359 αὐτὸν κοινῶσαι 1: ἀλλὰ τὰ ἐκπορευόμενα ἀπ᾿ αὐτοῦ, ἐκεῖνά 3 ἐστι τὰ κοινοῦντα τὸν ἄνθρωπον. 16. et τις ἔχει Gra ἀκούειν, ἀκουέτω.5 17. Καὶ ὅτε εἰσῆλθεν εἰς οἶκον ἀπὸ τοῦ ὄχλου, © ἐπηρώτων αὐτὸν οἱ ¢ Ch. xi. 1ο. μαθηταὶ αὐτοῦ περὶ τῆς παραβολῆς. τμ
18. καὶ λέγει αὐτοῖς, (τινά τι). “Odtw καὶ ὑμεῖς Ἀ ἀσύνετοί ἐστε;
οὐ νοεῖτε ὅτι Tay τὸ ἔξωθεν bh Rom.i.2t, εἰσπορευόμενον eis τὸν ἄνθρωπον οὐ δύναται αὐτὸν κοινῶσαι; 2° ™ 19. ὅτι οὐκ εἰσπορεύεται αὐτοῦ eis τὴν καρδίαν, GAN’ εἰς τὴν κοιλίαν’ καὶ εἷς τὸν ἀφεδρῶνα ἐκπορεύεται, καθαρίζον ὅ πάντα τὰ βρώματα.” 20. Ἔλεγε δέ, ''᾿ ο
2 A a 9 ” ἐκεῖνο κοινοῖ τὸν ἄνθρωπον.
Ότι τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, 21. ἔσωθεν γὰρ ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται, μοιχεῖαι, πορνεῖαι, φόνοι, 22. κλοπαί,ὸ πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς
πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη.
23. πάντα ταῦτα
a 4 4 > , a es ‘ 3 2 τὰ πονηρὰ ἔσωθεν ἐκπορεύεται, καὶ κοινοῖ τὸν ἄνθρωπον.
| κοινωσαι αυτον in SLA (B το κοινουν α.). 27a εκ Tov ανθ. εκπορ. in ΜΕΒΓΙ,Δ 33, and εκεινα omitted in BLA.
3 Omit whole verse NBDL.
It is probably a gloss.
4 την παραβολην for περι της. W. in NBDLA 33. ὃκαθαριζων in SABLA al., Orig. (modern editions). ® wopverat, κλοπαι, Φονοι, µοιχειαι in Β.Δ.
‘out of the mouth, but the things which come out of the man. But if He had meant the impure matters issuing from the body, would He not have said ἐκ τοῦ σώματος, so as to make His meaning unmistakable? On the whole, the most probable view is that even in ver. 15 the thought of Jesus moves in the moral sphere, and that the meaning is: the only defilement worth serious consideration is that caused by the evil which comes out of the heart (ver. 21).
Vv. 17-23. Conversation with the
isciples.—elg οἶκον ἀπὸ τοῦ ὄχλον = alone, apart from the crowd, at home, wherever the home, pro tem., might be. Whatever was said or done in public became habitually a subject of con- versation between Jesus and the Twelve, and therefore of course this remarkable saying.—Ver. 18. Here, as in vi. 52, Mk. takes pains to make prominent the stupidity and consequent need of in- struction of the Twelve.—otrw καὶ ¥., etc.: are ye, too, so unintelligent as not to understand what I have said: that that which goeth into the man from without cannot defile ?—Ver. 19. ὅτι οὐκ . . . els τὴν καρδίαν: this negative statement is not in Mt. The contrast makes the point clearer. The idea
throughout is that ethical defilement is alone of importance, all other defilement, whether the subject of Mosaic cere- monial legislation or of scribe tradition, a trivial affair. Jesus here is a critic ot Moses as well as of the scribes, and in- troduces a religious revolution.—xaQ@a- ῥίζων (not -ov) is accepted generally as the true reading, but how is it to be con- strued? as the nominative absolute referring to ἀφεδρῶνα, giving the sense: evacuation purges the body from all matter it cannot assimilate? So most recent commentators. Or ought we not to terminate the words of Jesus at ἐκ- πορεύεται with a mark of interrogation, and take what follows as a comment of the evangelist? = ἐκπορεύεται ;—xala- ρίζων, etc.: this He said, purging all meats ; making all meats clean, abolish- ing the ceremonial distinctions of the Levitical law. This view was adopted by Origen and Chrysostom, and is vigorously defended by Field, Oteum Nor., ad loc., and iavoured by the Spé., Commentary. Weizsacker adopts it in his translation: “9ο sprach er alle Speisen rein’”’.—Ver. 20. ἔλεγεν δὲ: the use of this phrase here favours the view that καθαρίζων, etc., is an interpolated remark of the evangelist (Field).-—Ver.
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