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disciples privately, and on the way He said to them.] Mk. has : And they were on the way going up to Jerusalem : and Jesus was going before them; and they were amazed; and they who followed were afraid. And taking again the Twelve, He began to tell them the things which were about to happen to Him." Mt. abbreviates Mk., omitting as often the unexplained amazement or fear of the disciples ; cf. 1924 = Mk 10, 188 = Mk 9°, Mt 827 = Mk 4“, Mt 1723 = Mk 932; or of the multitude, cf. Mk 515. 83, and Mk.'s mákur

and ότι. . M 18. Behold, we go up to Jerusalem ; and the Son of Man shall

be delivered to the chief priests and scribes, and they shall condemn Him to death.] So Mk. The agreement in “chief priests and

scribes” without "elders" is proof of dependence. Cf. on 1621. M 19. And shall deliver Him to the Gentiles for mocking, and

scourging, and crucifying: and on the third day He shall be raised again.-είς το έμπαιξαι] Mk. has και εμπαίξουσιν, and adds και έμπτύσουσιν αυτώ –και σταυρώσαι] Mk. has και αποκτενούσιν. Mt.'s change is probably due to remembrance that crucifixion was the actual form of death. But there would be no difficulty in supposing that Christ, if He foretold His death, would speak of it as crucifixion. See on 1o38. –και τη τρίτη ημέρα εγερθήσεται) For Mk.’s μετά τρείς ημέρας αναστήσεται, see on 1621.

17–19. Mt. and Lk. agree against Mk. in omitting Mk 82b, and in the omission of ori, Mk 83 ; and of máluv, Mk 82 ; in elmey, Mt 17, Lk 81; and in rû fpiry quépg, Mt 19, Lk 82, See Introduction,

p. xlviii.

17. και αναβαίνων]ND alS1 S. μέλλων δε αναβαίνειν, Β1. The μέλλων is in Mt.'s style, cf. 169 1712. 22 2023 24, but is weakly attested here.

20–28. From Mk 1085-45. M 20. Then there came to Him the mother of the sons of Zebedee

with her sons, worshipping Him, and asking something from Him.) Mk. has: "And there come to Him James and John, the two sons of Zebedee, saying to Him, Teacher, we wish that Thou wilt do for us whatsoever we ask.” The substitution of the mother instead of the two sons as the chief petitioner (cf. atrị, v.21) is probably due to a desire to minimise the ambition of the Apostles. See Introduction, p. xxxiii.- Tóre] See on 27.Tpoo kuveîv] See on 22.-- Tpoondoev] for Mk.'s historic present, as often. For the verb, see on 48.-airowa] For the active voice, see on 14?

21. And He said to her, What do you wish? She saith to Him, Say that these my two sons shall sit, one at Thy right hand, and one at Thy left hand, in Thy kingdom.] Mk. has: "And He said to them, Who do you wish that I should for you? And they said, Grant to us that we may sit, one at Thy right hand, and

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one at Thy left hand, in Thy glory.”—eis-kai cis] see Blass, p. 144.

22. And Jesus answered and said, Ye know not what ye ask. M Can you drink the cup which I am about to drink? They say to Him, We can.] Mk. has: “And Jesus said to them, Ye know not what ye ask. Can you drink the cup which I drink, or be baptized with the baptism with which I am baptized? And they said to Him, We can.”példw] see on 1627. Mk.'s “cup” and " baptism” both signify suffering. For "cup" as a metaphor of sorrow, cf. La 421, Is 5117. For “baptism,” cf. Lk 1260. Mt. omits the latter clause as synonymous with the first, cf. 88, or simply on the ground of its obscurity.

23. He saith to them, Of My cup indeed ye shall drink; but to M sit at My right hand and at the left is not Mine to give, but (it shall be given to those) for whom it has been prepared by My Father.] Mk. has : “And Jesus said to them, The cup which I drink, ye shall drink; and with the baptism with which I am baptized, shall ye be baptized. But to sit at My right hand or at the left is not Mine to give, but (it shall be given to those) for whom it has been prepared.”

For Mt.'s addition, itò toll tatpós pov, cf. 25“, o yroiuage Tatýp uov, D i 22 a b c ffi 2 g h.

24. And the ten having heard, were vexed about the two M brethren.] Mk. has: “And the ten, having heard, began to be vexed about James and John.” — nyaváktnoav] The aor. as often for Mk.'s ñpavto and inf.-ôv dúo ádelpôv] Mt. avoids Mk.'s express mention of the names of the two Apostles.

25. And Jesus having called them, said, Ye know that the rulers M of the Gentiles lord it over them, and the great ones have authority over them.] Mk. has : “And Jesus having called them, saith to them, Ye know that they which are accounted to rule over the Gentiles lord it over them, and their great ones have authority over them.” δε for και, as often. είπεν for λέγει, as often.-οι άρχοντες] Mk. has οι δοκούντες άρχειν, an unusual paraphrase. See Swete.-oi meyddou] Mk. adds αυτών.-κατεξουσιάζειν] is a very rare word. Its occurrence in Mt. and Mk. is proof of dependence. See on Lk 2225, 26. Not so is it amongst you.

But whosoever wishes amongst M you to be great shall be your minister. ] So Mk. with dé after outws, and εν υμίν after γενέσθαι instead of before μέγας.

27. And whosoever wishes among you to be first shall be your M servant.] So Mk. with πάντων for υμών.

28. Even as the Son of Man did not come to be ministered to ,M but to minister, and to give His life a ransom for many.] So Mk. with και γάρ for ώσπερ.

This is the first passage in the Gospel where the death which

has been foretold is described as intended to have a definite result or effect. For the idea of expiatory self-sacrifice, cf. 2 Mac 787. 38, 4 Mac 1722. “Give his life”: cf. Mechilta (Ugol.) 207. “Moses gave his life for three things, and they were called by his name," 274.

22. πίνειν] CE al add from Mk. και το βάπτισμα και εγώ βαπτίζομαι βαπτισθήναι. .

23. πίεσθε] CX al add from Mk. και το βάπτισμα και εγώ βαπτίζομαι βαπτισθήσεσθε.

28. ávti Tollwr] So adds here: “But seek ye, that from littleness ye may increase, and not from greatness become little. What time ye are bidden to a supper party be not sitting down to meat in an honourable place, that there may not come one more honourable than thou, and the lord of the supper say to thee, ‘Bring thyself down’; and thou be confounded in the eyes of the guests. But if thou sit down to meat in a lesser place, and there come one less than thou, and the lord of the supper say to thee, ‘Bring thyself, and come up and sit down to meat'; then thou shalt have more glory in the eyes of the guests ” (Burk). S' is wanting here, but did not contain the passage: Dabeffi'gh m n and 6 Vulgate MSS have the same insertion, but without the negative in the second clause. The passage is ancient, and finds parallels in the Canonical Gospels. For the first sentence, with the negative in the second clause, cf. Mt 23'?, Lk 14" 1814. For the rest, compare Lk 148-11, The negative of Sa looks like an afterthought to bring the originally independent first sentence into harmony with the following passage.

29-34. From Mk 1046-52. M 29. And as they go forth from Jericho, there followed Him a

great multitude.] Mk. has: “And they come into Jericho. And as He goes forth from Jericho, and His disciples and a great (ikavoù) multitude.” Mt. abbreviates, omitting the quite needless statement of the entry into Jericho, including the Lord and His disciples (who have been mentioned in the last paragraph) in aŭrêv for auto, inserting a verb for the oxtos, and substituting the more

usual πολύς for ικανός. . M 30. And behold two blind men sitting by the roadside heard that

Jesus is passing by, and cried, saying, Lord, have pity on us, Thou Son of David.] Mk. has: "The son of Timæus, Bartimæus, a blind beggar, sat by the roadside. And having heard that it is Jesus, the Nazarene, he began to cry, and to say, Thou Son of David, Jesus, have pity on me."—kai idoú] see on 120.-dúo] Mt. substitutes two men for Mk.'s one, and as a consequence omits Mk.'s name of one man. But cf. his omission of the name Jairus in 918. For the "two,” see on 828.—'Inpows] Mt. omits Mk.'s ó Našapnvós. Cf. the same omission in 285 = Mk 168. In 2669 = Mk 1407 he substitutes o l'allaios.--kpatav) the aor., as often, for Mk.’s ήρξατο and inf.-έκραξαν λέγοντες] for Mk.’s κράζειν και Méyelv: cf. on 89.-- Kúple) for Mk.'s 'Incoû, see on 82.-viós) nom.

for vocative; cf. Blass, 86 f. See on Lk 1838. M 31. And the multitude rebuked them, that they should be silent.

But they cried the more, saying, Lord, have pity on us, Thou Son of David.] Mk. has: “And many were rebuking him, that he should be silent; but he was crying much the more, Thou Son of David, have pity on me.”—énetiumo ev and expašav] aors. for Mk.'s impfs., as often. 82. And Jesus stood and called them, and said, What will ye

M that I should do for you?] Mt. abbreviates three verses of Mk.

33. They say to Him, Lord, that our eyes may be opened.] Mk. M has: “And the blind man said to Him, Rabboni, that I may see."

84. And Jesus, having compassion, touched their eyes; and M straightway they saw, and followed Him] Mk. has : Jesus said to him, Go, thy faith hath saved thee. And straighway he saw, and was following Him on the way”; nato twv opátwr atrâv] õppata occurs only here and in the omitted section, Mk 822-26. The clause here is probably a reminiscence of that passage.--kodobonpav] aor. for Mk.'s imperf., as often.

29-34. Mt 83 and Lk 41 agree against Mk. in Kúple for Mk.’s Ραββουνεί. Cf. also παράγει, Mt 80 = παρέρχεται, Lk 87. '.

= , Mk. has εστι

« And

F.-XXI.-XXVII. THE LAST DAYS OF THE

MESSIAH'S LIFE.

XXI. 1-11. From Mk 11l-11,

XXI. 1. And when they came near to Jerusalem, and came to M Bethphage, to the Mount of Olives, then Jesus sent two disciples.] Mk. has : “And when they come near to Jerusalem, to Bethphage and Bethany, at the Mount of Olives, He sendeth two of His disciples.” — ñyywav, áméotelley) aors. for Mk.'s hist. presents, as often. Mt. inserts a second verb, în dov, to ease clause a, and omits Bethany. This probably is simply due to his tendency to omit redundant details. He feels that one village is sufficient to identify the scene. Bnobayń="xÐ D'D="house of unripe figs "; cf. Dalm. Gram. p. 191.-TÓTe] see on 27.

2. Saying to them, Go into the village which is over against you, M and straightway you shall find an ass tied up, and a colt with her ; loose, and lead to Me.] Mk. has: "And saith, Go (úmáyere) into the village which is over against you, and straightway entering into it, you shall find a colt tied up upon which no one of men ever sat ; loose it, and bring.”—léywv) for kai déyer

, as often.-Tropeúcobe] for máyete. Cf. a similar change in 281 = Mk 167. Topeco bai

πορεύεσθαι occurs once in Mk 930 as a variant for tapatopeveo bai; in Mt. it occurs twenty-eight times. Mt. omits clo nopevópevou els aúruv as redundant.-όνον-και πώλον μετ' αυτής] Mt. adds όνον in view of the passage which he is about to quote (v.4). áyáyere is a more

αγάγετε usual word in this connection than Mk.’s φέρετε.

has :

M 3. And if any one say anything to you, you shall say that the Lord hath need of them ; and straightway he will send them.] Mk. And if

any one say to you, Why do ye this ? Say, The Lord hath need of it and straightway sends it again here” (= will return it). Mt., as often, omits talív.-eúdùs dé] for kaì cúbús, as often. In Mk. the subject of drootéile seems to be ó kúpios. “The Lord needs it, and will soon return it." Mt. seems to make the sentence mean, "and (at your words) he (the man who spoke

to you) will send it.” 0 4, 8. And this came to pass, in order that it might be fulfilled

which was spoken through the prophet, saying, Tell ye the daughter of Zion, Behold, thy King cometh, meek, and sitting upon an ass, and upon a colt, the foal of a yoke-bearer.]

TOÛTO yéyovev iva himpwon] For the formula, see Introduction, p. lxiv. The quotation for which the editor has prepared, by inserting όνον-μετ' αυτής in v.3, comes in the main from Zec 99.-είπατε Ouyarpi Slóv] seems to be a reminiscence of Is 6211 LXX. The rest of the quotation agrees with the LXX of Zec. except in the last seven words, for which the LXX has : étè Útočúylov kaì trô dov νέον. Mt.’s επι όνον και επί πώλον υιόν υποζυγίου Ιooks like a translation of the Heb., with adaptation of the words of the LXX.

For únočúylov = ass, see Deissm. Bib. Stud. p. 160 f. M 6. And the disciples went, and did as jesus commanded them.]

Mt. abbreviates Mk vv. 4-6.-Tropevő évtes dé] for Mk.'s kai árņadov. The δε for και, as often. Cf. πορεύεσθαι for απέρχεσθαι, Mt 2614 =

Mk 1410 M 7. And brought the ass and the colt, and placed upon them their

clothes, and He sat upon them.] Mk. has: "And bring the colt to Jesus, and place upon it their clothes; and He sat upon it.”— ňyayov) aor. for Mk.'s hist. pres., as often.-TÌv õvov kal] for the insertion, see on v.9. ---ÉTÉOnkev] aor. for Mk.'s hist. pres., as often. —ér' aútôv] Mt., in modifying the passage, is not quite careful to make the details harmonious. The Lord could not ride on both animals, and there was no need, therefore, to place clothes on both.-τα ιμάτια] Mk., who adds αυτών, almost certainly means that the disciples managed to find some raiment, which they threw over the colt's back. Mt. writes tà inatia simply as though he understood it to refer to the saddle cloths of the animals.-érávw aútwr] If the editor had not just said that they placed clothing upon them, we might take émrávw aútûv here to refer to the iuátia. But he may have meant it to refer to the animals, regardless of the

impossibility of riding more than one at a time. M 8. And the very great multitude spread their garments in the way;

and others were cutting branches from the trees, and were spreading (them) in the way.) Mk. has: "And many spread their garments on to the way.

And others having cut litter from the fields.”—ó

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