παιδισκῶν τοῦ ἀρχιερέως, 67. καὶ ἰδοῦσα τὸν Πέτρον θερµαινόµενον, ἐμβλέψασα αὐτῷ λέγει, “Καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ᾿Ιησοῦ ἦσθα.” 1 68. Ὁ δὲ ἠρνήσατο, λέγων, “Οὐκ»Σ οἶδα, οὐδὲ ” ἐπίσταμαι τί σὺ 3 λέγεις. Καὶ ἐξῆλθεν ἔέω εἰς τὸ προαύλιον: καὶ ἁλέκτωρ ἐφώνησε.' 6ο. Καὶ ἡ παιδίσκη ἰδοῦσα αὐτὸν πάλιν ἤρξατο ὅ λέγειν τοῖς παρε-
omxdow,® “ Ὅτι οὗτος ἐξ αὐτῶν ἐστιν."
70. Ὁ δὲ πάλιν ἠρνεῖτο.
Καὶ μετὰ μικρὸν πάλιν οἱ παρεστῶτες ἔλεγον τῷ Πέτρῳ, ''᾽Αληθῶς
1 ησθα before |. with τον prefixed in BCL. The readings vary much here, but that of BCL (Tisch., W.H., Weiss) is the most like Mk.’s graphic style. Vide below.
2 ovre ovre in NBDL.
2 ov TL in ΜΒΟΙ/ΔΣ 33, altered by the scribes into the smoother τι ov. 4 και αλεκτωρ εφωνησεν omitted in BL; found in CDIA al. Vide below.
δηρξατο παλιν in SCLA (Tisch.. W.H., text).
ing has ειπεν (W.H. πιατρ.). 6 παρεστωσιν in SBCILA
that heisastranger. Going closer to him, and looking sharply into his face in the dim fire-light (ἐμβλέψασα), she comes at once to her οοπε]αδίοπ.---καὶ σὺ, etc., thou also wert with the Nazarene—that Jesus; spoken in a contemptuous manner, a faithful echo of the tone of her superiors. The girl had probably seen Peter in Christ’s company in the streets of Jerusalem, or in the temple during the last few days, and doubtless she had heard disparaging remarks about the Galilean prophet in the palace.— Ver. 68. οὔτε οἶδα, etc., I neither know nor understand, thou, what thou sayest. --οὔτε-οῦτε connect closely the two verbs as expressing inability to compre- hend what she means. The unusual emphatic position of σὺ (σὺ τί λέγεις, smoothed down into τί σὺ A. in T.R.) admirably reflects affected astonishment. ---ἐξῆλθεν: he slunk away from the fire into the forecourt—arpoavaAfoy, here only in N. Τ.--καὶ ἀλέκτωρ ἐφώνησε: these words, omitted in \gBL, are of very dubious authenticity. Weiss and Holtz- mann think they were inserted by copyists under the impression that the words of Jesus to Peter, ver. 30, meant that the cock was to crow twice in close succession, whereas the δὶς referred to the second time of cock-crowing, the beginning of the second watch after midnight. Schanz, while regarding this explanation of δὶς as unnatural, admits that it is difficult to understand how this first crow did not remind Peter of the Lord’s warning word.—Ver. 69. ἡ παιδίσκη: the article naturally suggests that it is the same maid, and probably
B omits, and for λεγειν follow-
but for harmonistic interests there would have been no doubt on the subject. Yet the fact that Mt. makes it another obliges us to ask whether Mk.’s ex- pression necessarily means the same person. Grotius, whom Rosenmiller follows, says 4 may here, as occasionally elsewhere = τις. Of more weight is the suggestion that it means the maid on duty in that particular place, the fore- court (Schanz and Klostermann; the remarks of the latter specially worthy ot notice). On first thoughts one might deem πάλιν decisive as to identity, but (1) it is wanting in B, and (2) its most probable position is just before λέγειν, and the meaning, that Peter was a second time spoken to (or at) on the subject of his connection with Jesus, not that the same person spoke in both cases. On the whole a certain element of doubt remains, which cannot be eliminated by exegetical considerations. In favour of one maid is the consideration that two able to recognise Peter is more unlikely than one. Yet the two might be together when they saw Peter previously, or the one might point him out to the other that night. In Mt.’s narrative the standers-by seem also to have inde- pendent knowledge of Peter. In Mk. the maid gives them information. On the whole, Mk., as was to be expected, gives the clearer picture of the scene.— τοῖς παρεστῶσιν, to those standing by ; pointing to Peter, and speaking so that he could hear.—Ver. 70. Now, it is the bystanders who persecute Peter with the charge of being a disciple.—éaAnQas : they are quite sure of it, for two reasons *