has been influenced by Mt., or both Evangelists drew from common sources. The agreement in language in the case of "the centurion's servant" and of "the two aspirants" is very close. And this is also the case in the narratives containing the Baptist's preaching and the Temptation. The incident of "the great commandment" is still more remarkable. Mt.'s account of it differs considerably from Mk 1228-34. Lk. has omitted Mk 1228-34, but has placed earlier in his Gospel a narrative which has some points of agreement with Mt., where Mt. differs from Mk. In all these cases it is a plausible view that the two Evangelists were using common sources. Is it possible to combine these narratives with the discourses specified on p. xlv, and possibly with all the sayings common to the two Gospels, and to reconstruct a Gospel used by both writers? Hardly, because the few narrative sections with which we are dealing, combined with six discourses and a large number of detached sayings or groups of sayings, seem insufficient material wherewith to construct a Gospel. And even if it were done, the question why did the two Evangelists dismember this document and change the form of the Lord's words, raises itself again as an insoluble problem. Nor, indeed, is there any real need for this heaping together into one document a few narratives and discourses and many sayings, because there is more probability that Lk., if not Mt., was acquainted with several non-Marcan documents than there is that he knew of only one writing containing Gospel material. The Sermon on the Mount is really the crucial case. Both Evangelists had before them a Sermon, but not identically the same Sermon; that is, they were borrowing from different sources. In the same way it may be supposed that their sources contained the other sayings, discourses, and narratives which are substantially common to them both, in forms varying from close agreement to very considerable variation. 927-31 An insertion in Mk.'s narrative. Editorial. Healing of two blind men. Editorial. Cf. Lk 114. Healing of a deaf demoniac. Editorial. Charge to the Twelve. 1025b. 36 1041 IIl I114 II 20 II 28-30 125-7 1211. 12a 1217-21 1222.23 I 236. 37 1245 and 1314. 15 1318 1324-30 1335 1336-48 Editorial. Elias. Editorial. Editorial. Come unto Me. An insertion in Mk.'s narrative. Quotation. Cf. Lk 1114. Healing of a blind demoniac. Editorial. Quotation. Editorial. Editorial, cf. Lk 811. The Tares. Quotation. Explanation of the Tares. V.36a editorial. The Hid Treasure. The Precious Pearl. The Draw Net. Every scribe instructed. S. Peter on the water. An insertion in Mk.'s The Church. One of these little ones. 19la The two debtors. Editorial. Vv.10-11 editorial. 201-16 (εἰ μὴ ἐπὶ πορνεία. Eunuch. An insertion in Mk.'s narrative, cf. Lk 2228-90 And insertion in Mk.'s narrative. 2328 The bribing of the guard. Christ's last words. This may be classified as follows: 13a. 14a. 33? 27-81? (a) Editorial 11-17 314. 15 423-25 51-2. 728a 81-5a 926. 32-34. 35-36 102 IIla. 12-14. 20 1222-23 1314-15. 18. 36a. 53 1523-25. 30-31 162b-3. (if genuine) 11b-12. 22b 176-7.18 191a. 10-11 2016 2114. 19 end 43. 44 (if genuine) 2233.34 231 2480 261. 44. 52-54 2736. 43 281 θεωρῆσαι τὸν τάφον, 2-4. la la 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. For 513. 13. 14. 33 see the notes. 728 and the similar formulas 1353 191a and 261 are probably from his hand. 81 and perhaps 5a, see p. 73, are editorial connecting links. 926 and 81 are due to the editor, and 928-30. 32-34 may be his work. 102 is an editorial link. 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. 1523-25 may be his work, or may rest upon a non-Marcan source. 1530-31 are due to him. 162b-3 and 2144 are from his hand if they are genuine. 1611b-12 are his work, and so is 1622b. 176-7 are due to revision of Mk. 1910 is probably editorial, and so less probably is v. 2016 is an editorial repetition of 1930. 2114 is due to editorial revision of Mk. 15b-16 21 Kai inрávon maраxрημа й σνкn, is editorial, and so is v.48. 231 is due to the editor. So probably are 2430 30a 2644. 52-54 2748 is inserted by him, and 281 end to 4 are due to revision of Mk. may be due to tradition. 2119 (6) Sayings inserted into a section borrowed from Mk.: 314-15 913 125-7. 11-12a 1512-13. 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. 7. 8. 9. 10. 14. 16. 17. 19-20. 21-24. 27-28. 31. 33-37. 38-39, 41. 43. 61-7. 8. 10b. 13b. 16-18. 34. 76. 12b. 15. 19. 20-22. Io5b-8. 10b. 16b. 23. 25b. 36. 41 II14. 28-30. 1236-37 1324-30. 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 (d) Other sayings : 201-16 2128-32 221-14. (e) Incidents: 118-25 2. 1428-31 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: 123 215. 18. 23 413-16 817 1217-21 1335 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. 24-30. 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 ωμοιώθη, 201 ὁμοία ἐστίν, 221 ὡμοιώθη, 251 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. |