adds two other miracles, thus forming a third series of three miracles illustrating Christ's power to restore life, sight, and speech : 918-26 Having thus given illustrations of Christ's teaching and miracles, the editor now proposes to show how this ministry found extension in the work of the disciples. He therefore postpones Mk 61-6a, and expands 6b into an introduction to this mission modelled on the similar introduction 423-25: Chapter 101 continues with Mk 67; but the editor here inserts Mk 316-19, which he had passed over. The rest of 10-111 is an amplification of Mk 68-11:1 Mk 67. 68-11 There now follows a series of incidents illustrating the growth of hostility to Christ on the part of the Pharisees. For these the editor now goes back to Mk 223-28ff.: 121-8 I 29-14 1215-16 = = Mk 223-28 31-6. 1217-21 inserted. Having already borrowed Mk 313-19a he now comes to 19b-21 and 22-30 For this he substitutes a similar but longer discourse introduced by another miracle : 1222-45 enlarged from Mk 319b-30, 331-35 This brings him to Mk 4, which is a chapter of parables. The editor borrows this and adds other parables: As he has already inserted Mk 435-543 he now comes to Mk 61-6a : From this point the editor follows the order of Mk.'s sections. 3. The editor not infrequently abbreviates Mk.'s record. (a) Some examples of abbreviation in expression are given below on p. xxiv. (b) In other cases details are dropped from the narrative. 120 "with the hired servants." 129" with James and John." 226 "in the days of Abiathar the high priest." Mk 227 "The Sabbath was made for man, and not man for the Sabbath." 317e 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." 93 so as no fuller on earth can whiten them." 145 "three hundred pence." 1451 the young man who fled naked. 1521 "the father of Alexander and Rufus." 1544 Pilate's inquiry about the death of Christ. Especially 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." 20 320 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 1323-24 132 23-24 185 185 189 2122 248 Mk 421 Mt 515. 424b 72. 937b 1312. 941 1040 950 1042 1125 513 139b. 11-12 614 1017-20 (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 135-39. 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. Mk 614-29 is abbreviated in Mt 141-12. Mk 914-29 appears in a shorter form in Mt 1714-20. See note on 1718 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: kaì éyéveto 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 κaì evlús, máλ, the adverbial Toλά, and or after verbs of saying, are frequently omitted, and dé is repeatedly substituted for kai. evðús 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 oλλá 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 ka in Mk., see Hor. Syn. p. 120. (b) Mk.'s historic presents and imperfects are frequently supplanted by aorists, and his pέaro 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 Aéyeɩ or déyovσw, about 1 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 Aéye and Aéyovow. 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: Μι 816 προσήνεγκαν. 1214 ἔλαβον. Μk 132 ἔφερον. 3 ἐδίδουν, B L; ἐποίουν, 31 επετίμα. 1216 επετίμησεν. Με 1419 ἔδωκεν. 143 διεσώθησαν. 2222 ἐθαύμασαν. 2223 ἐπηρώτησαν. 2246 ἐτόλμησεν. 2660 εὗρον. 267 ἐκολάφισαν. 2672 ηρνήσατο. 2718 ᾔδει. 2734 ἔδωκαν. 2755 ἠκολούθησαν. Το these may be added about so cases where είπεν (ον) is substituted for ἔλεγεν (ον). In about 187 other cases the imperfect is avoided by omission or by paraphrase. ἤρξατο (αντο) with infinitive : Mk 145 ἤρξατο κηρύσσειν. Mt. omits the verse. 223 ἤρξαντο ὁδὸν ποιεῖν τίλ- Mt 121 ἤρξαντο τίλλειν. |