I—I4. 409 ἐντολὴν ταύτην ' 6. ἀπὸ δὲ ἀρχῆς κτίσεως, ἄρσεν καὶ θῆλυ ἐποίησεν
αὐτοὺς 6 Θεός. 7. ‘ ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα: καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα
αὐτοῦ,” 8. καὶ ἔσονται οἱ δύο εἰς σάρκα play. dore οὐκέτι εἰσὶ
2
δύο, ἀλλὰ µία σάρξ. 9g. ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ
‘ ~ 2 9 ς ‘4 A - Το. Καὶ ἐν τῇ οἰκίᾳ ὃ πάλιν οἱ μαθηταὶ αὐτοῦ περὶ τοῦ
t
Χωριζέτω.” αὐτοῦ ἐπηρώτησαν * αὐτόν. 11. καὶ λέγει αὐτοῖς, ““Os ἐὰν ἀπολύσῃ τὴν γυναῖκα αὐτοῦ καὶ γαμήσῃ ἄλλην, μοιχᾶται ἐπ᾽ αὐτήν: 12. καὶ ἐὰν γυνὴ > ἀπολύσῃ τὸν ἄνδρα αὐτῆς καὶ ὅ γαµηθῇ ἄλλῳ,ό μοιχᾶται.
13. Καὶ προσέφερον αὐτῷ παιδία, ἵνα ἄψηται αὐτῶν: οἱ δὲ 14. ἰδὼν δὲ ὁ ᾿Ιησοῦς ἠγανάκτησε, καὶ εἶπεν αὐτοῖς, ““Agete τὰ παιδία ἔρχεσθαι πρός pe, kai’ μὴ κωλύετε αὖτά : τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ
μαθηταὶ ἐπετίμων τοῖς προσφέρουσιν.ὃ
1 Omit ο θεος ΝΒΟΙΙΔ. D has ο ϐθ., and omits αντους (W.H. omit ο Θ. and
bracket αυτους).
Άκαι προσκ.. ..
Sept. δεις την οικιαν in NBDLA.
αυτον, omitted in §QB, is probably an addition from Mt. or
* ot pad. περι TovTov επηρωτων in SX (τουτων) BCLA (Tisch., W.H.).
5 For yuvyn απ. SBCLA have αντη απολυσασα without και, and for γαμηθη αλλω, yapnon αλλον (so also D: Tisch., W.H.).
® RSBCLA have αυτων before αψηται, επετιµησαν for επιτιµων, and avrots for
τοις προσφερουσι (W.H.).
7 BAZ omit και, which comes from parall., and weakens the force: of the words.
Vide below.
Both evangelists, while varying consider- ably in their reports, carefully preserve this important logion as to legislation conditioned by the _ sklerokardia.— ταύτην: at the end, with emphasis ; this particular command in contradiction to the great original one.—Ver. 6: ‘* But from the beginning of the creation (it runs) ‘male and female made He them,’ ”’ ἄρσεν καὶ, etc., being a quotation from Sept. (Gen. i. 27), vv. 7,8 being another (vide Gen, ii. 24), with Christ’s comment in the last clause of ver. 8 and in ver. 9 appended. On the import of the words vide in Mt., ad loc.—Vv. 10-12 report as spoken to the Twelve in the house (as opposed to the way in which the Pharisees are supposed to have en- countered Jesus) what in Mt.’s version appears as the last word to the in- terrogants (ver. 9g). Two variations are noticeable: (1) the absence of the qualifying clause εἰ μὴ ἐπὶ πορνείᾳ, and (2) the addition of a clause (ver. 12) stating the law in its bearing on the woman = if she put away her husband and marry another, she is an adulteress.
In the former case Mk. probably reports correctly what Christ said, in the latter he has added a gloss so as to make Christ’s teaching a guide for his Gentile readers. Jewish women could not divorce their husbands. The én’ αὐτήν at the end of ver, ΙΙ may mean either against, to the prejudice of, her (the first wife), or with her (the second). The former view is taken by the leading modern exegetes, the latter by Victor Ant., Euthy., Theophy., and, among moderns, Ewald and Bleek.
Vv. 13-16. Suffer the children (Mt. xix. 13-15, Lk. xviii. 15-17).—Ver. 13. παιδία as in Mt. Lk. has βρέφη = infants carried in arms. Note the use of the compound προσέφερον; elsewhere the simple verb. The word is commonly used of sacrifices, and suggests here the idea of dedication—aynrar, touch, merely, as if that alone were enough to bless ; prayer mentioned in Mt.—roie¢ προσφέρουσιν (Τ. R.), probably interprets the αὐτοῖς (W.H.) after ἐπετίμησαν.-- Ver. 14. ἠγανάκτησε, “was moved with indignation”’ (R. Ψ.) is too strong,
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