The same feeling of reverence may have caused the following changes : ΜΚ 63 ὁ τέκτων. Mt 1355 ὁ τοῦ τέκτονος υἱός. 1018 τί με λέγεις ἀγαθόν; Mt. 1917 τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; 1332 ovde å viós. Mt 2486 omits. He omits also the following questions which Mk. places in the mouth of the Lord : Με 50 τί ὄνομα σοί; 50 τίς μου ήψατο τῶν ἱματίων ; 638 πόσους ἔχετε ἄρτους; 812 τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον ; 823 εἴ τι βλέπεις ; 912 πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου; 916 τί συζητεῖτε πρὸς αὐτούς ; 921 πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ ; του τί ὑμῖν ἐνετείλατο Μωυσῆς; 1414 ποῦ ἐστὶν τὸ κατάλυμά μου; Due to the same causes are, no doubt, changes made in regard to the miracles. There is a tendency to emphasise the immediacy of a miracle; cf. the insertion of åπò rês pas ékeivηs, Mt 922 1528 1718. A more striking case of this occurs in the parable of the Fig Tree. In Mk. an interval of a day is placed between the denunciation of it by the Lord and the observation of the disciples that it had withered in the meantime. But Mt. draws together the two sections of the narrative, states that the tree withered immediately upon Christ's word, and that the disciples were astonished at this immediate fulfilment of the Lord's word (2121). There is a similar heightening in the universal scope of Christ's healings. Mk 132. 33 records that "all" who were sick were brought to Christ, and that He healed many." Mt. reverses the adjectives-" many" were brought, and 66 all were healed (816). There is a similar alteration in Mt 1215 as compared with Mk 37.10. Here, too, may be noticed the heightening in number in the two miracles of feeding by the insertion of the phrase χωρίς γυναικῶν καὶ παιδίων, 1421 1538. Noticeable also is the omission of the two miracles, Mk 731ff. 822ff, in which the cure is effected by physical means: "He put His fingers into his ears, and spat, and touched his tongue," 733; "He spat on his eyes," 823. Moreover, in the latter incident the cure is a gradual one, necessitating a twofold laying on of hands. Contrast the emphasis laid by Mt. in two cases on Christ as healing "with a word," 88. 16 Another noticeable change of this sort is found in Mt 1717-18 Mk 920-26 describes how the spirit tare the sufferer as he was brought to Christ, so that he fell on the ground and wallowed foaming. The Lord presently bade 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," 435. 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 438 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 TεжWρшμéη, is omitted from Mt 1433. 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 1713). 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 2643. Compare also the omission of οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λóyois avrov (Mk 1024) in Mt 1923, and the omission of Kai élaμßourтo (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' avrs. The citation from Zec 99 follows in v.5. Mk Με 141 ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι. Mt 2615 ἔστησαν 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 εσμυρνισμένον οἶνον. Με 2734 οἶνον μετὰ χολῆς μeшyμévov, 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 μǹ tò onμeîov 'Iŵva, remembering that in 1240 he has already represented Christ as making this qualification of His words. 815= Mt 16%. Mt. substitutes καὶ Σαδδουκαίων for καὶ τῆς ζύμης Ἡρώδου to prepare the way for his explanation in v.12 that "leaven" meant "teaching." 829 Mt 1616. = Ioll Mt 19o. 1034 = Mt 2019 1465 = Mt 2667. προφήτευσον. Mt. adds ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος. Mt. adds (ei) μn ènì πорveía. Mt. substitutes σταυρῶσαι for ἀποκτενοῦσιν. 1586 = Mt 2749. 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 226 ἐπὶ ̓Αβιάθαρ ἀρχιερέως. Mt 124 omits. 521 εἷς τῶν ἀρχισυναγώγων. Mt 918 ἄρχων εἷς ; cf. Schürer, II. ii. 65. 614 βασιλεύς. Mt 141 τετράρχης. 622 τῆς θυγατρὸς αὐτοῦ (αὐτῆς) Ηρῳδιάδος. Mt 14 ἡ θυγάτηρ τῆς Ἡρωδιάδος. 881 981 1034 μετὰ τρεῖς ἡμέρας. Με 1621 1723 2019 τῇ τρίτῃ ἡμέρᾳ. 95 Ἠλείας σῦν Μωυσεῖ. Mt 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. 1546 ἀγοράσας σινδόνα. Mt 2750 omits. See note. 11. Some noticeable changes in point of fact are: 51 Γερασηνῶν. Μt 828 Γαδαρηνῶν. 52 άνθρωπος. Μt 828 δύο. 810 Δαλμανουθά, Mt 1539 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. 3170 Boanerges. 438 the cushion. 13 "about two thousand." 513 637 "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. 20 681. 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. kai evlús occurs only once in Lk. in a non-Marcan passage, 649. Táλw occurs 3 times in Lk., once, 2320, from Mk. 22 1725 Toλλά (adverbial) occurs in Lk. twice, both from Mk., or after verbs of saying is omitted by Lk. from Marcan passages 14 times. dé is substituted for κaí 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. |