27
418
KATA MAPKON ΧΙ. οἱ μαθηταὶ αὐτοῦ. 15. Καὶ ἔρχονται εἰς Ἱεροσόλυμα ' καὶ εἰσελθὼν ὁ Ιησοῦς εἰς τὸ ἱερὸν ἤρξατο ἐκβάλλειν τοὺς πωλοῦντας καὶ dyo- ῥράζοντας 1 ἐν τῷ ἱερῷ' καὶ τὰς τραπέζας τῶν κολλυβιστῶν, καὶ τὰς καθέδρας -;ῶν πωλούντων τὰς περιστερὰς κατέστρεψε" 16. καὶ οὖκ
ἥφιεν ἵνα τις διενέγκῃ σκεῦος διὰ τοῦ ἱεροῦ. 17. καὶ ἐδίδασκε,
ς
λέγων 2 αὐτοῖς, “Od γέγραπται, ΄ Ὅτι & οἶκός µου οἶκος προσευχῆς
κληθήσεται πᾶσι τοῖς ἔθνεσιν᾽; pets δὲ ἐποιήσατε ® αὐτὸν σπή- λαιον λῃστῶν. 18. Καὶ ἤκουσαν of γραμματεῖς καὶ ot ἀρχιερεῖς,' καὶ ἐζήτουν πῶς αὐτὸν ἀπολέσουσινὅ: ἐφοβοῦντο γὰρ αὐτόν, ὅτι was 6 6 ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῆ αὐτοῦ.
19. Καὶ Ste? ὀψὲ ἐγένετο, ἐξεπορεύετο ἔξω τῆς πόλεως. 20. Καὶ pot παραπορευόµενοι,’ εἶδον τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν.
21. καὶ ἀναμνησθεὶς 6 Πέτρος λέγει αὐτῷ, “ Ῥαββί, ἴδε, ἡ συκῆ ἣν
1 τους before ayop. in ΝΒΟΙ, al.
B omits αυτοις.
2 For λεγων SSBCLA have και ελεγε. 3 πεποιηκατε in BLA (Tisch., W.H.). 5 απολεσωσιν in SABCDL, εἰς. 7 erav in NBCLA33.
9 wapamw. πρωι in $BCDLA 33.
buyers: article before both (not so in Mt.), both put in the pillory as alike evil in their practice.—Ver. 16. ἥφιεν : vide i. 34. The statement that Jesus did not allow any one to carry anything (σκεῦος, Lk. viii. 16) through the temple court is peculiar to Mk. It does not point to any attempt at violent pro- hibition, but simply to His feeling as to the sacredness of the place. He could not bear to see the temple court made a bypath or short cut, not to speak of the graver abominations of the mercenary traffic He had sternly interrupted. In this feeling Jesus was at one with the Rabbis, at least in their theory. ‘‘ What reverence is due to the temple? That no one go into the mountain of the house (the court of the Gentiles) with his staff, shoes, purse, or dust on his feet. Let no one make a crossing through it, or degrade it into a place of spitting” (Babyl. Jevamoth, in Lightfoot, ad loc.). —Ver. 17. ἐδίδασκε covers more than what He said just then, pointing to a course of teaching (cf. ver. 18 and Lk. xix. 47). Here again we note that while Mt. speaks of a healing ministry in the temple (xxi. 14) Mk. gives prominence to teaching. Yet Mt. gives a far fuller report of the words spoken by Jesus during the last week.—waor τοῖς Ἄνεσιν, to all the Gentiles, as in Is. lvi.
6 αρχ. before γραμ. in S$BCDLA al, ὅπας yap in SBCA.
8 BA have εξεπορευοντο (W.H.., text, brackets).
7, omitted in the parallels; very suitable in view of the fact that the traffic went on in the court of the Gentiles. A fore- shadowing of Christian universalism.— πεποιήκατε, ye have made it and it now is.—Ver. 18. πῶς, the purpose to get rid of Jesus fixed, but the how puzzling because of the esteem in which He was held.—Ver. 19. ὅταν (ὅτε, Τ.Ε.) implies repetition of the action. We have here av with the indicative instead of the optative without ἄν as in the classics. Field (Ot. Nor.) regards ὅταν ὀψὲ ἐγένετο as a solecism due probably to Mk. himself (as in iii. 11, ὅταν ἐθεώρουν), and holds that the connection in Mk.’s narrative is decidedly in favour of a single action instead of, as in Lk., a daily practice. Vv. 20-25. The withered fig tree and relative conversation (ME: xxi. 20-22).— Ver. 20. παραπορευόµενοι, passing by the fig tree (on the way to Jerusalem next morning).—mpwt: the position of this word after παραπ., instead of before as in T.R., is important. It gives it emphasis as suggesting that it was in the clear morning light that they noticed the state of the tree. It might have been in the same condition the previous evening, but it would be dark when they passed the spot.—Ver. 21. ἀναμνησθεὶς, remembering (what the Master had said the previous morning).—é Πέτρος: