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THE COMMON TRADITION

SYNOPTIC GOSPELS.

"ZiiWe . NvT, G-osptl^ EhfllisW Hav-monies. 186'

THE COMMON TEADITION

OF THE

SYNOPTIC GOSPELS

IN THE TEXT OE THE REVISED YEESION

EY

EDWIN A. ABBOTT, D.D,.

FORMERLY FELLOW OF ST. JOHN's COLLEGE, CAMBRIDGE, AND

W. G. RUSHBROOKE, M.L,

FORMERLY FELLOW OF ST. JOHN's COLLEGE, CAMBRIDGE.

foitboit MACMILLAN AND CO.

1884

LONDON :

R. Clay, Sons, and Taylor,

BREAD STREET HILL.

INTEODUCTION.

I.— TO THE GENERAL EEADEE.

1. THE OBJECT OF THIS BOOK.

Turning over the pages of this Harmony of the Synoptic Gospels the reader will at once notice a number of words in black type. On examination, he will find that the same, or nearly the same black type recurs in each of the three columns representing Mark, Matthew, and Luke ; or, in other words, that this black type exhibits the matter common to the first three Evangelists. If he ^\■ill then take the trouble to run his eye over the black type, taken by itself, he will perceive that these words, though extracted out of narratives, constitute a kind of narrative by themselves, a Tradition of the words and deeds of Christ. Since this Tradition is common to the first three Gospels, it may, for convenience, be called the Common or Triple Tradition.

The object of this book is to place before English readers this Common Tradition, as being a tradition earlier titan any of our existing Gospels, and consequently exhibiting the closest approxi- mation we possess to some parts of the original narrative from which our Gospels are derived. ^

Of course the importance of this Tradition depends upon the fact that the three Evangelists borrowed independently from it. When any judge, or jury, is engaged in weighing evidence, special importance will naturally be attached to all such statements as are made not by one witness, but by several, provided they have had no communication with one another. A fact stated by one witness

* It is intended, in due course, to publish a separate volume containmg the "Double Tradition," that is to saj^, the portions of the Synoptic narrative com- mon to Mark and Matthew, Mark and Luke, Matthew and Luke ; and also the passages peculiar to each of the three Synoptists.

vi INTRODUCTION.

alone may be accepted if the witness himself is generally credible : but obviously all such once-supported evidence stands on an entirely different footing from evidence twice or thrice independently supported. Admitting the honesty of the witness, we may doubt his exactness of statement, his acuteness of observation, his power of distinguishing facts from inferences. These, and other causes combine to make us assent to the maxim of the Levitical Law, " In the mouth of two or three witnesses shall every word be established." And as regards statements of supreme importance, we may accept the dictum of Philo — which has also been adopted by the author of the Epistles of ^t. John (1 John v. 8, 9) — that : " A sacred matter is tested by three witnesses." For these reasons the Tradition common to our three earliest Gospels assumes a very high import- ance, on the hypothesis that the three Evangelists bear independent testimony to its pre-existence and authority.

Closely though the Synoptists in some passages agree, yet the in- dependence of their testimony requires in these days no proof. Few reasonable sceptics now assert, as early Christian Fathers once did, that "Mark abbreviated Matthew and Luke," or that any one of the three first Evangelists had before him the work of either of the other two. Proof, if proof were needed, might easily be derived from a perusal of the pages of the following Harmony, which would shew a number of divergences, half-agreements, incomplete statements, omissions, incompatible, as a whole, with the hypothesis of borrowing. And, therefore, the unlearned reader may rest assured that at least no suspicion of collusion or dependence between the three earliest writers of the life of Christ need impair his acceptance of the Triple or Common Tradition.

But the independence of the three witnesses does not prevent one of the three from being earlier than the other two, and from approximating more closely than the rest to the Original Tradition from which all three are descended. On this point there has been difference of opinion : but the general consent of competent critics has, of late years, pointed toward Mark as the earliest of the three Evangelists. Or rather, to speak more accurately, it is believed that the Gospel of St. Mark contains a closer approximation to the Original Tradition, than is contained in the other Synoptists. Parts of St. Mark's Gospel are so full and ample on small and special points, as to suggest that the writer sometimes added a good deal from his own knowledge to the Tradition which he had before him ; but for the most part it will be found that Mark contains very little which is not found either in Matthew or in Luke.

It is possible to demonstrate that, at all events in some passages, Mark contains the whole of a Traditio7i from ivhich Matthew and Luke borrowed j)arts ; but the proof, though not complicated, requires a little more reflection than is usually given to statements made in a mere introduction of this kind. However, the reader will have

INTRODUCTION. vii

little difficulty in appreciating it, if he will give a moment's consideration to the following proposition : —

In the case of three narratives A, B, and C (e.g. Mark, Matthew, and Luke), if A contains iniuoh that is common to A and B alone, and much that is common to A and C alone, and all that is common to B and C, it follows generally that A contains the whole of some narrative from which B and C have borrowed parts.

The important clause in this proposition is that " A contains all that is common to B and C," in other words, that Mark contains (as happens in some passages) all that is common to Matthew and Luke. For how could this happen (to the extent to which it occasionally happens, not amounting to a word or phrase or two, but to a con- siderable part of the whole) on the supposition that Mark borrowed from Matthew and Luke 1 Mark could only have achieved such a result by carefully underlining all the ivords common to Matthew's and Luke's 7iarrafives, and by then writing a narrative of his own, which should include all these words and yet preserve the natural style of an original composition. " The difficulty of doing this is enormous, and will be patent to any one who will try to perform a similar literary feat himself. To embody the whole of even one document in a narrative of one's own without copying it verbatim,, and to do this in a free and natural manner, requires no little care ; but to take two documents, to put them side by side and analyse their common matter, and then to write a narrative, graphic, abrupt, and in all respects the opposite of artificial, which shall contain every word that is common to both — this would be a tour de force even for a skilful literary forger of these days, and may be dismissed as an impossibility for the writer of the Second Gospel." 1

But if Mark did not combine Matthew and Luke, it follows that (since the resemblance is far too close to be accounted for as accidental) Matthew and Luke must have borrowed from Mark, or — if that hypothesis be dismissed, as it must be — from some com- mon tradition which is embodied in Mark. This will explain all the phenomena of the Triple Tradition. The two later writers, horroioing independently from the Original Tradition (ivhich is contained in Mark) would agree with one another only so far as they borrowed, ov in other words i^ow^cZ contain nothing in common ivhich was not also in Mark. For the rest, Matthew would borrow this, and Luke that ; so that when all that had been borrowed from Mark,2 was deducted from Mark, very little would be left that

^ Eiicydopxdia Britannica, vol. x, p. 791, article "Gospels."

- When we speak of " borrowingjCi-oia Mark," we mean "borrowing from the

Original Tradition contained in~]Sl^k : " and this expression will be occasionally

used forl)revity.

Where Matthew and Luke agree in slight deviations from Mark, they probably

used some "similar edition "of the Original Tradition, from which there had

vili INTRODUCTION.

could be set down as peculiar to Mark. Hence (in the following Harmony), when the reader looks down the left-hand column which represents the "portions peculiar to Mark," he need not be sur- prised at sometimes finding little but a group of words such as "and," "straightway," "that," and the other mannerisms of the Evangelist. This paucity of " peculiar matter" is a tribute to the faithfulness with which Mark followed, without enlarging, the Original Tradition.

From the superiority of Mark's Gospel, in respect of date, it must not be inferred that his narrative, wherever it covers the same ground, enables us to dispense with those of Matthew and Luke. On the contrary, it is sometimes extremely abrupt and obscure, and apparently has been so confused as to require illustra- tion by means of the other two Synoptists. Take for example the following passage : —

Mark xiv. 65. Matthew xxvi. 67, 68. Lukk xxii. 6.3, 64.

And some beL;;an to spit on Then did they spit in his face And the men that held him,

him, and to cover his face, and buffet him, but otliers mocked him ; (64) and cover

and to buffet him, and to smote him, saying, (68) Pro- ing his eyes (Gr. him) they

say unto him, Prophesy : and phesy to us, thou Christ, who asked him saying, Prophesy,

the officers recei\^ed him with is it that smote thee ? Who is it that smote thee ? blows.

Here the meaning of the mocking command to "prophesy" is not clear in Mark's narrative. It suggests the question " Prophesy 'i About what ] " And we are also left to ask, " What was the object of ' covering his face ' 1 "

Still more obscure is Matthew. For here we find Jesus requested by the soldiers to " prophesy " who smote him ; yet, so far as Matthew's narrative goes, we cannot in the least understand how there could be any difficulty in telling, without any recourse to " prophesy," who it was that smote Jesus, since the smiters (so far as Matthew informs us) were visible. It is reserved for Luke, the latest of the three Synoptists, to make all clear by combining the two traditions, 1st, the blindfolding ; 2nd, the command to prophesy who it was that smote hiyn, when blindfolded.

Yet the very obscurity and abruptness of Mark's Gospel are indications of the early date at which it was committed to writing ; for what is obscure and abrupt in an early tradition may naturally be corrected by later editors into what is clear and smooth ; but no one would be tempted to substitute abrupt obscurity for original clearness and smoothness.

been removed some of the abruptnesses perceptible in Mark's form ©f tin; Tradition.

Where Matthew and Luke agree, and Mark is altogether wanting, they borrowed from some document "or tradition, containing the parables and longer discourses of Christ. ^

INTRODCCTIOI^. ix

A comparison of the Gospel of Luke, in the original, with that of St. Mark would place beyond doubt the conclusion that the educated physician who composed the third of our Synoptic Gospels, altered many words and expressions in the Earlier Tradition, in conformity with a more exact and polite usage : but in most instances a knowledge of Greek is required to appreciate such a demonstration. One or two examples, however, may be made intelligible to the English reader. In the Stilling of the Tempest (see pp. 32-35) Matthew and Mark speak of Jesus, on the lake of Gennesaret, "rebuking the sea'' (Mark iv. 39, Matthew viii. 26) and describe how " even the wind and the sea " obey Jesus. In both cases Luke uses "water" or "waters." This might be thought an accident, but it is not. For in the Exorcism of the Gadarene (pp. 36, 37), whereas Mark and Matthew use the word "sea" (Mark v. 13, Matthew viii. 32), Luke uses "lake;" and this makes clear the motive of his correction. He objects to the application of the word " sea," where " lake " is more appropriate. Again in Mark ii. 4-9, 11, 12 we find four times repeated a word " bed," concerning which it is said by the grammarian Phrynichas that "only the canaille \\^& this word;" consequently Matthew (ix. 2) and Luke (v. 18) substitute for it (pp. 10-13) the word " couch ;"^ and when Luke finds himself compelled to repeat the word, he resorts to the w^ord "little couch" (Luke v. 19, 24) rather than employ a word condemned by polite usage

But these trifling, though frequent, peculiarities of grammatical expression are insignificant, as compared with the differences cf thovght, which may be noted in the following pages, distinguishing the earlier from the later Evangelists. It is a cogent proof of the early date of Mark that this Gospel contains many expressions, which, although no doubt historically accurate, would be likely to be stumbling-blocks in the way of weak believers ; so that they are omitted in the later Gospels, and would not have been tolerated except in a Tradition of extreme antiquity. For example, after Mark has described, in language closely resembling that of Matthew, the return of Jesus to his home at Nazareth, the two Evangelists conclude thus (see pp. 40, 41) : —

Mark vi. 5. Matthew xiii. 58.

And he could there do no mighty And he did not many nuighty -works

TTOrk; save that he laid his hands upon a there because of their unbelief. few sick folk and healed them. And he marvelled because of their unbelief.

^ This is one of the few cases in which the Revisers (very justifiably avoiding the charge of pedantry) have not attempted to represent in English the differences of the Greek words. It will be noted that in pp. 10, 11, although the word "bed" is used by all three Synoptists, it is not printed in black type. This indicates that, though the English is the same in all three, the Greek is not the same.

X INTRODUCTION.

A somewhat similar divergence is found (pp. 8, 9) in a passage common to the three Evangelists, immediately following the account of the healing of Peter's wife's mother : —

Mark i. 32-34. Matthew viii. 16. Ta-ke iv. 40, 41. And at even, when the sun And when even was come, And when the sun was set- did set, they brought they brought unto him ting, all they that had unto hinx all that ivere many possessed virith any sick with, divers sick, and them that were devils; and he cast out diseasesbroughtthem possessed with devils. ..(41) the spirits with a word, and unto him; and he laid his And he healed many that healed all .that were sick. hands on every one of were sick with divers dis- them and healed them, eases...

No one can fail to see a kind of climax here, ascending from the earlier to the later Evangelists. In Mark's narrative " all that were sick" are brought to Jesus ; but not "all," only "many," are healed. But, in Matthew, " many " are brought, and " the spirits " are cast out, and " all that were sick " are healed ; and similarly in Luke " all they that had a7iy sick " bring them and Jesus lays his hands on ^^ every one of them and heals them." Obviously it is far more likely that the more restricted statement was the earliest of the three, and was amplified (in accordance with a very natural tendency, to prevent the supposition that the acts of healing per- formed by Jesus were sometimes of a tentative or partial nature) than that the fuller statement's of Matthew and Luke were curtailed in the earlier days of the Church by an increasing exactness of criticism. Many other instances might be mentioned of " stumbling- blocks " existing in the early version of St. Mark, and removed in later Gospels ; but it must suffice to refer to one only, the attempt made by the friends of Jesus to lay hands on him " for they said, He is beside himself" (Mark iii. 21, see p. 20).

The reader will now understand why, in this Harmony, a de- parture has been made from the usual order of the Gospels, and the narrative of Mark is printed first. The reason is, that Mark's Gospel, being the earliest, is advantageously studied first, in a comparison of the three Synoptists.

If we possessed the Original Gospel from which our existing Gospels are derived, we should probably be able to understand in what way many of the discrepancies between our Evangelists arose from a difference of interpretation. In the last section of this Introduction (see p. xxvi.) the writer proposes to give a few, out of a very large number, of interesting variations, tending to support this explanation of many of the synoptic divergences ; namely, that (in many parts) the three narratives were derived from one common tradition ; that this tradition was probably Greek ; and that, in any case, this tradition was variously interjyreted, by difference of punctua- tion, transposition, or other slight changes, so as to give rise to three more or less divergent narratives. Meanwhile, one word on the d priori probability of the hypothesis.

INTRODUCTION. xi

It is possible that for some time the Evangelistic records were handed down not in writing, but by means of oral tradition, like the Mishna of the Jews ; which is said to have been editorially arranged about the end of the second century, but not committed to writing till afterwards. A tradition intended to be handed down orally might naturally aim at brevity ; and the following extract from a condensed and interesting essay on the Mishna will shew that, at all events in Jewish tradition, brevity was occasionally accompanied by its proverbial danger, obscurity. " Dr. Schiller-Szinnessy says : * The language of the Mishna, although pure, and indeed purer than the language of several books of the Bible, was so concise and terse that it could not be understood without a commentary.' This elliptical style may perhaps be compared to that of a telegram, ivhich has to he exjMnded before it can be understood. For instance, in the following quotation the words in brackets are part of the expansion and have no counterpart in the Hebrew : — •

" \_Damages aioarded to her in comjoensation for'] insult or injury belong to her, Rabbi Judah ben Bethera saith : \if the injury inflicted on her is] hidden, two-thirds \of the daviages recovered^ belong to her and one-third to him \the hushand]^^

Without the words in brackets this passage would read thus : " Insult or injury belong to her. Babbi Judah ben Bethera saith hidden two-thirds belong to her, and one third to him." No doubt the context would to some extent elucidate the meaning of such a passage ; but still, remembering that the Gospels and the Mishna sprang from the same national source, we may not unprofitably ask ourselves, as we cast our eyes along the black type of the Common Tradition in the following pages, "Is it not possible that the con- densed narrative which we can pick out of the three Synoptic records represents the ' elliptical style ' of the earliest Gospel notes or Memoirs, which needed to be ' expanded ' before they could be used for the purposes of teaching, and which might naturally be expanded with various and sometimes divergent amplifications ? " We shall recur to this hypothesis later on (see p. xxvi.) ; but the fuller discussion of it almost necessitates some reference to the Greek text, and for the present it must suffice to say that there are good reasons for supposing that the brevity and obscurity of several portions of the Original Memoirs, and especially of those portions which contain dialogue, may account for many of the existing differences in the Synoptic Gospels.

1 The Mishna as Illustrating the Gospels, by W. H. Bennett, B.A. (M.A. London), Fry Hebrew Scholar of St. John's College, Cambridge, and Tyrwhitt University Scholar. (Cambridge : Deighton, Bell, and Co. London : George Bell and Sons, 1884.)

INTRODUCTION.

2. ON THE REVISED TEXT OF THE NEW TESTAMENT.

By the kind permission of the Oxford and Cambridge Delegates of the respective University Presses, we have been allowed to use the Revised Text in the following pages ; to the very great advantage of those readers who seek to approach as closely as possible to the exact meaning of the words of Christ.

In an Introduction addressed to " the general reader," it would be out of place to enter into detail concerning the faithfulness of the Revised Version to the Greek Gospels : but one or two popular objections may be brieHy discussed.

It is alleged that the New Version is less rhythmical than the old, and that it has introduced a number of needless changes which jar upon the ear and throw over the general style an air of pedantry. For example in Matthew v. 26, ''Thou shalt by no means come out thence, till thou have paid the last farthing," certainly sounds unrhythmical as compared with the Old Version " till thou have paid the uttermost farthing."

Both in this and other passages it is probable that the Revisers would have done more wisely to insert in the margin, and not in the text, changes introduced not for necessity, but for consistency, i.e. for the purpose of always rendering the same Greek word by the same English word. The popular instinct — which, in respect of English, is a much more faithful guide than the taste of those who have given much time to Greek and Latin composition and very little to the serious study of their own language — readily detects any combination of ancient and modern phraseology, and rejects the mixture as unpleasing. " The last farthing " suggests to us, at present, the modern phrase, " one's last shilling," and, in its ancient and venerable context, raises a feeling of incongruity.

But time will help to dissipate this objection. The modern and vernacular expressions of to-day become recognized in the second generation, respectable in the third, and venerable in the fourth or fifth. It cannot be too often repeated that the same charge of want of rhythm, which is now brought against the Version of the nineteenth century, was also brought two centuries and a half ago, against that Authorized Version which all English-speaking peoples now agree in regarding as one of the purest fountains of their language. The Revised Version of the New Testament was not made simply or mainly for the present, but also for future ages, and it may be not unreasonably hoped that the twentieth century will not have passed away without covering multitudes of what we must needs now think defects under those pleasing associations which we are in the habit of calling the "veil of antiquity." And some little sacrifice of the mere pleasure of the ear may fairly be

INTRODUCTION. xiii

demanded from the general reader of the Bible if thereby the Book is made, for all time, a more faithful interpreter of the Divine Word.

But a second and far more serious charge has been brought against the Revisers, that they have erroneously altered the text of the Greek Testament in conformity with certain Manuscripts, ancient indeed but not so ancient as some of the Fathers on whose evidence they have set comparatively little store ; and, more particularly, that they have been led by this erroneous system to omit passages of Scripture, and even to throw doubt on no less than twelve con- secutive verses which have hitherto formed the conclusion of St. Mark's Gospel, Mark xvi. 9-20. These verses are not, it is true, cancelled by the Revisers, nor are they even relegated to the mai'gin ; but an interval is left between them and the eighth verse of the sixteenth chapter, as if to say that they are of the nature of an Appendix ; and the opinion of the Revisers is indicated by a marginal note stating that *' the two oldest Greek manuscripts, and some other authorities, omit from verse 8 to the end. Some other authorities have a different ending to the Gospel."

The controversy on these verses is of such deep interest — both because of the importance of the particular passage itself, and because the discussion illustrates the general principles upon which the Revisers have proceeded —that we shall make no apology for giving a summary of the argument and the evidence on both sides. But some preliminary considerations claim our attention.

First, it must be remembered tliat the tendency in the earliest periods of the Church was decidedly in favour of amplifying rather than curtailing the Gospels. The most common way of doing this was to supplement one Gospel by another. To take the first instance that comes to hand. In the description of Jesus walking on the sea, in Mark vi. 47, we read merely that '' the ship was in the midst of the sea ; " but Matthew (xiv. 24) tells us that " the ship was many furlongs distant from the land, being tossed by the waves." Hence a MS. adds in Mark also the words " being tossed." " The number of such instances in the older MSS. is legion," says Professor Sanday,! and therefore we need not mention another of this kind.

But there was another method of supplementing the Gospels, not so easily detected, namely, by additions derivable from oral tradi- tion, or from the suggestions of scribes. Sometimes these amplifica- tions were on a small scale and consist of little more than the reduplication of various readings. For example, in Mark vi. 33, after the words "ran there together on foot from all the cities," there aj^pears to have been a variation in the text : —

^ Gosyd of the Sexond Century, p. 68. The best and amplest instances of this kind of corruption will be found in the marginal notes of the Revisers on Luke xi. 2-4, the passage containing the Lord's prayer.

xiv INTRODUCTION.

(1) One very early text, represented by our two most ancient MSS. reads " and they outwent them."

(2) Another very early text, mostly current in the West, and therefore called for convenience the Western text, reads " and they came together there."

(3) A third text, represented by a great number of MSS. of respectable antiquity, combines the two readings, with slight modifi- cation, thus: "and they outwent them and came together to him."

It is easy to see how this amplification and "mixing of texts" might occur. A various reading might be placed at first in the maro-in of a MS. ; then it might be transferred to the text, perhaps written between the lines ; finally it might be inserted in the text itself. The same anxiety which makes us reluctant now to give up a word that may possibly be a 2)Gbrt of the sacred narrative would be present in the minds of most readers and scribes from the earliest times, urging them to give each interpolation " the benefit of the doubt." And thus in all but a few of the best MSS., copied from the best originals by the most faithful and intelligent scribes, the process of amplification would go on. Hence it follows that, in order to determine the true reading in any case, the character as well as the number, of the ancient MSS must be considered ; and a very few MSS., of good character, will outweigh a large number of those MSS., even though ancient, which habitually "mix readings."

But we have not yet dealt with interpolations, properly so called, that is to say, insertions of new matter. Of these there are not many, or at least not many that can now be detected : but what there are, appear to be of very early date, probably inserted in times when the first three Gospels, not yet being recognized as supremely authoritative or " Canonical," were tre?.ted by the scribes with a freedom not tolerated in later times. " By the end of the second century," says Dr. Sanday, " the Gospels exhibit a text which bears the marks of frequent transcription and advanced corruption."^ And he quotes Dr. Scrivener as saying that " It is no less true to fact than paradoxical in sound, that the worst corruptions to which the New Testament has ever been subjected originated within a hundred years after it was composed ; that Irenaeus, and the African Fathers, and the whole Western (with a portion of the Syrian) Church, used far inferior manuscripts to those employed by Stunica, or Erasmus, or Stephens, thirteen centuries later, when moulding the Textus Receptus." Irenseus himself directly attests the diver-

^ Gospel of the Second Century, p. 328.

INTRODUCTION. xv

sity of the copies of the New Testament in his day ; for in speaking of the book of the Apocalypse (which he declares, and probably with truth, to have been written in the days of Domitian, "almost in our time ") ^ he tells us that the number of the Beast (Rev. viii. 18) is variously given in dilierent MSS., and he distinguishes some as "good and ancient." So rapidly did one generation of MSS. succeed another ; and so speedily did the sacred autographs pass into utter oblivion.

An ancient text therefore, is, in itself, no security for an uninter- polated text. As individual MSS. depend for their weight, not upon their mere anti(|uity, but upon their character ; so it must be with groups of MSS. representing the early texts used in different Churches ; and it becomes necessary to ask, Which text is most given to interpolations %

All agree that this fault is most frequently to be found in the Western text, that is to say the text used by Irenseus, the African Fathers and the whole Western Church. "The chief and most constant characteristic of the Western readings is a love of para- phrase. Words, clauses, and even whole sentences were changed,

omitted, and inserted with astonishing freedom Another

equally important characteristic is a disposition to enrich the text at the cost of its 2^urity, hy alterations or additions taken from tradi- tional and i^erhai^s from apocryphal or other non-hihlical sources.' ^ To the same effect speaks Dr. Scrivener in describing the ancient MS. called Codex Bezse (presented by Beza. to the University of Cambridge) which best represents the Western text: "The most striking feature of Codex D " (a brief method of denoting the Codex Bez£e) " is its habitual tendency to ijiterjmlation.'' At the same time he maintains that these interpolations were very early, and that " the Text of the Codex Bezse as it stands at present, is, in the main, identical with one that was current both in the East and West as early as the second century of our era. It may very well have been brought into Gaul by Irenseus and his Asiatic contemporaries about a.d. 170." ^

Of the numerous interpolations of the Codex Bezse two must suffice. After Matthew xx. 28, it inserts the following passage : —

* ' But seek ye to become great from being little ; and, from being greater, to become less. And when ye enter in and are invited to sup, sit ye not down in the prominent places, lest at some time a more illustrious than thou come in, and the liost {lit. the supper-inviter) say to thee, Go yet lower. But if thou take thy seat in the inferior place, and there come in one inferior to thee, the host will say to thee, Go yet higher; and this shall be expedient for thee."

' This is disputed by many, but (I believe) on insufficient grounds.

2 Westcott and Hort, New Testament, vol. ii. p. 122, from which work most of this section is borrowed.

3 Bezae Codex Cantabrigiensis, Ed. Scrivener, p. xlix.

xvi INTRODUCTION.

Again, in the place of Luke vi. 5, which he transposes to a place between vi. 10 and vi. 11, the scribe of Codex D, sets down the following story : —

** On the same day, seeing a certain man working on the sahbath, he said unto him, Man, if thou knowest what thou doest, blessed art thou ; but if thou knowest not, cursed art thou and a transgressor of the law."

As to that portion of the Acts of the Apostles which is pre- served in the Codex Bez^e Dr. Scrivener says, " While the general course of the history and the spirit of the work remain the same as in our commonly received text, we perpetually encounter long passages in Codex Beza3 which resemble that text only as a loose and explanatory paraphrase recalls the original from which it sprang."

The reader will require no further quotations, and no argument at all, to convince him that the evidence of the Western Text, as represented by the Codex Bezee, is almost worthless in support of any passage omitted by the two or three ancient MSS. repre- senting the early non- Western text. Here, as before, not the number of MSS. but their character, will determine the question ; and, even though an interpolation may have spread from the Western text into later texts, and may have been so generally adoj^ted, as to find its way into a multitude of those respectable but not first-rate MSS. which are convicted of the practice of "mixing readings," the concurrent testimony of this mass of witnesses will not avail against that of a compnratively small body of witnesses of superior character.

The testimony of the Fathers must evidently be judged in the same way. We must inquire not only into their date, but into their character, that is to say, into their practice of quoting from an accurate or from a corrupt text, and also into their opportunities for distinguishing between a corrupt and incorrupt text. Take for example Origen in the third century and Irenseus in the second. Both writers recognize the corrupt nature of the text of the New Testament in their days ; but Origen was a learned and scholarly critic, working in Alexandria, a centre of literature and learning, with abundant means of comparing MSS. from all parts of the world ; Irenseus, on the other hand, spent the active part of his life at Lyons, and is not notable for scholarship or critical acumen ; he is besides known to have used the Western text.^ Obviously

^ The text used by Irenseus is not always easy to determine, as the Latin translator of his Greek works, who lias alone preserved the greater part of his writings, may very often have rendered the Greek quotations from the New Testament by corresponding quotations from some old Latin version, current and known to the translator — just as, if we were translating into English a French book containing quotations from the Vulgate, we should r(-nder them into quotations from our English version. But Westcott and Hort, while fully recognizing this fact, agree in assigning to him a Western text : "Secure know- ledge of the character of the text of the New Testament used by Ireufeus himself,

INTRODUCTION. xvii

therefore the testimony of Origen will go for much, and that of Irengeus (early though he was) must go for very little, in determining any question of interpolation.

Nor can it be maintained that Irenseus, though he laboured under the disadvantage of employing for the most part a corrupt and interpolated text, was likely to be prevented by any inherent accuracy, and critical insight, from adopting any serious inter- polation. Several remarkable faults in the single volume of his extant works attest his uncritical nature. For example, he quotes (iii. 20, 4) as from Isaiah, a passage wliich he elsewhere (v. 31, 1) attributes to Jeremiah, but which is really found in neither prophet ;i and in the same chapter he quotes Habakkuk in con- formity neither with the Hebrew nor the LXX. ; Jeremiah also receives from him (v. 35, 1) credit for a long passage extracted from Baruch iv. 36. His remarks in the way of Hebrew criticism (ii. 35, 3) induce the commentator Massuet to write that " Some ignoramus appears here to have imposed upon our friend Irenseus, who was not very conversant with Hebrew." These mistakes are all from the Old Testament, with which we might suppose our author to be less familiar than with the New.^ But even in referring to the Gospels he makes mistakes, and occasionally very strange ones. For example, in describing the raising up of the daughter of Jairus (ii. 24, 4), he says that Jesus suffered no one to go in, save Peter and James, and the father and mother of the maiden — omitting John. Again, after quoting Matthew xi. 27, " No man knoweth the Son but the Father, &c." (and similarly Luke x. 22), he continues, " Thus hath Matthew set it down, and Luke in like manner, and Mark the very same " — whereas Mark altogether omits this passage. He mentions Jesus as raising up " the deceased daughter of the high- priest,^' meaning, by " high-priest," Jairus, the ruler of the synagogue (v. 13, 1) ; and in describing the raising up of the young man, the son of a widow (Luke vii. 12), he writes as follows : "For [the Scripture] saith, ' The Lord took the hand of the dead man, and said to him, Young man, I say unto thee. Arise. And the dead man sat up ; and he commanded that something should be given him to eat ; and he delivered him to his mother.' " Now the words of Luke, who alone records this incident, are : " And he came nigh and touched the bier : and the bearers stood still. And he said. Young

can of course be obtained only from the Greek extracts, and from such readings, extant only in Latin, as are distinctly fixed by the context ; and it is solely from these materials that we have described his text as definitely Western" (Netv Testament, vol. ii. p. 160).

^ It was probably found in some interpolated version. Justin Martyr accuses the Jews of removing it from the Bible (Clarke's Ircnocus, iii. 20, 5).

2 The merely numerical error of "three spies" for "two" received by Eahab the harlot (iv. 20, 12) is of trifling importance as compared with the errors mentioned above.

h

xviii INTRODUCTION.

man, I say unto thee, Arise. And lie that was dead sat up and began to speak. And he gave him to his mother." "We see, there- fore, that Irenseus, while professing to quote, omits two incidents, viz. the touching of the bier, and the young man's beginning to speak, and inserts two, viz. the taking of the young man by the hand, and the precept to give him something to eat. There can be hardly a doubt that Irenseus is here influenced by that amalga- mating tendency which we mentioned above as the source of constant interpolation, introducing into the miracle of Nain two of the incidents recorded in the raising of the daughter of Jairus. In any case these errors can by no possibility be at- tributed to the Latin translator. Irenseus himself must be held responsible for them ; and his critical weight must be diminished accordingly.

After these preliminary considerations as to the method on which the Revisers have proceeded, the early occurrence of corruption in the text of the New Testament, the general tendency to amplify rather than to curtail, the necessity for weighing the character as well as the antiquity of MSS., and the special liability of the Western text (which was used by Irenseus) to ancient but arbitrary interpolation — we pass now to the discussion of the particular passage for the omission of which the Kevisers have been censured. It may be called for convenience —

3. THE APPENDIX TO ST. MARK's GOSPEL.

This name has been given to verses 9-20 of the sixteenth chapter of St. Mark, beginning " JSTow when he was risen," and ending with the words " the signs that followed. Amen."

Of the internal evidence, derived from style, the reader now addressed is supposed incapable of judging; but it would be generally admitted by all competent and unbiased critics that Westcott and Hort rather understate than exaggerate the case when they pronounce their conclusion that the differences of style between the Appendix and the Gospel "produce an impression un- favourable to authorship," i.e. to the genuineness of the passage.

But concerning another kind of internal evidence the ordinary English reader is quite competent to judge, and that is the dis- continuity between the Gospel and the Appendix. Mark xvi. 8 describes Mary Magdalene, another Mary and Salome, who had come to visit the sepulchre "very early on the first day of the week " (xvi. 2), as fleeing from the sepulchre in fear. What is needed is a continuation, such as we find in the parallel passage in Matthew xxviii. 9 : " And behold Jesus met them." But, instead of this, the very next verse introduces Mary as though she had never been mentioned he/ore ; repeats " the first day of the week," as

INTRODUCTION. xix

though the date had not just been given; makes no mention of the manner in which her terror-stricken flight was arrested ; and leaves us in complete ignorance of what happened to the other woman who accompanied Mary in her flight : —

**8. And they" (i.e. Mary Magdalene and the rest) "went out and fled from the tomb ; for trembling and astonisliment had come upon them ; and they said nothing to any one ; for they were afraid.

9. Noio when he wm risen early on the first day of the week, he a2ypeared first to Mary Magdalene, from ivhom he had cast out seven devils.''

The italicized words might stand suitably in a catalogue of the appearances of Jesus after the Resurrection (and in such an account there would be a fitness both in the use of the word " first," and in the insertion of the day on which the Resurrection took place), but they are wholly out of place here in a continuation of the narra- tive of the visit of Mary Magdalene and her companions to the sepulchre.

But it may be asked, If there is really this manifest discontinuity between the Gospel and the Appendix, and if the Appendix is an interpolation, how can we suppose that the interpolator could not have devised some more continuous interpolation ? The reply is, that in all probability the Appendix was not written specially for this purpose, but was a fragment from some very ancient document or tradition, inserted here to fill a gap. We can hardly suppose that the Gospel of St. Mark was intended to end with the words in verse 8, ''for they were afraid." Either the Gospel was left incomplete, or the earliest copy, or copies, of the Gospel must have been by some accident mutilated. In either case the temptation to supply the gap would be very great indeed ; but a scribe might naturally feel reluctant to compose a conclusion of his own, and would prefer to insert a fragment from some ancient tradition, even though it did not exactly fit the place to be filled.

We have actual evidence that scribes in very early times did attempt to fill the gap at the end of St. Mark's Gospel by composing appendices of different kinds. A manuscript, generally called Codex L, which, although ascribed to the eighth century, is never- theless believed by scholars to represent an extremely pure text, and was said by Griesbach to agree remarkably with the text used by the great scholar Origen, adds the following short Aj^pendix after verse 8 : —

"The following passage also has a kind of currency (or is current in some places.)

" But all these things that had been commanded to them, they narrated briefly to the companions of Peter. And after these things, Jesus also himself", from tlie east even to the west, sent forth by their means the holy and incorruptible j)reaching of eternal salvation." ^

^ A similar Appendix is found in a Latin manuscript called the Codex Taurinensis, lepresentiug a version made in the fifth century.

b 2

XX INTRODUCTION.

The Manuscript then continues thus : —

** But there is also this passage current, after the (sentence), For they were afraid : — "

and it then proceeds to give the whole of the passage, Mark xvi. 9, which we have called above the Longer Appendix.

This testimony is extremely important, as shewing that the Manuscript that has handed down to us one of our purest texts, recognizes, first, the incompleteness of Mark's Gospel, and secondly, the existence of two unauthoritative supplements, giving the precedence to the shorter of the two, and placing it above the Longer Appendix, which in our Unrevised Version was printed as an integral part of St. Mark's Gospel.

How natural it would be to insert some Appendix, and how difficult to resist its spreading from one MS. to another, may be inferred from our own reluctance to suppose that a Gospel could be issued to the world incomplete and omitting (except so far as it is stated in the account of " a vision of angels " to women) the cardinal fact of all Gospels, the attestation of the resurrection of Christ. Irenseus expresses a prejudice almost universal among Christians when he writes that : " Since God hath made all things of an orderly and compact structure, it needs must have been that the form of the Gospel also should be well ordered and well harmonized " (iii. 11,9); and such a prejudice is almost incompatible with the acceptance of St. Mark's Gospel in its incomplete shape. The same Father very frankly sets forth another criterion of truth, by no means uncom- mon even in these days, viz., that it is " necessary." He declares that if any one could oppose Luke on the ground that he was ignorant of the truth, such a one would be " convicted of casting aside the Gospel of which he claims to be a disciple." And why? " Because through Luke we have come to the knowledge of very many, and these the more necessary facts of the Gospel, such as the birth of John, the story of Zacharias, &c." (iii. 14, 3). Again Eusebius, who wrote as a professed critic in the fourth century, speaking of this very passage — which he himself rejects, as not being found " in the accurate copies " — nevertheless admits the existence of a large class of men who will not " dare to reject anything whatever that has any kind of currency/ in the Scriptures." The most striking instance of the tendency of " necessary," that is to say edifying, matter, to spread from one to a multitude of MSS., is afforded by the doxology of the Lord's Prayer. The words " for thine is the kingdom, the power and the glory for ever and ever. Amen," have no place in the Lord's Prayer as recorded either by Matthew or by Luke, and are excluded from our Revised Text. They are omitted by all Greek commentators on the Lord's Prayer (except Chrysostom and his followers), and by all Latin

INTRODUCTION. xxi

commentators ; and one writer expressly defends them as being " the final ascription added hij the holy lurninaries and masters of the Church:'' yet to this day they are regarded by millions of Christians as being the words of Christ, and they are found in all but four of the most ancient MSS.^

We need not therefore be surprised at finding that the Longer Appendix is contained in seven ancient MSS. of respectable anti- quity and in a great multitude of others ; and that Iren?eus expressly quotes from it as a part of the Gospel of St. Mark. On the first point it is sufiicient to say that these MSS. are not of that superior class which is free from interpolations and " mixed read- ings." On the second point we need merely repeat that the uncritical nature of Irenseus and the character of the Western text, which he employed, render his testimony almost worthless in favour of any passage supposed to be interpolated.

On the other side we have a mass of external evidence, positive and negative, which, haviug regard to the strong tendency in favour of the interpolation, we can hardly regard as other than irresistible. The passage is omitted by the two oldest and most trustworthy MSS.; and one of these, the Codex Yaticanus, leaving a blank space in a manner not usual in the conclusion of any other book in the Codex, indicates that the scribe was aware of the gap at the end of the Gospel, but did not know of any genuine matter wherewith to fill the gap. A third most excellent MS. (Codex L) has been shown to contain the Longer Appendix, as the inferior of two non-canonical interpolations.

The critic Eusebius, writing in the fourth century, declares that the passage is *' not found in the accurate copies " ; and the great commentator Jerome, although in his earlier writings he twice quotes it, yet twenty-four years afterwards adopts the view of Eusebius, and says that '' almost all Greek copies omit this section."

The negative evidence is perhaps still more cogent. For the passage contains texts which, on such subjects as the appearances of Jesus after the Resurrection, the necessity of Baptism, the Ascension of Jesus, and the Sitting at the right hand of God, could hardly fail to be occasionally used, if not for illustration, at all events for controversy ; yet neither Cyril of Jerusalem (a.d. 350) in his exhaustive quotations of passages concerning the Sit- ting at the right hand of God, nor Tertullian (a.d. 200) nor Cyprian (a.d. 250) in their controversies concerning the necessity of Bap- tism, make any reference to any passage in the Longer Appendix. Indeed, with the single exception of the untrustworthy testimony of Irenseus, not a single Latin or Greek writer can be shown to

^ A form of the doxology is found even in the Teaching of the Tivclve Apostks, composed during the second century.

xxii INTRODUCTION.

have made any use of the Appendix before the Nicene Council in 325 A.D.1

The only argument of the slightest weight against the over- whelming mass of evidence internal and external, is that there are not only differences of style between the Appendix and the Gospel, but also one or two apparent or real discrepancies of fact, and that these discrepancies might have led scribes to omit the passage. But the answer to this argument is complete. The scribes of the MSS. of the New Testament resort occasionally to the omission of a phrase, or a sentence, in order to escape from a supposed dis- crepancy, but never to the wholesale cancelling of a large section of the text ; nor could any, even the most audacious of cancellers, dream of "so violent a remedy as the excision of the last twelve

verses of a Gospel, leaving a sentence incomplete Remedial

omissions on this scale, and having such results, are unknown." ^

The Greek student will find all the evidence on both sides of the question, stated in much fuller detail, and carefully and dis- passionately weighed, in the second volume of Westcott and Hort's edition of the New Testament, wherein they arrive at the conclusion that the passage is an interpolation {Notes on Select Readings, pp. 28 — 49) ; but we believe that the general reader, reviewing this popular summary of the controversy, and taking into consideration the general tendency to interpolate ; the special temptation to complete an incomplete Gospel ; the internal evidences of style and discontinuity; the uncritical character of the only early Father (Irenseus) who quotes this passage, and the corrupt nature of the text which he habitually employs; the inferior character of the MSS. which insert the passage as compared with the excellence of the MSS. which omit it ; the direct condemnation pronounced by Eusebius and deliberately repeated by Jerome in his later years ; and lastly, the fact that a passage so rich in controversial texts, is not used by a single early Father (except Irenseus) up to 325 a.d,, will have no difficulty in

^ It has been suggested that Justin Martyr may have used the Appendix, because he speaks of " that strong word which his Apostles preached everywhere, having gone forth from Jerusalem," which he may have borrowed from Mark xvi. 20, "But they, having gone forth from Jerusalem, preached everywhere." But the employment of words of such common occurrence (compare "teaching every- where," Matt. xxi. 28 ; 1 Cor. iv. 17) can prove nothing.

And the North African bishop, Yincentius of Thibaris (256 A.D.), can be shown to be quoting, not Mark xvi. 18, but, in all probability, Matt. x. 6. See Westcott and Hort, as above.

2 Westcott and Hort, ii. 49. As to the supposition that the passage may have been omitted because of some misinterpretation of the word " end " in the margin, used to denote the "end" of a church lesson, and misunderstood to mean the " end " of the Gospel— it will be found refuted by Westcott and Hort (ii. 49) ; and it would not have been mentioned in a popular summary like this, except as a specimen of the desperate shifts to which those must resort who could defend this indefensible interpolation.

INTRODUCTION. xxiii

understanding and appreciating the reasons which have forced the Revisers to print the passage as an Appendix, and not as a portion of the original Gospel of St. Mark.

4. — ON THE PAKT PLAYED BY CRITICISM IN THE DEVELOPMENT OF THE CHRISTIAN RELIGION.

Some of those who assent to the reasoning in the last section may regret that they are obliged to do so. "Would it not be better to have had no Gospel of St. Mark at all," they may be inclined to exclaim, " rather than that the Church should have used the Gospel as a complete work for more than a thousand years, and now at last find that it has been deceived 1 " And when it is pointed out to them that this is but one — though the most important — of hundreds of passages containing various readings, or interpolations, each of which indicates that some individual, or congregation, or group of congregations, was under some error less or greater ; and that even in the Lord's Prayer the Church has been permitted to remain for many centuries at least so far in error as to attribute to our Lord, and to repeat as His, words which were innocently added by later scribes — some may be inclined to go still further in their despair, and to ask, " Would it not have been better to have had but one Gospel, not needing to be harmonized with two or three others; with no interpolations to be rejected, no various readings to be discussed, no difficulties to be solved ? Is it right or reasonable that a religion of Love should be surrounded with intellectual diffi- culties, over and above the moral difficulty of conforming the emotions to its dictates ? "

Certainly if the object of Providence had been to lay down a law, or even to place on record a number of deeds and words to be exactly imitated, in either case a single Gospel would seem to have been best. Or, if the Divine purpose had been that the Christian religion should remain one and the same for ever, in form as well as in spirit, uninfluenced by the growth of knowledge and scientific criticism — then also it would have been better that Con- stantino should have destroyed every Codex of the Gospels but one (even though that one were the interpolated Codex Bezae), and that henceforth all faults and corruptions of scribes should have been made impossible by uniform supervision. And such, or somewhat such, has been the fate of the Koran. But not such has been the way of Providence in the diffusion of the Christian Gospels ; and surely it behoves believers in Providence to ask whether, after all, the Koran has wholly gained, and the New Testament wholly lost, the one from its uniformity, the other from its manifold variations.

xxiv INTRODUCTION.

In the opinion of the writer (although the thought may seem to savour too much of the old Evangelical school) there has been a dis- tinct gain for the Christian religion from the uncertainty and varia- tions of the text of the Christian books. In almost all ages, certainly in the earliest, the divergence of manuscripts has furnished some protection against bondage to the letter ; and still more valuable have been the variations in Christ's words, as recorded in the several Gospels. It has been a benefit to the Christian religion that it has developed with the Renaissance, and that it has been aided by the growth of literature and criticism to free itself from corruptions and superstitions. If on the one hand there has resulted, and is likely to result in a far greater degree hereafter, some uncertainty respect- ing the exact nature of minor details of the Gospel History, the consequent mental detachment from the mere letter of the New Testament may help to attach us more firmly to the Spirit of Him from whom the New Testament derives all its vitality. Our faith in Jesus of Nazareth as the eternal Son of God and Redeemer of the world is not, or ought not to be, based upon historical details which may be shaken to-morrow by the discovery of the book-case of a Christian of the second century in Pompeii, but upon the broad and incontestable evidence afiiorded by the character and teaching of Christ, and upon the marvellous triumphs over evil which we discern in experience and in history wherever His Spirit has been faithfully followed.

Nor ought any moderately thoughtful observer of the Avays of Truth to be in the least distressed if, looking back upon the history of the Christian Church, he seems to see, in every manifestation of the truth, some admixture of falsehood and more of illusion ; much din of controversy and hubbub of apologetics often drowning the still small voice of pure religion ; the way towards the ideal by no means a straight road, but a narrow and winding path, leading to a number of Promised Lands, each of which in turn proves to be no real Promised Land at all, but only a minor eminence whence to discern the far-off highest height of all. A.s it was in Astronomy — perhaps the noblest of intellectual pursuits in the sphere of natural science — so may it well be in the search after religious truths. We are led to truth through illusion.

" All the works of Divine Providence in the world," says Francis Bacon, " are wrought by winding and roundabout ways — where one thing seems to be doing, and another is doing really— as in the selling of Joseph into Egypt and the like." So it has assuredly been in the history of the Christian Church. Who is the great witness to the resurrection of Jesus *? Is it, as St. Peter puts it, one of the men " which have companied with us all the time that the Lord Jesus went in and went out among us " 1 — is it one of these that " must become a witness with us of His resurrection " 1 Not so. It is the thirteenth Apostle, the man who knew not Christ in the

INTRODUCTION. xxv

flesh, and could be no eye-witness to any of His deeds — who was selected by Providence to be the earliest and most weighty witness (so far as concerns the testimony of the authors of our sacred books) to the fundamental fact of Christianity. There is no more striking contrast between the attempted symmetry of human plans in councils and convocations, and the startling irregularity of Divine plans, than is to be found in the absolute obscurity which attends the history of the formally elected twelfth Apostle, and the world-renowned achievements of the informally summoned thirteenth !

We ought to take comfort from these considerations. God does not make — it is an Evil Being that makes — falsehood, error, and illusion ; but God does make falsehood, error, and illusion, stepping- stones to a higher truth than could be attained without them. In the attainment of all blessings, we shall ever find that we do not reach our first-desired object in its entirety ; but the portion that we actually attain is really better for us. And so it is in the search after religious truth. When we were children we could not stop short of desiring to believe that the whole of the letter of the Bible was absolutely true, but concerning the spirit of it we knew and cared little or nothing. Now we must be content to accept part of the letter of the Bible ; but the result will be not loss but gain, if we penetrate all the more deeply to the spirit of the sacred Book.

II.— TO THE STUDENT OF THE GREEK TESTAMENT.

1. THE OBJECT OF THE BOOK.

While exhibiting to the general reader the Common Tradition of the Synoptic Gospels, this Harmony is also intended to enable the student of the Greek Testament — provided that he has so much knowledge of the Greek language as may fairly be expected from a pupil in the Fifth and Sixth Forms of first-grade schools — to follow with exactness the agreements, divergencies, and peculiarities of the Synoptic Writers.

The work is a translation of the first part of Mr. Rushbrooke's Synopticon, which, by means of different colours and types, sets before the Greek student in a strikingly intelligible manner all the curious phenomena of the first three Gospels ; but Synoj^ticon, owing to the great expense of producing it, is necessarily a very costly work, far above the means of boys at school. And yet the study of any one Gospel must always be most incomplete and unsatis- factory, unless it is illustrated by such a comparison of the other

xxvi INTRODUCTION.

two as the student is enabled to make by means of Synopticon. It has therefore seemed desirable to publish an English translation of that work so arranged as to enable any Greek student, with a little pains and attention, to make a Synopticon for himself in the following way : — ■

Take a pen with red ink, and, omitting the black type, underline, in columns 2 and 3, all the words common to Mark and Matthew ; ^ then, with black ink, underline, in columns 2 and 4, all the words common to Mark and Luke ; lastly, in columns 3 and 4, underline with pencil or blue ink all such words as are common to Matthew and Luke. It will of course follow that all words not underlined and not in black type in any column are peculiar to the Evangelist whose name stands at the head of that column; and thus the student will have before him : —

(1) Black type, the Common Tradition of the first three Gospels.

(2) Underlined with red, the additions common to Mark and

Matthew.

(3) Underlined with black, the additions common to Mark and

Luke.

(4) Underlined with blue, the additions common to Matthew

and Luke.

(5) Ordinary type, in each Gospel, the additions peculiar to that

Gospel.

The Revised Version presents much greater facilities than the unrevised for a work of this kind, because the general exactness and consistency of the translation enables the Greek student to reproduce the original from the English with much greater ease and certainty. The cases are few in which any inconsistency of the Revisers in rendering parallel passages might place some obstacle in the way of reproducing the original Greek ; and wherever any difficulty of this kind has been observed, a note of it is made in the left-hand column.

One or two short statements may explain the principles upon which the Harmony is composed, and especially the arrangement of the black type : —

I. Similar English words are not printed black, e.g. "bed" (Mark i. 4; Matthew ix. 2; Luke v. 18) when they represent different words in the Greek (Mark, Kpdf3/3aTos ; Matthew and Luke, Kkivrj).

These cases are of very rare occurrence.

^ The black type is supposed to be omitted in the rest of the following directions, so that " all the words " means " all except those in black type."

INTRODUCTION. xxvii

II. Dissimilar English words are printed black when they represent Greek words similar in part or whole.

III. But where a Greek word, similar only in part, is represented by a group of English words, there a portion of the group is left in ordinary type, so as to indicate that the Greek original is not wholly similar.

IV. An asterisk calls attention to minute differences in the Greek, which are not exhibited in the English.

Y. A note of interrogation signifies possibilities of different arrangement.

2. THE CONFUSION OF THE COMMON TEADITION.

Nothing remains but to give one or two instances of the manner in which the book may be used for the elucidation of one Gospel by the others, and for the detachment of the mind from those parts of the Gospel narrative which must be regarded as less certain than the rest.

We have seen above (p. xi.) that in some cases the Mishna is obscure owing to its brevity ; and some of its dicta have been compared to telegrams which require ''expansion" in order to make them intelligible. Now let us suppose that the earliest records upon which the Gospels are based consisted of brief notes occasionally resembling the Mishna in respect of obscurity : on that supposition, where might we most reasonably expect, in the dialogues and doctrine of Christ, to find some difference of interpretation arising from the original brevity ? Is it not in the assignment of different parts of the dialogue to different interlocutors, the words " he said " or " they say " being omitted in the original — much as, in modern novels, a dialogue is sometimes written down without the insertion of words defining the speaker in each case, because the context may be supposed to render such definition needless, and because paragraphs, inverted commas, and other punctuation (devices unknown to the earliest Greek MSS.) help to elucidate the meaning 1 We will now proceed to give one or two instances of confusion of this kind, arising from the variations in the assignment of dialogue.

Take for example the conclusion of the parable of the Lord of the Vineyard. Jesus puts a question, asking, "What will the Lord of the vineyard do to the wicked servants ] " An answer is returned that " He will destroy them." But the Evangelists differ

xxviii mTRODUCTION".

as to ivho makes this answer, whether the Pharisees, or Jesus replying to himself :

Mark xii. 9, 10. Matthew xxi. 40-42. Luke xx. 15-17.

"What will the Lord of the When therefore the Lord of "What tli. n will tlie Lord of

vineyard do? He will come the vineyard cometh, what the vineyard do to them?

and destroy the husbandmen will he do to those husband- He will come and destroy

and give the vineyard to men? (41) They say to those husbandmen and give

others. (10) Have ye not him, He will miserably de- the vinej^ard to others. And

even read the Scripture, The stroy those miserable men, when they heard (this) they

stone, &c. and will let out the vineyard said, God forbid. (17) But

to other husbandmen, who he looked on them and said,

sliall render him the fruits in What then is this that is

their seasons. (42) Jesus written, The stone, &c. saith unto them, Have ye not even ever read the Scripture, The stone, &c.

Here probably Mark most faithfully represents the Original Memoirs, in which the dialogue was written clown without any assignment of different parts to different speakers :

(1) ''What will the Lord of the vineyard do?"

(2) " He will destroy those husbandmen."

(3) '' Have ye not read the Scripture, &c. ? "

But it is by no means improbable that Matthew may exhibit the most intelligent inteiyretation of these Memoirs in assigning the second speech to the Pharisees. And it is noteworthy that Luke, although he adopts Mark's assignment, nevertheless feels that the third speech follows so abruptly on the second that he introduces some iyitervening remark on the part of the Pharisees, " God forbid ; " to which the third speech comes from Jesus as a retort.

Take another instance from the conclusion of the dialogue between Jesus and the Pharisees concerning divorce : and in this case reversing the process of the last paragraph, let us start from what we may suppose to have been the Original Memoirs, and w^ork onward to the shape which it has assumed in our Gospels. The Greek student will not require to be reminded that there was neither punctuation nor distinction of capital letters in the writing of the first century; he will also be aware that the Greek for "what?" and "why?" is often the same (ri), and that the verb may stand either at the beginning, or at the end, or in any other part of the sentence. Suppose then that the Memoirs of the Apostles contained some note of this kind arranged in the short lines which are found in the earlier and Greek MSS : —

why''' ! ^^^ MOSES COMMAND TO GIVE A BILL OF DIVORCEMENT AND TO PUT HER AWAY HE SUFFERED FOR THE HARD- NESS OF YOUR HEARTS

INTRODUCTION. xxix

Obviously this may be interpreted in two ways : —

(1) (2)

Jesus. What did Moses coinmaiKl ? Pharisees. Why then did Moses command to

Pharisees. To give a bill of divorcement and give a bill of divorcement and to put her

to i)ut her away he suffered. away?

Jesus. For the hardness of your hearts (he Jesus. He suffered (it) for the hardness of

suffered this). your hearts.

Now see these two dii?erent interpretations actually given by Mark and Matthew : — •

Mark x. 3-5. Matthew x. 7-8.

[Aud he answered and said unto them,] What [They say unto him,] Why then did Moses

did Moses conuuand [you ? Atid they said, connnand to give a bill of divorcement aud to

Afoses] suffered to write a bill of divorcement put her away? [He saith unto them, Moses]

and to put her away. [But Jesus said] for for the hardness of your heart suffered [you

the hardness of your heart [he wrote you this to imt away your wives], commandment] .

In the following instance Matthew and Mark reverse their treat- ment of the Tradition ; and what Matthew expresses in a continuous speech, Mark breaks up into a rapid dialogue. It is contained in a passage in which Jesus makes mention of the feeding of the four thousand and of the five thousand (Mark viii. 17-21, Matthew xvi. 9-11), interesting and important because it describes one among several occasions (perhaps more numerous than are generally sup- posed) in which Jesus uses metaphorical language as to "leaven" and "■ bread," which was completely misunderstood by his dis- ciples.

Following the same method as before, we may suppose the Original Tradition to have run thus : —

DO YE NOT YET PERCEIVE NEITHER REMEMBER THE FIVE LOAVES FOR THE FIVE THOUSAND HOW MANY BASKETS FULL OF FRAGMENTS TOOK YE^ UP THE SEVEN LOAVES FOR THE FOUR THOU- SAND HOW MANY BASKETS OF FRAG- MENTS TOOK YE UPi DO YE NOT YET PERCEIVE

This might be variously interpreted thus : —

(1) (2)

Do ye not yet perceive neither remember? Do ye not yet perceive neither remember the

The five loaves for the five thousand? How five loaves for the five thousand (and) how

many baskets took ye up?' The seven for many baskets ye took up/ (neither) the seven

the four tliousand ? How many baskets took loaves for the four thousand and how many

ye up? Do ye not yet perceive ? baskets ye took up?i How is it ye do not

perceive ?

The former of these tw^o interpretations naturally passes into another stage when the abrupt questions are amplified so as to be more in conformity with grammar, and when answers are inserted

^ The Greek for the verb is the same, whether predicatively or interrogatively used.

INTEODUCTION.

in reply to the questions ; and thus we have the actual versions of Mark and Matthew : —

Mark viii. 17-21. Do ye not yet perceive neither remem- ber? [When I brake] the five loaves for the five thousand, how many baskets full of frag- ments took ye up? [Theij say to him, Tivelve. When ^] the seven for the four thousand, how- many baskets of fragments took ye up ? [They say to him, Seven. And he said to them,] Do ye not yet understand ?

Matthew xvi. 9-11. Do ye not yet perceive neither remember the five loaves of the five thousand, and how many baskets ye took up, neither the seven loaves of the four thousand and how many baskets ye took up ? How is it that ye do not understand [that I spake not to you concern- ing bread ?]

Take now another instance in which there is no variation as to the speaker ; but, by the interchange of a relative for an inter- rogative pronoun, and of a statement for a question, a complete change is made in the sense : —

Luke ix, 9. And Herod said, John I beheaded, but who is this?

Mark vi. 19. But Herod when he heard (thereof) said, John, whom I beheaded, he (lit. this, ovtos) is risen.

If the reader will compare the context of these passages, he will find that, whereas both Matthew and Mark assign to Herod the statement that John had risen from the dead, Luke assigns it to "some"; so that the final words of Herod, while in Mark they represent a positive statement, in Luke represent nothing beyond the question of a bewildered man.

Again, in the same passage, compare the following statements :- —

Matthew xiv. 5. And when he (Herod) desired to kill him, he feared the mul- titude, because they counted hiia as a propliet.

Luke ix. 7. Now Herod the tetrarch heard of all that was done, and he was much perplexed, because that it was said by some, &c.

Mark vi. 19-21. (Herodias) desired to kill him (i.e. John) : and she could not, (20) for Herod feared John, knowing that he was a righ- teous man, and a holy, and kept him safe. (21) And when he heard him, he was much perplexed, and he heard him gladly.

Is it not obvious that some confusion has here arisen from diverse interpretations of the Original Memoirs ? It would appear that they contained some brief notes to this effect : — " desired to kill him . . . feared." — perhaps supplemented by a further tradition as to "keeping" or " guarding " John, or " regarding " him as a prophet.

But while one Evangelist makes Herodias, another makes Herod, " desire to kill John '/' and, in the one, Herodias is prevented by Herod, in the other it is Herod who is prevented by the multitude. Again, in Mark, Herod fears '^ John" ; in Matthew he fears "the multitude."

Lastly, whereas Mark represents Herod as being "perplexed " by

1 It is perhaps a mark of the abruptness of the Original Tradition that the words " I brake " are not repeated here.

INTRODUCTION. xxxi

the prophetic utterances of John, Luke represents him as being " perplexed " by the rumours of the multitude about John.

Few critics conversant with the Gospels would doubt that the close similarity between some parallel passages in them necessitates the hypothesis of a Greek, not an Aramaic, Original Tradition, at least so far as concerns these passages. But it may be of use to call the student's attention to a passage which appears especially well adapted to prove that hypothesis.

Mark xiv. 49. Matthew xxvi. 55. Luke xxii. 53.

I was daily with you in the I sat daily in the temple When I was daily with you temple teaching. teaching. in the temple.

The Greek for "was" in Mark is here HMHN, a non-classical form not used elsewhere by this Evangelist. But this word, accord- ing as it is pronounced with a rough or smooth breathing, may mean " I was," or " I sat." Now the breathings are not inserted in the ancient MSS. so that the word is perfectly ambiguous ; and indeed the two words have actually been confused in a play of Sophocles {Trachinice, 24 ; see Keio rhrynichus, p. 241). Hence, we need not be surprised that while Matthew renders the word " I sat " (iKaOe^ofxrjv) Luke renders it "I was/' but avoids the non-classical form by using the participle (6vto<s fxov). This appears to indicate a confusion arising from a common use of an Original Greek Tradition, containing the word HMHN, retained by Mark, but altered by Matthew in the sense " I sat," and by Luke in the sense " I was."

One more instance may be given, of a nature more conjectural :

Mark ii. 16. Matthew ix. 11. Luke v. 30.

And the scribes of the And when the Pharisees saw But the Pharisees and their

Pharisees, when they saw it, they said unto his disci- scribes began to murmui

that he ate with the publi- pies. Why eateth your Master against his disciples, saying,

cans and sinners, said unto with the publicans and sin- Why do ye eat with the pub-

his disciples, Why (oTi) doth ners? licans and sinners ?

he eat and drink with the publicans and sinners ? '

Incidentally we may first note here that whereas Matthew records that " the Pharisees," and Mark that "the Scribes o/" the Pharisees " were the speakers, Luke combines both traditions by mentioning "the Pharisees and their Scribes."

But we note in the next place the variations, (1) Mark, "Why doth he eat ? " ; (2) Matthew, " Why eateth your Master .? " ; (3) Luke, " Why do ye eat?"

It is possible that the Original Tradition was, "And the Scribes of the Pharisees said to the disciples. Why doth he eat (eV^iet) with the publicans and sinners % "

^ Of course on ought not, in good Greek, to mean "wh}'-," but I cannot help beheving that here, as well as in ix. 11 and ix. 28, Mark uses it so. The sense demands it, and in all three places the parallel passages in Matthew have "why" (ti, or Sici Ti).

xxxii mTEODUCTION.

This abrupt introduction of the reference to Jesus, as the mere implied subject of the verb, was removed or amended, in Mark, by inserting the introductory clause "when they saw that he ate, &c.," so as to prepare the way for the speech of the Pharisees ; in Matthew, by the insertion of the subject " your Master," it being a frequent habit of Matthew to insert a subject where Mark omits one. But in the next place, the editor, or one of the editors, of the earliest Gospel (Mark's) inserted "drink," because, as a matter of fact, Jesus both ate and drank with sinners. Such an insertion as this is very common. Those who compare the Greek with the Hebrew Version of the Old Testament will find that many scribes are unwilling that any one should " eat " without " drinking " also ; and accordingly (Robertson Smith, Lectures on the /Se2^tuagint, p. 90) sometimes a Hebrew scribe (1 Sam. i. 9), sometimes a Greek scribe (2 Sam. xii. 21) adds "drinking" to the textual "eating."

It is probable therefore that a new form of the Tradition would be, "Why doth he both eat and drink T' {IcrOUi re koI TrtVei ; comp. Luke xii. 45, ia-OUtv re kol ttlvuv). Now it is easy to see, even in ordinary Greek characters, that €(tOl€lt€, "he both eateth," is easily confused with co-^tere, "ye eat." Let us also remember that the diphthongs in the Hellenistic writing were often sadly confused ; so that as a matter of fact, in this present passage, D reads eo-^tcrat Kat TTLverai, and a corrector in C has eaOteTe Kai Trtverat, meaning to represent the 2nd pers. pi. ; and this constant practice with D and other ancient MSS. is also found in early inscriptions ; and hence a confusion between eo-^tetre and one of the forms of the 2nd pers. pi. would be aided. When eo-^tecre had once been corrupted into eo-^tere, it would be necessary to alter Trtvet also into the 2nd pers. pi. ; but, as the word Kat follows irivct in Luke's tradition, TriveiKat might easily be mistaken for Trtverat, a form of Trivere ; and hence we are led to the conclusion that, without any arbitrary alteration of the Tradition, Luke might have found the reading ia-OUre koI ttiVctc, and might have preferred it, as avoiding the abruptness which charac- terizes the tradition retained by Mark.^

The next instance will contain less of the conjectural element, and will afford demonstrative evidence that Matthew has borrowed, not from Mark, but from some Common Tradition, probably Greek, from which Mark has also borrowed. It is taken from the Dis-

1 This coDJecture is inserted as being worthy of consideration ; but it must not be forgotten that elsewhere Luke uses the second person where Matthew and Mark use the third.— See Mark ii. 19 and 24. In Isaiah ix. 2, "the people that sat in darkness hath seen a great light," the LXX. reads " see ye" (rSere) ; and it would be interesting to enquire whether there are many other such instances in the LXX., and whether they can be explained by some error natural in translation.

INTRODUCTION. xxxiii

course uttered by Jesus on the Mount of Olives, a short time before the Crucifixion, concerning the Last Days :

Mark xiii. 9, 10. Matthew xxiv. 9, 14.

...they shall deliver you up to councils... and Then shall they deliver you up... (14) And

before governors and kings shall ye stand for this Gospel of the kingdom shall be preaclied

my sake for a testimony unto them in the whole world for a testimony to

els [xapTvpiov avrois). (!*') And unto all the nations (Ttaaiv toIs iQviai.v). all the nations ^ [koX ets iravra to. idvr}) must the Gospel be first preached.

So far, it would be a mere conjecture, though a probable con- jecture, that the Original Tradition was :

YE SHALL STAND FOR MY SAKE FOR A TESTIMONY UNTO THEM AND TO ALL THE NATIONS MUST THE GOSPEL BE PREACHED

— and that Matthew connected the words *' for a testimony unto '* with " nations," while Mark connected them with the word " them," and gave " nations " a different connection. But the parallel passage in Matthew, though it contains many similarities with that in Mark, does not follow Mark so closely as to make this conjecture by any means a certainty. Fortunately, however, we find another passage in Matthew x. 17-22, where the whole of Mark^s Discourse on the Mount of Olives is faitlifully followed, although, strange to say, it is assigned to quite a different period in the life of Christ, viz. when He is for the first time se^iding out the Twelve Apostles ; the close agreement of the two passages may be easily seen :

Mark xiii. 9-11. Matthew x. 17-19.

(Discourse on the Mount of Olives.) (The Sending forth of the Twelve.)

...they shall deliver you up to councils, and in ...they will deliver you up to councils ; and in

synagogues shall 3^e be beaten; and before their synagogues they will scourge you ; (18)

governors and kings shall ye stand for my sake yea and before governors and kings shall ye

for a testimony unto them (10) And be brought for my sake, for a testimony

unto all the nations must the Gospel to them and to the nations [koI to7s

be first preached. (11) And when they lead ^dvea-iy). (19) But when they deliver you

you and deliver you up, &c. up^ «fec. j j

Can any Greek scholar, or can even any ordinary English reader, after comparing these passages, retain a particle of doubt that the words italicised above — " for a testimony unto them and unto all the nations " — represent an Original Tradition, variously interpreted by Mark and Matthew ?

Mark took the words " unto all the nations " with the following words, and interpreted the tradition thus : " Unto all the nations must the Gospel be first preached."

Matthew has two versions of the Original Tradition, which he assigns to different periods in the life of Christ.

^ The order of the Revised Yersion has been altered so as to correspond with the order of the Greek.

The word "nations" {ievr}) is translated by the Revisers "nations," when preceded by " all the " ; when it is preceded by " the," they render it " Gentiles."

xxxiv INTRODUCTION.

In the earlier of these (x. 18) he connects the words " to the nations " with the foregoing words ; and as the subsequent words of the Tradition, " the Gospel must first be preached," now lose their meaning, he omits them.

In his later version (xxiv. 14) he retains the omitted words " the Gospel shall be preached ; " but he seems to have connected the words of the Tradition thus : " for a testimony to them and to the nations shall the gospel be preached." But, in his later context, the words " to them " make no sense ; and it becomes necessary to modify the sentence thus, " the Gospel shall be preached to the nations for a testimony to them," or, more shortly, " the Gospel shall be preached for a testimony to the nations," which is the interpretation he actually adopts.

In the following passage there is probably an interesting con- fusion between ttoXvs, many, and ttoXcs, a city. It is in the parable of the talents or pounds : —

Matthew xxv. 21, 23. Luke xix. 17, lf>.

His lord said unto him, Well done, good and And he said unto him, Well done, thou good

faithful servant : thou hast been faithful over servant : because thou wast found faithful in

a few things, I will set thee over many a very few tilings, have thou authority over

things. ..thou hast been faithful over a few ten cities. ..Be thou also over five cities. things, I will set thee over many things.

For " over " Matthew has iirl, but Luke iirdvui ; but this pecu- liarity of Luke's style does not prevent us from recognizing that cVt was the original, just as v-rro is the original in Mark iv. 21, ^'' under the bed," Matthew v. 15, Luke xi. 33, ^^ under the bushel," but is altered by Luke, in one of his two versions of the passage, into viroKOLTOi.

The Original Tradition was probably " over many things," 6ninOAAQN ; but, since I meant "ten," this might easily be confused with eminOAeON, "over ten cities." Again, 6171 was spelt in the earliest MSS. indifferently 6111 or 61161 \* and, since 6 meant "five," 6n6inOAA0N "over many things," might equally well be confused with 6rri6nOA6QN, "over five cities."

It is possible that a somewhat similar confusion may explain the discrepancy between the following passages : —

Mark v. 20. Luke viii. 39.

And he went his way and began to publish in And he went his way publishing through- Decapolis (eV tt? Ae/fOTroAet) how great out the Tvhole City {kuS' 6\riv t^v things Jesus had done for him. voXiv) how great things Jesus had done for

him.

^ An amusing instance of the variation in the spelling of eVi is to be found in the various interpretations of the first word of Irenseus' Treatise against Heresies. It was €Trt or 67r6i : Epiphanius read e-m and interpreted it " against " ; the Latin translator read cTret and interpreted it "since."

INTRODUCTION. xxxv

Now the word Decapolis means ten city, and just as ten city might be easily confused with the city so might " Decapolis " be confused with " the city " in the following way. Deca-, mean- ing " ten,"^ might be mistaken by an unlearned copyist for the numeral " ten," and might be denoted by the letter I : consequently eNTHAeKAnOAei would be written eNTHinOAei, which could be interpreted by an educated reader in no other way than as meaning eV rrj Tro'Act, " in the city." ^

In the narrative of the Transfiguration, Matthew attributes to St. Peter an egotistic utterance not found in Mark and Luke, and explicable from confusion : —

Mark ix. 5. Matthew xvii, 4. Luke ix. 33.

And Peter auswereth and said And Peter answered and said ...Peter said unto Jesus,

unto Jesus, Eabbi, it is good unto Jesus, Lord, it is good Master, it is good for us to

for us to be here, and let us for us to be here : If thou be here, and let us make

make three tabernacles, one ivilt, I ■will make here three • tabernacles, one for

for thee, and one for Moses, three tabernacles, one for thee, and one for Moses, and

and one for Elijah. thee, and one for Moses, and one for Elias. one for Elijah.

The Original Tradition, preserved by Mark and Luke, was " let us make," nOIHCQM6N ; but this was wrongly interpreted in the Tradition which finds expression in Matthew's Gospel, as if it were in two words, TTOIHCQ M€N : then the word M 6 N , appearing to make no sense, was changed into its correlative A 6, and FT 0 1 H C Q A 6 was easily changed (and the more easily because there is Q A € in the preceding line) into TTOIHCQQAe, i.e. *'I will make here." The intolerable egotism of this reading — "/ will make" — forced the Editor of this Gospel to insert at least the qualification "if thou wilt " ; and hence the present erroneous version of Matthew.

These specimens of certain or probable confusion of the Original Tradition shall be concluded by one of greater importance, which the writer can offer only as a conjecture, and must needs offer with the knowledge that many learned scholars have declared that the day of conjectures, unsupported by evidence of MSS., is now passed as regards the criticism of the New Testament. And so it probably is, as regards all the other books of the New Testament ; but the peculiar advantages afforded by three independent narra- tives derived from one Common Tradition have been as yet so little utilized that this dictum does not hold good concerning the Synoptic Gospels, or rather concerning the Original Tradition from which the Synoptic Gospels have jointly borrowed.

The passage in question is taken from Luke's account of the Mission of the Seventy (x. 4, 5) : — " Carry no purse, no wallet, no

1 Even if the confusion did not arise in this way, it seems probable that there is a confusion of some kind, and that TroAis was separated frcan Se'/co by some corruption that points to a Greek Original.

xxxvi INTRODUCTION.

shoes, and salute no man by the way " (fxr] fSaa-rd^ere PaWavriov jMY} Trrjpav, /xr] vTroS^fxara, kol fxrjSiva Kara rrjv 6801/ aa-irda-qcrOe).

Now in the first place we note that Luke's account of the Mission of the Seventy contains many sayings which Matthew sets down under the Mission of the Twelve. For example Luke inserts (x. 2) *' The harvest truly is plenteous &c." (Matthew ix. 37, 38) ; Luke inserts (x. 3) " Behold I send you forth as sheep, &c." (Matthew x. 16); Luke inserts (x. 5, 6) the precept to pronounce a blessing on a house, if there be in it any '* son of peace," or, as Matthew expresses it, " any one worthy," (Matthew, X. 11, 12, 13) ; Luke inserts (x. 9, 11) the precept to proclaim "The kingdom of God is at hand " (Matthew x. 7) ; Luke inserts (x. 12), *'I say unto you that it shall be more tolerable for Sodom, &c." (Matthew x. 15). Indeed, comparing Matthew x. 9 — 15 with Luke ix. 3 — 5 (both of which passages describe the Mission of the Twelve), we may almost say that whatever Luke has omitted from Matthew' s tradition, under the heading of the Mission of the Twelve, he has inserted under the heading of the Mission of the Seventy} But there is one important exception : Matthew's account of the Mission of the Twelve contains a precept to " salute " a house on entering it ; Luke, in his Mission of the Twelve, omits it, and yet does not insert it (not at least in the same words) in our present version of the Mission of the Seventy.

One more point of importance needs to be noted before we proceed to our conjecture. As to the precept of Jesus to the Apostles to take nothing with them on their journey, there seems to have been some difference of interpretation in the times of our Evangelists — some having made an exception in favour of " a staff," as Mark does ; others, as Luke, making no exception ; others, as Matthew, endeavour- ing to dissipate the difficulty by substituting, for the word "take," another word " procure," as if the precept did not forbid taking with one what one had, but only forbade j/rocuring anything exj)ressly for the journey :

Mark vi. 8. Matthew x. 9, 10. Luke ix. 3.

...that they should take Get you (KTTJ(T7)(ree) no Take (at'pere) nothing for

(a'(pa)(Tiv) nothing for gold, nor silver, nor brass your journey, neither

their journey, save a for your purses ((douas), staff, nor wallet, nor bread,

staff only ; no bread, no no wallet for your jour- ^^^^ money (Gr. silver),

wallet, no money (Gr. brass) ney, &c. in their purse.

It will be observed, however, that, in spite of other differences, the Synoptists all agree in connecting the precept of the Lord as to the wallet, &c. with the words "for the journey " (Matthew and Mark, el<s 6B6v : Luke, ets t^v 686v).

■• Luke omits in ix. 3 the mention of "gold " and "brass" for the "purses," and he does not in the same words supply the omission in x. 4, but he does so virtually, by adding " Carry not purse."

INTRODUCTION. xxxvii

We now return to the passage under discussion (Luke x. 4, 5), which we will arrange in the order of the Greek ; we will also substitute the word "journey" for "way," so as to be uniform with the translation in the last paragraph ; and we will place immediately after it the words that follow : —

Carry no purse no wallet no shoes and no one on the journey salute but into what- soever house ye enter

As to the " purse," we can now perhaps explain Luke's insertion of it, for we find that Matthew, x. 9, makes mention of "purses" although the Greek word is different ; and we have seen that, what- ever Luke in the Mission of the Twelve omits from Matthew's Tradition, he inserts in the Mission of the Seventy. But where, in Luke's Mission of the Seventy can we find Matthew's precept to " salute " the house ? And where, in Luke's Mission of the Seventy can we find the precept to " take nothing" connected with the words " for " or " on " the " journey " ? Since he thinks it necessary to repeat, in the Mission of the Seventy, the instructions about the " wallet " and " sandals " given to the Twelve, it seems strange that he should omit the qualifying words " for the journey " !

Even the English reader will probably perceive that if, in the second line, "no one" could be changed into "'nothing," (in other words, if MHAENA could be changed into MH A GN) and if "but" could be transposed (which in Greek involves the transposition of a single letter A) all would become clear, and we should have —

CARRY NO PURSE NO WALLET NO SHOES AND NOTHING ON THE JOURNEY BUT SALUTE WHATSOEVER HOUSE YE ENTER INTO

Undoubtedly there is some little roughness in this reading ; the word "and," before "nothing," is unnecessary and weak; and we should naturally expect rather " carry no purse, no wallet, no shoes — nothing on the journey ; " also acnrdcrrja-Oe woiild have to be altered to acnrdaraa-Oc ; and the order of words, da-TrdaaaOe 8' cts rjv dv cicreXOrjTe oiKLav, — though partly justified by Luke xxiv. 1, (fiepovcrat a ■^TOLfxacrav apco/xara, and John vi. 14, tSoWe? o tVooycre (rrj/jieiov, — is not so usual, or so smooth, as that in Luke's text, which is also found in Luke x. 8 and 10. But the reader must carefully observe that we are not attempting to emend Luke, but to restore the text of some Tradition from which Luke undoubtedly borrowed, and ivhich is identical with many 2M7is of Matthew ; and it is quite possible to demonstrate, by comparison with Matthew, that this Tradition has

xxxviii INTRODUCTION.

been corrupted in some loay, and at some time, without being able to show the precise time or way in which the corruption took place, whether orally or through documents ] and whether it was erro- neously interpreted by Luke, or by preceding editors, or by Luke in conjunction with others. In the course of such a transmission many misunderstandings and alterations might easily occur, and especially if there was a tendency to introduce slight changes into a Mission narrative, with the view of showing that it did not refer to the Mission of the Twelve, but to the Mission of some other body. And that some corruption of this kind has here caused Luke to diverge from the correct tradition we maintain to be absolutely demonstrable by a comparison of the text of Luke and Matthew in the light of the considerations above alleged : —

Luke x. 4, 5. Matthew x.

Carry no(t) purse, no(t) wallet, no(t) shoes ; Get you no gold. ..in your purses, no wallet for

and salute no man on the journey. And into (the) journey. ..nor shoes. And into whatso-

whatsoever house ye shall enter, first say, ever city or village ye shall enter, search out

Peace he to this house. And if a son of who in it is worthy. ..And as ye enter into the

peace be there, your peace shall rest upon house salute it. And if the house be worthy,

him {more probabhj " upon it") ; but if not, let your peace come upon it ; but if it be not

it shall turn to you again. worthy, let your peace return to you.

Here we have to consider these facts : —

1. The precept "not to salute people by the way" is well fitted for Gehazi in extreme haste, but not fitted for disciples of Jesus going forth to carry a Gospel of conciliation through Galilee. There are no indications of any such precept in the Mission of the Twelve ; and there seems still less reason for it in the Mission of the Seventy, who, being more numerous, may reasonably be sup- posed to have a less onerous task, and more time for the performance of it.

2. The precept is quite contrary to the implied precept in Matthew v. 47 : " If ye salute your brethren only, what do ye more than others 1 " — which implies that the disciples of Jesus were bound to " salute " strangers as well as friends.

3. Sanctus Ephraemus(ed. Moesinger, p. 92) — who is supposed to have used the early Harmony of the Gospels composed by Tatian — reads, "Into whatsoever house ye enter, first salute the house." This might have arisen from a blending of Luke with Matthew ; ^ but the quotation is valuable as showing how natural it is to interchange the expressions ''Salute the house," and " Peace be to the house." Supposing that an editor found the tradition already corrupted into " Salute no one by the A^ay, and into whatsoever house

^ The Commentary of Sanctus Ephraemus contains what may be called " layers " of commentaries, w ritten by different commentators, who used different texts ; and very erroneous inferences may be easily drawn from a cursory, or even a prolonged but unintelligent perusal of this book.

INTRODUCTION. xxxix

ye enter, salute the house," it is obvious that he would be tempted to avoid tautology by substituting, for the latter " salute," its equivalent, " Peace be to this house."

4. The word " salute " is rare in the Gospels, occurring only twice in Matthew, viz. v. 47 and here ; and only twice in Luke, viz. i. 40 and here. It is therefore extremely unlikely that, in a tradition in which the two Evangelists closely resemble each other, they should both use this rare word, but with a variation of context ivhich gives the passage two totalis/ different meanings, whereas a slight remodelling of the context would make the meanings the same.

Besides the restoration of the true Original of this particular passage, other far more important consequences may follow, if it be recognized that Matthew's Mission of the Twelve contains two distinct Traditions, one of which closely resembles Mark, and is considered by Luke to refer to the Twelve, while the other is omitted by Mark, and referred by Luke to the Mission of the Seventy.

These specimens of the Confusion of the Original Tradition in the Synoptic Gospels are but a few out of a very large collection, which the writer hopes in due course to publish in such a form as to be intelligible to the general reader without ceasing to be useful to the student of the Greek Testament. There is no ancient docu- ment in existence for the elucidation of which so little has been done, as that venerable Greek Tradition of the words and deeds of Christ which is embedded in the Synoptic Gospels. For the rest of the New Testament the days of emendation, unsupported by MSS., may possibly be past; for this portion of it they are only beginning.

EDWIN A. ABBOTT.

32, Abbey Road, N.W., June 4, 1884.

THE COMMON TKADITION

SYNOPTIC GOSPELS.

THE COMMOI^ TRADITION

[Portions not found in Matthew or Luke.]

&t ilHark. [Complete.]

1 The beginning of the gospel of Jesus Christ, the Son of God.

2 Even...

Behold, I send my messenger before

thy face,

Who shall prepare thy way.

{Bid the words " Behold, I send my messenger before thy face, who shall prepare thy way " are found in Matthew xi. 10 and Luke vii. 27).

4 ...came, who baptized [?]... and...

5 And ... all (they of Jerusalem) . . .

6 And . . . was . , . and did eat (Gr. eat- ing)...

7 And he preached, ...stoop down and (Gr. stoox^ing downj...

.but [??]...

Mark i. 8, W. & H. omit the Greek prepo- sition in both cases.

I. 1-8

1 The beginning of the gospel of Jesus Christ, ^ the Son of God.

2 Even as it is written ^ in Isaiab the prophet,

Behold, I send my messenger before

thy face.

Who shall prepare thy way ;

3 The voice of one crying in the 'Wilderness,

Make ye ready the ivay of the

Lord,

Make his paths straight ;

4 John came, Avho baptized in the ivildemess and preached the bap- tism [?] of repentance unto remission of sins.

5 And there went out unto him all the country of Judsea, and all they of Jerusalem ; and they were baptized of him in the river Jordan, confessing their sins.

6 And John was clothed with camel's hair, and had a leathern girdle about his loins, and did eat locusts and wild honey.

7 And he preached, saying, There Cometh after me he that is mightier than 1, the latchet of vehose shoes I am not ^ ivorthy to stoop down and unloose.

8 I baptized you ^ with -water ; but he shall baptize ° Holy Ghost.

you *with the

* Some ancient authorities omit the Son of God.

^ Some ancient authorities read in the prophets.

3 Gr. sufficient.

4 Or, in.

5 Or, Holy Spirit : and so throughout this book.

Synoptieon, 2>cigcs 1-2.]

OF THE SYNOPTIC GOSPELS.

^t. iBattfjcb. [Passages parallel to Mark.]

III. 1-6, 11-12.

1 And in those days cometh John the Baptist ['(], preaching in theivilder-

ness of Judi^a, saying,

2 Repent ye : for the kingdom of heaven is at hand.

3 For this is he that ^yas spoken of ^ by Isaiah the prophet, saying,

The voice of one crying in the

wilderness,

Make ye ready the ivay of the

Iiord,

Make his paths straight.

4 Now John himself had his raiment of camel's hair, and a leathern girdle about his loins ; and his food was locusts and wild honey.

5 Then ^rent out unto him Jerusalem, and all [?] Judpea, and all [?] the region round about Jordan ;

6 And they were baptized of him in the river Jordan, confessing their sins.

Ill indeed baptize you " with T\rater unto repentance : but he that cometh after me is mightier than I, Tirhose shoes I am not ^ Tvorthy to bear : he shall baptize you -with the Holy Ghost and ivith fire : 12 Whose fan is in his hand, and he will throughly cleanse his threshing- floor ; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable tire.

^ Or, through. "^ Or, in. 3 Gr. svfficient.

5t. ILuke. [Passages jxirallel to Mark.

III. 1-4, 7, 15-17.

1 Now in the fifteenth year of the reign of Tiberius Cfesar, Pontius Pilate beiijg governor of Judsea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraja and Trachonitis, and Lysanias tetrarch of Abilene,

2 In the high-priesthood of Annas and Caiaphas, the word of God came unto John the son of Zacharias in the Tirilderness.

3 And he came into all the region round about Jordan, preaching the baptism {>'] of repentance unto re- mission of sins ;

4 As it is written in the book of the words of Isaiah the prophet,

The voice of one crying in the

wilderness.

Make ye ready the way of the

Iiord,

Make his paths straight.

7 He said therefore to the multitudes that Tvent out to be baptized of him, Ye oflsjjring of vipers, who warned you to flee from the wrath to come ?

15 And as the people were in expecta- tion, and all men reasoned in their hearts concerning John, whether haply he were the Christ ;

16 John answered, saying unto them all, I indeed baptize you with water ; but there cometh he that is mightier than I, the latchet of w^hose shoes I am not ^ worthy to unloose : he shall baptize you - with the Holy Ghost and with fire :

17 Whose fan is in his hand, throughly to cleanse his threshing-floor, and to gather the wheat into his garner ; but the chaff" he will burn up with un- quenchable fire.

I Gr. sufficient.

2 Or, in.

li 2

THE COMMON TRADITION

^t. fHark.	^t. iWark.
{Portions not found in MaWieiv or LitJcc]	[Complete.]
	I. 9-11.
9 And... ill those days... came... Naza-	9 And it came to pass in those days,
reth... and... in (Gr. iuto)...	that Jesus came from Nazareth of
	Galilee, and was baptized of John ^ in
	the Jordan.
10 And. ..out of.. .rent asunder...	10 And straightway coming up out of
	the water, he saw the heavens rent
	asunder, and the Spirit as a dove
	descending upon him :
	11 And a voice came out of the
	heavens, Thou art my beloved Son,
	in thee I am well pleased.
	I. 12-13.
12 ... straightway . . . drive th him forth . . .	12 And straightway the Spirit driveth
	him forth into the wilderness,
13 ... he was . . . the wilderness [?]... Satan ;	13 And he was in the wilderness forty
and he was with the wild beasts... the	days tempted of Satan ; and he was
(angels) . . .	with the wild beasts ; and the angels
•	ministered unto him.
	I. 14-15.
14 ... after that... came... the gospel of	14 Now after that John was delivered
God, and saying (Gr. that)	up, Jesus came into Galilee, preach-
	ing the gospel of God, and saying.
15 The time is fulfilled and... of God...	15 The time is fulfilled, and the king-
and believe in the gospel.	dom of God is at hand : repent ye, and
	believe in the gospel.
	I. 16-20.
16 ... passing along ... of Simon . . . in . . .	16 And passing along by the sea of
	Galilee, he saw Simon and Andrew
	the brother of Simon casting a net in
	the sea : for they were fishers.
17 ...to become...	17 And Jesus said unto them. Come
	ye after me, and I will make you to
	become fishers of men.
18 And...	18 And straightway they left the nets.
	and followed him.
	^ Gr. into.

Synoptieon, pages 2-4.

OF THE SYNOPTIC GOSPELS.

5t. i¥tnttf)cto. [Passages parallel to 3fark.]

III. 13, 16-17. 13 Then cometh Jesus from Galilee to the Jordan unto John, to be baptized of him.

16 And Jesus, when he was bap- tized, went up straightway from the water : and lo, the heavens were opened ^ unto him, and ho saw the Spirit of God descending as a dove, and coming upon him ;

17 And lo, a voice out of the heavens, saying, ^ This is my beloved Son, in whom I am Ttrell pleased.

IV. 1-2, 11.

1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

2 And when he had fasted forty days and forty nights, he afterward hungered.

11 Then the devil leaveth him ; and behold, angels came and ministered unto him.

IV. 12, 17. 12 Now when he heard that John was delivered up, he withdrew into Galilee :

17 From that time began Jesus to preach, and to say, Repent ye ; for the kingdom of heaven is at hand,

IV. 18-22.

18 And walking by the sea of Galilee, he SB.W two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea ; for they were fishers.

19 And he saith unto them, Come ye alter me, and I will make you fishers of men.

20 And they straightway left the nets, and foUo-wed him.

^ Some ancient authorities omit ^into him. 2 Or, This is my Son ; viy beloved in whom I am well pleased. See cli. xii. 13.

5t. ILuke. [Passages parallel to Mark.'\

III. 21-22.

21 Now it came to pass, when all the people were baptized, that, Jesus also having been baptized, and praying, the heaven was opened,

22 And the Holy Ghost descended in a bodily form, as a dove, upon him, and a voice came out of heaven, Thou art my beloved Son ; in thee I am well pleased.

IV. 1-2, 13.

1 And Jesus, full of the Holy Spirit, returned from the Jordan, and was led ^ by the Spirit in the Tirildemess during forty days, being tempted of the devil.

2 And he did eat nothing in those days : and when they were completed, he hungered.

13 And when the devil had completed every temptation, he departed from him 2 for a season.

IV. 14-15.

14 And Jesus returned in the power of the Spirit into Galilee : and a fame went out concerning him through all the region round about.

15 And he taught in their synagogues.

V. 1-2, 9-11.

1 Now it came to pass, while the multitude pressed upon him and heard the word of God, that he was standing by the lake of Gennesaret ;

2 And he saw two boats standing by the lake : but the fishermen had gone out of them, and were washing their nets.

9 For he was amazed, and all that were with him, at the draught of the fishes which they had taken ;

Or, in.

2 Or, iintil.

THE COMMON TRADITION

^t. fflark. [Portions not found in Matthew or Luh

19 ...a little further. ..who also were.

20 ...Zebedee in... with the hired ser- vants and went after...

21 ... they-go-into ... straightway ... he entered into the synagogue and taught.

23 ... straightway . . . their

24 Saying...

25 ...out of...

26 ...unclean spirit tearing... and cry- ing...out of...

27 ...insomuch that they questioned among themselves... is... a new teaching ! with... even ..obey him.

28 ... the report . . . went . . . straightway everywhere ... all ... of Galilee.

29 ...straightway when they were come out of... and Andrew with James and John.

30 ...lay... straightway they tell...

Mk. i. 21, Gr. they-go-into into.

[Co7nplete.]

I. 16-20.

19 And going on a little further, he saw James the son of Zebedee, and John his brother, who also w^ere in the boat mending the nets.

20 And straightway he called them : and they left their father Zebedee in the boat with the hired servants, and went after him.

I. 21-28.

21 And they go into Capernaum; and

sti-aightway on the sabbath day he entered into the synagogue and taught.

22 And they -vrere astonished at his teaching; for he taught them as

having authority, and not as the

scribes.

23 And straightway there was in their synagogue a man with an unclean spirit ; and he cried out,

24 Saying, What have we to do with thee, thou Jesus of Nazareth ? art thou come to destroy us ? I know thee who thou art, the Holy One of God.

25 And Jesus rebuked ^him, saying. Hold thy peace, and come out of him.

26 And the unclean spirit, ^ tearing him and crying with a loud voice, came out of him.

27 And they were all amazed, inso- much that they questioned among themselves, saying, What is this ? a new teaching ! with authority he com- mandeth even the unclean spirits, and they obey him.

28 And the report of him went out straightway' everywhere into all the region of Galilee round about.

I. 29-31.

29 And straightway, ^ when they were come out of the synagogue, they came into the house of Simon and Andrew, with James and John.

30 Now Simon's wife's mother lay sick of a fever j and straightway they tell him of her :

* Or, it. 2 Or, convulsing.

3 Some ancient authorities read token he was come out of the synagogue, he came, 8fc.

Synopticon, pages 4-6, 127 A,]

OF THE SYNOPTIC GOSPELS.

[Passages parallel to Mark.'\

IV. 18-22.

21 And going on from thence he saw other two brethren, ^ James the son of Zebedee, and John Iiis brother, in the boat with Zebedee tlieir father, mending their nets ; and he called them.

22 And they straightway left the boat and their father, and followed him.

IV. 12-13.

12 Now when he heard that John was delivered up, he withdrew into Galilee ;

13 And leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali :

VII. 28-29.

28 And it came to pass, when Jesus ended these words, the multitudes T«rere astonished at his teaching :

29 For he taught them as one having authority, and not as their scribes.

5t. ilukc. [Passages xmrallel to Mark.']

VIII. 14-15. 14 And when Jesus was come into Peter's house, he saw his wife's mother lying sick of a fever.

Or, Jacob : and so elsewhere.

V. 1-2, 9-11.

10 And so were also James and John, sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not ; from henceforth thou shalt ^ catch men.

11 And when they had brought tlieir boats to land, they left all, and followed him.

IV. 31-37.

31 And he came down to Caper- naum, a city of Galilee. And he wsks teaching them on the sabbath day :

32 And they w^ere astonished at his teaching ; for his word was with authority.

33 And in the synagogue there was a man, which had a spirit of an unclean ^ devil ; and he cried out with a loud voice,

34 3 Ah ! what have we to do with thee, thou Jesus of Nazareth ? art thou come to destroy us ? I know thee who thou art, the Holy One of God.

35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the ^ devil had thrown him down in the midst, he came out of him, having done him no hurt.

36 And amazement came upon all, and they spake together, one with another, saying, What is * this word ? for with authority and power he commandeth the unclean spirits, and they come out,

37 And there went forth a rumour con- cerning him into every place of the region round about.

IV. 38-39. 38 And he rose up from the synagogue, and entered into the house of Simon . And Simon's wife's mother was holden with a great fever ; and they besought him for her.

1 Gr. take alive,

2 Gr. demon. 3 Or, Let alone.

4 Or, this word, that with authority... come

THE COMMON TRADITION

[Portions not found in Matthew or Luke.']

31 ...he came and took... and raised her up . . .

32 ...when... they brought... all that were [?] sick and them-that-were...

33 And all the city was gathered to- gether at the door.

34 ...many... suffered... the devils...

35 And in the morning a great while before day, he rose up and... and de- parted... and there prayed.

36 ...Simon and they that were with him followed after...

37 ...they found... and say unto him (Gr. that) all... thee.

38 And he saith...Let us go elsewhere into the next towns, that I may preach there also ; for to... came I forth.

39 ...he went... throughout (Gr. into) ...casting out (Gr. the) devils.

40 And there cometh...him, beseeching him and kneeling down to-him and ...(Gr. that)...

41 ...being moved with compassion... and...

Mk. i. 40, W. & H. beseeching him and hneeling down saying unto him.

^t. fHark. [Complete.']

I. 29-31.

31 And he came and took her by the hand, and raised her up ; and the fever left her, and she ministered

unto them.

I. 32-34.

32 And at even, when the sun did set, they brought unto him all that were sick, and them that were ^possessed with devils.

33 And all the city was gathered to- gether at the door.

34 And he healed many that were sick with divers diseases, and cast out many ^ devils ; and he suffered not the 2 devils to speak, because they knew him^.

I. 35-39.

35 And in the morning, a great while before day, he rose up and went out, and departed into a desert place, and there prayed.

36 And Simon and they that were with him followed after him ;

37 And they found him, and say unto him. All are seeking thee.

38 And he saith unto them. Let us go elsewhere into the next towns, that I may preach there also ; for to this end came I forth,

39 And he went into their syna- gogues throughout all Galilee preaching and casting out ^ devils.

I. 40-45.

40 And there cometh to him a leper, beseeching him, ^ and kneeling down to him, and saying unto him, If thou Tv^ilt, thou canst make me clean.

41 And being moved with compassion, he stretched forth his hand, and touched him, and saith unto him, I ivill ; be thou made clean.

^ Or, demoniacs.

2 Gr. demons.

3 Many ancient authorities add to he Christ. See Luke iv. 41.

4 Some ancient authorities omit and kneel- ing down to him.

Synopticon, pages 6-8. J

OF THE SYNOPTIC GOSPELS.

[Passages parallel to Mark.]

[Passages parallel to Mark.']

VIII. 14-15. 15 And he touclied her hand, and the fever left her; and she arose, and ministered unto him.

VIII. 16-17.

16 And when even was come, they brought unto him many ^ possessed with devils : and he cast out the spirits with a word, and healed all that were sick :

17 That it might be fulfilled which was spoken ^ by Isaiah the prophet, saying, Himself took our infirmities, and bare our diseases.

IV. 23. 23 And ^ Jesus went about in all Grali- lee, teaching in their synagogues and preaching the ^ gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.

VIII. 1-4.

1 And when he was come down from the mountain, great multitudes fol- lowed him.

2 And behold, there came to him a leper and worshipped him, saying, Lord, if thou xvilt, thou canst make me clean. And he stretched forth his hand, and touched him, say- ing, I will; be thou made clean.

* Or, demoniacs. ^ Or, through.

3 Some ancient authorities read he.

4 Or, good tidings : and so elsewhere.

IV. 38-39.

39 And he stood over her, and re- buked the fever ; and it left her : and immediately she rose up and min-- istered unto them.

IV. 40-41.

40 And when the sun was setting, all they that had any sick with divers diseases brought them unto him ; and he laid his hands on every one of them, and healed them.

41 And ^devils also came out from many, crying out, and saying. Thou art the Son of God, And rebuking them, he suffered them not to speak, because they knew that he was the Christ.

IV. 42-44.

42 And when it was day, he came out and went into a desert place : and the multitudes sought after him, and came unto him, and would have stayed him, that he should not go from them.

43 But he said unto them, I must preach the -good tidings of the kingdom of God to the other cities also ; for therefore was I sent.

44 And he was preaching in the synagogues of ^ Galilee.

V. 12-16.

12 And it came to pass, while he was in one of the cities, behold, a man full of leprosy ; and when he saw Jesus, he fell on his face, and besought him, saying. Lord, if thou ivilt, thou canst make me clean.

13 And he stretched forth his hand, and touched him, saying, I will ; be thou made clean.

' Gr. demons,

' Or, gospel.

3 Very many ancient authorities read Judcea,

10

THE COMMON TRADITION

[Poi-tions not found in Matthew or Luke.]

42 ...and,

43 And he strictly charged him and straightway sent him out.

44 . . .nothing. . . the-things-which. . .

45 ...he went out and began to publish it much, and to spread abroad... inso- much that Jesus (Or. he) could no more openly enter into a city, but... without in... places... to him from every quarter.

1 ... again . . . Capernaum after some- days, it was noised (Gr. it was heard) that he was in the house.

2 And many were gathered together, so that there was no longer room for them, no, not even about the door : and he spake the word unto them.

3 ... they come . . . borne of four.

4 ...when-they-could... come-nigh unto him they uncovered the roof where he was, and when-they-had-broken-it-up, they let down the bed whereon the sick of the palsy lay.

5 ...saith...

6 But. ..there and... hearts,

7 ...thus... one...

Mark ii. 4, W. & H. bring nigh. Mark ii. 5, Matt. ix. 2, W. & H, are being forgiven.

[Complete.]

I. 40-45.

42 And straightway the leprosy

departed from him, and he was made clean.

43 And he ^ strictly charged him, and straightway sent him out,

44 And saith unto him, See thou say nothing to any man : but go thy way, sheiv thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testi- mony unto them.

45 But he went out, and began to pub- lish it much, and to spread abroad the ^ matter, insomuch that ^ Jesus could no more openly enter into "* a city, but was without in desert places : and they came to him from every quarter.

II. 1-12.

1 And when he entered again into Capernaum after some days, it was noi-sed that he was ^ in the house.

2 And many were gathered together, so that there was no longer room for them, no, not even about the door : and he spake the word unto them.

3 And they come, bringing unto him a man sick of the palsy, borne of four.

4 And when they could not ^ come nigh unto him for the crowd, they uncovered the roof where he was : and when they had broken it up, they let down the bed whereon the sick of the palsy lay.

5 And Jesus seeing their faith saith unto the sick of the palsy, ^ Son, thy sins are forgiven.

6 But there were certain of the scribes sitting there, and reasoning in their hearts,

7 Why doth this man thus speak ? he blasphemeth : who can forgive sins but one, even God ?

^ Or, sternly. 2 Gr. word.

3 Gr. he. 4 Or, the city.

5 Or, at home.

6 Many ancient authorities read bring him unto him.

7 Gr. Child

Synopticon, pages 8-9.]

OF THE SYNOPTIC GOSPELS.

11

5t. iHattf)cto. IPassages parallel to Mark.]

viir. 1-4. And straightway his leprosy was cleansed.

4 And Jesus saith unto him, See thou tell no man j but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

IX. 1-8. 1 And he entered into a boat, and crossed over, and came into his own city.

2 And behold, they brought to him a man, sick of the palsy, lying on a bed : and Jesus seeing their faith said unto the sick of the palsy, ^ Son, be of good cheer ; thy sins are for- given.

3 And behold, certain of the scribes said within themselves, This m,3.n blasphemeth.

Gr. Child.

[Passages parallel to 3Iai-7c.]

v. 12-16. And straight-way the leprosy de- parted from him.

14 And he charged him to tell no man ; but go thy way, and she^r thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.

15 But so much the more went abroad the report concerning him : and great multitudes came together to hear, and to be healed of their infirmities.

16 But he withdrew himself in the deserts, and prayed.

V. 17-26.

17 And it came to pass on one of those days, that he was teaching ; and there were Pharisees and doctors of the law sitting by, which were come out of every village of Galilee and Judsea and Jerusalem : and the power of the Lord Avas with him ^ to heal.

18 And behold, men bring on a bed a man that was palsied : and they sought to bring him in, and to lay him before him.

19 And not finding by what ivay they might bring him in because of the mul- titude, they went up to the housetop, and let him down through the tiles with his couch into the midst before Jesus.

20 And seeing their faith, he said, Man, thy sins are forgiven thee.

21 And the scribes and the Pharisees began to reason, saying, Who is this that speaketh blasphemies? Who can forgive sins but God alone 1

^ Gr. that he should heal. Many ancient authorities read that he should heal them.

12

THE COMMON TRADITION

^t. JJark. [Portions not found in Matthew or Luke.]

^t i«ark. [Complete.]

8 ...straight way... in his spirit that, so. . .within. . .saith. . .these-things. . .

9 to-the sick- Df-the-palsy... and take- up thy bed... walk.

11 ...bed(Gr. the bed)...

12 ... and straightway ... the bed ... (went) forth before them (Gr. omits them) all; insomuch-that. ..never. ..on- this-fashion (Gr. thus).

13 ... again by the sea side ; and all the multitude resorted unto him, and he- taught them.

14 ...the son of Alphteus...

15 ...for there- were many, and they- followed him.

16 ...of- the... that he was eating with the sinners and publicans...

Mark ii. 9, Matt. ix. 5, W. & H. are being forgiven.

Mark ii. IG, W. <fe H. publicans and sinners.

Mark ii. 16, Gr. drinlceth with the publicatis and sinners.

II. 1-12.

8 And straightway Jesus, perceiving in his spirit that they so reasoned with- in themselves, saith unto them, WTiy reason ye these things in your hearts ?

9 "Whether is easier, to say to the sick of the palsy, Thy sins are for- given; or to say. Arise, and take up thy bed, and walk ?

10 But that ye may kno^r that the Son of man hath ^ poTver on earth to forgive sins (he saith to the sick of the palsy),

11 I say unto thee, Arise, take up thy bed, and go unto thy house.

12 And he arose, and straightway took up the bed, and went forth before them all ; insomuch that they were all amazed, and glorified God, say- ing, We never saw it on this fashion.

II. 13-17,

13 And he went forth again by the sea side ; and all the multitude resorted unto him, and he taught them.

14 And as he passed by, he saw Levi the son of Alphseus sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him.

15 And it came to pass, that he was sitting at meat in his house, and many ^publicans and sinners sat down with Jesus and his disciples : for there were many, and they followed him,

16 And the scribes ^ of the Pharisees, when they saw that he was eating mth the sinners and publicans, said unto his disciples, (Gr. that) ^ He eateth ^ and drinketh with publicans and sinners.

^ Or, authority.

2 See marginal note on Matt. v. 46.

3 Some ancient authorities read and the Pharisees.

4 Or, How is it that he eateth...sinners'i

5 Some ancient autliorities omit Of ?iddr('«/.:ff/i.

fnopticon, pages 10-11.

OF THE SYNOPTIC GOSPELS.

13

5t. imattfjebj. [Passages parallel to Mark.]

IX. 1-8.

4 And Jesus ^ knowing their thoughts said, Wherefore think ye evil in your hearts ?

5 For whether is easier, to say, Thy sins are forgiven ; or to say, Arise, and walk 1

6 But that ye may know that the Son of man hath ^ power on earth to forgive sins (then saith he to the sick of the palsy). Arise, and take up thy bed, and go unto thy house.

7 And he arose, and departed to his house.

8 But when the multitudes saw it, they were afraid, and glorified God, which had given such ^ power unto men.

IX. 9-13.

9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll : and he saith unto him. Follow^ me. And he arose, and followed him.

10 And it came to pass, as he ^sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and his disciples.

11 And when the Pharisees saw it, they said unto his disciples. Why eateth your ^ Master with the pub- licans and sinners ?

I Many ancient authorities rer.tl seeing. ^ Or, authority.

3 Gr. reclined : and so always.

4 Or, Teacher.

5t. iLtiftc. [Passages parallel to Mark.

V. 17-26.

22 But Jesus perceiving their reason- ings, answered and said unto them, ^ "What reason ye in your hearts ?

23 Whether is easier, to say. Thy sins are forgiven thee ; or to say, Arise and walk ?

24 But that ye may know that the Son of man hath ^ poTver on earth to forgive sins (he said unto him that was palsied), I say unto thee. Arise, and take up thy couch, and go unto thy house.

25 And immediately he rose up before them, and took up that whereon he lay, and departed to his house, glorifying God.

26 And amazement took hold on all, and they glorified God ; and they were filled with fear, saying, We have seen strange things to-day.

V. 27-32.

27 And after these things he went forth, and beheld a publican, named Jjcvi, sitting at the place of toll, and said unto him. Follow me.

28 And he forsook all, and rose up and folloveed him.

29 And Levi made him a great feast in his house : and there was a great multitude of publicans and of others that were sitting at meat with them.

30 And 3 the Pharisees and their scribes murmured against his disci- ples, saying, Why do ye eat and drink with the publicans and sin- ners ?

"■ Or, Why.

2 Or, authority.

3 Or, the Pharisees and the scribes among them.

14

THE COMMON TRADITION

5t. fflarfe.	&t i«ark.
[Portions Twt found in Matthew or Luke.]	[ComjJlete.]
	II. 13-17.
17 ... he saith...	17 And when Jesus heard it, he saith
	unto them, They that are ^ whole
	have no need of a physician, but
	they that are sick ; I came not to
	call the righteous, but sinners.
	II. 18-22.
18 And... and the Pharisees were fast-	18 And John's disciples and the
ing : and . . . and . . . John's disciples . . .	Pharisees were fasting : and they come
disciples...	and say unto him, Why do John's
	disciples and the disciples of the
	Pharisees fast, but thy disciples
	fast not ?
19 ...as long as they have the bride-	19 And Jesus said unto them, Can
groom with them they cannot fast.	the sons of the bride-chamber fast.
	while the bridegroom is with them?
	as long as they have the bridegroom
	with them they cannot fast.
	20 But the days will come, when
	the bridegroom shall be taken
	away from them, and then will
	they fast in that day.
21 ...seweth (Gr. seweth-on on)...	21 No man seweth a piece of un-
	dressed cloth on an old garment :
	else that which should fill it up taketh
	from it, the new from the old, and a
	worse rent is made.
	22 And no man putteth new wine
	into old 2 wine-skins : * else the wine
	will burst the skins, and the wine
	perisheth, and the skins : but they
	put new wine into fresh wine-
	skins.
	II. 23-28.
23 And...	23 And it came to pass, that he was
	going on the sabbath day through
	the cornfields ; and his disciples I Gr. strong.
Luke vi, 1, Gr. through cornfields.	2 That is, skins used as bottles.

Synopticon, pages 11-13.]

OF THE SYNOPTIC GOSPELS.

15

^t. IHattfjcbj. [Passages parallel to Mark.l

IX. 9-13.

12 But when he heard it, he said, They that are ^ whole have no need of a physician, but they that are sick.

13 But go ye and learn what this meaneth, I desire mercy, and not sacrifice : for I came not to call the righteous, but sinners.

IX. 14-17.

14 Then come to him the disciples of John, saying, Why do we and the Pharisees fast ^oft, but thy dis- ciples fast not ?

15 And Jesus said unto them, Can the sons of the bride-chamber mourn, as long as the bridegroom is ivith them ?

but the days will come, ivhen the bridegroom shall be taken a^ray from them, and then will they fast.

16 And no man putteth a piece of undressed cloth upon an old gar- ment; for that which should fill it up taketh from the garment, and a worse rent is made.

17 Neither do men put new Teine into old -^ w^ine-skins : * else the skins burst, and the wine is spilled, and the skins perish : but they put ne-w -wine into fresh ^vine-skins and both are preserved.

XII. 1-8. 1 At that season Jesus ^ent on the sabbath day through the cornfields; and his disciples were an hungred,

^ Gr. strong.

2 Slime ancient authorities omit oft,

3 That is, sMns used as bottles.

[Passages parallel to Mark.

V. 27-32.

31 And Jesus answering said unto them, They that are whole have no need of a physician ; but they that are sick.

32 I am not come to call the right- eous but sinners to repentance.

V. 33-39.

33 And they said unto him. The disciples of John fast often, and make supplications ; likewise also the disciples of the Pharisees ; but thine eat and drink.

34 And Jesus said unto them. Can ye make the sons of the bride - chamber fast, while the bridegroom is w^ith them ?

35 But the days -will come ; and vt^hen the bridegroom shall be taken astray from them, then -will they fast in those days.

36 And he spake also a parable unto them ; No man rendeth a piece from a new garment and putteth it upon an old garment ; else he will rend the new, and also the piece from the new will not agree with the old.

37 And no man putteth nexe ivine into old ^ ivine-skins ; * else the new wine will burst the skins, and itself will be spilled, and the skins will perish.

38 But ne-MV ivine must be put into fresh wine-skins.

39 And no man having drunk old wine desireth new : for he saith, The old is 2 good.

VI. 1-5. 1 Now it came to pass on a ^ sabbath, that he was going through the corn- fields ; and his disciples plucked

^ That is, skins used as bottles.

2 Many ancient authorities read better.

3 Many ancient authorities insert second- first.

16

THE COMMON TRADITION

5t. fHark. {Portiom not found in Matthew or Luke.']

...as they went (Gr. to-make way).

24 And... said...

25 ...he saith.-.lie had need, and...

26 ...when Abiathar was hi^h priest, that-were with (Gr. being with),..

27 ...The sabbath was made for man, and not man for the sabbath.

28 So that...

1 ...again...

2 ...(heal) him...

3 Andhe saith...man...

Mark ii. 24. Luke vi. 2, Gr. has no prepo- sition, Matt. xii. 2, Gr. in sabbath (omitting article).

Mark iii. 2, Matt. xii. 10, Gr. has no prepo- sition, Luke vi. 7, Gr. in sabbath (omitting article).

Mark iii. 1, W. & H. into synagogue.

Matt. xii. 2, Gr. in sabbath.

Matt. xii. 10, Gr. If it is lawful

Luke vi. 6-11 ; compare also Luke xiv. 1-6.

^t. fHark. {Complete.']

II. 23-28. ^ began, as they went, to pluck the ears of com.

24 And the Pharisees said unto him. Behold, why do they on * the sabbatU day that which is not lawful ?

25 And he said unto them, Did ye never read what David did, when he had need, and was an hungred, he, and they that w^ere with him ?

26 How he entered into the house of God when ^Abiathar was high priest, and did eat the shewbread, which it is not lai^ful to eat save for the priests, and gave also to them that were with him ?

27 And he said unto them. The sab- bath was made for man, and not man for the sabbath :

28 So that the Son of man is lord even of the sabbath.

III. 1-6.

1 And he entered again into the synagogue ; and there was a man there which had his hand withered,

2 And they watched him, whether he would heal him on * the sabbath day ; that they might accuse him.

3 And he saith unto the man that had his hand withered, ^ Stand forth.

1 Gr. began to make their way plucking.

2 Some ancient authorities read in the days of Abiathar the high priest.

3 Gr. Arise into the midst.

Synofticon, pages 13-14.

OF THE SYNOPTIC GOSPELS.

17

{Passages parallel to Marlc.'\

XII. 1-8. and began to pluck ears of corn, and to eat.

2 But the Pharisees, when they saw it, said unto him, Behold, thy disciples do that which it is not laiv- ful to do upon the sabbath.

3 But he said unto them, Have ye not read what David did, when he was an hundred, and they that were w^ith him j

4 How he entered into the house of God, and ^ did eat the shew^bread, Tvliich it was not lawful for him to eat, neither for them that were with him, but only for the priests ?

5 Or have ye not read in the law, how that on the sabbath day the priests in the temple profane the sabbath, and are guiltless ?

6 But I say unto you, that ^one greater than the temple is here.

7 But if ye had krfown what this meaneth, I desire mercy, and not sacri- fice, ye would not have condemned the guiltless,

8 For the Son of man is lord of the sabbath.

XII. 9-14.

9 And he departed thence, and ivent into their synagogue :

10 and behold, a man having a ■withered hand. And they asked him, saying, Is it lawful [?] to heal on * the sabbath day ? that they might accuse him.

^ Some ancient authorities read they did eat. 2 Gr. a greater thing.

[Passages parallel to Mark.]

VI. 1-5. the ears of com, and did eat, rubbing them in their hands.

2 But certain of the Pharisees said, Why do ye that which it is not law- ful to do on * the sabbath day ?

3 And Jesus answering them said, Have ye not read even this, what David did, when he iwas an hungred, he, and they that wrere xvith him ;

4 How he entered into the house of God, and did take and eat the shewbread, and gave also to them that were with him ; Tirhich it is not law^ful to eat save for the priests alone ?

5 And he said unto them,

The Son of man is lord of the sabbath.

VI. 6-11.

6 And it came to pass on another sab- bath, that he entered into the syna- gogue and taught : and there was a man there, and his right hand was Teithered.

7 And the scribes and the Pharisees watched him, Ttrhether he would heal on the sabbath; that they might find how to accuse him.

8 But he knew their thoughts ; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth.

18

THE COMMON TRADITION

^t. ilHark. [Portions not found in Matthew or LtcJce.]

4 And he saith... peace.

But they held-their-

5 ...with anger, being grieved at the hardening of their heart...

6 And... straightway with the Herod- ians ..took (Gr. gave)...

.to the sea... from (Judsea),

8 ...from. ..and from Idnmasa... about... a great multitude,... what great things he did (Gr. does)...

9 And he spake to his disciples that a little boat should wait on him because of the crowd, lest they should throng him :

10 For. ..many ; insomuch that as many as had plagues pressed upon him that...

11 ... the ... whensoever they beheld him, fell down before him, and cried, saying (Gr. that), Thou art the Son of God.

12 ...much...

St. iMarfe. [Complete.]

III. 1-6. 4 And he saith unto them, Is it la"w- ful on the sabbath day to do good, or to do harm ? to save a life, or to kill ? But they held their peace.

5 And when he had looked round about on them with anger, being gi'ieved at the hardening of their heart, he saith unto the man. Stretch forth thy hand. And he stretched it forth : and his hand viras restored.

6 And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him.

III. 7-12.

7 And Jesus with his disciples withdrew to the sea : and a great multitude from Galilee followed : and from Ju- daea,

8 And from * Jerusalem, and from Idumaea, and beyond Jordan, and about Tyre and Sidon, a great multitude, hearing ^what great things he did, came unto him,

9 And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him :

10 For he had healed many ; insomuch that as many as had ^ plagues ^ pressed upon him that they might touch him.

11 And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God.

12 And he charged them much that they should not make him known.

I Or, all the things that he did. ^ Gr. scourges. 3 Gr. fell.

^ynopticon, pages 14-15 J

OF THE SYNOPTIC GOSPELS.

19

5t, fHattljc&j. [Passages parallel to Mark.]

[Passages parallel to 3Iark.'\

XII. 1-14.

11 And he said unto them, What man shall there be of you, that shall have one sheep, and if this fall into a pit on the sabbath day, will he not lay hold on it, and lift it out ?

12 How much then is a man of more value than a sheep ! Wherefore it is laneful to do good on the sabbath day.

13 Then saith he to the man. Stretch forth thy hand. And he stretched it forth ; and it was restored whole, as the other.

14 But the Pharisees went out, and took counsel against him, how they might destroy him.

IV. 24-25.

24 And the report of him went forth into all Syria : and they brought unto him all that were sick, holden with divers diseases and torments', ^possessed with devils, and epileptic, and palsied ; and he healed them.

25 And there followed him great mul- titudes from Galilee and Decapolis and * Jerusalem and Judaea and fro7n beyond Jordan.

XII. 15-17. 15 And Jesus perceiving it withdrew from thence : and many followed him ; and he healed them all,

16 And charged them that they should not make him known :

17 That it might be fulhlled, &c.

^ Or, demoniacs.

VI. 1-11. 9 And Jesus said unto them, I ask you. Is it lawful on the sabbath to

do good, or to do harm ? to save a life, or to destroy it ?

10 And he looked roimd about on them all, and said unto him, Stretch forth thy hand. And he did so ; and his hand ^vas restored.

11 But they were filled with ^ madness; and communed one with another what they might do to Jesus.

VI. 17-19. 17 And he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Judaea and * Jerusalem, and the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases :

18 And they that were troubled with unclean spirits were healed.

19 And all the multitude sought to touch him : for power came forth from him and healed the7n all.

Or, foolishness.

c 2

20

THE COMMON TRADITION

[Portions iwt found in Matthew or Luke,]

[Complete.]

13 And he goeth up ... calletli,..whom he-himself would : and they went unto him.

14 ...he appointed twelve that they might be with him, and that he might send them forth to preach.

15 And to have... devils.

16 ...he surnamed (Gr. he-set-upon S. the-name)...

17 ...of James ; and them he surnamed (Gr. he-set-upon them the-name) Boan- erges, which is, Sons of Thunder :

19 And he cometh into a house.

20 And the multitude cometh together again so that they could not so much as eat bread.

21 And when his friends heard it, they went out to lay hold on him : for they said, (Gr. that) He is beside himself.

22 And- the scribes which came down from Jerusalem said (Gr. that) He hath... and (Gr. that)...

23 And he called them unto him and said... in parables, How can...

24 And if. . .that kingdom cannot stand.

25 . . .if . . .that hou.se will. . .be able

26 ...Satan hath risen, not... but hath an end.

.and... he can-

Mart iii. 14, 16, W. & H. adopt the readings of the Revisers' margin.

Matt. X. 2, W. <fc H. and James.

Mark ill. 22, Matt. xii. 24, Luke xi. 15, Gr. castieth) out the devils.

Luke ix. 17, IS, Gr. completely-divided.

Mark iii. 22 ; compare also Matt. ix. 32-34,

iir. 13-19.

13 And he goeth up into the mountain, and * calleth unto him whom he himself would : and they went unto him.

14 And he appointed tT^relve, ^that they might be with him, and that he might

15 send them forth to preach, and to have authority to cast out '^ devils :

16 3 And Simon he surnamed Peter j

17 And James the son of Zebedee, and John the brother of James ; and them he surnamed Boanerges, which is, Sous of thunder :

18 And Andre-wr, and Philip, and Bartholomew and Matthew, and Thomas, and James the S07i of Alphseus, and Thaddseus, and Simon the ■* Cananaaan,

19 And Judas Iscariot, which also betrayed him.

III. 20-30.

20 And he cometh ^into a house. And the multitude cometh together again, so that they could not so much as eat bread.

21 And when his friends heard it, they went out to lay hold on him : for they said, He is beside himself

22 And the scribes which came down from Jerusalem said. He hath Beelze- bub, and, ^By the prince of the ^ devils casteth he out the ^ devils.

23 And he called them unto him, and said unto them in parables, How can Satan [?] cast out Satan ?

24 And if a kingdom be * divided agaiust itself, that kingdom cannot stand.

25 And if a house be divided against itself, that house will not be able to stand.

26 And if Satan [?] hath risen up against himself, and * is divided, he cannot stand, but hath an end.

» Some ancient authorities add whom also he named apostles. See Luke vi. 13.

2 Gr. demons. 3 Some ancient authorities insert and he appointed twelve.

4 Or, Zealot. See Luke vi. 15 ; Acts i. 13.

5 Or, home. 6 Or, In. 7 Gr. demons.

Synopticon, pages 16-17.]

OF THE SYNOPTIC GOSPELS.

21

St. imattfjcbj. [Passages parallel to Mark.l

St. 3Lufee. [Passages parallel to Mark.]

X. 1-5..., 7..., ...8...

1 And he * called unto him his ti^elve [?] disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.

2 Now the names of the twelve [?] apostles are these : The first, Simon, who is called Peter, and Andre^v his brother ; James the son of Zebedee, and John his brother ;

3 Philip, and Bartholomevir ; Tho- mas, and Matthe-w the publican ; James the son of Alphseus, and Thaddaeus ;

4 Simon the ^ Canansean, and Judas Iscariot, who also ^ betrayed him.

5 These twelve Jesus sent forth, and charged them, saying...

7 And as ye go, preach, ...

8 ...cast out devils...

XII. 22-32.

22 Then was brought unto him ^one possessed with a devil, blind and dumb : and he healed him, insomuch that the dumb man spake and saw.

23 And all the multitudes were amazed, and said, Is this the son of David ?

24 But when the Pharisees heard it, they said. This man doth not cast out ^ devils, but ^ by Beelzebub the prince of the "* devils.

25 And knowing their thoughts he said unto them. Every kingdom * divided against itself is brought to desolation ; and every city or house divided against itself shall not stand :

26 And if Satan casteth out Satan, he *is divided against himself; how then shall his kingdom stand ?

' Or, Zealot. See Luke vi. 15 ; Acts i. 13.

2 Or, delivered hivi up : and so always

3 Or, a demoniac. ^ Gr. demons. 5 Or, in.

VI. 12-16.

12 And it came to pass in these days, that he went out into the mountain to pray ; and he continued all night in prayer to God.

13 And when it was day, he * called his disciples : and he chose from them tTvelve, whom also he named

14 Simon, whom he also named Peter, and Andrew his brother, and James and John, and Philip and Bartholo- me'w,

15 And Matthe'^^ and Thomas, and James the son of Alphseus, and Simon which was called the Zealot,

16 And Judas the ^ son of James, and Judas Iscariot, which was the traitor ;

XI. 14-23. 14 And he was casting out a ^ devil which was dumb. And it came to pass, when the ^ devil was gone out, the dumb man spake ; and the multitudes marvelled.

15 But some of them said, ^By Beel- zebub the prince of the * devils casteth he out ^devils.

16 And others, tempting him, sought of him a sign from heaven.

17 But he, knowing their thoughts, said unto them. Every kingdom * divided against itself is brought to desolation ; ^ and a house divided against a house falleth.

18 And if Satan also * is divided against himself, how shall his king- dom stand ? because ye say that I cast out * devils ^ by Beelzebub.

1 Or, brother. See Jude 1.

2 Gr. demon. 3 Or. In. * Gr. demons. - Or, and house falleth upon house.

22

THE COMMON TEADITION

^t fHark. [Portions not found in Matthew or Luke. ]

^t. iHark. {Complete.'\

27 But no one (Gr. no one not).

28 Verily... (Gr. that)... their (Gr. the) ...their (Gr. the)... -where with soever they shall blaspheme.

29 ...hath... for (the age, see note) .. .hut is guilty of an eternal sin.

30 ... He hath an unclean spirit.

31 And there come his... they sent unto him calling...

32 And...AA'as sitting about him; and they say...

And hc.saith...

34 ...looking round on... which sat round about... he saith...

Mark iii. 29 not for the age, Matt xiii. 32 not... neither in this age nor...

Mark iii. 33, Matt. xii. 48, Luke viii. 21, Gr. having answered.

Mark iii. 3.% W. & H. omit For.

Mark iii. 35, Gr. that one is.

III. 20-30.

27 But no one can enter into the house of tlie strong ma/a, and spoil his goods, except he first bind the strong man ; and then he will spoil his house.

28 Verily I say unto you, All their sins shall be forgriven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme :

29 Bnt whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin :

30 Because they said, He hath an un- clean spirit,

III. 31-35.

31 And there come his mother and his brethren ; and, standing without, they sent unto him, calling him.

32 And a multitude was sitting about him ; and they say unto him, i3ehold, thy mother and thy brethren with- out seek for thee.

33 And he answereth them, and saith. Who is my mother and my brethren ?

34 And looking round on them which sat round about him, he saith. Behold, my mother and my brethren !

35 For whosoever shall do the will of God, the same is my brother, and sister, and mother.

ISynopticoa, pages 18-19.]

OF THE SYNOPTIC GOSPELS.

23

[Passages parallel to Mark.]

XII. 22-32.

27 And if I ^ by BeeLzebub cast out 2 devils, ^ by whom do your sous cast them out ? therefore shall they be your judges.

28 But if I ^ by the Spirit of God cast out ^devils, then is the kingdom of God come upon you.

29 Or how can one enter into the house of the strong 7nan, and spoil his goods except he first bind the strong man? and then he will spoil his house.

30 He that is not with me is against me ; and he that gathereth not with me scattereth.

31 Therefore I say unto you, Every sin and blasphemy shall be forgiven ^ unto men ; but the blasphemy against the Spirit shall not be forgiven.

32 And whosoever shall speak a word against the Son of man, it shall be forgiven him ; but whosoever shall speak against the Holy Spirit it shall not be forgiven him, neither in this * world, nor in that which is to come.

XII. 46-50.

46 While he was yet speaking to the multitudes, behold, his mother and his brethren stood without, seeking to speak to him.

47 ^And one said unto him, Behold, thy mother and thy brethren stand ■without, seeking to speak to thee.

48 But he ans^rered and said unto him that told him. Who is my mother ? and who are my brethren ?

49 And he stretched forth his hand towards his disciples, and said. Behold, my mother and my brethren !

50 For whosoever shall do the will of my Father which is in heaven, he is my brother, and sister, and mother.

^ Or, Li. 2 Gr. demons.

3 Some ancient authorities read unto you men.

4 Or, age.

5 Some ancient authorities omit ver. 47.

[Passages parallel to MarTc.]

XI. 14-23.

19 And if I ^ by Beelzebub cast out 2 devils, by whom do your sons cast them out ? therefore shall they be your judges.

20 But if I by the finger of God cast out ^ devils, then is the kingdom of God come upon you.

21 When the strong man fully armed guardeth his own court, his goods are in peace :

22 But when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armour where- in he trusted, and divideth his spoils.

23 He that is not with me is against me ; and he that gathereth not with me scattereth.

XII. 10. 10 And every one who shall speak a word against the Son of man, it shall be forgiven him : but unto him that blasphemeth against the Holy Spirit it shall not be forgiven.

VIII. 19-21.

19 And there came to him his mother and brethren, and they could not come at him for the crowd.

20 And it was told him. Thy mother and thy brethren stand i^ithout desiring to see thee.

21 But he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

Or, In.

2 Gr. demons.

24

THE COMMON TRADITION

&t iimark	Sit iEarft.
[Portioiis not found in Matthew or Luke.']	[Complete.']
IV.	IV. 1-9.
1 And again he began to teach... there	1 And again he began to teach by the
is gathered... in the sea... were by the	sea side. And there is gathered unto
sea... the land.	him a very great multitude, so that
	he entered into a boat, and sat in the
	sea ; and all the multitude were by the
	sea on the land.
2 ... he taught ... and ... unto them in his	2 And he taught them many things in
teaching.	parables, and said unto them in his
	teaching,
3 Hearken.	3 Hearken : Behold, the sower went
	forth to sow :
4 ...it came to pass...	4 And it came to pass, as he sowed,
	some seed fell by the way side, and
	the birds came and devoured it.
	5 And other fell on the rocky ground,
	where it had not much earth ; and
	straightway it sprang up, because it
	had no deepness of earth :
6 And when the . . .	6 And when the sun was risen, it was
	scorched ; and because it had no
	root, it withered away.
7 ...among (Gr. into)... and it yielded	7 And other fell among the thorns.
no fruit.	and the thorns grew up, and ^choked
	it, and it yielded no fruit.
8 ...growing up and increasing, and	8 And others fell into the good
brought forth to (thirty) and in (sixty)	ground, and jdelded fruit, growing
and in (a hundred).	up and increasing ; and brought forth.
	thirtyfold, and sixtyfold, and * a hun-
	dredfold.
9 And. ..Who...	9 And he said. Who hath ears to
	hear, let him hear.
	IV. 10-20.
10 When he was alone... about... with	10 And when he was alone, they that
the twelve... the...	were about him with the twelve asked
	of him the parables.
11 And he said unto them... without,	11 And he said unto them. Unto you
all things are done (Gr. become)...	is given the mystery of the king-
	dom of God : but unto them that are
	without, all things are done in para-
	bles :
	12 That seeing they may see, and
	not perceive ; and hearing they may
	hear, and not understand j lest haply
	they should turn again, and it should
	be forgiven them.
Luke viii. 6, Gr. fell doivn on.

Synopticon, pages 20-21.

OF THE SYNOPTIC GOSPELS.

25

[^Passages parallel to 3Iark.]

S>t ilufec. [Passages parallel to Mark.

XIII. 1-9.

1 On that day went Jesus out of the house, and sat b}'^ the sea side.

2 And there were gathered unto him great multitudes, so that he entered into a boat, and sat ; and all the multitude stood on the beach.

3 And he spake to them many things

in parables, saying, Behold, the sourer vtrent forth to soiv ; and as he so-wred, some seeds fell by the ^ray side, and the birds came and devoured thenx :

5 And others fell upon the rocky places, where they had not much earth : and straightway they sprang up, be- cause they had no deepness of earth :

6 And when the sun was risen, they were scorched ; and because they had no root, they ivithered away.

7 And others fell upon the thorns j and the thorns grew up, and *choked them :

8 And others fell upon the good ground, and yielded fruit, some *a hundredfold, some sixty, some thirty.

9 He that hath ears ^, let him hear.

xiiT. 10, 11, 13, ...15.

10 And the disciples came, and said unto him. Why speakest thou unto them in parables ?

11 And he answered and said unto them. Unto you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.

12 For whosoever hath, to him...

13 Therefore speak I to them in para- bles ; because seeing they see not, and hearing they hear not, neither do they understand.

15 ...Lest haply they should... And should turn again. And I should heal them.

■< Some ancient anthorities add here, and in ver. 43, to hear: as in Mark iv. 9, Luke viii. 8.

VIII. 4-8. 4 And when a great multitude came together, and they of every city re- sorted unto him, he spake by a parable :

5 The sower went forth to sow his seed : and as he soared, some fell by the way side j and it was trodden under foot, and the birds of the heaven devoured it.

6 And other * fell on the rock ; and as soon as it grew, it Tvithered aTiray, because it had no moisture.

7 And other fell amidst the thorns ; and the thorns grew with it, and ^choked it.

8 And other fell into the good ground, and grew, and brought forth fruit * a hundredfold. As he said these things, he cried, He that hath ears to hear, let him hear.

VIII. 9-15.

9 And his disciples asked him, what this parable might be.

10 And he said. Unto you it is given to know the mysteries of the king- dom of God : but to the rest in parables ; that seeing they may not see, and hearing they may not under- stand.

26

THE COMMON TEADITION

&t mark. [Portions not found in Matthew or Ltoke.]

[Complete.l

IV.

13 And lie saith unto them, Know ye not... and how shall ye know all the parables ?

14 ...soweth...

15 ...where the word is sown, and when ...straight way... Satan... in (Gr. into)...

16 And... in like manner are...

17 ...then...

18 And others are...

19 ...the... the lusts of other things... (entering) in...

20 And those... accept... [Gr. in (thirty) and in (sixty) and in (a hundred).]

21 And he said unto them (Gr. that) Is the... brought (Gr. comes) to (Gr. in order that)... under the (bed) and not to (Gr. in order that)...^

Mark iv. 17, Matt. xiii. 21, endure (Gr, are), endureth (Gr. is).

Mark iv. 17, Matt xiii. 21, for a while re- presents an adjective in Greek,

IV. 10-20.

13 And he saith unto them. Know ye not this parable? and how shall ye know all the parables ?

14 The sower soweth the "word.

15 And these are they by the way side, where the word is sown ; and when they have heard, straightway Cometh Satan, and taketh away the word which hath been sown in them.

16 And these in like manner are they that are sown upon the rocky places, who, when they have heard the word, straightway receive it with joy;

17 And they have no root in them- selves, but endure for a while ; then, when tribulation or persecution ariseth because of the word, straightway they stumble.

18 And others are they that are sown among the thorns ; these are they that have heard the word,

19 And the cares of the ^ world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful.

20 And those are they that were sown upon the good ground; such as hear the word, and accept it, and bear fruit, thirtyfold, and sixtyfold, and a hundredfold.

iiv. 21-25.

21 And he said unto them. Is the lamp brought to be put *under the bushel, or under the bed, a7id not to be put on the stand ?

1 Or, age.

Synopticon, pages 22-23.]

OF THE SYNOPTIC GOSPELS.

27

^t. |Hattf)c&j. [Passages parallel to Mark.]

St. %uU [Passages parallel to Mark.]

XIII, 10-23.

18 Hear tlien ye the parable of the sower.

19 When any one heareth the word of the kingdom, and understandeth it not, tJien cometh the evil 07ie, and snatcheth away that which hath been sown in his heart. This is he that was sown by the way side.

20 And he that was sown upon the rocky places, this is he that heareth the word, and straightway ivith joy receiveth it ;

21 Yet hath he not root in himself, bnt endureth for a ■while ; and when tribulation or persecution ariseth be- cause of the word, straightway he stumbleth.

22 And he that was sown among the thoms; this is he that heareth the word ; and the care of the ^ world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.

"23 And he that was sown upon the good ground, this is he that heareth the -word, and understandeth it ; who verily beareth fruit, and bringeth forth, some a hundredfold, some sixty, some thirty.

V. 14-16.

14 Ye are the light of the world. A city set on a hill cannot be hid.

15 Neither do men light a lamp, and put it * under the bushel, but on the stand; and it shineth unto all that are in the house.

16 Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven.

VIII. 9-15.

11 Now the parable is this : The seed is the word of God.

12 And those by the ivay side are

they that have heard ; then cometh the devil, and taketh away the word from their heart, that they may not believe and be saved.

13 And those on the rock are they which, when they have heard, receive the ivord with joy j and these have no root, which for a while believe, and in time of temptation fall away.

14 And that which fell among the thorns, these are they that have

heard, and as they go on their way they are choked with cares and riches and pleasures of this life, and bring no fruit to perfection.

15 And that in the good ground,

these are such as in an honest and good heart, having heard the ^vord, hold it fast, and bring forth fruit

with patience.

VIII. 16-17.

16 And no man, when he hath lighted a lamp, covereth it with a vessel, or putteth it *under (Gr, underneath) a bed ; but putteth it on a stand, that they which enter in may see the light.

Compare also xi. 33 : — [No man when he hath lighted a lamp, putteth it in a cellar, neither nnder the bushel, but on the stand, tliat they which enter in may see the light.]

' Or, age.

28

THE COMMON TRADITION

[Portions not found in Matthew or Luke. ]

22 ... save that that...

was ... made ... but

23 If any man..

24 And he said unto them... what.

Mark iv. 22, Luke viii. 17, for there is not {aught) hidden.

Mark iv. 24, Matt, vli 2, in what measure ; Luke vi. 38, with-what measure.

5t. Mark. [Complete.']

IV. 22-24. 22 For there is nothing hid, save that it should be manifested ; neither was anything made secret, but that it should come to light.

23 If any man hatli ears to hear, let him hear.

24 And he said unto them, Take heed

what ye hear : -with ivhat measure ye mete, it shall be measured unto you :

and more shall be given unto you.

25 Por he that hath, to him shall be given : and he that hath not, from him shall be taken a^vay even that ivhich he hath.

Synopticon, pages 23-24.]

OF THE SYNOPTIC GOSPELS.

29

&t imattf)E&j. [Passages parallel to Mark.]

S>t ILuke. [Passages parallel to Mark.]

X. 26. 26 Fear them not therefore : for there is nothing covered, that shall not be revealed ; and hid, that shall not be known.

15 He that hath hixu hear.

15. ears

to hear, let

VII. ?. 2 For with what judgement ye judge, ye shall be judged : and Tirith virhat measure ye mete, it shall be mea- sured unto you.

33 But seek ye first his kingdom, and his righteousness ; and all these things shall be added unto you.

XIII. 12. 1 2 For whosoever hath, to him shall be given, and he shall have abun- dance : but whosoever hath not, from him shall be taken aw^ay even that which he hath.

Compare also xxv. 29 : — [For unto eveiy one that hath shall be given, and he shall have abundance ; but from him that hath not, even that which he hath shall be taken away.]

' Some ancient authorities omit to hear.

YIII. 9-15. 17 For nothing is hid, that shall not be made manifest ; nor anything secret, that shall not be known and come to light.

Compare also xii, 2 : — [But there is nothing covered up, that shall not be revealed: and liid, that shall not be known.]

XIV. 35. 35 ...He that hath ears tc hear, him hear.

let

VIII. 18. 18 Take heed therefore how ye hear:...

VI. 38. 38 Give, and it shall be given unto you ; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with -what measure ye mete, it shall be measured to you again.

XII. 31. 31 Howbeit seek ye 'his kingdom, and these things shall be added unto you.

viir. 18. for whosoever hath, to him shall be given ; and whosoever hath not, from him shall be taken aw^ay even that which he ^thinketh he hath.

Compare also xix. 26 : [I say unto you, that unto every one that hath shall be given ; but from him that hath not, even that which he hath shall be taken away from him.]

^ Many ancient authorities read the king- dom of God. 2 Or, seemeth to have.

30

THE COMMON" TRADITION

^t ilKarfe. [Portions not found in Matthew or Luke. ]

26 And. ..so is. ..God, as if (Gr. as or i^Aa^)... should cast (Gr. the)... upon the earth,

27 And... and rise night and day, and the seed... and grow he knoweth not how.

28 The earth beareth...of herself; first the blade, then the ear, then the full ...in the ear.

29 But when the fruit is ripe, straight- way he putteth forth his sickle, be- cause... is come.

30 And. ..How. ..or in...

31 It is like (Gr. as)... when it is sown upon the earth, though it be (Gr. being) ...that are upon the earth.

32 ...sown, groweth up,... all... putteth out (Gr. maketh) great... can... under the shadow thereof.

33 And with many such... the word unto them, as they were able to hear it.

34 And... but privately to his own dis- ciples he expounded all things.

\Com'plete.'\

IV. 26-29.

26 And he said. So is the kingdom of God, as if a man should cast seed upon the earth ;

27 And should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how.

28 The earth ^ beareth fruit of herself ; first the blade, then the ear, then the full corn in the ear.

29 But when the fruit ^ is ripe, straight- way he 2 putteth forth the sickle, be- cause the harvest is come.

IV. 30-34.

30 And he said, How shall we liken the kingdom of God ? or in what parable shall we set it forth ?

31 ^It is like a grain of mustard seed, -which, when it is sown upon the earth, though it be less than all the seeds that are upon the earth,

32 Yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches \ so that the birds of the heaven can lodge under the shadow thereof.

33 And with many such parables spake he the word unto them, as they were able to hear it :

34 And without a parable spake he not unto them : but privately to his ov/n disciples he expounded all things.

^ Or, yieldeth. ^ Or, alloweth.

3 Or, sendeth forth.

4 Gr. As unto.

Synopticon, pages 25-26 ]

OF THE SYNOPTIC GOSPELS.

31

[Passage parallel to Mark.]

XIII. 24-30.

24 Another parable set he before them, saying, The kingdom of heaven is likened unto a man that sowed good seed in his field :

25 But while men slept, his enemy came and sowed * tares also among the wheat, and went away.

26 But when the blade sprang up, and brought forth fruit, then appeared the tares also.

27 And the ^ servants of the householder came and said unto him, Sir, didst thou not sow good seed in thy field ? whence then hath it tares ?

28 And he said unto them, ^ An enemy hath done this. And the ^ servants say unto him. Wilt thou then that we go and gather them up ?

29 But he saith. Nay ; lest haply while ye gather up the tares, ye root up the wheat with them.

30 Let both grow together until the harvest : and in the time of the harvest I will say to the reapers. Gather up first the tares, and bind them in bundles to burn them : but gather the wheat into my barn.

Or, darnel.

Gv. bondservants.

3 Gr. a man that is an enemy.

^t. IHattfjein. [Passages parallel to MarTc."]

XIII. 31-32.

31 Another parable set he before them, saying, The kingdom of heaven is like unto a grain of mustard seed which a man took, and sowed in his field:

32 Which indeed is less than all seeds ; but when it is gi'own, it is greater than 'the herbs, and becometh a tree, so that the birds of the heaven come and lodge in the branches thereof.

XIII. 34-35.

34 All these things spake Jesus in parables unto the multitudes ; and without a parable spake he nothing unto them :

35 That it might be fulfilled which was spoken ^ by the prophet, saying, I will open my mouth in parables ; I will utter things hidden from the founda- tion 2 of the world.

' Or, through.

2 Many ancient authorities omit of the world.

Sit Eufec. [Passages parallel to 3farJc.]

XIII. 18-19.

18 He said therefore, Unto what is the kingdom of God like ? and where- unto shall I liken it ?

19 It is like unto a grain of mustard seed, which a man took, and cast into his own garden ; and it grew, and became a tree ; and the birds of the heaven lodged in the branches thereof.

32

THE COMMON TRADITION

[Portions not found in Matthew or Luke.]

[Coynplete.]

35 ...that... when even was come, he saith...

36 ...leaving the... they take... with them even as he was in... And other boats were with him.

37 ...beat into the boat... was now filling.

38 And... was in the stern... on the cushion... and (say) unto him, Master, carest thou not that...

39 And... said... Peace, be still... the wind ceased...

40 ...have ye not yet...

41 And... exceedingly (Gr. a great fear), and...

1 ...they came... of the sea.

2 And [?]... out of the boat, straightway ...the tombs [?] a man with (Gr. in) an unclean spirit,

3 Who had his dwelling...[?] : and no man could any more bind him, no, not with a chain ;

4 Because that he had been... bound... the chains had been rent asunder [?] by him and the fetters broken in pieces, and no man... to tame him.

5 And always, night and day, in the tombs and in the mountains, be was crying out, and cutting himself with stones.

IV. 35-41.

35 And on that day, when even was come, he saith unto them. Let us go over unto the other side.

36 And leaving the multitude, they take him with them, even as he was, in the boat. And other boats were with him.

37 And there ariseth a great storm of wind, and the waves beat into the boat, insomuch that the boat was now filling,

38 And he him .self was in the stern, asleep on the cushion : and they aivake hinx, and say unto him, ^ Master, carest thou not that ive perish ?

39 And he awoke, and rebuked the Tvind, and said unto the sea, Peace, be still. And the wind ceased, and there Teas a great calm.

40 And he said unto them, Why are ye fearful ? have ye not yet faith ?

41 And they feared exceedingly, and said one to another, Who then is this, that even the w^ind and the sea obey him?

V. 1-20.

1 And they came to the other side of the sea, into the country of the

Gerasenes.

2 And when he was come out of the boat, straightway there met him ou^ of the tombs a man with an unclean spirit,

3 Who had his dwelling in the tombs : and no man could any more bind him, no, not with a chain ;

4 Because that he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the fetters broken in pieces : and no man had strength to tame him,

5 And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.

^ Gr, Teacher.

Synopticon, pages 27-28,]

OF THE SYNOPTIC GOSPELS.

[Passages parallel to Mark

VIII. 18, 23-27. 18 Now when Jesus saw great multi- tudes about him, he gave command- ment to depart unto tlie other side.

23 And when he was entered into a boat, his disciples followed him.

24 And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves ; but he was asleep.

25 And they Ciime to him, and a'woke him, saying, Save, Lord ; -we perish.

26 And he saith unto them, Why are ye fearful, 0 ye of little faith ? Then he arose, and rebuked the -winds and the sea ; and there was a great calm.

27 And the men marvelled, saying, What manner of man is this, that even the T«rinds and the sea obey him?

VIII. 28 34. 28 And when he was come to the other side into the country of the

Gadarenes, there met him two ^ pos- sessed with devils, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way.

^ Or, demoniacs.

[Passages parallel to Mark.]

VIII. 22-25.

22 Now it came to pass on one of those days, that he entered into a boat, himself and his disciples ; and he said unto them. Let us go over unto the other side of the lake : and they launched forth.

23 But as they sailed he fell asleep : and there came down a storm of wind on the lake ; and they were filling with water, and were in jeopardy.

24 And they came to him, and awoke him, saying. Master, master, -we perish. And he awoke, and rebuked the Teind and the raging of the water: and they ceased, and there Teas a calm.

25 And he said unto them, "Where is your faith ? And being afraid they marvelled, saying one to another, Who then is this, that he com- mandeth even the -winds and the water, and they obey him ?

VIII. 26-39.

26 And they arrived at the country

of the ^ Gerasenes, which is over against Galilee.

27 And when he was come forth upon the land, there met him a certain man out of the city, who had ^ devils ; and for a long time he had worn no clothes, and abode not in any house, but in the tombs.

' Many ancient authorities read Gergeeenes: others, Gadarenes: so iu faT. 2 Gr. demons.

34 THE COMMON TRADITION
^t. fHark.	&t. fmarfe.
[Portions not found in Matthew or Luke ] !	[Complete. "l
	V. 1-20.
6 And [?]... from afar he ran and wor-	6 And when he saw Jesus from afar, he
shipped [?]...	ran and worshipped him ;
7 ..J adjure. ..by God...	7 And * crying out with a loud voice,
	he saith. What have I to do with
	thee, Jesus, thou Son of the Most
	High God ? I adjure thee by God,
	torment me not.
8 ...he said unto him... out of...	8 For he said unto him, Come forth,
	thou unclean spirit, out of the man.
9 And... And he saith unto him, My	9 And he asked him, "What is thy
name is... we are...	name ? And he saith unto him, My
	name is Legion ; for we are many.
10 ...much. ..he would ... send them	10 And he besought him much that he
away out of the country.	would not send them away out of the country. 11 Now there was there on the
11 ...on... great...
	mountain side a great herd of swine
	feeding.
12 ...Send... that... into them.	12 And they besought him, saying,
	Send us into the swine, that we may
	enter into them.
13 ...And the [?] unclean spirits...	13 And he gave them leave. And the
about two thousand . . . sea.	unclean spirits came out, and entered
	into the swine : and the herd
	rushed down the steep into the
	sea, in number about two thousand ;
	and they were choked in the sea.
14 And... them... what it was (Gr. is)...	14 And they that fed them fled,
	and told it in the city, and in the
	country. And they came to see what
	it was that had come to pass.
15 ...they come... behold... him that	15 And they come [?] to Jesus, and
had the legion...	behold ihim that was possessed with
	devils sitting, clothed and in his right
	mind, even him that had the legion :
	and they were afraid.
16 And... declared... it befell... and con-	16 And they that saw it declared unto
cerning the swine.	them how it befell ^ him that was pos-
	sessed with devils, and concerning
	the swine. ^ Or, the demoniac.
Mark v. 7, Luke viii. 28, Gr. to me and thee ;
Matt. \iii. 29, Gr. to us and thee.
Matt. viii. 33, Gr. omits them (fled) : Luke
viii. 34, Gr. omits them.

Bynopticon, pages 28-30.

OF THE SYNOPTIC GOSPELS.

35

^t. imattijchj. [Passages parallel to Mark. [

Yiii. 28-34. 29 And behold, they * cried out, say- ing, What have we to do with thee, thou Son of God ? art thou come hither to torment us before the time ?

30 No"w there was afar off from them a herd of many sTeine feeding.

31 And the ^ devils besought him, saying, if thou cast us out, send us away into the herd of swine.

32 And he said unto them, Go. And they came out, and Tvent into the serine : and behold, the whole herd rushed do'wn the steep into the sea, and perished in the waters.

33 And they that fed them fled, and went away into the city, and told everything, and what was befallen to them that were ^ possessed with devils.

34 And behold, all the city came out to meet Jesus ;...

Gr. demons. Or, demoniacs.

S>t. ilukc. [Passages pai^allel to Mark.]

Ytii. 26-39.

28 And when he saw Jesus, he * cried out, and fell down before him, and with a loud voice said, What have I to do w^ith thee, Jesus, thou Son of the Most High God ? I beseech thee torment me not.

29 For he commanded the unclean spirit to come out from the man. For ^ oftentimes it had seized him : and he was kept under guard, and bound with chains and fetters ; and breaking the bands asunder, he was driven of the ^ devil into the deserts.

30 And Jesus asked him, What is thy name ? And he said, Legion ; for many ^ devils were entered into him.

31 And they intreated him that he would not command them to depart into the abyss.

32 Now^ there was there a herd of many sw^ine feeding on the mountain: and they intreated him that he would give them leave to enter into them. And he gave them leave.

33 And the ^devils came out from the man, and entered into the swine : and the herd rushed down the steep into the lake, and were choked.

34 And when they that fed them saw what had come to pass, they fled, and told it in the city and in the country.

35 And they went [?] out to see what had come to pass ; and they came [?] to Jesus, and found the man, from whom the 3 devils were gone out, sitting, clothed and in his right mind, at the feet of Jesus ; and they were afraid.

36 And they that saw it told them how he that was possessed with ^ devils was ^ made whole.

' Or, of a long time.

2 Gr. demon.

3 Gr. demons.

4 Or, saved.

D 3

36

THE COMMON TRADITION

[Portions not found in Matthew or Luke.]

17 ...they began.

18 And ... the ... might be with...

besought ... that he

19 And he suffered... not, but. ..unto him, Go... unto thy friends,... tell them ... Lord ... and ... he had mercy on thee.

20 ...and began... in {see Introduction) ...and all men did marvel.

21 And when... had crossed over again in the boat unto the other side, a great ...was gathered unto... and he was by the sea.

22 ...there Cometh... of the... seeing him ...his [?]...

23 And... much... [Gr. The (of me)]... is at the point of death : that ..lay ...that she may be made whole...

24 ...he went (Gr. went away) with him. And a great ... and they thronged (Gr. crushed)...

26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27 Having heard the things concerning Jesus ..in the crowd...

That,

n Mk. V. 2.?, Matt. ix. 18, corresponds to /or in Luke viii. 42. Matt. ix. 20,'Lii. viii. 44, Gr. omits him.

[Complete.]

V. 1-20.

17 And they began to beseech him to depart from their borders.

18 And as he was entering into the boat, he that had been possessed with ^ devils besought him that he might be with him.

19 And he suffered him not, but saith unto him. Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee.

20 And he went his way, and began to publish in *Decapolis how great things Jesus had done for him : and all men did marvel.

V. 21-24.

21 And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him : and he was by the sea.

22 And there cometh one of the rulers of the synagogue, Jairus by name ; and seeing him, he falleth at his feet,

23 And beseecheth him much, saying, (Gr. that) My little daughter is at the point of death : / pray thee, that thou come and lay thy hands on her, that she may be ^made whole, and live.

24 And he went with him ; and a great multitude followed him, and they * thronged him.

V. 25-34.

25 And a woman, which had an issue [1] of blood tivelve years,

26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,

27 Having heard the things concerning Jesus, * came in the crowd behind, and touched his garment.

Gr. demons.

* Or, saved.

Synopticon, pages 30-31.

OF THE SYNOPTIC GOSPELS.

37

^t. fttattfjciu.	&U 3Lu]fee.
[Passages parallel to Mark.]	[Passages parallel to Mark.]
viii. 28-34.	VIII. 26-39.
3 4... and when they saw him, they	37 And all the people of the country
besought him that he would depart	of the Gerasenes round about asked
from their borders.	him to depart from them; for they
	were holdeu with great fear : and he
	entered into a boat, and returned.
	38 But the man from whom the ^ devils
	were gone out prayed him that he might
	be with him : but he sent him away,
	saying, 39 Return to thy house, and declare
	how great things God hath done for
	thee. And he went his way, publishing
	throughout the whole * city how great
	things Jesus had done for him.
IX. 18-19.	VIII. 40-42.
	40 And as Jesus returned, the multi-
	tude welcomed him ; for they were all
	waiting for him.
18 While he spake these things unto	41 And behold, there came a man
them, behold, there came ^ a ruler,	named Jairus, and he was a ruler of
and worshipped him, saying, (Gr. that)	the synagogue ; and he fell down at
My daughter is even now dead : but	Jesus' feet, and besought him to come
come and lay thy hand upon her, and	into his house ;
she shall live.	42 For he had an only daughter,
	about twelve years of age, and she
	lay a dying. But as he went the
	multitudes * thronged him.
19 And Jesus arose, and followed him,
and so did his disciples.
ix. 20-22.	viii. 43-48.
20 And behold, a woman, who had	43 And a woman having an issue [?]
an issue [?] of blood twelve years.	of blood twelve years, which ^ had
* came behind him, and touched	spent all her living upon physicians.
the border of his garment:	and could not be healed of any.
	44 * Came behind him, and touched
	the border of his garment ; and im-
	mediately the issue of her blood
	stanched.
* Gr. one ruler.	» Gr. demons.
	2 Some ancient authorities omit had »pent
\	all her living upon physicians and.

88

THE COMMON TRADITION

[Portions not found in Matthew or Luke.]

28 ...(Gr. that)... but (Gr. even if)...

29 . . . straightway . . . fountain . . . was dried up ; and she felt in her body that she was healed of her plague.

30 ...straightway... in himself that the ...from him... about in the crowd, and said...(Gr. the) garments ?

31 And his disciples said unto him. Thou see8t...and sayest thou...

32 And he looked round about... her that had done this thing.

33 ...fearing and... knowing what had been done (Gr. has happened) to her, ...and'told him all the truth.

34 ...go... and be whole of thy plague.

85 ...from. ..why...

36 ...the word spoken, saith unto the ruler of the synagogue...

37 And... no man to follow with... the brother of James.

38 ...they come ..of the ruler of the synagogue, ... he beholdeth . . . and . . . and wailing gi'eatly.

39 And, ..unto them, Why make ye a tumult and... child...

Matt. ix.

W. «fc H. But he.

5t. Mark.

[Complete.]

V. 25-34.

28 For she said, If I touch but his garments, I shall be ^ made whole.

29 And straightway the fountain of her blood was dried up ; and she felt in her body that she was healed of her - plague.

30 And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth, turned him about in the crowd, and said, "Who touched my garments ?

31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou. Who touched me?

32 And he looked round about to see her that had done this thing.

33 But the woman fearing and tremb- ling, knowing what had been done to her, came and fell down before him, and told him all the truth.

34 And lie said unto her, Daughter, thy faith hath ^ made thee -^hole ; go in peace, and be whole of thy ^ plague.

V. 35-43.

35 While he yet spake, they come from the * ruler of the synagogue's house, saying, Thy daughter is dead : why troublest thou the * Master any further ?

36 But Jesus ^not * heeding the word spoken, saith unto the ruler of the synagogue. Fear not, only believe.

37 And he suffered no man to follow with him, save Peter, and James, and John the brother of James.

38 And they come to the house of the ruler of the synagogue ; and he beholdeth a tumult, and many weeping and wailing greatly.

39 And when he was entered in, he saith unto them, Why make ye a

^ Or, saved.

3 Or, saved thee.

5 Or, overhearing.

^ Gr. seovrge. 4 Or, Teacher.

Synopticon, pages 31-33.

OF THE SYNOPTIC GOSPELS.

39

5t. fmattfjebj. {Passages parallel to Mark.~\

[Passages parallel to Mark. ]

IX. 20-22. 21 For she said within herself, If I do but touch his garment, I shall be ^ made whole.

22 But Jesus turning and seeing her said, Daughter, be of good cheer ; thy faith hath ^made thee whole.

And the woman was ^ made whole from that hour.

IX. 23-26.

23 And when Jesus came into the * ruler's house, and saw the flute- players, and the crowd making a tumult,

Or, saved.

2 Or, saved thee.

VIII. 43-48.

45 And Jesus said. Who is it that touched me ? And when all denied, Peter said, ^and they that were with him. Master, the multitudes press thee and cnish thee.

46 But Jesus said. Some one did touch me ; for I perceived that power had gone forth from me.

47 And when the woman saw that she was not hid, she came trembling, and falling down before him declared in the presence of all the people for what cause she touched him, and how she was healed immediately.

48 And he said unto her. Daughter, thy faith hath ^ made thee Tvrhole j

go in peace.

VIII. 49 56.

49 While he yet spake, there cometh one from the * ruler of the synagogue's house, saying, Thy daughter is dead ; trouble not the ^ Master.

50 But Jesus * hearing it, answered him, Fear not : only believe, and she shall be ^ made whole.

51 And when he came to the house,

be suffered not any man to enter in with him, save Peter, and John, and James, and the father of the maiden and her mother.

52 And all were weeping, and bewail- ing her : but he said, Weep not ; for

^ Some ancient authorities omit and they that were with him. 2 Or, saved thee,

3 Or, Teacher.

4 Or, saved.

40

THE COMMON TRADITION

[Portions not found in Matthew or Luke]

29... tumult, and... child...

40 ...all... take th... and them that were with him, and goeth in where the child

41 And r?]...the child... unto her, Tali- tha cumi ; which is, being interpreted, Damsel, I say unto thee...

42 ...straightway... and walked ; for she was... straight way with a great amazement.

43 And he charged... much that... should know... he commanded that...

1 ...from thence... cometh... and disciples follow him.

his

2 ...when ...^

what . . . that is given

by his hands ?

come ... many... and such... wrought

3 ...the (son)... here.

4 ...said... and among his own kin..

5 .. he could... no his hands upon a healed them.

6 And he marvelled

.save that he laid few sick folk, and

Mark vi. 2, W. and H. read the viany, i.e. most.

[Complete.]

V. 35-43.

tumult, and weep ? the child is not dead, but sleepeth.

40 And they laughed him to scorn.

But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was.

41 And taking the child by the han^j he saith unto her, Talitha cumi ; which is, being interpreted, Damsel, I say unto thee, Arise.

42 And straightway the damsel rose up, and walked ; for she was twelve years old. And they were amazed straightway with a great amazement.

43 And he charged them much that no man should know this : and he com- manded that something should be given her to eat.

VI. 1-6...

1 And he ivent out from thence ; and he cometh into his own country ; and his disciples follow him.

2 And when the sabbath was come, he began to teach in the synagogue : and ^many hearing him were aston- ished, saying, "Whence hath this man these things ? and. What is the wisdom that is given unto this man, and what mean such ^ mighty works wrought by his hands ?

3 Is not this the carpenter, the son of Mary, and brother of James, and Joses, and Judas, and Simon ? and are not his sisters here with us 1 And they were ^ offended in him.

4 And Jesus said unto them, (Gr. that) A prophet is no t without honour, save in his oivn country, and among his own kin, and in his own house.

5 And he could there do no * mighty work, save that he laid his hands upon a few sick folk, and healed them.

6 And he marvelled because of their unbelief...

^ Some ancient authorities insert the.

^ Gr. powers.

3 Gr. caused to stumble.

A Gr. fowcr.

Synopticon, pages 33-34.

OF THE SYNOPTIC GOSPELS.

41

[Passages parallel to 3£ark.'\

&t 3Luke. [Passages parallel to Mark.]

IX. 23-26.

24 He said, Give place : for the damsel is not dead, but sleepeth. And they laughed him to scorn.

25 But when the crowd was put forth, he entered in, and took her by the hand j and the damsel arose.

26 And