18. Kat ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ τῶν Φαρισαίων } νηστεύ- ovres* καὶ ἔρχονται καὶ λέγουσιν αὐτῷ, “ Διατί ot μαθηταὶ Ἰωάννου καὶ οἱ τῶν Φαρισαίων νηστεύουσιν, ot δὲ cot μαθηταὶ οὐ νηστεύ- ουσι;. 19. Καὶ εἶπεν αὐτοῖς ὁ ἸΙησοῦς, “Mi δύνανται οἱ υἱοὶ τοῦ νυμφῶνος, ἐν ᾧ ὁ vupdios pet αὐτῶν ἐστι, νηστεύειν; ὅσον χρόνον μεθ) ἑαυτῶν ἔχουσι τὸν vupdioy,® οὐ δύνανται νηστεύειν: 29. ἐλεύ- σονται δὲ ἡμέραι ὅταν ἀπαρθῇ dx’ αὐτῶν ὁ νυµφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις.' 21. καὶ ὅ οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιρράπτει ἐπὶ ipatiw παλαιῷ 5: εἰ δὲ µή, αἴρει τὸ πλήρωμα αὐτοῦ” τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 22. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς: et δὲ py, ῥήσσει ὅ ὁ olvos ὁ νέος) τοὺς ἀσκοὺς, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ
2» ἀσκοὶ ἀπολοῦνται 19: ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινοὺς βλητέον.
11
4 For των Φαρισαιων SABCD ail. verss. have Φαρισαιοι.
2 S8BCL have µαθηται after οι.
3 SSBCL arrange thus: εχουσι τον v. µετ αντων.
{εν εκεινη τη ηµερα in NABCDLAZ, etc.
> και omit NABCLA 33.
* cart ysatiov παλαιον in SBCDL. The dat. conforms to Mt.
‘at αντου in NBL. *SSBCDL 13, 69 al. omit ο νεος.
8 ρηξει in NBCDL 33.
‘0 BL (D in part) read ο ow. απολλυται kat οι ασ. Τ.Ε. conforms to Mt. “SSB omit βλητεον (from Lk.). Ὦ and old Lat. verss. omit the whole clause
itself, and is allowed to do so in Mt. and Lk. Mk. at the expense of style answers it formally in the negative.— ὅσον χρόνον, etc. For all this the Syriac Vulgate has a simple no.—Ver. 20. Here also the style becomes bur- dened by the sense of the solemn character of the fact stated: there will come days when the Bridegroom shall be taken from them, and then shall they fast—in that day! This final expression, ἐν ἐκείνῃ ἡμέρᾳ, singular, for plural in first clause, is very impressive, although Fritzsche calls it prorsus intolerabile. There is no ground for the suggestion that the phrase is due to the evangelist, and refers to the Friday of the Passion Week (Holtz., H. C.). It might quite well have been used by Jesus.—Ver. 21. ἐπιρράπτει, sews upon, for ἐπιβάλλει in Mt. and Lk.; not in Greek authors, here only in N. T.; in Sept., Job xvi. 15, the simple verb.—et δὲ py: vide on ei δὲ µήγε in Mt. ix. 17.--αἴρει, etc.: that which filleth up taketh from it (ἀπ᾽ avrov)—the new, viz., from the old; the second clause explanatory of the first.—kal χ. σ. y-, and a worse rent takes place.—Ver. 22. ῥήξει. Pricaeus
(ad Mt. ix. 17) quotes from Seneca (83 Epist.): ‘‘musto dolia ipsa rumpuntur”’ —of course, a fortiori, old skins.—xat 6 οἶνος, etc.: and the wine is lost, also the skins.—déAAa, etc.: this final clause, bracketed in W. and H., with the Βλητέον, probably inserted from Lk., gives very pithy expression to the prin- ciple taught by the parable: but new wine into new skins! As to the bearing of both parables as justifying both John and Jesus, vide notes on Mt., ad loc. Vv. 23-28. The Sabbath question (Mt. xii. 1-8, Lk. vi. 1-5).—Ver. 23. καὶ ἐγ.: connection with foregoing topical, not temporal; another case of conflict. — αὐτὸν παραπορεύεσθαι: ἐγένετο is fol- lowed here by the infinitive in first clause, then with καὶ and a finite verb in second clause. It is sometimes followed by in- dicative with καὶ, and also without καὶ (vide Burton’s Syntax, § 369).---παραπορ. stands here instead of διαπορ. in Lk., and the simple verb with διὰ after it in Mt. It seems intended to combine the ideas of going through and alongside. Jesus went through a corn field on a footpath with grain on either side.— ὁδὸν ποιεῖν is a puzzling phrase. In