευμάτων. To Celsus it appeared to
be a fatal objection to the Christian
faith that the earliest witness of the
Resurrection should have been, on
the shewing of the Gospels themselves,
& γυνὴ πάροιστρος. The objection re-
peats itself, though the tone is widely
different, in the last words of Renan’s
chapter on Jésus au tombeau: “pou-
voir divin de ’amour! moments sacrés
ou la passion d’une hallucinée donne
au monde un Dieu ressuscité!” But
the hallucination of the Magdalene
belongs to the μωρὸν τοῦ θεοῦ, which
is at once wiser and stronger than
men. Renan, however, has ludicrously
overestimated the place which Mary
Magdalene holds among the witnesses
of the Resurrection; cf. Les Apétres,
p. 13, “la gloire de la résurrection
appartient donc & Marie de Magdala;
aprés Jésus, c’est Marie qui a le plus
fait pourlafondation du christianisme.”
So far was this from being recognised
by the Apostolic age that St Paul
does not even mention her in his
summary of the evidence (1 Cor. xv.

5 ff.).

THE GOSPEL ACCORDING TO ST MARK.

[XVL. 9 :

Io exewy]|+de

|
10... ἐκείνη πορευθεῖσα ἀπήγγειλεν |
κτλ} Cf. Jo., ἔρχεται... ἀγγέλλουσα —
τοῖς μαθηταῖς. Both accounts are —
singularly devoid of the animation —
which such a moment would suggest; —
contrast ἔδραμον, Mt. xxviii. 8, and —
praecurrens, which some O.L. texts —
substitute here. Ἐκείνη, illa, cf. Ὁ.
13: the pronoun is neither emphatic —
nor antithetic, merely indicating the —
subject, as in Jo. v. 46, vii. 45—a non- ©
Marcan use; cf. Blass, Gr. p. 168.
Me. seems also to have avoided the —
colourless πορεύεσθαι, which occurs
abundantly in the other Gospels, and
thrice in this context; in ix. 30, if
genuine, it has the specific sense of
taking a journey. Τοῖς per αὐτοῦ
γενομένοις: ‘to those who had been
with Him,’ cf. ii, 19, iii, 14, Jo. xiii.
33, XViil. 12, Acts iv. 13. In their Ὁ
strictest sense the words describe ©
only the Apostolic body, yet see Acts —
i, 21; all the other μαθηταί who were :
in Jerusalem at the time were pro-
bably in the company (comp. v. 12, —
note, Acts i. 13ff.). Though Jerusa- —
lem was keeping the Feast, the dis- 4
ciples were occupied in mourning and ὦ
bewailing their loss; cf. Jo. xvi. 20
κλαύσετε καὶ θρηνήσετε ὑμεῖς. The
combination πενθεῖν καὶ κλαίειν is
frequent, cf. 2 Regn. xix. 1, 2 Esdr.
xi. 4, xviii. 9, Le. vi. 25, Jas. iv. 9,
Apoc. xviii. 11, 15, 19; the present
passage is apparently imitated by
Ps. Pet. (ev. 7 ἐνηστεύομεν (Me. ii.
20) καὶ ἐκαθεζόμεθα πενθοῦντες καὶ
κλαίοντες νυκτὸς καὶ ἡμέρας ἕως τοῦ
σαββάτου, οἵ. 7b. 12 ἡμεῖς δὲ οἱ δώδεκα,
μαθηταὶ τοῦ κυρίου ἐκλαίομεν καὶ édv-
πούμεθα). ᾿

I. 12]

IO γίψομενοις 69 | revOovow AL

᾿επιστευσαν aurn (-rw D*) Ὁ

11. κἀκεῖνοι ἀκούσαντες ὅτι ζῇ KTA.|
According to Jo., Mary's report was
Γι onveyed in the words Ἑώρακα τὸν
κύριον. This writer's account goes
further; Mary can testify that the
᾿ Beaster is alive (ζῶ); what she had
“seen was not a mere vision. This
"was the constant belief of the eye-
| witnesses: Le. xxiv. 5, 23, Acts i. 3,
"xxv. 19, Rom. vi. 10, Apoc. i. 18,
“ii. 8. Ἐθεάθη : this word, which is
‘not used in the genuine work of Mc.
but occurs frequently in Jo., seems to
‘point to the beauty and wonderful-
“ness of what she saw; cf. Jo. i. 14, 32,
Acts i. 11, xxii. 9, 1 Jo. i. 1, iv. 12, 14.
_ For the aor. pass. see Mt. vi. 1, xxiii. 5.
Our writer uses θεᾶσθαι again in Ὁ. 14,
but in the middle.
_ ἠπίστησαν] Of this result Jo. says
‘nothing; Le. connects it with the
“message of the women (xxiv. 11 ἐφάν-
/noav...\jpos τὰ ῥήματα ταῦτα καὶ ἠπί-
στουν avrais)—the occasion is possibly
the same, for no Evangelist mentions
both visits; cf. v. 8, note. ᾿Απιστεῖν,
which is common in class. Gk., occurs
but seldom in the N. T. ΔἸ κότον,
Ῥαυ]5, 1 Pet.!, and twice in this frag-
ment, vv. 11, 16); the stronger ἀπει-
θεῖν is more "frequent i in Biblical Gk.
(iuxx.*, N.T.1*) ; the relative meanings
of the two may be studied in Heb. iii.
12, 18 f., iv. 11, where ἀπιστία is seen
Ὁ pass readily into dmeidea. The
disciples had reached only the first
‘Stage; see Ὁ. 14, note.
Ξ 13, APPEARANCE TO Two Dis-
‘CIPLES ON THEIR WAY INTO THE
country (Le. xxiv. 13—32).
_ 12, μετὰ δὲ ταῦτα δυσίν κτλ.}] The

S. M.?

THE GOSPEL ACCORDING TO ST MARK.

{ lon / ~

¢ αὐτοῦ γενομένοις, πενθοῦσι καὶ κλαίουσιν:
ἀκούσαντες ὅτι ἢ Kat ἐθεάθη ὑπ᾽ αὐτῆς ἠπίστησαν.
τ Μετὰ δὲ ταῦταῚ δυσὶν ἐξ αὐτῶν περιπατοῦσιν 12 Ἵ 80

401

1 κἀκεῖνοι II

11 κακεινοι AC°D*XTAIIZ min?! ἢ vg]
exewor δὲ Οὗ cffq me exewor LUWP 127 1071 of syrb arm | ηπιστησαν] καὶ οὐκ
12 OM περιπατουσιν 1 syr* arm

writer knows only that this manifes-
tation was subsequent to that which
was vouchsafed to the Magdalene (cf.
πρῶτον, Ὁ. 9); from Le. we learn that
it took place on the same day (ἐν αὐτῇ
τῇ ἡμέρᾳ, XXiV. 13). Mera ταῦτα (τοῦτο)
is not a Marcan phrase, but occurs
frequently in Le. and Jo. (Lc.°v-> at
Jo.4), The two belonged to the
company of the Eleven, for ἐξ αὐτῶν
apparently, looks back to ἐκεῖνοι in
the preceding verse; in Lce., where
the same phrase occurs, the reference
is less distinct, but the Apostolic
party are probably intended (cf. v. 10).
They were walking when they met
Him, on their way to the country (εἰς
ἀγρόν, cf. am’ ἀγροῦ, Xv. 21), 1.6., as Le.
explains, εἰς κώμην ἀπέχουσαν σταδίους
ἑξήκοντα ἀπὸ ᾿Ἰερουσαλήμ, ἧ ὄνομα
Ἔμμαούς. A walk of about seven
English miles brought them to this
place, which cannot therefore have
been Emmaus Nicopolis, now Am-
wads, 22 miles from Jerusalem on the
Jaffa road (1 Mace. iii. 40, 57, iv. 3,
Jos. ant, xiii. 1. 3, etc,; cf. Eus.
onom. αὕτη ἐστὶν ἡ νῦν Νικόπολις, and
see Neubauer, géogr. du T., p. 100 f.).
Josephus (B. J. vii. 6. 6) mentions a
χωρίον of the same name, distant
from Jerusalem σταδίους τριάκοντα
(vl. ἑξήκοντα) which may be identical
with Le’s κώμη. Caspari suggests
Mozah (Josh. xviii. 26), which in
some mss. of the Lxx. appears as
‘Auood or ᾿Αμμουσά (ΠΥ 37). The
site is necessarily undetermined, but
el-Kubeibeh, Kulonieh, and el-Kham-
asa have been proposed, places which
lie respectively N.W., W., and 8. W. of

26

§o I4

402

2 6 2 RES YA a / > 3 f 2
ἐφανερωθη ἐν ἑτέρᾳ μορφῆ, πορενομένοις εἰς ἀγρὸν

~ / / an a \

13 ᾿Ξκάἀκεῖνοι ἀπελθόντες ἀπήγγειλαν Tots λοιποῖς" οὐδὲ

9 / > / q
EKELVOLS ETTLOTEVOAY. |

13 exewvor L ff arm

the city. Of these Kulonieh, or rather
the adjacent Beit Mizza (Mozah),
seems to have the best claim.

Le. gives the name of one of the
two disciples as Κλεόπας, i.e. Κλεόπατ-
pos (cf. ᾿Αντίπας -- ᾿Αντίπατρος, Apoc.
li. 13, and see Lightfoot, Galatians,
p. 267).

Ἔν ἑτέρᾳ μορφῇ suggests a transfor-
mation analogous to that described
in ix. 2, but the account in Le. forbids
this; there was clearly nothing in
the Lord’s appearance to distinguish
Him from any other wayfaring man.
The words must be explained as con-
‘trasting the Magdalene’s impression
(v. 9) with that received bythe two ;
to her He had seemed to be a κηπου-
pos (Jo. xx. 15), to them He appeared
in the light of a συνοδοιπόρος. Le,
explains that their inability to recog-
nise Him was due to their own in-
fatuation (xxiv. 16); when that was
removed, they knew Him at once
(ἰδ. v. 31). Ἔν ἑτέρῳ σχήματι might
have been expected in this connexion,
but σχῆμα, as Lightfoot suggests, may
have been “avoided instinctively, as
it might imply an illusion or an im-
posture” (Philippians, p. 129). For
the Gnostic notion that the Lord’s
humanity possessed the power of
assuming different forms see Acta
Johannis, τ ff. (ed. James, p. 3). A
similar property is ascribed to St
Thomas (Acta Thomae, 34, ed. Tisch.,
Ῥ. 219, ἄνθρωπος yap εἶ δύο μορφὰς
ἔχων, καὶ ὅπου ἂν θέλῃς ἐκεῖ εὑρίσκῃ).

13. κἀκεῖνοι... ἀπήγγειλαν τοῖς λοι-
ποῖς κτλ.] Vg. et ili euntes nuntiave-
runt ceteris (cf. ἐκείνη, Ὁ. το, note ; on
the crasis κάκ. see Gregory, prolegg. i.

THE GOSPEL ACCORDING TO ST MARK.

48" Vorepov [δὲ] ἀνακειμένοις αὐτοῖς τοῖς ἕνδεκα
ρ μ

14 υὑστερον δὲ ADZ 2P¢ alPave syrrPesh hel* me aeth] om δε.
CEGKLMSUVXTAILYP min? ff vg syr*!* arm | om αὐτοῖς L 13 syrreshhel arm

[XVI. 12

7
p. 96). The circumstances are given Ἷ
by Le. (xxiv. 33 f.). Ovdé ἐκείνοις ;
ἐπίστευσαν. The writer of the frag-
ment is evidently not indebted to Le. |
for his knowledge of the facts, for
according to Le. the two were met by ©
their brethren. at Jerusalem with the
cry ἠγέρθη ὁ κύριος καὶ ὠφθη Σίμωνι.
Those who shared this conviction
would certainly not have been un-
willing to find a confirmation of their
hopes in the tidings from Emmaus.
At the same time there may have
been and probably was (cf. Mt. xxviii.
16, Jo. xx. 24 ff.) another current of”
feeling which was adverse to the ~
testimony of Simon, and those who
were under its influence would have
rejected the story of the two, Aug.
is possibly right in his view of this
apparent discrepancy : “quid intelle-
gendum est nisi aliquos ibi fuisse qui —
hoc nollent credere?” Οὐδέ takes up
and accentuates the negative implied
in ἠπίστησαν (v.11). The two men did
not fare better than the solitary woman
who had been the first to announce —
the Resurrection. 4
14—18. APPHARANCES TO THE”
EvEeven (Le. xxiv. 36—43, Jo. xx,
19—23, Mt. xxviii. 16—20: cf. 1 Cor
xv. 5 ff).
14. ὕστερον δέ κτλ At length,
after manifestations vouchsafed to an
individual and to two disciples not of
Apostolic rank, the Lord revealed
Himself to the Apostolic college. The
paragraph which follows seems
be a summary of the various narré
tives within the writer’s knowledge
which spoke of appearances to that
body. It is without note of time or

XVI. 14]

be,
)

; place, and v. 19 suggests that it is
intended to cover the whole period
| between the evening of the Resurrec-
| tion-day and the Ascension. “Yore-
_ pov δέ, another non-Marcan phrase,
completes the series started by πρῶ-
τὸν (v. 9) and continued by pera δὲ
Ταῦτα (Ὁ. 12); cf. Mt. xxi. 34 ff. ἀπέ-
στειλεν.. πάλιν ἀπέστειλεν.. ὕστερον δὲ
(Me. ἔσχατον) ἀπέστειλεν : xxii. 25 ff.
ὁ mparos...6 SevTepos...daorepov δὲ (Me.
ἔσχατον) πάντων. ᾿Ανακειμένοις αὐτοῖς
τοῖς ἕνδεκα ἐφ.: the first visit of the
risen Christ to the Eleven themselves
was paid when they were at table.
This circumstance agrees with the
time of day (Le. xxiv. 29, 33, Jo.
Xx. 19), and moreover seems to be
implied in Le. xxiv. 41, where they
answer the Lord’s question ἔχετέ τι
βρώσιμον by producing some cooked
fish (ἰχθύος ὀπτοῦ μέρος). Αὐτοῖς τοῖς
ἕνδεκα, ipsis (not illis, Vg.) undecim :
αὐτοῖς contrasts the Eleven as a body
with the isolated witnesses who had
brought reports of the earlier mani-
| festations. The use of οἱ ἕνδ. (cf. Lc.)
does not decide the question whether
the writer was aware of the absence
of Thomas: ‘the Eleven’ are the
Apostolic body regarded as an unit,
ef. the use of of δώδεκα in Jo. xx. 24,
1 Oor. xv. 5, Hv. Petr. 12. ᾿Εφανερώθη :
a favourite word with St John, es-
pecially in reference to the self-mani-
festations of Christ (Jo. i. 31, ii. 11,
| Vii. 4, xxi. 1 bis, 14, 1 Jo. i. 2 bés, ii, 28,
11]. 5, 8).
᾿ς καὶ ὠνείδισεν τὴν ἀπιστίαν αὐτῶν
κτλ. The.writer is still upon the
-note which he struck in δῦ. 11, 13.
He shews himself independent both
of Jo., whose account seems to leave
no place for this rebuke, and Le., who
represents the Eleven as disbelieving
® their own senses (vv. 37, 41); in our

THE GOSPEL ACCORDING TO ST MARK.

403

/ \ \ a
ἐφανερώθη, καὶ ὠνείδισεν THY ἀπιστίαν αὐτῶν Ἱ Kal
2: « ~ / ?
᾿βσκληροκαρδίαν ὅτι τοῖς θεασαμένοις αὐτὸν éynyep-

14. eymyepuevov] om X + (et) nuntiantibus (illis) oq

fragment a middle course is taken
which agrees with the previous con-
text (τοῖς θεασαμένοις adrov...ovK ἐπί-
στευσαν). ᾿Ὡνείδισεν is not used else-
where of a censure pronounced by the
Lord on the Apostles. He ‘reproach-
ed’ Bethsaida, Chorazin and Caper-
naum for their impenitence (Mt.
xi. 20), but His unfavourable judge-
ments on His dis¢iples are expressed
in rebukes (viii. 33), not in reproaches.
It may have been that something
sharper than rebuke (cf. xiv. 41, note)
was necessary to rouse them from the
faithless despondency into which they
had been plunged by the Crucifixion ;
but the useof the word ismore probably
one sign among many of a handling
less delicate and psychologically exact
than that to which we are accustomed
in the canonical gospels. Τὴν ἀπιστίαν
αὐτῶν καὶ ox. Nowhere else is σκλη-
ροκαρδία laid to the charge of the
Apostles (cf. x. 5), or even ἀπιστία:
they are ὀλιγόπιστοι (Mt. vi. 30, viii. 26,
xiv. 31, xvi. 8); their faith is immature,
wanting in promptness, and sometimes
on the point of collapse (Me. iv. 40,
xi. 22, Le. xxii. 32); there is a real
danger lest they should drift into
final unbelief (Jo. xx. 27 μὴ γίνου
ἄπιστος), but ἄπιστοι in the strict
sense they are not. Similarly the
Lord complains of the callousness
(viii. 17), rather than of the hardness
of their hearts; the latter state goes
along with impenitence (Rom. ii. 5),
and implies the absence or failure of
love. The words are harsher than
any which the Lord is elsewhere
reported to have used towards His
disciples, although it is possible, as has
been suggested, that a peculiarly
drastic treatment was necessary at
this moment. Ὅτε, for that; cf. WM.,
Pp. 551. Ἐγηγερμένον, not eyepbévra:
26—2

404

THE GOSPEL ACCORDING TO ST MARK.

[XVI. 14

rf / δ" ΟΡ ~

15 μένον [ἐκ νεκρῶν | οὐκ ἐπίστευσαν. “Kai εἶπεν αὐτοῖς
\ / / ke \

Πορευθέντες εἰς τὸν κόσμον ἅπαντα κηρύξατε τὸ

14 om ex γεκρων C3DEFGHELMSUVITIYP min” latt syrrPer me aeth (hab

AC*XA min" gsyr*! arm)

me | ro εὐαγγέλιον] + you syrrPehier (cf, Act. Pil. A cod. E ap. Tisch. p. 259)

they had seen Him in His risen state ;
cf. 2 Tim. ii. 8 μνημόνευε...ἐγηγερμένον,
‘have Him in remembrance as (not
raised merely but) risen.’ See note on
v. 6.

Jerome (c. Pelag. ii. 15) found here
in some copies of the Gospel, chiefly
Greek, the remarkable addition: “Et
illi satisfaciebant dicentes, Saeculum
istud iniquitatis et incredulitatis sub
Satana est qui (codd. quae) non sinit
per immundos spiritus ueram dei
apprehendi uirtutem. idcirco iam
nune reuela iustitiam tuam.” The
Greek text of this passage with its
context has now come to light in the
Freer ms. of the Gospels (W), which
after οὐκ ἐπίστευσαν proceeds: κἀκεῖνοι
ἀπελογοῦντο (cod. -ντε) λέγοντες ὅτι ‘O
αἰὼν οὗτος τῆς ἀνομίας καὶ τῆς ἀπιστίας
ὑπὸ τὸν σατανᾶν ἐστιν τὸν μὴ ἑῶντα
. ἍΜῸΝ ἃ Ul > , ¢ ‘
πὸ πνευμάτων ἀκαθάρτων (cod. ὁ μὴ
en A ς A “ 3 , ‘ > ,
ἑῶν Ta ὑπὸ τῶν πν. ἀκάθαρτα) THY ἀλή-
θειαν τοῦ θεοῦ καταλαβέσθαι καὶ δύναμιν.
διὰ τοῦτο ἀποκάλυψόν σου τὴν δικαιο-

, no > ΄-“ ἔλ η cal ] lod
σύνην ἤδη. ἐκεῖνοι ἔλεγον [Ἰταῦτα τῷ
χριστῷ. καὶ ὁ χριστὸς ἐκείνοις προσέ-
λεγον ὅτι Πεπλήρωται ὁ ὅρος τῶν ἐτῶν

“ 3 , “A a“ > a oe /
τῆς ἐξουσίας τοῦ σατανᾶ. ἀλλὰ ἐγγίζει
3} 5) Ν 3 , ie? .% = ς
ἄλλα δεινὰ καὶ [ἐκείνοις ὑπὲρ ὧν ἅμαρ-
τησάντων ἐγὼ παρεδόθην εἰς θάνατον ἵνα
ὑποστρέψωσιν εἰς τὴν ἀλήθειαν καὶ
μηκέτι ἁμαρτήσωσιν, ἵνα τὴν ἐν οὐρανῷ
πνευματικὴν καὶ ἄφθαρτον τῆς δικαιο-

΄ , , > A
σύνης δόξαν κληρονομήσωσιν. ἀλλὰ
πορευθέντες εἰς τὸν κόσμον ἅπαντα κτλ.

On the text and interpretation of
this fragment and its relation to the
Marcan Appendix see Two new Gos-

Φ . ᾽ .
pel fragments in Lietzmann’s Kleine
Texte (K. tr., Cambridge, 1908),
PP. 9—I2. | j

15. καὶ εἶπεν αὐτοῖς ἸΤορευθέντες κτλ.
The words are in strange contrast to

15 avros] προς avrovs D| om ἀπαντα D syrhier —

the stern reproof of the previous

verse; the extreme compression which
the writer of the fragment practises
has led him to connect two occasions
which were separated by more than
a week. At the first interview the

Eleven were entrusted with a new
mission (πέμπω ὑμᾶς, Jo.), but the

particulars were reserved for the
meeting in Galilee (Mt.). On the
whole the present passage follows the
lines of the Galilean charge; zopev-

θέντες κτλ. corresponds to Mt.’s zrop.

οὖν μαθητεύσατε πάντα τὰ ἔθνη, and in
each account there is a reference to

baptism as connected with the world-—

wide teaching. Yet there is no in-

dication of dependence on Mt.; our
writer pursues his own course (vv.
17 f.), and probably fuses later in-

structions with those which belong to
the interview among the Galilean hills.

In Act. Pil. A (ec. xiv.) these verses
(15—18) are quoted with the preface

εἴδομεν τὸν Ἰησοῦν καὶ τοὺς μαθητὰς

“ A 9
αὐτοῦ καθιζόμενον εἰς TO ὄρος TO καλού-

μενον Μαμίλχ (al. MapByx); see the
note on this in Thilo, p. 617 ff.

ὃ
’

That the Eleven were to be the

heralds of the Gospel to the world, as”
the Master had been its herald in

Galilee (i. 14), was a revelation re-
served for the days after the Resur.
rection; but the catholic mission o
the Gospel had been foretold befor
the Passion, in nearly the same word
that are used here (Mt. xxvi. 13,
Me. xiv. 9, notes). Πάσῃ τῇ κτίσει has
however, a Pauline ring: in Me. κτίσι
is used only in the phrase ἀπ᾽ ἀρχῆς
κτίσεως (x. 6, Xili. 19, notes); i
St Paul we find it in its present co
nexion (Col. i. 23 τοῦ εὐαγγελίου
ἠκούσατε τοῦ κηρυχθέντος ἐν ma

XVI. 17]

4
" σεται +

THE GOSPEL ACCORDING TO ST MARK.

εὐαγγέλιον! πάσῃ TH κτίσει.
βαπτισθεὶς σωθήσεται, ὁ δὲ ἀπιστήσας κατακριθή-
σημεῖα δὲ Stots πιστεύσασιν ἀκολουθήσει 17 § syi

4ος

τό ¢ \
O πιστευσας Kal

ταῦτα: ἐν τῷ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν,

16 ο πιστευσας] ο πιστεύων 1071 pr ore D ΙΟ71 2Pe Gre

βαπτισθεις pr o LA

4 17 ακολουθησει C*LY] παρακολουθησει AC*DP 33 | ev] em: Li | εκβαλλουσιν D

κτίσει, where see Lightfoot’s note).
Πᾶσα ἡ κτίσις is ‘the whole creation’
- (&.V.), as in Rom. viii. 22: οὗ Judith
ix. 12 βασιλεῦ πάσης κτίσεώς σου, XVi.
14 σοὶ δουλευσάτω πᾶσα ἡ κτίσις σου,
4 Mace. ii. 2, 7, vi. 2. Here probably
_ the phrase -- πάσῃ τῇ οἰκουμένῃ (Euth.)
sc. to all men, cf. πάντα ra ἔθνη, Mt.;
- not however without an outlook upon
_ the inanimate world, to which the
_ Gospel offers the hope of an ἀποκατά-
oracis πάντων (Rom. l.c., 2 Pet. iii. 13).
16. ὁπιστεύσας καὶ βαπτισθείς κτλ.]
ΟΣ. qui crediderit et baptizatus fu-
erit: the aor. participles describe
acts which are past in relation to the
_ time of the principal verb, for both
_ the acceptance of the Gospel and the
_mninistration of baptism precede salva-
tion (cf. Burton ὃ 134 f.). Βαπτισθείς,
-pass., corresponds to βαπτίζοντες in
_ Mt.; converts were to receive baptism
at the hands of the Eleven or of other
disciples; the middle is used (Acts
_ xxii. 16) where the voluntary submis-
sion of the recipient is chiefly in view.
For σώζεσθαι in the deeper sense of
5 gaining restoration to spiritual health
860 Vili. 35 (2°), x. 26, xiii. 13, notes.
Ἢ The connexion between πίστις and
σωτηρία is illustrated in the Gospels
_ by the miracles of healing, and in the
_ Epistles takes its place as an axiom of
Christian soteriology; baptism is less
commonly but as distinctly associated
with ‘salvation’ in the Apostolic
| writings (1 Pet. iii. 21 ὑμᾶς.. νῦν σῴζει
βάπτισμα, Tit. iii, 5 ἔσωσεν ἡμᾶς διὰ
λουτροῦ παλινγενεσίας : cf, Le’s use of
οἱ σῳζόμενοι in Acts ii, 47). Σωθή-
a era: i is of course not an unconditional
_ promise of final restoration ; cf. Huth. :

“ἂν Ἂς

σωθήσεται εἴγε τὰ τῆς πίστεως καὶ τὰ
τοῦ βαπτίσματος ἐπιδείξεται.

ὁ δὲ ἀπιστήσας κατακριθήσεται] There
is no need to repeat the reference to
baptism: ἀπιστήσας carries with it the
neglect of the sacrament of faith, but
in itself it is sufficient to secure con-
demnation. Throughout the fragment
this writer lays the greatest emphasis
on the primary obligation of belief
and the sinfulness of unbelief. The
present words are strongly Johannine
in tone (cf. Jo. iii. 18), though κατα-
κρίνειν does not belong to the vocabu-
lary of the Fourth Gospel. Neither the
nature nor the ground of the sentence
on unbelief appears here; the latter
comes into sight in Jo. iii. 19 f.

17. σημεῖα δὲ τοῖς πιστ. ἀκολουθήσει
ταῦτα! Of. Jo. xiv. 12 6 πιστεύων
eis ἐμὲ τὰ ἔργα ἃ ἐγὼ ποιώ κἀκεῖνος ποιή-
oe. The promise is not limited to the
Apostles; τοῖς πιστεύσασιν includes
their converts, and indeed seems speci-
ally to point to them (Vg. eos gui credi-
derint, cf. v.16). That it was fulfilled
is evident from casual references in the
Epp. of St Paul, eg. 1 Cor. xii. 28,
Gal. iii. 5, though the former passage
shews that the σημεῖα did not, even
in the Apostles’ age, attend every
believer (τοῖς π., not τῷ πιστεύσαντι).
Their purpose was to be ‘signs’ of the
Divine mission of the Church, not to
accredit the faith of the individual.
On σημεῖον see xiii. 22, note; standing
by itself as it does here, the word is
characteristic of St John (Je 0.76), In
onpeia...radra the pronoun is guast-
predicative: ‘these are the signs which
shall follow.’

ἐν τῷ ὀνόματί μου krd.| The first

16 4 Ὁ"

IP

J I1*

406

THE GOSPEL ACCORDING TO ST MARK.

[XVI. 17

/ 7 -- ft 7

18 γλώσσαις λαλήσουσιν [καιναῖς }, **| Kai ἐν ταῖς χερσὶν]
/ ΄σ \ / /

ὄφεις ἀροῦσιν, Kav θανασιμόν τι πίωσιν! οὐ μὴ

\ 7
αὐτοὺς βλαψη:
\ ΄σ q ok
Kal καλώς Ἑξουσιν.

ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν

17 om γλωσσαις Aad. καιναις P| om καιναις C*LAY arm me (hab AC?DX rell

syrhier)

18 om καὶ ev ταῖς xepow AD syrrPebhier (hab C*¥2LM™sXA 1 22 33 604

aPe 6Pe 6°" syrrevhel* arm) | ποιωσιν D* | ov μη AC3L] ovdey C* arm | βλαψει min™

‘sion’ had already ‘followed’ the
Apostles in their Galilean mission (vi.
13), and the Seventy also (Le. x. 17 ff.);
indeed, the Name had been occasion-
ally used in this way by believers who
were not even formally disciples (ix.
38). The post-Apostolic Church be-
lieved itself to retain this power: cf.
eg. Justin, dial. 30 σήμερον καὶ
ἐξορκιζόμενα κατὰ τοῦ ὀνόματος Ἰησοῦ
Χριστοῦ... ὑποτάσσεται: tb. 76 καὶ νῦν
ἡμεῖς of πιστεύοντες.. .τὰ δαιμόνια πάντα
καὶ πνεύματα πονηρὰ ἐξορκίζοντες ὑπο-
τασσόμενα ἡμῖν ἔχομεν.

γλώσσαις λαλήσουσιν] Cf. Acts ii.
3 f. ὠφθησαν αὐτοῖς διαμεριζόμεναι
γλῶσσαι... καὶ ἤρξαντο λαλεῖν ἑτέραις
γλώσσαις, Χ. 46 ἤκουον γὰρ αὐτῶν λα-
λούντων γλώσσαις, tb. xix. 6, τ Cor. xii.
28 ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ. ..γένη
γλωσσῶν, and the full treatment of
the subject 7b. c. xiv. Late in the
second century Irenaeus (cf. Eus.
HT. EF. v. 7) bears witness: πολλῶν
ἀκούομεν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ παν-
τοδαπῶς λαλούντων διὰ τοῦ πνεύματος
γλώσσαις. For various opinions as
to the γλωσσολαλία of the primitive
Church see Stanley, Corinthians, p.
243 ff., Plumptre’s art. Gift of Tongues
in Smith’s B. Dy (iii. 1555 ff.) and A,
Robertson’s art. in Hastings (iv. p.
793 ff.), M°Giffert, Hist. of Christian-
ity, pp. 50 ff., 521 ff, A. Wright, Some
NV.T. problems, Ὁ. 277 ff. Καιναῖς may
have been suggested by the analogy
of καινὴ διαθήκη, καινὸς ἄνθρωπος, or
the O. T. καινὸν dopa.

18, ἐν ταῖς χερσὶν ὄφεις κτλ.] Cf.
Le. x. 19 ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν
τοῦ πατεῖν ἐπάνω ὄφεων... καὶ οὐδὲν

ὑμᾶς οὐ μὴ ἀδικήσει. The incident in
Acts xxviii. 3 f., though not a direct

illustration, belongs to this class of
σημεῖα. More exact fulfilments are
described by non-canonical writers,

e.g. Papias according to Eus. AZ. iii.

39 tells of Barsabbas ὡς δηλητήριον

, 3 ’ 4 s > ‘
φάρμακον ἐμπιόντος καὶ μηδὲν ἀηδὲς...
ὑπομείναντος.

The legend of St John
and the cup of poison in Act. Joh.

(Tisch. p. 270) may owe its origin ~

to the saying which our fragment
embodies: such stories abounded at a
later time, cf. Thpht.:. πολλοὶ yap καὶ

φάρμακα πιόντες διὰ τῆς τοῦ σταυροῦ

σφραγῖδος ἀβλαβεῖς διετηρήθησαν. ΕῸΤ

the use made of this passage by
pagan objectors in the fourth century

see Macar. Magn. iii. 16 ὁ πιστεύων
καὶ μὴ ποιῶν ταῦτα ἢ γνησίως οὐ πεπί-

>
στευκεν, ἢ πιστεύων γνησίως οὐ δυνατὸν

ἀλλ᾽

ἀσθενὲς ἔχει τὸ πιστευόμενον.

St Paul’s doctrine of Love (1 Cor. xiii.

8 ff.) suggests an answer to the di-

lemma. The classical θανάσιμος occurs
here only in Biblical Gk., which else-_
where uses the poetical ᾿ϑανατηφύδας

(Lxx.5, Jas. iii. 8).
ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν

κτλ.}] The Twelve had been com-
missioned to heal the sick, but while
the Lord was with them they seem
to have used unction, leaving to Him
the imposition of hands (vi. 13, note).

After the Ascension both signs were
employed (see Acts ix. 12, xxviii. 8,
Jas. vy. 14), and the latter still lingers
in the unctio extrema of the West
and the εὐχέλαιον of the Hastern
Church; an office for the anointing
of the sick was provided in the first

1

XVI. 19]

syrr arm me aeth Iri‘)

_ English Prayerbook, but disappeared
in 1552. It is interesting to note the
_ coneurrence of the same two signs in
_ the ceremonial which followed Bap-
_ tism (cf. Mason, Confirmation, p. 12 f.).
_ The classical καλῶς ἔχειν occurs here
4 only in the N.T.: cf. 1 Esdr. ii. 18;
for ἄρρωστος see Vi. 5, 13.

I9—20. THE ASCENSION, AND ITS
SEQUEL (Le. xxiv. 50 ff, Actsi.9; ef.
I Pet. iii. 22, Rom. viii. 34, Heb.
ΒΕ viii. 1).

19. "ὁ pev οὖν κύριος Ἰησοῦς xrA. |
' On μὲν οὖν followed by δέ see WM.,
ΠΡ. 556, n.; while οὖν looks back to the
preceding narrative with its usual
consequential force, μὲν...δέ (v. 20)
contrasts the new life into which the
Lord passed by the Ascension with
the work of those whom He left on
earth. Mc. very seldom uses either
Dov (x. 9, xi. 31, xiii. 25, xv. 12), or
| pev...d€ (xii. 5, xiv. 21, 28); ὁ κύριος
Ἰησοῦς is without example in the
' Gospels, with the possible exception
of Le. xxiv. 3, though common in the
Acts and occurring occasionally in
St Paul (1 Cor. xi. 23, xvi. 23). Μετὰ
τὸ λαλῆσαι αὐτοῖς : the phrase seems
_ to connect the preceding verses (15--
18) with the Ascension, as though
_ they were an outline of the farewell
' discourse ; cf. Le. xxiv. 51 ἐν τῷ εὐλο-
_yeiv αὐτὸν αὐτοὺς διέστη ἀπ᾽ αὐτῶν,
_ Acts i. 9 ταῦτα εἰπὼν... ἐπήρθη. But,
regard being had to the general
| character of the fragment, μετὰ τὸλ.
tay be interpreted, ‘after the series
of interviews with the Eleven of which
ne specimen has been given’; ef. Euth.:
τὰ τὸ λαλῆσαι οὐ μόνον τοὺς λόγους
iS οὕτους, ἀλλὰ πάντας ὅσους ἐλάλησεν
% αὐτοῖς ἀπὸ τῆς ἡμέρας τῆς ἀναστάσεως

᾿

THE GOSPEL ACCORDING TO ST MARK.

407

*98°O μὲν [οὖν] κύριος [’ Ιησοῦς] μετὰ τὸ λαλῆσαι 19 §F
αὐτοῖς ἀνελήφθη εἰς τὸν οὐρανὸν καὶ ἐκάθισεν ἐκ

Π 19 μεν ουν] om ow C*L go arm (hab AC*D) δὲ syrr | om κυριος H min? | om
Inows AC7-DEGMSUVXTILY min? (hab C*KLA 1 22 33 124 1071 2?¢ alm ¢ ff o vg
ανελημφθη]) avedepero 36 40 aver. και aved. 68 | τον
_ ovpavov] Tous ovpavous 13 69 124 346 εκ δεξιων] ev δεξια CA min” ev δεξίων D

μέχρι συμπληρώσεως τῶν τεσσαράκοντα
ἡμερῶν. This verse is cited by Irenaeus
(iii, το. 6) with the preamble “in fine
autem evangelii ait Marcus”; see
Introduction.

ἀνελήμφθη εἰς τὸν οὐρανόν κτλ.) Of.
Acts i. 2, 11, 22, 1 Tim. iii. 16. The
use of ἀνελημφ θῆναι for the Ascension
was perhaps suggested by 4 Regn.
li, 11 ἀνελήμφθη ᾿Ηλειοὺ.. ὡς εἰς τὸν
οὐρανόν, comp. Sir. xlviii. 9, 1 Mace. ii.
58. Other N.T. terms are ἀναβῆναι
(Jo. vi. 62, xx. 17 bis, perhaps from Ps.
Xxiii, (xxiv.) 3), ἐπαρθῆναι (Acts i. 9),
πορευθῆναι eis οὐρανόν (1 Pet. iii. 22),
διεληλυθέναι τοὺς οὐρανούς (Heb. iv.
14), ἁρπασθῆναι πρὸς τὸν θεόν (ΑΡοο.
ΧΙ, 5). The Creeds generally employ
ἀναβαίνειν (ascendere) or ἀνέρχεσθαι,
possibly because ἀνελήμφθη (adsump-
tus est) would have admitted a
Docetic interpretation (Apostles’
Creed, p. 71 f.); but the festival of
the Ascension was known in the Kast
as the Assumption (ἡ ἀνάληψις, ἡ ἑορτὴ
τῆς ἀναλήψεως).

When the author of the fragment
adds καὶ ἐκάθισεν κτὰ. he passes be-
yond the field of history into that of
Christian theology. The belief that
the risen and ascended Christ stands
or sits at the Right Hand of Gop is
one of the earliest and most cherished
of Christian ideas (Acts vii. 55 ἢ,
Rom. viii. 34, Eph. i. 20, Col. iii. 1,
Heb, 1. 3, vill. 1, Χ 12. Χ 2, Dee
iii. 22, Apoc. iii. 21), based on the
Lord’s own use of Ps. cx. 1 (xii. 36,
xiv. 62), and it is not unlikely that
the writer has adopted here a primi-
tive formula, or echoes a creed-like
hymn; cf. 1 Tim. iii. 16 ἀνελήμφθη ἐν
δόξῃ. Ἔκ δεξιῶν : 50 xii. 36, xiv. 62;

408 THE GOSPEL ACCORDING TO ST MARK.

20 δεξιῶν τοῦ θεοῦ.

[XVI. 19

"9 ἐκεῖνοι δὲ ἐξελθόντες ἐκήρυξαν

πανταχοὺῦυ; του κυριου συνέεργουντος Kal TOV λόγον

βεβαιοῦντος διὰ τῶν ἐπακολουθούντων σημείω».]

19 θεου] Ἔπατρος 1* c* me arm

20 om δια L | σημειων]- ἀμὴν C*EFYGKL —

MSUVXTAY co me aeth (om AC? i 33 al™ a3 q vg syrr arm)
Subser κατὰ Μαρκον B ευαγγελιον κατα M. SACEHKLUIAY k syr™ τέλος rov

κατα M. (ayov) ευαγγελίον min™' om MSX

the Epistles use ἐν δεξιᾷ in this con-
nexion. The Creeds show the same
variation (Hahn3, p. 384).

20. ἐκεῖνοι δὲ ἐξελθόντες κτλ.
Another rapid summary. The writer
passes over without mention the re-
turn to Jerusalem, and the founding of
the Palestinian Churches, and hurries
on to the fulfilment of the Catholic
mission confided to the Eleven after
the Resurrection (Ὁ. 15); the con-
trast to Le. xxiv. 52 ἢ is instructive.
“Ἐκεῖνοι are here clearly the Eleven
(vw. 14), but the Eleven reinforced
by accessions to the Apostolate and
by the self-propagating life of the
Ecclesia. ᾿Ἐξελθόντες, from Jerusa-
lem in the first instance (Acts i. 8);
but the word may include all the
fresh departures by which the Gospel
was carried from one region*to an-
other (cf. Acts xv. 40, xvi. 3, I0, 40,
xx. 1,2. Cot, ii, 15," PR. Ty. ΠΕ ΤῊΣ
the Kingdom of Gop seemed to have
been proclaimed everywhere. ᾿Ἑκήρυ-
£av πανταχοῦ Clearly does not belong to
the earliest form of Gospel-tradition,
but it might have been written as
early as the period of St Paul’s Roman
imprisonment (Col. i. 23). Cf. Clem. R.
1 Cor. 42 of ἀπόστολοι.. ἐξῆλθον evay-
γελιζόμενοι, Herm. sim. ix. 25 ἀπόστο-
λοι καὶ διδάσκαλοι of κηρύξαντες eis
ὅλον τὸν κόσμον : Justin, apol. i. 45
ἀπὸ Ἱερουσαλὴμ οἱ ἀπόστολοι αὐτοῦ
ἐξελθόντες πανταχοῦ ἐκήρυξαν.

τοῦ κυρίου συνεργοῦντος κτλ. Συ»ν-
εργεῖν, συνεργός are used by St Paul of

human cooperation (e.g. Rom. xvi. 3, 9,
21, 1 Cor. iii. 9, xvi. 16), but not of the
cooperation of the ascended Lord,—
a thought which is expressed in other
ways. Βεβαιοῦν is another Pauline
word (Rom. xv. 8, 1 Cor. i. 6, 8), and the
phrase βεβαίωσις rod εὐαγγελίου (Phil.
i. 7) comes very near to our author’s
βεβαιοῦν τὸν λόγον : on the technical
meaning of βεβαίωσις cf. Deissmann,
B. St., p. 104 ff. The whole context
has also a striking affinity to Heb. ii.
3, 4 ἀρχὴν λαβοῦσα λαλεῖσθαι διὰ τοῦ
κυρίου ὑπὸ τῶν ἀκουσάντων εἰς ἡμᾶς
ἐβεβαιώθη, συνεπιμαρτυροῦντος τοῦ θεοῦ
σημείοις. An instance of the com-
bination of βεβαιοῦν and συνεργεῖν is
cited by Wetstein from Plutarch: τοῦ
βεβαιοῦντος καὶ συνεργοῦντος πρὸς νό-
now καὶ πίστιν. On the participles see
Burton, ὃ 449. ᾿Επακολουθεῖν occurs
again in 1 Tim. v. 10, 24, 1 Pet. ii, 21.7
In the Apostolic age, probably
within the experience of the writer,
the cooperation of the ascended
Christ was manifested ‘by the ac-
companying signs’ which had been
promised to it. Other ages need and
receive in other ways indications no
less fruitful or sure of His continual
Presence with the workers of His
Church (Mt. xxviii. 20). Cf. Bede
“numquid quia ista signa non facimu
minime credimus ?,..sancta quippe
clesia quotidie spiritaliter facit qu
tunc per apostolos corporaliter faci
bat......miracula tanto maiora sun
quanto magis spiritalia.”

bebe
ota a geo ἀκ ραλ,,

{ J » eS

INDEX OF GREEK WORDS USED IN THE GOSPEL
| ACCORDING TO ST MARK.

An asterisk denotes that the word is not used elsewhere in the N.T.

; pres xiv. 36

ἄκαρπος iv. 1
Σ᾽ Αβιαθάρ ii. 26 ἢ ?

ἀκοή i. 28, vil. 35, xiii. 7

| *ABpadp xii. 26 (uxx.)

ἀγαθοποιεῖν iii. 4

| ἀγαθός x. 17, 18 bis

ἀγανακτεῖν x. 14, 41, xiv. 4

port X. 21, Xiil. 30—31 bis (uxx.),

|, 33 bis

ἀγαπητός i. 11, ix. 7, xii. 6

| Gyyapedeav xv. 21

ἄγγελος i. 2 (Lxx.), 13, viii. 38, xii. 25,
xiii. 27, 32

ἄγειν i. 38, xiii. 11, xiv. 42

ἀγέλη Vv. 11,13

4 ἅγιος i. 8, 24, lil. 29, Vie 20, Viii. 38,

ἀγορά vi. 56, vii. 4, xii. 38

ἀγοράζειν vi. 36, ay xk Say: 46, xvi. 1
*dypevew xii. 13

ἄγριος i. 6

ἀγρός v. 14, Vi. 36, 56, X. 29, 30, xi. 8,
᾿ς xiii. 16, xv. 21, xvi. 12

ἀγρυπνεῖν xiii. 33
i iii. 35, Vi. 3, X. 29, 30
; abby ἘΦ ΤΟΝ. τὸν 311, 37, 31, 28, 33;

834. 35, Υ. 37, ΥἹἱ. 3, 17, 18, Χ. 29,
Ε΄ 30, ΧΙ]. 19 ter, 20, xiii. 12 bis

a ode xiv. 33

ἀδύνατος x. 27

Glupos xiv. 1, 12

ἀθετεῖν vi. 26, vii. 9

αἷμα v. 25, 29, xiv. 24

_alpeyv ii, 3, 9, 11, 12, 21, iv. 15, 25,
' Vi. 8, 29, 43, Vili. 8, 19, 20, 34, ΣΙ.
ὲ 23, xill. 15, 16, XV. 21, 24, xvi. 18
| αἰτεῖν vi. 22, 23, 24, 25, X- 35, 38, Xi.
ν᾽ 24, xv. 8, 43

αἰτία xv. 26

αἰών iii. 29, iv. 19, x. 30, ΧΙ. 14
αἰώνιος iii. 29, x. 17, 30

ἀκάθαρτος i. 23, 26, 27, iii. 11, 30, V.
2, 8, 13, Vi. 7, Vii. 25, 1x. 25
ἄκανθα iv. 7 bis, 18

᾿ ἀκάνθινος xv. 17

ἀκολουθεῖν i. 18, ii. 14 bis, 15, 111. 7,
V. 24. Vi, I, Vill. 34 bis, ix, 38, x01,
48; 32, 52, Xl. Ὁ, XIV. 13, 54; XV.
41, ΧΥΪ. 17

ἀκούειν ii. 1, 17, iii. 8, 21, iv. 3, 9, 12,
3g, Τὸ, 18; 40)533, 2, 21} 37)
2, 11, 14, 16, 20 bis, 29, 55, Vil. 14»
28, 37, Vill. 18, ὕ1Χ. 7) Σ᾿ 41, 47. 2h
14, 18, xii. 28, 29 (LXX.), 37, xiii. 7,
Ziv. Εἴ, 58, 64, XV. 35, KVL TI

ἀκρίς i. 6

ἄκρον xiii, 27

ἀκυροῦν vii. 1

ἀλάβαστρος,

άζειν v. 38

Ἐἄλαλος Vii. 37, ix. 17, 25

ἅλας ix. 50 ter

ἁλεεύς i. τό, 17

ἀλείφειν vi. 13, xvi. I

* ἀλεκτοροφωνία, xiii. 35

ἀλέκτωρ Xiv. 30, 72 bis

᾿Αλέξανδρος xv. 21

ἀλήθεια Vv. 33, ΧΙ]. 14, 32

ἀληθής xii. 14

ἀληθῶς xiv. 70, xv. 39

ἁλίζεσθαν ix. 49 ᾿

ἀλλά i. 44, 45, ii. 17 bis, 22, iii. 26,
27, 20, iV. 17, 22, Ve 19, 26, 39. Vis 9,
52, Vile 5, 15, 19, 25, Vill. 33, 1X. 13,
22, 37, X- 8, 27, 40, 43, 45, Xl. 23,
32, Xlie 14, 25, 27, Xili. 7, 11 Dis, 20,
24, Xiv. 28, 29, 36, 49, XVl. 7

*ddAaxod i. 38 ”

ἀλλήλων iv. 41, Vill. 16, ix. 34, 50, XV.

xiv. 3 bis

I

ἄλλος iv. 5, 7, 8, 18, 36, Vi. 15, Vil. 4,
viii. 28, X. 11, 12, Xi. 8, ΧΙ]. 4, 5, 9»
21, 32, XIV. 58, XV. 31, 41

ἅλυσις Vv. 3, 4 dis

“Αλφαῖος il. 14, 111. 18

ἁμάρτημα iii. 28, 29

ἁμαρτία i. 4, 5, 11. 5, 7, 9. 10

ἁμαρτωλός il. 15, 16 bis, 17, Vill 38,
xiv. 41

410

ἀμήν iii. 28, vill. 12, ix. I, 41, X. 15,
29, ΧΙ. 23, xii. 43, Xill. 30, xiv. 9, 18,

viii. 35, ΣΧ. 1, 37 bis, 41, 42, Χ. ΤΙ,
15, 43) 44, Xl. 23, xii. 36 (Lxx.), xiii.
20, xiv. 44» xvi. 18

dvd (μέσον) vii, 31

ἀναβαίνειν 1. 20, Li. 33, ‘ive. χρυ, 32;
Vl. 5I, X. 32, 33, XV. 8

ἀναβλέπειν vi. 41, Vil. 34, Vili. 24, X.
51) 52, XVi- 4

ἀνάγαιον xiv. 15

ἀναγινώσκειν, ii, 25, xii. 10, 26, xiii. 14

ἀναγκάζειν vi. 45

ἀναθεματίζειν xiv. 71

ἀνακεῖσθαι vi. 26, xiv. 18, Xvi, 14

ἀνακλίνειν vi. 39

ἀνακραΐειν i. 23: Vi. 4

Saas lay, XV1. 4 ᾿

ἀναλαμβάνεσθαι Xvi. 19
*dvados ix. 50

ἀναμιμνήσκειν xi. 21, xiv. 72

ἀναπαύειν Vi. 31, Xiv. 41

*dvamnddv x. 50

ἀναπίπτειν Vi. 40, Vili, 6

dvacelew XV. II

ἀνάστασις xii. 18, 23
* ἀναστεναΐζειν Viil. 12

ἀναστῆναι i. 35, li, 14, iii, 26, Vv. 42,

vii. 24, Vili. 31, ix. 9, 10, 27, 31,
ΧΡ 1, 24; ΣΠ 23; ὅδ. σῖν.- ἘΠῚ Oa,
xvi.

ἀνατέλλειν iv. 6, xvi. 2

ἀναφέρειν ix. εἶ

ἀναχωρεῖν iii.

᾿Ανδρέας i, τ 40; ili, 18, xiii. 3

ἄνεμος iv. 37, 39 bis, 41, Vi. 48, 51,
ΧΙ, 27

ἀνέχεσθαι ix. 19

ἀνήρ vi. 20, 44, X. 2, 12

ἄνθρωπος i. 17, 23, ii. το, 27 dis, 28,
iii. 2B 3, 5, 28, iv. 26, v. 2, 8, Vii.
9, By 18s 18 bis, 18, 20, 21, 23, Viii.
24, 27, 31, 33, 36, 37, 38, ix. 9, 12,
31 bis, X. 7, 9, 27, 33) 45, Xl. 2, 30,
32, Xl. I, 14, Xiil. 26, 34, xiv. 13,
21 quater, 41, 62, 71, Xv. 39

ἄνιπτος Vii. 2

ἀνοίγεσθαι vii. 35

ἀντάλλαγμα vill. 37

ἀντί x. 45

ἄνωθεν xv. 38

ἀπα εἰν V. 14, 19, Vie 30, xvi. 10,
I
yew Xiv. 44, 53, XV. 16

ve aa Pog he gg

INDEX OF GREEK WORDS.

ἁπαλός xiii. 28

ἀπαντᾷν xiv. 1

ἀπαρνεῖσθαι Vill. 34, Xiv. 30, 31, 72

ἅπας i. 27, viii. 25, xi. 32, xvi. 15

ἀπάτη iv. 19

ἀπέρχεσθαι. 1. 20, 35, 42, ill, 13, Ve 17,
20, 24, Vi. 28, 32, 36, 37, 46, Vil. 24,
30, viii. 13, ix. 43, X- 22, xi. 4) xii.
12, XIV. I0, 12, 39, XVi. 13

ἀπέχειν vil. 6, Xiv. 41

ἀπιστεῖν Xvi. 11, τό

ἀπιστία vi. 6, ix. 24, xvi. 14

ἄπιστος ix. 1

ἀπό 1. ο, 42, li. 20, 21, ili. 7 bis, 8 bis,
22, iv. 25, V. 6, 17, 29, 345 352, Vi. 33;
43, Vil. I, 4, 6, 17, 28, 33, Viil. 3, 11,
15, Χ. 6, 46, Xl. 12, 13, Xl. 2, 34, 38,
ΧΙ, 19, 27, 28, XiV. 35, 36, 54, ΧΥ͂.
21, 30, 32, 38, 40, 43, 45, Xvi. 8

ἀποβάλλειν x. 50
ἀπο pety xii. 1
* ἀπόδημος xiii. 34

ἀποδιδόναι xii, 17

ἀποδοκιμάζειν Vill. 31, ΧΙ. Lo

ἀποθνήσκειν V. 35, 39, ix. 26, xii. 19,
20, 21, 22, XV. 44

ἀποκαθιστάνειν iii. 5, viil. 25, ix. 12

ἀποκεφαλίζειν vi. 16, 28

ἀποκόπτειν ix. 43, 45

ἀποκρίνεσθαι iii. 33, vi. 37, Vil. 28, Vili.
4, 29, 1X. 5, 6, 17, 19, Χ. 3, 24» 51,
Xl. 14, 22, 29, 30, 33, Xli. 28, 29, 34,
35> xiv. 40, 48, 60, 61, XV. 2, 4, 5> 9»
12

ἀπόκρυφος iv. 22

ἀποκτείνειν iii, 4, Vi. το, Vili. a
ix. 31 bis, X. 34, xii. 5 (1°), 7, 8
xiv. I

ἀποκτεννύναι xii. 5 (2°)

ἀποκυλίειν᾽ xvi. 3

ἀπολαμβάνειν Vil. 33

ἀπολλύναι i. 24, li, 22, iii. 6, iv. 38,
Vili. 35 bis, ix, 22, 41, xi. 18, xii. 9

ἀπολύειν Vi. 56, 45, Vili, 3,'9, X- 2, 4
II, 12, XV. 6, ὃ II, 15

ἀποπλανᾷν xiii. 22

ἀπορεῖν Vi. 20

ἀποστάσιον X. 4 (LXx.)
* ἀποστεγάζειν i, 4

ἀποστέλλειν i. 2, ili. 14,» 31» iv. 29, 0
Io, Vi. 7, 17, 27, Vill. 26, ix. 37, Xi.
I, 3, ΧΗ. 2, 3, 4, 5, 6, 13, Xill. 27,
xiv. 13

ἀποστερεῖν X. 19

ἀπόστολος ili. 14, Vi. 30

ἀποτάσσεσθαι Vi. 46

ἀποφέρειν xy. 1

ἅπτεσθαι i. 41, iii. ro, V. 27, 28, 30, 31»,
Vi. 56 bis, Vii. 33, Vili. 22, X. 13

ἀπώλεια XIV. 4

dpa iv. 41, xi. 13

ριον xiv. 11
ἱμαθαία xv. 43

ἄρρωστος Vi. 5, 13, XVi. 18

ἄρτος ii. 26, 111. 20, vi. 8, 37, 38, 41,
44, 52, Vil. 2, 5, 27, Vill. 4, 5, 0,
14 bis, 16, 17, 19, X1V. 22
ew ix. 50
ἄρχειν Χ. 42
ἄρχεσθαι gm, αἷς 23, iv. 1; We ἄγ, 205
Vi, 2, 7, 34, 55, Vili. 11, 31, 32, X.
muy G9; 41, 47, Xl. I5, Xli.+1, ΧΙ]. 8,
__ Xiv. 19, 33, 65, 69, 71, xv. 8, 18
Gpxy i. 1, x. 6, xiii. g, τὸ
ἀρχιερεύς 11. 26, vill. 31, x. 33, xi. 18,
27, XIV. I, 10, 43, 47, 53» 54» 55» 60,
Or, 62, 66, XV. 1, 3, 10, II, 3!
ἀρχισυνάγωγος V. 22, 35, 36, 38
ἄρχων iii. 22
μα xvi. I
ἄσβεστος ix. 43
ἀσέλγεια vii. 22
ἀσθενεῖν vi. 56
ἀσθενής xiv. 38
ἀσκός ii. 22 quater
ἀσπάζεσθαι ix. 15, xv. 18
ἀσπασμός xii. 38
ἀστήρ xiii. 25
Ee iveros vii. 18
ἀσφαλῶς xiv. 44 : ὁ
ἀτιμάζειν xii. 4
ἄτιμος vi. 4
αὐλή xiv. 54, 66, xv. 16
αὐξάνεσθαι iv. 8
αὐτόματος iv. 28
αὐτός passim; nom, i. 8, ii. 25, ili. 13,
iv. 27, 38, V. 40, Vi. 17, 45, 47, Vili. 29,
x. 12, xii. 36, 37, XIV. 15, 44, ΧΥ͂. 43

few i. 34, xi. 16

véva i, 18, 20, 31, ii. 5, 7, 9, 10 bis,
iii. 28, iv. 12 (Lxx.), 36, V. 19, 37»
vii. 8, 12, 27, Vili. 13, X. 14, 28, 29,
xi. 6, 25 bis, xii. 12, 19, 20, 22, xill,
: a 4, Xiv. 6, 50, XV. 36, 37

β ew ix. 18, 20

δι ρον vii. 22

ἀχειροποίητος xiv. 58

ἄθος iv. 5 -
βάλλειν ii. 22, iv. 26, Vil. 27, 30, 33,
ix. 22, 42, 45, 47, xi. 23, Xil. 41 bis,

42, 43 bis, 44 bis, xv. 24
βαπτίζειν ing. 5, 8 bis, 9, Vl. 14, 24,

x. 38 bis, 39 bis, xvi. 16 |
βάπτισμα 1. 4, x. 38, 39, Xi. 30

INDEX OF GREEK WORDS.

AIL
πτισμός Vil. 4
απτιστής Vi. 25, Viii. 28

αββᾶς xv. 7, 11, 15

Βαρθολομαῖος ili. 18

* Βαρτιμαῖος x. 46

βασανίζειν v. 7, vi. 48

βασιλεία i. 15, 111. 24 dis, iv. 11, 26,
30, Vi. 23, 1X. I, 47, X. 14, 15, 23,
24, 25, Xi. IO, Xii. 34, xiil. 8, xiv.
28, XV. 43

βασιλεύς vi. 14, 22, 25, 26, 27, xiii. 9,
XV. 2, 9, 12, 18, 26, 32

βαστάζειν xiv. 13

Sa. (6) xii. 26
δέλυγμα xiii. 14 (Lxx., Th.)
εβαιοῦν xvi. 20. .
εελζεβούλ iii. 22

Βηθανία xi. 1, 11, 12, Xiv. 3

Βηθσαιδά[ν] vi. 45, viii. 22

Βηθφαγή xi. 1
ι Not" x. 4 (ὡχχ.)
(Bros xii. 26
Cos xii. 44
βλάπτειν xvi. 18
στάνειν iv. 27
λασφημεῖν ii. 7, iii. 28, 29, XV. 29
ασφημία 111, 28, vil. 22, xiv. 64
λέπειν iv. 12 bis (LXx.), 24, V. 31, Vili.
15, 18; 23; 24; Kile 14, 38, Xl. 9, 5,
9, 23» 33
ogy i, 3, XV. 34
Boavnpyés iii. 17
οηθεῖν ix. 22, 24
όσκενν V. 11, 14
Perce XV. 55
βουλευτής Xv. 43
οντή 111. 17
ρῶμα vil. 19

αζοφυλάκιον xii. 41 bis, 43
δια i. 9, 14, 16, 28, 39, ill. 7,
vi. 21, Vii. 31, ix. 30, xiv. 28, XV.
[, γι. ἢ
Γαλειλαῖος xiv. 70
γαλήνη iv. 39 .
γαμεῖν Vi. 17, X. II, 12, Xl. 25
γαμίζεσθαι xii. 25 Me
γάρ i. 16, 22, 38, il. 15, ill. 10, 21, Iv.
22, 25, V- 8, 28, 42, Vl. 14, 17, 18,
20, 31, 48, 50, 52, Vil. 3, 10, 21, 27,
viii. 35, 36, 37, 38, ix. 6 bis, 31, 34,
39> 40, 41, 49; X- 14. 22, 27, 45, ΣΙ.
13, 18 bis, 32, Xil. 12, 14, 23, 28: 44:
Kili. 8, 11, 19, 22, 33, 35» XIV. 2, 55 7»
40, 56, 70, XV- 10, 14, XVI. 4, 8 bis
γαστήρ ΧΙ], 17
ἘΠ᾿ 1X. 43. 45: 47
εθσημανεί xiv. 32
γεμίζειν iv. 37, XV. 36. =
γενεά Vili. 12 bis, 38, ix. 19, Xill. 30
γενέσια Vi. 21

412

γένημα xiv. 25
ἐννᾶσθαι xiv. 21

ἐννησαρέτ vi. 53

évos Vii. 26, ix. 29

ἐρασηνός Vv. I

γεύεσθαι ix. 1

γεωργός xii. 1, 2 bis, 7,9 ὃ

γῆ li. 10, iv. 1, 5 bis, 8, 20, 26, 28, 31 bis,
Vi. 47, 53, Vili. 6, Ix. 3, 20, xiii. 27,
2%, XIV. 35, ΣΧ 33

γίνεσθαι i. 4, 9, 11, 17, 32, ii. 15, 21,
23, 27, lV. 4, 10, II, 17, 19, 22, 32,
35> 37, 39 V- 14, 16, 33, Vi. 2 bis,
14, 21, 26, 35, 47, 1X. 3, 6, 7, 21,
260, 33, 50): X- 43, Xl 10, 23, XiL
10 (LXX.), 11 (LXX.), xiii. 7, 18, 19 dis,
28, 29, 30, XIV. 4, 17, XV. 33, 42)
Xvi. I0

γινώσκειν iv. 13, V. 29, 43, Vie 33, 38,
Vil. 24, Vili, 17, 1X. 30, ΣΙ, 12, Xai.
28, 29, XV. 10; 45

λῶσσα Vil. 33, 35, ΧΥΪ. 17

γναφεύς ix. 3

raed XV. 22

γονεῖς xill. 12

γόνυ xv. 19

γονυπετεῖν 1. 40, X. 17

γραμματεύς i. 22, ii. 6, τό, iii. 22, vii.
#56, Vill. 3%, ix, 1k, 445 3.34; Rb
18, 27, Xl. 28, 32, 35, 38, XIV. I, 43,
B3, XV. 1, 31

γράφειν i. 2, vii. 6, ix. 12, 13, X. 4,5,
Xl. 17, Xil. 19, XIV. 21, 27

γραφή xii. 10, 24, xiv. 49

γρηγορεῖν Xill. 34, 35, 37, XIV. 34, 37, 38

γυμνός Xiv. 51, 52

γυνή V. 25, 33, Vi. 17, 18, Vii. 25, 26, x.
2, II, ΧΙ]. 19 bis (LXx.), 20, 22, 23 bis,
XIV. 3, XV. 40

γωνία xii. ro

ϑαιμονίζεσθαι i. 32, v. 15, 16, 18
δαιμόνιον i. 34 bis, 30, iii. 15, 22 dis, vi.
13, Vil. 26, 29, 30, 1X. 38, XVi. 9, 17

δάκτυλος Vii. 33

* Δαλμανουθά viii. ro

ϑαμάζειν v. 4

ϑαπανᾷν v. 26

AavelS ii. 25, x. 47, 48, xi. το, xii. 35,
36, 37 se
1. 32, ll, 10, 20, 21, 22, iii. 4, 20,
vill. 7, 36, ix. 25, 50, X. 31, xi. 8,
17, xil. 26, xiii. 7, 14, 18, xiv. 1, 4,
9, 38, 52, 55, 62, xv. 6, 7, 14 bis, 15,
36, 39, 40, 44, XVI. 9, 13, 14, 17, 20
t Vill. 31, 1X. II, ΧΙ, 7, 10, 14, XiV.
31

δεικνύναι 1. 44, xiv. 15

δειλός iv. 40

δεῖν trans., iii. 27, v. 3, 4, Vi. ΤΕΣ
2, 4, XV. 1, 7

INDEX OF GREEK WORDS.

δεῖπνον vi. 21, xii. 39

δέκα x. 41

Δεκάπολις v. 20 (ἡ A.), vii. 31

δένδρον viii. 24 }
δ

δεξιός x. 37, 40, xii. 36, xiv. 62, xv. 27,
Xvi. 5, 19

Sépev xii. 3, 5, xiii. 9

δερμάτινος i. 6

δέσμιος xv. 6

δεσμός vii. 35

δεῦρο, δεῦτε i. 17, Vi. 31, X. 21, ΧΙ. 7

δεύτερος xii. 21, 31, XIV. 72

δέχεσθαι vi. 11, ix. 37 quater, xX. 15

δηνάριον vi. 37, xii. 15, Xiv. 5

10. gen., il. 1, 23, Ve 5, Vie 2, Vile 31,

1X. 30, X. 25, Xi. 16, XiV. 21, 58, XVI. —
20; w. acc., ii, 4, 18, 27 bis, iii. ΟΝ
iv. 5, 6, 17, V. 4, Vi 6, 14, 1%) 205m
Vil. 5, 29, Xi. 24, 31, Xil. 24, Xili. 13, ἢ
20, XV. IO

διαβλέπειν viii. 25

διαγίνεσθαι xvi. 1

διαθήκη xiv. 24

διακονεῖν i. 13, 31, ΣΧ. 45 bis, XV. 41

διάκονος ix. 35, X. 43

διακόσιοι vi. 37

διακρίνεσθαι xi. 23

διαλέγεσθαι ix. 34

διαλογίζεσθαι ii. 6, 8 bis, viii. τό, 17,
ix. 33, ΤΟΣ

διαλογισμός vii. 21

διαμερίζεσθαι xv. 24 (Lxx.)

διάνοια xii. 30 (LXx.)

Stavolyer Oar vii. 34

διαπερᾷν v. 21, Vi. 53

διαπορεύεσθαι ii. 23

διαρήσσειν xiv. 63

διαρπάζειν iii. 27 bis

διασκορπίζειν xiv. 27 (Lxx.)

διασπᾶσθαι v.

διαστέλλεσθαι v. 43, Vii. 36 dis, viii. 15,
ix.

δι Gav xi. 16

διαφημίζειν i. 45°

διδασκαλία vii. 7 (Lxx.)

διδάσκαλος iv. 38, Υ. 35, ix. 17, 38, X.
17, 20, 35, ΧΙΪ. 14, 19, 32, ΧΙ, I,
XIV. 14

διδάσκειν i. 21, 22, ii, 13, iv. 1, 2,
γι, 6,5 790, 345 Vii. 7 (uxx.), vili, Ὁ
31, ix, 31, X. 1, XL. 17, xii. 14, 35.
xiv. 4

διδαχή 1. 22, 27, iv. 2, xi. 18, xii. 38

διδόναι ii. 26, 111. 6, iv. 7, 8, 11, 25,
V. 43) Vi. 2, 7, 22, 23, 25, 28 bis,
37 bis, 41, Vill. 6, 12, 37, x. 21, 37»
40, 45, ΣΙ. 28, xii. Q, 14 ter, Xill. τα,
22, 24, 34, XIV. 5, II, 22, 23, 44,

a oa 23, ἦα ,
ιεγείρεσθαι iv. 3

διρχισθοι iv. age ΣΧ. 25

a i a αι Δβδνννν.

7

δοκεῖν Vi. 49, x. 42

δόλος Vii. sh xiv. I

δόξα viii. 38, x. 37, xiii. 26

δοξάζειν 11. 12

δοῦλος x. 44, xii. 2, 4, xiii. 34, xiv. 47

δρέπανον iv. 29 (LXxx.)

4 δύναμις V. 30, Vi. 2, 5, 14, ix. I, 39,

| Xil, 24, xiii. 25, 26, xiv. 62'

ϑύνασθαι i. 40, 45, ii. 4, 7, 19 bis, iii.
20, 23, 24, 25, 26, 27, iv. 32, 33,
Υ. 3, Vl. 5, 19, Vil. 15, 18, 24, Vili. 4,
1X. 3, 22, 23, 28, 29, 39, X- 26, 38,
39, Xiv. 5, 7, XV. 31

δυνατός ix. 23, x. 27, xiii. 22, xiv. 35, 36

| Sivev i. 32

| δύο vi. 7 bis, 9, 38, 41 dis, ix. 43, 48»

me. 47, X- 8, 35, Xl. I, ΣΙ]. 42, XiV. 1, 13,

| Xv. 27, 38, Xvi. 12

| *8voKodos x. 24

δυσκόλως x. 23

δώδεκα ili, 14, 16, iv. 10, V. 25, 42, Vis

7; 43> Vill. 19, 1X. 35, X. 32, Xi. 11,

m XIV. 10, 17, 20, 43

| Sepa xiii. 15

δωρεῖσθαι xv. 45

δῶρον vii. 11

| édv i. 40, iii. 24, 25, 27, 28, iv. 22, Υ.
28, Vi. 10, 22, 23; 56, vii. 3, 4, II, Viii.
3, 35, 38, 1X. 18, 43, 45) 47. 50, X- 12,
30; 35, XI. 3, 31, ΧΙ]. 19, Xill. 11, 21,
xiv. 9, 14, 31, Xvi. 18

᾿ ἑαυτοῦ li. 8, 111. 24, 25, 26, iv. 17, V. 5;
> 26, 30, vi. 36, 51, Vill. 14, 34, ix. 8,
0, 50, Xi. 31, ΧΙ. 7, 33, ΧΙ, g, Xiv. 4,
m 7; XV. 31, XVi. 3

| ἐγγίζειν i. 15, xi. 1, xiv. 42

ἐγγύς xiii. 28, 29

ἐγείρειν 1. 31, ii. 9, 11, 12, iii. 3, iv. 27,
38, V- 41, Vi. 14, 16, ix. 27, X. 49,
xii. 26, xiii. 8, 22, xiv. 28, 42, xvi. 6,

em. 14

ἐγκαταλείπειν xv. 34 (LXx.)

ἐγώ, ἡμεῖς passim

ἔθνος x. 33, 42, xi. 17 (ΠΧ Χ.), xiii. 8 dis,
= 10

Bee. ii. 7, 21, 22, 26, ili. 2, 26, iv. 23,
; V. 37, Vi. 4, 5, 8, Vill. 12, 14, 23, 34,
1x. 8, 9, 22, 23, 29, 35, 42, X. 2, 18,
xi. 13 bis, 25, ΧΙ, 20, 22, 32, XIV.
21, 20, 35, XV. 36, 44 bis

εἰδέναι Ἢ 24, 34, li. 10, 1V. 13, 27, Ve 335
Vi. 20, ix. 6, X. 19, 38, 42, Xl. 33;
ΧΙ]. I4, 15, 24, 28, ΧΠῚ, 32, 33, 355
xiv. 40, 68, 71

INDEX OF GREEK WORDS.

413

εἰκών xii, τό

εἰμί passim

εἰπεῖν i. 17, 44, ii. ο bis, 19, iii. 9,
IV. 39, 40, Υ. ps 34, 43, Vi. 22,
24 bis, 37, Vil. 6, Io, 11, 29, Vili. 5,
7, 28, 34, 1x. 18, 21, 23, 29, 36, 39,
x. 3: 4: 5» 14) 18, 21, 36, 37: 38, 39;
49, 51 bis, 52, xi. 3, 6, 14, 23, 20,
31, 32, ΧΙ, 7, 12, 15, 16, 17, 26, 32,
34, 36, 43, xiii. 2, 4, 21, xiv. 6, 14,
16, 18, 20, 22, 24, 39, 48, 62, 72, XV.
39, XV1. 7 bis, 8, 15

εἰρηνεύειν 1x. 50

εἰρήνη v. 34

els passim

els li, 7, V. 22, Vi. 15, Vili. 14, 28, ix. 5,
17) 37> 42, X. 8, 17, 18, 21, 37, xi. 29,
ΧΙ. 6, 28, 29 (LXxX.), 32, 42, xiii. 1,
Xlv. 10, 18, 19, 20, 37, 43, 47, 66,
xv. 6, 27, xvi. 2

εἰσέρχεσθαι 1. 21, 45, ii. 1, 26, iii. 1,
27, Ve 12, 13, 39, Vi. 10, 22, 28, Vil.
17, 24, 25, Vili. 26, 1x. 25, 28, 43, 45;
47, KR» 355 33, 245-48, ΧΙ. ΤΙ, 25, ΣΙΗ.
18, X1V.. 14, τς 13. SVS

εἰσπορεύεσθαι i, 21, iV. 19, V. 40, Vi. 56,
Vil. 15, 18, 1. ΣΙ: 2

εἶτα iv. 17, vill. 25

* elrev iv. 28 bis

ἐκ, ἐξ i. 10, 11, 25, 26, 29, Y. 2 dis, 8,
30, Vi. 14, 54, Vil. Ii, 18, 90,31, 26,
20, 31, ix. ἡ, Ὁ Dis, ΤΟ 17, 21. 25,
X. 20, 37 bis, 4o bis, xi. 8, 14, 20,
30 bis, 31, 32, Xll. 25, 30 quater,
33 ter, 36, 44 bis, xiii. 1, 15, 25, 27,
ΧΙ. 18, 23, 25, 62, 69, Yo, 72, XV.
27 bis, 30, 46, XVi. 3, 12, 14, 19

ἕκαστος Xili. 34

ἑκατόν iv. 8, 20, vi. 40

ἑκατονταπλασίων xX. 30

ἐκβάλλειν i. 12, 34, 39, 43, iil, 15, 22,
23, Ye 40, Vi. 13, Vii. 26, ix. 18, 28,
38; 4, Xi, ΤῈΣ Xu, 8 ΧΥΪ; ΟἹ ἘΠ

ἐκδίδοσθαι xii. 1

ἐκδύειν XV. 20

ἐκεῖ i. 35, 38, ii. 6, iii. 1, Vv. 11, Vi. 5,
10, 33, Xi. 5, Xiil. 21, XIV. 15, XVi. 7

ἐκεῖθεν Vi. 1, 10, II, Vil. 24, ix. 30, X. I

ἐκεῖνος i. 9, ii. 20, iii. 24, 25, iv. 11,
20, 35, Vi. 55, Vil. 20, Vili. I, Xil. 4, 5,
4, Xill. 11, 17, 19, 24, 32, Xiv. 21 bis,
25, XVi. I0, II, 13 bis, 20

* ἐκθαμβεῖσθαι ix. 15, Xiv. 33, XVi. 5, 6

* ἐκθαυμάζειν xii. 17

ἐκλέγεσθαι ΧΙ], 20

ἐκλεκτός xiii. 20, 22, 27

ἐκλύεσθαι vill. 3

Ἃ ἐκπερισσῶς xiv. 31

ἐκπλήσσεσθαι i. 22, Vi. 2, Vil. 37, X-
26, xi. 18

ἐκπνεῖν XV. 37, 39

414

ἐκπορεύεσθαι i. 5, Vi. 11, Vii. 15, 19, 20,
21, 23, X. 17, 46, Xi. 19, Xili. I

ἔκστασις V. 42, xvi. 8

ἐκτείνειν i. 41, 111, 5 dis

ἐκτινάσσειν Vi. II

ἕκτος xv. 33

Khépe Vill. 23

ἔκφοβος ix. 6

ἐκφύειν xiii. 28

ἐκχύννεσθαι xiv. 24

ἐλαία xi. 1, xiii. 3, xiv. 26

ἔλαιον vi. 13

ἐλαύνειν vi. 48

ἐλεεῖν Vv. 19, X- 47, 48

“EdAnvis vii. 26

ἐλωί xv. 34 dis

ἐμβαίνειν iv. 1, v. 18, Vi. 45, Vill. 10, 13

ἐμβάπτεσθαι xiv. 20

ἐμβλέπειν viii. 25, xX. 21, 27, Xiv. 67

ἐμβριμᾶσθαι i. 43, xiv. 5

ἐμός viii. 38, X. 40

ἐμπαίζειν X. 34, XV. 20, 31

ἔμπροσθεν 11. 12, ix. 2

ἐμπτύειν Χ. 34, xiv. 65, XV. 19

ἐν i. 2, 3, 4. 5, 9, II, 13, 15, 16, 19;
20, 23 bis, il. 1, 6, 8 bis, 19, 20, 23,
iil, 22, 23, IV. 1, @ Bis, 4g TH) 87;
20 ter, 24, 28, 30, 35, 36, 38, Ve 2,
3, 5 bis, 13, 20, 21, 25, 27, 30 bis,
Vi. 2, 3, 4 ter, 14, 17, 28, 20) 325 475
48, 51, 50, Vili. 1, 3, 14, 27, 38 bis,
ix. I, 29 bis, 33 bis, 34, 36, 38, 41,
50 ter, X. 21, 30 bis, 32, 37, 43 bis,
44, 52, Xl. Q, 10, 13, 15, 23, 25, 27»
28, 29, 33, Xil. I, II, 23, 25, 26, 35,
36, 38 ter, 39 dis, Xili, II, 14, 17;
24, 25, 26, 32, XIV. I, 2, 3, 6, 25
49, 66, xv. 7, 29, 40, 41, 46, XV1. 5,
72,17, 38

Ἔ ἐναγκαλίζεσθαι ix. 36, x. 16

ἐναντίος Vi. 48, XV. 39

ἔνατος XV. 33, 34

ἕνδεκα xvi. 14

ἐνδιδύσκειν xv. 17

évdve i. 6, vi. 9, XV. 20

* ἐνειλεῖν xv. 46

ἕνεκεν Vili. 35, X. 7 (LXX.), 29, Xill. 9

ἐνεργεῖν vi. 14

évéxeww vi. 19

* ἔννυχα i. 35

ἔνοχος ili. 29, xiv. 64

ἔνταλμα vil. 7 (LXx.)

ἐνταφιασμός xiv. 8

ἐντέλλεσθαι x. 3, xiii. 34

ἐντολή Vil. 8, 9, Χ. 5, 19, Xii. 28, 31

ἐντρέπεσθαι xii. 6

ἕξ ix. 2 (for ἐξ see ἐκ)

Pale XV. 20 i
αίφνης xiii.

+ a χῆνα be 5

ἐξανιστάναι xii, 19

INDEX OF GREEK WORDS.

* ἐξάπινα ix. 8

ἐξαυτῆς vi. 25

ἐξέρχεσθαι i 25, 26, 28, 29, 35, 38, 45,
li, 12, 13, 11], 6, 21, iv. 3, V. 2, 8,
13, 30, Vl. I, 10, 12, 24; 34, 54, Vile

29, 30, 31, Vili. 11, 27, 1X. 25, 26, §
29, 30 Xi. II, 12, Xiv. 16, 26, 48, §
68, xvi. 8, 20

ἔξεστιν ii.
xii. 14

ἑξήκοντα iv. 8, 20

ἐξίστασθαι ii. 12, 111. 21, V. 42, Vie 51

ἐξομολογεῖσθαι i. 5

ἐξορύσσειν ii. 4

* ἐξουδενεῖσθαι ix. 12

ἐξουσία i. 22, 27, ii. το, iii, 15, Vi. 7,
Xi. 28, 29, 33, Xill. 34

ἔξω i. 45, ili. 31, 32, iv. 11, V. 10, Viil.
23, Xl. 4, 19, Xll. 8, xiv. 68

ἔξωθεν vil. 15, 18

ἑορτή xiv. 2, xv. 6

ἐπαγγέλλεσθαι xiv. 11

ἐπαισχύνεσθαι viii. 38 dis

ἐπακολουθεῖν xvi. 20

ἐπανίστασθαι xiii. 12

ἐπάνω xiv. 5

ἐπαύριον xi. 12

ἐπεί XV. 42 . δ

ἔπερωτᾷν V. 9, Vil. 5, 17, Vili. 23, 27, 20»
ix, 11, 16, 21, 28, 32, 33, 2. 2, 10, ἫΝ
xi. 29, Xii. 18, 28, 34, Xili. 3, xiv. 60,
61, XV. 2, 4, 44 :

ἐπί (1) w. gen., ii. 10, 26, iv. 1, 26.
31 bis, Vi. 47, 48, 49, Vill. 4, 6, ix.
3, 20, Xi. 4, Xil. 14, 26, 32, Xill. 9,
15, XIV. 35, 513 (2) w. dat., i. 22, 45,
ill. 5, Vi. 25, 28, 39, 52) 55, 1X. 37»

39, X- 22, 24, Xl. 18, ΧΙ]. 17, Xi. 6,

24, 26, iii. 45 vi, 18, x. 25

6 ee on

i

293 (3) w. ace., il. 14, 21, i. 24, 25,
26, iv. 5, 16, 18, 20, 21, 38, V. 21, ἶ
vi. 34, 53, Vil. 30, Vili. 2, 25, ix. 12, ©
13, 22, X. 11) 16, XL 2, 7, 13, ΠῚ: oe
8, 12, xiv. 48, XV. 22, 24, 33, 46, ©
xvi. 2, 18 |

ἐπιβάλλειν iv. 37, xi. 7, xiv. 46, 72

ἐπίβλημα 11. 21 ἶ :

ἐπιγινώσκειν ii, 8, Vv. 30, Vi. 54

ἐπιγράφειν xv. 26

ἐπιγραφή xii. 16, xv. 26

ἐπιθυμία iv. 19

ἐπιλαμβάνεσθαι vill. 23
ἐπιλανθάνεσθαι Vili. 14

ἔπιλύειν iv. 34

ἐπιπίπτειν iil. to

* ἐπιράπτειν ii, 21

ἐπισκιάζειν ix. 7

ἐπίστασθαι xiv. 68

ἐπιστρέφειν iv. 12 (LXX.), V. 30, Viil. 33,
xiii, τό

ἐπισυνάγειν i. 33, Xili. 27

* ἐπισυντρέχειν 1x. 25

ἐπιτάσσειν i. 27, Vi. 27, 39, ix. 25
ἐπιτιθέναι 111. 16, 17, V. 23, Vi. 5, Vii.
32, V viii. 23, 25, xvi. 18
τιμᾷν i. 25, iii. 12, iv. 39, viii, 30, 32,
33> 1X. 25, X- 18) 4 8
ἐπιτρέπειν V. 13, X.
ἑπτά Vill. 5, 6, 8, 20 bis, xii. 20, 22, 23,
xvi. 9
ἐργάζεσθαι xiv. 6
ἔργον xiii. 34, xiv. 6
ἐρεῖν xi. 29, 3:
ἐρημία viii.
ἶ = ‘3 ex): hy τὰ, 135.38. 454 V1
m 31, 32, 35
poo xiii. 14 (Lxx., Th.)
Papveotas 1. 7, 9, 14» 24, 29, 39, 40, 48:
᾿ i. 3, 13, 17, 18, 20, 111, 8, 20, 31,.10.
4, 15, 21, 22, V. I, 14, 15, 22, 23, 26,
27, 33> 35» 38, Vi. 1, 29, 31, 48, 53,
Vil. I, 25, 31, Vili. 10, 22, 34, 38, 1X.
I, 11, 12, 13, 14, 33» X- I, 14) 30,
45» 46, 50, Xl. 9, 10, 13, 15, 27 bis,
xii. 9, 14, 18, 42, Xill. 6, 26, 35,
36, Xiv. 3, 16, 17, 32, 37, 38, 40,
iT bis, 45, 62, 66, xv. 21, 36, 43,
Xvi. I, 2, 5
ἂν iv. το, Vii. 26, viii. 5
ΠΝ κὰν, ἔσθειν i. 6, ii. 16 bis, 26 dis,
ili, 20, V. 43, Vi. 31, 36, 37 dis, 42,
Za, Vis. 2, 3, 4,-5, 28, Vill. I, 2, 8, Xi.
14, XIV. 12, 14, 18 bis, 22
ἔσχατος i ἘΣ ΘΕ ἐπ 3%, Xi. 6, 22
*ETXATWS V. 23
ἔσω xiv. 54, xv. τό
ἔσωθεν vii. 21, 23
ἕτερος xvi. 12
ἔτι v. 35 bis, xii. 6, xiv. 43, 63
ἑτοιμαΐειν i. 3, Χ. 40, Xiv. 12, 15, 16
ἕτοιμος xiv. 15
ἔτος Vv. 25, 42
εὖ xiv. 7
εὐαγγέλιον i, 1, 14, 15, Vili. 35, Χ. 29,
ΧΙ, το, XiV. 9, XVi. I5
εὐδοκεῖν i. 11
εὐθύς i. 3 (adj.), 10, 12, 18, 20, 21, 23,
| 28, 29, 30, 42, 43, il. 8, 12, iii. 6, iv.
5, 15, 16, 17, 29, V+ 2, 29, 30, 42 bis,
4 25, 27, 45, 50, 54, Vil. 25, Vill. 10,
SES, 20, 24, X-.52, Xi. 2, 3, XIV. 43,

i a 72, XV. I

εὐκαιρεῖν vi. 31
εὔκαιρος Vi. 21
- εὐκαίρως xiv. II
εὐκοπώτερον ii. 9, X. 25
εὐλογεῖν Vi. 41, Vili. 7, xi. 9 (uxx.), 1 IO,
Ε΄ xiv. 22
εὐλογητός xiv. 61
εὑρίσκειν i. 37, vii. 30, xi. 2, 4, 13 bis,
xiii. 36, xiv. 16, 37, 40, 55

εὐσχήμων xv. 43
εὐχαριστεῖν viii. 6, xiv. 23

INDEX OF GREEK WORDS.

415

εὐώνυμος ΣΧ. 40, XV. 2
“ἐφφαθά vii. 34 :

ἐχθρός xii. 36 ons

ἔχω 1. 22, 32, 34, 38 (m.), ii. 10, 17,
19. 25, iil. eo 3» 10, 15, 22, 26, oat
30, iv. 5, 6, 9, 17, 23, 25 bis, 40, V
8». 15, 23, Vi. 18, 34, 38, 55, Vii.
25, Vill. I, 2, 5, 7, 14, 16, 17 bis,
18 bis, ix, 17, 43) 45» 47: 50, Χ. 21,
22, 23, XI. 3, 13, 22, 28, 32, xii 6,
235 44» xiil. 17, xiv. 3, 7 bis, 8, 63,
Xvi. 8, 18

ἕως conj., Vi. 10, 45, ix. 1, xii, 36, xiv.
323 prep., Vi. 23, ix. 19 bis, xiii. 19,
27, XIV. 25, 34) 54) XVe 28, 58

Ζεβεδαῖος i. 19, 20, iii. 17, x. 35
ζημιοῦν viii. 36

ζῇν x. 23, xii, 27, xvi. at

{yretv 1. 37. 111. 32, Vili. 11, 12, Xi. 18,

xii. 12, Xiv. I, 11) 55, Xvi. 6 .
ζύμη viii. 15
Lor ix. a 451 X- 17, 30
ζώνη i. 6, vi. 8

ἤ (1°) aut, li. 9, lil. 4 bis, iv. 17, 21, 80,
vi. 56 bis, Vil. 10, Fi, 12, X. 20 sexies,
38, 40, Xi. 28, 30, xii. 14 bis, xiii.
32, 35 quater; (2°) quam, ix. 43, 45,
sys Χ. 25, oe 30

peer pate
Reis vi. eae

hs iv. 37, Vi. ee bis, Viil. 2, Xi. II,

xiii, 28, XV. 42, 44

oe
elas vi. 15, Vill. 28, ix. 4, 5, II, 12,
13, XV. 35, 36
ἥλιος 1 i, 32, iv. 6, xiii. 24, xvi. 2
ἡμέρα i. 9, 13, 11..1, 20 bis, iv. 27, 35,
V. 5, Vi. 21, Vili. 1, 2, 31, ix. 2, 31,
X. 34, Xiil. 17, 19, 20 δῖδ, 24, 32, XIV.
I, 12, 25, 49; 58, XV. 29
Lous Vi. 23
‘Heine Vi. 14, 16, 17, 18, 20, 21; 22,
vili. 15
᾿Ηρφῳδιανοί, iii. 6, xii. 13
“Hpwdids vi. 17, 19, 22
*"Hoalas i. 2, vii. 6

Θαδδαῖος iii. 18

θάλασσα i, 16 bis, ii. 13, 11]. 7» iv. 1 ter,
39) 41, V- I, 13 bis, 21, vi. 47, 48,
49, Vil. 31, 1X. 42, Xi. 23

* GapPeto bar i i, 27, X. 24, 32

* θανάσιμος xvi. 18 a

θάνατος Vii. το (LXX.), ix. 1, X. 33, Xill.
12, xiv. 345 64

θανατοῦν xili. 12, XiV. 55

θαρσεῖν vi. 50, X. 49

θαυμάζειν Υ. 20, vi. 6, XV. 5, 44

θαυμαστός xii. 1

416

θεᾶσθαι xvi. 11, 14

θέλειν i. 40, 41, lil, 13, Vi. 19, 22, 25,
26, 48, vil. 24, viii. 34, 35, ix. 13,
30, 35, X+ 351 36, 43» 445 51, Xil. 38,
xiv. 7». 12, 36, xv. 9

θέλημα 111. 35

θεός i. 1, 14, 15, 24, li, 7, 12, 26,
iii. 11, 35, iv. 11, 26, 30, Υ. 7 bis,
Vii. 8, 9, 13, Vili. 33, 1X. I, 47, X- 9,
14. 15, 18, 23, 24, 25, 27 bis, xi. 22,
Kil. 14, 17, 24, 26, 27, 29 (LXX.), 30,
34, ΧΠῚ, 19, XiV. 25, XV. 34 bis (1ΧΧ.),
39> 43 XVle τὸ

θεραπεύειν i. 34, ili, 2, 10, Vie 5, 13

θερισμός iv. 29

θερμαίνεσθαι xiv. 54, 67

θέρος xiii. 28

θεωρεῖν iii. 11, V. 15, 38, Xil. 41, XV. 40,
47, ΧΥΪ. 4
λάζειν ΧΙ]. 17

θῆλυς x. 6 (Lxx.)

θηρίον i. 13

θησαυρός xX. 21

θλίβειν iii. 9

θλίψις iv. 17, xili, 19, 24

θνήσκειν XV. 44

θορυβεῖσθαι Vv. 39

θόρυβος v. 38

θρίξ i. 6

θροεῖσθαι xiii, 7

θυγάτηρ Vv. 34, 35, Vie 22, Vile 26, 29

* θυγάτριον V. 23, Vil. 25

θύειν xiv. 12

θύρα i. 33, lil. 2, Xi. 4, ΧΙ. 29, XV. 46,
Xvi. 3

θυρωρός xiii. 34

θυσία ix. 49, ΧΙ]. 33

Θωμᾶς iii, 18

᾿Ιάειρος Υ͂. 22

᾿Ιακώβ xii. 26 (Lxx.)

Ἰάκωβος (1) ὁ τοῦ Ζεβεδαίου i, 19, 29,
iii. 17 bis, v. 37 bis, ix. 2, X. 35, 41,
Zilli, οὐχ, 945 12}. ἀδελφὸς τοῦ
κυρίου vi. 33 (3) ὁ τοῦ ᾿Αλφαίου iii.
18; (4) ὁ μικρός XV. 40, XVI. I

ἰᾶσθαι Vv. 29

ἰατρός ii, 17, Vv. 26

ἴδε ii, 24, ili, 34, xi. 21, xiii, 1, 21, XV.
4, 35, Xvi. 6

ἰδεῖν 1. 10, 16, 19, ii, 5, 12, 14, 16,
iv. 12 (Lxx.), v. 6, 14, 16, 22, 32,
Vi. 33, 34, 38, 48, 49, 50, Vil. 2, viii.
33> ix. J; 8, 9, 14: 15, 20, 25, 38,
X. 14, Xi, 13, 20, Xi. 15, 34, Xill. 14,
29, xiv. 67, 69, XV. 32; 36, 39> xvi. ὃ

ἴδιος iv. 34, Vi. 31, 32, Vil. 33, ix. 2,
28, xiii. 3, XV. 20

ἰδού i. 2, 111, 32, iv. 3, x. 28, 33, xiv.

41) 42
**Teoupala iii, 8

INDEX OF GREEK WORDS.

*Teperx x. re

ἐρεύν 1. 44, ἢ.

et τό Xi. ἐν 15 bis, 16, 27, xii. 35>

xili. 1, 3, Xiv. 49

᾿Ιεροσόλυμα iii. 8, 22, Vii. 1, X. 32, 33,
xi. I, 117) 15, 27, XV. 41

᾿Ιεροσολυμεῖται i. 5 |

Ἰησοῦς i. 1, 9, 14, 17, 24, 25, ii. 5, 8, |
15, 17, 19, lil. 7, V. 6, 7, 15, 20, 21,
27, 30, 36, Vi. 4, 30, Vill. 27, ix.
2, 4, 5, 8, 23, 25, 27, 39, ΣΧ. 5, 14.
18, 21, 23, 24, 27, 29, 32, 38, 30.
42, 47 bis, 49, 5°, 51, 52, ΣΙ. ό, 7,
22, 29, 33 bis, xil. 17, 24, 29, 34, 38»
xiii. 2, 5, Xiv. 6, 18, 27, 30, 48, 535
55, 60, 62, re. 72, XV. I, 5, 15, 54».
37) 43» ΧΥΪ. ;

ἱκανός 1. 7, X. 46, ἮΝ 15

ἱμάς i. 7

ἱματίζεσθαι v. 15

ἱμάτιον ii. 21, V. 27, 28, 30, vi. 56,
ix. 3, X. 50, Xi. 7, 8, xiii. "16, XV. 20, 24 ©

Wa i. 38, li. 10, iii. 2, 9 bis, 10, 12,
14 bis, iv. 12 (LXx.), 21 bis, 22 bis,
Vv. 10, 12, 18, 23 bis, 43, vi. 8, 12, 25, |
36, 41, 56, Vil. 9, 26, 32, 36, Viil. 6,
22, 30, 1X. 9, 12, 18, 22, 30, X. 135
17, 35) 37> 48; Buy xi. τό, 25, 28, ΧΙ
2, 13, I5, 19, Xill. 18, 34, xiv. 10, 4
12, 35) 38, 49, XV- II, 15, 20, 21; 32,
xvi. I

᾿Ιορδάνης i. 5, 9, ili. 8, x. 1

᾿Ιουδαία i. 5 (ἡ sf χώρα) ; ill, 7, x. Su
xiii, 14 Ge I.)

᾿Ιουδαῖος vii. 3, XV. 2, 9, 12, 18, 26

*IovSas (1) ὁ ἀδελφὸς τοῦ κυρίου vi. 3:
(2) Ἰσκαριώθ iii, 19, Xiv. 10, 43 .

Ἰσαάκ xii. 26 (Lxx.)

᾿Ισκαριώθ ili. 19, xiv. τὸ

ἴσος xiv. 56, 59

Ἰσραήλ xii. 29 (LXx.), XV. 32

ἱστάναι iii. 24, 25, 20, ix. 1, = ΣΧ. 40»
xi. 5, xili. 9, 14 xv. + 38

ΠΟΣῚ vil. 7
ixO¢s vi, 8, 41 bis, 43 :
wdvys (1) ὁ βαπτίζων i. 4, 6, 9, 14.

tod 18 bis, vi. 14, 16, 17, 18, 20, 24,
25, Vill. 28, Xi. 30, 32; (2) ὁ τοῦ
Ζεβεδαίου i. 19, 29, 111. 17, V. 37,
ae 2, 38, X. 35, 41, Xili, 3, xiv. 33

ὡσῆς (1) ὁ ἀδελφὸς τοῦ κυρίου vl. Som
κ᾿ ᾿ bi a ᾿ἸΙακώβου τοῦ μικροῦ Xv.

Toone Τὸ ἀπὸ " Ἀρειμαθαίας) XV. 43, 45

καθαιρεῖν xv. 36, 46
καθαρίζειν i. 40, 41, 42, Vil. 19
καθαρισμός i. 44

αθέδρα xi. 15

καθεύδειν iv. 27, 38, V. 39, xiii. 36, xiv.
Oo, 41

Pe IeiOy 145. Ui. 80," 34, ΝΣ Ἢ
V. 15, Χ. 46, xii. 36, xiii. 3, xiv. 62,
xvi.

“καθίζειν ix. 35, X. 37, 40, Xi. 2, 7, xii.
| 4i, Xiv. 32, Xvi. 19

καθώς i, 2, iv. 33, ix. 13, xi. 6, xiv. 16,
» 21, xv. 8, xvi. 7

καί passim

‘Kawéds i. 27, ii. 21, 22, Xiv. 25, xvi. 17
καιρός i. 15, X. 30, Xi. 13, xii. 2, xii,

- 37)

Καισαρία, ἡ
κακολογεῖν vii. I0 (1ΧΧ.), ix. 39
κακοποιεῖν 11]. 4

κακός Vil. 21, XV. 14

᾿ κακῶς i. 32, 34, ii. 17, Vi. 55
κάλαμος xv. 19, 36

ΓΙ καλεῖν i. 20, il. 17, 111. 31, Xi. 17

Π καλός iv. 8, 20, Vii. 27, ix. 5, 42, 43,
™ 45, 47, 50, Xiv. 6, 21

ὡς Vii. 6, 9, 37, Xil. 28, 32, xvi. 18
κάμηλος i. 6, x. 25

Kavavaios iii. 18

Kapdia ii. 6, 8, iii. 5, Vi. 52, Vii. 6
LXX.), 19, 21, Vill, 17, xi. 23, xii.
30 area eae 2
καρπός iv. 7, 8, 29, xi. 14, xii. 2
καρποφορεῖν iv. 20, 28

κατά (1) with gen., iii. 6, v. 13, ix. 40,
xi. 25, xiv. 55, 56, 57; (2) with acc.,
i. 27, iv. 10, 34, Vi. 31, 32, 40, Vii. 5,
33, ix. 2, 28, xiii, 3, 8, xiv. 19, 49,
xv.

καταβαίνειν i. το, iii, 22, ix. 9, xiii. 15,

~

καταγελᾷν Υ. 40
ἢ καταδιώκειν i. 36

κατακεῖσθαι i. 30, ii. 4, 15, xiv. 3
κατακλᾷν vi. 41

κατακόπτειν V. 5

ατακρίνειν x. 33, xiv. 64, xvi. τό

κατάλυμα xiv. 14

δ ορτυρέν xiv. 60
uTamérarpa Xv. 38
apac bar

INDEX OF GREEK WORDS.

417

καταχεῖν Xiv. 3

κατέναντι xi. 2, xii. 41, xiii. 3

κατεξουσιάζειν x. 42

κατεσθίειν iv. 4, Xli. 40 ᾿

*karevdoyety x. τό

κατηγορεῖν ili. 2, Xv. 3, 4

ἢ κατοίκησις Vv. 3

κάτω xiv. 66, xv. 38

καυματίζεσθαι iv. 6

Kadapvaotp i. 21, ii. 1, ix. 33

κενός ΧΙ]. 3

ἢ κεντυρίων XV. 30, 44, 45

κεράμιον Xiv. 13

κερδαίνειν viii. 36

κεφαλή vi. 24, 25, 27, 28, xii. το (Lxx,),
xiv. 3, XV. 19, 29

ἢ κεφαλιοῦν xii. 4

κῆνσος xii. 14

κηρύσσειν i. 4, 7, 14, 38, 39, 45, iii. 14,
V. 20, Vl. 12, vii. 36, xill. τὸ, Xiv. 9,
xvi. 15, 20

κινεῖν XV. 29

κλάδος iv. 32, xiii. 28

κλαίειν v. 38, 39, XiV. 72, Xvi. Io

κλᾷν Vili. 6, 19, Xiv. 22

κλάσμα vi. 43, Vili. 8, 19, 20

κλέπτειν X. 19 (LXX.)

κληρονομεῖν xX. 17

κληρονομία xii. 7

κληρονόμος xii. 7

κλῆρος XV. 24 (LXx.)

κλίνη iv. 21, Vil. 4, 30

κλοπή vii. 22

κοδράντης ΧΙ]. 42

κοιλία Vil. 19

κοινός Vil. 2, 5

κοινοῦν Vil. 15 bis, 18, 20, 23

κόκκος iv, 31

κολαφίζειν xiv. 65

κολλυβιστής xi. 15

κολοβοῦν xiii. 20 bis

κοπάζειν iv. 39, Vi. 51

κόπος xiv. 6

κόπτειν xi. 8

κοράσιον V. 41, 42, Vi. 22, 28 bis

* kopBdy vii. 11

κόσμος Vili. 36, xiv. 9, xvi. 15

ἢ κούμ V. 41

κόφινος Vi. 43, Vill. 19

kpaBarros ii. 4, 9, 11, 12, Vie 55

κράζειν iii. 11, V. 5, 7, ix. 24, 26, X. 47,
48, Xi. 9, XV. 13, 14

κρανίον Xv. 22

κράσπεδον vi. 56 ; Ry

κρατεῖν 1. 31, 111. 21, V. 41) Vil. 17, Vil.
3, 4, 8, 1X. 10, 27, Χ11. 12, XIV. I, 44,
46, 49, 51

κρημνός Υ. 13

κρίμα ΧΙ]. 40

κρυπτός iv. 22

κτῆμα X. 22
27

418

κτίζειν xiii. 1

κτίσις x. 6, Xlii. 10, xvi. 15

κύκλῳ iii. 34, vi. 6, 36

Ἐ κυλίεσθαι ix. 20

κυλλός ix. 43

κῦμα iv. 37

κυνάριον Vili. 27, 28

κύπτειν 1. 7

Κυρηναῖος xv. 21

κύριος i. 3 (LXX.), li. 28, Vv. 19, Vil. 28,
xi, 3, 9 (LXX.), Xli. ὦ; 11 (LEX.), 29
(Lxx.), 30 (LXx.), 36 (LXx.), 37 (LXx.),
Rill. 20, 35, XVI. 19, 20

κωλύειν ix. 38, 39, X. 14

κώμη vi. 6, 36, 56, viii. 23, 26, 27, xi. 2

* κωμόπολις i, 38

κωφός Vil. 32, 37, ix. 25

λαῖλαψ iv. 37

λαλεῖν 1. 34, 11. 2, 7) iv. 332 34s V 35>
36, Vi. 50, Vil. 35, 37, Vili. 32, Xi. 23,
xii. 1, Xili, 11 ter, XIV. 9, 31, 435 XVi-
17, 19

Aapd XV. 34

λαμβάνειν iv. 16, vi. 41, vii. 27, viii. 6,
1. 1x. 96, Xs 30, Xi. 94; ΧΡ» ἃν “ὃ;
8, 19, 20, 21, 40, xiv. 22 bis, 23, 65,
XV. 23

λανθάνειν vii. 24

λαός vii. 6, xiv. 2

λατομεῖν xv. 46

λάχανον iv. 32

λέγειν passim

λεγιών V. 9, 18

λέπρα i. 42

λεπρός i. 40, Xiv. 3

λεπτόν xii. 42

Aevels 11. 14

λευκαίνειν ix. 3

λευκός ix, 3, XVi. 5

λῃστής xi. 17, Xiv. 48, Xv. 27

λίαν i. 35, Vi. 51, ix. 3, xvi. 2

λίθος v. 5, xii. 10 (Lxx.), xiii, 1, 2, xv.
40;°XV1. 3,4

λιμός xiii. 8

λόγος i. 45, ii, 2, iv. 14, 15 bis, τό, 17,
18, 19, 20, 33, V- 36, Vii. 13, 29,
Vill. 32, 38, 1X. I0, X. 22, 24, Xi. 20,
Xl. 13, Xill. 31, XIV. 39, XVi. 20

λοιπός iv. 19, Xiv. 41, XVi. 13

Ave i. 7, Vil. 35, xi, 2, 4, 5

λυπεῖσθαι x. 22, xiv. 19

λύτρον xX. 45

λυχνία iv. 21

λύχνος iv. 21

Μαγδαληνή, ἡ Xv. 40, 47, Xvi. 1, 9

μαθητής li. 15, 16, 18 quater, 23, iil. 7, 9,
IV. 34, Ve 31, Vie 1, 29) 35, 41, 45:
VU. 2, 5; ΤΗΣ Vill. 1, 4, 6, ‘30,27 δύ,
33) 34, 1x. 14, 18, 28, 31, X. 10, 13,

INDEX OF GREEK WORDS.

23, 24, 46, Xi. 1, 14, Xii. 43» xiii. 1
‘XIV. 12, 13, 14, 16, 32, XV. 7

Μαθθαῖος iii. 18

μακράν xii. 34

μακρόθεν, ἀπό, v. 6, Vili. 3, xi. 13, xiv.
54, XV. 40

μακρός xii. 40
ἤδλλον v. 26, Vil. 36, ix. 42, x. 48, XV. IT
vOdvew xiii. 28 a
apla, Μαριάμ, (1) ἡ μήτηρ τοῦ Ἰησοῦ.
Vi. 3; (2) ἡ Μαγδαληνή xv. 40, 475
xvi. 1, 9; (3) ἡ Ἰακώβου, ἡ Ἰωσῆτος.
χν. .0;...Ὁ, KVL I Ν
μαρτυρία xiv. 55, 56, 59. ‘
μαρτύριον i. 44, Vi. II, xiii. 9 ᾿
μάρτυς xiv. 63 ὁ
μαστιγοῦν x. 34
μάστιξ iii. 10, V. 29, 34
μάτην vil. 7 (1ΧΧ.)
μάχαιρα xiv. 43, 47. .8 , a
μέγας i. 26, iv. 32) 37> 39) 41) Ve 7s 11
42, X. 42, 43, Xlil, 2, Xiv. 15, XV. 345°
375 xvi. 4 4
μεγιστάν vi. 21
μεθερμηνεύεσθαι V. 41, XV. 22, 34

a
*
~)

' 4

μείζων iv. 32, ix. 34, xii. 31 _
μέλει iv. 38, xii. 14
μέλι i. 6

μέλλειν ΣΧ. 32, xiii. 4 |
μέν iv. 4, ix. £9, ΧΙ, 5, XIV. 2h; 38,
xvi. 19

|

;

μένειν vi. το, Xiv. 34 4
μερίζειν iii. 24, 25, 26, Vi. 41 a
μέριμνα iv. 19 :

μέρος Vili. τὸ

μεσονύκτιον Xili. 35

pervs iii. 3, vi. 47, Vii. 31, ix. 36, xiv.
°

μετά (I) w. gen. 1. 13, 20, 29, 36, ii.
16 bis, 19 bis, 25, lil. 5, 6, 7, I4,)
iv. τό, 36, V. 18,24, 37, 40, Vi. 25,.
50, Vill. 10, 14, 38, 1X. 8, X. 36%
xi. 11, xiii. 26, xiv. 7, 14, 17, 18, 20,
33: 43, 48, 54, 62, 67, XV. I, 7, 315)
XVil, 10; (2) w. acc., i, 14, Vill. 31,)
IX. 2, 31, X. 345 ΧΙ]. 24, XiV. I, .28,)
70, XV1. 12, 10 ὲ

μεταμορφοῦσθαι ix. 2

μετανοεῖν i. 15, Vi. 12

μετάνοια i. 4

μετρεῖν iv. 24

μέτρον iv. 24

μέχρις Xili. 30 ς

μὴ il. 4, 7, 19, 21, 22, 26, lil. 20, iv. 5,)
6, γ. 7, 36, 375 vi. 4» 5» 8 quater
9, 117 34, 50, Vill. I, 14, 1X. I, δ,
» 39, 41, X 9, 14, 15 bis, 18, 19)
quinguies: LXx.), Xi. 13, 23, ΧΙ, 14.
18, 19, 21, 24, ΧΙ]. 2, 5, 7, 11, 155)
16, 19, 20, 21, 30, 32, 36, XIV. 2, 255)
31, xvi. 6, 18 5

|

μηδέ ii. 2, iii. 20, vi. 11, viii. 26, xii.
24, xiii, 15

μηδείς i. 44, V. 26, 43, Vi. 8, vii. 36,
Vili. 30, 1x. 9, xi. 14

μηκέτι 1. 45, il. .2, ix. 25, xi. 14

ἢ μηκύνεσθαι iv. 27

μή ποτε iv. 12 (uxx.), xiv. 2

μήτηρ iii. 31, 32, 33, 34, 35, V+ 40,
‘Vi. 24, 28, Vil. 10 bis (LXx.), 11, 12, Χ.
7 (LXX.), το (LXX.), 29, 30, XV. 40
μήτι iv. 21, xiv. 19
Μικρός iv. 31, ix. 42, xiv. 35, 70, XV. 40
μισεῖσθαι ΧΙ]. 13 ᾿
μισθός ix. 41
μισθωτός i. 20
μνῆμα v. 3, 5, xv. 46 ,
ator V. 2, Vi. 29, XV- 46, XVL 2, 3;
5»
; a every viii. 18
νημόσυμον xiv.
μόδιος iv. 21
οιχαλίς vill. 38
μοιχᾶσθαι x. 11, 12
μοιχεία vil. 21
οιχεύειν X. 19 (LXX.)
μόνον adv. v. 36, vi. 8
μόνος iv. 10, vi. 47, ix. 2, 8
μονόφθαλμος ix. 47
μύλος ix. 42
υρίζειν xiv. 8
μύρον xiv. 3, 4, 5
μυστήριον iv. ΓΙ
Movorjs i. 44, vii. 10, ix. 4, 5, X- 3» 4)
xii. 19, 26

Natapér i.
Ναζαρηνός H 24, X. 47, xiv. 67, xvi. 6
ναί vii. 28

ναός xiv. 58, xv. 29, 38

: ipdos xiv. 3

veaviokos Xiv. 51, Xvi. 5

vekpos vi. 14, ix. Ὁ, 10, 26, xii. 25, 26,

27, xvi. 14

os 11, 22 bis

ς X. 20

νεφέλη ix. 7, xiii. 26, xiv. 62
στεύειν ii. 18 ter, 19 bis, 20

νῆστις Vili. 3

νίπτεσθαι vii. 3

νοεῖν vii. 18, viii. 17, xiii. 14

“νόσος i. 34

vouvexas xii. 34

fos 11. 19 bis, 20
y by ii. τὸ
Av Χ, 30, xiii. 19, XV. 32
me iv. 27, Υ. 5, Vi. 48, XIV. 30

*Elorns vii. 4
mpatverOar iii. 1, iv. 6, V. 29, ix. 18,
» Xi. 20, 21

INDEX OF GREEK WORDS.

419

pds iii. 3
ξύλον xiv. 43, 48

ὁ passim

ὁδός i. 2 (LXx.), 3 (UXx,), ii. 23, iv. 4, 15,
vi. 8, Vili. 3, 27, 1X. 33, 34, X 17,
32, 46, 52, xi. 8, xii. τὰ

ὀδούς ix. 18

οἰκία i, 29, ii. 15, iii, 25, 27 dis, vi. 4:
10, Vil. 24, ix. 33, K. 10, 29, 30, Xil,
40, ΧΙΠ. 15, 34, 35, Xiv. 3

οἰκοδεσπότης xiv. 14

οἰκοδομεῖν xii. 1, 10 (Lxx.), xiv. 58,
XV. 29

οἰκοδομή xiii. 1, 2

οἶκος li. I, II, 26, iii. 20, v. 10, 38,
Vii. 17, 30, Vili. 3, 26, ix. 28, xi. 17

οἶνος ii. 22 quater, xv. 23

olos ix. 3, xiii. 19

ὀλίγος 1. 19, Vi. 5, 31, Vili. 7

ὁλοκαύτωμα xii. 33

ὅλος i. 28, 33, 39, Vi. 55, Vili. 36, xii.
30 quater (LXx.), 33 ter (LXX.), 44,

, Xv. 9, 55) XV. 1, 16, 33

ὄμμα Vili. 23

ὀμνύειν vi. 23, xiv. 71

ὁμοιοῦν iv. 30

ὁμοίως iv. τό, xv. 31

ὀνειδίζειν xv. 32, xvi. 14

ὀνικός ix. 42

ὄνομα iii, 16, 17, V. 9 bis, 22, vi. 14,
Ix. 37, 38, 39) 41, xi. Ὁ, xill. 6, 13,
xiv. 32, XVi. 17

ὀνομάζειν 111]. 14

ὄντως xi. 32

ὄξος xv. 36

ὄπισθεν v. 27

ὀπίσω i. 7, 17, 20, Vili. 33, 34, xiii. 16

ὅπου ii. 4 bis, iv. 5, 15, V. 40, Vi. 10, 55,
56, ix. 18, 48, xiii. 14, xiv. 9, 14 bis,
xvi. 6

ὅπως iii. 6

ὁρᾷν i. 44, Vill. 15, 24, 1X. 4,- xill. 26,
xiv. 62, xVl. 7

ὀργή iii. 5
ὀρθώς vil. 35

ὅριον v. 17, Vii. 24, 31 bis, xX. I
ὁρκίζειν v. 7

ὅρκος vi. 26

éppav Vv. 13 :

ὄρος 111. 13, V. 5, II, Vie 46, ix. 2; 9;
xi. ‘1, 23, xiii. 3) 14, xiv. 26

ὀρύσσειν xii. 1

ὀρχεῖσθαι vi. 22

ὅς passim

ὅσος ii. 19, iii, 8, 10, 28, V. 10, 20,
Vi. 30, 56, vii. 36, ix. 13, X. 21, XL
Keiser RO Pes , ᾿

ὅστις iv. 20, Vi. 23, Vili. 34, 1x. I, XiL
18, XV. 7

ὀσφύς i. 6

27—2

420

ὅταν ii. 20; iii. Ir, iv. 15, 16, 29, 31;
32, Vill. 38, ix. 9, Xi. 19, 25, Xli. 25,
xiii. 4, 7, II, 14, 28, 29, Xiv. 7, 25

ὅτε i. 32, li. 25, lv. 6, Io, Vi. 21, Vil.
17, Vill. 19, 20, Xi. I, XIV. 12, XV. 20,

I

ὅτι passim

οὐ (οὐκ, οὐχ) passim
* odd Xv. 29

οὐαί xiii. 17, Xiv. 21

οὐδέ iv. 22, Vv. 3, Vi. 31, Vili. 17, xi. 33,
xii. το, xiii. 32, xiv. 59, xvi. 13

οὐδείς ii. 21, 22, ili, 27, V. 3, 4» 37)
Vi. 5, Vil. 12, 15, 24, ix. 8, 29, 39;
x. 18, 29, Xi. 2, 13, .Xil. po 34, ΧΠ].

2, xiv. 60, 61, XV. 4, 5, Xvi

οὐδέποτε ii. 12, 25

οὐκέτι V. 3, Vii. 12, ix, 8, x. 8, Xli. 34,
xiv. 25, XV. 5

οὖν x. 9, xi. 31, xili. 35, XV. 12, XVi. 19

οὔπω iv. 40, Vili. 17, 21, Xi. 2, Kili. 7

οὐρανός i. 10, 11, iv. 32, Vi. 41, Vil. 34,
Vili. 11, X. 21, Xi. 25, 30, 31, ΧΙ]. 25,
xiii, 25 bis, 27, 31, 32,-XIV. 62, ΧΥΪ. 19

οὖς iv. 9, 23, Vil. 33, vill. 18

οὔτε xii. 25 bis, xiv. 68 bis

οὗτος passim

seth li. 7, 8, 12, iv. 26, vii. 18, ix. 3,

43, xiii. 29, XIV. 59, XV. 39
ἐφθαλμὸς vii. 22, Vili. 18, 25, ix. 47 bis,
xii, 11, XIV. 40

ὄφις Xvi. 18

ὄχλος ii. 4, 13, ili. 9, 20, 32, iv. 1 dis,
30, V- 21, 24, 27) 30, 31, Vie 34) 45,
Vil. 14, 17, 33, Vill. 1, 2, 6 bis, 34,
ix. 14, 15, 17») 25, X- 1, 46, xi. 18,

32, Xli. 12, 37, 41, XiV. 43, XV. 8,
ri, ἀξ Ἢ
ὀψέ Xi. 11, 19, Xill. 35

ὄψιος i. 32, lv. 35, Vi. 47, XIV. 17, XV.
42

* παιδιόθεν ix. 21

παιδίον v. 39, 40 bis, 41, Vii. 28, 30,
ix. 24, 36, 37, Χ. 13, 14) 15

παιδίσκη xiv. 66, 69

παίειν X1V. 47

παλαιός li. 21 bis, 22

πάλιν ii. 1, 13, iil, 1, 20, iv. I, V. 21,
Vii. 14, 31, Vill. 1, 13, 25, X. I bis, Io,
24, 32, Xi. 3, 27, Xl. 4, Xiv. 39, 40,
61, 69, 70 bis, XV. 4, 12, 13

πανταχοῦ 1. 28, XVi. 20

πάντοθεν i. 45

πάντοτε xiv. 7 bis

παρά (1) w. gen., 111. aI, Υ. 26, viii. 11,
xii. 2, 11, Xiv. 43, XVi. : (2) w. dat.,
x. 27; (3) δὲ ace.,.i. 1 ial 13, iv. I,
4) 15, Ve 21, X. “6

παραβολή iii. 23, iv. 2, 10, II, 13, 30,
33, 34, Vii. 17, Xii. 1, 12, xiii, 28

INDEX OF GREEK WORDS.

᾿ παραδιδόναι i. 14, iii.

παραγγῶλαν vi. 8, viii. 6
παράγειν i. τό, ii. 14, XV. 21
παραγίνεσθαι xiv. 43
παραδέχεσθαι iv. 20

19, iv. 29, Vii.
13, ix. 31, X. 33 bis, xiii. 9, 11, 12,
X1V. 10, II, 18, 21, 41, 42, 44, XV.T
Io, 15

παράδοσις vii. 3, 5, 8, 9, 13

παραιτεῖσθαι xv. 6

παρακαλεῖν i. 40, V. 10, 12, 17, 18, 235
vi. 56, vii. 32, Vili. 22

παρακούειν Vv. 36

παραλαμβάνων iv. 36, V. 40, Vil. 4, ΞΕ
2, X. 32, xiv. 33

παραλυτικός ii. 3, 4, 5; 9, 10

παραπορεύεσθαι xi. 20, XV. 29 i

παράπτωμα ΣΙ. 25

παρασκευή XV. 42

παρατηρεῖν iii. 2

παρατιθέναι vi. 41, Vili. 6, 7

παραφέρειν xiv. 36

παρέρχεσθαι Vi. 48, xiii. 30, 31 bis, xiv. 35.

παρέχειν xiv. 6

παρίστασθαι iv. 29, xiv. 47, 69, 70, XV»

3
« apbjtccoe: vii. 13
παρρησία viii. 32
πᾶς passim
πάσχα xiv. I, 12 bis, 14; 16
πάσχειν ν. 26, Vili. 31, ix. 12
πατάσσειν xiv. 27 (LXx.) ἡ
πατήρ i. 20, V. 40, Vii. 10 bis (LXx. ),.
II, 12, Vili. 38, ΙΧ. 21, 24, Χ. 7 (LXX.), |
IQ (LXX.), 29, Xi. 10, 25, Xiil. 12, 32,”
Xlv. 36, XV. 21 .
πατρίς vi. I, 4
πέδη Vv. 4 dis
πεζῇ vi. 33 4
Πειλᾶτος xv. 1, 2, 4» 5; 9, 12, 14) 15,
43) 44
πεινᾷν 11. 25, Xi. 12
πειράζειν 1. 13, viii.
πειρασμός xiv. 38
πέμπειν V. 12
πενθεῖν xvi. 10
πενθερά i, 30
πεντακισχίλιοι vi. 44, viii. 19
πέντε vi. 38, 41, Vili. 19
πεντήκοντα Vi. 40 ᾿
πέραν iii. 8, iv. 35, V. 1, 21, Vi. 4500
viii. 13, X. I ‘&
περί (1) w. gen., i. 30, 44, 0. τό, 275
Vii. 9 28» viii. 30, X. 10, 41, Xil. 14,
26, xiii. 32, xiv. 21; (2) w. acc., 1. 6,
iii, 8, 32, 34, iv. 10, 19, Vi. 48, vi
17, iX. 14, 42
περιάγειν Vi. 6
περιβάλλεσθαι xiv. 51, XVi. 5
περιβλέπεσθαι iii, 5, 34, Υ. 32, ix.
Σ, 423; ΣΙΣΣΙ

II, X. 2, Xii. 15

et

eS ΣΡ ΡΨ τ᾿

=

INDEX OF GREEK WORDS.
mepikadvqre xiv. 65

περικεῖσθαι ix. 42

περίλυπος Vi. 26, xiv. 34

περιπατεῖν ii. 9, V. 42, V1. 48, 49, Vii. 5,
Vili. 24, Xi. 27, Xli, 38, Xvi. 12

περισσεύειν Xi. 44

περίσσευμα viii. 8

περισσός Vii. 36, xii. 33, 40

περισσῶς x. 26, XV. 14

περιστερά i. το, Xl. 15

περιτιθέναι xii. 1, XV. 17, 36

| * περιτρέχειν Vi. 55

περιφέρειν V1. 55

περίχωρος i. 28

πετεινόν iV. 4, 32
πέτρα xv. 46
Tlérpos iii. τό, Vv. 37, Vili. 29, 32, 33»
ix. 2, 5, X. 28, ΧΙ. 21, xiii. 3, xiv. 29,
33», 37> 542 66, 67, 70, 71, ΧΥΪ. 7
πετρώδης iv. 5, 1
v. 2

Xvi.
18 ;

πιπράσκειν xiv. 5

πίπτειν iv. 4, 5, 7, 8, Υ͂. 22, ix. 20,
xiii. 25, χῖν. 35

πιστεύειν i. 15, V. 36, ix. 23, 24, 42,
xi. 23, 24, 31, ΣΌΪ. 21, XV. 32, XVI.
τὰ, 14, τό; 17

πιστικός xiv. 3

πίστις ii. 5, iv. 40, V. 34, X- 52, Xl. 22

πλανᾷν xii. 24, 27, Xill. 5, 6

πλατεία vi. 56

πλεῖστος iv. I

πλείων xii. 43

πλέκειν XV. 17

πλεονεξία vii. 22

πλῆθος iii. 7, 8

πλὴν xii. 32

πλήρης iv. 28, Vili. 1
hancacba. ἀν 28, a 49, XV. 28
ss ii. 21, Vi. 43, Vili. 20
πλησίον xii. 31 (LXX.), 33
πλοιάριον ili. 9

“πλοῖον i. 19, 20, iv. 1, 36 bis, 37 bis,

Υ. 2, 18, 21, Vi. 32, 45) 47», 51» 54,
viii. 10, 14

πλούσιος X. 25, xii. 41

πλοῦτος iv, 19

πνεῦμα i. 8, 10, 12, 23, 26, 27, ii. 8,

iii. 11, 29, 30, V- 2, 8, 13, Vie 7, Vil.
25, Vili. 12, ix. 17, 20, 25 bis, xii. 36,
xili. 11, xiv. 38

πνίγεσθαι Vv. 13

πόθεν Vi. 2, Vill. 4, Xil, 37 >

ποιεῖν 1. 3 (LXX.), 17, 11. 23, 24, 25, 111.
8, 12, 14, 16, 35, lV. 32, V- 19, 20,
32, Vi. 5, 21, 30, Vil. 12, 13, . 37
bis, ix. 5, 13, 39, Χ. 6, 17, 35» 36,

421

ὅ1, Xl. 8, 5, 17, 28 dis, 20, 33, xii.
9. Χ111. 22, Xlv. 7, 8, 9, XV. I, 7, 8, 12;
14, 15

ποικίλος i. 34

ποιμήν Vi. 34, XiV. 27

motos xi. 28, 29, 33, xii. 28

πόλεμος xiii. 7 bis

πόλις i. 33, 45, V. 14, Vi. 33, 56, Xi. 19,
AV 15, τό

πολλάκις V. 4, ix. 22

πολύς i. 34 bis, 45, ii. 2, 15 dis, iii. 7, 8,
10, 12, lV. 2, 5, 33, Vs 9, 10, 21, 23,
24) 26, 38, 43: vi. 2, 13, 20, 21, 33,
34 bis, 35 bis, vii. 4, 13, Vili. 1, 31,

IX. £2, 14, 26 bis, 5. 23, 91, 48, 48,

xi, 8, Xii., 5, 27; 37, 41 bts, xiii. 6 bis,
96, σῖν, 24, $6, 3¥. 3, Al

πολυτελής xiv. 3

πονηρία vii. 22

πονηρός Vii. 22, 23

πορεύεσθαι ix. 30, XVi. 10, 12, 18

πορνεία Vii, 21

πορνεύειν X. το (LXX.)

πόρρω Vii. 6 (LXx.)

πορφύρα Xv. 17, 20

πόσος Vi. 38, Vill. 5, 19, 20, ix. 21, XV. 4

ποταμός i. 5

ποταπός xiii. 1

πότε ix. τὸ bis, xili. 4, 33, 35

ποτήριον Vii. 4, ix. 41, X. 38, 39, XIV.
23, 36

ποτίζειν ix. 41, xv. 36

ποῦ xiv. 12, 14, XV. 47

πούς V. 22, Vi. II, ὙΠ. 25, ix. 45 Dis,
xii. 36

πραιτώριον xv. 16

ἢ πρασιά vi. 40 bis δι. ᾿

πρεσβύτερος Vii. 3, 5, Vill. 31, ΧΙ. 27,
ΣΙΥ.. 42, 82; ΧΥ0

πρίν xiv. 30, 72

πρό i. 2 ἔς ; :

προάγειν Vi. 28, X. 32, Xl. 9, Xiv. 28,
xvi. 7

* προαύλιον xiv. 68

προβαίνειν i. 19 |

πρόβατον Vi. 34, XIV. 27

προειρηκέναι ΧΙ, 23.

προέρχεσθαι Vi. 33, XIV. 35

πρόθεσις ii, 26 (LXx.)

πρόθυμος xiv. 38

προλαμβάνειν xiv. 8

* προμεριμνᾷν Σ11. 11 inte

πρός (1) τυ. dat., V. τι; (2) τυ. acc., passim

* προσάββατον Xv. 42

προσαίτης x. 46

προσϑέχεσθαι XV. 43. δ

προσέρχεσθαι i. 31, Υἱ. 35, Χ- 2, XL. 28,
xiv. 45 ) :

προσεύχεσθαι i. 35, Vie 46, ΧΙ. 24, 25,
xii. 40, xiii, 18, xiv. 32, 35, 38, 39

προσευχή ix. 29, Xl. 17 (XX.

422

πρόσκαιρος iv, τῇ
προσκαλεῖσθαι iii, 13, 23, Vi 7, Vil. 14,
Vili. I, 34> % 42, ΧΙ. 43, XV. 44
προσκαρτερεῖν iii. g
* προσκεφάλαιον iv. 38
προσκυλίειν xv. 46
προσκυνεῖν v. 6
προσλαμβάνεσθαι viii. 32
προσμένειν viii. 2
* προσορμίζεσθαι vi. 53
προσπίπτειν iii, 11, V. 33, Vil. 25
* προσπορεύεσθαι X. 35
προστάσσειν i, 44
προστιθέναι iv. 24
προστρέχειν ix. 15, Χ. 17
προσφέρειν i. 44, ii. ἡ x. 13 bis
πρόσωπον i. 2 (LXX.), xii, 14, Xiv. 65
πρόφασις xil. 40
προ ῥητεύειν vii. 6, xiv. 65
mpopiens i. 2, Vi. 4, 15, Vill. 28, Xi. 32
πρύμνα iv. 38
πρωΐ i. 35, ΧΙ. 20, ΣΙ, 35, XV. I, XVI.

2,

SST ΧΙ, 39

πρωτοκλισία xii. 39

πρῶτον adv. 111. 27, iv. 28, Vil. 27, ix.
II, 12, Xiil, 10, Xvi. 9

πρῶτος Vi. 21, iX. 35, Χ. 31, 44, Xil. 20,
28, 29, xiv. 12, ΧΥΪ. 9

πτύειν Vil. 33, Vill. 23

πτῶμα Vi. 29, XV. 45

πτωχός Χ, 41, Χὶϊ, 425. 43; AAV ΛΕ ἢ
"πυγμῇ Vii. 3

πῦρ 1X. 22, 43, 48 (LXXx.), 49

πύργος xii. I

πυρέσσειν 1. 30

πυρετός i. 31

πωλεῖν X, 21, Xi. 15 dis

πῶλος Xi. 2, 4» 5, 7.

πωροῦσθαι vi. 52, Vili. 17

πώρωσις 111. 5

πῶς ili. 23, iv. 13, 30; 40,0. 16, 1x. 12,
X. 23, 94, 3. 28.) XM. aby ses ier,
Ziv. ΤΣ

eC ix, 5, xi. 21, XIV. 45
ovvel X. 51
ῥά 1β
ῥ
pa

μμλε ἴων τὴ vii. 4
raed μὲ xiv. 65

μα 1X. 32, xiv. 72
4 oh il, 22, ix. 18
pita iv. 6, 17
Ῥοῦφος xv. 21
ῥύσις Vv. 25

μὰ τ μαὴ XV. 34

σάββατον, σάββατα i. 21, ii, 23, 24, 27
bis, 28, iii. 25 4 vi. 2, XVi. I, 2, 9

Σαδδουκαῖος xii, 18

INDEX OF GREEK WORDS.

σαλεύειν xiii. 25

" Σαλώμη Xv. 40, Xvi. 1

σανδάλιον vi. 9

σάρξ x. 8, xiii, 20, xiv. 38

Σατανᾶς, ὁ σατανᾶς i. 13, ili. 23, 26,
iv. 15, Vill. 33

σβέννυσθαι ix. 48 (Lxx.)

σεαυτοῦ i. 44, Xil. 31, XV. 30

σέβεσθαι vil. 7 (Lxx.)

σεισμός xiii, H

σελήνη xili, 24

σημεῖον viii, 11, 12 bis, xiii. 4, 22, XVI.
17, 20

σήμερον Xiv. 30
Σιδών δὶ iii. 8, vii. 24, 31
δρῶν (1) Πέτρος i. 16, 29, 30, 36, 11.
16, XIV. 375 (2) ὁ Καναναῖος ili. 18;
(3) ὁ ἀδελφὸς τοῦ κυρίου vi. 3; (4) ὁ
λεπρός Xiv. 3: (5) ὁ Κυρηναῖος xv. 21
σίναπι iv. 31
σινδών xiv. 51, 52, XV. 46 ;
σῖτος iv. 28 ;
σιωπᾷν ili. 4, iv. 39, ix. 34, X. 48, Xiv. 61 ©
σκανδαλίζειν iv. 17, Vi. 3, ix. 42, 43,
45) 47, XIV. 27, 29
σκεῦος 111. 27, ΣΙ. τό
σκηνή ix. 5
σκιά IV. 32
σκληροκαρδία x. 5, ΧΥΪ, 14
snesteereus xiii. 24
σκότος XV. 33
σκύλλειν v.
* σκώληξ ix. 48 (Lxx.)
* σμυρνίζεσθαι xv. 23
σός il. 18, V. 19
σοφία vi. 2
σπᾶσθαι xiv. 47
σπεῖρα xv. 16
σπείρειν iv. 3, 4, 14, 15 bis, 16, 18, 20;
31, 32
* σπεκουλάτωρ Vi. 27
σπέρμα iv. 31, Xil. 19, 20, 21, 22
Aatov Xi. 17 (LXx.)
σπλαγχνίζεσθαι i. 41, Vi.
ix, 22
σπόγγος xv. 36
σπόριμα, τά li, 23
σπόρος iv, 26, 27
σπουδή vi. 25
* στασιαστής XV. 7
στάσις XV. 7
σταυρός Vili. 34, XV. 21, 30, 32 ἢ
σταυροῦν XV. 13, 14, 15, 20, 24, 25, 27>
ΧΥ͂Ι. }
ida ii. 23, iv. 28 bis
στέ . 4.
rt οτ' Vii. 34
στέφανος XV. 17
στήκειν 11]. 31, xi, 25

“i ς xi. 8
*orthgew ix. 3

iT a 2

Νὰ ——— re ἐπ ea l/) hl eee

34, Vili. 2,

es a

στολή xii. 38, xvi. 5

στρατιώτης xv. 16

στρωννύειν xi. 8, xiv. 15

στυγνάΐζειν x. 22

σύ, ὑμεῖς passim

συγγενής Vi. 4

συκῆ ΧΙ. 13, 20, 21, ΧΙ, 28

σῦκον xi. 13

συλλαμβάνειν xiv. 48

συμβαίνειν x. 32

συμβούλιον iil. 6, xv. 1

Ἔ συμπόσιον vi. 39 dis

ov ii. 26, iv. 10, Vili. 34, ix. 4, XV.
27, 32

συνάγειν ii. 2, iv. 1, V. 21, Vi. 30, Vil. 1

συναγωγή i. 21, 23, 29, 39, lil. 1, vi. 2,
xii. 39, xiii. 9

συνακολουθεῖν γ. 37, Xiv. 51

συναναβαίνειν xv. 41

συνανακεῖσθαι ii. 15, Vi. 22

συνέδριον xiii. 9, XIV. 55, XV. 1

συνεργεῖν Xvi. 20

συνέρχεσθαι iii. 20, xiv. 53

σύνεσις xii. 33 (LXx.)

συνζευγνύναι x. 9

συνζητεῖν i. 27, Vill. 11, ix. 10, 14, 16,
xil, 28

*ovv0dX(Bav v. 24, 31

συνίειν, συνιέναι iv. 12 (LXx.), Vi. 52, Vii.
14, Vill. 17, 21

συνκαθῆσθαι xiv. 54

συνκαλεῖν xv. 16

συνλαλεῖν ix. 4

* συνλυπεῖσθαι iii. 5

συνπνίγειν iv. 7, 19

συνπορεύεσθαι xX. I

συνσπαράσσειν ix. 20

συνσταυροῦσθαι xv. 32

συντελεῖσθαι xiii. 4

συντηρεῖν vi. 20

συντρέχειν Vi. 33

συντρίβειν v. 4, Xiv. 3

᾿ Σύρος vii. 26
* σύσσημον xiv. 44

σφόδρα xvi. 4

Εν viii. 8, 20
σχίζεσθαι i. 10, xv. 38
fopa ii. 21
σῴζειν iii. 4, v. 23, 28, 34, Vi. 56, Vill.
35 bis, x. 26, 52, xili. 13, 20, XV. 30,
e 31, xvi. 16

σῶμα v. 29, xiv. 8, 22, XV. 43
σωφρονεῖν <4 15

Κ waded v. 41

ταράσσεσθαι Vi. 50

ταχύ ix. 39

τέκνον ii, 5, Vii. 27, X- 24, 29, 30, Xil.
19, xili. 12 bis

τέκτων Vi.

πελευτᾷν Vil. 10 (LXx.), ix. 48 (LXx.)

INDEX OF GREEK WORDS.

423.

τέλος iii. 26, ΧΙ]. 7, 13

τελώνης ii. 15, 16 bis

τελώνιον ii. 14

τέρας xiii. 22

τέσσαρες ii. 3, xiii. 27

τεσσεράκοντα i, 13

τέταρτος vi. 48

τετρακισχίλιοι vill. 9, 20

ἢ τηλαυγώς Vili, 25

τηρεῖν vii.

τιθέναι iv. 21 bis, 30, Vi. 29, 56, Viii.
25, X. 16, Xil. 36 (Lxx.), xv. 19, 46,
47, xvi. 6

τίλλειν ii. 23

*Tlyaros x. 46

τιμᾷν vil. 6 (LXx.), IO (LXX.), X. 19
(Lxx.)

tls, τις passim

τοιοῦτος iv. 33, Vi. 2, Vil. 13, iX. 37,
X. 14, xiii. 19

τολμᾷν Xii. 34, XV. 43

τόπος i. 35, 45, Vi. 11; 31, 32) 35, Xill.
8, XV. 22, XVI.

τότε ii. 20, 111. 27, xiii.

τράπεζα Vii. 28, xi. 15

τράχηλος ix. 42

τρεῖς Vili. 2, 31, 1X. 5, 31, X- 34, ΧΙΥ. 58,
XV. 29

τρέμειν V. 33

τρέχειν v. 6, xv. 36

τριάκοντα iv. 8, 20

τριακόσιοι XiV. 5

τρίβος i, 3 (LXx.)

ἢ τρίζειν ix. 18

τρίς xiv. 30, 72

τρίτον adv. xiv. 41

τρίτος xii. 21, XV. 25

τρόμος xvi. 8

τρύβλιον xiv. 20

μ τρυμαλιά x, 3s

τύπτειν XV. 10

Τύρος iii. 8, vil. 24, 31

τυφλός viii. 22, 23, X- 46, 49, 51

14, 21, 26, -27

ὑμνεῖν xiv. 26 ‘

ὑπάγειν i. 44, li. 11, Ve 19, 34» Vie 31;
33, 38, Vil. 29, Vill. 33, X 21, 52,
Xl, 2, Xiv. 13, 21) ἈΝ 7

ὑπακούειν i. 27, iv. 41

ὑπαντᾷν Vv. 2

ὑπέρ w. gen. ix, 40, X1V. 24

* ὑπερηφανία vii. 22

* ὑπερπερισσῶς Vil. 37

ὑπηρέτης xiv. 54, 65

424

ὑπό (1) 10. gen., i. 5, 9, 13, lle 3, Ve 4,
26, viii, 31, xiii, 13, XVI. τα; (2) w.
acc., iv. 21 bis, 32

ὑποδεῖσθαι vi. 9

ὑπόδημα i. 7

ὑποκάτω Vi. 11, vii. 28

ὑπόκρισις xii. 15

ὑποκριτής vii. 6
* ὑπολήνιον xii. I

ὑπομένειν xiii, 13

ὑποπόδιον xii. 36 (Lxx.)

ὑστερεῖν ΣΧ. 21

ὑστέρησις ΧΙ. 44

αὐ Xvi. 14
ὑψηλός ix. 2

ὕψιστος V. 7, xi, τὸ

φαίνεσθαι xiv. 64, xvi. 9.

φανερός iii. 12) 1V. 22, vi. 14

φανεροῦσθαι iv. 22, xVL 12, 14

φανερῶς i. 45

φάντασμα vi,

Φαρισαῖος ii.

4
᾿ 18 bis, 24, iii. 6, vii.

I, 3) 5s Vili, τὰς 265 3%. 48,250%
ΧΙ

ἔγγος xili, 24

ἐρεῖν i, 32, li, 3, iv. 8, vi. 27, 28,

Vii. 32, Vili, 22, ix. 17, 19, 20, xi. 2,
ἡ, Xi. 18, τὸ, X¥. ‘99

φεύγειν V. 14, ΧΙ]. 14, Xiv. 50, 52, xvi. 8

ἔφη ix. 12, 38, X. 20, 29, xii. 24, xiv.
29

φθόνος xv. το

φιλεῖν xiv. 44

Φίλιππος (1) ὁ ἀπόστολος, iii. 18; (2) ὁ
ἀδελφὸς ᾿Ηρῴδου, vi. 173 (3) ὁ τετρα-
dpxns, Vill. 27

Ppuc dj i. 25, Iv. 39
οβεῖσθαι iv. 41, V. 15, 33, 36, Vi. 20,
50, IX. 32, X. 32, Xi. 18,32, Kil. ΤΣ
xvi. 8

φρο iv. 41

ινίκισσα vii. 26

φονεύειν x. το (LXx.)

ὩΣ vii. 21, XV. 7

φραγελλοῦν xv. 15

φραγμός xii. I (LXx.)

φρονεῖν Vili. 33

φυλακή vi. 17, 28, 48

φυλάσσεσθαι xX. 20

φύλλον xi. 13 dis, xiii, 28

4

᾿

bureve xii. 1

bwvety i. 26, ix. 35, X. 49 ter, xiv. 30,
72 bis, XV. 35

φωνή i. 3 (LXx.), 11, 26, V. 7, ix. 7, xv.
34» 37

φῶς xiv. 54

INDEX OF GREEK WORDS.

xO i xiv. II, Xv. 18
v il. 4
κίον Vil. 4
a vi. 8, Xll. 41
iv. 16
vel s Vil. 6 (LXx.)
χειμών xiii. 18
χείρ i. 31, 41, ill. 1, 3, 5 bis, Ὑ. 23, 41,
Vi. 2, 5, Vil. 2, 3, 5, 32, Vili. 23 dis, ἢ
25, ix. 27, 31, 43 bis, x. 16, Ἀπ dig
46, xvi. 18 bis
χειροποίητος Xiv. 58
χείρων ii. 21, V. 26
χήρα Xl. 40, 42, 43
xX ίαρχος vi. 21
χιτών Vi. 9, xiv. 63
χλωρός vi. 39
χοῖρος V. II, 12, 13, 16
χορτάζειν vi. 2, vii. 27, vill. 4, 8
χόρτος iv. 28, Vi. 39
χοῦς vi. 11
χρεία ii. 17, 25, Xi, 3, xiv. 63

χρῆμα x. 23

ριστός, ὁ χριστός i. 1, 34, Vili. 29, ix.
41, ΧΙ, 35, Xili. 21, Xiv. 61, XV. 32

Χρόνος ii. 19, ix. 21

χωλός ix. 45

χώρα i. 5, V. I, 10, Vi. 55

χωρεῖν li. 2

χωρίζειν x. 9

Χωρίον xiv. 32

χωρίς iv. 34

ψευδομαρτυρεῖν x. 19 (Lxx.), Xiv. 56, 57
ὁ πα ϑὲ σαλόνι ῥα xiii. 22
ψευδόχριστος xiii. 22

Ψιχίον vii. 28
\

puxy lil, 4, vill. 35 bis, 36, 37, Χ. 45,
Xll. 30 (LXxX.), XIV. 34

Ἷ

Γ

ὦ ix. 19 *

ὧδε vi. 3, viii. 4, ix. 1, 5, xi. 3, xiii. 2,

ΟἹ, XIV. 32, 34, XVi. 6
ὠδίν xiii. 8

ὥρα vi. 35 bis, xi. 11, ΧΗ τι, 32, Xiv.
35; 37, 41, XV. 25, 33 bis, 34

ὡς (1) adv. i. το, 22, iv. 26, 27, 31, 36, V.
13, Vi. 15, 34, Vil. 6, Vill. 9, 24, X. I,
15, Xil. 25, 31 (LXX.), 33 (LXx.), Xiil.
34, xiv, 48; (2) conj. 1x. 21, Xiv. 72

aravvd xi. 9, 10 i

ὡσαύτως xii, 21, xiv. 31

ὡσεί ix. 26 .

ὥστε i. 27, 45, li. 2, 12, 28, ili. 10, 20,
iv. I, 32, 37, 1X. 26, x. 8, XV. 5

ὠτάριον xiv. 47

ὠφελεῖν v. 26, vii. rr, viii. 36

Abiathar and Ahimelech, 48 *°
abomination of desolation, 304
- absolution, 37 f.

‘Ain-et-Tabigah, 173; ‘Ain-et-Tin, ib.,

140
Alexander, 378
Alphaeus, 39, 61, 389
anacoluthon, 32
Andrew, St, 14 f., 60
angels, their appearance, 3973 Jewish

conception of, 281; our Lord’s teach-
ing in reference to, ib.
Annas, 355
Antipas, Herod, 12, 119 ff., 170
Antonia, the, 375
aorist, see tenses
Apocalypse of 6. xiii., 297
apodosis wanting, 2
Apostles, number of the, 58; Greek
names among the, 60
apparitions, belief in, 138
Aramaic words, xlii, xlvii, 109, 161;
Aramaic, not the original language
of this Gospel, xli ff.
Arimathaea, 391
Ariston, Aristion, cxi
Ascension, Greek terms for the, 407
attitude in prayer, 261, 343; in teach-
ing, 296 f.
aurium apertio, 161
authority, note of, in teaching and
actions of our Lord and His disciples,
18, 22, 37, 58f., 116, 317

ἀββὰ ὁ πατήρ 344
ἀγαθοποιεῖν 51

ἀγαθός, καλός 74, 324
ἀγαπᾷν, φιλεῖν 225, 285
ἀγαπητός 10, 191, 269
ἀγγαρεύειν 377

ἀγορά 141; ἀπ᾽ ἀγορᾶς 144
ἀγρεύειν λόγῳ 273

ἀγρός 97, 131, 250, 306, 377
ἀγρυπνεῖν, γρηγορεῖν 317 f.
ἀδημονεὼ 342

INDEX TO THE INTRODUCTION AND NOTES.

ἄζυμα, τά 3193 ἡ πρώτη ἡμέρα τῶν ἀζύ-
μὼν 32

ἀθετεῖν, ἀκυροῦν 127, 149

αἰτεῖν, αἰτεῖσθαι, προσεύχεσθαι 236, 260

αἰών, αἰώνιος 68

ἀκαθαρσία, ἀκάθαρτος 19

ἀκοή 22, 162

ἀκούειν ἀκοάς 298

ἀκούετε 71 f.

ἀκρίς 5 1.

ἀλάβαστρος, ἣ 321

ἀλαλάζειν 107 f.

ἅλας, ἄναλον 213

ἀλέκτωρ 340

ἀληθής 274

ἀλλά 238, 339

ἀλλαχοῦ 27

ἅλυσις 93

ἁμάρτημα, ἁμαρτία 67

ἁμαρτωλός 40 f.

ἀμὴν λέγω ὑμῖν 67

ἄμφοδον 248 ἴ.

ἀναβαίνειν 73 £. (of vegetation), 234 (of
a journey)

dva-, dia-, éu-, βλέπειν 174, 225, 295,
298

ἀνάγαιον 330

ἀναγινώσκων, ὁ 305

ἀναθεματίζειν 365

ἀνακράζειν τ

ἀνα-, ἀπο-, κυλίειν 396

ἀναλαμβάνεσθαι 407

ἀναπαύεσθαι 129

ἀνασείειν 372

ἀνάστασις, ἡ 280

ἀναφέρειν 187

ἀναχωρεῖν 54

ἀντάλλαγμα 184

ἀντί, ὑπέρ, περί 241

ἀπάγειν 351

ἁπαλός 313 ἴ-

ἀπαρνεῖσθαι 182

ἀπεκρίθην, ἀπεκρινάμην 69, 189, 358

ἀπέχει 348

ἀπιστεῖν, ἀπειθεῖν 401

426

ἀπιστία 403

ἀπὸ μακρόθεν 94

ἀποδημεῖν, ἀπόδημος 466 ἴ., 317
ἀποδοκιμάζειν 178 f.
ἀποκτεννύντες 269

ἀπολύειν (of the wife) 219
᾿Απομνημονεύματα Πέτρου xxx, lxvi
ἀποστάσιον 216

ἀποστεγάζειν 33

ἀποστέλλειν, ἀπόστολος 58, 206
ἀποστέλλειν 247

ἀποστερεῖν 224 f.

ἀποτάσσεσθαι 136

ἅπτεσθαι 173

ἀπώλεια, ‘waste,’ 323

dpa οἱ

ἄρτοι τῆς προθέσεως 49

ἄρτον φαγεῖν 63

ἀρχή τ

ἀρχιερεῖς, οἱ ἸΧΧΧῪ ff., 179, 257
ἀρχισυνάγωγος ΙΧΧΧΥ͂, IOI, 222
ἀσέλγεια 154

ἀστήρ, ἄστρον 311

ἀσύνετος 151

ἀσφαλῶς 351

αὐλή 355

αὐτοάγαθον, τό, 224

αὐτόματος 84

αὐτός ἐστιν 350

ἀφεδρών 152

ἄφεσις 4, 34 ἴ.

ἀφίειν 25

ἀφιέναι, καταλείπειν 279; ἀφ. φωνήν 387
ἀφρίζξειν το8

ἀφροσύνη, ἄφρων 155
ἀχειροποίητος 357

‘Babylon,’ xxi

baptism, of John, 263; of the Spirit, 7;
of blood, 237 f.; Christian b., con-
nected with salvation, 405; infant b.,

222

Baptist, the, food and clothing of, 5 f.;
head of, 128

Barabbas, 370

a his connexion with St Mark,
xv ff.

Bartimaeus, 242 f.

Bede, his commentary on St Mark,
exv f,

Beelzebub, Beelzebul, 64

Bethphage and Bethany, 246

Bethsaida, 136, 172

blasphemy, 35, 154, 360

blessing, form of, 134; cup of, 335

broken sentence at end of book, 399

brothers of our Lord, 69 ff., 112 f.

burial, manner of, 325, 393

‘bush, the,’ 282

βαπτίζειν ἐν, els 7 £.; βαπτίζων, δ᾽ 3

INDEX TO THE INTRODUCTION AND NOTES.

βάτος, ὁ 282

βάπτισμα, βαπτισμός 4, 145
Βαρθολομαῖος 60

Βαρτιμαῖος 242 f.

βασανίζειν 94 f., 137

βασιλεία, ἡ τοῦ θεοῦ 13

βασιλεύς (of the tetrarch) lxxxiv, 119

βεβαιοῦν 408
BeehfeBovrA 64

βιβλίον ἀποστασίου 216
βίος 294

βλαστᾷν 84
βλασφημεῖν constr. 35
βλέπειν, ἰδεῖν 77, 83, 300, 310, 317
Βοανηργές XXX,

βοηθεῖν 199

βούλεσθαι, θέλειν 373.
βουλευτής 391

Caesarea Philippi, 175 f.; C. by the sea,
175, 374

Caiaphas, 355

“Calvary,” 879

camel, the, proverb in reference to, 229

Capernaum, lxxxi, lxxxiii, 17, 204

catholic mission of the Church, 301,
325, 404

centurion at the Cross, the, 388

chagigah, 334

charoseth, 333

chief priests, their attitude towards our
Lord, lxxxv, 257

‘children,’ 219 f.

Christ, anger, sorrow, surprise, indigna-
tion, awe, ascribed to, 52, 115, 220,
342; His human spirit, 36, 168; His
soul, 343; the seat of His personality,
345; His limitations, 104, 114 f., 316;
His supernatural knowledge, 36, 248:
tone of authority, 18, 22, 37; awein-
spired by Him, 195; hostility towards —
Him, 98, 114, 257 f., 273, 371 f.; St
Mark’s conception of His person and
office, xc ff.; see Son, the ;

civil power, our Lord’s attitude and
teaching in reference to the, 276

cloud, symbol of the Divine Presence;
190 f.

Ἄδα οὐ απ 5}; on this Gospel, cxiv ff.

comparative for superlative, 86, 204

conjunctive, deliberative, 85 f., 126;
pres. and aor., 84

constructio ad sensum, xlviii, 67, 198;
3053 Ce praegnans, 51, 100 ;

‘corner stone,’ the, 271 f.

covenant, the new, 336

covering the head of a condemned
person, Roman custom of, 361

cross, carried by the condemned, 377

crucifixion, manner of, 380; hour of
the, 381; wholesale crucifixions, 182

ee ΡΨ Ψ.

——— a

INDEX TO THE INTRODUCTION AND NOTES.

cup, metaphor of the, 236 f., 344; cups
of the Paschal supper, 335
Cyrene, 378

χαλκός 293

χειροθεσία 220, 406 f.
χειροποίητος 357
χιλίαρχος 125, 350

χολή 379 ἱ.

χορτάζεσθαι 135

χόρτος 85; x- χλωρός 133
“Χριστοῦ εἶναι 208

χωρεῖν 33

χωρίον 341

Dalmanutha, 166 f.

darkness at the Crucifixion, 384 f.
dative of instrument, 7, 150

David and Christ, 48, 243 f., 251, 288 f.
Decapolis, the, 100, 160 ff.
demonology, Jewish, 25

denarius, the, 132, 275, 323

display, doom of barren, 254 f.
disturbances in Palestine, 298 f.

dogs, house, 157 f.

doves sold in the Precinct, 256
drowsiness under tension of spirit, 347
Dumachus, 382

dust, symbol of throwing off, 118
Dysmas, 382

δαιμονίζεσθαι, δαιμόνιον 24 ἴ.
δεῖ 178

δειλός 00

δέρειν 268, 300

δεῦρο, δεῦτε 15, 129
δέχεσθαι 118, 221

δηνάριον 132, 275, 323
διαβλέπειν 174

ος διαγίνεσθαι 304
διαθήκη 336

διακονεῖν, -νεῖσθαι, διάκονος 24, 205, 240

διακρίνεσθαι 260

διαλογισμός 153

διασπᾶσθαι 93

διαστέλλεσθαι ττὸ

διαφημίζειν 31

διδασκαλία, διδαχή 147

διέρχεσθαι, διαπερᾷν, διαπορεύεσθαι 47;
88

διηγεῖσθαι 98

δι’ ἡμερῶν 32

δίκαιος 42 f., 123
δίκτυον 15 f.

δοκεῖν 138, 239

δόλος 154

δόξα, ἣ τοῦ πατρός 185
δοῦλος 267 f., 317
δύναμις III, 114, 120, 359
δύνασθαι 199, 237

δύο δύο 115

427

δύσκολος, δυσκόλως 228
δώδεκα, οἱ 115
δωρεῖσθαι 392

ed-Delhemiyah, 167

el-Batihah, 129

el-Ghuweir, 140

elders, the, 144, 179

elect, the, 308 f., 313

Elijah and the Baptist, 5; E. expected,
I2I, 193, 385 f.

ellipsis before ἵνα, ror f.

Eloi, Eloi, &c., 385

Emmaus, 401

endings, alternative, of St Mark, ciii ff.;
the longer, cix f. ; the shorter, civ ff.;
abrupt end of the original work, 399

entertaining, times for, 291

enthusiasm, popular, danger to our
Lord’s work from, 136

Ephphatha, 161

Kucharist, doctrine of the, 336

Euthymius Zigabenus, his commentary
on St Mark, cxvi

excommunication, Jewish, 270

exorcism, 405 f.

ἔγειρε, -pat, éyelpov 38

ἐγώ εἰμι 139, 359

ef (in imprecations) 168; εἰ dpa 253; εἶ
kal, καὶ εἰ 339

εἰρηνεύειν 213 f.

els 17, 283 els μαρτύριον αὐτοῖς 31, 118,
301; els τὸν αἰῶνα 68; els τέλος 303 f.;
els τὰ ὀπίσω 306; els, ἐν, ‘at the rate
of,” 74

els, ὁ 327; εἷς κατὰ els 332; els τις 352

εἰσέρχεσθαι, ἐξέρχεσθαι, 96 f., 202

elrev 85

εἶχαν 165

ἐκ δεξιῶν 238; τοῦ θεοῦ 407

ἐκβάλλειν το, 25

ἐκδίδοσθαι 266

ἐκεῖνος ille 400

ἐκθαμβεῖσθαι 342

ἐκθαυμάζειν 277

ἐκπνεῖν 387

ἐκτείνειν τὴν χεῖρα 29, 7O

ἐκφύειν 314

ἐκχύννεσθαι 336

᾿Ἐλαιών, ὁ 246 f.

Ἑλληνίς 156

ἐλωΐ 385

ἐμβλέπειν 174; 225

ἐμβριμᾶσθαι 30

ἐμπτύειν 234 f., 36ο f.

ἐν πνεύματι 19; ἐν ῥύσει 102; ἐν παρα-
βολαῖς 265

ἐναγκαλίζεσθαι 205, 221

ἕνδεκα, οἱ 403

ἐνδιδύσκειν 375

428

ἐνειλεῖν 393

ἐνεργεῖν, -γεῖσθαι 120

évéxew 120

ἔννυχα 26

ἔνοχος ἁμαρτήματος 68; θανάτου 360

ἔνταλμα, ἐντολή 147

ἐνταφιασμός 325

ἐντρέπεσθαι 269

ἐξαίφνης 318; ἐξάπινα 192

ἐξανατέλλειν constr. 73

ἐξαυτῆς 126

ἐξέρχεσθαι (of Divine mission) 27

ἐξομολογεῖσθαι 5

ἐξορύσσειν 33

ἔξω, οἱ 76

ἑορτή anarthr. 369

ἐπαισχύνεσθαι 185

ἐπακολουθεῖν 408

ἐπανίστασθαι 303

ἐπέβαλαν 351

ἐπελάθεντο 169

ἐπιβάλλειν intr. 89, 3663 Tas χεῖρας 351

ἐπιγινώσκειν 36

ἐπιλύειν 88

ἐπιπίπτειν (constr.) 56

ἐπισυνάγειν 24, 313

ἐπισυντρέχειν 200

ἐπιτιμᾷν 20

ἔρημος, ἣ, ἐρημία, ἔρημος τόπος 3, 26, 129,
164

ἑρμηνευτής ΧΧΙΥ͂

ἔρχεσθαι (of Divine visitations) 271; ἐρχό-
μενος, ὁ 251

ἔσθειν 6

ἔσχατον adv. 279

ἐσχάτως ἔχειν 101

ἑτοιμάζειν 330f.; of Divine preparations,
2 f., 238

εὖ ποιεῖν 324

εὐαγγέλιον 1 f., 13, 183, 325, 404

εὐδοκεῖν 10

εὐθύς xlvili, 8

εὐκαιρεῖν 129

εὐκοπώτερόν ἐστιν 36

εὐλογεῖν, εὐχαριστεῖν 134, 165, 3348.

εὐλογητός, ὁ 358

εὐσχήμων 301

éppadd τόι

ἐχόμενος, ὁ 27

ἕως donec 341

ἡγεμών 301
ἠκούσθη impers. 32
ἡμέρα ἐκείνη, 316

faith connected with salvation, 404 f.;
its work for others, 34; dependence
of miracles upon, 114

fasts, Jewish, 43; fasting, 45, 202

Fayim fragment, the, 338 ff.

INDEX TO THE INTRODUCTION AND NOTES.

forgiveness of sins, 4, 37 f., 67 f.,
261 f.

forty days, 11

four winds, the, 313

Galilee, 8; sea of, 14; roads of, lxxxiii,
39, 55; evangelisation of, 27 f., 115 ff.

Galilean opinion in reference to our
Lord, 119 ff., 176 f.; dialect, 364;
women, 380 ff.

garments, rending of the, 359 f.

Gaulanitis, 160

Gehenna, 210 f.

Gennesaret, 140 f.

genitive, of time, 93, 307; of price, 323;
of object, 116, 259; double, 171

geographical notes in this Gospel, lxxxi—
lxxxiv

Gerasa (Gergesa, Gadara), g1 f.

Gnostic use of St k, xxxi, xxxiii

Golgotha, 378 f.

goodness, the standard of, 223 f.

greatness, the standard of, 239

Γαλειλαία, ἡ lxxxi, 8

γαμεῖν, -μεῖσθαι, -μίζεσθαι, -μίσκεσθαι 122,
280 f.

γέγονεν 308

γέεννα 210 ἔ,

Γεθσημανεί, Τησαμανεί 341

γενεά 315

γενέσια 124

γένημα 337

Γεννησαρέτ 140 f.

γένος 202

γεύεσθαι θανάτου 186

γινώσκω, ἐπίσταμαι, οἶδα 20, 77, 363

Γολγοθάν 379

γὸνυπετεῖν 28

γραμματεῖς, οἱ lxxxv, 18 f.

γραφή, ἧ 271; γραφαί, ai 280, 353

Ὑρηγορεῖν 317

hatred excited by Christians, 303

head-line of the Gospel, lxv, xe, 1

Hermas, xxx, cix

Hermon, 187

Herodians, the, 53 f., 273 f.

Herodias, 125 f.

Holy Spirit, the, blasphemy against,
67 f.; promise of, 302

hosanna, 250 f.

housetop, uses of the, 306

hymn after the Eucharist, 337 f.

Jairus, ΙΟῚ

- James the son of Zebedee, 15 f., 59 ἔν;
the son of Alphaeus, 61; the brother —

of the Lord, 113; the Little, 390
Idumaea, 54 f.

US ν Ψν

le tt ee il

pd ae Ve ne ee pe ste

ee ele Me i ‘eit ΨΥ Ba Ok
᾿

αν τ ΡΥ

-INDEX TO THE INTRODUCTION AND NOTES.

Jebel Kuruntul, 11

Jeremiah expected by the Jews, 177

Jericho, 241 f.

Jerusalem, climate of, 355; attitude of
towards our Lord, lxxxvii, xcii f.,

371 ἢ.

Jisr benét Yakib, 175

impostors, religious, 298

infinitive of object, 272

infinitive of purpose, 72, 105; pres. and
aor., 72 f.

John, St, 15 f., 59 f.; remark by, 206;
his account of the Feeding of the 5000,
129 ff.

Saka St, the Baptist, see Baptist

Joseph, St, not mentioned by St Mark,
112

Joses, 113

journeyings of our Lord, lxxxii ff.

Irenaeus, xxxiif., xxxv ff.

irony, use of, 148, 347 f.

Judaea, 4,

Judas Iscariot, his origin, 62; his bar-
gain, 327f.; his responsibility, 333 f.

Jude, St, 113

Julian, sneer of, 232

Justa and Bernice, 157

Justin, xxx f., cix, 59, 112, 376

"Idecpos ΤΟΙ

Ἰάκωβος 15 f., 59 f., 61, 113, 390
ἴαμαι perf. pass. 104

ἴδε, ἰδού 70

ἱερόν, ναός 252

Ἰεροσόλυμα 233

᾿Ιεροσολυμεῖται 4

Ἰησοῦ dat. 41

ἱκανός 2423; τὸ ἱκανὸν ποιεῖν 373
ἱμάτιον, τό 306; ἱμάτια, τά 103, 380
ἱματίζεσθαι 98

ἵνα, telic "ὦ 194

Ἰουδαῖοι, οἱ 143

Ἰσκαριώθ 62

ἴσος 357

ἰσχυρός, ὁ 66

Ἰωάνης τό

: Ἰωσῆς, Ἰωσήφ 113, 389

Kerioth, 62

Kersa, Kursi, 92

Khan Minyeh, 17

Kingdom of Gop, 13

kinship, our Lord’s teaching in refe-
rence to, 69 f.

Kyrie eleison, 244

καθαρίζειν, ἐκαθερίσθη 29 f.
καθελεῖν 303

καθεύδειν 108

κάθου 28

καθὼς γέγραπται 2

429

καὶ ἐγένετο...(καί) 73 καὶ τίς; 229

καινός, νέος 22, 46

καιρός, χρόνος 13, 3173 ὁ kK. οὗτος 231 f.;
καιρὸς σύκων 254

κακολογεῖν 148

᾽

se ἀγαθός 74, 3243 καλῶς 146, 148,
2

καλὸν εἰ 209, 3343 κ- H 210
Kavavaios 61 f.

καρδία, διάνοια, σύνεσις 25, 140, 286
κατὰ μόνας 75

καταγελᾷν 108

καταδιώκειν 26

κατακεῖσθαι 23, 40
κατακόπτειν 93

κατακυριεύειν 239
καταλαμβάνειν 197
καταλείψῃ 279

κατάλυμα 330

καταμαρτυρεῖν 358
καταρτίζειν τό

καταφιλεῖν 351

κατέναντι 247, 202
κατεξουσιάζειν 2390
κατεσθίειν, κατέσθειν, 72, 201
κατευλογεῖν 221 f.

κατοίκησις 92

καυματίζεσθαι 73
Καφαρναούμ τῇ

κεντυρίων 388

κεράμιον ὕδατος 320
κεφαλιοῦν 268

κῆνσος 274 £.

. κῆπος Ἰωσήφ 393

κηρύσσειν 3 f.

κληρονομεῖν 223

κληρονόμος, ὁ, κληρονομία, ἣ 269 f.
κοδράντης 293 f.

κοινός, κοινοῦν 143 f., 150 f.

κόκκος

κολαφίζειν, ῥαπίζειν 361
κολλυβιστής 255 ;
κολοβοῦν 308; κολοβοδάκτυλος xxvi f.
κοπάζειν go

κοράσιον 109

κορβάν 148 ἴ.

κόσμος 184, 325, 404

κόφινος, σφυρίς 135, 165 f., 172
κράβαττος 34

κράζειν 56

κράσπεδον 103

κρατεῖν λόγον 192; Kp- παράδοσιν 144
κρίμα 292

κτῆμα, χρῆμα 227 ἴ.

κτίσις 216 ἴ., 404 f.

κυλίεσθαι 198

κυλλός 210

κυνάριον 157 ἴ.

Κυρηναῖος 378

Κύριος, ὁ κύριος 288

κωμόπολις 27

430

Latinisms in St Mark, xlvii, 1, 95, 127,
145) 373 f- 388

Law, Christ’s attitude towards the, 30f.;
the oral, 148 ff.

laying on of hands upon the sick, ro2,
406; in blessing, 220

leases for rent in kind, 266

leaven as a symbol, τόρ f.

legion, the Roman, 95

leprosy, 28

Levi, 39, 61

longer ending of St Mark, see endings

‘looking up to heaven,’ liturgical use
of the phrase, 134

lots, manner of casting, 380

λαβεῖν ῥαπίσμασιν 362
λαῖλαψ 89

λαλεῖν μετά τινος 139
λανθάνειν 156

λεγιών 95

λεπτόν 203

Aevels 39

ληνός, ὑπο- προ- λήνιον 266
λῃστής 257, 382
λιμοὶ καὶ λοιμοί 299
λόγος, ὁ 33, 77
λοιπόν, τό 548

λύτρον 240 ἵ.

λύχνος, λυχνία 81 f.

Machaerus 122, 124, 126

‘madness, charge of, xci, 64

Malchus, 352

Marcus, xiil f.

Mark, St, in the Acts, xiv—xix; in the
Pauline Epistles, xix f.; in 1 Peter,
XX—xxili ; in early tradition, xxiii—
xxvii; father of, 330; mother of, xivf.,
354; his connexion with Alexandria,
Aquileia and Venice, xviiif., xxviii

Gospel according to, the, traces of
in the Apostolic fathers, xxix f.;
in other writings of the second
century, XxxX—xxxlii; compara-
tive neglect of, xxxiv; its order
among the Gospels, xxxvf.; its
symbol, xxxvi—xxxviii; its place
of origin, xxxix ; date of composi-
tion, xxxix f,; original language,
xl—xliii; vocabulary, xliv—xlvii;
style, xlvii—l; contents, li—Ivii;
plan, lvii—lxii; sources, lxii—lxv;
relation to the other Synoptists,
lxvi—Ixxv; alternative endings
of, ciii—cxiii; new fragment, 404

Use of the O.T. by, lxxvi—lxxx;
external conditions of our Lord’s
life as drawn by, lxxxi—lIxxxix;
conception of His Person and
office in, xc—xev

INDEX TO THE INTRODUCTION AND NOTES.

Text of, authorities for the, mss.,
xevi—xcix ; versions, xcix—cii
Commentaries upon, ¢xiv—cxviii Ὁ
market, the Temple, 255 f.
marriage, law of, 218 f.; levirate, 278
Mary, of Magdala, 389, 399 f.; mother
of James, 367
Matthew, St, 61
measure of spiritual profit, 83
el Mejdel, 140, 167
neers Jewish conception of the, 177,
58 f.
ministry in Galilee, terminus a quo of
the, 12
‘Moses,’ 30f., 148, 281 f.; M. at the ~
Transfiguration, 180 f.
mountains, removing, 259 f.
mss. of this Gospel, xcvi—xcix; 404
mustard plant, the, 86

μαθητής 41

Μαθθαῖος 61

μάστιξ 56, 104 f.

μάτην 147

μάχαιρα 349

μεγιστάν 124 f.

μεθερμηνεύεσθαι 109

μὲν οὖν 407

μετὰ δύο (τρεῖς) ἡμέρας 179, 319
μεταμορφοῦσθαι 187 f.

μετάνοια 4 ;
μή elliptical 320; interrogative 44
μηδέ ne quidem 175 ;
μήτι 81

μικρός 300

μισθωτός τό

μνῆμα, μνημεῖον 92, 128, 393 ff.

μνημόσυνον 326

μογιλάλος 160, 163

μόδιος 82 ἔ
μοιχᾶσθαι, -χεύειν, -χεύεσθαι 218
μονόφθαλμος 212 ἥ
μορφή 402

μύλος ὀνικός 209 f.
μυρίζειν 325

μυστήριον 75 f.

Μωυσῆς, Μωσῆς decl. 189

Nazareth, 7 f., 110

negative repeated, xlviii, 30, 33, 357

nominative absolute, 199

non-Marcan words and phrases in tho
last twelve verses, cx, 399, 401, 403

Ναζαρέτ 7

Ναζαρηνός 7, 19, 362 f.
νάρδος πιστική 321
vexpot anarthr. 280
νέος, καινός 22, 46
γνίπτεσθαι, λούεσθαι 144
νοεῖν, συνιέναι 170 ἴ.

eS eS ee a eS ee ee a re ee Oe eee es ΡΉΎΦ ΡΨΎ

ile Hite th il i il ills aa, ἫΝ iil eh ee Sa

se » —— Ὑψ ύψ.
τ

INDEX TO THE INTRODUCTION AND NOTES.

vouvex@s 287
ψυμφίος, νυμφών 45

oil used in healing, 119, 406f.

Olives, Mt of, 346 f.

oratio variata, 117, 290

order of this Gospel generally chrono-
logical, lviii—txi

Oxyrhynchan logia, the, 45, 52, 114, 330

ὁδὸν ποιεῖν 47

ὁδός, ἢ τοῦ θεοῦ 274
οἶδα, see γινώσκω
οἰκία 201

οἰκοδομή 205

ὀλίγον 129

ὀνειδίζειν 385 f., 403
ὄνομα, τό 206; ἐν ὀνόματι ὅτι 208
ὄξος 586

ὅρια 99, 155, 214
ὁρκίζειν eonstr. 95
ὁρμᾷν 97

Sgov...padrov 162

ὅσπερ 370

ὅταν with ind. 56, 238

ὅτι interrogative 42, 193, 2023; recita-
tive 13, passim

odd 383

oval 306 f., 333

οὐδέ ne quidem 316

οὐκ... ἀλλά 206

οὕτως sic, siccine? 151

ὀφθαλμὸς πονηρός 154

ὄχλος, 6 1xxxvi, 39, 258, 371 ἴ.; ὁ πολὺς ὅ.
28

ὀψέ, syle 88, 137, 253, 258, 390

ὠδῖνες 300

ὥρα πολλή 1313 ὦ. τρίτη 381
ὡς ἣν 88

ὡσαύτως καί 279

ὠτάριον 352

Palestine, political and religious state
of, Ixxxiv ff.; wild animals of, 11
parable, the, 65; reasons for parabolic

teaching, 75 ff. :
paragraphing of this Gospel, li ff.
participle, the timeless, 3, 98, 120
Passion, stages of the, foretold, 234
assover, ceremonial of the, 330 ff.
Paul, St, his connexion with St Mark,
xv ff., xix f.; Pauline words used by
St Mark, xlvi
Pella, 305 f.
Peraea, 55, 214
perfect, see tenses
personification of nature, 90
Peter, St, his faults of natural character,
180, 189, 362 ff.; his connexion with
St Mark, xiv f., xx ff., lxii ff.

431

Pharisees, the, their devices, 42, 47 f.,
53> 142, 167, 273; their rapacity, 291

phenomena, apocalyptic use of, 311, 315

Philip the Apostle, 60; the tetrarch,
136, 176; the first husband of Hero-
dias, 122

Phoenicia, lxxxiv, 55, 155 f.

physician, Jewish estimate of the, 102 f.

plan of this Gospel, lvii ff.

poison, drinking with impunity, 406

police, the Temple, 349 f.

pollution, canons in reference to, 150 f.

Pontius Pilate, 367 f.

ῬΟΤΕΤΗΣ, in Judaea, Ixxxviii; voluntary,
22

praetorium at Jerusalem, site of the,

3141.
precinct of the Temple, 252
present, see tenses
procurator, the office of, 367

παιδιόθεν, ἐκ 199

παιδίον 210 f.

παιδίσκη 362

παλαιός 46

πάλιν 39

πάντοθεν 32

παρά τινος, οἱ 63
παραβολή 65

παραγγέλλειν constr. 116
παράγειν 14

παραγίνεσθαι 349
παραδιδόναι 62, 85 (intrans.), 203, 327
παραιτεῖσθαι 370
παρακούειν τοῦ f.
παραλαμβάνειν 88
παραπορεύεσθαι 203
παράπτωμα, ἁμαρτία 261 ἵ.
παρασκευή 301

παρατηρεῖν 50 f.

παρελθεῖν, πἀρενεγκεῖν 343 f.
παρέστηκα 85

παρόμοιος 150

παρρησίᾳ 179 f.

πᾶς 4

πάσχα 319

πατρίς 110 f,

πέδη, ἅλυσις 93

mes 130

πειράζειν τι, 168, 215, 275
πειρασμός 34

πενθεῖν καὶ κλαίειν 401
πέραν, τό 55, 88, 100, 136, 214
περί quod attinet ad 381
περιβλέπεσθαι 52, 105, 253
περιπατεῖν 146

περίσσευμα 165

περιτρέχειν 141

περίχωρος 22

Πέτρος 59

πετρώδης 72 f.

432

πήρα 116

πιστεύειν constr. 13 f£., 264

πίστις constr. 259

πλανᾷν 283, 298; ἀπο- 310

πλεονεξία 154

πλήρωμα 46, 135, 171

πλοιάριον 55

πνεῦμα ἅγιον 7; τὸ πν. (τὸ dy.) 9, 683
mv., σάρξ 346 f.

πνίγειν, συν-, ἀπο- 73, 80, 97

ποιεῖν ‘appoint,’ 59

motos, τίς 283 f.

πολλοί, of 201

πολυτελής 322

πονηρία 154, 275

πορνεία, μοιχεία 218

πορφύρα 375

πόσος... «ὡς 198

ποταπός 295

ποτήριον 145, 208, 236f., 344

πραιτώριον 374

πρασιά 133

πρεσβύτεροι, οἱ 144, 179

προάγειν constr, 233

προαύλιον 363

προειπεῖν 310

προέρχεσθαι constr. 130

πρόθυμος 346

προλαμβάνειν constr. 325

προμεριμνᾷν 302

προσάββατον 391

προσαίτης 243

προσεύχεσθαι ἵνα 343

πρόσκαιρος 79

προσκαλεῖσθαι 58

προσκαρτερεῖν 55 f,

προσκεφάλαιον 80

προσλαμβάνεσθαι 180

προσορμίζεσθαι 141

προσφέρειν 210

πρόσωπον, βλέπειν εἰς 274

προφάσει 201 f.

πρωΐ 351 εὐθὺς mp. 366; λίαν mp. 305

πρώτη πάντων 284; πρῶτοι τῆς Γαλ., οἱ
125

πρωτοκαθεδρία, -κλισία 201

πρῶτος, ἔσχατος 205

πτῶμα 128, 392 f.

πτωχός 203

πυγμῇ 143 ἴ.

πῶλος 247

πωροῦσθαι, πώρωσις 52, 171

φάντασμα 138

φέγγος 311

φιμοῦσθαι 20

φοβεῖσθαι φόβον g1

Φοινίκισσα 156 ἵ.

φραγελλοῦν 373 ἴ.

φρονεῖν τά τινος 181

ψευδοπροφήτης, ψευδόχριστος 309 f.

ψυχή 182 ff., 342 f.

INDEX TO THE INTRODUCTION AND NOTES.

Quarantania, 11

Rabbi, a title of our Lord, 189; render-
ings into Greek, 8

release of a prisoner at the Passover, 369

repetitions in prayer, 347

responsibility of hearers, 81 ff.

resurrection of the body, our Lord’s
teaching upon the, 280 ff.

rewards, eternal, 236 ff.; temporal, 231 f.

roads, see Galilee, Sidon

robbers in Judaea, lxxxviii; robbers cru-
cified with our Lord, legendary names
of, 382

rock-tombs near Jerusalem, 393 f.

Rufus, 378 .

paBBouvel 245

ῥάκος ἄγναφον 45
ῥαπίζειν, ῥάπισμα 361 f.
ῥαφίς 229

ῥήσσειν, σπαράσσειν, συνσπ. 197 f.

Sabbath, law of the, 47 ff.; flight on
the, 307

Sabbatic zone, 246

sacrifice, rewards of, 230 ff.

Sadducees, the, lxxxv, 170, 277 fi.

saliva, use of, in healing, 161, 173

Salome, 16, 125 f., 390

salt, sacrificial use of, 213

salutation, forms of, 196

Satan, 11, 65 f.; the name applied to
St Peter, 180 f.

‘scandals,’ 208 ff.

scourging, 300 f., 373 f.

Scribes, the, lxxxv, 18f., 35, 64, 283,
290 ff.

sections in the Law, system of, 28r f,

Septuagint, St Mark’s use of the, lxxvii ff.

service the condition of greatness, 240

Session at the Right Hand of Gop, 359,

407 f.
shewbread, the, 49
Sidon, road from, to Decapolis, lxxxiv, 159
signs which follow believers, 405 f.
Simon Peter, 14, 59; his house, 23, 32;
his wife, 23; S. the leper, 321; S. of
Cyrene, 378
sin, an eternal, 68; lists of sins, 153
sinlessness of our Lord, 223 f.
‘sinners,’ 40 f.
sisters of our Lord, 69, 113
slavery, 352
soldiers, Roman, in Palestine, 374
Son, the, 316; of Gon, xe, xciiif., 2, 389;

of Man, xcf., xciv, 37, 312; of David,

243, 251, 289
sonship, Messianic, 177, p58 f.
soteriology of this Gospel, χουν
sources of this Gospel, lxii ff.

δὼ μῦν σὰ οἱ...»

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INDEX TO THE INTRODUCTION AND NOTES.

sowing, parables relating to, 87
Spirit, the Holy, see Holy Spirit
spirit, human, of Christ, see Christ
spirits, unclean, 10 ff., 25, 92 ff.
stone, the, at the door of the tomb,

394 ff. f
style of St Mark, xlvii ff,
subscriptions to this Gospel, xxvi
synagogue, the, 17 f., 28, 111, 300
Synoptic Gospels, comparison of St Mark
with the other, lxvi ff.
synthetical apposition, 5

σαβαχθανεί 385

σάββατον, σάββατα 17, 471.3; ἡ μία τῶν
σαββάτων 395, πρώτη σαββάτου 399

σαλεύειν 311 f,

σανδάλιον, ὑπόδημα 117

Σατανᾶς, ὁ σατανᾶς 11

σινδών 354, 393

σκανδαλίζειν 79, 113, 208 ff,

σκεῦος 250

σκηνή 190

σκληροκαρδία 216, 403

σκύλλειν 106

σμυρνίζεσθαι 379

σπαράσσειν 21, 197 f.

σπεῖρα 375

σπεκουλάτωρ 127

σπέρμα, σπόρος 84

σπλαγχνίζεσθαι 29, 130

σπόγγος 386

σπόριμα 47

σταθῆναι, στῆναι 65

στασιαστής, στάσις 370

σταυροῦν 372 f.

στέφανος 375

στιβάς 250

στίλβειν 188

στολή 290

στυγνάζειν 227

σὺ λέγεις 359, 368

συγγενεῦσιν 114

συμβούλιον διδόναι 53; σ. ποιεῖν 366 f.

συμπόσιον 133

συνακολουθεῖν τοῦ

συναναβαίνειν 3.0

συνέδριον, τό, συνέδρια, συναγωγή 300, 356

συνεργεῖν 408

συνζητεῖν constr. 21

συνσταυροῦσθαι 384

συντελεῖσθαι, συντέλεια 297

συντρίβεσθαι 93

σύσσημον 350

σφυρίς, κόφινος 135, 165 f., 171

σχίζεσθαι 8 f.

σῴζειν 102, 105, 245, 383, 405

σωφρονεῖν 98

Tabor, 187
Taricheae, trade of, 132

5. M.?.

433

taxes, 39 ff., 255, 275

Tell Him, 17

Temple market, 255 ff.; police, 349 f.;
veils, 388

tenses, use of the: present, 34, 57, 203,
241, 281, 333, 3363 imperfect, 53, 56,
169, 207, 379; aorist, 7, 10, 84, 100,
120, 196, 260, 373, 392, 3973 perfect,
90, 93, 98, 120, 392, 3973 interchanged,
xlix f., 293

testimonia, 2, 338

tetrarch, office of the, rrg f.

Thaddaeus, 61

Theophylact, his commentary on Si
Mark, exvi

Thomas, St, 61

thorns of the nubk tree, 376

three witnesses, the, 107, 187, 341 f.

title on the Cross, 381 f.

tongues, gift of, 406

tradition, Jewish, 144 ff.

Transfiguration, locality of the, 187

triclinium, order of the, 331 f.

τέκνα 228

τέκτων 112

τέλος ἔχειν 66

τελώνης, τελώνιον 30 ff.

τηλαυγῶς 174 ἴ.

τί remonstrative 275

Tl...4 3635 τί ἡμῖν καὶ col 19

Τίμαιος 242

τίτλοι in St Mark liv f.

τοῦτ᾽ ἐστίν, τουτέστιν 143

τρίζειν 197

τρύβλιον 333

τρυμαλιά, τρῆμα, τρύπημα 229

Θαβώριον, τό 187 ,

Θαδδαῖος 61

θαμβεῖσθαι, ἐκθαμβεῖσθαι 21, 195

θανάσιμος 406

θαρσεῖν 244

θαυμάζειν constr. 115

θεᾶσθαι 401

θέλειν, θέλημα 70, 126, 238 ἴ.» 3448,
3.9

θηλάζειν 207

θλίβειν, θλίψις 56, 79, 307

θόρυβος 107 f., 320

θροεῖσθαι 299

θυγάτηρ as voc, 105

θυγάτριον 101

θύρα 32 1., 248; ἐπὶ θύραις 314 f.

θυσία, ὁλοκαύτωμα 286; θύειν τὸ πάσχα
328

Θωμᾶς 61

veils of the Temple, 388
Veronica, 106

versions of this Gospel, xcix ff.
Via Dolorosa, 337

28

434

Victor of Antioch, his commentary on
St Mark, exiv f.

vineyard, symbol of the, 265

unction of the sick, 119, 406 f.

vocabulary of this Gospel, xlivff., lxxxviii,
400 fi.

Voice, the Divine, 9, 191

ὕδωρ, πνεῦμα 7

υἱός, ὁ 316, ὁ τοῦ θεοῦ 2, 389, ὁ τοῦ ἀν-
θρώπου 37; υἱὸς Δαυείδ 2885 οἱ viol τοῦ
νυμφῶνος 44: υἱός, τέκνον ΧΧ ἔ,

ὕπαγε 30

ὑπάγειν, ἐλθεῖν, ὀπίσω 180 f.

ὑπερηφανία 154 f.

ὑπερπερισσῶς 162

ὑπηρέτης xvif., 350

ὑπόδημα, σανδάλιον 117

ὑποκριτής τ46

ὑπολήνιον 266

ὕσσωπος 386 f.

INDEX TO THE INTRODUCTION AND NOTES.

ὑστερεῖν constr. 226; ὑστέρησις 204
ὕψιστος, 6 94; ὕψιστα, τά 252

Wady Kelt, 246

walking on the sea, in the O.T., 138

watches of the night, 137 f., 318

‘Western’ text, 5, 8, 29, 69, 105, 109,
131, 145, 148, 158, 199, 228, 230, 335;
348, 385 f. 395

Wilderness of udaea, 3

ξέστης 145
ξηραίνεσθαι 50, 197, 258 f.

ξύλον 349

fapbavel 386

ZLeBedaios τό

ζημιοῦν i

ζύμη τόρ f.

ζωή, ἡ 2103 αἰώνιος 232
ζώνη 116

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