avoids the half-sarcastic question of the disciples.-oi dé] for Mk.'s Kaí, as often. Mt. also avoids the question in the mouth of the Lord; see on 829 169-10 1711. 14. 17 181 197 2618 and Introduction, p. xxxii.

19. And He commanded the multitudes to sit down upon the M grass.] Mt. summarises Mk 89

And took the five loaves, and the two fishes, and looked up into heaven, and blessed, and brake, and gave to the disciples the loaves, and the disciples to the multitudes.] The editor slightly alters Mk. —ἔδωκεν] For Mk.'s ἐδίδου, see Introduction, p. xx.—ἐπὶ τοῦ χόρτου] see Introduction, p. xxviii.

20. And they all ate, and were filled; and they took up the remain- M der of the fragments twelve baskets full.] For xopráce, see on 5o. τὸ περισσεῦον τῶν κλασμάτων δώδεκα κοφίνους πλήρεις] for Mk.s harsher κλάσματα δώδεκα κοφίνων πληρώματα. Mk. adds καὶ ἀπὸ τῶν ἰχθύων.

21. And they who ate were about five thousand men, besides M women and children.]—oi dé] as often for Mk.'s kai. The editor adds xwpis yvvaikŵv kaì πaidíwv; cf. the similar insertion in 1538.

12-21. There are a few verbal agreements between Mt. and Lk. as against Mk.; e.g.: Mt 13 åvexwpnσev=Lk 10 veɣúpnσev; Με 18 οἱ ὄχλοι ἠκολούθησαν αὐτῷ = Lk 11 οἱ δὲ ὄχλοι—ἠκολούθησαν αὐτῷ; Mt 14 ἐθεράπευσεν = Lk 11 θεραπείας ἰᾶτο; Mt 15 τοὺς ὄχλους - Lk12 τὸν ὄχλον ; Mt 17, Lk 18 οἱ δέ for Mk.'s καί; Mt 17 οὐκ ἔχομεν = Lk 18 οὐκ εἰσὶν ἡμῖν; Με 15 βρώματα = Lk 18 βρώματα; Μι 21 τὸ περισσεύον = Lk 17 τὸ περισσευσαν. Both omit Mk v. And both avoid the questions in Mk 87. 38. It is not, however, probable that they had a second source besides Mk. See Introduction, p. xxxix.

87.88

22. And straightway He compelled the disciples to embark into M a boat, and to go before Him to the other side, until1 He had sent away the multitudes.] Mk. has τὸ πλοῖον, and after πέραν adds πρὸς Βηθσαϊδάν, and then has εως αὐτὸς ἀπολύει τὸν ὄχλον. The occurrence of Bethsaida gives rise to difficulties, because if the miracle took place on the north-eastern shore of the lake, Bethsaida (see on 1121) lay close at hand, and would hardly be called on the other side. Moreover, as a matter of fact, nothing is said of an arrival at Bethsaida, but of a disembarkation at Gennesareth, Mk 53. Of course, Mk. may have meant that they proposed to cross obliquely the north-east corner of the lake towards Bethsaida. They may have arrived at this place and embarked again, or may have been driven away from Bethsaida to the western side of the lake. In either case the mention of Bethsaida in Mk 45 seemed to Mt. unnecessary, as finding no further mention in the narrative.—TOÙS ὄχλους] as usual for Mk.'s τὸν ὄχλον.

23. And having sent away the multitudes, He went up into the M mountain privately to pray.]—ȧñoλúσas тoùs öxλovs] Mk. has the

1 ews où for Mk.'s ews. See on 2686.

M

ambiguous ἀποταξάμενος αὐτοῖς, ἀπῆλθεν for ἀνέβη, and omits κατ ̓ ἰδίαν.

23, 24. And when it was evening He was there alone, and the boat was already in the midst of the lake.] Mk. has: "And when it was evening the boat was in the midst of the lake, and He Himself was alone upon the land."

Tossed by the waves, for the wind was contrary.] Mk. has: "And seeing them tossed in their rowing; for the wind was contrary to them.”―ovías dé] for Mk.'s κaì óvías, see Introduction, p. xx.-Baoavičew] has occurred in 86 of a patient suffering from paralysis, in 829 Mk 57 of the demons. Here Mk. uses it of the rowers exhausted by their efforts. Mt. transfers it to the boat buffeted by the waves.-μéorov Ts Oaλáσons ] So & CEF al latt. D has eis μéσov tŷs daλáσons. B 13 124 238 346 S1 S2 have σταδίους πολλοὺς ἀπὸ τῆς γῆς ἀπείχε.

=

M 25. And at the fourth watch of the night He came to them, walking over the sea.] Mk. has: "About the fourth watch of the night He cometh to them, walking on the sea (Tŷs badáσons), and wished to pass by them." 0ev for Mk.'s historic present xeral, as often. For the omission of Mk.'s last clause, see Introduction, p. xxxi. Mt. has ἐπὶ τὴν θάλασσαν for Mk.'s ἐπὶ τῆς θαλάσσης. Cf. 132 ἐπὶ τὸν αἰγιαλόν for Mk.'ς ἐπὶ τῆς γῆς; 158 ἀναπεσεῖν ἐπὶ τὴν γῆν for Mk.'s ἐπὶ τῆς γῆς; and Introduction, p. xxix. M 26. And the disciples seeing Him walking on the sea, were troubled, saying that it is a phantasm; and they cried out from fear.] Mk. has: "And seeing Him walking on the sea, they thought that it is a phantasm; and they cried out (åvékpašav). For all saw Him and were troubled." Mt. slips here into Mk.'s genitive, i Ts Oaλáσons. See Gould on Mk 648.

M 27. And straightway Jesus spake to them, saying, Be of good cheer; it is I; be not afraid.] Mk. has: èλáλŋoev μet' avtŵv kai λέγει αὐτοῖς. Mt. alters, as often, into èλádnoev,deywv.

on 83.

Cf.

27-31. The editor here inserts four verses from tradition: P And Peter answered Him and said, Lord, if it be Thou, bid me come to Thee over the waters. And He said, Come. And Peter descended from the boat, and walked over the waters to come to Jesus. And seeing the wind to be strong, he feared; and, beginning to be immersed, he cried, saying, Lord, save me. And immediately Jesus stretched out His hand, and took hold of him, and saith to him, O thou of little faith, Why didst thou doubt ?]-Tóv aveμov] B2 CD al S1 S2 latt add ἰσχυρόν ; omit N B.—καταποντίζεσθαι] occurs again in 186.-Storále] occurs again in 2817-λyóπiσTE] See on 630. Here the object of rioris seems to be not so much the providence of God as the power of Christ and His good will.

M

32. And when they had gone up into the boat, the wind ceased.]

Mk. has: "And He went up to them into the boat. And the wind ceased."

33. And they in the boat worshipped Him, saying, Truly, Thou M art God's Son.] Mk. has: "And they marvelled exceedingly in themselves. For they understood not about the loaves; but their heart was hardened." For the omission of this statement, see

Introduction, p. xxxiii.

For πрoσкvvεiv as characteristic of Mt., see on 22.

34. And having crossed over, they came to the land into Genne- M saret.] Mk. has: "And having crossed over to the land, they came into Gennesaret; and came to moorings."-Tevvnoapér] called in I Mac 1167, in Josephus, and in the Talmud Gennesar. For a description of the plain, see Adam Smith's Hist. Geog. 443, n. 1.

35. And the men of that place recognised Him, and sent into all M the surrounding district, and brought to Him all who were in evil plight.] Mk. has: "And when they had gone forth from the boat, straightway recognising Him, they ran about all that country and began to bring (epipépeiv) on beds those who were in evil plight, where they were hearing that He is. And wheresoever He entered into villages, or into cities, or into hamlets, they placed the infirm in the market-places." Mt. summarises, and gives the impression that he understood Gennesaret to be not, as in Mk., a district, but a town. For Mk.'s ȧypoús, see on 833. For Mt.'s πάντας, cf. 424 816 1215.

κἄν.

36. And were beseeching Him that they might only touch the M tassel of His garment; and as many as touched were completely cured.]ἵνα μόνον] Mk. has ἵνα For a similar change, see 921. For κρασπέδου, see on 920 διεσώθησαν] Mk. has ἐσώζοντο. Mt.'s is a stronger word, "were (not 'were being') thoroughly, completely cured."

XV. 1. Then there come to Jesus from Jerusalem Pharisees and M scribes, saying.] Mk. has: "And there gather together to Him the Pharisees, and certain of the scribes, who had come from Jerusalem."-TÓTE] see on 27.-πроσéрxоvтαι] see on 48.

2. The editor here omits Mk.'s long archæological note, vv.2-4. Why do Thy disciples transgress the tradition of the elders? For M they wash not their hands when they are eating bread.] Mk. has: "Why do Thy disciples not walk according to the tradition of the elders, but eat bread with common hands."-Tapaẞaívovoi] for Mk's more technical οὐ περιπατοῦσιν κατά.—οὐ γὰρ νίπτονται, κ.τ.λ.] Mk. has: ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον. Με. avoids Mk.'s technical κοιναῖς χερσίν.

3. And He answered and said to them.] Mk. has simply: M "And He said to them." In what follows Mt. has altered the sequence of the verses in Mk. in such a way that he makes a double antithesis: "Why do Thy disciples transgress?" v.2;

M

M

"Why do ye transgress ?" v.8; "God said," v.; "But you say," v.5; and makes the speech work up towards the rhetorical climax: "Ye hypocrites," etc.

Why do ye also transgress the commandment of God because of your tradition?] Mk. has: "Well do you annul the commandment of God that you may keep your tradition." Mt. turns the ironical statement into a question to form an antithesis with v.3, assimilating ἀθετεῖτε to παραβαίνετε to make the antithesis more pointed. 4. For God said, Honour the father and the mother; and, He who curseth father or mother, let him surely die.] Mk. has: "For Moses said, Honour thy father and thy mother; and, he who curseth father or mother, let him surely die."-0cós] substituted for Μωυσῆς to heighten the antithesis.—τίμα τὸν πατέρα καὶ τὴν μŋrépa] Mk. has σou twice. So LXX in Dt 516. In Ex 2012, only after maréрa.-8 какоλoуov, K.T.A.] from Ex 2117 LXX has αὐτοῦ twice and τελευτήσει θανάτῳ, but A F Luc θανάτῳ τελευτάτω. For the Heb. has "and.”

5. But you say, Whosoever shall say to the father or the mother, A gift (is) anything wherewith thou mightest be profited by me, shall not honour his father.] Mk. has: "But you say, If a man say to father or mother, Korban (that is, A Gift 1) is anything wherewith thou mightest be profited by me-you no longer allow him to do ought for father or mother." Mt. avoids Mk.'s technical term Kopẞáv, and endeavours to emend Mk.'s harsh construction. The custom which the Lord was reproving was this, that the scribes allowed a man by a formula to dedicate all his property to the Temple, and so escape the duty of supporting his parents. A legal formula thus became more sacred than the divine command expressed in Scripture. In Mt. this is described thus: "Moses said, Honour thy father, etc. But you say, A man need not honour." In Mk., however, the construction is very harsh. To complete the sentence we must supply after peλŋons some such words as "he is absolved from honouring his parents." But we should expect "and" before OUKÉTL. The fact is that the sentence consists of two unassimilated constructions: (1) You say, If a man says, etc. (he need not honour). (2) You no longer allow a man to do ought for his father or mother if he says, etc. Mt. has endeavoured to correct this harshness by converting οὐκέτι ἀφίετε αὐτὸν, κ.τ.λ. into the required clause giving the contents of Aéyere. "You say, If a man say, etc., he shall not honour." Clearly, however, this is not original. "He shall not honour" is the result attributed by Christ to the scribal teaching, not the literal expression of that teaching. It is only explicable as a literary attempt to ease Mk.'s harsh Greek. On où μý, see Moulton, p. 190.

1 Cf. Josephus, Against Apion, 1: тdv kaloúμevov öркov кopßàv – δηλοῖ δὲ —— δῶρον θεοῦ.

6. And you made void the word of God because of your tradition.] M Mk. has: "Making void the word of God by your tradition which you delivered; and many such similar things you do." For Mt.'s omission of the redundant Tapedwκaтe, see on 816, For åkupov, which occurs here and in Gal 317, the lexx. cite Dion. H. 2. 72. Add Ditt. Syll. 329. 30.1

7. Ye hypocrites, well did Isaiah prophesy concerning you, M saying.] Mk. has: "And He said to them, Well did Isaiah prophesy concerning you hypocrites, as it stands written that."

8. This people honours Me with their lips, but their heart is far M from Me.]

9. And in vain do they worship Me, teaching as doctrines M ordinances of men.] The quotation is given in the words of Mk. (except ὁ λαὸς οὗτος) = LXX (for οὗτος ὁ λαός), which differ only slightly from the LXX of Is 2918. The LXX has: v toîs xeideσiv αὐτῶν τιμῶσίν με, and ἐντάλματα ἀνθρώπων καὶ διδασκαλίας.

2. The Tapádory] S1 S2 have "the commandments," assimilating to v.3 τὴν ἐντολὴν τοῦ θεοῦ. 5. TаTéρа airоû] add ʼn tǹv μŋtépa avтoû, CE al. om. NBD S1 S2. β. τὸν λόγον] NewBDabf13 Si S3 ; τὸν νόμον, * etobC; τὴν ἐντολήν, EF al.

8. The quotation is completed by the addition of the words eyyle poi at the beginning, and of rŷ σróμarı abтoû kal after ouros by CE al.

10. And having called the multitude, He said to them, Hear M and understand.]—πроσкaλeσáμevos] Mk. adds máλv. For Mt.'s omission, see Introduction, p. xx.-elπev] for Mk.'s eλeyev, as often. ἀκούετε] Mk. has ἀκούσατέ μου πάντες.—τὸν ὄχλον] Mt. retains Mk.'s sing. here and in vv. 31. 32. 33. 35 See Introduction, p. lxxxvi.

11. Not that which goes into the mouth defiles the man; but M that which comes out from the mouth, this defiles the man.] Mk. has: "There is nothing outside a man entering into him which can defile him. But the things which proceed from the man are those which defile the man." The ambiguity of Mk. is clearly original. It is this ambiguity which called for explanation. Mt., by substituting the explanatory ἐκ τοῦ στόματος for ἐκ τοῦ ἀνθρώπου, makes all that follows tautologous and redundant.

12-14. The editor here inserts three verses from the Logia:

Then came the disciples, and said to Him, Dost Thou know that L the Pharisees, when they heard the saying, were made to stumble? And He answered and said, Every plant, which my heavenly Father did not plant, shall be rooted up. Let them alone: they are blind guides. And if a blind man be leading a blind man, both will fall into a pit.]

τότε] see on 27.—προσελθόντες] see on 43.—ἐσκανδαλίσθησαν]

1 Ox. Pap. iii. 491. 3 (A.D. 126), 494. 4 (A.D. 156), 495. 3 (a.d. 181-189). In these three cases it means "to revoke" of a will. It occurs also in 1 Es 632, 6 times in 4 Mac, and 6 times in Aquila.