1 εμπροσθεν σου omitted in SBDL al.
It is probably from Mt. xi. ro.
Ἔο before βαπτιζων in $BLA (Tisch., Trg., W.H.). * «at in S$DL al. (Tisch.), but wanting in B 33 al. (W.H. omit).
4 παντες before και εβαπ. in NBDLA.
6 και ην in SBL 33, and e before I. in BLE.
citation as protasis to the historical statement about John in ver. 4 =in accordance with, etc., John appeared. The prophetic reference and the historical statement are given in inverse order in Matthew.—év τῷ Ἠσαίᾳ, in Isaiah, the actual quotation being from Isaiah and Malachi (ver. 2) conjointly. An in- accuracy doubtless, but not through an error of memory (Meyer and Weiss), but through indifference to greater exact- ness, the quotation from Isaiah being what chiefly occupied the mind. It is something analogous to attraction in grammar. It is Mark’s only prophetic citation on his own account.—i8ov begins the quotation from Mal. iii. 1, given as in Mt. xi. 1ο, with µου, after προσώπου and ὁδόν, changed into oov.—Ver. 3. Quotation from Is. xl. 3 as in Mt. ili. 3.—Ver. 4. ἐγένετο “I.: in accordance with, and in fulfilment of, these prophetic anticipations, appeared Fohn.—é βαπτί- twv = the Baptist (substantive participle), that the function by which he was best known. — els ἄφεσιν ἁμαρτιῶν: this clause (in Luke, not in Matthew) may plausibly be represented as a Christianised version of John’s baptism (Weiss), but of course John’s preaching and baptism implied that if men really repented they would be forgiven (Holtz., H. C.).
Vv. 5-8. Ver. 5 describes the wide- spread character of the movement much as in Mt., only that Judaea comes before Jerusalem, and the district of the Jordan is not mentioned.—Ver. 6 describes John’s way of life as in Mt.,
5 wr αντου before εν τω |. in BBL 33. Τεσθων in BLA 33.
ἐνδεδυμένος standing for εἶχεν τὸ ἔνδυμα, and ἔσθων for η τροφὴ ἠἦν.--Ψετ. 7. καὶ ἐκήρυσσεν, introducing a special and very important part of his kerygma: inter alia he kept saying—anxious to prevent men from forming a wrong im- pression of his position. This is what makes mention of his ministry relevant in the evangelic record.—Atoat τὸν ἵμάντα, to loose the latchet of, instead of τὰ ὑποδ. βαστάσαι; a stronger ex- pression of subordination, practically the same idea,—Ver. 8. πνεύματι ἁγίῳ: καὶ πυρί omitted, whereby the view pre- sented of Messiah’s function becomes less judicial, more Christian. Mt.’s account here is truer to John’s con- ception of the Messiah. Mk.’s was pro- bably influenced by the destination of his Gospel for Gentile readers.
Vv. g-11. The baptism of F¥esus (Mt. iii. 13-17; Lk. iii. 21, 22).—Ver. 9. ἐν ἐκείναις τ. ἡ. = in those days; an in- definite note of time = while John was carrying on his ministry of preaching and baptising.—aAGev “Ingots, came Jesus, with what feelings, as compared with Pharisees and Sadducees, vide notes on Μι.--ἀπὸ Naf. 7. Γαλ., from Nazareth, presumably His home; of Galilee, to define the part of the country for out- siders; only Galilee mentioned in Mt.— eis τὸν Ἰ.: ἐν with dative in ver. 5. The expression is pregnant, the idea of descending into the river being latent in εἰς.--ὑπὸ Ἰωάν., by John; no hesitation indicated ; cf. remarks on three synoptical narratives on this point in Mt. It does
.
3-5.
Σἵμάντα τῶν ὑποδημάτων αὐτοῦ.
ὕδατι: αὐτὸς δὲ βαπτίσει ὑμᾶς ev? Πνεύματι “Ayiw.” ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις, ἦλθεν ᾿Ιησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας, καὶ ἐβαπτίσθη ὑπὸ Ιωάννου eis τὸν ᾿Ιορδάνην." εὐθέως ὅ ἀναβαίνων ἀπὸ τοῦ ὕδατος, εἶδε σχιζοµένους τοὺς οὐρανούς, καὶ τὸ Πνεῦμα ὡσεὶ ὃ περιστερὰν καταβαῖνον ἐπ᾽