1 BD omit the article in these two places.
2? BDLA omit o, which has been introduced through θεος being taken as subject. 3 Omit Geos NABCDAZ. “SSBCLA K cop. omit vpets ουν. δαπεκριθη avrots in NBCLA 33. 6 εντολη πρωτη παντων in SBCLA. Τ.Ε. is a grammatical correction,
Vide be} ow.
7 απεκριθη ο |. in BLA 33.
8 Forem...
εντολων read with BLA οτι πρωτη εστι.
Φ Omit αντη π. εν. (a gloss from νετ. 28) with 981ΙΔ.
19 For και .
phanes and in the N. T.; possibly collo- quial (Kennedy, Sources of N.T.G., p.78). —Ver. 27. πολὺ πλανᾶσθε, much ye err. This new and final assertion of ignorance is very impressive; severe, but kindly; much weakened by adding ἡμεῖς οὖν.
Vv. 28-34. The great commandment (Mt. xxii. 34-40). The permanent value of this section lies in the answer of Jesus to the question put to Him, which is substantially the same in both Mt. and Mk. (The accounts vary in regard to ( the motive of the questioner. In Mt. he ’ comes to tempt, in Mk. in hope of getting confirmation in a new way of thinking on the subject, similar to that of the man in quest of eternal life—that which put the ethical above the ritual. No anxious attempt should be made to remove the discrepancy.— Ver. 28. προσελθὼν, ἀκούσας, εἰδὼς : the second and third of these three participles may be viewed asthe ground of the first = one of the scribes, having heard them disputing, and being conscious that He (Jesus) answered them well, approached and asked Him, etc.— ποία, what sort of; it is a question, not of an individual commandment, but of characteristic quality. The questioner, as conceived by Mk., probably had in view the distinction between ritual and
. . αντη BLA have simply δεντερα αντη (Tisch., W.H.).
ethical, or positive and moral. The prevalent tendency was to attach special importance to the positive, and to find the great matters of the law in circumci- sion, Sabbath-keeping, the rules respect- ing phylacteries, etc. (Lightfoot). The opposite tendency, to emphasise the ethical, was not unrepresented, especially in the school of Hillel, which taught that the love of our neighbour is the kernel. of the law. The questioner, as he appears in Mk., leant to this side.—Ver. 20. ἄκουε, ᾿Ισραήλ, etc.: this mono- theistic preface to the great command- ment is not given by Mt. Possibly Mk. has added it by way of making the quotation complete, but more probably Jesus Himself quoted it to suggest that duty, like God, was one, in opposition to the prevailing habit of viewing duty as consisting in isolated precepts. Mt. compensates for the omission by preserv- ing the reflection: ‘‘On these. two com- mandments hangeth the whole law and the prophets”. In Mk. the bond of unity is God; in Με. ἴουε---Ψετ. 30. Heart, soul; mind, strength (to vos) ; in Mt.: heart, soul, mind; in Lk. (x. 27): heart, soul, strength, mind; in Deut. (vi. 4): heart, soul, strength (δυνάµεως) ; all varied ways of saying ‘to the utter- most degree” = ‘all that is within’’;
α7--37. ΕΥΑΓΓΕΛΙΟΝ
Μείζων τούτων ἄλλη ἐντολὴ οὐκ Eon.” 32. Καὶ εἶπεν αὐτῷ 6 γραμμµατεύς, “Kaas, διδάσκαλε, ἐπ᾽ ἀληθείας εἶπας, ὅτι εἷς ἐστι Θεός,ὶ καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ. 33. καὶ τὸ ἀγαπᾷν αὐτὸν ἐξ ὅλης τῆς καρδίας, καὶ ἐξ ὅλης τῆς συνέσεως, καὶ ἐξ ὅλης τῆς ψυχῆς, καὶ ἐξ ὅλης τῆς ἰσχύος, καὶ τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτόν, πλεῖόν ὃ ἐστι πάντων τῶν ὁλοκαυτωμάτων καὶ τῶν θυσιῶν.' 34. Καὶ ὁ ᾿Ιησοῦς ἰδὼν αὐτόν, ὅτι νουνεχῶς ἀπεκρίθη, εἶπεν αὐτῷ, “Od μακρὰν ef ἀπὸ τῆς βασιλείας τοῦ Θεοῦ. ἐτόλμα αὐτὸν ἐπερωτῆσαι.
Καὶ οὐδεὶς οὐκέτι
c
35. Kat ἀποκριθεὶς ὁ ᾿Ιησοῦς ἔλεγε, διδάσκων ἐν τῷ ἱερῷ, “ Πῶς λέγουσιν of γραμματεῖς, ὅτι ὁ Χριστὸς vids ἐστι Δαβίδ”; 36. αὐτὸς γὰρ δ Δαβὶδ εἶπεν ἐν τῷ Πνεύματι τῷ “Aylw, ΄Εἶπεν ὅ Κύριος