430
καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς, καὶ θανατώσουσιν αὐτούς - 13. καὶ ἔσεσθε μισούµενοι ὑπὸ πάντων διὰ τὸ ὄνομά µου: ὁ δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται.
14. “ Ὅταν δὲ ἴδητε τὸ βδέλυγµα τῆς ἐρημώσεως, τὸ ῥηθὲν ὑπὸ Δανιὴλ τοῦ προφήτου,) ἑστὸς * ὅπου οὐ δεῖ : (6 ἀναγινώσκων νοείτω ") τότε οἱ ἐν τῇ ᾿Ιουδαίᾳ Φευγέτωσαν cis τὰ Spy: 15. ὁ δὲ ὃ ἐπὶ τοῦ δώµατος μὴ καταβάτω ets τὴν οἰκίαν," μηδὲ εἰσελθέτω ἃραί τι» ἐκ τῆς οἰκίας αὐτοῦ: 16. καὶ 6 εἰς τὸν ἀγρὸν ὢν ὃ μὴ ἐπιστρεψάτω 17. οὐαὶ δὲ ταῖς ἐν
eis τὰ ὀπίσω, ἃραι τὸ ἵμάτιον αὐτοῦ.
γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις ἐν ἐκείναις ταῖς ἡμέραις. 18. προσεύχεσθε δὲ ἵνα μὴ γένηται ἡ guy ὑμῶν] χειμῶνος. 19. ἔσονται γὰρ at ἡμέραι ἐκεῖναι θλίψις, ota οὐ γέγονε τοιαύτη ἀπ᾿ ἀρχῆς κτίσεως ἣς ὃ ἔκτισεν ὁ Θεός, ἕως τοῦ νῦν, καὶ οὗ μὴ
1S8BDL omit το ρηθεν . . . προφητον, which comes from Mt,
2 exrnkora in SBL (vide below). 3 B sah. cop. omit δε. * NBL omit εις την οικιαν, a gloss. ὅτι αραι in BL.
ΤΝ ΒΕΠ, omit η φνγη vey. Vide below.
8 mv in BCL.
real speakers (οὗ ydp ἔστε ὑμεῖς οἱ λαλοῦντες), but the Holy Spirit. Lk. has ‘*I”’ here: Christ = the Holy Ghost. This comforting word is wanting in Mt., and whether it was really spoken at this time must remain uncertain. Mt. de- scribes with more detail the internal troubles of the Christian community— mutual treachery, false prophets (within, not without, like the false Messiahs of ver. 5), lawlessness, chilling of early enthusiasm—all implying the lapse of a considerable time, and all to happen before the end of Jerusalem. (Vv. 10-12.) For all this Mk. gives only the brief statement in ver. 12.—Ver. 13 answers in its first part to Mt. xxiv. gb, and in its second to Mt. xxiv. 13.
Vv. 14-23. The Y¥ewish catastrophe (Mt. xxiv. 15-25, Lk. xxi. 20-24).—Ver. 14. τὸ βδέλυγµα τ.ἐ. The horror is the Roman army, and it is a horror because of the desolation it brings. Vide on Mt. The reference to Daniel in T.R. is im- ported from Mt.—éoryxéra, the reading in the best texts, masculine, though re- ferring to βδέλυγµα, because the horror consists of soldiers (Schanz) or their general. (Cf. 6 κατέχων, 2 Thess. ii. 7.)
που ov δεῖ, where it ought not, in- stead of ἐν τόπῳ ἁγίῳ in Mt.—a graceful
More expressive without.
® SSBDLA omit ων. More impressive without.
What meant obvious.
circumlocution betraying the Jewish Christian writing for heathen Christians, abstaining from making claims that might be misunderstood for his native country by calling it the “holy land” (Schanz).—6 ἀναγινώσκων v. The re- ference here cannot be to Daniel, which is not mentioned in Mk., but either to the Gospel itself or to a separate docu- ment which it embodies—a Jewish or Jewish-Christian Apocalypse (vide on Mt.). The words may be taken as a direction to the reader in synagogue or church to explain further the meaning to hearers, it being a matter of vital prac- tical concern. Vide Weizsacker, Das Apos. Zeit., p. 362.—Ver. 15. δώµατος, he who is on the roof. Vide at Mt. x. 27. The main point to be noted in Mk.’s version of the directions for the crisis as compared with Mt.’s (q.v.) is the omis- sion of the words μηδὲ σαββάτῳ, prob- ably out of regard to Gentile readers.— Ver. 18. ἵνα μὴ γένηται, that {έ may not be; what not said, φυγὴ (T.R.) being omitted in best texts = the name- less horror which makes flight impera- tive, the awful crisis of Israel.—Ver. το. ἔσονται yap at ἡμέραι, etc., for (not {η those days, but) those days (themselves) shall be a tribulation. So we speak of