[2838] Page 178, "Flavius Clemens," Suet. 15 "contemptissimae inertiae," see Lightfoot Philipp. p. 22; p. 179, “Mark in the middle," see Corr. of Mk 322; p. 180, "Old Hermas," an imaginary character, not the author of the Pastor; p. 181, "Bond and free," comp. Lucian Hermotim. 24 (i. 763) as to the city in which "the words 'inferior' and 'superior,' 'noble' and 'lowborn,' 'bond' and 'free,' have absolutely no existence."

attacking the Christians with his followers, threw James headlong down "from the top of the steps, and, supposing him to be dead, he cared not to inflict further violence upon him. In this narrative, the "pinnacle" becomes "the top of the steps." "The fuller"-a term applied in the Talmud to a Rabbi (522 n.)— becomes "the enemy," Saul, as is indicated by the next chapter which describes him as "going to Damascus with letters" from the high priest. That the "fuller's club" should become “a strong brand " would be intelligible if Saul were regarded as (Zech. iii. 2) 'a brand plucked from the fire" of an ordinary hearth, and if the writer meant to describe him as ultimately converted. But "brand from the altar" suggests sacrilege, and the writer is bitterly hostile to Paul.

66

The passage is quoted to shew the early currency of traditions about the martyrdom of James the Just in connexion with some obscure mention of a pinnacle" or "high place.'

66

66

[2837 (iii) d] It should be added that Gesen. 1055 a suggests as prob. the sing. "abomination" in Dan. ix. 27 and also its place" instead of "wing" (comp. Gesen. 489 b). Taanith 28 b-29 a after quoting Dan. xii. 11, where the sing. is used," the abomination that maketh desolate," says, "Was there then only one?" and asks how this can be reconciled with the plural in Dan. ix. 27 "Und auf dem Flügel werden die entsetzliehen (?-ichen) Scheusale stehen. Raba erwiderte: Es waren zwei Götzen, da fiel einer auf den anderen und brach ihm eine Hand ab; auf dieser fand man folgende Aufschrift: Du wolltest den Tempel zerstören, deine Hand ist ihm aber übergeben worden." This suggests that

was taken as "hand" (for which meaning, see Levy ii. 357 a, Levy Ch. i. 371 6). Compare the story of the fall of the truncated Dagon (1 S. v. 4) of whom it is said that “the palms (ND) of his hands" were broken off and lay on "the threshold." Having regard to the extant divergences in rendering "wing," it is perhaps worth adding that the Heb. for "threshold," in the Dagon story ¡n, is usually rendered by LXX atopiov (Lat. atrium) and also once Baluós, "step" (comp. the use of “ steps" above in the martyrdom of James the Just), also πpółupov etc. But Aquila and Symmachus twice render it ovdós. Hesychius has οὐδός, βαθμός....

על

Oude (Steph. Thes.) is a freq. dat. of ovdos or ovdas, "ground," "pavement,' meaning "on the ground," whereas er' ovde means "on the threshold," sometimes metaph. The facts suggest that may have been rendered επογλω, EПOYAЄι, and that the latter may have produced Mk xiii. 14 опоуoy▲e. But paraphrase seems a more probable explanation.

NOTES TO CHAPTER XX

[2839] Page 184, "The time is fulfilled," Mk i. 15; p. 184, "Comfort ye," Is. xl. 1 (LXX). Aquila, like R. V. marg., has "time of service1." The LXX has prob. confused the Hebrew letters;

THE CONTINUITY BETWEEN MARK AND ISAIAH

1 [2839 a] The continuity between Mark and Isaiah may be illustrated (2839 b) by their use of the word "preach." This, in Hebrew, is NP, which means 66 call, 99.66 'cry aloud "--sometimes "call [to a place]" or "call [by name]," kaλéw: sometimes "cry as a public crier," Boáw: sometimes "proclaim as a herald," Kηpúσow. In later Hebrew this "crying" or "proclaiming" came to be applied technically to the "crying aloud," or public reading, of the scriptures. The written scriptures had no vowel points. But the scriptures read aloud were necessarily pronounced with definite vowels; and the oral text, thus defined, was called (from the Hebrew verb) Kri (which by accident agrees somewhat in sound with the French "cri" and our "cry").

This Hebrew verb (from which Kri is derived) is used both in the Scripture and in Targums in two passages (Lev. xxv. 10, Is. lxi. 1) relating to the "crying" (as though by God's "public crier ") of "the year of remission." One of these passages is said by Luke (iv. 18) to have been read by our Lord at His first appearance in public life, "He hath anointed me...to cry remission to the captives...to cry the acceptable year of the Lord." Here the LXX uses 1st, κηpûğαι, "preach" (or "proclaim"), 2nd, κaλéσaι, "call." But Luke uses κηρύσσω twice. Κηρύσσω, too, is the word used regularly in the Pauline epistles to denote Christian “preaching" i.e. "announcing the gospel." The Targum of Onkelos on Leviticus (xxv. 10) uses the old Hebrew word, the root of "Kri,” to denote this " announcement" of remission. It may be taken as certain that Christ used it, too, if He read Isaiah to His countrymen. It is true that the Targum of the Prophets (as also Targ. Jon. in Lev. xxv. 10) often renders the Hebrew "cry" by câraz, a Hebraized form of кŋpúσσw "proclaim as a herald": but this does not hold in the passage of Isaiah in question, in which the Targum uses the old Hebrew word "cry." The Syriac also uses the root of Kri, "cry," in Lev. xxv. 10 and Is. lxi. 1, 2.

66

[28396] Now let us pass to the opening words of Mark quoting Is. xl. 3 “the voice of one crying." LXX has Boŵvros. But Aquila has xaλOÛVTOS 'calling," and we have seen above that, in Is. lxi. I, the LXX renders the word first by "proclaim" and then by "call," while Luke renders it twice by "proclaim." The latter, κηρύσσω, might well seem to some a more dignified word than βοάω which often means "shout." Hence we cannot be surprised that Mark, after quoting the prophecy with the LXX word, Boáw, describes the fulfilment in his own word, kŋpúσow. But the result is, that English readers may fail to realise that Mark means, in effect, "Isaiah predicted 'the voice of one crying,' and accordingly John the Baptist came 'crying."" This "crying," LXX жаρaкaλéw and Boáw, recurs in Isaiah's context, Is. xl. 1 foll. "Cry unto her (TAρAKAλÉOATE AŮTýv)...... (3) The voice of one that crieth (Boŵvros)...(6) The voice of one saying, Cry

p. 185, "Having authority," Mk i. 22; p. 185, "Flavius Josephus," Ant. viii. 2. 5; p. 185, “Would not allow," Mk i. 34, Lk. iv. 41; p. 186, "Authority on earth," Mk ii. 10; p. 186, "In the habit of quoting," I Cor. xv. 27-8, Eph. i. 22, Heb. ii. 8 quoting Ps. viii. 6 (comp. Phil. iii. 21). Silanus is allowed to quote the Epistle to the Hebrews as Pauline. Origen quotes it thus. But perhaps the allowance is a fault. Almost all deny its Pauline authorship.

The doctrine of the exaltation of the Son by the Father may be illustrated by Jewish tradition likening God to the father of a

(Bónσov), and I said, What shall I cry (Bohow)?" Then Isaiah gives the message that is to be "cried," namely, "All flesh is grass...but the word of our God abideth for ever." Mark and Isaiah alone might suffice to shew the connexion between the Hebrew "crying," or Kri, and the Christian "preaching" or "gospel." But we have, besides, the confirmation of 1 Pet. i. 24—5 quoting the words of the " 'cry" ("All flesh...but the word of God abideth for ever") and adding, “Now this is the 'word' that was preached as gospel to you." Both Isaiah and Peter take the "gospel" to be the abiding fulfilment of "the word of God," as Ibn Ezra says (on Is. xl. 6) "This verse explains the glory of the Lord' to consist in the fact that His word alone is fulfilled, not so the word of man." Ibn Ezra also explains Is. xl. 3 "the voice of him that crieth," as "the voice of him that brings the good tidings,' "thus connecting 66 crying" " with "good

tidings or "gospel." The Syriac uses the root of "Kri" in Is. xl. 2, 3, 6. Another meaning of the root of "Kri," "call," is expressed in Christ's saying that He "came to call sinners," and in many parts of N.T. that speak of the calling" of Christians and describe them as "called."

66

[2839] All these Hebrew, Jewish, and Greek traditions may help to explain the first mention of кηpúσσw in Christ's words, as given by Mark (i. 38) "Let us go hence...that there also I may proclaim"-i.e. carry on and fulfil the "crying aloud," the "proclaiming" of the true " year of remission" in the highest sense, the "calling" of men to accept the "remission" of sins. By itself, "that I may proclaim" must have been unintelligible to Greek readers of Mark. But it pointed back to Mk i. 14 "Jesus came...proclaiming (êŋpúσσwv) the gospel of God," and that, again, to Mk i. 7 "John proclaimed, saying, There cometh he that is stronger than I," and to Mk i. 4 “John...proclaiming the baptism of repentance for remission of sins." Finally, Mk i. 4 "proclaiming" pointed back (though not clearly for a Greek reader) to Mk i. 3 "the voice of one crying aloud," i.e. “ proclaiming"; and this led the reader back to the "good tidings," or "gospel" "cried aloud," or "proclaimed," in Isaiah.

[2839 d] Mark is open to the objection that readers of Christ's words, "that I may proclaim," may well ask, in perplexity, "proclaim what?" Luke meets this objection in Christ's first public discourse:-" proclaim remission to prisoners... proclaim the acceptable year of the Lord (i.e. the year of remission)." John perhaps considered that κŋpúσow, meaning "proclaim, as a herald proclaims the advent of a king," was entirely inappropriate to the Son declaring the will of the Father. At all events John never uses κŋpúσow either in Christ's words or in his own narrative, though it is frequent in all the Synoptists.

household, and Israel, or Abraham, to the son.

Thus Exod. rab.

(on Exod. xii. 2, Wünsche pp. 108—9) says, “Even as a King that had a Son, whom he loved above all things. The Son said to the Father, 'If thou givest me not thy throne, how shall all know that thou lovest me?'... Even so God gave to Abraham the world (Gen. xviii. 17 foll.). When He had given him all, Abraham said, 'If thou givest me not the Temple, which is 500 ells long and as many broad, thou hast given me nothing.' The Temple is apparently regarded as the "throne." Comp. Rom. iv. 13 "heir of the world," applied to Abraham.

[2840] Page 186, "Socrates had the power," see Epict. iii. 7. 34, which adds, "Make us enamoured (lit. zealots) of you, as Socrates made people enamoured of himself." Comp. ib. i. 19. 6 "Who becomes enamoured of you [lit. thy zealot] as of Socrates?" ii. 6. 26 "We shall be zealots of Socrates, in the moment (and not till the moment) when we can write paeans in prison," where "zealot" implies imitation.

P. 186, "In Matthew," Mt. xxi. 16.

שָׂדֶה The word

P. 187, "Wild beasts." The word transl. "field" (") in Ps. viii. 7 (R.V.) "the beasts of the field," means (Gesen. 961 a) "home of wild beasts" there and in Joel ii. 22, Is. lvi. 9 etc. means (Gesen. ib.) "specif. home of beasts...of beasts in gen. and of wild beasts." For "beasts in gen." Gesen. quotes 2 S. xvii. 8 "as a bear robbed of her whelps in the field," which indicates a "wild beast" of the carnivora; and Jer. xiv. 5 "the hind also in the field calveth," which indicates a "wild beast," but not carnivorous. Gesen. gives no instance where "field" is used as the home of "cattle" in the English sense1.

P. 188, "He goes about," Epict. iii. 22. 73; p. 188, "Reconnoitrer," Epict. i. 24. 6; p. 188, "I came not," Mk ii. 17, Mt. ix. 13, Lk. v. 32; p. 189, "Healthy," Epict. iii. 22. 72; p. 189, “Bear ye,” Gal. vi. 2; p. 189, "meekness," Gal. vi. 1; p. 190, "Pronouncing righteous," see Gesen. Oxf. 842-3; p. 191, "That men should repent," Mk vi. 12; p. 191, "The sabbath...for man," Mk ii. 27;

1 [2840 a] In Ps. viii. 7, LXX renders “beasts of the field” by "cattle of the plain," Tà Kтývη TOû Tedíov, perhaps misled by the word "field." But comp. I S. xvii. 44 "I will give thy flesh to...the beasts of the field," LXX "cattle of the earth,' where A corrects KTηveσw to Onpious. Here LXX does not retain "field," and yet mistranslates "beasts." Probably the Psalmist included in one brief phrase the subjection of "beasts of prey," and "beasts of the chase," to man.

p. 191, “I desire kindness," Mt. xii. 7 quoting Hos. vi. 6; p. 191, "If ye have any charge," Mk xi. 25.

[2840*] Page 192, "The favourite of a bad God." In O.T. (R.V.) the notions of "favour," "grace," "kindness,” and compassion" so run into one another that it may be well to state a few leading facts about the terms here, for future reference. The Heb. noun, "favour,”, is rendered by LXX xápis about 60 times; but the verb, "favour," is never rendered by LXX xapirów etc., but (besides other renderings) λeéw 45 times, oikтeίpw 10; and (in hithp.) déoμaι about 17 times. Aquila renders the verb by Swpéoμai, "make a free gift," "give freely," thus suggesting the notion of "grace" or "favour." R.V. varies remarkably1.

"FAVOUR," "KINDNESS," ETC. IN R.V.

1 [2840* a] In Ps. vi. 2, ix. 13, xxx. 10 etc., LXX has ¿leéw, Aq. Swpéoμai (Targ. DIN, in O.T.= (22 times) peidoμaι, “spare"). In Ps. cxix. 29, both A. V. and R.V. have "grant graciously." In Ps. xxxvii. 21 where A.V. has "sheweth mercy,' ," R.V. has "dealeth graciously." In Ps. iv. 1, lxxxvi. 16, R.V. has txt "have mercy," marg. "be gracious." In Ps. vi. 2, ix. 13, xxv. 16, xxvii. 7, xxx. 10, xxxi. 9, cxxiii. 2, 3, R.V. has “have mercy," without marg. note. In all these cases the Heb. is a form of 1. In Gen. xxxiii. 5 (R.V.) "The children which God hath graciously given," Onk. follows Heb. ¡n, but LXX and Jon. Targ. have eλeeîv and a form of Din; so, too, in Exod. xxxiii. 19 "I will be gracious to whom I will be gracious.'

[2840* b] As regards D, chesed, "kindness," Aq. freq. renders it by λeos, e.g. Ps. xliv. 26 “for the sake of thy kindness," LXX "for the sake of thy name,' Aq. Sym. διὰ τὸ ἔλεός σου: also li. 2 LXX κατὰ τὸ μέγα ἔλεός σου, Aq. κατὰ ἔλεόν σου, Sym. κατὰ τὸ ἔλεός σου. Oxf. Conc. gives Aq. as using λeos in Ps. xxxi. 7,

16, 21, xxxii. 10, and xxxiii. 18, 22 etc. Symmachus renders chesed by xápis in Ps. xxxi. 7, 16, xxxiii. 18 etc., and it is similarly rendered in Sir. vii. 33 (txt xápis, Η χάρισμα).

[2840* c] The Vulg. mostly uses some form of "miser" (such as "misereri," "misericordia" etc.), where "mercy" occurs in our A.V., e.g. Gen. xix. 19, xxiv. 27, xxxix. 21, Exod. xv. 13, xx. 6, xxxiv. 7, Numb. xiv. 18, 19. All these passages have chesed.

[2840* d] "Lovingkindness" (sing. or pl.) occurs in A.V. 30 times, and always as the representative of chesed, 23 times in the Psalms, 7 in the Prophets. In Ps. lxxxix. 33 "But my lovingkindness will I not utterly take from him," and Jer. xxxii. 18 "shewest lovingkindness unto thousands,” R.V. substitutes “mercy"; and in Ps. cvii. 43 "They shall understand the lovingkindness of the Lord," R.V. has "the mercies of the Lord."

[2840* e] On the other hand, R. V. freq. introduces "lovingkindness" where A.V. has "mercy," e.g. 2 S. xxii. 51 "sheweth lovingkindness unto his anointed," and so too in Ps. v. 7, xviii. 50, xxi. 7, xxv. 7, 10, xxxvi. 5, lxi. 7, cxliii. 12. [2840*ƒ] The American Revisers (Strong's Comparat. Conc. p. 123b—c) have