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Mar_12:18-27.[149] See on Mat_22:23-33, who narrates more briefly and smoothly. Comp. Luk_20:27-40.
ἐπηρώτων ] Imperfect, as at Mar_12:17.
Mar_12:19. ὅτι is recitative, and ἵνα is the imperative to be explained by the volo that lies at the root of the expression (see on 2Co_8:7; Eph_5:33). Comp. on ὅτι before the imperative, Plat. Crit. p. 50 C: ἴσως ἂν εἴποιεν (the laws), ὅτι … μὴ θαύμαζε τὰ λεγόμενα .
The ἐπιγαμβρεύσει , which Matthew has here, is a later annexation to the original text of the law. Anger, Diss. II. p. 32, takes another view (in favour of Matthew).
Mar_12:20. ἑπτά ] emphatically prefixed, and introduced in a vivid way without οὖν .
Mar_12:21. καὶ οὐδὲ αὐτός ] and also not he.
καὶ ὁ τρίτος ὡσαύτ .] namely, he took her and died without children; comp. what has gone before.
Mar_12:23. ὅταν ἀναστῶσι ] when they shall have risen, not an epexegesis of ἐν τῇ ἀναστάσει : but the discourse goes from the general to the particular, so that the seven brothers and the woman is the subject of ἀναστῶσι .
Mar_12:24. διὰ τοῦτο ] does not point back to what has gone before (“ipse sermo vester prodit errorem vestrum,” Bengel), which must have been expressed, but forward to the participle which follows: do ye not err on this account, because ye do not understand? See Maetzner, ad Antiph. p. 219; Bornemann in the Stud. u. Krit. 1843, p. 137 f.; Winer, p. 146 f. [E. T. 201 f.].
Mar_12:25. ὅταν … ἀναστῶσιν ] generally, not as at Mar_12:23.
γαμίζονται ] The form γαμίσκω (Arist. Pol. vii. 14. 4) is not indeed to be read here (see the critical remarks), but neither is it, with Fritzsche, altogether to be banished out of the N. T. It is beyond doubt genuine in Luk_20:34 f.
Mar_12:26. ὅτι ἐγείρονται ] that they, namely, etc.; this is the conclusion to be proved—the doctrinal position denied by the interrogators.
ἐπὶ τοῦ βάτου ] belongs to what has preceded (in opposition to Beza) as a more precise specification of ἐν τῷ βιβλ . M.: at the (well-known) thorn-bush, i.e. there, where it is spoken of, Exo_3:6. See on quotations of a similar kind, Jablonsky, Bibl. Hebr. praef. § 37; Fritzsche, ad Rom_11:2. Polybius, Theophrastus, and others have βάτος as masculine. It usually occurs as feminine (Luk_20:37; Deu_33:16), but at Exo_3:2-4, likewise as masculine.
Mar_12:27. According to the amended text (see the critical remarks): He is not God of dead men, but of living! Much ye err!
[149] Hitzig, Joh. Mark. p. 219 ff., places the Pericope of the adulteress, Joh_7:53 ff., after ver. 17, wherein Holtzmann, p. 92 ff., comparing it with Luk_21:37 f., so far follows him as to assume that it had stood in the primitive-Mark, and had been omitted by all the three Synoptists. Hilgenfeld (in his Zeitschr. 1863, p. 317) continues to attribute it to John. It probably belonged originally to one of the sources of Luke that are unknown to us.