Mk 227 "The Sabbath was made for man, and not man for the Sabbath."

317 Boanerges.

438 "upon the cushion."

513 "about two thousand."

612 the mission of the Twelve.

637 two hundred pennyworth."

639-40 "by companies-green-in ranks, by hundreds and by fifties."

78-4 the explanation of "unwashen hands."

98

145

so as no fuller on earth can whiten them." "three hundred pence."

1451 the young man who fled naked.

1521 "the father of Alexander and Rufus."

154 Pilate's inquiry about the death of Christ.

'specially statements of the thronging of the multitudes and the inconvenience caused by it.

E.g. Mk 133" and the whole city was gathered together at the

145

door."

...

so that He would no longer enter into a city." 22.4 "And many were gathered together, so that there was no longer room for them, no, not even about the door. . . . And when they could not come nigh unto Him for the crowd." "And He spake to His disciples, that a little boat should wait upon Him because of the crowd, lest they should throng Him."

39

310 "pressed upon Him."

320❝so that they could not so much as eat bread."

631 "they had no leisure to eat."

(c) Not infrequently sayings are omitted from a discourse. But, for the most part, such sayings have already been inserted in an earlier part of the Gospel. The left-hand column shows where the saying has been omitted, the right-hand column where it has been inserted.

Mt 1323-24
1323-24

13

23-24

1328

23-24

185

185

189

2122

248

(d) In other cases a whole narrative or section is given in a much abbreviated form.

E.g. Mk 37-12 is compressed into two verses in 1215-16 The

reason is obvious. The editor is collecting illustrations of the controversies between Christ and the Pharisees. Having just borrowed Mk 223-31-6, which is suited to his purpose, he comes to 37-12, which has nothing bearing upon the subject. He might well have omitted it, just as he omitted 135-89. But the thought of Christ's ministry of healing, Mk 310, suggested to him a contrast between the Lord's quiet work of love with its shrinking from publicity, Mk 312, and the hostile clamour of the Pharisees. He therefore shortened Mk 37-12 and added a quotation from Isaiah to emphasise this contrast.

Mk 51-43 is much shortened in Mt 828-34 918-26. See notes on 828 918.

1718.

Mk 614-29 is abbreviated in Mt 141-12.
Mk 914-29 appears in a shorter form in Mt 1714-20

See note on

4. Contrasted with this shortening of narrative sections is the amplification of discourses.

E.g. Mk 17-8, the preaching of the Baptist is expanded into Mt 37-12

Mk 322-26, the refutation of the charge of diabolical agency is expanded into Mt 1224-45.

Mk 4, the chapter of parables is considerably lengthened in

Mt 13.

Mk 68-11, the charge to the Twelve is expanded into Mt 105-42. Mk 935-50, teaching about greatness is expanded into Mt 182-35. Mk 1237b-40, denunciation of the Pharisees forms the nucleus of a whole chapter in Mt 23.

Mk 13, the discourse on the last things is expanded in Mt 24-25 into double the length.

Four of these bodies of discourse, formed by interweaving some other source or sources with the shorter discourses found in Mk., viz. chs. 10. 13. 18. 24-25, are closed by a formula: kai éyévero ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, 111; καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τὰς παραβολὰς ταύτας, 1353; καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς τοὺς λόγους τούτους, 191; καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, 261. These together with the Sermon on the Mount, chs. 5-7, which closes with a similar formula 728, cf. Lk 71, form one of the most striking features of this Gospel.

5. In linguistic detail there are a certain number of characteristic changes made in Mk.'s language.

(a) Mk.'s characteristic words kaì evðús, máλiv, the adverbial Toλλά, and or after verbs of saying, are frequently omitted, and dé is repeatedly substituted for kaí.

evlús or κaì evous occurs in Mk. about 41 times, in Mt. about 7 times only, all borrowed from Mk.

Táλ occurs in Mk. about 26 times, in Mt. about 16, only 4 of these coming from Mk.

The Aramaising adverbial moλλá occurs in Mk. about 13 times, in Mt. 4 times.

ori after verbs of saying occurs about 50 times in Mk. Of these about 42 are omitted by Mt. It occurs in Mt. some 38 times, 8 of these being from Mk. Of the others, about 20 occur in the formula, "I say unto you that." In a few instances it is inserted in Marcan passages where Mk. omits it, e.g. 1311 198. 9. 23. 28 2123. Mt. substitutes dé for Mk.'s κaí about 60 times. On και in Mk., see Hor. Syn. p. 120.

(b) Mk.'s historic presents and imperfects are frequently supplanted by aorists, and his paro with an infinitive is generally avoided. So also elva with a participle, and changes are made in the voices of verbs.

=

Sir John Hawkins1 reckons 151 historic presents in Mk., of which Mt. retains only 21. Mt. has about 93 such presents, 21 of them being from Mk. About 66 are cases of λέγει or λέγουσιν, about II of them being from Mk. Nine of the historic presents retained from Mk. occur in Mk 1427-41 Mt 2631-45. It seems clear, therefore, that Mt. generally avoided the historic present when reproducing Mk., and some of the 21 cases where he retains it may be due to assimilation. In reproducing other sources he seems also to have avoided the present, except in the case of Aéyeɩ and λέγουσιν. The small number of other exceptions occur in parables (but in the nature of things the Logia would not have many such presents), and in chs. 2-411. The presence of some 9 presents not including Aéye in this section is very curious, and would be naturally explained by the theory that this section was drawn from a source in which such presents were a marked feature, if there were sufficient corroborative evidence. See below, p. lx.

Mt. substitutes aorists for imperfects in the following cases:
Με 816 προσήνεγκαν.
1214 ἔλαβον.

Mk 132 ἔφερον.

30 ἐδίδουν, BL; ἐποίουν,
Α αί; ἐποίησαν, ν C.

31 επετίμα.

43 ἐδίδασκεν.

438 ἐλάλει.

518 ἐπνίγοντο.
517 παρεκάλουν, D.

67 ἐδίδου.

620 ἐφοβεῖτο.

1 Hor. Syn. pp. 114 ff.

Το these may be added about so cases where εἶπεν (ον) is substituted for ἔλεγεν (ον). In about 187 other cases the imperfect is avoided by omission or by paraphrase.

Mt. omits the verse.

Mt 121 ἤρξαντο τίλλειν.

131 ἐκάθητο.
834 παρεκάλεσαν.

Mt. omits the verse.
Με 1354 ἐδίδασκεν.

τοῦ ἀπέστειλεν.
1414 omits clause.
1435 προσήνεγκαν.
161 omits.

1621 ἤρξατο δεικνύειν.
1622 ήρξατο ἐπιτιμᾷν.
1927 εἶπεν.
2017

2024 ηγανάκτησαν.
2030 ἔκραξαν.
2112 ἐξέβαλεν.
2183 omits.

It will be seen that Mt. retains the construction six out of twenty-six times. He has it also in 417 117.20 1430 1824 2449.

είναι with a participle.

(α) Imperfect.

Μκ τε ἦν—ἐνδεδυμένος.
133 ἦν ἐπισυνηγμένη.
20 ἦσαν—καθήμενοι.
218 ἦσαν νηστεύοντες.
488 ἦν—καθεύδων.
55 ἦν κράζων.

652 ἦν—πεπωρωμένη.
οι ἦσαν συνλαλοῦντες.
1 2 ἦσαν—ἀναβαίνοντες.
1ο 2 ἦν προάγων.

144 ἦσαν—ἀγανακτοῦντες.
1440 ήμην—διδάσκων.
1454 ἦν συνκαθήμενος.
157 ἦνδεδεμένος.
152 ἦν—ἐπιγεγραμμένη.
1540 ἦσαν—θεωροῦσαι.
1543 ἦν προσδεχόμενος.
1546 ἦν λελατομημένον.

Mt. has the construction four times from Mk., viz. 729 830 1922 2643. Besides only twice, 986 124.

(6) Future.

=

This occurs only once in Mk. (1318 Mt 1022 249). Mt. has it besides four times in the saying about binding and loosing, 1619 (2) 1818 (2)

Perhaps we might place under this head:

Mk 14 ἐγένετο κηρύσσων:

οἱ ἐγένετο—ἐπισκιάζουσα.
98 ἐγένετο στίλβοντα λευκά.

Cf. 422 ἐγένετο ἀπόκρυφον.

Mt 31 παραγίνεται—κηρύσσων.

175 ἐπεσκίασεν.
172 ἐγένετο λευκά.

For ἐγένετο in these cases as equivalent to ἦν, cf. Dn 116 ἦν