1358 Every scribe instructed. 1428-31 The Church. One of these little ones. An insertion in Mk.'s narrative, cf. Lk 178. The Stater in the fish's mouth. As a little child. An insertion in Mk.'s narrative. Editorial. S. Peter on the water. An insertion in Mk.'s narrative. An insertion in Mk.'s narrative. Taking the place of Mk 781ff.. Editorial. Editorial. Editorial (if genuine). S. Peter and the keys. An insertion in Mk.'s narrative. Editorial. 19la The two debtors. Editorial. 199 1910-18 1928 Vv.10-11 editorial. 201-16 214-5 2110.11 2114 2115b. 16 2119 end (εἰ) μὴ ἐπὶ πορνεία Eunuch. An insertion in Mk.'s narrative, cf. Lk 2228-30. And insertion in Mk.'s narrative. 2315-22 2394 2328 Editorial. Denunciation of Pharisees. V.1 editorial. The bribing of the guard. This may be classified as follows: 32-34. 35-36 2233. 34 15 -2. 13a, 14a. 331 28a 81-5a 926. 728a 27-31? 23-25. 30-31 162b-3. 423-25 51-2. 1222-23 1314-15. 14-15. 18. 36a, 53 1523-25. (if genuine) 11b-12. 22b 176-7.18 19la. 10-11 2016 2114. 19 end 43. 44 (if genuine) 231 2430 261. 44. 52-54 2736. 43 281 θεωρῆσαι τὸν τάφον, 2-4. 11-17 is a compilation of the editor, and 423-25 and 935. 36 () are from his hand. 314. 15 is inserted by him into a section from Mk., but may, of course, rest on tradition. 51.2 are probably due to him. 86 For 513, 14, 33 see the notes. 728a and the similar formulas Iıla la hand. 81 and perhaps 5, 926 and 31 are due to the 102 is an editorial link. 1353 191a and 261 are probably from his see p. 73, are editorial connecting links. editor, and 928-30. 32-34 may be his work. So is 1120 probably. 1112-14 is probably due to the editor, but 13-14 embody traditional logia. 1222-23 may be the editor's work. 1314-15 are from his hand, and so is 1318, and probably 36. may be his work, or may rest upon a non-Marcan source. are due to him. 162b-3 and 2144 are from his genuine. 1611b-12 are his work, and so is 1622b. revision of Mk. 1910 is probably editorial, and is v.11. 2016 is an editorial repetition of 1980. 2114 is due to editorial revision of Mk. 15b-16 may be due to tradition. 2119 Kai ¿έnpávon mapaɣpîμа ǹ σvêî, is editorial, and so is v.43. 231 is due to the editor. So probably are 2430 2644. 52-54. serted by him, and 281 end to are due to revision of Mk. 21 1523-25 1530-31 hand if they are 176-7 are due to so less probably 2748 is in (b) Sayings inserted into a section borrowed from Mk. : 314-15 913 125-7. 11-12a 1512-13. 23-25 162-3. 17-19 1910-12. 28 21 115b-16.43 2410-12.30a 2652-547 1720 184.10 (c) Sayings peculiar to this Gospel in one of the great discourses formed by the editor on the basis of short discourses recorded by Mk., or in the Sermon on the Mount, or in chs. II or 23. 54.5 5. 7. 8. 9. 10. 14. 16. 17. 19-20. 21-24. 27-28. 31. 33-37. 38-39a. 41. 43. 61-7. 8. 10b. 13b. 16-18. 34 36-43. 44. 45-46. 47-50. 51-52 183. 4. 10. 14. 16-20. 23-35 231-8. 5. 7b-11. 15-22. 24. 28. 32-33 251-18. 14-30. 31-46 (d) Other sayings: 201-16 2128-32 221-14. (e) Incidents: 118-25 2. 14 28-31 1724-27 2110. 11 2652-541 273-10. 19. 24-25. 51a-53. 62-66 289-10. 11-15. 16-20 (f) Quotations from the Old Testament: 128 215. 18. 23 413-16 817 1217-21 1385 214.5 279. It will be noticed that the great majority of the sayings tabulated under and have a common character. They are (a) parabolic, or (b) anti-Pharisaic, or (c) strongly Jewish-Christian, or (d) couched in Jewish phraseology. Thus (a) Parables: If we 1324-30. -30. 36-43. 44. 45-46. 47-50 1823-35 201-16 221-14 251-13. 14-30 count 251-30 as one section, all these parables are introduced by similar formulas of a type which finds parallels in the Rabbinical literature. 1324 Ωμοιώθη, 31. 44. 45. 47 ὁμοία ἐστίν, 1823 ὁμοιώθη, 201 ὁμοία ἐστίν, 221 ὡμοιώθη, 25' τότε ὁμοιωθήσεται. In all except the last the subject is ἡ βασιλεία τῶν οὐρανῶν. (b) Anti-Pharisaic: "except your 'righteousness' surpass that of the scribes and Pharisees." By the "hypocrites" of this section the Pharisees are no doubt intended. mercy and not sacrifice," cf. v.11. It was the Pharisees (1224) who called the master of the house Beelzeboul. occur in an anti-Pharisaic context, cf. 122. 1211-12a 1512-13 2143 also in an anti-Pharisaic context. "the kingdom shall be taken from you." Cf. v.45 "the chief priests and the Pharisees." 231-3. 5. 7b-11. 15-22. 24. 28. 32-33 are directly anti-Pharisaic. (c) Jewish-Christian : 517. 19. 21-22. 27-28. 31. 33-37. 38-39a. 43. The Mosaic law to be "fulfilled," not destroyed. 523-24 532 1523-24 1816 199 1928 τὸ θυσιαστήριον. παρεκτὸς λόγου πορνείας represents Christ as reaffirm- "Thy will be done," a Jewish prayer. Emphasis on the law and the prophets. "I was not sent but to the lost sheep of the house of Israel." "two witnesses" to conform to the law. (εἰ μὴ ἐπὶ πορνεία represents Christ as reaffirming the Mosaic law. "judging the twelve tribes of Israel." μηδὲ σαββάτῳ. The Mosaic law is to be observed. Coloured by Jewish phraseology: 2420 (d) 54 55 57. 8. 9. 510 183.4 1810 1814 See note. =Ps 3611 (LXX). See notes. ἡ βασιλεία τῶν οὐρανῶν. τὸν πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. τοῖς κυσί—τῶν χοίρων. See notes. ἐν ἡμέρᾳ κρίσεως. σὰρξ καὶ αἷμα—ὁ πατὴρ ὁ ἐν τοῖς οὐρανοῖς—πύλαι ἄδου τῆς βασιλείας τῶν οὐρανῶν—δήσης-λύσης, and the contrast ἐπὶ τῆς γῆς—ἐν τοῖς οὐρανοῖς. ἐν τῇ βασίλειᾳ τῶν οὐρανῶν. τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. θέλημα ἔμπροσθεν τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. 1 The editor probably inserted undè σaßßáry into Mk 1218 because he found a saying with this addition in the Logia. In the same way he has inserted (el) un en opveia, 199, into Mk 10ll, because a parallel saying which he has inserted in 532 was to be found in the Logia with a similar limitation. 1816-20 1928 "Two witnesses," "binding and loosing," "earth and heaven," "My Father who is in heaven." ἐν τῇ παλιγγενεσίᾳ ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ. To these may be added 811-12, which is Jewish-Christian (" with Abraham, and Isaac, and Jacob "), and anti-Pharisaic ("the sons of the kingdom") in character, and which seems to have been inserted by the editor into its present context. The following phrases are characteristic of these passages: (1) ἡ βασιλεία τῶν οὐρανῶν, 510. 19 (2). 20 811 107 1324. 44, 45, 47. 52 1619 183. 4. 23 1912 201 222 251. We might on that account add to our list 53, which differs in language from Lk 620; 721, which differs from Lk 646; 1112, which differs from Lk 1616; and 2313, which differs from Lk 1152. The phrase occurs in these passages 23 times, and elsewhere in the Gospel 9 times, viz. 32 417 Ill 1311. 81. 83 181 1914. 23. In 32 417 1311. 311 181 1914. 23 the editor has inserted the phrase into Marcan passages. The two remaining verses, 11 and 1333, might, with some probability, be added to our list. We might on this account add to our list 545 (which differs from Lk 685) 69 711. 21 1032. 33. The phrase only occurs besides in 1250, where it is substituted for Mk.'s Toû leoû. We might on this account add to the list 548 (which differs from 516 61.4.6(2). 8. 18 (2) 1348 239. We might on this account add 545. 48 69. 14. 15. 26. 32 711 and 1029, which differs from Lk 12°. λόγια. It is not unreasonable to suppose that these verses, characterised as they are for the most part by special features, and distinguished by the use of two or three striking Jewish phrases, came as a whole, or in large part, from a single source. And here, if anywhere, the information of Papias can assist us. He speaks of a compilation put together in Hebrew or Aramaic by Matthew containing rà λóyia. On the other hand, we find in our Gospel a number of sayings of marked Palestinian characteristics and phraseology. If the editor of the Gospel borrowed these from the Matthæan document, whether it lay before him in its original form or in a Greek translation, we have at once an explanation of the reason why the name Matthew attached itself 1 Cf. E. De Witt Burton, Principles of Literary Criticism and the Synoptic Problem, p. 41. I have been much indebted to this book. |