Vv. 6-13. The reply of J esus. It con-
488
τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾿ ἐμοῦ. σέβονταί µε, διδάσκοντες διδασκαλίας, ἐντάλματα ἀνθρώπων.᾽
7. µάτην δὲ 8.
᾽Αφέντες yap! τὴν ἐντολὴν τοῦ Θεοῦ, κρατεῖτε τὴν παράδοσιν τῶν ἀνθρώπων, βαπτισμοὺς ξεστῶν καὶ ποτηρίων, καὶ ἄλλα παρόμοια
{1 Cor.i.19. τοιαῦτα πολλὰ ποιεῖτε. 3
Gal.ii.21; ,
τὴν ἐντολὴν τοῦ Θεοῦ, ἵνα τὴν
ili. 15. Heb. x. 28.
γὰρ εἶπε, ‘Tipa τὸν πατέρα σου καὶ τὴν µητέρα gou-” καί,
g. Καὶ ἔλεγεν αὐτοῖς, “ Καλῶς * ἀθετεῖτε
παράδοσιν ὑμῶν τηρήσητε. 10. Μωσῆς
°6
κακολογῶν πατέρα ἢ pytépa θανάτῳ τελευτάτω:᾽ 11. Ὑμεῖς δὲ λέγετε, "Edy εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ µητρί, Κορβᾶν, (ὅ ἐστι.
δῶρον,) ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς:' 12. καὶ
8 οὐκέτι ἀφίετε αὐτὸν οὐδὲν
a a ‘ 9 ~4 a ‘ 3 4 A 9 ποιῆσαι τῷ πατρὶ αὐτοῦ τ ἢ τῇ μητρὶ αὐτοῦ, 13. ἀκυροῦντες τὸν
λόγον τοῦ Θεοῦ τῇ παραδόσει ὑμῶν ᾗ παρεδώκατε' καὶ παρόμοια
τοιαῦτα πολλὰ ποιεῖτε.
ὄχλον, ἔλεγεν αὐτοῖς, ''᾽Ακούετέδ µου πάντες, καὶ συνίετε.ὃ
14. Καὶ προσκαλεσάµενος πάντα ὃὅ τὸν
τς.
οὐδέν ἐστιν ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτόν, ὃ δύναται
1 γαρ omitted in BLA.
2 All after ανθρωπων is omitted in ΝΡΒΙ.Δ, and is obviously a gloss taken from
ver. 4. 3 Omit και MBDA.
ὅ παλιν instead of παντα (substituted Vuig. Cop.
“SSBDL omit αντον in both places.
for a word not understood) in $BDLA,
6 axovrarein BDL and συνετε in BLA, The presents in Τ.Ε. are from Mt.
sists of a prophetic citation and a counter- charge, given by Mt. in an inverted order. Commentators, according to their bias, differ as to which of the two versions is secondary.—Ver. 6. καλῶς: twice used in Mk. (ver. 9), here = appo- sitely, in ver. ο ironically = bravely, finely, The citation from Isaiah is given in identical terms in the two accounts.—Ver. 8. At this point Mk.’s account seems secondary as compared with Mt.’s. This verse contains Christ’s comment on the prophetic oracle, then, ver. 9, He goes on to say the same thing over again.—Ver. 10. Μωσῆς, Moses; God in Mt., the same thing in Jewish esteem.—Ver. 11. Κορβᾶν: Mk. gives first the Hebrew word, then its Greek equivalent.—Ver. 12. Here again the construction limps; it would have been in order if there had been no λέγετε after ὑμεῖς at beginning of νετ. 11 = but ye, when a man says, etc., do not allow him, etc.—Ver. 13. Y παρεδώκατε, which ye have delivered. The receivers are also transmitters of the tradition, adding their quota to the weight of authority.—wapépora τοιαῦτα πολλὰ : many such similar things, a rhetorically
redundant phrase (such, similar) ex- pressive of contempt. Cf. Col. ii. 21,
Heb. ix. ro. Vv. 14-16. The people taken into the discussion. — προσκαλεσάμενος: the
people must have retired a little into the background, out of respect for the Jerusalem πιᾶρηαίες.---ἀκούσατέ pov, etc., hear me all ye, and understand; a more pointed appeal than Mt.’s: hear and understand.—Ver. 15. This saying is called a parable in ver. 17, and Weiss contends that it must be taken strictly as such, {.6., as meaning that it is not foods going into the body through the mouth that defile ceremonially, but corrupt matters issuing from the body (as in leprosy). Holtzmann, H. C., concurs. Schanz dissents on the ground that on this view the connection with unclean hands is done away with, and a quite foreign thought introduced. Mt., it is clear, has not so understood the saying (xv. 11), and while he also calls it a parable (ver. 15) he evidently means thereby an obscure, enigmatical saying, needing explanation. Why assume that Mk. means anything more? True, he makes Jesus say, not that which cometh.