CORNELL UNIVERSITY LIBRARY GIFT OF Alfred tf. Cornell University Library BS 2585.S97 The gospel according to St. Markithe Gre 3 1924 024 250 155 Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924024250155 THE GOSPEL ACCOKDING TO ST MARK THE GOSPEL ACCOKDING TO ST MAEK THE GEEEK TEXT INTRODUCTION NOTES AND INDICES BY HENEY BAEOLAY SWETE, D.D. HON. LITT.D., DUBLIN REGIUS PBOFESSOR OF DIVINITY AKD FELLOW OF GONVILLE A2ID CAIUS COLLEGE, CAMBRIDGE Honaon ^<^;:^^,'',;^ MAOMILLAN AND CO., Limited ' ^' NEW TOEK : THE MAOMILLAN COMPANY ^/ 1898 .J; <^^ All rights reserved 'P_ \ (k SMUS QUI NOBIS FEB MINISTEBIVM BEATI MABCI EVANGELISTAE TUI VERI- TATEM EVANOMLII PATEFIEBI VOLVISTI: CONCEDE, QXJAESUMUS, UT QUOD AB ILLIUS ORE DIDICIMUS GRATIA TUA ADIUTI OPERARI YALEAMUS. PER lESUM CBBISTUM DOMINUM NOSTRUM. AMEN. PREFACE. 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. I am 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 of the 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 Eedpath, the text and indices of Niese's Josephus, and the illus- trations from the later Greek literature which are to be found IV PREFACE. 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, Schottgen, Schlirer, 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 detached 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 suggestivenessof 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 "— i.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. V 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 some 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 grew 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, the publication of the text and notes. If strength is given to me, I hope to return to my task at a future time ; meanwhile I have thrown into the form of an Introduction a portion 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 circumstances 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. Armitage Eobinson, 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. C. 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 VI PREFACE. the kindness of Mr A. M. Knight I have been permitted to use the proof-sheets of a new edition of Field's Otium Norvicense (pt. iii.). 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 in some measure has been my hope and aim. JDomine Beus . . .quaecumque dixi in hoc libro de tuo, agnoscant et tui ; si qua de meo, et Tu ignosce et tui. H. B. S. Cambridge, F. of the Name of Jesus, iJ CONTENTS. PAGE Introduction : I. Personal History of St Mark ii II. History of the Gospel in the Early Church . . xxiv III. Place and Time of writing, and Original Language . xxxiv IV. Vocabulary, Grammar, and Style xxxviii V. Contents, plan, and sources xlv VI. Comparison of St Mark with the other Synoptists . Ix VII. Use of the Old Testament by St Mark ... Ixx VIII. External conditions of the Life of Christ as depicted by St Mark Ixxv IX. St Mark's conception of the Person and Of&ce of our Lord Ixxxiv X. Authorities for the text xc XL Alternative endings of the Gospel .... xcvi XII. Commentaries ovi Text and Notes i Index oi' the Greek Words used by St Mark .... 386 Index to the Introduction and Notes 402 Additions and Corrections 411 Maps, facing Ixxviii Facsimile, facing civ MiXpKON anaAaBcon (\'re meta cgaytoy- ecTiN r^'p MOI ey'xpHCTOc elc Aiakoni'an. AcniizeTAi YMAc . . MixpKoc 6 yioc moy. I. PERSONAL HISTOEY OF ST MARK'. I. The Roman praenomen Marcus was in common use among Greek-speaking peoples from the Augustan age onwards. The inscriptions ofifer abundant examples from every part of the Empire, and from every rank in society. The following are examples of the widespread use of the Greek name. Attica : GIG 191 -ypa/A/iaTEVS povX7Joi<;). John is not mentioned in this narrative, except for the purpose of distinguishing his mother Mary from others of the same name ; but it is reasonable to suppose that he was present, and that he was already a believer, and 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. Epiphanius (haer. 21. 6) writes: €is eTvy)(avev €k tiov epSofunJKovTa 8vo twv 8i.acrKopTnor6ivTiiiv iirl tw pi^- fjiari (o eiTrev o Kvpios Eciv //.tj tls /xov ffxiyy Trjv crdpKa ktX. 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 veavto-Kos of Mc. xiv. 5 1 f . is not unlikely : see note ad loc. Bede's supposition that he was a Priest or Levite, which is prob- ably 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 Barnabas and Saul visited the city for the purpose of conveying to the Church the alms of the brethren at Antioch ; and on their return they took him back with them to Syria (Acts xii. 25). He may have attracted them as the son of a leading member of the Church at Jerusalem, and possibly also by services rendered during the distribution of the relief fund which revealed in him a capacity for systematic work. If we assume his identity with the Mark of St Paul's Epistles, there was doubtless another reason. Barnabas was still leader of the Christian body at Antioch; he had been sent there by the mother Church (Acts xi. 22), and Saul's position in the Antiochian brotherhood was as yet evidently subordinate (ib. 25, 30, xii. 25, xiii. i f.). It was for Barnabas to seek fresh associates in the work, and John was a near relative of Barnabas (Col. iv. 10 6 avei/rio? Bappd^a). Whether the father of John had been uncle to Joseph of Cyprus xii PERSONAL HISTOEY OP ST MARK. (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 £), so Mark was now taken from Jerusalem ; the same verb a-vvirapaXa^etv is 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 (c£ Gal. ii. i dve0i]v. . .fjuera Bapvd^a a-vvvapaXa- ^wv Koi, TItov). 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 (etj^oi/ Se Koi 'Icoavrjv vir'qperTqvY. Blass de- fines this service too strictly when he comments " velut ad bap- tizandum^"; Mark may have been required to baptize converts (cf Acts X. 48, I 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 lodg- ing, conveying messages, negotiating interviews, and the like. An examination of the passages where vTnypenjs is used ia Bib- lical Greek will shew that the word covers a wide range of offices : cf. e.g. Prov. xiv. 35 SeKTos Paa-iku v. vornjnav (a courtier ; similarly Sap. vi. 4, Dan. iii. 46) ; Mt. v. 25 /^nfirore ere 7rapa8<3 6 Kpvrq<; t eh BiaKovtav), and his assistance would be invaluable to the two Apostles, whose time was fully 1 ActaApp.,-p. 146. the Spirit; he had not been formally ^ Cf. Eamsay, St Paul the Traveller, delegated by the Church of Antioch ; he p. 71 : "he was not essential to the was an extra hand, taken by Barnabas expedition ; he had not been selected by and Saul on their own responsibility." PEESONAL HISTORY OF ST MARK. xiii occupied 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. 1 3 dtroxfo- priaarjv, HeTpo), OS irpos tcIs ;^£tas itroieiTO ras SiSao-KaXi'as, aW ov\ (uoTrep a-vvraiiv twv KvpiaK(Sv iroiovp.evo^ Xoymv. wa-re ovSiv ij/iapre MSpKos, ovTw^ cvia ypai/fos /ajj ov(ti iticttoTs aSeX^oT;. Others add {mmopevdrj (or Bir/yopivOrjj vnb Uirpov, or eireSd^?/ Map/cio tu eiayyeXto-Ti;. 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); eT- e^ffcAion 7WHC Ki^Ta^ Ma.pRon (Memph.) ; n. \ Vjtrtt^ )ajtl. WCtoTSa.l (Sin. 5ind Cur. Syriac); r^Lxt.To ^^_ai\\JOr^ y\\r, (Peshitta ; similarly Harclean). The last of these seems to be an attempt to combine the Papias tradition with the ordinary attribu- tion 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. vii. 30) he was known as KoXolSoBd/crvKo';, and the epithet is repeated and explained in the Latin prefaces to the Gospel. A Spanish MS. of the Vulgate, cod. Toletanus (saec. Vlli), says : " colo- hodactilus est nominatus ideo quod a cetera corporis procerita- tem {dc) digitos minores habuisset'"; whilst the ordinary Vulgate 1 Wordsworth and White, p. 171. xxu PERSONAL HISTORY OF ST MARK. 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, but it is evidently based upon the conjecture that Mark, like Barnabas, belonged to the tribe of Levi. An attempt was made by Dr Tregelles' to shew that the word is used by Hippolytus as an equivalent for ' deserter/ in reference to Mark's departure from Perga. But this account of the matter can hardly be regarded as satisfactory; it is far-fetched at the best; and so offensive a nickname is not likely to have attached itself to the Evangelist in Koman circles, where he was known as St Paul's faithful colleague. The word itself determines nothing as to the cause of the defect, or 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. Toletanus seems to ascribe it to a natural cause. No authority can 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 his thoughts to those secondary ministries by which he has ren- dered enduring service to the Church. KoJio^os is either (i) of stunted growth, or (2) mutilated. Both senses occur when the word is used as part of a compound; the former appears in KokopavOri';, KoXo/SoKeparos, KoA.oy8oTpaxr;Xos, the latter in KoXo^oKepKOi (Lev. xxii. 23 Lxx., where it is coupled with MTOT/A^Tos), KoXo/3optv (Lbv. xxi. 1 8) J cf. 2 RegH. iv. 12 koXo^ovav irapprqffiq. Tbv •xfiK^rbv KrjpOffffdtv. oi Tol- vvv Tuv €i5'Jj\(av depairevTai ai^vT)s aini^ iTiBi/ievoi, axoivlois Toiis irddas StaXa^dp- T6S i.iryjjV^ffTepov eTKov , . . oSrca Si] ffvpd- fievos rb Trvevfia irapaTldTjffL Ttp deip. Procter and Wordsworth, Sanctorale, col. 262 f. ' For the traditional connexion of St Mark with the Church of Aquileia and the translation of his body to Venice see the Acta Sanctorum (Apr. 25), and as to the latter point cf. Tillemont, M&rmires, ii. pp. 98 f., 513. On the mission to Aquileia Ado of Vienne (t 874) writes (Chron. vi., Migne P. L. cxxiii. col. 78): "Marcus evaugelista evange- lium quod Eomae scripserat Petro mit- tente primum Aquileiae praedioavit, itaque...ad Aegyptum pervenit." The extension of the older story (Ens. H. E. ii. 16) in this passage is instructive. The mosaic at St Mark's, Venice, which represents the removal of the Evange- list's body is described by Buskin, St Mark's Rest, p. 109 ft. ; for his account of St Mark's see Stones of Venice, ii. p. 56ff. II. HISTORY OF THE GOSPEL IN THE EAELY CHURCH. I. A work which was ascribed by contemporaries to a dis- ciple and interpreter of St Peter, and believed to consist of carefully registered reminiscences of the Apostle's teaching, might have been expected to find a prompt and wide circulation in Christian communities, especially at Rome and in the West, where it is said to have been written. Yet the letter addressed to the Corinthian Church by Clement of Rome, c. 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. E. I Cor. 23, irpmov /xiv v\\oppoei, cira /SXacrros yivsrai, etTo <^i;X\ov...etTa crTacjivXri ■ffapecrnyKuia, reminds the reader of Mc. iv. 28, 29; but the passage in Clement is part of a quotation (cf. ypacj)rj...oTrov Xeyet) which occurs again in Ps.-Clem. 2 Gor. 11 and appears to be derived from some Christian apocryphon (cf. Lightfoot ad loc), so that the reference, if there be any, is indirect. lb. i Gor. 15, oSros o Xaos tois x*'^**''"' A** '''i-l^^i V ^^ KapSia avTiSv iroppui airev diaKovos, but it is too XXVI EARLY HISTORY OF THE GOSPEL. which are common to Mc. and Mt. or Lc, or to the non-Marcan verses xvi. 9 — 20 (see Intr. § xi.). Meanwhile the Gospel was known and used by more than one of the earlier Gnostic sects, and in other heretical circles both in East 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 Mc. v. 31 by a Valentinian school, and Mc. i. i is distinctly quoted by the Eastern Valentinians, Clem. exc. 85 (avTiKO. Kvpios /xera to j3a7rTMr|U.a yiveTai irpwTov jjxto. Orjpitov iv Trj ipijfjuo). A Docetic sect mentioned by Irenaeus manifested a preference for the Second Gospel (iii. 11. 7 "qui autem lesum separant a Christo et impassibilem perseverasse Christum passum autem lesum dicunt, id quod secundum Marcum est praeferentes evangelium "). But a mistake may perhaps lurk in this state- ment. Basilides, we know (Clem, strom. 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 may 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 (Akhniim fragment, p. xl.). The Ebionite Clementine Homilies also shew an acquaintance with it, e.g. xix. 20 tois avrov p,a6-qTai% xar' iStav eircXve Trj% rwv ovpavZv ^aa-ikeiai pcuaTi^pia. (Mc. iv. 34) ; a reference to Mc. xii. 29 in horn. iii. 51 is less certain, but probable (cf. Sanday, Gospels in the second century, p. 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 communi- ties, catholic or heretical. The early circulation of St Mark's Gospel is further attested by its place among the primary Gospels, which were regarded, perhaps before the middle of the second century, as a sacred quaternion. The idea is first expounded by Irenaeus iii. 11. 8 oretS^ ria-aapa K\t/x,OTa Tov Koa-aov iv avfpov on 6 twv diravTUiv Ttxvirrji; Adyos, o Ka6i]fji,evo^ im tiSv ;^€poD/8i/u, koI v tol iravra, (fiavipiaOeis Tois dvSpuiirois ?8(UKev tj/uv TCTpa/x-op^ov to iiayyeXiov (quadriforme evangelium), ivl 8e TrvevfiaTL a-vvexopLevov. But the conception of a Tirpa.p.op^ov eiayyeXiov does not seem to have originated with the Bp of Lyons. Dr C. Taylor ( Witness of Herinas, 1 Marcion was probably acquainted p. 3i6n; Zahn, p. 67 ?) with St Mark (of. Westcott, Canon", EARLY HISTORY OF THE GOSPEL. xxvii i. passim), with much probabiUty traces it to Hennas, i.e. to the generation before Irenaeus. Between Hennas and Irenaeus we have the witness of Tatian, whose Diatessaron reveals the fact 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 har- monising of portions of the Synoptic narrative appears to 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-Apostolic 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 fi:om 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 Petri. 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," 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. Iren. iii. 10. 6 "Marcus interpres et sectator Petri initium evan- gelicae conscriptionis facit sic : initium evangelii lesu Ckristi filii Dei," etc. (Mc. i. i — 3). Elsewhere Irenaeus quotes verbatim Mc. i. 24 (iv. 6. 6), V. 31 (i. 3. 3), 41, 43 (v. 13. i), viii. 31 (iii. i6- S). 38 (iii- 18. 6), ix. 23 (iv. 37-..5). i^- 44 ("• 3^- 0. ^- 3^ (i. 21. 3), xiii. 32 (ii. 28. 6), xvi. 19 (iii. 10. 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 : " in line autem evangelii ait Marcus Et quidem, Dom,inus lesus, post- quam locutus est eis, receptus est in caelwm, et sedet ad dexterafn, Dei." The century ends with the witness of an anonymous Roman writer, the author of the so-called Muratorian fragment, and that of Tertullian, who represents the belief of the daughter Church of Carthage. xxviu EARLY HISTORY OF THE GOSPEL. The Muratorian writer recognised four Gospels ("tertio secun- dum Lucam...quarti evangeliorum lohannis"), 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 quihus tamen interfuit et ita posuit. Quihus may with some confidence be regarded as the second half of aliquibus, the first two syllables having perished with the preceding leaf of the MS. The sentence cannot mean that St Mark was on certain occasions a personal attendant on our Lord, as the next sentence ("Lucas... Dominum.. nee ipse vidit in came")' clearly shews, and must therefore refer to St Peter's teaching, which Mark reported carefully so far as he had opportunity. This may be either a reminiscence of the words of Papias (ovSkv -qfiapre MapKOS, outws evia ypaij/a? cos d'Tre/xvififw- v€V(rev), or part of 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. Marc. iv. 2, 5 " nobis fidem ex apostolis loannes et Matthaeus insinuant, ex apostolicis Lucas et Marcus instau rant... 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 Ronsch, d. N. T. Tertullians, p. 148 fi". 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 canon. No voice was raised against its acceptance ; East and West, Catholics and heretics, tacitly recognised its authority. The evidence comes from all the great centres of Christian life ; from Edessa and Antioch, from Jerusalem and Asia Minor, from Alexandria and the banks of the Nile, as well as from Rome, Carthage and Gaul. The Gospel according to St Mark was contained in the Old Syriac version (it appears in both the Curetonian and Sinaitic 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 cata- logues which enumerate the Gospels, both Eastern and Western (se^ Westcott, Canon, app. D; Preuschen, Analecta, p. 138 S.). 2. But while no doubts are expressed by any early writer as to the genuineness of St Mark, it cannot be denied that the Gospel received comparatively little attention from the theologians of the 1 Lightfoot, S. R. p. 271. EAELY HISTORY OF THE GOSPEL. xxix 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 whether the earliest post- apostolic writers of the Church made use of 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," i.e. the oral testimony of the elders who yet survived from the first generation ; even the Memoirs of St Peter would not be widely used so long as the stream of oral tradition continued to flow. This consideration may serve to account for the absence of quotations from St Mark in such writers as Clement 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 ia every Greek codex of the Gospels and in every version of the New Testament. The commentator known as Victor of Antioch, a 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 had attracted a few, his utmost efforts had failed to detect a single commentary upon St Mark. Victor hypoth. : TroWoii' ets to Kara Marfiatov Koi ets ro Kara 'ImdvvTjV . . .(TVVTa4avT Gregory, Prolegomena, p. 137 f. ; Sanday, Studia Bihlica, iii. p. 259 f. EARLY HISTORY OF THE GOSPEL. xxxi (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 ^wa of the Apocalypse. Irenaeus (iii. 11. 8) quotes the Apocalypse only, but he calls the living creatures Cherubim, and refers to Ps. Ixxix. (Ixxx.) 2 LXX. (d icadriiJi.evo<; iirl roov Xepov^eifi, efi^dvqffi). It is the Eternal Word, he says, Who sits upon the Cherubim, and their four aspects represent His fourfold manner of operation (Trpayfiareia, dispositio) ; the lion answers to His royal office and sovereign control and executive power (to efiirpaKTov avrov Kal '^ye/ioviKov koX ^aaikiKov) ; the calf symbolises His sacrificial and priestly character, the human face. His coming in human nature, the flying eagle, the gift of the Spirit descending on His Church. 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 : Iren. I.e. MSpicos Se diro tov TrpofjirfTLKOv iri'evyu.aTOs tov e^ vxj/ovi eiriovTos rots avdpunroi^ T17V apyrfv €iroii;o-aTO Xiyiov 'A.p)(rj tov eiay- ye\u>v Irjcov XptcTToS, ojs yeypairrai iv 'Hr)riKori...iv Alymrw as found in certain mss. which he does not specify. 2. But if the Gospel was written at Rome or for the Church of Rome, at what time was it written ? 'After the departure (e^oBov^) of St Peter and St Paul,' says Irenseus ; ' 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 1 For t^oSos in this sense cf. Lc. ix. yeXlov feSoffic, and Grotius (Annot. p. 31, 2 Pet. i. 15, Jos. ant. iv. 8. 2 (iv 523) quotes /Jteri, roiiroi; IxSoiyiv from ^|6Sou ToO fn>'). The citation from Ire- "an old ms. " ; but the Latin of Ire- naeus which follows Victor's argument naeus post vera horrnn excesmm supports (Possin. cat. p. 5, Cramer, p. 264) the printed Greek text, begins /ierck t^v tou Kard JiaTSaTov eiay- PLACE, TIME, AND LANGUAGE. xxxv age of St Mark, or his opportunities of making himself acquainted with the traditions of Rome and of 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 (Eus. H. E. ii. 14, Hieron. de virr. ill.). 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 quern. 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 uttij/octij? 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 written 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.B. 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- vailed among the Roman Jews and the servile class from which the early Roman Church was largely recruited. The Gospel of St Peter's interpreter, if of Roman origin, was doubtless written in the ^ The foim is usually i^edSBri lierb, xptarov &vaKi]\j/er) 'Pm/jixua-TL iv 'Pdfirf) suggests the origin of the mistake. The same error appears in the subscriptions to the Peshitta and Harclean Syriac (see p. xxi.) ; on the other hand the preface to the Latin Vulgate is content to say, " evangelium in Italia (or " in Italiae partibus ") scripsit." Yet it was once believed that the autograph of St Mark existed in a Latin MS. at Venice (Simon, hist, critique ii. p. 114; cf. Gregory, prolegg. p. 185, Scrivener-Miller, ii. pp. 84, 259). Professor Blass'' maintains that St Mark's Gospel was originally written in Aramaic, and that Papias, who knew the Gospel only in a Greek form, mistook a translation for the original. Blass sup- ports his theory by two arguments: (1) "Luke in the first part of his Acts followed an author who had written in Aramaic. Mark is very likely to be the author who first published these stories; he seems therefore to be Luke's Aramaic authority. If Mark's Acts were written in Aramaic, his Gospel originally was written in Aramaic also." (2) " Secondly, the textual condition of St Mark's Gospel suggests the idea that there existed a plurality 1 Clement, ii. p. 494. ^ Philology of the Gospels (1898), p. 196 ff. PLACE, TIME, AND LANGUAGE. xxxvu of versions of a common Aramaic original." It is difficult to take the first of these arguments very seriously. Granting that St Mark wrote a book of Acts in Aramaic, it is manifestly unsafe to infer that Aramaic was also the original language of his Gospel; for Mark was ex hypothesi bilingual, and he would use either Aramaic or Greek according to circumstances. The second argument is supported by examples which open an interesting field of enquiry, but cannot be regarded as supplying a secure basis for so large an inference. When he adds that the Aramaic words in St Mark are "relics of the original, preserved by the translation," Blass seems to overlook the fact that they are followed in almost every case by a rendering into Greek. A translator might have either translated the Aramaic or transliterated it ; but transliteration followed by interpretation savours of an original writer. But the theory of an Aramaic original has to meet a stronger objection. A translator may shew a partiality for certain words and constructions by employing them as often as the author gives him the opportunity. But an examination of St Mark's vocabulary and style reveals peculiarities of diction and colouring which cannot be reasonably explained in this way. Doubtless there is a sense in which the book is based upon Aramaic originals ; it is in the main a reproduction of Aramaic teaching, behind which there probably lay oral or written sources, also Aramaic. But the Greek Gospel is manifestly not a mere trans- lation of an Aramaic work. It bears on every page marks of the individuality of the author. If he wrote in Aramaic, he translated his book into Greek, and the translation which we possess is his own. But such a conjecture is unnecessary, as well as at variance with the witness of Papias. Blass's supposition that "Papias's presbyter knew of diflferent Greek 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 origLaal," imputes to this contemporary witness something worse than ignorance. It is evident that ' the presbyter ' meang to con- trast the original work of St Mark with the many attempts which had been made to translate the Xo-yta of\St Matthew. lY. VOCABULARY, GRAMMAR, AND STYLE. I . A complete vocabulary of St Mark will be found at the end of this volume. It contains some 1330 distinct words, of which 60 are proper names. This is not the place to attempt a full analysis of the Greek of St Mark, but it may be useful to the student to have access to a few tables which will enable him to form some estimate of the relation in which St Mark's vocabulary stands to that of other writers in the New Testament. i. Words in St Mark's Gospel (excepting proper names) which occur in no other N.T. writing : — *iypeiuv, *aXaXos, a\tKTopoo>VLa, aWaxov, *o(Ji<|>iPttXXeiv, *aft,- oSoi', dvaKvXCeiv, dtvaXos, * avaTDjS^v, * dvacrrevaf eiv, aTroSrjiioi, a.Tro(7Tt- ya^eiv, dpC£civ, t/8oavijpy«, *yi/o<^eiJS, * Sto-xiA.toi, *8»P(rKo\os, elrev, *iK6a|iiPc(:(reai, * eK^av/xa jeiv, J eKTrcpicro-dJs, * tVayicaXifto-flai, *lv€iXetv, Jevvvx") *f^d.Triva, * e^ovStveiv, J iiripdirreiv, J £irio-uvTpex*"'i *Si te<^<^a^a, * OafiPeurdai, *6«7dTpiov, * Korapapivciv, * KaraSuoKtiv, * Kara- KOTTTeiv, * KaTtvXoytiv, * kotoCktiitis, KOTvptwv, j: Ke<)>aXiovv, ^Kop^dv, fKovfi, *Kvkltiv, KU)i.6iro\is, * iJ,yjKVV€i.v, */uoyiXaA.os, iivpC^civ, vowtxiS'S, ^iarqi, ovd, *Tro.iii66tv, Trapojoioios, *'ir€piTpavia, J v)repirtp«r atr^eoTos, do-icds, do-9aX.p,Oi, Na^apijvds (Lc), v^cttis (Mt.), vdcros, wp,^iav, oiKo8«OTrdn/s, oftfia, dciKos (Mt.), 6p6di's (Lc), opiov, opKitfiiv, bp/x^v, opviTVeiv, opxeio'Oai, mj/e (Mt.), irapaX-uTocds, irapairopevea-dai (Mt.), ircSij (Lc), ire^ij (Mt.), Trevdtpa, irepcjSXeiretr^at (Lc), TrepiXiiTros, irepurcrm'S, ircpt^upos, TrtTpcoSiys (Mt.), Trjjpo, iriva^, irviyoA/ (Mt.), iroppm (lxx.), TTpo^aCvav, irpo; (Mt.), yovv (Lc), Sunropevfc-Oai (Lc), hSao-Ka- kia (Mt.), 8i.rjyeiepti.v (Lc), ivixtiv (Lc), ivTaXixo. (Mt.), i^avT^i; (Lc), eiraur)(uveoviTdat (Mt.), fiiopoi (Mt.), vednjs (Lc), OiKoSop/ij (Mt.), Travra^ov (Lc), vavTodiv (Lc), 7rapa8o(7is (Mt.), Trapairiia'dai, (Lc), TrapdirTtii/jia (Mt.), ■n-aparrj- petv (Lc), TrepiKakvirreiv (Lc), irepiKeitTdai (Lc), TrXettrros (Mt.), TrpotTKaipos (Mt.), TrpocrKapTtpflv (Lc), (TJ3€vvvvai (Mt.), criropos (Lc), (ruvfcrii (Lc), crxoXd^eiv (Lc), vTroBelirOai (Lc), )(aX.S,v (Lc), x*'P°" n-otijTos (Lc). vii. Words peculiar to St Mark and the Catholic Epistles : Sap-d^eiv (Jas.), Siopacr^ai (2 Pet.). viii. Words peculiar to St Mark, one other N.T. writer, and the Catholic Epistles : dyaOoTTOLtiv (Lc, I Pet., 3 Jo.), dyvo€iv (Paul, 2 Pet.), dyptos (Mt., Jude), acreXyeta (Paul, I Pet., 3 Jo.), depfiaivecrOai (Jo., Jas.), \aiA.ai/r (Lc, 2 Pet.), iroXvreXij^ (Paul, i Pet.), a-Tcvd^tiv (Paul, Jas.), ipovTe'S, 5 ^crav Kodrj/xevoL kol Siakoyi-^ofievoi, v. 5 ^v Kpd^tov Koi , KaTaicoirTO)v iavTov, ix. 4 rja-av (TwXaXovvTK, X. 32 ^(rav...avaj8ati'0VT£S...Kai ^v irpoaywi', xiii. 13 tcrecrOe fwrov/jLevoi., 23 lo-ovrai TriWovTes, xv. 43 ^v irpocrSexo/iei/os. (6) Multiplication of participles: i. 21 Trpoa-eXBav ijyupev... Kparqaas, 41 a-irhxyxyLfrOiis kKTava^...7)\j/aTo, v. 25 ff. ov(ra...Kai ■ira6ova'a...Kal SairavTJ(ra(ra...Kai, fjirjSiv oi£Xr]6ei- KaT£, viii. 25 Sic/SXei/ftv koI aTreKaTCOTij Koi. €V£;8A.orev, 37 VTrepirepto'O'uJs t^en-XiJo-crovTO, xii. 14 l^eoriv 8oSvai...8(0jU.£v 1/ fiij 8<3jU,ev;, 44 iravra oo-a el'xtv eySaXcv, oXov tov /3iov avrrji, xiv. 3 dXaySaorpov vapSov TTicrTiKrji TToXuTeXoCs, 68 ovT€ oTSa ouTt €iri(TTafi.ai, xv. i iv6\K irpmi, xvi. 8 Tpd/ios icai e/co-Tao-ts. Under the same head may be placed the frequent instances in which a statement is made first in a positive and then in a negative form or the reverse (e.g. i. 22, ii. 27, iii. 29, V. 19, X. 45). Two other points, which the tables do not shew, deserve to be emphasised here: (i) the relatively frequent use of certain VOCABULARY, GRAMMAR, AND STYLE. xliii characteristic words; (2) the use of certain ordinary words in an uncommon and sometimes enigmatic sense. Examples of (i) are : d/ca^apros" (in the term Trvev/jia dxa^aprov), ava/SXeireiv', SiaXoyi^eo-^at', tKOafiPucrdai* , tiairopeviO-Oai', iKTropev- €o-6aj'°, ifjL^keireiv*, e/xjSpt/iSo-^at', ivayKaXi^ea-OaL", i^ovcria"', iTrtpo>Tq,v^, eiriTatrcretv^, iiriTifiav', tiayyeXiov'', Oaix^aa-Oai^, fi€6€pf/.r]vevecr9ai,', ■n-apaXafi/iaveiv*, irapaTropevccrdai*, irepi^keirea-dai^, 7rhjpa>fji,a^, Trpodyeiv^, Trpoa-KoXfia-Oai^, ■TrtopovcrOai (7rv^r]Teiv^, virdyeiv^, (jnfioii- trOaL^- Under the second head we may place ivei)(ei' (vi. 19), iruy/jirj (vii. 3), airexet (xiv. 41), eirtySaXwv (xiv. 72). Further, St Mark gives movement to his history by the remarkable freedom with which he handles his tenses. Changes of tense occur (i) with corresponding difference of meaning: v. 15 ff. tov 8aiju.ovt^dp.€i'ov...o Sai/iovtcr^eis, vi. 14 ff. eyriyepTai...7Jyipdy], vlii. 35 kXvdri..A\d.\a...ii,€(TTii\aTO...hii(TTiXXero, IX. 15 i^e6aixl3r]6-q(Tav rjaird^ovTO, XV. 44 riOvqKev aTridaviv : (2) apparently for the purpose of giving life to a dialogue : ix. 34 ff. hn]piaTa...\eya...tiirtv, xi. 27 €py(OVTai...Koivi- KKTo-jjs. K . Trepi TOV p,oyiXa.X.ov. ica'. Trcpt twv errra aprmv. Kp. Trepl Tyji^Teia. p.^'. apvYjcni HeTpov. prf. Trepl t^. 8t' TJfUtpiSv (ii. i ) ...Koi i^rjXOtv Trdkiv Trapa ttjv ddkaa-crav (l3)...Kai wapdyiov (l4)...Ka.l flcr^XOei/ itoXlv eU (Tvvayayy^v (ill. l)...Ka.l...ave)(mpriapvaovp, (33) 1 " Some Beotions (aooording to Holtz- logical order, the events 'within each man, ii. 23 — iii. 6, iv. 2 1 — 25, ix. 33 — 50, section are obviously massed in groups "; X. ■2—31, xi. 23—26) shew marks of "within his first section St Mark cer- artificial composition " fDr Sanday in tainly groups events by subject-matter Smith's D.B?, p. 1224). Mr C. H. rather than by time." To the present Turner (Hastings' D. B. i. pp. 406, 410) writer the last two statements appear expresses himself with less reserve: "even to exceed the facts, which seem to him if the sections as wholes are in chrouo- to admit of another construction. CONTENTS, PLAN, AND SOURCES. Hii 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 occurrence ; and this impression is not weakened by the occasional dropping of a link (as e.g. at i. 40, ii. 23, vii. i), for such ex- ceptions suggest that he was unwilling to go beyond his informa- tion, and that the indications of order which he gives are sound so far as they go. This view is supported by the absence of his favourite ev6v<; at the points of transition; at such times the writer vouches for the relative order only, and not for the im- mediate succession of the events. The kind of sequence which he aims to establish is consistent with the omission of many incidents or discourses, and with the bringing into close proximity of others which were separated by considerable intervals, but not with a disregard of chronological order, or a habit of grouping together materials of similar character, or which appeared to illustrate the same principle. But granting that the writer intended to follow the relative order of time, is there reason to suppose that he has succeeded ? Can we recognise in this part of his work the steady and natural development of events which possesses historical verisimilitude ? The answer makes itself distinctly heard by the careful student. He observes a progress in the history of the Galilean Ministry, as it is depicted by St Mark, which bears the stamp of truth. The teaching of Christ is seen to pass through a succession of stages in an order which corresponds to His method of dealing with men : first there is the synagogue homily, then the popular instruction delivered in the larger auditorium supplied by the sea-shore or the neighbouring hills, then the teaching by parables of the multitudes who had proved them- selves 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 the course of events as sketched by St Mark answers to this progress in the teaching and partly explains it. We see the crowd growing daily in numbers and enthusiasm, the liv CONTENTS, PLAN, AND SOUKCES. opportunities of teaching increased, the necessity arising for a division of labour, the consequent selection and training of the Twelve; and on the other hand, the growing hostility of the Scribes, their reinforcement from Jerusalem, their alliance with the party of Herod, the unintelligent and dangerous excitement of the common people, the awakened curiosity of Antipas. As we look more closely into St Mark's picture, the plan of the Ministry begins to shape itself. We see that it includes (i) the evangelisation of the lake-side towns and country, both in the tetrarchy of Antipas and in that of Philip; (2) the extension of this work to the rest of Galilee during intervals of enforced withdrawal from the lake-district; and (3) the instruction and disciplining of the men who were ultimately to carry the preach- ing of the Divine Kingdom to the ends of the earth. The whole of this complicated process moves onwards in St Mark's history in so easy and natural a manner that we are scarcely conscious of the movement until we come to analyse the contents of the Gospel. But in fact the scheme is developed step by step, each incident forming a distinct link in the sequence'. According to Papias St Mark wrote aKpijSwf, ov ixevroi rdiei, and this has been taken to mean that, while his recollections were faithfully reproduced, he made no attempt to arrange them chrono- logically^. But rafis is order of any kind, and its precise meaning must be interpreted by the context in which it occurs. In this case the context supplies a clue, for Papias goes on to say that St Peter taught oi^ tScTep (rvvra^iv tcov KvpiaKiSv ttoiov/uevos \6yu)v, i.e. not with the view of producing a literary work. A crvvraiK is a set treatise which follows the rules of orderly composition ; thus the writer of 2 Maccabees at the end of his task (xv. 39) finds comfort in the reflexion to t^s KaraaKeurji rov Xdyov repirei tos aKoas T(uv ivTvyxav6vTu>v ttj (Twrd^ei. Papias himself claims that his loffia were compiled (rwTaicTiKais : ovk oKvijcrot 8t croi xai ocra jtotc irapa tapvaovfi, Si rjfitpwv (Lc. eyeVero tv fuS, rmv y)p.tpiov), iv. 35 h fKetvy rfj TJp,epa (Lc. iv fuSi tiuv ■qp.epuv) — whilst in Mt. the incidents have sometimes fallen into new surroundings which are inconsistent with those assigned to them in Mc. or Lc. or in both; comp. e.g. Mt. viii. i Kara^avros 8s avrov diro toS opovs (Lc. iv T

aye'tv. Kal aKovo-avres 01 Mt. iv. 22 d(j)ivTK TO irXoiov Kot TOV ira- repa avruv i^koXov- viii. 4 Kal Xe- avT<3 ktX. ■yet xii. I r/p^aVTO TtXXeiv o-Taxvas Kal xiii. 14 c^eXfldvres Se ol ^apicroLoi ktX. X. I ■7rpo(TKa\t(Td- juevos Tois SaiScKtt p.a6rjTa.i avrov eSu>- KEV auTois i^ov, Kai aX\a TrXoia r/v fier ai- rov. iv. 38 Kol avTos fiv iv Tjj irjov/u.i'27 «irl TO Trpoo'Kcc^aAatov KadcvScuv. iv. 39 iTTfTifirio-iv rm dvtfJLif Kot etTrev T]5 OaXa(ra"g SioiTra, iro^i/AOJO-o. Mt. xiii. 10 irpoireX- WvTcs 01 /ta^rjTtti tl- Trav auTvi, Ele- Tpoi', Koi 'IaK(i)/8ov. iv. I I V/JUV TO /JAI- crrfipiov SeSorai. iv. 21 ip)(tTai 6 XyXyoi. iv. 2 2 ov yap icr- TLV KpVKTOV iav p,r] tva kt\. iv. 31 '...KOKKa). Lc. V. 36 tl 8k fxriyt, Kot TO KaiMov cr\i(r€i Kai T(3 ira\aiu ov uvix^iovqfrii to tm- ^Xfipja TO diro tou KaivoS, vi. 14 S'p.'^i'a 01' Kttt *>i'o/iao"ev He- Tpov . . . Kai laKio^ov. viii. 9 Vjixiv Se'So- Tai yi/coi/ai Tci fji,v(rTij- pia. \'iii. 1 6 Xv)(yov ai/ras. viii. 17 oi yap eo'Tii' Kpimrov o ov ktX. xiii. 19 op.ola i- OTIV KOKKO). Although in several of these instances St Mark's mode of ex- pressing 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 his picture with an abundance of minute details, partly from his manner of (1) presenting facts in a vivid and pictorial form, and (2) interpreting character and conduct. Examples of (i) may be found in the story of the Gerasene demoniac, the narrative of the cleansing of the al/xoppoova-a and the raising of the child of Jairus, the Baptist's martyrdom, the discussion arising out of the question about Koival x"P«s> 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 Mc. is most apparent when he is compared with Mt. Lc. has a fulness of his own, but it is of another character, and largely due to a literary st3'le; cf. Mc. ii. 22 with Lc. v. 37 f., v. i with Lc. viii. 26, v. 17 with Lc. viii. 37, viii. 30 with Lc. ix. 21, viii. 34 with Lc. ix. 23, ix. 32 with Lc. ix. 45, xi. 8 with Lc. xix. 37, xiii. 7 f. with Lc. xxi. 9 flF. The following may serve as illustrations of (2) : Mc. i. 41 a-TrXayxfia-Oei'S, i. 43 e/i/Spi/^i/ird/xcvos, iii. 5 fi.iT opyqs a-vrXwov/xevos, V. 30 iiriyj'ov's iv eavTtS Trjv e^ airrov Svvafuv, v. 36 irapaKovo-os tov Xoyov XaXov/xivov, vi. 19 ivti^ev otiTM ktX., vi. 20 IfboPeiTo . . .TroXXa iJTTopu Kol i/Bcdis airoB rJKovev, vi. 52 ^v avr<3v tJ xapSta tmrmpmixivr). Ixviii COMPARISON WITH THE OTHER SYNOPTISTS. vii. 19 KojBapiifav iravra to. ppmfuna, x. 21 e/t^Xe'i/fas auT<3 ■qydirqtrev avTov, X. 22 (TTvyvaoras ciri to Xoyo), XV. 15 ^ovXo/Ji.evo's to o;i(X(p to iKavov JTOt^o-ot, xvi. 8 ouSevl oiShr eiirov, ioPovvTO yap. As a result of this characteristic fuhiess 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. 11); 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, iv. 3 — 32, vii. 15, xii. i — 9); yet his parables are few in 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. e.g. vii. 18 — 23, viii. 17 — 21, ix. 33 — 50, xiii. 34 — 37). And such sayings as St Mark records are often, like his narrative, characterised by touches which possess a singulsir freshness and originality. The following are examples: i. 14 itfirk-qptinai o Kaipos, ii. 27 to o'aPfiaTov 810. Tov avdponrov eycvero koI oi)( 6 avOpioiroi 8ia to ao)8/8oTov, iii. 23 irals SwttTat 'S.arava's SaTavov €Kj8aAAav; 26 aAAot TcXos l;^«, 29 tvoxp's eoTOi aliDviov d/Aapr>//iaTos, iv. 8 dva^aivovra Koi av^avofieva, 13 oiiK oiSaTt T^v Trapa^oKrjv Tavn/v ktX., vii. 13 irapofiota Toiaura iroAAa iroieiTE, vii. 27 oijies irpmrov )(opTa<70rjvai to. TtKva, viii. 21 ovTrw (rvvUrei ix. 23 to Et 8«i^, iravra Swara T

v^ |8o(3vTos €v Tg epi^juo) ETOijM.acraT€ Tqv oSov Kupiov, evfleias TroietTe ras rpi- ySous avToC. Mc. vii. 6 d Xaos ovTOs tois avTttiv iroppia djr^ei djr Cjuov' fuxTTiv Si a-ifiovTai fie, SiSaCTKOi/Tes oioacKaXui; ivTdX./j.a,Ta avBpumiov. Mc. vii. 10* Ttjua Tov Trarepa cov Kai T^i/ fiz/jripa irov. Mc. vii. lo* 6 KaKoXoycuv iraTepa i; /jajTepa GavaTto TcXeu- TaTO). Mc. ix. 48 d o'KiaX.tj^ auTwv ov TcXruToi Kai TO irBp oi a^ivvvTai. Mc. X. 6 ap(T{v Koi BfjXv liroi- rjCTfv avTOus. Mc. X. 7 f. ev€Kev Tovrov Kara- XeCij/ei dvOpiairos tov Traripa axyrov Kai Trjv fii,rjT€pa, koi tcrovrai 01 Svo CIS (7apKa juiW. Mc. X. ig ij,ri (^oveucnjs, fti) fii,oi)(evcrr]'s, //.ij kXsi/itjs, /;i'^ i/rcvSo- (/.apTvprjcrrji, ixij airoarep-qa^^, rifJM TOV irarepa crov kol Trjv /HJ^Tepa. Mc. xi. 9 uoravi'O' eiXoyTyjuei/os 6 ip)(6iitvoi iv ovo/xaTi. K.vpiov. Mc. xi. 17" oIko's jiiou oTkos irpocre.vxrj'i KXijSiyo-eTai irao-ii' tois idveaiv. Mc. xi. 17'' o-mfXaiov XgcrT(3v. Mc. xii. lo Xtflov oV aVeSoKt- fiacrav ol olKoSo/MvvTa, ovtos iyevrjOri eis Kc^aX'^v ywvt'as" iropa Kuptot) eyivcTO a-Znj, Kai 2otii' SavfxacTryj iv d<^6aXju,ots jJjtMuv. Mc. xii. 26 £TTrei'...'Eyu) 6 ^eos 'A^paafi Kol Oeoi 'lo-aoiK xai 6eos 'loKio^. Isa. xl. 3 <^o)v^ ySodivTos cv rjj fpij/JM 'BTOi/iao-are njv 68ov Kvpiov, £v6eias ttoicite ras Tpt- j8ovs TOV 6eov i^fuSv. Isa, xxix. 13 ^Yy££6i jioi o Xaos ovros iv Tu o-Toiiari avTov, Kol iv TOis ^eiXeo'tv a-uTcSv TL/iatriv /ie, 17 Se KapSCa avriSv iroppm aTre)(fi ajr ejuoii" fiaTTiv Se (ri^ovrai fit, 81- Sao'KOVTes evTaXyiioTa avOptatrtav Kai SiSao'KaXias. Exod.xx. 12 (Deut. v. 16) ti/mi TOV irwripa crov Kai tjJv /j/iyripa, Exod. xxi. 16 (17) o KaKoXoymv Traripa avrou 7/ fjiryrepa avrov TeXruTi]/ei;',/ici(reri',iroXerTai. Butthough WH. Notes, p. 155. Ixxvi EXTERNAL CONDITIONS OP 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 (/eta/itoTrdXei?) 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 the places visited. Nor again, graphic as he is, does he stop to describe the effect produced upon the fishermen of the little inclosed freshwater lake by their first sight of the Mediterranean and 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 almost every important incident, if we may assume that St Mark's order is roughly chronological. Of the events reported in c. x. i — 3 1 no more can be said than that they took place in Judaea or in Peraea (x. i). But in both the greater sections of the history (i. 14 — ix. 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, ii. I— iii. 12, iii. 20— iv. 36, v. 21—43, '^- 53— vii. 23, i^- 33—50. whilst V. 1—20, vi. 32—47, vii. 32— viii. 9, 22—26 belong to the eastern shore, and iv. 37 — 41, vi. 48 52 viii. 14 — 21, to the Lake itself; journeyings through Galilee, Phoenicia, Abilene and Ituraea occupy i. 39 — 45, iii. 13 — 19, vi. i i-j 30—31, vii. 24—31, viii. 27— ix. 32. This accounts for the whole section i. 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. Thus the events of i. 21—34, ii. i— 12, ix. 33—50, are expressly EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxvii connected with Capernaum ; others belong to Gerasa, Gennesaret, Bethsaida, Nazareth, the neighbourhoods of Tyre and Caesarea Philippi. The exact locahty 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 and 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 Ministiy. We can see quite clearly that the Ministry in Galilee found its centre in Capernaum; there it begins and ends (i. 21, ix. 33). Other Gospels couple Chorazin with Capernaum (Mt. xi. 21 S., Lc. 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 the movement. Capernaum was the home of Simon and Andrew (i. 29) and Levi (ii. 15); from Capernaum easy access could be had, not 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 roads brought people together from east and west, north and south (iii. 8), and at other times carried the Lord and the Twelve upon their errand of preaching the Gospel to the rest of Galilee. So far as we can judge, it belonged to our Lord's design to evangelise the 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; w^henever the enthusiasm of the crowd rose to a dangerous height, or the hostility of the Scribes at Capernaum or of the court-party at Tiberias rendered a temporary withdrawal expedient, the Lord used the interval either in evan- gelistic work (i. 35 ff., vi. i ff.), or in intercourse with the Twelve, for which leisure and privacy were gained by travel (vii. 24 ff., viii. 27 ff.). Towards the end of the Ministry in Galilee the latter employment predominated, and in this fact it is impossible not to see the working out of a Divine plan. The solitudes of Lebanon and Hermon afforded an unrivalled scene for the teaching Ixxviii 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 Grospel describes (i.) three voyages on the lake, with visits to places in the neighbourhood, (ii.) three inland journeys in Gahlee, (iii.) three longer journeys. The particulars are as follows: i. i. From Capernaum to the land of the Gerasenes and back (iv. 35, v. i, 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. 10, 22). ii. I. Circuit of Galilee; return to Capernaum (i. 39, ii. i). 2. Visit to the hill-country; return to Capernaum (iii. 13). 3. Circuit of the villages beginning with Nazareth; return to the lake (vi. 1, 6, 32). iii. i. 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. i). For the identification of the various sites see the commentary upon the text, and the accompanying maps. It is to be understood that the dotted lines 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 Lc. are careful to write o Terpadpxvi)- 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 shelter 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 delivered to Gentile officials (rot? eOveaiv), and die by a Roman punishment. If the writer of this Gospel does not display his 35- A MAP OP igJDON Oil" ' '-7j^ ,U .. 1% ' ., ^' _f ISORTUEim PALESTINE ^1^^'\ |^ .-^^^^ 36* TT= >* AM) THE DECAPOIJS to 11 1 iistralo ST JVIARK,1-X. trcuZe of JtHies H'-r -r > f^-"- \ \ ' \\.f ( i-^''^"*^^ "W^'^. \ i/pU NAZAHETU"^-\itt GF.nASENEfi; a. M A ^jg" Sycheui/*.- TRACHONlTiS ^'-% Kl%, K X /•; o I, s .•* 3B Lan^. E. of Grwmvich^ iki^fe ;>i. ,AxA. l,..ii.l.ni Mn. iiiill;iii X, Ci. l.tj ■ ^hi-if'-.h ,'.,.i' >,",,'ij^' :..'ruicn EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxix knowledge 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 Jerusalem, control the ecclesiastical life of the two provinces ; in the North the dp'x^tcrvvdyco'yoi,, in the South the apj^iepelii, are the ecclesiastical authorities. But in both the religious teachers of the people are the Scribes — 01 ypafifiareh, 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 in this sudden but unannounced change, of which indications may be found everywhere in the last five chapters of the Gospel. On 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 negotiate with Judas for the betrayal; a servant of the High Priest seems to have been foremost in the arrest; the Lord is taken from Gethsemane to the High Priest's Palace, and, though other members of the Sanhedrin are present, the condemnation is 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 s. M. / Ixxx 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. 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 Ka)/jL0ir6\et<;, and round them are uninhabited spaces, high ground, cornfields (to, a-TTopifia), 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 of another stamp, and on the occasion of the tetrarch's birthday we see the "heads of Galilee" (ol -n-pooToi ttj? FaXetXata?) mingling with high officials and military tribunes {ol fieyia-Tavei;, ol -x^CKiap- %oi). But at Capernaum the only indications of proximity to a seat of government are the TeKwvuov which faces the shore, and the "Herodians" with whom the local Pharisees take counsel. The most striking feature here is the vast throng (o o^'^oi;, ol ox^^oi) which surrounds the Prophet of Nazareth all day long and day after day. It is replenished from all parts of Syria, but the bulk of the crowd must always have come from the lake-side towns and villages (c£ vi. 55). This crowd is uniformly friendly and 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 of synagogues and men of unblemished orthodoxy (cf Acts x. 14), but there was also a large following of persons who had no place in the religious life of Judaism {reXmvai kuX dfiaprmKol, ii. 15), but were not averse to religious instruction such as Jesus ofifered. Our Lord was touched by their enthusiasm ; it revealed a yearning EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. Ixxxi 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. 1 1 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 (iv. II f.). Of the Jerusalemites this Gospel tells us little, but there are indications that the influences at work among them were widely different. The Lord had friends and disciples in Jerusalem and the ileighbourhood — 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 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 apxtepeli; (xv. II ). 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 shewn to Him on the cross by the passers-by, who mocked His sufiferings (xv. 29). On the other hand our Lord's attitude at Jerusalem shews that He was brought face to face there with ques- tions 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 to vindicate His Messiahship, and to settle the apparently conflicting claims of Caesar and God. /2 Ixxxii EXTERNAL CONDITIONS OF THE LIFE OF CHRIST. 4. The Gospel abounds with minute references to the ex- ternal features of life. Its vocabulary is rich in words which describe clothing (ijuaTiov, \iTvpt. Fragm. Petropolitanum L (vii.). Contains Mc. iv. 24 — 35, V. 14—23. ®'. Fragm. Porfirianum (vi.). Contains Mc. i. 34 — ii. 12, with some lacunae. n. Cod. Petropolitanus (ix.). Contains Mc, except xvi. 18 — 20, which is in a later hand. 2. Cod. Rossanensis (vi.). Ed. Gebhardt and Harnack, 1883. Contains Mc, except xvi. 14—20. xcu AUTHORITIES FOR THE TEXT. 4'. Cod. Beratinus (vi.). Ed. Batiffol, 1886. Contains Mc. i. I — xiv. 62. *. Cod. Athous Laurae (viii. or ix.). Contains Mc. ix. 5 — xvi. 20 ; the shorter ending precedes xvi. 9. CI. Cod. Athous Dionysii (viii. or ix.). n. Cod. Athous Andreae (ix. or x.). Contains Mc. i. i — v. 40, vi. 18 — viii. 35, ix. 19 — xvi. 20. T°. Fragm. Sinaiticum (v.). Ed. J. R. Harris, Biblical Frag- ments, 1890. Contains Mc. i. 11 — 22, ii. 21 — iii. 3, iii. 27 — iv. 4, V. 9 — 20. 1". Pragm. Sinaiticum (vi.). Ed. J. R. Harris, op. cit. Con- tains Mc. xii. 32 — 37. 1^. Fragm. Sinaiticum (vii.). Ed. J. R. Harris, op. cit., and in Mrs Lewis's Syr-iac MS8., p. 103. Contains Mc. xiv. 29 — 45, XV. 27 — xvi. 10 ; the shorter ending precedes xvi. 9. p. Pragm. Parisiense (viii.). Ed. Amelineau, ap. Notices et Extraits, xxxiv. ii. pp. 370, 402 ff. Contains Mc. xvi. 6 — 18; the shorter ending precedes xvi. 9. 1. Fragm. Oxyrhynchitanum (v. or vi.). Ed. Grenfell and Hunt, Oxyrhynchus papyri, i., 1898. Contains Mc. x. 50 f., xi. II f. 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, 1 3 10, the known cursive mss. of the Gospels are 1287, besides 953 lectionaries ; Mr Miller (Scrivener's Introduction (1894), i. 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. Basle, Univ. Libr. (x.). '13. Paris, Nat. Libr. (xiii.); wants Mc. i. 20 — 45. 28. Paris, Nat. Libr. (xi.). 33. Paris, Nat. Libr. (ix. or x.); wants Mc. ix. 31 — xi. 11, xiii. II — xiv. 59. 59. Cambridge, Gonville and Caius Coll. (xii.) ; cf. J. R. Harris, Origin of the Leicester Codex. 66. Cambridge, Trin. Coll. (xii. or xiii.). '69. Leicester, Libr. of Town Council (xv.) ; cf. J. R. Harris, op. cit. 109. London, Brit. Mus. (xiv.). 118. Oxford, Bodl. Libr. (xiii.). '124. Vienna, Imp. Libr. (xii.). ' For these mss. see Dr T. K. Abbott, of. J. E. Harris, On the origin of the Collation of few important MSS., 1877 ; Ferrar Group, 1893. AUTHORITIES FOR THE TEXT. xcui 131. Rome, Vat. Libr. (xiv. or xv.). 157. Rome, Vat. Libr. (xii.). 2og. Venice, S. Mark's Libr. (xiv. andxv.). 238. Moscow, Libr. of the Holy Synod (xi.). 242. Moscow, Libr. of the Holy Synod (xii.). 282. Paris, Nat* Libr. (xn.). 299. Paris, Nat. Libr. (x. or xi.). '346. Milan, Ambr. Libr. (x. or xi.). 435. Leyden, Univ. Libr. (x.). 482 (=p'", 570 Miller). London, Brit. Mus. (xin.). 556 (= 543 Greg.). Burdett-Coutts collection (xii.). See Scrivener, Adversaria crit. sacr., p. i ff. 565 (= 2'^ Tisch. = 81 WH., = 473 Miller). St Petersburg, Imp. Libr. (ix. or x.). Edited by Belsheim, 1885 ; correc- tions of his text will be supplied in an appendix to Mr Cronin's forthcoming edition of cod. N. 569 ("j^ Tisch., = 475 Scriv.), St Petersburg, Imp. Libr. (xi.). 604 (=700 Greg.), London, Brit. Mus. (xi.). Collation pub- hshed by H. C. Hoskier, 1890. 736 (= 718 Greg.), Cambridge, in the possession of the editor. 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 (iv.). Ed. Bianchini, evang. qiiadr., 1749; Belsheim, 1894. Wants Mc. i. 22 — 34, iv. 17 — 25, xv. 15 — xvi. 20 ; xvi. 7 — 20 is supplied by a later hand. b. Cod. Veronensis (v.). Ed. Bianchini op. cit. Wants Mc. xiii. 9 — 19, xiii. 24 — xvi. 20. c. Cod. Colbertinus (xii.). Ed. Sabatier, 1751; Belsheim, 1888. d. Cod. Bezae (vi.). The Latin version of Cod. D {q. v.). e. Cod. Palatinus (v.). Ed. Tischendorf, 1847. Contains Mc. i. 20 — iv. 8, iv. 19— vi. 9, xii. 37—40, xiii. 2 — 3, 24—27, 33—36. f. Cod. Brixianus (vi.). Ed. Bianchini op. cit. ; Wordsworth and White in the Oxford Vulgate, 1891. Wants Mc. xii. 5 — xiii. 32, xiv. 53 — 62, xiv. 70 — xvi. 20. xciv AUTHORITIES FOE THE TEXT. ff. (=ff=, Tisoh. Greg. Scriv.). Cod. Corbeiensis II. (vi.). Ed. Belsheim, 1887. Wants a few verses in Mc. vi., xvi. g. (=g', Tisch. Greg. Scriv.). Cod. Sangermanensis I. (viii.). Collated by Wordsworth and White, who cite it in Mc. as G. i. Cod. Vindobonensis(vi. orvii.). Ed. Belsheim, 1885. Wants i. I— ii. 16, iii. 29— iv. 3, x. 2—32, xiv. 37— xv. 32, xv. 40 — xvi. 20. k. Cod. Bobiensis (iv. or v.). Ed. Wordsworth Sanday and White, 0. L. Bihl. texts ii., 1886. Contains viii. 8 — 11, 14 — 16, 19 — xvi. 8, and the shorter ending (see § xi.). 1. Cod. Vratislaviensis (vii.). Ed. H. F. Haase, 1865 — 6. n. Cod. Sangallensis I. (v.). Ed. Wordsworth Sanday and White, op. cit. Contains vii. 13 — 31, viii. 32 — ix. 10, xiii. 2 — 20, XV. 22 — xvi. 13. 0. Cod. Sangallensis II. (vii.). Ed. Wordsworth Sanday and White, op. cit. Contains xvi. 14 — 20. q. Cod. Monacensis (vii.). Ed. White, 0. L. Bihl. texts, iii. 1888. Wants i. 7 — 22, xv. 5 — 36. r. Cod. Dublinensis (vi. or vn.). Ed. T. K. Abbott, ev. versio antehier., 1884. Wants xiv. 58 — xv. 8, xv. 32 — xvi. 20; many lacunae. t. Cod. Bernensis (v. or vi.). Ed. Wordsworth 0. L. Bibl. texts ii., 1886. Contains i. 2 — 23, ii. 22 — 27, iii. 11 — 18. (/3) Vulgate (lat'e). Ed. Wordsworth and White. II. Syriac (syrr). (a) Old Syriac (syrr'*"™). This version exists in two mss., which appear to represent different recensions. Cod. Sinaiticus (iv. or v.). Ed. Bensly Harris and Burkitt, 1894. Wants Mc. i. i — 11, i. 44 — ii. 20, iv. 19 — 40, V. 27 — vi. 4 ; ends at xvi. 8. Cod. Curetonianus (v.). Ed. Cureton, 1858; a fresh edition is in progress under the care of F, C. Burkitt (Texts and Sttidies). Contains only xvi. 17 — 20. (j8) Vulgate Syriac or Peshitta (syr*"*). Ed. Leusden and Schaaf, 1717 ; an edition is announced by Mr GwilUams of Oxford. (y) Harclean (syr'""). Ed. White, 1778. (8) Palestinian (syr'''"). Ed. Lagarde, 1892. Contains Mc. v. 24—34. vi. I— S, xi. 22—25, xii. 28—44. AUTHORITIES FOR THE TEXT. xcv 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 R C. Conybeare in Hastings' Diet, of the Bible (1898). Some interesting facts about Uscan's edition are given by Simon {Hist. Grit, des Versions, i6go, pp. 196 ff.)'. IV. Egyptian (aegg). («) Memphitic or Bohairic (me.). Ed. D. Wilkins, 1717. A new edition by Mr G. Horner with a translation and copious cup^mratus criticus has just been issued by the Clarendon Press (1898). (fi) Thebaic or Sahidic (the.). A list of the mss. is printed in G. Zoega's Catalogue codd. Copticorum (Romae, 1810). The known fragments of St Mark (Gregory, iii. p. 864) are i. 36 — 38, i. 41 — 44, ii. 2 — 4, ii. 7 — g, ii. 12 — ix. 16, ix. 19 — xiv. 26, xiv. 34 — XV. 41, xvi. 20 — "about three quarters of [the] Gospel" (Scrivener-Miller, ii. p. 131). A fuU 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; Skeat, Gospel of St Mark in Gothic, 1882. The extant fragments of Mark contain i. i — vi. 30, vi. 53 — xii. 38, xiii. 16 — 29, xiv. 4 — 16, xiv. 41 — xvi. 12. VI. Ethiopic (aeth). Ed. T. P. Piatt, 1830 (but cf. Gregory, prohgg., p. 899 f.). See Ethiopic Version, in Hastings, i. 791 f. 1 This account of the Armenian ver- cursives known as the Perrar group ; see sion has been supplied by Professor J. e.g. (i) viii. 4; (2) iii. 18, iv. 24, viii. 14, Aimitage Bobinson. He adds : " Ac- xi. p. The relation of the Ferrar group cording to the Armenian historians this itself to the Syriac is a vexed question, version was translated from Syriao and Striking correspondences are also to be afterward subjected to a careful revision noted with 1-28-209, with 2i», and by the aid of Greek mss. Internal evi- with 604 ; many too with D and with k ; dence affords striking confirmation of some, both in this Gospel and in the this view (see Euthaliana, Texts and others, with the first hand of K. Note- Studies III. ii. pp. 72 ff.). Two con- worthy is xiv. 25 oi /t); wpoaBio ireiv D spicuous elements of the version are (2!^) a f arm : it is curious that for a (i) the Old Syriac, as now represented Semitic idiom like this no Syriac attes- for us in St Mark by the Sinai palimpsest, tation is forthcoming." and (2) the text represented by the Greek S. M. g XI. ALTERNATIVE ENDINGS OF THE GOSPEL. In some of our authorities the Gospel according to St Mark ends with the words Kal ovBevl ovBiv elirav, itjyo^ovvro yap (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. I. 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 Mc. xvi. 9 ff. Quaest. ad Marin, ap. Mai nov. pair. hibl. iv. p. 255 £. o /u.€v yap Trjv rovTO (jiaaKOvaav -mpLKOTrriv ddcToiv eiTTOt av fir] iv awouriv avrrjv c^cpcCT^ai ToTs dvTiypd^OK tov Kara MS/dkov tvayyeXiov to, -yoCv aicpijS^ T(av dvTiypd.ei...iv Toll \6yots...' ioj3ovvTO yap.' iv TOVTW yap cxiSov iv a/Tracn tois dvTiypd(j)Oi's tov Kara MapKOV eiayyeXiov TrepiyiypcurTai to tcXos, ra Si cf^s (riravtcos ev tktiv aXX' ovk iv irao-t (fiepo/jLiva. irepiTTO. av a-q. For a full discussion of this passage see WH., Notes, p. 30 f. The textual statement for which Euse- bius appears to make himself responsible is reproduced by Jerome (ad Hedih. 3 "Marci testimonium... in raris fertur evangeliis, om- nibus Graeciae libris paene hoc capitulum non habentibus "), and by Victor of Antioch (in Mc. xvi. i tTreiS^ 8c ev tuti tiSv dvTi.ypd A6N einoN 6(t)oBoYN i6Ni OY^eN ei > TO fi^p : noN ect)oBoYN > KATA > ^° TAP : : > MApKog > >iYArri > > AlON > >KATA MApKON > Witness of a similar kind is borne by the cursive MS. 22, which places reXo? after both v. 8 and v. 20, and after the first TeXoi; has the note ev riari twv dvTiypd(J3a)v em? wSe TrXrjpovrai 6 evar/yeKiaTrj'i, ev iroWot? he xal ravra ^eperai. In like manner " some of the more ancient Armenian MSS. have eiayyeXiov Kara Mdpicov after both v. 8 and v. 20 " (WH. Notes, I.e.) ; a few Ethiopic MSB. 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 e'^o/Soui/To 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 v. 8, it will be convenient to discuss the shorter first. It occurs in four uncial mss. whose testimony must be given in full. 9^ xcviii ALTERNATIVE ENDINGS. Cod. L. Cod. r\ 60oBoYN eo TO r^P" /\ /\ /^ A /N /^ /^ (t)6p6T6 TTOY KAI TAYTA TTanta ie TA nApH rreAMSNA TOIC nepi TON n€TpoN CYNTOMtOC elH rriAAN' M€TA Ae TAYTA KAl AYTOC iCjAno anatoAhc KAl Axpi AYcewc elAnecTiAeN Ai AYTCON TO lepON KAl A(l)eApTON KH pYfMA" THC AICO NIOY CCOTHpiAC eCTHN Ae KAl TAYTA (t>6pO MeNA M€TA TO e0OBOYNTO TAp- Anactac Ae TTpwV npwTH caSBatoy KTA....CHM6ia)N. AMHN. k'^^A MApKON [boynto r]Ap > > > > > > > > > > > > [6YArreA]ioN [kata maJpkon [nANTA Ae TA TTA pHrreA/weNA TOIC nepi TON neTpoN CYNTOMcoc elHr peiAAN MeTA Ae]' TAYTA KAl AYTOC Ic Ano anatoAhc A)(pi AYceooc elA necTeiAeN Ai ay TCON TO lepON KAl A(t)eApTON KHpY fMA THC AIWNIOY CCOTHpiAC AMHN eCTIN Ae KAl TAYTA (|)epoMeNA MeTA TO e^p ANACTAC Ae npcoV npwTH caBBatoy e(l)ANH npCOTON MApiA TH MAfAA Ahnh nAp HC eKBeBAHKei enTA AAIMONIA CKeiNH nopeY9[eiCA] Annr reiAeN [toic] Me (cetera desiderantur) 1 I owe this restoration (irivTa Si... aiT6!. He adds, however, that as the /i6Tii Si) to Mr Burkitt, who points out note (ittui ktK. is "in a smaller charac- that, since T"* has 25 lines to the ter" {Syriac MSS., p. 104), ^iperai ttou column, 5 lines are lost before toOto xal xal raCra may have stood before irdvTa. ALTERNATIVE ENDINGS. Cod. r. XCIX e(t)oBoYNTO TAp : f TTanta Ae TA nApHrreAMGNA Toic nepi ton nejpoN cYNTOMcoc. elnrreiAAN : Meta Ae TAYTA. KAI AYTOC ic ec|)ANH AnO ANATOAHC KAi M6xpi AYcecoc €lAnecT6iAeN Ai aytcon TO VepON KAI ACjjeApTON KHpYPMA THC AIO) NIOY CCCtTHpiAC AMHN : eCTIN KAI TAYTA 0epOMeNA META TO ecfloBOYNTO f^p. Anactac Ae ktA. . . chmeicon. CYArreAlON KATA MApKON Cod. p e(t)oBoYNTO TAp' A ^ /\ /V ^ [hanta] Ae TA [nApH]rreAM€NA TOIC nepi TON [neTpoNJ CYN TOMCOC elHf reiAAN' MGTA Ae TAYTA KAI AYTOC O ic e(t)ANH AYTAIC An anatoAhc TOY HAIOY KAI AXpl AYcecac elene CTeiAcN Ai AY TOON i;o lepoN KAI ACtjQApTON KHpYrWA THC AICONIOY CCOTH piAC AMHN' eiXeN r^P AYTAC TpOMOC KAI eK CTACIC KAI OY AeNi oYAeN ei noN ec()oBoY TO r^p' AKIACTAC Ae...niC0[ciN] (cetera desiderantur) It is obvious that the archetype of L T^ p ended at icfio^ovvTo rydp, and that the scribes have added on their own responsibility 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 T^ the subscription evayyeXiov Kara MapKov has been retained after v. 8, where it stood in the archetype; in L, c ALTERNATIVE ENDINGS. and possibly also in 1^', 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. ■^, which stands alone in placing the shorter ending immediately after e^o^ovvTO jdp, without either break or note\ seems to have descended from an archetype which had the shorter ending only, though the scribe of "^ proceeds to give the longer with the usual prefatory note. Since the formula ecrnv Be koX ravra (fyepo/jLeva /lera to ' e^. jdp ' is common to L■^^■^ 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. 8 and v. 9 without note or break I One authority which is still extant gives the shorter ending only — the O.L. MS. k, in which Mc. ends : "omnia autem quaecumque prae|cepta erant et qui cum puero (sic) erant | breviter exposuerunt posthaec | et ipse hP adparuit • et ab orients- | 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 appwrattis. ■jrdvTa Si to. TraprjyyekfjLeva tols irepl tov IleTpov (ruvTd/i.(i)S e^yyeiXav. /iETa 0€ TaSra koL auros o 'Irjo-ovs ia.vri avTOt's, kol airo avaroA.'^s koI o-XP'' S«o-£(os iiairi6af)Tov cf. ib. 33 Upats koi d.p.taix.01.^. On the other hand some of the more striking words are characteristic of Ps.-Clement 2 Cor. (e.g. oTJVTo/xus, e^aTTOKTreWiLv, arj<7L yeve"=il°'s) arm me go aeth Ir^ OrP' Amb Hier Aug (om K* 28 [Itjo-. tantum 28*] 255 syr'^"' Iri Or* Bas) I. I. StrPERSCRIPTION. I. dpxv To^ evayye\iov 'L X.] Pos- sibly an early heading which arose from the fusion of an original title eY^rre^iON iy XY ^th the note ipxH that marked the beginning of a new book (Nestle, Exp., Dec. 1894). 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.), apxv \6yov Kvpiov iv 'Oo-^e ; see also Prov. i. I, Bccl. i. I, Cant. i. i, &c. Or it may have been intended to refer to the immediate sequel. Irenaeus con- nects it with v. 2 : ano tov npo(l>rjTiKov TTvevfiaros, , .Trjv apx^v enotrj(raTO Xeyap Apxri...6pois elptjfievas rairois vno Svo jrpo<]>rjTav els ev avvaycav. That he quotes the two under one name did not escape the notice of Porphyry (Hier. tr. 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. Mc. (or his source) may have depended upon a collection of excerpts in which Mai. iii. I stood immediately before Is. xl. 3, possibly on a leaf headed hcaiac. On the use of such collections see Hatch, Essays, p. 203 ff. ; SH., Romans, p. 284 f. The reading is hotly contested in Burgon-Miller, Causes of Corruption, p. 1 1 1 f. ihov...Triv ohov ] -Mt. connects this with Krfpvacmv and adds rrjs 'lovSaias. According to Lc. (i. 80, iii. 3) the Baptist was ev rals eprjfiois 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 epriiios and the Jordan valley. The wilderness of Judah or Judaea ("l^ip ni-ini, LXX. (A), Trjv eprjiwv 'lotJSa, 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); Bngedi seems to have been the most southerly town of this district (Moore, lc, referring to Josh. xv. 61 f.). It was in the vrflderness of Engedi that David had sought a retreat (i Sam. xxiv. i), and the same neighbourhood would naturally have offered itself to John, whose childhood had been spent in the hill country of Judaea (Lc. i. 39)- ia]pvv\ The VOX clamantis (Isa^ Lc, cf. Jo. i. 23) was the cry of a herald (K"lj5 is ren- dered indiflferently by /Soai/ and Kqpva- a-fu), 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 {p^era- voias, gen. of inner reference, WM., p. 235), and had remission. of sins for its THE GOSPEL ACCORDING TO ST MARK. [I-S 5 ^Kai e^eTTOpevcTO ttjOos avrov Traara ri 'lovdaia X'^P^ Kal ol ' lepotroXufxeiTai Trai/res, Kai ejiairTi^ovTO 6 Trai/res km e/S. K^EDLT^AZ 28 33 abqt vg syrP""'" arm me] km e/3. tt. APm al gyj.hoi go I J al om TTO^-Tes * mini'""" f om /cm K* 69 a purpose and end (fir 3(^.,WM., p. 495). The baptism of John was strictly speaking tis fieravoiav (Mt. iii, 11); it was els av, ov rf/v Sapeav xap'fo/ifvoj . . aKKa Trponapaa-Kevd^av tos yJAVxas. "AcpfO-is belongs properly to the Messianic Kingdom (Mc. ii. 5 flf.), 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 forgiveness citra sacriflcia levi- tica (Bengel). On the form /Sam-to-jua see Mc. vii. 4, note, and Lightfoot on Col. ii. 6: neither ^mncrp-a nor ^aitTuriios is known to the lxx., and the verb is used of a religious purification only in Sir. xxxi. (xxxiv.) 30. Meravoia is nearly restricted to the non-canonical books (Prov.i Sap.^ Sir.'); S^fo-tr, though frequent, occurs nowhere in the Greek O.T. in the sense of forgive- ness, although the mavros a.<\>iiTeas (Lev. XXV. 10) is the archetype of an era of spiritual remission (Lc. iv. 21). 5. f|f9rop€WTo...irdvr«] Judaea is personified, as in Gen. xli. 57 Trao-ai ai X&pai. ^\6ov. 80 Mt. ; Lc. (iii. 7) pre- fers to speak of eKiroptvojievoi o^Xot. With r| 'I. x'^pO' (Vg. ludaeae regio) cf. the similar phrases in Lc. iii. i. Acts xvi. 6, xviii. 23; fj 'louSai'a yrj occurs in Jo. iii. 22, i) x'^P"- '"<'>'' 'lovbaiav in Acts X. 39, r] X, Trjs 'lovSaias in Acts xxvl. 20. More usually we have simply 1; 'lovSai'a (e.g. Mc. iii. 7, x. i, xiii. 14). For the limits of Judaea see Joseph. B. J. iii. 3. 5, and comp. Neubauer, g&ogr. du Talmud, p. 59 ff., G. A. Smith, Higt. Geogr., c. xiii. Mt. adds Koi naira ?) Treplxapos tov 'lopbavov, i.e. the Jordan valley (^715 153-^3, Gen. xiii. 10); some came from Galilee, as Simon, Andrew, and John (Jo. i. 35 ff.), and Jesus Himself Oi 'ifpoo-oXu/^eirai (on the breathing see WH., p. 3 1 3, and on the termination in -firrjs, WH., Notes, p. 154: for the form comp. 4 Mace, xviii. 5, Jo. vii. 25, Joseph, ant. xii. 5. 3) ; distinguished from >) 'I. xo>po as a conspicuous portion of the whple, cf. Isa. i. I, ii. i, iii. i — not only the dis- trict in general, but the capital itself, poured out its contribution of visitors. nao-a,7rai'r6r,like the Heb. ?3, are used with some looseness : cf Mt. ii. 3 TrSo-a 'lepoaoKvfia. The movement was prac- tically universal. The long-cherished desire for a revival of prophecy (i Mace. iv. 46, xiv. 41, cf Mt. xi. 9, 32) seemed to have been realised; hence this exodus to the Jordan. c'^an-rifoi/ro] Imperf. ; both the ex- odus and the baptism^ were continuous; comp. Jo. iii. 23, and contrast the aorists in Acts ii. 41, i Cor. i. 13 f , x. 2, xii. 1 3. 'Ytt' avTov determines the voice of e^airr., 'they received baptism at the hands of John'; for the middle see 4 Regii. v. 14, Judith xii. 7, Acts xxii. 16, I 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. Sohurer 11. ii. 319 ff. 'Ev t^ 'lopb. itoTaum (cf. els tov 'lop8., v. 9, note) : so Mt. ; "im Jordanstrome" (Schanz). 'I. TTOTajtiot is regarded as a single term, needing but one article (synthetical apposition, cf. WM„ p. 72 f.). 1-7] THE GOSPEL ACCORDING TO ST MAEK. VTr'avTOv iv tm 'lop^dvrj TroTafXw,e^oixoXoyovfxevoi ras djxapTiavv avTov, Kai ea-dcav d/CjOj§as Kat fxeXi ctypioi^.^ "^ Kal iKtipu] + Kai wvpi. P* al syr""* vegetable product : Diod. Sic. xix. 94, (jiifTai...diT6 Tap hivhpav xal ixiKi iroKii TO Ka\ovficvov aypiov : Plin. H. N. xix. 8, "est antem mel in arundinibus col- lectum." But it is unnecessary in the present case to go beyond the natural meaning, '''E(r6eiv= ia-dUa/ "occurs McA and probably Mc.', Lc.*, mostly in the participle" (WH., Notes, p. 145 f., cf. WSchm., p. 127). In the lxx. the shorter form of the participle is fre- quent in cod. B. 7. (cai iK^pviTa-ev\eya)v"EpxeTai ktK.] A second stage in the Baptist's preach- ing — the heralding of the Christ. Lc. (iii. 15) mentions that he was led to it by the growing belief in his own Messiahship. 'O la-xuporcpos jtov : cf. Lc. xi. 22. Mt. inverts the sentence (d &€ oTT. liov ipx- laxvpoTepos . .) ; comp. Jo. 1. 15, where the ground of the superiority is found in the preexistence of Messiah (ort wpmros fiov ^v). Ov. . . avTov : see WM., p. i84f. OVK (lixi iKavos] Cf. Bxod. iv. 10 (lxx.). 'Ikuvos elju in the N. T. is fol- lowed by an inf., as here (Burton, § 376), by Iva (Mt. viii. 8), or by irpos n (2 Cor. ii. 16). Jo. (i. 27) and Lc. (iii. 16) substitute a^tos for ixavd;; see Origen in Jo. t. vi. 36 (20). Kinlras \vaWopifVOV rav fvayyf\i3. Cf. Bxod. ii. II, Jud. xviii. I, &c., and in the N.T. Mt. iii. I, Mc. viii. i, xiii. 17, 24, Lc. ii. i, iv. 2, Acts ii. 18, vii. 41, &c. ; h exelvji TTj ^fiepq. occurs in nearly the same sense Lc. xvii. 31, Jo. xvi. 23, 26. As a note of time the phrase is somewhat indefinite, but like totc (Mt. iii. 13) it brings the narrative which follows into general connexion with the preceding context. Here e.g. it connects the arrival of Jesus at the Jordan with the stage in the Baptist's ministry de- scribed in 7, 8. Buth. : ^iiepas 8^ vvv (fnjiriv iv als cKi/pucrtrf . . d 'laavvtjs. aTTO Nafaper Trjs TdkeiXaias] Mt., dno Trjs r. ; the exact locality had been mentioned by him in ii. 23. Mc's dpx^ does not carry him behind the Lord's residence at Nazareth ; to the first generation Jesus was 6 diro N. (Jo. i 46, Acts X. 37), or d Nafapiyi/dr (Mc. i. 24, xiv. 67, xvi. 6), or Nafapalor (Lc.^ Jo.' Acts*) — on the two forms see Dalman 6r. d. Arwm. p. 141 n. tia^apiT (rpiO, -pad, -pa are also found, but not in Mc, see WH., Notes, p. 160) is unknown to the 0. T. and to Jose- phus ; and its insignificance seems to be implied in the explanatory notes which accompany the first mention of the place in Mt. ii. 23, Lc. 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 supposed reference to the IVJ in Isa. xi. I. Delitzsch {Z.f. d. I. Th., 1876) proposed to connect the name with niV^j -^ram. JT]V3 (Dalman, p. 119, prefers nnsj, Aram, npy;, ^nyj), 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. Q., p. 432 f. and Merrill, G^a?t7««, p. 122. TrjsVaKeCKaias (Mt. xxi. II, Lc. i. 26) is the topo- graphical gen., cf. WM., p. 234. 'H yrj ij VdKeCKaia, or simply 7; r., occurs in the lxx. as far back as Jos. xx. 7, xxi. 32 ; cf. 3 Regn. ix. 11, 4 Regn. iv. 29, I Par. vi. 76 (61), Isa. ix. i (viii. 23), and answers to ?'?4, n?7il, a roll, or ring, hence a circuit of country : see G. A. Smith, H. G., p. 413 flf., cf. Joseph. B. J. iii. 3. i. Prom N. the journey to the place of the Baptism would lie along the Bsdraelon as far as Bethshan, and then down the valley of the Jordan. On the locality of the Baptism see G. A. Smith, H. G., p. 496. Koi e/SaTrrt'o-tfij . . tflrd 'I.] Mt. adds that the journey was taken for this purpose {tov ^aTTTurB^vai). Els Tov 'lopSavrjv (WM., p. 517 f.)=ei; to 'lopSmiji (i. 5), but with the added thought of the immersion, which gives vividness to the scene. In every other instance jSajrrifeiv ei's is followed by the ace. of the purpose (els fieravoiav, els &(j>eeviia] + Tov Beov arm | as] axret MPS* al I KOTO;8oo'oi'] + /cm fievov KABP''"" 33 albfft vg me aeth | «s BD 13 69 al pauo ag] ew KALPFAnS* alP'" («r XpuTTov 'hjiTovv, els tov Mcovari, els TOV ddvarov). 'Yirb 'ladvov (cf. i. 5) note), as the rest — fieTa t&v SoiXav 6 Sea-TTonjs (Euth. Zig.). 10. (cai evBvs ktX.] 'Evdis (WycliflFe, anoon) is characteristic of Mc. — " ein Lieblingswort des Marcus," Schanz — occurring Mc.*^ Mt." Lc." Jaroes^; Mt. shews a similar partiality for totc. In the Lxx. (Gen. xv. 4, xxxviii. 29) Kal «v^ijj= njni. = (cai I80V, a phrase which, though common in the other Gospels, is not used by Mc. Of the forms evdvs, evdeas the first only, with very few exceptions, occurs in Mc. ; the second predominates in the rest of the N. T. dva^lvav ex tov vSotos] Out of the river into which He had descended : cf. Jos. iv. 18, e^€^T]iJ,L (in the LXX. generally the equivalent of iri3) acquires its special meaning from the context ; the most usual complement is cis (ras) )(^eipas (rav) e\dpav or the like, but we find also ir. els Bdvarov 2 Chr. xxxii. II, fls Trpovop,TJv (Isa. xxxiii. 23), els a-^ayi^v (xxxiv. 2), Here we must supply els 4>vXaKijv, as in Acts viii. 3, xxii. 4; cf. Lc. iii. 20, Jo. iii. 24. The events of Jo. ii. iii. must be placed before the commencement of the Syn- optic Ministry. If Mark is silent as to the previous work in Galilee and Judaea, he does not "exclude it" (Gould); it lies outside his subject and perhaps his information. Prom his point of view the Lord's Ministry begins where the Baptist's ends: "loanne tradito, recte ipse incipit praedicare ; desinente lege, conse- quenter oritur evangelium" (Jerome). T/Kdev] Mt., dvex■=' me] om koi K'ADEFST al f ff g t go om km \cy. H* syr"'" Or ttcttXt;- puvTai 01 Kaipoi Daboffgrt om ep 36 481 b f vg Or more the growing jealousy of the Pharisees towards the new Teacher (Jo. iv. i), 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, Lc. 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, (fa Tj/ias SiSa^Tj fi^ djroTTi/Sai' rols kivSv- vois : Victor, Sierijpet eavrov) ; but the Other motive should be kept in view. els Trjv roKfiXaiav] Jo. adds ttoKiv, and states the route (iv. 4 8ia rrjs SafiapLas). Cana was visited on the way to Capernaum (Jo. iv. 46). KTjpvao'QJV TO evayyeXiou tov Seov] Contrast i. 4i lafpiairav ^aTTTKr/ia ixcTavolas. Both proclamations urged repentance, and both told of good tidings ; but /leTavoia predominated in the one, evayyeXwv in the other. The preaching of Jesus began, as a regular mission, with the silencing of John: cf. Mt. iv. 17, dirb TOTe ^p^aTO. He took up the Baptist's note, but added another. To euayyeXioK tov deov {ev. 6eov) is a Pauline phrase (Rom. i. i, XV. 16, 2 Cor. xi. 7, I Thess. ii. 8, 9), used however also by St Peter (i Pet. iv. 17). The gen. probably denotes the source: the good tidings which comes from God, of which God (the Father) is the Author and Sender; cf. V. I ; see, however, the more inclu- sive view advocated by SH. (on Rom. i. l). The insertion of Tfjs ^aa-CKeias (vv. 11.) is due to a desire to explain an unusual phrase : see next verse. 15. oTi nc7rX?)p<»rat o Kaipos kt-X.] The substance of the new proclama- tion. "Oti is here 'recitative' (WM., p. 683 n.), as in i. 37, 40, ii. 12, and frequently in Mc. For irKripova-Sai used of time, cf. Gen. xxix. 21, neirkq- pavrai ('IX^C)) al ^fiepai — a phrase fre- quently occurring in the lxx. ; and for its connexion with xaipos see Tob. xiv. 5 (B), Bsth. ii. 12 (A). Kaipos (usually =ni? or lJ?iD) is the 'season,' the 'opportune moment' (see esp. Bccl. iii. I — 8), with an ethical outlook, Xpovos being merely the time, con- sidered as a date : see Trench, si/n. § vii. and cf. Lightfoot on i Thess. v. i. Thus St Paul speaks of the wX^jpafia tov xpovov (GaL iv. 4), when he has in view the place of the Incarnation in the order of events, but of the n-Xi/p. Tav Kaipmv (Eph. i. lo), when he thinks of the Divine olxovofila. Here the thought is that of the opportuneness of the moment. The season fixed in the foreknowledge of God (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. (cai ijyyiKev 7) /Sao-iXeia tov deov] I. i6] THE GOSPEL ACCOKDING TO ST MARK. 13 ^^ Kai 7rapdi^-qaTpov ArAIXS^T al b ft + ro Siktuo D 69 jP^ a e f vg Acc. to Mt. (iii. 2) this announcement had heen anticipated by John. Mt. has usually 17 ^aa. tS>v ovpavav {tov 6. only in vi. 33, xli. 28, xix. 24, xxi. 31, 43), but the two expressions are nearly equivalent (see Schiirer n. 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, dvadrTrjcrei avTciis tov /SacriXca avTmu,,.fls TOV Katpov ov iSes. Thus the yearning for a Divine Kingdom pervades the history of Israel, and the newpreaching in announcingits realisa- tion probably found the phrase ready ; on the Rabbinical use of the term see Stanton, p. 214 f. For a fresh and invigorating if incomplete view of the subject see Bcce Homo cc. iii., iv. 'Wy- yiKcv, appropinqtMvit, 'hath drawn near,' is nigh; cf. Isa. Ivi. i, Thren. iv. 18, Bzek. vii. 7, &c. (nii? or 3ni5); Mc. xiv. 42, Lc. X. 9, 1 1, I Pet. iv. 7. fiCTavotlTe Kal maTeveTe ktX.J See on V. 14. For the connexion of fierdvoia and jti'otw cf Acts XX. 21, Heb. vi. I. ntoreidv ev (? rP^fi) occurs in Ps. Ixxvii. (Ixxviii.) 22, cv. (evi.) 12 (cf. 24), Jer. xii. 6, and else- where, frequently however with a v. 1. which omits tv. In the N. T. the construction is perhaps unique (see Westcott on Jo. iii. 15, and BUicott on Bph. i. 13 — on its occurrence in Ign. Philad. 8,cf. Lightfoota^i L); nor do we elsewhere hear of believing the Gospel (see however 'Mc' xvi. ij, 16); faith is regarded as primarily due to the Person of whom the Gospel speaks (cf. e.g. Jo. xiv. i). 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 tt. iv T^ evayycKim in the oldest record of the teaching of our Lord is a valuable witness to this fact. To e-iayyeKiov is the nucleus of Christian teaching already imparted in the announce- ment TjyyiKfv, ktX. For other mean- ings see note on i. i. 16 — 20. Call of the First Four Disciples (Mt. iv. 18 — 22 ; cf. Lc. v. Iff.)- 16. Kal irapdyav Trapa ttjv BdKaa-a-av kt\.] Mt. nepmaTwv Si; see vv. 11. here. Uapdyav intrans. ( = 131?) oc- curs in the lxx. (Ps. cxxviii. (cxxix.) 8, cxliii. (cxliv.) 4) and N. T. (Mt. Mc. Jo. Paul), but the construction with jrapd seems to stand alone ; see however 3 Mace. vi. 16, xara tov Ijttto- Spofiov nap^yiv. Mt. and Mc. carry the reader at once to the lake-side ; Lc. prefaces the preaching at Caper- naum with the synagogue-scene at Nazareth : see Mc. vi. i, note. T171/ BdKaa-crav t^s T.] So Mt. Mc, or usually 'the Sea.' Jo. adds (vi. i) or substitutes (xxi. 1) ttjs Ti/3epta8oj. Lc. prefers Xi/ivr] to ddKaa-a-a, and in V. I calls it ); X. TevvrjaapiT, apparently from the district known as Tevvrjo-apiT on its Western shore (Mc. vi. 53) : cf. Joseph. 5. J", iii. 10. 7, -q X. Tevvri(rdp, I Mace. xi. 67, TO v8ap tov T, The O.T. 14 THE GOSPEL ACCORDING TO ST MARK. [I. 17 17 ^'^Kai elirev ai/rots d 'Irja-ou^ Aevre oVtcrw ^ov, Kat iC 18 TTOi/jVft) §J/ias 'yeveardai ctAeets dvdptoTrwv 18 ' '/I * Kai 6Ut7l/S 17 om Iijffoi/s * I om yeye(reM i 13 604 al b syrr"'"^"'' aeth name is JTISS DJ, fidXao-tra Xevapa (XevepeS, X€Vepd6), Num. xxxiv. II, Jos. xiii. 27. On the topography of the Lake see G. A. Smith, H. O. c. xxi. elbev Siniava Koi 'AvSpiav] ^lp.(0V 18 a Hellenized form of Su;uecdV( = fW^^, Gen. xxix. 33, of. Apoc. vii. 12); both forms are used in reference to Simon Maccabaeus, i Mace. ii. 3, 66, to whom the popularity of this name is probably due (Lightfoot, Gal., p. 268). The Apostle is called Sviiedv in Acts XV. 14, 2 Pet. i. I ; the Synoptists call him sifiav up to the choosing of the Apostles, after which he is IleVpos (but see Mt. xvi. 16, 17, xvii. 25, Mc. xiv. 37, Lc. xxii. 31, xxiv. 34), a name which Mt. anticipates here (iv. 18, 2. Tov Xeyoixevov U..). 'AvSpeasis a true Greek name (Herodotus vi. 126), but instances occur of its use by Jews (Smith's B. D., ed. 2, i. 128); Andrew appears in company with Greeks in Jo. xii. 20 f. The brothers ■came from Bethsaida (Jo. I. c, i. 44, cf. Mc. vi. 45 n.), but at this time resided in Capernaum (Mo. i. 29) ; the father's name was Jonas (Mt. xvi. 17), or John (Jo. i. 42, xxi. 15 — 17). Andrew had been a disciple of the Baptist (Jo. i. 35, 4o),but apparently both A. and S. had for some time fol- lowed Jesus, witnessing His miracles in Galilee (Jo. ii. 2, 7) and Jerusalem (ib. 13, 23), and baptizing in His Name (Jo. iii. 22, iv. 2); after His return to Galilee they had gone back to Capernaum and resumed their fish- ing. dn^i^aWovras iv T^ 6aKatT(Tfi] Mt. /SoXXovras dp.(jil^\riaTpov fls r^v 6d\a(r- irav : cf. Hab. i. 17, d^(^i;3aXri ro afti- ^^hjorpov avToO, and see vv. 11. here. Mc. alone uses d^ij3aXXeu< absolutely ; •cf. however oE d/i^tjSaXar, Isa. xix. 8. On the synonyms d/tc^i'jSXijoT/joi', Si'ie- Tvov (Mc. i. 18, 19), a-ayijvr) (Mt. xiii. 47), see Trench spn., § Ixiv. : dp.i^. els, iv, see WM., p. 520. rivav yap oKetis] The form SKeevs predominates in the best mss. of the Lxx. (Isa. xix. 8 S* B*, Jer. xvi. 16 K* B* Ezek. xlvii. 10 B*A (but Job xL 26 SKUov); cf. WH., Notes, 151. On the fish of the Lake of G. see Sir C. W. Wilson in Smith's B. D., ed. 2, ii. p. 1074; Merrill, Galilee, p. 43 f. 17. Kol eiTTfi' avTois ktX.] The brothers are in their boat, Jesus speaks from the shore ; cf Jo. xxi. 4, 5- AfCre OTTiVoi /iou = *"inX ^'^, 4 Regn. vi. 19 ; other forms are %px^i>] Mt. omits yevitrdai (nVH?); see WM., pp. 757, 760. 'AXeeir dvBpairav : so Mt. ; Lc. diTo TOV vvv dvOpanrovs e(Tr] ^aypmv. For the metaphor, cf. Prov. vi. 26, Jer. xvi. 16, 2 Tim. ii. 26, and for fuller treatment, Pitra,,spic.Solegm. iii.419 ff. As to its influence on early Christian thought and art see the articles ' fish,' ' fisherman ' in Z>. C. A.; in Clem. Alex. hymn, in Chr. the Lord Himself is the dXtcii[t] p,epowa>v | rmv aa^ofiivcitv | ireKayovs xaKias \ lf(6vs ayvois \ Kvp,aTos ixdpov I yXvKfpa foij SeXcd^cDi/. The anulus piseatoris worn by the Pope is of mediaeval origin {D. G. A. ii. p. 1807;. Erasmus appositely remarks, "piscantes primum piscatus est Jesus." 18. Koi tvdtis divT€s ra Siiena] 1.20] THE GOSPEL ACCORDING TO ST MARK. 15 d6v avTou, Kai avTom iv tw ttXoIw KUTap- > TL^oi/Ta^ Ta B'lKTva, '°Kac evOii^ CKaXecrev avTOv?. Kal 20 d^ei/Tes TOV irarepa avTwv Ze^e^aiov ev tm ttXoIw fjieTa Tuiv juurdtoTwv aTrfjXdov^ ott'ktw ^avTov. ?'3 18 TO SiKTva XBCL al vg arm me] + auTui' AFAIIS*! alP'" f g syrr go aeth Traj/Ttt Dabofi ra \iva 604 | ijKoXouflow B 19 ■irpo^as] + eKei.6ev S*ACrAIIS$T aipiot (f^ca jj post oXfy.) f vg Bji^'^ arm go aeth | om o\iyov N*S* (irpojS. 0X1701' sine £K. BDL min"""" a b ff g syrr™P=''' me) 20 evdvs {evdeas AODrAII alminP') ante a0. transpou A 124 al c ff syri""'' arm | airrj\Bov oirurui avrov] riKoKovd-qtrav avria D latt So Mt. ; Lc, who follows another tradition (of. Latham, Pastor pastor- um, p. 197 f.), and connects the call with a miraculous draught of fishes, concludes (v. 1 1 ) : Karayayovres ra jrXoia ewl TTjv yrjv d(j)4vTfS iravra rjn. avT&. 19. Ka\ npo^as icrX.] Another pair of brothers (Mt. aWovs 8vo aficX^otis) called, shortly after the first pair (oKlyov, Mc. only). 'loKa^os, lacdbus = 3"p_y* Lxx. 'loKoi^ (Gen. xxv. 26 and throughout 0. T.), English 'James' (through Ital. Giacomo, Mayor) from Wycliffe onwards, 'laavrjs (on the orthography, see WH., Notes, p. 159) ^Ijnin.'', tjni' (lxx., 'laav&s, ^laavmi, 'imva, but in 2 Paral. xxviii. 12, cod. B apparently uses 'laavris, and 'laawrjs occurs in i Mace. ii. i sq.). The father, who is mentioned as present {infra), was one Ze/3eSaios = '^3t or rather flp?!, for which the lxx. have Za/3- beiA in 2 Esdr. viii. 8, x. 20, and Za/3a- baias in I Esdr. ix. 35, or Za/3SaJoj, ib. 21 ; the mother was Salome, see Mc. XV. 40 — on the form of the name cf. Dalman, p. 122. Tov a&cKov avrov implies that John was the younger or the less important at the time; cf. rov ahcK(j)ov ^tfuovos {v. 16). Kal avTois] Mc. only. Vg. et ipsos, 'they too' : cf Lc. i. 36, Acts xv. 27, 32 (Blass) ; the exx. of Koi avros with a finite verb, adduced by Knaben- bauer, are inapposite. James and John, like Simon and Andrew, were in their boat (eV t^ tX.), though not similarly occupied. Karapri^ovTas to. SiKTva, Vg. componentes retia : Wyc- lifie, "makynge nettis," Tindale, A.V., R.V., "mending their nets," cf. Jerome : "ubi dicitur componentes ostenditur quod scissa fuerant." KaTaprl^eiv is used of rebuilding a ruin (2 Esdr. iv. 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. i, I Thess. iii. 10), but it is also used in I Pet. V. 10. 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 Lc. V. 2. 20. Kal ev6vs eKoKftrtv avTovs] On ev6vs see V. 10, note. Mt. omits it here, but places evBcas before devTes TO ttKoIov Kal TOV TraTcpa avTav, In both cases the abandonment was complete (Lc. d(f>ivTcs iravra) ; all left what they had to leave. Mc.'s p.cTa 21 1 6 THE GOSPEL ACCORDING TO ST MARK. [I. 21 "Kai eta-TTopevovTai ek KaCpapmovfT kuI ey^vs Tols (rdf3l3a(riv [ei(re\ewv] ek r^v crvvar^w^/nv eZihacrKev. ■21 om eio-TT. eis K. /coi eu«. syr"" | eKreTTopeuocTO D 33 61 a b f go 131 Or J] 6v9ea,5 ABCD rell minP' | om ei<,e\do,v «CLA 28 69 al pauc me^syrr' Or"" (hab ABDrnS* al latt syri>«' arm go aeth) 1 ti]v aw.] +ai;Ta»' A syrP™" bauer, giogr. du Talmud, p. 22 1 . Tell Hum is now a wilderness of ruins, evBm NL i 28 33 >Hln posh rav ixurdarSv has been thought to imply comparative prosperity, but the two pairs of brothers were partners in the fishing industry (Lc. v. 7, 10), so that there was at least no social difference. Of liurdaiTol we hear again in connexion with other busi- nesses (Jo. X. 12, 13, cf. Mt. XX. i). a7r!j\dov djrio-«a avroii. Mt. rjKoKov- 6r)la(apa iXBav KaraKTia-ev els K. ; Lc. iv. 31 (after the Sabbath at Nazareth) Karfi'KBev ds K. In Mc. the entrance into Capernaum follows the walk by the Sea, but ela-ir. does not of course exclude a previous arrival from Nazareth. Kacftapvaovft (Kanepv. is a 'Syrian' corruption, WH., Notes, p. 160) : Mt. adds t^c TrapadoKacraiav iv opi'ois ZafiovKav (cai Ne<^flaXei/i, in ref. to Isa. viii. 23 (ix. I). The name D-inj nS3, 'Nahum's village,' is unknown to the 0. T., but Josephus mentions a Kiiji-qv Ke(j)apva>- Koi» XeyofiivTiv ,{vit. 72) and a fountain called Capharnaum in Gennesar {irrjyfi . . .Kafjjapvaovp, avrfiv ol fni\dpioi Xeyou- a-iv, B. J. iii. 10. 8), identified by some with'Ain-et-Tin close to Khan Minyeh, by others with 'Ain-et-Tabigah ; the site has been sought at Khan Minyeh, at the N. end of the plain (so G. A. Smith, H.G. p. 456), or with more probability at Tell Hum 2J miles N.B. of Khan M. (see Wilson, Recovery of Jerusalem, p. 342 fi:, and the other authorities quoted in Names and Places, S.V.). Jerome onomasi. says, "usque hodie oppidum in Galilaea." On the Talmudic references see Neu- half buried in brambles and nettles ; among them are conspicuous the re- mains of a large synagogue built of white limestone (Wilson, I.e.). On the strange statement of Heracleon oufic TrewoiijKffls rt Xtyerat iv avTJj r) \e\a\riKds see Origen in Joann. t. x. 1 1 . Koi evdiis ToU a-a^fiaa-iv'] On the first sabbath after the call of the Four. 2aj3- /3aTa (so Joseph, ant. iii. 6. 6, and even Horace, sat. i. 9. 69) is perhaps pi. only in form = Aram. snaE' ; cf. how- ever TO afu/ia, TO ytviaia, and the like. The LXX. use both a-a^^arov and a-dfi- ^ara for 'a sabbath,' cf. Bxod. xvi. 23, XX. 8f., xxxi. 15, but o-ofS/Saroy does not appear in cod. B before 4 Regn. iv. 23. Mc. uses the sing, in ii. 27, 28, vi. 2, xvi. I, and it is the prevalent form in the N. T. ; o-d^jSara occurs as a true plural in Acts xvii. 2. The meta- plastic dat. a-afi^acriv is usual in the N.T. ; " B twice has o-a/S/Sdrots," WH., Notes, p. 157 (in Mt. xii. i, 12). On Tois (T. with or without iv see WM., p. 274- el(Tc\6av fls TTlv crvvaycoyfiv eSiSao'Kei'] He was engaged in teaching in the synagogue, when the event about to be recorded took place. The rejec- tion of eliTf\d(iv by some good authori- ties (? Alexandrian) may be justified by such passages as i. 39, x. 10, xiii. 9. This 'pregnant' use of its is not to be attributed to confusion of ds with iv ; see WM., p. 5 1 6 ff. Tfjv aw. ; there was probably but one (see Lc. vii. 5). The synagogue teaching of Christ seems to have been characteristic of the earlier part of His ministry : we hear no more of itafterMc. vi. 2. On the Synagogue as an institution see Schiirer 11. ii. 52 ff. 1.22] THE GOSPEL ACCORDING TO ST MARK. 17 ^^'^Kal 6^67r\»}poinj(Tetos. It arose Out of the Scripture lections (Lc. iv. 16, Acts xiii. 15), which it followed in the form of a i^tT^r The expositor (]B'"!1) 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. Koi e^crr\i]i]dca-6ai irpa- ^fo-iv. KOI avfKpa^ev kt-X.] 'AvaKpa^eiv (lxx. ; late Gk.) is used again of the cry of a demoniac in Lc. viii. 28; and of the cry of human terror (Mc. vi. 49) or excitement (Lo. xxiii. 18). Lc. adds here (^meg neyaKji (cf. I Regn. iv. 5 and Mc. vnfra, v. 26). 24. ri r^iiiv Kai aoi kt\^ = ■13?"nD "^y. 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. Mc. v. 7, and esp. 2 Cor. vi. 14, Ti's yap p.eroxT) biKatoavvji Kai dvoiiia kt\, 'Hp,iv = Tois Satfioviois, 'us, as a class'; only one seems to have been in possession in this case, but he speaks for all. Nafapi/vos is the Marcan form (cf xiv. 67, xvi. 6) ; Mt., Lc.J (xviii. 37), Jo., Acts, give Nafmpaios. On the origin of the two forms see Dalman, p. 141 n. fj\6es dwo\ia-ai ^/las] Probably a second question, parallel to ri ^fiiv K. a-.: 'didst Thou come (hither from Nazareth, or perhaps, since ^pjas is generic, into the world) to work our ruin, to destroy and not to save, in our case?' Contrast Lc. xix. 10. The Saviour of men must needs be the Destroyer of unclean spirits. See the use made of this context against Mar- cionism by Tertullian, adv. Marc. iv. 7. o'fia a-e ris ei kt\.] See James ii. 19 Ta Baip,6via 7ricrTeuou(rii/ Kat rjTevciv irepl avTov. For the special meaning of o'fia as opposed to ytvaa-Kco (Acts I.e.) see 1.26] THE GOSPEL ACCORDING TO ST MARK. 19 ^^Kai eTreTifxria-ev avTw 6 'lr]jTffli'..8ia TOV apdpov tow cva (rqiiaivei Tav SKKav i^aipfTov. 'O SUaios is also used (Acts xxii. 14, James v. 6: the two stand together in Acts iii. 14). But it was the aywTrjs of Jesus — His absolute consecration to God (Jo. x. 36, xvii. 19) — which struck terror into the Saifjiovia. Bede : " praesentia sal- vatoris tormenta sunt daemonum." 25. i7renp,ri(r(v avra] Sc. rm dv- Bpdmm, but in effect the spirit, as the words that follow shew; cf. v. 8. 'EmTi/iSv, 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 N. T. it is used only of censure; cf. 2 Tim. iv. 2, where it stands between iXiyxeiv and wapa- KoKelv : Jude 9 (Zach. iii. 2), imn- /iT/o-ai iToi JKupiot. With these two exceptions it is limited to the Synop- tists. ct>ip.d6riTi Koi f^eXde] The rebuke takes the form of a double command : Euth., e^ovo'iaa'riKov to (p. Kai to t^. The offence was two-fold: (i) The confession oiSd ere kt\., coming inop- portunely and from unholy lips ; cf. i. 34, Acts xvi. 18, and see Tert. Marc. iv. 7, "increpuit ilium... 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. ^t/ioCK occurs in its literal sense in Deut. xxv. 4, cited in I Cor. ix. 9, i Tim. v. 18; 0t/ioCo-flat, is in the lxx. (4 Mace. i. 35, NV) and N.T. uniformly metaphorical, Vg. dbmutescere. The word is not a mere colloquialism, as Gould's rendering suggests; it occurs in this sense in good late writers (Josephus, Lucian, &c.); see, however, Kennedy, Sources, p. 41. In Mt. xxii. 34, i Pet. ii. 15 we find the active similarly used, cf. Prov. xxvi. 10 Th. (jiiiiav acjipova ^ifioi )^6\ovs. For e^fXBe see v. 8, ix. 25. The sum- mons to depart was in this case the penalty for unprovoked interruption ; the bmiioviov was the aggressor. An exodus was possible, since the human personality, although overpowered, remained intact, awaiting the De- liverer : cf. iii. 27, Lc. xi. 21 ff. 26. Ka\ iTirapa.^av...i^fiK6ev\ The spirit obeyed, but displayed his malice (Apoc. xii. 12); cf. Lc. pl^av avTov eU TO p.eiTov i^Xdev . . /u;8ej< ^\a\ffav avTov. STrapairaciv, Vg. dis- cerpere, is used in reference to a spirit again in Mc. ix. 20 (o-vke o-tt.), 26, 20 THE GOSPEL ACCORDING TO ST MARK. [1.26 i^"" 27 e^ avTOv. §*'««/ edafxlSridricrav awai/re^, uxTTe crvv^r]- reiv auToi)? Xe'yovTU'i Ti ia-Tiv tovto ; Ziha'^ri Kaivt]' Kar i^ovciav Kai to?? Trvevfxacriv TOts aKaddpTOti eiri- 26 ef] oTT C(D)MAS 33 al""" 27 Troires ACDrAII al | avrovs KB b e ft q] tt/jos out. GLS# min""' irpos eavr. ACDrAIIS al mini"' | om n effnv tovto D evi"""= bceffq syr''" arm | Sidaxv kmvt] ko-t e^. KBL 33 (i 28* 2^°*) (604)] tis t; 8(5. r) kmvti avrri oti, Ka,T ef. (A)CrAIIS* al minP' f Tg syrr'"'"'"'"'' arm go tis ij SiS. cKavri 77 koij'. oi/t. 1; «|ou(rio oTi D m 1) Si5. (ij /caiv.) ai/r. /cot e{. b e ff (q) r (syr''") Lc. ix. 39, 42 (o-i/Ko-TT.). The later usually followed by jrpor (ix. 14, usage of the word inclines towards the meaning ' convulse ' ; see 2 Regn. xxii. 8, but esp. Dan. viii. 7, where ny-^K •in3<>t?'y is translated by Th. cpiyJACp avTov eVi rfju yfjv, but by LXX., iimapa^fv avrov im T171' yrjv. From the second instance it is clear that, on the hypothesis ofaHebrewor Aramaic original, Lc.'s piyl^av may represent the same word as Mc's awapa^av, and that the latter implies no laceration, so that Lc.'s (perhaps editorial) note p.r]bev (3X. avrov is justifiable. The reading of D in ix. 20 {irapa^ev) and in Lc. ix. 42 {a-vvcT.) is a serviceable gloss. For the mystical interpreta- tion see Greg. M. horn, in Bzek. 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 ? " 'bavrj)\eov NAC(F)(L)r(A)n* minP' syrP"'' eleKBuv tiXeav ff syr^ivw X&piv, Phil. ii. 3) l>'T)Sev Kar ipi6iav jiTjbk Kara KevoSo^iav. Lc.'s Kal SuKajuet brings into sight another factor in the act, which however was not in the forefront of men's thoughts at the time. Kal Tots irv€iij.a(nv...'eveu the demons obey His word,' cf. iv. 41 Kal 6 ave/ioi Kal ij ddXaa^cra. See Lc. X. 17, 20. 'YnaKovovo'tv avT^ : Lc. e'^ep- )^ovTau 28. KOI i^rj\6ev...iTavTaxov] From that hour (evdvs) the new Teacher's fame (aKoi), Vg. »-«mor) spread in all directions. 'Axoij is (i) 'hearing' (e.g. in the common lxx. phrase oKofj aKoieiv) ; (2) in pi., 'the organs of hear- ing' (Mc. vii. 35, Acts xvii. 20) ; (3) the thing heard, 'hearsay,' i Begn. ii. 24 (nup?'), Isa. liii. i, cf. Rom. x. 16, 17, where (3) passes back into (i). fls oXr/v rf/v n. TTJs P.] Either = eJs oKt]v Ttjv TaXeiKaiav (ttjs T. being epexe- geticai of T.n-.), or 'into all the district round G.'; Wycliflfe, "the cuntree of G."; Tindale, Cranmer, &c., "the region borderinge on G." The latter is on the whole more in accordance with usage : cf. ij n. tov 'lopSoKou (Gen. xiii. 10, 1 1, Mt. iii. 5), rail Tepaarjvav (Lc. viii. 37), 'lepoutra- Xijp. (2 Esdr. xiii. 9); and it accords with Mt's summary (iv. 24, ajrrjXdev 1/ aKofj avTOv els oXr/v t^v Svpiav). A third interpretation is 'the whole of that part of Galilee which lay round Capernaum.' But for this its ok-qv Tfjv IT. Kacpapvaovp, would have sufficed, for there was no need at present to contrast the Galilean nfpix') h^i go aeth (om ev6. KBGL i 28 33 alP""" e arm me) | km Soikovh] pr /cai tjyepBri 16 gyj.j.Binhoi» aeth 32 eSuirec BD 28] edv KACLPAnS* al^' | e^epo(rav D and the disciples (Mc. ii. i, iii. 27, vii. compare Mc. v. 41, ix. 27. The aor. 24, ix. 33, X. 10). Jerome: "utinam part, is one of 'antecedent action,' ad nostram domum veniat.-.unusquis- que nostrum febricitat." 30. >; ^^ nevOepa 2ipo)j/oi] Simon was therefore "himself also a married man" before his call, and his wife accompanied him afterwards in his Apostolic journeys (i Cor. ix. 5, cf. Suicer s. v. yw?;); see the story told of her by Clem. Alex, strom. viii. 11. 62 (Bus. H. E. iii. 30), and Clement's statement, strom. iii. 6. 52 (cf. Hieron. adv. Jovin. i. 26): ^ kcu. aTrooroXous dTroSoKi/oiafovo-i;, Herpos jitv yap (cat ^tkmiTos €7rai8o7roujcravTo. Her mother (for TrevBepd and the correlative vvpLcj}!] see Mt. X. 35) 'kepj; her bed of a fever,' decumhehat febricitans : Kara- Kf'urBai is used of the sick by Galen, and occurs again in this sense Mc. ii. 4, Lc. V. 25, Jo. V. 3, 6, Acts ix. 33, xxviii. 8; cf. Mt. ^e^Xr/fievriv Koi nvp. See Field, ot. Norv. ad he. For irv- pea-...KaKus ex- ^* 33 Tpos riji' flupoK (irp. Ti; 9u/3aU)]-)-ouTov D ofEgq syri^ 34 km eflep. aurous (cai tous Scu.it.ovia ex- e^e^oKer oura ott outuk koi ouk »;0. oura XoXeix on ijiSeto'ai' ai/roi' Kai e9ep. ir. k. exoxras iroiK. >'. Koi Sai/t. IT. ele/SoXe;/ D | om koicus..i'oo-ois ayr™ | om ttoik. koo-. N*L pancy in the readings of Mc. xvi. 2 (avareiKavTos 8. dvariWovTos tov ijXt'ou). Lc's recension is probably intended to leaye time before dark for the miracles that follow. On the Sab- bath the crowds would not bring their sick before sunset, cf Victor: ovx carXas irpofTKevrai to ' hvvovros tov ■qKiov^ dXX' iireihri ivo/ii^ov fifj i^etvat Tivi 6epairev€iv tro/S/Saro), tovtov X^P'" TOV aafi^aTov to Trepar dviiievov. For eSuo-a = eSw see WSchm., p. 109, and cf. vv. 11. e ktK\ XlpaX may be the morning watch — the (^iv- \aiai 7rpi€v XaXetv] Of. i. 25. Lc. fills in this brief statement, represent- ing the spirits as Kpd^ovra koI Xeyovra OTl Sii el 6 vlos TOV 6eov. *H<^4e>', SO Mc. xi. 16 ; cf. d0iop.fl/ Lc. xi. 4. 'Acjiia, atfitia), a^'i.r)p.i seem to have been all in use (WH., Notes, p. 167, Blass, Or., p. 50) : a4>ia occurs in the best mss. of the Lxx., I Esdr. iv. 50, Eccl. v. 1 1, and aijiUa in Sus. (lxx.) 53 tovs Se ivo- xovs ^(t>ieis, cf. Phil. leg. ad Cai. 1021. "^heurav avTOV : see on oJ8d o-e i. 24 ; and contrast Jo. x. 14 yivma-Kovcri p.( 1.38] THE GOSPEL ACCORDING TO ST MARK. 25 KaTe^iw^ev avTov Ci/JLcov kui ol fxer avTov, ^^ koI 37 €vpov avTov KOI Xiyovcriv avrm oti FIcivTes ^riTov(riv (re. ^^Kai Xeyei auTOis "Ayaj/uLev dWa)(^ou eis ras 38 36 KOTeSiwfei/ KBMSU 28 40 604 vg al] KareSta^av ACDLrAG'nZ* aboefffgq syrr | 01 /ter auT.] om ot 3 + iis pSXKov § a'uTOrjTas "Ii/troCs tj^oto Toit \c7rp0v, iva airov Kadapiari, as oijiai, Sip^eSr. Victor: hia ri Se mrrcTai tov Xeirpov Koi lifj Xoya inayei TrjV 'laaw;... on oKa- Bapo'La Kara v Sel^ov (7. r. i. ; cf. Lc. xvii. 14, in a narrative peculiar to the third Gospel, TTOpevdfVTes eVtSfi^aTe iavToiis Tois Upcvtriv. All depend on Lev. xiii. 49 fifi'fft T^ ieptl [ttiv (101)1;], xiv. 2 y hv rip,ipi}. Ka6apt(r6jj Kai npoa-ax- flijo-fToi T

cf. V. 20, vii. 36 ; the ad- verbial iroWa occurs again in iii, 12, V. 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. KOI 8ia(l>ripi^eiv tov Xdyoi/] Matflij- p,iCeiv (Vg. difamare), a word of the later Greek, not in lxx. ; cf Mt. ix. 31, xxviii. 1 5 . Tov \oyov — "l^^^?, the tale ; Tindale, "the dede," A.V., "the matter"; cf i Mace. viii. 10 iyvda-dt] 6 \6yos, Acts xi. 22 jjKovaBri be o \oyos : Lc. here, biijpxero 6 \6yos. Euth. understands by tov Xoyov the words of Jesus {BeKa, Kadapia-drjTi). But Victor is doubtless right: tovt- ecrri, Tr]v napaSo^ov Bepmrelav. dare pjrjKeTi avrov bvvairBai /crX.] The result was, as Jesus had foreseen, 30 THE GOSPEL ACCORDING TO ST MARK. [I. 45 dWa e^w eV eprifxaii tottois riv Kal ripxovro wpos avTov TrdvTodev. II- I ' Kai el(re\6cov ttoXiv ets Ka(papvaovfx St' i^fiepwv, 2 riKOvv, not to ^Kova-drj, 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 v. 39. riKova-dri on ev o'Ikoi ecrnv} Men were heard to say 'He is indoors.' 'HkouV^i) impers., Vg. auditum est : cf. 2 Bsdr. xvi. i, 6, Jo. ix. 32 ; in Acts xi. 22 wehave ijicouo-di; 6 Xoyos : cf. Blass, Or.,-p. 234. The reading els oIkovCWM., 516, 5 1 8) is attractive, but the balance of authority is distinctly against it in II. 4] THE GOSPEL ACCORDING TO ST MARK. 31 eXaXei avTots tov \6yov. ^Kal 'ip^ovTai (pepovTe^ 3 TTjOos avTov TrapaXvTiKOV aipofxevov viro Tecra-apuiv. *Kai fxt] dvvd/Jievoi Trpoa-eviyKai avrw Sta tov b)(\ov 4 dtreo'Te'yaa'av Trjv CTTeytiv ottov r]v, ^Kai e^opv^auTes ^ 2 avTois] irpos avrovs D b ff q | tov Xoyoc] om tov D 3 epx- Trpos avrov nves irapaX. 0ep. # | wiro] airo L eTrt A irapa min^ 4 vporeveyKou, KBL 33 al f vg gyjhci me aeth] irpoa-eyyiffai. ACDrAGlIS* al minP'=' a b c e ff g syrP'"'" arm go | Sia TOP oxXov] OTTO TOV oxXou D arm''* | om elopufaxTes D syrP™'' aeth iH this place. The house was probably Simon's (i. 29), but eV oiku is not=ei' rra olieto ; the sense is ' at home,' ' in- doors,' cf. I Cor. xi. 34, xiv. 35. 2. Koi avvqxBrjaav jroXXoi kt\.^ 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 usque ad ianuam. The 6vpa or house-door seems to have opened on to the street in the smaller Jewish houses (cf. xi. 4, Trpos Ovpav ef a «Vl tov ajjKpoSov) ; no irpoavXiov or irpodvpov (xiv. 68) would intervene between the door and the street, nor would there be a dvpapos (Jo. xviii. 16) to exclude unwelcome visitors. Ta Trpbs t^v Bvpav is simply the neighbourhood of the door on the side of the street : cf. irpos TTjv QoKaaaav, iv. I : on the ace. cf. i. 33. For xape'" cohere see Gen. xiii. 6, 3 Regn. vii. 24 (38), Jo. ii. 6, xxi. 25 ; and on coorc p,ijKcTi...fi,7j8i see notes on i. 44, 45. Kal iKoKet avTols rov \ayov] The preaching meanwhile proceeded with- in (imperf). 'O Xoyos=To evayyeKiov occurs with various explanatory geni- tives, e.g. TOV deov, TOV Kvpiov (Acts viii. 14, 25), TTjs a-aTrjptas, Trjs xap'TOi, tov fvayyeXiov (Acts xiii. 26, xiv. 3, xv. 7), TOV aravpov (l Cor.i. i8),t^s KaTaWayrjs (2 Cor. V. 19), TTJs oKrjdeias (Col. i. s) ; but the term (like ?) 686s, to 6e\rip,a, &c.) was also used by itself in the first generation ; cf. Mc. iv. 14 fi'., 33, Acts viii. 4, X. 44, xiv. 25, xviii. 5. To avTos ^v SiSdiTKmv Lc. adds xai Svvafiis Kvpiov ^v els to lacrBai avT6v : on which see Mason, Conditions, &c., p. 97. 3. KOI epxovTai (pepovTes kt\.^ Mt. Kal ISoi 7rpoo-4(j>epov avT^, Lc. k. ISoii avSpes (fiepovres. Mc. alone mentions that the bearers were four; cf. v. 13. They reach the outskirts of the crowd, but are stopped before they can ap- proach the door. For alp6iievov cf Ps. xc. (xci.) 12, cited in Mt. iv. 6. Uapa- XuTiKos (not class, or in Lxx.) is used by Mt., Mc. in this context, and by Mt. also in co. iv. 24, viii. 6 ; Lc. seems to avoid it (v. 18, avdpamov OS rfv rrapa- \t\vpepos, 24 Ti5 napaXeXvfieva). 4. Koi p,fi Svv. Ttpoa-eveyKai] Vg., mm non possent offerre eum illi ; for Trpoa-eveyKai the 'Western' and traditional texts read irpoa-eyyla-m, possibly a correction due to the absence of avrov. Cf. Lc. fu) , evpov- Tes TToias el(rfveyKi€VTai (TOV al dfiapTiai. 4 KpapaKTov K item 9, 12 | ovov 2' NBDL ag] e0 w ACEGef* al laWP'^'s syrr arm me go aeth e

S rexvov] pr Baptrei C + fi.oii X* syr"™ me | ac/nevTat. B 28 33 ace ff vg syrr go] a^novrai A o^eiDi/Toi NACDLreTIS (*) al | rjfiLas ; For (iXaacftrjiiflv = Xdh.elv ^\aarUvTai ai dp,, a-ov 34 THE GOSPEL ACCORDING TO ST MARK. [II. 7 §F 8 §W= ovTw^ XaXel ; fiXaa-^muLe? tU hvvarai. d^ievai dfxap- Tia^ ei fxr\ eh 6 deo? ; ^^kui ev6v^ err ly poll's 6' lri(rov^ tu. TTvevfiaTi aurou on ovtios diaXoji^ouTai iv eaurots ^Xeyei avToT's Ti ravTa BiaXoyl^ea-de ev rats KupZiai^ 9 vixwv ; ^TL ea-Tiv euKOTrioTepoi/, elireTv rip irapaXuriKa 7 om ouTus syri«* arm | \a\a p\aatf>iiifi,ft HBBli a f ff vg] X. p\a(r(priiuas ACT (A)ns* al c syrr'i»»'''''°' arm go aeth 8 om evBvs D 28 64 565 a b ff g q syri>«='' arm aeth | om aurou D 258 abceff q | om ovtios B a gr | SiaXoYifocrai] pr avToi AOrAG'nS 13 22 33 69 min""" Byr""' go | eaurois] ourois L | om avrois B ff arm | om Tavra L (ovTas XaXei), by which the Lord seemed to claim a Divine preroga- tive : cf. Jo. X. 36, Mt. xxvi. 65. Ti's SvvaTai...€l iifi fls 6 fledy;] See Bxod. xxxiv. 6, 7, Isa. xliii. 27, xliv. 22. On the O. T. doctrine of For- giveness see Schultz, ii. 96: on the Rabbinic doctrine, Edersheim, i. p. 508 ff. For ch solus (Lc. /idi/os) cf. Mc. X. 18. Mt. omits this clause. 8. Koi evBvs STTiyvovs 6 *I. rm irvev- /juiTi avTov] The Lord at once became conscious of the thoughts which occu- pied those about Him. 'Ewiyvovs (so Lc; Mt. I8(iv): cf. Mc. v. 30, imyvovs iv iavT^ : the verb describes full recognition or accurate knowledge gained by observation or experience (cf. Lightfoot on Col. i. 6) — the locits classicus is i Cor. xiii. 12, apn yivtit- (TKa CK /lepovs Tine Sc eViyKoicrofiat. The recognition was in the sphere of His human spirit, and was not attained through the senses ; there was not even the guidance of ex- ternal 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 TO TTi/eS/ua, used in reference to our Lord's human spirit, see Mt. xxvii. 50, Mc. viii. 12. His spirit, while it belonged to the human na- ture of Christ, was that part of His human nature vphich 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 0. T. this power is represented as Divine, e.g. Ps. CXXXviii. (cxxxix.) 2 ah trvvrJKas Tovs didKoyuTiwvs fiov, cf. Acts i. 24, XV. 8 o KapSioyvcooTTis 6e6s. Its presence in Jesus clearly made a deep im- pression on His immediate followers. See Mason, Conditions, p. 164 ff. oTi ovTas dwX. ev iavTols] = Mt. ras ev6vp.i]a-€is avTav, Lc. roiis &idKoyi arm | TrepiTarei ABCm al min'"«°""" beef q vg syrri"'^''«i me aeth] viraye KLW'A vt. eis toi/ oikov aav D 33 a ff vg arm 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, but leaves them to germinate where they found soil. EvKOTrcoTepov ea-nv oc- curs here in the three Synoptists, and again in Mc. x. 24 (Mt. Lc.) and Lc. xvi. 17; for evKOTTos see Sir. xxii. 15, 1 Mace. iii. 18, and evKowia occurs in 2 Mace. ii. 25 ; the words belong to the later Greek from Aristophanes onwards. WH. prefer eyeipov, the reading of BL 28. 10. tva 8e eidrJTe on kt\.] ' Bat — be the answer what it may — ^to con- vince you that the word of absolution was not uttered without authority, I will confirm it by the word of healing of which you may see the eflfects.' On the construction see Blass, Gr. p. 280. 'E^ova-iav exec, Mt., Mc, Lc, not = potest, potestatem hdbet, as the Latin versions render, followed by the English versions from Wycliffe onwards, but "hath authority": cf. i. 22, 27. This e^ova-ia is not in con- flict with the bvvap,K of God (ii. 7), but dependent on it. It is claimed by the Lord as the Son of Man, i.e. as belonging to Him in His Incar- nate Life and as Head of the race: cf. Jo. v. 26. o vios TOV dvdpoiTrov] Used here for the first time in the Synoptic narrative : cf. ii. 28, viii. 31, 38, ix. 9, 12, 31, X. 33, 45, xiii. 26, xiv. 21, 41, 62. The Lxx. has (ol) vlo\ tov dv- Bprnrov (nn^n-'i^). Bed. iii. 18, 19, 21, and vVos avQpamov (C^JK""!?), Dan. vii. i3(Lxx.and Th.) andCDVK-ID.Bzek. ii. I, &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. I.e. cf. Stanton, J. and C. Messiah, p. 109, and Bevan, Daniel, p. 118 f. Comp. also Charles, B. of Enoch, p. 312 ff., and on the use of VIOS TOV dv6p. by our Lord and in the early Church, Stanton, p. 239 ff. cVi TTJs yfjs dievai apuipTias] In Con- trast to an implied 'in Heaven,' cf. Lc ii. 14; ev v^ifaiv6p.fvov 6av- p,a^ovcnv, 'iSeiw ovtchs is an unusual construction for 18. ToiavTo, but see Mt. ix. 33, ovbfiroTc e(f)avr] ovrai; for fiBap,fv cf. WH., Notes, p. 164 : Blass, Gr., p. 45. 11. 14] THE GOSPEL ACCORDING TO ST MARK. 37 ^^Kai i^f}\6ev ttolKiv rrapa tyiv ddXaca-av Kal 1 3 Tras 6 b)(\o^ rip^eTO Trpos auToy, Kal edi^acrKSv av- TOv Ttj! TTiJXijy Trapa noTafiov: the way out led Him to the seaside, Vg. ad mare, i.e. ad Oram maris. UaXiv — a note fre- quently struck by Mc, cf. ii. i, iii. I, 20, iv. I, &c. — refers not to e^., but to Trapa r. BaXatrirav, cf. i. 16; once again He found Himself, as at the beginning of His Ministry, by the side of the lake. Kal Tras p oxXos ijpxeTo ktX.] As soon as He is seen there, the crowd reassembles as thick as ever {iras), and the teaching, interrupted in the house, begins afresh. The imperfects ^PXeTo..JdiSaa-Kev, as contrasted with e^rjXBev, point to the continuance of the process, perhaps at intervals, through the day. Only Mc. notes the teaching by the seaside on this occasion. 14. Koi TTapayoDV (crX.] As He teaches, or at intervals. He passes on along the shore. Hapayav dSev. the same words are used at the call of Simon and Andrew (i. 16): cf. also Jo. ix. i; even in moving from place to place the Lord was on the watch for opportunities. Aeveiv tov ToS 'AXfjiaiov (so Mc. only: Lc. 6v6- /lari Afvelv: Mt. av6ptimov...\ey6iie- vov MoT^aiov). Aeveli (Aevei, 'I?) oc- curs 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 Aevls Joseph, ant. i. 19. 7. In Origen c. Gels. i. 62 the true reading is Aeujfr, and not, as was formerly supposed, Af^^s : see WH., Intr. p. 144 (ed. 2, 1896). 'AX0aIos, Vg. Alphaeus, was also the name of the father of the second James (Mc. iii. 18): hence apparently the 'Western' reading 'laKco^ov in this context (see w. 11.) and Bphrem's comment "He chose James the publican" (ev. con- cord, exp. p. 58): cf Photius in Possin. eaten, in Mc. p. 50 : bio ^aav reXavai eK Twv ddScKa, Mardalos Kal 'laKa^os. TOV 'AXatov] 'A\(j>aios = Aram. ^gbn, cf Syrr.=^ ''^ ' '■"'' .asAj* ; whether it is identical with KXv KoX aWav. It was, as Lc. says, a /jtcyaKr) Sox% a ' reception,' which, if intended in the first instance to do honour to the Master (at/'™), included many of Levi's friends and colleagues. TeXavr/s occurs in Mc. only in this context. TeXavelv ' to impose taxes ' is used in i Mace. xiii. 39 (" '■i oKKo ereXfflKeiro ii> 'icpov- (raX^^, fiTjK€TL T€\o>veL(rd(ij, cf. X. 29, 3^) of dues exacted from the Jews under the Syrian domination. The reXdmis or tax-farmer was a well-known personage at Athens in the time of Aristophanes, and not popular; cf. Ar. ^g". 247 f., iToif TToie Tov jravovpyou. ■ ■ KCii Te\av7]V koX (pdpayya kol Hapv^dLV apwayrjs. The Vg. renders the word by the title of the corresponding officer at Rome, piiblicanus ; but the Tfkavai of the Gospels corresponded more nearly to the portitores. With the TfXmi/at were dfiapToKoi : the two classes are found together again in Mt. xi. 19, Lc. XV. I. Pritzsche cites Lucian Necyom. 11, fiot^ol koi iropvo- ^oa-Koi Koi re\avai Kai KokaKes Koi II. i6] THE GOSPEL ACCORDING TO ST MARK. 39 veK€ivTO Tw ^Irjo-ov Kai rots (xadrjTois avTOV' riapicra'ioi 18 i/jjerTewoi/Tes. kui ep^ovrai Kai \eiov : on the dis- tinction between the two see Bders- heim i. 355, and Moore on Judges xiv. II, 20. The role 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 r. 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, J. Ghr., p. 23). iv a 6 wii(j}Los ktX.] So the Lord identifies Himself with the Bride- groom of O.T. prophecy (Hos. ii. 21, &c.), i.e. God in His covenant relation to Israel, a metaphor in the N.T. ap- plied to the Christ (Mt. xxv. i, Jo. iii. 28, 29, Bph. V. 28 ff., Apoc. xix. 7, &c.). Victor : ttoTos vufK^t'or; /icX- \a>v wiifjJevcaBai T^v iKKkr}aiav...Ti iariv ■q vvii^iV(Tis ; dppa^avos 86(Tis, Tovream irvevp.a'ros ayiov xdpts. 'Ev ^ Mc, Lc. = £0' ov elfu. 'Oa-ov xpovov is the acc. of duration, WM., p. 288. Tatian again (cf. v. 18) omits the words which Mc. adds. 20. eXevtrovraL 8c i^fitpai ktX.] There must be a limit to the joyous life of personal intercourse. The saying made a deep impression, or was afterwards recalled by the Spirit ; as far as vria-Teia-ovcriv it is reported identically in Mt., Mc, Lc. For the phrase ekeva-ovrai ijjt. see Lc. xxi. 6, and with the whole verse compare Jo. xvi. 20. 'Orav dirapBfj, Vg. cum II. 2l] v" y^ THE GOSPEL ACCORDING TO ST MARK. 43 aTrapdfj air avToov 6 pv/uKplo^, kui totc vricTTevaovcriv €v eKeivn Trj mxepa. §"ovSe£S ^eirifiXrifxa jOa'/cofs 2 1 ^ gyr-m ^dyvd(pou eiripainei eirl ipLOLTiov iraXaiov el Se jxri, §t a'lpei TO TcKripiafxa air' avTOv to kuiuov tov nraXaiov, 20 oTrapffij] op0i) C miii!»""= | ev eceii'ois rais ij/iepais VIP al mini'''" a b e f vg me II ouSeis] pr KO' EFHUVrn al + SeDGM | evurvvpaTmi.'D \ i/noriw TroXaiw ATAIIS*! al I litj] /arye Kdn*S miu""™ | apei H | to irX. ax avrov H (om to) AB {atp eaur.) KAII*S 33 al""] om av CLII^* minP' aeth om air avrov D 13 28 69 124 abf ffiq vg | tov TToKaiov'] pr awo D 1 3 etc auferetur — rather perhaps, c. ablatus fuerii; orav leaves the moment un- certain, while of the certainty of the future occurrence there is no ques- tion : cf. Burton § 316. 'Ajralpea-dat is used here only of Christ's departure, but cf. Isa. liii. 8, aiperai dwo rrjs yrji i) ^cofj avTov. Kai Tore vri(rrev(rovaiv : a prophecy, not a command; the Lord anticipates that fasting will remain as an institution of the Church after the Ascension, and regulates its use (Mt. vi. 16). Comp. Acts xiii. 2, 3, xiv. 23, Didache y, 8, v^iels Se vriuTev- (Tare rerpaSa Koi TrapacrKevTJv. The fast before Easter was from the end of the second century specially con- nected vrith this saying of Christ: Tert. ieiun. 2, "certe in evangelio illos dies ieiuniis determinates putant in quibus ablatus est Sponsus, et hos esse iam solos legitimos ieiuniorum Christianorum...de cetero indifferen- ter ieiunandum ex arbitrio, non ex imperio." Cf. Const. Ap. v. 18. Even in regard to the Paschal fast there was at first no rigid uniformity; cf. Iron. (ap. Bus. v. 24) who remarks : 77 Siafjiavia rrjs vrjarfias Trjv 6p.6voiav TTjS mov { = ayvaiTTov, aKparrTov) — torn off from a piece which had not gone through the hands of the yva^evs. Tvatpevs (Mc. ix. 3) = 0313, Aram. N"iyi5, 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. S. J. V. 4- 2, TO ToC yva^iai 7rpo€vov p.vrjfia. Comp. the account of the martyrdom of James 'the Just,' Euseb. £[. E. ii. 23: Xa- ^a>v...els Tav Kvaipeaii' to ^uXov ev a direme^e to. luaria kt\. 'Eiri'/SXi/^ia, 'a patch,' cf. Jos. ix. 11 (5), Symm., to (ravdakia eirijSXjJ/uara e)(0VTa: for im- pdirTet (WH., Notes, p. 163, Blass, 6r. p. 1 1) Mt., Lc. have e'7rt|3a\X«. el Se p,Ti ktX.] El 8e jjoq (Lc. el be fiijye), Vg. alioquin, 'if otherwise': see Blass, Gr. p. 255, and cf. Mt. vi. I, Jo. xiv. 2, Apoc. ii. 5. aipei TO 7r\r]pcofJUi an avroii] Mt. aipei...T6 ttX. auToO dno tov ip,ariov. In each case it seems best to identify TO nKi^pap^ with ro iiri^'Kqfia, and to take avrov as = TOV iiiariov. In adopt- 44 THE GOSPEL ACCORDING TO ST MARK. [II. 21 it 22 Kai ^eipov (r^iarma •y'lveTUL. "''Kai ovSek §/3aAA.et oivov viov eU acTKOm TraXaiov^ — ei 8e /nt], ptj^ei 6 oivoi tovs daKOV'i, Kal 6 olvo£ diroWvTai Kai ol dcKOi [ — dWa oivov veov els dtr/coi/s Kaivovs^. 21 om Kai..yiveTai L 22 fi-v] f^Vy^ CLM^S alP»"": i pri(rP«»i'hci arm me aeth | otvos i°] + o vcot ACTAIIS*! ef syr''"' go aeth | Mpos awoWvTai, xai 01 a(r/tot BL me] oivos km ol acTKoi aToKovvTM D a- b 6 ff oi a | SiaTropeve I om Kai ovx av8p. S. to T al (om XB) | e^pafiiievr)v'] ^r/pav D i TapeTrjpowTO AC*DAST mini""" | tois o-.] pr ei/ ^ SiKaiov: Dan. vi. II, Sus. 12, 16 (Th.). The middle is more frequent, but iraparripeLv occurs in Susanna and in Lc. xx. 20. Polybius (xvii. 3. 2) couples naparripe'iv with ivehpeveiv. This hostile sense is not however inherent in the word, which 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. Lc. uses the middle here and in xiv. I. 61 Tois o'd/3j3a(Tti' 6epanfV(Tei\ Ac- cording to the Rabbinical rule relief might be given to a suflferer on the Sabbath only when life was in dan- ger (Schurer 11. 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 (iko KanjyopijVoxrii' outov). According to Mt. they even challenged Him by asking Et e^fo-n roir a-a^^acriv 6epa- ireiifw; The question afterwards put to them by Jesus (Mc.) does not exclude this account of the matter (Victor, eiKor 8e dju^oTepa ycyevrj- III. 5] THE GOSPEL ACCOEDING TO ST MARK. 49 KUTriyopria-wcriv avTov. ^Kai Xeyei t(S dvdpwTrta tw 3 TJji/ xeTpa exovTi ^tfpdv^ ''Gyeipe eis to juea-ov. '^kuI 4. 11 \eyei auToIs ' G^ea-Tiv rots (rajS^acriv dyadoTroi^crai i] KaK07roifj(rai, y^vxriv (rcS(rat fi diroKTeivaL ; ol Se icruaTTWv. ^Kai Trepi^Xe^d/mevo^ avTom fXBT opyfj^, 5 2 KaTTjyopTiaovnv DS 3 tu tt/v %• ^X- Iw'' ^^ 5^5 a me aeth] tm ttjk f. X- ex- XC*A 33 Tu e^ripaii/ievriv ex- r. x- A'"'"DrnSfiT al go | eyeipai UF* | «s to ixeaov (ev /ieffa D o)] pr icai i7t»;9i D o aeth 4 elcffra/] pr ti E* i ii8 131 arm | tois ffO|8|3.] pr ei/ ADE al 2^' me go | ayafforoiiiiffai] ayaBov iro«;irat t< n 07. IT. D e arm j 1;] pr /iaXXof 28 124 | aTTO/CTeixoi] axoXeirot LA i 124 209 latt syr'"''' arm | effiwinjffav (L)S$ a g q (rBaC); but Lc.'s comment (gSei tous StaXoyuTfiov; avraii<) seems to be in- consistent with it, and the additional matter in Mt. clearly belongs to an- other occasion (Mt. xii. 11, !2 = Lc. xiii. 15, xiv. 5). 3. Koi Xcyei Tffl dvOpwira ktX.] His knowledge of their purpose (Lc.) does not deter Him : comp. Dan. vi. 10. His first step is to bring the man out into the body of the synagogue where he could be seen by all (Mc, Lc); there should be no secrecy and no need for Ts-apanjprja-ts in the mat- ter, since a principle was involved: comp. Jo. xviii. 20. "Eyeipe els to fii- a-ov, a pregnant construction : ' arise [and come] into the midst'; cf. ex- amples in Blass, Gr. p. 120. Lc. in- terpolates Koi irrfjBi, and adds koi dva- a-Tas ea-Tr) — details which Mc. 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. Km Xtyfi avTols ktX.] The Lord anticipates their question (cf. ii. 8). Lc. prefixes ijrepaTm v/ias. His ques- tioning of the Rabbis began in child- hood (Lc. ii. 46) : in the method there was nothing unusual, still less disre- spectful ; see J. Lightfoot on Lc. I. c. His question puts a new colour on that which was in their minds; for Bepairevfiv He substitutes ayadoTTOirj- S. M. a-ai, which raises the question of principle. 'AyaBoirote'iv (formed on the analogy of the class. KaKoiroielv) is a word of the lxx. ( = n'P'D), for which class. Gk. used €v ttouXv or evepyiTfiv. In Tob. xii. 13, I Mace, xi. 33 ayadov woieZv 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 i Peter, where, be- sides dyadonoielv (quater), we find dyadoTTOua and dyaSoTTOios. *H kuko- TToi^crm raises the startling alterna- tive : ' if good may not be done on the Sabbath, are you prepared to justify evildoing on that dayf I.e. was it unlawful on the Sabbath to rescue a life from incipient death {■^vxfiv aaa-ai), 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 ? 'AiroKTelvat is used of a judicial sen- tence, Jo. xviii. 31; Lc. substitutes here the more usual dwoKetrai. ot 8e immrwv : whether from policy, or shame (ix. ,34), or simply because they had no answer ready (Lc. xx. 26). 5. Koi Trfpi^Xe'^d/ievos avrovs] Except in Lc. vi. 10 (the parallel to this context) irfpi^XirrcaBw, is used by Mc. only (iii. 5, 34, v. 32, ix. 8, x. 23, xi. 11), and five times out of six in reference to the quick searching so THE GOSPEL ACCORDING TO ST MARK. [III. 5 a-vvXvTrov/ievos ^CTri t^ Triapioa-ei t^s KapBias avrwv, Xeyei tw dvOpooTrta ''EKreivov rriv X^^P"- ^^^' ^'^"' 6 e^ereivev, kui aTreKaTea-Tadri n x^^P o-^'^ov. Kai 5 ffMpuo-et] TTYipuffu 17 20 arm caecitatem cordis (abefqvg) veKpwaa D syr"'" emortua corda (offir) | om '°>'')] aireKaTeSTV C 565 | 9) X"P avT.] + evB€m D fEi + 1/711)5 us ij aXXi) C^Lr al + us ij u. syr^'" glance round the circle of His friends or enemies, which St Peter remem- bered as characteristic of the Lord : see EUicott, Lectures, pp. 25, 176. Bengel : " vultus Christi raulta nos docuit." For the use of wepi^X. in the Lxx. cf. Exod. ii. 12, 3 Regn. xxi. (xx.) 40, Tob. xi. 5. Met' opyrjs : there was anger in the look, attending it (cf. nera SaKpvav Acts XX. 31, Heb. xii. 17). Anger is attributed to the Lamb, Apoc. vi. 16, 17 : it is "legiti- mate in the absence of the personal element" (Gould), i.e. if not vindictive, and not inconsistent with a gentle character (Mt. xi. 29). trvvKvTTOvfievos irti ktX.] Mc. only. The anger was tempered by grief: comp. I Esdr. ix. 2, TtfvBav imp t£v dvojXiSiv T&v fieyoKav tov w\i]6ovs. Ivv\\mei(r6ai, Vg., contristari, implies sorrow arising from sympathy, either with the sorrow of another (cf. Ps. Ixviii. (Ixix.) 21, where the d pu>VTai,...oi 6apuraioi evdus /ixerd rdou 'HptpBiavwv povovvTas, but the term 'Hp^Siavos occurs only in Mt., Mc. Adjectives in -av6s 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 J)olicy 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 might have readily joined them in an effort to suppress a teacher who threatened the status qito ; 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 least of two evils. H. the Great had made bids for their support (Schiirer i. i. pp. 419, 444 f), and Lc. shews (xiii. 31 f., 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 — 12. Second eRBAT Concouksk BY THE Sea (Mt. xii. 15 — 21, Lc. vi. 17—19). ,. . , , 7. KOI 6'l7;(roi)y...a«;^" arm | vepav] pr 01 D f | wepi] pr 01 ADPrnS* rell a vg syr'>°' go arm | SiSuj-a] pr ot Tepi D | om v\ve. iroKv a b syr"!" " neque adhuc venerat hora passionis eius, neque extra Jerusalem fuit locus passionis." Kat TToXi 7rKfj6os ktX.] Cf. i. 28, 37, 45;ii. 13. On the 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 TJKoXovBrjaev for the Galileans, assigning the other fac- tors in the crowd to ^\6av (v. 8), or we may begin a new sentence at jrX^^oy TToXii. WH. and R.V. adopt the for- mer view, but the repeated dwo seems to point to the continuity of the words from Koi TToXu to SiSfflva : comp. Lc. 7r\^6os 7roXv...ot ^6av. 7 — 8. Kat (iTro T. 'lovSaias KrX.] The Galilean following is now supple- mented by others from south, east, and north. Judaea had already sent Pharisees and Scribes (Lc. v. 17), and now, perhaps as a result of the syna- gogue preaching mentioned in Lc. iv. 44, adds its contribution to the Lord's willing. hearers. Jerusalem is named separately, as in Isa. i. i, Jer. iv. 3, Joel iii. 20; cf. i. 5. 'H 'iSov/iaia, named here only in the N.T. = D'nN in the lxx. (Isa. xxxiv. 5, 6, &c.). The victories of Judas Maccabaeus (i Mace. v. 3) and John Hyrcanus (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 part of Judaea with a Jewish [circumcised] population" (G. A. Smith, Hist. Geogr. p. 240). Moreover in Roman times Idumaea was used loosely for the south border-land of Judaea; cf. Joseph. C. Ap. ii. 9 )) /xef 'iSovfiata Tfjs tj/UTepas x'spir eo-riv S/iopos Kara Ta^av Kcifiivri : ant. v. I. 22 7; p.iv '\ovba Xap^oCcra ■natrav aipcirai Tr/v KaBvTrepdtv 'Ihovjialav TTapareivovcrav iiiv axpi. Tav 'lepoiro\vp,(ov, to 8' fvpos eios rrjs 2o8o- jatVtSor Xi'/iwjr KadijKovcrav. Thus Ju- daea and Idumaea together represent the South. The Bast too sent its contribution from Peraea {irepav tov 'lopSavov, i.e. OTTO TOV TTepav T. '!.). 'H Ilfpaia (Joseph. B.J. iii. 3. 3) is both in LXX. and N.T. simply -^ nipau Toi>'lop8(zj'ou = i3"l?n"13J?, of. Isa. ix. i (viii. 23), Mt. iv. 25, Mc. x. i. Accord- ing to Josephus I.e. Peraea extended on the Bast of Jordan from Macha«rus 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. S39). 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 (Trfpi Tvpov Koi 2iS<5i'a = T^r TrapaXiov Tvpov Kot 2t6(S>/os, Lc); the district is called *ot(»iKij in Acts xi. 19, xv. 3, xxi. 2, and in the lxx. (i Esdr. ii. 16 flf., 2 Mace. iii. 5, &c.), but not in the Gospels, where it is simply to iiipr) or TO opta Tvpov K. StSmvoj (Mt. XV. 21, Mc. vii. 24). The network of III. lo] THE GOSPEL ACCORDING TO ST MARK. 53 TToXv, UKOVovTes 6(ra Trotet, riXdav ttjOos avTOV. ^Kai 9 e'lTrev to7^ /madriTaX^ avTOv 'iva TrXoiagioy irpoa-Kaprep^ avTco Sia Tov 6)(\ov 'tva jurj _6\i^w(ri] / avTOV "ttoX- 10 A-ows 'yap e6epd7rev-"' 54 THE GOSPEL ACCOEDING TO Si; MAEK. ~' [III. ip t w° 1 1 ai/TOv a\}ycovTai otroL eJxov fxda-Tiyad^ "kui ra TTvevfiaTa tcc dKoBapra, orav outov idetapovv, irpocre- §t TTiTTTOV auTM Kai^ eKpu^ov XeyovTu oti Cv ei 6 wos 12 Tov deov. "Ktti ToiV.^5z eTreri^a^avTOK iva fm avTOV (bavepov 7roi^(rwcriv. ^ '(. n Kot ir>/. aKae.D \ orai-l + ow D | eBeupow (NBCDGLAS 13 33 69 al)] iBeupa APrn* I irpoffeTiirrav B vporewnrTev EHSUV al | CKpa^ev EHMSUV al | \eyovTes KDK mini""" \ au ei] + o xP'^'^os CMP* 16 121 syi'"='* 12 iroiijo-uiriv] iromaiv B^^DKLII* 13 69 alP»°" + 0Ti TiSeto-a;/ tov -xpusrov avrov civai C* 2 pe"" w«""»" a + OTi 173. avTov b fE g q t 0<7Oi ei;;(Oi' /laoTiyas] For this use of ncumyes see Mc. v. 29, 34, Lc. vii. 21 i/ocrmi' zeal /xacrriycoi/. Ma(rTt| 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,' of. e.g. Ps. IxxiiL 4, 5, Jer. V. 3, Tob. xiii. 14 (18), 2 Mace, iii. 34, ix. II, Ps. Sol. x. i, but the noun does not appear in the lxx. as interchangeable with yoVor : 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. Koi ra TrvfviiaTa ra axaB. ktX.] For irvevfia aKadaprov^daipioviov see i. 23 note. 'Orav avrov c6eiipovv — the class, ore or ottote dfapoUv (Madv. § 134 6) ; see Burton, §§ 290, 315, and cf. WM., p. 388, Blass, Gr. p. 203: 'whenever, as often as, they caught sight of Him.' Ilpoa-inarrov — an act of homage (Acts xvi. 29) akin to adoration (cf. Ps. xciv. (xcv.) 6, Trpoa-Kwriaaiifv Kai 7rpo(nre(noiifv aura), now, as it seems, for the first time offered to Jesus since the commence- ment of His ministry ; subsequently such prostrations were frequent (Mc. V. 6, 33, vii. 25). The contrast between eirmlirrfiv (». lo) and 7rpo(rrriirreiv is striking and perhaps not accidental. KOI txpa^ov ktX.J Kpa^o) is used of the vrild cry of the demoniacs also in i. 23, V. s, 7, ix. 26. The words of the cry go beyond the confession of i. 24, for o vior TOV 6eov, however inter- preted, is more definite than 6 ayios. Comp. Mt. iv. 6, o Sia^okos Xtyfi avra El vibs ct TOV deov kt\. The earliest confession of the Sonship seems to have come from evil spirits, who kne«r Jesus better than He was known by His own disciples — ra Satjudna n-i»gl me (aeth)] om AC2DLPS(*) inmP> latt syrr»'" »»''''=""''' go arm 13 — 19 a. Second Withdrawal FKOM Capernaum, and Choice op THE Twelve (Mt. x. 1 — 4, Lc. vi. 12 — 16). 1 3. Koi dva^aivei tcrX.] Lc. eytvcro 8e fv rail -qfiipais ravTais i^eKdeiv, again implying an interval where Mc.'s narrative seems to be continuous (comp. Mo. iii. i); in Mt. the order is entirely different. 'Ava^aivei, the historical present, frequent in Mc, (e.g. i. 21, 40, ii. 15, 18, iii. 4, 8); t6 opos as in vi. 46 — the hills above the Lake (ra Sprj, V. 5)) cf. 7; 6aKa(Tcra (ii. 13, iii. 7): any other mountain is specified, e.g. ix. 2, xi. i. Simi- larly in Gen. xix. 17 t6 opos (1(70) is the heights above the Jordan valley, and in Jud. i. 19, the hill country of Judah (i) opivrj, Lc. i. 39, 6s). The purpose of this retreat to the hills is stated by Lc. ; iyivero...i^e\- 6eiv aVTbv...jrpo(Tev^aa-6ai, xai rjv 8ia- vvKTspevav iv Tjj irpotrevxrj Tov 6(0v. 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 [Lc. ore iyivero rijiipa] His resolve is distinct, and it is forth- with carried out" (Latham, Pastor pastorum, p. 238). It was the first Ember night; Victor: roiis riyoviiivovs SidouTKav Trjs iKKKtjaias npo rav yivo- fiivav vn avrav \eipQTOviav SiavvKre- peveiv iv irpoaevxfj. Koi Trpoo-KaXeiTOt ovs ^'^eXev avTos ktX.] 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 (Mc, Lc. ; the point is not noticed by Mt.) appear in this ExXoyi; : (i) the summoning of an inner circle of disciples; (2) the appointment of twelve of their number to a special ofiSce. llpoo-KaXela-dai (vocare ad se, Vg.), first in Gen. xxviii. i, is from this time forth frequently used of the summons of Christ whether to the p,a6riTai or the oxXoy (Mc.^). Those who were summoned in this instance dnrj\6ov irpos avrov — more perhaps than venerunt (Vg.) : in coming they finally parted with the surroundings of their previous life. 14. Km iiroirjtrev SoJdcKa] Out of those who answered His summons He again selected twelve : Lc. iiike^a- fievos cm' airav ddSeKa ; Victor : ^trav yap ttXeiovs 04 wapovTes. These He ap- pointed (iiroit](rev, Mc). For iroieiv in this sense see i Regn. xii. 6 (0 ttohjo-qs TOV MmvoTJv Ka\ r. 'Aapcov), Acts ii. 36, Heb. iii. 2 (Westcott), Apoc v. 10; the Yg. fecit ut essent, dc. presupposes the Western reading eiroirjo-fv ha Sa-iv 10 IxcT avTov. The number (i) seems to have 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, Lc. xxii. 30, Apoc. xxi. 12, 14). Cf. Barn. 8. 3, ols 'dhavt 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 Bapera/S/Sav or eVficXijft; 'loSoToy, iv. 36 'la>(r^ 6 eViicXiy^eis Sapvd^as, xii. 1 2 'luavou Tov eniKoKoviiivov Map- Kov : in Acts a similar formula is used III. 1 8] THE GOSPEL ACCORDING TO ST MARK. 57 rieTpov, ^"^ Kai 'IciKtofSov tov tou ZejSeBaiov Kat 'Iw- 17 dvrjv TOV dSeXtpov tou 'laK(o(3ov^ — kui ewednKev UP avTols ovofxa *Boavrip and the Armenian (Bane- Others have justified the prevalent form by such partial ana- logies as SoSofia = mtp, 'Poco^dd = niatri. The second factor in Boav- ijpyc's is hardly less perplexing. The Syriac root .x_K i is never used of thunder, and the ordinary Heb. for thunder is DrT (Syr. rtlsa^i), Jerome proposed Benereem or Bane- reem (DUT'}?), but without Greek authority. In Job xxxvii. 2 1 JT 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 ^povrfjs ( = oi fipovravres, Euth.) were probably so called not merely from the impetuo- sity of their natural character (cf e.g. Mc. ix. 38, Lc. 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 vorjTrj ^povrq (Orig. Philoc. XV. 1 8) is heard in Gospel, Epistles, and Apoca- lypse; see esp. Trench, Studies, p. 144 f, Westcott, St John, p. xxxiii; and for the patristic explanations cf. Suicer s. v. Bpovrij. Victor : 8«a to fiiya Koi bianpiiriov fj^rjtTaL rfj oIkov- fUvrj rijs 6eo\oylas to boyiuiTa. 18. Kol 'AvSpeav Kal $/Xtmrov] As 5 8 THE GOSPEL ACCORDING TO ST MAEK. [III. i8 ITt Qdxov' Koi Qwfxav Kal 'Icckw/Sov tov tou 'A\(palov Kai Simon Petei-'s brother, Andrew follows the first three, although irpbs rois rpeis ovK 7]\eev (2 Regn. xxiii. 23) ; cf. Mc. xiii. 3, Acts i. 13 ; Mt. and Lc. place him second. He appears again in connexion with Philip in Jo. xii. 22. Both 'AvSpeas and ^iXtiriros are purely Greek names, whilst Sifiav is Su/ieaJv 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. Koi Bap6o\oiiatov] Bapdo\op,aios (only in the Apostolic lists) ='D?Fl~l3j gyr_sin.pesh. asoloi,^, the son of Talmai or Tolomai : cf. Bapiavd Mt. xvi. I7 = [uior] 'Imavov Jo. xxi. 15, Bap- Ttiia'ios = 6viosTtfiaiov (Mc. X. 46). The name 'DPri occurs in Num. xiii. 22, Josh. XV. 14, Judg. i. 10, 2 Sam. iii. 3, xiii. 37, I Chron. iii. 2, and among its Greek equivalents in codd. BA are Qoah.p,ei, QoK/iai, Ook/iel, @oXa/iai ; Jo- sephus has eoXo/iaios {ant. xx. i. i). Only the patronymic of this Apostle appears in the lists, but he is probably identical with the NadavaijX of Jo. i. 46 ff., xxi. 2 (see Westcott ad II.). If so, he was from Cana, and his intro- duction to the Lord was due to Philip, whom he follows in the lists of Mt. Mc. Lc. Koi MadBaiov kcu Qafiav] The two names are associated, in varying or- der (M. ». e., Mc. Lc. ; e. K. M., Mt.), by the three Synoptists; in Acts they are separated by Bartholomew. Mt. adds d TfXiovrjs to his own name. Mafl5aios,8yrr.»'°™i«'sh.^ ^,53^ isappa- rently not like Maddlas an abbreviated form of njipno (2 Bsdr. ix. 43 Madda- 6ias, A), but connected with OD, vir. That Matthew is identical with Levi seems to follow from Mt. ix. 9 ff. compared with the parallels in Mc, Lc. But some expositors ancient as well as modern have distinguish- ed the two, e.g. Heracleon (ap. Clem. Al. Strom, iv. 9, i^ av MaTOaios, $/- "Kamos, Q(op,as, Aevis, Koi aXXoi), and perhaps Origen (Cels. i. 62). No dif- ficulty need be felt as to the double name, of which the Apostolic list has already yielded examples. Qa>nas= KOIKip ( = D-1Nn Gen. xxxviii. 27), cf. Dalman, p. 1 12, is interpreted by Jo. xi. 16, XX. 24, xxi. 2 (d Xeyofievos AiSv/ios, the twin). According to the Acta Thomae (cf. Bus. Il.E. i. 13) his personal name was Judas (eXaxev ij 'ivSia 'lovSo Oa/ia rm koi AiSv/juo). In Jo. xiv. 22 Syr.™- has 'Judas Thomas' and Syr.""- 'Thomas' for 'lovSas ovx o ^ItTKapuaTqs : see Light- foot, Galatians, p. 263 n. 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. Kal 'laKcD^ov TOV TOV 'AXaios ( = 'SpOj cf XoX^ci, I Mace. xi. 70) is perhaps identical with KXd] So xiv. 10, Lc. vi. 16; elsewhere d 'lo-Kaptmn/r (Mt. X. 4, xxvi. 14, Lc. xxii. 3 (d /caXoiJ^fj/os), Jo. xii. 4, xiii. 2, 26, xiv. 22). 'la-KapiaS appears to = ni'li? B^'K : for the form 'lo-fcapioSxi/s comp. Jos. ant. vii. 6. i, "'laTo0or = 3it3 E^'N. 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 (lxx., Kapidd) is a town of Moab distinct apparently from Kiriathaim, one or the other of which Tristram (Land qf Moab, p. 275) is disposed to identify with Kureiyat, S.B. of Ataroth on the east side of the Dead Sea. In Jo. vi. 71 the name of the town is given as KapvwTos in S* and some good cur- sives {ano TiapvoTov), and the same reading appears in D at Jo. xii. 4, xiv. 22 ; cf. Lightfoot, Bibl. Essays, p. 143 f. 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 (^lovbas Si/iavos Jo.*) was also of the same town (Jo. vi. 71, 'loiJ- Sav Sipuovos 'IiTKapuiTov, '**BOGL). OS KOI napeScoKev avrov] Mt. 6 (cat TrapaSoiis avrov, Lc. as iyivero irpohorris (cf. Acts i. 16, TOV yevoiUvov dSijyoC roir o-uXXa/SoSo-iv 'Ii/trovi/), Jo. xii. 4 d p,eWa>v avTov napaSMvai, xviii. 2, 5 d wapaSiSovs avTov. In one form or an- other the terrible indictment is rarely absent where the name of this Apostle is mentioned. For napaSMvai comp. 6o THE GOSPEL ACCORDING TO ST MARK. [III. 19 20 Kat ep'^eTai ek oikov ^°Kai (Tvvep'xeTaL ttoKiu 6 b'xXos uxTTe jxri Buvacrdai auTov^ lurjSe apTOv (^yayeiv. 21 "kul aKOva-avTe? ol Trap' avTOv i^ijXdov KpaTijcai 19 epxeroi t<*Br alP»"° beiff syr"'°] epx""™' t^^-^CLAIIS* al miuP"" eq vg gyrrpeshhci arm go : eurepxcvrai D | otKov] pr toj" 2^ 20 crvvepxeTai] epxerai M c syj.Bin arm ffvvepxovTat 11* minP""" syri"'"'' | oxXos (X^'ABDL'"'" min"'""')] om u K*CEFGKLTn2* alPi" | p.riSe ABKLUAH* min"™"] p-nre NCDEFGS* alP"" 21 aKOVffavTcs o(. Tap avTov (aK. 01 aSe\(j>oi, avTov syrr'"'')] ore -qitovaav irepi auTou 01 ypap.piaTeis Kai w Xoittoi D lat'''"" go note on i. 14, and on the use of the aor., Blass, Gr. p. 193. 19 6 — 30. Question of the Source OP THE Lord's Power to expel Saiiiovta (Mt. xii. 22—32, Lc. xi. 14 — 26; cf. Mt. ix. 32 — 34, Lc. xii. 10). 19. Kol epxerai els oiKov] Com- pared with ». 13 the words imply an interval during which the Lord descends from the mountain and returns to Capernaum (Lc. vii. i). Lc. introduces here the discourse em Toirov jreSivov 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. I. 20. Kol a-vvepxerai. naXiv icrX.] Apparently in the house and at the house-door ; cf. i. 32, ii. 2. Eor ttoKiv see note on ii. i. 'aaTe fifi...p,rj$e, Vg. ita ut non possent neque panem manducare ; the reading atrre iiij... tiiJTe could only =" ita ut n. p. neque panem manducarent" (WM., p. 614). 'Aprov ^ayfii/, to take food (of any kind) = Dn^ "PSN, as in Gen. iii. 19, xliii. 16, Bxod. ii. 20, &c. The difficulty must often have arisen during the height of the Lord's popu- larity ; for another instance see Mc. vi. 31. Bede exclaims, " Quam beata frequentia turbae confluentis, cui tantum studii ad audiendum verbum Dei." 21. Kal aKova-avres 01 Trap" avTov ktX.] Cf. Prov. xxix. 39 (xxxi. 21) 01 Trap' 01)7-55 = 30*3. In Sus. 33 (cf. 30) 01 Trap' avTTJs are Susanna's parents, children, and other relatives (Th.), or her parents and dependents (lxx.); in I Mace. xi. 73, xii. 27, xiii. 52, XV. 15, xvi. 16, 2 Mace. xi. 20, the phrase is used in a wider sense of adherents, followers, &c., cf. Joseph. ant. i. 1 1, TtepiTepMerai koI navres 01 Trap' avTov. Thus the Syr.^'"- 'His brethren,' or the Vg. sui 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 01 vap' avTov cannot be the Scribes and Pharisees, as D, which substitutes 01 ypap,fiaTeXs Kal 01 Xootoi, and Victor: vop,i^a>...7repl rmv ^apuramv Koi ypap,- liareav Xeytti/ tov evayye\iaTrjv. Either disciples or relatives are intended, and as the former were on the spot, aKoviravTes e^ffKBov could hardly apply to them. We are thus led to think of His family at Nazareth, whose coming is announced in v. 31. The incident of vv. 22—30 fills the inter- val between their departure and arrival. For Kpareiv in this sense, cf. xii. 12, xiv. I, 46. III. 22] THE GOSPEL ACCORDING TO ST MAEK. 6i avTov, eXeyov yap on '€^ea-Tri. ^^kui ol ypa/uiuaTecs 22 01 diro 'lepoaroXvfjLwv Kara^avTe^ eXeyov otl BeeXte- povX e^ei, Kai otl 'Gv tw a.p-)(^ovTi twv ZaijjLOviwv 21 efeffTOTOi avTovs D* (e|eoTat D^) exentiat eos abdftiq eleo-TOTOt 13 69 e^iffTarai 346 e^ent, habitation : cf. Kautzsch, p. 9, Dalman, I.e. Neu- bauer {Stud. hibl. i. p. 39) suggests that buf is a dialectic form of 113t, a bee, so that BfcXft/SouX = BeeXfe- /Soii/S : 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 7-13T in Mt. X. 25 {tov otKoScrTiroTrjV B. eTreKoKea-av) 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 baip.6via : see note on Mc. i. 34. The form B«fe- ^ovK, given by B here and by NB in Mt. X. 25, xii. 24, Lc. xi. 15, 18, 19, is admitted by WH. into the text {Notes, p. 159); but it is difiBcult to regard it as anything but a phonetic corruption, perhaps a softening of the original word. With BefXf. ex^t cf Jo. vii. 20, where a similar charge comes from the o)(kos at Jerusalem. Even of the Baptist some had said Aaip,6viov ex^i' (Mt. xi. 18). iv T& SpxovTi kt\.} In the power and name of the chief of the un- clean spirits : cf Mt. xii. 28 dv irvev- /lan 6eov, Lc. xi. 20 iv SaKTvXm deov. With o apxau Tav S. cf. 6 tov Koafiov &pxa>v (Jo. xiv. 30), apxav tov K6^P-l n^n^ri, cf.Prov.i.6). 'Parable' comes to us through the 'European' O.L. and Vg., and appears in Wycliffe: Tindale substituted 'similitude' (cf. similitudo of the 'African' O.L.),but the familiar word re-appears in Cran- mer and A.V. Trms Svvarai Saravas KrX.] The Lord does not use BeeXfe/SouX, but the or- dinary name for the Chief of the evil spirits ; the occasion was too grave for banter. Mc. only reports this saying, which goes to the heart of the matter. The Scribes' explana- tion was morally impossible : the 8ai- p.6via could not be expelled through collusion with their Chief. For 2a- ravas cf. note on i. 13. ^aravav, i.e. TO. Saiiiovia 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, Lc. vi. 42, Jo. vi. 52. 24 — 25. Koi iav j3aj o'lKia eKeivri crT^var ^^kul el 6 (rarai/as , lij/eo'T)? e'^' iavTov 26, Kat efJLep'urQri, ov SvvaTai (TTfjvai dXXa reAos e^^ei. "'ctAV ov SuVaToti ovSek ek tviv o'lKiav tov ^i eavrov'] aaravav ex^oXXei Daboeffgic[r | kol e/iepurBri ov N'^-^BL] Kai nefiepurrai ov ACTnS* al syrr"'* arm me go al e/jiepiffBri km ov K*C*'*''A f vg | ffrrivcu ttBCL] a-ra- 0i)yai ADrAn*almin°'™''"' + ?)|8a(riXei[t auTouD abgiqr | reXos] pr to D 27 aXX] Kai C^"^G om ADmS* al latt''Pi'8 syrr go | ov Sm>. ovdeis KBC*A] ovSeis SwaToi ADLrnS* al latt syrr arm go | eis to>' oik. tov ktx- eiireXS. to. hk. (K)BCLA 33 syrr''''P»'' me aeth] ra hk. tou tffx- adaa-ev ecf)' vfias rj ^ao'iKeia tov deov. 27. aXX' ov Siivarai ovSeis ktX.] Another Trapa^oXij. Mt. gives it in a form almost exactly the same as this; Lc. resets the picture. The connexion of thought is : 'so far from being in league with Satan, I am his conqueror, for he is too strong an oiKoSeo-jTOT-ijs to witness with equa- nimity the spoiling of his goods.' 'O la-xvpos possibly hints at the claims of Satan as a usurper of Divine au- thority (cf e.g. Mt. iv. 9, 2 Cor. iv. 4), since la-xvpos or o lax- ^^ ^^ Lxx. frequently represents PX or 113^ n. The parable itself is based on Isa. xlix. 24, 25. TO (TKevr; auToC] Lc. to mrapxovra avTov. Cf. Lc. xvii. 31 (™ o""' avToi) iv TTJ oiKi'a), 2 Tim. ii. 20 f ; how inclusive the word can be is seen from Acts x. 11, a-Kevos ti as 606vr]v. For htaptraa-ai . . . diapiraa-ei Mt. has apTra(rai...8iapirda'ei, as if the result were to be even more thorough than could have been anticipated. Lc. who describes the Strong One as armed to the teeth (KadamXia-nivos), and keeping guard, mentions his iravoirkla and a-KvKa among the con- tents of the house : the picture seems to be amplified from Isa. I. c. (lxx.). In this fuller form of the parable three stages can be distinguished in the vanquishing of Satan : (i) a personal victory {Brja-r/ Mc, viK^arj Lc, cf Jo. xvi. 33, Apoc. iii. 21), (2) the disarming of the de- 64 THE GOSPEL ACCORDING TO ST MARK. [III. 27 28 '"■'i"-':' '^' avTou map- ■T&l I Sf]. abeeff giqr Cypr^ Ambrtr feated otKoSeo-woTijr, (3) the spoiling see Dan. ii. 38 Th. (cf. lxx.). Ta {hiapncurei.) and distribution (81081810- afiaprquaTo, Mt. ttSo-u anapria : andpTrj- a-iv) of his ill-gotten gains (o-kOXo). Cf. Victor: ineiSf] imeir] rav Baiiiovav yiyovaaiv oi av6pa>i70i...ddw>aTOV rjv dtjiaipfdrjvai toiis Saiitovas nyi/ olxeiav kricTiv dXK' ^ irporcpov avrav rjTTri- Bevratv. The initial victory was won at the Temptation. Both Mt. and Lc. add here d ju^ p.er' e/iov, kt\. ; see the complementary canon in Mc. ix. 40. 28. dp^v Xeym vp.7v Occurs here for the first time in Mc. {Ut.^ Mc}^ Lc.8 Jo.^) ; in Jo. dprjv is constantly doubled, cf. Num. v. 22 (Heb.), i Esdr. ix. 47 (B), 2 Bsdr. xviii. 6 (Heb.). The adv. IPX is rendered by yevoiro in Deut. xxvii. 15 £f.: the translitera- tion dptjv appears first in i 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 calls "introductory," i.e. it opens a sentence, as in i Kings i. 36, Jer. xi. 5, xxviii. 6 (Heb.) ; but it is sharply distinguished from the 0. T. exx. inasmuch as it afiSrms what is to follow, not what has just been said. The form dprjv Xeym vpiv is character- istic of Him who is 6 'Api^v (Apoc. iii. 14). Here Mt. has merely Xeya vpiv, but the occasion suits the graver style. The logical victory is followed by the most solemn of His warnings. TvdvTa dtpiB-qtreTai ktX.] See ii. S ff. There is one exception to the i^ova-ia of the Son of Man in the forgiveness of sins, which He proceeds to state. Totr viols rav dv6p(i7ra}v = Mt. tok avBpaiiroK : for the phrase ( = d"lX"'3a) /la, which is fairly common in the lxx., is limited in the N. T. to this context and Paul2 (Rom. iii. 25, i Cor. vi. 18); as distinguished from apaprria it is ' an act of sin,' whilst dpapria is strictly the principle (SH., Romans, p. 90); but the distinction is in the case of apjipria repeatedly overlooked. See note on next verse^ Ka\ ai j3Xao-<^?)/iiai] They had charg- ed Him with blasphemy (ii. 7), and were themselves grievous offenders in this way. Yet blasphemies against the Son of Man (Mt., Lc. xii. 10) formed no exception to His mission of forgiveness. 'Oa-a iav ^Xaa^rip-q- ripia, Lc. T^ St els TO aytov irvevpa jSXao- riprj(Tavn. For itvevpa dyiov see Mc. i. 8, and for to trvevpa, i. lo, 12 ; TO nv. TO aywv occurs again in Mc. xiii. II, Lc. ii. 26, iii. 22, Jo. xiv. 26, Acts i. 1 6, V. 32, &c., and in the lxx. Ps. 1. (Ii.) 13, Isa. Ixiii. 11 (^t^-ji? D-n, 1K''li5). The repeated article brings the holiness of the Spirit into pro- minence (cf. Eph. iv. 30, I Thess. iv. 8 (where see Lightfoot)), contrasting it with the djcrij ets to Trveujua to ayiov^, ovk 'e)(ec a(j)e(nv eh Tov aiwva, dWa evS^o^ etTTiv aiwviov afxapTri- fxaTO^. ^°bTi eXeyov FlveviuLa aKctdaprov e'xet. 30 ^^ K'ai ep'xpvTat »J /m^Trip avTou kolI ol aZe\ me go Cyprf] xpiireus ACTn2*T al f tol syrr'"''''''' aeth 30 exei] pr avrov C exew D abcefffgq 31 KM epx- NBCDGLA I 13 69 all""" latt syrP"'' me go aeth] epx- ow ArnS*T al syrhci I m „g_ (avT.) Km -q liijTiip avrov ATH al mini'''" syr''"' arm this saying cf. ITc early extension of Didache 11. OVK ?x" o'^fcn' ktX.J To identify the Source of good with the im- personation of evil implies a moral wreck for which the Incarnation itself provides no remedy; a^xais avails only where life remains. Eis tov alava in the lxx. = D7J'?, 'in per- petuity' (Exod. xxi. 6, xl. 13), or with a negative, ' never more ' (2 Begn. xii. 10, Prov. vi. 33) ; in the N. T. it gains a wider meaning in view of the eternal relations which the Gospel reveals. 'O alwv is indeed the present world (=0 ala>v ovtos, 6 iveards) in Mc. iv. ig, the future life being distinguished from it as alav 6 ipxijievos (Mc. X. .30); and els TOV almva in Mc. xi. 14 is used in the narrower sense. In this place however it is interpreted by Mt. as inclusive of both aiaves (ovtc iv TOVTto rcu alavi ovtc iv Ta fiiWovTi), and this interpretation is supported by what follows in Mc. dWa fvoxos iiTTiv alaviov afiapTjj- /xoTos] 'But lies under the conse- quences of an act of sin which belongs to the sphere of the world to come ' : Vg. reus erit aeterni delicti (Wycliflfe, " gilti of euerlastynge trespas "). 'Evo- xos is used in the N. T. with a dative of the person or body to whom one is responsible (tj 'Kp'urei., t& o-weSpia, Mt. V. 22), and a genitive of the penalty (e.g. davarov Mc. xiv. 64, hov- Xfi'as Heb. ii. 15), or of the offence S. M. (cf, 2 Mace. xiii. 6, tov UpotrvKias evo- xov), or that against which the offence is committed (toO a-wfiaTos k. tov al- fiuTos tov Kvpiov, I Cor. xi. 27). The man is in the grasp of his sin, which will not let him go without a Divine a(l)ea-K, and to this sin the power exercised by the Son of Man does not apply, since it is aldvwv. Alcivios in the N. T. seems never to be limited to the 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 fto^ alavws) or running back into a measureless past (Rom. xvi. 25, 2 Tim. i. 9). On the aldvcov djiapTriiia see the interesting remarks of Origen, de orat. 27, in Jo. t. xix. 14, and comp. Heb. vi. 4ff., I Jo. V. 1 6, with Bp Westcott's notes. Bengel : " peccata humana sunt, sed blasphemia in Spiritum sanctum est peccatum satanicum." 30. on eXeyov ictX.] I.e., it was this suggestion which called forth the 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 Brothers and the Mother op Jesus, and the Teaching based UPON IT (Mt. xii. 46—50, Lc. viii. 19—21). ^ ^ 31. Koi epxovrai ij /"/Tijp ktX.] See note on v. 21. Mt. explicitly con- nects this incident with the fore- 5 y^ tw- ee THE GOSPEL ACCORDING TO ST MARK. [III. 31 avTOv, Kul e^ta (TrrtKOvre^ direa-TeiKav "Trpos avTOV 32 /caX oi^t^e g avTov. ^'^Kal eKadifTO Trepi avrov^ ox^^, Kat Xeyova-iv avrtS 'ISov n \xr\Tr\p frov kuI ol dZeXipoi 33 (Tov e^w ^riTovtriv il"»B) go (om ttBC GKLAII I 13 33 69 al""™ e vg syrP=»'' arm me aeth) 33 aTenptSv ■ ■'Kcyav ADrnS* al I Ktu 2"] 77 A(D)EFHKMSrnS*T c e f q r syr"" arm 34 om km i» B going (eti avTov XoKovvTos). The mother of Jesus does not appear again in Mc, but is mentioned in vi. 3 (o vibs T^s Ma/ji'as) in company with the brothers ; see notes on vi. 3 and comp. Act? i. 14. cjo) oT^KovTesJ On (TTiJKca see WH., Notes, p. 169. Mt. ItrnJKetaav t|iB. They were crowded out, as in the case of the paralytic, ii. 4 ; cf. Lo. O'UK ^dvvavTO iTVVTVxeiv avT^ but rov ox^ov. Naturally they were unwilling to disclose their errand (iii. 21), and therefore contented themselves with asking for an interview. 32. Koi enddrjTo Tiepl avTov ox\os] The scene is similar to that in c. ii., but the Scribes seem to have left, and the Lord is surrounded by a crowd of friends (not Sx>ap,evos (Blasa, Or., pp. 44, 177) ; so Lxx. and N. T. ; AireKpivaTo appears however in Mc. xiv. 61, and a few other passages. The phrase airoKpiBiis \eyei or elirev is a LXX. equivalent for IDS'1 ]V>] (Gen. xviii. 27, &c.). Tis ioTiv ij /iijTT/p fiov kt\.] This relative renunciation of kinship appears 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 tlie Cross shews : cf. i Tim. V. 4, 8. Victor : Seixwo'iv ori iratnis irpoTtpa (rvyyeveias tovs Kara T^vTriartv OLKelovs' ravTa de ecf)rj ovk diroBuKip.a^av 7idvTo>s TTjv p.T]Tepa Koi Toiis d8e\(povs. Ambrose : " neque tamen iniuriose refutantur parentes, sed religiosiores copulae mentium docentur esse quani 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 -v-,.^^ y-t" - IV. i] THE GOSPEL ACCORDING TO ST MARK. (>1 /SAe-v^a'yi/ei'os toi)s irepi avTov kukKwi^ Kadrnuevov? Xejei ^ r ''/§€ 1] fjiiiTrip fxov Kal ol dZeXj 35 TO deXrjiiia tov 6eov, oi/Tos aSe\(^os //ou kui aSe\^>j Ka/ juriTrip icTTiv. ' /Cai ttoXlv ijp^aTO BiddcKeiv irapa rriv 6a\a'=' (arm) go | om kukKw i6 6i syj.j.dnporfi(rid) I ;jo„ ADGKMAnS i 13 al 35 os ov B bo me] os yap av KACDLA nS*T al min""""'' ffEq vg syrr arm go | ra OeXij/taTa B | a5eX0i)] + /tou Cn*l miuP"'"' a vg syrr me aeth | /h;ti;p]+j«ou H* al"" a (1) syrr"'°P""'' me al IV i Trapa] ir/jos D purposes of men appears ; for He could hardly have been informed ot their errand. 34. n-EpijSXe^dfteKos tows irepi airov] For n-tpi/SX. of. note on iii. 5. Who those round Him were appears from Mt., eKTclvas rfjv x^'tpa avTov iiri roiis jiaBriTas avTov. Stretching forth the hand was another characteristic movement (Mc. i. 41), which may well have accompanied the searching and inclusive glance. Oi naSryrai need not be limited to the Apostles : of. Lc. vi. 17. i8e ij iirjTtjp] Of. V. 32, Ibov i| fi. On the difference between Ihai and 'Ibe see WM., p. 319. Both are re- garded as interjections {en, ecce), and not as verbs. 35. OS av TTOiija-ij to deXr/fia tov deov] Mt. Toi ncTpos fiov tov iv ovpavoU (perhaps a reminiscence of the Lord's Prayer) ; Lc. interprets the phrase oi rbv \oyov tov Beov dri\ So Mt. also. See v. 31. The word would have its fitness in the teaching even if the sisters were not among the relatives without; doubtless the oxKos contained women as well as men who were attached followers ; cf. Lc. viii. 2, 3, Mc. xv. 40. Our Lord, however, characteristically lays stress on the works which reveal faith and are the truest note of His next of kin. KOI |ij}ri;p] Jerome : " isti sunt mater mea qui me quotidie in credentium animis generant." But the form of the sentence {os av noi^<7ri,..ovTOi a&eK<\)os...'eT0 DF minP'"'" latt (exc a) syrr"'°P»''' KoL o-wayerat] 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 — oxkoi TrXeioTos : cf. ttoXu wKfjOos iii. 7, 8. Mt; and Lc. are less precise (o;fXot TToXXoi, o-)(\ov TToXXoO), but Lc. adds Kai rav Kara TroXtv cViTropeuo/ie- v(ov, i.e. the audience came from the other towns as well as from Caper- naum. (oore avTov ktX.J He was seated at first on the beach (Mt. xiii. i), but when He saw the crowd hurrying down, He took refuge in a boat (cf. iii. 9) — possibly Simon's (Lc. v. 3), but if so, no stress is laid upon the fact, for ttXoioi/ is anarthrous in the best text of Mc. and Mt. "The whole multitude" (all were by this time assembled) stood (^o-av = Jo-r^ieei, Mt.) on the land facing (jrpos, WM.,p. 504) the sea, the sloping beach (Mc.) form- ing a theatre from which He could be seen and heard by all. Thpht. tva Kara Trpotrairov e^av jravras iv fVi/Koo) irdvTav Xf'yoi. Cf. Victor : KadrjTai ev tS TrXoio) aXievav Kal (rayrj- vfvav Tovs iv TTJ yfj. 2. Ka\ iSibaa-Kcv ktK.] He began a series of parables ; iv irapa^okais jToXXa i.e., as D rightly interprets, napa- /SoXais TToXXaii. Mt.'s aor. (cXoXi/o-ei/) 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 {ehrev Sia 7rapa/3oX^j). On Trapo/SoXi; see iii. 23 note. 'Ev rfj StS. avrov, in the course of His teaching, =iv ra StSao-Keiv auTOK (cf. xii. 38). 3. a/couere] A characteristic sum- mons to attend — "ad sedandum populi strepitum" (Bengel); cf. Mt. xv. 10, xxi. 33, Mc. vii. 4. It finds its prototype in the famous ypt^' of Deut. vi. 4 (Mc. xii. 29) : but see also Gen. xxiii. 5, 13, Jud. V. 3, i Regn. xxii. 7, 12, &c. Mt., Lc, omit it here; Lc omits also the ISov which follows and strengthens the call (cf iii. 32). i^^\dev 6 tTTreipaiv (nretpat] 'O air. (so also Mt., Lc.) the sower (see on i. 4), i.e. the particular sower contem- plated in the parable, the representa- tive of his class (WM., p. 132). Sn-fcpat = ToC a-nelpfiv (Mt.), rod OTreipai (Lc), the inf. of purpose which may be used with or without the article (Burton, §§ 366, 397): both uses occur together in Lc. 11. 23, 24 : 7rapaoTi)o'a(...Kaj ToiJ SoCvat. 4. (tai iyivero ktK.'] The pleonastic ' D 6 icai ore aper. riXios t ter AC^DEFGHKMUVnS* mini"™'' iv ter lattP'=' syrP"'"."'' 9 os 6x« XBC*DA] exv ovs aKoutraro) (Apoc. ii., iii.) and eins exei ovs aKova-ara (Apoc. xiii. 9). For the idea see Deut. xxix. 3 .(lxx., 4), Isa. vi. 10, Ezek. iii. 27. Wetstein (on Mt. xi. 15) quotes from Philo the phrase aKoas (or wra) exeiv iv rfj ''jnixfi- Cf. Euth., wra voijto. 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, toutcoti, (jyria-iv, ovSeh TOVTWV rav fivarripiav aKpoar^s yeyovev ei prj povoi ol yva)] vapa^okti avrri D 13 28 69 124 346 2I" abcfffgilq Or'"' ^paaov w'" ttji/ TapapoXrip * 11 to /ivartipiov SeSorai KBC*"^L] SeS. to /i. AKII al mini""" (syr"") S. yvuimi TO p.. C^DA al minP' latt"''''* syrri*''''''" aeth a. yv. ra ixvarrtpia GS* min"""" gyj-hci arm I T. e^a$£p B 10 — 12. Reasons for the Use of Parables (Mt. xiii. 10—15, Lc. viii. 9—10).^ 10. ore eyevero Kara piovas] Pro- bably when the public teaching of the day was over. Kara piovas (frequently used in lxx. for ^^?), Vg. singularis, is relative only: He was apart from the multftude, but the Twelve and other disciples {ol nepl avTov avv Tois 8.) shared His solitude ; cf Lc. ix. 18, ev Tw eivai avrov wpotrenxoiievov Kara fiovas trvvrjcrav avra oi fiaBrjTaL The succinct ^pdrav avrov... ras irapa- 0oXas (WM., p. 284) is expanded by Mt. (dia r[ ev wapa^oKais \aKeU av- TOis;) and Lc. {ris avrq evq 7; irapa- (SoXt;;): the latter narrowed the en- quiry to the particular parable, but, as the answer shews, it raised the whole question of parabolic teaching. 11. vp,iv ro p,v') AD(A)n* (604) latt^Pi's me (syrr»'°P«i') + ra TapaTTui/MTa S minP""" (I Tim. iii. 7). To sucb, while they remained outside, the mystery was not committed in our Lord's lifetime ; nevertheless, they received what they could. For the practical application of this principle by the later Church see Cyril. Hier. catech. vi. 29. £V itapa^oKais to. navra yji/frai] Vg. in paraholis omnia fiunt : 'the whole is transacted in parables,' i.e. the mystery takes the form of a series of illustrative similitudes. Euth. : ra tt. ■y., TO. rfjs SiSaaKoKias brjKovoTi. 12. Iva jSXejrovres ktX.^ An adap- tation of Isa. vi. 9, 10, Lxx., dra^ aKaiireTe Koi ov fifj avviJTc koi ffKeirovres /SXei/fcre Koi ov lii) 'i&riTc...firi TTOTc.im,- a'Tp4\jfa(j>e\ifio>TaTovs otort [sc. to iTTrapevTa] Ka\as Koi ewaivcTas irpa^eis. 'O arrflpmv here is not simply, as in v. 2, the sower, whoever he may be, but the sower to whom the parable refers; the same remark applies to t^i» 6S6u {v. 15), Tn iTfTptoSri (v. 16), Tas OKOvdas (». 18), TTjv yfjv (v. 20). 15. ovToi 84 kt\.] a compressed note which it is difficult to disentangle. Lc. gives the general sense, ol 8e irapa Trjv 686v ela-iv ol aKova-avTes. As the words stand in Mc. we must either translate "theise 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 ». 10 rather points to the former rendering; the Evangelist has written koL otuv for 01 oral), forgetting that a relative clause ought to follow ovToi. Ot irapa rf/v 686v, sc. Tretrovres or (as in Mt.) trira- pivTes : the hearers are identified with the seed, and not, as we might ex- pect, vrith 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). oTav aKova-axnv^ On each occasion, as soon as their hearing of the message, or of any part of it, is complete. ev6vs epxerai 6 (raravas ktX.J Mt. epxerai 6 irovrip6s (cf. Mt v. 37, vi. 13, xiii. 38, I Jo. ii. 13, &c.). Lc. eha epxETOi 6 Sio/SoXof. For o a-, see note on Mc. i. 13. EuWs retains its proper sense ; the birds lose no time, nor does Satan. With this interpretation of Ta nerfiva comp. Eph. ii. 2, vi. 12. Tor itrrrapiiivov els avTovs leaves the region to which the word had pene- trated undetermined; Mt.'s iv Tjj Kap8ia (cf. Lc.) represents it as having entered the intellectual life, which is less in accord with this part of the parable. Lc. adds Satan's purpose, IV. 17] THE GOSPEL ACCORDING TO ST MARK. 75 r- \oopova-ai. The fruit does not mature itself, and so the word proves in their case fruitless. For the metaphorical use of aKapnos see Sap. xv. 4, (rKiaypatjxav novos aieap- nos: Eph. v. ii, Tit. iii. 14, 2 Pet. i. 8. 20. EK«ji/oj...oirn'fj] 'Those who are such as,' &c. 'Eke Zvot contrasts this last class with ovtoi, {vv. 15, 16) and aXXoi (». 1 8) : cf Jo. ix. 9, aXXoi. . .aXXoi ...cKcivor. For do-rts as distinguished from OS see Lightfoot on Gal. iv. 24 and 2 Th. i. 9. The timeless o-n-eipd- fifvoi (vv. 16, 18) is now exchanged for a-napivres — 'those who in the parable were represented as sown,' &c. : those of this type (i) hear the word (Lc. adds iv KapSta KoKfj Kal ayaBfi), (2) accept it, (3) yield fruit. napaSc'xo"™' (Exod. xxiii. i, 3 Mace, vii. 12, Acts xxii. 18, Heb. xii. 6) goes beyond 'Kap.^avova-iv {v. 16), cf. Mt. a-vvids (probably in contrast to the aa-vveroi of Isa. vi. lo), Lc. Kari- J(OVITI,V. KOI Kapiro(l>opovin.v ktX.] For Kapno- opelv (Xen., Theophr. &c.) see Hab. iii. 17 (=ms), Sap. X. 7, Mc. iv. 28; and in the metaphorical sense Rom. vii. 4, 5, Col. i. 6 (middle, see Light- foot), 10. Lc. adds iv xmop,ovfi, "the opposite of d(jii(TTavTai, V. 13" (Plum- mer). On iv...iv...iv see note on v. 8. The transference of this detail to the interpretation in Mt., Mc. is remark- able. Lc. omits it, but it clearly asserts a principle which is as true in the kingdom of God as in nature. Cf. Victor: rerapTOV ovv /lepos itrddri Kai ouSe tovto in 'amis Kapirot^opti. The comment of Theophylact serves to throw light upon the estimate of Christian perfection formed by a later age : oi liiv el