the spirit come forth; whereupon, "having cried out and rent him sore, he came out. And he became as one dead, so that many said that he had died." Mt. omits all these details, simply saying that "the demon came forth from him." St. Luke retains much of this description, but omits all traces of physical suffering after Christ's command. A similar desire to avoid descriptions of bodily anguish after Christ's healing word may have co-operated with other motives in causing the omission of Mk 123-28. Mk. records that after Christ's word "the unclean spirit rent him, and cried with a loud voice." Here again a similar motive has influenced St. Luke, who states indeed that "the demon threw him down in the midst," but adds, "came out from him, having done him no hurt," 485 In view of the facts recorded above, it may perhaps be not too fanciful to see a striving after a reverential attitude in the following changes. In Mk 488 the disciples ask the half-reproachful question, "Is it not a care to Thee that we perish?" Mt 825 substitutes "save, we perish." In Mk 687 they ask a question which might be interpreted in an ironical sense: "Are we to go away and buy two hundred pennyworth of bread ?" Mt 1417 omits. Does Mt. omit Mk 145 because, side by side with the statement that Christ was unable to do something, it records an act of direct disobedience to Christ's express command? Lastly, Mt. has substituted for Mk 1228-34 a narrative of very different tone. Did he find the approbation of Christ's teaching expressed by the scribe too patronising? See note on 2284. For the relation of Mt. to Mk. in the account of Christ's use of the parabolic method in teaching, see on Mt 1310-12 7. Side by side with these changes in expressions dealing with the person of the Lord runs a series of somewhat similar alterations in favour of the disciples. E.g., in Mk 418 there is a rebuke addressed to the disciples, "Do ye not know this parable, and how shall ye appreciate all the parables?" In Mt 1316-17 this rebuke is omitted, and there is inserted instead a blessing, "Blessed are your eyes," etc. In Mk 440 ούπω ἔχετε πίστιν becomes ὀλιγόπιστοι in Mt 826 Με 652 οὐ γὰρ συνῆκαν ἐπὶ τοῖς ἄρτοις ἀλλ ̓ ἦν αὐτῶν ἡ καρδία жEжWρwμévη, is omitted from Mt 1488. Με 817 πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν; ὀφθαλμοὺς ἔχοντες οὐ βλέπετε καὶ ὦτα ἔχοντες οὐκ ἀκούετε, is omitted at Mt 169, and in v.12 a statement is inserted to the effect that the disciples did understand. At Mk 829 Mt. inserts the eulogy of St. Peter, "Blessed art thou, Simon Barjona," etc., 1617-19, с At Mk 913 another clause is inserted to emphasise the fact that the disciples understood Christ's teaching (Mt 1718). From Mk 95, Mt 174 omits the statement that St. Peter "knew not what to answer. Mk 910, which records that the disciples disputed about the rising from the dead, is omitted at Mt 179. For Mk 982 "And they understood not the saying, and were afraid to ask Him," there is substituted in Mt 1723 the harmless words, "And they were very grieved." From Mk 933-34 Mt. omits the statements that the disciples had disputed who was the greater among them, 181. In Mk 1035 an ambitious request is ascribed to James and John. In Mt 2020 this request is transferred to the mother of the two Apostles. In Mk 410-18 the Twelve are represented as ignorant of the meaning of Christ's parables. Mt. avoids this. From Mk 1440 the words, "and they knew not what to answer Him," are omitted by Mt 2648. Compare also the omission of οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς Xoyois avrov (Mk 1024) in Mt 1923, and the omission of Kai élaμßоûvтo (Mk 1082) in Mt 2017. 8. The following alterations are due to a desire to emphasise a fulfilment of prophecy in an incident recorded by Mk. : Με 112 πῶλον δεδεμένον. Mt 212 ὄνον δεδεμένην καὶ πῶλον μετ' aurs. The citation from Zec 9o follows in v.5. Mk Μk 141 ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. Με 2618 ἔστησαν Mt αὐτῷ τριάκοντα ἀργύρια. Both ἔστησαν and τριάκοντα occur in Zec 1112, and are here inserted to prepare the way for the quotation of Zec 1118 in 279.10. Με 1523 ἐσμυρνισμένον οἶνον. Με 2734 οἶνον μετὰ χολῆς μeyμévov, with probable reference to Ps 6922. 9. The following changes or brief insertions are made by Mt. to qualify or explain a statement of the second Evangelist: Mk 811 Mt 164. Mt. adds ei μn tò σnμeîov 'Iova, remembering that in 1240 he has already represented Christ as making this qualification of His words. = 815 = Mt 16%. Μt. substitutes καὶ Σαδδουκαίων for καὶ τῆς 82 = Mt 161. Mt. adds % vios Tôi Điều Tôi LVTOS. Ioll Mt 19. = = προφήτευσον. Mt. substitutes σταυρῶσαι for ἀποκτενοῦσιν. 1586 = Μ: 2740. Mt. has οἱ δὲ λοιποὶ εἶπαν for Mk.'s ambiguous λέγων. Lastly, the substitution of οὗτος ἐστιν in Mt 317 for Σὺ εἶ in Mk 111 may be due to a desire to make it clear that the divine voice was heard not by Christ alone, but by others also. It was a public announcement of His divinity. 10. Under the head of changes made for the sake of greater accuracy may be noted the following: Με 220 ἐπὶ ̓Αβιάθαρ ἀρχιερέως. Mt 124 omits. 521 εἷς τῶν ἀρχισυναγώγων. Mt 918 ἄρχων εἷς ; cf. Schürer, II. ii. 65. 614 βασιλεύς. Με 14' τετράρχης. 623 τῆς θυγατρὸς αὐτοῦ αὐτῆς) Ηρωδιάδος. Mt 14 ἡ θυγάτηρ τῆς Ἡρωδιάδος. 881 981 1034 μετὰ τρεῖς ἡμέρας. Mt 1621 178 2018 τῇ τρίτῃ ἡμέρᾳ. οὐ Ηλείας σὺν Μωυσεί. Μt 173 Μωυσῆς καὶ Ἠλείας. 14! τὸ πάσχα καὶ τὰ ἄζυμα. Mt 262 omits καὶ τὰ ἄζυμα 1412 τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων ὅτε τὸ πάσχα ἔθυον. 2617 omits ὅτε τὸ πάσχα ἔθυον. Mt 1521 ἐρχόμενον ἀπ ̓ ἀγροῦ = “ coming from work.” Mt 2732 omits. See note. 154 ἀγοράσας σινδόνα. Mt 2759 omits. See note. 11. Some noticeable changes in point of fact are: 51 Γερασηνῶν. Mt 828 Γαδαρηνῶν. 5' ἄνθρωπος. Mt 828 δύο. 39 810 Δαλμανουθά. Mt 15 Μαγαδάν. 104 ὁ υἱὸς Τιμαίου Βαρτίμαιος τυφλὸς προσαίτης. Mt 200 δύο τυφλοί. 1457 τινες. Με 2660 δύο. It is hoped that the facts collected above will be sufficient to convince the reader that of the two Gospels, that of S. Mark is primary, that of S. Matthew secondary. They seem to point all in the same direction. That is to say, whilst it is not inconceivable that such changes should have been made by a later writer in the text of S. Mark, it is extremely improbable that the author of the second Gospel should have been dependent on the first, and have made the changes in the reverse direction. From every point of view, whether it be of linguistic style, of reverence for Christ, of esteem for His Apostles, or of consideration for the reader, the alterations made by Mt. give the impression of belonging to a later stage of evangelic tradition as compared with that represented by Mk. Isolated cases may seem open to question, but anyone who reads through the first Gospel with Mk. before him, asking himself why it is that Mt. differs from the second Gospel, will, I believe, be led to the conclusion that, taken as a whole, his deviations from Mk.'s text can only be explained as due to motives which interpenetrate every part of his work. This subject, however, must not be left without some consideration of the fact that Mt.'s treatment of Mk. often finds a parallel in Lk. In other words, Mt. and Lk. often agree against Mk. in omission and in substitution of a word or phrase, and (rarely) in an insertion. This fact has led to the suggestion that in addition to Mk., Mt. and Lk. had a second source containing parallel matter, and that they not infrequently agree in preferring the language of this second source to that of Mk. This second source might, of course, be either a document already used by Mk., or a document independent of Mk., but containing many parallel sections. The following facts are worthy of consideration: Lk. like Mt. omits many details from Mk.'s narrative. 129 James and John. 226 Abiathar. 317c Boanerges. 488 the cushion. 513 "about two thousand." 637 "two hundred pennyworth." 639 green"; Lk. also omits "grass." 640 "in ranks"-" by hundreds." 93 the fuller. 1451 the young man. 1521 the father of Alexander and Rufus. 1544 Pilate's question about Christ's death. Especially the statements about the thronging of the multitudes : 133.45 22 39. 10. 20 631. Lk. like Mt. frequently omits Mk.'s characteristic words and phrases, καὶ εὐθύς, πάλιν, πολλά, ὅτι after verbs of saying; and substitutes δέ for καί. κaì evðús occurs only once in Lk. in a non-Marcan passage, 649. Táλw occurs 3 times in Lk., once, 2320, from Mk. Toλá (adverbial) occurs in Lk. twice, both from Mk., 22 1725. or after verbs of saying is omitted by Lk. from Marcan passages 14 times. Sé is substituted for kai by Mt. and Lk. 26 times. See Hor. Syn. p. 120. Like Mt., Lk. avoids Mk.'s historic presents. There is but one instance in Lk., viz. 849 – Mk 535. See Hor. Syn. p. 119. = Like Mt., Lk. substitutes aorists for imperfects, e.g. in Mk 132 42 518.17 67 1218 1472. But Mt. is much more consistent than Lk. in this change. Like Mt., Lk. omits pέaro, avto, from Mk 517. 20 684 831 1028. 32. 47 135 1469; but Lk. has this construction 27 times. Like Mt., Lk. sometimes avoids Mk.'s redundant phrases. Clauses bracketed in the following are omitted by Lk.: Μκ 182 [ὀψίας δὲ γενομένης]. 142 [καὶ ἐκαθερίσθη]. 215 ἦσαν γὰρ πολλοί]. 216 ἴδοντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν]. 219 ὅσον—νηστεύειν]. 225 [χρείαν ἔσχεν]. 1214 [δῶμεν ἢ μὴ δῶμεν]. Lk. sometimes agrees with Mt. in the substitution of one word for another, generally a common word for a rare one, e.g.: Με 110 σχιζομένους ; Mt. Lk. ἠνεώχθησαν, ἀνεῳχθῆναι. 113 ἐκβάλλει; Μt. ἀνήχθη; Lk. ήγετο. 211 κράβαττον ; Mt. κλίνην ; Lk. κλινίδιον. 154 ἐνείλησεν ; Mt. Lk. ἐνετύλιξεν. με Lk. agrees with Mt. in nearly all the changes mentioned on pp. xxxi ff. with reference to the person of the Lord, omitting either the words in question or the whole paragraph. Exceptions are that Lk. retains the questions in Mk 59.80 and 1414, and tí μe λéyeis ȧyalóv in 1018. He omits the entire incident of the cursing of the fig tree which Mt. has modified, and avoids the direct statement of disobedience to Christ's command in 145, which Mt. omitted. In the following changes of the same kind he has not the support of Mt. Mk 188 ov; Lk. åπeσтáλny, to make it clear that the coming forth from God is intended. Lk. omits the agony in the garden, Mk 1433-34 (Lk 2243-44, which is not in Mk., is omitted by ABRTS1); the mockery by the soldiers, Mk 1516-20a; the spitting, Mk 1465; the feeling of desertion by God, Mk 1534; the rebuke of Christ by St. Peter, Mk 882, |