12---26. 423 ἀνάστασιν μὴ εἶναι: καὶ ἐπηρώτησαν] αὐτόν, λέγοντες, 19. “Διδάσ- καλε, Μωσῆς ἔγραψεν ἡμῖν, ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ, καὶ καταλίπῃ γυναῖκα, καὶ τέκνα μὴ ἀφῇ.; ἵνα λάβῃ 6 ἀδελφὸς αὐτοῦ τὴν γυναῖκα αὐτοῦ. καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ : 20. ἑπτὰ ἀδελφοὶ ἦσαν: καὶ ὁ πρῶτος ἔλαβε γυναῖκα, καὶ ἀποθ- νῄσκων οὐκ ἀφῆκε σπέρμα 21. καὶ 6 δεύτερος ἔλαβεν αὐτήν, καὶ ἀπέθανε, καὶ οὐδὲ αὐτὸς ἀφῆκε σπέρµα”: καὶ 6 τρίτος ὡσαύτως" ἐσχάτη ® οὖν ” ἀναστάσει, ὅταν
22. καὶδ ἔλαβον αὐτὴν οἱ ἑπτά, καὶ οὐκ ἀφῆκαν σπέρμα.» πάντων ἀπέθανε καὶ ἡ Ὑυνή. 23. ἐν 8 τίνος αὐτῶν ἔσται γυνή;
~
5 A 3” 22s ot γὰρ ἑπτὰ ἔσχον αὐτὴν 24. Καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν adtois,® “Od διὰ
ἀναστῶσι, γυναῖκα. τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς γραφάς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ; - 25. ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν, οὔτε γαµίσκονται,ὸ
> > ee Πα 3ψ ο Lal 9 cal Αα. 9 - -
GAN εἰσὶν ὡς ἄγγελοι ot ἐν τοῖς οὐρανοῖς. 26. περὶ δὲ τῶν νεκρῶν, ὅτι ἐγείρονται, οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωσέως, ἐπὶ τῆς Ἡ βάτου, ὡς 12 εἶπεν αὐτῷ 6 Θεός, λέγων, ‘Ey 6 Θεὸς “ABpadp, καὶ
1 επηρωτων in SBCDLA 33. Τ.Ε. = parall. 5 Omit αντον NBCLA, . σπερµα SBCLA 33 have µη καταλιπων σ.
2 un αφη τεκνον in BLA. 4 For και ovde . . > For και ελαβον . . 6 For εσχατη . . - Ύννη read with BCLA 33 εσχατον και η γννη απεθανεν. 7 Omit ovwy NBCLA,
8 The oldest uncials omit οταν αναστωσι, which may, as Weiss suggests, have fallen out by similar ending (αναστασει) (Tisch. inserts, W.H. omit).
9 For και . . . αυτοις read εφη αντοις ο |. with RBCLA 33. 10 γαμιζονται in SBCLA (γαµιζουσι Ὦ).
11 τον in $ABCLA al. της in D (= Lk.).
12 πως in NBCLA. as in D, al.
. σπερµα SBCLA 33 have και οι επτα ουκ αφηκαν σπερµα.
one die, and leave a wife, and leave not due, in turn, to ignorance of Scripture
children, let his (the brother’s) brother take his wife and raise up seed to his brother. Mk. avoids the word ἐπιγαμ- Βρεύσει (in Mt.).— Ver. 2ο: abrupt statement of the case, without connect- ing particle, and ἑπτὰ placed first for emphasis = seven brothers there were (in a case supposed, or pretendedly real, wap’ ἡμῖν, Mt.).—Ver. 23. τίνος αὐτῶν, etc., of which of them shall she be the wife ? (γυνή, without the article, vide notes on Mt.).—Ver. 24. οὐ πλανᾶσθε, do ye not err? not weaker but stronger than a positive assertion: ‘* pro vehementi affir- matione,”’ Grotius.—8.a τοῦτο usually refers to something going before, and it may do so here, pointing to their question as involving ignorant presuppositions tegarding the future state, an ignorance
teaching and the power of God. But it is more natural to connect it with the following clause, as in cases when the expression precedes ὅτι, ἵνα, ὅταν, etc., for μὴ εἰδότες is = ὅτι οὐκ οἴδατε. So De Wette and others, vide Winer, sec. xxiii. 5. —Ver. 26. ἐν τῇ βίβλῳ Μ.: a general reference to the Pentateuch, the follow- ing phrase, ἐπὶ τοῦ Barov, supplying a more definite reference to the exact place in the book, the section relating to the bush. ‘At the bush,” z.¢., Ex. iii., similarly reference might be made to Ex. xv., by the title: ‘“‘at the song of Moses”’.—Bdros is masculine here ac- cording to the best reading ; feminine in Lk. xx. 37. The feminine is Hellenistic, the masculine Attic. Vide Thayer’s Grimm. The word occurs in Aristo-
424 ΚΑΤΑ ΜΑΡΚΟΝ XII, 5) Θεὸς Ἰσαάκ, καὶ 6! Θεὸς Ιακώβ; 27. Οὐκ ἔστιν ὁ Σ Θεὸς νεκρῶν, ἀλλὰ Θεὸς > ζώντων: ὑμεῖς οὖν * πολὺ πλανᾶσθε.
28. Καὶ προσελθὼν ets τῶν Ὑραμματέων, ἀκούσας αὐτῶν συζητούν- των, εἰδὼς ὅτι καλῶς αὐτοῖς ἀπεκρίθη,» ἐπηρώτησεν αὐτόν, “Nota ἐστὶ πρώτη πασῶν ἐντολή 5,” 29. Ὁ δὲ ᾿Ιησοῦς ἀπεκρίθη atta,’ “Or πρώτη πασῶν τῶν ἐντολῶν,ὃ “Ἄκουε, Ισραήλ: Κύριος ὁ Θεὸς ἡμῶν Κύριος ets ἐστί. 30. καὶ ἀγαπήσεις Κύριον τὸν Θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου. αὕτη πρώτη ἐντολή., 31. καὶ δευτέρα ὁμοία αὕτη,]ὸ “᾿Αγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.᾽