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LF.5 29° 





HARVARD COLLEGE 
LIBRARY 


FROM THE BEQUEST OF 


JAMES WALKER 
(Class of 1814) 


President of Harvard College 


“Preference being given to works in the Intellectual 
and Moral Sciences™ 





Digitized by Google 


Digitized by Google 





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Cambridge Greek Cestament for 
Sebhoals, 


THE GOSPEL 


ACCORDING TO 


ST MATTHEW. 








Cambridge : 


PRINTED BY C. J. CLAY, M.A, 
AT THE UNIVERSITY PRESS. 








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Baik rile a eee 


Cambringe ‘Greek “Cestament for 
Schools, 


GENERAL Epiror :—J. J. 8S. PEROWNE, D.D., 
DEAN OF PETERBOROUGH, 





THE GOSPEL ACCORDING TO 


ST MATTHEW, 


WITH MAPS NOTES AND INTRODUCTION 


BY 


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THE REV. A. CARR, M.A. 


LATE FELLOW OF ORIEL COLLEGE, OXFORD, 
ASSISTANT MASTER AT WELLINGTON COLLEGE. 


EDITED FOR THE SYNDICS OF THE UNIVERSITY PRESS. 


) 
Cambridge : 
AT THE UNIVERSITY PRESS, 





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Cambribge: DEIGHTON, BELL, AND CO, 


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EDITOR'S PREFACE. 


THE general design of the Commentary, to which this is 
the first contribution, has been elsewhere stated. But it 
may be permitted me for the sake of clearness to name some 
of the points kept in view in the preparation of these notes. 

‘One of the objects aimed at has been to connect more 
closely the study of the Classics with the reading of the 
New Testament. To recognise this connection and to draw 
it closer is the first task of the Christian scholar. The best 
thoughts as well as the words of Hellenic culture have a 
place, not of sufferance, but of right in the Christian system. 
This consideration will equally deepen the interest in the 
Greek and Latin Classics, and in the study of the New Tes- 
tament. But the Greek Testament may become the centre 
towards which all lines of learning and research converge. 
Art, or the expressed thought of great painters, often the 
highest intellects of their day, once the great popular inter- 
preters of Scripture, has bequeathed lessons which ought not 
to be neglected. Every advance in science, in philology, in 
grammar, in historical research, and every new phase of 
thought, throws its own light on the words of Christ. In 
this way, each successive age has a fresh contribution to 
bring to the interpretation of Scripture. 

Another endeavour has been to bring in the aid of 
Modern Greek (which is in reality often very ancient 
Greek), in illustration of New Testament words and idioms. 
In this subject many suggestions have come from Geldart’s 
Modern Greek Language; and among other works consulted 

* 





vi EDITORS PREFACE. 


have been: Clyde’s Romaic and Modern Greek, Vincent and 
Bourne’s Modern Greek, the Modern Greek grammars of 
J. Donaldson and Corfe and the Tpapparixy ris “AyyAxis 
yAdoons Ure Tewpyiov Aapmioy. | 

I have wished also to call attention to the form in which 
St Matthew has preserved our-Lord’s discourses. And here 
Bishop Jebb’s Sacred Interature has been invaluable. His 
conclusions may not in every instance be accepted, but the 
line of investigation which he followed is very fruitful in 
interesting and profitable results. Of this more is said infra, 
Introd. ch. v. 2. 

- The works principally consulted have been: Bruder’s 
Concordance of the N. T. and Trommius’ of the LXX; 
Schleusner’s Lexicon, Grimm’s edition of Wilkii Clavis, the 
indices of Wyttenbach to Plutarch and of Schweighiuser 
to Polybius, E. A. Sophocles’ Greek Leaicon (Roman and — 
Byzantine period); Scrivener’s Introduction to the Criticism 
of the N. T. (the references are to the second edition); Ham- 
mond’s Textual Criticism applied to the N. T.; Dr Moulton’s’ 
edition of Winer’s Grammar (1870); Clyde’s Greek Syntax, 
Goodwin’s Greek Moods and Tenses ; Westcott’s Introduction 
to the Study of the Gospels; Bp Lightfoot, On a Fresh Re- 
vision of the N. T.; Lightfoot’s Hore Hebraice,; Schotigen’s 
Hore Hebraice et Talmudiew, and various modern books of 
travel, to which references are given in the notes. 

I have to thank very sincerely several friends who have 
helped me with suggestions, and have looked over the sheets 
as they passed through the press. In the preparation of the 
text and in the revision of the notes I owe a great deal to the 
kind assistance and accurate scholarship of Dr W. F. Moulton. 

A, C. 


WELLINGTON COLLEGE, 
December 21, 1880. 


ON THE GREEK TEXT. 


In undertaking an edition of the Greek text of the 
New Testament with English notes for the use of Schools, 
the Syndics of the Cambridge University Press have not 
thought it desirable to reprint the text in common use*. 
To have done this would have been to set aside all the 
materials that have since been accumulated towards the 
formation of a correct text, and to disregard the results 
of textual criticism in its application to MSS., Versions 
and Fathers. It was felt that a text more in accordance 
with the present state of our knowledge was desirable. 


On the other hand the Syndics were unable to adopt one . 


of the more recent critical texts, and they were not disposed 
to make themselves responsible for the preparation of an 


* The form of this text most used in England, and adopted in 
Dr Scrivener’s edition, is that of the third edition of Robert Stephens 
(1550). The name “Received Text” is popularly given to the Elzevir 
edition of 1633, which is based on this edition of Stephens, and the 
name is borrowed from a phrase in the Preface, “‘Textum ergo habes 
nunc ab omnibus receptum.” 


Vili PREFATORY. 


entirely new and independent text: at the same time it 
would have been obviously impossible to leave it to the 
judgement of each individual contributor to frame his own 
text, as this would have been fatal to anything like uni- 
formity or consistency. They believed however that a good 
text might be constructed by simply taking the consent of 
the two most recent critical editions, those of Tischendorf 
and Tregelles, as a basis. The same principle of consent 
could be applied to places where the two critical editions 
were at variance, by allowing a determining voice to the 
text of Stephens where it agreed with either of their read- 
ings, and to a third critical text, that of Lachmann, where 
the text of Stephens differed from both. In this manner 
readings peculiar to one or other of the two editions would 
be passed over as not being supported by sufficient critical 
consent ; while readings having the double authority would 
be treated as possessing an adequate title to confidence. 

A few words will suffice to explain the manner in 
which this design has been carried out. 

In the Acts, the Epistles, and the Revelation, wherever 
the texts of ‘Tischendorf and Tregelles agree, their joint 
' readings are followed without any deviation. Where they 
differ from each other, but neither of them agrees with the 
text of Stephens as printed in Dr Scrivener’s edition, the 
consensus of Lachmann with either is taken in preference 
to the text of Stephens. In all other cases the text of 
Stephens as represented in Dr Scrivener’s edition has been 
followed. 





ON THE GREEK TEXT, 1x 


- In the Gospels, a single modification of this plan has 
been rendered necessary by the importance of the Sinai 
MS. (8), which was discovered too late to be used by 
Tregelles except in the last chapter of St John’s Gospel 
and in the following books. Accordingly, if a reading 
which Tregelles has put in his margin agrees with 8, 
it is considered as. of the same authority as a reading 
which he has adopted in his text; and if any words 
which Tregelles has bracketed are omitted by x, these 
words are here dealt with as if rejected from his text. 

In order to secure uniformity, the spelling and the 
accentuation of Tischendorf have been adopted where he 
differs from other Editors. His practice has likewise been 
followed as regards the insertion or omission of Iota sub- 
script in infinitives (as (jv, ériripav), and adverbs (as xpupi, 
AdOpa), and the mode of printing such composite forms as 
Starravros, Suari, rovréori, and the like. , 

The punctuation of Tischendorf in his eighth edition has 
usually been adopted: where it is departed from, the devia- 
tion, together with the reasons that have led to it, will be 
found mentioned in the Notes. Quotations are indicated 
by a capital letter at the beginning of the sentence. Where 
a whole verse is omitted, its omission is noted in the margin 
(e.g. Matt. xvii. 21; xxiii. 12), 

The text is printed in paragraphs saiseaseunine to those 
of the English Edition. 

Although it was necessary that the text of all the 
portions of the New Testament should be uniformly con- 





x ON THE GREEK TEXT. 


structed in accordance with these general rules, each editor 
has been left at perfect liberty to express his preference 
for other readings in the Notes, 

It is hoped that a text formed on these principles 
will fairly represent the results of modern criticism, and 
will at least be accepted as preferable to “the Received 
Text” for use in Schools, 


J. J. STEWART PEROWNE. 


DEANERY, PETERBOROUGH, 
20 April, 1881. 








CONTENTS. 


~ I. Inrropvotion. PAGES - 
Chapter I. Life of St Matthew ................c0cc008 xiii— xvii 
Chapter IIT. Authorship, Origin, and Character- 
istics of the Gospel.................c...ccsceeseeees XVii—xxiv 
Chapter III. Analysis of the Gospel............... xxiv—xxix 
Chapter IV. External History during the Life 
and Ministry of Jesus Christ................... XXiX—XxXxiv 
Chapter V. The Literary Form and Language 
of the Gospel ................cc cesses secs eceeeeees xxxV—xlvii 
DE Der sst dis bec atic a clans Masini ban ccisdeieedemwaveateeois 1—77 
TEE. (NOTES! cfocuc coos arose ocdatereebieanidans raeeenwione 79-—320 
TV. INDE: fc eee 321—330 


Mars—THE Environs OF JERUSALEM... to face Title. 
Tre Hoty Lanp 
Tue City oF JERUSALEM } to follow Introduction. 
THe Sza or GApILEE 


“UNUM PRO MULTIS DABITUR CAPUT.” 


VERGIL. 








INTRODUCTION, 


CHAPTER I. 
LIFE OF 8T MATTHEW. 


_ Levi the son of Alphzous! was a tax-gatherer at Capernaum. 
His special duty would be to collect tolls from the fisheries on 
the Lake, and perhaps from the merchants travelling southward 
from Damascus. One day Jesus coming up from the Lake side 
passed near the custom-house where Levi was seated in Oriental 
fashion, and He saith unto him, Follow me, and he arose and 
followed Him (ch. ix. 9). That Jesus ever addressed Levi before, 
we are not told; but it is reasonable to suppose that he was 
expecting the summons, that he was already a disciple of Jesus, 
and prepared as soon as Christ gave the word to leave all for His 
sale. At any rate, Levi must have heard of the Great Rabbi 
and of His preaching, and have already resolved to adopt the 
view of the kingdom of God which Jesus taught. 

When Levi became a follower of Jesus he. changed his name 
from Levi to Matthew?, which means “the Gift of God,” and is 
the same as the Greek name Theodore. This practice was not 
unusual, and may be illustrated by the instances of Saul and of 
Simon, who also adopted new names in the new life. 

The same day Matthew made a feast—perhaps a farewell 
feast to his old associates—to which he invited Jesus and His 


1 Alpheus being also the name of the father of James the 
Apostle it has been conjectured that James and Matthew were brethren. 
This is of course possible, but can hardly be called probable, 

3 This is indeed an inference, but one which is accepted by the 
best commentators to harmonize the ‘‘ Levi” of the second and third 
Gospels with the ‘‘ Matthew” of the first Gospel. 








xiv INTRODUCTION. 


disciples. We may conceive what a joyous banquet that was 
for Matthew, when for the first time as an eye-witness he marked 
the words and acts of Jesus, and stored within his memory the 
scene and the conversation which he was inspired to write ac- 
cording to his clerkly ability for the instruction of the Church 
in all after ages. 

After this Matthew is not once named in the Gospel history, 
except in the list of the Twelve; in the other Gospels he appears 
seventh on the list, in his own Gospel eighth—the last in the 
second division. In his own Gospel again—a further mark of 
humility—he designates himself as “Matthew the publican.” 
His nearest companion seems to have been Thomas (whose 
surname Didymus has led to the belief that he was Matthew's 
twin-brother), and in the same group or division were Philip 
and Bartholomew. Such are the scanty details which the 
Gospels record of St Matthew. These few notices however 
suggest some inferences as to the religious position, character 
and teaching of the Evangelist. 

Since Capernaum was in the tetrarchy of Herod Antipas, it 
may be inferred that Levi was an officer in the service of that 
prince, and not in the service of the Roman government, as is 
sometimes tacitly assumed. This is not unimportant in esti- 
mating the call and conversion of St Matthew. 

A Hebrew who entirely acquiesced in the Roman supremacy 
could hardly have done so at this period without abandoning 
the national hopes. Jesus alone knew the secret of reconciling 
the highest aspirations of the Jewish race with submission to 
Cesar. But to acknowledge the Herodian dynasty was a dif- 
ferent thing from bowing to Rome. Herod was at least not a 
foreigner and a Gentile in the same sense as the Roman. Idumea 
had coalesced with Israel. It is therefore conceivable that a 
Jew who was waiting for the Messiah’s reign may in very despair 
have learned to look for the fulfilment of his hopes in the Hero- 
dian family. If it was impossible to connect Messianic thoughts 
. with an Antipas, or even with the more reputable Philip, still 
might not a prince hereafter spring from that house to restore 
the kingdom to Israel? Might not God in His providence fuse 








INTRODUCTION. xv 


by some means the house and lineage of Herod with the house 
and lineage of David? It was not impossible, and probably the 
tyrannical Antipas owed the stability of his throne in some 
measure to a party among the Jews who cherished these ideas. 

No one can read St Matthew’s Gospel without perceiving 
that he was no Hellenist, but a Hebrew of the Hebrews, deeply 
learned in the history and prophecies of his race, and eagerly 
looking forward to their realization; but he had been content to 
find, or at least to expect, that realization in the family of Herod. 
These views were suited to his nature in two ways. For we may 
infer first, that he was influenced by what is almost an inherent 
passion in his race—the love of gain (had it not been so he 
would never have chosen a career which at its best was despised 
and odious); secondly, that he loved a life of contemplation and 
quiet, and was well pleased to separate himself from the fiery 
enthusiasm and headstrong schemes of the Galileans who sur- 
rounded him. Such may have been the hopes to which Levi 
clung. But when the plan and teaching of Jesus were unfolded 
to his mind stored with national memories, he instantly recog- 
nized the truth and beauty and completeness of that ideal, and 
gave himself up heart and soul to the cause of the Son of David. 
For that cause and for the kingdom of God he resigned all his 
hopes of advancement in Herod’s kingdom, his lucrative calling, 
and the friends he had made. 

It may be that Matthew’s wealth was not in an absolute 
sense great, but it was great for the little Galilean town. It was 
great to him. And if like St Paul he had left a record of his 
personal religious feelings, he might have related how he counted 
up all the several items of gain, and found the sum total loss” 
compared with the excellency of the knowledge of Christ Jesus!. 

If we may judge from the silence of the Gospels, the position 
which Matthew held among his fellow-disciples was a humble 
one. He was not among the chosen three. No incident con- 
nects itself with his name, as with the names of Andrew and 
Simon, of Philip, of Thomas, or of Bartholomew, of Judas [the 
brother] of James, of the sons of Zebedee, No one word of his 

1 Phil, iii. 7, 8. | 





xvi INTRODUCTION. 


to Christ is recorded, Even when he was called he rose and 
followed in silence. 

We may picture Matthew to ourselves as a silent, unobtru- 
sive, contemplative man, “swift to hear and slow to speak,” un- 
observant of the minuti# of outward action but with a mind 
teeming with the associations of his nation and deeply conscious: 
of the momentous drama which was being enacted before him, 
of which he felt himself called upon to be the chronicler and 
interpreter to his own people. 

No special mention is made of St Matthew in the Acts of 
the Apostles, or in the Epistles, but some light is thrown upon 
his after life by fragmentary notices of early Christian writers. 

We gather that he remained in Palestine longer than the 
rest of the Apostles, and that he made his fellow-countrymen 
familiar with the words and works of Jesus. More will be said 
below as to the nature and special scope of his teaching; but an 
interesting point of Christian history, and one that bears upon 
St Matthew’s character, recorded by Eusebius, may be mentioned 
here. St Matthew, says the historian, being about to depart for 
distant lands to preach to others also, left as a memorial to his 
Palestinian converts the story of the New Covenant committed 
to writing in their own tongue, the Aramaic or Hebrew dialect 
which they used. This parting gift of the Evangelist ’ was the 
origin of the written Gospels. 

Later authorities have named Athiopia, Parthia, Egypt and 
Macedonia, as fields of his missionary work. Clement of Alex- 
andria states that Matthew devoted. himself to a strictly ascetic 
life, abstaining from the use of animal food. 

By the most ancient testimony the death of this apostle is 
attributed to natural causes. The traditions of the Greek 
Church and the pictures of the Greek artists represent him 
dying peacefully. But the Western Church has placed Matthew 
on the list of martyrs, and in the works of Italian painters he is 
portrayed perishing by the executioner’s sword. It is charac- 
teristic of this silent, unmarked life, in which the personality of 
the Evangelist is lost in the voice of the message which he was 
inspired to utter, that Matthew's name has been less prominent 





INTRODUCTION. Xvi 


in the Churches and nations of Christendom than others of his 
co-apostles, or even than many saints, whose services to the 
Church of Christ have been infinitely less. None of the great 
(Churches of Christendom have been called by his name, no 
guild or fraternity, no college in our great Universities, no state 
or nation, has chosen him for a patron. Scarcely one famous 
picture has taught the lesson of his call. The personal memory, 
like the personal life of St Matthew, withdraws itself from the 
observation of men, 


CHAPTER II. 
AUTHORSHIP, ORIGIN AND CHARACTERISTICS OF THE GOSPEL. 


1. The authorship of the first Gospel has been ascribed by 
an unbroken tradition to the Apostle Matthew. 

2. The date is uncertain. Irenwus however states that 
St Matthew wrote his Gospel when SS. Peter and Paul were 
founding the Church in Rome: and the fact that it was published 
first of the written Gospels rests upon early and uncontradicted 
testimony. The date of publication then should probably be 
fixed not many years after the Ascension. 

3. St Matthew's Gospel was primarily intended for the use 
of the Jewish converts in Palestine. It is this fact that gives its 
special character to this Gospel. No other of the evangelists has 
so completely developed the idea that in Christ the nation lived 
again, that towards Christ all prophecy moved, that in Him all 
national aspirations were centred and satisfied. No other 
inspired writer has pictured so vividly the critical interest of the 
Messianic days as the meeting-point of the world’s past and 
future. 

According to St Matthew Jesus is from first to last Christ the 
King, the King of whom all the prophets spake in the past, but 
He is also the one figure round whom the historical interest of 
the future was destined to gather. Hence the twofold aspect of 
this Gospel; on the one hand it is the most national and the 
most retrospective of the Gospels; on the other it is the most 

ST MATTHEW 6 





xviii INTRODUCTION. 


universal and the most prophetic; in one sense St Matthew 
is more gentile than St Luke, in another he is truly a Hebrew 
of the Hebrews. 

The very depth of St Matthew's patriotism impels him to glory 
in the universality of the Messianic reign. The Kingdom of 
God must over-pass the limits of the Chosen race. Hence it is 
no matter of surprise that the Hebrew historian should alone 
commemorate the coming of.the Magi and the refuge in Egypt, 
and that he and not St Luke should tell the story of the Canaan- 
itish woman. 

The following points confirm the received account of the 
origin of this Gospel and indicate its special reference to the 
Jews. 

(1) The numerous quotations from prophecy. 

(2) The appeals to history as fulfilled in Christ. 

(3) The rare explanation of Jewish words and customs. 

(4) The strong and special denunciation of the Jews and of 
their rulers. 

(5) The special reference to the Law in the Sermon on the 
Mount. 

(6) The Genealogy traced from Abraham and David. 

(7) The Mission of the Seventy omitted. 

(8) The absence of Latin words, with very few exceptions, 

(9) The prominence given to the Jewish thought of a Kingdom 
of Heaven: (a) in the general scope of the Gospel; (0d) in the 
parables; (c) in the account of the Passion. 

4, The style of St Matthew’s Gospel is sufficiently distinctive 
in the use of special words and idioms, in constructions and tran- 
sitional particles?, to mark it as an original work, though in part 
derived from sources common to the other Synoptic Gospels. St 
Matthew has preserved faithfully and sympathetically the poetical 
beauty of the discourses of Christ; but in the descriptive passages 
his manner is less vivid and picturesque than St Mark’s, more 
even and unvaried than St Luke’s, whose diction is greatly in- 
fluenced by the various sources whence he derived the details 


1 A list of such peculiarities is collected in Smith’s Bib. Dict., 
Vol. 1. p. 277, 





INTRODUCTION. xix 


which he incorporates in his Gospel. Consequently although 
no passages in St Matthew’s Gospel recall the classical ring like 
the introduction to St Luke’s Gospel; on the other hand the 
Hebrew idiom never so manifestly shews itself in the first Gospel 
as in the opening chapters of the third. 

St Matthew was an eyewitness of the events ‘which he 
chronicles, yet it is often remarked that his descriptions are less 
graphic and full of detail than those of St Mark, who wrote what 
he had heard from the lips of others. This need not be a 
matter of surprise. It is indeed a phenomenon that meets ug 
every day. It is not the contemporary and the eyewitness, but 
the historian of a succeeding age who takes the keenest interest 
in minute detail and records with faithful accuracy the less — 
prominent circumstances of a great event. It is the Herodotus or 
the Macaulay—the historian, the ‘questioner’—who gathers from 
every source materials for a minute and brilliant picture, rather 
than the actual spectator who is often too deeply absorbed by 
the one point of supreme interest in a scene to notice the looks 
and acts of other bystanders, or so impressed by the speaker’s 
glowing thoughts as to deem them alone worthy of record. 

But though St Mark enables us to realize more exactly the 
external accessories of the various incidents, St Matthew has 
treasured up for the Church more fully than the other synoptists 
the words and discourses of Jesus ; such especially as present 
Him in the character of the Great Prophet, who, like the pro- 
phets of old time, denounces national sins and predicts the future 
of the nation and the Church. Instances of this characteristic 
are the full report of the Sermon on the Mount (ch. v. vi. vii.), 
the charge to the Apostles ch. x.; the great series of prophetic 
parables in ch. xiii. peculiar to this Gospel; the denunciation of 
the Scribes and Pharisees in ch. xxiii, the parables of the 
Passion ch. xxv., the predictions of the fall of Jerusalem, and of 
the second Advent, chs. xxiv. and xxv. 

5. The ablest critics are agreed that St Matthew does not 
observe the chronological order of events. By the arrangement 
followed by this Evangelist, as may be seen by the accompany- 
ing analysis of the Gospel, special incidents and sayings are so 

b2 





XX INTRODUCTION. 


grouped together as to illustrate the different aspects of our 
Lord’s life and teaching. 

6. The most interesting literary question in connection with 
this Gospel concerns the language in which it was written. Is 
the Hellenistic Greek version which we possess, (1) the original 
Gospel, or (2) a translation from a Hebrew or Aramaic original ; 
further, if ‘a translation by whom was the translation made, by 
(a) St Matthew himself, or (6) by some other? 

Apart from the antecedent probability of a Hebrew Gospel— 
a version of the New Covenant to correspond with the Hebrew 
of the Old Covenant, and to meet the requirements of those 
Jews who gloried in their knowledge of the Hebrew tongue, and 
their adhesion to Hebrew customs, who would listen more gladly 
to the Gospel if it were preached to them in the language of their 
fathers—direct testimony to the existence of an Aramaic original 
of St Matthew's Gospel is borne by a succession of the earliest 
Christian writers. 


(1) Papias in the beginning of the second century writes :— 
‘Mar@aios péev ovv “EBpaids diadkéxrm ra Adyta ouveragaro’ ypyr- 
vevoe 5 avra ws edvvato éxacros. The best scholars are agreed 
that by ra Aoy:a the Gospel of St Matthew is meant. 

(2) Irenzus says: ‘6 pev MarOaios év rois ‘EBpaias rh idia 
Suadext@ avrav kat ypadyny efnveyxev evayyeAlov Tov Hérpov Kat Tov 
Tlaviov év ‘Podun evayyeAtCopévov nat Oepedtovvtav riy éextAnociav.” 

(3) Pantznus, according to Eusebius (H. E. v. 10), is said to 
have gone to preach to the Indians and to have found among 
them a copy of the Hebrew Gospel according to St Matthew 
which had been left by the Apostle Bartholomew. 

(4) In later times evidence for the belief in a Hebrew original 
is drawn from the writings of Origen, Eusebius, Jerome, and 
many others. 

Against this testimony in favour of a Hebrew original, argu- 
ments tending to an opposite conclusion are grounded on (1) the 
disappearance of the Hebrew Gospel: (2) the authority which 
the existing Version has always had in the Church: (8) the 
similarity of expression to certain portions of the other Gospels : 
(4) the apparent originality of style. 








INTRODUCTION. xxi 


. (1) That no copy of the Hebrew Gospel is extant need not 
excite surprise. With the destruction of Jerusalem the Hebrew- 
speaking Christians would be for the most part scattered far 
and wide over the limits of the Roman Empire. Necessity. 
would impel them to become familiar with the Greek tongue. 
Their Jewish compatriots in. foreign countries would be ac- 
quainted with no other. Everywhere the credit of the Greek 
version of St Matthew’s Gospel would be fully established ; to 
that version the original Hebrew edition would soon give place. 
It seems probable too that copies of this Gospel were purposely 
altered and mutilated to serve the ends of heretical sects, and 
thus the genuine Hebrew text would become more and more 
difficult to obtain, and finally would be discredited and lost to 
the Church. The preface of St Luke’s Gospel suggests the 
thought that many more or less complete ‘Gospels’ once 
extant have disappeared. Moreover, most critics are agreed 
that the existing Epistles of St Paul do not comprise the whole 
number which he wrote to the Churches. 

The points raised in the second (2) and third (3) arguments 
are considéred below. 

(4) The question of originality cannot be decisively settled 
by an appeal to the Greek style. There are, however, some 
characteristics that seem to indicate a translation, or rather, 
perhaps, a Greek edition of the Gospel by St Matthew himself 
or some other author of Apostolic authority. Such an inference 
would fall in with the tradition of the ‘Hebrew Gospel,’ and of 
St Matthew’s preaching in other countries beyond the limits 
of Palestine. The style is uniform, and almost monotonous. 
Hebraisms are regularly and evenly distributed, not as in St 
Luke, prominent in some parts and altogether absent in others ; 
and the number of actual Hebrew words is inconsiderable. 

In citations from the Old Testament a distinction can be ob- 
served. When the narrative is closely parallel with the other 
Synoptic Gospels, the quotations are also parallel following gene- 
rally the text of the LXX., but presenting the same variations 
from that text which appear in the other Synoptic Gospels. 
But in those portions of this Gospel which are independent of 


t 





xxii INTRODUCTION. 


the others, the quotations approach more nearly to the Hebrew 
text. 

Taking these features of the Gospel into account, we remark ; 
1. While they are not consistent with a literal translation of an 
Aramaic original, such as would have been produced by a scribe 
who wished to give an exact transcript of the idioms and even 
the words of his author: 2, They are consistent with a free 
rendering by the Evangelist versed in both tongues. 3, If the 
Gospel had been presented in a Greek form to the Hebrews of 
Palestine we should have expected citations from the Hebrew 
Bible throughout, and freer use of Aramaic diction. 4. On 
the other hand, Hebrew thought combined with freedom from 
literal Aramaic form is precisely what we should expect to find 
in a Hellenistic edition of an Aramaic original. 

The following theory is advanced as a natural way of satisfying 
the traditional statements and the notes of style. St Matthew, 
in accordance with the patristic citations (p. xx.), compesed in 
the first instance an Aramaic Gospel for the use of the Hebrew 
Christians in Palestine, to whom such a Gospel, and perhaps such 
only, would be fully acceptable. But on the disruption of the 
Jewish polity Aramaic would cease to be intelligible to many, 
and the demand would come for a Greek version of the Gospel 
according to St Matthew. How would this demand be met? 
Either St Matthew himself, or else some faithful scribe, would use 
the Hebrew Gospel as the basis of a Greek version. Many of 
the familiar parables and sayings of Jesus, which were orally 
afloat in all the Churches, he would (for the sake of old associa- 
tion) incorporate with little alteration, but he would preserve 
throughout the plan of the original, and, in passages where the 
special teaching of this Gospel came in, the version would be a 
close rendering of the Aramaic. This theory explains the verbal 
coincidence of some parts of St Matthew’s Gospel with the 
parallel Synoptic passages, and accounts for the facts in regard 
to the quotations stated above. 

Such a version, especially if made by St Matthew himself, 
would indeed be rather an original work than a translation, and 
would speedily in either case acquire the authority of the 














INTRODUCTION. Xxill 


original Aramaic. Accordingly we find that even those writers 
who speak of the Hebrew Gospel. themselves quote from the 
Greek version as authoritative! 


Nore I. 


(A) Miracles, (B) Parables, (C) Discourses, (D) Incidents 
peculiar to this Gospel. 


1) Cure of two blind memn............cccsscvsees ix. 37—81. 

2) The stater in the fish’s mouth ............ xvii. 24—27, 
(B) Parables. 

1) The tares ..........000 poudeutslueeledie vein xiii. 24—80. 

2) "The hid treasure ...............cccsesesseseees xiii. 44. 

3) The pearl of great price .............0.00008 xiii. 45, 46. 

A) The draw-net............cccccssccccccccscsseeccs xiii. 47—50. 

5) The unmerciful servant .............ccsceeee xviii, 283—85. 

6) The labourers in the vineyard ............ xx. 1—16. 

7) The two BOnB...........ccccccscseccecscccscevees xxi, 28—82. 

8) Marriage of the king’s son ............0000 xxii, 1—14. 

9) The ten Virgins ............sccsescccsceccccscees xxv, 1—138. 

10) The talenta .i6..iscessesssasvesiecseesveoseesae xxv. 14—80. 


(C) Discourses. 


t A large part of the sermon on the Mount. 

2) Invitation to the heavy laden............... xi. 28—80. 
B) Adle Words...........cccccscscosssressesvescscees xii, 36, 37. 
4) The blessing pronounced on Peter ...... xvi. 17—19. 
5) The greater part of ch. xviii. on humility 


and forgiveness, 
6) The rejection of the Jews .............00+.. xxi, 43. 
7) The denunciation of the Scribes and 
Pharisees as a connected discourse .,.xxiii. 
8) The description of the judgment ......... xxv. 31—46. 
9) The last commission and promise.........xxViii. 18—20. 


1 The further question as to the identity of the Aramaic Gospel of 
St Matthew and the ‘Gospel according to the Hebrews’ mentioned by 
several of the Fathers need not be argued here. It is really a distinct 
question. It may be well, however, to state that the fragments of the 
‘Gospel according to the Hebrews’ which have been preserved, give 
ample evidence against identifying the ‘Gospel according to the He- 
brews’ with the existing Gospel of 8t Matthew, and therefore with the 
Aramaic original of that Gospel, if such existed. ; 








xxiv INTRODUCTION. 


(D) Inctdents. 
() The whole of ch. ii. 
(a) The coming of the Magi, guided by the star in the east. 
(8) The massacre of the innocents. 
(vy) The flight into Egypt. 
(3) The return to Nazareth, 
(2) The coming of the Pharisees and Saddu- 


cees to John’s baptism..................... iii, 7. 
(8) Peter's attempt to walk upon the water..xiv. 38—31. 
(4) Payment of the Temple Tax................ xvii. 24—27. 


(5) In connection with the Passion: 
_ (a) The covenant of Judas for thirty 
pieces of silver; his repentance, 
and his end ............... xxvi. 14—16; xxvii, 3—10. 
(8) The dream of Pilate’s wife............ xxvii 19. 
(y) The appearance of Saints in Jerusalem......xxvii. 52. 
(6) In connection with the Resurrection: 
(a) The watch placed at the sepulchre ..xxvii. 62—66. 
(8) The soldiers bribed to spread a false 
PODOLE cdesscescssssinyedroeeaudes ons eee. XXVIli, 11— 15. 


CHAPTER III 


ANALYSIS OF THE GOSPEL. 


Part I. 
The Birth and Childhood of the King :—i.—il. 23. 
1) The lineage of Jesus Christ ............... i. 1—17. 
AB): lig Dit 5 ak So vwceccdocesssedvausssawensatans i. 18—25. 
8) The visit of the Magi ...............cccceeee: li. 1—12. 
4) The flight into Egypt and the return.....ii. 13—28. 


According to St Matthew's plan Jesus Christ is represented 
as (a) the King; (8) descended from David; (y) who fulfils the 
words of prophecy ; ; (8) whose Kingdom is recognized by the 
Gentiles ; (e) who is the fe aa of His nation, and fulfils 
their history. , 


\ 











INTRODUCTION. XXV 


Part II. 
The beginning of the Kingdom :—iiL —iv. 11 


(1) The forerunner of the Kingdom ......... iii, 1—12, 
2) The baptism of Jesus .............cccceceeees iii, 13—17, 
3) The Temptation .................cce0ee veeedV. L—11, 


This part corresponds to the opening verses of St Mark’s 
Gospel ; it contains the announcement and victory of the King, 
and His entrance upon His reign; the true kingdom of God is 
opposed to the false conception of the Kingdom, 


Part III. 
The Works and Signs of the Kingdom of God :—iv. 12—xvi. 12. 
Section (i). At Capernaum ....................008. iv.—viii. 17. 

a) Preaching of repentance (Metanoia)...... iv. 17. 

Call of four disciples ..................sc000. iv. 18—22, 
vy) Various diseases are cured.................. iv. 23—25. 
ty The sermon on the mount.................. V., Vi., Vii. 
e) Cleansing of a leper.........+ Vasguleccsatecsiens viii. 1-4, 
¢) Cure of the centurion’s servant............ viii, 5—18. 
n) Cure of Peter’s wife’s mother....,.......... vili. 14—17 


The: preparation for the Kingdom is amendment of life, a 
changed heart. It is a kingdom of love shewn by deeds of 
mercy. The Law of the Kingdom is the highest fulfilment of 
the old Law. 


Section (ii). Jesus crosses the Lake............... viii. 18—34. 
(a) Fitness for discipleship ..................06 vili. 18—22. 
The winds and the sea obey Him......... viii. 23—27. 

a The Gergesene demoniacs ................4. viii. 28—34. 


Jesus shews that self-denial is essential to His subjects; He 
exhibits His power over nature, and over the spiritual world. 


Section (iii). Return to Capernaum............... ix.— xiii. 52. 

(a) Cure of & paralytic ............cececesesese ees ix. i—8, 
(8); Cello Dievn cc ccscscwscce aes buceiesdentssevons ix. 9. 
(vy) Feast in Levi’s house. Jesus the friend 

Of BINNELA sy snihdcrmoncaciveatandiricadinys ix. 10—13. 
(0)° FOGBGING sisi iussseidcet cuss stavieiaevadeaeorsuenh ove ix. 14—17. 
(ec) The daughter of Jairus. —The woman 

With an isSUe@.............ccceeseeeee sensends ix. 18—26. 
(%)} Two blind men cured ................ceeeeee ix, 27-—31 





xxvi INTRODUCTION. 


(8) The good works of Christ ............ss000 ix. 35. 

(:) The labourers are few ...............-....00+5 ix. 36—38. 
(x) The choice and mission of the Twelve...x. 

(A) John the Baptist—his message to Jesus 


—his position as a prophet............... xi. I—19. 
(«) The unrepentant cities—The yoke of 

CHYISt co s.cccasistassieamaurenesienseaunseines xi. 20—30, 
(v) The observance of the Sabbath......... ...Xll, 1—13. 
(t) Plot of the Pharisees—Retirement of 

PERU: 2 ccubenves euettansmeesdaes tetusetoakas xii. 14—21. 
(0) Cure of the blind and dumb man— 

Blasphemy of the Pharisees ............ xii. 22—37. 
(x) *Rebuke to those who ask for a sign...... xii. 388—45. 
(p) The kinsfolk of Jesus .............eeceeseeee xii. 46—50. 
(c) Teaching by parables ............ sesescseees xiii, 1—52. 


In these Chapters the teaching of the Kingdom is further 
developed in its relation (1) to John, as the greatest of the 
Prophets before the Kingdom ; (2) to the religious system of the 
Pharisees. The Church of Christ is founded by the call of His 
disciples. Its future is foréshewn in the charge to the Twelve, 
and in the Parables of ch. xiii. 


Section (iv). At Nazareth. 


His own receive Him not ..............008 xiii, 53 —58. 
Section (v). In different parts of Galilee ........ xiv.—xvi. 12. 

(2) Herod, who has slain John, asks concern- 

Wg, CHYI1SE: os vsconiis sea tactencensvoyeiotsutes xiv. 1—12, 
(8) Jesus retires ..........cccecccscesssesceceeserees xiv. 13, 14. 
(y) The feeding of Five Thousand ............ xiv. 15—21. 
(5) The passage to Gennesaret—Jesus walks 

ON: C6 BOS essai steedecnesioucatensusvaales xiv. 22—-36. 
(ce) The tradition of the elders—Hypocrisy...xv. 1—20. 
(¢{) The Canaanite woman ........... asa sbicgs xv. 21—28. 
(n) - Cure of many SICK ....,.........cccereeeenees xv. 29—3L 
(6) The feeding of Four Thousand ............ xv. 32—38. 
(¢) Asign refused .................ccecseeeeseeeees xvi. 4. 
(x) The leaven of the Pharisees.................. xvi. 5—12, 


Here the Kingdom of God is brought into contrast with (1) 
the kingdom of Herod—a point of special interest to Matthew ; 
and (2) with legal righteousness. Jesus indicates the extension 
of His Church to the Gentiles. He manifests His creative 
power. 














INTRODUCTION, Xxvil 


Part IV. 
The Predictions of the Passion :—xvi. 13—xx. 34. 
Séction (i). Near Caesarea Philippi ............... xvi. 13—28, 
(a) Peter’s acknowledgment of the Son of 
God—The first prediction ............... xvi. 18—20, 
(8) Peter rebuked—The true subjects of the 
ANN cp scacialnatncensecodcar eheeasiacntachnsatan eee xvi. 21—28. 


The Confession of St Peter is the central point of interest in 
the education of the disciples. The importance of the crisis is 
shewn by the expression ‘from that time’ (xvi. 21). Possessing 
this truth the disciples may learn the other truth—the suffer- 
ings of the Son of Man. Each prediction presents the same 
contrast—a lesson of glory, and a lesson of humiliation. 

Section (ii). The second prediction of the 


PASSION 46.0557 wa tetincsaeustan toeveteasenets xvii. 1—xviii. 35. 
(a) The Transfiguration ...............sseceeee xvii. 1—13. 
(8) Cure of the lunatic boy .................508 xvii. 14—21. 
“(y) The prediction ..............cceccseccsseneeeces xvii. 22, 23. 
(8) The Temple Tax .................ceceeeeees .. xvii. 24—27, 
(ec) Contention for greatness.................60.- xviii. 1—6. 
(¢) Offences and forgiveness.......... Noadoussuee xvili. 7—85. 


A glimpse of the glorified Kingdom of God contrasted with 
the misery of earth. All that follows the prediction shews the 
inability of the disciples to understand as yet the truth about 
the Kingdom. 

Section (iii). The third prediction of the Passion...xix—xx. 34. 


(a) Journey through Perea, ..................06: xix. 1, 2. 
(8) Question of divorce .. sab oweateatewna RIO = 12, 
(y) Children brought to Christ ...cccccccc-e. xix. 13—15. 
(8) Therich young ruler ................c0e0000 xix, 16—22, 


(ec) Riches—Rewards of Christ’s followers ...xix. 23—30. 
(¢) Parable of the labourers inthe vineyard...xx. 1—16. 


(9) The prediction ..............scccesccsccnceeees xx. 17—19, 
6) The petition of Salome for her sons...... xx, 20—28. 
t) Two blind men are cured.................008 xx, 29—84. 


Compare the exactness of detail in this third Prediction with 
the less definite first and second Predictions. 

The social life of the subjects of the King—marriage and the 
use of riches—must be moulded to the laws of the Kingdom. 
There are great rewards in store for Christ’s faithful followers. 


4 





XXVIii 


(5) 


INTRODUCTION. 


Part V. 
‘The Triumph of the King :—xxi.—xx7, 
Sunday and Monday, Nisan 9 and 10. S 
The King enters the Holy City in 


The cleansing of the Temple ............... xxi. 12—14, 
The children’s praise ............s..s0eseee xxi, 15, 16. 
Bethany—The cursing of the fig-tree.....xxi. 17—22. 
The victors of the King .................. xxl, 23—xxiii. 
(1) Over the Sanhedrin—The parables 

of the Two Sons, the Vineyard, 

and the Marriage Feast........ ... Xki, 23—rxxii.14. 
(2) Over the Pharisees—The tribute 

MOUGCY., cies ccativeceiecte neces teeae es xxii, 15—22. 
(3) Over the Sadducees—The Resurrec- 


(4) Over a certain lawyer—the greatest 
commandment ..................00000 xxii. 34—40. 
(5) By a counter-question — David’s 


Son 
(6) Rebuke of the Pharisees ............ xxiii, 
Discourse concerning the fall of Jerusa- 
lem and the end of the world—Type 
*\ AUN ONUEY DG i alesscaseaveican csecsavwawacscees xxiv. 


Here Jesus is set forth (1) as the King who triumphs; (2) as 


victorious over all adversaries; (3) as the Prophet who must 


perish in Jerusalem. 


Part VI. 
The Passion :—xxvi. xxvil.- 
Wednesday, Nisan 12—-Friday, Nisan 14. 


A fourth prediction of the Passion ...... xxvi. 1, 2, 
A meeting of the Sanhedrin ............... xxvi, 3—5. 
The feast in Simon’s house—Judas 

agrees to betray Jesus ............ccceceeee xxvi. 6—16. 
The Last Supper .....:.......ceceesecceeceeees xxvi. 17—30. 
All shall be offended... ..Xxvi, 31—35. 
The agony in the garden ‘of Gethsemane..xxvi. 36—46. 
The arrest of Jesus ...........c.cccecceeceees .xxvi. 47—56. 
The trial before Caiaphas .................. xxvi. 57— 68. 
The denial of Peter..................cceveeeee xxvi. 69-—72. 


The formal trial before the Sanhedrin...xxvii. 1. 

















INTRODUCTION. xxix 


(A) The remorse of Judas—The Roman 


e SMOPTB st cauuueiineten ana cenekuaniaavendes chee eoil xxvii. 2—26. 
(x) The mockery by Roman soldiers ......... xxvii. 27—30. 
(v) The crucifixion and death of Jesus ...... xxvii. 31—56. 
(~) The entombment.,............cecccscssccseses xxvli. 57—66. 


. The Triumph of the King is followed by the Humiliation, true 
to the Predictions of Jesus. “He humbled Himself even unto 
the death upon the Cross.” 


Part VII. 


The Resurrection :— xxvill. 
a) The empty sepulchre ....................000 xxviii, 1—8. 
) The appearance of the Lord to the 
WOM ED oes wsndviseasesind elussaaveieese caves: xxviii, 9, 10. 
(y) The soldiers bribed to silence............... xxviii, 11—15 
(5) Jesus in Galilee................cccecceececceces xxviii, 16, 17. 
(ec) The last commission .............. "xxviii, 18—20. 


The Gospel of the Kingdom ends &ttingly with the victory 
over death ; with the declaration by the Lord Jesus of His uni- 
versal power, and His commission to the disciples to teach all 
nations. 


CHAPTER IV. 


EXTERNAL HISTORY DURING THE LIFE AND MINISTRY OF 
JESUS CHRIST. 


1. Summary. 

B.c. 3. (see note ch. ii. 1) Octavianus Augustus had been sole 
ruler of the Roman Empire from B.c. 30. 
Twice during that period the temple of Janus had 
been closed in sign of peace. 

B.c. 1. Death of Herod. Rising of the Jews against the Pro- 
curator Sabinus. Repression of the revolt by 
Varus: 2000 Jews crucified. 

A.D. 6. Resistance to the Census of Quirinus by J iiss the 
Gaulonite and his Galilean followers. 


xxx INTRODUCTION. 


7. Banishment of Archelaus. 
1—12. Campaigns against the Germans, Pannonians, and 
Dalmatians, conducted by Tiberius and Germanicus. 
The disastrous defeat of Varus in Germany. 
Final success and triumph of the Roman Generals. 
14. Death of Augustus and succession of Tiberius. 
15—17. Germanicus continues the war against the Germans, 
and triumphs. 
18. Death of Ovid and of Livy. 
19. Death of Germanicus. 
_ Jews banished from Italy. 
20—31. Hateful tyranny of Tiberius. Ascendancy of Sejanus. 
Fall of Sejanus A.D. 30. | 
26. Pontius Pilate appointed as the sixth Procurator of 
Juda. 

2. The Imperial Rule. 

It will be seen from this summary, that while Jesus was pass- 
ing a quiet childhood in the Galilean valley, few startling events 
disturbed the peace of the world. But it was an epoch of the 
greatest historical interest. It was a crisis in the kingdoms of the 
world as well as in the Kingdom of God. Rome had completed 
her conquests—no formidable rival was left to threaten her 
power in any direction. But the moment when the Roman 
people secured the empire of the world, they resigned their 
own liberties into the hands of a single master. 

Cesar Octavianus, afterwards named Augustus, the successor of 
the great Julius Cesar, was the first to consolidate this enormous 
individual power; it was he who bequeathed to the world the 
proudest titles of despotic rule—Emperor—Kaiser—Czar. With 
him the true nature of the monarchy was veiled over by the 
retention of Republican forms, and by a nominal re-election at 
intervals, The justice and clemency of his rule kept out of sight 
the worst abuses of unlimited power. And partly owing to the 
fact that the most brilliant age of Roman literature coincided 
with the reign of Augustus, his name is associated rather with 
literary culture and refinement, than with despotic sway. 

When Jesus grew up to manhood, the grace and culture and 








INTRODUCTION. xxxi 


the semblance of liberty which had gilded the despotism of Au- 
gustus vanished under the dark influence of the morose and cruel 
Tiberius, If ever men suffered from hopeless tyranny and wrong, 
it was in this reign. It is a miserable history of lives surrounded 
by suspicion and fear, and of the best and purest citizens yield- 
ing to despair or removed by secret assassination. 

It can perhaps be scarcely a matter of surprise, that a Jewish 
patriot, alive to the horrors of this despotism and recalling the 
prophetic images of a triumphant Messiah, should sometimes 
have dreamed that the Kingdom of God would be manifested 
by the overthrow of this monstrous evil, and in turn establish 
itself as an external power stronger and more resistless than 
Rome. It is this thought that gives point to the third tempta- 
tion presented to our Lord. (ch. iv. 8, 9.) 

3. The Provincial System. 

A glance at the Provincial system of Rome with especial 
reference to Palestine will shew how truly, in an external sense, 
Christ came in the fulness of time. 

Under the Empire the condition of the provinces was happier 
than formerly. The rapacity of individual governors was checked 
by the imperial supervision. Moreover, great consideration was 
in many cases shewn to a conquered people. National customs 
were allowed to continue; even native princes were in several 
instances confirmed in their rule on condition of becoming 
tributary to Rome. 

In accordance with this principle, the Herodian dynasty was 
tolerated in Palestine. Observe how the changes in that dynasty 
affected the life of Christ. When Jesus was born, Herod was 
reigning in Jerusalem ; hence the events that led to the flight 
into Egypt. On the return of Jesus with Mary and Joseph, the 
kingdom was divided; hence the possibility of taking refuge 
from the cruelty of an Archelaus under the more tolerant An- 
tipas in the home at Nazareth. The banishment of Archelaus 
a few years afterwards brought about the establishment in 
Judea of the Roman government, which with its accustomed 
liberality left the national system represented by the Sanhedrin, 
not wholly unimpaired, indeed, but still influential. 





XxXxii INTRODUCTION. 


Important consequences followed this precise political posi- 
tion. The Jewish nation was still responsible. It was Israel and 
not Rome that rejected the Messiah—Israel that condemned to 
death the Lord of Life. But it was Rome that executed the will 
of the Jewish people. Jesus suffered, by the law of Rome, death 
on the Roman cross, with all its significance, its agreement with 
prophecy, and its divine fitness. The point to be observed 
is that under no other political conditions could this event have 
taken place in that precise manner, which was wholly in accord- 
ance with the Scriptures that foretell the Messiah. 

‘4. A time of Peace. 

« The lull of peace that pervaded the Roman world, was another 
element in the external preparation for the advent of Christ. In 
the generation which preceded and in that which followed the life 
of Christ on earth, Palestine, and indeed the whole empire, was 
disquieted by the greatest political confusion. In the generation 
before the Christian Era, Antony and Augustus were contend- 
ing for the mastery of the world, and a disputed succession 
disturbed the peace of Palestine. The succeeding generation 
was filled with the horrors of the Jewish war, of which Galilee 
was the focus, and which culminated in the fall of Jerusalem. 
It is clear that the conditions of Christ’s ministry could not have 
been fulfilled in either of these conjunctures. 

5. The various nationalities in Palestine. 

A further point of interest at the particular period when Jesus 
lived on earth, is the variety of nationalities which the special 
circumstances of the time brought together in Palestine. — 

A political epoch that found a Roman governor in the south 
(where the native ecclesiastical rule still prevailed), Idumean 
kings in the north and east, wild mountain and desert tribes 
pressing on the frontiers in one direction, peaceful Phosnicians 
in another, involved a mixture and gathering of populations 
which made Palestine an epitome of the whole world. The 
variety of life and thought, which must have resulted from 
these different social elements, is one of those external circum- 
stances which have rendered the Gospel so fit to instruct every 

age and every condition of men. 





INTRODUCTION. xxxiii - 


6. The religious condition of the Empire. 

The wider and more interesting question of the religious state 
of the world at this epoch, cannot be fully discussed here. In 
Greece and in Rome, the most civilized portions of the earth, 
Religion allowed, or at least was ineffectual to prevent, a state of 
morality which St Paul describes with terrible plainness in the 
first chapter of his Epistle to the Romans. Gross immorality 
entered even into the ritual of worship ; Religion raised no voice 
against the butchery of gladiatorial shows, or against infanticide, 
or slavery, or suicide, or even against the horrors of human 
sacrifice. 

Little real belief in the gods and goddesses remained; and’ 
though ancient superstitions still lingered among the vulgar, 
and interested motives on the part of priests and communities 
kept alive the cult of special deities, and supported shrines and 
temples in various parts of the world, and though, .credulity 
gaining ground as true religious feeling passed away, the mys- 
terious rites of Egypt and the East, the worship of Isis and of 
Mithras, flourished at Rome in spite of repressive edicts—all this 
was external and unreal, a thin cover for deep-seated and wide- 
spread scepticism. 

Philosophy did but little to fill the void. Stoicism, the favourite 
creed with the practical Roman, though apparently nearest to 
Christianity in some respects, was deeply opposed to the Chris- 
tian spirit by its pride, its self-sufficiency, its exclusiveness, its 
exaltation of human nature, its lack of love, its approval of 
suicide. Epicurism had degenerated from a high ideal to a 
mere pursuit of sensual pleasure. 

It was in the midst of a world thus corrupt to the core, that the 
beautiful and novel conception rose of a religion which, recog- 
nizing no limits of race or language, should without distinction 
draw all men to itself by its appeal to the sin-stricken conscience, 
and by the satisfaction it brought to the deepest needs of 
humanity. 


ST MATTHEW Cc 





INTRODUCTION. 


XXXl1V 











“TOME ony "TI—9 “ATX ‘TO "Ti—€ “ATE “Yo 
“ST “TAX “YO *g “ATX “qo "9u0] DG *sppo..aty 
“TIO “ATx°G9 "Gorvsje], eG} “svrpolaH *Z= ‘G2 TEGO “TT—g*arx “yo | g “ATX “YO | 
"auops = "TT a1 Hd PoreH "Bee1V JO'P "T= spdyuy “snvjayo.y "spipolaH ="T and pola a ae 
— J r a 
' . "soaqBIoEyL 


OU} TTA pajoamU0D 
| Os puv snuvaAy 
“TO [BSDIOL JO ‘UUILIVUIBE B "asa11d-q3Iyg 8 UOUNIG Jo"p jo Ja}ySNVp-puviw 
VULVdOATO “P ‘aVHLIVAL “§ ‘aNAVIQV]L °S ‘ANAVIEVAL “T 


[010M TOYA Suours ‘gaara 04 pormreur (6T ‘OT ‘[ ‘Th °qo) ONIN FHL aoway 


‘MTHLLVYA LS OL ONIGHOOOV THASOD AHL NI GANOILNAN AAV OHA LI AO 
SUMGNAWN ASOHL PNIGOIONI ‘ATINVI NVIGOUFH AHL JO WIAVL TVOINDOTVANGD V 


‘TI FLON 


INTRODUCTION: XXXV 


CHAPTER V. 


THE LITERARY FORM AND LANGUAGE OF THE GOSPEL 


1. HELLENISTIC GREEK. 


The Alexandrian Greek dialect or Hellenistic Greek in which 
the N.T. is written was a result of the Macedonian conquests 
which swept away the ancient barriers of many forms of Greek 
speech. The mingled fragments of diverse elements gradually 
took shape in the xown diadexros or the New Macedonian dialect 
as distinguished from the old Doric Macedonian. This in turn 
gathered to itself fresh forms and peculiarities in the various 
communities which adopted it, and thus separated off into dis- 
tinct dialects. 

One of these offshoots growing up in the newly founded city 
of Alexandria with characteristics of its own in tense-forms in 
vocabulary and in construction became the language of those 
Jews who gathered in Alexandria in large numbers, partly at- 
tracted by the privileges granted them by its founder, partly 
driven to take refuge there from the cruelties of the Seleucide. 
It is probable that with these settlers Hebrew soon ceased to 
be the language of daily life. Constant intercourse with the 
Greek-speaking population that surrounded them would necessi- 
tate the use of a common language. To this fact the LXX. it- 
self bears witness. That version was made at various periods 
not, as is sometimes said, to satisfy the curiosity of a Ptolemy, 
but to meet the religious necessities of the Jew. Thus from the 
first the Alexandrian dialect became strongly tinged by an in- 
fusion of Hebrew words and phraseology. The LXX. version 
stereotyped those new elements, and gave to the Greek of Alex- 
andria a deep impress of Oriental idiom. This dialect thus 
dignified and consolidated by a great literary work was carried to 
all parts of the world by the Hellenist or Greek-speaking Jew. 

2 





XXXVl INTRODUCTION. 


At this stage Hellenistic Greek, as contrasted with Attic 
Greek, was distinguished by a simplicity of idioms and of syntax, 
by a restriction in the use of connecting particles, by less dis- 
crimination in the force of prepositions, by a growing disuse of 
the middle voice, and of the optative mood, by a preference for 
formulz which, though rare in Greek, are common to that lan- 
guage and the Hebrew, by certain peculiar tense-forms, and by 
an increased employment of analytic tenses. The vocabulary 
was enriched by words unknown to the fastidious Attic of the 
literary style. 1. Vernacular words, which though long on the 
people’s lips, now, for the first time, appear in literature ; just as the 
vernacular Latin of Gaul rose to be the most polished European 
speech. 2. Words of ancient literature, Epic or Lyric, which 
had not held their own in Attic prose writers, emerging once 
more into the light of culture. 3. Words with a strong or a 
coarse meaning in classical.days now weakened into the ex- © 
pression of gentler or more refined thoughts. 4. Outlandish 
words which could not have been in use when Marathon was 
fought — Macedonian — Persian—Egyptian— Hebrew, and later 
still, Latin. ' 

When Hellenistic Greek became the language of the N.T. its 
vocabulary was further modified, partly by the rejection of words 
too deeply steeped in heathen vice or in false religious thought, 
partly by the addition of higher and holier ideas to the words 
which Christianity selected. In three ways at least such a 
tongue was admirably suited to the work of evangelizing the 
world. 1. It was universally recognized and understood. 2. It 
was the language of the common people, not of a refined and 
exclusive caste. 3. The very loss of the old subtlety has been 
a gain to it as the channel of religious ideas. 

Thus, though the language has lost some of its charms for the 
scholar, and though it has ceased to give, as once it did, the 
most perfect expression to human conceptions, yet it has been 
the chosen instrument through which the thoughts have been 
conveyed, which, far beyond any other thoughts, have moved and 
influenced the world. 

And it has a wonderful interest of its own. For the scholar 





INTRODUCTION. XXXVii 


it is the stepping-stone between Classical and Modern Greek. 
To the theologian it is the starting-point of sacred terminology. 
Each is concerned to detect the exact force of a word, the drift 
and associations of every phrase. The variety in the word-history 
of the New Testament, the diverse fortunes and lives, so to speak, 
of Hellenistic terms make the search interesting and the solution 
difficult. Some words are purely Hellenistic, they begin and 
die with that stage of the language; others lived on to the 
present day and are still in the mouths of the Athenian citi- 
zens and Beotian peasants, expressing daily wants and simple 
thoughts. Some existing obscurely for long, disclaimed by Attic 
culture, are now lifted to a diviner height than if Plato had 
employed them, Others, though known to the purest classical 
diction, out of an ancient variety and wide range of thought, 
survive in a single meaning. Some seem to have been kept 
especially sacred and intact from, heathen association as by a 
particular providence to enshrine the pure conceptions of Chris- 
tianity. Others, teeming with Pagan thought, have come to 
Christ to be purified, or to lay at His feet the riches of the 
Gentiles—the high and inspiring ideas which had been given 
to men who ‘felt after’ God in the dark heathen days. 


2. THE PoETICAL ELEMENT IN THIS GOSPEL. 


There are many @ priori reasons which make it improbable 
that the poetry of the Bible would close with the canon of the 
O.T. It was not to be expected that the epoch which fulfilled 
the. hopes expressed and vivified in successive ages by inspired 
odes of surpassing beauty should present the realization of them 
in a form less excellently perfect. Nor indeed was it to be 
expected that the greatest of Hebrew prophets should alone 
refrain from clothing His divine message in the glowing phrases, 
or in the exact and beautiful forms of Hebrew poetry. We 
should expect that in Him, who spake as never man spake, con- 
summate excellence of thought and speech should be cast in the 
most perfect mould of human art. 

Investigation shews that itisso, Poetry as real, as exquisite in 








XxxvVili INTRODUCTION. 


art and feeling, as inventive and varied in device, as full of fancy 
and of pathos and delicate turns of expression, is to be found in 
the New as in the Old Testament. Indeed it is an interesting 
question how much of the literary charm of many parts of the 
N.T. is due to the latent influence of poetical form. 

It is of course possible that much has been lost through trans- 
lation from the Aramaic into Greek, If our knowledge of 
Hebrew poetry had come through the LXX. alone many a deli- 
cate turn and point of the poetical original would have been lost 
to view. But as St Matthew has rendered the passages cited 
from the Hebrew Scriptures more faithfully than the LXX., and 
with a truer sense of poetic beauty, it may be inferred that our 
Saviour’s Aramaic speech has lost little by its transference to 
another language. 

Here a question of great interest may present itself. How 
far, it may be asked, is this form due to the Evangelist? How 
far is it an exact transcript of the Saviour’s words? The point 
might be argued at length, but the decision could scarcely fail to 
be that in the poetical discourses and sayings recorded by St 
Matthew we have not only the subject-matter of Christ’s teach- 
ing, but the very manner in which the sacred truths were 
delivered. _ 

At the same time it is manifest that St Matthew is the most 
appreciative among the Evangelists of the form of the Saviour’s 
teaching. He is the Hebrew prophet of the N.T. His writings 
are Adyra—the prophetic oracles of God. If to any the gift of 
poetical expression were granted in those days surely it was 
granted to him, if to any the kindred soul to catch and retain 
the accents of poetry falling from the Master’s lips surely to 
him. 

One argument for the existence of the poetical element in the 
Gospel might be found in the @ prior probability that Christ. 
would deliver His laws in a form which would lend itself easily 
to the memory of His disciples; and in the observed fact that 
wherever the discourse rises to matters of the highest considera- 
tion—wherever maxims are delivered essential to the Christian 
life, in one or other of its many forms the element of poetry 





INTRODUCTION. XXxix 


is discernible. Instances of this are :—the rule of devotion and 
of childlike humility (x. 37—42)—the new social laws in the 
Christian Commonwealth (xx. 25—28)—the sentence on the Last 
Day (xxv. 35—46). 

If this decision be established its bearing on another subject 
of deep and mystcrious import will at once suggest itself— 
the education of Jesus. We find Him, who is the end of 
all prophecy, not only trained or training Himself in the 
thoughts and aspirations of Hebrew prophecy, but growing 
familiar with the form in which it was couched—and here it 
may be noted that next to the words of Christ the most poetical 
expression in the N.T. is to be found in the epistle of James, the 
Lord’s brother. The divine breath of Hebrew poetry lingered 
as an inheritance in the home of the Son of David. 

_ Such are some of the inferences and underlying questions that 
indicate the intcrest of the subject. 

Some remarks may now be made, (1) on the principles and 
mode of Hebrew poetry, (2) on its special laws. 

(1) Hebrew poetry is not like classical poetry, Greek or Latin, or 
like modern European poetry, in having a fixed metre or measure- 
ment of words and a rhythm subject to strict laws, though it does 
possess a rhythmic structure. The chief characteristic of Hebrew 
poetry is parallelism—the correspondence of one clause to 
another, sometimes by way of antithesis, sometimes by way of 
gradation and climax. The response is sometimes effected in a 
very complicated and artistic way, sometimes in the simplest 
possible manner. 

This system has the charm of greater ee than English’ 
rhyming poetry, more freedom and less danger of straining the 
sense to suit the rhyme. The ear is caught with the first line 
and eagerly listens for the response—one of sense and not of 
sound—perhaps the second, third and even fourth line keep up 
the suspense and tension, and the answering refrain falls line 
after line in perfect correspondence, often with a delicate differ- 
ence of word or structure to give a fresh delight, or to draw 
attention to a special point. The restraining element in Hebrew 
poetry then does not consist in the exigency of rhyme or metre 


f 





xl INTRODUCTION. 


but the need of an antithetical expression—possibly one cause of 
anaé Neyoueva and of new words. 

(2) The special laws of Hebrew poetry. (The following remarks 
are founded to a great extent on the works of Bishop Lowth, who 
was the first English theologian to explain and apply the prin- 
ciples of Hebrew poetry in the interpretation of the O. T., and of 
Bishop Jebb, who extended the application of them to the 
N. T.) 

Parallelisms are of three kinds. (a) Synonymous, or better 
cognate, where the second line or couplet or stanza answers to the 
first in expression or in structure, or in both, but enhances the 
effect of it by adding a further and deeper meaning. (8) Anti- 
thetic, where two propositions are contrasted with greater or less 
exactness. Sometimes they answer to one another, word for 
word, construction for construction; sometimes the opposition is 
only in general sense. (y) Constructive, when the likeness or 
opposition does not turn upon the sense or meaning of the pro- 
positions, but consists in a balance and likeness of structure, word 
answering to word in the several lines. 

Each of these classes of parallelisms admits of many variations. 
Sometimes the lines answer to each other alternately ; some- 
times there is a double parallelism; lines 1 and 3 and 2 and 
4 answering to each other, as well as 1 and 2 and 3 and 4. 
Sometimes again a quatrain is so constructed that, besides the 
obvious way of reading the stanza lines 1 and 3 and 2 and 4, or 
1 and 4 and 2 and 3, can be read continuously. A simple 
instance of this is ch. vii. 6, where the connection might be 
shewn by placing the fourth line second and reading thus: 


Give not that which is holy unto the dogs, 
Lest they turn again and rend you: 
Neither cast ye your pearls before swine, 
Lest they trample them under their feet. 


This artifice is sometimes extended to stanzas of 8 lines. 

Apart from this careful regard to form in Hebrew poetry great 
use is made of the climax, Of this many examples occur in 
this Gospel. It is at this point that it becomes difficult to draw 





INTRODUCTION. xli 


the line with precision between rhetorical prose and poetry. 
There are passages of Cicero, for instance, where the balance 
of contrasted periods and the structure of the climax are so’ 
perfect and symmetrical that it would scarcely be possible to 
form a definition of Hebrew poetry which would exclude such 
passages as these. The distinction however between rhetoric 
and poetry is often one of feeling rather than of definition. 
Many of the ornaments of style and diction are common to both, 
and the difference consists not in the exclusive possession of 
these but in the use made of them. ) 

Imagery and figurative language are characteristic of all poetry, 
but of Hebrew poetry they are eminently characteristic. Nature 
and all the objects of nature, the skies and the luminaries of 
heaven—man, his works and aims and several employments— | 
his schemes and ambitions—the different social conditions—the 
various forms of government all enrich and exemplify the 
thoughts of Hebrew Christian poetry. This richness of imagery 
has even been a source of danger. It has given brightness and 
life to the expression of ideas, but it has led into error through 
tropes and figures familiar to an Oriental mind finding too literal 
an interpretation in the West. 


The value of parallelism in exegesis. 


It is clear that when a close relation of parallelism is esta- 
blished between two clauses they mutually elucidate one another. 
The effect of a seemingly slight change is deepened by the 
involuntary comparison. The absence or the presence of a 
corresponding word, which would otherwise pass unnoticed, 
throws into prominence the thought suppressed or added. A 
clause obscure from its position is made clear by referring it to 
the words with which the system of parallelism shews it to be 
really connected. 

Contrasted ideas briefly expressed at the beginning or the end 
of a discourse will often prove the key to the right under- 
standing of the whole. Again, this system has the power of 
throwing special words into prominence by placing corresponding 
emphatic terms first and last in their respective clauses, the less 


xlii INTRODUCTION. 


important expressions between. The meaning of such relative 
positions cannot be ignored by the iuterpreter of Scripture. 

Comp. in illustration of these remarks, notes on ii. 18, v. 
17—20, vii. 6, 7, 8, x. 34—39, 40—42, xii. 31, xix. 12, xx. 25, 
xxi. 5, xxv. 31—46. 


3. THE LITERARY INTERPRETATION OF THE GOSPELS. 


Two great questions must present themselves to every reader 
of the Gospels. (1) What did the words mean to those who first 
heard them? (2) What do they mean to us? 

In one sense we dare not persuade ourselves that we know, 
or ever shall know, the exact import of all the expressions in the 
N.T. The gesture or the look that accompanied the speech, the 
tone in which it was said, the memories it stirred, its associa- 
tions, depend on such very slight and delicate threads that we 
may not hope to have preserved intact and complete the whole 
thought that flashed on the souls of the men to whom Jesus 
spoke. To realize this it is only necessary to remember how a 
line half quoted, even a single passing phrase, recalls a whole 
poem, a chain of reasoning, a school of politics or theology, and 
the more familiar the conception the shorter the quotation needed 
to awaken it. 

Some light of meaning must have vanished in this way, 
more still perhaps in the loss of the original words of Jesus. 
Few remember that, except here and there a word, the thoughts 
of Jesus have not reached us in the, language in which (accord- 
ing to the most reasonable view) He first expressed them. 

In part the New Testament is a translation of Aramaic speech, 
in part it is a transcript of Aramaic thought. Every word must 
be weighed with those considerations in view. The scholar must 
not be tempted to press the classical force too much in exegesis.. 
So far as the moment of utterance is concerned only so much of 
the Greek thought should be taken into account as is covered by 
the meaning of the Hebrew or Aramaic word which it represents. 
Certainly other meanings soon flowed in upon the words of the’ 
Gospel, but such meanings would not be present to the minds of. 
those who first listened to the preaching of Christ. 





INTRODUCTION. xliii 


But this is only the first step. The word uttered by Christ 
meant more than the first group of listeners could fathom. The 
thought of the Cross—the sayings of the Last Supper—the 
Sacrifice of Christ—the baptism of fire—the gift of the Paraclete 
—the growth of the Kingdom,—all these conceptions and many 
more have received the interpretation of time, and we believe 
of the Holy Spirit moving through history. It is thus a part of 
the interpreter’s task reverently in this light to search for me 
meaning of Christ and of His evangelists. 

Here the work of interpretation might seem to have found a 
limit, But there are further steps. The interpreter of a classical 
work is concerned to discover the precise meaning of the text as 
it conveyed itself to the contemporaries of his author. The 
commentator on the N.T. must look on to mark the effect of the 
sacred words in successive epochs and in differing civilisations. 
The same discharge from the ‘sky is snow when it touches the 
mountain-tops and rain when it reaches the warmer lowland, 
and there too it is coloured by the ground on which it falls. In 
like manner Scripture changes form and colour in different ages 
and in different hearts. Such changes must be noted in order ~ 
that the abiding essence may remain. The stains of controversy, 
of passion and of ignorance must be removed and the native 
brightness of the gem restored to its original setting. 

Again, because false interpretation has had enormous influence 
on history and religion, the commentator must take note even 
of false interpretation. In this point too Biblical criticism differs 
from the work of a classical annotator. 

A further point must be noted. A Greek word, whatever its 
Hebrew or Aramaic equivalent may have been, must have carried 
much of the old Greek thought with it as it came in contact with 
Greek-speaking men. It is an interesting question how far this 
was meant, how far the thoughts thus infused into Christianity 
are true and wholesome thoughts, how far through that channel 
any harmful elements may have flowed in upon the original 
purity of truth. 

This subject might be pursued, but enough has been said to 
shew the endless interest and usefulness of such researches, and 


xliv INTRODUCTION. 


the almost infinite directions in which they may be extended. 
In the limits of the brief notes which follow little more can be 
done than to indicate such lines of thought, and here and there 
to point to results, 


Nore III. 
THe Text or THE NEw TESTAMENT. 


The evidence for the text of the N. T. is derived from three 
sources. 

1, MSS. of the whole or portions of the N.T. Such portions 
are sometimes contained in lectionaries, 2. Patristic quotations. 
3. Versions. 

1. No classical work has so many valuable ancient MSS. on 
which to establish its text as the New Testament. The earliest 
of these MSS. are beautifully written on fine vellum (prepared 
skin of calves or kids) in uncial or large capital letters. The 
later MSS. are -called cursive, from being written in a cursive 
(curro) or running hand. 

The subjoined brief account of the more important uncial and 
cursive MSS. will explain the references in the Critical notes. 

N. Codex Sinaiticus. This is probably the oldest MS. of the 
N. T. now extant, and is assigned to the fourth century. It was 
discovered by Tischendorf in the Convent of St Catharine on 
Mount Sinai, in 1859. “It contains both Old and New Testa- 
ments—the latter perfect without the loss of a single leaf. In 
addition it contains the entire Epistle of Barnabas and a portion 
of the ‘Shepherd’ of Hermas” (Tischendorf). This Codex is now 
at St Petersburg. 

A. Codex Alexandrinus, This MS. belongs to the fi/th cen- 
tury. It contains, with very few exceptions, the whole of the 
LXX. Version of the O. T. ; in the N. T. the missing portions are 
Matt. i. 1—xxv. 6, John vi. 50—viii. 52, 2 Cor. iv. 13—xii. 6. It 
is now in the British Museum, having been presented to 
Charles I. by Cyrillus Lucaris, Patriarch of Constantinople, who 
had previously brought it from Alexandria in Egypt. 

B. Codex Vaticanus also contains the LXX. Version of the 
O. T. with the exception of a large portion of Genesis and Psalms 








INTRODUCTION. xlv 


CV.—CxXxvii. ; in the N. T. the latter part of the Epistle to the 
Hebrews is lacking (from ch. ix. 14—end), also the Pastoral 
Epistles and the Apocalypse. It is probably either contemporary 
with §, or a little later. This MS. is now, as the name implies, 
in the Vatican Library. ~ 

C. Codex Ephraemi rescriptus: a palimpsest; i.e. on the 
vellum which contained the worn-out ancient letters (the value 
of the MS. not being recognised) were written the works of the 
Syrian Saint Ephraem. In the seventeenth century the older 
writing was observed beneath the more modern words, and a 
great portion of this valuable fifth-century Codex has been re- 
covered and published. It contains portions of the LXX. Version 
of the O. T., and fragments of every book of the N. T. with the 
exception of 2 John and 2 Thessalonians, which are entirely lost. 
This Codex is in the National Library of Paris. 

D. Codex Beze: a MS. of the sixth or seventh century, with 
a Latin Version as well as the Greek text, contains the Gospels 
and Acts, between which the Catholic Epistles once stood. Of 
these, 3 John, vv. 11—15, is the only extant portion. The in- 
terpolations and various readings of this MS. are of a remarkable 
character. There are several lacunz. It is now in the Cambridge 
University Library, to which it was presented by Beza in 1581. 

L. Codex Regius, written about the eighth century, though 
later than the foregoing should be named as of great critical 
value. It bears a strong resemblance to B and to the citations of 
Origen. It contains the four Gospels except Matt. iv. 22—v. 14, 
xxviii. 17—20; Mark x. 16—30, and v. 2—20; John xxi. 15—28, 

The cursive MSS. date from the tenth century onward, of these 
the two numbered 1 and 33 respectively have the highest authority. 

1. Codex Basiliensis, of tenth century according to Scrivener, 
who says of this MS.: ‘In the Gospels the text is very remarkable, 
adhering pretty closely to the uncials BL and others of that 
class.’ 


33. Assigned to eleventh century. ‘In text it resembles 
BDL more than any other cursive MS., and whatever may be 
thought of the character of its readings, they deserve the utmost 
attention.’—Scrivener. 


xlvi INTRODUCTION. 


209 may also be named as valuable in the Gospels. Its text 
resembles B, It belongs to the eleventh or twelfth century. 


2. Quotations from the Fathers. 

The full value of this source of evidence will not be reached 
until the early patristic writings shall have been critically edited. 
This has been only partially done. (See Dr Sanday’s paper, 
Expositor, Vol. xi. 171 foll.) Patristic citations are valuable as 
affording testimony to the existence of a reading at a date fixed 
within certain limits. In some cases this evidence reaches an 
antiquity far beyond that of any existing MSS.; it is of special 
weight when an appeal is made in the patristic work from one 
MS. to another of greater authority, or where a reading is cited 
and defended in support of an argument, as in ch. i. 18 of this 
Gospel. But it often fails to render aid in the more delicate 
points of textual criticism. 


_ 8. Versions or translations from the original Greek into 
other languages. 

The evidence of Versions is chiefly useful in determining 
questions of omission of words or passages. The literal charac- 
ter of some Versions indicates the order of the original language. 
But in many important questions as to connecting particles, 
tenses and construction, a translation brings precarious aid. In 
many cases the text of the Version is itself far from being 
critically settled, the language of others lies beyond the reach 
of most scholars. The following are among the more important 
Versions : 


(1) Latin—(a) Vetus Latina. Made in Africa in the second 
century. 


The three principal codices are Cod. Vercellensis (fourth 
century), Cod. Veronensis (fourth or fifth century), Cod. 
Colbertinus (eleventh century). 


(8) The Vulgate. The revision by St Jerome of the 
Vetus Latina. The best codices are Cod. Amiaticus and 
Cod. Fuldensis, both of the sixth century. The present 
authorised Vulgate is the result of a further revision at 
the end of the 16th century. , 





INTRODUCTION. xl vil 


(2) Syriac or Aramaic Versions. 


(a) The Peshito (meaning ‘simple, perhaps=‘ faithful’). 
This very ancient Version omits 2 Peter, 1 and 2 John, 
Jude, and the Apocalypse. 


(8) The Curetonian Syriac probably represents an older 
text than the Peshito. This MS. was discovered by 
Dr Cureton and published in 1858. 

(y) The Philoxenian or Harclean Syriac. A literal ren- 
dering from the Greek made under Philoxenus, bishop of 
Hierapolis in Syria, a.D. 508, and revised by Thomas of 
Harkel a.p. 616. This is probably ‘the most servile 
version of Scripture ever made.’ e various. readings 
in the mazgin are a valuable feature in this version. 

(8) The Jerusalem Syriac (fifth or sixth century), also 
made from the Greek, and independent of the Peshito. 
It is written in a peculiar dialect, resembling the Chaldee 
rather than the Syriac. 


(e) The Karkaphensian Syriac (so called probably from 
Carcuf, a city of Mesopotamia), discovered by Cardinal 
Wiseman in the Vatican, contains the same books as 

_ the Peshito, and bears a general resemblance to that 
Version. 

Other Versions of critical value are—(3) The Coptic or 
Z£gyptian, in which are included the Memphitic and the Thebaic 
Versions. For an account of these see a paper by Bp Lightfoot, 
printed in Scrivener’s Introduction, &c., p. 319 foll. (4) The Gothic 
Version made by Ulfilas, bishop of the Goths, a.p. 348—388, The 
most valuable codex of this version is the Codex Argenteus (fifth 
or sixth century) preserved at Upsala. (5) The Athiopic Version 
(date unknown). (6) The Armenian Version (fifth century). 

Among easily accessible authorities on this subject are: 
Scrivener’s Introduction to the Criticism of the New Testament ; 
Prof. Westcott’s articles in Smith’s Dictionary of the Bible on the 
New Testament, and on the Vulgate; the Prolegomena to Alford’s 
edition of the New Testament; Hammond’s Outlines of Textual 
Criticiem applied to the N. T. 


\> 








THE HOLY LAND. 


Palestine (Philistia) or the Holy Land was about 140 miles in length. 
The distance from Dan to Beersheba was less than that between London 
and Manchester; the distance from Capernaum to Jerusalem was 
nearly the same as that from Rugby to London. The average breadth 
was 40 miles. 

The political divisions are indicated as they existed during our 
Lord’s ministry. At the date of His birth all the districts included in 
this map were comprised in the Kingdom of Herod the Great. After 
Herod’s death, Archelaus ruled over Samaria and Judwa. When 
Archelaus was banished these divisions were placed under the rule of 
a Roman Procurator. 


Mount Hermon, called also Sirion (the Glitterer), and Shenir (Deut. 
iii. 9), and Sion (Deut. iv. 48), ch. xvii. 1, | 


Cesarea Philippi, ch. xvi. 13. 
Syro-Phenicia or Canaan, ch. xv. 22 and Mark vii. 26. 
Nazareth, ch. ii. 23. 


Mount Tabor, the traditional scene of the Transfiguration; at this 
time its summit was probably occupied by a fortress. Ch. xvii. 1. 


Gerasa, not mentioned in this Gospel; see ch. viii. 28, and cp. Mark 
v. 1, where one reading is Gerasenes, inhabitants of a different Gerasa 
or Gergesa. 


Ephraim, the supposed site of the Ephraim mentioned John xi. 54, 
to which Jesus retired shortly before His last Passover. 


Ramah, ch. ii. 18. 
Arimathea, ch. xxvii. 57. 
Jericho, ch, xx. 29. 
Bethphage, ch. xxi. 1. 
Bethany, ch. xxi. 17, xxvi. 6. 
Bethlehem, ch, ii. 1. 


Macherus, the scene of John Baptist’s imprisonment and death, 
ch. iv. 12 and xiv. 10. 








Cambridge University Frees. 





JERUSALEM. 


1. Calvary and the Holy Sepulchre. Several explorers have pointed 
out the probability of the site indicated on the plan. It is outside the 
city gates. It is near one of the main roads, that leading to Shechem, 
and by the side of the road rises a rounded knoll (see note, ch, xxvii. 33) 
now called El Heidhemtyeh. Jewish and Christian tradition alike 
point to this as the ancient place of execution. It is named by the 
Jews Beth has Sekilah (the place of stoning). Near to this ‘barren 
hillock’ on either side of the road was the ancient Jewish burying- 
place (now a Mahometan cemetery), within which it is reasonable to 
place the site of the ‘new tomb in the garden’ (see Bsedeker’s Palestine 
and Syria, p. 189, and Conder, Tent Work in Palestine, ch. x11.). The 
rhea of the Holy Sepulchre marks the traditional site, now aban- 

oned. 

2, 2, 2, 2. The Haram or Temple platform covered (a) wholly, or 
@) in part by the Temple (rd lepov), with its various courts. The 

st theory (a) is now held by few. But Col. Warren and others con- 
sider that the Temple occupied the whole of the Southern part (i.e. 
about 3%) of the present enclosure. The mean measurement of the 
Haram is 982 feet by 1565 feet. (2), (2), (2), (2) represents the lepdr 
according to other authorities. Both the Talmud and Josephus: 
describe the Temple area as square, but their measurements do not 
agree. The Temple was surrounded by porticos or arched colonnades. 
The substructures of massive stones surmounted by ‘Solomon’s Porch’ 
on the eastern side were the olxodoual of ch, xxiv. 1 (see note). Here 
possibly was the wrepvytov of ch. iv. 5. * 

In the north-west corner of the Temple area stood the Tower An- 
tonia (4). It was built on a rock fifty cubits high (Joseph. B. J. v. 
5. 8), and thus commanded the Temple. Here the Roman garrison 
was stationed. See ch. xxvii. 27. 

8. 6 vads (indicated by the spot of darker colour), the Sanctuary or 
Holy House, to be carefully distinguished from the fepé». See chs. 
xxiii, 16, 35, xxvi. 61, xxvii. 51. It was situated on the highest point 
of the Temple Hill, 2440 feet above the Mediterranean, now occupied 
by the Dome of the Rock. In front of the vads, to the east of it, was 
the dvotacrnproy, ch. xxiii. 35. 

5. The Asmonean Palace, probably the residence of Herod Antipas 
while in Jerusalem, Joseph. Ant. xx. 8. 11. 

6. The palace of Herod (Herodis Pretorium), in the Upper City, 
the residence of the Roman Procurator (Philo de leg. ad Caium, 
p. 1033 &; cp. p. 1034 £; Joseph. B, J. 11. 14. 8, v. 4. 4). Between 
these two palaces Christ was led when Pilate ‘remitted’ Him to Herod. 
(For a description of this palace see Joseph. B. J. v. 4. 4, and Farrar’s 
Life of Christ, 1. 364.) 

7. Valley of the Kedron, or of Jehoshaphat. See note ch. xxvi. 81, 

8. ‘Valley of Hinnom or Gehenna [T'éevva]. See note, ch. y. 22. 

9. Aceldama (rv dypdr rod xepauéws, ch. xxvii. 7). ‘ 

10. Gethsemane. Ch. xxvi. 36. 


11. Bethesda, and 12, Pool of Siloam, not named in this Gospel. 








eal 


aM 





Cambridge University Mroas 


Digitized by Google 


Digitized by Google 


THE SEA OF GALILEE, 


called the Lake of Gennesareth (Luke y. 1), the Sea of Tiberias (John 
vi. 1 and xxi. 1). 


Bethsaida Julias, rebuilt by Herod Philip, the tetrarch, and called 
Julias after Julia, daughter of Augustus. See note, ch. xiv. 19. 


Kerazeh, identified by Capt. Wilson with Chorazin. Ch. xi. 21. 


Highland or The Mountain, the probable scene of the Sermon on 
the Mount and of the appearance of Jesus Christ, ch. xxviii. 16. 


Tell Him, the site of Capernaum, according to Thomson (Land and 
Book), Capt. Wilson, Dean Stanley latterly, and others, 


Et Tabigah, by some thought to be the Bethsaida (‘‘ House of Fish”), 
mentioned as being the home of Peter, Andrew and Philip (John i. 44); 
see chs. viii. 14 and xi. 21. Near Et Tabigah is a large fountain, pro- 
bably “the fountain of Capharnaum” mentioned by Josephus, B. J. 
m1. 10. 8, from which water was conveyed by an aqueduct to the plain 
of Gennesareth. Traces of this aqueduct and of an octagonal reservoir 
are distinctly visible. See Recovery of Jerusalem, p. 349. 


Khan Minyeh, the site of Capernaum, according to Dean Stanley in 
S. and P. (in Preface to Rec. of Jerusalem the Dean inclines to the Tell 
Him site), Dr Robinson, Mr Macgregor (Rob Roy), and others, 


El Ghuweir or The Land of Gennesareth, a fertile plain 24 miles in 
length, about 1 mile in breadth; ch. xiv. 34. 


Mejdel, the Magdala of ch. xv. 89. 


Tiberias. Not mentioned in this Gospel. But possibly Herod Antipas 
was holding his court here when John Baptist was put to death at 
Macherus; ch. xiv. 6 foll. It was built by Herod Antipas and named 
Tiberias in honour of the Emperor. See note, ch. xiv. 13—21, and 
cp. John vi. 1, 23. 


XK’ hersa, identified with Gergesa. Gerasa (not the well-known Gerasa 
N. of the Jabbok ; see Smith, Bib. Dic. sub voc.) is probably another 
form of the same name. See ch, viii. 23. 


Gadara, the capital of ‘“‘the country of the Gadarenes,” to which 
district Gergesa belonged. 


A and B, disputed sites for the miracle of feeding 5000; ch. xiv. 
13— e 








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EYAPrEAION KATA MA®@AION 


1 *BiBros yevéoews "Inood Xpictod viod Aav- 
eS viod "ABpaap. *’ABpadp éyévvnoey tov *Ioaak, 
"Toadk 5é éyévyncev tov "laxwB, "laxnodB Sé éyévynoev 
rov “lovdav cat tovs addeAghovs avtod, *"lovdas Se 
éyévynaoey tov Papes xad Tov Zapa ex tis Oapap, Papés 
Se éyévyncev tov "Eopop, "Eopop Sé eyévynoey tov 
"Apap, *’Apap 88 éyéevvncev tov ApwadaP, ’Apwada8 
Se éyévynoev rov Naacawv, Naaccdv §é éyévynoev Tov 
Larpov, *Larpov Se éyévyvnceyv tov Bods é€x tis 
"PaydB, Bods Se éyévynoev tov "IwBnd é« rijs “Pov8, 
"TloB6 &é éyévyncev tov “leacal, *Tecoat Sé éyérvnoev 
roy AavelS tov Bacidéa. Aaveld 8@ eyévvnoev tov 
Loropava ex tis Tov Ovpiov, * Zoropay dé éyévynoev 
rov “PoBodu, ‘PoBodp Sé éyévynoev tov ‘ABia, ‘ABiad 
dé éyévyncer tov "Acad, * Acdd Sé éyévyneer tov ‘lwca- 
Gur, "lwcadar Sé éyévyncev tov “lopapy, ‘Iwpap sé 
éyévynoev tov ’Ofelay, °’OLelas Se éyévynoev tov “Iwa- 
Gap, "Iwdbap S$ éyévvncev rov "Ayat,"Ayal 58 éyév- 
vnoeyv Tov Efexlay, * Ekexlas 8é éyévynoev roy Mavacean, 
Mavacorys &é éyévyvnoev rov "Apos, ’Apos Sé éyévyneev 
tov lwceciav, “lwcelas 8¢ éyévyncev tov ‘leyovlay Kal 
rods aderpods avrod er ths perouecias BaBvaAavos. 

MATT, 4 ry I 
/ 





2 EYATTEAION T. 12 





™ Mera 5é tiv petoixeciav BaBvrdvos "lexyovias éyév- 
pnoev Tov Yarabunr, Larabunr Sé éyévvnoev tov Zopo- 
BaBenr, * ZopoBaBer dé éyévuncev rov ’ABiovd, ’ABrovd 
dé éyévynoev Tov ’Edcaxelp, EXtaxelp &¢ éyévynoev tov 
"Akdp, “’Atdp Se éeyévynoey tov Yadax, Laden Se 
éyévynaev tov Axelu, Axeip Sé éyévyncev rov ’EXtovd, 
*°EAovd Se éeyévyvncey tov "Endeatap, "EXealap 82 
éyeryvnoevy tov Maldduv, Mad@cv &S& éyévynoev ov 
TaxoB, *'laxdB Se éyéryvnce riv “lwond tov dvdpa 
Maplas, é& as éyevrvnOn “Inoots 6 Aeyopevos X purrs. 
"Tldcat ovv at yeveal amd ’ABpaan éws Aaveld 
yevead Sexaréooapes, cal amd Aaveld &ws tijs perot- 
xecias BaBurdvos yeveal Sexaréooapes, Kal amo tis 
perotxealas BaBvaavos éws tod Xpicrod yeveal dSexa- 
TETT APES. 

*Tod Sé "Incod Xpiorod 7 yéveots oVTaS Hv. pvn- 
oreveions Tis pntpdos avtod Mapias T@ "Iwond, apiv 
 cuverbeiv avrovs evpéOn év yaoTpl €yovca ex avev- 
patos dayiov. *'lwand 5 6 avnp avtijs, Sixavos dv 
kat py Oédov auvrny Sevypatica, EBovAnOn raOpa 
atroNtoat avtnv. ™raitra Sé avrov évOupnOévtos, idov 
diyyedos Kupiov Kat bvap épavn avT@ réyou, “loondh 
vios Aaveid, pr) poBnOijs mapadaBeiv Mapian tiv 
yuvaixa cov’ 70 yap éy auTy yevvnOev ex mvevpartos 
éorw ayiov. ™ ré€eras O€ viov, Kal Karéoes TO Svopa 
avtovd “Incodv’ avros yap cadoet Tov Nady avTOU arro 
Tay apaptiov, airav. ™Tobtro Sé troy yéyovey ta 
arAnpodn to pnOeév vireo Kupiov dia Tod mpodyrou 
Néyovros, *Idov 7 wapBévos év yaotpl eer nal réEetar 
viov, Kat Kadécovow To dvopa avtod "Eupavounnr, 
dati peOeppnvevopevoy pel’ nuav 6 Geos. ™ éyepOeis 





” 


II. 12 KATA MAOQOAION 3 


Sé 6 "lwand dwé rod brvov éeroingey ws mpocérakev 
° ama e¢ wv y,. U A “ 
QUT@ O ayyeXos Kupiov, Kal tmapedkaBev Thy yuvaixa 
avtov' *xal ovr éylvwoxev avtnv Ews od etexey vidy, 

Kal éxanecev TO Ovoua avrovd “Incodv. 
2 ‘Tod 88 “Inood yevvnbévros ev ByOregu tis 
"Tovdaias ev nyépars ‘Hpddov tod Baciréws, idov 
D 2 y 9 a , > ¢ f 84 7 
pearyot a7ro avaToN@y Trapeyévovto eis leporodupa * rE- 
yovtes, Ilod éorly 6 reyOels Bactrevs tay "Tovdaloyr ; 
wv ‘ b J a ‘ bd , ? fa) 9 A ” 
eldopev yap avtod Toy aorépa év TH avaToAn, Kal 7A- 
“~ 9 n~ 3? , e AY 
Gopev mpocxvyncat avT@. *axovaas dé 6 Bacirevs 
‘H 0 9 , g. d A ‘I , 3 b ] “A 
pwdns érapayOn, nal waoa “lepocodupa pet avtod, 
*xal cuvayayov TavTas Tovs apxvepets Kal ypapparets 
Tov Aaod éruvOavero Tap avTev Tov o Xpucrds yev- 
pata. *oi dé elrov atta, "Ev BnOdcéu ths ‘lovdalas: 
ovTas yap yéypamrrat Sia tod mpogytov, * Kal ov 
BnOnrcép, yj “lovda, ovdapds edayiorn ef év rois nrye- 
poow lovda’ é« cov yap c&eXevoeras nryovpevos, darts 
Toupaves Tov Aaoy pov tev “lopanr. "Tore ‘Hpwdns 
, 4 A U 3 ? 9 A 
Aabpa Karécas Tovs payous nxplBwcev tap’ avrav 
Toy xpovoy Tod atwopévou aorépos, * Kal mépras 
avrovs eis BnOrcép elrrev, TlopevOévres éFeracare axpt- 
a a | OE. . oo ? s 
Bas wept rod mratdiov’ érav S€é elpntre, atrayyelrNaTe 
ad bd A 0 A , > «A 9 .e be 
pot, Stas Kayw é€XOdv mpooxvyncow avT@. “ot dé 
’ ’ a , ? ’ _ MN A fC 
dxovaavrTes Tod Bacihéws éerropevOnoay’ Kal idov o 
dortnp, ov eloov éy TH avaToAR, mponyey avrovs éws 
ENOav éorabn éerravw ov rv Tv tratdiov. * idcvrTes Se 
\ ? , é / \ , / } 11 \ 
Tov aotépa éyapnoay yapdyv peyarny odpddpa. "Kal 
EXOorres eis THY oixlav eldov 76 Tatdiov pera Mapias 
THS PNTPOS avToOv, Kal TecovTEes MpoteKvYNncaY avTS, 
Kat avoitaytes tovs Oncavpots avTay mpoonveyKav 
. “a “a , 
avt@ Sépa, ypucdy nal AlBavov cal opvpvav. ™ Kal 
[|—2 


ot 


4 EYArTEAION Il. 12 


I 7 ee enn em ear eR OR 
ypnpaticbévres Kat’ Gvap pn avaxayryat mpos “Hpe- 
Snv, S80 aGhAng db00 aveywpnoay eis THY Xwpar 
auT@v. 

’Avayopnoavtwy Sé alrav, iSov ayyedos Kupiou 
galverat nar Gvap Td "loond réywr, ‘EvyepOels za- 
s , A 4 b “~ QA ~ 
paraBe 7d radiov Kal tiv pyntépa avtod, Kai hedye 

’ ” ¥ 2. a a ¥ : L, 
eis Alyumrrov, cat ios éxet Ews av elrw cou’ pérdret 
yap ‘Hpodns Snrely +o watdiov tod atrodécat avo, 
65 58 eyepOels trapéraBev 76 tradiov Kal tTHv pnTépa 
avtod vuKTos, Kal aveyapnoe eis Alyurrroy, * cab fp 
>. ae A a_e t . nA ve 
exel Ews THS TeNEUTAS ‘Hpwdov’ iva wAnpwby ro pynOev 
vad xuplou Sia Tov mpopyrov AéyovTos, "EE Alyvarrou 
é€xadeca TOV VidY pov. 

*® Tore ‘Hpwbns idav dre éverralyOn bad Tay payor, 
€Oup00n Alav, Kal arrooteiNas aveihev TavTas Tovs 
maidas tods év BnOrcéu nal ev aot Tots Gpiois avris 
amo Serovs Kal xatwrépw, Kata tov ypdvov Sv yxpl- 
Booey wapd tev payor. “rote érAnpwOn To pnOey 
Sia ‘lepextou rod rpodntov Aéyovtos, * Pw év ‘Papa 
nKotaOn, KrNavOpds Kal oduppds modus, ‘Payyr KAai- 
ovca Ta TéKVA aUTHS, Kal ovK HOedev trapaxANOnvat, 
OTL OUK Eiolv. 

*TerXeurncavtos Se tod ‘Hpwdou, Sod ayyenos 

, > a 3 \ % > + 
xuplov gaiverat xat dvap tO “laoond év Aiyorrw 
°réyon, EvepOels waparaBe 70 tradiov kal thy pyrépa 
avtod, nal mopevou eis ynv ‘Iopanr’ reOvnxacw yap 
of &ntovvres THY uyny tov waidlov. ™ Oo Sé éyepOels 

, \ / A / 9 r 9 
mapédaBev TO Taldiov Kal THy pnTépa avTod, Kad éic- 
rOev eis yyy “lopann. 

*’Axovoas 8é ors "Apyédaos Bacinever ths “lov- 
Salas avtl tod tmatpds avtod ‘Hpwdov, éboBnOn exe 


III. 12 KATA MAQOAION 5 


ameNOeciv' xpnuatiocbels Sé nar’ dvap aveywpnoev eis 
Ta pépn THs Tadsdaias. *xal €\Oeyv Katoxnoey eis 
Tod Reyonevnv NalapéO: Srws mAnpwOn 7d pnOev 
dua trav mpopnrav ore Nakwpaios KrxnOnoerat. 

3 VEv bé tais jpyépars éxelvars trapaylverat Twav- 
yvns 6 Barrictis Knpvocav ev TH épnum ths Tovdaias, 
*réyov, Meravoeire’ tryyixev yap 7 Bactrela Trav ovpa- 
vav. *ovros yap éorw 6 pnOels Sa “Hoaiov rod mpo- 
gnrou NéyovTos, Pw) Bowvtos ev tH épyyg, “Eror- 
pacate TIv Odcy Kupiov, evOelas Troveire Tas TpiBous 
avrov. *avros 5¢ 6 Iwavuns elyev 76 Bvdupa avrod amd 
Tpiyav Kaunrov Kal Covnv Sepparivny mepl riv copvv 
avroo’ 4 Se tpod) nv avrod axpides wal pérs adypiov. 
‘Tore é&erropevero mpés avrov ‘lepoodAupa nal waca 
» lovéaia nal waga 7 weplywpos tod ‘lopsavou, * Kat 
éBarritovto év To ‘lopdavyn moray@ vm’ avtod é£opo- 
Noyovpevor Tas dpaptias avTav. "iday 5é moAdods 
trav Bapicalwov nal Laddovealwy épyopuévous emt rd 
Banticpa eirev avrois, Tevynpara eyidvav, tis 
vréderkev vpiv duyety amd rhs peddovons opyiis; *motn- 
care ovy xapirov akiov Tis peravolas, *Kal py SéEnre 
Neve ev éavrots, Narépa éyopev rov 'ABpadp’ rAéyo 
yap vpiy ote Suvatat 6 Beds ex tav ALOwv TovTwV 
éyeipar réxva TS ABpaap. “1dn b€ 4 aFivn mpcs thv 
pilav rav Sévdpwv xeitas’ wav ovv Sévdpov pr) Tovoby 
Kaptrov Kadov éxxomrerat xal eis rip Badrerar. Veyw 
pev vuas Barrilo év vdare eis peravotay' 6 6é oricw 
pou épyopevos iaxupdtepds pou éoriv, o8 ovK eiph 
ixavos Ta UTroébnpata Bacracat’ avtcs tas Batrloes 
éy avevpate ayiw Kal mupi. “od tO arvov ey TH 
xetpt avtod, kat Siaxabaptet thy Gdwva avrov, Kal 


x 


6 EYAFFEAION © III. 12 
ouvager Tov GiToy avTov eis THY aTroOnKnY, TO Sé a axupov 
KaTaxavoes irupt da Béory. 

“Tore mapayiveras 6 “Incots awd tas Tadsdalas 
ém) tov “lopSavnv mpos tov “lwdvynv tod BamricG7- 
vat vm avrov. “6 dé SvexwArvev avrov Aéywv, "Eyo 
ypeiay yw ve cod BatricOjvat, Kal od Epyn mpos 
pe; “ amoxpiels 5é 6 ‘Incois elev mpos avrov, "Ades 
dptt’ obtws yap wpérov éotly nuiy wAnpacat Tacay 
Siucatocvvny. tore adlnow avrov. “BamricOels Se 
6 ‘Incots evOds avéBn amo tov Viatos' Kat idov 
avedyOncay avT® ot ovpavol, cal eldey 1d wrvetpa Tod 
Geod xataBaivoy woe mepiotepay, épxopevon én’ avrov. 
7xal iSov dwvn éx Tav ovpavav Néyovaa, OdTos éoTW 
6 vids pou 6 ayamnros, év @ evddxnaa. 

4 'Tére & “Incois aynyOn eis thy epnpov dd 
tov mvevpatos, TeipacOnvar Ue Tod SiaBorov. *xat 
ynorevoas nuépas TexcepaxovtTa Kal viKTas Texoepa~- 
xovta, Vartepor érretvacev. *xal rpocedOuv 6 metpalov 
elarev avt@, Ei vids ef rod Oeod, elmré iva ot XlOo4 oboe 
dptou yévwvrat. *o d€ amoxpiOels eirev, Téyparras, 
Ouvx én’ dpt@ pove Enoetat 6 dvOpwros, adr’ err 
mwavTl phuatt éxmopevopevm Sid oropatos Oeod. 
*rore TaparapBave. avrov 6 SuaBonros eis tTHv aylav 
Tomy, Kal Eotnoev avTov ert TO wrepvylov Tov lepod, 
*xal reyes avT@, Ei vids ef tod Oeov, Bare ceaurov 
Kato’ yéyparrar yap ott Tots dyyéXots avtov épte- 
Neirat wept cov xal emi yeipwv apoioly oe, pntrore 
mpocKorns mpos ALOov Tov moda cov. "épn avT@ o 
‘Inaovs, Hadw yéyparrat, Ovw éxmeipaces xiprov 
toy Oeov cov. *adAw maparapBdves avtiv 6 S1a- 
Bondaos eis dpog Unrov Aiav Kal Seixvucw avTe wacas 





IV. 23 KATA MAOOAION 7 


ras Bactnelas Tov Kécpou Kat thy S0€av avtar, ° Kab 
elev avt@, Taira cot mavta Swow, édy mecwv 
MpooKyvyays pot. OTE heyet QaUT@ 6 ‘Tyoous, “YT cra- 
ye ocaTava’ yeypamrrat 4p, Kipsov TOV oy oov 
Tpooxunijacts kal avt@ pove RaTtpevoes. “dre 
adinow avrov 6 SudBoXos, kab iSov ayyeXoe IrpoanAOov 
wat Siencovovy avro. 

°Axovoas Sé b7t “Iwdvyns mapeddOn, aveyodpn- 
cev cis THv Tadiraiav. “xal xatadurev thy Nafapa 
éernOav xatoxnoey cis Kadhapvaodp thv tapabaracclav 
év éplows ZaBovadv cat NepOarelp, “va wrAnpwO7 76 
pnOev Sid ‘Hoaiov tod mpodyrov réyorros, * TH Za- 
Bovrov xab yi NepOarelp, dd0v Oaracons, mépay Tov 
"lopSavov, Tariraia trav eOvav, 6 rNacs 6 KaOnpevos 
év oxoter has eldey péya, xal Trois xaOnpévors ev yop 
cal oxida Oavatov pas avérerrev avrois. 

Acro tore ipEato 6 "Inaots cnpvocew Kal réyew, 
Meravoeire’ jyyixev yap 7 Bacirela trav ovpavar. 
*Tlepemarav dé rapa thy Oadaccav THs Tareralas eidev 
dvo0 ddergovs, Slpwova roy Aeydpevoy Tlérpov Kal ’Av- 
Spéay tov adeAgov adrod, Badrovras audlBrnoTpov eis 
tv Odraccay' noav yap ares. “al Aéyes avrtois, 
Acite dricw pov, xal tomjow vuas arseis avOpa- 
mov. “ot 5 evOéws adévres ta SleTva nKeorovOnoav 
avre. ™ Kal mpoPas éxeiOev eldey dAXous SUo0 aded- 
gous, ‘IaxaBov Tov TOU Zefebalov kat "Iwavynv tov 
aBed piv avtod, év TO TWA0ig peta ZeBedalov rod marpos 
auTav xarapritovras ta Sixrva avrov? Kal éxadecev 
avrovs. “ot && evOéws adévtes TO TAoioy Kal tev 
marépa avrav nKodovOncav aura. 

* Ka) mepinyev o “Inaots év bin 1H Tartrala, d:8a- 


8 EYATTEAION . IV. 23 


cxov év tails cuvaywyais avtTwv Kal Knpioocwv To 
evaryyéduov THS Bacirelas xal Ocpatrevav acay voaov 
kal wacay paraxlay ev To Aa@, “cal amndOev 4 axKor 
auto eis SAnv thy Lupiav’ Kal rpoonveyxay avTe 
Tavtas Tovs Kaxws Eyovtas ToKidats voocos Kal 
Bacavou auvexyopévous xal Satpovitopévovs cab cern- 
vialopévous Kal wapadutixous, Kal COeparrevoev avrous. 
* wal nxorovOnaay avt@ GyXot TroAXol amd THS T'ars- 
alas cat Aexatrorews nal ‘Iepocorvpov cat “lovdalas 
wal wépay tov ‘Topdavov. | 

5 'Iddv S& rods dydous avéBy eis 7d pos’ Kat 
xabicavros avtot mpoonrGay avT@ of pabntal avroi. 
*xal avolfas TO aotopa avrod édidacKxev avtovs Aéyor, 

: Maxdpiot ob mraxot TO Tvevpart, OTL avTwV éoTiv 
7 Baovrela trav ovpavaip. . 

: Maxdpiot ot mpaeis, Ott avrot K\npovopspoovee 
rip yay. 

*Maxadpioe ot mevOobvres, OTe avtot mapaxdnOn- 
covTau. 

°Maxdpior of rewavres Kal Sinpavres THY Stxatoov- 
yyy, Ott avtot yopracOncorrau. 

* Maxapvot of édenpoves, Ott avtol EdXenOnoovrat. 

*Maxdpiot ot xabapoi +H Kapdia, Ore adrol tov 
Gedy Sovran. 
° Maxdpuor ot ecipnvotrotol, Ott viol Beotd KrAnOnoov- 





Tah. 
°Maxaptor of SeStarypévor Evexev Suxacoctyns, brs 
avtov éotiv 7 Bacirela Tay ovpaven. 
" Maxapiol éore Stay dvedlicwow tyuas Kad S1d- 
Ewow cal eirwow ray Tovnpoy caf vay yrevddpevos 
&verxey épov. 





V. 22 KATA MAOOAION 9 





= Xalpere car ayarraa Oe, OTe 6 pcos Uuov TOADS 
éy Tots ovpavois” otras yap édiwkay tovs mpodpyras 
rods po v ipa. 
oe Tyets €oTe TO tras THS vas" édy 5€ TO aXas 
peopavdi, év ri adducOnoerar; cis ovdéev iaoyver Ere et 
A \ 4 “A € \ “ 9 4 
pn Barney Ew xatatrateiobat vio trav avOporrwy. 
14 i fy a \ A a A f ? , / 
pels eoré TO has Tov Koopov. ov dSvvatat ToS 
A > v A e 15 / 
xpuPyvas érrava dpous xeypevn’ » oddé xalovow Avyvov 
«al tWWéacw avtov tad tov podsoy, GAN eal Tryp 
: ’ a a a > 160° 
Avyvlav, cal Naures Taocw Tois év tH oixla. * ovTws 
Aaprpata To Pas vpov Eutrpocbev tav avOpwreav, dirs 
” e “ \ \ mw U \ 4 
iSwow vuav ta Kara Epya xal Sokacwow Tov Tatépa 
vpav Tov év Tos ovpavois. 
7M vopionre OTe HAOOY KaTadicaL TOV VvOoLoV 7 
Tovs Tpopyntas’ ovK AAOov Kataddoat GAG TANPwoat. 
18> A \ n Con 4 a / e 3 e 
apny yap Néyw vpiv, ws av mapérXOn 6 ovpavds Kal 7 
nA FA a b ) A 4 9 le) , 
yj, tara év 7 pla Kepala ov pn TrapéXOn atrd Tov vopou, 
€ws av twavta yévntat “ds éav ody AVon play TeV 
évroA@y TovTwy Tay érdaylotov Kai SidaEn ots Tous 
dvOpwrrous, éhayiotos KAnOnoerat év TH Bacirelg Tov 
’ a rb ? a , f e f 
ovpavev. os 5 av woinon Kal didakn, obtos péyas 
, ? A a ? a 305 / \ 
«edn Onoerat €v TH Bactrele Tov ovpavay. Aeyw yap 
vpiv ore dav pn) TWepiacevan 7 SiKatocvvn Upav Tetov 
TOY ypayparéwov cal Papicaiwy, ov pn eioérOnte eis 
Thy Bac ireiay THY ovpaver. 
*’Hrovoate dre éppeOn rots apyaiots, Ov hovevoeis’ 
ds 8 dv doveton, &voyos éxrar TH Kploe. “eyed Se 
€ Aa a A e b , a 9 A > “a 
Aéyo viv ore mas oO opyy-Gopevos TO aderGD auTou 
évoyos éxras 7H Kploe os 8 ay eltrn TO adedd@ 
> ne / ” a . OA > @ 
avtov, ‘Paxd, évoyos Extra TQ cuvedpiw: os 8 ay 
elry, Mapé, &voyos Exrar eis thy yéevvay Tov Tupos. 


IO EYATFEAION V. 23 


*édv ovv mpoodépys TO S@pov cov él To Guvotacty- 
3 a) aA of ¢€ 15 ’ 54 a 
pov xaxet punobijs Ott 6 adeApos cov Exe TL KaT 

“A 24” > “A A } “ Ld ” @ na @ 
cov, “ages exe TO pov cov eunpoobev tov Ovara- 
arnpiov kal Uiaye WpwTov Seadrdnyn fe TO te 
gov, Kal tote €AOov m poo pepe TO dai pov gov. ioBt 
EVYOOV TO dvridlep gov Ttayd &ws Stov el pet’ auto 
9 Aa e aA s lA na ie b led A 
év TH 60@ payrore oe mapao@ oO avtidicos TO KpéTi 

‘ A A ? , 
Kab O KpLTNS TO vIrnpéTn, Kal eis hvracnvy BAnOnoy. 
Saunv eyo cot, ov pn eEENONS exetOev Ews av 
? a \ ” t 27 t er 
amroé@s Tov éayatoy Kodpavtny. Hxovcare ott 
éppéOn, Ov poryevoets. *éyw Sé A€yw viv Ort as 6 

s a \ 9 A > AN iw b] / 
Brérrov yuvaina mpos TO ériOupnoas avtny ‘nbn éepol- 

2 \ 9 a 57 > an 99.9 Se ¢ 39 P) t 

Nevoev avtny ev TH Kapdia avrov. “ei dé 6 ddpOardpos 
cou 0 de€ios cxavdanrlber oe, éEeXe avtov Kal Bade azo 
cov" cupdéper yap cot iva amodntar Ev Tov pedrov 
cou Kal pn OXOY TO Tapa cov BANG; eis yéevvav. ™ Kal 
x ¢ U ‘ » ? A A 
ei 9 SeEta cov yelp cxavdanriver oe, Exxorrov avtny Kai 

’ > \ a. t , ” > 7 A nA 
Bare aro cov’ cupeper yap cot iva atroAntat ey TeV 
EXOD cov Kal un OAOY TO THUG aov Eis yéevvay arénOn. 

N . a a 
*"Eppebn 5é, “Os av arrodvon thy yuvaixa adroit, 
BS ‘ 7 Aa » U g2 > \ de rE €¢ a of a c 
OTw avTH atrooractov. ™ éyo dé Aéyw vty Bre Was 6 
aTo\av THY yuvaixa avTodD TapexTos AOYyou TopveElas 
moves avTny povyevOnvat, Kal Os édv atroAcduperny 
yapnon, wouyarat. 

“Tlaxw nxovoate ote éppeOn trois apyaiou, Ovk 
érvopknoes, atoowaes 5é€ TH Kupi@ Tovs SpKous cov. 
*éeyo S€ Aéyw vuly pn Gpooar OrAwS’ pNTe ev TO 

? a ef @ f ? } A @ Aa. 85. f 3 A A 
ovpave, OTe Opovos éotly tov Oeov: *pnre ev. TH yf, 

¢ ‘ A A 
OTL umoTrooLoy éoTiv TaY Today avTov’ pte eis 
“IepocoAupa, Ott Todis éotly TOU peyddov Bacthéws 
* unre év TH Kehary aouv ouoons, drt ov duvacar plav 
6 6 





VI. 2 KATA MAOOAION II 


/ \ a : 
Tpixa rNEvKHY Trornoat 7 péAaLwav. ™ értw &é 6 OYOS 
€ a a 
vpav val val, ov ov TO Sé weptcady TovTwY ex TOD 
movnpov éativ. 

9 ’ 4 

*"Heoveare ore éppébn, "OdOarpov aytl odOar- 
pod kat odovra avi ddovtos. “éyd Sé rAéyo vpiv 
py avtictivas TO TWovnp@’ arr otis ce parriver 
eis thy SeEvdy ovvyova gov, otpéov avT@ Kal THY 
s : Ui . uy ? Pp . é 7 

< A a) \ a , 
GdAnv: “nal t@ Oérovri cou xpOnvat nal tov yurdva 
cou Aafeiv, ages avT@ nal TO iwatiov’ “Kal oot ce 
9 ’ ¢ ry ) 2 A t 420°" 
Gyyapevoes pldrvov év, vrraye pet .avtod do. “T@ 

> fa) 4 \ A fa 9 A “A 4 
airovuyti oe 80s, kat tov GéXovTa aro cov davetcacbar 
pn arrootpadiys. 

“’Hxovoare ote éppéOn, "Ayarrnoes Tov mrnoiov 

AY \ ? 8 S 4 3 \ be Xe 
cov Kai pionoes Tov exyOpdv cov. “ eyo éya 

a A / 

Upiv, ayarare tors éyOpors tyuav Kal mpocevxerbe 
tarép tav SvwKxovtay vas’ “Strws yévycOe viol Tob 
maTpos tuav ted év ovpavols, 6Tt TOV HALOV aUTOU 
avarédrer rl mrovnpods Kal ayabovs Kai Bpéver emi 
Suxatous xa) adixous. “éay yap ayatrnonte Tovs aya- 
TavTas vas, Twa picOav ExeTE; OVX Kai of TEA@VAL 
A > A Lal 47 \ \ 3 , ‘ 9 \ 
TO avTo Trowovaw; “ Kat day dotracnabe Tovs adeXdods 
pay povoy, Tt mepiocov Toteite; ovXL Kal ot éOviKxol 
2 4 a 8 ° con / ¢ ¢ 
TO avTo rrowtaw; “écecGe ody UVpuets TéAELOL WS O 
TAaTHpP UpLaV O oUpavtos TédXELOS EoTLD. 
6 1 ll , Sé \ bY , ¢ on ‘ 
poceyete S€ Thy Sixatcocvvn_ny vuov py 
qoveiy éumrpocbev Tav avOpwtrav mpds TO Oeabjvar 
avtots’ et S€ pnye, wtoOov ovn éyete Tapa Te TarTpi 
Uuav Te ev Tois ovpavois. * Stay ovy Toys éXEnpLO- 
avynv, py cartions Eumpoobéy cov, woTrep o§ ViTo0- 
Kpitat Tovovaw év Tais ouvaywryais Kai év tails pupass, 
rd . a eos A 9 , «. 238 / 
ows SofacOdow vie tov avOpeTav' aynv eyw 


12 EYATTEAION VI. 2 


Upiv, atréyovow Tov picOov avtav. * aod dé rrotovyTos 
, a ¢ 
éXNeNLoocUvnv pf YVOTM 7 apioTepa cov Ti TrotEet 4 
} U 44 9 e Xe 4 b] “A (a 
efta cov, ‘drrws 4 cov 7 éXenpwoovrvn ev TO KpUTTTO, 
Kal 6 Twatnp cov Oo Brétrav ev TO KpuTT@ aTrodwcet 
cou. 
;.) K A of , @ b ) »” @ e e e 
at Otay mpocevynobe, ovx ExecOe WS ot UT0- 
ft A n a a 
Kpitat’ ote dirotow év tais cuvaywyais Kal év Tais 
a a a A 
yovlas tav wAaTe@y éoTaTes TpocevyerOat, S7rwS 
dhavacty Tois avOperous. aun Neyo vu, atréyouo tv Tov 
puaboy avrav. °ad Sé bray rpocevyn, elaeNOe eis TO 
Tapueiov cov Kal Kreloas THY OUpay cou mpdcev—at TO 
~ 93 “ “~ \ @ , ¢€ 4 
TatTpi cov TO ev TO KPUTTO, Kal 6 TaTHp cov 6 BAETr@V 
éy T@ KpuTT@ arrobwae apt. *IIpomevydpevos Sé py 
/ ef e 20 /. PS A \. of > a“ 
Barroroynonte @orrep ot €Ovixoi’ Soxodcw yap ort ev TH 
, e 
moAvAoyia avTav etcaxovcOncovtTat. * pu ody dpotw- 
A a \ e A e a Ld Ww 
Onre avrois’ oldev yap O TaTnp vueY a xpElay ExeTE 
a 9 , 
Wpo Tod Vuas aitncaL avTov. 
"0% ? , Oe duets’ Tid €¢ a ef 39 
Utws obv mpocevyerbe vets’ Ilarep nuav 6 ev 
va) A v , 
Tois ovpavois, ayiacOntw TO ovopa cov’ ™ érXOaTw 
e / . @ A \ 8 A ’ i ¢ b) 
9 Bacireia gov’ yevnOntw to BédAnpwa aouv ws ev 
& A 
ovpav@ Kai él yns’ “ Tov aptov judy Tov émtovotov 
Se ‘eon , . 12 ) v € oa BY ° ’ econ 
Os Huty onpepov’ “ cal ades jyiv 7a opecAnpata nmav, 
..¢ € oa a ae a ’ , Cc an. 33 \ 
ws Kal nueis adjnxapev rots operrérats nuov’ ™ cal 
pn eicevéyens jas eis wWeipacpov, adr pica Has 
amo Tov TFovnpov. 
14 "Ee \ \ 24a a9 g , ‘ ' 
ay yap adie Tois avOpwrros Ta TapaTTépata 
a , A € a 
avTav, adjoe Kal vpiv 6 TaTHp VuaY 6 ovparios 
15 9A be \ Rd a a > @ / \ s 
day Sé pu) adfre trois avOpe Tos Ta TapaTTopata 
a a \ 
avTav, ovde O TaTHp vpaY adjnoe Ta TapaTTopaTa 
Dav. | 
Ul , e 
*"Orav Sé vnorevyte, un yiverOe ws ot viroKpiTai 














VI. 28 KATA MAOOAION 13 


9 \ \ , x A 
oxv@pwrrot’ adpavilovew yap Ta TpdcwTa avTav bras 
gavacw tois avOpworots vyotevovtes. aur Aéyw Dpiv, 
atéyouow tov picOdoy avtrav. “ad 5& vnorevor 
anrevpat cov thy Keharny cal ro mpdcwmev cov vi- 
o \ a a 
yar, “drrws pn havas toils avOpaois vnotevov adda 
T@~ TWaTpi cov To ev TH Kpvdalw, cal 6 TaTnp cov 
6 Prérrav ev To Kpvdaig atrodwcet cot. 
"Mn Oncaupltere viv Onoavpovs emi THs yas, 
fF \ \ A 9 , . 4 , 
omrov ons Kal Bpdows adaviler, at dtrov Krémrat Sd10- 
pvocovow Kab Krérrovaw’ ” Onoaupivere Sé tyiv On- 
aavpons év ovpave, brou ote a75 ovTE Bpaats addpavlten, 
\ ¢ 4 9 / 9 , 
wat Orouv KArétrrat ov Suopiacovow ovde KrETTOVELW. 
"G7rov yap éoTw 06 Onaavpos cov, éxet eorar cal 7 
/ 22 ¢ ’ a ’ n € 
xapoia ov. O Avyvos Tod owpatos éoTW oO 
opOarpds. dv ody 6 odOadpds cov atrAovs 7, Oro 
TO coud cov dwrewov éctas’ * édy dé 6 dpOarpos cov 
a 2 
qovnpos 7, OAOV TO THpa cov oKoTEWWOY EcTal. Et OUD 
To has Td ev col oxdTos éotly, 76 oKOTOS TOGO; “Ovdeis 
Suvatat Svat xupiots Sovrevew* 7 ydp Tov &va pionoet 
Kat Tov Erepov ayamrnoet, 4 évos avOéEetat Kal tod 
es . , b) , A , \ 
érépov xatadporvneer. ov duvacbe Oe@ SovrEcvew Kal 
papwvg. * Ava rovto A€yw vyiv, pr) pepywate TH 
ux vuev tl daynre 7 Th ainre’ pnde TO copati 
vuay ti dvdvoncbe. ovyt 7 uy? mreloy dotw Ths 
tpopyns xal TO od@pa Tov évdvpuatos; ™ éuBrdpate eis 
Ta ered To ovpavod, Fs ov oiretpovew ovdé Oepi- 
Cova ovdé auvayovow eis aroOnxas, Kal 6 qTarip 
¢ a ¢ 9 4 , 9 7, 9 €¢ oan A t 
UpOV O oUpavlos Tpedet avTA’ oVY vets WaGAXov Siadge- 
2M. 2 wl, de ¢ A A 5 , an 
pete avrav; ™ tis 6é é& vuay peptuver Sivarat po bei- 
> N e / ? A a 54 28 ? , 
vat emi THY HALKiaY avToD THYUY Eva; ™xal aept éevdu- 
patos Ti peptuvare; xarapabete Ta Kpiva Tod aypod 


14 EYATTEAION VI. 28 


was av&dvouvow' ov KoTri@aw ovdé vnBovoew. ™réyo 
5é vuiy brs ovde Doropwr ev Tracy 77 SoEn avrod trepe- 

f e , 30.3? \ \ t a 9 a 
Barero ds &y tovtwv. “ei dé tov yoptov tod aypou 

, ” \ 4 3 ld A ¢ 
onpepoyv ovTa Kal avpioy eis KriBavoy BadrXdopevoyr 6 
Geds ob ras Gudtévyvew, OV TOAA@ paAXov Vyas, dAvYyO- 

31. #\ 2 , 's 2 / t 

atotor; * pn ody pepymynonte A€yorTes, Ti hayopev 
4 Tl wWiwpev 7 Ti TeptiBarwopeda;, “ravta yap Taira 

Py ? a’ . \ oe ‘ ¢ a ¢ 9 8 
Ta €Ovn erilnrovow oldev yap 6 TaTnp Vuev O oUpG- 
yios Ore ypylete TOVTWY aTravTav. ™ Enreire S€ mMpawrTov 
tiv Bacirelay rot Oeot nai rny Sucatocvvny avrod, cai 
Taira wayrta mpocreOnoeras viv. ™ wy ody pepimyn- 
onTe eis THY avpLov’ 4 yap avpLoy peptymynoe EavTHS. 
dpxerov TH nyépa 4 xaxla avrays. 

7 = °M») xplvere, va pu) xpiOiites 2 ev & yap xKpi- 
pate xplvere xpiOnoecOe, cal dv @ pétpw peTpette 
petpnOncerar vpiv. *ri 8€ Bréres TO Kappos Td ép 
7@ opOarpe tod aderpov cou, THy Sé &v TH a Og- 

al A > a a a A “ 
Oarp@ Soxov ov Katavoeis; ‘1 mas épeis TO adeddo 
U \ , Le) bd “ 
cou, "Ades exBarw ro xapdhos ex Tov odOarpod cov, 
» idod 7 Soxds ev TH OPOarpe aod. *% 
cal idsod 4 Soxds &v TO pe gov. "varoxpera, 
“ [o) b] ” a ’ 
é&cBare mpatov ex tod 6d0arpod aod thy Soxov, xat 
tore SiaPrewers exBareiy TO kaphos &x tod dbOarpod 
Tov ddeApod cov. 

°Mn dare ro dyvov trois Kvoiv, pndé Badnte rovs 
papyapitas vpov éumrpocbey trav Yolpwov, pnToTe KaTa- 
TaTnooveww avtous év Tols Tooly avtav Kal otpapevTes 
pnEwooww vuas. 

7 Ai a“ } PS ra) / ¢ a, a N ° hf ; 

iretre, cab SoOnoerat vpiv: Snretre, cal evpnoere 
xpovere, Kal avovynoetat viv. * as yap 6 aitév Nap- 
Rave, cal 6 Snta@v evploxet, Kal T@ Kpovovts avovyn- 
9 rf 2 2 Soe éd a] A 27 e 

seta. °n Tis €oTw €& vudv avOpwrros, dy aiTnoes_6 








VIL. 23 KATA MAQOAION 1s 


vids avtov aptov, wn ALGov émidace. avt@; *H Kal 
Od 2 7 \ ov rina 7m, 1? 8 fn 
bxOvy aiTnoes, uy Odw eTidwcel aVT@; “EL OY UpeEls 
v ¥ t 9 f va) yA 
qovnpot ovres oldate Sopata ayabad Sidovat Tots réxvors 
e A a a ‘A ”“ 
UVLO, TOTP PAAXOY oO TaTHp vudv Oo ev Tois Ovpavuts 
] ad ae) 
dwoet ayaba Tois aitotow avrov. “avra ov bca 
a lé @/ “ Cc a ¢ 6° ef 
av OédXnte va Towdow vpiv oi dvOpwrot, ovTws Kal 
e A a “ 
vpeis ToveiTe avTois’ ovTOS yap éeoTW 6 vouos Kal ot 
Tpopnrar. | 
*% EicéNOate Sud tTHS oTevAS mUAnS’ OTL qWAaTELa 
e , , : 
n TUAN Kal evpvyYwpos 4 OO0s 4 aTayouca eis THY 
9 , \ ? e 9 , > ] > a 
amwrelay, Kal ToAKOL Elo of eioepyopevot St’ adTas’ 
we \ ¢ / \ lA ee e > + 

OTL oTEevn 7 TVUAN Kal TEOALLpEVvN 7 Odds 7) ATrayoVca 
els THY Cwny, Kai orLyou eioty oi evploxovres avTny. 

* IIpocéyere amo tav wevdorpopnray, oiries ép- 
yYovTat pos vas év évdupacw mpoBatwv, érwbev 5é 

/ > \ a a a 
elow AvVKoL Aptayes. “amd TaV KapTev avTay ém- 
f 9 , s U 9 \ 9 “ 
yvawed Oe avtovs. pnts cuANEyoUCLWW amo axavOdy ora- 
guAas 7) amd TpiBorAwy cixa; “ovtws wav Sévdpov 
ayaQov Kaptrovs KaXovs trove, TO bé campov Sévdpov 
_kaptrovs tovnpovs trovet. “ ov Svvatas Sévdpov ayaboy 
KapTrOvS Trovnpovs Troteiv, ovbé Sévdpov campov Kaptrovs 
KaXovs Trovety. ™ ray Sévdpov pn TWovodv KapTrov Ka 

? / \ 9 “ , 30 ¥ 9 O a 
EKKOTTTETAL Kal eis TU BaddreTaL. “apaye amo TeV 
KapTre@v avTav émuyvocer Oe avTtous. 

Ou mas 6 rAéyor pot, Kupie, xvpte, eioerevoeras 
eis tTHv Bacihelay Tay ovpavav, arr Oo Towy 70 Gé- 
Ana Too TaTpos pov Tov év Tots ovpavois. ™roAXol 
9 nn 9 9 J “A e 4 , , 9 A “A 
épovaly pou ev éxeivy TH nuépa, Kupte, xupte, ov 7) o@ 

U fad a 3» f£ 
Gvopatt erpodnrevoaper, kal TO o@ Gyopate Sanovia 
“ A Ld 
é£eBdropev, nad TO o@ Gvdparte Suvdpets ToNAAs érroun- 
% n~ yA >] A 
capev; ™xal téTe Gporoyjow avtois ore Oudérore 





16 EYATTEAION VII. 23 


éyvov vuds, amroxwpeire am’ éuod of épyalopevoe THp 
avopiav. 

*TIds ovv datis axovet pov Tos AGYoUS TOUTOUS Kat 
Tovet avTovs GuorwOnoeras avdp ppoviue, Satis @rodo- 
pnoev avtov THv oikiay ér) thy wéTpav. ™ Kal xaTéBy 
7 Bpoxn cal 7AGov of worapol Kal Ervevoay ot avepot 
kal mpooétecay TH oixia éxelvn, cal ove Erecev’ TeOe- 
HeXiwto yap él thy métpav. ™xal mas 6 axovwv pov 
TOUS NOUS TOUTOUS Kal fL7) TOLaY avTOVS OpoLWOnceETas 
avipt pope, doTus @xodopnoev avrod Thy oixiay emt THY 
appov. ™ cal catéBn 9 Bpoxn Kal nrOov of wWoTapol Kat 
érvevoay ot daveyot kal tmpocéxorav TH oixia éxelvy, xat 
Erecev, Kal Hv 7 Tracts avTns peyadn. ™ Kat éyévero 
Bre eréXecev 6 “Incotds Tovs Noyous TovToOUs, é&erAHo- 
covTo of oyXow emi TH Sidayn avTod: ™Hv yap &- 
dacxkav avtovs ws e£ovoiay Eéxwv, xal ody ws ot 
ypappareis avrov.. 

8 'KaraBdvre 8& atrge dé rod Spous, Fcodov- 
O@noav avt@ oydot woAdol. *xal idod Aerpos mpoc- 
eXOav mpocexvves avt@ rAéywr, Kupic, éav Oérns, dv- 
vacal pe Kabapioar. *xal éxrelvas thv yeipa ipparo 
avTov réeyov, @érw, xabapicOnrr. Kal evOéws éxa- 
OaplaOn avrot 4 Aémpa. ‘kal Aéyet avT@ o “Incods, 
“Opa pndevi elarns, adda Uraye ceavtov Seifov ta 
tepet kal mpocéveyxov To S@pov 0 mpocérakev Maians, 
els papTuptov avtois. 

* EicenOovtos 6€ avrod eis Kadapvaovp, rpoond Oey 
QUT@ éxaToVvTapyos Tapaxad@v avrov * cal Aéywn, 
Kupte,,6 mais pou BéBrnrar év rn oixla wapadute- 
xos, Sewas Bacavifopevos. "Aéyer adte, "Eyo €XOdy 
Geparevow avtov. * amoxpibels 8¢ 6 éxatovTapyos 





VIII. 20 KATA MAOOAION | 17 


” ‘ 9 > \ @ \ ao e \ ‘\ , 
edn, Kupte, ovx eit ixavos tva pou umd Thy oreyny 
eioéX Ons’ adda povov eitré NOY, Kal iaOnoeTat O Trai 
9 \ oo» A ’ 9 nr , ” 
pov. “xal yap éyo dvOpwiros eis vireo éEouciap, éEywv 
Um é“auToy oTpaTidtas, Kal Neyo TouT@, IlopevOnrs, 
4 v w »” 
kat mopevetat, Kal addrdw, “Epyouv, nal Epyerat, Kab 
to Sovrm pov, Ilolncov tovTo, xa) move. * axovoas 
dé 6 ‘“Incovs eCavpacev nal elirev tois axonovOodory, 
’ ‘ / e A 9 3 “a 9 A , 
Apayy Neyo viv, ovdé ev To Iopanr TocavTny tiotw 
epov. “rAéyw 5é viv OTe moAXOl amo avato\wr Kar 
Svapav nEovow Kal dvakmOnoovras pera ‘ABpady Kat 
"Ioadk xa "laxoB év ty Bacirela tov ovpavev’ ™ ot 
dé viol rns Bacirelas éxBANOncovrar Eis TO TKOTOS TO 
éEdtepov’ éxet Extras 6 KravOpos- Kat 0 Bpvypos tev 
odovtav. “xal eirev 6 “Incods Te éxaTovTapyn, 
“Traye, os érictevoas yevnOntw cot. Kal iabn o Traits 
éy TH &pa éxelvn. 

“Kal €X@dv 6 “Incois eis tHv oixiay Iérpovu eldey 
Thy wevOepay avtov BeBAnwéevnv Kal Tupécoovcay. “Kat 
HrYato THS YEtpos avTHs, Kal adnev avTnv 6 TupeETOs* 

\ 9 2 , 2 A 16 ? \ f 
Kat nyépOn, cal Sinxoves ato. “ovrias dé yevouévns 
, sa / he, ? 
mpoonveyxay avtw Satpovifopyéevous moddovs’ Kal é£é- 
Banev ta trvevpata Aoyw. Kal WavTas Tos Kakws ExoV- 
ras €Oepatrevoev, " Orrws TrANPwOA TO pnOev Sia ‘Hoaiov 
A f 4 7 A \ > / € ‘gi 
Tov mpopyntov AéyovTos, AvtTds tas daoOeveias nuwy 
ExaBev xat ras vooous é¢Ractacep. 

*®Tdav 5é€ 6 “Incots modXods OyAous wep) avTov 
éxéXevoey atredGeiy eis to Tépav. “Kal mpocedOay 
els ypapypateds elev atte, Aiddoxare, axodov8now 

” 4 > 20 \ / 29 A € 9 a 
oot OTrov édy amépyn. Kai rA€yer avt@ Oo ‘Inaois, 
Ai adorexes pwreovs exovew kal Tad qWerewda Tov 
ovpavol Katacnnvaces, 6 5é vids. Tod avOpwrou ov‘ 


MATT. 2 











18 EYACTEAION VIII. 20 





eye Tov thy Kehadny Krivy. ™ Erepos dé Tov pabn- 
“ ? A a A ? 4 “a 9 
tov elev avT@, Kupie, éritpeyrov pot mpetov azren- 
Oeiy nat Garrat rov warépa pov. ™o &é "Inoois rAéyet 
aire, “AxorovOer pot, Kal ages rovs vexpos Oarpar 
TOUS EQUTOV vEKpoUs. 
* Kal éuBavri avt@ eis TO Trotoyv, nKorovOncay 
97 A , > re) 24 ‘ > \ A 
avT@ ot pabnral avrtod. Kai idod cetopos péyas 
éyéveto év TH OarXacon, WoTE TO TAOIOY KadUIrrecOaL 
ey An t P > \ 12 7 23 
Uwe Tov KuuaTwy* autos 5é éxabevder. * wal mpoced- 
Oovres myetpay avrov Aéyovres, Kupte a@cov, arrod- 
-rvpeOa. “Kal rNéyes avtois, Ti Setrod éate, drvyo- 
mictor; tote éyepOels eretlunoey Tots avéuots Kal TH 
Oaracon, kal éyéveto yadnvn peyarn. ™ ot Sé dvOpwirot 
€Oatpacav Aéyovtes, Tlorames éotw ovTos, oTt Kat ot 
avenot kal 4 Oadacca avT@ VIraxovoucw ; 
* Kal é\Oovros avtod eis to mépay eis THY Yopay 
a a € , ? “ , , 
tov Ladapnvev, virnvtncav ait@ dvo Satporilouevor 
a 9 4 4 
éx tov punuelwov éFepyouevol, yareTrol Alay, wore pt) 
ioyvew twa tmapedOeiy Sid THs od0d éxeivys. * nal 
iSov &xpakay Aéyovtes, Ti nuiv Kal col, vie tov Bend; 
jrOes wbe mpd xatpod Bacavicar nyds; Hv &e 
a > 9 b) a“ > f l Ca) , 
paxpay am avTa@yv ayédAn xolpwy wodNN@v BooKopéevn. 
oi 5é Saluoves rapexadrovv avtov Aéyovres, Ei éx- 
, e al 9 , ¢€ aA 3 \ 9 f a 
Badrets nas, atrootethov nas eis THY ayEedXny TOV 
yoipwv. “xat elev avtots, “Trrayere. ot 8 eEen- 
, bi mr @ bf \ / e ,) ido , 
Govres amnrOov eis Tovs yoipoust xal idov wpynoev 
Twaca 7 ayéAn Kata Tov Kpnuvod eis thy Oaracaay, 
9 / 3 a) Py $8 e de ‘4 
kal améGavov év tots vVdacw. ot Booxovrtes 
épuyov, xal airedOovtes eis THY TodW aTHyyethay 
U a “A 5 , 34 ? “ 
qmavra Kal Ta Tov Satpovitopévan. Kal idod aca 
9 wons é&nOev eis viravrncw TO "Inco, Kal iSovtes 





JX. 13 KATA MAOOAION 19 


avrov Tapexaddeoay OTrws petaBn amo Tav oploy 
avuTav. 

9 'Kai éuBds eis wdoiov Sverépacer, nai #rOev eis 
THv diay wow, *Kal Sod mwpooépepoy avT@ Trapa- 
AuTixoy eri krAlvns BeBAnpévov. Kad ov 6 Inaods thy 
miotiw avTay cirev TO TapadutTixo, Oapoer réxvor, 
adievtait cov ai auaptia. * Kad idod twes TaY ypap- 
patéwy elroy ey éavtois, Obtos Bracdnpel. ‘xal idov 
6 Incoovs ras évOupnoets avtav elrrev, ‘Ivari évOupeiobe 
qovnpa éy tais xapdiats vuav; "tl yap éorw ev- 
somratepov eitretv, Adlevtal cov ai apapriat, 7 eitreiy, 
"Eyerpe nat mepurarer; Siva Oé eldnre Ste é€ovolay 
Eyes o vids ToD avOpwrov él THs yns adtévat apap- 
tlas, TOTe Aéyet TO Tapadrutin@, "ErvyepOels apov cov 
Thv KAlynv Kal vraye els Tov olxev cov. "Kal éyep- 
Gels ander eis tov olxov avrod. * iSovtes Sé of dyroe 
époBnOncay cai éddfacay rov Oedv tov Sovta efovolay 
totavTny Tois avOpwrrois. 

°Kai mapayov o ‘Incovs éxeiBev eldev avOpwrrov 
KaOnpevov emt To ted@viov, Mad@aiov Aeyopuevoy, Kat 
eyes adT@, "AxorovPer pot. Kai avacras nKoXdov- 
Onoev avre. 

Kal éyévero avrov avaxetpévov év TH olla, Kat 
iSod odo) TeXdvat Kal duaptwrol erXOdvres cuva- 
véxetyvto Te “Incov Kat tois paOnrais avtTod. ™ Kal 
(Oovres of Papicaior EXeyov Trois pabnrais avtov, Arati 
peTa TOV TEeAWVOY Kal apaptwror éoOier o SiddcKandos 
pyov; *6 5é axovoas elev, OU ypelay Eyovow oi 
iaxvovTes laTpov adr’ of Kaxas Exovres. “sropevOévres 
Sé pabere ti eotw, "EXeos Oérwo xal ov Ovolav. ov 
yap HAOov Karécae Sixaiovs GAA dpaptwdovs. 

2-52 





20 EYAITEAION IX. 14 


“Tore wpocépyovtat avT@ ot pabytal “Iwavvov 
Neyovres, Avati nyeis xat of Papicaion vyotevopev 
qoAna, of S€ pabnrat cov ov vnorevovaw; “Kal eitrev 

9 ”~ e 9% le) , e en a “ 
avtrois o ‘Incots, Mn duvavrat ot viot Tot vupdwvos 
wevOciv ef doov pet avtav éortiv o vupdios; éXevcor- 

A e , e/ 9 a ] b] 3 a ¢ S 

tat 5€ nuépar oTay atrapOh am’ avtav o vupdios, Kat 
Tore ynorevoovow. * ovdels 5é éruBadr«e érriBrAnpa 
ef 9 & 27 1 ¢ A. ¥ BS \ 
paxous a@yvadou émi iwatip mada’ aipes yap 70 
TANPWLA AVTOV amd TOU ipaTiov, Kal yeipoy axlopa 
yiverat. “ovdé BadrXovow olvov véov eis acKxods ta- 
Nawous’ eb bE pnye, PyyvuvTat of aaxol, Kal oO olvos éx- 
yeirat Ka) of aoKxol amrodAuyTat’ ad\dr\a Badrovow olvoy 
véoy eis aTKODS KawWoUs, Kal auoTepot TUYTNpOvYTaL. 

* Taira av’tov Aandobvtos avrois, idov dpywy érOdp 
Mpocexvvet avtT@, Aeywy OTe ‘H Ouvyarnp pov apt 
éreXeUTnoev, GAXa EAOdv éribes THY Yeipa cov én 
avrnv, kai Enoerar. “nal éyepOels 6 Inoous nrorovbes 

y 8 ¢ \ sa 20 ON e 
avT@ Kal of pa@nrat avrov. ™xal idov yur aipop- 

voa Swdexa & Gotea 6 4) 1 
poovoa Swoexa rn Tpocedfoioa SricGey Hato Tob 
xpacmédou Tov inatlov avrov: * Exeyev yap év éavrh, 
"Kav povov arxrwpae tov ipatiov avtov, swAncopas 
*0 b€ ‘Incovs orpadgels nal iSov avrny elmer, Qapoe 
Ovyatep, 9 Tiotts cov cécaxev oe. ‘Kal éowOn 7 yuvi) 
amo THs @pas éxeivys. ™xal éXOdv oO “Inoovs eis TH 

> 7&7 a wv b] 9 A A 
oixiay Tov apyovTos Kal iddy Tovs avAntas Kal Tov 
dyXov GopuBoupevoy *éreyev, "Avaywpette’ ov yap 
améGavev Td xopaciov adda Kabevder. xal KaTeyéXov 
avrov. ore de éFeBrANOn Oo dydos, eioedAOdv expa- 
Tnoev THS Keipos avTys, Kal nyépOn To Kopactov. 
*xad €enrOev 4 dnun abtn eis OAnv THv ynv exeivny. 

"Kal mapaybyre éxeiOev ro "Inood, nrorovOnoar 











X. 2 KATA MAOOAION 2t 


avt@ Svo tuddou xpatovres xal RéyovTes, "EXEnoor 
npas, vids AavelS. * éX@ovte Sé eis tiv oixiay mpoo- 
nrGov avt@ ot tuddrol, nal réyes avtois 6 "Inaovs, 
Tliorevere ort Svvapas Tovto Troujoat; Aéyovow arte, 
Nai, cipee. “tore Hato tov dpOarpav avtTav Xé- 
yov, Kara thv wictw vuov yevnOnto vpiv. ” cal 
9 ’ . A e° ae 9 ’ > A 
avewyOnoay avrav ot opGarpol. Kat éveBpipnOn avrots 
e 9 a , e a \ / si € O\ 
6 “Inoods Aéywv, ‘Opate pndcls ywoonéto. “ai Se 
éEeXOovres Siednptcav avrov ev orn TH YD exelvn. 
$2 9 a de b] A >] \ . 9 “a 
Avtoy éEepyopévwv, isov mpoonveyxay avT@ 
avOpeatrov Kkwodov Satporitopevov. “xa éxBrnOévros 
Tod datmovlov éddrnoev 6 Kwdos. Kal eadpacay ot 
byXot Aévyovtes, Oudérote ehavyn obras év To "lopaijr 
“fot 6€ Papicaion Edeyov, "Ey 7G dpyovte Tav Satpo- 
vlov éxBarre ra Satpdvia. 

Kat aepenyev o “Incods tas moves tmacas Kar 
Tras Kopas, Siddoxwv év tais cvvaywyais avtav kal 
Knpiocwv TO evayyéXtov THs Bactirelas Kal Oeparrevav 

A , A ; / $6 ?9\ \ 
qTacav vooov kat wacav paraxiav. * iddv Sé rods 
dyAous dorrayyvlcOn mepl aitav, OTe Noav éoKVA- 
peévot Kad épippévor woe mpoBata pn EyovtTa Totpéva. 
"rore reyes Tos palnrais avtod, ‘O pev Oepiopos 

/ e grt. 2 7 ? . 88 , * a 
qoAus, ot 5é épydtat oAlyor* ™ SenOnre ov tod Kupiouv 

a a of 9 , 2 i] » \ ‘ 
Tod Oepicpod orras éxBaryn épydtas eis Tov Bepiopov 
avrod. | 

10 ‘'Kal mpockarecquevos rods Sudexa pabnras 
avtTov éwxev avtois efovclay mvevpatwov axabaprop, 
wate exBadrew ata, Kal Ocpatreveww Tacav vorov Kal 
qwacay panraciav. *Tav 5 Sedexa arocté\wy ta 
dvopata éotiv Tata’ mpatos Lipwv 6 Aeyopuevos Ilé- 

9 , e 9 4 ? A 3 , e “a 
tpos xat ’Avdpéas 6 aderdpds avo, IaxwBos o Tov 





22 EYAFPEAION X. 2 


ZeBebalov cai “Iwavyns 6 aderhds avrod, * Piduros 
kat BapOoropaios, @apas cat Ma@aios 6 rerwvns, 
"IdxwBos 6 tov *AArdalov cal @adsaios, * Sipe 6 
Kavavaios nai ‘lovéas "Toxapiorns 6 Kal rapadous 
auTov. 

*Tovrous tovs dwdexa arécretrev 6 Incovs trapay- 
yeiAas avtois Aéyov, Eis oddv eOvav pr) aénXOnre, 
kal eis modw Lapaperrav pn eicérOnte’ ° tropeveobe 
5é padrov mpos ta mpd8ata Ta aoAwACTA oiKoV 
TI f 7 / \ / , 4 of 

opanr. ‘aopevdpevor S€ Kxnpvooete AéyovTes STi 
nyyucev 7 Bacirela trav ovpavav. *aabevovyvtas Oepa- 
qevete, vexpovs éyelpere, Nempods Kabapitere, Satps- 
via éxBarreTe*’ Swpedvy édaBete, Swpedv Sore. ° pn) 
xtnonoBe ypvodv pndée apyupov pndé yarxov eis Tas 
tavas vpav, “pn anypav eis oddv pndé dio xeTavas 
pndé vrrodynpara pnde paBdov' GEvos yap o épyarns. TIS 

a 9 a 11.9 OWN 7 a ‘ a 4 > 

Tpopys avrov. “eis ny & av ToAw 7 Kony cicérXOnTE, 
e€erdcate Tis év avth a&tés €otw* Kaxet pelvate Ews av 
9gef: 12 > / > \ ? 9 , 
eEEXOnTte. ™ eioepyopevor O€ eis THv oiKlay aoTacacbe 

a ees f 13 NV 3A \ 9 ¢ > f Ger , ¢ > ’ 
avrnv. cal dav pev 39 oixia aia, €XOatw % eipyvn 
€ A 9 9 9 7 | oy \ 3 gf ¢ 2 2 ¢ on \ 
Upov er avtiy: édy 5€ pr) h akia, 7 eipnvn Upav Tpos 
¢ oA b / 14 Va “a \ dé ¢ a de 
upas émictpadytw. “Kal os av py SéEntas vuas pode 
axovon Tods AOyous UuaY, eEepyopevor EEw THIS oixlas 7 
THS TOoNEwWS exelyns extiva~ate Tov KoVvLOpTOV TOY TrodaD 
duav. “aunv Neyo tpiv, avextotepov éotat yn Lobdo- 
pov cal Toudppwv ev nuépa gpicews 7 TH ToNdes exetvy. 

16 16 d bd \ bs i ¢c A ¢ b é , 

ov €yw amroocTEAdw vas ws mpoRaTa év pio 
AUKwv’ ylverGe ody Ppdvipot ws of Shes Kal axéparot 
ws ai mepiotepal. ™ mpooéyere 5¢ ard Tav avOpdrrwr' 
qwapabwaovat yap vas eis ovvédpra, Kad év Tals ouva- 
yorvyais auTay pactvywcovow buds’ * cal él yyeuovas 








X. 32 KATA MAOOAION 23 


dé xal Bactreis axOnoecbe Evexev epoi, eis papriprov 
autois Kal trois GOverw. ™ dtav $& rapaddow vpas, 
HY) peptpyyontre mas 4 Th AaAjonTe’ SoOhceras yap 
vpiv év éxeivy TH @pa rl AadjonTE’ ™ ov ydp vpeis erred 
ol NadovyTes, AAA TO Treva TOU TaTpOs DuaV Td Aa- 
Nouv ev vyiv. * ‘ mapadaices dé adehepos adedgov eis Oava- 
Tov Kal Tatnp Téxvov, Kai ideas a lat réxva emt 
yovels Kal Oavatadcovaw avrovs. “Kal écecbe pucov- 
pevoe v7r0 Tavrwy Sid Td dvopd jou’ 6 bé varopelvas eis 
TENOS, OVTOS TwOnceTAL. *dray Se SidKwow vas év 
Ti) Woe TavtTy, pevyete eis Thy érépay’ apy yap 
Aéyo vyiv, ov pa) TeAgonTe Tas wWddrELs TOV “Ioparr 
Ews av EXOn o vids Tov avOperov. ™“OvK éotev pabntis 
umép tov SidtcKxanrov, ovdé SobAos Urép Tov KUpiov av- 
tov. * aperov TT? palnry iva ryevnrat ws 0 didacKanros 
avrod, kal 6 Sovdo0s as 6 KUptos avrov. ei Tov olKo- 
Seomotny Mgt cana erendheoay, moo BaAAov TOUS 
oixtaxovs avtod. * un ody poBnOnTe avrovs' ovdév yap 
€oTi KEeKaXupmevov 0 OvK arroxahugpOnoerat, Kal Kpvu- 
aTov 0 ov yvacOnoerar. ™O b heyw opiy éy TH oxorla, 
elrate €v TO Hotl Kal 0 eis TO ods axovere, KnpvEaTeE 
éml tav Swudtov. ™xal ui} poBeicbe amd taév amo- 
KTEVVOVTMY TO THpa, THY 5é Yuxiy pn SuVapévwy atro- 
xreivas’ poPHnOnre S€ pwarXov Tov Svvapevoy kal apuyny 
Kal owpa amoréoat év yeévyn. wOUxd dvo otpoubia 
acoaplov TwWAELTAL; Kal hid é& anee ov qeoeitaL emi 
THY yhv dvev Tod matpés bya. ™ spay Se Kal al tplyes 
rns Keparns wacat npiounpévas eioly, * un odv poBeiaGe: 
modrav atpovOlwv Siadépere tyets. “las oty oores 
Gporoynoes ev euol Eumpocbev Trav avOpdrrwv, opodo- 
yoo Kaye év avT@ Eumpoabev Tod matpos uov Tod ev 





24 EYATFEAION X. 32 


9 n.. 88 ¢/ > a 9 U / w ra] a 
ovpavois’ “Gatis & av apynontai pe Eurrpoobev tav 
avOpwrwv, apynoopat Kayo avTov éumpoobey Tov wra- 
Tpos pou Tov ev ovpavois. 

*M>) vouionte ore nAOov Barely cipnynv em rp 
ynv’ ovx 7AOov Bare eipyyny adr paxatpayv. * 7d- 
- Pov yap S:xacat avOpwrov Kata Tov Tatpos avTov Kal 
Ouyatépa Kata THS pnTpos avTns Kal voudny Kara TIS 
mevOepas avt7ys, ™ xal éyOpol rov avOpe7rov of oixtaKol 

> am gze a Nn ry , e . 9 Yo 
avrov. *‘O diradv tratépa 1) pntépa vrrép ene ove Eotw 
prov akwos, xal o hidwv viov 7 Ovyarépa vrrép éue ove 
” ” 88 a ’ ’ \ \ 
sti pou aks, ™ Kal os ov AapBaver Tov oTavpov 
avrTov Kal axorovGe? omicw pov, ovK éotiv pou aétos. 
*o evpuy THY Yuyiy avtod amodéoer avTnyv, Kab oO 
’ ’ \ > aw > a e€ 8 > 9 
aTrodécas THY Yruyny avTod Evexey epod evpnaet avTny. 

“"O Sexduevos vuras eue Séyerat, Kal o ene Seyxo- 

5é VY a i “oO dexo 
poevos Séyetas Tov amrocteiNavTd pe. o Sexopevos 
/ > 4 , \ / / 
mpognrny eis Gvoua mpodytov picOdyv apopytov Anp- 
arerast, Kal o Sexopevos Sixatov eis Gvoua Sixatov pic Bor 
Sixalov Anprerat. “Kal os édv woricn Ga THY pLxpav 
TOVTWY ToTHpLov YruxpoU povoy Els Ovoya paOnToU, any 
ey Upty, OV p47) aTroAEa TOV pLoOdy avTod. 
1 K \ > / e > f e 9 Le} U 
al éyéveto OTe éréAeoev O Incots Statacowv 
tois Swdexa pabnrais avrov, peréBn exeiOev rod &- 
Sacxew cab knpvocet ev Tals ToT aUTOD. 

**O && ‘Iwavyns axovoas dv te Seopwrnplip ta 
” A “A a a 9 a 
épya tod Xpiorov, méuryas bid tov pabntav avrod 
*elrrev avt@, Ld el 6 epyoperos, 7) Erepoy mpoadoxe- 
pev; ‘*xab amoxpiOels 6 “Inoots elev avtois, Topev- 
Oévres amayyelrate “Iwavyy & dxovete kat Brérere 
‘ruddol avaBrérovew Kal ywXol repitratovaw, AKTpol 
xabaplfovrar cal kwdpol axovovow, xal vexpot éyeipor- 





XI. 2r KATA MAOOAION 25 


9 , « & ‘ e bJ OY 
Tat Kal Wrwyol evayyerivovtat’ ° Kal paxapwos éoTuy os 
édy pn cxavdaria Oy ev enol. 

*Tovrwy S€é ropevopévwy tptato 6 “Inaovs Néyew 
Tois Sydols trepl “Iwavvov, Ti €EnrOate eis Ty Epnpuov 
Oedcacbas; xadapov vd avéwov canrevopevov; * adda 
ti €EnNOare ideiv; avOpwiroy év pararois nudiecpévov; 
3 ‘ @ N b! Aa > a ¥ ” 
iSov of Ta paraxa hopodvtes év Tois olkots TaV Bact- 
Aéwy eioiv’ *adra Th éEndOate; mpodyrnv Seiv; vat 
Aéyw vuiv, cab mepiscotepoy wpodyntov. *ovTds éaTuy 

® ) 8 . > \ 9 , \ ” ’ 

qept ov yéypamrat, “Idov eyo atrootTéAXw Tov ayyedov 
fov ipo TpocwTov Gov, OS KaTATKEVATEL TY OOOV TOV 
” , 11 9 , toa ’ . 7 ? 
éumpoobéy cov. “ auny Neyo viv, ovK eynyepTae év 
yevyntois yuvaics vy peilov "Iwavvov tov Bamticrov’ 6 
5é puxporepos év Ty Bactireia Tov ovpavey peifov avrov 
éotiv. “amd 5€ tav npepov "Iwavvov tov Bamtiotou 
Ews dptin Bacirela trav ovpavev Biaterat, cal Biacral 
apwatovew avtny. “mavtes yap of mpopntat nab o 
, 4 > ’ ? ’ 14 \ ’ t 
yopsos €ys Iwavvov émpofpytrevoay, “Kai ev OererTe 
SéEacOat, avrds dorw ‘HAlas 0 pérrov EpyerOar. 6 
Eyov Ota axovew aKovéTo. 

%Tive && opotwow Try yevedy TavTnv; opoia éaotiv 
radios Kabnpevors év Tais ayopais, 2 mpordwvovvra 
” ee. h6/ 17 / ? , ec oa Q 9 
trois éTépos “ Aéyovow, HuaAnocapev vyiv, nal ove 
wpynoacbe* eBpnyncapev, nal ovn exopacbe. © 7AOev 
yap “Iwavyns pyre éoOiov pyre mlvwv, cal NEyouow, 
Aaupovov Exer. %4dOev 6 vids Tov avOperov éoOiov 
Kat mivov, cal Néeyovow, "ISod avOpwiros gdaryos Kat 
oivoTroTns, Tekwvav diros nal dpaptwrov. Kal éd.- 

xatwbn 7 copia amd tTav Epywy avrg. 

” Tore np£ato ovedifew tas mores ev als éeyévovTo 
ai wrelorat Suvdpets avTov, OTe ov petevonoay, ™Oval 


26 EYATTEAION XI. 21 


cot Xopateiv, oval cot BnOcaiday, ott ci ev Tip@ kai 
Sidave éyévovto ai Suvapers ai yevopevas ev viv, wadas 
a 9 , 5 a Ll 22 4 
ay éy adxxg nal arrod@ petevoncay. ™mrAnNy Aéyo 
viv, Tipm nat XcSove avextotepoy Ectar ey nwépa 
Kpicews 7 vpiv. ™ xal od Kadapvaovp, py Ews ovpa- 
vou vpwOnon; Ews Zdov xataBuBacOnoy, ott et év Z0d0- 
pots eyernOnoav ai Svvapers at yevopevas ev col, Epet- 

a a 4 24 , e a vd A 
vey ay péxypt THS onpepov. ™arAnY Aéyw viv OTe YF 
Lodopev dvextétepov éxtar ev nuépa xploews 9 col. 

$5? 9 A “a 9 e 9 Le) > 

Ev éxelvp t@ xaip@ amroxpibels o “Incovs eizrey, 
"E€oporoyovpal cot wdtep, KUpve Tov ovpavov Kal 77s 
A “ 9 a” “A 

yns, Ore Expuipas ravta amd copev nal cuverar, Kat 
’ , ’ , 98 € ’ eo 
amexaduypas avtd vyios “val 6 watnp, bTe ovTas 
' éyévero evdonla Eumpocbéy cov. ™ Ilavra pot rapedo0n 
tad Tov waTpos pov, cat ovdels érruyivwanes Tdv vidy El 
fe) O TraTHp, ovde Tov TaTépa TIS ETvywmoKet Ef jL7) O 
vios Kal @ édy BovAnTat oO vids atroxadvrpat. 

* Aevte mpos pe waves of Komriwytes Kal Tepopti- 
omévol, Kaya advatravow vas. ™“dpate tov Evyov pov 
éf’ vuas nal padere am’ épov, OTe mpais eit Kal Ta- 
Tewos TH Kapdia, Kal EevpnoeTe avarTravaw Tais rpuyais 
vuov. 6 ydp Cuyos pou ypnotos Kal Td doprloy pov 
éXNappov orev. 

12 1 an} > #7 a a 9 , a) a a 

y éxeivm TO Katp@ erropevOn oO "Inaods Tots 
Ud Py \ od , ‘ e \ ? a 3 

caSBacvw dia tov orropipwv’ of 6é paOntal avrod ézrei- 
ad , ? ge 
pacay, Kal npEavto tiANELY oTayvas Kal écOlew. 7oi 
5¢ Dapicaion idovtes eltay avt@, [Sov of pabnrai 
a A 9 a 9 * gens 
gov Trovovow oO oun e€eotiw troveiy ev caBBaro. * 6 dé 

9 a 9 > ?- f 3 ag 
elev avtois, Ovx avéyvwre ti érrolncev Aaveid, Sore 
érnelvacev kal ot pet avtod; ‘mas eiondOey eis rov 
olxov tot eod Kal tovs aptous Tis mpobécews Epayer, 





XIL. 20 KATA MAOOAION 27 


0 ovx ékiv qv avt@ payely ovdé trois per’ avtod, ef ps) 
Tois iepedow povois; ° ovx avéyvwte ev TO voOp"@ 
(a ry , e he a“ 9 ~ ¢ A c 
OTe Tois caBBacw ol lepeis ev TH lep@ Td caBBaTov 
BeBnrotow xal avairiol ciow; *réyw Se vyiy Ste Tod 
e Led Aw ? 50 7 > > , / 
iepov peitoy dotw dbe. “ei S€ eyvoxcite Ti éeoruy, 
"Exeos Oérw xal ov Ovalay, ov av Kxatedixacate Tovs 
9 8? ) a t ery a 
avaitlous. *xuptos ydp éotiw tod caBBarov 6 vids Tot 
av0pwrrov. | 
°Kal petraBds éxetOev nrOev eis thy cuvaywyny 
avrav. “kal idov avOpwiros yeipa eywv Enpdy* Kat 
émnpoTncay avtov NéyovTes, Ei éeatw tois caBBacw 
Oeparrevey; va xatnyopnowow. adtov. “6 &é elzrev 
? A ” > e ” bd “A a“ U 
avtois, Tis otras €E vudv avOpwriros os eet wpoBatov 
4 aA > , “A a / 9 , ; 
éy, kal édy éutrécn rovTo tois aaBBacw eis Bobvvor, 
ovyl Kpatnoe: avTo xal éyepel; “ado ovv Stadéper 
dvOpwrmos wpoBatou' wote éeotiw Tois caBBacw Ka- 
Nas trovety. “tore reyes TO avOpwrr@, "Exrewvoy cov 
Thy xetpa. Kal éEérewev, cal amexatectadn vyins os 
” GXXN. 
“°’EEeAOovres Sé of Papicaios cvpBovrAov éaBov 
’ > a 2 4 ’ / 15 ¢ ’ a 
Kat autov, $rws avtov atrodécwow. “6 5é "Inaois 
\ 9 , 9 10 ." 9 / 3 “A 
yupvs dveyxapnoey éxeifev. Kai nxodovOncay avT@ 
mornrol, nat eOepamrevoey avtovs mavtas, “nal érre- 
triunoey avtois iva pn havepov avtTov troijcwow’ 
"ta wrnpodh to pnOev did ‘“Hoatov tov arpopynrov 
Néyovtos, * 150d o mais pou ov npética, 6 ayamrnros 
> a“ baNw e , . , “ U 
prov eis Ov nudoxnoey n vruxn pov’ Onow Td Tvetpa 
prov én’ avrov, Kal Kpiow toils EOverw amayyerc. * ovK 
épices olde Kpavyacet, ovdé axotoe. Tis ey Tais 
mrarTelas THY Hwvny avtov. ™ Kadapov CuYTETpLLpLevoV 
> f UY 4 b , Lig a 
ov xateafes xal XAivoy tudopevoy ov oBécet, Ews av 


28 EYAFTEAION XII. 20 


éxBarn eis vixos thy Kpiow. ™ Kal TH dvopate avTov 
€Ovn éXriovaty. 

™Tore mpoonveyOn avta@ Satpovelopevos Tupros Kal 
xaos’ cal Oepatrevoey artév, baTE TOY KopoV AaXEiV 
kal Brérew. ™xal éEiorayto mavres ot oydoe Kal 
éxeyov, Myre ovtos éotw o vids Aaveld; “at S€ 
Papicaios axovoavtes elrov, Otros ove éxBarre 
ra Sauovia ef pn ev te BeerleBovry apyovts ray 
Saoviov. “eidas 5€ Tas evOuunces avTav elzrev 
avrois, Ilaca Bacirela pepicbcica xa éavtns épn- 
povTat, Kal taca Tons 7 oixia pepicOcioa Kal éav- 
ths ov oTadnoctat. *xal ef 0 catavas Tov caTavay 
éxBarre, ep éavtov euepicOn’ mas otv otaOnzerat 
» Bacotrela avtod; “Kal ef éyod év BeerleBovr éx- 
Bardo 7a Satpovia, of viol vudv év tive éxBadrovaew; 
dia TovTO avTol pital Ecovtat bpov. * ei Sé év wvev- 
pati Oeod eyo éxBadrw Ta Saipova, dpa épOacev ed’ 
vpas n Bactrela tov Oeod. *n was S¥vatal Tis eioenOeiv 
eis THY oiklay Tov loxyupod Kal Ta oKEvN avTOU apTdcal, 
éay pn Tpetov Snon Tov loyupov; Kal Tore THY oiKlay 
avrov Staptracet. oO py Ov pet euod Kat ée“ov éoTir, 
cal o uy) ouvayov pet ewod oKxoprite. ‘ 

Ata todto A€ywo viv, aca apaptla Kad Bra- 
odnula apeOnceras Tots avOpdrrots, 4 Sé TOU TvEedpatos 
Pracdnpla ove apeOnoerar. “Kai os edv ely déryov 
KaTa Tov viod TOU avOpwrov, apeOncerat alta’ ds 8 
ay elirn KaTa TOU TvevpaTos TOU ayiou, ovK adeOncertas 
avT@ ovTE év TOUTM TH aidvt oUTE ev TO péeAXovTL. **H 
Twowcate TO Sevdpov Kadov Kal Tov Kaprrov avTov Kanév, 
7 Toinoate TO Sévdpov campov Kab tov KapTov adrtod 
gampov' éx yap Tov KapTov. 76 Sévdpoyv ywooxerat. 





XIL 4s KATA MA@OAION 29 


“vevynpata éxyidvav, mas duvvacbe ayaOa Aarelvy Tro- 
pynpol ovres; €x yap Tod Teptocevpatos THS Kapdlas 
TO oTopa Aare. *o ayabds dvOpwros €K Tov ayabod 
Oncavpod éxBarrer Ta ayaba, Kal o wovnpos dvOpwtros 
€x TOU Tovnpo’ Onoavpod éxBardee trovynpa. ™réyw Se 
Uply OTL Tay. pyua apyov 0 AaAncovew of avOpwtrot, 
arobw@covcty Tept avtud Aoyov ev Huépa Kpicews. * éx 
yap TaV Noywv cov SixawOnon, Kal ex TOV NOYwV coU 
KaTao:xac Onan. 

* Tore amexplOncay avtd ties THY ypappatéwy 
kal Papicaiwy DAéyovtes, Atdacnare, Oédopev amd 
cov onpeiov ideiv. “o Sé arroxpibels elrev avrtois, 
Teved crovnpa Kat poryaris onpeiov émitntel, Kat 
onpeiov ov S00ncetat avi et pr TO onpeioy ‘lwva Tod 
mpopntrov. “womep yap nv “lwvas év tH Kotha Tov 
KNTOUS TPES Nuépas Kal TpEls ViKTAS, OVTwS EoTAaL 6 
vids Tod avOpwrov ev TH Kapdia THs yns TpeEis Nwépas 
kal Tpeis vixtas. “ dvdpes Nuvevetrar avaornoovtas ev 
Ti) Kpioet peta THS yeveds TavTNS Kal KaTaKpivovoW 
avTny, OTe petevonoay eis TO KNpvypa leva, xal i8od 
mretov lwva woe. “ Bacidicoa votou éyepOncerar €y 
TH} Kpioes pEeTAa THS yeveds TAUVTHS Kal KaTaKpLVEl AUTHY, 
ore nAOEY Ex TOV TepaTwv THS YAS axovoat THY codiay 
Vonropoves, cai iSov wretov LorAopavos woe. 

“"Orav S¢ td axaGaptov mvedpa eEéXOn amo Tod 
avOpurou, Siépyetar &¢ avidpwv témwv Cytovv ava- 
wavow, Kal ovy evploxet. “tote Aéyet, Els tov olxov 
pou emiotpeyrw obey eEnrOov. Kal edOdv etpicxes oxo- 
AdLovta cecapwpévoy Kal xexoopnpévov. “ TOTE Tropeve- 
zat Kal waparapBaver pe? Eavtod émrad Erepa mvev- 
pata Tovnporepa éavtod, cal eiocAOovTa KaTotKel éxel, 


30 EYAFTEAION XII. 45 


\ » a 9 4 bf / 
kad ylveras Ta Exxyata Tov avOpwrrov éxeivov yelpova 
Tay wpeTov. ovTws Ectat Kal TH yevea TavTH TH 
qovnpa. 

“"Ert avtov AaXovvTos Tots SyAols, Ldod 9 pNTHP 
Kad ot aderAgol avtod eiornkecay Ew Cnrobvres auto 
rarnoas, “elrrev Sé tis adt@, “Idod 4 entnp cov xal 
of aderdol cov Ew éotnxacw Entovvrés cor NaAFoat. 
4s ¢ 3 \ ? a , > A 2 

6 &é amoxpiOeis eitrey re AEyovTe avT@, Tis éorw 
 pntnp pov, cal tives eioly ot aderdpol pov; “ Kai 
extelvas THv xelpa avrod éml tovs paOnrdas avoid 
elrrev, “1800 4 pntnp pou Kab of aderAdol pov: © batts 
yap av Toinon TO OéAnua Tov matpés fou Tod év ovpa- 
vots, avTOs pov adeAdos Kal adergr) Kal pntnp eoriv. 

13 1 a) a ¢ f£ 2» 7 ? 6 oO e 9 I a ? 

y TH nuépa exeivyn eEeXOdy 6 “Inaods éx 
THS oixias éxaOnro mapa tv Oaraccav. * Kal ourn- 
yOncav mpos avtov Gydot TodAol, woTE avTor Eis 
wrotoy éuBavra KnabncOat, nab mas 6 dyAos él Tor 
aiylanov eiotnKet. *xal éXNaXnoev avTois moda év 
mapaBonrais, réywv, ‘ldod éEnAOey o areipwy Tod 
omelpew. “xal ev T@ orre(pew avrov & peyv erecev 

\ e¢g/ ? A \ 4 

mapa THhv oddv, Kal nXNOev Ta TeTEeWwa Kal KaTéparyev 
avra. "adda Sé execey eri ta merpadn Grou ovK 
°? a a a7 ? , \ 
elyey ynv wodAny, Kal evOéws eEavérerdev Sid Td pt) 
éyew Babos yns* ° nAlov Sé avatetNavtos éwavparic On, 
wat did TO py Exew pilav éEnpavOn. "adra be erecev 
él tas axavOas, nal avéBnoav ai dxavOas nal arré- 
avigav avtd. * adda Se errecev ert THY yhv THY KadnV 
kat édldov xapirov, 0 pev éxatov, 0 5é éEnxovta, 0 Sé 
tTpiaxovta. °o éyov Ota axovéTo. 

Kat mpocenOovtes of pabntad elrray avta, Acari 
év mapaBonais Nanels avrois; “6 dé drroxpiOels elzrev 





XIII. 23 KATA MAQOAION’ 31 


9 a @ ¢ a , a AY ’ a 
avtois OTe ‘Tpiv dedoras yvavas Ta pvoTnpia 77s 
? a ’ a ) 1 27 @, 12° 
Bacireas trav ovpavar, éxelvous 5€ ov Séd0Ta. “ doris 
yap exe, SoOncerat avt@ Kal TweptocevOncetas’ batts 
dé ovx Eyes, cab 0 eyes apOnoeras am’ avrod. * dd 
TovuTo €v TapaBonais avTois AaAG, OTe BrErovTES ov 
Brétrovew Kal axovovres ovx dxovovaw ovdé cuviovcty. 
14 ’ a 2. a e fe h c 
Kal avamdnpovtat avtois » wpodnteia ‘Hoaiov 7 
Aéyouoa, "Axo# axovcere nal ov pn auvite, kal Bré- 
movres BAréyere nat ov pr) iSnte. “ errayvvOn yap 7 
Kxapdia Tov Nao’ TovTou, Kal Tots Waly Bapéws fKovcar, 
\ > 9 A 9 / f ¥ 
xal Tovs opOarpovds avTayv éxappvoay, pntrote idwow 
Trois opOanrpois Kal toils Woly axovowcw Kal TH Kapoia 
ouveoww Kal ériatpéyrwow, kat idcopat avtovs. * vpwy 
dé paxdptoe ot opOarpol ore Brérovew, nal ta Ota 
Upa@y OT’ axovovcw. “dunv yap Aéyw vply OTe 
“ a ¢ / 
moAXol mpopntat Kal Sixacor émeOvpnoay ideiv & Bré- 
mete, kal ovx eldav, cal dxodcas & adxovete, nal ovK 
WKOUCAY. 
a 4 a 
**T els ovv axovoate THY tTapaBodAny Tod oTeE- 
pavtos. “aavtds axovovtTos Tov doyov THs BactrEias 
kai ur) ovvievtos, Epyetat 6 movnpds Kal apmrales to 
éomrappuévoy ev TH Kapdia avtov’ odTOs éoTWw Oo Tapa 
thy ddov omapels. 6 dé emt ta wetpedyn orrapeis, 
2 ? b ¢€ \ , 9 , \ %9.\ \ a 
oUTOS éoTLY 6 TOY NOYOY adKoVwY Kal EvOUS peTa yapas 
NapBavev avtov’ ™ ov« exer Se pilay év éavT@ adda 
mpooKatpos ori, yevouévns 5é Ortrews 7 Stwypod dea 
Tov Noyov evOds cxavdarikerar. ™6 dé eis Tas axavOas 
omrapeis, ovTés éotiy 6 TOY AOYoV aKovwY, Kal n Méptyva 
A e A \ 
Tov aiavos Kal 9 atratn Tov TAoVTOU Guprviyer Tov 
. a 
Aovyoy, Kal dxaptros yiverat. 6 Se earl ryv Kadjv ynv 
omapeis, ovrds éotiv 6 Tov AOYoY aKovwY Kal cuUrLELS, 





32 EYATTEAION XIII. 23 | 


a \ ”~ \ na e N i¢ , e ve , 
ds 51) Kaptropope: Kal qovet O peév ExaTtov, o Se EEnxovta, 
6 d€ TptaxovrTa. 

*"AXAnV tapaBorAny wapéOnxey avTois REyor, 
e ‘ € , a b “ 9 ’ i) 
OQpowOn 1) Bacireia tov ovpavev avOpwre otei- 

A , 9 “a b) a 9 “a 2 > \ a 

pavre Kadov oméppa év T@ ayp@ avtov. * ev Sé Ta 

, > , 9 b] a e 

xabevdew tods avOpwrrovs ndOev avtov o éyOpos Kal 
érnréotretpev Eildvia ava pécoyv tov aitov cal amnnrbev. 
ore Sé EBAdoTnoey Oo yopTos Kal Kapmov érolncen, 
tote edavn kal ta Cifavia. ™ apocedOovres Sé oi 
a a 9 ‘ ? teen , a) \ 
SovrAoL Tov oixodeotoTou Eitroy avT@, Kupte, ovyt xadop 

, ” J “ a 9 a“ q , 9 ” 
omépya tometpas cy TH ap dypO; mroGev ovy éye 

U a a 
Eitavia; *o Sé bn avrois, "EyOpds avOpwiros Tovto | 
érrolncev. ot Sé SovrA0e avt@ dAéyovow, Bérers ovv 
amenOovres oudrréEwpev avta; 6 Sé€ dyoiv, Ot, 
peyote audAéyortes Ta Eilavia expitwonte aya avrois 

a vw 9 
Tov aitoy. “adere cuvavgdverOar auddtepa péypr | 
tov Oepicpou, kal év Katp@ Tov Oepicpov ép@ ois 
Ocpiotais, LuArNEEaTE wpwtov ta Lilavia Kat Syoare 
auta eis Seapas pos TO KaTaKavoat avta, Tov Sé ciTov 
cuvayayere eis THY aTroOnKny pov. 

“"AAny wapaBornv tapéOnxey avtois rAéyor, “O- 
poia éotly » Bactrela Tav ovpavev KoKK@ oLWaTeEas, 
“A rAaB \ v @ ” ? a 3 a ? A. sa 
ov AaBov avOpurros Eoveipev ev TH dypp atrov" “d 

4 > , a 
PIKPOTEpOY MEV EoTLY TaYTMOY TaY oTEpLaTar, OTay bE 
a in ry , ry 
avéndn, petCov Tay Aaxyavoy éeotiv Kal ylvetat Sévdpop, 
@ote édciv ta merewd Tov ovpavov cal KaTacKnvow 
éy Tots KNabOLS AUTOV. 

8" AXAnv trapaBorny édarnoev avtois, ‘Opola eat 
9 Baowela tav ovpavev bipn, iv NaBoica yu) 
évéxpurey eis adevpov cata tpla,. Ews ob eCupaby 
odov. “Tavta mavta édddnoev 6 “Incovs év cape- 





XIII. 47 KATA MAQOAION 33 


Borais tois Sydow, Kal yuwpls mapaBorAns ovdéev 
éXaret avrois, “dias mAnpwbn TO fpnOEev Sea Tov 
mpopntov déyovtos, AvolEw év mapaBorais Td oTopa 
pov, épevEopuat xexpuppéva amo KkataBonns. 

“Tore adels tods aydous 7AOEv eis THY oixlay. 

9 a“ e > ”“ 4 a 

Kal mpoondOov avT@ ot paOntai avrov déyorTes, Ppa- 
cov npiv thy twapaBodny tev Cilaviwy Tov dypov. 
76 5é amoxpiGels elzrev,‘O orelpwv Td Kaddv orréppa 
€otly 6 vids Tov avOpwtrov, 06 5é aypds oT oO Koo MoS" 
38_\ 9\ \ Fas ° 3 ee A | , 

TO O€ KaXdOV oTréppa, OvTOL Eiow ot viol THS Bacirelas’ 
ta 5é Slava eiow ot viol Tov wrovnpod, *o 5é expos 6 
_ omelpas avta éotw 6 StaBoros* 6 Sé Pepto pos ovvtTéreca 
ai@vos éotiv, ot S€ Oepiotad ayyerol ciow. “ domrep 
ouv ovAreyerat Ta bifavia Kal up) Kataxalerat, ovTwS 
4 ? a a 94 41 2 ae ey 
éotat éy TH ovvtTerela Tov aiwvos. “ atrocTeEXel o vids 
tov avOpwtrov Tods ayyéXous avrov, Kal cvArEEova LW ex 
ns Bactvelas avrod wavta ta oxavdara Kal ods 

a 9 42 A , ? \ 

qovovvTas Thy avoplav, “xal Barovow avtTovs eis THY 
Kapwwou Tov tupds* éxel Exrat 0 KAaVOUds Kal o Bpv- 
yuos Tov cdovtwv. “Tore of Sixatoe éxAaprpovaw ws Oo 
es 9 “a “a \ ? Aa ¢ mM 9 
nrsos év tH Bactrela Tov Tratpos avTo@Y. Oo Eyov wTa 
GKOVETO. 

““Ouola éorly 7 Bacirela tev ovpavav Oncoavp@ 
Kexpuppéeve ev TO aype, dv evpby avOpwiros Exper, 
Kal amd THS yapas alto UTayet Kal TwrEL TrayTa boa 
Eyee xal ayopates Tov aypdv éxetvov. 

* Tladuy opota éotly 4 Bacireia Tov Gu peavey 
avopore éurépe tntoivts xadovds papyaplras: “ evpoy 
dé éva TOAUT toy parpryapirny arehOov wétmpakev TayTa 
daa elyev xal jyopacey avrov. 

ig 3 A oes 
-Tidkw opola. éorlv 4 Bacirela tay. qupavor 
MATT. 3 





34 EYATEAION XIII. 47 


caynun BrnOelon cis thy Oaraccay Kai éx TrayTds 
, ’ gg nN lg ; ’ : ’ 
yévous auvayayovon’ “any ore érAnpwOn avaBiBa- 
cavres émt Tov aiyiadov Kab xaOloavtes ouvédeEav 
Ta Kara eis ayyn, Ta 8€ carpa ew EBarov. “ odTas 
gatas éy th ouvTedeia, TOV aiwvos’ éFeNevcovTat ot ay- 
yeXot Kab ahopropow tods Tovnpods ex pécov Tay Su- 
50 Q a ® 9 , a 
xalov, “xat Barovow avrods eis THY Kapmivoy Tov 
mupos’ éxet Eotat o KAravOpcs wat 6 Bpuypds trav 
odovTavV. 

‘Suvycare tavta mdvta; rAeyovow avto, Nai. 

82 € de t 9 nn a An A Q 
6 S€ elev avtois, Ata rovto was ypappateds 
a a 9 a yr o-9 
paOnrevbels ty Bactrela tav ovpaveyv dpows éoTw 
avOpum@ oixodeotroryn, ootis éxBadrer éx tov Onoav- 
pov avtov Kawa Kal Tanata. 

® Kal éyévero ote erérecev o Inaovs tas mapaBodas 
Tautas, petnpey exetOev. “xal edOdy eis tiv tarpida 
avtrou édidacKey avtovs év TH GUVaywyn avTav, date 
extrAnocecOar avtots Kat réyew, Ilodev tovre 9 
7 e , 8B. ° 9 e a 
codla avrn xal ai Suvapens; *ovy obtos éotw o TOU 
TEKTOVOS Vids; OVY 9 pATNP avTOU Aéyerar Maprap 
Kai ot adedgot avrov ‘laxwBos cat ‘lwooid nal Xlnov 
cat ‘lovdas; “xai ai adenxgal avrov ovy) macat mpos 
npas eialy; obey oby TovT@ TavTa wavtTa; ™ Kal éoxav- 
Sarifovro év avt@. o 8é."Inaois elev avrois, Ove 

4 A . ~ 
got mpopyrns atypos ef pt) ev TH warplds Kal év tH 
oixla avrov. ™xal ovx érolnoe éxet Suvdpets arod- 
Nas Ss THY amioriayv avTov. 

14 V Ev éxelvp 1G xatp@ quxoucev ‘Hpwdns 6 rerpdp- 
xns thy axony ‘Incov, *xal elrrev trois maicly avrod, 
Oitos éoriv Iwavyns o Barrioryns: avtos nyépOn aid 
Tav vexpwv, kai dua tovto ai Suvapets evepyovowy ép 








XIV. 19 KATA MAOOAION 35 


auto. *0 yap ‘Hpwdns xpatncas tov ‘Iwavyny &n- 
oev avrov Kal ev TH guraxnn aréBerto Sia ‘Hpwdiada tH 
yuvaixa Pidlrrov toi} adeXhov avrov. ‘édeyev yap 
avT@ 0 ‘lwdyvns, Ovx eoriv cou éyew avTnv. * Kat 
Gérwv avtov azroxtcivar epoBnOn Tov GydoVv, OTL ws 
awpopitnv avtoy elyou. “yeveriots Sé yevopévors Tov 
“Hpadou apyncaro 7 Ovyarnp rns ‘Hpwdiados év to 
péow Kal jpecev To ‘Hpady, "o0ev ped Spxou dpodo- 
ynoev avtn Sovvat 0 édy aitnonrat. 7 Se TpoBe-, 
BacGcica vid ths pntpds avrns, Ads pot, dyoly, 
de émt mlvaxe thy Kehadjv “Iwavvov tov Bartictor. 
°xal AvInOels 0 Bactrevs Sid tTods BpKouvs Kal Tovs 
cuvavaxeysévous éxérxevoev SoOjvat, nal méurras anre- 
xepdricev lwavyny ev Th puraxy. ™“ cal nvéyOn n Kepars) 
avtov emt mivaxe Kat 6500n te Kopaciv, kal TveyKev 
TH entpl avrns. “Kal mpocedOdvtes of paOnral avrov 
jpay To Tropa Kal Garpav avtor, kal EXOovTes amny- 
yettay To Incov. ™ axovcas Sé 6 ‘Incovs aveydpnoey 
éxeiOev év mrolw eis Epnuov tomov car idlav’ Kal 
axovoayres of OyXot NKoAOVOnTaY avT@ Teo amo THY 
TONED. 
“Kat é£er Ody eldev 1rordy oynov, kal éomrrayyvicn 
em avtots Kal éOepatrevoey Tos appwaTous autor. 
 Onblag 5¢ yevouévns ampociAOoy avr@ of pabnral 
Aéyovtes, “Epnyos éEotiy 6 Témes Kal 4 Opa 7on Tap- 
nrOev’ atroAvaov Tovs SxAous, iva ameNOovtes eis TAS 
Kapas ayopacwcw. éavtois Bpwpata. “o $e "Incous 
elev avrois, Ov ypelay Eyovow amenNOeiv’ Sdre avrois 
vpueits hayeiv. “oi Sé rAéyoucw ate, Ove Exopev 
@de eb pt) wévte dprovs Kal Svo ixOvas. “6 Se elrrey 
Déperé pot Bde avtovs. “Kal Kxedevoas tods yous 
3—2 


360 EYATTEAION _ XIV. 19 


avaxrOnvar él Tov yoprov, AaBev rods mévTEe apTous 
Kat tovs S00 ixyOvas avaBréas eis Tov ovpavov EvdO- 
ynoev, nal KXacas eaxev tois pabntais Tods apTous, 
ot 5é pabnral trois Gyro. ™ Kal Epayor mavTes Kai 
eyopracOncay, Kal Hpay TO Tepiccetoy TaY KNaTpA- 
tov dddexa xodhivouvs wAnpes. ™ of S€é écbiovTes Haoav 
GvOpes wo'el wevtaxicyidwot yopis yuvaikav Kati Tat- 
Siwy. 
= Kat evOéws nvayxacev Tods pabnras euBnvae eis 
TO WXotov Kab mpowyew avtov els TO Tépav, Ews ov 
arokvan Tods oxAous. ™xal amodvcas Tods SydOUS 
avéBn eis Td Gpos Kat’ idlav mpocev—acbar. orpias 5é 
ryevopevns povos nv exel. ™ 7d 5é Aolov On pécov TIS 
Oaracons nv Bacavitopevoyv vTO Tav KUpAaTaV’ HY yap 
evavtlos 6 avenos. *reraprn 5€ dvdaKyn THS vuKTOS 
BrOev mpds avtods mepe@ataey emt thy Oadacoav. * Kal 
idovtTes avrov of paOnral éml ths Oadrdoons Tepetra- 
TovvTa erapaxOnoay AéyovTes OTe Davtacpa éorw, 
kal amd tov dBov expafav. 7 evOds Sé éXaAnoev 
avtois Néywr, Gapceire, eyo eipe’ pn hoPetabe. 
*amoxpilels Sé avtT@ o Ilérpos elmrev, Kupue, ef od ei, 
KéXevady pe édNOeiy mpos oe emi ta Voata. *6 Se 
ev7rev, "EXOé xal KaraBas amo TOU mXOLloU Tlérpos 
mepieTmratnoey emi Ta Vata EXOciv mpds Tov "Inoouv. 
* Brérwv b€ Tov dvepov icyupov epoByOn, Kat apta- 
pevos xaramrovt ikea bat Expakev N€yov, Kupte, oWaov 
pe. “evOéws d€ oO ‘Inoots éxtelvas tHv yeipa ére- 
NaBeTo avTov Kat RéyeL QUT, "Oduyortore, eis Ti 
edlaracas; ™xai avaBavtwy airay' eis TO TAOtOV exd- 
Tacev 6 avepos. “ot b€ év TO TWAOlw MpoceKUYncaY 
avT@ Aéyovtes, "AXNOas Oeod vids el. 


XV. 13 KATA MAQOAION 37 


———— ee ee. 2 ee 


“Kat duatepacaytes jAOov et thy ynv eis Tev- 
vncapeT. “Kal eruyvoytes adtdy of dvdpes Tov Tomov 
9 , 9 , ; 3 a \ bd 
exeivou amréoTetNay els OAnY THY TreEplywpoy exelvny, 

4 ”“ a 
Kal Tpoonveyxay avt@ mwavtas tods Kaxas eyovtas, 
36 , 9 yl ’ ¢ Z a 
kal Tapexadouy avtov iva povov arwvtae Tov Kpa- 
omédov Tov (watiov avTov’ Kal ooo. mavto Siecw- 
Onoav. 

15 'Tére rpocépyovrat tH Incot aad ‘lepocodv pov 
PDapicaio: cai ypappareis Néyovtes, *Acati of paOnrai 
cov wapaBaivovow tiv Tapadocw tev mpecButépar; 
ov yap vimtovra: Tas xelpas oTav dptov éablwow. 
$¢e 9 9 An \ @€ a 

o S€ amoxpiGels elev avrois, Avarl Kat vpets wapa- 
Baivere thv evtodkny tov Ocov Sid tHv wapadoow 
vyov; ‘0 yap Oeds éveteiAato Aéyov, Tina Tov 
mwatépa Kal thy pntépa, nai, ‘O xaxoroyav tratépa 
n pntépa Oavatm tercevtato’ ° bpels Sé Aéyere, “Os av 

¥ A a a aA a9 ) 9 a 9 
elrn To TaTpt 7 TH pntpl, Awpov o édy e& euov woe- 
AnOys, OV py TyunoeL TOY TaTépa avTOU H THY pwNTEpa 
avtov. °xal nxupwcate Tov Aoyov Tov Beov Sia tHv 

t ea 7.¢ A ? ; 
Tapadocw vuev. ‘vroxpital, xadka@s empodntevoev 
qmept vpov ‘Hoaias réyor, °‘O AXads ot tos Tots yetheoiv 
pe Tia, 7 5é€ Kapdia avtev woppw aréyet am’ éuov: 
°uarny 5é céBovtai pe Siaoxovtes SidacKxadilas evtanr- 
pata avOperror. 

* Kal ow AEoa oy O i IT Ob 

pooKkarecapevos Tov SYAov ¢lirev avTois, 
"Axovete xat cuviere’ “ov Td eioepyopmevoy eis TO 
oTopa Kowot Tov dvOpwrov, ard TO éxTropevopevor 
éx TOU OTOMATOS, TOVTO KoLVoL Tov avOpwrov. ™ToOTE 
mpocenOorvres of pabnral réyovow avt@, Oldas dre 

e “ 9 U A f % ) Hf 6. A 
ot Papicaio: axovoayvtes Tov AOyov ecxavdarlaOncav; 
6 Se amoxpibels elev, Tlaca guteia iv ovK édv- 


38 EYArEAION XV. 13 


e ’ e 9 t J 4 14 w¥ 
TEVTEY O TATHP pov O ovpavios EexpilwOncerat. “ adere 
avrovs’ oonyol eiow tuddrol tuddrav' Tudros Sé 
Tudrov édy odnyyn, apdotepos eis BoOvvoy recovvras. 
 drroxpuOels Sé o Ilérpos elarev arte, Ppacov npiv 
Thv wapaBornv. 6 5é elev, "Axunv Kal vuets acv- 
veto. éote; OU voeire OTL Tay TO EloTropEvdpeEvoV 
? 5 ? :' if a \ > bd 5 ip 

eis TO oTOma Els THY KotNlay YwpEl Kai Els apedpava 
’ D 18 \ ’ , ) a t 
éexBarretar; “ra S€ extropevopeva éx TOV oTOLaTOS 
éx TNS Kapoias éFépyerat, Kaxeiva xowolt tov avOpo- 

19 2 \ a 2g/ ‘ 
qov. “ex yap ths xapdlas é€épyovtar Siaroyecpoi 
qovnpoi, povot, potxyetat, topvetat, KXoTral, ~fevdo- 
papruplat, Bracdnpla. “ravra éorw ta KowobvTa 
tov avOpwrov’ rd 5€ avlirrow yepoiv hayety ov xowot 
tov avOpwrrov. 

Kal eFer Oa exetOev o Inaovs aadbapae eis Ta 
pépn Tupov cal 2id@vos. *xal ido0d yur Xavavala 
% ‘ a“ ¢ 9 ? - 4 4 
ato tev oplwy éxelywy eFcXOovea Expatey Aéyouca, 
"EX 4 e a ev ls: e @ 4 “ 

énoov pe, Kvpte vios Aaveld: 9 Ovyatnp pov Kaas 
Sarpoviterar. *o S€ ox amexpiOn avTn dAdyov. Kar 

? e ? A > , | 4 
mpoceNOovtes ot pabntal avTov npwTovy avTov é- 
yovtes, “AmroXvcov autnv, OTe Kxpater GrricOev npov. 
*6 5€ amroxpiOels elev, OUK amrecrddnv et pn eis Ta 
mpoBata Td amodwddTa oixov ‘Iopayr. ™H dé éA- 
povea TpoceKvver aur heyovea, Kupie, BonBee pos, 
*6 Se amoxptOels elev, OvK Eorw Kaddov AaBeiy tov 
dptov Twv téxvwv Kal Bareiv tois xuvaplois. 4 Sé 
elev, Nai, xvpte’ xal yap Ta xuvapia éoOiet ard Tav 
pixiov Tov TiTTovTwy amd THs TpaTékns TOV KuUplov 
avtov. ™ rore atroxpiOels 6 “Incods eimev avrn, 72, 
yuvat, weyadn cou 7» triotis’ yevnOntw aor ws Oérets. 
cal iaOn n Ovyarnp avrns amd THs Wpas éxelvys. 





XVI. 3 KATA MAQOAION 39 


” Kai petaBas éxetbev 6 Inoots 4dOev rapa rv Oa- 
Nacoay THs Tanriralas, cad avaBas eis Td Bpos exaOnTo 
éxet. “xal mpoonrdOov ait@ SydAoL ToAXol ExovTeEs 
peP Eéavtayv ywrous, TUProvs, Kwpovs, KvAXAOds Kal 
érépous ToAAoUs, Kal Eppipay avrods Tapa Tods Todas 

’ on ? ’ 9 , 81 ¢/ \ ” 
avrov’ xat éBeparrevoey avtovs, wate Tos SyANOUS 
Oavpdcat Brérovras Kwgods AaXovyTas, KUAXOVS VyLEts 
xal ywrovs Tepiratovvtas Kal tudrods BXéTovTas’ 

VY 397 \ \ 9 ' 
wai edoEacay Tov Gedy ‘Iopann. 

°°O &€ “Incovs mpocxarerdpevos rods pabnras 
avrou elmev, Lrrayyvitouas émt Tov dyAov, OTL HON 
népat tpeis mpocpévovaly por Kab ovK exovow i 

, 7 9 a 9 ? 9 A 
gaywow «al aoAvcat avtods vnoters ov Dero, 

‘ ? a ? a e a 33 , 9 A 
pntote éxrv0mow év TH 0do. “Kal AéyouTw avTe 

e , € oa ? 9 a 
ot pabnral, Tlodev nyuiv év épnula adprot tocovrot 
@oTe yoptacat dyAov TocovTov; “Kal reyes avTois 
6 "Inaots, Tlocous dprovs éyere; of 8€ elzroy, ‘Emra, 
kat orlya ixyOvdua. ™xal wapayyeikas TO OXrAM 
avateceiy emt thy ynv, © &iaBev tods erra aptous 
kal tovs ixOvas, evyapiotnoas exrucevy Kab edidov 
trois pabntais, ot S€ pabntral trois Sydow. "Kal 
Epayov ravtes Kab éyoptacOncay, nab Td Tepiooevoy 

, bd e \ ¢ 38 e 
Tay KAacLaTwY npav éemta omupldas WAnpets. ~ ol 
Sé éoBiovtes joayv teTpaxicyirdtos avdpes ywpis yu- 
“A / 
valKov Kab Tradiov. 

* Kal amodvoas tovs dyXous évéBn eis Td ITrotop, 
rat 7rOev eis ta Bpta Mayaddv. 16 'Kai rpocedOov- 
tes ot Dapicaio: nal Laddoveaio: weipavlovres éemnpw- 
TNTAY avTOY onpelov Ex Tov ovpavov emtdetEat avTois. 
ac ‘ 9 @ vf b a 9 / a 

6 8€ amoxpiOels elev avtois, 'Ovias yevopévns 
Aéyere, Evdia, muppater yap 6 ovpavos' *xal mpwi, 





40 EYArTEAION XVI 3 


Lnpepov yYetpwov, wuppates yap orvyvatwv o ovpavos. 
TO “ev TpOTwTOY TOU OUpavoY ywooKeTe StaKpively, TA 
5é onpeta tov Katpov ov Svvacbe; *yeved trovnpa Kat 
poyaris onpetov emilntet, Kat onpetov ov dSoOnceTas 
auTH eb pn TO onpeiov "lwva. Kal KaTtaduTray avTovs 
amrnnOev. 

® Kal énOortes of pabnrat eis To wépav émeXaOovro 
dptrous AaBeiv. °o Sé “Incovs elev avtots, “‘Opate 
xal mpocéyere ato THs bupns tov Papicaiwy «kai 
Laddouvxaiwv. "06 Sé SuerXoyifovTo ev éavtois dé- 
yovres Ott “Aptous ove édaBopev. *yvors Sé 6 "Inoous 
elrev, Ti StaroyiterOe év éavtTois, odvyomtoToL, OTL 
dprovs ovx édaBete; °obtrw voeire, ovdé pynuovevere 
TOUS WevTe apToUs TWY TevTAaKITYtNiwy Kal TroToOUS 
xopivous edaBere; * ovdé rods érra aptous TaV TETPAKt- 
axttlov kal wocas omvupioas eXuBete; “as ov voEiTeE 
OTL OU Tept adpTwyv elroy Vuiv; mpocéxere 5é amo THS W- 
pens tov Papicalwy cat Zaddoveaiov. “tore cvvnKcayv 
OTL OvK ElTrev TrpogéyeLy amo THS CUuNs THY ApTwv, aArAG 
amd ths Sibayns Tov Papicaiwy Kal Laddovcaiov. 

*°EXOav 5€ 0 “Incovs eis ta pépn Kaicapelas rns 
Dirlrrov npdta tos pabntras avTov rAéyav, Tiva 
Néeyovow of avOpwirot elvat Tov viov Tov avOpwrov; 
“oi &€ eirrav, Of pev “Iwavynv tov Bamtiotnyv, ardor 
5é “HrXlav, Erepos 5é ‘lepepiavy 7 &va tav mpodnrav. 
1 AXdyer avrois, ‘Tpmeis 5€ tiva pe NéyeTe elvat; * azo- 
xpels 8 Liuwv Térpos elev, 3d ef 6 Xptords o 
vios tou Oeov tov Gavtos. ™ azroxpibels dé 0 “Inoois 
elmev avt@, Maxapuos «il, Lipo Bap ‘lova, ote capt 
kal alua ovx amexaruyév cot GAN 6 TaTnp pov Oo & 
Tois ovpavois. “kayo 5é€ cor Aéyw Ott ov et Tlétpos, 











XVI. 28 KATA MAQOAION gt 


Kal él TAUTN TH TETPA oiKodounow pov THY exKANo lay, 
\ ’ e 5) , 2 A 19 / \ 
Kal TUAaL Goou ov KaTLcXVooUGLY auvTns. ” Kal ow col 
\ a A“ a b n VN OA , 
Tas KXeldas THS Bactrelas T@V ovpavar, Kal d éav Snons 
a a A a Oh 
el ths yns Eotat Sedepévoy ev Tots ovpavois, Kal Oo 
€av AWons ert THS ys ExTaL AEAUpEvOV ev TOiS Ovpa- 
vois. “tote SuecteiNato Tols pabnrais iva pnodevi 
elrwow OTt avTos éotiy o Xptoros. 
*%°Amo Tote npEato o “Incovs Secxview tois pabn- 
a 9 a aA (9-4 3 e t 9 a 
Tais avrov ott Set avtov eis ‘lepooddupa aredOeiv 
Kal ToNAG Tabeiy amo Tov mpecButépwyv Kab apytepé- 
/ a a 
ov Kal ypappatéwy Kal arroxtavOnvat Kal tH TpiTn 
nyepa eyepOnvar. “xal mpocdaBopevos avrov Oo Ilé- 
v ’ A yA 7] , ' ; 
Tpos jpkato émitipay avtT@ Aéywr, “INews cos, KUpteE 
ov py egrat cou tovto. *6 && otpadels elirev TH 
a ed 
Ilétpy, “Traye ovriow poy, catava’ oxavdadov ei 
fe) f A a A q a 
Euov, OTe ov dpoveis Ta Toy OYeov adAd Ta THY ar- 
Opdirwv. : 
ce) 9 a a ae) 
*Tote o “Incovs elev trois pabntais avtov, Ei 
/ 3 9 a b , e 4 
tis OédXer arrigw pou édOeiv, atrapynoac@w éavTov 
Kal apatw Tov oTavpoy avTov, Kal axorovbelra por. 
25 A “4 2\ } \ \ 9 ~A A 9 f 
os yap éay OéAn THY uyny av’Tov cw@cal, aTrodéceL 
| 2 a 9 \ 7 nA 7 a 
avtnv’ os & ap aroréon thy Yruyny avtov everey épov, 
er 2 6 / AN ’ 67, a) 24 
evpnoe avtTnv. ri yap adernOnoetar avOpwros, édy 
Toy KOopov drop KEepdnon, Thy 54 ~uyny avTov Enm- 
A a c wv 3’ , a“ a 
w0n; 7 Th Swoet avOpwiros aytadrdaypa THs Wuyns 
9 A. OT My: \ e en a 9 g ’ ” g 9 
avrou; ™ wédAXes yap o vios Tov avOpwrou éEpyerOar ev 
tn So&n Tov TaTpos avToU peta TaY ayyéAwy avToU, 
Kal TOTE aTrodwce éExdoTw Kata Thy arpakiw avrov., 
23? A é ec on 9 if a 50 e 4 (/ 
apnv rAéyw viv, eioiv Twes TOV Bde ETTWTWY OlTLVES 
ov py yevowvtat Bavatov Ews ay idwow tov vidov tof 
avOpwrrou épxopevoy ev TH Bacthela avrou, 





42 EYAFTEAION XVII. 1 


17 ‘Kai pe nyépas & raparapBaver 6 “Incois 
tov Ilérpov «at "laxwBov nat “Iwavyny tov aderpor 
avtod, kal avadépet autovs els dpos undov Kat idiav. 
2 ‘ t 0 4 6 8 \ ‘ 
Kat peteoppodn Eumpocbev avtwv, kal EXaprev To 
Tpocwoy avrod ws o NALS, Ta Sé iwatia avTod éyéveTo 

A ‘ ~ oo “A 
Neva ws TO has. * Kal idov @h0n avtois Movons 
xat “Hrlas cuvranrodrytes per avtov. ‘amoxpiOeis Sé 
¢ / ® a ? LA ’ / > ¢ a 
o Ilérpos etrrev t@ ‘Incov, Kupie, xadov éotw npas 
? ; 9 4 4 ? a w 
@be elvasr’ et OédXets, Totnow wde TpEis oKNVAS, col 
play cai Movoe? piav cal “Hrla piav. * ett avrod 
Aarodvtos, iSov vehérAn hwrtewn erecxiacey avTovs, 
cal iSov dovn ex ths vepérAns Aéyouca, Odtos éotwy 
6 vias MoU oO ayarrntos, ev @ EvdoKNTA' aKOVETE aUTOD. — 
®xal axovoavres ot paOntai Erecay éri mpdoowmoy 
avrav Kai époByOncav ofddpa. *xal wpoondOev o 
b ] A \ e e > a 9 ? la ‘ 
Incotds Kal aypapevos avtay eliev, “EvyépOnre Kai 
nw , 9 la) 
pn poBeicbe. * érrapavtes S€ Tors ofOarpods autor 
ovdéva eldov et pr) Tov Incodv povov. 

*Kai caraBawovtwv avrav éx Tod dpous évetetXato 
autois 6 ‘Incots Néyov, Mydevi eirnte 1d Spapa Ews 

Aa ¢ ey a 9 @ , 9 “ 9 a 10 NY 
ov o ulos Tov avOpwirov éx vexpov éyepOn. * Kai 
D4 , a} e g \ f ad e 
émnpwTncay avtov of pabnrai réyovtes, Tl ovy oi 
ypapparels NEyovow Ore “Adlav Set erXOcly mpwrov; 
"6 8€ amoxpiGeis eimev, “Hdlas pev Epyetas Kat 
9 ’ , 125 / 1 Coa € , 
amroxatactnce. wavta. “réyw Se vyiv ore “HXlas 
wf = 9 9 J, >] 4 9 b ] > , 
non nAOev, Kal ovK ééyvwoay avTOV, GAN éroincay 
9 > A ef Ips ef x e@ ey lo) 9 
éy auto bea nOédncav. ovTws Kai 6 vids TOD w- 

, Ul e > ? A 13 , *~ e 
Operou pérAXree Tracyew UT avTav. “ToTe cuvAKay oi 
pabntai ore wept Iwavvov tod Bartiorod eitrev avrois. 

“Kal €\Oovtwy mpos Tov dyNov, mpoondOev av- 

a 0 a >A 18 \ Xe K ’ 
T@ GvOpwrros yovuTrerav avTov “Kal réyov, Kupue, 





XVII. 27 KATA’ MAQOAION 43 





éXénocov pov Tov viov, OTs oernviateTat Kal KaKas 

e ‘e Ld N 4 9 a a Q 
Waocyxel’ WoNNaKts yap WimTe. Els TO TUP Kat TrOA- 
Aas els TO VOwp. “Kal mpornveyxa avTov Tots pa- 
Ontais cov, Kai ovx nOduynOncav avtov Oeparrevoat. 
17 >? 0 ‘ de e 9 a ? > ‘ Ww 
amrroxpwbeis 6 “Incots elev, "O. yevea amrictos 
kal Sveotpappevn, Ews mote pel vuwv Ecouar; Ews 

’ . 7 ea , , 2 4 ° 18 
mote avéfopas vuov; peperée pot avrov wde. “Kal 
? / >. a ey a + 99 9-9 ? a \ 
erretipnoev avt@ 0 ‘Inoots, cat éEnrOev am’ avtod Td 
Saipoviov, cal eOeparrevOn 6 trais amo THs Wpas éxelvys. 
Tore mpocedOovtes of pabnral ro ‘Inood Kar idlay 
2 Q € a 9 9 c b] “ 9 , 
etzrov, Ava tl nueis ovx nouvnOnuev éexBareiy avo; 
6 dé Néyer avtois, Ard Thy odLyoTTLCTiay VpeY' apnv 
yap rNéyw vuty, ddy Eynte wlotw ws KOKKOY oLVaTrEDs, 
épeire To Sper tovurm, MetraBa evOev éxei, nal perta- 
Byo'erat, nai ovdev advvarnoes vpiv.* 

* Svotpedopévoy S& avtav év ty Tadtrala elirev 
avrois 6 "Incods, Médrex 6 vids tod avOpemov rapa- 
SiSocbar eis yetpas avOpoirav, ™* Kai atroxtevotow 
avutov, Kat TH Tpltn nwépa éeyepOnoetat. Kal édvT7- 
O@ncav apodpa. 

“’ENOovtav S& avrav eis Kadapvaovp mrpoonrOov 
of ta. dlipaypa AapBavovtes to Tlétpw xai elray, 
‘O SdacKaros vudov ov TerEl Ta Sidpaypya; ™réyeL, 
Nal. at eicenOovra eis thy oixiav mpoépbacey av- 
tov 6 “Incots rAéywv, Té coe Soxe?, Sipwv; ot Bact- 

a a a bd ¢ Lh a a 
Aels THS YAS ard Tlvwv AapBavovew TéEAN 7 KHVCOV; 
’ - ea > - a 9 AN a ? PY a 
did TéV vidy ad’TaY n amo TaV adrAOcTpiwv; ™ Eizrov- 
ros 5é ’Amé rév adrotplov, é6n avt@ o ‘Inaods, 
“Aparye édevOepol eiow of viol. “iva 5 py oxavda- 
rAlowpev avTovs, mopevbels cis Oadacoav Bare ayxi- 
* Verse 21 omitted on the best MS. authority. 


44 EYATTEAION XVII. 27 





\ \ 9 , a > SN 3 ‘ 
otpov kal tov avaBavta mpatov txGdv apov, Kat 
avolfas TO. cToua avTov evpnoes oTaTnpa’ éxelvoy 
AaBav Sos avtois avti éuov Kai cov. 

18 1? > a o¢ a 6 e 6 & = 

Ep éxeivn tn @pa tpoondOov ot palyntat Tw 
"Incod Néyovtes, Tls dpa pelfwy éotiv év tH Bactrela 
T@Y ovpavev; * Kal mpooKaheoapevos Taibloy Eornoev 

’ } ? é 29 A ¢g \ 2 ) A \ rd ¢ oa 
avTo év péow avtav *xai elev, ’Apny rAéyo viv, 
9' A a N Ul @ e A bi, > ] \ 
day pn otpadnte Kai yévnobe as Ta radia, ov py 
ae. ’ \ , a ) a acd } 
eloéeXOnte eis THY Bactrelav TOY OVvpavwy. “OoTLS OUD 
TaTrewooEe. EavTOY &S TO Taldlovy TovTO, oVvTds éoTW 
¢€ 9 A “ 9 as 
6 pelfov év TH Bacirela Tov ovpaver. 
5 } A 9A dé A l a 9 AN a 
Kal os éav dé&ntae vy watdiov rosodrov ert To 
/ A 
ovdpuatl pov, ewe Séyerar. ds 8 dv oxavdarion &va 
na a “A g 
TOV MiKpOY TOUTwY TaY WioTEvoVTMY «Eig ewe, TUUPEpED 
avT@ iva KpewacOn pvdos ovexds epi Tov Tpayndov 
avtov Kal xatatovrTicOn év T@ TeXNayEL THS Oadaoons. 
"Ouvgi TO Koop ard Tév oxavdarwv’ avayKn yap 
éorw édOciv ta oKxavdara, TAnY oval To avlpaTre 
9 @ X ’ ” 8 9 .Y e “A ¢e 
du) ov TO cxavdanrov Epyetar. “et dé 4 yelp cov 7 6 
qovs gov oxavdanrive. oe, Exxolroy avrov xat Bare 
amd gov’ Kqgdov col égriv eloeNOeiv cis tHv Conv 
\ a U a A r) 
XwodOv 7 KUANOV, 7H dVO yelpas 7 dvo Todas EyovTa BA- 
a > A , 
Onvae eis TO Tip TO gidvov. * Kal ef 6 dpOaru0s cov 
gxavoanrlfer oe, EeXe avtov Kai Bare amo cov" Kandv 
, Ca) 
gol é€otw povopOarpov eis tiv Cony eigenOeiv, 7 dvo0 
>] g x A ” On > A 4 “A , 
opbaruous exovta BrANOjvat eis THY yéevvav Tod TUpOs. 
10 ¢ ” : A “ 
*“Opate py) xatadpovnonte évds TOY pixpwy Tov- 
e / ¢ “A ‘ e a“ An 
Top’ Aéyw ydp vyiy OTe of dyyedot ata ev ovpavwis 
Sia twavrds Brérovew 7d Tpdcwrov Tod TaTpds pou 
“A 9 > ] n * 12 Ti ec A 5 a“, +N I, 3 
Tov év ovpavots. vpiv Soxet; edv yévntat Twe 
* Verse 11 omitted on the best MS. authority. 


— 





XVIII. 25 KATA MAOOAION 45 


avOpere éxatoy mpoBata Kai wravnOn &v eE avrar, 
ovyl adeis ta évevnxovta évvéa ért ra bpn wopeveis 
Entei TO Tavopevov; ™* Kal édv yévntac evpely avo, 
> A , € a_ ef > 9 ? A A a 9 \ a 
apny Neyo viv Ore yalpes em’ avT@ paddov 7 eri Tois 
évevnxovta évvéa Tots py) weTNavnpévots. *“ ovTwWS ovK 
Eorivy Oédrnpa eutrpocbey tod matpds vor Tov év 
oupavois iva amroAntat vy Trav pixpoy ToUvTwY. 

"Kay b€ dpaptnon 6 aderdcs cov, vraye éreyfov 
avTov petakd) cov Kat avtod povov' éay cov axovon, 
éxépdnoas tov adeAdev osov. “édyv 5é py) dxovcn, 

’ \ wa» ¢ a t ¢ 2 \ ‘ 
jwapanaBe peta aod Ere Eva 7 v0, va eri cropatos 
’ n a a a a ca 172 : 
dvo paptipev 4 TpLav oTabh may pyyua. édy 5é 
jTapaxovon avtav, ele TH exxdrAnola’ éav Sé nal THs 
b] Ul +4 ef € ? 
éxxrAnolas tapaxoven, éotw cor daotrep 6 €Ovixds Kal 
’ a / “ 
6 TeAwrns. ©’ Apny rAéyo viv, doa édv Snonte éml THs 
“~ wv 8 5 é 9 to b a nN b bd a ’ 
YNS EoTal OEdEeLeva EV TM OUPAVM, Kat Ooa Edy ANVONTE 
éml THs yAS EoTat AcAUpEva ev ovpave. * TIaduw rAéyw 
cA e 3 ? , ‘ 9 e a“ + A a A 
vpty ort édv Sv0 cupdarnoovaw é€& var emi THS YS 
qept TavTds Wpaypatos ov éav aitnowvTat, yevnoerat 
avTois Tapa tov tTatpds pov tov év ovpavois. ™ ov 
yap eiow So 7 Tpels ouvnypévor eis TO Eudv dvopa, 
€xet ell ev péom avTov. 
21 T / @ \ ¢ TI é ‘ 9 2 a K ’ 
ore MpowéehOwv oO Tpos el7rev auT@, Kuple, 
f e ‘ 9 29s ¢ 9 eA \ 3478 ; 
wocdKis auaptnoes eis ewe O adeApos pov Kal apnow 
2 A ¢ e t . gy »9 n ¢ 9 A Ov 
QUT@; Ews emtaxis; “Xeyese avt@ oO ‘Inoovs, Ov 
xéyo cot ws émtakis, AAN Ews EBdSopnnovranis émra. 
*§ $id. TOUTO wpotwOn 7 Bacirela Tey ovpavav avOpeTra: 
Baotrei, os 70éX\noey cuvapat Adyov peta Tadv SovAwY 
avrov. “adp£apévou S¢ avtod cuvaipew, mpoonvéyOn: 
aur@ els operrdérns puplwy taddvtwv. ™ px) EXovTOS’ 
. a 9 “ e F A 
&€ avrod arodobrat, éxéXevoev avtov 0. Kiptos mpabjvas’ 


40 EYATFEAION AVIIL. 25 





a ? A 4 \ , sd 
Kat Tv yuvaixa avtod Kal Ta Téxva Kat TayTa oo@ 
elyev xal atrodoOjvat. ™ ready ovv 6 SobA0S TrpoceKuvE 
avT@ Aéyov, MaxpoOvynoov én’ éuol, xa wdyta aro- 
Siow cot. *omrayyvicbels 52 6 Kvptos tod SovAou 
éxelvov atrédvoev avtév, xat 7d Sdvewov apfnxev aura. 
28 2 ‘ \ @ a ? a AA ra a , 
éFenOadv Sé 6 Soddos exetvos evpev Eva Tay cvvdovrA@V 
avtov ds dherev avt@ éxardv Syvdpia, al Kparnaas 
aurov ervuvyev Aéyov, Amdbos et te chelres. ™ recov 
@ e , 9 n > A 

ovy 6 cuvdovd0s avTOD TapeKdrEL avToY Aéyov, Maxpo- 
Ovpnoov er’ enol, cal aroddaw co. ™o &é ove 7OEXED, 
GAXa arerdOdy EBarev avtov eis purancny Ews atrod@ 
Td odechopevoy. ™ iSdvtes ovyv of cvvdovrA0t avTov Ta 
yevopeva, eduTrnOncav odddpa, nat édXOovrTes Sveca- 
gncav TO Kkuply éavtay wavta Ta yevopeva. ™ Tore 
s >A e Uy > A VA 9 a 
WPOTKAAETAPLEVOS UUTOV O KUpPLOS avTOU eyEL AUTO, 
Aobre wovnpé, wacav tiv oper éxelynv adjka cot, 
éret 1 LNEC ' Sova eee nal oe édE7 ) 
apexadecas pe’ ~ ovK €0EL Kal GE EXENTAL TOV 
cuvdouvdey cov, ws Kayo oé nrénoa; “xa opytobeis 
6 KUpLoS avTov Trapédwxev avToy Tois BacavioTtais &ws 
ov amod@ Trav TO opetdopevoy avT@. “olTws Kal 

, € > ° , ec a aN > A 
TWaTnp pov oO ovpayios Totncer viv, éav pr) adnte 

a 3 A : ] n~ » a A e€ “”~ 
ExaoTos TM GEAXP@ aVTOD amd THY KapdLoY VLOY. 

19 ‘Kal eyévero bre éréxecev 6 "Inaods tods Adyous 
TovTous, petipey amd THS TadiAalas nat nAOev eis Ta 
opta THs ‘lovéalas wépav rob "lopdavov. * xal nxodov- 
Onoav avt@ Syrot qoArrol, cal eOeparevoey avtods 
exel. 

*Kal apoonrdoy aire of Papicaio: respatovres 
avrov kat deyortes, Ei Ferri avOpwrp arrordoat 
Tv Yyuvaika avTod Kata wacav aitiav; *6 Se 
atroxpilels elrrev, Ov avéyvwre Stt 6 Toijoas aT’ 


XIX. 18 KATA MAOOAION 47 


apxyns apoev Kal Onrv erroincey avtovs; * xa eizrev, 
“Evexa tovtou xatadeiper dvOpwiros tov watépa Kal 
THY pntépa Kal KorArAnOnceTae TH yuvatxl avTod, Kat 
écovtas ot dvo eis capxa play. ° wate ovKéte eioly 
dvo GAra odpE pla. 5 ody 6 eds cuvétevéer, avOpa- 
qos pn xwpilérw. "Aéyovow adTe, Ti otvy Moiais 
éverelNato Sotvat Bi8diov aroctaciouv Kal avorvca; 
*Adyes avtois Ste Mavens mpds tiv oxdnpoxapdlav 
vpoyv emétpeey vpiv.atodvcat Tas yuvaixas vpov’ 
am’ apyins 88 ov yéyovey odtas. *réyo Se dpiv bre 
Os dy atrodvan THY yuvaixa avTOv 7) él mropvela Kal 
yapnon adAAnv, poryatar. © NEyovoww avT@ ot pabntal 
avtov, Ei ottws éorly 7 aitla Tod avOpwmov pera THIS 
yuvaxos, ov cupdépes yaunoat. “6 Sé elarey avrois, 
Ou mayvres ywpodow Tov Novo TOUTOY, GAN’ ols SédoTat. 
*cioly yap evvodyot oltwes éx xotdlas pntpos éyevvn- 
Oncav otws, kal eiciy evvovyot oltwes evvovylaOnoay 
v1rd tav avOpwrrav, Kal ciciv evvodyoe oltwes evvou- 
xicay éautods did tHv Bacirelay Tay ovpavar. 6 
Suvapevos ywpeiy xwpelro. 

*® Tore rpoonvéxOnoay avt@ tala, iva tras yetpas 
ért07 avrois Kal mpocevEnrar’ ot 5 paOnrad éreri- 
pnoav avrois. “o Sé “Inaods eizrev, “Adete ta tradla 
wal pn KwArveTe avta éNOciv mpos pe’ Tov yap ToLOU- 
tov éotiy 4 Bacirela trav ovpavarv. “Kal émibeis 
TAS Yelpas avTois érropevOn éxeiBer. 

% Kal iSov els mpocerOav alts elrev, AiSdoxanre, 
tl aya0ov rownow Wa oxd Cwny aidviov; “6 bé 
elev avt@, Tl pe épwras tept Tod ayabod; els éoriv 
6 ayabos. ei 5é Oéreus eis tHv Conv eicenOeiv, tTHp7- 
aov Tas évtodds. “Aéyes adta, Ilolas; 6 5é “Inaods 





48 EYATTEAION | XIX. 18. 





elrrey, To ov govevoets, ov poryevoets, ov KrEeLs, 
ou pevdopaprupyoess, ss Tipe Tov marépa Kal TH 
pNTEpa, Kat ayamnaess tov wAnoloy cov ws weavTor. 
*réyes avT@ oO veavioxos, Tlavta taira édvdaka’ 
ti ére vaotepo; “bn avT@ o "Inoods, Ed Gérew 
TédELOS Elva, UTaye WwHANTOY Gov Ta vITrapyortTa 
kal S05 mrwyois, Kat ees Onoavpoy év ovpave, xal 
Seipo axorovBer pot. ™axovoas b€ 0 veavioxos Tov 
NOyor amnrAOev AvTroUpEVoS* HY yap Eywv KTNpaTA 
TOAAG. 

3°Q S€é "Inaots eizrev trois pabnrais avtod, ’Apnv 
eyo vuiy OTe mrovows SvoKdrAws eigedevoeTal cis 
tiv Baoirelay tav ovpavav. “aad dé rAéyw dpiv 
evKoT@TEpoy eat Kadpnrov Sid TpvTnpatos padidos 
elcenOeiy 4 wrovctoy eis THY Bacihelay TaY ovpaver. 
* dxovoavtes S€ of paOntal éFerAncoovTo ododpa 
Aéyovtes, Tis dpa Suvatat cwOnvar; ™ éuBrAdas bé 
0 'Inaovs etzrev avtois, Ilapa avOpwrois totro advva- 
tov éotw, wapa Sé 0e@ mravra Suvard. 

"Tore drroxpibels ) Téxpos elrred avto@, “Tov 
nipets | apyxaper ane kat jeodoubjoaper col’ Th 
dpa éorat nuiv; *o6 5 “Inoods elvrev avtois, “Apny 
Neyo vuly OTL cas of axorovOnoavrés pot, ev TH 
mwaduwyeverla, Stay Kabion 6 vids Tod avOparrov émi 
Opovov So&ns avrod, xaBicecbe Kal avrot él Sadexa 
Opovovs xplvovres tas Saddexa gudras Tov ‘Iopann. 
* cal mas ooTis apnxev adergpovs 7 adeApas 7 TaTépa 
4 pntépa 7 Téxva 1 aypous 7 oixias Evexey Tod ov0- 
BaTos pov, TroANaTTAaclova Aqurperat Kal foxy aiw@vtov 


«An povopra ct. arorrod Se é évovTat Tpw@ror ae eares 
Kal Eoxatos TpOToL. «. fe ; 





XX. 16 KATA MAOOAION 49 


20 ‘‘Opola yap éotw 4 Bacirela taév ovpavev 
9 ‘ > Ul ef I~n ” 
avOpwr@ oixodectotn, satis é&nNOev apa mpot p- 
cOwcacGat épyatas eis Tov autreNo@va avTov. *oup- 
dovncas dé peta trav épyatav éx Snvaplov tiv 
nyépay améoretNey avTous eis TOV aptreXOVva avTod. 
Sxar éEeXOav mept tpirny wdpay eldev GrdouvS éEoTa- 
tas év Th ayopa apyous, ‘xaxelvois eltrev, “Trrayere 
a ec a 3 N 3 a AoW mY , 
Kal vpels eis TOY auTEA@VA, Kat 0 Edy 7 Sixavov Socom 
vpiv. "ot dé amrnrOov. amarw bé éEerOdv epi Exrny 
2 A 2 e , 6 
Kal évarny wpav érolncey waavtas. “arept Sé tiv 
évdexatny é&eNOav evpev adAdovs éotatas, Kab réyer 
avrois, Tl d8e éornxate OAnv THY Huépav apyol; " ré- 
> A ¢ ? ¢c Ha ? / 4 
yovow avT@ bre Ovdels nyds epicOdoato. Réyer 
? a e U e a ? A ? A 8 ? 
avtois, Tarayere nat vyeis eis tov autrerova. * ovpias 
7 / / e U a 9 a ad . 
Se yevopévns Ayes 0 KUpLos TOU auTrEeX@VOS TH émt- 
3 a 
Tpoww avtov, Kadecov rods épyatas Kal amddos 
tov puicbov, apEapevos amd trav écyatwv ews Toy 
) °xal érOo | qept Evdexa Q 
apotov. ‘Kal éeNOovres ot wep thy évdexaTny wpav 
éxaBov ava Snvapiov. © édOovres dé of mparot évopicav 
OTL WreEtov ANurApovTasr’ Kal édaBov TO ava Snvapiov 
Kat avtol. * NaBovtes bé eydyyufov Kata Tov oixodeaTo- 
12 / ? em of 
tov “ Néyortes, OvTor of Exyaro piay Opav érrolncay, 
Kat loous avtovs nuiy éroincas tois Bactacact TO 
Bapos tis npépas Kal tov Kavowva. “o Sé drroxptOels 
ms ey 2 A rn a 9 9 a . x \ 
elev evi avtav, ‘Etaipe, ovx aducad oe’ ovyt Snva- 
plov cuwvedodvnaas por; “apov to cov xal Urarye. 
Gérxw Sé TovtTm Te eoyatw Sodvat ws Kal aol? *7 
? v / aA } a 3 a ? a a o¢ 
oux ékeoriv por 5 OéAw rrowjoas ev Tois Emois; 7 O 
opOarpos cov wovnpos €or OTe eyd ayabds Eiji; 
% ovTws EcovTat ot EoxaTot mpaTot Kal ol mMpwrot 
Erxarot. 


MATT. 5 4 


50 EYAFTEAION XX, 17 





"Kal dvaBalvov 6 “Inoods eis “Ieporodupa trapé- 
besitde tovs dwdexa Kat’ idiav, cai év TH 0O@ Elrreyv avTois, 
*"Idov dvaBalvopev eis ‘TeporoAvpa, pace vids TOU 
avOparrou mrapabobjcerat TOUS doxuepebow Kal ypappa- 
tevowy, Kat KaTaxpwvovoty avtov Oavato. “xal rapade- 
govoly avrov tois éOverw eis TO éumraitat Kal paoti- 
yooa kal oravpocat, Kal TH TplTn nuépa eyepOnoerat. 

20 , a A] >, A € f A ta 7. 

Tore mpoonrOey avt@ 4 pntnp tav viev ZLeBe- 
Saiov pera Tay vidy avTHS, mpooKuvotca Kal aitotoa 
Te Tap avtov. 6 Se etrev avTp, Th Oéreus; Ayer 
avTo, Eire iva xablowow obtoe ot S00 viol pou ek 
éx SeEvav cov xal els €& evwvipwv cov ev TH Bactrela 
gov. ™droxpilels Sé€ o “Inaots elev, Ov oidate 
tl aiteicOe. Suvacbe rieiy Td rroTnptoy o éya pédrO 
mivew; Néyovow avt@, Avyapeba. ™réyet avTois, 
To pev amornpwy pov amiecbe, to Sé Kxabicar éx 
deEvav pov cat é€ evovupov, ovx eat éuov Sovvas, 
> 3 e e \ a a 94 ? U 
GX ols nrolpactat vie Tov TaTpos pov. ™Kxal dxov- 
cavtes ot Séea nyavaxtnoay Twept tTav dvo adeAdav. 
6 Se Inoois mporKarer dpevos avuTous elirev, Oidare 
OTL of apyovres THY €Ovav KaTaKUpLevoVaLY avTaV Kal 

e , t 7 A 28 et ” 
ot peyaro KateEovotdfovew avtav. .* ovy ovTws Extras 
9 € A, maT A 94 h 2 Ca l y 
év vpiv’ add’ Os édy Oérn ev vpiv péyas yevéc Oat, Eorat 
e a U 27 Via a / > Cc aA 9 “ 
vuov dtaxovos, ™ Kat ds av Ory ev vpiv elvat patos, 
cy) e A fe! « 28 of e ey le) ? , b ] 
éorat vpov Soddos* ™ waep 6 vids TO avOpdrrov ovK 
nrOev StaxovnOnvat, adArAA Siaxovncat kat Sobvat thy 
auxin avtod AUTpov avtl ToANaD. 

*® Kal éxrropevopévav avtav amd ‘lepiyo nxonov- 
Onoev avT@ byNos TOAVS. ™ Kab idov dvo Tudrol Kabn- 
pevot Tapa THY Odov, axovaaytes OTs “Inoovs mapayel, 
Expakay Aéyovtes, Kupue, édénoov nuas, vié Aaveid. 6 








XXL 11 KATA MAQQAION st 


5é dyAos emetiunoey avtois va oiwwrncwow ot é 
“A w” / , / e A e 
petfov expakav Reyovtes, Kupie, édenoov nuds, vie 
Aaveld. “xat cras 6 “Incots ébavncey avtovs Kat 
elev, Ti Oérere rotnow vpiv; ™réyovow avre, 
Kupte, iva avovyoow ot od0arpoi nuov. ™“omday- 
xuiabeis Sé 0 “Incots Haro TaY oppatov avTav, Kal 
? , 3 ’ \ > lA b A 
evOéws avéBrevray, kat nKohovOnaav aUT@. 
\ ¢ bd 3 4 @ 

21 3 Kal bre Fyyicar eis ‘lepoodvvpa Kat nrOov eis 
BnOdayn ets tO Spos Tév éXatav, ToTe 6 "Inaovs azeé- 
oretrev Svo pabnras * rAéywv avrTois, TlopeverGe eis THV 
K@pNv THY KaTévayTe vuwV, Kal evOéws evpnaeTE SvOV 
SeSeuéevny kal modov per avtTns' AvoavTes aydryeré 
pot. *xat éay tis vpiv elrn tt, épeire ore ‘O KUpsos 

>. A 4 é IAN \ 9 “a 9 , 4 “ 
avtav xpelay exer’ evOds Sé arroatene? qutovs. ‘TodTO 
dé yéyovey va mANpwOH 7d fnOev Sida rod mpodnrov 
Aéyovtos, *Kirare tH Ovyatpl Zuwov, [dod o Bacirevs 
” / a. ? b 5 
gov épyetai oot mpavs Kal émiBeBnkds emi dvov Kal 
él wa@Xov vidv virotuylov. *ropevOévres Sé of pan- 
ral xal woimoavtes Kabws mpocétater avrois 6 Inaods, 
1” \ v } \ - py 4 99 
nyayov THY ovov Kat Tov qadov, Kal éréOnKav ér 
avToV Ta ipatia, Kab érexdbicey érravw avtov. °6 &é 

a ” 54 e a e U 9 an ena 
THELTTOS OXAOS EGTPwWOAY EavToV TA iwaTiAa ev TH Oda, 
ardor dé Exotrroy Krabovs amd trav Sévdpwv Kal é- 

4 b) ae A 9 e \w ¢€ , > | 
otpavvvoy év TH 0d@, *ot S€é dxXot Of TpoayorTes avTOV 

e669? le) ” , e “A CA 
Kat ot axorovOodbvres Expatoy NéyovTes, ‘Ncavva TO vip 
Aaveld, evroynuévos 6 épyopevos ev ovopate xupiou, 
acavva év tots vpiorois. 

® Kal ,etoeXOovros avtod eis ‘lepocdAupa éeceiaOn 
Waoa  Wods Aéyouvca, Tis éotw ovros; “oi dé 
bxA04 EXeyov, OUTEs dot 6 mpodntns Inaods 6 arro 
Nalapéé ris Tadsraias. 


472 





EYATTEAION XXI. 12 


™ Kat eionrOev “Incods eis TO tepov tov Oeod, Kai 
‘ é a . 9 Ul > a 
é£éBanev tavtas Tovs TwXodbvtas Kai ayopatovras év TO 
e ry A A , a a A 
lep@, Kat Tas Tpamrefas THY KoANUBLCTaOY KaTéoTpeWer 
Kat tas Kabédpas Tav TwXovYTMY Tas TrEpLoTEpas, * Kai 
a ed ad 
Aéyet avrois, Péyparrras, “O oixos pou oixos mpocevyis 
’ ¢ ral N 9 \ A , a 
KAnNOnoerat, vets S€ avTov Toteire oTNNALOY ANOTOD. 
“Kat rpoonrOov avt@ tudroi Kat yordol ev TH Epa, 
kal €Oeparrevoey auTovs. 
Is°TSs 1, oe 9 a \ e a ‘ 
Idavres Sé ot adpyrepets Kat ob ypayparets Ta Oav- 
pacia & éroincey Kai Tovs taidas tovs Kpaloytas év 
A A A e 
TO lep@ Kal déyovtas, ‘Ocavva r@ vid Aaveld, nya- 
a ? / e 
vaxtnoay,™ kat elrav avt@, Axovets Ti ovTot Néyouow; 
6 8é "Inaots Néyet avrots, Nal: ovdérote avéyvwrte bri 
"Ex oropatos vntiov Kal Onravlovtwy Katnpticw aivov; 
a“ v Cad , 
“xal catadira@v avtods é&nAOey EEw THS TOAEWS EIS 
Bnbaviav, cai nuricOn éxei. 
*TIipwt S€ éravayayov eis THv Todw érreivacen. 
19 T ID A / ar, THS OOOV TAGE > 9 > ¢ 
Kat idov cuKny piav émi THs odov 7AOev er” avrny, 
Kat ovdey evpev ev avtn eb pr) pvAXA povoy, xal 
a / b an \ , 
Neves auth, Mnyxere €k cod Kapmos yévntas eis 
a a ¢€ a 
Tov aiava. Kai éEnpavOn twapaypiya n ouKn. ™ Kai 
390 7 e ‘ >? , , a 
idovres of paOntai ePavpacay déyovtes, las mapa- 
a ? t P) ¢ a, 2? f) \ 53 e T a 
xpnya eEnpavdn n ovxn; “arroxpiets d€ 0 ‘Inaois 
eltrey avtois, “Apuny réyw vyiv, day Exnte wiotw Kal 
pr) StaxpiOnre, ov povoy Td THS TuKHS Toujoere, GANA 
a av , v wv A A ‘ , @. > \ 
Kav T@ Opel TovT@ elante, “ApOnre cat BAnOnts eis Thy 
Oaraccav, yeunoetay’ ™ Kal mavra ooa ay aitnonre €y 
TH} Wpocevyy miatevovtes AnprpedOe. 
* Kal €X@avtos avtod eis Td iepov, rpochiAOov avtw 
, e 63 ha e , A aA 
didacKovTs ob apyxiepels Kal of mpecRutTepor Tob ravi 
3 A a 
Néyovtes, “Ev wroia é£ovcia tadta qrovets; Kat tis 


a | 
td 


XXI. 35 KATA MAOOAION 53 


cot édwaxev thy éEovoiav travTnv; ™doxpilels Sé 6 
9 nw ? A >) , ¢€ a > , 
Incotds elev avtois, “Eporncw vas Kayd Royov 
sd A 2\ ir / 9 oO Cea 9 a 9 Ff 9 Hf 
Eva, dy édy elirnté pot, Kayo viv épd év troia é€oucia 

~~ la) o 
Tatbta Tow’ ro Bamticua TO "lwdavvov mobev jv; 
é€& ovpavod 7 €& avOparev; ot Sé deroylfovro Tap’ 
e a / 26 hia ¥ b 9 A > a 
€auTois éyovTes, y elropev, "EE ovpavod, épet 
Cc oA \ t > b b] , b] A 9 v 
npiv, Ava rt ovv ove emicrevcate ave ; day §é citrmper, 
"EE avOporTrav, poBovpeba Tov ayrov’ TavTes yap ws 
mpopytny éyovow tov ‘Iwavynv. ™ Kal amoxpiévtes 

“a 3 n 9 3 ¥ wv ? An \ ? , 
T@® “Inood eltrov, Ove oldapev. edn avrois Kal avros, 
Ovdé eyo Aéyo viv ev mola éEovcia radra Tow. 

* Ti 5é vpiv Soxet; avOpwios elyev réxva Sv0° Kab 
mpoce\Oov Te wpwT@ elev, Téxvoy, Uraye onpmepov 
épyatou év T® aprenav.. 6 Se azroxpiOels elrrep, 
Ov Oédo, orepoyv Sé petaperdnOels amrnrOev. *» mpoc- 
enOav 8 Te Sevrép elev Woavtws. 6 5é droxpiOeis 
elzrev, Eyo xupte, kal ove amndOev. cis é« trav Svo 
b / \ a A , ¢e A 
érroinoev TO OéXnpa Tov TraTpds; Réyouaow, ‘O mparos. 
Néyes avrois o “Incods, "Apry Ayo vyiv OTe of TEAD- 
vat Kal ai qWopvat mpowyovcw vpas eis Thy Bact- 

A 6 n~ 323 @ A I , A e A > 7) A 
Aelay Tod Beod. * 4H rAOev yap ‘Iwavyns mpds vas év 06@ 
Suxatocuvns, Kal ove émiotevoate avT@ ot 5é TEeAMvaL 
Kal ai wopvat érriotevoay avT@ veils Sé idavres ov 
peteperAnOnre VoTEpoy TOD TricTEevoaL AUTH. 

8” AXAnY TapaBodny dxovcate. avOpwrros jv oiKo- 

a A 

Searétns, daTis éduTevscey aptredova, cal ppaypov 

‘9 A [0 N 4 ? >) A x 0 N WKO000- 
avT@ tepieOnxev Kal wpuEev év avT@ Ayvov Kai ¢ 

“ a \ 3 f 

pnoev Tupyov, Kal é&é5orTo avrov yewpryois, kal amredny- 

a A lA 
pnoev. “dre Sé Hyyicev 6 KaLpos TOY KaPTOY, aTETTELNEV 
rovs SovAous avTod mpdos Tovs yewpyous NaBely Tous 
A / 
xaptrovs avrov. © cat AaBortes of yewpyot Tovs dovdovs 


54 EYATTEAION XXI. 35 


€ ¢ S A 
avtov Ov pev édecpay, dy 5é amrextewayr, ov dé €ALOoB6- 
Anoav. “qandw atréctetiev AAXous SovNovs aWrelovas 
TOV TPWTWY, Kal éToincay avToOis WcavTas. “ vaTEpoV 
5é atéoreikev mpos avtovs Tov vidy avTod, Aéyor, 
9 ’ ’ er $8 _¢ Se \ ons 
Evrpamnoovtrat roy viov pov. ™ ot dé yewpyol idovres 
° a e ¢ 
Tov viov eltrov év éavtois, OvrTds eat 6 KANpoVvopos’ 
Sedte arroxtelvwpev avTov Kat oy@pev THY KANpOVO- 
A . / a 
pilav avtod. “Kat rAaBovtes avrov éEéBadov éEw Tod 
9 a , o> 7 40° 9». coon A 
apreNOvos Kat aréxrewav. “ orav ovv EXOn o KUptoS TOD 
A a a 4 
aptéer@vos, TL ounces Tois yewpyois exelvois ; “*Aéyou- 
ow avtT@, Kaxovs canes atrodéoet avtovs, Kat Toy ap- 





A n (4 9 
TenNOva exddoeTat ANAOLS yewpyois, olTivEs aTTOOWCOUT LY 
a 9 a aA a 
avT®@ Tovs KapTOvs Ev TOS Katpois avTaV. “ AéyeL av- 
A e669 a 2Q/ > ff J A a 
trois 6 “Incods, Ovdérore avéyvwte ev tais ypadais, 
a 4 e a e 
AlOov ov arredoxipacay ot oixodopobvres, ovtos éyevn On 
\ ‘ / 
eis Keharny yovlas’ wapd xupiov éyévero avtn, Kal 
: $ a a a 
éoriv Oavpactn év opOarpois nuov; “dca todTo Aéyo 
@e “~ e/ > U 9 3 e A @e / la! a’ \ 
viv OTe apOncetat ad vuev n Bacirela Tod Oeod Kai 
SoOncetas EOver TrovobyTt Tovs KapTrovs aUTihs. “ Kal Oo 
meawy ért Tov NiOov Todrov cuvOracOncetar ed ov § 
a , , 2 7 45 > of e939 
ay Tréon, Aikpnoe avtov. “axovoavtes Sé of dpye- 
A e “ \ A b ~ MM 
pets Kal ot Papiocatot tas tapaBoXas avtod éyvwcay 
) >A , ' ‘ a a 
OTe mept avtwv eye’ “ Kat EnroovTes avToY KpaTHaat 
, A w \ 
époBnOnoav Tovs axAous, ézrel eis Tpodynrny avrov elyor. 
299, 1 K \ ? r) \ ¢ 9 I re / s 9 
au atvoxpiGets o Inoovs tTadw eitrey ep 
“ ? “A / € , e a 
mapaBonais avrots, Néyov, *“OpowwOn 4 Bacirrela rev 
9 a > / a bd / a 
oupavev avOpwor@ Bacirei, darts érrolncev ydpovs TO 
Ca 3 A 3 , > , ‘ 5 / 9 n é 
VI@ AUTOV. ~ KAL ATTETTELNEV TOUS COVAODUS aVTOV Kadécat 
/ 
TOUS KEKANMEVOUS Eis TODS ydpous, Kal ovK 7)0EXov 
A bf 
érOeiy. ‘arddw améoretbey adXovs SovrAouvs Aéyor, 
ra / 
Eisrare tots xexAnpévois, “IS0d Td apiotov pov 7TOoi- 








XXII. 19 KATA MAQOAION 5s 





paxa, ot Tadpot pov Kai Ta olticta TeOupéva, Kab 
, ¢ ° SED > \ / & .e bd / 
mavrTa roa’ Sedre eis Tos yapous. “ot Se dperr- 
cavres amrijrOor, ds pev eis Tov idtov dypdv, Os Sé éi 
A 2 > na, 6 _¢€ QI \ ’ 
thv éurropiay avrov* °ot S€ Nowrol Kpatncavtes Tovs 
SovAous avtTod UBpicay Kal aréxtewav. ‘6 &é Bact- 
Neds wpyloOn, Kal méurpas Ta oTpaTevpata avTou 
amarecev Tors doveis éxelvous Kal Thy TodW avToY 
évérpyoev. *toTe réyet Tois SovrAoLs avtod, ‘O pev 
, ¢ f.9 e ? > v : 
yapos Erowpos éoriy, ot 5é KexAnpévoe ovK Hoav aé&vos. 
° aropeveoOe ovv ert Tras SueEdSous Tay ddav, Kal dooUS 
€dy evpnTe Kadécate eis Tos yapous. “Kad ée&er- 
Govres of SodAot exetyos eis Tas ObovS TUYNYayo TravTas 
Saous evpov, Tovnpovs Te Kal ayaovs, Kab érrncOn oO 
vupdov avaxepéevov. * eiceN Ody 5é 6 Bacirevds Oeaca- 
> 4 > aw 3 > 
cOat Tovs avaxetpévous elder éxed dvOpwroy ovK évdedv- 
/ 4 , 12 9 A ¢ a a 
peévoy Evdupa yapov. “Kal réyes avr@, ‘Eraipe, mos 
elonrbes ade pw) Eyov Evdupa yapov; 6 Sé épipwOn. 
13 e AY ? a 4 , > a 
Tore o Bactrevs eltrev Tois Staxovois, Anoayres avTod 
, a ? ’ ? > , \ 
mooas Kal yeipas éxBadete avTov eis TO TKOTOS TO 
é&dtepov’ éxet Exrat o KNavOpds Kai o Bpuyyos TeV 
addvtwv. “aroAXol yap eiow KAnTol, orAbyou Sé éxde- 
Krol. 

* Tére ropevOévtes of Papicaios aupBovdov éda- 
Bov Straws avrov tmrayWevowow év roy. * Kal dtocrén- 
Nove avT@ Tors pandas avTav peta tav ‘Hpwd.a- 
vav réyovtas, Aiddoxade, oidapev OTe adnOrs el nal 

“a Cay ~ le) >] ? , \ > f. 
Thy odoy Tod Oeod év adnOeia SidacxKels, Kal ov péret 
cot trept ovdevos, ov yap Brérreis eis Trpdowtrov avOpa- 
aov “elmrée ovv npiv, ti aot Soxel; éFeorw Sodvas 

a A v¥. 18 A de «3 A 
xivoov Kalcape 7 od; “yvovs 8é 6 Inaods tv rovn- 

7 A 9 ul e 19 ? 
play avray eizrev, Tl we weipatere, vroxpetal; © éri- 


56 EYAITEAION XXIL 19 





8 i é } , A ¢ e de ’ 
elfaré por TO vopicpa Tov Knvoov. ot Se mpoon- 
2 A $ ? 20 \ ‘ > a Ti e 
veyKayv avT@ Onvaptov. Kat Reyes autos, Livos 7 
eixov attn Kain éruypadyn ; * réyovow avT@, Kaica- 
pos. Tote Ayes avtois, "Arodore ody Ta Kaicapos 
Kalcaps nab ra rod Ocod TH Hed. ™ Kai axovaoavtes 
7. 1 947 SN eae) 
éOavpacav, cai adévres avrov amndOay. 

8° Ry éxelvn Th nuépa mpoondOov avt@ Laddoveaio 
Aéyovtes pur) elvas avdotacw, Kal éemnpweTncay avToy 
*rXdyovtes, Aidacxare, Movots elrrev, “Kay tis aro- 
Oavyn p) Exov réxva, érvyapBpevoet 6 aderpods avrov 
Thv yuvaixa avTov Kal avactnoe: oTréppa TO aderdo 
avtod. ™“noav 5& map’ npiv éewrd aderdol, nai o 

A A b] 4 \ \mw” / >an 
TPOTOS ynpas eTENEUTHCED, Kat pn EXoV oTréeppa adycev 
THY yuvaika avTOD TO adEAdH avTov. ™ opolws Kai o 
Sevrepos xat 6 Tpitos, ws Tov érta. ™Uorepoy Se 
mavrov amréGavev n yun. ™ év tH avactaces ov 
tivos Tav émtda éotat yuvn; Tavres yap Exxov avrny. 
* GrroxptOels 58 6 “Inaods eittey avtois, IIavacbe, 
py eiddres Tas ypadas pndé thy Suvapw rod Geod. 
” éy yap TH avacracet ovTE. yapovowy ovTe yapiCovrat, 
GAN ws ayyerot Oeod ev TS ovpave eiaiv. * rept &é ris 
avacTacewsS TOV vEeKpOv ovK avéyvwTe TO PNOEY vpiv 
vd Tod Beod Aéyorros, ™’Eyw eine 6 Beds "ABpaap 
kat 0 Oeos *Ioaaxk xalt 6 Oeds "laxwB; ove eotw 6 
Geds vexpdv adr Sovrov. * «at axovoavres of dydot 
éEerAnocovto éri rH Sudayn avrod. 

“Or: 5& Dapicaios axovoayres Ort édipwoev rors 
Laddovralovs curnxOncav émi Td avro, * «at émrnpd- 
_ tnoev els €& avtady vopixos Teipavwy avrov, * Arda- 
oKanre, wola évToAy peyadn ev TH vouwm; 6 Se edn 

? a 3 id f ‘ @ / ¢ a 
avt@, “Ayarngets xuptoy tov Bedv cov dv brn TI 


~ 


“ 


AXITI. 8 KATA MAOOAION 57 





é nr A “A 
Kapdia cov Kat év bd TH Wuyi cou Kai ev brn TH 
/ 38 id N e ’ ’ 
dtavoia cov. “airy éotiv 7 peyadn cal Tpwrn évTorn. 
9 Scurd Si , . a9 : ‘ 
euTepa O€ opota avtn, Ayamrnoes tov tAnclov cou 
e / a aA 
ws aeavtov. “ dy tavtais tais duciv évroAais OXos 0 
4 lad 
vopLos Kpéuatat Kal oi mpopyrat. 
41 > / Se a ® , ? , ’ 
vynypévov 5¢ tav Dapicaiwv émnpwrycey av- 
é > A a a A 
rovs 6 ‘“Incots “Aéyov, Tl vpiv Soxet epi rod 
Xpistod; Tivos vios éorw; Réyovow ato, Tov 
, a a 
Aaveid. “réyes avrois, Ilds odv Aaveld év mvev- 
a 9 A 
fats Kandel avtov Kupiov, Aéywv, “ Eirev xvipios TO 
4 f ? a 4 A A A 
Kupi@ pov, Kadouv é« SeEidv pov éws av O06 Tous 
€xyOpovs cov vimoxatw tév moddy cov. “ei ovv 
\ a 9 t A e\ 7 a » t 
AavelS caret adrov Kipiov, mas vids avTod éotiv; 
“Kal ovdels édvvato amoxpiOjvar avT@ Royov, ovde 
eToApnoey Tis at’ éxelyns THS Hmépas eTEpwTHTaL avTOY 
OUKETL. 
23 'Tore 6 Incots édddnoev tois bydots Kal Tois 
' pa@nrais avrov *réywv, ’Emi tis Mavoéws xabédpas 
a a 9 
éxabicay ot ypapparets cal of Papicaio. * wavta ovv 
Oca av eitwoww vpiy Twoncate Kal THpEite, KaTa Sé Ta 
Epya avTa@y pu) Troveite NEyovew yap Kab ov ToLodaw. 
“Seapevovow 5é doptia Bapéa Kai émuriBéaow éi 
Tovs @pous Tov avOpeTav, avtol Sé Te SaxTVAp 
2 A > ne a >. 7 5s 1, vow 
avTav ov Oérovow Kiwnoat avta, *wavta 5é Ta épya 
“A A *” nn J, 
avtdy towvow mpds Td Oeabnvat tots avOpwrrois’ 
TraTUVoUVaW yap Ta huAaKTHpLA avTaV Kal peyadv- 
vouoww Ta Kpacreda, °dirovow Sé THY TpwroKdiclay 
év fois Seitrvots nal rads mpwroxabedpias év Tais 
a a 9 a 
cuvaywyais "Kat Tos aotacpovs ev Tals ayopais Kai 
me - 8.6 oa \ \ 
xaretcbat vTd tTév avOpwrwv paBBi. *vpeis 6é py 
A e a“ e ’ 
—KANOATe paBBi els yap éorw vuav 6 SidacKaros, 


58 EYATTEAION XXII. 8 


mavres Se vpets adergol dore. * Kal tatépa pn Kanré- 
a a . e 
onTe Vay eri THS YAS’ els yap EoTW VuaY O TraTHP 6 

° a A 
ovpavios. ™ unde KrAnOnre KxaOnyntai, ore KaOnynris 

a“ ¢ e 
vpav éatiy els 6 Xpiotos. “o 88 pellov vuay éorat 
vuav Siaxovos. “ooTtis b€ wpwooe éavTov trarewo- 
Onoeral, Kat doTUs TaTrEWWOceEL EavTOV IYpwOnceTaL.* 

14 O 9 AN de c¢ «a a t @ a e 

vai dé vpiv, ypapparets nal Dapicaior vro- 

xpttal, OTe KreleTe THY Bacirtelay Tay ovpavav ép- 

apocbev taév avOpwrwv vpeis yap ovK eicépyerbe, 
9 : \ ? / 9 ? a 
aude Tovs eioepyopévous adlete cicenOeiv. 

* Ovat vpiv, ypappareis nal Dapicaios vroxprrai, 
OTL Tepiayete THY Baraccay Kat Thy Enpay romoa 
é&va wpoondutov, Kal Stav yéevntat, Toveire avrov vidy 
yeévuns SitrAoTepov van. 

¢ A € 

* Quai vpiv, odnyot tudrol of Aéyovtes, “Os dv 
> f P] A a b 8 4 b o W 8 A > 7? > A 
opoon €v TH vag, ovdev eotw' ds 8 av opoon ev TO 
Xpvog Tov vaod, opelrer. ™“ wwpot nat tudrAoi, ths 

\ 9 L € \ a ¢ ao ¢ oe ’ ‘ 
yap pelCov eotiv, 0 ypvoos 7 0 vaos Oo aylacas Tov 
‘438 H sO a > 2 2 a @ les 
ypucov; * Kal, “Os av opoon ev TH Ovctacrnple, 
xX wae . 8 Ng a 2 fs : a 5 t a of 
ovdéev éotw’ ds & av cpoon ev TO Spo TO éeravw 
avtov, ofelra. “tudrol, ti yap peifov, td Sdpov 
a A @ 4 \ ¢ / A Py (ad ‘ 20 ¢ 9 > / 
7 TO Ovotacrnptov TO ayiavov TO Sadpov; ” o ody Gpocas 
éy T@ Ovotacrnple copier ev avT@ Kal év Taow Tois 
émavw avtod’ "Kai 6 opocas év TO va®@ opvver ev 
aUT@ Kal ev TO KaTOLKOdYTL avTOV’ ™Kal O omocas ev 
’ , a / a “a a 
T® ovpav@ opvuer ev TS Opdvp tod Beod cal ev ro 
xcadnpéve erave avrod. 
2938 O > } en a) A @ “ ¢€ 
val vyuiv, ypapparteis wat Papicaios vrroxpi- 
l ef 3 } A \ 70 t A \ wv @ 
Tal, OTe aTrodexaTovTe TO NOvocpov Kal TO avnOov Kat 
Uy A 
TO KUpivor, Kal adnxate Ta BapvTEepa Tod vdpmov, THY 
* Verse 13 omitted on the best MS. authority. 





XXIII. 35 KATA MAOOAION 59 





U \ \ bs A y , e A 4 A 
Kpiowv Kat TO éXe€0s Kal THY TicTW' TadTa eeu Tonoas 
Kaxewa pn adetva. * odnyot tuproi, ot SwaAifovtes 
Tov Kova, THY O& Kapnrov KaTaTivovtTes. — 

* Qual vpiv, ypappatets xal Papicaios viroxpiral, 
dre xaOapifete ro EEwOev Tod wornpiov Kai THS Trap- 

4 ¥ \ , ? e A 9 
owridos, €rwbev Se yémovow é€& aprayns nal axpacias. 
26 @ a / @ U A \ DJ \ fo! 

aptoaie tudré, KaSapicov mpetov TO évtTos Tod 

motnplov Kai THs Tapoibos, iva yévntar Kal Td éxTds 
avTov Kxa@apop. 

rT >, 4 ec oa F a A a e 4 

Ovai vpiv, ypappareis cai Dapicaios vrroxpitai, 

OTL TrapopotateTe Taos KEexoviapévors, oiTiwes eFwOev 

: e a »” 4 9 
pev dalvovrat wpaio, écwOev 58 yésovow scotéov 
vexpov Kal maons axabapolas. “ovTws Kali vpeis 
éEwbev pev galvecbe trois avOpmrois Sixator, EowOev 
5é dare peotol viroxploews Kai avoplas. 

*Ovat vpiv, ypappareis nai Papicaios vrroxpirail, 
ee bd a A / A A ‘ 
OTL olKOdopeEtTe TOs Tapous TaV TpodynTaVv Kal Koc- 
petre Ta pynpeia Tov dicalov, Kai réyere, Ei 7ucba 
éy tais npépais tov trarépwv nuav, ovx av nyeOa 
Kowevol avtay év TO aipatt THY TpodynTtav. * wore 
paptupeire éavtois Ste viol €ore THY povevoavtwy Tors 
mpopyras, ™ sigs vpeis wrypocare TO perpov TOV Tra- 
Tépwov vpav. ™ opets, yevynpara exrovan, Tas puynre 
amd THS kploews THS yeevens 

*“Aia tovtTo idqd éyo atroaTéAXw mWpos vLasS TTpo- 
dnras Kal cogpovs Kal ypampareis’ €& avta@v arroxtevetre 
kal otavpwoerte, kal 退 avtav pactiydcete ev Tais 
cuvaywyais vuav Kxal Siaere aro modews eis Tod’ 
*Srrws EAOn eh vas wav alwa Sixatov éxyvvydpevov 
émt TAS YS do Tov alpatos "ABeX Tod Sixaiov Ews 

“ aS ean 4 A b] , 
tov aiparos Zayaplov viod Bapaxiou, ov épovevoate 


60 EYATTEAION XXIII. 35 


petakv Tov vaov Kat tov Ovotactnpiov. “aunv éeyo 
vpiv, HEE TATA TavTa em THY yEeveay TAUTHD. 
37 ‘I 4 ‘I , e 9 J A 
epovoa\np ‘lepovoarnp, 7 atroKteivovta Tovs 
° ‘ ~ 
mpopnras Kat AoBorodca Tos atrectadpmevous TTpds 
b J n 
avTny, ToadKts HOéEAnoa emicuvayayely Ta TEKVA CoU, ov 
TpoTrov Opvis émicuvayel TA VooTia avTHS vd Tas 
mrépuyas, Kal ove nOeAnoate. * idod adieras vpiv o 
* ¢ a 89 / . toa ) , y 
olxos vpsav épnyos. Neyo yap vyiv, ov wy pe idyTe 
> 9 , , 
am’ aptu éws ay elanre, Evdoynuevos 6 épyopevos év 
ovopate Kupiou. 
24 'Kai éerOdv 6 "Incods did tod icpod éro- 
U \ a e ‘ ? a 3 aA 
peveTo, Kat mpoonrAOov ot pabnrat avrov ézridei~a 
avT@ Tas otKodoudas Tov iepod. *6 Sé amroxpuOeis elev 
3 A 9 A td J \ 7 ec a 
avrois, Ou Brérere tadta wavta; apunv Neyo vpn, 
ov pn adeOy woe ALBos ert ALOov, ds ov KaTadvOjce- 
3 @ / be > aA 9 NN a wv e a 
tat. *xaOnpévou € avtov emi rod Gpous Tay EéNaLoY 
mpoonrOov avT@ ot paOnrat xar’ idlay rEyorTes, Eire 
nity, Tore TtavTa éorat, Kal Th TO Onpelovy THS aS 
mapovolas kal ouvtedelas tov aimvos; “Kal aro- 
N ¢ 3 “ ° b ] aA lA , e a 
xpiOeis 6 “Inoods elev avtois, BAérere pon Tis vas 
wravnon. "odrol yap édevoovTat eri TH Ovopati 
pov Aéyovtes, “Eyo eit o Xpuoctos, Kat oAXovs 
wravncovolw. °meAAnoete 5é aKovely mToXeuous Kab 
axods Twokkuwy’ opate pun Opociabe’ Set yap yevéo Oar, 
GNX ovTw éotiv TO Tédos. "“eyepOnoeTat yap EOvos 
émt €Ovos xat Bacirela eri Bactrelav, Kal Ecovrat 
Awol Kal owetopol Kard Torrovs. *mavra &é Tada 
apy?) wdiwv. 
°Tore wapadwoovow vuds eis OrXAbw Kat dro- 
KTevovow vas, Kal éceoOe picovpevot VIrd TaVT@V TOY 
eOveéy Sid 7d Gvopa pov. © Kal ToTe cxavdaric Oncovras 











XXIV. 28 KATA MAOOAION 61 





qodnrol Kab dAdAnAOUS Trapad@covew Kal pLoncovow 
GANnrous. “Kal ToAAol WevdorrpopHtar éyepOncovrat 
Kal wravncovaw moddovs. ™“ nai did TO rANOvYORvaL 

\ ’ / e ov Ff a a 18 ¢ 
THY avopiay uynoetat 7 ayatTn tev Today. 6 
de e t b A ha @: , 14 A 

Uropelvas eis TéXOS, OVTOS GwWOncETAL. “Kal Knpv- 

xOnoerat TodTO TO evayyédtoy THS Bacirelas ev bAN TH 
/ A a 

oixoupéevn eis paptupioy mado rots EOvecw, Kat ToTE 

m4 \ / 

net TO TEXOS. 

*"Oray ovy idnre 76 BdéAVypA THS epnuwoews TO 
pnOcv Sia Aavinr tod mpodytou éotés ev tome dryly, 
© 2? ’ ’ 167 e 9. a? 

6 avaylvwoKwv voeito,  ToTE ot ev TH ‘lovdaia devyé- 
twoay émi Ta bpn, “oO él Tod Swpartos pu) KataBaro 
» . mn) b a > Hf > A 18 V:¢ 9 A 3 n \ 
dpau ta é« THs oiklas avTod, “Kai 6 év TS ayp@ pr 
’ l ae 3 ee a, 19? 
érictpeyato omicw dapat Td ivatiov avtov. ™ oval 
S¢ tais év yaorpl éxyovoats nab rais Onralovoais 
a“ ty / 
éy éxelvats Tais npépats. ™ pocevyerOe Sé iva pr) 
e A la) 
yévntat n py?) vuav yewavos unde caBRato. ™ érrat 
\ , Ord. t oe ’ / 2 9 3 aA 
yap Tote Ondifis peyadn, ola ov yeyovey am apxns 
Koa Lov Ews TOU voV ovd’ ov per) yevnTat. ™ Kal et jun éxo- 

Ul ee f > a 6) A 9 4 A v 

NoBAOncav ai nuépas exeivat, on av éowOn Taca capt 
‘ \ A 3 A) , e e a 9 a 
dia Sé tovs éxdextovs KoNoBwOncovras at nuépar Exeivar, 

* Tore dav tes vpiv eli, “Ido0 ade 6 Xpsotos, 7 
e Se \ t 24? f) ’ \ Sé 
Ode, py Wierevonte. ~ éyepPnaovtar yap ~pevdoypiorot 
Kat ~pevdorpogntat, Kal dwaovow onpcia peydda xai 

, of A by 4 \ ‘ 3 , 
répata, woTe TWAAYHCAL, et SuvaTor, Kat TOUS ExAEKTOUS. 
98 9 ‘ U €¢ a 26 9 N_ aA v e¢ A ’TSov 

iSovd mpocipnxa viv. éav ovv eiraow vpiv, 1dov 
év TH epnu@ eoriv, un eEéXOnte* “Idod ev tots Trapelos, 
pn mioTevonte. ™@oTrep yap 1 aatpamn eFépxeTat 
amo avatovev Kad dalverar Ews Svopay, ovTws éorat 

e ’ a ca ‘qa 9 r) , 28 9 ® \ 
%) Wapovcia Tov viod Tov avOpwrov. mov €av 7] TO 

a “a > . 
TTOpa, Exel cuvaxOnoorTat ob aeToi. 


62 EYAFTEAION XXIV. 29 


 Evdéws Sé peta THY OAApw tav nuepwov éxeivoy 
° 3 ? 
6 MALOS oKoTLGOnoeTaL Kal 7 TEANnVN OV dace TO Héyyos 
a a le) 9 a) 
avtns, Kat of aatépes WesotvTal amo Tov ovpavod, Kai ai 
? a 9 Led tA 30 ? , 
duvapets Tay ovpavav carevOnoovtra. ™ Kat tote pavr- 
oeTaL TO ONpEtov Tov viod TOU avOpwirov év ovpaVe, Kai 
, Ld a e \ a A v \ 
TOTe KOWovTaL TracaL ai pural THS ys Kab OYovTat Tov 
viov tod avOpwrov épyopevoy emi tav vehedAwy Tod 
9 r.) \ ‘ ‘ / > $1 ‘aS 
ovpavod peta Suvapews Kat SoEns moze. Kat atro- 
A ‘ 9 , 9 ce) a A 
OTENEL TOUS ayyéAoUs aUTOD peTa cadTyyos pavis 
peyadns, Kab éricvvatovow Tovs EKNEKTOUS AUTOD EK TAY 
Teccapwy avéswv am’ axpwv ovpavav ews dxpwv avtav. 
8 °Aqrd 8¢ ris cunns pabete THY TapaBorny. Srav 
non 6 KANados aUTAS yévnTat amadds Kal Ta vANa 
3 / 4 of b A 5 , - 38. \ “ 
exhun, ywowoKere Ott eyyds TO Dépos’ * ovTws Kal vpEis 
orap lonre Tadta TWayTa, yiwwwoKeTe OTL eyyuS eat emi 
bu yon t Coa > 4 6x0 ¢ \ 7 
vpais. “apny Aéyw vutv, ov un TapérAOn n yeved avTy 
éws dv twavta tata yévntat. © 6 ovpaves Kab 7 YA 
, e ‘ 4 b \ li 
qapercvoetat, ot dé AOyou ou ov py) TWapeAOwow. 
*Tlept dé ths nwépas exeivyns Kat wpas ovdels oider, 
ovdé of ayyedou THY ovUpavay, eb pr) 6 TaTip povos. 
* matrep S€ at nucpat tod Nae, ovtws éotat 4 tmapovcia 
Tov viod Tov avOpwrov. * ws yap noav ev Tais juepats 
a A A a 
Tais mp0 Tov KatTaK\vopov TpwyovTes Kal srivovtes, 
yapobvres Kat yauilovres, aype 1s nuepas eionrAOev Nae 
’ \ ?_-—s« gg \ > » 4 5 e 
ets THY KIBwrToV, Kal ove Eyvwoay Ews HOEY 6 KaTa- 
KAUo LOS Kal npev Atravtas, ovTws éxtat Kal 7 mapovaia 
Tov viod Tov avOpwrrov. 

“Tote dv0 Ecovra: ev TO ayp@, els tapadauBave- 
tat Kab els adierat' “ S00 adAndovoar ev TO pvrAY, pia 
7 “a 
wapanapBavetat Kal pia adlerar, “ ypnyopetre ovv, ott 

9 , ¢ 2 e , A 
ovx oldate Troia Nuépa Oo KUpLoS UpaV epxeTas, 





XXV. 9 KATA MAOOAION 63 





“°Exeivo 5& ywooxete, OTt eb HOEL 0 OlKodEeaTrOTNS 
qola duvdaxn 6 KrérrTns Epyetat, eypnyopnoey av Kal 
y ns &pxetat, éypnyopnoe av xal 
b) A a re) 
oux av elacev SiopvyOjvar thy oixiavy avrod. “ dua 
Tovto Kal vpeis yiverOe Erousot, OTe H ov Soxeire Bpa 
6 vids Tod avOpwrrou EpyxerTat. 
“Tis dpa éotiv o muctds Sovdos Kal dpovipos, dv 
e A 9 A le) 
KatéoTnoey 6 KUpLoS él THiS OiKeTElasS avTOD Tov SodvaL 
* ra \ \ 9 a 46 , e “A ? a 
avrois THY Fpopny év Kaip@; “ waxaptos 6 SodXos éxeivos 
¢ 9 ‘A 
ov €AOaY 6 KUpLos aUTOD EvpyceEt OUTwS ToLodVTA. “ ayn 
a / a a a 
Aéyo dpiv ore eri waow Tols Urapyovcw avToD KaTa- 
, 9 fF 48 9\ de ¥ e A A ? a 9 
aotnce autov. “ dav dé cin 6 KaKxds SovAos exeivos év 
TH Kapdia avrod, Xpovifer wou 6 Kupios, “ Kat dpEntas 
) } dovNo yrov, eo Olin Sé Kat wl. i 
TUmTewW Tous avvdovdous avTod, éecOin Sé Kal ivy pera 
tav peOvovtwy ™ ner 6 Kvpios Tod SovAou éxeivou év 
e / ® + 5 la) \ 3 ef > V4 51' \ 
nHEpa 7 ov wpogdoKa Kai év wpa 7 ov ywooket, ™ Kal 
> ) A 
Sivyotopncet avtTov, Kat TO pépos avtod peta Tav UTr0- 
A td és b] ~ w+ € \ e ‘ 
KpiT@v Onoes’ exet Eotat 6 KAavOucs Kat o Bpuypss 
TOV OOOVYTMY. 

25 *'Tére spowOncerar 7 Baginela TOY ovpa- 
vav déa tapOévos, altives AaBodoat tas Aapmrddas 
> A IA 3 ¢€ , A 4 2 , 
avtav é&ndOov cis vrravrnow Tov vupdiov. * évTE 
dé é& avray joav pwpal Kai révte ppovipot. * at yap 

a a b) ¥. > 
popat AaBovcat tas Naptradas avTav ove EdaBov pel 
éaurav édatov’ ‘at 5& Ppovipoe EXaBov Eratov ev Trois 
aryyelois weTa TOV Naptradwy avTav. *ypovifovtos Se 
Tov vupdiov evvetatay macat Kal éxabevdorv. ° péons 

\ A 4 b ] e , + ea 
Se vuxros Kpavyn yéeyovev, “1d0d 0 vupudios, eEepyerbe 
els amravtnow avrod. "Tote nyépOnoay macat at Trap- 
a 4 
~Oévot éxeivat Kal éxdopnoay tas Aaptrabas éavTay. 
a € a 
Sai bé pwpal tais ppovipors eitrav, Acre nyiv ex tod 
con «of e t ec oa r 9? 
éXalov Um@D, OTL al Aaptrades HuaY oBévyvurTat. °* atre- 


64 EYAITEAION XXV. 9 


xplOnoav Sé ai ppovipot Aeyouaal, Myrote ove apxéay 
c oa € aA. U nf 5) ‘ fo 
“piv Kal vpiv’ topeverOe padAOv ITpos Tovs TrwdODVTAS 
° a A bd e 
Kal ayopacate éavtais.  arrepyopevwy O€ avT@V ayopacat 
a 9 > ] 
nrGev 6 vupdios, Kal ai Erotmor eianrOov pet avTov Eis 
\ , . 93 / 4 ll . 
TOUS Yyapous, Kal exrelaOn n Ovpa. “vorepov 5é Epxov- 
mn e \ ’ ’ , , 
Tat Kat ai Aovtal mapbevos Réyovoat, Kupie xupte, 
avoitov nuiv. “6 &é amoxpiOels elev, "Apnyv réyo 
ec a : 75 e¢ Aa 13 a 2 ts >’ 15 
Upiv, ovK ola vas. “ypnyopette ovv, StL ovK otdaTe 
THY npépay ovdé THY Wpav. 
*"Oomep yap avOpwiros arodnuav éxarecey Tovs 
Q/ f \ f ? ” 4 .¢ Uj 
idiovs SovrAovs Kal TapédwKev avTois TA VITapyovTa 
a @ 
avrov, “Kal @ pev Edwxey Tévte TAadavTa,  5é Svo, & 
Oe 4 e f \ ‘ él & ? t ? 5 / 
é &v, Exdotw Kata thy idlay divapiv, Kal drednunoe. 
\ 
% evOéws topevels 6 Ta mévTe TadavTa AaB eip- 
/ b 9 a 3 ij wf / , 
yacaTo év avTois Kal éroincevy aNAG TWéevTe TadavTa. 
iY / 
"@cavTos 0 Ta dv0 exépdnoey adrAa Svo. “6 8é 7d 
” 
év AaBov amedOav wputev ynv Kal Expurev 76 apryupwov 
Tov Kupiov avtov. werd dé qodvv ypovoyv Epyerat 6 
, A , ? , \ / , “3 
Kupios TeV dovrAwY ExELYOY Kal GUVAaipEl AOyoV peT 
avtav. ™xal mpocedav o Ta Tévte TadkavTa AaBov 
é 
mpoonveyxey GdAXa TévTe TAadavta Aéywv, Kupue, wévre 
TaA\avTa poe Tapédwxas, ide ANAa WévTE TAXaVTA éKép- 
Snca. ™édn avT@ o xuptos avrod, Ev, SoiAe dyalé 
f 3 AN > 9 f 9 AN nf 
Kal Tle, ETL OALYA NS WioTos, ET’ TWOANOVY GE KaTA- 
‘oTnow’ elaedOe eis THY Yapay Tov KUpiov cov. ™ mpoc- 
erxOov S¢ nal 6 ta dSvo tadravra elaev, Kupte, duo 
TddavTa pot mwapédwxas, ide adda Svo Tadavta éxép- 
Snca. én ait@ 6 xvpios adtod, Ev, dobre ayabe 
N s 9 NAN 3 , s 4 9 “a 
Kal mioté, mt Gritya Hs Toros, él woAAwV CE KaTa- 
\ 
otnow’ elaedOe eis THY Yapav TOD KUpiov gov, ™ mpoc- 
¢€ \ a , 
eMov Sé Kal 6 TO Ev Tadavrov eiAnpus elev, Kupu, 








XXV. 38 KATA MAOOAION ; 65 


¥ ef \ ? Ww @ ” 9 
éyvwv oe OTe oxrnpos el avOpwiros, Oeplfwy orrov ovm 
éorreipas, Kat ouvaywv Bey ov Svecxopmicas* ™ Kai 
Y 9 A ” \ / >] A fo 
poBnbeis aredOav expuipa To TddavTdv cou ev TH yh” 
ty) ‘ w” \ / 26 9 @ N de € 4 b “ 
ide Evers TO cov. atroxptOeis GO KUptos avToU 
elrrev avT@, Ilovnpe Sotre Kat oxvnpé, ders OTL Oepitw 
| 
Omov oUK éameipa, Kat cuvdyw OOev ov SiecxopTica; 
7 Set ce ovv Barely TO apryvplov pov toils Tpamrelitass, 
\ \ 9 N49 t rN 1 9 8 ‘ 23 
kat €dOav éyo éxopioauny dv To émov avy ToKg. * de 
9 9 > A N ~ 
pate ovv am avtov To TaXavTov Kai SoTe TO ExovTL Ta 
bé Ul 29 a N "4 \ 5 a] , Y 
éxa TddavTa, ™7@ yap Eyovte Twavti S00ncetar Kai 
meptacevOnjaetar” Tov Sé un Exovtos, Kab 0 exer apOnae- 

2 9 > a 30 , _\ 9 A A ’ ’ ’ 
rat am avtov. ™xat tov dypetov SovrAov éxBanreTe eis 

\ ’ \ ee . J. e \ \ ¢ 
TO GKOTOS TO e€@TEpoy’ exer EoTat Oo KAaVOUCS Kal oO 
Bpvypos tav odovTwv. 

*"Orav 5é EXOn o vids Tod avOpwrov év TH SoEn 

A , “a , 
avTov Kal TavTes Of ayyeAoL pet avTov, Tote Kabices 

2 \ ! oe > a, ga. 4 6x, ” f) 
érrt Opovou dofns avtov' ™ kal cuvayOnoorrar Ewtrpoabev 
avtTov Tavta Ta €Ovn, Kat ddopiet avTovs am’ adA)AwD, 
or @€ 4 >] , ‘ s 9 \ “A > 
@oTEp O Troluny apopiler Ta TpoBaTa ato Tav éepidwr, 
$3 \ ! \ \ t 2 bY a 2 a \ Se 

Kai oTnoes Ta prey mpoBata’éx deEv@v auTov, Ta oe 
> fF 9 3 , 
epidia €€ evwvvpwv. 

* Tore épet 6 Bactreus Tois ex SeEtav avrod, Acidre 
of evAoynévoe TOU TaTpos pov, KANpovopinoate THv 
¢ , Coa % > \y a , 
nroyacpéevny vpiv Bacireiav amd KataBoAjNs Koopov. 
* éreivaca yap Kai edaxaté por dhayeiv, edipnoa Kat 
érrotiaaté pe, Eévos Hunv Kab cuvynyayeré pe, *yupvos 

U 4 9 , A > , 4 
Kat epteBareTe pe, noevnoa Kal ereckéyracGe pe, 

3 a . ow t 87? 9 6 , 
év huvany junv Kat nrOate mpos pe. ™ Tore arroxpLOn- 
covrat avTe@ ot Sixatos A€yovres, Kupte, wore ce eldopev 

a ‘ 0 , . Ss bY a we, ’ 3 

mevavta Kal eOpéyrapev; 4 Supavta Kal éTroticaper ; 

A \ 

Sarote 56 ce eloomev E€voy Kal cuvnyayopuev; 7 yupvov 
MATT. 5 





66 EYArTEAION XXV. 38 


wat mepteBaropev; “arore 5é€ oe eldopev acbevoivta 
9 € 
9) év hudakh cal nAOouwev pos ce; “ Kai arroxptOeis o 
a a , € a 7 & 9 ’ 
Bacrevs épet avrois, Apry Aeyw vpiv, ep Scov éroun- 
e \ ’ a 9 a a ? ‘\ 
cate évi TovTwY TaV adeAday pou TaY EAaxlaTar, Euol 
€Trounaare. 
a a 9 Ud > 9 
“Tore epet nat tots é€ evwripwv, IlopevecOe ar 
lo) ‘ ce) A 97 \ e 
€“od KaTnpapévoe eis TO Tip TO alwrioy TO 7TOI- 
a U a 9 9 “ 
pacpévoy T@ SiaBor@ Kal Tots aryyédous avtod. “* ézrei- 
N A 3 93 e 4 an 9 4 A 9 
vaca yap Kal ov éddxaté pou hayeiv, edipnoa Kai ove 
@ A 3 , 
éroticaté pe, “ Eévos uny Kat ov ocuvnyayeré pe, 
a ° 9 a 
yuvos Kalb ov mepseBareTe pe, acbevns nal év pudacy 
f 9 
kal ovx émecnéyracbé pe. “tore atroxpiOncovtat Kai 
, ¥ Ca) 
avtot Aéyovtes, Kupie, ote ce eidouev rewvavta 4 
a ‘ a a a 
Supavra 7 Eévov 7 yupvoy 7 dobevn n ev dvdAaxy, Kal 
e 9 4 a 
ov Sinxovnoapev aor; “rote azoxpiOijcetat avtois 
/ ) \ t € a 29 Cf ? 2 ’ e. 
rAéyor, "Aunv Aéyw viv, ep Ocov ovK érrotncate Evi 
( a ) f ) S3 ? } ? t 46 \ 
Tovrwy Twv édayiorwy, ovdé euol érroincate. “ Kal 
’ ’ e 9 ! 2° € \ , 
aTréeXevoovTat ovToL Eis KOAaCLW aiwviov, ot Sé Sixacos 
els Cony aiwvror. 
26 +Kal éyévero Ste érétecev 6 "Inoovs aavras 
\ f , 3 an a , nA 2h 
Tovs AOyous ToUTOUS, Elev TOis paOnTais avTod, * Oi- 
7 \ 4 
dare Ott peta dvo nuépas TO Tdaya yivetat, Kal 6 vids 
tov avOpwrov tmapadidotat eis TO atavpwOnvat. * Tore 
f a. : a a 
cuvnxOncav ot apxvepets Kal of mpeaButepos Tob aov 
b] \ 9 “ A - 
ets THY aVANY Tod apytepéws Tod Aeyouévou Kaiada, 
4 \ id if \ > ry ¢ , 
kal suveBourevoarto iva Tov “Incobv S0A@ Kpatiowow 
, 9 / 5 , \ 939 ~ ¢ a \ 
kat avroxtewwwaow, *édXeyov é, Mi) év 77H Lopty, iva pi) 
¢ lA > vr A 
OopuBos yevntas év TO Aa. 
a \ 9 ce) / 
°Tot dé ‘Incod yevouévov ev BnOavia év ovKia 
Zipwvos Tod Aerpod, ‘ mpoondOey avt@ yvvy Eyovaa 
= , ‘ U a 
araBaotpey pvpov. Todvtivou Kal Katéycey em rijs 


- 
i 


XXVI. 24 KATA MAOOAION 67 


ry 93 
Keharyns avtod avaxepévov. *idovres dé of pabytal 
° ra t ER? feo -F ee . 9? 8 ’ 
nyavaxtynoay NeyovtTes, Kus TL aTr@dNEera avTn; * nOov- 
vato yap TovTo mpaOnvat TwoAdoOd Kai SoOjvat mTwyois. 
%yvors 5¢ 6 “Inaods eltrev avtois, Tt xomrous srapéyete 
, f 
TH yuvatki; Epyov yap Kadov eipyaoaro eis eué. ™ mrav- 
TOTE yap Tors mrwyous ExeTe pel” EavTav, ewe 5é ov 
qavtote éyete. ” Badotca yap av’tn To pvpov TovTO emt 
Too GW@paTcs pov pos Td evTadidoar pe étroincev. 
137? \ , Coa er 24 a \ ’ n 
apnv Neyo viv, Orrov day KnpvyOH TO evaryyedov 
TovUTO év OAW TO KOTO, AZANON 1 8 éroé 
ovTO év OAW TO KOoUM, AaANOnCETAL Kal OD érolnoev 
4 c « 
auTn els pynpLocuvoY auvTNS. 
“Tore mopevOels els trav Swdexa, 0 eyopuevos ‘lovdas 
9 ’ \ \ ’ - 15% toe / 
Ioxapiortys, mpos Tovs apyvepets * eizrev, Ti Oéreré poe 
dodvat, Kayo Upiv Tapadwoow avTov; ot dé éarnoay 
r , 9 , > ] N / 9 >) 
auT® Tpiakovta apyipia. © Kai dio rite enter evxatplay 
iva avTov Tapade. 
7TH Sé mpeTy TOV abupwv mpacyAGov ot padntal TO 
‘Inood a ade Tlod Oéneus é eroupacwper cot paryeiv TO 
maacya; 6 6é elev, ‘Tmayere eis THY TWOAW Tpos TOV 
Seiva cal elmare avt@, O didaoKxaros réyet, “O Katpds 
prou eyyus ade 7 pes o€ TOLW TO TacKa pera Tov pabn- 
TOV pov. * Kal éroioay OL pabyrat os ouvérakev 
avrois 6 ‘Inaots, Kai iTolwacay TO waoyXe. 
b A 
"’Orpias 5é yevopévns avéxetto peta tov Swdexa. 
/ a ’ a ¢ 
kal éofiovtwy avtdv elrev, ’Auny REeyw vuiv OTe 
2 ca 5 , 22 \ ’ t 
els €& upav tapaboce pe. ™ kal AvTTovmEevoe aPddpa 
w / ’ a z 4 , 5] f > 
np&avto eye avt@ els exaotos, Mnte eyw eipt, 
e 9 
Kkupte; *o dé arroxpiBeis elrrev, ‘O euBayras per 
n Q la) a 
€ov Thy yelpa ev TH TpUBXig, odTOS pe Tapadacel. 
€ \ e “A 
“oO pev vids Tod avOpwrov vrayes Kafas yéypaTrrac 
Y 9 n 9 A Q A 9 / > 4 b e ¢ en A 
qTept avrov. . ovai.dé TO avOporre@ exeiv@ Ss od 6 vios Tod 
5—2 








68 EYATTEAION XXXVI. 24 


avOpatrov trapadiborat’ Kadov nv avT@ ei ovK eyevunOy 
ew 2 a 95 2? \ 1 rT 7 c 
0 avOpwiros éxeivos. * amoxpiGels 5é "Jovdas 6 arapa- 
S:Sovs avrcy elzev, Myre eye eit, paBBi; rA€yee avr, 
Dv elas. 

*"EoOtovrev 5¢ avtav AaBwv 6 “Inaots dproy rai 
evdoyjoas éxdacev nal Sovs trois pabnrais eitrev, Aa- 
Bere hayere’ tobré dori TO coud pov. ™ xat AaBav 

f A 9 f ” :] a / f 
TorTnptoy Kat evyaptotnaas edwxev avtois Aéywr, Tiere 
é£ avtov wavtes' ™tovTO yap éoTw TO alud pov TIS 
xawwns Suabnens to mept modkA@v ExyuYYopEVOY Els 
adectv duaptiav. ™ réyw 5é vpiv, ov pn wiw an apts 
éx ToUTOU TOU yevnpaTtos THS apumrédou Ews THS Nuepas 
2 7 + ne, con 1 9 a ' 
éxelvns Gray avto tivo pe? tuav xawov év TH Bactreia 
tov watpos pov. ™ Kal vuynoavres é&ndOov eis TO dpos 
Tov éNaLaV. 

* Tore Aévyet avtois Oo ‘Incots, Ilavres vets oxavda- 
AaOncecOe ev epot ev TH vuxtl TavTH. yeypamTas yap, 
Tlatd&w rov trowéva, cat Si:acxopricOncovrar ta Tpé- 
Bara ths Toipvns. ™ wera Sé rd eyepOnvat pe mrpoako 
buds eis thy Tadsraiav. ™ doxpieis Sé€ 0 Tlérpos 

9 wn ? 4 b] 4 ? ‘ 
elev avt@, Ki mdvres cxavdadtoOnoovtat év coi, eyo — 
) t $4 4 7 aA € ? a 
ovdérrote cxavdadicOnoopat. éfn avt@ 0 ‘Inaocis, 

9 \ 4 of 9 t A \ 9 , 
Apny réyw coe Otte ev TavTn TH vuKTL piv adéxTOpa 
dovicat tpis atapyion pe. reyes avtw o ILlérpos, 
Kav Séy pe ovv col amobaveiv, ov pn oe atrapyico- 
pat. opoiws Kal waves of paOnrai elzrov. 

36 T 4 ” bd , A e 3 fe) ? Vi 

ote Epyetat pet avtav Oo ‘Inaods eis ywpiov 
Aeyduevoy TeOonpavel, nal réyee trois palntais, Ka- 
, *~ N ry 
Oicate avtod Ews ov drredOuv éxet tpocevEwpar, ™ xal 
maparaBav tov Ilérpov nat tovs Svo viovs LeBedaiov 
bd “ a a 
np§ato AuieicOar Kal ddnuovely. “rote Neyer avrois, 





XXVI. 51 KATA MAOOAION 69 








Tlepiduiros éorw 4 wuyn pov Ews Oavarov’ peivate 
woe Kal ‘YpHyopetre per’ énod. ° Kab mpooedBosy pe 
Kpov émecev én ™poowrrov avtod mpocevyopevos Kab 
éyov, Tlérep prov, et Suvaroy cor, mrapeOare an’ 
€0v TO TWoTN ploy TOVTO* WAnY ovy ws eyo OédX\w GAN’ 
ws ov. “xal Epyerat mpos tovs paOntas Kal evplone 
autovs Kabevéovtas, cai rAéyes To Tlétpw, Ovrws ove 
ioyvoate play @pav ypnyopnoac pet’ euod; “ ypnyopetre 
Kal mpocevyecGe iva pr eicéXOnte eis Tetpacpov. FO 
peev mrvedpa tmpoOupov, 7 Sé capE dobevns. “adda éx 
Seurépou amreNOav apooniEato Aéywr, Ilarep pou, ei ov 
Svvatat TotTo mapeAbety av pr) avTo Tiw, yernOntw TO 
Oérnpa cov. “xali éXOdv wari, edpev avtods xabevdov- 
Tas’ yoav yap avtav of -odOarpol BeBapnuévor. “ nat 
ddels avtovs madkuiy amedOav mpoonigato éx TpiTou, 
Tov avtov Adyov eimav. “Tore EpyeTat mpos Tovds 
pabnras Kab reyes avrois, KaOevdere Td Aovrdov Kab 
dvatravecbe. idod tyyicev 7) Opa Kati o vids tod avOpa- 
mou apadidotat eis xeipas ayaptwrav. “ éyeipecde, 
Gyopev’ Sod Ayyucev 6 trapadsibovs pe. : 

4 Kal rt avtovd Aadodvtos, tdov "Iovdas els trav 
Sadexa FrAOev, kal per avtod Gydos Todvs peTa pa- 
xyatpav Kal EvAwY ato TeV apxlepéwy Kat mpecBuTé- 
pwv tov raod. “6 Sé mapadidovs avtov edwxev aurois 
onpetov reyav, “Ov dv dirnow, avtos éotw’ Kpatnoate 
avrov. “Kat etOéws mpocedOadyv eH “Inood eizer, 
Xaipe paBBi, cal xateplrncev atvtov. 6 6€ “Inoods 
elev alte, ‘Etaipe, éf 3 waper; tore mpocedOovtes 
éréBarov tas xelpas emi tov “Inoody Kal éxpatnoar 
adrov. “™=xat idod els tév peta "Inood éxreivas THv 
yeipa améotacey Tiv paxatpary avrod, xal watafas Tév 


70 EYATTEAION AXVI. 51 


SovNov To dpytepéws adetrAev avTov To wtiov. ™ tore 


4 9 A e 3 fe) >] ? , \ ’ ’ 
_ Meyes aut@ o Inaods, Arootpefov thy paxatpay cov 
eis TOV TOTOY aUTHs’ TWavtTes yap ot AaBovTes payarpay 
9 > A 63 A a e . ? ¢ 
éy payalpy dododvra. 1 Soxeis Ore ov Suvaya 
Tapaxahécat Tov Tatépa pov, Kal wapactynce: pos 
dpte mreiw SHdexa Neyedvas ayyéXov; “ws ody. TAH 
“ e foe SA é a , . 535 2 b , 
pobacw ai ypadai, ort ovTws det yevérOar; © ev éxewy 
a ef ° e 9 A a 4 € > AN \ 
7H apa eirev o ‘Inaovs toils oydos, Os eri AnorHy 
eEn\Oate peta payatpav Kai Evrwv cuddrAaPeiy pe’ 
e wv 9 a e “a > 4 4 N >? 
xa? nyépay ev T@ tep@ exabelouny didacKwv, Kat ove 
9 t a 86 a be of 4 ivf 
EXPATHOATE LE. TOUTO O€ OAOV YyEeyovey Wa TANPO- 
A e ‘ “A A ; e 4 
daw ai ypagal trav wpodyntayv. tote ot pabnrtat 
mavrTes adévres avtoyv epuyov. 
87 Oo e de , A b “ > 4 \ 
t 0€ xpatnoavtes tov. Incovy amnyayov mpes 
Kaiagay tov apytepéa, OTrov of ypappareis Kal ot 
mpeaBurepot cuvnyOncav. ™o dé Teérpos jrodovde 
avT@ amd paxpobev Ews' TAS aVANS TOD apytepéws, Kat 
9 b 4 >) , A e “ ? ” \ 
eicedOady gow éexaOnto peta tev vanpetav ideiv TO 
téros. © Ov S5é dpytepets ai To cvvédptoy Grov EfnTouD 
‘revdopapruplay Kata Tov "Inaod, dws avtov Oavata- 
cova, “xal ovx evpoy ToAdav tpocedOovTwv rrevdo- 
paptipev. orepov é wpocedOovtes dvo “ eizrov, OvTos 
épn, Avvaya, xatadicas tov vaovy Tov OBeovd cai du 
Tplav nuEepav avTov oixodounoca. “Kal dvactas 0 
dpytepeds elev avt@, Ovdey droxpivy; Ti otTot cov 
xarapaptupovow; “'O 6é “Incots éoiota. Kal arro- 
\ e > A 9 > Aa ? XN a 
xpiBeis 0 apytepevs eirrev avt@, E€opnifw ce cata Tod 
Geod rod Cavtos, iva npiv elrns ef od et 6 Xptoros o 
vios Tov Beov. “reyes adt@ Oo “Inaods, Sd elzas’ 
TAY Neyo Upiv, am’ apte dYrecOe Tov vidv Tod avOpea- 
mou Ka@npevov éx deEiav tis Suvapews Kal épyomevov 


XXVIL 4 KATA MAO@AION ot 





aN a a a 9 “A 65 _ ¢ 'e ? ‘ 
ert Tov veperov Tov ovpavod. TOTEe 6 apytepeus 
f , A 

dvéppnkev ra ipatia avtod réyav, "EBAacdyunoev’ ti 
wv A 

ert xpelav Exyouev paptupwv; ide viv yKovoare tiv 

/ 66 / Cc a a e \ 9 

Bracdnuiav. Tt vpiv Soxet; ot dé azroxpiOévres 
eltrov, “Evoyos Oavatou éoriv. “Tore évértucay eis 76 
wpoowtov avtTov Kab exodagioay auTov, of dé épamioay 
wANSYOVEGS: Tpopyrevoop nuiv, Xpworé, tis eotw oO 
Wwaicas ce; 

°°O de Tlérpos exaOnro éEw év tH avdn’ Kal mpoo- 
a ey auto pla madionn es Kai ov jo 0a 
pera Tngot tov Lantaalov. 6 5&8 npvncato ép- 
apocbev travrwy dAéywv, Ovw olda th réyets. ™ ef- 
eXOovra Sé avrov eis TOY TrUAdVA, Eldev aVTOV AAAN Kab 
Aéyes tats éxel, Odtos nv peta “Inaod tov Natkw- 

a! 72 \ , 9 , . of M4 9 
paiov. Kat wadlvy npvnoato peta opxov ort Ovx 
9 \ Ld 73 N ‘ .Y , e 
olda tov avOpwiov. ™ peta puxpov S€ mpocerOovtes of 
e C) 9 A , > ] “A Q . 9 > «* 9, 
éotates eitrov TO Ilerpw, AdnOas Kai ad e€ avtadv et 
Kal yap 7 Nadta cov Sidcy ce Toei. “Tore Hp~aTo 

, N 9 , of 9 9 \ Ww 
katabeparivey Kat opview ote Ovw oida tov avOpw- 
qav' Kal evléws aréxtwp éehbaovncer. “Kal euvncOn 
e 4 n e/ 3 an ? 4 ¢ 
6 Ilétpos tod pyyatos “Incod eipnxoros ott [piv 

~ 7 a_- , 9 t ml 9 . 
GréxTopa hovicat tpis amapynon pe Kat éEedOwv EEw 
Exdavoey TLKPWS. 

27 *TIpwias Sé yevouevns cupBovrrov édaBov trav- 
Tes of apytepeis Kal ot mpecBuTepos Tod aod Kata 
Tov Inaod, ote Gavata@aat avTov. * cat dnoavres avtcy 
9 , f ‘ na e / 
anmnyayov Kal tapédmxapy Tlivare to nryeuovt. 

3 / 3794 bd , e 5 bY \ 7 N e 

Tore idav ‘Iovdas 6 tapadidovs avtcy ott KaTe- 
KpiOn, petaperrnOels Eotperey ta TpiaKxovta apyupia 
Tols apxytepevow Kal mpecButépos *réyov, “Hpaprtov 

\ 3 rn e ‘ 9 b' e A 
qapadovs alua aO@ov, ot dé elzrov, Ti mpos nas ; 


AA 


oTpov * 
9 / 
avol&as 
raBar 
18 


"Inoov 


XN 
~ b) 
TOV Ol: 
b> ] \ ’ 
QuTO €: 
94 be 
é€av [)) 
> fy 7) 
eloedl’?, 
TATELVS 
e ly 
Oo PeElg@: 
° Ka 
> ft ‘ 
ovopaTt 
TOV [Lt 
9 ~ r 
QUT® |: 
auTov kK 
7Or 
éoTW ¢ 
9 g 
dc ov 7 
qrous 
9 \ 
amo ov 
YOO }, 
Onvar 


oKavea: 
gol €o7: 


opbaru 


10°C) 


Tov’ x 


Sua 7a: 


TOU €v 


—— 


2S cas 
—_— - ae 


— “s ie} 
i i a oe * ons 


Stee! SF =: =, Tie 














XXVIL 35 KATA MAQOAION | 73 


Oérete avo tev Svo0 arodvaw vpiv; ot Sé elrav, Tov 
BapaBBav. ™réyet avtois 6 Iuatos, Ti ovv aoinow 
9 le) , 
Incotv tov Reydpevov Xpicrov; rAéyovow aavres, 
StavpoOjro. ™6 S& édn, Ti yap Kaxov érroi- 
noev; of S& meptccas expatoy Aéyortes, Lravpa- 
Oyro. *“idav 5& 6 Tlidaros ore ovdev werd adrd 
parrov OopuBos yiverat, AaBav vdwp ameviipato tas 
A ? / A w ‘4 9 al 9 > VY 
NElpas amrévavTt Tob oxdov Aeywv, AO@os Else arro 
Tov aiuaros Tov Sixaiov TovTov' tpeis dYrecbe. ™ xal 
atroxpiOeis Twas o Aas elrrev, To alua avtod ed’ nuas 
> } a 4 cc oa 2 7 ) 2 OA \ 
wat én ta téxva nov. “tore amédvoey avrtois Tov 
BapaBBay, tov 5é"Inooty dpayedArAccas tapédaxev va 
oraupw6i. 
a a e 
"Tore of orpati@rat Tov nyeu“ovos apadaPovres 
tov "Incoby eis TO mpattapioy cuvnyayor ém’ avtov SXnv 
thy oteipav, ™ nal éxdvoartes avtov yAapvda KoKKivny 
> «a 
qreptéOnnay avt@, ™ Kat mAéEavtes orépavoy éF axavOav 
éréOnxav émt tis Keharns avtod kal Kadapov év TH 
° a % [e) 
Seta avtov, Kat yovutretncavtes EwmpooBev avrov 
9 “~ “ vA 
évérraiEay avt@ déyortes, Xaipe 6 Bactreds trav ‘lov- 
daiwv, ™xal éuntvoavres eis avtdv é\aBov Tov Kada- 
pov Kal étuTroy eis THY KEpadnv avTod. 
31 ee > / > A ? ‘6 9 AN ‘ 
Kal ore évératkay avt@, éfedvcay avrov tny 
a ‘ > # > vv A e U > le) A 
yrapvda Kat évedvoav avtoy ta ivatia avtod, Kal 
> 2 \ ’ x a $2? E t 5S é 
umnyayov avTov eis TO oTAaUpwaat. Eepyopuevoe 
eXpov cvOpwrov Kupnvaiov, dvipatt Xlpwva' rodtov 
nyyapevoay iva dpyn Tov otavpov avrod. 
4 
8 Kal érdovtes eis térov Aeyopevov ToryoGd, 6 eorww 
Kpaviov to7ros Aeyopuevos, * ESwxav avt@ mety oivov 
peta yorjAs peueypévov’ Kal yevoapevos ov« nbeANc EV 
na , \ e¢ ? 
meiv. “otravpwoavtes 5é avtov Siepeploavto Ta (paTia 








74 EYAFEAION | XXVIL. 35 





avrov Badovtes KAjpov, * cal xabnpevor érnpouy avrov 
éxel. “Kat éréOnxav éravw Tis Kepadjs avtod THY 
aitiay avtov yeypappévnv, Odtos éeotiv "Incods 6 Baat- 
Nevs trav "lovdaiwy. “Tore ctavpodytas adv avt@ dvo 
Anatal, els ex SeEvay nat els EE evavupwv. 

Oi dé wapamropevopevoe EBracdnpouvy avrov, xi- 
voovtes Tas Keharas avtav “ Kal déyortes, ‘O xKata- 
AVY TOY vady Kat ev TpLol Huepats OlKodouaY, oadaoV 
GEavTor, et vios ef TOU Oeod, KataBnOs amo tod oTaupod. 
“ opolos nal ot apytepets eutrailortes peta TOV ypappa- 
téwv xal mpecButépwv éreyov, “”AAXous Ecwoev, éav- 
tov ov Svvatat oacat’ Bacirevs "lopanr éotw, Kata- 
Bare viv amo tov cravpov Kal mictevcouey én’ avTor' 
“crérotbev emt tov Oedv, pucacOe viv ei Oércc avTor' 
elirey yap Ott Beod eit vios. “1d 8 avto Kat ot AnoTAl 
ot cuvetaupwbérvres adv avT@ wveidifov avTov. 

“Amo 6é Exrns wpas oKxctos eyéveto ert macay thy 
ynv ws @pas éevatns. “epi dé thy évatny @pav ave- 
Bonoev 6 ‘Incots govy peyadn réyov, "HAL rs 
Aewa caBaybaver; tor’ Eativ Océ pov Océ pov, ivati 
pe eyxaténutres; “ tives Sé THY Exet EaTNKOTwY aKoU- 
cavtes EXeyov ore ‘Hidiav dwvel odtos. “Kai evOéws 
Spapov els EF autov kal AaBav oroyyov mAnoas, TE 
d€ous Kal wepiOeis Karam erorifev avtov. “oi Se 
Noutrot EXeyor, “Ades idwpev et Epyerat ‘HAlas coco 
auTov. 

°°O &é ‘Incots radu xpakas pov7z weyadn adixer 
TO Tvevpa, 

" Kat iov 16 Katarétacpa Tod vaov eoxiabn amo 
avobev Ews Katw eis vo, Kal 7 yh éoeicOn, Kai ai 
métpar eaxyicOncav, “Kat Ta pynpueia avewyOnoav kai 





XXVIT. 66 KATA MAOQOAION 75 





TOAAG THMATA TOY KExoLLnuevor ayiwy nyépOncay’ 
Sal éEeXOovtes ex TAY pynuciwovy peta thy eyepow 
auToU egg eee eis iii ayiav oA Kat evepavia On- 
cay trohnois. *o 8é éxaTovrapyos Kab ot per’ avTov 
Typodvres tov “Incobyv iSovtes tov cecouov Kat Ta 
yivoueva efoBnOnocav oodpa, rAéyortes, "AAnOas Oeov 
vios nv ovTos. ™’Hoay Sé éxet yuvaixes aroddal aro 
4 A eA J , ~ 9 A 
paxpobev Bewpodcat, aitiwwes nxorovOncav re “Incod 
amo Hs Vadikatas Staxovotcat aire * dv als qv 
Mapia 7 MaydSadnvy, cai Mapla 7 tod "laxwBov xat 
b ‘ LA x ¢ / A ca i 
Iwond pnrnp, Kat n pntnp Tov viev ZeBedaiov. 

7 ’Ovrlas 5é yevopévns 7A\Oev avOpwros wrovctos 
amro ’Apipabaias, trovvopa "lwand, ds Kal adtos éuabn- 
tevOn TO "Inood' ™ ovros mpoceAOov té Ttddarw yrn- 
Gato TO cepa Tov “Incod. Tore 6 IltAdros éxéXevcev 
atrodoOnvar. “Kat AaBav To capa 6 "Iwond everi- 
AuEev arrd owdcr Kabapa, “nat EOnxev avto dv Te 
Kaw@ avtod pynuelp 0 édatounoey év TH Tétpa, Kal 
apoakuniaas AOov péyav TH Ovpq Tov pynpeiov amrijr- 
ev. “nv &é éxet Mapia n Maydarnvy nal 7 addAN 
Mapia, caOnpevat arrévavtt Tod Tadou. 

%T 7 Sé éravptov, Tis €oTiv peTa THY TapacKeTy, 
surnyOncav of apxepels Kal ot Papicatoe ampos IIc- 
AaTov “réyorres, Kupie, euvnoOnuevy Ore Exeivos a 

? 9 ” a \ a ee 4 2 
mNavos eitev ete Cov, Mera tpets nuépas éyelpopac. 
“ xédkevaoy ovv aagariaOnvar Tov Tapoy Ews THS TpiTNs 
e S , 3 / e @ \ 9 A 4 
npépas, pntrote edOovtes of pwabntai avtov KrEYrwou 
avTov Kat cimwow T@ rag, "HyépOn aro trav vexpar, 

. © 9 ' , , a ’ 65 
Kal €oTat n EoyaTn TAaYN YElpwv THS TpwTNS. ~ Epn 
avtois 6 IAdtos, *Eyetre xovoetwdiay’ vrayete acha- 
Aicacbe os oldate, “oi Sé ropevOévtes noparicavro 


76 EYAPEAION XXVIIL. 66 


Tov tapov, odpayicavtes Tov AiGov pera THS KOVOT@- 
dias. 

28 *’Owed 58 caBBdtav, th eridwoxoton eis play 

é 
caBBatov, nev Mapia n Mayéarnvn cai n adn Ma- 
pia Oewpnoar tiv ragov. *xai idod cevopos eyéveto 
péyas’ ayyedos yap xupiov xataBas é£ orpavod kat 

‘ ? t A ? A 3 , > 9 
mpooedOav -atrexvrAtcey Tov AiGov Kat éexaOnro érravw 
2 a 39 1 ¢ (997 2 ama € 9 ’ \ _j 
avtov. *nv d€ 7 eidéa avtov ws doTpatn, Kal TO évdupa 
9 a . e , 4)? A X A . 9 “ > f 
avTov NevKov ws ywv. ‘amo 5é ToU PoBou avrov écei- 
cOnoay of TnpovyTes Kat éyevnOnoay ws vexpol. * atro- 
xptOeis 5é 0 dyyedos elev tois yuvakiv, M7 hoBetobe 
vpets: oda yap ots “Incovy tov éotavpwpudvov Cnreite. 
9 a 
Soux got de nyépOn yap, xaOus elev” Seite Serve 
Tov Tomov Strouv Exetto, "Kal Tayvd wopevOcioa eizrate 
a A ? ~ of 9 Cal “ 
tots paOntais avtod ott nyép0n ard tay vexpay, 
‘ > , e a > \ / bg A > A 
Kat i0ov mpoayer vas eis tHv T'adtdaiav, éexet avtey 
oveoOe. idod elroy viv. *Kat admedOovoas tayd amd 
Tov pevnwciov peta doBov Kat xapas peyarns ESpapoy 
atraryyetNas Tots pabryrads: avtoo. 

* Kai idov 6 *Inaots vInvTncey avtais devour, Xal- 
pete. at 5é mpoacedOovcar éxpatnoay avtou rods 7odas 
kal mpocexvynoav avt@. * ToTE Aéyer avTais 6 Inaois, 
Mn doBeicbe vumdyete atraryyeiNate Tois adeAdois pov 
iva atréAOwor eis tTHv Tarsiralav, cane’ pe orovrat. 

ii Tl U4 de > ty \ \ al 

opevopévoy S€ avTav, idod tives THS KOVoTO- 

, ‘ 9 : A f ? , “a 9 

dias €dGovtes eis THY Tod amTnyyelhav Tos apyxte- 
pedow atravta ta yevoueva. “Kal cuvayOévtes pera 
tov mpecButépwv oupBovrdrov te AaBovTes apyvpia 
ixava @wxav tots otpatidrats, * Aéyortes, Eirare bre 
Of pabnrat avtod vuxtos édOovtes Exreiray avtov 
nav Kotwwpsvov, “Kal éav axovagOn tovito éml rod 


\ 


\ 





f 


XXVIII. 20 KATA MAQOAION ~ 77 


e s e ” , Ve A 3 
NYEUOVOS, NMELS TWEITOMEY KAL VAS apLEpipvous ToLNTOpMED. 
’ b] 
* ot 5é AaBovtes Ta apyupia érolncay ws édidayOncay’ 
/ ° “a 
Kat duednuicOn 6 AOyos ovTOs Tapa "lovdatous péey ps THS 
C7] LEPOV. 
* Oi dé Evdexa pabnrai éerropevOnoay eis thv T'are- 
id t a 
Aaiay, eis TO pos od etakato avtois 6 “Inaots, ™ Kal 
a, \ : 
tdovres avtoy mpocexvvnaay, ot 5é édiaTacay. 
* Kai mpocerOav 6 “Inoois éAadnoev avtois Aéyov, 
"RS 6 a 3 4 3 9 A } > \ a 
o6n pot maca é€ovcia ev ovpavy@ Kal emt YNS. 
19 , , , \ v , 
qropevOevtes pabnrevoate wavta ta €Ovn, Bamti- 
Covres avtovs cis TO bvofa Tod matpos Kal Tov viov 
“~ , , \ “w~ 
Kat tov ayliov mvevpatos, * didacKovtes avTovs TypeEtv 
? A \ > ¢ a 
TAvTa Coa eveTeiNcpny viv. Kat idov eyo we? vucv 
A , a 2a 
eipt Tracas Tas Nuépas Ews THs TuYTEAELAS TOD ALWVOS. 


~ 








NOTES. 


CHAPTER I. 


In the remarks on the results of textual revision prefixed to the Notes 
on each Chapter, it is not intended to enter minutely into each critical 
point, but to indicate generally the drift and import of the correc- 
tions, and occasionally to state the grounds on which a reading is 


preferred, 


xara MaQ@atov is adopted in preference to xara Mar@atov by the 
best recent editors on the authority of SBD. The evidence, however, 
is not conclusive, for in the text even these MSS. admit the other 
forms in some instances. See Scrivener’s Introd. p. 488. 


2. éyévynoev. In accordance with all the uncial MSS. the final » 
(called épedxvorixdy or ‘ attached ’) is added in the best critical editions 
before vowels and consonants alike. To this rule Tischendorf admits 
a few ene, as dust (ch. vi. 24), Baordcace (ch. xx. 12). It is 
probable that ‘»’ épedxvorixdy appeared invariably in the written 
prose language veil in Attic Greek. See Winer, 43, 44, note 2, and 
Scrivener’s Introd. p. 486, 487. 


18. (a) “Inoot, now read by Tisch. (ed. 8), though absent from 
editions 5 and 7, is supported by all the Greek codices, but rejected by 
some critics, chiefly on the evidence of Irenzus, who (as appears 
from the Latin version of his works) read rod Xporod and sustained it 
on special grounds; but also because the collocation 6 Ingods Xpiords 
is hardly defensible from the position of the adjective xpiords, and 
is not found elsewhere in the genuine text of the N. T. See Ham- 
mond (Text. Crit. p. 66 foll.), who discusses this reading at length: 
and Scrivener’s Introd. p. 493. 

The reading rod 5¢ Xpiorod 7 yévecis, ‘the birth of the Messiah,’ is 
theologically valuable as denoting that the Messiah was born, against 
the false teaching that Jesus became the Messiah, or the Messiah 
entered into Him at baptism. Hence the interest of the discussion. 

(8) After pynorevdelons the received text has ydp—the usual par- 
ticle for beginning & narrative in explanation of a statement: cp. 

Towlror qv Td wpaypy’, Omws yap FrAOouer «.7.d. 
Soph. Ant. 407. 

Nam is similarly used in Latin, The insertion of yap in the text 
‘was probably the unconscious error of a copyist familiar with clas- 
sical usage. 


72  EYATPEAION XXVII. 4 





” 8 er . 9 t ? \ \ 9 , 
od Own. *Kal pifyas ta apyipia eis Tov vaov aveyo- 
pno'ev, xat atreAOav amnyEato. °oi 8& apytepets NaPov- 

a \ 

Tes TA apyupta etrrav, Ovn EEcotw Barely avta ets Tov 

a 3 N Y v4 A b] q Uy de 
xopBavay, émet Tin aipatos €or. ‘auuBovdsov 6é 

a 9 la) 

haBovtes nyopacay é€ avt@y tov aypov ToD KEepapéws 
’ ‘ a t se. 9 ’ er Vy 2 A 
els tadny toils Eévos. * 8:0 éxrAnOn O aypos éxeivos 
aypos aipatos éws ths onpepov. *ToTe eTAnpwOn 7d 
pnGev d.a ‘lepexiov tov mpodntov Aé€yovtos, Kat éraBov 
Ta Tplaxovta apyupia, THY TLLnY TOD TeTULnmEVvOY OV 
> ° Le en 9 t 10 4 5 7 4 ) 
éTuuncavro aro viav “lapand, “nai &wxay ata eis 
Tov arypov Tod Kepapéws, Kaba ouvérakéy mot KUptos. 

*“O 8é "Inaods éotan Eurrpoorbev rod nyeudvos’ Kal 
> t > A e e Q A 9 id A 
ETNPWTNTEVY AVTOV O NYELwV Aéyov, Lv ef 6 Bacirevs 
tav “lovdalev; 6 88 Inoods éby avT@, 20 Aéyess. ™ Kai 
9 a“ aA 9 A e \ A 9 , a 
éy T@ KaTryyopetcOat avTov vTrO THY apytepéwy Kal Tav 
’ 9 Se 3 [ 137 , > ne 
ampeaButépwy ovdey amexplvato. “rére eye avT@ 6 

4 le) 
TltAadros, Ovx axovets roca cov Karapaptupovaty; ™ xal 
b 9 16. > ] “ & Oe é en 4 @ : , 
ovx atrexpiOn avt@ mpos ovdée ev pia, date Oavpatew 
Tov nyeuova Alay. . : 

- 18 Or e \ 27 e oe \ 9 , ee a 
Kara dé copra elwOee 6 mye HeY atrohvew &va Ta 

Ld e \ , 9 
byw Sécpiov ov TOerdov. * eiyov 5é TOTE Séopsoy errion- 
U 7 A 17 la 9 q a 
prov, Aeyouevoy BapaBBav. CUNY LEVOY OVVY aUTaY 
elev avtois 6 Iliuvatos, Tiva Oérete atroAvow viv, 
BapaBPav 7} “Incoby tov Neyomevoy Xpiorov; * pdet 
yap ore did POovov mapédwxav avtov. ™ xaOnpévou 8é 
avrod emt Tod Bynmatos améoteAey pos avToOV 7 yun) 
b ] le) 4 \ \ a , b UG P 
avtov Aéyouca, Mndev gol Kai Te Sixaim exeive 
A A #. ¥ >] wv > ] 9 ‘ 20 ¢ 
movAa yap érrabov onuepov Kat dvap du avtoyv. ™ oi 
5é apyvepets kal ot tpecBitepor Ereicay ‘Tors Sydovs 
iva aitnowvtat Tov BapaBBav, rov 5é "Incodv amone- 

91 2 \ ¢ e \ 9 b] a / 

cwow. *“armoxpibels S¢ 6 nyeuav elev arvtois, Tiva 














XXVII. 35 KATA MAOOAION | 73 





Gérdete atro tev dvo aTrodvcw viv; of Sé eirav, Tov 
BapaBBav. ™ réyeu avtots 6 Tidatos, Ti ovv croujow 
9 “a ‘ 
Incoty tov Reyopevov X piarop ; Néyouotv saves, 
3 4 e 

SravpwOjtw. *6 S&é &dyn, Ti yap Kaxdv érrol- 
noev; ot 5é mepicaas Expatoy réyorTes, Lravpw- 
Onrw. “dav Sé o Tlidadros ort ovdey adhered adda 
HadXov OopuyBos yiverat, AaBav Vdowp ateviipato tas 

“ 9 / la) w ‘4 b ] al ? > 
NEtpas amrevaytt ToD oyAov AEywr, AO@os Eis aro 

le! 4 A 5 4 w - a wf 23 
Tov aipatos tov Sixaiov Tovtouv' vpeis ayrecbe. ™ Kal 
amroxptOeis Tas 6 aos elev, TO alua avrod éf’ judas 

} 9 } a é eo a 0% 7 ) é . Oa \ 
wal éml ta téxva nuov. ™tore amwédvoev avtots Tov 
BapaBBap, rov Sé"Incoby dpayeArAwoas tapédwxev iva 
oraupw 9h. 

“a A“ e 
“Tore of orpatustat Tov nye“ovos tmapadaBovrTes 
a 4 

Tov Inoody eis TO Tpatt@pLoy auvyryayov ém avToV GANY 

\ A 93 \ 2 5 ’ 2. t 5 , 
Thy omeipav. ™ Kai éxdvcartes avtoyv yAapvda KoKKivny 
qrepiéOnxay avte, nai mrAéEavres otéhavov é& axavOav 
erréOnxay emt ris Keharyns avtod Kal xarapov éyv Th 
Sefta& avtov, Kat yovutTreticavtes Eumpoobev avrov 
évérraikay avT@ déeyortes, Xaipe 6 Bacireds tav lov- 
daiwv, ™xal éuntvcavtes els avtoy éXaBov Toy Kada- 
prov Kal éruTToy eis THY KEhaArnY avTod. 

31 e 9 7 7 A Igor PY > A ‘\ 

Kal ore evéractay avt@, éfédvcay avroy thy 

c ‘ > 2 > A X e U 9 ~ \ 
Vrapvsa Kal éevédvoavy autTov Ta ivatia avrov, Kab 
> 4 : 9 A > \ A $2? E / de 
umnyayov avTov eis TO TTaUpacas. Eepyopevor Oé 
evpov cvOpwrov Kupnvaiov, dvoyatt Xluwva’ todrov 
nyyapevoay iva apn Tov otavpoy avtod. 

% Kal érOdvres eis té7rov Aeyopevoy T'oryoa, 6 éorev 
Kpaviov ToTos deyopevos, “ EaKavy avT@ mMetv olvoy 
peTa YoArHS pemtypévov’ Kal yevoapevos oun nOEAncev 

a \ e¢ ss 
aviv. “otavpwoartes Sé avtov Siepeploayto Td iwatia 


74 EYATTEAION ' XXVIL. 35 


avtov BaNdovtes KAnpov, * cab KaOnpevoe ernpovv avrov 
éxet. "Kat éréOnxav éravw tis Kehadyns avtTod THv 
aitiay avtov yeypappévnv, Odtos éotiv "Incods 6 Bact- 
Nevs Tav "lovdaiwy. “Tote ctavpodyras avy avt@ dvo 
Anortal, els éx SeEay nat els EE evwvvpor. 

° Oi dé mapamopevopevoe EBrXachnpouy avrov, xi- 
vodvtes Tas Keharas avTav “ Kal déeyortes, ‘O xara- 
AVwv TOV vaby Kal ev TpLoly Huépats olxodopaVv, Tacov 
oeauTor, et vids el TOD Oeod, kataBnO& do Tod araupod. 
“ opolws nal ot apyvepels eutraifovtes peta TOV ypappa- 
Témy Kal mpecBurépwv éreyov, ““AdXous Ecwoev, éav- 
tov ov Svvatat odcat’ Bacirels “Iopanr éotiv, Kxata- 
Barw viv aro tov otavpov Kal miotevcopey er’ avtov' 
“crérrowOev ert tov Oedv, pucacOw viv et Oéreu avror’ 
elev yap ort Oeod ett vios. “1d 8 auto Kal ot AnoTal 
of cuvataupwlévres ody avT@ wveidsfov avTor. 

“Amd bé &xerns Gpas oxctos éyévero éxt waaay Thy 
ynv ws @pas évatns. “wept dé thy évatny @pav ave- 
Bonoey 6 ‘Incots dwvi) peydrAn réyor, "HAL nr 
Aewa caBayGaver; Todt’ Eativ’ Oeé prov Oeé pov, ivati 
pe éeyxatéditres; “ rivés 5€ TéHv exel EctnKOT@V axKol- 
cavtes édXeyov ore “Hriav dove? ovzos. “Kai evbéws 
Spawav els & avtav Kat AaBov ooyyov mAnoas, TE 
dfous Kal mepiOels Kadapw erotitey avtov. “oi Sé 
Nourrot Edeyov, “Ades idwper e¢ Epyetar “HAlas codcwv 
auTov. 

°°O Sé "Incods tradw xpakas pov peyaryn adjxer 
TO Tvevpa, 





"Kal idov td xatarétacpa Tod vaod éoxicOn do 

” 4 f 8 3 Py . . ¢ ~ 3 ’ 6 \ e 

avobev ws Kata eis Ovo, Kal 4 yn éocicOn, Kai ai 
\ n 

métpat eoxicOncay, “Kal ta pynpeia advewyOnoay Kal 


XXVIT. 66 KATA MAOOAION 75 





TOAAA TwOpaTAa THY KEKolUnpévwy ayiwy nyépOncar 
58 3 , 9 A , \ ” 
kal é£eNOovres ex Tav pvnpeiwy petd thy Eyepaow 
autov illeniion eis iid ayiay TOMY Kal evepavic On- 
cay Tonnois. *o 8é ExaTOvTapXos Kal of per avTov 
THpobvres tov "Incody iSovtes tov cevopov Kat Ta 
yivopeva efoBnOncav adodpa, Aéyovtes, "AANOds Geod 
vios nv ovtos. ~’Hoay dé éxet yuvaixes mroAXal azo 
, A C7 9 , A 9 A 
paxpobey Oewpotcat, aitives nxorovOncayv te “Inood 
amo THs Yantiaias Staxovoicat atta © év als qv 
Mapia 7 Maydarnvn, cat Mapla 4 tod "lax@Bov Kai 
b ) ‘ U \ ee / A Ca f 
Iwond pnrnp, Kain pntnp Tav vidv ZeBedaiov. 
°Orvrlas 5é yevoudvns 7AGev aGvOpwmos WAovcLOS 
> A 9 , bod 3 , my t) 3 
amro Apipabaias, tovvona ‘Iwaond, ds Kal avrds éuabn- 
tev0n Te "Inood' “otros mpoceNov te ItAatw yT7- 
\ ved a ? le) ’ e a 9 As 
cato 70 capa tov ‘Incov. tore 6 IltAdtos éxéXeucev 
atroéoOjva, “Kal rAaBov TO capa 6 “Iwond éveru- 
ALEev aird cuvdcu KaBapa, “nat Onxev avro dv TO 
Kawe@ avTovd prynpeip 0 édaTOunoev ev TH TETPG, Kal 
mpoakunicas AiGoyv péyav TH Ovpa rod pynpeiov amir- 
Bev, “nv Sé éxet Mapia 4 Maydarnvyn xai 4 adAN 
Mapia, caOnpevat arrévavtt Tod Tadov. 

7 dé éravplov, ntis €otly peta THY TrapacKeuTy, 
acuyOncav oi apyepets Kai ot Dapicatoe mpos Te- 
NatTov “réyovres, Kupie, euvncOnwev Ore éxeivos 6 

U 9 4 a ‘ a e , b] 
anavos elev Ett Cov, Meta tpeis nuépas éyelpopar. 
“ xéXevcoy otv aogariaOjvar Tov Tapov ews HS Tpitns 
e a , b] / e ‘ 9 la) / 
nuépas, pntote doves of pabntai avtTod KréYrwou 
avrov kab élwow TO rae, ’HyépOn amo trav vexpar, 

. e 3 ' t ’ a ' 65 ¥ 
Kat gota ) eoxatn WAaYN yElpwv THS TpwTys. © Edn 
avrois 6 Il:Adros, "Eyete xovotwdiav’ vrayere acha- 
Aicacbe ws oldate, “oi Sé ropevlévtes nopadricavro 


76 EYATTEAION XXVII. 66 


tov tTapov, ofpayicartres Tov AiGov peta THS KOVOTW- 
dias. | 

28 *’Owe 88 caBBator, tH éeridwoxoten eis play 
caBBarov, nev Mapia 7 Maydarnvy cai 7 aAAn Ma- 
pia Oewpjcat tiv tragov. *xalt idovd ceopds eyévero 
péyas’ ayyedos yap xupiov xataBas é& otpavod rat 
mpooeNOav amexvducey toy AiGov Kat éxayro érrave 
avtov. * nv dé 7 eidéa avtod ws dorpamn, cab TO évdupa 
avToU evKdY as yewv. ‘amo Sé Tod doBov avrou écei- 
oOnoav of TnpovyTes Kal éyernOnoav ws vexpol. _* amo- 
xpOeis 58 0 dyyedos elrrev tais yuvaikiv, My doBeicbe 
vpeis’ olda yap ott "Incovv tov éotavpwpévov Cnreire. 
Soux éoti woe’ nyépOn yap, Kabws cimev’ Seite iSere 
Tov ToTrov Sirov éxetto, "Kal Tayv TopevOeioa eirrate 
trois paOnrais avtod ott nyép0n amd Tév vexpar, 
Kat idSod mpowye vas eis thv Tardsralav, éxet avrev 
GWeoGe. iSov elroy tpiv. * Kal amedOodcas tayd amd 
TOU pynueiov peta PoBov Kal yapds peyadns ESpapyor 
atraryyetNat Tois paOnrais avoid. 

° Kal idod 6 “Ingots vrnvrncev atrais Aéyov, Xai- 
pete. at 8€ mpocedOotcat éxpatnoav avtod Tods 1ddas 
Kal mpocexvvncav avt@. “ ToTE Aéyet avTais 6 Inaois, 
M7 doBeioGe vmdyere amaryyeinate Tois adeAdois pov 
iva atréAOwow eis tv Tadiralav, Kanei pe Govrat. 





{ a \ a 
" Tlopevopéevayv Sé€ avtav, dod tives THS KoVoTO- 
‘ f > ] 7 4 4 bd , n~ 9 
Sias €NOovtes els THv Tod amnyyethay tols apyte- 
a \ ; 
petow amavta tu yevoueva. “Kat cuvayOévtes pera 
’ t U * 
tTav mpcaButépwv cuuBovdov te AaBovtes apyvpia 
kava @wxav tots orpatidérass, * Xéyovtes, Kizrare bri 
A \ 
Oi panrat avrod vuKros édOovtes Exretray avrTov 
padn 3 
e A 4 14 \ x. bd “ a 9 oN a 
ney Kowpsvov, “Kal éav adxovady teito én tod 














‘ 


XXVIII. 20 KATA MAOOAION 77 


e a a 9 
NYELOVOS, HUEIS TEITOMEY Kal YUaS apEepluvous TOLNCOLED. 
ot 5é AaBovtes Ta apyupia enrolncay ws ébidayOnoar 
Kat SuepnpicOn 6 Aoyos OUTS Tapa lovdaiois péeype THS 
on LEpoV. 
* Oi bé Evdexa pabnrat éeropevOncay eis thv Tars- 
, 9 , 9 ee 3 ¢ 9 a e.°9 a 17 \ 
Aalav, eS TO pos ov erakato avTois Oo Ingots, ” Kat 
g ‘ 
toovres avrov mpocexuvycay, of Se édicracav. 
* Kat mpocerOav 6 “Inaois éAadnoev avtois Neywv, 
- BS 450 A b] 4 9 9 “a \ 9 \ a 
66n pot maca é£oucia ev ovpav@ Kat emi yn. 
19 , , , \ oo» , 
mopevOevtes pa@nrevoate wavta ta €Ovn, Batrri- 
Covres avtovs eis TO Svojpa tod waTpos Kat Tod viOv 
a“ , \ \ A 
Kal tov aylou mvevparos, * didacKovtes avtTous THpEeiv 
‘ 9 an > ¢ a 
TAVTAa Coa eveTeiXcuny viv. Kat iSov éyo peO var 
, A a Ia 
ell wacas Tas nwépas Ews THS TuvTEAELAS TOU ALWVOS. 


~ 








NOTES. 


CHAPTER I. 


In the remarks on the results of textual revision prefixed to the Notes 
on each Chapter, it is not intended to enter minutely into each critical 
point, but to indicate generally the drift and import of the correc- 
tions, and occasionally to state the grounds on which a reading is 
preferred. 


xard MaQ@atov is adopted in preference to card Mar@atoy by the 
best recent editors on the authority of NBD. The evidence, however, 
is not conclusive, for in the text even these MSS. admit the other 
forms in some instances. See Scrivener’s Introd. p. 488. 


2. éyévyncev. In accordance with all the uncial MSS. the final » 
(called épeAxvorixéy or ‘ attached’) is added in the best critical editions 
before vowels and consonants alike. To this rule Tischendorf admits 
a few exceptions, as dui (ch. vi. 24), Baordcact (ch, xx. 12). It is 
‘ probable that ‘v’ épedAxvorixédy appeared invariably in the written 
prose language even in Attic Greek. See Winer, 43, 44, note 2, and 
Scrivener’s Introd. p. 486, 487. 


18. (a) “Inoot, now read by Tisch. (ed. 8), though absent from 
editions 5 and 7, is supported by all the Greek codices, but rejected by 
some critics, chiefly on the evidence of Irensus, who (as appears 
from the Latin version of his works) read roo Xpiorod and sustained it 
on special grounds; but also because the collocation 6 "Ingods Xpiords 
is hardly defensible from the position of the adjective xpiords, and 
is not found elsewhere in the genuine text of the N. T. See Ham- 
mond (Text. Crit. p. 66 foll.), who discusses this reading at length: 
and Scrivener’s Introd. p. 493. 

The reading rod 5¢ Xpicrod 7 yéveois, ‘the birth of the Messiah,’ is 
theologically valuable as denoting that the Messiah was born, against 
the false teaching that Jesus became the Messiah, or the Messiah 
entered into Him at baptism. Hence the interest of the discussion. 

(8) After pvynorevdelons the received text has yap—the usual par- 
ticle for beginning a narrative in explanation of a statement: cp. 

TowUToy av Td Wpaypy’, Grws yap FrAOomer K.7.X. 
jie ad Soph. Ant. 407. 

Nam is similarly used in Latin. The insertion of ydp in the text 
was probably the unconscious error of a copyist familiar with clas- 
sical usage. Bees 8 


80 ST MATTHEW. [I. 22— 


22. «vplov not rod xuplov. Kupios, in the sense of Jehovah—the 
triune God—is almost invariably without the article. 

25. vidv (N B) for rdv vidy adrijs tov wpwréroxov. The reading of 
the textus receptus is probably due to Luke ii. 7, where xrpwréroxoy is 
unchallenged. The insertion may have been made for controversial 
reasons, as slightly favouring the view that ‘the brethren of the Lord’ 
were his full brethren, But this is unlikely. 


BiayyA& voy, like xypiorés (see ch. i. 18), is rare in the classics, The 
history of it is that of many Hellenistic words—first Homeric, then 
vernacular, then again found in literature. It occurs twice in Homer, 
in the sense of ‘reward for good news,’ Od. x1v. 152 evayyédcoy dé por 
Eorw | abrix’ éwel xev xeivos lov Ta ad Sdpuad’ Ixyrac: and again in the 
same passage 1. 166. In Aristoph. Eq. 656 e2ayyé\ta Ovew is ‘to 
sacrifice for good news,’ Eq. 647 evayyédca crepavoiv, ‘to crown for 
good news.’ In later Greek evayyéAcoy acquires the more familiar 
sense of ‘good news,’ as distinct from ‘reward for good news.’ The 
LXX. has the word in both senses. It was a familiar term to 
educated Romans: cp. ‘Primum ut opinor ebayyéica. Valerius abso- 
lutus est,’ Cic. ad Att. 11. 3, In its N.T. use evayyédoy is closely 
allied to the thonght of the Kingdom of God, it is distinctively the 
announcement of the Messianic hopes fulfilled. The word is not 


used by St John except in one passage of the Apocalypse, ch. xiv. 6, 


or by St James, and once only by St Peter, it does not occur in St 
Luke’s Gospel. With St Paul, however, evayyé\coy is very frequent, 
and to him is due its leading place in the Christian vocabulary. For 
the verb see ch. xi. 5. The English equivalent ‘gospel’ (A.-Saxon 
Godspell) is a felicitous rendering, though it fails to convey all that 
belongs to evayyéAvov. The Continental languages have naturalised 
the Greek word: évangile (French), evangelium (German), evangelio 
(Italian). 

kara, ‘according to.’ The gospel is presented according to the 
plan and aims of the different writers inspired to meet the require- 
ments of particular readers and to satisfy special needs. 

1. Bipros yevéorews, ‘Book of generation,’ i.e. the pedigree extracted 
from the public archives which were carefully preserved and placed 
under the special care of the Sanhedrin. The expression recalls, 
perhaps designedly, Gen. v. 1 airy 7 BiBdos yevécews dvOpwrwr. 

(1) The genealogy is an answer to the question which would be 
asked by every Jew of any one who claimed to be the Messiah, ‘Is 
he of the house of David?’ for by no name was the Messiah more 
frequently spoken of by Jews and by foreigners (see ch. xv. 22), and 
designated in the Talmud, than by that of the Son of David. 

(2) Both this genealogy and that in St Luke’s Gospel trace Joseph's 
descent. But see below, v. 16. , 

(8) St Matthew traces the pedigree from Abraham, the Father of 
the Chosen Race, through David, from whose house the Messiah was 
expected; St Luke, true to the scope of his Gospel, traces it from the 
common Father of Jew and Gentile. 





I. 11] | NOTES. 81 


(4) St Matthew gives the royal succession, 8t Luke, the family 
lineage. This accounts for many variations in names. 

(5) This genealogy descends from father to son, and is therefore 
probably the more exact transcript of the original document, St 
Luke's ascends from son to father. 


2. tov Ioadk«. The article is generally used with indeclinable proper 
names for the sake of perspicuity. See Winer, p. 141. 


3. Odpap. St Matthew also differs from St Luke in naming 
women in the genealogy. Of the four mentioned two—Rahab and 
Ruth—are foreigners, and three—Thamar, Rahab and Bathsheba— 
were stained with sin. The purpose of the Evangelist in recording 
their names may be to show that He who came to save ‘that which 
was lost,’ the Friend of sinners, does not scorn such descent, 


5. bv... Ieooal. According to the received chronology the 
space of time between Salmon and Jesse was not less than 400 years. 
In that space there are only four generations recorded in the text. 
BKither then the received chronology is wrong or the genealogy not 
complete. In all probability the former is at fault, and the shortening 
of the period named would bring ‘Jewish history into harmony with 
Kgyptian and with the internal evidence of the Israelitish history 
itself.’ See Art. ‘Genealogy’ in Bib. Dict. for this and other points. 


6. AavelS tov Baottéa, A special hint of Christ the king, of 
whom David was the type. ° ; 


éx THs Tov Ouvplov. For the omission of yuvaixos cp. ‘Hectoris 
Andromache,’ in. 111. 319: such ellipse is natural where there 
would be no difficulty in supplying the missing word. 

It is at this point that St Luke’s genealogy branches off. Accord- 
ing to natural descent Joseph was a descendant of Nathan, not of 
Solomon. The genealogies meet again in the names of Zorobabel and 
Salathiel. See below, v. 12. ; 

8. "Iwpdy 8 tines tov "Otelay (Uzziah). The names of 
Ahaziah, Joash and Amaziah are here omitted; see note, v. 17. 

11. “Iwoelas St éyévyvnoev tov ‘Iexovlay (Jehoiakim); but in the 
next v. Jechonias=Jehoiachin. A step is thus wanting in the gene- 
alogy, which is supplied by a very early though probably not genuine 
reading: "Iwoelas dé éyévvnoev rdv "Iwaxelu> "Iwaxelu bé éyévynoer rov 
"Iexoviay (Jehoiachin). The insertion would make fifteen steps in 
this portion of the genealogy and would not remove the difficulty 
unless rov’s ddekdovs were placed after "Iwaxelu. 

*Texovlayv kal rods dSeXots avrov. No brethren of Jehoiachin are 
mentioned, but Jehoiakim had three (1 Chr, iii. 15): a further indi- 
cation that Texovias in this verse= Jehoiakim. 


él tis perotxerlas BaBvAdvos. ‘At the time of the migration or 
transportation to Babylon’ (606 B.c.). For éri in this sense cp. él 
KaAavélov, Acts xi. 28; éwt dpxepéws “Avva, Luke iii. 2. This use of 
the preposition comes from the conception that one event rests on, 


SI MATTHEW 6 





_ 


82 ST MATTHEW. (lL. u— 


but not wholly on, a person or other events. peroxecla, the LXX. 
word for the Babylonish exile, for which the classical perocxla is also 
used. For the genitive BafvAGvos see Winer, p. 234. Cp. French 
‘chemin de Paris,’ road to Paris. 

12. “Iexovlas tyévvycev tov DarahisyjA. Jehoiachin had no children 
of his own, ‘write ye this man childless’ (Jer. xxii. 30). Salathiel 
was the son of Neri (Luke), but heir to Jehoiachin. 

13. Z iBeX St Eyévynocey rév "ABS. Here a step is omitted, 
abinaae eileiah 1 Chron. iii. being the grandson of Ze- 
rubbabel. Rhesa, who is named as Zerubbabel’s son (Luke iii. 27), 
is conjectured to be a title (Rhesa or Rosh=a Prince): in that case 
the text in Luke should run, ‘which was the son of Rhesa Zoro- 
babel.’ The Juda of Luke is the same as Abiud. 

16. "IaxaB 8 éyévyncey rov "Iwond. ‘Joseph which was the son 
of Heli’ (Luke), see last note; probably Joseph was the son of Heli 
and the heir to Jacob. It is conjectured with much probability that 
Jacob was Mary’s father. In that case, although both genealogies 
show Joseph’s descent, they are in fact equally genealogies of Mary’s 


family. 
Matthan or Matthat 
eee 
(According to Matthew) Jacob. Heli (according to Luke) 


| | 
Mary a Sees oseph 


17. This division into three sets, each containing fourteen steps of 
descent, is an instance of a practice familiar to readers of Jewish 
antiquities. Lightfoot says, ‘They do so very much delight in such 
kind of concents, that they oftentimes screw up the strings beyond the 
due measure and stretch them till they crack.’ Such a system neces- 
sitates the omission of steps in the descent: see notes vv. 8 and 13. 


1s—25. Tue Brera or Jesus Curist, Luke i. 26—56 and ii. 4—7. 


St Mark and St John give no account of the birth of Jesus, St Luke 
narrates several particulars not recorded by St Matthew, (1) the an- 
nunciation, (2) Mary’s salutation of Elizabeth in a city of Juda (or 
Juttah), and (3) the journey from Galilee to Bethlehem. 


18. "Incot Xpworov. See v. 21. 


torov. <As a classical word ypiords is very rare (Aisch. Prom. 
Vinct. 480 and Eur. Hipp. 516 are among the few instances where it 
occurs) and thus belongs to a class of words that have passed into 
Christian use without any debasing pagan associations. In the LXX. 
it is frequent as a translation of the Hebrew Mashiach (anointed). To 
the Jew it would suggest the thought of (1) Prophet, uy aynode raw 
xpicTray pov Kal éy Tois mpodijras pov uy wovnpevecde, Ps. civ. 15; 
(2) Priest, cat elcoloe: 6 lepeds 6 xptords awd rot aluaros, Levit. iv. 16; 
(3) King, roiav édeos TH xXptoT~ abrod r@~ AaBld, Ps. xvii. 54. Asa. 
proper name it was the Messiah, the Xpiords nyovpevos of Dan. ix. 25— 
the only passage where the term Mashiach is applied directly to the 


I. 19.] NOTES. 83 


coming Deliverer. In the N. T. the Hebrew form is used twice (John 
i. 41 and iv. 25), where it is explained: evp/xapev rdw Mecolay 6 dorw 
MeOepunvevopevov xporés (ch. i, 42) and olda d7t Meoclas Epxerat o de- 
ybpmevos xptarés. Note that one title—Messiah or Christ—has been 
adopted almost to the exclusion of others quite as common in the 
O.T., ‘The Branch,’ ‘ He that cometh’ (6 épxéduevos, Hebr. Habba), ‘The 
Prophet.’ This is partly due to the great influence of Daniel’s pro- 
phecy, partly to the appropriateness of the title to the Son of David. 


pyycrevielons, ‘betrothed.’ Among the Jews the betrothal took 
place a year before marriage, and during the interval the betrothed 
maiden remained with her own family. But from the day of betrothal 
the pair were regarded as man and wife. For the genitive absolute 
penot....Mapias instead of the nominative as subject to evpéOn see 
Winer, p. 260. 


Maplas. The Hebrew form is Miriam. 


19. 8lxatos dv, ‘since he was a just man,’ i.e. one who observed the 
law, and, therefore, feeling bound to divorce Mary. But two courses 
were open to him. He could either summon her before the law-courts 
to be judicially condemned and punished, or he could put her away by 
a bill of divorcement before witnesses, but without assigning cause. 
This is meant by AdOpa drodica airjv, the more merciful course 
which Joseph resolved to adopt. The tradition of mediwval art that 
Joseph was an old man at this time rests on no scriptural evidence, 
but the fact that he disappears from the Gospel history after Luke 
ii. 51, and the inference that he died before our Lord’s ministry began 
are adduced in support of that view. 


xal pr G&t\ov. «al appears to have a restrictive force and to be 
equivalent to xalro. See Jelf, 759. 3, and Campbell’s Soph. Introd. 
§ 25. 2.6. Cp. & ordpave xalpww Gris wal o’ axwy éyw | dNeirw, Ari- 
stoph. Eq. 1250, and xal Oeds éuul kai od Svvapal ce dudxecr, Bion, Id. 
1, 53. In all these passages, however, it is better to see the restrictive 
or adversative force not in the connecting particle but in the con- 
trasted clauses and to regard xal as simply conjunctive. See Winer, 
545, 


p17} GAoy, ‘since he was unwilling,’ quum nollet. In modern Greek 
7) is always the negative used with participles. Perhaps the origin 
cf the usage muy be traced to the fact that the participle generally 
explains the motive or condition of an action and so would require ny 
rather than oJ. Then from the tendency to grammatical uniformity 
the usage became universal. In the N. T. there is a close approach 
in this respect to the rule of modern Greek. 


Sayparloat, ‘to display,’ ‘exhibit,’ here ‘to expose in open court,’ 
as opposed to Ad@pa arodicat. mwapaderyparicac—the reading of the 
received text—is used by Polybius of punishing the guilty for an 
example to others, 11. 60. 7, xv. 32. 5, et alibi, see Schweighauser sub 
voc. The simple verb which does not appear to be classical is found 
in the sense of ‘displaying’ as in a triumph in Col, ii. 15, rds dtouclas 


6—2 


84 ST MATTHEW. (I. 19— 


éSerypdricen dy xappnoig, see Bp Lightfoot on the passage. The mo- 
dern Greek version va Oearploy conveys the idea of exposure simply. 


20. (Sov. Used like the Hebr. hinneh as a particle of transition. 
See note ch. ii. 7. 


cat’ Svap for classical Sap. 
wapoaBeiv, the technical word for receiving a bride from her 


parents: xal ri dv, Epn 6 Zwxpdrys, émiorapévny airi wapédafes (Xen. 
(Econ.). 


21. xarécas Td Svopa atrov Inco. Jesus represents the Greek 
form, while Joshua represents the Hebrew form of the same name. 
The same Hebrew root occurs in the salutation Hosanna: see note, 
ch. xxi.9. Joshua who led the Israelites into the Promised Land, and 
Joshua or Jeshua, who was high priest at the time of the return 
from the Babylonish Captivity, are types of Jesus Christ in respect 
both of work and name. 


atrés, with some emphasis, he will not only preach cwrnpla, but 
will himself confer it. 


caice tov Aadv avrov dwrd Tov dpapriay avrav. An announce- 
ment of a spiritual Kingdom. Contrary to the thought of many Jews 
the salvation which Jesus brought was not to be a saving from the 
Roman or Herodian rule, but a life protected from sin. 


22. Sdov. For the Hellenistic use of oA\os in preference to was ep. 
French ‘tout’ from totus, adopted rather than any word derived from 
omnis. Possibly the similarity to Hebr. col (all) may have influenced 
the Hellenistic writers in their choice. 


yéyovey, ‘has come to pass.’ The Evangelist speaks as a contem- 
porary. The tense is a note of the early date of this gospel. 


tva wAnpw0y. By this formula the Evangelist recognises in the 
event described a fulfilment of a type or prophecy. It matters little 
whether we regard wa as (1) final, ‘in order that,’ or (2) by a late use 
consecutive, ‘so that,’ in other words (1) as marking the conscious 
intention of the prophet or of God speaking through the prophet, 
or (2) a reflection of the Evangelist viewing the historical fact in con- 
nection with the prophecy—and finding in the prophecy an analogy, 
if not a definite prediction. For in regard to divine action the 
intention and result are identical, that is, we cannot conceive of any 
result being unintentional with God. It has been disputed whether 
iva is ever used in a consecutive sense. Meyer and Alford deny this 
use (see his note 1 Thess. v. 4), and Winer with perhaps one exception, 
Rev. xiii. 138. On the other side see Bp Ellicott on Eph. i. 17 and 
Bp Lightfoot on Gal. v.17, and comp. 1 Thess. v, 4. In these and 
other passages tva undoubtedly marks the result as distinct from 
conscious purpose. In confirmation of this view take into account 
(1) The Jewish mode of thought, according to which all results are 
regarded as purposed by God. The absence of rixy from the N.T. 
vocabulary is striking evidence of this. (2) The intluence of Latin, 
in which the same particle ut is used to express aim and result. (3) 


II. 9.] NOTES. 85 


The analogy of the genitive of the infinitive (e.g. rod murevew) in- 
sensibly passing from an idea of aim to that of result. (4) The usage 
of modern Greek, towards which Hellenistic Greek is a step, which finds 
vé (va) too weak to express the idea of purpose and strengthens that 
particle by the addition of dd, so that 3:4 x4=‘in order that.’ (5) The 
general tendency of language in a later stage, especially on its popular 
side, to make special words serve a manifold use. 

The use of fva is further extended in Hellenistic Greek 

(1) to oblique petition after words of entreaty, command, &c. in- 
stead of Srws or infinitive. Cp. elré wa yévyrat, Luke iv. 3. 

(2) to substantival clauses, where 67: or ws with the indicative 
would be the regular classical construction; cp. John xvii. 8, avry dé 
éorw 7 alidvios fwh, va ywwoKxwoly oe x.r.r., and Epict. 1.1.1, ef arnbés 
éore rode Wa Faua pev...wdyTa wotety, si verum hoc est fieri posse &c. 
(Schweighauser). 

Comp. the indices of Schweighiuser to Epictetus and of Wytten- 
bach to Plutarch, where examples are given of Iva consecutive. 


tmo...8ta. See note ch. ii. 5. 


23. 7 Gévos év yaotpl a. Not a Virgin as A.V. but the Virgin: 
s0 also the Hebrew, which differs from this quotation only in having 
the singular ‘she shall call.’ The citation agrees with the LXX. 
where however the reading varies between éte. and Ajwerac and be- 
tween xadéoes and xadécovew. See Is. vii. 14. 

The historical crisis was this, Ahaz is alarmed by the threatened 
invasion of Pekah and Rezin—the confederate kings of Samaria and 
Damascus. Isaiah reassures Ahaz, who hypocritically refuses to ask 
for a sign. Yet a sign is given. She, who is now unmarried, shall 
bear a son, probably a scion of the royal house of David; he shall be 
called Emmanuel, and before he arrives at years of discretion the de- 
liverance shall come, though a heavier distress is at hand. 

The prophecy is distinctly Messianic, but the sign in Isaiah is not 
eoncerned with the manner of the child’s birth, but with the name, 
and the deliverance which should happen in his infancy. Therefore, 
the weight of the reference is to the name ‘Emmanuel’ and to the 
true Son of David, whose birth was the sign of His people’s deliver- 
ance. 


peDeounvevdpevoy, a late word (Polyb. and Diod. Sic.). Cp. rovds 
xadoupévous éérpacpdivaplous 8 ueOepunvevdpevoy émcdéxrous Snot. Polyb. 
v1. 26.6. The explanation would not of course appear in the original 
Aramaic gospel. 

25. ovk éylvwonev «.7.A. This expression cannot be considered as 


in any way decisive of the question, whether the Virgin Mary had or 
had not children besides our blessed Lord. 


CHAPTER II. 


9. torady for éorn (RBCD). The passive implies agency, here 
divine agency: see ch. xxvii. 11, 


86 SI MATTHEW, [II. 11— 


11. Sov for eipor, with all the leading MSS. and versions, 
edpor influenced by v. 8, 

15. s«vplov for roi xuplov. Bee ch. i. 22. 

17. Sd for tro, the reading of all the more ancient authorities. 
The prophet is regarded as the instrument, not the agent. 

18. O@pivos kal omitted before c\avéuds with NB against many . 
later authorities. The omission brings the quotation into closer 
verbal agreement with the Hebrew; but the words are found in the 
LXX., and were probably meant to express the Hebrew intensive 
word by an addition. 

23. Nafapé@. The MSS. vary wherever this name occurs be- 
tween Natapé0, Najapér, Nagapa0 and Najupd, so that the ortho- 
graphy cannot be determined. 





1—12. Tue Vist or tHE Maai. Recorded by St Matthew only. 


1. tov 88 *Inood yori: The year 3 before the Christian 
era has been fixed almost beyond a doubt as the date of the Nativity. 
The present year—1881—is therefore correctly a.p. 1884. The data 
on which the computation is founded are: (1) The first rule of Quirinus 
(Luke ii. 2), which should probably be placed between the years B.C. 
4 and a.p. 1 of the common era. Josephus mentions Quirinus as 
Governor in a.p. 6—nine or ten years after the true date of the 
nativity. The conjecture of a previous first governorship of Quirinus 
was made and ably supported by A. W. Zumpt. His conclusions are 
generally accepted. (2) The accession of Tiberius a.p. 14; thus the fif- 
teenth year of Tiberius, in which Jesus was baptized (Luke iii. 1, 2) ended 
Aug. 19, a.p. 29, (3) The Paschal full moon; which fell on a Friday, 
15th Nisan in a.p. 30 and also in a.p. 33. On one of these two dates 
the Crucifixion must have taken place. If the second be adopted as 
agreeing best with the other chronological notes in the gospels, Jesus 
was crucified on April 3 [o.8.], a.p. 833, when he may have been be- 
tween 34 and 35 years of age. (4) Thereign of Herod; which began in 
B.c. 86 and ended in B.c.1. The last-named date has been accurately 
determined in a paper read before the Society of Biblical Archeology 
(June, 1871) by Mr J. W. Bosanquet,—which see for a learned dis- 
cussion of the whole question. 

év BnOdcéu. St Matthew omits the circumstances which brought 
Mary to Bethlehem. 

BnorAeé. (‘The House of Bread,’ cp. John vi. 51), the city of 
David, situate on a limestone ridge a few miles S. of Jerusalem. The 
old name of Bethlehem was Ephrath or Ephratah; it is now called 
Beit-lahm. It is worthy of remark that no visit of Jesus or of his 
disciples to Bethlehem, his birthplace and the cradle of his race, is 
recorded. 

‘HpoSouv rot Bacttéws. Called afterwards, but not in his life- 
time, Herod the Great; he was an Idumean (Edomite) who, chiefly 
through the friendship of M. Antony, became king of Judwa. For 





II. 2.] NOTES. 87 


date of reign see above. The title of Bac:deds distinguishes him from 
the other Herods named in the gospels. Antipas, who tried in vain 
to obtain the title, is called King by courtesy, Mark vi.14. ~ 

Herod was not an absolute monarch, but subject to the Roman 
empire, much in the same way as some of the Indian princes are 
subject to the British government, or as Servia was till recently sub- 
ject to the Porte. 


Sov. See note ch. i. 20. ~ 


pdyot, originally the name of a Median tribe, who, according to 
Herodotus, possessed the power of interpreting dreams. Their 
religion consisted in the worship of the heavenly bodies and of the 
elements. At this date the name implied a religious caste—the 
followers of Zoroaster, who were the astrologers of the East. Their 
tenets had spread widely; and as the East is a vague term, it is 
difficult to determine from what country these Magi came. A theory, 
stated below, connects them with Egypt, or at least with an Egyptian 
system of chronology. The common belief that the Magi were three 
in number is a mere tradition, which has been perpetuated by 
great painters. It was probably an inference from v. 11. Every 
reader of the Classics knows how common a failing it is with 
ancient annotators to state deductions from the text as proved facts. 
An equally groundless tradition has designated the Magi as kings, 
and has assigned names to them. The first part of this tradition is 
probably due to the words of Ps. Ixviili. 29, lxxii. 11; Is. xlix. 23 and 
other passages. The special names Caspar, Balthasar, and Melchior 
are supposed to indicate the three countries of Babylon, Assyria, 
and Egypt. 


dod dvaroAcy, plural, as always in later Greek (Polyb. and Plut.) 
in the sense of ‘the East,’ i.e. the quarter in which the sun rises, cp. 
al duspal, al &pxro. (Schweighduser). Here for ‘the Eastern lands,’ 
ep. Anglo-French ‘ the levant,” This use is later, the classical mean- 
ing is ‘ the rising,’ of the sun, moon, or stars, see note on next verse. 
By another later use dvaro\}=‘a branch’ or ‘shoot,’ hence ‘The 
Branch’ as a Messianic title. 


2. rexOels. This form is rarely if ever found in classical Attic; 
see Veitch sub voc. rixrw and cp. Luke ii. 11—the only other passage 
where this tense-form occurs in N.T. 


6 rexSels Bactrdeds. One who was born king—whose title was he- 
reditary—would bring special fear to Herod. 


Bacets trav Tov8alwy. A title unknown to the earlier history of 
Israel and applied to no one except the Messiah. It reappears in the 
inscription over the Cross (ch. xxvii. 37). 


In estimating the Jewish conception of the ‘kingdom of heaven’ 
and of the Messiah who is the central figure of that thought, account 
should be taken of the awe with which the Oriental regarded the 
person of a king, who was far more highly exalted above his subjects 
than Western ideas admit (cp. Rawlinson’s Herod. vir. 13). The 





83 ST MATTHEW. (Ir. 2— 


Baovdeds in this sense is to be distinguished from the petty prince or 
regulus who, like Herod, assumed the imperial title of Baccdeuvs. 


eBopev...Goper, keep the strict aoristic force ‘we saw’...‘ we 
came. 


atvrot tov dorépa. The simplest explanation of this is that a star 
or meteor appeared in the sky to guide the Magi on their way first to 
Jerusalem, then to Bethlehem. It is, however, quite possible that the 
Magi were divinely led to connect some calculated phenomenon with 
the birth of the ‘King of the Jews.’ Among many conjectures may 
be mentioned one recently propounded by Prof. Lauth of Munich. 
It appears to be proved that the dog-star Sirius rose heliacally, i.e. 
appeared at sunrise, on the first of the Egyptian month Mesori, 
for four years in succession, viz. 5, 4, 3, 2 before our era. The 
rising of this star of special brilliance on the first of this special 
month (Mesori= birth of the prince) would have a marked significance. 
By the Magi it might well be connected with the prophecy of ‘the 
star of Jacob’ (Numb. xxiv. 17), and become the cause of their journey 
to Jerusalem. This theory explains Herod’s edict, v.16, for the de- 
struction of all male children ‘from two years old and under,’ for, as 
according to the date assigned to the Nativity of Christ, the arrival of 
the Magi at Jerusalem would coincide with the year 3 before the 
Christian era, the star had appeared for two years. 

The theory, supported by Alford, which identifies this ‘ star’ with 
@ conjunction of Jupiter and Saturn, forces the meaning of the word 
‘star,’ is inconsistent with the latest chronological results, and is 
shown to be scientifically impossible by Prof. Pritchard in Dict. of 
the Bible, sub voc. ‘Star of the Magi.’ 

The connection of the birth of the Messiah with the appearance of 
a star is illustrated by the name Barcochab (‘Son of a Star’), 
assumed by a false Messiah who appeared in the year 120 a.p. It has 
also been noticed that in the Cartouche or Egyptian royal symbol of 
Vespasian (see note ch. ii. 6 ad fin.), the word ‘God’ is for the first 
time expressed by a star. (Dr Leuth, Trans. Bib. Arch. Soc. tv. 2.) 


év rq dvaroAy. Probably ‘at its rising.’ If the ordinary interpre- 
tation ‘in the East’ be adopted, it would be an unusual, perhaps 
an unexampled, instance of the singular in this sense. The suggested 
rendering suits the technical language of the astrologers. 


mporkuyycat. A favourite word with St Matthew as with St John. 
Its occurrence thus early in the Gospel strikes the note of the Gospel 
of the Great King. -mpocxuvety is used of the servile prostration 
before an Oriental monarch. Cp. Herod. vir. 13, where a striking 
instance of this subservience is recorded: of Ilépoac pew ws axovoar 
raira (views entirely opposed to their own) xexapyxéres wpocexvveor. 
This connection gives point to the word as used ch. xx, 20, where 
see note. 


3. trapdx On, Herod, with the instincts of a tyrant, would be 
alarmed for his throne. His subjects (zaca ‘Iepood\uua) had learnt 


II. 6.] NOTES. 89 


to dread his outbreaks of passion. jer atvrof not ov atrg, they did 
not sympathise in his alarm. 


tac ‘IepoooAupa. The feminine form which occurs here and 
possibly ch. iii. 5, is remarkable. Elsewhere ‘Iepooé\uua is a neuter 
plural. St Matthew uses this form in preference to ‘IepovcaArp, 
except in one passage, ch. xxiii. 37, where see note. St Luke, both 
in his Gospel and in the Acts and St Paul, each with few exceptions, 
adopt the Hebraic form in -qu. St John has the Greek termination 
only in his Gospel, the Hebrew only in the Apocalypse. 

For a similar variety of gender in the name of a town, op. Verg. 
46n. vi. 682 altum Preneste, with <n. vim. 511 Preneste sub 
alta, and Thuc. om. 99 rév re ’AvOepoivra, with Dem. Phil. 11. 20 
"AvGenoivra is dvrerotolvro. 


4. «wdvras tods dpxtepets kal ypapparets rou Aaov, i.e. summoned 
a meeting of the Sanhedrin. But from the omission of rov’s rpeoBuré- 
pous, who are generally included in the designation of the Sanhedrin 
it is contended by some that this was an irregular meeting of the 
chief priests and learned men. With this view it is difficult to explain 
wavras. 

For an account of the Sanhedrin see note ch. xxvi. 3, for ypapparets 
see notes on ch. vii. 29, and for apycepets, note ch, xxi, 15. 


arov 6 Xpio-rds yevvarar. Lit. ‘where the Christ or Messiah is born.’ 
Where do your sacred writings represent him to be born? For this 
use of the pres, indic, cp. éx 777 Tad. apog. ovx éyelpera, John vii, 52. 


5. BnbdrAgctp ris "LovSatas. To distinguish this Bethlehem from 
the Bethlehem in the tribe of Zebulun (Josh. xix. 15). 


yéypamrat, well expressed by Luther’s translation, stehet geschriec- | 
ben. The tense marks the continued validity of a law or a pro- 
phecy; so also in the classics, éy trois pomxois yéyparra: vouos...Kar 
ariuos TeOvdrw. Dem. Phil. 3. 44. 

Sta Tod mpodrrov, ‘by means of,’ ‘through’—the prophet is re- 
garded as the instrument. In v. 17 and iii. 3, some MSS. have the 
preposition signifying personal agency (id), instead of the instru- 
mental preposition (54); but the usual formula is as in v. 15, 
trd Kuplov &a rov mpogpyjrov. 

6. Kal ov BnOdAcéy «.t.A. Micah v. 2. The quotation (as usually 
in passages cited by St Matthew alone) nearly corresponds with the 
Hebrew text, the literal translation of which is: ‘But thou Bethlehem 
Ephratah, though thou be little to be among the thousands of Judah, 
yet out of thee shall come forth unto me he that is to be ruler in 
Israel.’ 

A note of interrogation in the Hebrew would entirely reconcile the 
quotation with the original passage. Others have conjectured the 
loss of a negative in the Hebrew text, which seems to have been cited 
by some of the fathers with the negative. See Bp Jebb, Sacr. Lit. 
p- 99. 

The LXX. differs widely both in words and construction—an indi- 





90 ST MATTHEW. [IL. 6— 


cation of a Hebrew original of this gospel; for the Greek translation 
of the prophecy is evidently independent of the LXX. It stands thus 
in A. xal od BnOdcéu, olxos rod’ Eppadd, drcyoords ef rob elvar év xidudow 
Tovda’ éx cot por éteXevcerar nyovpevos, Tov elvac els dpyovra év TH 
*Iopanr. Note here the greater excellence of the Gospel version and 
the poetical touch in rommave? (cp. the Homeric ropéva. Aacv) not 
found in the Hebrew original or in the LXX. dd:yoords appears to 
be used in the LXX. as superlative of éX-yos for éXiycoros* the clas- 
sical meaning ‘one of few,’ i.e. ‘among the mightiest,’ ‘ consider- 
able’ (see Campbell’s note on Soph. Ant. 625 and cp. wodnogris) 
would bring the LXX. more nearly in accord with St, Matthew's 
citation. The substitution of 7yeuso.v for the technical word ycdd- 
ow may mark the form in which the message was actually conveyed 
to Herod, or it may be an adaptation for the sake of clearness. ryov- 
pevos, modern Greek, in this sense, see Geldart, Mod. Greek, p. 103. 

A réflection of this prophecy became prevalent in the East. Ac- 
cordingly the Roman historians designate the Emperor Vespasian as 
the Eastern Prince who was destined to rule the world: ‘ Percrebue- 
rat Oriente toto vetus et constans opinio esse in fatis ut eo tempore 
Judea profecti rerum potirentur. Id de Imperatore Romano quan- 
tum postea eventu paruit predictum Judi ad se trahentes rebella- 
runt.’ Suet. Vesp. iv. Similarly Tac. Hist. v.13, Comp. Joseph. 
B. J. vw. 5. 4. See above, v. 2. 


7. wore, & favourite word of transition with St Matthew. It 
occurs more frequently in this gospel alone than in all the rest of the 
N.T. The modes of transition in the several Evangelists are inter- 
esting as notes of style. Thus réze is characteristic of St Matthew, 
ev0ds (evOéws) of St Mark, xal éyévero of St Luke, xai ldod is about 
equally common in Luke and Matthew. 


yxplBooev, ‘accurately ascertained,’ used of scientific exactness, 
sopol pév ov elo’ ol rad’ HxptBwxdres, Eur. Hec. 1192. The reason of 
Herod’s enquiry appears in v. 16. 


Tov xpovov Tov hav. dor. Literally, ‘the time of the star which 
was appearing,’ i.e. when it first appeared and how long it would 
continue, The xpévos was astrologically important. 


8. mépipas avrods els ByOAcép. Up to this time the Magi are not said 
to have been guided by the star; they go to Bethlehem in accordance 
with Herod’s directions, which were based on the report of the San- 
hedrin; as they went the star again appeared in the East. 


eerdfeav, ‘to enquire into the reality or essence of a thing’ (éreés, 
érés, elu.) Used by Plato of the Socratic Elenchus: ¢:A0cogpodvrd pe 
tiv wal éferdtovra éuavrdv Kal rovs d\dous. (Apol. Socr.) 


10. éxdpyoav xapdy x.r.A. The cognate noun becomes far more 
frequent in Hellenistic Greek under the influence of Hebrew expres- 
sion. Observe the intensity of the joy expressed by the combination 
of cognate noun, adjective and adverb. To them it was a triumph at 
once of science and religion. 


IL. 13.] NOTES. gr 


11. els rHv olklay. St Matthew gives no hint that ‘the house’ 
was an inn, or that the babe was lying in a manger. Perhaps here 
as in other places we are misled by the ideas suggested by great pic- 
tures; and in truth the visit of the Magi should be placed at least 
some days after the events recorded in Luke ii. 1—38, 


wovs Onoavpo’s. ‘Caskets’ or ‘chests’ in which treasures were 
placed. Such offerings to kings were quite in accordance with 
Eastern usage: Reges Parthos non potest quisquam salutare sine 
munere, Sen. Ep. xvir. Cp. Ps, lxviii, 29, lxxii. 10. 


A(Bavov Kal opvpvay. Frankincense and myrrh were products of 
Arabia, and, according to Herodotus, of that country only. They 
were both used for medicinal purposes and for embalming; cp. John 
xix. 39. 


12. xpnpariocbévres kar’ Svap, ‘divinely warned by a dream.’ 
Xpnuari~ew. (1) ‘To transact business,’ ‘to deal or act or confer’ 
with any one. (2) Of divine dealings with men, ‘to answer,’ ‘warn’ 
or ‘command,’—a late use frequent in Diod. Sic., Plutarch and 
Polyb., ©.g. Qeovs avrots raira Kxexpynuarixévat. Diod. Sic. 1. 177, 
Hence o xpyuariuds (Rom. xi. 4), ‘the divine word,’ ‘the oracle.’ With 
Diod. Sic. who retains the classical use of ypyopuss, ypnuariopds = ‘a 
judicial decree.’ (3) From the notion of transacting business under a 
particular name xpyuarifev has the meaning of ‘to assume a title,’ ‘to 
be named,’ 76 Aowrdv expnuarice Bactdevs. Diod. Sic. xx. 789. Bascdeds 
érédyute xpnuariiav. Polyb. v. 57. 5. xpnuarloa te xpurws dy ’Apv- 
rioxela rovs wadnras Xpeistiavo’s. Acts xi. 26. Hence still later ypn- 
parcouds Means ‘a name.’ (4) In modern Greek xpnparitew is used 
for the substantive verb ‘to be.’ 


kar’ Svap. See ch. i. 20. 


13—15. Tue Fuiacut mro Eayrtr, 


13. +d maSlov. Named first as the most precious charge and the 
most exposed to danger. 


ets Atyutrov. Egypt was at all times the readiest place of refuge 
for the Israelites, whether from famine or from political oppression. 
It had sheltered many thousands of Jews from the tyranny of the 
Syrian kings. Consequently large settlements of Jews were to be 
found in various cities of Egypt and Africa. In Alexandria the Jews 
numbered a fifth of the population. Wherever therefore the infant 
Saviour’s home was in Egypt, it would be in the midst of his bre- 
thren according to the flesh. 

At this time Egypt was a Roman province. This incident of 
Christ’s stay in Egypt would be regarded as a precious memory by 
the African Church—the church of Cyprian, Origen and Augustine, 


Tov atroddrat, ‘in order to slay it.’ A classical idiom which became 
frequent in the N.T. especially with St Paul and St Luke; it is still 
more frequent in the LXX. 





92 ST MATTHEW. (II. 13— 


(1) Denoting purpose, as here. Cp. elof\Oer rod petvar ody adrois, 
Luke xxiv. 29. roi unxére Sovtedew 7 duaprig, Rom. vi. 6. These 
instances are best referred to the use of the partitive genitive with 
verbs signifying aim or striving for, or to the genitive of cause 
denoting that from which the action springs. Comp. the final use of 
the genitive of the gerund and gerundive in Latin. 

(2) Result—a usage closely connected with the last, as the ideas 
of purpose and result are nearly related, particularly according to 
the Hebraic modes of thought. (See note ch. i. 22 on ta.) 
édevOépa eorly ard Tov wduou Tod ph elvac abrhy porxaNida, Rom. vii. 2. 
Possibly éxpl6n roid drordety judas (Acts xxvii. 1) belongs to this head, 
—the decision resulted in sailing—cp. wépas...ro? dwaddAdooecOat, ‘an 
end that consisted or resulted in escape.’ See also Gossrau’s note 
on aram sepulchri, Verg. Ain. v1. 177. 

(3) In many cases rou with the infinitive is regularly used after words 
requiring a genitive, as day 7 dftov rod xdue wopeveoOat, 1 Cor. xvi. 4. 

(4) In some passages it appears (a) as the object of verbs where the 
accusative would be required in Classical Greek, as od yap éxpwa Tov 
eldévac re év duiv, 1 Cor. ii. 2. Or (8) as the subject of the verb: ws 
dé éydvero Tov elcedOcity roy Wérpov, Acts x. 25. These and similar 
expressions may indeed be explained as extensions of recognised 
genitival uses, but it is better to regard them as illustrating the 
gradual forgetfulness in language of the origin of idioms. In illus- 
tration of this, comp. the use in French of the infinitive with de either 
as subject or as object; e.g. il est triste de vous voir,—on craint d’y 
aller; the adoption of the (Latin) accusative in the same language 
as the sole representative of the Latin cases; and the extension of ta 
(vd) with the subjunctive in modern Greek to the various uses of the 
infinitive. 

Hebrew scholars also note the widely-extended use of b as in- 
fluencing this formula. See Winer 407—412. Jelf 492. 678. 3 b. 
Arnold’s Thue. vu. 14. 


14. dvaxwpety (1) ‘to retire’ from danger as here, and chs. iv. 12, 
xii. 16, and elsewhere; (2) in the later Classics ‘to retire from busi- 
ness or public life;’ (3) in Ecclesiastical writers ‘to retire from the 
world,’ ‘ become a hermit, or anchoret’ (dvaxwpnris). 

This word, which occurs much more frequently in this Gospel than 
elsewhere in N.T. seems to connect itself with*two points in the 
traditional life of St Matthew. 1. His stay in Egypt—the cradle of 
the anchoret life. 2. His asceticism, to which the notion of ‘ retire- 
ment’ is closely related. 


15. ws ris reAeuvTas ‘HpaSov. According to the chronology 
adopted above this would be for a space of less than two years. 

tva, wAnpwly. See note on ch. i. 22. 

& Alyvarrov éddeoa rov vidv pov. The history of Israel is regarded 
as typical of the Messiah’s life. He alone gives significance to that 
history. He is the true seed of Abraham. In him the blessing 
promised to Abraham finds its highest fulfilment. (See Lightfoot on 








IL. 18.] NOTES. 93 


Gal. iii. 16.) Even particular incidents in the Gospel narrative have 
their counterpart in the O.T. history. Accordingly St Matthew, who 
naturally reverts to this thought more constantly than the other 
Evangelists, from the very nature of his gospel, recognises in this 
incident an analogy to the call of Israel from Egypt. 

The quotation is again from the original Hebrew of Hosea xi. 2, 
and again the LXX. differs considerably. It runs é& Alydrrov pere- 
Kddeoa Ta 7éxva avrov. Cp. Exod. iv. 22, 23 ulds rpwrdroxds wou Ilopahy°* 
elma dé coc €Eamdorerov Tov Aaby pou tva por AaTpevoy, Where rd» vidv 
pov would be a closer rendering of the Hebrew than 7dv Aadv pov. 


16. dveidev, ‘slew.’ The verb occurs here only in Matthew. It 
is frequent in the Acts, occurring rarely elsewhere. Out of a great 
variety of classical meanings the Hellenistic usage nearly confines 
the word to its force here. The two instances of a different meaning 
in N.T. are Acts vii. 21 and Hebr. x. 9. 


awdvras Tous Tatas, ‘all the male children.’ 


do Sterovs. Hither (1) there is an ellipse of wa:dés, or (2) more 
probably dcerovs is neuter. If we adopt the hypothesis regarding the 
star mentioned above, a satisfactory explanation is given for Herod’s 
directions, which otherwise it is difficult to explain. Even if the 
above theory is not the true one, the two years mentioned in the text 
are clearly connected with the astronomical appearances described by 
the Magi, in answer to Herod’s ‘diligent enquiries.’ 

Profane history passes over this atrocity in silence, But Josephus 
may well have found his pages unequal to contain a complete record 
of all the cruel deeds of a tyrant like Herod. Macaulay relates that 
the massacre of Glencoe is not even alluded to in the pages of Evelyn, 
a most diligent recorder of passing political events. Besides, the 
crime was executed with secrecy, the number of children slain was 
probably very inconsiderable, for Bethlehem was but a small town ; 
and though it was possibly crowded at the time (Luke ii. 7), the 
number of very young children would not have been considerably 
augmented by those strangers. 

The whole scene must have been very different from that which is 
presented to us on the canvas of the great medizval artists. 


17. rére érAnpwOy. This turn of expression may be regarded as 
identical with the more usual ‘ that it might be fulfilled.’ 


1s. Jer. xxxi. 15, in LXX. xxxviii. 15. In a singularly touching 
passage, Rachel, the mother of the tribe of Benjamin (whose tomb 
was close to Bethlehem; Gen. xxxv. 19), is conceived of as weeping 
for her captive sons at Ramah—some of whom were possibly doomed 
to die; cp. Jer. xl. 1. 

The Evangelist pictures Rachel’s grief re-awakened by the slaughter 
of the infants at Bethlehem. 

The Ramah alluded to by Jeremiah, generally identified with the 
modern Er-Rama, was about five miles N. of Jerusalem, and in the 
tribe of Benjamin. There is no proof of another Ramah near Beth- 
lehem. The analogy therefore must not be pressed. 








94 ST MATTHEW. (II. 18— 


As the text now stands emended St Matthew’s citation agrees with 
the Hebrew (the repetition of ‘for her children’ in the last line in 
the Hebrew text is doubtful), and preserves the beauty of the paral- 
lelism. In the quatrain each couplet is in cognate parallelism [see 
Introduction, p. xxxviii.]; the second line advancing on the first, and 
further there is a parallel relation between lines 1 and 3 and 2 and 4. 
In the LXX, this beauty is lost; the reading of the Vatican codex is: 
own év'Payd jxovcOn | Opijvou xal cdavOuou cal dduppot | ‘PaxnA dao- 
KAatopévn [codex A. -ns éxl t&v viav adbrijs] | obx FOcXe watcacIac ext 
Tots Wee aurfs [codex A. wapaxAnOjvac and om. éxi +. vl. ad.] dre odK 
eloly |. 

Observe here the loss of the parallelism by the genitive cases, line 2. 
It is an interesting example of St Matthew’s sense of poetical form, 
and of the greater excellence and beauty of his version as compared 
with the LXX, 


19—21. Tur Return rrom Ecypt, 


20. olf fyrovvres. Plural used sometimes where there is no need or 
no wish to individualise. Others however joined Herod in his design 
to slay the young child; but with the death of Herod the whole plot 
would fall to the ground. 


2. “Apxédaos. Ason of Herod the Great. His mother was Mal- 
thaké, a Samaritan. After a cruel and disturbed reign (under the 
title of Ethnarch) of about eight years he was banished to Vienna 
in Gaul—the modern Vienne. His dominions, including Samaria, 
Juda, and Idumza, then passed into the direct government of Rome. 
See note, ch. xiv. 1, and Introduction, p. xxix. 


éxet for éxefoe, asin English there for thither: cp. Soph. O. C. 1019, 
dd0U Kardpyew THs éxet. Hat. vit. 147, cal nets éxet wréomer. 


ta pépn tis TadtAalas. Now under the government of Herod 
Antipas, full brother of Archelaus. For the extent of his dominions 
see Map. 


23. els od Acyouévnv Nafapéd. St Matthew gives no intimation 
of any previous residence of Mary and Joseph at Nazareth. 

If the Son of David, full of wisdom and of grace, had continued to 
live on at Bethlehem, the home of his ancestors, hopes and schemes, 
and therefore dangers, might have gathered round him, rendering im- 
possible such quiet life as he led at Nazareth. 


Natapé0. Said to signify ‘the Protectress’ (Hebr. natsar), a small 
town of central Galilee, on the edge of the plain of Esdraelon, beauti- 
fully situated on the side of a steep hill within a sheltered valley. 


Natwpaios krnPrfoerar. The meaning of this passage was probably 
as clear to the contemporaries of St Matthew, as the other references 
to prophecy vv. 15, 17; for us it is involved in doubt. First, it may 
be said Nazarene cannot=Nazarite: the word differs in form, and in 
no sense could Christ be called a Nazarite. Secondly, the quotation 
is probably not from a lost prophecy. One meaning of the word 











IIT. 1.] NOTES. 95 


Nazoreus is an inhabitant of Nazareth, but the word either (1) recalls 
the Hebrew word netser a Branch, a title by which the Messiah is 
designated Isai. xi. 1, or (2) connects itself in thought with the Hebr. 
natsar, to save or protect (see above), and so has reference to the 
name and work of Jesus, or (3) is a synonym for ‘contemptible’ or 
‘lowly,’ from the despised position of Nazareth. Of these (3) is 
perhaps the least probable explanation. The play upon words which 
(1) and (2) involve is quite characteristic of Hebrew phraseology. 
The sound of the original would be either (1) He whom the prophet 
called the ‘Netser’ dwells at ‘Netser’—(for this form of Nazareth 
see Smith’s Bib. Dict.), or (2) He who is called ‘Notsri’ (my pro- 
tector) dwells at ‘Natsaret’ (the protectress). 

In any case the passage gains fresh interest from the fact that the 
early Christians were called Nazarenes in scorn. Cp, Acts xxiv. 5. 
For them it would be a point of triumph that their enemies thus 
unconsciously connected them with a prophetic title of their Master. 


CHAPTER IIL 


3. &a for dd, see ch. ii. 17. 


1—12. Joun Baptist PREACHES IN THE WILDERNESS OF JUDZA. 
Mark i. 2—8; Luke iii. 1—18; John i. 15—34, 


St Matthew alone names the coming of the Pharisees and Saddu- 
cees. St Mark’s brief account contains no additional particulars. 
St Luke adds the special directions to the various classes—people— 
publicans and soldiers. The fourth gospel reports more fully the 
Baptist’s disclaimer of Messiahship—he recognises the Messiah by 
the descent of the Holy Spirit—he points him out as the Lamb of 
God. Again (ch, iii. 25—36) John shows his own disciples the true 
relation between Christ and himself—Christ is the Bridegroom, John 
is the friend of the Bridegroom. 


1. év rats tpépats exelvars. See Luke iii. 1, where the time is 
defined. 


*Iwdvvys 6 Barriorys. So named by the other Synoptists and by 
Josephus: in the fourth gospel he is called simply John, a note of the 
nuthenticity of St John’s gospel. Josephus mentions the great 
influence of John and speaks of the crowds that flocked to hear him 
preach and to be baptized of him. He says John taught men dperihy 
émackodvras Kal ry mpds dAAHAOUs Sixacootvy Kal mpds Tov Oedv evoeBela 
xpwudvous Barring cuviévac’ otrw yap kal Thy Bdwriow drodexrhy arg 
gaveicOat, wh érl Twwv dpaprddwy wapacrioes xpwudvww addr’ éd' ayvelg 
Tov owparos are 8H Kal rijs Wuxis Sixacoodyvy mpoexxexabapuévns. Ant. 
xvi. v. 2. Compare this view of John’s baptism by the Pharisee 
Josephus with John’s own statement of the end of baptism—els 
perdvoray (v. 11), 





96 ST MATTHEW. (IIT. 1— 


xnpvoowy. Heralding, a word appropriate to the thought of th 
proclamation of a King. : 


év ty lorie ris “Iovdalas, i.e. the uncultivated Eastern frontier of 
Judah, The term also includes the cliffs and Western shore of the 
Dead Sea. In this wild and nearly treeless district there were 
formerly a few cities, and there are still some luxuriant spots. See 
Tristram’s Topog. of H. L. Ch. rv. 

The wilderness has a threefold significance (a) as the desolate 
scene of John’s ascetic life, (8) as the battle-field of the Temptation 
(see notes ch. iv.), (7) as the pathway of the Royal Advent. In this 
last aspect John fitly appears in the wilderness as the herald of a 
promised deliverance foreshadowed by two great prophetic types—the 
deliverance from Egypt (Numb. xxiii. 21, 22; Ps. lxviii. 4—7), and the 
deliverance from Babylon, each associated with a march through the 
desert. Isaiah speaks of both (ch. xliii. 18, 19), ‘ Remember not the 
former things, and the things of ancient times regard not’ (the 
return from Egypt). ‘ Behold I make a new thing...yea, I will make 
in the wilderness a way’ (the return from Babylon). See Bp Lowth 
on Is, xl. 


2. peravocire. More than ‘feel sorrow or regret for sin,’ it is 
rather ‘change the life, the heart, the motive for action.’ It wasa 
call to self-examination and reality of life. - 


ela, Tav ovlpavav. St Matthew alone uses this expression, 
but he also employs the equivalent phrase, 7 Bacidela rod Geov, in 
common with the other N.T. writers. In itself the expression was 
not new. It connected itself in Jewish thought with the theoeracy— 
the direct rule of God—of which the earthly Kingdom was a shadow. 
It implied the reign of the Messiah (cp. Dan. vii. 14). It became the 
watchword of the zealots ‘no king but God.’ Jesus took up the 
word and gave it a new deep and varied spiritual significance, which 
is rather illustrated than defined. 

The principal meanings of the Kingdom of Heaven in N.T. are 
(1) The presence of Christ on earth. (2) His Second Advent. (3) His 
influence in the heart. (4) Christianity, (a) as a Church, (b) as a 
faith, (5) The life eternal. 


3. 8d. See note on ch. ii. 5. 


Sid “Hoatov rov rpodyrov. Thereferencein Is. xl. 3 is to the pro- 
mised return from Babylon. A herald shall proclaim the joyous 
news on mountains and in the desert through which the return 
should be, This incident in the national history is transferred to the 
more glorious deliverance from bondage and to the coming of the 
true King. | 

With the exception of adrod for rot de0t judy the quotation follows 
the LXX., as, with few exceptions, in passages cited by all the Synoptists. 
Bp Lowth’s version of the Hebrew is: ‘A voice crieth in the wilder- 
ness, Prepare ye the way of Jehovah, make straight in the desert a 
high way for our God,’ where the parallelism is more perfect than in 
the Greek versions. 





III. 6.] : NOTES. 97 


gov}. The megsage is more than the messenger, the prophet’s 
personality is lost in the prophetic voice. 

evGelag rrovetre rds rp{Bous. The image would be familiar to Eastern 
thought, a Semiramis or a Xerxes orders the mountains to be levelled 
or cut through, and causeways to be raised in the valleys.- Cp. Diod. 
Sic. 11. 101, didxep rovs re xpnuvods xaraxdyaoa (Semiramis) cat rovs 
xolXous rérous xhoaca aivromoy kal woduTEAR KaTecxevacer Oddy. 


4. 1d tvBupa atrov «.7.A. <A kind of tunic or shirt coarsely woven 
of camel’s hair, ‘one of the most admirable materials for clothing, it 
keeps out the heat, cold and rain.’ Recovery of Jerusalem, p. 445. 


dxp(Ses kal pé&r dyptov. Thomson, Land and Book, pp. 419, 420, 
states that though tolerated, as an article of food, only by the very 
poorest people, locusts are still eaten by the Bedawin. Burckhardt 
mentions having seen locust shops at Medina and Tayf. After being 
dried in the sun the locusts are eaten with butter and honey. Some- 
times they are sprinkled with salt and either boiled or roasted. 
Thomson adds that wild honey is still gathered from trees in the 
wilderness and from rocks in the Wadies. 

Diod. Sic., speaking of the Nabatwans, an Arabian tribe living near 
this very region, says part of their fare was péAc wroAd 7d Kadovpevor 
dypwev @ xpavrat ror@ web’ VSaros. The clothing and dress of John 
were in fact those of the poorest of his fellow countrymen. The 
description would recall—is probably intended to recall—that of Elijah, 
2 Kings i. 8. 


6. éBamr(fovro were ‘immersed ;’ (the tense marks the successive 
instances). fBarritw, a strengthened form of Bdrrw, like some other 
leading Christian words (e.g. Xprordés, dydan, werdyoa), is rare in the 
Classics; it is used in different figurative senses by Plato, e.g. of a 
boy ‘drowned with questions,’ Euthyd. 277 p; in Polyb. literally of 
ships sinking, in Diod. Sic. both literally and metaphorically: 6 
morapuos ToAdovs éBdarife, 11. 143; and ob Bawrlfovce rats eiapopais rovs 
idusras, 1. 85. Note the revival of the literal meaning in the later 
stage of the language. 

In baptizing John introduced no new custom, for ceremonial ablu- 
tion or baptism was practised in all ancient religions. Cp. Soph. Aj. 
654—656, dX eluc wpos re AouTpa kal wapaxrlous | Aeydvas, ws ay Rvuad’ 
ayvicas éua | piv Bapetay éEadvEwpac Oeads, where see Prof. Jebb’s note. 
Among the Jews proselytes were baptized on admission to the Mosaic 
covenant. John’s baptism was the outward sign of the purification 
and ‘ life-giving change,’ and contained the promise of forgiveness of 
sins. Christ too adopted the ancient custom and enriched it with a 
new significance,-and a still mightier efficacy. From tho history of 
the word it is clear that the primitive idea of baptism was immer- 
sion. This was for long the only recognised usage in the Christian 
Church, sand much of the figurative force was lost when sprinkling 
was substituted for immersion. The convert who entered the clear 
rushing stream, soiled, weary, and scorched by the hot Eastern sun, 
and then after being hidden from the sight for a few moments 


8ST MATTHEW, 7 


98 ST MATTHEW. (III. 6— 


‘buried in baptism’ reappeared, fresh, vigorous, and cleansed, having 
put off ‘the filth of the flesh,’ seemed indeed to have risen to a new 
and purified life in Christ. by 16 "IopSavy worapg. Two points on 
the Jordan are named in John. See note on v. 13, 


to doGar. ‘To acknowledge or declare fully,’ used either 
(1) a Be ession as here, and Mark i. 5; Acts xix. 18; or (2) of thanks 
and praise as in ch. xi. 25; Luke x. 21; Rom. xv. 9. 


7 Papwalov. The name signifies ‘ Separatists;’ the party dates 
frcm the revival of the National life, and observances of the Mosaic 
Law under the Maccabees. Their ruling principle was a literal 
obedience to the written law and to an unwritten tradition, Ori- 
ginally they were leaders of a genuine reform. But in the hands 
of less spiritual successors their system had become little else than a 
formal observance of carefully prescribed rules. ‘The real virtues of 
one age become the spurious ones of the next.’ Prof. Mozley, Sermon 
on Pharisees. The ‘hypocrisy’ of the Pharisees, which stitled con- 
science and made them ‘incapable of repentance,’ is the special sin 
of the day rebuked more than any other by the Saviour. 

Politically they were the popular party, supporters of an isolating 
policy, who would make no terms with Rome or any other foreign 
yower. The Zealots may be regarded as the extreme section of the 
Pharisees. 

The Sadducees were the aristocratic and priestly party, they ac- 
quiesced in foreign rule, and foreign civilisation. They refused to 
give the same weight as the Pharisees to unwritten tradition, but 
adhered strictly to the written law of Moses. Their religious creed 
excluded belief in a future life, or in angels and spirits (Acts xxiii. 8). 
The name is probably derived from Zadok the priest in David’s time. 
Others with less probability connect it with Zadok, a disciple of An- 
tigonus of Socho, who lived in the second century s.c. The deriva- 
tion from tsaddik (righteous) is untenable, 

yevvijpara, ‘ offspring,’ ‘ brood,’ of vipers. 

éx8vav. éx:dva not the ‘seeing creature,’ S¢:s (see note ch. x. 16), 
but lit. the pernicious and dangerous beast that ‘strangles;’ from 


the same root as anguis, ‘ango ’ (Curtius, Etym.). The word suggests 
the harmful teaching of the Pharisees that ‘strangled’ truth. 

vydy ard. Cp. dwd LevAAns gevyew. Xen. Mem. nu. p. 31. 

Tis peAAovons Spyjs. Cp. rijs dpyiis THs Epxouévys. 1 Thess. i. 10. 
épy7, Or cwerath, i is the human conception by which the divine attitude 
towards sin is ‘expressed ;’ hence, the divine judgment upon sin. 

Rom. ii. 5, Onoauplfes ceaurp épyny ev huepe dpyis kai Sixasoxpialas TOU 
Geod ; Rev. xi. 18, 7dOev 4} cpyy cov; and Luke xxi, 23, copy) TG Ang 
roury, of the divine judgment in relation to the fall of J erusalem. opyn 
belongs rather to the O. T. than to the New. It does not occur 

in this gospel, and is very rare in the others. But St Paul frequently 
introduces the conception of épy7 in illustration of dicaroourn, cp. Rom. 


i. 17, 18, tae yop OcoS dwoxahimrerat...dmokadvmreTas yap dpy? 
Qeov x. Td. ales . 


5) 














III. 11.] NOTES. | 99 


For this judicial sense of opyy in Classical Greek cp. 7d rplrov viwp 
eyxeiras TH Tyunoes Kal Tw meyéOes THs opyis THs Umerdpas, Plato Lys. 
xx. 4. 8; and Strabo c. 67, 4, édeyxouevos & bed Tov xaryyopwy éxt 
Tol Avrwvlov mapytetro rHv opyiv. ‘Fleeing from the wrath to come’ 
implies agreeing with God’s view of sin and therefore ‘repentance’ o 
change of heart. : 


8. oujoare. Aorist imperative, denoting complete and imme- 
mediate action. See Donaldson Gk, Gram. 427 (a). 


perdvova. Rare in classical writers, joined by Thuc. with dvano- 
tomes (111. 36). Cp. also perdvoca Sewv7} Tous "AOnvalous xal rd00s Erxe Tod 
Kiudvos, and Plut. p. 452, 4 vovOecia*kal 6 Woryos euro? werdvoray xal 
alcxvvyny. The meaning deepens with Christianity. Itis not adequately 
translated by ‘repentance.’ The marginal] reading of A.V. ‘amend- 
ment of life’ is better. It implies that revolution in the religious life 
which Christianity effected and still effects. It is the starting point 
in the faith—a rudimentary doctrine: 1) wddw Oenédcov xaraBaddd- 
peevoe meravolas dwo vexpav Epywy. Heb. vi.1. The Vulgate translates 
perdvo.a, ‘posnitentia,’ Beza’s rendering, resipiscentia, raised a stormy 
controversy. Neither word entirely covers perdvyoa, which implies 
both sorrow for the past and change of heart. 


9. 1] So€nre A€yew, ‘do not presume to say.’ For this use of doxew 
ep. Phil. iii. 4, ef res Soxe? dAXos wewoBévar ev capxl, éyw paGdov. 


mwarépa txonev rov “ABpady. The Jewish doctors taught that no 
one who was circumcised should enter Gehenna, 


éx trav AlOwy. Stones are regarded as the most insensate, the 
furthest removed from life of created things. May there not be a 
play on the words banim (children) abanim (stones) ? 


10. pj wosovy, ‘if it bring not forth.’ 


éxxémrerat, ‘is being cut down,’ the work has alréady begun. 
éxxowrew, used specially of cutting down trees. Cp. &xxoyor airnp, 
Luke xiii. 7, and wirus povvn rdvruv Sev8péwv éxxonetoa Bracriv ovdéva 
perie., Hdt. v1. 37. éx denotes completion of act. 


kapiév kaddéy. The Oriental values trees only as productive of fruit, 
all others are cut down as cumberers of the ground. He lays his 
axe literally at the root. Land and Book, p. 341. 


11. é Sarr. Either (1) ‘in water,’ the surrounding element is 
water ; or better (2) ‘ with water,’ év being used of the instrument as fre- 
quently in Hellenistic Greek. Cp. éy payatpg drododvra, ch. xxvi. 52. 
év rl aird dpricere; Mark ix. 50. And occasionally in the classical 
period, as év réug ocddpov, Soph. Tr. 887, ‘by cutting with steel,’ and 
év xeproulos yAéooas, Ant. 961, ‘with reviling tongue.’ See Campbell’s 
Soph. on the last passage. The best supported reading Jdarc in the 
parallel passage, Mark i. 8, is in favour of the instrumental sense here, 
but the other would not be excluded from the mind of a Greek reader. 


elg, ‘ with a view to.’ els with a noun=a final sentence. In order 
that we may live the changed life. | 


IZ 





100 ST MATTHEW. {TII. t1— 


va iwodiipara Baorécas. The work of the meanest slaves (a pedi- 
bus pueri). John, great prophet as he was, with influence sufficient 
to make even Herod tremble for his throne, is unworthy to be the 
meanest slave of the Stronger One—the Son of God. 

This figure gives to avrds its proper force, the ‘Master,’ in contrast 
with the slave. 


dv avebpare dy It must be remembered that the matured Chris- 
tian eoncention 4 of the Holy Ghost would not be present to the mind 
of John. Some of his disciples at Ephesus said to St Paul, ‘We have 
not so much as heard whether there be any Holy Ghost,’ Acts xix. 2. 

mwvejua is the Greek representative of Hebr. ruach which meant 
‘breath’ or ‘wind.’ This then was the earthly likeness or parable by 
which the thought of the Holy Spirit was brought home to men. In 
the N.T. xvedua signifies, (1) Breath (2) Wind (3) Spirit or soul 
—the invisible and immortal part of a man conceived as breathed 
into him by God, called wvoiy fwns, Gen. iv. 7. (4) The faculty 
of thought and volition; this is either (a) evif or (8) good, cp. Kal 
aveiua Kuploy aréory and ZaovrA, kal Exveyey alrdv avetua wovnpdy 
wapa Kuplov. (5) The highest spiritual intelligence; the faculty of 
insight. (6) The divine Personal Spirit. Of these meanings clas- 
sical Greek hardly includes more than (1) and (2), but cp. Soph. Gd. 
Col. 612, where wvefua= ‘feeling,’ and the beautiful cognate expres- 
sion dvepbev dpdvnua, ‘wind-swift thought,’ Ant. 354. In the N.T. 
the sense of ‘wind’ has nearly passed away, except in immediate 
connection with the figurative application, as John iii. 8, 7d wveipna 
Srov Oédec wvet, x.7.d., but the thought of the wind is never quite lost 
sight of in the derived meaning, and the verbs used in connection 
with the various senses of rvedua often recall the original sense of 
the word; nor could any natural phenomenon more strikingly illus- 
trate the manifestations of the Holy Spirit than the viewless, search- 
ing, all-penetrating force of wind, or than the breath of man, which 
is the essence of life and of speech, In a sense the Holy Spirit not 
only gives but is the highest life of the soul, and the divine prophetic 
breath. (Acts iv. 25.) 


It may be further noted that as ruach, the Hebr. equivalent for 
avedua, was the only generic term for ‘wind,’ the figurative or para- 
bolic sense would be more vividly present to the Jew than to the 
Greek, whose language possésses other words for ‘wind,’ @.g. dvepos is 
often used in the L.XX. to translate ruach in this sense. 


In the Latin ‘spiritus’ the thought of ‘breathing’ would be 
retained throughout the derived senses, but not that of ‘wind.’ In 
English the thought of the Spirit of God and the thought of the 
movement of air or of breath are kept separate as far as language 
goes. It is therefore needful to recall the original image. For the 
literal meaning of a word is often a parable through which the know- 
ledge of the unseen is approached. 


wvpt. This metaphor implies: (1) Purification, (2) Fiery — or 
aa (3) Enlightenment; all which are gifts of the Holy 


NII. 13.] . NOTES. Jor 


Spirit. In the ancient hymn by Robert II. of France the third point 
is brought out: 

“Et emitte cxlitus 

Lucis tu# radium 

fg fg td zs Cd] 

Veni lumen cordium.” 


12. ariov, also called Acuds or Alxvov, Lat. vannus, was the 
instrument by which the corn after being threshed was thrown up 
against the wind to clear it of chaff. Cp. Zl. x111. 588—90. 

ws 8 or’ awd wiaréos wruépw peydAnv car’ adrwhy 
Opacxwow Kvapoe pedavdxpoes 7 épéBivOor 
avon rd Avyup7 Kal AcKunTypos épw7. 
avrov...abrov...avrov. The thrice repeated airo? marks forcibly 
what are Christ’s—the hand, the floor, and the corn are His, but the 
chaff is not His. Cp. a similar prominence given to the sense of 
possession, Luke xii. 18, 19. 

GAwva. (From a root signifying ‘whirl,’ &c.) ‘A threshing-floor,’ 
a broad fiat place, usually on a rocky hill-top exposed to the breeze, 
or in a wind-swept valley. dAwva is here put for the contents of the 
threshing-floor, the mingled grain and chaff. Observe how the thought 
of the rveiua dyiov and the wip rises again in this verse, a different 
use being made of the metaphor. It is the divine wind—the Spirit of 
God that clears the grain (‘Thou shalt fan them and the wind shall 
ean them away.’ Isai. xli. 16); and the divine fire that burns the 
chaff. 

The separation by Christ’s winnowing fan is sometimes a separa- 
tion between individuals, sometimes a separation between the good 
and evil in the heart of a man or in a society or nation. 


axvpoy. Cp. Aristoph. Ach. 471, 472. 


Gdn’ éopev adrol viv ye wepremricpevor 
Tovs yap perolxous axupa Trav dorav Néyu. 


The ‘metics’ are the worthless ‘ residuum’ of the citizens. 

St Matthew represents the picturesque side of John’s preaching. 
These verses are full of imagery, the vipers, the stones, the trees, the 
slave, the threshing-floor, are all used to illustrate his discourse. 
St Luke throws intv prominence the great teacher's keen discrimina- 
tion of character. St John has regorded a fragment of the Baptist’s 
deeper teaching as to the nature and mission of the Son of God, 


183—17. JESUS COMES TO BE BAPTIZED OF JOHN. Mark i, 9—11; 
Luke iii, 21, 22; John i, 32—34, 
St Luke adds two particulars: that the Holy Spirit descended on 
Jesus (1) “in a bodily shape,”’ and (2) ‘“‘ while He was praying.” 
In the fourth Gospel, where John Baptist’s own words are quoted, 
the act of baptism is not named; a touch of the Baptist’s character- 
istic humility. 


13. él rdv’IopSdvyy. Probably at ‘‘ Hnon near to Salim” (John 





102 ST MATTHEW. [ILI. 13— 


iii, 23), a day’s journey from Nazareth, ‘close to the passage of the 
Jordan near Succoth and far away from that near Jericho.’ Sinai 
and Palestine, p. 311. Cp. also John i. 28, where the correct reading 
is: ratra év ByOavig éyévero répay Tod ‘lopéavou, Srou nv o ‘Iwayvyns Bar- 
ritwy, Lt. Conder (Tent Work in Palestine, 11. 67) states that ‘Bathania 
was the well-known form used in the time of Christ of the old name 
Bashan.’ He adds that the name Abfrah is given by the natives to 
one of the main fords ‘where the Jalfid river, flowing down the Valley 
of Jezreel, and by Beisin (Bethshean) debouches into the Jordan.’ 
This accounts for the reading ‘Bethabarah,’ and probably fixes the site. 


Tov Ba yvas. For construction see note, ch. ii. 13. Jesus 
who is the pattern of the New life submits to the baptism which is s 
symbol of the New life (uerdvoa). He who has power to forgive sins 
seems to seek through baptism forgiveness of sins. But in truth 
by submitting to baptism Jesus shows the true efficacy of the rite. 
He who is most truly man declares what man may become through 
baptism—clothed and endued with the Holy Spirit, and touched by 
the fire of zeal and purity. 

There is no hint in the Gospel narrative of that beautiful compan- 
ionship and intercourse in childhood between Jesus and the Baptist 
with which Art has familiarised us. See John i. 31, a passage which 
tends to an opposite conclusion. 


14. Srexcd,ev, ‘was preventing,’ or, ‘endeavoured to prevent.’ 


15. daroxp.Oels. daroxplyoua: is the Attic word in this sense. (doxpl- 
yowro, Thuc, vir. 4, is a possible exception.) tmoxplyouac Homeric 
and Ionic. Alexandrine Greek here, contrary to the general rule, 
follows the Attic rather than the Homeric use, vwroxplvoucr occurs 
once only in the N.T. (Luke xx. 20), and there in the sense of ‘feign- 
ing.’ The aor. 1. passive (amoxpiOels) in middle sense is late. It 
occurs in Plato Alc. 11. 1498, but the genuineness of that dialogue is 
doubtful ; see Lid. and Scott. The aor. 1. mid. is rare in the N.T. 
See ch. xxvii. 12. 


ages. Sc. éué Barris Ojvat. 

jptv, us. It was the privilege of John to share the work of the 
essiah, 

Sixacootyny. Here=‘the requirements of the law.’ 


16. of ovpavof. A literal translation of the Hebrew word, which 
is a plural form. 


kal elSev. We should infer from the text that the vision was to 
Jesus alone, but the Baptist also was a witness as we learn from 
John i. 32, ‘‘And John bare record, I saw the Spirit descending 
from heaven like a dove, and it abode upon him.” This was to John 
the sign by which the Messiah should be recognised. 


17. wv & trav otpavev. Thrice during our Lord’s ministry it 
is recorded that a voice from heaven came to Him. The two other 
occasions were at the Transfiguration and in the week of the Passion 
(John xii. 28). 





IV. 16.] NOTES. 103 


dyamnrés, in the Gospels always in reference to Christ the beloved 
Son of God, (Mark xii. 6 and Luke xx. 13 cannot be regarded as 
exceptions). this connection it is closely related to povoyerys, cp. 
John i. 14-18, iii, 16—18. (dyawrnrds does not occur in the fourth 
Gospel.) Gen. xxii. 2, \aBe rdv vid» cov rdv ayarnrév. The Scholiast 
on Jl. vr. 401, ‘Exropl3qy ayarnréy, notes the same connection. See 
Bp Lightfoot on Col. i. 13. 

In the Epistles the word is applied to the Christian brotherhood 
united by the common bond of adyarn. 

evSoxeiv. A late word (see Sturz. de dial. Mac. 168) not found in 
the Attic writers, constructed (1) with the infinitive in the sense of 
“to be pleased,’ i.e. ‘to resolve,’ evSoxodpev wGdrov éxdnunoar, 2 Cor. 
v. 8; (2) with accusative (see, ch. xii. 18), ‘to be pleased with,’ ‘ take 
delight in:’ oA\okavrwpuara obx evddxnoas, Hebr. x. 8; evasnoas, KUpLE, 
Thy ynv cov, Ps. Ixxxiv. 1; (3) with els and év with the same mean- 
ing as (2) or ‘to be pleased in,’ i.e. to place one’s purpose, decision, 
or resolution in a thing or person. Here the sense is: My Son, the 
Beloved in whom my pleasure rests, in whom my plan for the salva- 
tion of mankind is centred. Cp. Eph. i. 9, ywuoploas qpiv 7d vor iprov 
Tov OeAhuaros a’rod Kara Thy eddoxlay avrod Av wpodbero ev abry. evdo- 
xety answers to evddoxlay rpofécOat. 


CHAPTER IV. 


8. torynoey for Yornow with the four oldest uncials and the cursives 
1, 33, 209. The reading of the textus receptus may be due to the 
present, raparapuBavec. 


9. elev for \éyec with the same weight of authority. 


12 and 23. 6 "Inoovs omitted in v. 12 after dxodcas dé, and by 
Tischendorf also in v. 23. The instances of this insertion in the text 
of the N.T. from the margin or from lectionaries are very numerous. 


18. Kadapvaot This form is found in NBD and versions, on 
the other ae are are CEL and the majority of MSS. 


16. oxéra, the reading of textus receptus retained in preference to 
cxorlg. The question of reading is interesting, the great MSS. being 
divided. S*CEL and the majority of uncials are in favour of oxérec. 
NBD read cxorlg. Of the leading editors Lachmann and Tregelles 
(neither of whom had seen &) read oxorig, Tischendorf reads oxdrec. 


1—11. Tae Temptation oF Jesus, Mark i. 12, 13; 
Luke iv. 1—18. 


St Mark’s account is short; the various temptations are not spe- 
cified; he adds the striking expression qv pera Trav Onplwy. St Luke 
places the temptation of the Kingdoms of the World before that of 
the Pinnacle of the Temple. 


104 ST MATTHEW. ivi: 


Generally it may be remarked that the account can have come from 
no other than Jesus Himself. The words of the Evangelist describe 
an actual scene—not a dream. The devil really came to Jesus, but in 
what manner he came is not stated. These were not isolated tempta- 
tions in the life of Jesus. Cp. Luke xxii. 28, ‘Ye are they which 
have continued with me in my temptations.’ But they are typical 
temptations, representative of the various forms of temptation by 
which human nature can be assailed. For, as it, has often been said, 
the three temptations cover the same ground as ‘the lust of the flesh, 
the lust of the eyes, and the pride of life’ (1 John ii. 16) in which 
St John sums up the evil of the world. ; 

Viewing the temptation in a personal reference to Jesus Christ we 
‘discern Him tempted (1) As the Son of man—the representative of 
humanity—in whom human nature in its perfection triumphs over 
sin, An important element in the Atonement. (2) As the second 
Adam regaining for man what the first Adam lost for man. (3) As 
the Son of Abraham following the fortunes of his race, tempted in 
the wilderness as the Hebrews were tempted: a thought present 
implicitly in our Lord’s answers, (4) As the true Messiah or Christos 
rejecting the unreal greatness which was the aim of false Messiahs. 
He would not win popular enthusiasm by becoming a wonder-working 
yéns or udyos greater than Theudas or than Simon Magus, or a prince 
more powerful than the Maccabees or than Cesar. 

Hence a warning for the Church as a Missionary Church. She is 
tempted to win her conquests by forbidden ways, by lying signs and 
wonders, by grasping at the dominion of this world, by alliance with 
the powers of the world, by craft and policy, not by submission and 
suffering. 

The lesson of each and all of the temptations is trust in God and 
submission to God’s will—the result in us of perdvora. 


1. rote. The edOds of St Mark i. 12 points still more clearly to the 
significant nearness of the Temptation to the Baptism. 


dv7xOn...b3d rov mveiparos. The agency of the Spirit of God is 
named in each of the Synoptists. - St Mark uses the strong expression 
‘the Spirit driveth him forth.’ St Luke uses the preposition éy (in) 
denoting the infiuence in which Jesus passed into the wilderness. 

els rijv tpnpov. See note on ch. iii, 1, but the locality of the 
temptation is not known. 

The desert as the scene of the temptation has a peculiar signifi- 
cance. It was the waste and waterless tract (dvudpor root, ch. xii. 43) 
which unpeopled by men was thought to be the abode of demons. 
So Jesus meets the evil spirit in his own domains, the Stronger One 
coming upon the strong man who keepeth his palace (Luke xi, 21, 22). 
The retirement preparatory to the great work may be compared with 
that of Elijah and of Paul. It is perhaps an invariable experience in 
deeply religious lives to be taken into the desert of their own hearts 
and there to meet and resist the temptations that assailed Christ, 


tweapacOnva. The final infinitive is very usual with St Matthew. In 
the other Synoptic Gospels the purpose is not expressly noted. 





IV. 5.] «NOTES. 105 


Tov SaBddov. The Hebrew word ‘Satan’ of which é:dSodos is 
a rendering means ‘one who meets or opposes,’ ‘an adversary.’ 
ddBoros had originally the same meaning. Thus daBddr\ew in the 
LXX.=‘to meet,’ cp. Numbers xxii. 22 and 32, dvéorn 6 dyyedos rod 
Ge0d SiaBarety adrdv, and ldod éyw €fAAOov els StaBorw cov. 

To this original meaning of d:dBodos the classical force of d:aSd\dew 
and its derivatives added the ideas of (1) deceiving, (2) calumniating, 
(3) accusing. In Rev. xx. 2, we find both the Greek and Hebrew 
forms—és éoriv didBodos xal Daravds—a proof that the meanings of 
the two words, synonymous at first, had already been severed, and 
ne among many instances of the influence of translation on religious 
ideas. 


2. torepov érevacev. The words imply that the particular temp- 

tations named were offered at the end of the forty days during which 
he had fasted. But the parallel accounts represent the temptation as 
enduring throughout the whole period: jv évy ry épjuy...mepagouevos 
(Mark) ; wyero év ry épnuw metpafopevos (Luke), 
‘ §So far as fasting rests on the facts of human nature it may be re- 
garded as (1) a result of sorrow, (a) either the natural sorrow for the 
loss of those we love, or (8) sorrow for sin—contrition. (2) The effect 
of deep absorption. (3) A means to secure self-mastery and a test of 
it. Such signs and natural uses of if are deepened and sanctified by 
the example of Christ. 


3. va of AlOor otrovdpret yvwvras. The temptation is addressed 
to the appetite, Use thy divine power to satisfy the desire of the flesh. 
The very discipline by which He fortified His human soul against- 
temptation is sought to be made an inlet to temptation—a frequent 
incident in religious experience, 


4. yéyparra. See note ch. if. 5. Jesus answers by a quotation 
from Deut. vii. 8. The chapter sets forth the teaching of the wilder- 
ness. The forty years were to the Jews what the forty days are to 
Jesus. The Lord God proved Israel ‘to know what was in thine heart, 
whether thou wouldest keep his commandments or no, And he humbled 
thee and suffered thee to hunger, and fed thee with manna.,,.that he 
might make thee know that man doth not live by bread only, but by 
every [word, omitted in Hebr.] that proceedeth out of the mouth of the 
Lord doth man live.’ 

Christ’s test of sonship is obedience and entire trust in God who 
alone is the giver of every good gift. The devil’s test of sonship is 
supply of bodily wants, external prosperity, &c, 


5. dylav wédw. This designation used of the actual Jerusalem by 
St Matthew alone is transferred to the heavenly Jerusalem, Rev. xi. 2, 
xxi. 2, xxii. 19. ; 

vd wrepvytov. Not as in A.V. ‘a pinnacle,’ but either (1) ‘the 
pinnacle,’ or winglike projection (rrepiyiov =‘ a little wing’), i.e. some 
well-known pinnacle of the Temple, probably on one of the lofty 
porticoes overlooking the deep Valley of Kidron or Hinnom; or (2) 
‘the roof’ of the Temple or one of the porticoes—a sense which w7e- 





106 ST MATTHEW. [Iv. 5— 
pov bears in the classics; cp. Scholiast on Aristoph. Aves 1110. da 


Tad év Tois vaois aerwpara—Tas yap Tév lepdy oréyas wrepd Kal derods 
Kadovow. wreptyoy itself does not appear to be classical in this sense. 
Eus. H. E. 11. 23 names in the same definite way 7rd rep. Tod lepod. 


6. Bade ceavrdv kato. The depth was immense: Josephus speaking 
of the ‘Royal Porch’ (crod Baotdtxy) says ‘if anyone looked down 
from the top of the battlements he would be giddy, while his sight 
could not reach to such an immense depth.’ Antiq. xv. 11. 5. 


€yparras. Ps. xci. [xc. LXX.] 11,12. The quotation follows the 
LX version, but the words ro? d&adudrdéac ce dy wdoas Tats dois 
cov are omitted in the text. The omission distorts the meaning 
of the original, which is that God will keep the righteous on their 
journeys. No inducement is offered by them to tempt God by rash 
venture or needless risk. The Psalmist himself probably quotes 
Prov. iii. 23. ‘Thus [i.e. by obedience: see preceding verses] shalt 
thou walk in thy way safely, and thy foot shall not stumble.’ 


7. ox éxrapdoas kuiptov tov Ocdv cov. Deut. vi.16. The verse 
ends ‘as ye tempted him in Massah.’ The reference to Massah 
(Numb. xx. 7—12) shows the true meaning of the Saviour’s answer. 
Moses and Aaron displayed distrust in God when they tried to draw 
to themselves the glory of the miracle instead of ‘sanctifying the 
Lord.’ Jesus will not glorify Himself in the eyes of the Jews by a 
conspicuous miracle. His work as the Son of Man is to glorify the 
Father’s name through obedience. Cp. John xii. 28. 


8. els Spos tynAdv Alav. It is idle to ask what this mountain 
was, or in what sense Jesus saw the kingdoms of the world. It is 
enough that the thought and the temptation of earthly despotism 
and glory were present to the mind of Jesus. The Galileans put the 
same temptation to Jesus when they wished to make Him a king 
(John vi. 15), and even the disciples shared the hope of an earthly 
Messianic kingdom. The picture of the expected Deliverer was 
drawn by the popular imagination from the memory of the Macca- 
bees or from the actual power of Cesar, and this was the thought 
which the tempter presented to Christ. 


9 TalTd cot wdvra Sdcm. Satan, the ‘prince of this world’ 
(John xii. 31), claims the disposal of earthly thrones. This is more 
clearly brought out by St Luke (ch. iv. 6), ‘All this power will I give 
thee and the glory of them, for that is delivered unto me, and to 
whomsoever I will I give it.’ The arrogance, selfishness and cruelty 
of contemporary rulers would give force to such an assumption. A 
Tiberius or a Herod Antipas might indeed be thought to have wor- 
shipped Satan. 

ddv recav mpooKkuvijcys pot, ie. acknowledge as sovereign, as the 
lesser kings acknowledged Coane: jus imperiumque Phraates | Cesaris 
accepit genibus minor. Hor. Ep, 1. 12. 27. 

10. traye carava. It is instructive to find these words addressed 
to Peter (ch. xvi. 23) when he put himself as it were in the place of 
the tempter. See note ad loc. 


IV. 12.] NOTES. 107 


In Homer trdyew is used of bringing cattle under the yoke, jraye 
fvéyor wxeas txrous, a force which some have given to the word in this 
passage ‘bow thyself to the yoke of God;’ against this is the early 
gloss 6ricw pov found in some MSS., and the entirely prevalent use 
of the verb in other passages. ; 


kal avrp pove Aatpetoas. Deut. vi. 10—13. Idolatry, multipli- 
city of aims, and forgetfulness of God are the dangers of prosperity 
and ambition. See context cf passage in Deut. 


11. Sinxdvovy, from dsaxovéw. The Attic form of the imperfect is 
édtaxévouy; but dnxovovy is possibly a right reading, Eur. Cycl. 406. 
Scaxovety is strictly to ‘serve at table,’ ‘minister food,’ hence the 
appropriateness of the word in its use, Acts vi. 2. 


12—16. JESUS RETURNS INTO GALILEE, 


6 

Mark i. 14; Luke iv. 14, who assigns no reason; John iv. 1—8. 
St John gives a further reason ‘ when the Lord knew how the Phari- 
sees had heard that Jesus made and baptized more disciples than 
John, he left Juda,’ &c. 


12. daxovoas §é, ‘having heard,’ not only when but also because 
He heard. It was a needful precaution against the cruel treachery of 
Herod Antipas. At Capernaum He would be close to the dominions 
of Herod Philip. 


 arapedéOn. mapadidovar is used of ‘delivering’ to death (Acts iii. 
13), to a judge (ch. v. 25), or of casting into prison (Luke xii. 58 r@ 
apaxrop.; Acts viii. 3 and here); but it is possible that the idea of 
treachery and betrayal may also be present as in ch. x, 4, xxvii. 3, 4; 
1 Cor, xi. 23, 

The place of imprisonment was Macherus. The cause of John’s 
imprisonment is stated at length ch. xiv. 3, 4 (where see note) and 
Luke iii. 19, 20. 

On hearing of the death of John the Baptist Jesus retired into the 
wilderness. See ch. xiv. 13. 


dvexdpnoev els tiv Tadtvalav. By the shortest route through 
Samaria. Johniy. 4. During this journey must be placed the con- 
versation with the woman of Samaria. This was after a ministry in 
Juda, which had lasted eight months (Ellicott, Lectures on the life 
of our Lord, p. 180), some incidents of which are related by St John, 
ii. and iii. 

Tadtrala=a circle or circuit, originally confined to a ‘circle’ of 20 
cities given by Solomon to Hiram, 1 Kingsix.11. Cp. Josh. xx. 7 and 
Josh. viii, 2 (where the Vulgate reads Galilea Philistim ‘the circle’ 
or ‘district’ of the Philistines). From this small beginning the name 
spread to a larger district, just as the name of Asia spread from a 
district near the Meander, first to the Roman Province, then to a 
quarter of the Globe. The Jews were in a minority in those parts. 
The population mainly consisted of Phoenicians, Arabs, and Greeks. 


108 ST MATTHEW. (IV. 13— 


13. satoadkuxdy tiv Nafapa. Partly because of the unbelief of the 
Nazarenes, partly (we may infer) in order to be in a frontier town 
from which He might easily pass from the jurisdiction of Antipas. 


UA 


_ Kadapvaotp, a town on the N.W. shore of the Sea of Galilee. 
It was the scene of a considerable traffic, and had a large Gentile 
element in its population. The exact site is keenly disputed. It 
was, perhaps, at Khan Minyeh (see map), not quite on the sea, but 
on the plain of Gennesaret, at a short distance from the sea. 

Others, with greater probability, identify Capernaum with the 
modern Tell Hfim, at the N. end of the Lake in the plain of the 
Jordan. The name Tell Him nearly corresponds with Kefr na Hum, 
thought by some to have been the ancient form of Capernaum. The 
most interesting point in the identification is that among the ruins 
at Tell Him are remains of a synagogue, in which some of the Saviour’s 
‘mighty works’ may have been wrought. See map. 

Whatever the truth may be in this question it is certain that in 
passing from Nazareth to Oapernaum Jesus left a retired mountain 
home for a busy and populous neighbourhood, ‘the manufacturing 
district of Palestine.° 


14. Sa ‘Hoatov. Read the whole of the prophecy (Is. viii. 11— 
ix. 6) which is unfortunately broken in the E.V. by the division into 
chapters, and is more mistranslated than any other passage of like 
importance. 


15. Tardrd\ala trav vwv. Sce above, v. 12. , 


68dv Oardoons. The accusative may be explained either by the 
regimen of the omitted Hebrew words or by taking 650» as an adver- 
bial accusative influenced by a similar use of the Hebrew derech. 

The immediate historical reference of the prophecy was to the 
invasion of Tiglathpileser, whom Ahaz called in to assist him against 
Rezin and Pekah. It fell with great severity on the northern tribes 
(2 Kings xv. 29). Yet even they are promised a great deliverance 
[‘As in the former time, he brought into contempt the land of Ze- 
bulun and the land of Naphtali, so in the latter time he hath made it 
glorious,’ Is. ix. 1], in the first instance, by the destruction of Senna- 
cherib, from temporal distress (cp. Is. chs. x. and xi. with ch. ix. 
1—6); secondly, by the advent of the Messiah, from spiritual dark- 
ness. 


16. 6 Aads 5 KaOrpevos, «.r.A. The quotation nearly follows the 
Hebrew of Isaiah ix. 1, 2 (two lines of the original being omitted). 
The LXX. presents a wide difference in form. 

The repeated xaOjuevos...xaOnpévois of the text represents two dis- 
tinct Hebrew words, the first signifying literally ‘walking.’ The 
parallelism suffers by the Greek translation, ‘to sit’ being an advance 
on ‘to walk,’ as implying a more settled condition. Cp. Ps. i. 1, 
‘ walked...stood...sat.? In like manner oxcd Oaydrov is an advance on 
‘oxsros, and pds dyérethery abrois implies a great deal more than $s 
eidev péya. 





IV. 22.] | NOTES. 109 


Av—22. Tue Catt or Peter axp ANDREW AND oF THE Sons oF 
ZEBEDEE. See Mark i. 16—20. 


‘In Luke, Simon is mentioned without any, introduction, ch. iv. 38. 
The narrative of Luke v. 3—11 must be referred to a different occa- 
sion, though v. 11 corresponds with v. 22 of this chapter. St Luke 
adds that the sons of Zebedee were partners with Simon. John i. 
35—42 refers to a previous summons. We learn there that Andrew 
was & disciple of John the Baptist, and that Bethsaida was the city 
of Andrew and Peter. 


17. dd rére, for classical é¢ éxelvov [xpédvov]. 


For peravova and Bacwela, which are the key-notes of our Saviour’s 
preaching, see note, ch. iii. 2.» 


18. dpdlBrnorpov, ‘a casting-net,? here only in N.T. (in Mark 
i. 16 the true reading is dud:BddXovras ev ry Oaddooy). The word 
occurs Herod. 1.141. Cp. Soph. Antig. 343, xovdovdwy re Pidov dpvl- 
Owv augiBaror ayel...wovrou 7’ elvadlay dicw. Virgil alludes to the 
same kind of net, Georg. 1.141, Alius latum funda jam verberat 
amnem. 


Hoav yap dds. The fisherfes on the Seas of Galilee, once so pro- 
ductive, are now deserted. It seems that the Bedawin have an invin- 
cible dislike and dread of the sea. Consequently there is scarcely a 
boat to be seen, and the Lake yields no harvest. See Land and Book, 
401. 


dAteés, lit. *sea-folk’ (d\s), Homeric but notin Attic writers, one 
of the many words that disappear from literature in the long interval 
between Homer and the Alexandrine epoch. . 

GAtéev Blos is quoted as a proverbial expression for a life of ex- 
treme poverty. (See Wetstein.) Such it undoubtedly was in general, 
but see below, v. 22. No fitter training than that of the fisherman 
could be itmagined for the perils and privations of the apostle’s life. 


19. Setre. Frequent in Homer and in lyric poets. It was used as 
an ‘animating interjection’ (Buttmann), without any necessary con- 
nection with movement, as Epws ye Sedre Kurprdos Exare | yAuxds xarel- 
Bwv xapdiay lalve. Aleman. (Buttmann, Lex. 316—319.) This word 
is an instance of epic influence on Alexandrine Greek as it is not 
Attic: in N.T. it is rare except in this Gospel. 


Greig dvOpdrwv. A condensed parable explicitly drawn out, ch. 
xiii, 47—50. Cp. Jer. xvi. 16, (Sod éyw arocréAdw Tods aGALEts TOUS wod- 
Novs, A&yee RUptos, Kal dAcEvcovaw avTous. 


22. wal tov warépa. St Mark (i. 20) adds ‘with the hired ser- 
vants.’ We may infer that Zebedee and his sons and their partners 
were raised above the lowest social rank. 

Two modernisms may be noticed in this verse, agévres preferred in 
Hellenistic Greek to Aelrw and compounds of Aeirw: and drodovbeiy 
used in the N.T. to the exclusion of éreoGat which does not occur (the 
compound ovyérecGa: is found in one passage, Acts xx. 4). 


110 ST MATTHEW. [IV. 23— 


23—25. JESUS PREACHES THE GOSPEL AND CURES DISEASES IN 
GaLILEE. 


Special instances of cure are recorded in Mark i, 13 and foll.; Luke 
v. 31 and foll. 


23. dv tais cvvaywyais. The synagogue, built on a hill or on the 
highest place in the city, distinguished sometimes by a tall pole cor- 
responding to a modern steeple, was as familiar and conspicuous in a 
Jewish town as the Church is in an English village. Sometimes, 
however, the synagogue was placed on the bank of a river. Some- 
times it was constructed without a roof and open to the sky. 

1. Divine service was held in the synagogue on the Sabbath and 
also on the second and fifth day of each week. 

2. The service consisted in reading the Law and the Prophets by 
those who were called upon by the ‘Angel of the Church,’ and in 
prayers offered up by the minister for the people; the people respond- 
ing ‘Amen’ as with us. 

3. But the synagogues were not churches alone. Like Turkish 
mdsques they were also Courts of Law in which the sentence was not 
only pronounced but executed, ‘they shall scourge you in their syna- 
gogues.’ Further, the synagogues were Public Schools, ‘the boys 
that were scholars were wont to be instructed before their masters in 
the synagogue’ (Talmud). Lastly, the synagogues were the Divinity 
Schools or Theological Colleges among the Jews. 

4, The affairs of the synagogue were administered by ten men, 
of whom three, called ‘Rulers of the Synagogue,’ acted as judges, 
admitted proselytes and performed other important functions. A 
fourth was termed the ‘Angel of the Church’ or bishop of the con- 
gregation; three others were deacons or almoners. An eighth acted 
as ‘interpreter,’ rendering the Hebrew into the vernacular; the ninth 
og the master of the Divinity School, the tenth his interpreter; see 
ch, x. 27. 

It is interesting to trace in the arrangements of the synagogue the 
germs of the organization of the Christian Church, This note is 
chiefly due to Lightfoot Hor. Hebr. ad loc. 


atrewv. Often used of the Jews without any definite antecedent, 
cp. of ypaupare’s avray. Luke v. 30. a 
véorov...padaklay, Probably to be distinguished as ‘acute’ and 
‘chronic’ diseases, padaxlay implying general prostration of the 
bodily powers. It is not classical in this sense. The word is con- 
fined to St Matthew in N.T. 
év Te Aa, i.e. among the Jews. 


24. els SAnv tiv Zvplav. The fame passes to the north and east, 
rather than to the south. Galilee is connected by trade and affinity 
with Damascus rather than with Jerusalem. 


Bacdvors...ccuvexopévous. Bdoavos is (1) a ‘touch-stone,’ the lapis 
Lydius by which the quality of gold and other metals was tested, 


i 


V..23.).° NOTES. ; I1l 


The process is alluded to Herod. vu. 10. Cp. also Theognis 417, és 
Bdoavoy & é\Oav wraparplBouar wore porlBsy | xpueds. (2) Then ‘tor- 
ture’ the touch-stone of justice, because no testimony was believed 
unless elicited by this means, comp. the same sequence of thought in 
the expression ‘to put to the question.’ (3) Hence a disease that 
racks and agonizes the limbs like the torture which many a poor 
Galilean had experienced in the courts of law. 
For the question of ‘ demoniacal possession’ see ch, vii. 22. 


ovvéxew is used specially of the pressure and constraint of disease 
and pain; cp. Luke iv. 38, cuveyoudévn wuper@ peydry. 

oeneloneron®: ‘affected by the moon;’ the changes of the moon 
being thought to influence mad persons. The passage is important 
as distinguishing demoniacal possession from lunacy. 

The only special instance of curing a lunatic is recorded in ch, xvii. 
14—21 and in the parallel passages, where the symptoms described 
are those of epilepsy. The origin of mental disease may often be 
traced to licentious living. Observe the frequent instances of un- 
clean spirits met with in these districts. 

The Christian Church has followed her divine Founder’s example 
in this tendance of bodily ailment. The founding of hospitals and 
the care of the sick are distinguishing features of Christianity and 
among the most blessed fruits of it. A deeper respect for life and a 
deeper sense of purity have followed as necessary consequences, 

It is contended by some that the ‘several house’ of 2 Chron. xxvi, 
21 was a hospital. Possibly this was so, but the spirit of Judaism in 
this respect was not the spirit of Christianity. It may readily be 
acknowledged, however, that the Jews of the present day are the fore- 
most in works of charity and tender regard for the sick. 


25. Aexdwodtts, a group of ten cities. The cities included in this 
group are variously named by different authors, they lay to the E. 
and S. of the Sea of Galilee; by some Damascus is mentioned as 
belonging to the group. See map. 

For the form of the word cp. Herod. 1. 144, xardsep ol éx r7s Ilev- 
Tawodtos viv xwpns Awpices, wpdrepow 5é ‘Etawdéduos ris auras Tavrns 
Kadeouerys. 


CHAPTER V. 


In this and the two following chapters the textual criticism rises to 
higher importance; the precise words spoken by our Lord being in 
question. 


4,6, These verses are transposed by the leading critics following 
Origen, Eusebius and other fathers, but not on the very highest MS. 
authority, viz. D. 33 and some versions. On the effect of this change 
see notes, 


| 22. The insertion of eix# after adrof dates from very ancient MSS., 
but & and B omit, also Vulgate and Aith. Verss. and Origen twice. 
The feeling which prompted its insertion as a marginal note would 
tend to retain it in the text. : - Ss 


112 ST MATTHEW. [V. 27— 


27. The reading of rots dpxalois after éppé0n is due to the tendency 
to introduce uniformity of structure; other instances of the same kind 
in this chapter are és ay dwodvoy for was 6 drodvwr v. 32, BrANOZ els 
éevvay for drédOy eis yéervay v. 31, to agree with previous verse. 

28. In av’rjs read for atriy we trace the probably unconscious 
emendation of a scholar. 


32. potxevOrjvas for worxacGac. The change to the passive is sup- 
ported by 8 B D and approves itself as the truer to fact, but perhaps 
for that very reason is open to some suspicion. 


¢4. Here we miss the beautiful words undoubtedly spoken by 
Christ but omitted in this passage by NS B and many of the fathers 
and versions, evAoyeire rods Karapwuévous UuaS KaAG@S wWoetre Tovs 
pucobyras tuds. After wpocevxyecde rep trav the tertus receptus has 
éxnpeatévrwy vuds xal, the evidence is especially weighty against the 
three last words. The passage is probably an insertion borrowed 
from Luke vi. 27, 28. 


47. tOvixol for reAdvac of the textus receptus, on the highest 
authority. 


Cus. V.—VI. Sxrson on tHe Mount. 


It is instructive to find the Sermon on the Mount following close 
upon the works of mercy which would open men’s hearts to receive 
the Saviour’s words. It is a discourse about the changed life or pera- 
voa, showing its conditions; and about the Kingdom or Bacuteia, 
showing its nature, legislation, and privileges. 

The description of the Kingdom here given may be compared with 
the thoughts suggested by Satan in the Temptation. Jesus makes no 
promise to conquer the world, or to dazzle men by a display of power, 
or to satisfy bodily wants, making poverty cease. 

In regard to heathenism the sermon is a contrast, in regard to the 
Jewish Law it is a sublime fulfilment. Again, instead of curses there 
are blessings, instead of penalties, reward. 

Two questions are raised in regard to the Sermon on the Mount. 
(1) Is it a connected discourse, and not merely a collection of our 
Lord’s sayings? (2) Is it to be identified with the Sermon on the 
Plain, Luke vi. 17—49? 

The firet of these questions may without doubt be answered in the 
affirmative, the second with less certainty. 1. (a) This is the most 
natural inference from the Evangelist’s words and from the manner 
in which the discourse is introduced. (b) An analysis points to a 
close connection of thought and to a systematic arrangement of the 
different sections of the Sermon. It is true that some of the sayings 
are found in a different connection in St Luke’s Gospel, but it is more 
than probable that our Lord repeated portions of His teaching on 
various occasions. 2. In favour of the identity of the two discourses 
it may be noted that: (a) The beginning and end are identical as well 
as much of the intervening matter. (b) The portions omitted—a 


Vi. 1dj. NOTES. 113 


comparison between the old and the new legislation—are such as 
would be less adapted for St Luke’s readers than for St Matthew’s. 
On the other hand it is urged that (a) St Matthew describes the 
sermon as being delivered on the mountain (avé8y els 7d Epos) while 
St Luke’s words are gorn émt rorov wedivov. But the ‘mount’ and the 
‘plain’ are not necessarily distinct localities. The rowos redivds was 
probably a platform on the high land. Summoque in vertice montis 
planities ignota jacet tutique receptus. Verg. din. x1. 626. (8) The 
place in the order of events differs in St Luke. But it is probable 
that here as well as elsewhere St Matthew does not observe the order 
of time. 

Here the question of time is important as bearing on a further 
question, whether Matthew was himself among the audience. Was 
the Sermon delivered after the call of the twelve (Luke) or before 
(Matthew) ? 


The following analysis may be of use in shewing the connection. 
A, The Subjects of the Kingdom, v. 3—16. 


(1) Their character and privileges, v. 8—12. 
(2) Their responsibility, v. 13—16. 


B. The Kingdom of Heaven in relation (1) to the Law, v. 17— 
48; and (2) to Pharisaic rules, vi. 1—34. 


(1) It is the highest fulfilment of the law in regard to (a) The 
Decalogue, v. 21—37. (b) The law of Retaliation, 38—42. (c) 
Love or Charity, 43—48. ‘ 

(2) It exceeds the righteousness of the Pharisces in regard to 
(a) Almsgiving, vi. 1—4; (b) Prayer, vi. 5—15; (c) Fasting, vi. 
16—18; (d) Earthly possessions and daily cares, vi. 19—384. 

C. Characteristics of the Kingdom, vii. 1—27. (a) Judgment 
on others, vii. 1—6. (b) The Father’s love for the Children of the 
Kingdom, 7—12. (c) The narrow entrance therein, 13, 14. (d) 
The danger of false guides to the narrow entrance, and the test of the 
true, 15—23.° (e) A description of the true subjects of the Kingdom, 
as distinguished from the false, 24—27. 


éxXovs. The plural indicates either (1) the separate groups of 
listeners; or (2) the people the several units of which the whole was 
composed. This use of the plural to signify the parts which together 
form the whole may be illustrated by edvocac ‘marks of favour,’ pavlac 
‘fits of madness,’ (Clyde, Gk. Synt. § 10); and by ars ‘art,’ artes 
‘works of art,’ regnum ‘kingdom,’ regna ‘royal prerogatives.’ 

ro Spos, ‘the mountain’, the high land bordering on the Lake, 
behind Tell Him or Et Tabigah, which the inhabitants of those 


places would naturally call ‘the mountain’ (see map). It was the 
Sinai of the New Law. Cp. Ps. lxxii. 3, 

xa@lcavros avrov. The usual position of a Jewish teacher. In 
the Talmud ‘to sit’ is nearly synonymous with ‘to teach.’ 

Christ is not preaching a sermon or heralding the Gospel as in 
ch, iv: 23. ‘The Sermon on the Mount’ is more properly the ‘New 


ST MATTHEW 8 


114 ST MATTHEW. [V. 1— 


Law.’ Therefore he does not stand like a modern or medieval 
preacher as often represented, but sits like an Oriental monarch or 
teacher. The difference seems slight, but in the Ceremonial East it 
would mean a great deal. 

In Medieval art the Sermon on the Mount is an illustration of 
‘Practical Theology.’ (See Ruskin, Mornings in Florence, v. 145.) 


apoon\Gay. This aoristic form, of which fafa, gaya, Ereca are 
examples, is rightly restored on the highest MS. authority in many 
passages. Sturz (Dial. Mac. et Alex. § 9) regards it as a Cilician 
form—a point of some interest in relation to St Paul’s Greek. 


The anacoluthon xalcavros atvrov...... wpoonAGay adrw is frequent in 
the N.T. and not very uncommon in the Classics, cp. elxds yap dpyas 
Gnru woreie Oar yévos, | yduous rapepwroddvros addolouvs réoe, Kur. Med. 
909. vareorl por Opdoos, | ddurvéwy k\vovcay | dpriws dvetpdrwv, Soph. 
El. 479. See also Aisch. Suppl. 437. 


A. Tue Sussects or rHE Kinapom, v. 8—16. 
(1) Their character and privileges, v. 3—12. 


8—9. The transposition of verses 4 and 5 to their order in the 
text is on the authority of the leading textual critics without however 
conclusive MS. support. The logical gradation of thought is in 
favour of the change. Of the ‘ Beatitudes’—so called from the open- 
ing word ‘beati’ in the Vulgate—the first seven may be regarded as 
groups of characters, or as a scheme of Christian ethics on an ascend- 
ing scale, tracing the Christian growth step by step; the two last 
have special reference to the disciples—they supply the tests and the 
hopes of discipleship. 

The subjoined scheme is suggested in explanation of the order. 

The quest for Frwxol TE wWrevpare Passive qualities or 


Righteousness | ( *Pets conditions of the Soul. 
eisboture Movement of the Soul 
rewovres kal duparres 7.6. apie Bin to Righteous- 
The Attuinment éAehuoves Practical action. 
na ; xaGapol rp xapdlg The inner principle. 
The Christian Life elpnvor ool Spiritual energy. 


First, two passive qualities ‘lowliness and meekness,’ which mark 
the character receptive of Christianity, then two activities or move- 
ments of the soul; ‘mourning,’ which alienates it from earth, 
tending ‘to loose the chain | that binds us to a world of pain.’ Then 
divine ‘hungering and thirsting’ which draw it to heaven. This 
fourth Beatitude is the central point: dixaocivn is the coping-stone of 
the soul seeking God, the foundation of the soul which has found Him. 
Three graces of the Christian life follow, ‘mercy,’ the first-fruits of 
righteousness, (see the close connection between the two ch. vi. 1 and 
comp. the fruits of righteousness in the judgment-scene ch. xxv.,) 
‘purity of heart,’ the soul cleansed from all defilement sees God, and 


V. 7.] _ NOTES. IIs 


‘peace-making’, wherein the soul that has seen God imitates the work 
of God—reconciliation. 


aToXol ro wvebpatt. St Luke omits 7g rveduari, showing that the 
literal poor are primarily meant, St Matthew shows that they are 
not exclusively meant. The wrwyol (nearly i.q. ramewwol) are op- 
posed to the spiritually proud and the self-sufficient; they have need 
of the riches of Christ and feel their need. To reckon rarewérns 01 
Tamwewogdpootvn a8 a virtue is a Christian thought and opposed to 
heathen ethics, rls @éXeu fav Tarewds; Epict. Dissert. tv. 1. 2. 


atvrav éorly y Baowrela. By a kind of divine irony the unsought 
reward is the most diverse from the character that wins it: the least 
ambitious shall have the prize of the most ambitious. 


4. wpaorys, as an ethical term, is concerned with anger, it means 
absence from resentment, meekness in suffering; it is mentioned with 
very faint praise by Aristotle who says, éwi rdv pécoy tiv mpgdrynra 
dépopev wpds Thy B\drecyYrw droxNlvovoay, and again, efrep 5h 7 wpgérns 
érawetrat, Eth. Nic. 1v. 5.1—3. In the Christian scheme rpgérns is 
the root of dydw7y, absence of resentment grows into perfect love 
through émelxeca. Jesus who was mpgis loved (ijrydrynoev) his enemies. 


KAnpovopijcoveww nv yiv. Ps. xxxvii.11. In a literal sense the 
meek have inherited the earth. History has no example of higher 
exaltation than that of the Apostles, and the code which they pro- 
mulgated rules the world. To this thought may possibly be referred, 
1 Cor. vi. 2, odx ofSare 87: ol dytoe Tov Kbopoy Kpwodow ; 


5. of wevOobvres. Those who mourn for sin are primarily intended, 
but the secondary meaning of ‘all who are sorrowful’ is not excluded. 
Sorrow is in itself neutral, cp. 2 Cor. vii. 9, vd» xalpw ovx dre édv- 
wnOnre add’ Sre éXurhOnre els perdvocav. 


wapakrnOicovrar. The supreme rapdxAnors is Christ. 
6. avrof, they in their turn. 


Xoprachijcovrat. yxoprdtew is one of those words strong and even 
coarse in their origin which came to be used by the Jews at Alexan- 
dria with a softened and more refined meaning. It is properly used 
of cattle ‘to feed,’ Booxnudrwv Slkny...BboKovrae xopratéuevot, Plato, 
Rep. 586, then in mid. voice in comedy of men ‘to eat’; cp. German 
fressen and see Thuc. vir. 48 and Arnold’s note there on Bdcxovras. 
In late Greek as here xoprdiew=‘to satisfy’ for the classical xopev- 
vivat. Itis curious to note how completely the distinction between 
xoprdfecBar and écGiew has vanished. In Mark vii. 27, 28 both verbs 
are used, but their proper application is reversed, éo6lew being used 
of the xuvdpia, and xoprdtecdaz of the réxva. 


7. Aenpoves. With the Stoics feos was reckoned among the defects 
or vices, 1t was a disturbing element that broke in upon the philo- 
sophic calm, cp. the following passage which gives the Stoic view of 
most of the moral ideas of the Beatitudes: 6 dredav rp Ocig Scouxjoes 
éorw tramewds, Ecrw dodXos, AureicOw, POovelrw, édeeirw* Td Kepddatoy 
wdytwv dvoruxelrw, Opnvelrw. Epict. Diss. 111, 24. 43. 


8—2 


116 ST MATTHEW. voi 


Henbijcovra:. This principle in the divine government that men 
shall be dealt with as they deal with their fellow-men is taught in 
‘the parable of the Unmerciful Servant, ch. xviii., and underlies the 
tifth petition in the Lord’s Prayer, ch. vi. 12. 

8. KaGapol rq xapdiq. Purity is a distinguishing virtue of Chris- 
tianity. It finds no place even in the teaching of Socrates, or in the 
system of Aristotle. Pure tn heart ‘non sufficit puritas ceremonialis,’ 
Bengel. 


tov Ocdv Sipovrat. The Christian education is a gradual unveiling 
of God (droxd\vyis), all have glimpses of Him, to the pure He appears 
quite plainly; cp. Heb. xii. 14, rav dyiacpdv o¥ xwpis ovdeis SWerae rdv 
xvptov, and see 1 John iii. 2, 3. In a further sense the unveiled sight 
of God is reserved for the Eternal life. 


9. elpnvorool, this is the highest energy of the perfected soul 
that has seen God, has had the deepest insight into the divine nature 
and is thereby moved to do a divine work. elpijvy in its lower sense 
is the absence of dissension or difference between men, in a higher 
sense it is reconciliation of man with God—the peace made by Christ. 


elpnvorrotos does not occur elsewhere in N.T., but elpyvowoety is 
used Co]. i. 20 in the latter sense, cp. also Ephes. ii. 15, adrds ydp 
dor 1 elpivn Hudy 6 wojoas TA aduddrepa év...rhy ExOpav...xarapyhoas 
iva robs Ovo rion év éauT@ els Eva Katvov dvOpwrov. 


viol Qe0. These are most akin to the divine nature, perfect as 
their Father which is in heaven is perfect, v. 48, cp. 1 John iii. 1, fere 
moTarny ayamrny déswKev jyuiv o rarnp wa réxva Oeov kAnOwper, kal éopéer. 


KAnOicovrat. Kadeicac is not merely equivalent to the substantive 
verb, but implies (1) prestige, as 0 waoe xAewds Oldlrovs Kxadovperos, 
Soph. Gd. R. 8. (2) permanence in a class, rdde yap dAura KexAHoerat, 
Soph. Hl. 230. See Jebb on the last passage and Ellendt’s Lez. 
sub. voc, (3) recognition by others, cp. Luke i. 76. Rom. ix. 26. 
James ll. 23, 


10. of SeBtwypévor, ‘Those who have been persecuted,’ not as in 
A.V. ‘they which are persecuted’. The tense brings the past action 
into close relation with the present, and implies either (1) generally 
Blessed are the prophets and other servants of God, who in all past 
time have been persecuted, i.e. the results of persecution are good, or 
persecution is a test of good: or (2) specially and with direct refer- 
ence to the present hour, Blessed are my followers who have already 
suffered such persecution for my sake as is indicated in v. 11, see 
next note. According to the second view (2) Jesus after enumerating 
the excellencies of the kingdom of God turns to His own followers, 
comforting them with the thought that their very troubles have 
already given them a claim to the title of ‘ Blessed.’ 

The turn to the passive is very beautiful in this connection, the 
quality itself is veiled but the result is given; not blessed are the 
dixaroc, but blessed are those that have been persecuted évexey dixaroovrys. 
Persecution is the seal of perfect dicacoodvy. : 








Vv. 14.] NOTES. 117 


11. The nature of the persecuticn is indicated in this verse; 
not torture, imprisonment, and death, but reproach and calumny, 
precisely the form of persecution to which the disciples must have 
been now subjected. 


12. dyadd\caobe, of excessive and demonstrative joy. Neither the 
verb nor its derivatives are classical. St Luke in his parallel passage 
(vi. 23), has xdpnre év exeivy TH Yudpe Kal oxiprijcare. 

Such contrasts as this which the kingdom of heaven presents 
have their counterpart in the elpwrela of Greek tragedy. : 


Tovs mpodiytas tos wpd tpov. Implying that the disciples too 
were mpopjrac. 


(2) Their responsibility, v. 13—16 


_ The disciples, though lowly and meek, are heirs of the world. 
They must claim their inheritance, and not shrink from a foremost 
position either from fear of persecution or from a false idea of 
Christian rrwxela and ramrewédrys. 


13. +d ddas rhs yis. Salt (1) preserves from corruption; (2) 
gives taste to all that is insipid; (3) is essential to all organised 
life. So the Apostles alone can save the world from corruption ; 
the gospel alone can give zest and meaning to society; it is essential 
to the life of the world. 


Gas. Late as a literary word for d\s, but it occurs in the adage 
G\aocw vec. In Mark ix. 49 both forms are used according to the 
best reading, 7d ddas and accus. dda, dat. ddl from dds. In Col. 
iv. 6, the dat. d\avc of the neuter form is used. Attic prose has the 
plural only. 


édv pwpavj. The causal force of uwwpaiyw is Hellenistic; in the 
classical period the meaning is ‘to be foolish.’ For the use of 
the word in a literal sense cp, Rom. i. 22, ddoxovres elvac cool 
éuwpdvOnocav. And for the interchange of meaning between folly 
and insipidity cp. sapere, sapientia, insipidus; sal, sales, ‘salt’, 
then ‘ wit’ (so in late Greek des); insulsus, ‘unsalted,’ then ‘ stupid’. 


éy rly. éy is here clearly instrumental, see ch. iii. 11. 


KarataretoGa, td trav dvOpdmrwv. Thomson, Land and Book, 
382, describes ‘the sweeping out of the spoiled salt and casting it 
into the streets’ as ‘actions familiar to all men.’ 


14. +d dds rod kdcpov. See John viii. 12, where Jesus says cf 
Himself éyw eiue 1d pis rod xbouov. Cp. Phil. ii. 15, palvecde ws 
gworipes ev kbowyp. 


Tov xécpov, i.e. of the whole world, not of Israel only; or of 
the dark and evil world. xéouos has an interesting history: (1) 
‘order,’ ‘ propriety’ (Homer) ; (2) ‘the divine order and arrangement of 
nature’ (Heracleitus and Anaxagoras); (3) ‘celestial order’ (Plato); 
(4) ‘order celestial and terrestrial’—the universe (Plato, see Bruder’s 


_ 


113 ST MATTHEW. [V. 14— 


Concordance) ; (5) ‘the habitable world,’ 7 wlorcs judy xarayyédderat 
év Siw re xébony, Rom. i. 8; (6) the world around us, society; 
(7) especially ‘the evil world’, so frequently in John as puge? ipis 
6 xéopuos, xv. 19; (8) in modern Greek a ‘crowd,’ ‘rabble.’ xédcpos 
Greipos ‘a countless multitude’ would have seemed to Heracleitus 
a contradiction in terms (Geldart, Mod. Greek, 94). In LXX. 
xsopos is not used in this later sense of ‘the world,’ it there means 
‘ornament’ or ‘order (host) of heaven’: xal cuveredkécOnoay cal was 
éxoopos avrady, Gen. ii, 1. 


awédts drdvw Spovs kapévn. Stanley remarks (S. and P. 337) that 
in Northern Palestine ‘ the plain and mountain-sides are dotted with 
villages...situated for the most part (not like those of Judza, on hill- 
tops, or Samaria, in deep valleys, but) as in Philistia, on the slopes of 
the ranges which intersect or bound the plain.’ The image in the text 
therefore recalls Judwa rather than Galilee, Bethlehem rather than 
Nazareth. Some however have conjectured that the lofty Safed was in 
sight, and was pointed to by our Lord. Land and Book, 273. 


KpuBjvar. This 2nd aor. form is late: in Soph. 4j. 1145, xpugeis 
is now read for xpupels. 


15. rdv pddsiov. ‘The bushel,’ i.e. the common measure found in 
every Jewish house. The article generalises. Strictly speaking, the 
modius denoted a smaller measure equal to about two gallons, 


Abxvos...Auxvla. ‘Lamp,’ ‘lampstand.’ The lamp in a Jewish 
house was not set on a table, but on a tall pedestal or stand, 
sometimes made with a sliding shaft. 


waow rots ty ry olx(g, ie. the Jews. St Luke, true to the 
character of his gospel, says ‘that they which enter in’, i.e, the 
Gentiles, ‘may see the light’. 


B. (1) Tse Kryapom or HEAveEN Is A FULFILMENT OF THE LAW, 
v. 17—48. Stated generally, v. 17—20. 


17, ovx fAOov Karadtoar «7A. ‘I came not to destroy’, a 
divine captatio which would instantly soothe the possible fear that 
Christ was a xaraAurys rod yéuov. For the word cp. Polyb. 111.2, caradv- 
oavra Tovs vouous els povapxlay weprorioas 7d woNlrevpa Tov Kapxndoviwy. 


17—20. The poetical form traceable throughout the Sermon on 
the Mount is especially observable here. od xaradvoas and wAnpdoa 
are the key-words. The yap in v. 18 (dunv ydp) introduces an ex- 
planation of od xaradicac: the second ydp in v. 20 (Aéyw ydp) 
catries out the thought of rAnpSca. Then note to what a height 
the contrasting climax rises. So far from being a xardAvocs of the 
whole law, not a jot or tittle shall pass from it (v.18). So far from 
Christ himself destroying (xara\ica:) the whole law, if his followers 
break even (Adoa:, a weaker word) a single one of the least of the 
commandments he shall be least in the Kingdom. So also in v. 
20, wepocety is an advance even on rAnpioa, which in itself is more 
than ov xaradicac 





Vv. 21] NOTES. 119 


ainpeoat. To give the full and true meaning to the law: not 
to extend or develop it so much as to teach the deep underlying 
principles of it. Thus St Paul says, rAjpwua ody véuou 7 dydan, 
Rom. xiii. 10. 

18. dprjv. Strictly a verbal adjective, ‘firm,’ ‘true,’ from Hebr. 
aman to ‘support,’ ‘confirm’; thus used, Rev. iii. 14, 6 duty o 
pedprus 6 miords kal d\nOwos. (2) An adverb of affirmation preceding 
or concluding a statement or prayer. The familiar use of the word 
in the Christian liturgy is derived from the service of the synagogue. 


tara. ‘yod’ (*) the smallest of the Hebr. characters, generally 
® silent letter, rather the adjunct of a letter than an independent 
letter. Still a critical interpretation might turn on the presence or 
absence of yod in a word. The controversy as to the meaning of 
Shiloh, Gen. xlix. 10, is an instance of this. The letter yod makes 
the difference between Sarai and Sarah. It is the first letter in 
Jehovah and in the Hebrew form of Jesus or Joshua. 


xepata, lit. ‘a horn.’ Here the extremity of a letter, a little point 
or a turn, in which one letter differs from another, as e.g. 3 [caph 
or c] differs from 3 [beth or b], or as “I [daleth or d] differs from 
" [resch or r]. The Rabbinical writers point out that a confusion 
between the first two would change the sense of ‘none holy as the 
Lord’ (1 Sam, ii. 2) to ‘nought is holy in the Lord’; and a confusion 
between the second pair of letters would change ‘one Lord’ (Deut. 
vi. 4) to ‘false Lord.’ Schottgen ad loc. The Greek grammarians 
used the word for ‘a mark over a letter,’ as a. 


19. dAdoy...d8d—y. Recall in this connection St Paul’s attitude 
in relation to the law. éd:dacKxew points to the Presbyter or Teacher, 
Avoy, & More general term, to the people. 


mowjoy Kal Suidfy. Again addressed to the Apostles as teachers. 
The union of doing and teaching is essential. It was the grave sin 
of the Pharisees that they taught without doing. See ch. xxiii. 2, 3. 
This explains the for of next verse. 


20. Stuxavoovvy, ‘observance of the law.’ Unless ye observe the 
law with greater exactness than the Pharisees, ye shall not enter the 
kingdom of heaven. The Pharisaic d:xacoodvyn consisted in extended 
and minute external observances, Christ’s replocevya in reaching the 
spiritual meaning of the law. 


(a) Instances from the Decalogue, v. 21—37. (a) Murder, 
v. 21—26. 


21. iKovoare, ‘ye heard,’ a use of the Greek aorist to express 
frequentative action where in English it would be natural to use 
the present tense; ‘ye hear’ daily in the Synagogue the law as it 
was delivered to them of old time. See note ch. xi. 27. 


Tois apxalots, ‘to them of old time.’ This rendering is made 
almost certain by the datival force of duty in the antithetic clause, 
v. 22. 





120 ST MATTHEW. [V. 22— 


22. oyos, lit. ‘held fast by,’ (évéxyw) so ‘liable to’ with dative. 
It is frequently used in this technical judicial sense by Plato, the 
Attic Orators and the later historians, as Polybius and Diod. Siculus. 
When &roxos is followed by a genitive some word like dixy or ypagz 
should be supplied. See ch. xxvi. 66 and Mark iii, 26 (where dyapri- 
paros not «picews is the true reading). els rhv yéevvay is not a change 
for the dative, but denotes the extent to which the sentence might go 
‘subject to a penalty extending to the Gehenna of fire’—usque ad 
penam Gehennsz. The extremity of human punishment is meant 
with the underlying thought of the figurative sense of Gehenna. See 
infra, 

vy «ptora, to the judgment of the lower court, whose jurisdiction 
was limited. 


paxd. A word of contempt, said to be from a root meaning to 
‘spit’. The distinction between Raca and Thou fool is lost, and 
naturally, for they belong to that class of words, the meaning of 
which depends entirely on the usage of the day. An expression inno- 
cent and unmeaning in one age becomes the watchword of a revolu- 
tion in another. There is, however, clearly a climax. (1) Feeling 
of anger without words. (2) Anger venting itself in words. (3) 
Insulting anger. The gradation of punishment corresponds; liable 
(1) to the joeal court; (2) to the Sanhedrin; (3) to Gehenna. 


cuvedplp. See note ch. xxvi. 3. 


yéevvay Tov wupés. ‘Gehenna of fire, i.e. burning Gehenna’. Ge- 

henna is the Greek form of the Hebrew Ge-Hinnom or ‘Valley of 
Hinnom,’ sometimes called ‘Valley of the sons of Hinnom’, also 
‘ Tophet’ (Jer. vii. 31). It was a deep narrow glen 8.W. of Jerusa- 
lem, once the scene of the cruel worship of Moloch; but Josiah, in 
the course of his reformation, ‘defiled Tophet, that no man might 
make his son or his daughter to pass through the fire to Moloch’ 
(2 Kings xxiii. 10). Cp. Milton, Paradise Lost, 1. . 

‘First Moloch, horrid king, besmeared with blood 

Of human sacrifice and parents’ tears; 

Though, for the noise of drums and timbrels loud, 

Their children’s cries unheard that passed through fire 

To his grim idol’. 
After that time pollutions of every kind, among them the bodies of 
criminals who had been executed, were thrown into the valley. From 
this defilement and from its former desecration Gehenna was used to 
express the abode of the wicked after death. The words ‘of fire’ are 
added, either because of the ancient rites of Moloch, or, if a Rabbin- 
ical tradition is to be credited, because fires were always burning in 
the oe: 


aupds. The adjectival genitive may be illustrated from classi- 
cal “Greek dorpwy edppdvn, ‘the starry night,’ Soph. El. 19.  edvos 
mwrépuyt, ‘& snowy wing,’ Antig. 114. rpatvuara aluaros, ‘bloody 
wounds,’ Eur. Phen. 1616. See Donaldson’s Greek Grammar, § 454. 


V. 25.) ; NOTES. 121 


But in this and other instanees in the N.T. this genitive may be 
referred to a Hebrew usage due partly to the comparative scarcity of 
adjectives in the Hebrew language, partly to the vividness and poetry 
of oriental speech. 


23. odv. In consequence of this truth that anger makes you 
liable to the extremity of punishment. ~ 


tpoodépys Td Supov, ‘make thy offering.’ Cp. Levit. ii. 1, édy &é 
Yuxh mpoopépy Sadpov Ovalay r@ xvply, where the Hebrew words are 
korban minchah; for korban see note ch. xvii. 6. Minchah literally 
means ‘a gift,’ and technically denoted vegetable offerings as dis- 
tinguished from the animal offerings. dpov is used to translate both 
korban and minchah. It is adopted in the Talmud as a Hebrew word. 
pynusocvvoy or ‘memorial,’ another translation for minchah, Levit. 
ii. 2, seems to form a link with the use of yynoO7js in this connection. 
See Speaker’s Commentary, ad loc, cit. 


‘pyynobys. The word itself reminds us that true observance of the 
law lies in thought not in act. 


Sti 6 adeddds cov Exe te Kard cov. That thy brother hath cause 
of complaint against thee, just or unjust. 


24. turpocbey tov Ovotacrnplov. Stay the sacrifice, though 
begun, tor God will not accept sf aloes the heart be free from ahber, 
and the conscience from offence. It is an application of the great 
principle summed up in ‘I will have mercy and not sacrifice” Cp. 
also Ps. xxvi. 6, ‘I will wash my hands in innocency, O Lord, and so 
will I go to thine altar.’ 


25, 26. The illustration is drawn from a legal process. It would 
be wise for the debtor to arrange with the creditor while he is on the 
way to the Court; otherwise the judge’s sentence and a hopeless im- 
prisonment await him, 


Sin is the debt (here especially anger the source of murder), the 
sense of sin or the conscience is the adversary. Let the sinner come 
to terms with his conscience by confession of sin and prayer for for- 
giveness while he has opportunity, lest he be brought unrepentant 
and unforgiven to the tribunal of the judge. 


toO. evvowv. The participle conveys the idea of continuance: be at 
peace with conscience all through life, 


28. xKoSpdvrny. Cp. Mark xii. 42, Aerrd S00 6 eorw KoSpdvrns. 
xodpdyrns = Lat. quadrans, the fourth part of an as, and the smallest 
Roman coin. 7d Aerrdv in the parallel passage in Luke is the prutah 
or smallest Jewish coin. For this view of sin as a debt cp. éder}- 
para in the Lord’s Prayer, and the parable of the Unmerciful Servant, 
ch. xviii. 23 foll., and the Lord’s question to Simon the Pharisee, Luke 
vii. 42. 


See Luke xii. 57—59, where the same illustration is used-in reference 
to the divine judgment which was swiftly overtaking the Jewish people. 


122 ST MATTHEW. [V. 27— 


(8) Adultery, 27—32. 


28. _=pes 76 érOupijoat, i.e. ‘with a view to lust after her.’ 
dv — wapdiq. Contrast with the pure in heart, v. 8. 

6 épSadpdés cov, suggested by the preceding verse. Tho eye 
and aihe hand are not only in themselves good and serviceable, but 
necessary. Still they may become the occasion of sin to us. So pur- 
suits and pleasures innocent in themselves may bring temptation, 
and involve us in sin. These must be resigned, however great the 
effort implied in ‘cast it from thee.’ 


oxavSart(le oe, ‘allure thee to destruction.? This verb which is 
confined to Hellenistic Greek is derived from oxdvdadov also Hellen- 
istic; the classical form oxavdddnOpor, itself very rare, is defined as, 
‘the crooked stick forming the part of a trap on which the bait is 
placed’ (the root-meaning of the word is swift darting movement, as 
of falling or gliding away, Curtius, Greek Etymology, 166). Hence 
oxavdadoy and its cognates have first the meaning of temptation, 
combined with those of entrapping and swift destruction. Cp. oxd»- 
dadnOp’ loras éwar, Arist. Ach. 647, ‘setting :word-traps.’ xpeddcor 
rns oxavddAns épdyas, Alciphr. 111. 22, ‘having attached a bait to the 
trap.’ éoxavdadicbn els éué. Joan. Mosch. 3049 e. (quoted E, A. Soph. 
Greek Lex. and there rendered ‘tempted to fall in love with me’). This 
sense of the word conveying, by a vivid and apt imagery, the idea of 
temptation or allurement to ruin, is applicable to the use of oxa»- 
Sadoy in ath passages of the N.T. See notes, chs. xiii. 41, 
xvi. 23, 7. It appears also to be the primary thought in 
anapbahiter. ‘In other passages the notion of ‘entrapping’ is pro- 
minent. Hence to ‘impede,’ ‘ bring into difficulties’; so to ‘irritate,’ 
‘offend.’ At this point begins the correspondence with the figurative 
sense Of wxpooxérrew and wpdécxoupa, the Latin rendering of which 
supplies the English words to offend, offence, &c., by which oxayvéa- 
Alfew and cxdydadoy are translated in the A.V. And though differing 
in their origin and literal meaning oxdvdadov appears in parallelism 
with rpédcxoupa in Rom. ix. 31 and 1 Pet. ii. 7, and oxavdarifecOas is 
nearly synonymous with the figurative sense of rpooxémreyp. 


cuppépea yap oot «.7.A. Cp. Cic. Phil. vir. 15, In corpore si quid 
ejusmodi est quod reliquo corpori noceat, uri necarique patimur; ut 
membrorum aliquod potius quam totum corpus intereat, 


$1. amroordcuv. See note onch.i. 19. The greatest abuses had 
arisen in regard to divorce, which was permitted on very trivial 
grounds. One Rabbinical saying was ‘If any man hate his wife, let 
him put her away.’ Copies of these bills of divorce are still preserved. 
The formula may be seen in Lightfoot, Hor. Hebr. ad loc, The same 
facility of divorce prevails in Mohammedan countries, 


32. wapexrés. A rare word in N.T. and condemned by the Attic- 
ists. See Sturz, Dial. Mac. 210. 


Asyou tropveias. A Hebraism, ‘the case of adultery.’ 
awoNupéyny, ‘when she hath been divorced.’ 





V. 37.) | NOTES. 123 


(y) Oaths, 88—37, 


$3. ovK sabi aah i The special reference may be to the third 
commandment. Cp. also Levit. xix. 12, ‘Ye shall not swear by my 
name falsely, neither shalt thou profane the name of thy God.’ In 
the kingdom of God no external act or profession as distinct from the 
thought of the heart can find a place. But such words as those of 
the Apostle, ‘ The God and Father of our Lord Jesus Christ, which is 
blessed for evermore, knoweth that I lie not’ (2 Cor. xi. 31), will 
prevent Christians observing the letter rather than the spirit of our 
Blessed Saviour’s words, 


34. pr épcoa Sdws. The prohibition must be understood of rash 
and careless oaths in conversation, not of solemn asseveration in 
Courts of Justice. 


Stu Opdvos éorly rod Geov. Such was the prevalent hypocrisy that 
the Jews of the day thought that they escaped the sin of perjury if ,in 
their oaths they avoided using the name of God. One of the Rabbin- 
ical sayings was ‘As heaven and earth shall pass away, so passeth 
away the oath taken by them.’ Our Lord shows that a false oath 
taken by heaven, by earth, or by Jerusalem is none the less a profa- 
nation of God’s name, 


Hypocrisy reproduces itself. Louis XI. ‘admitted to one or two 
peculiar forms of oath the force of a binding obligation: which he 
denied to all others, strictly preserving the secret, which mode of 
swearing he really accounted obligatory, as one of the most valuable 
of state mysteries.’ Introd. to Quentin Durward. 


35. els. The change from év 77 y7 to els ‘Iep. is to be explained 
by the etymological identity of els (évs) and éy. els is used in late 
Greek where there is no idea of motion, as 6 dy els rov xbArov Tod 
warpés, John i. 18...where éy would be required in Classical Greek; 
other instances are drodaveiy els ‘Iepovoadjpu, Acts xviii. 21, 74 radia 
poou per’ euou els Thy xolrny elolv, Luke xi. 7, els 7d xfpvypya, Luke xi, 
82. els duarayds dyyéAwy, Acts vii. 53. YW’ adrd Aovdoy els oxddyy, 
Epict. m1. 22. 71. Conversely é» is found for els, Epict. 11. 20, 23, 
dwredNOciy év Badavely and Id. 1. 11. 32, viv év ‘Pwyy avépyy. In 
the common spoken dialect of modern Greek els is used to the ex- 
clusion of ¢vy. Clyde, Greek Gram. § 83, Obs. 4. Vincent and Dickson, 
Handbook to Modern Greek, § 80. 

The construction of Suvvue in classical Greek is re or xard rivos. 
The first is found in James v. 12, a passage closely parallel to this, 
by ouvdere wre Tov ovpavdv x.7.d.; the second Heb, vi. 16, dy@pwror 
yap xara Tod pelfovos duvvovow. The construction with éy and els is 
a rendering of the Hebrew idiom. 


36. év ty KebdAy cov. A common form of oath in the ancient 
world: ep. ‘Per caput hoc juro per quod pater ante solebat,’ Verg. 
fn. 1x, 300. 

87. é« tov wovnpov. (1) ‘of evil’, (2) or perhaps better ‘from the 
evil one.’ 





124 ST MATTHEW. [V. 38— 


(b) The law of absamaounes 38—42, 


88. épOarpdv dvrl épOadrpot. See Exod. xxi. 24. The Scribes 
drew a false inference from the letter of the law. Asa legal remedy 
the lex talionis was probably, the best possible in a rude state of 
society. The principle was admitted in all ancient nations. But the 
retribution was exacted by a judicial sentence for the good of the 
community, not to gratify personal vengeance. The deduction that 
it was aed right for individuals to indulge revenge could not be 
justifie 

Jewish history however records no instance of the law being lite- 
rally carried out, A fine was substituted for the retributive penalty. 
But the principle of the lex taliqnis underlay the enactments of the 
law, and it is against the principle that Christ’s words are directed. 


89. prj dvrurrivat tw mrovnpy, i.e. do not seek to retaliate evil. . 
pamife. See ch. xxvi. 67. 


orpipov airp xal tiv d\Anv. To be understood with the limita- 
tion imposed on nthe words bye our Lord’s personal example, John xviii. 
22, 23. 

The gradation of the examples given is from the greater to the less 
provocation. 


40. ee In Attic xplyew=‘to bring to trial.” For the con- 
struction kplvouae with dat. cp. Eur. Med. 609, ws od xpwodpa 
tavde col Ta mrelova, 


xXiTova, ‘tunic,’ the under-garment. It had sleeves, and reached 
below the knees, somewhat like a modern shirt. iudriov, the upper 
garment. A large square woollen robe, resembling the modern Arab 
abba or abayeh. The poorest people wore a tunic only. Among the 
richer people many wore two tunics besides the upper garment. 
Wealth is often shown in the East not only by the quality but also 
by the amount of clothing worn. For the general sense cp. 1 Cor. vi.7, 
‘There is utterly a fault...suffer yourselves to be defrauded.’ 


41. dyyapevav, from a Persian word which is probably a cor- 
ruption of hakkdreh, ‘an express messenger’ (see Rawlinson, Herod. 
vir, 98, note 1), signifies ‘to press into service as a courier’ for the 
royal post, then, generally, ‘to force to be a guide,’ ‘to requisition,’ 
men or catile. This was one of the exactions which the Jews suffered 
under the Romans. Alford quotes Joseph. Ant. x11. 2, 3, where 
Demetrius promises not to press into the service the beasts of burden 
belonging to the Jews. For an instance of this forced service see 
ch, xxvii. 32. 

For the Greek word cp. dyyapov wip, ‘the courier fire,’ Ausch. 
Agam. 282. The verb is not classical. 

pOtxov. Here onlyin N.T. Used by Strabo=Lat. miliare. 

42. dv bAovra dro cot Savelracbar. St Luke has, daveltere under 
dtredarliovres (vi. 35). Forced loans have been a mode of oppression in 


ht age, from which, perhaps, no people have suffered more than the 
ews. 








V. 47.) — NOTES. 125 


(c) Love or Charity, 43—48- 


43. dyamices tov tAnclov cov. Levit. xix. 18, ‘Thou shalt love 
thy neighbour as thyself.’ The second clause does not occur in Levit., 
but was a Rabbinical inference. éx@povs, all who are outside the 
chosen race, the etymological force of the word. Heathen writers 
bear testimony to this unsocial characteristic of the Jews. Juvenal 
says it was their rule— 

‘Non monstrare vias eadem nisi sacra colenti, 
Quesitum ad fontem solos deducere verpos.’—Sat. x1v. 104, 


44. See critical notes supra, 


45. Stag yévnobe x.r.A. See note onv. 9. To act thus would be to 
act like God, who blesses those who curse Him and are his enemies, 
by the gifts of sun and rain. This is divine, Mere return of love for 
love is a human, even a heathen virtue. 


Shakespeare beautifully and most appropriately reproduces this 
thought in the appeal to the Jew on the Christian principle of mercy, 
which ‘droppeth like the gentle rain from heaven.’ Merchant of 
Venice, Act. rv. sc. 1. Comp. also Seneca, de Ben. 1.1. 9, Quam 
multi indigni luce sunt et tamen dies oritur. 


The illustration would be far more telling in a hot eastern climate 
than with us. In the Hindoo mythology two out of the three mani- 
festations of deity are Sun and Rain. The thought of God as giver 
of rain and fruitful seasons is seized upon by St Paul as a conception 
common to Jew and Gentile on which to found his argument at 
Lystra. Acts xiv. 17. 


Bpéxe, used in this sense in the older Greck poets: Bpéxe xpuodas 
vpadeoow (Pindar), afterwards it passed into the vernacular, but 
reappears in Polybius, it is frequent in the LXX., and in modern 
Greek the usual phrases are Bpéxet, ‘it is raining,’ 04 Bpéty, ‘it is 
going to rain.’ 


46. ol reAova, tax-gatherers; not collectors of a regular tax fixed 
by government, as with us, but men who farmed or contracted for the 
publicum (state revenue), hence called Publicani. At Rome the eques- 
trian order enjoyed almost exclusively the lucrative privilege of farm- 
ing the state revenues. 


The publicans of the N.T. however are a lower class of tax-gathcrers, 
(exactores), to whom the contractors sublet the collection of taxes. 
‘these men repaid themselves by cruel and oppressive exactions. 
Only the least patriotic and most degraded of the population under- | 
took these functions which naturally rendered them odious to their 
fellow-citizens. 


It is this system pursued in the Turkish Empire that produces 
much frightful misery and illegal oppression. 


47. tots ddehpors tpay povov. See v. 48. The Hebrew salutation 
was Shalom (peace). 


126 ST MATTHEW. [V. 48— 


48. Ererbe ré&taor. Lit. ‘ye shall be perfect.’ Either (1) in refer- 
ence to a future state, ‘if ye have this true love or charity ye shall be 
perfect hereafter’; or (2) the future has an imperative force, and réAevot 
is limited by the preceding words= perfect in respect of love, i.e. ‘love 
your enemies as well as your neighbours,’ because your Father being 
perfect in respect of love does this. This use of the future is in 
accordance with the Hebrew idiom. 


CHAPTER VI. 


1. Stxatcoodyny (N*BD, 1. 209) for édenuoctvny of the textus 
receptus. éXennoovyny was doubtless a marginal explanation. 


4. avrés omitted before dro3wce, (NBL and others) its presence 
emphasises the reward. 


év rp davepe~ inserted in textus receptus after dwrodwécet cot, a rhe- 
torical gloss arising from a search after antithesis. For the real anti- 
thesis see note. 


5. mpocedxynobe ovx Ererbe, instead of the singular xpocedyy ovk 
€ry, the singular introduced to harmonise with context 8rav wolys v. 2, 
Gray rpoce’xy Vv. 6. 

6. tapetov has high authority (NBDE) for rayuetov; cp. the late 
form vyela for bylea. 


12. ddrjxapev for ddleuey or ddlouev: this important change has 
the highest support (NBZ). See notes. 


18. The doxology was an early insertion from the liturgy, it is 
absent from the oldest MSS. (NBD). The textus receptus reads ore 
god éoriy 9 Bactdela xal 4 ddvapus cal 7 Sdta els rovs aluvas. dur. 


18. kxpvrre is read for xpupaly from the occurrence of the word in 
verses 4 and 6. 

21. cov is rightly restored for Judy. The sing. individualises the 
action. 


28. In the textus receptus the verbs are in the sing. according to 
rule: this and rd daurfjs v. 34 are grammatical corrections. 


(2) The Kingdom of Heaven exceeds the righteousness of the Pha- 
risees in regard to 


(a) AuMservine, 1—4. : 


1. Stxacootyny for édenuocivny. See crit. notes for the evidence 
for the reading. The two words were nearly synonymous with the 
Jews, partly because the poor had a right to share in the produce of 
the land; partly because almsgiving is the most natural and obvious 
external work of righteousness. In the same way dydrn, the lead- 
ing Christian virtue, has lost its original breadth of meaning and 
has sunk to the modern and restricted sense of ‘charity.’ 


VI. 5.] NOTES. 127 


2. enpootvn, not classical: it occurs in a poem by Callimachus 
of Cyrene: Hibrarian of the famous Alexandrian library, circa 260 B.c. 
Elsewhere it seems to be confined to LXX. and to two writers in the 
N.T., St Matthew and St Luke. With Christianity the word became 
frequent and is found in all western languages in different forms— 
auméne, almosen, alms. 


py cadmrloys. The chests for alms in the Synagogue and also in 
the Temple treasury were called shopharoth (trumpets) from their 
shape. Possibly the words of the text contain a reference to these 
shopharoth. Those who dropped their coins into the ‘trumpets’ with 
& ringing sound might be said canal fey. Schottgen ad loc. But per- 
haps the expression means simply ‘avoid ostentation in almegiving.’ 


ot droxptral. UTOKpLT HS (1) lit. ‘one who answers,’ then from dia- 
logues on the stage (2) ‘an actor,’ hence (3) in a sense confined to 
LXX, (Job xxxiv. 30, xxxvi, 13) and N.T. and there with one exception 
(Mark vii. 6) to Matthew and Luke, ‘hypocrites,’ those who play a 
part in life, whose actions are not the true reflection of their thoughts, 
whose religion is external and unreal. Such men begin by deceiving 
others, but end in self-deception. It is against these that our Lord’s 
severest reproofs are delivered. wméxpiots occurs in late authors 
(Polyb., Lucian) in the sense of ‘ dissimulation,’ ‘ hypocrisy.’ 

év rais popats. sdun passed from its classical force of ‘a rush,’ 
‘impetus’, through the softened meaning of ‘ going’, to that of a nar- 
row lane or street, like English ‘alley’ from French aller. Polybius 
uses the word for the streets in a camp. In Luke xiv. 21 the piyuac 
are contrasted with the wAarefac or broad open spaces in an Eastern 
city. Schottgen suggests that the meaning here may be the narrow 

‘passages’ in a synagogue. 

diréxovory, ‘have in full. ’ Their reward is now and on earth, cp. 
Luke vi. 24, aréyere tyv wapdxAnow. Phil. iv. 18, dwréyw rdvra, an 
for the thought, dméhapes Ta dyadd cou év TH Swi cov, Luke xvi. 35. 


8. cov 88 motovvros. Observe the singular number here and v. 6; 
the duties of prayer and almsgiving are taught in their personal and 
individual aspect. The teaching of the Talmud commends secresy in 
almsgiving in such sayings as ‘ he that doeth alms in secret is greater 
than Moses.’ But the spirit of hypocrisy prevailed; the Pharisees 
taught and did not. 

4. The restored reading in this verse (see above crit. notes) gives 
the real antithesis which lies in the contrast between reward by God 
and reward by man, not between secret act and open reward. The 
repeated éy rq xpurr@ links together the thoughts of the secret act 
and of the eye that sees things secret. 


(6) Prayer, 5—15. 
aporetynobe. Plural, because here the reference is to public 
worship. it ts a role for the Church. 


Tav tharady. See note v. 2, piuas. wdareta: not classical in this 
sense is a literal translation of a Hebrew word. 


[A 


128 ST MATTHEW. [VI. 5— 


ioreres. There is no stress on this word, for the posture of stand- 
ing was as closely connected with prayer as that of sitting was with 
teaching. 

6. udoyv. A private oratory or place of prayer. These were usu- 
ally in the upper part of the house; in classical Greek ‘storehouse’ or 
‘treasury’, the meaning of the word Luke xii. 24. See Matt. xxiv. 26. 

mpocevgat tH watpl cov Tp év TH KpuT@Tp. Christ was the first 
to enjoin clearly secret and silent prayer. Certainly to pray aloud 
and in public appears to have been the Jewish practice (see however 
1 Sam.i. 13); itis still the practice with the heathen and Mahommedans. 
The Roman looked with suspicion on private prayer: ‘quod scire 
hominem nolunt deo narrant’ (Seneca). Cp. Hor. Ep. 1. 16. 59—62, 
where see Macleane’s note. Cp. also Soph. Electra 638, where 
Clytemnestra apologises for offering up a secret prayer. ; 

7. pa) Barrodoyjonre. It is not the length of time spent in 
prayer or the fervent or reasonable repetition of forms of prayer that 
is forbidden, but the mechanical repetition of set words, and the 
belief that the efficacy of prayer consists in such repetition. 


Barrodoyeiv, not classical, and drat \ey. in N.T. ‘to stammer,’ so 
‘to repeat words again and again.’ The word is generally derived 
from Battus founder of Cyrene who stammered and had a lisp in his 
speech, loxvdqwvos xat rpavdds, Herod. iv. 155, where the story is 
given. Possibly it was a Cyrenian term, in which case the meaning 
‘to stammer like your founder Battus’ would popularise the word. 
According to Herod. loc. cit. Battus was Libyan for ‘king.’ 

dowep of 2Ovixol. The Jews also had a saying ‘every one that 
multiplies prayer is heard.’ 


8. olSev yap étarip «.t.A, Our Father knows our wants, still 
we are bound to express thom. Why? because this is a proof of our 
faith and dependence upon God, which are the conditions of success 
in prayer. 


9—13. Tae Lorp’s Prarer. 


St Luke xi. 2—4, where the prayer is found in a different connec- 
tion, and is given by our Lord in answer to a request from the disci- 
ples to teach them to pray, ‘even as John taught his disciples.’ The 
text of St Luke as it stands in E.V. has probably been supplemented 
by additions from St Matthew. 


wdrep pov, It is of the essence of Christian prayer that God 
should be addressed as a Father to whose love we appeal, not as a God 
whose anger we appease. The analogy removes nearly all the real 
difficulties on the subject of prayer. A wise earthly father does not 
grant all requests, but all which are for the good of his children and 
which are in his power to grant. Again, the child asks without 
fear, yet no refusal shakes his trust in his father’s love or power. 


dytacOijrw, ‘held sacred,’ ‘revered.’ Each of these petitions im- 


plies an obligation to carry out on our own part what we pray God to 
accomplish. ; 


VI. 11] : NOTES. 129 


10. dra i Bacwrela cov. Note the loss in the A.V. of the em- 
phasis given by the position of dy:acdjrw—érOdrw—yevnOjrw. See 
note ch, iii. 2. Lightfoot (Hor. Heb.) quotes an axiom from the Jewish 
Schools, ‘that prayer wherein there is not mention of the Kiigdom of 
God is not prayer.’ 


11. cprov, ‘Bread,’ primarily in a literal sense, subsistence as dis- 
tinct from luxury; but the spiritual meaning cannot be excluded, 
Christ the Bread of Life is the Christian’s daily food. 


The address to God as Father influences each petition—to feed, to 
forgive and to protect his children, are special acts of a father’s love. 


émovovov. This word is unknown to the Classics and in N.T. 
occurs in the Lord’s Prayer only. For a full discussion of the meaning 
and history of this word see Bp Lightfoot, On a Fresh Revision of the 
N.T., Appendix 195. His ultimate decision is, “that the familiar 
rendering ‘daily’...is a fairly adequate representation of the original; 
nor indeed does the English language furnish any one word which 
would answer the purpose so well.”” Dr McClellan has also written 
an exhaustive treatise on émrcovocos (Notes on the Four Gospels, p. [632]); 
he translates, ‘give us to-day,’ and ‘give us day by day [Luke] our 
bread of life eternal.’ 


Two derivations have been given. A. éwi and otcla. B. The 
participle of érévat, either masc. éxiwv, or fem. 4 érodca (huépa). 

A. The principal meanings which rely on this etymology are: (1) 
‘for subsistence,’ so ‘necessary,’ ‘needful,’ or (2) ‘supersubstantial,’ 
i.e. above all essences, so ‘excellent’ or ‘preeminent.’ Both these 
renderings are open to exception; for ovcla is very rare in the sense 
required by (1), and (2) belongs to a much later theological terminology, 
and is foreign to the simplicity of the Lord’s Prayer. But the form of 
the compound ém:ovocs rather than éxovccos affords the most conclusive 
argument against any interpretation founded on a derivation from 
ovcia. mepiovocos, sometimes adduced in support of such a form, is 
not to the point (for the ¢ in wep regularly remains unelided), nor are 
émiavyddyw, émiecxns, érlopxos, and the like (see Bp Lightfoot’s Dis- 
sertation); for the words which here follow éwi originally began with a 
digamma. 

B. (a) Derived immediately from the masc. participle éxid», as 
€GedXovows from é0édwy, éxovcowos from éxwy, the adjective has re- 
ceived the meaning of ‘coming,’ ‘succeeding’ or ‘future,’ ‘futurus,’ 
‘veniens,’ ‘adveniens,’ a meaning which by a very early interpre- 
tation of the word is extended to ‘belonging to the future, eternal 
life,’ go ‘ heavenly’ or ‘ spiritual.’ 

Against this meaning of the noun and adjective it may be argued: 
(1) A word made for the occasion could not have received the suc- 
cession of meanings implied by this sense; (2) There would be no 
need to coin a word to express a meaning already conveyed by ézov- 
paxcos, alunos, &e.; (3) éaidy implies the nearer future as distinct 
from yé\\wy which relates to a more distant future; (4) The one 


ST MATTHEW 9 





130 ST MATTHEW. (VI. 1— 


petition for the supply of simple temporal wants is essential to this, 
the model of all Christian prayer. Therefore, though the spiritual 
sense is not excluded, it is present as a secondary and not as a 
primary meaning. ; . 

(8) Another line of interpretation connects émovcros with the quasi- 
substantive 9 éxiotca (7uépa) and gives the following meanings: (1) 
‘for the morrow,’ ‘crastinum’; (2) ‘daily,’ ‘quotidianum’ of the 
Vetus Itala and of the Vulgate in Luke (not in Matthew where Jerome 
renders the word ‘supersubstantialem’); (3) ‘continual,’ ‘assiduum,’ 

rhaps from the notion of succeeding days. : 

Of these, (1) and (2) approach very nearly to the true meaning of 
the word, but against all these the same objection holds which was 
urged above, viz. that the ideas were expressed by existing adjectival 
forms. The necessity of a new word arises from the necessity of 
expressing a new idea, and the new idea expressed by émiovcrs 
and by no other Greek adjective is that of the closely impend- 
ing future, the moment, the hour, or the day that succeeds the 
present instant. Translate therefore ‘bread for instant need.’ For 
this precise thought no other adjective exists but ér:ovotos; but it is 
the thought that distinguishes 7 éxiovca from 4 adpov. 7 adpror 
implies the interval of a night, it implieg delay, it excludes the present 
and is contrasted with it; 7 éritca (judpa, vt [Acts xxiii. 11] or 
wpa) implies absence of interval and immediate succession. See Bp 

ightfoot’s Dissertation, p. 203, where this distinction is clearly shown, 
and comp. the following instances: Hat. 111. 85, wpn unxavacba xal py 
dvaBddrcoOas ws THs émcovons Huepns Oo dywv nuiy éort; Polyb. 111. 42. 9, 
wapackevafopevo. wpds Thy émiovcay xpelay, ‘ad instans negotium' 
(Schweighauser). 7 ércovea occurs once only in the LXX., Prov. xxvii. 1 
and in N.T. in the Acts only, where in three instances out of five it is 
used of pursuing a voyage on the ‘succeeding’ day, in one, ch. xxiii. 11, of 
the Lord appearing to Paul r7 émotcy vuxri, i.e. witbout an interval. 

Thus this interesting word ércove.os beautifully and alone expresses 
our dependence, each succeeding day and hour, on our Father for the 
supply of needs temporal, and in a secondary sense, of needs spiritual. 
It is the thought expressed by Dr Newman: 


‘Keep thou my feet; I do not ask to see 
The distant scene, one step enough for me.’ 


12. ddes aptv rd dherrpara ypdv. ddiévac and ddeors are the 
words used in the N.T. to express the act of forgiveness whether on 
the part of God or of man, It is important to fix as precisely as pos- 
sible the meaning of terms intimately bound up with the thought of 
the Atonement. To the Jewish mind the figure would connect itself 
with the year of jubilee or release (&ros or éviaurés THs adéoews or 
simply ddeors, Levit. xxv. 31, 40, xxvii. 24) in which all debts were 
remitted. See Trench, N.T. Syn. p. 131. To the Greek mind it 
would denote the thought of ‘letting go’ from a charge (éy«\jjuara, 
¢b6vov, Demosth. passim), or from penalties (r\xyds, Aristoph. Nubes, 
1426), but also the idea of forgiveness of debt and: generally of con- 
doning faults: dajxé 7’ dy airg rip alrinvy, Hdt. vi. 30. 


VI. 13.) : NOTES. 131 


éhedrpara, Sin is a debt—a shortcoming in the service due to 
God or a harm to fellow-men that requires reparation. St Paul gives 
vivid expression to the thought Col. ii. 14, éaXrelwas rd xad’ nudy ye- 
poypagoy, ‘the bond against us’—‘the account standing against us,’ 
It is contemplated as a thing left undone, rather than an act of trans- 
gression. 

ddyxapey. The force of the aorist (see Crit. Notes) is that the act 
of forgiveness on man’s part is past before he prays to receive forgives 
ness. Cp. ch, v. 23, 24, also the parable of the Unforgiving Servant, 
ch. xviii. 23 seqq. 


18. pr cloevéyuys tds «ls wapacpdvy. The statement of James, 
i. 2, racay xapay yynocacde Gray weipacpois wepixéonre wockidas, is not 
really contradictory. The Christian character is strengthened and 
sear by temptation, but no one can think of temptation without 
dread. 


vou. Lit. ‘draw to thyself,’ ‘rescue,’ as from an enemy, Cp. 
1 ‘Thess. i. 10, ’Inooty ray pudpevoy yuas dwd rns dpyns rns epxouervns, 
where the act of rescuing is regarded as continuous, and Col. i. 13, 
Os épicaro juas éx THs éfovolas Tov oxorous, Where the reference is to a 
single act of salvation. The sorist imperative (pica) indicates a 
prayer for instant and special deliverance, not continued preservation 
from danger, cp. dds and dges above and odacy, aroANtpeOa, ch. viii. 25. 


dré Tov movypov. (1) From the evil one, i.e. Satan, or (2) from 
evil. The Greek bears either rendering, but the neuter is preferable 
and gives a deeper sense. We pray to be delivered from all that is 
included under the name of evil, not only from external evil but from 
the principle of evil within us. 


The Formal Structure of the Lord's Prayer, 


The Lord’s Prayer falls naturally into two divisions answering to 
one another. The thought of the first line—God addressed as Father— 
is felt in each petition. The next three lines correspond to one another 
precisely in structure and in rhythm. Note the sense of earnestness 
expressed by the aorist imperative with which each line begins, and 
the sense of devotion expressed by the thrice repeated gov. 

These three petitions are in gradation, forming a climax. (1) The 
preparation for the Kingdom; (2) the coming of it; (3) the perfection 
of it. ‘This answers to three historical stages: the acknowledgement 
of Jehovah in the 0.T.; the advent of the Kingdom in the N.T.; the 
realised Kingdom in the Church of Christ. 

. The addition to the third petition ws év otp. cal émri yijs at once 
recalls the address in the first line o é» ovp, and connects the second 
division of the prayer with the first by linking ovpavds and 77. 

In the three last petitions there is also a climax. (1) Prayer for - 
the supply of present temporal need—the necessary condition of earthly 
life. (2) Prayer for forgiveness of past sin—the necessary condition 
of spiritual life, (3) Prayer for future exemption from evil, even 


9-2 


132 ST MATTHEW. [VI. 13— 


from temptation to evil, i.e. cwrnpla or salvation. Cp. with the 
three points of time thus faintly indicated, Soph. Ant. 607, 76 7’ 
Exe:ta xal Td pédXov | cal rd wply érapxéoe, ‘shall hold good for future 
near and far as through the past,’ where rd érecra=éxiovoroy, see 
note supra. 

Last, observe the correspondence of the several clauses in each 
division: (1) God’s name hallowed, with the food and sustenance of 
the Christian life. (2) The Kingdom of God, with forgiveness of sins 
(cp. Matt. iii. 2 with Mark i. 4). (3) The will of God, with freedom 
from evil (1 Thess. iv. 3, Heb. x. 10). In accordance with this in- 
terpretation a spiritual sense is given to dproy also, as Christ, the 
Bread of Life. 

14. wapawtopara. Another conception of sin, either (1) a false 
step, a blunder, or (2) a fall beside the way (cp. waparecévres, Heb. 
vi. 6), 80 a transgression. In épeAjuara sin is viewed in its aspect 
toward another, in raparrujyara in its relation to the offender himself, 
wapdxrwya is later and rarer than rapdxrwsts. Polybius uses the word 
with the same meaning as in the text; in Diod. Sic. it means ‘a defeat.’ 
Tor the force of rapa cp. rapaxérrew and xapdonuos of coins struck on 
the side instead of in the centre. 


(c) Fasrine, 16—18. 


16. Fasting, in itself a natural result of grief, as any one who has 
bloc a deep sorrow knows, easily degenerates into a form without 
reality. 

dodavQovorv. Either (1) make unseen, ‘veil,’ or (2) cause to dis- 
appear, so ‘destroy’, hence (3) ‘mar,’ by leaving the face unwashen, or 
by throwing ashes on the head. The first meaning (1) is well established, 
that of (2) ‘destroying’ is the prevailing one in ., the sense of (3) 
‘disfiguring,’ or ‘marring’ has less support. Wetstein quotes Etym. M. 
adgavioa, ol wddat ovxl Td poddvac ws viv adAd 7d TeKéws ddayy woejoas, 
and Chrys. dgavitovow, robrdé dori d:apOelpovow, scil. cinere. 

The apparent play upon the Greek words d¢avitovew...davaow has 
been adduced in support of their view by those who consider Greek to 
have been the original language of the gospel; but it is more than 
doubtful that the antithesis is intended. 

orws davaci. Not as in A.V. ‘that they may appear’ but ‘that 
they may be seen to be fasting.’ 


17. od 8 vncrevwy dAaWa, as if feasting rather than fasting : cp. 
Tw dé oeccapdrw cat drecyaudvw im’ daly | delavp egivavérny, Il. x 
577. 


(d) Exntuix possessions aNp Dar.y canzs. 


19. Oncavpovs éwl tis yijs. Cp. éx yijs yap rdée wavra Kat és ya 
wayta TeXevrg (Xenophanes). Love of amassing wéalth has been cha- 
racteristic of the Jews in all ages. 

Oriental wealth consisted to a great extent in storés of linen, em- 


pcidered garments, &c., which were handed down and left as heir- 
ooms. 





VI. 243 NOTES. 133 


os. The English word ‘moth’=‘ the devourer’, 


wou. Money was frequently buried in the ground in those un- 
settled times, and so would be more liable to rust. Banks in the modern 
sense were unknown. Cp. 6 wdofros sundry céonrev cal Ta ludria voy 
onrbBpwra yéyovey, James v. 2, 3. One of the many references to the 
Sermon on the Mount in that epistle. Elsewhere in N.T. Spdors means 
‘eating,’ as John iv. 32, éyw Bpwow byw payeiv Fv vpeis ovx ofdare, and 
Rom. xiv. 17, ov ydp éorew 4 Baocrela rod Geod Bpwors xal réors, with this 
cp. Hom. Od. x. 167 Sop’ év yn O09 Bpdals re roots re. This force re- 
mains in late Greek. Here either (1) of metals ‘rust,’ or (2) ‘eating 
away’ with special reference to os, with which it would forma kind of hen- 
diadys (cp. onré8pwra in the citation from St James above), or (3) decay 
in general. On the whole the second (2) is probably the kind of spoiling 
or decay chiefly thought of, but the other meanings need not be ex- 
eluded. The word Spwos is doubtless influenced by the Hebr. achal 
as used Mal. iii. 11. 


Svoptoecovotv. An expression applicable to the mud walls of Orien- 
tal huts. Cp. Job xxiv. 26, didputer év oxébre, olxias, and Thue. u1, 3, 
Scopvocovres rods xowovs Tolyous. Torxwovyos = ‘a housebreaker.’ 

21. Srrov...6 Onoavpds. The words gain point if we think of the 
hoards buried in the earth. 

22. 6 Atbxvos. ‘The lamp.’ See ch. v. 15, where the A.V. gives 
to AvJxvos the meaning of ‘candle’; the translation here ‘light’ is 
still less correct. The eye is not itself the light, but contains the 
light; it is the ‘lamp’ of the body, the light-conveying principle. If 
the eye or lamp is single, it admits the influx of the pure light 
only; if an eye be evil, i.e. affected with disease, the body can 
receive no light at all. The whole passage is on the subject of the 
singleness of service to God. There can be but one treasure, onc 
source of light, one master. The eye is the spiritual faculty, through 
which the light of God’s truth is recognised and admitted into the 
soul. 

In the current phraseology ‘a good eye’ meant a bountiful heart, 
‘an evil eye’ a covetous heart (Lightfoot, Hor. Hebr. ad loc.). This 
gives to our Lord’s words the thought, ‘covetousness darkens the soul 
more than anything else, it is a medium through which the light can- 
not pass’; cp. 1 Tim. vi. 10, where the same truth is taught in a dif- 
ferent figure, Alfa yap rdvrwy rov xaxwy éorly H pidapyupla. 

The connection in which the words occur in Luke xi. 34 is instruc- 
tive. The inference there is that the spiritual perception of the Phari- 
gees is dimmed, so that they cannot recognise Christ. 

23. 3 gas, here correctly in A. V, ‘the light.’ If the light be 
darkened by the diseased and impervious medium which prevents it 
gaining an entrance all will be darkness within. Covetousness permits 
no ray of divine light to enter. 

24. Another illustration of the singleness of the Christian charac- 
ter, ‘the simplicity that is in Christ’ (2 Cor. xi. 8), drawn from the 
relation of master and slave. 


134 ST MATTHEW. [VI. 24— 


Svcl xuplows Sowledny. Strictly, be a slave to two masters. The 
absolute subjection of the slave must be considered. The interests of 
the ‘two masters’ are presupposed to be diverse. 

Svo(, a form condemned by the Atticists (Lob. Phryn. p. 210). In 
Thue. vii. 101, dvol» juépars is read by some editors, see Arnold ad 
loc. a reads dvotv, observing thatthe words practically differ only in 
accent. 

¢. An Aramaic and a Punie word (see Wetstein) signifying 
‘wealth,’ probably connected with Hebr. Aman. So that the literal 
meaning would be, ‘that in which one trusts’ (Wilkii Clavis). It is 
said, on hardly sufficient authority, to have been personified as a god. 
This would strengthen the antithesis. See Schleusner sub voc. It 
stands here for all that mostly estranges men from God: cp. rh» eor- 
exiay qris éoriy el8wdodarpela, Col. iil. 5. 


25—34. The parallel passage (Luke xii. 22—31) follows imme- 
diately the parable of the Rich Foo. 


25. %&a rovro, i.e. because this double service is impossible there 
must be no distraction of thought. 

Bal bepuvare ‘Do not be anxious,’ which was the meaning of ‘take 
no thought,’ when the E. V. was made. The same word occurs Phil. 
iv. 6, udev peptysGre, where, as here, the tense marks continuance, ‘do 
not be ever anxious.’ Cp. 1 Pet. v. 7, xacav rip pépiuvay vyuow éx- 
piyavres én’ atrév. See Bp Lightfoot, On a Fresh Revision of the 
New Testament, &c., p. 171. 

The argument in the verse is: such anxiety is unnecessary; God 
gave the life and the body; will He not give the amaller gifts of food 
and clothing ? 

Socrates describes this to be the object of his mission: ‘to per- 
suade young and old,’ pfre owudrwr éwimedcioOas pre xpnudrwr xpo- 
Tepoy unde ovrw apddpa ws THs Wuyx7s Swws ws aplory ~rras. See v. 34 
for a continuation of this quotation. 

26. éyare. The aorist implies the instantaneous glance poe- 
sibly at large flocks of birds whirling at that moment in the sky, just 
as Canon Tristram observed on that very spot ‘myriads of rock pigeons, 
In absolute clouds they dashed to and fro in the ravine, whirling 
round with a rush and a whirr that could be felt like a rush of wind.’ 
The cliffs too are full of caves, the secure resting-places of ‘noble 
griffons, lammergeyers, lanner falcons, and several species of eagles’ 
(Land of Israel, p. 446). From this description and from the em- 
phatic & orpovliov, ch. x. 29, it seems that the multitude of the birds 
is a leading thought in this illustration just as the colour and bright- 
ness of the flowers is the most prominent point in the other. 


od owepovoty x.t.X. There is no argument here against forethought 
or labour. In one sense ‘trusting to providence’ is idleness and a 
sin. God has appointed labour as the means whereby man provides 
for his wants. Even birds shew forethought, and search for the food 
which God has provided for them. 





VI. 30.] NOTES. 135 


Siadépav, to differ by way of excellence, i.e. ‘to excel’: dor re- 
dundant strengthens the verb. 


27. mpor@etvar él ig jAtklay avrot mix ta. jrrxla, either 
‘stature’ or ‘duration of life,’ so that the meaning may be ‘add a 
cubit to his life.’ Comp. Ps. xxxix. 5, ‘Thou hast made my days. as 
an handbreadth.’ This rendering falls in better with the connection. 
With all his anxiety man cannot add to his length of days, or clothe 
himself like the flowers. 

Some reasons however may be adduced in favour of the rendering of 
the A.V., which coincides with the Vulgate. (1) It is better to retain 
the literal meaning of r#jyvv. (2) The rapid growth of vegetation in 
the East would make the thought more natural than with us. Comp. 
the well-known story in Herod. viit. 55, devrépy 5¢ Audpy dwd rs €urph- 

_otos "AOnvalwy of Over Ud Bacidéos KeXevdpevot...cpwy Bracrdv ex Tov 
oredéxeos Scov Te ryxvaioy avadedpaunxéra. See Godet on Luke xii. 25, 
and Maldonatus ad loc. 


28. évdtparos. The birds are an example of God’s care in pro- 
viding food, the flowers of His care in providing apparel. The Crea- 
tor promises that the care shown to the lowliest of his works shall be 
extended to the noblest. 


ta, xplva rov dypod, identified by Dr Thomson (Land and Book, 
p. 256) with a species of lily found in the neighbourhood of Hfléh. 
He speaks of having met with ‘this incomparable flower, in all its 
loveliness...around the northern base of Tabor, and on the hills of 
Nazareth, where our Lord spent His youth.’ Canon Tristram (Nat. 
Hist. of the Bible) claims this honour for the beautiful and varied 
anemone coronaria. ‘If in the wondrous richness of bloom which 
characterises the Land of Israel in spring any one plant can claim pre- 
eminence, it is the anemone, the most natural flower for our Lord 
to pluck and seize upon as an illustration, whether walking in the 
fields or sitting on the hill-side.’ 


avidvovoy...xomeciv...v¥Govorw. Two reasons are assigned for 
the use of the plural verb after a neuter plural signifying material 
objects: either (1) the various parts of the subject are thought of 
separately rather than collectively; or (2) the action predicated of the 
subject is conceived as being repeated at successive periods, It may 
perhaps be a, refinement to appeal to these reasons in this particular 
case, though both apply: probably the preceding structure, v. 26, 
influences the syntax here. Other instances of this anomaly in the 
N.T. are 1 Tim. v. 25, rd GAdrws Exovra (Epya) kpuBnvas ov Sivavrat. 
Rev. i. 19, d eldes xal d elviv. 


29. ueBdXero, ‘arrayed himself.’ The middle voice has a special 
force. Though he arrayed himself, the lilies, who trusted to God for 
their array, are more beautiful than he. 

30.  xépros, lit. (1) ‘an enclosed place,’ especially for feeding 
cattle, hence (2) ‘ provender,’ grass, hay, (3) then generally ‘ vegetation,’ 
flowers and grass growing in the fields, which when dried are used for 





136 ST MATTHEW. [VI. 30— 


fuel in the East. For the first sense cp. Hom. Il. x1. 774, ary év 
xépTw; for the second Eur. Alc. 495, Onpay dpelwy xébprov obx Irwwr 
Aéyess. The third sense is not classical. 


els xA(Bavov BadAdpevov. The «dlBavos was a vessel of baked clay 
wider at the bottom than the top. The process of baking meal-cakes 
or Chupatties in India, as a friend describes it to me, illustrates this 
passage and also the meaning of dpro (ch. xiv. 17 and elsewhere) and 
the expression x\doa aprory (ch. xv. 36, Acts xx. 7). ‘The ‘oven’ 
is a jar-shaped vessel formed of tempered clay sunk in the ground. The 
fuel (xépros of the text) is ‘cast into the oven’ and lighted. The meal 
is first made into cakes, which are then taken up and whirled round 
between the two hands edgeways, and patted until they are as thin 
and about the size of a pancake, when by a dexterous movement the 
hand is introduced into the oven and the chupati#e thrown against the 
side, There it sticks of its own adhesion; as it bakes, the edges curl 
and peel off, when nearly done and in danger of falling, a stick with a 
curved spike holds it until the correct moment, and serves to withdraw 
it from the oven. The result is a crisp thin cake, not unlike our 
oat-cake.”’ ; 

The Attic form of the word is xpl8ayos: in later Greek both forms 
are retained and used indiscriminately. For this interchange of X 
and p cp. ovynpds for ovynhés, Bouvxddos and alyixopeds. Lob. Phryn. 

52. 


dpdeévvvorv. This word is used appropriately of the delicate mem- 
brane that clothes and protects the flower. Accordingly the thought 
suggested is not only the brilliant colour of the flower, but also the 
protection of the surrounding cuticle or sheath, which thin and deli- 
cate as it is is yet ‘little sensitive to external and even chemical 
agencies.’ The periblem (cp. wepeSddero above) is a technical term 
with botanists for the cortical tissue or inner membrane underlying 
oe epidermis. See Thomé’s Struct. and Phys. Botany (translated), 

III. 


. Odtyomerro. A translation of a common Rabbinical expression. 


32. ém{nrovew. Either (1) ‘seek with eagerness’; éw? having the 

force of ‘on,’ ‘further,’ so earnestly. See Vaughan on Rom. xi. 7. 
Or (2) ‘make special objects of pursuit,’ from the sense of direction 
or aim in él. Cp. ércxwywdeiv, ‘to select for caricature.’ Riddell, 
Plato, Apol. Socr. 31 p. With the general thought of the passage cp. 
Rom. xiv. 17, od yap éorw 7 Bacirela rod Ocod Bpwots Kal wéots GANA 
Sixascoovvyn xal elpivn cal xapa év wvevpare ayly. 
33. tiv Six. avrov, ie. rhy dix. Geod (Rom. i. 17), the leading 
thought in that epistle. It is the aim ({yreire) of the Christian life. 
Note how Christians are taught at least to aim at ({yret) righteousness, 
when the heathen earnestly aim at (éri¢nreiv) lower objects. 


Tatra wdvra mpoorehhioerat vpiv. One of the traditional say- 
ings of Christ is closely parallel to this: aireire ra peydda nal ra 
puxpd, bpiv wpooredjcerat, kal alretre ra éwoupdyia Kal 7d, éxl-yeva xpoc- 
reOjoerat vuiv, Orig. de Orat, 2. 








VII. 1.] NOTES. 137 


For a corresponding sentiment in Greek philosophy cp. Plato, Apol. 
Socr. p. 30, é aperys xphuara xal rddd\a ayadda rots dvOpiroas drayra 
kat l5ia cal Snuoclg. The whole passage is worth reading in this con- 
nection. Such passages bear witness that what the best heathen 
recognised as their best thoughts were in fact the nearest to Chris- 
tianity. The same Spirit led Gentile as well as Jew, 


84. pa} otv peptvijonre els tiv atptov. Lightfoot, Hor. Hebr., 
quotes a Rabbinical saying in illustration: ‘there is enough of trouble 
in the very moment.’ 


% xaxla. Here in the unclassical sense of ‘trouble,’ ‘sorrow,’ cp. 
Amos iii. 6, el Eora: xaxla, év wbdec Hv Kupeos ovx éxolnoer ; 


CHAPTER VII. 


2. perpyney for dyrimerpnOjoera: taken from parallel passage 
Luke vi. 38. In v. 28 again the simple verb is preferred on good 
authority to the compound cuverédecev. 


4. i rod dhOadrpot for dxd 7, 660. dxd denoting removal from 
the surface, perhaps introduced from a note to mark and heighten the 
contrast. But the evidence for éx is not decisive. 


6. Katararicovet for cararariowow the subjunctive was a cor- 
rection to a more regular construction. 


9. Sv ddvalnicy for dy alrice and édy althoy for 7 Kat alrjoe (v. 
10) are also grammatical corrections tending to explain the structure. 


13. eloéd\Gere for eloé\Pare was a change to a more regular form. 


14, Stvis rightly adopted, though ri has a great preponderance of ex- 
ternal authority; of the uncials, 8* B* and X alone éxhibit 87. The 
variant probably illustrates an interesting cause of error, by which the 
initial letter was sometimes overlooked through being reserved for sub- 
sequent revision and more careful work. Scrivener’g Introd., p. 15, 


24. dpowow, the reading of textus receptus for duowOjcerat, has 
considerable, but not the most ancient evidence to support it. The 
variation from the passive éuotwOncerat, v. 26, has some point. Christ 
Himself sanctions the first part of the comparison, but leaves the 
other as a generally accepted and obvious fact without any special 
sanction on his part, See Jebb, Sacr, Lit. p. 217. - 


C. CHARACTERISTICS oF THE Kixanom, 1—27, 
After contrasting the New Law with the Mosaic Law and with 
Pharisaic rules and conduct, Jesus proceeds to lay down rules for the 
guidance of His disciples in the Christian life. . 


138 ST MATTHEW. ° ~— [VIL 1— 


(a) Judgment on otbers, 1—6: 
The passage occurs in St Luke’s report of the Sermon on the Monnt 
(ch. vi. 37, 38), with a different cozitext, and a further illustration of 
‘full measure.’ 


1. pr} xplvere «7.4. This is the form which the ‘lex talionis,’ or 
law of reciprocity, takes in the kingdom of heaven. 

The censorious spirit is condemned, it is opposed to the émelxea, 
‘forbearance,’ ‘ fairness in judgment,’ that allows for faults, a charac- 
teristic ascribed to Jesus Christ Himself, 2 Cor. x. 1; cp. also Rom. 
xiv. 3 foll. 

Wa pr) xpvOijre. By Christ on the Last Day. 

2. xplya, ‘judgment’ either (1) in the sense of a judicial sentence 
as Rom. i. 2, 7d xplua rod Oeot éorly xara aAnOeary, or (2) a rule or 
principle of judging, apparently the meaning here. The notion of 
‘censure’ or ‘condemnation’ passes into the word from the context as: 
ovTos AnuWovrar weptogbrepoy xplua. Mark xii. 40. The word is some- 
what rare in the classics. In Asch. Supp. 397 it biesns ‘the question in 
dispute,’ ofx eSxpsrov 7d xpiua. For the accent see Winer’s Grammar, 
57. 2and note2. Penultimates long in Attic were sometimes shortened 
in later Greek, as OAlyis, ch. xxiv. 9. 


3. Pdéreas. Of seeing the external surface of a thing contrasted 
with xaravoe?s, which implies thoughtful perception. It is the con- 
aie between judging from the outside and examination of the 

eart. 


kdppos. A ‘twig,’ ‘splinter,’ dry particle of hay (xdp¢y Xen. 
Anab, 1. 5, 10), straw, &c. Cp. Aristoph. Av. 641, eicédOer’ és veorzlay 
re Thy éuhp | xal rdpd xdpoy kai rd wapdvra pptyara. 

nv & to oo va $ Soxév. Which (1) ought to prevent ¢on- 
demnation of another for a less grave offence; and which (2) would 
obscure the spiritual discernment, ahd so render thee an incapable 
judge. The Pharisaic sin of hypocrisy (see next verse) was deeper and 
ae i to the spiritual life than the sins which the Pharisee eon: 

emned, 


Soxov. From déxouat, in the sense of receiving, =‘a beam let in’; ep. 
lorodéxyn, and Hom. Il, xvi. 744, 4 doxdy 72 Sépu péya viiov. See 
Aristoph. Vesp. 201. The word appears to be Homeric and vernacular, 
not used in literary language. 

4. addes exBddo. ‘Let me cast ont.’ See Winer, p. 856 b, and 
note 8, where instances of this ease of ages with conjunctive are 
quoted from Epictetus, e.g. ddes tiw, des Seltwuev. The expression 
belongs to the vernacular. In modern Greek ds, a corruption of dd¢es, 
is used with the subjunctive whenever let occurs in the English im- 
perative. Clyde’s Modern Greek, p. 17. 


7d Kdpdos é rot éh0. ard for éx, though probably not the true 
reading, has considerable MS. support (see Crit. Notes). The gloss if 
it be a gloss shows a sense of the contrast already indicated by B\érew 











VII. 8.] NOTES. 139 


and xatayoeiy. at implies removal from the surface, éx removal 
from deep within. 


(6) The Father's love for the children of the Kingdom shown by 
answering prayer, 7—11. 

6. ‘The connection between this verse and the preceding section is 
not quite obvious. It seems tobe this. Although evil and censorious 
judgment is to be avoided, discrimination is needful. The Christian 
must be judicious, not judicial. 

vd dyvov, i.e. ‘spiritual truths.’ Some have seen in the expres- 
sion a reference to the holy flesh of.the offering (Hag. ii. 12). But 
this allusion is very doubtful; see Meyer on this passage. 


xvoly...yoipav. Unclean animals; see the proverb quoted 2 Pet. 
‘di. 22; op. Phil. ili. 2, BAéwere rods kivas, BAéwere Tods Kaxovs épydras ; 
also Hor: Ep: 1. 2. 25, ‘vel canis immundus vel amica luto sus.’ See 
note on ch. xv. 26. 


popyap(ras. The only gems mentioned in the Gospels, twice named 
by Jesus: here, where they signify the deepest spiritual thoughts of 
God and heaven, and ch. xiii. 46, where ‘the pearl of great price’ is 
the kingdom of heaven itself. The general sense is ‘use discrimina- 
tion, discern between holy and unholy, between those who are recep- 
tive of these high truths and those who are not.’ The profane will 
despise the gift and put the giver to shame, Want of common sense 
does great harm to religion. — 
wore Katatarycovoty. The future indicative is sometimes 
used in final clauses in place of the subjunctive after é#ws and 8¢pa, 
very rarely (in Classics) after 47, Goodwin, Greek Moods and Tenses, 
§ 44, note 1. 


dy rots wooly. (1) ‘with their feet,’ or (2) ‘at their feet.’ 
is verse is 8 good example of Hebrew poetical form; the fourth 
line, xal orpagdévres pytwow vuas, being in parallel relation to the first, uw 
OGre «.7.A.3 the third, uyrore xarawaryjoovew x.7.d. in relation to the 
second. Thus the appropriate actions are ascribed to the xives and 
the xorpol. 


7, 8. Here each verse contains a triplet with ascending climax, al- 
reére—{nretre—xpovere. Each line of the one answers to the corre- 
sponding line of the other, with which it might be read continuously. 
It is a simple instance of a special characteristic of Hebrew poetry, of 
which examples sometimes elaborated with the greatest skill may be 
seen in Jebb’s Sacred Lit. sec, rv. Comp. with this triple climax of 
rising earnestness in prayer, the triple climax of things desired in the 
Lord’s Prayer. A close relation between the two might be shewn. 


airdre, xal Sobijoerar. The connection is again difficult. The 
verse may be the answer to the disciples’ unspoken questions: (1) 
‘How shall we discriminate?’ or (2) ‘Who are fit to receive these 
divine truths?’ The words of Christ teach, (1) that discernment will 
be given, among other ‘good things,’ in answer to prayer; (2) that 


' 


140 S&T MATTHEW, [VII. 8— 


prayer in itself implies fitness, because ig implies desire for such 
truths. 

alretre. aireiy used of the petition to a superior. épwray, in its 
unclassical sense of ‘ requesting,’ is used of equals, a distinction which 
is strictly observed in the N.T. Trench (N.T. Syn. p.169) remarks, 
‘our Lord never uses alreiy or alretoOa: of Himself in respect of that 
which He asks on behalf of His disciples from God.’ 

9. Translate: ‘Or what man is there from among you of whom 
his son shall ask a loaf—he will not give him a stone, will he?’ 
Here the regular interrogative form of the sentence is checked and 
gives place to a fresh form of interrogation which is more pointed as 
definitely involving the reply. y» asks affirmatively and expects a 
negative answer. 


dprov...A(ov...ty@bv...dduv. The things contrasted have a certain 
superficial resemblance, but in each case one thing is good, the other 
unclean or even dgngerous, 

10. 4 Kad ly bdv sat hig flee Critical Notes. Regarding the con- 
struction as independént, translate (1) ‘Or again (the son) will ask 
& fish—will (the father) give him a serpent?’ or (2) understanding the 
anes 8» from the previous clause, ‘or will he of whom his son shall 
ask,’ &c, 

It may be noted that both dpres and ixyOds became for different 
reasons symbols of Christ. 

4 ei twovynpof. ‘Evil’ as compared with the perfect righteousness of 
od. ' 
dyad. For this St Luke (xi. 13) has ‘the Holy Spirit,’ shewing 
that spiritual rather than temporal ‘good things ’ are intended. 

12, odv. The practical result of what has been said both in re- 
gard to judgment and to prayer is mutual charity. The thought of 
the divine judgment teaches forbearance; the thought of the divine 
goodness teaches kindness, 


(c) The narrow entrance to the Kingdom, 13, 14, 


These verseg are linked to the preceding by the thought of prayer, 
for it is by prayer chiefly that the narrow entrance must be gained. 


13. ¢eloé\Oare...réAns. Luke xiii. 24,25. The illustration seems 
to be drawn from a mansion having a large portal at which many 
enter, and a narrow entrance known to few, with broad and narrow 
ways leading respectively to each. One is the gate and the way of de- 
struction (dwwdea), the other is the gate and the way of life ({w7 or 
cwrnpla), Cp. the contrast between ol aroAAtpuevar, ‘those in the way 
of destruction,’ and ol cwtduevor, ‘those on the way of salvation or life,’ 
1 Cor. i. 18. The rvdac are probably the palace or city gates, not, as 
some have inferred from the position of the words, the entrances to 
the two ways. mwi’\7 is named before 6éés according to a not uncommon 
Greek usage, as being first in thought though second in point of fact; 
cp. Plato, Apol. Soc. p. 18, where watdes is named before perpdaca, and 
p. 32, where jvayriwO yy is named before éyngicdunr. 





Vit. 16]  «Kores. a 


To the use of 66d¢ iti this passage we may probably refer 4 65ds and 
aura 7 666s, meaning the Christian Church (Acts ix. 2, xix. 9). Such 
usage was however influenced by the philosophic meaning of 664s, and 
the common Hebraisms ‘the way of the Lord,’ ‘the paths of right- 
éousness,’ &c, 


14. 8m. This 87: equally with the first, 4. 13, is in construction 
with elcéNOate dia ris drevijs AUX. 

For the reading ri orev see Crit. Notes. The internal evidence 
against it is strong. (1) The meaning assigned to 7l, ‘how narrow,’ 
is unexampled in the N.T.; Luke xii. 49 3s not an instance. (2) The 
reading is harsh and breaks the constructive rhythm of the passage. 


TeOdippévn, (OALBw); lit. ‘pressed, ‘¢onfined.’ Cp. Theocr. xx1. 18, 
wap’ avray | O\:Bouévay xadvBay (angustam casam). 


éXLyor of eiploxovres. An answer to one of the disputed questions 
of the day, ef dAlyor of owgépevor, Luke xiii. 43, the parallel passage to 
this (St Luke has instead of eloé\@are the stronger phrase dyavitecde 
elced Gets). It was a question that had been canvassed most earnestly 
in the reflective period after the cessation of prophecy. An answer 
to it would be demanded 6f every great teacher; See Prof. Westcott’s 
Introduction to N. T;, p: 105, especially the quotation from 2 Esdras 
vii. 1—13. ‘The entrance to the fair city was made by oné only path, 
even between fire and water, so small that there could but one man go 
there at once,’ Before Adam’s transgression it Was wide and sure. 


(d) The false guides to thé narrow entrance, and the test of the 
true, 15—23. 

18. wmpooéxere awé. The classical constructions of rpocéyxew (vobiv) 
are til, xpbs Tt, pds rue: from the idea of attention to a thing comes 
that of caution about a thing, and dd denotes the source of expected 
' danger; cp. goBetcOa: dé. St Luke has this unclassical usage xii. 1, 
a pooéexere éavrcis dd ris fiuns, and xx. 46, ard rév ypayparéwy. The 
construction is not used in N.T, except by St Matthew and St Luke. 


WevSorpodyray, who will rot help you to find the narrow way. 


év évSvpaciv mpoBdrev. Not in a literal sense, but figuratively, 
‘ wearing the appearance of guilelessness and truth.’ 


AvKor dpmayes. Cp. Acts xx. 29, where St Paul, possibly with this 
passage in his thoughts, says to the presbyters of Ephesus, éyw oléa 
dre ehevoorras pera THY aditly pou AvKot Bapets els Yuas uy} Pecdduevoe Tov 
rouviov, Cp. Ezek; xxii. 27, of dpxovres aurijs év péow avrijs ws AvKot 
dprafovres adpwdyyara rol éxxéat alua x.r.A. Such images as this 
contain implicitly a whole range of thoughts which would be present 
to the instructed disciples of the Lord—the fold of Christ—the Good 
Shepherd—the thief ‘whose own the sheep are not.’ 

Wolves are still common in Palestine. Canon Tristram observes 
that they are larger than any European wolf and of a lighter colour. 


16. dxavéa. A thorn tree, a kind of acacia. Athensus describes 
it as having a round fruit on small stalks. It would give additional 


142 ST MATTHEW. [VII. 16—- 


point to the saying if there were a distant but deceptive likeness 
between grapes and the berries of the dxav0a. 

wplBodos. The caltrop, a prickly plant reckoned by Virgil among 
the farmer’s plagues, Lappeque tribulique interque nitentia culta | in- 
feliz lolium et steriles dominantur avene. Georg. 1. 153. 


19. pr| wovotv. ‘If it does not produce.’ To this day in the East 
trees are valued only so far as they produce fruit. 


20. dod rev xaptrev x.7.X. Re-echoed by a beautiful poetical figure 
from v. 16. See Jebb’s Sacred Lit. p, 19§—-197. The well-known 
lines of Dryden, ‘ What passion cannot music raise and quell’; and 
those of Southey in a passage beginning and ending ‘ How beautiful is 
night!’ are quoted in illustration. 

22. bv éxelvy rq pépq. A well-known Hebraism for ‘the last 
day.’ This is a forecast far into the distant future, when it would be 
worth while to assume Christianity, when hypocrisy would take the 
form of pretending to be a follower of the now despised Jesus, (See 
Canon Mozley’s sermon, Qn the reversal of human judgment.) 

Képte, xvpte. The iteration implies affection and reverence; it was 
usual in an address to a Rabbi. Here it is the repetition of hypocrisy. 
The chain of meanings in ¢ddoxew shows that reiterated assertion 
brings no impression of truthfulness. 


érpodyretoapev, ie. preached. The greatest of preachers dreads 
such a sentence. 1 Cor. ix. 27, ‘Lest that by any means, when I 
have preached to others, I myself should be a castaway.’ There is 
a reference to these words in the so-called second epistle of Clement, 
§ 4: uh pdbvov ody atroy kad@puer Kiptop* od yap rodro cwoe vuas’ Aéyee 
yap od was 6 Aéyww wo, Kipre Kupte, cwOjoerae dAAG 6 raay Thy Sexas- 
octvny. See atv. 23. 

For the position of the augment see Winer, p. 84, and note; Tisch. 
and Treg. place the augment before the preposition wherever the 
word occurs, Lach, excepts Jude 14, rpoegiyjreveey. With later authors 
the position in the text is not unusual, and as there is no simple verb 
gnretw it must be regarded as regular. 

23. dpedoyeitv. Properly to ‘agree,’ ‘admit’; in late Greek to 
‘ assert,’ ‘ affirm,’ 

otSérore Eyvwv. ‘Never recognised you as being my disciples, with 
my name on your lips your heart was far from me.’ Each false claim 
is answered by the Judge. As prophets he does not recognise them. 
He bids the false casters-forth of demons begone as though they 
themselves were demons,—the workers of duydues were really workers 
of dvoula. Comp. Clem. Ep. 11. loc. cit. above: elzev 6 Kupios édv are 
per éuod ouvnypévar vy TH KoATG pov kal py wor#re Tas évrodas pov awo- 
BadG@ dpas cal ép@ iuiv: vardyere dw’ éuoi, ovk olda buds wobev éoré, épydras 
dvopulas. 

24, was boris axova. Cp. v. 26, every one that heareth. Both 
classes of men hear the word. So far they are alike. Moreover the 
two houses have externally the same appearance, The great day of 





VII. 29.] NOTES. 143 


trial shews the difference. The imagery is from a mountain-country 
where the torrent-beds, sometimes more than half a mile in width in 
the plain below the mountain, are dry in summer, and present a level 
waste of sand and stones. We may picture the foolish man building 
on this sandy bottom, while the wise or prudent man builds on a 
rock planted on the shore, or rising out of the river-bed, too high to 
be affected by the rush of waters. In the autumn the torrents stream 
down, filling the sandy channel and carrying all before them. For 
the spiritual sense of the parable see 1 Cor. iii. 10 foll. 

The effect of the two pictures is heightened by the poetical form. 
Observe the three long slow lines that describe the building of the 
houses succeeded by the brief vivid sentences that recall the beating of 
a fierce tropical tempest, and then the lasting result when the tempest 
passes away described by another long line. 

The points of similarity in the two descriptions give prominence to 
the points of difference. duyov and rérpay are contrasted in the third 
line of each stanza. But the fatal and infinite distinction is reserved 
for the close. Like line and like condition succeed each other in the 
parallel images, and all seems safe and well for each alike until the 
fatal last line falls on heart and ear with a crash, 


27. xaréBn...frAGov...Urvevoav. Both the tense and the emphatic 
position of the verbs give great vivacity to the description. 


of worapol, ‘Streams,’ rather than ‘floods,’ A.V. 7\ay;, ‘came,’ 
because before there had been only a dry channel. : 


28. i€endxjorovre. The tense jmplies the continuance of the 
astonishment, or the passing of it from group to group. 

The meaning of this astonishing discourse was not lost upon the 
audience. No word could express more clearly the wonder and sense 
of novelty excited by the language and (as we may believe) the looks 
‘and bearing of Jesus, It was the astonishment of men who find 
themselves listening to the proclamation of a revolution set forth with 
marvellous force and beauty of language, who quite unconsciously 
find themselves face to face with a national crisis, the greatness of 
which was recognised by the listeners with a swiftness of spiritual 
paeone only paralleled by the intellectual quickness of an Athenian 
crow , 

ot SyAor, The crowds, i.e, the various groups that composed the 
assemblage. 

7 §Saxq avrod, ‘ His teaching,’ both the matter and the manner 
of it. 

29. wv yap SiSdoxwv. The analytic imperfect indicates vividly the 
continuance of the action, ‘He was teaching,’ not as A.V. ‘ taught.’ 
The thought of the listeners was : ‘While He was teaching we felt all 
along that He was a lawgiver, not merely an interpreter of the law.’ 

ws of ypapparets atrav, Whose highest hoast it was that they 
never spoke save in the words of a Rabbi. 

ol ypapparets. Sopherim=ceither (1) ‘those who count’ (Heb. saphar); 
, because the Scribes counted each word and letter of the Scriptures ; or 





144 ST MATTHEW. [VII. 29— 


(2) ‘those occupied with books’ (Heb. sepher). The Scribes, as an 
organised body, originated with Ezra, who was in a special sense 
the ‘Sopher’ or Scribe. This order of Sopherim, strictly so called, 
terminated 8.c. 300. Their successors in our Lord’s time were usually 
termed Tanaim, ‘those who repeat, i.e. teach the Law.’ They are 
called ‘lawyers’ (ch. xxii. 35; Luke v. 17; Acts v. 34), also ‘ the wise,’ 
* Elders,’ and ‘ Rabbis.’ 

A scribe’s education began as early as in his fifth year. At thirteen 
he became a ‘gon of the law,’ Bar-mitsvah. If deemed fit, he be- 
came a disciple. At thirty he was admitted as a teacher, having 
tablets and a key given him. See note, ch. xvi. 19. His functions 
were various; he transcribed the law (here the greatest accuracy was 
demanded); he expounded the law, always with reference to authority 
—he acted as judge in family litigation, and was employed in drawing 
up various legal documents, such as marriage-contracts, writings of 
divorce, &c. (See Kitto’s Cycl. Bib. Lit. and Smith’s Bib. Dict. Art. 
‘ Scribes, ’) 

The alliance between Scribes and Pharisees was very close, each 
taught that the law could be interpreted, ‘fenced round’ and aided by 
tradition, in opposition to the Sadducees, who adhered to the strict 
letter of the writtcn law. 


CHAPTER VIIL 


. mpordddy for é\0c. The termination of Aexpds caused the 
omission of wpds before é\dws. 

8. The name ‘Ingois occurs in this chapter four times against MS. 
authority,—wvv. 3, 5, 7, 29. Such insertions are principally due to the 
Church lectionaries, the proper name being introduced: at the com- 
mencement of a passage selected for reading. 

8. Ady@ for Adyor; The accusative inserted as the more usual 
case after ele. 

as. T vav. (N* BC &c.), Tepyeonvay (EK L &e.), Tepacnvir 
stated by Onigen to be the prevailing reading. 

31. améoradov ypas for éxirpeyor qpiv dwedGeiv, doubtless in- 
fluenced by Luke viii. 32. 


82. «ls rods xolpous (N B C*) for els rhv dyédqv Trav xolpwr 
34, wayne for cuvdyrnow. See notes infra. 


1—4 A Leper 1s CLEANSED. 


St Mark i. 40—44; where this incident is placed in the course of a 
Galilean circuit, and before the return to Capernaum. St Luke 
v. 12, where the cure is placed éy ug Ta» wéd\ewr, and precedes the 
Sermon on the Mount. With these discrepancies which meet us at 
every turn in the Gospels, it appears to be a hopeless task to construct 
a chronological arrangement of our Lord’s ministry. On the other 





VIII. 4.] NOTES. 145 


hand such divergences of plan form the strongest evidence of the in- 
dependence of the narratives. 


2. Aerpés. St Luke has dvyp xAxpns Aéxpas, a term implying the 
gravity of the disease. In Levit. xiii. 13, where a man appears to 
be pronounced clean if ‘ the leprosy have covered all his flesh,’ there 
is probably, as it is pointed out in the Speaker’s Commentary, a 
misconception which has caused much difficulty to commentators. 
The plague there described is not true leprosy or elephantiasis, 
but the common white leprosy. The priest shall consider and pro- 
nounce clean the plague, i.e. declare that it is not true leprosy. 
Leprosy is to be regarded as especially symbolic of sin: (1) the be- 
ginning of the disease is almost unnoticed, (2) it is contagious (this 
point is disputed, but see in Speaker's Commentary note preceding 
Levit. xiii. 13, and Belcher, Our Lord’s Miracles of Healing, ch. 1v., 
also Meyer ad loc. who takes the same view), (3) in its worst form it is 
incurable except by the touch of Christ; (4) it separated a man and 
classed him with the dead. 


apooexvve. The imperfect marks that persistency in prayer, which 
Jesus had just promised should win acceptance; while the leper’s 
words imply a faith which is another condition of acceptance. . 

For the word see note ch. ii. 2, Kupie bears out the idea of Orien- 
tal sovereignty conveyed by the verb. In Mark the reading yovurerav 
is doubtful, St Luke has recap éxt xpdcwror. 


8. Faro. An act that would bring with it legal defilement. St 
Mark gives the motive of Jesus in the cure orAayxvoels, ‘from com- 
passion;’ both he and St Luke express the healing somewhat more 
vividly: aw7nAGev ax’ atrod 7 Nérpa. 

4 A€ya airg. St Mark has éuBpiyunoduevos etéBarev adrdv xal 


elwrey. 


Spa pydevi elrys. Christ enjoins the cleansed leper to tell no one, 
thus instructing us that He would not have people converted by His 
miracles. Christ addresses Himself to men’s hearts, not to their eyes 
or ears. He will not fling Himself from the height of the temple to 
persuade men. But the injunction was doubtless also for the sake of 
the cured leper. It was not for his soul’s health to publish to others 
the work that Christ had done on him, 


arpooéveyxov 1 aor. mpocéveyxe 2 aor. (Mark and Luke). For the 
classical use of these two aorists see Veitch sub vac. pépw. 


8 wpoctrafeyv Maiors. ‘Two birds alive and clean, and cedar wood, 
and scarlet and hyssop.’ And on the eighth day ‘two he lambs with- 
out blemish, and one ewe lamb of the first year without blemish, and 
three tenth deals of fine flour fora meat offering, mingled with oil, 
and one log of oil;’ or if poor, ‘ he shall take one lamb for a trespass 
offering to be waved, and one tenth deal of flour mingled with oil for 
a meat offering, and a log of oil and two turtle doves or two young 
pigeons such as he is able to get.’ Levit. xiv. 4, 10, 21, 22. 

Dr Edersheim says of this twofold rite that the first was to restore 


ST MATTHEW 10 


146 ST MATTHEW. (VIII. 5— 


the leper to fellowship with the congregation, the second to introduce 
him anew into communion with God. 


avrots. Either (1) to the priests, or (2) to the people who were 
following Jesus; in either case to shew that Jesus came to fulfil] the 
law, and as an evidence that the cure was real and complete. 


S—18. Core or A Crnturion’s SERVANT. 


St Luke vii. 1—10, where the incident is placed immediately after 
the Sermon on the Mount. The centurion sends a deputation of 
Jewish elders to Jesus, who speak of the worthiness of the centurion 
and of his love to the nation, ‘he built us a synagogue.’ St Luke 
does not introduce our Lord’s comparison between Jew and Gentile, 
and the promises to the latter. This last point is characteristic—the 
rejection of the Jews is not dwelt upon when the Gospel is preached 
to the Gentiles. This might be further illustrated from the Acts. 


5. éxarévrapxos, i.e. a captain or commander of a century—a com- 
pany nominally composed of a hundred men, the sixtieth part of a 
legion in the Roman army. This centurion was probably an officer 
in the army of Herod Antipas, which would be modelled after the 
Roman fashion, and not, as is often understood, a Roman Centurion. 

This form appears to be used indifferently with the form in -ys 
which the best criticism has restored in v. 13, 


6. 6 wats. ‘Slave,’ not ‘son;’ the meaning is determined by the 
parallel passages; in Luke vii. where though the centurion himself 
uses the more affectionate term wats (v. 7), the messenger (v. 3) and the 
Evangelist (v. 10) call the servant doi)os. 


wapodurixds. Stricken with palsy or paralysis, a disease often free 
from acute suffering, but when it is accompanied by contraction af 
the muscles, the pain, as in this case, is very grievous. St Luke does 
not name the nature of the disease. 


Savas avifépevos, ‘Terribly tortured.’ For Bdoavos see ch. 
iv. 24. The invariable practice of extracting evidence from slaves by 
torture gives BacavifecOac the secondary force ‘ to torture,’ ‘to put 
to the question.’ 

Possibly the actual experience of this poor slave suggested the word; 
by no other could he describe to his master the agony he was en- 
during; it was the agony of torture. 


8. drroxprOels 82 6 Exatrévrapyos. The argument lies in a comparison 
between the centurion’s command and the authority of Jesus. ‘If I 
who am under authority command others, how much more hast thou 
power to command who art under no authority? If I can send my 
soldiers or my slave to execute my orders, how much more canst thou 
send thy ministering spirits to do thy bidding?’ The centurion was 
doubtless acquainted with the Jewish belief on the subject of angels, 
their subordination and their office as ministers of God. 


ixavds tva. The construction belongs to the consecutive and later 
use of Ya. The classical idiom would require the infinitive, 


VIIL 14] NOTES. 147 


9. wal ydp, ‘for indeed.’ «al connects the reason why Christ 
should not enter more closely with the facts of the centurion’s posi- 
tion. 


tre Hovolav, ‘under authority,’ e.g. that of the xAlapxos or 
tribunus militum: cp. Acts xxi. 32, 8s (x:Mapxos) rapadaBaw orpariwras 
kal ilies 


TOUT [o-rpa: ]...r@ SovAw pov. Observe a distinction in the 
centurion’s ar Hen is soldiers come and go, i.e. march when he bids 
them. His slave he orders to do this, i.e. perform any servile work. 
In the household of the centurion Cornelius we find as here olxéra: and 
orparwrac (Acts x. 7), 

Mark this as the first contact of Jesus with slavery. With such 
relations between master and slave as these slavery would soon pass 
away. 

it was no express enactment of Christ, but the Spirit of Christ, 
which this centurion had caught, that abolished slavery, 


11. dvatodoyv. See note ch. ii. 1. 

dvakdOricovrat, i.e. recline at a feast. The image of a ban- 
quet is often used to represent the joy of the kingdom of heaven. 
Luke xiv. 15, xxii. 29, 30; Rev. xix. 9. Cp. Isaiah xxv. 6. 


12. 1d oxoros Td ewrepov, ie. the darkness outside the house in 
which the banquet is going on. 


6 kAavOpds Kal 6 Bpvypds. The article, ignored in A. V., means ‘that 
wailing and gnashing of teeth which you speak of;’ a eyduevov, it 
was &@ common figure. 


13. aye, ‘go,’ the ordinary modern word in this sense, and so 
used colloquially before it was established 1 in literary language. Cp. 
Aristoph. Rane, 174, umdye6’ pets tis 6600. See note ch. iv, lv, 
umrdyew is especially frequent in §t John’s gospel. 


14—17. Tse Cure or Peter’s MorHen-in-Law OF A FEVER, 
Mark i. 29—-31; Luke iv. 38, 39. 


St Luke’s description bears special marks of scientific accuracy. 
Both St Mark and St Luke mention that the incident took place when 
‘he came out of the synagogue;’ and St Mark adds that he went into 
the house of Simon and Andrew with James and John. 


14. els rv olxlav [lérpov. From John i. 44 we learn that Beth- 
saida was the city of Andrew and Simon Peter. Hither then (1) they 
had changed their home to Capernaum, or (2) Bethsaida was close to 
Capernaum. 

viv wevOepdv. St Peter alone of the Apostles is expressly named 
as being married. It is however a probable inference from 1 Cor. 
ix. 5, that all the Apostles were married: pi obx Exouer éfovclay dded- 
giv ywaika wepdyew ws kal ol Korot dwéaroXot Kal ol adeAgol rol Kuplou 
xal Kndas. It is worthy of note that no wives or children of Apostles 
are known to Church history. 


10--2 


148 ST MATTHEW. (VIII. 15— 


BePAnpévny xal wupfocoveav. St Luke has ouvexouerny TupeT p pe- 
ydry. ee is a technical word implying the ‘constraint’ of sick- 


ness; the symptoms of ruperds uéyas as described by ancient physicians 
resemble those of typhus fever. 


ee the great and sudden prostration character- 
istic of this kind of fever. 


15. aro. The touch of Jesus is not mentioned in Luke. 


adixey atriy. The addition of ed6éws in Mark is probably a gloss. 
St Luke however has rapaypyjua avacraéca. To the physician the 
completeness and suddenness of the cure proves the miraculous na- 
ture of it. 


paren: In the proper sense of serving at table; see note ch. 
iv. 1 


~ 16. Ady. Not by a touch, as in the chse’ of leprosy and fever. 
Christ never laid his hand on demoniacs.- 


17. Isaiah liii, 4. 


18—22. Frirness ror Discretesur: Tuke ix. 57—62. 


St Luke names three instances, and places the scene of the inci- 
dent in Samaria. 


The instances are typical of the way in which Jesus deals with 
different characters. To one attracted by the promises of the Gospel 
and full of eagerness, Jesus presents the darker side—the difficulties 
of the Christian life; the half-hearted discipleship of the other is con- 
fronted with the necessity of absolute self-renunciation. 


19. «ts. To be taken in connection with &epos 6é, the first in the 
enumeration. 


ypapparets. The accession of a Scribe to the cause of Christ must 
have appeared to the people as a great success. Language of the 
most extravagant adulation is used to express the dignity and in- 
fluence of the Scribes. Yet Jesus discourages him. No secondary 
motives are named, but the Scribe may have expected a high position 
in the kingdom of a temporal Messiah. We are not told whether, 
thus brought face to face with privation and hardship, he was daunted 
like the young ruler (ch. xix. 16), or persevered like the sons of 
Zebedee (ch. xx. 22). 

20. dweots. A word used by Plutarch and other late authors. 
Theocritus has g@wAdédes dpxro, 1. 115, and xywdadta PwAevorra, XXIV. 
83, a heteroclite plural gwAed is found. 

katacKknveres. Cp, 

‘In which all trees of honour stately stood, 


And did all winter as in summer bud, 
Spreading pavilions for the birds to bower.’ 


E. SpPensen. 


VIII. 23.] NOTES. 149 


6 ulds rot dv@parov. The origin of this expression as a Messianic 
title is found in Dan. vii. 13: ‘I saw in the night visions, and, be- 
hold, one like the Son of man came with (in) the clouds of heaven, 
and came to the Ancient of days, and they brought him near before 
him.’ Hence to the Jews it would be a familiar designation of the 
Messiah—the King whose ‘everlasting dominion’ is described in the 
next verse (Dan. vii. 14). (See Dr Pusey, On Daniel, Lecture 11.) 

The Hebraism may be considered in the light of similar expres- 
sions, ‘sons of light,’ ‘son of perdition,’ ‘son of peace,’ &c., in all of 
which the genitive denotes a quality inherent in the subject. Sons of 
light =the spiritually enlightened, sons of wisdom=the wise. By the 
Son of man then is meant He who is essentially man, who took man’s 
nature upon Him, who is man’s representative before God, shewing 
the possibilities of purified human nature, and so making atonement 
practicable. 

The title ‘Son of man,’ so frequently used by our Lord of Himself, 
is not applied to Him except by Stephen (Acts vii. 56), ‘I see the 
heavens opened, and the Son of man standing on the right hand of 
God.’ In Rev. i. 13 and xiv. 14, where the expression occurs without 
the definite article the reference to the Messianic title is not certain. 


otk exe. trot Tiv Kehodiy KAlvyp. <A saying attributed to Tib. 
Gracchus is sometimes quoted as parallel: ra nev Onpla ra ryv "IraNlay 
veubpeva, Kal pwredy exer xl Kotraiov éorly aitav éexdorw xal xaradvcets’ 
rots d¢ Urép Ts "IraXlas payxouévors xal dwodyjoKovow dépos Kal gwrds 
GAdou 8 ovdévos wéreorw, Plut. p. 828, ¢, 


22. Odor rods éavrav vexpots. The exact force of this is not quite 
clear. The word ‘dead’ is used first in a figurative, secondly, in a 
literal sense, as in John xi, 25, 26. In a figurative sense by the ‘dead’ 
are intended those who are outside the kingdom, who are dead to the 
true life. Perhaps a brother or brothers of the disciple had rejected 
Christ, ‘let them bury their father.’ 

St Luke, after ‘let the dead bury their dead,’ adds, ‘but go thou 
and preach the kingdom of God.’ 

Perhaps no incident marks more decisively the height of self-aban- 
donment required by Jesus of His followers, In this instance the disciple 
is called upon to renounce for Christ’s sake the last and most sacred of 
filial duties. The unswerving devotion to Christ is illustrated in the 
adn passage (Luke ix. 62) by ‘the man who puts his hand to the 
plough.’ 


23—27. Tue Srorm on THE Lake. Mark iv. 35—41; Luke viii. 
22—25. 


St Mark, as usual, adds some interesting details: ‘it was evening— 
there were other boats with Him—a great storm (Aa?Aay) of wind— 
the waves beat into the boat—He was asleep on the cushion (ré mpoo- 
xepaAatov) in the hinder part of the boat.’ 


With all these points of difference in seven short verses, how can it 
be said that St Mark’s Gospel is an abridyment of St Matthew's? 


450 ST MATTHEW. [VIIL. 23— 


98. vdqdolov. The ship or fishing-boat, i.e. the boat which Jesus 
always used. 


2%. cacpés, elsewhere of earthquakes, Luke and Mark have the 
more déscriptive \atAay. 


avrés ixd@eSev. ‘He—the Master—continued to sleep.’ It is the 
only place where.the sleep of Jesus is named. 

The nominative of aérés is very rare in Matthew and Mark but very 
common in Luke. It has the proper classical force of contrast in this 
passage, but there is also some evidence that atrés was used of Christ 
in relation to his disciples as the Master in the sense of atras &da, 
cp. 2 Peter iii. 4; 1 John ii. 12; 2 John 6, where adroi is used of 
Christ without any expressed antecedent. 


25. owoov, dwoddbpeba. The brevity of speech that wastes no 
words adds to the impression of danger. Cp. ch. xxvi. 45, 46. St 
Luke has ériordra repeated. St Mark the pathetic dddoxare od} pérec 
cot drt dwoNNtpeOa. Cp. with cdcov,—the aorist of earnest and instant 
request—the aorists in the Lord’s prayer. 


26. Serol, ‘cowardly:’ 4 52 ry PoPetcba bxepBadrwy Serbs, Arist. 
Eth. Nic. u1. 7,10. The sea was a recognised test ‘of courage, ov pnp 
GANG cal ev Oardrry...ddehs 6 dvdpetos (Arist.). Neither dvdpetos nor 
O@pacds occur in N. T. Cowardice and want of faith are classed to- 
gether as grievous sins in Rev. xxi. 8, deAots xal dwloros. 

breripnoev tots dvéwoug. Cp. exeriunoey rg wuper@ (Luke iv. 39). 
The vivacity of Eastern speech personifies the disease as well as winds 
and waves. éwiriudy, first of fixing a penalty (r:u7), then of judicial 
rebuke, then of rebuke generally. 


27. of dvOpewor. The disciples, and other fishermen who were 
also on the Lake: see account in Mark. 


28—34. THe Gaparenz Demontiacs. St Mark v. 1—20; 
St Luke viii. 26—39. 


St Mark and St Luke make mention of one demoniac only. St 
Mark relates the incident at greater length and with more particu- 
larity. St Matthew omits the name ‘legion,’ the prayer not to be 
sent into the ‘abyss’ (Luke), the request of one of the demoniacs to 
be with Jesus, and the charge which Jesus gives him to tell his 
friends what great things the Lord had done for him. 


28. TaSapnvev. The readings vary between T'epacyrir, Tadapyvay 
and Tepyeonviv in the Synoptic accounts. Gerasa and Gergesa are 
forms of the same name. Gadara was some distance to the south of the 
Lake. It was, however, the capital of Perea, and the more important 
place; possibly Gergesa was under its jurisdiction. Gergesa is identi- 
fied with the modern Khersa; in the neighbourhood of which ‘rocks 
with caves in them very suitable for tombs, a verdant sward with 
bulbous roots on which the swine might feed’ (Macgregor, Rob Roy), 
and a steep descent to the verge of the Lake, exactly correspond with 
the circumstances of the miracle. (See Map.) 





IX.] NOTES. 151 


vrnoay. The force of urd in this word may be illustrated by 
Uwoxplrecdat, ‘ to answer back,’ vrohoyl fec8ar, ‘to reckon on the opposite 
side’ (per contra), vroorpépe, ‘to turn in an opposite direction ;’ here 
trayray is to meet from an opposite direction. vrwyocla and vror- 
paoGa. are similar instances of the use of ird cited by Riddell, Plato, 
Apol. Socr., Digest. 131. 


pynpelov. Tombs hewn out of the mountain-sides formed con- 
venient dwelling-places for the demoniacs. 


29. Sov mxpafay. Cp. Verg. Aen. rv. 490, Mugire videbis | sub 
pedibus terram; but ido) in Hellenistic Greek i is little more than a 
vivid transitional particle, drawing attention to what follows. 


31. Salyoves. The masculine form occurs nowhere else in N.T. 
In the parallel passages Mark vy. 12 and Luke viii. 29, the best 
criticism rejects this form. It is an interesting instance ‘of the 
tendency with copyists to assimilate parallel passages even in minor 
particulars. 

82. Tov xpnpvov. Translate, the steep place. The slope of i 
familiar to Matthew and to the readers of his Gospel. 


33. of && Bdcxovres. It does not appear whether these were Jews 
or Gentiles, more probably the latter; if the former, they were trans- 
gressing the law. 

(1) This narrative may be regarded as a signal instance of 
peeravora, or change from the old evil state to the new life. (2) It 
recalls the connection between sin and disease. The majority of 
cases of mania may be traced to sins of impurity; the impurity ex- 
pelled, the man becomes sound in body as well asin mind. (3) The 
destruction of the swine should present no difficulty. The same God, 
who, for purposes often hidden, allows men to die by thousands in 
war or by pestilence, here, by the destruction of a herd of swine, en- 
forces 8 moral lesson which the world has never forgotten. 


84. Sms peraBy. The motive for the request was fear lest a 
greater disaster should follow (Meyer). 


CHAPTER IX. 


2. Agi for d¢éwyrar, This important change (see notes 
infra) is supported by NS B and Origen, and is adopted by _ 
leading editors. In Luke v. 23, ddéwyra: is unquestioned. 


5. tyape for Fyepar. An example of itacism, errors arising from 
similarity of sound. ‘In all the passages in which &yepe occurs, 
there is pe as a different reading, &yepa:.’ (Meyer.) 

8. MboPyOycav. eGatpacay of textus receptus is a gloss. 

13. els perdvoay after xadfoar. An insertion due to the parallel 
passage, Luke v. 32. The tendency to harmonise is a frequent source 
of error. 


Be ST MATTHEW. [1x. 1— 


er , the true reading for éveSpimjoaro, is an in- 
Pee of orms of the middle voice gradually giving place to 


passive forms. In modern Greek there is no middle voice. 


85. The words éy rq dag, limi the action to Israel, are rightly 
elided after padaxtay. as = 


36. doxudpévor. A certain change for éxAeAupeévor. 


dorpptvor, for éppiuuévor, in accordance with the more ancient MSS; 
but D* has pepippéror. 


1—8. CurRE or a MAN AFFLICTED WITH PARALYSIS. 
Mark ii. 1—12; Luke v. 18—26. 


Both St Mark and St Luke notice the crowding of the people to hear 
Jesus, and narrate the means by which the sufferer was brought into His 
presence. 


1. els wdotov. In such adverbial expressions the article is often 
absent, as els olxov. Cp. English ‘ to take ship,’ ‘ to go home.’ 


viv Slay aédtw. Capernaum, the city where He dwelt, thus 
designated here only: cp. éxaoros els ri» éavrod rbd (Luke ‘ii. 3), 
his ancestral city. 


2—6. When Jesus said ‘Thy sins are forgiven thee’ the young 
man did not immediately rise (see v. 7). Instantly the Scribes 
thought with a sneer ‘this fellow blasphemes,’ i.e. pretends to a 
divine power which he does not possess. They said in their hearts it 
is easy to say, ‘Thy sins are forgiven,’ let him say, ‘Arise, and 
walk,’ then we shall discover his blasphemy. Jesus answers their 
thoughts. His words are not ‘whether’ as in A.V., but ‘why is 
it easier to say, Thy sins are forgiven thee, than to say, Arise, and 
walk?’ In truth it was not easier to say, ‘Thy sins are forgiven’ 
as Jesus says those words, for to say them implied the cure of soul and 
of body too; but in order to convince the Scribes of His power He adds 
the words, ‘ Arise, and walk;’ and implicitly bids them infer that the 
inner work of forgiveness had as surely followed the first words as the 
outward and visible result followed the command to rise and walk. 


uruxéy, not in this case dewis ap Apbiar eed (see ch. viii. 
6), therefore suffering from a less severe type of paralysis. 


viv wlony avroy: the faith of those who brought him as well as 
his own. Cp. Mark ix. 23, 24. 


ddlevrar, ‘are being forgiven,’ for d¢éwrra: of received text (see 
Crit. Notes), Comp. with this passage John xx. 23, where ddéwrrat 
is the true reading for dglevrac of the received text. The reversal 
of the readings in the two cases is important. With the divine 
Saviour the act of forgiveness is present and in progress, with the 
Apostles it is the spiritual gift to see, and authority to declare a 
ie passed in heaven. 


BAacdnpctvy. Construction rind, els Twa, Tt or abs. (1) to speak 
evil of God or of sacred things BX. els 7d wvetpua 7d d-ywov, Mark iii. 29 


IX. 11] NOTES. 153 


and Luke xii. 10; yvdyxafov Bracdyuety, Acts xxvi. 11; ta ph 6 
Abyos To Geod PracdypFra Tit. ii. 5. (2) to dispazage the divine 
nature, to usurp the honour due to God, as here and generally in 
the Gospels. (3) ‘to calumniate men’ ri PracPypotuat brép ob éyw 
evxapior®; 1 Cor. x. 30. As a classical word PrAacpnpeiv is opposed 
to evgnuetv: so BAacdypula, Eur. Jon. 1189, Bracpnulay ris. olxerav 
épbéytaro, ‘spake word of evil omen.’ The derivation is uncertain, 
perhaps from the same root as Bddi, BAdfew, see Buttmann, Lez, 
sub voc. BAlrrew, § 6. Others connect the word with Brdwrew, op. ‘all 
words that may do hurt.’ 


5. etxordrepov. A post-classical word, used only in the Synoptic 
Gospels, and always in the comparative degree. 


6. dpdv cov riv «Alvny. The Oriental frequently spreads a mat 
upon the ground and sleeps in the open air, in the morning he rolls 
up his mat and carries it away. 


9. Tue Cat or St Marraew. Mark ii. 14; Luke v. 27, 28. 


St Mark has ‘Levi, the son of Alphsus,’ St Luke ‘a publican 
named Levi.’ The identification of Matthew with Levi can scarcely 
_be seriously disputed. The circumstances of the call are precisely 
similar as narrated by the Synoptists; and it was too usual for a Jew to 
have more than one name for this difference to be a difficulty. Probably 
the name Matthew, ‘Gift of Jehovah,’ was adopted by the Apostle 
when he became a follower of Jesus. 


wapdyey. ‘As he passed by,’ not passed forth, as A. V. 


7rd redcdyoy, the toll- or custom-house. For a longer notice of the 
call of St Matthew, see Introduction. 


10—13. A Mean In THE Evancerist’s House. Mark ii. 15—17; 
Luke vy. 29—82. 


10. Kal éyévero. See note, ch. xi. 1. 

dvaxcioGat, late in this sense for the classical xaraxetoQa:, ‘to 
recline at table.’ , 

év ry olklg. St Luke says ‘and Levi made him a great feast,’ 
which makes it clear that the meal was in Levi's house, 


aroNAol reA@var. The fact that the tax-gatherers were numerous 
enough to form a large class of society points significantly to the 
oppression of the country. dyaprwrol, men of impure lives, or 
_ esteemed impure by the Pharisees. 


11. tWdvreg of Paproato.. The Pharisees were not guests, but 
came into the house,—a custom still prevalent in the East. A traveller 
writes from Damietta, ‘In the room where we were received, besides the 
divan on which we sat, there were seats all round the walls. Many came 
in and took their place on those side-seats, uninvited and yet un- 
challenged, They spoke to those at table on business, or the news of 
the day, and our host spoke freely to them. ‘We afterwards saw this 
custom at Jerusalem...first one and then another stranger opened the 
door and came in, taking seats by the ‘wall. They leaned forward 
and spoke to those at table.’ Scripture Manners and Customs, p. 185. 


154 ST MATTHEW. (Ix. 12— 


Avarl «.r.A. St Mark represents the question to be asked by ol 
ypaypareis Tar dapicalwy, St Luke by ol Papicaioe xal of ypaypareis 
ov. 


12. of loxvovres «7.4. There is a touch of irony in the words. 
They that are ‘whole’ are they who think themselves whole. So 
below, the ‘righteous’ are those who are righteous in their own 
eyes. 

13. wopevOévres pdGere. A translation of a common Rabbinical 
formula. 


*EXeos 0. ‘I desire mercy.’ I require mercy rather than sacrifice, 
Hosea vi. 6. It is a protest by the prophet against the unloving, 
insincere formalist of his day. It is closely parallel to our Lord’s 
injunction, ch. v. 23, 24. Sacrifice without mercy is no acceptable 
sacrifice. To love sinners is a better fulfilling of the law than to 
stand aloof from them. See note ch, xii. 7, where our Lord again 
quotes these words. 

The neuter form édeos is late: cp. xara rd rdobros corrected from 
kara Tov wdovrTov, Phil. iv. 19. 


wxaddoar, The underlying thought is invitation to a banquet; the 
word has a special significance in the circumstances: cp. the important 
Christian derived terms xAjjors, (1) ‘the invitation,’ 2 Pet. i. 10; 
(2) the body of the ‘called,’ 1 Cor. i. 26, and xAyrés as Rom. i..1, 
KAnros &rdéoroXos. 

It was from. scenes like this that Jesus was named ¢dyos xal 
olvowérns TeAwvar pldos kal auaprwrov, ch, xi, 19. 


14—17. A QuEsTIOoN aBouT Fastrnc. Mark ii. 18—22; 
Luke v. 33—39. 


It is not quite clear whether this further incident took place at Levi's 
feast. St Luke leads us to draw that inference. 


15. of viol rod in Sock See note, v. 6. ‘The children of the 
bridechamber’ were the bridegroom’s friends or groomsmen who 
went to conduct the bride from her father’s house (see note, ch. xxv. 1). 
The procession passed through the streets, gay with festive dress, and 
enlivened with music and joyous shouts, and with the brilliant light 
of lamps and flambeaux. With the same pomp and gladness the bride 
was conducted to her future home, where the marriage-supper was 
prepared. 

6 vuphlos. The Jews symbolised the ‘congregation’ or ‘church’ 
by the image of a bride. Jesus sets himself forth as the Bridegroom of 
the Christian Church. See Herschell, Sketch of the Jews, pp. 92—97. 
4 stad dtrap0yj. For the first time in this gospel Jesus alludes to his 

eat 


vyoreicovev. Herschell (quoted in Scripture Manners and Cus- 
fama observes that many Jews who keep voluntary fasts, if invited 
to @ marriage are specially exempted from the observance of them. 
Jesus first gives a special answer to the question about fasting. There 





IX. 17.] NOTES. 155 


is a time of sorrow in store for my disciples when fasting will have a 
real meaning, now in my presence they can but rejoice. Note that 
fasting and mourning are regarded as quite synonymous. This they 
are to the perfectly sincere only, The words of Jesus are true also of 
Christian experience. There are joyous times when the presence of 
Christ is felt to be near. Then fasting would be out of harmony. But 
there are also seasons of despondency and depression, when Christ 
seems to be taken away, when fasting is natural and appropriate. 


16. ovSes 84, but no man. The particle 3é is omitted in A.V.; 
it marks a turn in the argument which is indicated still more 
clearly in Luke (v. 36), Preyer 5¢ xal xapaBodiy wpds avrovs. The 
words of Jesus here take a wider range. He says in effect to John’s 
disciples: ‘Your question implies ignorance of my teaching. My . 
doctrine is not merely a reformed Judaism like the teaching of John 
and Pharisaism, it is a new life to which such questions as these con- 
cerning ceremonial daauing are quite alien,’ 


dyvadov, ‘new;’ literally, uncarded, from yvdrrw. The old 
garment is Judaism. Christianity is not to be pieced on to Judaism 
to fill up its deficiencies, This would make the rent—the divisions 
of Judaism—still more serious. 


ox(lopa is used of the ‘schisms’ in the Corinthian Church, 1 Cor. 
i, 10, and has so passed into ecclesiastical language. 


17. otvoy véov elg doxods waXatovs. The Oriental bottles are ckins 
of sheep or goats. Old bottles would crack and leak. This may be 
regarded as a further illustration of the doctrine taught in the pre- 
ceding verse. But it is better to give it an individual application. 
The new wine is the new law, the freedom of Christianity. The new 
bottles are those fitted to live under that law. The old wine is 
Judaism, the old bottles those, who trained in Judaism, cannot receive 
the new law, who say ‘the old is better’ (or ‘ good’), Luke v. 39. 

Our Lord’s answer then is threefold, (1) specially as to fasting, 
(2) as to Christianity in regard to ts udaism, (3) as to individuals 
trained in Judaism. 

(1) This is a joyous time, not a season for fasting, which is a sign 
of sorrow. 

(2) Christianity is not a sect of Judaism, or to be judged accord- 
ing to rules of Judaism. 

(3) It is not every soul that is capable of receiving the new and 
spiritual law. The new wine of Christianity requires new 
vessels to contain it. 


el 82 prye, ‘otherwise.’ Literally, ‘unless he acts thus.’ Cp. Epict. 
Diss. 1. 15, od éwayyéAderar Edn dirocogla ray éxrés Te weprrothoey 
TP dyOporw el 5¢ wh x.7.d., Where ef 5¢ wh=nisi ita esset ut ego dico. 
(Schweighauser). 

otvov véov. ‘New wine,’ i.e. wine of this vintage. doxods Kawwous, 
‘new skins,’ i.e. that have not been used before; cp. xaivdr pynpetoy, a 

sepulchre that had never been used, not one that had been lately 
hewn out; véa d:a04cy, a covenant that is quite recent; caw? d:a07nKn, 


156 ST MATTHEW. [IxX. 18— 


one tHat is distinct from the old covenant. See Trench, Synonyms, 
part 2, § 10. 


18—26. Tue DaveutTer or Jairvs, 18, 19 and 23—26; Mark v. 
22—24 and 35—43. Luke viii. 41, 42 and 49—56. 


Tae WoMAN CURED oF AN IssvE oF Buoop, 20-—22. Mark v. 25—34; 
Luke viii. 43—48. 


Related with more detail by St Mark and St Luke. She had spent 
all her living on physicians. Jesus perceives that virtue has gone out 
of him. The woman tells all the truth before the people. 


18. dpxov. From Mark and Luke we learn that he was a chief 
ruler of the synagogue (dpx:ouvd-ywyos, Mark), Jairus by name. 7% @vyd- 
typ! pou. 7d Ouvydrpiby wou (Mark). Ouydrnp povoyerys (Luke). dpri 
érexedrnoer. éoxdrws Exe (Mark). dréévnoxev (Luke). ; 

20. Tov KpacméSov. See ch. xiv. 36 and xxii. 5. - 


21. €eyev ydp &y éavry. The imperfect denotes intensity of feel- 
ing, ‘she kept saying over and over to herself.’ 


22. Eusebius (H. E. vi. 18) states that in the city of Cssarea- 
Philippi stood a bronze statue of this woman kneeling before the 
Saviour, who was represented extending his hand to her. 


23. St Mark and St Luke mention the message to Jairus on the 
way, that his daughter was already dead, and name the three disciples 
whom Jesus permits to enter the house with him. 


rovs aiAnras. The minstrels are mentioned by St Matthew only. 
Lane (Modern Egyptians) says ‘the women of the family raise the 
cries of lamentations called ‘welweleh’ or ‘wilwal;’ uttering the most 
piercing shrieks and calling upon the name of the deceased.’ The 
employment of hired minstrels for funeral lamentations seems to 
have been universal in the ancient world. Cp. Cantabat mestis tibia 
funeribus, Ov. Trist. v. 1.14; ri we 6 kwxutds Uuay dvlynot, Lucian, de 
luctu. 10. ‘Even the poorest among the Israelites will afford her not 
less than two pipes and one woman to make lamentation.’ (Talmud.) 


Tov dxXov SopvBovpevov. To join in lamentation for the dead and 
to assist in the preparation for the funeral rites were reckoned among 
the most meritorious works of charity. 


24. tdKopdotoy. Diminutive of affection. This form is rejected 
by the Atticists in favour of xépiov, xopli:ov, xoploxn, Kopioxiov. It is 
frequent in Epictetus, Lucian, and other late authors. See Lob. 
Phryn. 73, and Sturz, De dial. Maced. p. 42. 


od ydp améBavey dAAd xaOevSa. These words are reported without 
variation by the three Synoptists; it is open to question whether they 
ought not to be taken literally.. For although xotpaécOac is frequently 
used both by classical authors and in the N.T. of the sleep of death, 
it is doubtful whether this metaphorical sense is ever attached to 
xadeddew in the N.T. or elsewhere. Adgupos 6 pldos fudv xexol- 
pytas (not Kadevder) John xi. 11; xal roGro elraw éxowuuyOy, Acts vii. 60. 








IX. 33.] NOTES. 157 


The Jews also spoke of death as sleep, but it is clear that in this in- 
stance they understood Jesus to speak of natural sleep. 


xateyéAov. For the force of xara cp. xaragudciv, ch. xxvi. 49; Acts 
xx. 37, and Thue. 11. 83, xarayedacbev hpavicbn. 


25. e€eBArOn 6 SxAos. The crowd which paid no regard to the 
repeated bidding (f\cyev, v. 24, imperf.) of Jesus was now thrust forth, 


27—31. A CureE or Two Burnp MEN. 


Peculiar to St Matthew. Archbp. Trench alludes to the fact that 
cases of blindness are far more numerous in the East than in Western 
countries. ‘The dust and flying sand enter the eyes, causing inflam- 
mations...... the sleeping in the open air, and the consequent exposure 
of the eyes to the noxious nightly dews, is another source of this 
malady.’ 

27. vtds AavelS. See note ch.i.1. The thought of the kingdom 
of heaven had been closely linked with the reign of a son of David, but 
doubtless with many Jews the glory of the Asmonean dynasty (the 
Maccabees) and the established power of the Herods had tended to 
obscure this expectation. To have clung to it was an act of faith. 


28. For val see Bp. Ellicott on Phil. iv. 3. Here of assent to a 
question, as ch. xvii. 25, and as always in John. Sometimes of assent 
to a statemént, as ch. xv. 27, or strongly asseverative as always in 
Juuke and ch. xi. 9, 26. 


30. épBpypacbar. Lit. ‘to roar,’ leonis voce uti (Schleusner), then 
(1) ‘to charge with vehement threats:’ cp. «2 ov Bpiunoao, Aristoph. 
Knights, 851, where the Scholiast explains the word 7d dpylfer@ar xat 
areeiy, implying ‘fretful impatience,’ (Jebb on Soph. Ajaz, 322); 
(2) ‘to enjoin strictly’ (here and Mark i. 43); (3) to be loudly indig- 
nant (Mark xiv. 5). In John xi. 33, éveBpiunoaro rp wvevpare pro- 
bably means, ‘felt indignation in his spirit,’ possibly, expressed 
indignation, ‘ groaned in his spirit ;’ so also John xi. 38. 


32—34. Cure or « Dus MAN possEssED BY AN EVIL SPIRIT. 
St Luke xi. 14, 15. 


83. é&xBAnOévros Tov Sarpovlov. An expression like this raises the 
question of demoniacal possession. We ask whether the instances 
described by the Evangelists point fo forms of disease recognised in 
modern medical practice or to a distinct class of phenomena. 

Jewish belief indeed appears to have attributed diseases, cases of 
insanity and even bodily infirmities such as dumbness, to the agency 
of indwelling personal evil spirits or Sauda. The distinguishin : 
feature of such demoniacal possession may be described as the phe- 
nomenon of a double consciousness. The occult spiritual power be- 
came as it were a second self ruling and checking or injuring the 
better and healthier self. 

But on the other hand the use by the evangelists of a word or ex- 
pression with which a theory is bound up, or even vivid and pic- 
turesque description in accordance with it, does not necessarily imply 
their acquiescence in that theory much less the actual truth of it. 


158 ST MATTHEW. [TX. 34— 


Accordingly the adoption of the word da:uémo» and its cognates can- 
not be considered as decisive on the point of the real existence of per- 
sonal spiritual agents in disease. A hundred words and phrases im- 
plicitly containing false theories, are yet not rejected by correct 
thinkers. Christ left many truths to come to light in the course of 
ages, not needlessly breaking into the order by which physical facts 
are revealed. 

At the same time not only is there nothing in the result of science 
sd does not deal with ultimate causes) inconsistent with some 

orm of the belief in demoniacal possession, but certain phenomena 
of madness and infatuation are more naturally described by the words 
of the evangelists in their accounts of demoniacal possession than by 
any other; and our Lord’s own words, ‘This kind goeth not out but by 
prayer and fasting,’ seem more than a mere concession to vulgar beliefs; 
for it is obvious a less definite expression might have been used if the 
belief itself was mistaken. 

In the classical writers dacuércos is used of acts, agencies, or powers 
that lie beyond human control or observation. Demosthenes e.g. ina 
striking passage speaks of the divine power or force which he some- 
times fancied to be hurrying on the Hellenic race to destruction: é7e- 
AnArAvoe kal rodro PoBeisOa:, uy re Sarudmov Ta wpdypara éXavvy, Phil. 
mr, § 54. Of the return of Orestes, Electra says da:unonoy rlOnu’ eyu, 
Soph. £1.1270. The darudnoyv of Socrates was the divine warning voice 
which apart from his own reasoning faculties checked him from enter- 
ing upon dangerous enterprizes. Again da:uéov had the meaning of 
a divine being or agent, a divinity or demi-god. The enemies of 
Socrates in their indictment used the word in this secondary sense 
not intended by him. He was charged with introducing cawda daruéna 
(cp. Acts xvii. 18). Itis in this sense of demigods or intermediate 
divine agencies that daruéma is used 1 Cor. x. 20, 21, where the argu- 
ment is obscured by the rendering of the A.V. ‘devils.’ As a classical 
word da:zovcov never means ‘ evil spirit.’- 


84. Beyov. ‘Used to say;’ this was their habitual argument. 
The answer to it is given, ch. xii. 25—380. 


35—38. Tue PreacHine or Jesus. THe Harvest oF THE WORLD. 


This passage forms the preface to the mission of the twelve. The con- 
nection points to a regular sequence of thought in St Matthew’s plan. 
The work of Christ is described as the model for the work of the 
twelve; cp. v. 35 with ch. x. 7, 8. The pity of Jesus for the lost and 
shepherdless flock was the motive for the mission; cp. v. 36 with ch. 
x. 6. The thought of the harvest of God and the labourers, vv. 37 and 
38, is raised again in the charge ch.x.10. The A.V. unfortunately 
translates épydrns by ‘labourer’ ix. 37, and ‘ workman’ x. 10. 

35. vooov...padaklay. See ch. iv. 23. 

36. tomwdayxvicby. orddyxva=the nobler organs, heart, liver, 
lungs, then specially the heart as the seat of various emotions. In a 
literal sense Acts i. 18; in the sense of ‘pity’ frequent in St Paul’s 
epistles. In the classics the meaning is extended to other feelings: n7 


X.| NOTES. 159 


awpos dpyi omddyxva Oepunvys, Aristoph. Rana, 844. avdpds omddyx- 
voy éxuabeiy, Eur. Med. 220. The verb, which is post-classical, is con- 
se to the sense of ‘feeling pity,’ and occurs in the Synoptic Gospels 
, Only. | , 
éoxvApévos. ‘Worn out, harassed.’ The literal meaning of oxvd- 
Aecy is ‘ to flay,’ then to ‘ vex,’ or ‘ harass,’ rl &re oxddXes Tov SiddoKa- 
Aov, Mark v. 85. It is a striking instance of the softening and re- 
fining process in the meaning of words: cp. épetyouat, xoprd tw. 

épuspévor. Hither (1) ‘ prostrate,’ or (2) ‘neglected,’ set at naught 
by the national teachers. 

evra. ‘When they have no shepherd,’ the condition that ex- 

cites pity is expressed by m7}, ovx éxovra would indicate the fact 
simply. 

87. 6 pdv Oepiopds mods. The same expression occurs Luke x. 2 
on the occasion of sending forth the Seventy: cp. also John iv. 85, 
Gcacacbe ras xwWpas, Ste NevKal elow wpds Oepiopdy Hdn. 


38. dws &Barly. The verb éxBddX\ew, to thrust forth, send out, 
denotes the enthusiastic impulse of mission work: cp. Mark i. 12, 7d 
arvetua éxBdAX\e adrov els rHv Eonuov—driveth him like a wind; and 
Matt. xiii. 52, of the enthusiastic teacher, Sors éxBdAXe ex Tod Oy- 
cavpov abrot xawda Kal mada. 


CHAPTER X. 


3. @aSdSaios (NX B and several versions). The other reading Acf- 
Batos has however the authority of D, and it is difficult to account 
for the presence of the word (which occurs here only) unless it was the 
original reading. 

8. vexpovs tyelpere (NX B C D), omitted in most of the later uncials 
and by many cursives and versions. Tischendorf has replaced the 
words in his text, ed. 8, 


25. éwexdXeoav, a certain correction for éxad\ecav. For the dif- 
ference of meaning see notes infra. 


28. doxtevvévrov. Reduplication of consonants was character- 
istic of the Alexandrine dialect; Sturz (de dial. Al. et Mac. p. 128), 
quotes as instances, duaprdvvey, pOdvvew, karaBévvew, &c. 


41. Arperac (N B C D). The non-assimilation of consonants 
was also characteristic of the Alexandrine dialect, as évyis, ovvxewOe, 
ouvrare.. On the other hand assimilation takes place in the Alexan- 
drine dialect in the case of », contrary to the usage of other dialects, 
as éupcow, éu IIidpw éy KuBédos, though, as might be expected, the 
MSS. differ considerably in these readings (Sturz, 130—134). 


160 ST MATTHEW. [xX. 1— 


Tae Mission oF THE TWELVE 1—4, AND THE CHARGE TO THEM, 
6—42. Mark i 14—19, and vi. 7—13. Luke vi. 12—16; ix. 1—6. 


1. robs SuSexa paSytds. The first passages in St Mark and St 
Luke record the choice or calling of the Twelve, this chapter and 
Mark vi. and Luke ix. narrate the mission or a mission of the dis- 
ciples. Possibly they were sent forth more than once. The number 
twelve was doubtless in reference to the twelve tribes of Israel, which, 
as the type of the Christian Church, survive unbroken and undispersed. 


véooy...pakaklay. See note ch. iv. 23, and ix. 35. 


2. dmooré\wv, the only passage in this Gospel where the word 
occurs. The literal meaning, ‘sent forth,’ or ‘envoys,’ though 
scarcely recognised by classical authors, was not new. It seems to 
have been a ‘title borne by those who were despatched from the 
mother city by the rulers of the race on any foreign mission, 
especially such as were charged with collecting the tribute paid to 
the temple service’ (Lightfoot, Gal. p. 90). The title of dwécrodkn 
Was given in a special sense to the Twelve, but was not confined to 
them. Matthias was added to the number of the twelve, Paul was 
‘called to be an apostle,’ James the Lord’s brother, and Barnabas, 
are designated by the same title. It had even a wider signification : 
cp. among other passages Rom. xvi. 7. The name is applied to 
Jesus Christ, Heb. iii. 1, xaravojoare rdw dmbcrodoy kal dpyrepéa 
Tis sporoylas nudvy Xpicrdy "Incoiv. He came to do the will of Him 
that sent Him. 

There are four lists of the Apostles recorded, one by each of the 
Synoptic Evangelists, one in the Acts of the Apostles. No two of these 
lists perfectly coincide. This will be seen from the tabular view below. 


Mark iii. 16, 


1L, Simon the 
Cananite. 
12. Judas Iscariot. 


Matt. x. 3 Luke vi. 14. Acts i. 13. 
1. Simon Peter. Simon Peter. Simon Peter. Peter. 
2 Andrew. James the son of Andrew. James. 
Zebedee. ‘ 
8 Jamesthesonof John the brother of James. John. 
ebedee. James. 
4. John his brother. Andrew. John, Andrew, 
6 Phili enn Philip. Philip. 
6. Bartholomew. Bartholomew. Bartholomew. Thomas. 
7. Thomas. Matthew. atthew. Bartholomew. 
8 Matthew the Thomas. Thomas. Matthew. 
Publican. 
9. James the son of James son of James the son of James son of 
Alpheeus. Alpheeus, Alpheeus. Alpheeus. 
10. Lebbzeus sur- Thaddzeus. Simon Zelotes. Simon Zelotes. 
named Thaddgeus. 


Simon the Cananite. Judas (son) of James. Judas (son) of James. 


Judas Iscariot. 


Judas Iscariot. 


It will be observed from a comparison of these lists that the twelve 
names fall into three divisions, each containing four names which re- 


main in their respective divisions in all the lists. 


Within these di- 


visions however, the order varies. But Simon Peter is placed first, 








X. 4.] NOTES. 161 


and Judas Iscariot last, in all. Again, Philip invariably heads the 
second, and James the son of Alphmwus the third division. The 
‘ classification of the apostolate is the germ of Christian Organisation. 
It implies diversity of work and dignity suited to differences of 
intelligence and character. The first group of four are twice named 
as being alone with Jesus, Mark i. 29, and xiii. 3; Peter and the sons 
of Zebedee on three occasions, see ch. xvii. 1. 


Andrew, a Greek name; see John xii. 21, 22, where the Greeks 
in the temple address themselves to Philip, ‘Philip cometh and telleth 
Andrew and Andrew and Philip tell Jesus.’ An incident that seems 
to point to some Greek connection besides the mere name. 


8. Philip, also a Greek name prevalent at the time, partly through 
the influence of the Macedonian monarchy, whose real founder was 
Philip, father of Alexander the Great; partly owing to its adoption by 
the Herodian family. 


Lebbeus, Thaddeus, Jude the [son] of James, are all names of 
one and the same person. He was the son in all probability of a 
James or Jacob, not, as usually translated, brother of James. The 
name ‘Lebbeus’=‘courageous’ from a Hebrew word (leb) signi- 
fying ‘ heart.’ 

This Jude or Judas must not be confused with Jude or Judas the 
‘brother’ of our Lord; nor must James the son of Alphsus be con- 
fused with James the brother of our Lord. The ‘brethren of the Lord’ 
believed not on Him, and could not have been among His apostles. 
James and Judas were both common names, and the variety of names 
seems to have been small at this epoch. According to this theory there 
are four persons named James—(1) the son of Zebedee, (2) the son of 
Alpheus, (3) the father of Jude, (4) ‘The less’ or rather ‘the 
little’ (6 ptxpés), the brother of the Lord: and three named Judas— - 
(1) the brother of the Lord, (2) the apostle, son of James, (3) Iscariot. 


Matthew or Levi also was son of an Alpheus, but there is no 
evidence or hint that he was connected with James son of Alphwus. 


Bartholomew=son of Tolmai, probably to be identified with Na- 
thanael. (1) St John, who twice mentions the name of Nathanael, 
never mentions that of Bartholomew ; (2) the three Synoptists mention 
Bartholomew but not Nathanael. (3) Philip is closely connected 
with Nathanael and also with Bartholomew. (4) Lastly, Nathanael 
is mentioned with six other disciples as if like them he belonged to 
the Twelve. (John xxi. 2.) 


4. Simon 6 Kavavaios, (Aramaic Kanani, Hebr. Kannah, ‘jealous,’ 
Ex. xx. 5), or ¢yAwrys, equivalent terms. The fierce party of the 
Zealots professed a rigid attachment to the Mosaic law; they acknow- 
ledged no king save God. Under Judas the Gaulonite they rose in 
rebellion at the time of the census, 

We hear of a Theudas (which is another form of Thaddeus) who 
rose in rebellion (Acts v. 36), Is it not possible that this Lebbxus or 
Jude may owe his third name to this patriot, as a Galilean might regard 
him? It may be observed that Simon (Joseph. Ant. xvu. 10, 5) and 


ST MATTHEW hl 





162 ST MATTHEW. [X. 5— 


Judas (Ant. xvu1. 1, 1) were also names of zealous patriots who rose 
against the Roman government. 


Iscariot = Man of Kerioth, in the tribe of Judah; accordingly (if 
this be the case) the only ‘non-Galilean among the Apostles. For 
other accounts of the name see Dict. of Bible. 


The choice of the disciples is an instance of the winnowing of Christ, 
the sifting of the wheat from the chaff. In these men the new life had 
manifested itself. Their faith, or at least their capacity for faith, was 
intense, and sufficient to bear them through the dangers that con- 
fronted them by their Master’s side. [Editor’s notes on Greek text 
of St Luke’s Gospel.] 


5—42. Crrist’s CHARGE TO THE APOSTLES, 


This discourse falls naturally into two divisions; of which the first 
(vv. 5—15) has reference to the immediate present, the second relates 
rather to the church of the future. The subdivisions of the first part 
are: (1) Their mission field, 5,6. (2) Their words and works, 7, 8. 
(3) Their equipment, 9, 10. (4) Their approach to cities and houses, 
11—15. 

5. els S8dv vay pi dw&Onre. For the expression ‘ way of the 
Gentiles,’ cp. ch. iv. 12, ‘the way of the sea.’ 


This prohibition is not laid on the Seventy (St Luke x. 1—16), they 
are expressly commissioned to carry tidings of the gospel to cities and 
places which our Lord Himself proposed to visit. 


eg wédtww Dapaparev. The Samaritans were foreigners descended 
from the alien population introduced by the Assyrian king (probably 
Sargon), 2 Kings xvii. 24, to supply the place of the exiled Israelites. 
In Luke xvii. 18, our Lord calls a Samaritan ‘this stranger,’ i.e. this 
man of alien or foreign race. The bitterest hostility existed between 
Jew and Samaritan, which has not died out to this day. The origin of 
this international ill-feeling is related Ezra iv. 2, 3. Their religion was 
a corrupt form of Judaism. For being plagued with lions, the Samari- 
tans summoned a priest to instruct them in the religion of the Jews. 
Soon, however, they lapsed from a pure worship, and in consequence of 
their hatred to the Jews, purposely introduced certain innovations. 
Their rival temple on Mount Gerizim was destroyed by John Hyrcanus 
about 129 B.c. See Nutt’s Sketch of the Samaritans, p. 19. 


About twenty years previous to our Lord’s ministry the Samaritans 
had intensified the national antipathy by a gross act of profanation. 
During the celebration of the Passover they stole into the Temple 
Courts when the doors were opened after midnight and strewed the 
racred enclosure with dead men’s bones (Jos. Ant. xvi. 2, 2). Even 
after the siege of Jerusalem, when the relations between Jews and 
Samaritans were a little less hostile, the latter were still designated by 
the Jews as the ‘ Proselytes of the lions,’ from the circumstance 
inentioned above. 


-  §Samaria was the stepping stone to the Gentile world. After the 
Ascension the charge to the Apostles was to be witnesses, & re ‘Iepov- 


X. 10.) NOTES. 163 


cadhp kal xdon “lovdalg cat Zapapela cal ews eoydrov rijs -yijs, Acts 
i. 8. The Acts of the Apostles contain the history of this successive 
widening of the gospel. 


6. «pds td wpdBara td drodwAdra. See note ch. ix. 36. 


8. Aempois Kabaptlere. Leprosy is not classed with the -other 
diseases. As especially symbolical of a sin-stricken man, the leper 
requires oe or purification. 


9. By Kr o6e. ‘Do not get, acquire,’ els ras tdvas dudy ‘for your 
girdles.’ Te isciples must not furnish themselves with the ordinary 
equipment of an Eastern traveller. 


Xpvodv...dpyupoyv...xyadxéy. Of the three metals named the brass 
or copper represents the native currency. The coinage of Herod the 
Great was copper only. But Greek and Roman money was also 
current. The Roman denarius, a silver coin, is frequently mentioned 

“(ch. xviii. 28, xx. 2). The farthing, v. 29, is the Roman as, the 16th 
part of a denarius: the Greek drachma of nearly the same value as a 
denarius, and the stater (ch. xvii. 27), were also in circulation. 


Tavas. Literally, girdles or money-belts, cp. ‘Ibit eo quo vis qui 
zonam perdidit,’ Hor. Ep. 1. 2. 40. Sometimes a fold of the tunic 
held up by the girdle served for a purse, apande | major avaritiz 
patuit sinus?’ Juv. Sat. 1. 88. 


10. So xitavas. See ch. v. 40. In like manner the philosopher 
Socrates wore one tunic only, went without sandals, and lived on 
the barest necessaries of life. See Xen. Mem. 1. 6. 2, where Antiphon, 
addressing Socrates, says: {7s your ovrws, ws ovd av els doidos vrd 
deordry dStawrwuevos pelvere, oirla re oir Kal word wives Td Pavdrdrara 
kal ludriov ynudlecar ob pdvov daidov ddAAd 7d avrd Oépous Te Kal yxeL- 
pa@vos, dvurbdynrés re xal dxlrwy duaredeis. Kxal unvy xphard ye ov 
AauBdves da cal xrwyudvous evppalve wal Kexrnudvous édevOepiwrepdy re 
kal Hdtov wrovee Sv. Epiphanius relates that James the Lord’s brother 
never wore two tunics but only a cloak of fine linen (owdéyva). 


trodijpara, ‘shoes.’ From Mark vi. 9 it appears that the apostles 
were enjoined to wear sandals (cavdddkca). This distinction is dwelt 
upon in the Talmud. Shoes were of softer leather, and therefore a 
mark of more luxurious living. Sandals were often made with soles 
of wood, or rushes, or bark of palm- -trees, Lightfoot, Hor. Hebr. 
ad loc. 


épydrns. See on ch. ix. 35—38, 

‘These directions correspond to the Rabbinical rules for approach to 
the Temple: ‘Let no man enter into the Mount of the Temple, neither 
with his staff in his hand, nor with his shoes upon his feet, nor with 
money bound up in his linen, nor with a purse hanging on his back’ 
(Lightfoot, Hor. Hebr. ad loc.). In some sense this connection must 
have been meant by Christ, and present to the minds of the disciples. 
It would intensify the thought of the sacredness of their mission, and 
suggest the thought of a Spiritual Temple. 

los 


164 ST MATTHEW. [xX. 12— 


12. doy dpevn ds olxfay. ‘When ye are entering into the 
house,’ Le. the house pb eta who is indicated as ‘worthy.’ The 
injunction to remain in the same house was, perhaps, partly to avoid 
feasting from house to house, partly for the sake of secrecy—a neces- 
sary precaution in after times. Such ‘worthy’ hosts of the Church 
afterwards were Lydia at Philippi (‘If ye have judged me to be faithful 
to the Lord, come into my house and abide there,’ Acts xvi. 15), 
Jason at Thessalonica, Gaius perhaps at Derbe, see Rom. xvi. 23. 
This kind of general hospitality is still recognised as a duty in the 
East, where indeed it may be regarded as a necessity. 


dowdcoaucGe. ‘Salute it,’ saying ‘Peace (eipjyn) be unto you’ 
(Skalom Ucha), the usual salutation at this day. This of course 
explains elpjyy in the next verse. The ordinary and conventional 
salutation acquires a sacred depth of meaning on the lips of Christ, 
Luke xxiv. 36 and John xiv. 27. 


14. écnvdgfare tev xovoprév, as St Paul did at Antioch in Pi- 
sidia, Acts xiii. 51. The cities of Israe] that rejected the Gospel 
should be regarded as heathen. The very dust of them was a defile- 
ment as the dust of a heathen land. See Lightfoot, ad loc. 


15. Comp. ch. xi. 24. 


16—42. Tse CHuRcH oF THE FouTuURE. 


(1) The Apostolic character, 16. (2) Persecution, 17—25. (3) 
Consolation—the care of the Father, 26-31. (4) The reward, 32. 
(5) The Christian choice, 33—-39. (6) The hests of the Church, 
40—42, 


16. os rpoBara év plow AvKwv] Clemens Rom. (1. 5), who quotes 
these words, adds to them: dmwoxpieis 5é¢ 6 Ilérpos atrp Aéyer, "Ea 
ovv dtagmapdiwow of Niko Ta dpvia; Elwev 6 ‘Inoots 7p Ilérpy, Mi 
poBeicOwoay ra dpvia rods AUKous mera Td GMOoPaveiy aurd. 


dpovipor ..dxépato.. The qualities required for the safety of the 
unarmed traveller, Pradence and simplicity are the defence of 
the weak. ¢péveyoc=‘ prudent,’ full of precaution, possessing such 
‘ practical wisdom’ as Paul had when he claimed the rights of Roman 
citizenship at Philippi. But the wisdom of a serpent is often to 
escape notice. With this thought the etymology of 8q¢:s agrees, 
whether it is the ‘seeing creature’ (ow- as in rwra) quick to discern 
danger, or ‘the creature that hides’ (677, a hole). Comp. the ex- 
pression in Rom. xvi. 19, @é\w 5é vuas codods eclvar eis 7d ayabdr, 
axepalous 8é els 7d xaxdy, and note the change from ¢pdvyiuoe of the 
text to cogovs, denoting intellectual discernment of the good. The 
difference in the directions precisely meets the difference of the two 
occasions. dxépaiot (xepdyyuus) Means unmixed, so ‘pure,’ ‘simple,’ 
‘sincere,’ not ‘harmless,’ as in A.V. The disciples who were ‘simple’ 


; oe might hope to share the immunity of doves. Tibullus says 
1. 7.17): 





a: 23.] NOTES. 165 


Quid referam ut volitet crebras intacta per urbes 
Alba Palestino sancta columba Syro. 
The epithet alba helps to explain dxépacoc. 

17. mpooréxere dwd tov avOpwrev. Perhaps with a reference to 
the serpents and the doves, which shun the approach of men; but 
comp. ch, xvii, 22, uéAXe 6 vlds rod avOpwwou wapadidocbas els xetpas 
avOpwmwy. 

ovvéSpia. i.e. provincial synagogue-tribunals. See note, ch. iv. 23. 

18. yepovas. Such as Felix and Festus at Cwsarea, the Praetors 
or Duumviri at Philippi (Acts xvi. 20), the Politarchs at Thessalonica 
(Acts xvii. 6). 

Baorrcis. As Herod Agrippa or the Roman Emperor. 

19. pr) peptsvionre wos rl Aadijonre. Curiously enough this ° 
has been quoted as if it justified want of preparation for sermons or 
addresses to a Christian congregation. The direction points defi- 
nitely to the Christian ‘apologies,’ of which specimens have come 
down to us in the Acts (iv. 8—12, v. 29—-32, vii. 1—53, xxvj. 2—29) 
and in the records of the Early Church. 

20. Td mvedpa rod watpds dpdv. The Christian ‘apologist’ shall 
not stand alone. The same Spirit instructs him which inspires the 
universal Church. St Paul experienced such consolation: ¢v r7 xpwry 
pou amodoyla ovdels cupmapeyévero...6 5¢ Kupics wor wapéorn. 2 Tim, 
iv. 16, 17. It is to this work of the Holy Spirit that the word wapd- 
xAnros may be especially referred. He is the Advocate in court stand- 
ing by the martyr’s side. This is the classical force of rapdxAnros. 

21. ddeAdds...ddeddov...zanip téxvov. ‘The history of persecutions 
for religion affords many instances of this. It is true even of civil 
disputes. Thucydides, describing the horrors of the Corcyrean se- 
dition, says (111, 81, 82), cat yap warynp waida dmwéxrave...xal rd Evyyeves 
Tob ératptxod ad\NoTpiwrepov éyévero. 

éravarricovrat. éravacracis is defined by the Scholiast on Thuc. 
11. 39 to be dray rives Tipdpevoe Kal yn adiKovmevor Gracidowot Kal 
exOpevowsr Tots under adixnoacc—inexcusable and heartless rebellion. 


22. 6 82 btropelvas els r&dos «.t.A. The parallel expression Luke 
xxi, 19 is made clear by this verse, év ry Uropxoryn vuav Kxrhoecbe Tas 
puxas Uuay, ‘ by your patience ye shall win for yourselves your souls,’ 
i.e. win your true life by enduring to the end. Comp. Rom. v. 8—5, 
xavyaucda év rais OAlpeow elddres re y OAlYs Vrouovny Karepyaserat 
9 82 vropovy Soxiuny, 7 52 Soxiyuh edwida 7 52 erwls od Karawxvve. 


culrijoera. ‘Shall be saved,’ shall win owrypla. In classical 
Greek cwrnpla means, ‘safety,’ ‘welfare,’ i.e. life secure from evil, cp. 
Luke i, 71; in the Christian sense it is a life of secured happiness, 
hence ‘salvation’ is the highest sense. So swierGat=‘ to live securely’ 
with an additional notion of rescue from surrounding danger, ol cw{6- 
pevos means those who are enjoying this life of blessed security. 


23. Srav 88 Swwxworw tas. Such words indicate that these ‘ in- 


_ 


165 ST MATTHEW. [X. 24— 


structions’ have a far wider range than the immediate mission of 
the Apostles. They are prophetic, bringing both warning and conso- 
lation to all ages of the Church. 

tws dv AGy o vids rot dvOperrov. The passage in Luke xxi., which 
is to a great extent parallel to this, treats of the destruction of Jeru- 
salem; and no one who carefully weighs our Lord’s words can fail to 
see that in a real sense He came in the destruction of Jerusalem. 
That event was in truth the judgment of Christ falling on the unre 
pentant nation. In this sense the Gospel had not been preached to 
all the cities of Israel before Christ came. But all these words point 
to a more distant future. The work of Christian missions is going on, 
and will still continue until Christ comes again to a final judgment. 


24. ovk totiy palyris drip rév S8acKadov. The disciples of Jesus 


* can expect no other treatment than that which befell their Master 


Christ. The same proverb occurs in a different connection Luke 
vi. 40, where Christ is speaking of the responsibility of the Apostles as 
teachers ; ‘as they are, their disciples shall be.’ 


25. dpxerdy tva, comp. ‘sufficit ut exorari te sinas.’ Plin. Such 
use of ut in Latin will illustrate and indecd may have influenced the 
extended use of tva in later Greek. 


Beed{eBovA. Baal Zebub=‘ Lord of flies,’ i.e. ‘averter of flies,’ a 
serious plague in hot countries. By a slight change of letter the Jews 
threw contempt on their enemies’ god, ealling him Baal Zebel— 
‘Lord of mire’—and lastly identified him with Satan. The changes 
from Bethel (‘House of God’) to Bethaven (‘House of naught or evil’), 
(Hos. iv. 15), from Nahash (‘ serpent’) to Nehushtan (2 Kings xviii. 4), 
and from the name Barcochab (‘Son of a star’), assumed by a false 
Messiah, to Barcozab (‘Son of a lie’), are instances of the same 
quaint humour. 

Another derivation of Beelzebul makes it equivalent to ‘Lord of the 
dwelling,’ i.e. of the abode of evil spirits. This meaning would be 
very appropriate in relation to ‘the master of the house;’ and the 
a Baalzebul is a nearer approach to the Greek word than Baal- 
zebel, 


érrexddeoav. ‘Surnamed ;’ more than ‘called’ A.V.: cp. d érucAnbels 
Oaddatos, v.3; 6 émcxAnOels Bapvafas, Acts iv. 36. Probably the enemies 
of Jesus had actually added the name in derision. 


26. ovdtv ydp éoriv kexaAvppévov x.7.A. Two reasons against fear 
are implied: (1) If you fear, a day will come which will reveal your 
disloyalty; (2) Fear not, for one day the unreality of the things that 
terrify you will be made manifest. 


27. 6 els rd ods deovere. Lightfoot (Hor. Heb.) refers this to a 
custom in the ‘Divinity School’ of the synagogue (see ch. iv. 23), 
where the master whispered into the ear of the interpreter, who re- 
peated in a loud voice what he had heard. 


érl rav Sopirev. Travellers relate that in the village districts of 
Syria proclamations are frequently made from the housetops at the 
present day. The announcement of the approaching Sabbath was 








X. 37.] NOTES. 167 


made by the minister of the Synagogue from the roof of an exceeding 
high house (Lightfoot, Hor. Heb.) just as the Turkish ‘Muezzin’ pro- 
claims the hour of prayer from the top of the mosque. 


28. daroxrevvévrov. Among other instances of this Alexandrine 
form quoted by Sturz (de dial. Mac. et Alex.) are duapravvew (1 Kings 
ii. 25) and dvaBévvew (Deut. i. 41). See Crit. Notes, ch, x. 28. 


tov Suvdpevoy...dmodéoat, Hither (1) God, whose power extends 
beyond this life. Comp. Clem. Rom. Ep. i. 4, where there is a pro- 
bable reference to this passage, od det nuds popeto bat Tovs avOpuious 
HG\Aov add Tov Geov. Or (2) Satan, into whose power the wicked sur- 
render themselves. 


év yeévyy. See note, ch: v. 22. 
aoe otpovila, translated ‘sparrows’ (A.V.) means any kind of small 
1r e . 


Kal éy é airav x.r.A. Two deductions may be drawn—(1) That 
human life is more precious in God’s sight than the life of the lower 
animals (v. 31); (2) That kindness to animals is part of God’s law. 


32. épodoyyore éy enol. Confess in me: make me the central point 
and abiect 6 his confession, 


$4—39. These verses exhibit beautifully three characteristics of 
Hebrew poetry, antithesis, climax, refrain. The first four lines py 
voulonre...ol olxtaxot avrod, which reflect the words of Micah vii. 6, indi- 
cate the separating influence of Christianity. Note here, as in all 
preat revolutions of thought, the change begins from the young. The 
separation is against father, mother, mother-in-law. The remaining 
lines indicate the cause of division. Absolute devotion to Christ 
implies (or may imply) severance from the nearest and dearest of 
earthly ties. This is set forth in a climax of three couplets each 
ending with the refrain ov« forw pov déos, followed by an antithetic 
quatrain. 

WAGov Barciv. The infinitive expressing a purpose is specially 
characteristic of this Gospel. The idea of aim is not prominent in 
the construction, as the infinitive might equally well express result. 


35. Sixdoar, dat cy. in N.T. carries on the idea of separation 
involved in pdxatca, for which Luke in parallel passage xii. 52 has 
Ocapepio by. 

87. The connection is this: there will be divisions in families; My 
disciples must not hesitate to side with Me rather than with father or 
mother, or son or daughter. The new life changes the old relafion- 
ships: everything is viewed now in reference to Christ, to whom His 
followers are related as mother and sisters and brethren. 

This absolute self-surrender and subordination of all meaner in- 
terests to the higher law and the one great Master find parallels in 
Greek conceptions. Hector prefers honour and duty to love of 
Andromache (II. v1. 441 foll.). The interest of the Antigone turns on 
the conflict between obedience to the supreme law of conscience and 
the respect to human law and human relations: 


168 ST MATTHEW. [X. 38— 


ob8e obdvew rocotroy wounr Ta ot 

xnpiyyal? wor’ ayparra xdcpadh Oedy 
vouie SivacOa Ornrdv by0’ Uwepdpapety. 
- Ant. 453. 


Thus it is that Christ sets his seal on all that is noblest in the unin- 
spired thought of the world. 


38. 8s ov va Tov oravpdy aérov. A further advance in the - 
devotion and self-abandonment required in the disciples of Jesus. 
These are deeply interesting and solemn words. The cross is named 
for the first time by the Saviour. The expression recurs ch. xvi. 24, 
following upon the announcement of the Passion to the disciples. 
By the Roman custom criminals were compelled to bear the cross to 
the place of execution. The Galileans would know too well what was 
meant by ‘taking the cross.’ Many hundreds had paid that forfeiture 
for rebellion that had not prospered under Judas the Gaulonite and 
others. (See Introduction, Chapter rv.) 


$9. 6 etpayv ni x.7.A. yux7 embraces every form of life 
from mere i ee to the highest spiritual life of the soul. 
Sometimes this variety of meaning is found within the limits of a 
single sentence—‘He that findeth the life of external comfort and 
pleasure, shall lose the eternal life of spiritual joy; and conversely, he 
who loseth his earthly life for my sake shall find the truer and more 
blessed life in heaven.’ Even in a lower sense this is true: ordco 
bev pacrevovow Snv éx wavyrds rpémou év Tots woAEutKols OUTOL KaKws Te Kal 
aloxpds ws émt rd wok) dtobvycKxovaw, Xen. Cyr. Exped. m1. i. 43, ‘ 


40—42. Tue REcEPTION oF THE APOSTLES AND MINISTERS oF 
JESUS CHRIST. 


In respect of poetical form, note first the ascending climax vyas... 
éue...roy réuparra éué. And then the descending climax, rpogyrm... 
dlxaov...€va Tay puxpov. The privilege rises to the highest point con- 
ceivable; the reward is not only for welcome to a prophet but for the 
slightest service to the lowliest child of God (see Bp. Jebb, Sacr. Lit., 
on the whole passage). For a similar rise and fall in a poetical pas- 
sage see ch. xx, 25—28. 


40. 6 Sexdpevos. In the sense of receiving as a teacher, and of 
welcoming as a guest, see v. 14. Whoever welcomes the Apostles 
and listens to them, listens to the voice of Jesus Christ and of God 
ri dshar aaa and They ‘will make their abode with him,’ 

ohn xiv. 23. 


41. els dvopa mpodijrov. A Hebraism: for the sake of, out of re- 
gard to the prophet’s character. In translating the Hebr. l’shem the 
Hellenistic writers use indifferently es [7d] dyona, év [7 Q] dvonare, éxt 
[r@] dvopare. 


prodev wrpoprrov. Such reward as a prophet or preacher of the 
gospel hath. 





XI 1] NOTES. 169 


Slxarov. The righteous are those who fulfil the requirements of 
the Christian law (comp. ch. i. 19), true members of the Christian 
Church—the saints. 

42. tva ray pucpov. The reference may be to the disciples. But 
there appears to be a gradation, in the lowest step of which are ‘ these 
little ones.’ Possibly some children standing near were then ad- 
dressed, or, perhaps, some converts less instructed than the Apostles 
- had gathered round. ‘The little ones’ then would mean the young 
disciples, who are babes in Christ. The lowest in the scale—apostles 
—prophets—the saints—-the young disciples. The simplest act of 
kindness done to one of Christ’s little ones as such shall have its 
reward. 

Yuxypos (tSaros). As aqua is understood in Latin ‘Frigida non 
desit, non deerit calda petenti.’ Mart. xrv. 103. 

ov par] drroddoy. 0d 7) expresses an emphatic denial. ov denies the 
fact, uh the very conception of it; ob denies a thing absolutely, u7) as 
it presents itself tous. The explanation usually given of an ellipse 
of 5é0s éorw fails to satisfy all instances. See Goodwin’s Greek Moods 
and Tenses, § 89. 


CHAPTER XI. 


2. 81d for dvo of textus receptus on the highest evidence. 


16. The textus receptus here has xat rpoogwvotcr rots éralpos adiroy 
cat Aéyouow. The authority for the correction is decisive. 

19. The change from réxywy to Epywy is not certain, it is however 
supported by NB*, by Jerome’s testimony, and by some Versions. 

23. Here the correction is partly a question of punctuation. The 
received text has xal ov, Kawepvaovm, 4 tws Tod otpavod vWwicica, Ews 
goov xaraBiBacbjoy. The best editors give the reading of this text: 
but there is some authority for 7 bywOns in place of uh vywOhop. 

The earliest MSS. afford little guidance as to punctuation. ‘The 
Greek interrogation now in use (;) first occurs about the ninth 
century, and (,) used as a stop a little later.’ Scrivener’s Introduc- 
tion, p. 48. 


1. JESUS PREACHES THE GOSPEL, PROBABLY UNACCOMPANIED BY 
THE TWELVE. 


2—19. CoNCERNING JOHN THE Baptist. 
His message to Jesus 2—6. His position as a Prophet 7—14. His 
relation to Jesus and to his contemporaries 15—19. 
St Luke vii. 18—35. 


1. «al éyévero. A translation of a Hebrew transitional formula; 
the verb which follows (1) is sometimes connected with «al, as ch. ix. 
10, xal éyévero adrod dvaxeipévov...xat ldov, (2) sometimes, as here, has 


179 ST MATTHEW. [XL 2— 


no connecting particle; (8) sometimes the infinitive is used, as xal 
éyévero wapamopevecOa airéy, Mark ii. 23. This formula varied by 
éyévero d¢ is especially frequent in St Luke, and does not occur in 
St John. The particular phrase xa éyéverp, dre éréXeoev, is confined 
to St Matthew; see ch. vii. 28 (cuver.), xiii. 53, xix. 1, xxvi. 1. (Winer, 
p. 406 c, and p. 760 e, and note 2.) 

éketOev. The place where Jesus delivered the charge to the 
Apostles is not named. 


2. év ty Seopwrnply. At Macherus. See note, ch. xiv. 3. 

Ta tpye., which were not the works which John might have expected 
from a Messiah, in whose hand was the separating fan, and at whose 
coming the axe was laid at the root of the trees. 


Sta trav palyriov. See critical note supra, and ep. Luke vii. 19. 


3. 6 épxépevos. Hebr. Habba, one of the designations of the 
Messiah; in every age the prophet said ‘He cometh.’ See note 
ch. i. 18. 


trepov, another—a different Messiah, whose ‘ works’ shall not be 
those of love and healing. wxpocdoximuey, probably conjunctive, ‘are 
we to expect.’ 


-It is often disputed whether John sent this message (1) from 4 
sense of hope deferred and despondency in his own soul; he would 
ask himself: (a) Is this the Christ whom I knew and whom I bap- 
tized? (b) Are these works of which I hear, the works of the 
promised Messiah? or (2) to confirm the faith of his disciples, or (3) 
to induce Jesus to make a public confession of His Messiahship. (1) 
The first motive is the most natural and the most instructive. In 
the weary constraint and misery of the prison the faith of the strongest 
fails for a moment. It is not doubt, but faith wavering: ‘ Lord, I be- 
lieve; help Thou mine unbelief.’ (2) The second has been suggested, 
and found support rather from the wish to uphold the consistency of 
the Baptist’s character than because it is the clearest inference from 
the text; note especially the words drayyelAare,'Iwdvvy. (3) The third 
motive would have been hardly less derogatory to John’s faith than 
, the first. And would not our Lord’s rebuke, v. 6, have taken a different 
form, as when he said to Mary, ‘Mine hour is not yet come?’ 


5. Comp. Isaiah xxxv. 5 and Ixi.1. The first passage describes 
the work of God, who ‘will come and save you.’ 

mrwxol evayyeAfovrat. In earthly kingdoms envoys are sent to 
the rich and great. Compare the thought implied in the disciple’s 
words, ‘Who then can be saved?’ If it is difficult for the rich to enter 
the kingdom, how much more for the poor? 

For the construction see Winer 287. 5, and 326.1, a. It falls under 
one or other of the following rules: (1) a verb governing dative of 
person and accusative of thing in active voice retains the accusative of 
the thing in the passive. Cp. werlorevya 7d evayyéAtoy from wioretw 
Twi rt, (2) A verb governing a genitive or dative in the active has for 
subject in the passive the object of the active verb. 








XI. 10] | NOTES. 171 


6. xal paxdptos, «.7.A. Blessed are all who see that these works 
of mine are truly the works of the Messiah. Some had thought only 
of an avenging and triumphant Christ. 

paxdptos. A term that denotes spiritual insight and advance in 
the true life. : 

oxavSartio0n. See note, ch. v. 29. In this passage cxavdarlterbar 
has the force of being entrapped or deceived by false notions. ~ 

7—14. The position of John as a prophet. The message of the 
Baptist must have made a deep and a mournful impression on the 
bystanders. It may have caused some of them to lose their faith in 
Christ or in John, and to ask, like John, whether this was indeed the 
Christ. Jesus restores their belief in John by an appeal to their own 
thoughts concerning him. It was no fickle waverer or courtier that 
they went out to see. . 

7 Some editors place the interrogative after onuov, but the cor- 
rection seems harsh and unnecessary. 

KdAapov tro dvétov oad. If the first suggestion (v. 3) be adopted, 
the words have a corroborative force. It was no waverer that ye went 
out to see—his message was clear, his faith was strong then. 

Others give the words a literal. sensé—the reeds on the banks of , 
Jordan—and observe a climax, a reed—a man—a prophet—more than 
a prophet—the greatest of them. 

8. év padaxois Hudrecpévoy. Prof. Plumptre (Smith’s Bib. Dic. r. 
1166) suggests that there may be a historical allusion in these words. 
A certain Menahem, who had been a colleague of the great teacher 
Hillel, ‘was tempted by the growing power of Herod, and with a large 
number of his followers entered the king’s service...they appeared 
publicly in gorgeous apparel, glittering with gold.” (See Lightfoot, 
Hor. Hebr., on Matt. xxii. 16.) 

9. «weptoodrepov mpoprrov. Other prophets foresaw the Messiah, 
the Baptist beheld Him, and ushered in His kingdom: he was the 
Ligh, of the King. Further, John was himself the subject of pro- 
}-necy. 

weproosrepoy, late for ri¢éov. As weptoods has in itself a compara- 
tive force, the form wepioodrepov is due to the reduridance of expres- 
sion characteristic of the later stage of a language. 


10. yéypamwrar. See note ch. ii. 5. 


od éyd darorr&dw x.7.A. Mal, iii. 1. The quotation is nearly 
a literal translation of the Hebrew, except that for the second 
person, éumrpocbév cov, the Hebrew has the first person, ‘ before me.’ 
The same change is made in the parallel passage Luke vii. 27, and 
where the words are cited by St Mark i.2. By such change the Lord 
quotes the prophecy as addressed to Himself. The gov of the N. T. 
represents the pov of the O.T. Possibly the reading is due to the 
Aramaic Version of the Scriptures familiar to the contemporaries of 
Christ. But in any case only the divine Son of God could apply to 
Himself what was spoken of Jehovah. an 


172 - ST MATTHEW. [Nii 


11. 6 88 px He that is less, either (1) than John or (2) 
than others. Those who are in the kingdom, who are brought nearer 
to God and have clearer spiritual knowledge of God, have higher 
privileges than the greatest of those who lived before the time of 
Cl e t. ‘ 


12. dad 8 rev sjpepov x.7r.A. Another point shewing the greatness of 
John, and also the beginning of the Kingdom: it was from the time 
of John’s preaching that men began to press into the kingdom, and 
the earnest won their way in. For the preaching of John was the 
epoch to which all prophecy tended. 

Bidfera:. Is forced, broken into, as a ship enters a harbour by 
breaking the boom stretched across the harbour’s mouth. Cp. fid- 
cacOa roy éxxdovv (Thuc. vir. 72) of the Athenian fleet forcing its way 
out of the harbour at Syracuse. John’s preaching was the signal 
for men to press into the kingdom—to adopt eagerly the new rule and 
life heralded by John and set forth by Christ. 


cal Bracral dpwd{ovewy. The invaders, those who force their way 
in—the eager and enthusiastic followers of Christ seize the kingdom— 
win it a8 a@ prize of war. 


' Bracral. Here only in N.T. one other instance of its occurrence is 
quoted (Philo, de Agricultura, p. 314, a.p, 40). Cp. the Pindaric 
Biards. 


13. yep gives the reason why the wonderful growth of the kingdom 
should be witnessed now. 


14. «& Odtere SéEacGar. ‘The present unhappy cireumstances in 
which John was placed seemed inconsistent with such a view of his 
mission’ (Meyer). 

16. dpola gorlv waSlos x.7.A. If the grammatical form of the 
comparison be closely pressed, the interpretation must be that the 
children who complain of the others are the Jews who are satisfied 
neither with Jesus nor with John. The men of the existing genera- 
tion appealed in turn to John and to Christ, and found no response 
in either. They blamed John for too great austerity, Jesus for 
neglect of Pharisaic exclusiveness and of ceremonial fasting. 


But if the comparison be taken as applicable generally to the two 


terms, it may be explained by John first making an appeal, then . 


Christ, and neither finding a response in the nation. This is the 
ordinary interpretation, and certainly agrees better with the facts, 
inasmuch as Christ and John made the appeal to the nation, not the 
nation to them. 

It has been remarked that the joyous strain of the children, and the 
more genial mood of Christ, begin and end the passage, pointing to 
joyousness as the appropriate note of the Christian life. 


18. priiredoOloy pijremlvov. pre not otre, because it is not only that 
a acne of fact is stated, but the view which was taken of John’s 
conduct. 











XI. 23.] NOTES. 173 


Demosthenes was reproached for being a water drinker, ws éyw 
peev Vowp mlvwy elxérws Svatpomwos Kal dvoxonds elul res AvOpwros. Phil. 
11, 30. 


19. For this adversative use of xal, see note ch. i. 19. 


Suxacovv. Lit. ‘to make right,’ of a person to do him justice, give 
him what he deserves, either punishment (Thuc. mm. 40. Herod. 1. 
100), or (later) acquittal: here, ‘was acquitted of folly.’ The aorist 
marks the result, or is the aorist of a customary act—a meaning 
expressed by the present tense in English, 


1 coda is ‘divine wisdom,’ God regarded as the All-wise. The — 
conception of a personified Wisdom is a growth of later Jewish 
thought, bringing with it many beautiful associations of Jewish 
literature, and hallowed by the use of the word in this sense by Christ. 


amd tav tpywy. See critical notes, supra. dé, which strictly marks 
result, is used of the instrument and of the agent in later Greek. 
Here the sense is: ‘the results justify the plan or method of divine 
providence.’ 


If the reading of the textus receptus be taken, réxva 77s codlas= 
‘the divinely wise.’ The spiritual recognise the wisdom of God, both 
in the austerity of John and in the loving mercy of Jesus, who con- 
descends to eat with publicans and sinners. 


20—24. Tuer CITIES THAT REPENTED NOT. 


St Luke x. 13—15, where the words form part of the charge to the 
seventy disciples, It is instructive to compare the connection sug- 
gested by the two evangelists. In St Matthew the link is the rejection 
of Christ by the Jews—then by these favoured cities; in St Luke, the 
rejection of the Apostles as suggestive of the rejection of Jesus. 


21. Xopately is identified with Kerazeh, two and a half miles N. of 
Tell Hum. The ruins here are extensive and interesting; among 
them a synagogue built of hard black basalt and houses with walls 
still six feet high. Recovery of Jerusalem, p. 347. 


Bnocaiddv (House of Fish), either on the Western shore of the Lake 
near Capernaum (see Map); or, in case there was only one place of 
that name (see note, chap. xiv. 13), it is Bethsaida Julias, so named 
by Herod Philip in honour of Julia, daughter of Augustus. 


22. wdyv. Connected probably with w\éov, ret. So ‘more than,’ 
‘moreover,’ ‘ further’ (Curtius, Grk. Etym.; Ellicott, Phil. i. 18; Winer, 
p. 552); or with wé\as, ‘besides,’ ‘apart from this,’ ‘only’ (Hartung, 
Lightfoot, Phil. iii. 16). (1) The rendering ‘ moreover’ would suit this 
passage. (2) In others r\yv almost=d)Ad, ‘ notwithstanding’ (the 
additional fact being often adversative); or (3) ‘except,’ constructed 
with genitive, or 671, or with 7. The first and last of these construc- 
tions favour the derivation from rdéov. 


23. Kadapvactp. Seemap. Although Capernaum was truly exalted 
unto heaven in being our Lord’s ‘own city,’ the thought is rather of 
self-exaltation. The expressions recall Isaiah xiv. 13—15. Caper- 


174 ST MATTHEW. (XI. 25— 


naum has exalted herself like Babylon—like Babylon she shall 

be brought low. The idea that Capernaum was literally on a height 

does not appear to be borne out by facts. Both the conjectural sites 

ai aatie low in the map published by the Palestine Exploration 
fun 


25—27. THE REVELATION TO ‘ BABES.’ 


St Luke x. 21—22, where the words are spoken on the return of the 
Seventy. 

The close connection between this section and that which follows 
has been pointed out by Dean Perowne (Expositor, Vol. viir.). In 
this section two divine moral laws are set forth: (1) The revelation 
is made to humility. (2) The revelation is made through Christ 
alone. The invitation which follows (vv. 28—30) is given (1) not to 
the self-assertion of man, but to his need and the confession of that 
need, by One who is ‘meek and lowly in heart ;’ (2) with a promise of 
rest to those, and those only, who take upon them Christ’s yoke and 
learn of Him. 

25. awoxpOels. This use of dwoxpi0els, ‘answering,’ where no 
question piceedea, is a Hebraism. 

€oporoyotpar, Strictly, ‘to speak forth,’ ‘confess,’ ras auaprias, 
ch, iil. 6; cp. Phil. ii. 11, then to ‘utter aloud? praise or thanks, as 
here and Rom. xiv. 11 (quoted from Is. xiv. 23), dre duol xduye wap 

yévu xal =age yhuooa etoporoyncerat TH Oeg. 

Tov ovpavov Kal tis yis. The expression points to God as the 
author of law in nature and in religion. 

ore Expuipas. ‘That thou hidest,’ not by an arbitrary and harsh 
will, but in accordance with a law of divine wisdom. Truth is not 
revealed to the philosophical theorist, but the humility that submits 
to observe and follow the method of nature and working of God’s laws 
is rewarded by the discovery of truth. For this use of the aorist see 
note v. 27, last clause. 

dro copov Kal cvverwv, for the classical construction, xpurrew 
rl Twa, OF 7 awpés twa, There is a sense of separation in ‘conceal- 
ment’ denoted by dwé. The secrets of the kingdom are not revealed 
to those who are wise in their own conceit, but to those who have the 
meekness of infants and the child-like eagerness for knowledge. In 
n special Jewish sense ‘the wise and prudent’ are the Scribes and 
Pharisees. In a purely Greek sense, codol xal ovverot are they to 
whom especially the apprehension of the highest truths belonged. 
copia is wisdom in its highest philosophic sense; it is the most exact 
of sclences—dxpiBeardry Tov éricrnuwy, and is said uh udvoy Ta ex Tar 
epxwv eldévar GANA Kal wepl Tas apxas aAnGevew (Arist. Eth. Nic. v1. 7). 
ovveocs is ‘critical intelligence,’ 

26. valémarijp. ‘Yea, Father (I thank thee), that,’ &c. Not as in 
A. V., ‘Even so, Father, for,’ &c. For the nominative in place of 
vocative cp. Soph. El. 634, 


. Exatpe 3h od Oipal? 4 wapodcd moe. 





XI. 27.] NOTES. 175 


ev8oxla. ‘ Pieasure,’ in the sense of resolve or determination (see 
note, ch. iii. 17). The divine plan of ‘discovery and revelation is 
a subject of thankfulness. 


27. mape5é0y. Strictly, ‘were delivered.’ ‘The A. V. translates 
the aorist by a present in this passage, by a perfect definite the 
similar expression, ch, xxviii. 18, €640n wor waoa étovcla év ovpay@ xal 
éxi rijs yns. It is not always easy to determine the force of the aorist 
inthe N. T. (1) In classical Greek the aorist is occasionally used 
where the English idiom would require the perfect definite. But in 
such cases it is not correct to say that the English perfect and the 
Greek aorist denote precisely the same temporal idea, but rather that 
in some instances the Greeks marked an action only as past where 
our idiom connects the past action with the present by the use of the 
perfect definite. (2) Again, when the Greek aorist seems to be used 
for the present, the explanation is: (a) either that the action is past, 
but only just past—a point of time expressed by the English present, 
but more accurately indicated in Greek by the use of the aorist; e.g. 
the Greeks said accurately 7! &hetas ; what didst thou say? when the 
words have scarcely passed the speaker’ 8 lips; in English it is natural 
to translate this by the less exact ‘what s#yest thou?’ (8) Or the 
action is one of indefinite frequency. Here again the English pre- 
sent takes the place of the Greek aorist. But in this idiom also the 
aorist retains its proper force. The Greeks only cared to express 
a single occurrence of the act, but from that single occurrence inferred 
the repetition of it. It will be observed that these usages are due to 
the singular (a) exactness and (f) rapidity of Greek thought. 

In later Greek some of this exactness was doubtless lost, the aorist 
coming more and more into use, being an ‘aggressive tense,’ as - 
Buttmann calls it, till in modern Greek the synthetic perfect has 
disappeared. 

It is, however, possible probably in every instance in the N. T. to 
refer the aorist to one or other of the above-named classical uses, even 
where (1) the perfect and aorist are used in the same clause. As in 
Acts xxii. 15, édpaxas= ‘hast seen’ (the image is still vividly present 
just now— past action connected with present time); xal jxovcas, 
‘and didst hear’ (act regarded merely as past); so also in Jas. i. 24, 
Karevonoey yap éaurdy Kal ameAnAuder, the aorist marks the momentary 
act, the perfect the continuing effect. Cp. Medea, 293, ob viv pe rpwrov 
GdAd wodrdxis, Kpéov, | Braye dota peydda 7’ elpyacrat xaxd, the effects 
of the evil remain now. Or (2) where the relation to the present is 
very close, as Luke xiv. 18, dypdv ayyépaca.. yuvaika, éynua=‘I have 
bought...married ;’ see above (1). Or (3) where vév or vuvi is joined to 
the aorist, Here the temporal particle denotes the present order or 
state of things as contrasted with the past, not the present moment; 
as Col. i, 21, vurt d¢ droxarmdddynre [or droxar}\Aager]. See Bp. 
Lightfoot, ad loc. Cp. 1 Peter ii. 25. 

In this passage and ch. xxviii. 18, the act indicated by the aorist is 
placed in the eternal past, where the notion of time is lost, but as an 
eternal fact may be regarded as ever present, this aspect of the aorist 
is properly represented by the English present tense. 


176 ST MATTHEW. | * PX. 28— 


émywdoxe, as distinguished from the simple verb, implies a far- 
ther and therefore a more perfect and thorough knowledge. ta ém- 
v¢s, Luke i. 4, ‘that thou mayest perfectly know.’ éxlyswors is used 
especially of the knowledge of God and of Christ as being the perfec- 
tion of knowledge. Bp. Lightfoot, Col. i. 9. 


98—30. Rest FOR THE HEAVY LADEN. 


These words of Jesus are preserved by St Matthew only. The con- 
necting thought is, those alone shall know who desire to learn, those 
alone shall have rest who feel their burden. The babes are those 
who feel ignorant, the laden those who feel oppressed. 


28. Acvre pds pe. Jesus does not give rest to all the heavy 
laden, but to those of them who shew their want of relief by coming 
to Him. For deire see note ch. iv. 19. 

Komuwvres kal wehopriopévor. Answering through parallelism to 
the last line of the stanza—é ydp fvyds x.7.X. The figure is from 
beasts of burden which either plough or draw chariots, wagons, &c., 
for which xommwvres and {vyds are appropriate words; or else carry 
burdens (gopria). 

29. pdSeredmn éuov. ie. ‘become my disciples;’ an idea also con- 
veyed by the word ¢vyés, which was used commonly among the Jews 
for the yoke of instruction. Stier quotes from the Mishna, ‘ Take 
upon you the yoke of the holy kingdom.’ Men of Belial=‘ Men with- 
out the yoke,’ ‘ the uninstructed.’ 

Srv mpats elus Kal ramavis ry Kapd The character of Jesus de- 
setined by ser cp. 2 Oar o: i Seine tds dia rAs wpgiryros 
cal émvecxelas roO Xptorob. It is this character that brings rest to the 
soul, and therefore gives us a reason why men should become His 
disciples. 

avdtravow tats Wuyxats dev. Cp. Jer. vi. 16, ‘Thus saith the 
Lord, Stand ye in the ways, and see, and ask for the old paths, where 
is the good way, and walk therein, and ye shall find rest for your 
souls. But they said, We will not walk therein.’ 


Taig puxats}] Not relief from external bodily toil. 


80. 16 doptloy pov edadpov éoriv. Contrast with this the burden 
of the Pharisees, ch. xxiii. 4, goprla Bapéa [xal dvcBdoraxra]. 


CHAPTER XII. 


4 dforovs. 6. pettov for peltwy. 7. Edeos for reor; in these 
instances the textus receptus represents an unauthorised change to an 
easier construction or a more usual grammatical form. 

$1. The omission of rots dvOpdéroas after ox dfeOjoera: is on the 
authority of the leading editors and has the sanction of the oldest 
MSS. and several versions. But, with the exception of N B, all the 
important Uncials contain the words, and their retention gives weight 
and solemnity to the clause. 


35. tis kapdlas after Oncaupod is rightly rejected as a gloss. 


XII. 4.] NOTES. , 177 


1—13. THE OBSERVANCE OF THE SABBATH. 


1. The disciples pluck ears of corn on the Sabbath. 2. A man 
with a withered hand cured on the Sabbath. 


St Mark ii. 23—28, iii. 1—5; St Luke vi. 1—11. 


1. dropebéy. St Luke has the less classical éyévero diaropeveodat. 

trois odBBacwv. For the form as if from a sing. odSSas -aros seo 
Winer 73. 1d cdSBarov and ra odBBara, whether in singular or. plural, 
mean (1) the sabbath, é 7@ oapBdry, Luke vi. 7. dye 5¢ caBpdruv, 
Matt. xxviii. 1. (2) The week, xpwrn oaBBdrov, Mark xvi. 9. els 
play caBBarwy, Matt. xxviii. 1. 


érevacav. A late form for érelynoay. So wewdy and wewg for 
Attic rewjy and rez. 


Yptavro tOAav ordxvas. The Pharisees, who seem to have been 
watching their opportunity, make the objection as soon as the dis- 
ciples began what by Pharisaic rules was an unlawful act. 


2. 8 ovx Keorw rovdv dv caPBéry. This prohibition is a Pharisaic 
rule not found in the Mosaic Law. It was a principle with the 
Pharisees to extend the provisions of the Law and make minute regu- 
lations over and beyond what Moses commanded, in order to avoid 
the possibility of transgression. To pluck ears of corn was in a sense, 
the Pharisees said, to reap, and to reap on the Sabbath day was for- 
bidden and punishable by death. These regulations did in fact make 
void the Law; e.g. the result of this particular prohibition was to con- 
travene the intention or motive of the Sabbath. If sabbatical obser- 
vances prevented men from satisfying hunger, the Sabbath was no 
longer a blessing but an injury to man. 


8. Ahimelech, the priest at Nob, gave David and his companions 
five loaves of the shewbread (1 Sam. xxi. 1—7). ‘It is no improbable 
conjecture that David came to Nob either on the Sabbath itself, or: 
when the Sabbath was but newly gone.’ Lightfoot, Hor. Heb. ad 
loc. 


4. rovs dprovs tys mpollcews. Literally, ‘loaves of the setting 
forth,’ i.e. the bread that was set forth in the sanctuary. It was also 
called ‘continual bread’ as being set forth perpetually before the 
Lord, hence the Hebrew name, ‘bread of the presence.’ Twelve loaves 
or cakes were placed in two ‘piles’ (rather than ‘ rows,’ Lev. xxiv. 6) 
on the ‘pure table’ every Sabbath. On each pile was put a golden 
cup of er eas See Exod. xxv. 30; Lev. xxiv. 6—8; Josephus, 
Ant. ur. 10. 7. 


tis mpolicems. This use of the attribute genitive is very frequent 
in the Hebrew language, which has few adjectives in proportion to the 
substantives. Adjectives of material are almost entirely wanting 
(Rodiger’s Gesenius Hebr. Gram. p. 236). The construction however 
belongs also to Greek syntax, pér\awa 3 dorpwy...edppdyn ‘starry 
night. > Soph. El. 19. Aeuefs Avot awtépvy:. Ant. 114. ‘a snowy 
wing.’ See Donaldson, Grk. Gr. 4 


éfdv vv. A late analytic form a os 
ST MATTHEW 12 


178 ST MATTHEW. [XIL 5— 


5. dvéyvere. For the aor. see ch, v. 21 and xi. 27. 


ol lepets...BeBnrotowv. By labour in removing the shewbread, pre- 
paring tire for the sacrifice, and performing the whole temple service.: 
‘Not merely does the sacred history relate exceptional instances of 
Buoy but the Zaw itself ordains labour on the Sabbath as a duty’ 
(Stier). . 

BmAovow. The verb is late. BéB8ndos (Bdw, Balvw, Byrds, ‘a 
threshold ’) lit. = ‘ allowable for all to tread,’ so common, profane. 


6. petfov. The neuter gives the sense of indefinite greatness; cp. 
Luke xi. 32, wrdelov LDoroupwvos wse, and Eur. Jon, 973, xal wws ra 
xpelaow Ovyros ovo’ urepipduw, where ra xpeloow is equivalent to rév 
Oedy. 

7. @& 88 éyvoxate. This form of the conditional sentence implies 
that the action of the protasis did not take place. The Pharisees did 
not recognise the true meaning of the prophet. 


"ExXeos 0Aw al od Bvolav. Quoted a second time, see ch. ix. 13. 
There is something more binding than the Law, and that is the prin-. 
ciple which underlies the Law. The law rightly understood is the 
expression of God’s love toman. That love allowed the act of David, 
and the labour of the priests; ‘Shall it not permit my disciples to 
satisfy their hunger?’ 

The MSS. vary between f\cos and &Acov. In the classics &eos is 
always masc., in Hellenistic Greek generally neuter, similar instances 
are wdovros neut. 2 Cor. viii. 2; Phil. iv. 19 alibi, and {jAos neut, 
Phil, iii. 6 (Lachmann and Tischendorf), 


- 10. xéeipa txwv Enpay, i.e. paralysed or affected by atrophy. St 
Luke has 7 xelp avroo # deiid. 

et does not introduce direct questions in Attic Greek. For this 
later use, compare Latin an and even si, The construction is pro- 
bably due to an ellipse. Winer, 639. 


11. In the other Synoptic Gospels the argument is different. ‘Is it 
lawful to do good on the Sabbath days, or to do evil? to save life or to 
kill?’ §t Matthew states the argument that bears specially on the 
Jewish Law. St Luke, however, mentions the application of the same 
argument by our Lord on a different occasion, ch. xiv. 5. Our Lord’s 
answer is thrown into the form of a syllogism, the minor premiss and 
conclusion of which are left to be inferred in St Luke loc. cit, 


12. diadépa. Cp. ch. x. 81, roddGv orpovOlwy dcaddpere vpeis. 


14—21. Tue Puanrisees PLor AGAINST J ESUS, WHO RETIRES, 


Mark iii, 6—12; Luke vi. 11, 12. 
14. cvpBovrArov afov car abrod. St Mark adds that the He- 
rodians joined the Pharisees, 


Stras attrév drodkdcwow. This sequence of the subjunctive on 
the historic tenses is the established usage in Hellenistic Greek. For 
instances in the Classics see note, ch. xiv. 36. The use of the sub- 


XIL 19.] NOTES. 179 


junctive gradually displaced the optative mood, which does not exist 
in Modern Greek. In the N.T. it is somewhat rare. It occurs, (1) 
in conditional sentences; as, dAN el cal waoxorre did dixacocvyny, 
paxapio, 1 Pet. iii. 14. (2) In the expression of a wish; as, undels 
xaprov payo, Mark xi. 14, and the formula, uy yévorro. (3) In in- 
direct questions; as, Aptayro outnrely...7d tls dpa ely 逢 abray, Luke 
xxii. 23. (4) In a temporal sentence; once only, in oratio obliqua, 
Acts xxv. 16. (5) With dy, ‘when subjective possibility is connected 
with a condition’ (Winer), as Acts xvii. 18. (6) In strictly final sen- 
tences it does not occur; on the apparent instances, (a) Mark ix. 30, 
and xiv. 10, where there are strong reasons for regarding yvot and 
wapadot as subjunctive forms; and (f) Eph. i. 17, where the sentence 
introduced by ta expresses the object of the prayer or wish; see 
Winer, p. 360, note 2,.and p. 363. 

15. dvexdpnoev exetOev. See ch. x. 28. Jesus follows the prin- 
ciple which He laid down for his disciples’ guidance. 


17. +d pybtv Sia ‘“Hoatov. Is. xlii, 1—4. The quotation follows 
the Hebr. with slight variation. After fws dv éxBddy...xplow a clause 
follows, expanding the thought of those words: ‘His force shall not 
be abated nor broken. Until he hath firmly seated judgment in the 
earth’ (Lowth’s trans.). In the LXX., "Iaxw8 and Iopaya are inserted 
as subjects in the first clauses, and there are many verbal discre- 
pancies. 

18. 6 wats pov. ‘My servant.’ In Isaiah’s prophecy, either (1) 
‘the chosen one,’ whom Jehovah raised ‘from the north’ (Is. xii. 25) 
to do his will, and bring about His people’s deliverance from the Baby- 
lonish Captivity, or (2) the nation of Israel the worker out of Je- 
hovah’s purposes, in either case in an ultimate sense the Messiah. 


xplow. The Hebrew word (mishpat) is used in a wider sense than 
xplocs denoting ‘rule,’ ‘plan,’ ‘ordinance,’ &c. Adhering, however, 
to the strict force of the Greek, we may regard xpiots as the ‘ divine 
sentence or decree,’ so the ‘purpose’ of God in the Gospel. 


rots €Oveorv. Possibly our Lord in His retirement addressed Him- 
self more especially to the Gentiles—the Greeks, Phcenicians, and 
others, settled near the lake. ‘They about Tyre and Sidon, a great 
multitude,...came unto Him,’ Mark iii. 8. 


19,20. These verses describe the gentleness and forbearance of 
Christ. He makes no resistance or loud proclamation like an earthly 
prince. The bruised reed and the feebly-burning wick may be referred 
to the failing lives which Jesus restores and the sparks of faith which 
He revives. 

19. éploa. Here, only in N.T., it may be noted that in this cita- 
tion there are three drat Aeydueva in N.T. alperltecw—éplfecw—ri'po- 
pat, none of which occur in the LXX. version of the prophecy; the 
fut. xarediec is extremely rare, and the construction of éAmifew is 
found here only in N.T. The divergence from the LXX. points to 
an independent version, and the divergence from St Matthew’s voca- 
bulary points to some translator other than the Evangelist. 


12=-3 


180 ST MATTHEW. (XII. 21— 


dxotoe. Late for middle form dxo’zserac. 


dy rais wAarelars. ‘In the open spaces’ of the city. Jesus had re- 
tired to the desert. 

2. ws av dxBdAy els vixos riv xplow, i.e. ‘until he makes his 
judgment triumph—until he brings it to victory.’ éxBdAdew denotes 
the impulee of enthusiasm. See ch. ix. 38. 

For els vixos the lit. rendering of the Hebr. is ‘to truth.’ Mal- 
donatus suggests as ar explanation of the discrepancy, a corruption 
in the Chaldean text. But, on the other hand, els vixes expresses 
the general sense of the omitted words. 


21. rp évépart atrov. The LXX. reading, éxt ro dvduari, nearly 
agrees with this. The Hebrew text has ‘for his law.’ It is hardly 
probable that the mistake should have arisen, as Maldonatus sug- 
gests, from the similarity of vduq and dvéuare. 


22,28. CURE OF A MAN WHO was BLIND AND Dumps. 
Luke xi. 14—16. 


i a Luke omits to mention that the man was blind as well as 
umb. 

23. pire ovrés lorw 6 vidg AavelS; This form of interrogation 
implies a negative answer. Those who can scarcely hope for an 
affirmative reply, naturally give a negative cast to their question. 
‘Can this possibly (7) be the son of David?’ But the question itself 
implies a hope. See Winer, p. 641, note 3, and p. 642; Jelf, § 873. 4, 
and Goodwin, Moods and Tenses, p. 84. 


9430. Tue CHarce, ‘HE CASTETH OUT DEVILS BY BEELZEBUB.’ 
THe ANSWER OF JESUS. 


Mark iii. 22—27 ; Luke xi. 15. 
24. BeedteBotrA. See ch. x. 25. 


25. waca Barwela peprobeion x.7.A. Not that civil disputes 
destroy a nation, but a nation disunited, rent by factions, in the 
presence of a common enemy must fall. Here Satan’s kingdom is 
regarded as warring against the kingdom of God. 

Observe the gradation of Bacothkela—rébrA1s—olxla—Zaravas; it is a 
climax; the smaller the community the more fatal the division. 
Division in an individual is a contradiction in terms. 

27. ol viol dpdv év tive éxBdddovoww; The children are the dic- 
ciples of the Pharisees, who either really possessed the power of 
casting out evil spirits, or pretended to have that power. In either 
case the argument of Jesus was unanswerable. 


28. év wvetpare Oeov. ev daxridy Oeod (Luke). 

Epdacey ed’ vpas. ‘Came upon you,’ surprised you; aorist of im- 
mediate past. gOdvew, from its classical force of ‘anticipating,’ or 
‘coming before others,’ passes to that of simply coming and arriving 
ata place. This was indeed probably the original meaning of the 


XII. 32.] NOTES, 181 


word (Geldart, Mod. Greek, p. 206). It is also the modern meaning ; 
wpopOdveyw being used in the sense of ‘to anticipate.’ But in such 
a phrase as @f$aca 7d drudrdoov, ‘I caught the steamer,’ a trace of 
the prevailing classical use is discerned. Both senses are found in 
N.T. For the first, 1 Thess, iv. 15, ob 4) POdowper rods Koiunbévras, 
for the second, Rom. ix. 31, *Iopa7r 5é Sudxwv vduor Sixacocivys els 
r5uov otx EpOacey. In 2 Cor. x. 14, Pédvew is synonymous with 
éguixvetcbat. 


29. Not only is Satan not an ally, but he is an enemy and a van- 
quished enemy. 


va oxetyn. Including riv ravorNav ép Ff érerolfe, as well as the 
ra vmrdpxovra of St Luke—his goods and furniture, his armour 
Pee ea generally. Cp. Is. lili. 12, rév loxupdy pepred oxida 
(LXX). 


30. 6 pr ay per’ dnot Kar’ énov éorly] The thought of the contest 
between Ghrist and Satan is continued. Satan is not divided against 
himself, neither can Christ be. Neutrality is impossible in the 
Christian life. It must be for Christ or against Christ. The meta- 
phor of gathering and scattering may be from collecting and scatter- 
ing a flock of sheep, as xal 6 AvKos dpwdte avra xal cxopmite rd xpb- 
Sara (John x. 12), or from gathering and squandering wealth, money, 
&c., the resources given by God to his stewards to spend for him: cp. 
Luke xvi. 1, deBA}On aire ws Siackopritwy rd Umdpxovra avrod. 

oxoptifeay, an Ionic word for the Attic oxeddyyujs. It is found in 
Lucian, Strabo and other late writers (Lob. Phryn. 218). 


31—37. BLASPHEMING AGAINST THE Hoty GuHostT. 


$31. Sd rovro. The conclusion of the whole is—you are on 
Satan’s side, and knowingly on Satan’s side, in this decisive struggle 
between the two kingdoms, and this is blasphemy against the Holy 
Ghost—an unpardonable sin. 

This answer is thrown into a poetical form, often observable in the 
more solemn, or (in human language) the more studied utterances of 
Christ. Two couplets are followed by a fifth line (otre é rovry... 
védovrt) which affects each one of the preceding lines. 

This charge was not brought forward for the first time. For a 
while it may have been passed over in silence. When the season 
for utterance came the manner as well as the meaning of the words 
would fix themselves for ever in the memory of the listeners. 


32. ds 8 dv dary card rov avetparos tov dylov. To speak 
against the Holy Ghost is to speak against the clear voice of con- 
science, to call good evil and light darkness, to pursue goodness as 
such with malignity and hatred. Such sin, or sinful state, cannot be 
forgiven since from its very nature it excludes the idea of repentance. 
Jesus, who saw the heart, knew that the Pharisees were insincere in 
the charge which they brought against Him. They were attributing 
to Satan what they knew to be the work of God. Their former 


182 ST MATTHEW. (XII. 33— 


attacks against the Son of man had excuse; for instance, they might 
have differed conscientiously on the question of sabbath observance, 
now they have no excuse. 


33. qf moujoare 7d SévSpov xaddv «.7.4. The meaning and con- 
nection are; ‘Be honest for once; represent the tree as good, and its 
fruit as good, or the tree as evil and its fruit as evil; either say that I 
am evil and that my works are evil, or, if you admit that my works 
are good, admit that I am good also and not in league with Beelzebub.’ 


34. yevvijpara eg Svev. Cp. ch. iii. 7. Here the argument is 
turned pounds against the Pharisees: ‘your words and works are evil, 
and spring from an evil source.’ 


The burst of indignation after an argument calmly stated resembles 
the turn in St Stephen’s speech (Acts vii. 51) oxAnporpdxndot, Kal 
ameplrunrot x.7.). 


was Sivacte dyad Aadetv «.7.A. Closely connected with the pre- 
ceding thought, but further illustrated by two figures—the overflow as 
of a cistern, and the abundance of a treasury. 


wepleeeuta, Cp. repiccedpuara xdaopdrwr. Mark viii. 8. Here 
words are regarded as the overflow of the heart. 


35. éBdANe expresses vigorous and enthusiastic teaching and 
influence. 


€noavpod. Treasury or storehouse. Cp. ch. ii, 11. 


36. dpyév, without result (a and épyor, cp. the frequent rhetorical 
contrast between Adyos and épyor, also between pjua and épyor, as 
Soph. O. C, 873; Thue. v. 111), so ‘useless,’ ‘ineffective,’ and by 
litotes ‘harmful,’ ‘pernicious.’ Cp. rots &pyots rots axdpmwos tov oxé- 
rous. Eph. v.11. Words must be not only not evil, but they must 
be actively good. The same principle rules the decision at the final 
judgment (ch. xxv. 45). 


arofdécovrw Adyov...é« yip tov Adyov wov...d« trav Adywv cov. 
Note the repeated doyov.,.d\dywv...A\déywv. The English Version by 
translating pjua, ‘word,’ and é« trav Aédywr cov, ‘from thy words,’ 
regards pra as synonymous with Adyos, and translates as if éx ra» 
pnudrwy were read. But a different explanation may suggest itself 
if the passage be read thus: ‘every idle pyua that men shall speak, 
they shall render a Adyos thereof in the day of judgment; for 
from thy own ddyo thou shalt be acquitted and by thy own Adyou 
thou shalt be condemned.’ The sound and rhythm of the sentence 
almost compel the reader to refer the same meaning to Aédyor 
and Adywy and to distinguish between saya and Adywr. Aédyos is 
the ‘reasoned word,’ the defence put forth by the individual in the 
day of judgment for this special thing—* the idle expression ;’ the plural 
Adyoe denotes the various points in the defence. In this view +ydp 
introduces the reason for drodwoovew Abéyov. Acquittal or condemna- 
tion shall be the result (éx) of each man’s defence, éx tod orduarés 
gov Kpwd oe wovnpe dovde, Luke xix. 22. Cp. too the description of 


XII. 42.] NOTES. 183 


the actual scene of judgment, Matt. xxv. 34—45. For the change 
from the generic dv@pwro: to the specializing 2nd person sing. in v. 37 
see ch. vii. 7, 8. : 

The above interpretation harmonises better with facts, for fpya as 
well as pjyare will-come into account on the last day. 


38—42. Tae PHARISEES ASK FoR A SIGN. - 


St Luke xi. 16, 29—-32. St Luke omits, or at least does not state 
explicitly, the special application of the sign given in v. 40, to under- 
stand which required a knowledge of the Jewish prophets which 
would be lacking to St Luke’s readers. 

38. Oé&Aopev amd cov onpeiov tSeiv. This is the second expedient 
taken by the Pharisees after their resolution to destroy Jesus. 


89. potxadls, estranged from God; a figure often used by the 
Prophets to express the defection of Israel from Jehovah. Cp. ch. 
xvi. 4 and Is. i. 21, rds éyévero wbpyn modus morn Xiay wAhpns xpl- 
cews; and Is. lvii. 3. 

40. Jonah is a sign (1) as affording a type of the Resurrection, 
(2) as a preacher of righteousness to a people who needed repentance 
as this generation needs it. 

dy rq Kowllg rou Kijtovs. The A.V. introduces a needless difficulty 
by translating xyrovs, ‘whale.’ xfros (probably from a root meaning 
‘cleft,’ so ‘ hollow,’ &c., perhaps connected with squatus, ‘a shark’) 
means @ ‘sea monster:’ deAgivas Te xivas Te Kal elrore petfov Ednrat | 
anros. Od, x11. 97. 

The O.T. rendering is more accurate, ‘the fish’s belly’ (Jonah ii. 1), 
*a great fish,’ (Jonah i. 17), It is scarcely needful to note that there 
are no whales in the Mediterranean. 

41. dvarricovras «.r.., ‘Shall stand up in the judgment, (i.e, in 
the day of ‘adements beside.’ When on the day of judgment the Nine- 
vites stand side by side with the men of that generation, they will by 
their penitence condemn the impenitent Jews. 

els ro xiipvypa. Cp. els d&arayas dyyéAwy, Acts viii. 53. In both 
instances e/s appears to be equivalent to év. The two prepositions 
were originally ident:cal in form and meaning -evs. In proof of this 
cp. duecwev év xoikdredov vdaos Geos. Pind. Pyth. v. 37. In later 
Greek the two forms are interchanged: 6 wy els rdv xoATov TOU rarpos, 
John i. 18. ty’ atrd Aovoy els oxddny, Epict. 11. 22, 71. On the. 
other hand, év for els, as éxiorpéWase ameideis ev Gpovnce Stxalwy, Luke 
1.17. dwedOetv év Badavely, Epict. 1.11, 32. See Donaldson’s Greek 
Grammar, p. 510. Clyde’s Greek Syntaz, § 83, obs. 4. 

42. Bactttooa vorov. ‘The Queen of the South.’ So correctly 
and not a queen of the South as some translate. The absence of the 
definite article in the original is due to the influence of the Hebrew 
idiom. For an account of the queen of Sheba or Southern Arabia, see 
1 Kings x. 1, 

BactXicoa. This form is found in all the late authors for the 
classical Bagihera. See Lob, Phryn. 96. 





184 ST MATTHEW. [XII 43— 


43—45. A FIGURE To ILLUSTRATES THE SURPASSING WICKEDNESS OF 
THE DAY. 


Luke xi. 24—26, where the connection is different. St Luke, as 
usual, omits the direct application to Israel. 

This short parable explains the supreme wickedness of the present 
generation. And herein lies the connection. The Jews of former 
times were like a man possessed by a single demon, the Jews of the 
day are like a man possessed by many demons, And this is in 
accordance with a moral law. If the expulsion of sin be not followed 
by real amendment of life, and perseverance in righteousness, a more 
awful condition of-sinfulness will result. See note v. 45. 


48. 8é& ‘but,’ introducing the explanation of the facts stated. 
The connection is obscured in A.V. by the omission of the particle. 


dviSpev rowwv. The waterless desert uninhabited by man was 
regarded by the Jews as the especial abode of evil spirits. 


44. ayoddfovra. Properly ‘at leisure.’ There must be no lei- 
sure in the Christian life; to have cast out a sin does not make a 
man safe from sin. Christians are of cwftuevor Dot of ceawopévor. 


45. ovrws torar cal ry yeveg@ ravry. Israel had cast forth the 
demon of idolatry—the sin of its earlier history, but worse demons 
had entered in—the more insidious and dangerous sins of hypocrisy 
and hardness of heart. 


46—50. JrEsvus 1s sovueHT spy His Moruer anv BRETHREN. THE 
TRUE MoTHER AND BRETHREN OF JESUS. 


Mark iii. 31—35; Luke viii. 19—21. 


The account is given with very slight variation by the three Synop- 
tists. But see Mark iii. 21 and 30, 31, where a motive is suggested— 
‘When his friends heard of it, they went out to lay hold on Him: for 
they said, He is beside Himself’ (v. 21). It would seem that the 
Pharisees, on the pretext that Jesus had a demon, had persuaded His 
friends to secure Him. This was another device to destroy Jesus, 
see vv. 14 and 38, 


47. of adeddol cov. It is a point of controversy whether these 
were (1) the own brothers of Jesus, sons of Joseph and Mary, or (2) 
sar of Joseph by a former marriage, or (3) cousins, sons of a sister 
of Mary. ‘ 

The names of the ‘brethren’ are given ch. xiii. 55, where see note. 

It may be observed in regard to this question that the nearer the 
relationship of the aée\¢ol to Jesus is held to be, the more gracious 
are the words of Christ, and the nearer the spiritual kinship which is 
compared to the human brotherhood. 


49. 50d + pritnp pov Kal ot dSedol pov. The new life subverts 


the old relationships. By the spiritual birth new ties of kindred are 
established. 


XIIL1] |. NOTES. 185 


50. doris yap dv mwoujoy «.7.A. ‘These which hear the word of 
God and do it’ (Luke viii. 21). 


tov tv otpavois. The addition is important. ‘Not those who do 
the will of my earthly father, but those who do the will of my hea- 
venly Father are brethren.” The essence of sonship is obedience, 
and obedience to God constitutes brotherhood to Jesus who came to 
do 7d 0é\x 0 Too wéuarros. John vi. 38, 


CHAPTER XIII. 


2. -«dotov, for 7d xAofov. Here there is no mention of the particu- 
lar boat used by Christ and his disciples. 


15. tdoopar, for idcowua:. The latter reading is due to the in. 
fluence of grammatical uniformity, or an itacism, confusion of vowe 
that have a similar sound. 


18. omelpavros, for crelpovros. 2%. o-relpaytt for crelpovrt. The 
first change is less well supported than the second, but the tendency 
to assimilate in the first case to 6 oweipwy (v. 3) would be greater. 


25. ériotetpev for Eoreipev. The simple verb has large MS. sup- 
port, but there would be great probability of losing the preposition in 
transcribing, and very little of its insertion if not in original text. 
For effect on sense see note infra. 

35. The insertion of ‘Hoaiou before rod rpophrov, a mistaken gloss, 
has very slender authority, & being the only uncial that contains the 
reading. 7 

40. There is strong support for xalera: instead of xaraxalerat 
which may have been influenced by v. 30. 

48. dyyy for dyyeia, on good authority. dyyeia an explanation of 
the rarer form dyy7. 

61. déyet avrots o "Incods. Omitted in the oldest uncials 8 BD, 
appears in C and with the later uncials. The harshness of the con- 
struction without these words goes to prove a later insertion. 


52. ty Pacirtelg has the best authority and is the more difficult 
reading. els r7#v Baoidelay was probably a marginal note. 


1—9. JESUS TEACHES IN ParaBLes. THE ParaBLE oF 
THE SowER. 


Mark iv. 1—9; Luke viii. 4—9. 


1. éxa@yro. The usual position of a Jewish teacher. 


mapa Tv Oadkacoay. At the N. end of the Lake of Gennesaret 
there are small creeks or inlets ‘where the ship could ride in safety 
only a few feet from the shore, and where the multitudes seated on 
both sides and before the boat could listen without distraction or 
fatigue. As if on purpose to furnish seats, the shore on both sides of 
these narrow inlets is piled up with smooth boulders of basalt.’ 
‘Thomson, Land and Book, p. 356. 


186 ST MATTHEW. [XIIr. 2— 


2. «ls wiolfov. See crit. notes, and compare such expressions as 
Epxorra: els olxov, Mark iii, 19. 


8. éyv wapaBodais. Up to this time Jesus had preached repentance, 
proclaiming the kingdom, and setting forth the laws of it in direct 
terms. He now indicates by parables the reception, growth, charac- 
teristics, and future of the kingdom. The reason for this manner of 
teaching is given below, vv. 10—15. 

wapaBokn, from rapaBdd)ew, ‘to put side by side,’ ‘compare’ (Hebr. 
mashal)=‘a likeness’ or ‘comparison.’ The meaning of the Hebrew 
word extends to proverbial sayings: 1 Sam. x. 12; Prov.i.1, and to 
poetical narration, Ps. lxxviii. 2 (see Dean Perowne’s note). Parables 
differ from fables in being pictures of possible occurrences—frequently 
of actual daily occurrences,—and in teaching religious truths rather 
than moral truths. See below v. 10 and »v. 33. 


4 d& pdv...ddda 84. For this use of the relative as a demonstrative 
cp. dv nev Edecpay dv dé dwéxreway, ch. xxi. 35. ov's wev étéBarovy Tar 
wotirav ols 5¢ awécgpatay (Dem.); and for adda 6é, following & pép, 
cp. ol wév...dAXoe 5e...€repor 5¢, ch. xvi. 14; Winer, p. 130. 6s 7 8 like 
6 4 TO was originally demonstrative, but the relative and the article are 
traced to independent originals, Clyde’s Greek Syntax, § 30. (Ed. 5.) 


mapa THv Sddv, i.e, along the narrow footpath dividing one field 
from another. 


5. rd terpddn. Places where the underlying rock was barely 
covered with earth. The hot sun striking on the thin soil and warm- 
ing the rock beneath would cause the corn to spring up rapidly and 
then as swiftly to wither. 


7 aidxav@a:. Virgil mentions among the ‘plagues’ of the wheat, 


' ‘Ut mala culmos 
Esset robigo segnisque horreret in arvis 
Carduus.’ Georg. 1. 150—153. 


8. 8 pev xardy, x.r.A. Thomson, Land and Book, p. 83, ascribes 
the different kinds of fertility to different kinds of grain; ‘barley yields 
more than wheat, and white maize sown in the neighbourhood, often 
yields several hundred fold.’ It is however better to refer the dif- 
ference of yield to differences in particular parts of the good soil. The 
highest in the kingdom of God differ in receptivity and fruitfulness. 
As to the fact, cf. Strabo, xv. p. 1063 ¢.: woddotros 5 dyav Ear wore 
éxatrovrdxouv dv’ duarod cal xpiOnv cal wupdy éxrpépew Eore 8 Ste cai 
dcaxootovraxour, 


10—17. Tuer Reason wHy JESUS TEACHES IN PARABLES. 
Mark iv. 10—12; Luke viii. 10. 


10. év apaBodais. The parable is suited (1) to the uninstructed, 
as being attractive in form and as revealing spiritual truth exactly in 
proportion to the capacity of the hearer; and (2) to the divinely wise 
as Wrapping up 8 secret which he can penetrate by his spiritual in- 


e 


XIII. 14] _ NOTES. 187 


sight. In this it resembles the Platonic myth; it was the form in 
which many philosophers clothed their deepest thoughts, (3) I¢ ful- 
fils the condition of all true knowledge. He alone who seeks finds. 
In relation to Nature, Art, God Himself, it may be said the dull ‘see- 
ing see not.’ The commonest and most obvious things hide the 
greatest truths. (4) The divine Wisdom has been justified in re- 
spect to this mode of teaching. The parables have struck deep into 
the thought and language of men (not of Christiang only), as no other 
teaching could have done; in proof of which it is sufficient to name 
such words and expressions as ‘talents,’ ‘dispensation,’ ‘leaven,’ 
‘ prodigal son,’ ‘light under a bushel,’ ‘ building on sand.’ 


11. rdpvonipta ris Baciclas trav otpavay. Secrets known only 
to the initiated—the inner teaching of the gospel. St Pau! regards as 
‘mysteries,’ the spread of the gospel to the Gentiles, Eph. iii. 3. 4, 9; 
the doctrine of the resurrection, 1 Cor. xv. 51, the conversion of the 
Jews, Rom. xi. 25; the relation of Christ to His Church; Eph. 
v. 32. 


To the Greek, nvorhpa would recall the associations of Eleusis and 
Samothrace, and so~necessarily bring a part of the mystic thought 
into Christianity; only, however, to contrast the true Christian 
mysticism, which is open to all (viv 5¢ épavepwOn rots aylos av’rod, 
Col. i. 27), with the secresy and exclusiveness of the pagan mysteries. 
Bp. Lightfoot on Col. i 21—28. The derivation is from pew, ‘to 
close the lips.’ The initiated are called peuvnudvos or rédetoe (fully 
instructed); the use of the latter word may be applied to the same 
- conception in 1 Cor. ii, 6, codlav Aadoduev ev rots redelors...e06 codplar 
év pvornply Kexpuypévyv. See also Phil. iii. 15; Hebr. v, 14, 


12, Cp. ch. xxv. 29. 


13. id rodro...67. Jesus teaches in parables, because, as it is, 
the people do not understand, &c., i.e. (1) either He teaches them in 
the simplest and most attractive form so as by degrees to lead them 
on to deeper knowledge, or (2) He teaches in parables because it is 
not fitting that divine truths should be at once patent to the unre- 
fiective and indifferent multitude. 


In the parallel passages a final clause takes the place of the causal 
sentence: Mark iv. 11, éxelvois 52 rots w év gapaBodals Ta wavra yiveras 
tva Brérovres BXéErwow x.r.rA. Luke viii. 10, rots 5¢ Aowrots év mrapaBo- 
Aais a BArAéworres BACnwow x.t.rX. The final particle ta denotes in- 
tention or aim. But in regard to God’s dealing, all results are intended 
results, and the usual distinction between consecutive and final 
clauses is lost. The result of teaching by parables was that the care- 
less and indifferent did not understand, it was the intention of God; 
in other words it is a spiritual law that those only who have alors 
shall learn. The form and thought of the original Hebrew corre- 
sponds with this view. 


14. Is. vi. 9,10. The words form part of the mission of Isaiah, 


188 ST MATTHEW. [ XIII. 15— 


16. éraxwy 4 KapSla. The heart, regarded by the ancients 
as the seat of intelligence, has become gross or fat, and so closed 
against the perception of spiritual truth. 


prmore aorv...ldcopar. For the sequence of the subjunctive and 
future indicative co-ordinately after a final particle, cp. Rev. xxii. 14, 
paxaptoe of wruvovres Tas crodds avray, va Ecrat 4 éfovcla adrwv...Kai 
elcéX\Owow. For the future, among other passages, cp. Gal. ii 4, 
where the best editors read twa juas xaradovAdcovow. See Winer, p. 
361. In the classics the future indicative in pure final clauses is found 
after Srws and S¢pa, never after fyva or ws, and very seldom after the 
simple 4. Goodwin’s Moods and Tenses, p. 68. Elmsley, however 
(Eur. Bacch., p. 164) does not admit the exception of a. See Winer, 
loc. cit. above. In the N.T. 8xws occurs with the future, Matt. ch. 
xxvi. 59, and, on good MS, authority, Rom. iii. 4. As distinguished 
from the subjunctive in such instances the future indicative implies 
& more permanent condition. 


16. tpov St paxdpror of 66 The disciples have discernment 
to understand the explanation which would be thrown away on the 
unistructed multitude, 


1s—23. THE PARABLE or THE SOWER IS EXPLAINED. 
Mark iv, 14—20; Luke viii. 11—15. 


19. On some the word of God makes no impression, as we say; 
some hearts are quite unsusceptible of good. 


mavrTos dxovovros. Si quis audit, quisquis est, for the classical 
édy ris dxovoy. mas here follows the usage of Hebr. kol, ‘all,’ or 
‘any.’ See note ch. xxiv, 22, 


20, 21. ev0ds...c0065, The unstable and volatile nature is as quick 
to be attracted by the gospel at first, as it is to abandon it afterwards 
when the trial comes. 


6 St orapels. ‘He that was sown.’ The man is compared to the 
seed. Comp. the more definite expression in Luke viii. 14, ro dé eds 
ras axavOas meoov ovrol elow of axovcayres. For a defence of the A.V. 
‘He that receiveth the seed’ (omapels being taken in the sense of ry» 
orepouévny Alyvirrov), see M°Clellan, New Testament, &c., ad loc. 


21. yevopévns St OAlpews i Swwypov. Jesus forecasts the persecu- 
tion of Christians, and the time when ‘ the love of many shall wax 
cold,’ ch. xxiv. 12. 


oxavSaXrlferar. ‘Falls,’ is ensnared by attempting to avoid persecu- 
tion. See note, ch. v. 29. 


22. + péptpva rov alavos cal  dadry rov wAotrov. St Mark 
adds ai wepi ra ord emiAuplar, St Luke jdovuv rod Blov. These 
things destroy the ‘singleness’ of the Christian life. Compare with 
this the threefold employment of the world as described by Christ, 
at the time of the Flood, at the destruction of Sodom and Gomorrah, 
and at the coming of the Son of man. (Luke xvii. 26—30.) 





XIII. 26] NOTES. 189 


pépuva, ‘absorbing care,’ from a root that connects it with pepuy- 
plitw, waprus, memoria, mora. 


23. The word will be more fruitful in some hearts than in others. 
Even the Apostles exemplified this. The triple division in their 
number seems to point to differences of gifts and spiritual fruit- 
fulness, 


24—30. THe Parasite or THE TareEs. Confined to St Matthew. 


24. «mapéOnxey here and v. 31 only in this sense. Elsewhere of 
‘setting meat before a guest’—the usual Homeric use of the word— 
Mark vi. 41, viii. 6, 7; Luke xi, 6. Of committing a charge to a per- 
son, Luke xii. 48; 2 Tim. ii. 2. In mid. voice, of ‘proving’ by com- 
parison, Acts xvii. 3. Here the word might be taken in a similar 
sense ‘made a similitude,’ rapafodj regarded as cognate. 


ome(payrt, not ‘which sowed,’ A.V. but when he sowed. 


25. ey Bt rp KabeiSav rods dvOpdmrovs, i.e. during the night. 
The expression is not introduced into the Lord’s explanation of the 
parable. 


eriorapey tldvia. Travellers mention similar instances of spite- 
ful conduct in the East, and elsewhere, in modern times. émxi gives 
the force of an after sowing or sowing over the good seed. 


t{dvia. Probably the English ‘darnel;’ Latin, lolium; in the 
earlier stages of its growth this weed very closely resembles wheat, 
indeed can scarcely be distinguished from it. This resemblance gives 
an obvious point to the parable. The good and the evil are often 
indistinguishable in the visible church. The Day of Judgment will 
separate. Men have tried in every age to make the separation before- 
hand, but have failed. For proof of this read the history of the 
Essenes or the Donatists. The Lollards—as the followers of Wyck- 
. liffe were called—were sometimes by a play on the word lolium iden- 
tified by their opponents with the tares of this parable. A friend 
suggests the reflection: ‘How strange it was that the very men who 
applied the word ‘‘Lollard” from this parable, acted in direct , OPpo- 
sition to the great lesson which it taught, by being persecutors,’ 

The parable of the Tares has a sequence in thought on the parable 
of the Sower. The latter shows that the kingdom of God will not be 
coextensive with the world; all men have not sufficient faith to re- 
ceive the word. This indicates that the kingdom of God—the true 
Church—is not coextensive with the visible Church. Some who seem 
to be subjects of the Kingdom are not really subjects. 


ébavn, ‘was manifest,’ ne the good corn made fruit: before 
that they were indistinguishab le. 





190 ST MATTHEW. [XIIL 31— 


31—33. (1) THe Parasite or THE Mustanp Seep. (2) THE 
PaRaBLE OF THE LEAVEN WHICH LEAVENED THE 


(1) Mark iv. 30—32, (1) and (2) Luke xiii, 18—21. 


The ‘ mystery’ or secret of the future contained in these two para- 
bles has reference to the growth of the Church; the first regards the 
growth in its external aspect, the second in its inner working. 

The power that plants possess of absorbing within themselves, and 
assimilating the various elements of the soil in which they are 
planted, and the surrounding gases—not by one channel but by 
many—the conditions too under which this is done—the need of 
water, of the breath of heaven and of sunlight—find a close parallel 
in the history and influence of the Church of Christ. It is an 
instance where the thought of the illustration is deepened by fresh 
knowledge. 


31. Sv AaBadv dvOperos torapev. sray oxapz, St Mark, who thus 
does not name an agent, the planter of the seed. 

éy tT@ ayp@ atrod. els Kirov éavrod (Luke), ‘his own garden,’ with 
special reference to the land of Israel. 


32. pikpdrepov rdvrav Tav oreppdrwov. Not absolutely the least, 
but least in proportion to the plant that springs from the seed. 
Moreover the mustard seed was used proverbially of anything exces- 
sively minute. 


KaracKnyvoty év rots KAdSois avrov, ie. settle for the purpose of 
rest or shelter or to eat the seeds, of which goldfinches and linnets 
are very fond. (Tristram, Nat. Hist. of Bible, p. 473.) xarackn- 
voy. Literally, dwell in tents. If we think of the leafy huts 
constructed for the feast of tabernacles the propriety of the word 
will be seen. The mustard plant does not grow to a very great 
height, so that St Luke’s expression é¢yévero els dévipov [uéya] must 
not be pressed. Dr Thomson (Land and Book) mentions as an 
exceptional instance that he found it on the plain of Akkar as 
tall’as a horse and its rider. 


katackynvoiy. For the infinitive termination see Winer, p. 92. 
Cp. the contraction ypvode: = xpvoo?, though in infin. generally ypuodevr 
=xpvociv, also the Pindaric forms éyoow for Exovow, &c. didoe for 
dlSov. (Donaldson’s Pindar, de Stilo Pindari, p. liv) and the Thessa- 
lian genitive form is -o: for -ov (Papillon, Compar. Phil. 112 note). 


$8. {ipyn. Except in this one parable, Jeaven is used of the 
working of evil; cp. pixpd fun drop 7d pupaua Suuot, Gal. v. 9; 1 Cor. 
v. 6; and éxxaddpare oty riv wadalay fiunv, 1 Cor. v. 7. So, too, in 
the Rabbinical writings. This thought probably arose from the pro- 
hibition of leaven during the paschal season. But the secrecy and 
the all-pervading character of leaven aptly symbolize the growth of 
Christianity, (1) as a society penetrating everywhere by a subtle and 
mysterious operation until in this light—as a secret brotherhood—it 
appeared dangerous to the Roman empire; (2) as an influence unfelt 
at jirst growing up within the human soul. ; 





XIII. 35.] NOTES. Ig! 


' Sir Bartle Frere on Indian Missions, p. 9; speaking of the gradual 
change wrought by Christianity in India, says, in regard to religious 
innovations in general: ‘They are always subtle in operation, and 
generally little noticeable at the outset in comparison with the power 
of their ultimate operation.’ 


odra rpia, ‘three seahs.’ In Gen. xviii. 6, Abraham bids Sarah 
‘make ready three ‘‘seahs” of fine meal, knead it and make cakes 
upon the hearth.’ 


| 84 dy wapaBodats. In reference to the teaching by parables it may 
be remarked, (1) that the variety in the subject-matter not only gives 
great vivacity and fulness to the instruction, but the several illus- 
trations would interest specially particular classes and persons—the 
fisherman on the lake, the farmer and the merchant would each in 
turn find his own pursuit furnishing a figure for divine things, even 
the poor woman standing on the outskirts of the crowd learns that 
her daily task is fruitful in spiritual lessons. (2) As descriptive of 
the kingdom of heaven they set it forth us incapable of definition, as 
presenting many aspects, as suggested by a variety of exterrial things, 
though not itself external. (3) For the general effect on the imagi- 
nation and for variety comp. the series of images by which Homer 
describes the march of the Achwzan host. Jl. u. 455—484. 


35. Stas wAynpwy, For the meaning of this formula cp. note, 
ch. 11. , 


Sid tov wpodijrov, Asaph, the author of Ps. lxxviii. from which 
this quotation is taken. He is called ‘Asaph the seer,’ 2 Chron. 
xxix. 30. 

The quotation does not agree verbally with the LXX. where the 
last clause is P0éyiouat rpoBAnwara am’ dpxjs. It is a direct transla- 
tion of the Hebrew. The psalm which follows these words is a review 
of the history of Israel from the Exodus to the reign of David. This 
indicates the somewhat wide sense given to ‘parables’ and ‘dark 
sayings.’ Here the mashal, wapaBoA\7, or ‘comparison,’ implies the 
teachings of: history. Though possibly the term may apply only to 
the antithetical form of Hebrew poetry. See Dean Perowne ad loc. 


épevyerOar. Ionic form for Attic épyyydyw, cp. ruyxdvw for revxw, 
AavOdvw for AjAw. Cp. dpevyero olvoBapeiwy, Ud. 1x. 374,  (xdpara) 
épevyerar nrepivde, Od, v. 438. The word is similarly used in Pindar 
and Theocritus, and in the LXX. of lions roaring, Hos. xi. 11; Amos 
ili, 4, 8; of water bursting forth, Lev. xi. 10, and in Ps, xviii. 2 figu- 
ratively judpa ry hepa epevyerat pjua. Here only in the softened 
sense of ‘speaking;’ such softening of coarse and strong meanings is 
characteristic of Alexandrine Greek, cp. oxuAdew, 


kataBodx, foundation, beginning. So used by Pindar and Polyb. 
éx xaraBoAys xarnyopeitv, Polyb. xxv. 1, 9. xaraBodjny éroceiro Kal 
OeuéXcov vreBadrAcTo qoAuxpoviou rupavrldos, xm. 6,2. Cp. wy wad 
Oenércoy kaTaBadrdpevos peTavoias awd vexpwy épywy. Heb, vi. 1. 


192 ST MATTHEW. (XIII. 39— 


$86—48. EXPLANATION or THE Parable oF THE TaReEs, in St 
Matthew only. 


89. ovvté&aa. In classical Greek ‘a joint subscription, or association 
for paying state dues,’ &c. later the ‘completion’ of a scheme opposed 
to dpx7 or ércBodn, cp. cuvrédecay emOetvas rots Epyos, Polyb. x1. 33, 7. 


cuvréiaa aldoves. ‘Completion of the Hon,’ the expression is 
confined to this Gospel; see below, vv. 40 and 49 and ch. xxiv. 3, but 
compare Hebr. ix. 26, éwt cuvredeig Trav aluvwy, ‘at the completion of 
the Hons,’ and 1 Cor. x. 11, ra ré\n 7ré&v aldvwr, the ends or the final 
result of the Hons, In the two last passages the ‘fons’ are the 
successive periods previous to the advent of Christ, the ‘on’ of the 
text is the period introduced by Christ, which will not be completed 
till his second Advent. 


41. wdvra tra oxavSarta. Everything that ensnares or tempts 
men to destruction ; see ch. v. 29. 


42. 5 wravOuds cal 5 Bovypds tov é56vrwv. For the force of the 
article see ch. viii. 12. ‘ The grinding of the teeth and the uttering 
of piercing shrieks give relief in an agony of pain.’ Darwin, Ezpres- 
sion of the Emotions, p. 177. 


43. rére of Skate «.7.d. Cp. Dan. xii. 3, ‘Thén they that be 
wise shall shine as the brightness of the firmament,’ 


44. Tux Paraere or tae Hm Treasure, in this Gospel only. 


In ancient times, and in an unsettled country like Palestine, where 
there were no banks, in the modern sense, it was a common practice 
to conceal treasures in the ground. Even at this day the Arabs are 
keenly alive to the chance of finding such buried stores. The dis- 
honesty of the purchaser must be excluded from the thought of the 
parable. The unexpected discovery, the consequent excitement and 
joy, and the eagerness to buy at any sacrifice, are the points to be 
observed in the interpretation. 


etpev. Here the kingdom of heaven presents itself unexpectedly, 
‘Christ is found of one who sought Him not.’ The woman of Sama- 
ria, the jailer at Philippi, the centurion by the Cross are instances, 


wore mavra Soa fe. This is the renunciation which is always 
needed for the winning of the kingdom, cp. ch. x. 38. Thus Paul 
gave up position, Matthew wealth, Barnabas lands. 

dyopdfa trav dypdv éxetvov. Puts himself in a position to attain 
the kingdom, 


45, 46. Tue Parasite or THe Peart or Great Price, in St Mat- 
thew only. 


Here the story is of one who succeeds in getting what he strives to 
obtain. The Jewish or the Greek ‘seekers after God,’ i 
many pearls, but still dissatisfied, sought others yet more choice, and 


XII. 52] NOTES. 193 


finding one, true to the simplicity in Christ, renounce all for that; 
the one his legalism, the other his philosophy. Nathaniel, Apollos, 
Timotheus, Justin Martyr are amongst those who thus sought and 
found. 


46. mémpaxey, ‘sells at once.’ The perfect marks the quickness of 
the transaction, cp. Dem. Phil. 1. 19, de56x6ax, ‘ instantly determined 
upon.’ Soph. Aj. 275, vov & ws Ernie xdwénvevoe r7ys vicov, | xeivds Te 
Avwry was éAjAarat enka, and 479, 7 xad@s reOvnxévar, ‘or at once nobly ' 
die.’ See Jebb on both passages, 7d uh éumrodav avavraywrlory eivolg 
reriunrat, (Thue. 11. 45) ‘is at once held in honour.’ Donaldson, Greek 
Grammar, p. 409, (cc.) 


47—50. Tue ParaBLE or THE Net, in St Matthew only. 


47. ooayyvy. A drag-net or seine (the English word comes from 
the Greek through sagena of the Vulgate). One end of the seine is 
held on the shore, the other is hauled off by a boat and then returned 
to the land. In this way a large number of fishes of all kinds is 
enclosed. Seine- fishing is still practised on the coasts of Devonshire 
and Cornwall. 

The teaching of this parable partly coincides with that of the para- 
ble of the Tares (vv. 24—30). In both are exhibited the mixture of 
good and evil in the visible Church, and the final separation of 
them. But here the thought is specially directed to the ingathering © 
of the Church. . The ministers of Christ will of necessity draw con- 
verts of diverse character, good and evil, and actuated by different 
motives. From the parable of the tares we learn not to reject any 
from within the Church, in the hope of expelling the element of evil. 
It is a parable of the settled Church. This is a missionary parable. 
It teaches that as a matter of history or of fact, no barrier or external 
test will serve to exclude the unworthy convert. 


50. els riv eeeeer tov wupés. The article has the same force as 
in 6 k\avOuds. The figure may be generally drawn from an oriental 
mode of punishment, or there may be special reference to Dan. iii. 6. 


51, 52. Tae Scrises or tHE Kinapom oF HEAVEN. 


51. ouviyxare. ovveois, ‘intelligent apprehension,’ is used spe- 
cially of spiritual intelligence, Col. i. 9. Cp. ch. xvi. 12, xvii. 13. 


52. Onrevdels ry Bacttelg. The new law requires a new order 
of Scribes who shall be instructed in the kingdom of heaven—in- 
structed in its mysteries, its laws, its future—as the Jewish Scribes 
are instructed in the observances of the Mosaic law. 

katvd kal madaid. (1) Just as the householder brings from his 
stores or treasury precious things which have been heir-looms for 
generations, as well as newly acquired treasures; the disciples fol- 
lowing their master’s example will exhibit the true teaching of the old 
law, and add thereto the new lessons of Christianity. (2) Another 
interpretation finds a reference to Jewish sacrificial usage by which 


8ST MATTHEW 13 


194 ST MATTHEW. [ XIN. 53— 


sometimes the newly-gathered fruit or corn, sometimes the produce of 
a former year furnished the offering. The wise householder was 
ready for all emergencies, So the Christian teacher will have an apt 
lesson on each occasion. 

As applied to the teaching of Christ Himself xa:vd points to the 
fresh revelation, wada:d to the Law and the Prophets on which the 
new truths rested and from which they were evolved. Instances are, 
the extended and deeper meaning given to the decalogue, and to the 
law of ‘forgiveness, &c., the fresh light thrown on prophecy and on 
Rabbinical sayings, the confirmation of the ancient dealings of God 
combined with the revelation of entirely new truths, as that of the 
resurrection,—of the Christian Church,—of the Sacraments,—of the 
extension of the Gospel to the Gentiles. 


53—58. Tue PROPHET IN HIS OWN COUNTRY 
Mark vi. 1—6; Luke iv. 16—30. 


In Mark the incident is placed between the cure of Jairus’ daughter 
and the mission of the Twelve; in Luke our Lord’s discourse in the 
synagogue is given at length. But many commentators hold with 
great probability that St Luke's narrative refers to a different and 
earlier visit to Nazareth. 


53. npev. Only here and ch. xix. 1 in N.T. The seemingly 
intransitive use of afpew comes from the familiar phrase alpew orddov, 
‘to start an expedition,’ then, the object being omitted, as in many 
English nautical phrases, ‘to start.’ This use of the compound 
vetalpey however does not appear to be classical. 


54. m\v warplSa atrov. Nazareth and the neighbourhood. 


55. ovx otros torw 6 Tod téxrovos vids; In Mark vi. 3, 6 vids 
Maplas xai ddeAdds “JaxwBouv xal ’Iwoyros xal "Iovéa xal Zluwvos; No 
allusion being made to the father, as in the other synoptists, possibly 
Joseph was no longer living. For 6 réxrovos vids Mark has 6 réxrwr. 
As every Jew was taéught a trade there would be no improbability in 
the carpenter’s son becoming a scribe. But it was known that Jesus 
had not had the ordinary education of a scribe. 


oi adeddol avrov. Probably the sons of Joseph and Mary. It is 
certain that no other view would ever have been propounded except 
for the assumption that the blessed Virgin remained ever-virgin. 

Two theories have been mooted in support of this assumption. 
(1) The ‘brethren of the Lord’ were His cousins, being sons of Cleo- 
phas (or Alphzus), and Mary, a sister of the Virgin Mary. (2) They 
were sons of Joseph by a former marriage. 


Neither of these theories derives any support from the direct words ' 


of Scripture, and some facts tend to disprove either. The second 
theory is the least open to objection on the ground of language, and 
of the facts of the gospel. : 

The brethren of the Lord were probably not in the number of the 
Twelve. This seems to be rendered nearly certain by St John’s 
assertion (vil. 5) od¢ yap of adeAgot atrod érlorevoy els a’réy, and 








XIV.] NOTES. 195 


is strengthened by the way in which the brethren’s names are in- 
troduced, as though they were more familiar than Jesus to the 
ae of Nazareth ; it seems to be implied that they were still living 
there. 

James afterwards became president or bishop of the Church at 
Jerusalem: he presided at the first Council and pronounced the deci- 
sion: did éyw xplyw x-r.X. (Acts xv. 19). The authorship of the Epistle 
is generally ascribed to him. His manner of life and his death are 
described by Hegesippus (Kus. H. #. 11. 23, p. 58, 59, Bright’s ed.). 
Of Joses nothing further is known. Jude is most probably to be 
identified with the author of the Epistle bearing his name. Tradi- 
tion has an interesting story concerning his two grandsons, who 
being arrested as descendants of the royal house and therefore pos- 
sible leaders of sedition, and brought before the Emperor Domitian, 
described their poverty, and shewed him their hands, rough and 
horny from personal toil, and so dispelled the idea of danger and 
regained their freedom (Eus. H. E. 111. 21). Of Simeon tradition has 
nothing certain or trustworthy to report. 

For the many difficult and intricate questions involved in the con- 
troversy as to the ‘brethren of the Lord,’ see the various articles in 
Dict. of the Bible, and Bp. Lightfoot’s dissertation in his edition of 
the Epistle to the Galatians. 


CHAPTER XIV. 


8. dmélero, probably right (SN B), for éGero. 

6. yeveolous yevopévors, for yeveciwy yevoudvwy. The dative has 
decisive authority. The gen. abs. a grammatical note, which has 
come into the text as the easier reading. 

14, 22, 25. The subject Incods omitted, insertion due to lectiona- 
ries or marginal note. 

19. tov xdprov. The plural rods xéprouvs (‘grassy places’) has 
the support of the late MSS.: the gen. sing.-is the reading of NBC*. 

25, 26. The true reading émi ry OdX....érl r7s Oar. reverses the 
textus receptus. The change of case after él, and of the order of the 
participle, is suggestive: weper. éri riv Odd. ‘walking over the sea,’ 
éwi 77s Oar. repew. ‘upon the sea,’ (the wonder that first struck the dis- 
ciples,) ‘ walking,’ a secondary thought. 

30.. toxvpov, omitted by Tischendorf on the evidence of N B* 33. 
Lachmann and Tregelles, who retain it, did not know of &. 


1—12. Henop rue TETRARCH PUTS TO DEATH JOHN THE BAPTIST. 


Mark vi. 14—29, where the further conjectures as to the personality 
of Jesus are given, ‘Elias, a [or the] prophet, or as one of the pro- 
phets,’ and the whole account is narrated in the vivid dramatic man- 


13-2 


196 ST MATTHEW. [XIV. 1— 


ner of St Mark. St Luke relates the cause of the imprisonment, iii. 
19, 20; the conjectures as to Jesus, ix. 7—9. 


1. & kxelve ve ~. During the missio journey of the 
Twelve. Bee Mar loc ett oan er = 

“HpeSns. Herod Antipas, tetrarch of Galilee and Perea. He was 
a son of Herod the Great, and Malthaké, a Samaritan, who was also 
the mother of Archelaus and Olympias. He was thus of Gentile 
origin, and his early associations were Gentile, for he was brought up 
at Rome with his brother Archelaus. He married first a daughter of 
Aretas, king of Arabia, and afterwards, while his first wife was still 
Kiving, he married Herodias, wife of his half-brother Philip,—who 
was living in a private station, and must not be confused with Philip 
the tetrarch of Iturea. Cruel, scheming, irresolute, and wicked, he 
was a type of the worst of tyrants. He intrigued to have the title of 
tetrarch changed for the higher title of king; very much as Charles 
the Bold of Burgundy endeavoured to change his dukedom into a 
kingdom. In pursuance of this scheme Antipas went to Rome ‘te 
receive for himself a kingdom and return’ (Luke xix. 12). He was 
however foiled in this attempt by the arts of his nephew Agrippa, 
and was eventually banished to Lyons, being accused of confederacy 
with Sejanus, and of an intention to revolt. Herodias was his worst 
cnemy: she advised the two most fatal errors of his reign: the exe- 
cution of John Baptist, which brought him into enmity with the 
Jews, and the attempt to gain the royal title, the result of which was 
his fall and banishment. But there is a touch of nobility in the 
determination she took to share her husband’s exile as she had shared 
his days of prosperity. For Herod’s design against our Lord, see 
Luke xiii. 31; and for the part which he took in the Passion, see 
Luke xxiii. 6—12. 

rerpdpxys. Literally, the ruler of a fourth part or district into 
which a province was divided, Exacta (f0vn) dcedtvres els réooapas 
pepldas rerpapxiay éxdorny éxddeoev (Strabo xir. p. 890). After- 
wards the name was éxtended to denote generally a petty king, 
‘(tetrarchis regnorum instar,’ Plin. H. N. v. 16) the ruler of a 
provincial district. Deiotarus, whose cause Cicero supported, was 
tetrarch of Galatia. He is called king by Appian, just as Herod 
Antipas is called king, v. 9, and Mark vi. 14. 

The relation of these principalities to the Roman Empire resem- 
bled that of the feudal dependencies to the Suzerain in medinval 
times, or that of the Indian native states to the British Crown—poli- 
tical independence and the liberty of raising troops, imposing taxes, 
maintaining courts of justice, only conditional on the payment of 
tribute into the imperial exchequer. . 


2. avrés. Emphatic, ‘he himself,’ ‘in his own person.’ 
thyépty diré tov vexpov. <A proof that Herod did not hold the Sad- 
ducaan doctrine, that there is no resurrection. 


Sta Tovro. In consequence of having rjsen from the dead he is 
thought to be possessed of larger powers. Alford remarks that this 





XIV. 6.] NOTES. 197 


incidentally confirms St John’s statement (ch. x. 41), that John 
wrought no miracle while living. 


al Suvdpes. ‘The works of power’ of which Herod had heard. 
Svyduecs, miracles regarded as marks of divine power; as proofs or 
signs of the divine presence they are onueia, as exciting wonder they 
are répara. The latter word is never used alone of miracles: this is 
not the side on which the Gospel dwells. Trench, Syn. of N, T. 
177 foll. 


évepyotowv. Not ‘shew themselves forth,’ A.V., but, ‘are active in 
_ him.’ The verb is frequent in Aristotle, the substantive évépyea is an 
important philosophical term in relation to dvvayus. The same con- 
trast is suggested here. In Polybius éevepyeiy is sometimes (1) transi- 
tive, a8 wdyra card Sivapey évepyeiv, xviil. 14, 8. Sometimes (2) in- 
transitive, as rév alriwy évepyotvrwy xara 7d ocuvexés, iv. 40.4. Both 
these uses are found in N.T. (1) 6 adrds Oeds 6 evepyay ra wdvra év 
awaow, 1 Cor. xii. 6. (2) rod viv &epyodvros ev rots vlots ris dwecelas. 
Eph. ii. 2. 


3. év Tq pvAaxy. At Macherus, in Perma, on the eastern side of 
the Dead Sea, near the southern frontier of the tetrarchy. Here 
Antipas had a palace and a prison under one roof, as was common in 
the East. Cp. Nehemiah iii. 25, ‘The tower which lieth out from the 
king’s high house that was by the court of the prison.’ It was the 
ordinary arrangement in feudal castles. At Machsrus, now M’khaur, 
remains of buildings are still visible. These are probably the ruins of 
the Baptist’s prison. Herod was living in this border fortress in order 
to prosecute the war with his offended father-in-law, Aretas. He was 
completely vanquished—a disaster popularly ascribed to his treatment 
of John the Baptist. 


4. Beyev. Imperfect, ‘told him repeatedly.’ 

%yav, ‘to marry’ her. éyew has this special foree, 1 Cor. v. 1, 
rovaurn mopvela...woTe yuvaixd Twa rod warpds eyev. ch, xxii. 28, 
wdvres yap Exxov airyny. Xen. Cyrop. 1, Kuatdpns Erepwe wpds Kap- 
Biony rov thy dderpiy Exovra. - 

ovx Eeorly oor txavairiv. St Luke adds, iii. 19, that Herod was 
also reproved ‘zepi rdvrwy wv érolnoew wovnpdv.’ ‘Boldly to rebuke 
vice’ is fixed upon as the leading characteristic of the Baptist in the 
collect for St John the Baptist’s day. 


5. @&ov. From St Mark we learn that Herodias was eager to kill 
John, while Herod, partly from fear of his prisoner, partly from 
interest in him, refused to take away his life. St Mark’s narrative 
gives a picture of the inner court intrigues, and bears evidence of keen 
questioning of.some eye-witness as to facts. Possibly some of Herod’s 
own household were secret adherents of John. 


époBryOn tTév SxAov. The same motive that held the tyrant’s hand, 
checked the arguments of the Pharisees, ch. xxi. 26. 


6. yeverlois yevopévors. Dative of time, ‘marking precisely time 
when’ (Clyde); cp. rots cdBBaow, ch. xii. 2, Winer, p. 274. Plural, 





198 ST MATTHEW. [XIV. 6— 


as usual in names of festivals, éyxalva, Afvua, Tavabfvaca, Saturnalia. 
Here ra yeréora retains what must have been its original sense, ‘a 
birthday festival;’ but in classical Greek it meant a memorial feast 
in honour of the dead, celebrated on the anniversary of birth, and 
so distinguished from 7a vextcra, the feast observed on the anniver- 
sary of death. See Rawlinson’s note on Herod. rv. 26. The classical 
word for a birthday feast was 7a yevé0Xca, this in turn came through 
the process of Christian thought to mean a festival commemorative 
of a martyr’s death—-his birth into the new life—éwiredety ry rot 
papruplov avrod judpay yevdOXcov, Martyr. Polyc. 18, p. 10444. See 
Sophocles’ Lexicon on yevéd\tos and yevéo.os and Lob. Phryn. 104. 


xyearo. Some sort of pantomimic dance is meant. Horace 
notes as one of the signs of national decay that even highborn maidens 
learnt the voluptuous dances of the East, Hor. Od. 11. 6. 21. Herod 
would recall similar scenes at Rome. See note v. 1. 


qj Ovydrnp tis “HpwSidS0s. Salome; she was afterwards mar- 
ried to her uncle Herod-Philip, the tetrarch, and on his death to 
Aristobulus, grandson of Herod the Great. 


8. wpoPBacbeioa. ‘Impelled,’ ‘instigated;’ cp. Xen. Mem. 1. 5. 
1, émioxepwpeda ef re rpovBiBase Aéyww els abri rode. 


artva£ = ‘a flat wooden trencher’ on which meat was served, Sacrpds 
de kpeww wlvaxas wapéOnxey deipas, Hom. Od. 1.141. This appears to 
have been the meaning of the old English word ‘charger’ (A.V.), 
which is connected with cargo and with French charger, and signified 
originally that on which a load is placed, hence a dish. 


9. Avwnbels, ‘though vexed;’ he still feared the popular ven- 
geance, and perhaps did not himself desire the death of John, see 
Mark vi. 20. 


6 Bactrevs.. A title which Antipas had in vain tried to acquire: it 
was probably addressed to him by his courtiers. 


Sid rovs Spxouvs. ‘Because of the vaths;’ he had sworn re- 
peatedly. 


11. iveyxev tT pyrplairys. The revenge of Herodiar recalls the 
story of Fulvia, who treated with great indignity the head of her mur- 
dered enemy Cicero, piercing the tongue once so eloquent against her. 
Both are instances of ‘ furens quid femina possit.’ The perpetration 
of the deed on the occasion of a birthday feast would heighten the 
atrocity of it in the eyes of the ancient world: it was an acknowledged 
rule, ‘ne die qua ipsi lumen accepissent aliis demerent.’ 

The great Florentine and other medieval painters have delighted 
to represent the contrasts suggested by this scene at Macherus. The 
palace and the prison—Greek refinement and the preacher’s sim- 
plicity—Oriental luxury and Oriental despotism side by side—the 
cause of the world and the cause of Christ. In all this the ‘irony’ 
of the Greek dramatists is present. The real strength is on the side 
that seems weakest. ° 








XIV. 17.] NOTES. 199 


12. Yoav rd wrdpa Kal Waayv airéy. There is in this some proof 
of forbearance, if not of kindness, on Herod’s part. He did not perse- 
cute John’s disciples, or prevent them paying the last offices to their 
master. 

aropa. Lat. cadaver, in this sense rrwpua is followed by vexpod, or 
by genitive of person in classical period as, “Ereoxéous 6¢ rrwua IoXv- 
velxous re rod; Eur. Phoen. 1697. 


13—21, JESUS RETIRES To A Desert Puack, WHERE HE FEEDS 
Five THousanp. 


Mark vi. 31—44; Luke ix. 10—17; John vi. 5—14. 


This is the only miracle narrated by all the Evangelists. In St 
John it prepares the way for the memorable discourse on the ‘Bread 
of Life.’ St John also mentions, as a result of this miracle, the 
desire of the people ‘to take him by force and make him a king.’ 
There is,a question as to the locality of the miracle. St Luke says 
(ch. ix. 10) that Jesus ‘went aside privately into a desert place be- 
longing to a city called Bethsaida.’ St Mark (ch. vi. 45) describes the 
disciples as crossing to Bethsaida after the miracle. The general 
inference has been that there were two Bethsaidas ; Bethsaida Julias, 
near the mouth of the Jordan (where the miracle is usually said to 
have taken place), and another Bethsaida, mentioned in the parallel 
passage in St Mark and possibly John i, 44. But the Sinaitic MS. 
omits the words in italics from Luke, and at John vi.. 23 reads, 
“When, therefore, the boats came from Tiberias, which was nigh unto 
the place where they did eat bread.’ If these readings be accepted, 
the scene of the miracle must be placed near Tiberias; the Bethsaida 
of Mark, to which the disciples crossed, will be the well-known 
Bethsaida Julias, and the other supposed Bethsaida will disappear 
even from the researches of travellers. 


18. «@mefq (680), ‘on foot,’ i.e. not by boat; ep. Acts xx. 18, néAAwy 


aurds mefevev. 


15. élas yevopévns. In the Jewish division of the day there were 
two evenings. According to the most probable view the space of time 
called ‘between the evenings’ (Ex. xii. 6) was from the ninth to the 
twelfth hour (Jos. B. J. v1. 9. 3). Hence the first evening ended at 
3 o’clock, the second began at sunset. ‘In this verse the first evening 
is meant, in v, 23 the second. 

The meaning of 7 wpa is not quite clear, perhaps the usual hour for 
the mid-day meal. 


16. pets. Emphatic. 


17. ob Exopev «.7.A. St John more definitely; goriw wacddprov dde 
8s Exes wévre Aprous xpiBivous, cab Sto dydpia (vi. 9). Barley bread 
(dprous xptOivous), for which the classical word is pafa, was the food 
of the very poorest. It seems probable that the English word mass 
is traceable to pata, a eycharistic significance having been given to 
this miracle from very early times. The dpro were a kind of biscuit, 





202 ST MATTHEW. [XIV. 19— 


thin and crisp cakes which could be broken, hence xAdoas, x\dopara, 
see note, ch. vi. 30. Cp. Juv. v. 67, ‘quanto porrexit murmure 
panem | vix fractum, 


19. dvaxAOyvae orl rot oi 8t John has jv» 5¢ xdpros wonds ép 
te rorwy. St Mark and St e mention that they sat in companies, 
dvd éxardy kal dvd wevrijxovra (Mark), dva wevrjxovra (Luke); to this 
St Mark adds the picturesque touch, xal dvéwecay xpaccal wpactal. 
(ch. vi. 40). St John notes the time of year: jv dé éyyis 7d wdoxa 7 
éoprn rw ‘Tovdalwy. 


{Soxev. In Mark and Luke éd{douv: ‘continued to give,’ ‘kept 
giving.’ 

20. +d lrorevov TwY iTev. KkrAasuarwy connected with 
x\acas, therefore not ‘fragments’ in the sense of crumbs of bread, 
Lut the ‘ portions’ broken off for distribution. 


Se Sexa Kopivovs. The same word is used for baskets in the four 
accounts of this miracle, and also by our Lord, when He refers to 
the miracle (ch. xvi. 9); whereas a different word (owrvplies) is used in 
describing the feeding of four thousand and in the reference made to 
that event by our Lord (ch. xvi. 10). Juvenal describes a large pro- 
vision-basket of this kind, together with a bundle of hay, as being 
part of the equipment of the Jewish mendicants who thronged the 
grove of Egeria at Rome: ‘Judgzis quorum cophinus fenumque su- 
pellex, 111. 14,’ ‘cophino fcenoque relicto | arcanam Judea tremens 
mendicat in aurem,’ vi. 542. The motive for this custom was to 
avoid ceremonial impurity in eating or in resting at night, 


22—33. Tuer DIScIPLES CRO8S FROM THE SCENE OF THE MIRACLE TO 
BEtTusSAIDA. 


Mark vi. 45—52; John vi. 15—21. 


St Matthew alone narrates St Peter’s endeavour to walk on the 
sea. 


22. +d wdotov, the ship or their ship. 
23. diplas St yevopévns. See v. 15. 


povos av éxet. This is a simple but sublime thought:—the solitary 
watch on the lonely mountain, the communion in prayer with the 
Father throughout the beautiful Eastern night. . 


24. Bacavetdpevov. The expression is forcible, ‘tortured by the 
waves,’ writhing in throes of agony, as it were. These sudden storms 
are very characteristic of the Lake of Gennesaret. 

- 25. rerdpry 8 dvAacq, ic. early in the morning. Cp. ‘Et jam 
quarta canit venturam buccina lucem,’ Propert. rv. 4. 63. At this 
time the Jews had adopted the Greek and Roman custom of four 
night watches. Formerly they divided the night into three watches, 
or rather according to Lightfoot (Hor. Heb.) the Romans and Jews 
alike recognised four watches, but with the Jews the fourth watch was 
regarded as morning, and was not included in the three watches of 








XIV. 36.] NOTES. 251 


‘deep night.’ The four watches are named (Mark xiii. 35) 1 Even 
(opé), 2 Midnight (ueoovixriov), 3 Cockcrowing (dAexropodwrias), 4 Morn- 
ing (rpwt), St John states that they had rowed 25 or 30 furlongs. 


AGev pds atrods. Mark adds ‘He would have passed by them.’ 


én tiv OdAaccayv. él with accus. of motion over a surface, cp. émt 
olvora wévrov épay wepav wdeiv (Homer). See critical notes, supra. 


26. dro Tov déBov Ixpafav. Note the article. Not merely cried 
out from fear, but the fear which necessarily resulted from the appear- 
ance made them cry out. 


29. 6 8 elrrev, &\0é. The boat was so near that the voice of Jesus 
could be heard even through the storm, though the wind was strong 
and the oarsmen labouring and perhaps calling out to one another. 
The hand of the Saviour was quite close to the sinking disciple. 


30. toxupdv. Predicate. 


xatatrovrifeoOar. Here and ch. xviii. 6 only in N.T. ‘to sink into 
the deep sea’ eer the wide open sea, 80 the deep sea, connected 
with wdros and pons, ‘the watery way,’ (Curtius), but according to 
others with BévOos, Bd00s). 


$1. els r(; Literal translation of the Hebr. lammah, ‘ with a view to 
what?’ =ivarl, see note ch. xxvii. 46. édicracas, see ch. xxviii. 17. 


32. ékdémwacev. xKoratev, properly to be weary or fatigued (xérrw, 
xérros), then to rest from weariness or suffering, used of a sick man 
Hipp. p. 1207, (80 xéros, of the pain of disease, Soph. Phil. 880,) 
then figuratively of the wind or a flood, cp. Herod. vir. 191, where 
speaking of the storm at Artemisium he says that the Magi stopped 
the wind by charms, # GAAws cys avrds €0éAwy éxdmracer. 


33. Q@cov vids ef A son of God. The higher revelation of the 
Son of the living God was not yet given, See ch, xvi. 16. 


34—36. JESUS CURES SICK FOLK IN THE LAND oF GENNESARET. 


Mark vi. 53—56, where the stir of the neighbourhood and eager- 
ness of the people are vividly portrayed, 


34. Svarepdcavres. Having crossed the bay from Tiberias to the 
neighbourhood of Capernaum. See map and note on vv. 13—21, 


els Tevvycapér. By this is meant the plain of Gennesaret, two 
miles and a half in length and about one mile in breadth. Modern 
travellers speak of ‘its charming bays and its fertile soil rich with 
the scourings of the basaltic hills.’ Josephms describes the district in 
glowing terms (B. J. 11. 10. 8). See Recovery of Jerusalem, p. 351. 


36. wapexddouy tva dipwvrat. For wa in petitio obliqua for the 
classical orws see note ch. i. 22, and Goodwin’s Greek Moods and 
Tenses, p. 78. 

The sequence of the subjunctive or a historical tense gives vivid- 





202 ST MATTHEW. [XIV. 36— 


ness to the narrative by retaining tho mood originally used by the 
speaker. The usage is frequent in the classical period: éxwpouw éx 
Tov olxidy Srws ph xara Pas rpocdépwrrar, Thuc. 11. 3. cai rept robrwr 
éuvfobny va ph taira wd0nre, Dem. Olynth. 1. 30.10. See note, 
ch. xii. 14. 

TOU . The hem of the garment had a certain sanctity 
attached to it. It was the distinguishing mark of the Jew: cp. 
Numbers xv. 38, 39, ‘that they add to the fringes of the borders 
(or corners) a thread of blue.’ At each corner of the robe there was 
a tassel; each tassel had a conspicuous blue thread symbolical of the 
ee origin of the Commandments. The other threads were 
white. 


Soot FWavro StecwOnoav. Cp. the case of the woman with an 
issue of biood, ch. ix. 20—22. 


CHAPTER XV. 


5. xal omitted before od pj Tip. on the most ancient authority. 

6. tdv Adyovw for rH» évro\nw of textus receptus; rdv yduor the read- 
ing of Tischendorf has the authority of 8 and C and some cursives, 
and would explain ry» évroAjy. dv Aéyow may have been introduced 
from Mark, . . 

8. The words éyylfe pot...ry orduart abrdv xal, which fill up the 
quotation from the LXX., are omitted on the highest MS. authority. 

16. "Inoots omitted and 30 roi "Incod for avrov. 

22. Ixpafew rightly replaces the rarer form éxpavyacer. 

25. wmpocexiva is probably right, though the evidence is evenly 
balanced between aor. and imperf. 

85, 36. The omission of xal before evxapiorjoas makes the struc- 
ture very harsh, It is the reading necessitated by the rules adopted 
for forming the present text. Tregelles omits the xai against Lach- 
mann and Tischendorf. If the former had seen N it can scarcely be 
doubted that he would have inserted the conjunction so necessary to 
the flow of the sentence. 

39. MayaSay for MaydaXa with the chief MSS. (“ B D) and versions; 
. some ancient authorities have Mayeday. Most of the later uncials 
read MaydaAd. 


1—20. Tue Troe RELIGION anD THE Fatse. A DiscouRsE TO THE 
PHARISEES, THE PEOPLE, AND THE DIscIPLEs. 


Mark vii. 1—23. 


These twenty verses sum up the great controversy of the N.T., that 
between the religion of the letter and external observances and the 
religion of the heart, between what St Paul calls ‘the righteousness 
which is of the law and the righteousness which is of God by (or 
grounded upon) faith,’ Phil. iii, 9. 





XV. 7.] NOTES. 203 


1. dard ‘IeporoAtpov Paprcaior al ypapparets. Probably a depu- 
tation from the Sanhedrin, such as was commissioned to question 
John the Baptist. Cp. John i. 19. 


vy wapadooww tov mpecBurépwy. The elders, or presbyters, 
were te Jewish teachers, ited sha such as Hillel and Shammai. 
The traditions were the rules or observances of the unwritten law, 
which they enjoined on their disciples. Many of these were frivolous; 
some actually subversive of God’s law; yet such was the estimation - 
in which these ‘traditions’ were held that, according to one Rabbinical 
saying, ‘the words of the scribes are lovely, above the words of the 
law; for the words of the law are weighty and light but the words of 
the scribes are all weighty.’ 


8. Sua mv wapdSoo.w. ‘For the sake of your tradition;’ i.e. in 
order that ye may establish it: tva ryv wapddoow tudv rnpjonre, Mark 
Vii. 9. - 


4. 6 ydp Ocds évercidaro, answering to Tiv évrohiy Tod Geo’, as in 
v. 5, iueis Aéyere refers back to da rHv wapddoow ud». St Mark has 
Muiiofs yap elev (vii. 10), an instructive variation. 


6 xaxoAoyoyv. -As a classical word Kaxohoyel or KaKds Aéyew— the 
preferable form (Lob. Phryn. 200), means to ‘abuse,’ ‘ revile;’ so in 
LXX. @eovs ob xaxodoyjoes, Ex. xxii. 28. In many passages the He- 
brew word represented here by xaxodoyety is translated by driuditew 
and means ‘to treat with disrespect,’ ‘to despise.’ In one form, how- 
ever, of the Hebr. verb the meaning is ‘to curse,’ but the first sense 
is to be preferred here: ‘whoever makes licht of their claims to sup- 
port,’ &c. See Guillemard, Hebraisms in N. T., ad loc, 


5. Sapov 6 édv x7.A. ‘Let that by whatsoever thou mayest be 
profited by me (i.e. the sum which might have gone to your support) 
be a ‘ gift’ (xopSa», Mark), or devoted to sacred purposes.’ 


The scribes held that these words, even when pronounced in spite 
and anger against parents who needed succour, excused the son from . 
his natural duty, indeed bound him not to perform it; and, on the 
other hand, did not oblige him really to devote the sum ‘to the service 
of God or of the temple. 


ov prj Tipyora. The omission of xal before these words (see critical 
notes) obviates the need of the awkward ellipse supplied in A.V. by 
the words ‘he shall be free,’ and throws out with far more force and: 
clearness the contrast between the évrod} rod Geod and the wapadours 
t&v wpecBurépwy. God’s command was, ‘honour thy father and thy 
mother;’ ye Bay (in certain cases), ‘a man shall not honour his father 
and mother,’ 


ov pi} with future indicative or with subjunctive, is an emphatic 
denial. See note, ch. x. 42. 


7. Kaos €mpoprrevoey. A common Jewish formula in quoting a 
saying of the prophets. 


204 ST MATTHEW. [XvV. 8— 


8, 9. Isaiah xxix. 13. The quotation nearly follows the LXX, 
The Hebrew has nothing answering to pdrny dé céBorral pe. 


9. évrdApata dv@pewev. ‘Collections of ritual laws which were 
current in the times of the pre-exile prophets.’ (Cheyne, Is. ad loc.) 
Thus Pharisaism had itg counterpart in the old dispensation. 


10. 7 adkerduevos toy SxAov, The moment our Lord turns to 
the poonle Hijs teaching is by paratlog 

' This appeal to the multitude as worthier than the Pharisees to 
receive the divine truths is significant of the popular character of the 
Kingdom of heaven, 


11. xowwot. Literally, maketh common; cp. ‘common or unclean,’ 
Acts x.14. ‘The Pharisees esteemed ‘‘detiled men” for ‘*‘ common 
and vulgar” men; on the contrary, a religious man among men is “a 
singular man.’’’ Lightfoot ad loc. 


12. ot Paprpaio: doxavdarlcOncav. A proof ef the influence of 
the Pharisees. The disciples believed that Christ would be concerned 
to have offended those who stood so high in popular favour. 


13. wacp out¢la. Nota wild flower, buta cultivated plant or tree; 
the word occurs here only in N.T,; in LXX. version of O,T. it is used 
of the vine, the most carefully cultivated of all plants; 2 Kings xix. 29; 
Ezek. xvii. 7; Mic. i.6; Aq. and Symm. have dévipwy durelay in Gen. 
xxi. 33, of the tamarisk. Here the plant cultivated by homan hands— 
the vine that is not the true vine of Israei—js the doctrine of the 
Pharisees. 


14. dé8nyol clow rvddol ruddAwov. The proverb which follows is 
quoted in a different connection, Luke vi, 39; cp. also ch. xxiii. 16. 


els BéGuvoy recotvrat. Palestine abounded in dangers of this kind, 
from unguarded wells, quarries, and pitfalls; it abounded also in 
persons afflicted with blindness. See note ch, ix, 27. 


16. dxpyv. Here only in N.T. ' Strictly, ‘at the point of time, 
in late authors, ‘even now,’ ‘still.’ Latin, adhuc. In the modern 
Greek versions é7: is used for dxpnp. 


kal tpets, as wel] as the crowds to whom the parables are spoken. 


dovverol tore. Cp. cuvéce: rvevparixy, Col. i. 9, and ry civeow 
pou év TH pvoTnply rod Xpiorod, Ephes, iii, 4. 


19. é« ydp rijs KapSlas x.r.A. The enumeration follows the order 
of the Commandments. Evil thoughts—(d:aroyiopol rovnpol) ‘ harmful 
reasonings’—form a class under which the rest fall, indicating, too, 
that the transgression of the commandments is often in thought, by 
Christ’s law, not in deed only. 

The plurals ‘ murders, adulteries,’ &c., as Meyer points out, denote 
the different instances and kinds of murder and adultery. Murder 
includes far more than the act of bloodshed. 





XV. 23.] NOTES. 205 


91—28. Tue Davuautrr or a CANAANITE WoMAN IS CURED, 
Mark vii. 24—30. 


This narrative of faith without external observance or knowledge of 
the Law affords a suggestive’ contrast to the preceding discourse. It 
is not related as we might have expected by the Gentile St Luke. St 
Mark has various points of particular description not givem here. 


21. dvexdpyoev. Perhaps to svoid the hostility which this attack upon 
the Pharisees would arouse. St Mark preserves the connection dva- 
oras dr7ddev as if He had been teaching (xadicas). 


els ta pépn Tipov cal 2iSavos. The reading adopted by the lead- 
Ing editors, Mark vii. 31, #AGev ded Lidwvos els rHv Oddraccay ris Ta- 
ReAalas, makes it certain that Jesus crossed the borders of Palestine 
and passed through a Gentile land. 


.  -yvv} Xavavala. In Mark 7 5é yuv7 qv ‘EAdnvls, Lupodowlxiooa 
-(vil. 26). The two expressions are in Hellenistic Greek identical. In 
Joshua v. 12, ‘The land of Canaan’ (Hebr.) appears in the LXX. 
version a8 THv xWpay Tov Powlkwy, Hecateeus (Tr. 254) states: Xv. 
Canaan] olrw rpbrepov 7 Powlxn éxadeiro, The term land of Canaan, 
literally the low lands or netherlands, at first applied to the whole of 
Palestine, was confined in later times to the maritime plain of Phe- 
nicia, Still, according to Prof. Rawlinson, the Canaanites and Phe- 
nicians were distinct races, possessing marked peculiarities. The 
former were the original occupants of the country, the latter ‘immi- 
grants at a comparatively recent date.” (Herod. Vol. rv. p.199.) The 
relations between Phcenicia and Palestine had been with scarcely an 
exception peaceful and friendly. The importance of the narrative 
lies in the fact that this woman was a foreigner and a heathen—a 
descendant of the worshippers of Baal. She may have heard and 
seen Jesus in earlier days. Cp. Mark iii. 8, ‘they about Tyre and 
Sidon...came unto him.’ This instance of mercy extended to a 
Gentile points to the future diffusion of the Gospel beyond the Jewish 
race. 


Adnody pe. Identifying herself with her daughter. Cp. the prayer 
of the father of the lunatic child: ‘Have compassion on us and help 
us,’ Mark ix. 22. , 


vids AavelS. A title that proves the expectation that the Messiah 
should spring from the house of David. It is the particular Messianic 
prophecy which would be most likely to reach foreign countries. The 
Tyrian woman’s appeal to the descendant of Hiram’s friend and ally 
has a special significance, 


23. ovx atexpl6n atrq Adyov. Jesus, by this refusal, tries the 
woman’s faith, that He may purify and deepen it. Her request must 
be won by earnest prayer, ‘lest the light winning should make light 
the prize.’ ee 

Observe that Christ first refuses by silence, then by express words. 


296 ST MATTHEW. [XV. 24— 


qjpwerouv. For the form cp. v«olyr:, Rev. ii. 7. the reading of 
Lachmann and Tischendorf (ed. 7); and see Winer, p. 104, note 3. 


dwéAvcov avrijy. By granting what she asks, by yielding, like the 
unjust judge, to her importunity. 


%. «ls td mpédPatra ta dwodwdéta «.7.A. Jesus came to save all, 
a his personal ministry was confined, with few exceptions, to the 

ews, 

The thought of Israel as a flock of sheep lost upon the mountain is 
beautifully drawn out, Ezekiel xxxiv.; ‘My flock was scattered upon 
all the face of the earth, and none did search or seek after them’ (v. 6). 
Read the whole chapter. 


26. rdv dprovy tov réxvow «.r.A. The réxva are the Jews; the 
xuvdpia, are the Gentiles. This was the name applied by the Jews 
to all outside the chosen race, the dog being in the East a symbel of 
impurity. St Paul, regarding the Christian Church as the true Israel, 
terms the Judaizing teachers rods xivas, Phil. iii. 2, The same reli- 
gious hostility, and the same names of scorn, still exist in the East 
between Mussulman and Christian populations. Christ’s words, as 
reported by St Mark (ch. vii. 27), contain a gleam of hope, dges mpo- 
Tov xopracOivas Ta Téxva. 


27. Kal ydp. ‘Toreven’ (‘yet’ of the A.V. is misleading), The 
woman takes Jesus at His word, admits the truth of what He says, 
accepts the name of reproach, and claims the little that falls even to 
the dogs. ‘True, it is not good to cast the children’s bread to the 
dogs, for even the dogs have their share,—the crumbs that fall from 
their master’s table.’ ‘ 


Ta, kuvdpta toBle. St Mark has éodlew of the dogs and xopracOyra 
of the children, so completely is the strict use of the two words 
reversed. 


THs Tparé{ns tav Kuplwv. The ‘Masters’ must be interpreted to 
mean God, not, as by sume, the Jewish people. Note the turn given 
by the introduction of the xvpiot. xuvapia that have xivpioe are not the 
‘wretched outcasts of the streets—they have some one to care for 
them. Even the Gentiles may expect a blessing from the God of 
Israel. 


28. St Mark has edper 7d wardiov BeBAnuévow emt rn» KAlyny kal 7d 
Sauwovoy €FeAn)hvObds. 


29—-81. JESUS RETURNS TO THE HIGH LAND OF GALILEE, AND CURES 
maNY Buinp, Dumps, anpD Lame. 


Mark vii. 31—37, where, not content with the general statement, 
the Evangelist describes one special case of healing. 


29. els rd dpos. The mountain country; the high land, as dis- 
tinguished from the low land, which He had left. 


XVI. 2.] NOTES. 207 


32—38. Four THovusaxp MEN, BESIDES WOMEN AND CUILDREN, ARE 
MIRACULOUSLY FED. 


Mark Vili. 1—9. 


$2. Fpépar rpets. For this parenthetical introduction of the nomi- 
native see Winer, p. 704, § 2 and note 3. 


36. evyaptorioas. evxapioreiv does not occur before Polybius in 
the sense of gratias agere. The decree in Demosth. de Cor. p. 257, 
where the word is found, (sec Lob. Phryn. 18) is probably spurious. 
The classical expression is yape eldévas. 


vd Wepiooevov Tav KAacpdtrev. See ch. xiv. 20. One side of the 
lesson is the lavishness of Providence. God gives even more than 
we require or ask for. But the leading thought is a protest against 
waste. 


87. érrd omvolSas. See note ch. xiv. 20, and Acts ix. 25, where 
St Paul is said to have been let down from the wall of Damascus in a 
omupls, probably a large basket made of rope-net, possibly a fisher- 
man’s basket; in 2 Cor. xi. 33, where the same incident is related, 
the word capydy7 is used. Why the people brought different kinds 
of baskets on the two occasions we cannot determine. The facts 
seem to point to a difference in nationality or in occupation. owupls 
connected with owmelpw, ‘to twist,’ is the Lat. sporta, or sportula. 
capydavn in Ausch, Suppl. 769=‘the mesh of a net’. 


89—XVI. 4. Jesus ar Macpaua, on MaGApDAN, IS TEMPTED TO 
GIVE A SIGN. 


Mark viii. 10—12; Luke xii. 54—37. 


39. MayaSdv. For the reading see critical note. It is probable 
that the familiar Magdala supplanted in the text the more obscure 
Magadan. Magdala or Migdol (a watch tower) is identified with the 
modern Mejdel, a collection of ruins and squalid huts at the S.E. 
corner of the plain of Gennesaret, opposite to K’hersa or:Gergesa. 
This is the point where the lake is broadest. Prof. Rawlinson thinks 
that this Magdala may be the Magdolus of Herodotus, m. 159; unless 
indeed by a confusion curiously similar to that in the text, Herodotus 
has mistaken Migdol for Megiddo. Magdala was probably the home 
of Mary Magdalene. 


CHAPTER XVI. 


2 and 8. olas...ov StvacGe. The genuineness of this passage is 
doubtful. It is omitted in several uncials (among them NB) and cur- 
sives. Origen passes over the passage in his Commentary, and 
Jerome notes its omission in plerisque Codicibus. Still the internal 
evidence is strong in its favour and it is retained by the leading 
editors, though bracketed by Tischendorf and Westcott and Hort. 
See Scrivener’s Introduction, p. 49 (3). 


208 ST MATTHEW. [XVL 3— 


8. vUmoxp:ral omitted before té piv wpdcesrov and (v. 4) rod wpo- 
grou after ’Iwva. 


11. Gprev for dprov, a certain correction. 


20. "Incovs, though found in some important MSS. (not in 
NBL), is rightly omitted, the internal evidence against it is strong, 
and the insertion might easily be made by a mistake in transcription. 


1. of Dapioato. cal DaSSovnator.. In Mark of Papicaio: alone. 
The coalition between these opposing sects can only be accounted for 
by the uniting influence of a strong common hostility against Jesus. 


mapdtovres. The participle sometimes expresses in a condensed 
form what might be expanded into a final or consecutive sentence. 
See Campbell’s Soph. Essay on the language, &c., § 36. (5) b., Bas | 
réacov éy woluvas wirvev (Ajax, 185)=récoov wore aitrver. Cp. Ant. 
752, 7 kaxamreay wd’ éretépxe Opacus; see Jebb’s note on Ajaz, 
loc. cit. 


onpetoy éx Tov otpavov. They could not conceive the inner beauty 
of Christ’s teaching, but they would follow the rules of a Rabbi who, 
like one of the ancient prophets, should give an external sign—a 
darkening of the glowing sky—a flash of light—a peal of thunder. 
The answer of Christ teaches that the signs of the times, the events of 
the day, are the signs of God, the sign that Christ gives. 


2. «v8la...xepov. For this contrast cp. d\\a viv poe | yasdoxos 
evilay Sraccev | éx xetuwvos. Pind. Isth. (vi1) v1. 37—39. 


8. orvyvafwv, late. Polybius uses orvyvorns of the weather. 


+3 mpdcomov rod odpavod. Perhaps Jesus and His questioners 
were looking across the lake towards the cliffs of Gergesa, with the 
sky red from the reflected sunset. In Luke the signs are ‘a cloud 
lising in the west’ and the blowing of the ‘south wind.’ 


onpeta, tov katpoy. The meaning of passing events—some of 
which point in many ways to the fulfilment of prophecy, and to the 
presence of Christ among men; others to the overthrow of the 
national existence through the misguided passions of the people, and 
the absence of true spiritual life. In Luke xii., two events of typical 
importance are reported to Jesus who shews how they are onea rip 
catpav: they were not, as the Jews interpreted them, instances of 
individual punishment for sin, but they were warnings to the nation. 
Perhaps no clearer proof of this want of political or spiritual insight, 
and of blindness to facts, could be given than the pretension to politi- 
cal liberty made by the Jews, John vili, 33, ovdevi dedovAevKanevy ww- 
wore. Neither Babylonish captivity, nor tribute to Caesar, nor pre- 
sence of a Roman Procurator were onuea to them. 

The work and life of Christ were in the highest sense onueta. He 
was Himself onetoy dytideybpuevor. 


&. poxadls. See ch. xii. 39, 








XVI 13] NOTES. — 209 


+d onpetov Iova. See ch. xii, 839-41, where the same word oc- 
curs in the same connection. An estranged people cannot see signs. 
The words in Mark viii. 12 are ‘there shall no sign be given unto 
this generation,’ i.e. no such sign as they demanded. 


5—12. Tue LEAVEN oF THE PHARISEES AND OF THE SADDUCEES. 


Mark viii. 14—21, where the rebuke of Christ is given more at length 
in stirring language; and Luke xii. 1, where the context and occasion 
are different. éxirvvaxderowv rav pupiddwy rot SyA0u wore Karawareiv 
GAjrous Fptaro Aéyewy mpds Tods MaOnrdas abrot mpwroy. 


6. Hs {opys. Teaching, which like leaven is corrupt and pene- 
trating, cp. 1 Cor. v. 7, éxxa@dpare ri wadady fipny Wa are véov 
Pupaua xadws éore Erupor, where the reference is to the putting away 
of leaven before the passover. See Schéttgen on 1 Cor. v. 7, and cp. 
Hos, vii. 4, and note ch. xiii. 33. 


7. Gt. dprovs otk AaBopey. 87, probably not causal but recitati- 
vum i.e. used to introduce the words of the speaker. ef uy éva dprov ov 
efyov (Mark). It is possible that Jesus may have employed figurative 
language even more than was usual with Eastern teachers; certainly 
this special metaphorical use of leaven was new. See Lightfoot, Hor. 
Hebr. ad loc. Again, the Pharisees had rules of their own as to what 
kind of leaven it was lawful to use, and what kind it was right to 
avoid. Hence it was not strange that the disciples should imagine 
that their Master was laying down similar rules for their guidance. 

8. ddtyémorot. Their wioris had failed in two respects: they had 
shown (1) want of spiritual insight by taking {ium in a literal sense. 
(2) Want of loving trust in thinking that Jesus intended a rebuke to 
their forgetfulness, 


9. otro voetre. In Mark the rebuke is conveyed by a reference to 
the prophecy quoted ch, xiii. 14, 15 (Is. vi. 9, 10), with the striking 
variation of rerwpwuévny xapdlav for éraxuvdn 7 xapoila. 

xodlvous...cmrup(Sas. See notes ch. xiv. 20 and xv. 37. 


12, ovvikav. See note on dovyera, ch. xv. 16. 


13—20. Tue creat Conression or St Peter, anD THE PRomIsE 
GIVEN TO HIM. 


Mark viii. 27—30: The question is put ‘while they were on the 
way,’ the words ‘ the Son of the living God’ are omitted, as also the 
blessing on Peter. Luke ix. 18—21: Jesus was engaged in prayer 
alone; the words of the confession are ‘the Christ of God;’ the bless- 
ing on Peter is omitted. 


18. Katoapelas ris PiAlrmov. The most northerly point in the 
Holy Land reached by our Lord. The city was rebuilt by Herod 
Philip, who called it by his own name to distinguish it from Cmwsarea 
Stratonis on the sea coast, the seat of the Roman government, and 
the scene of St Paul’s imprisonment, 


ST MATTHEW ; 14 


210. ST MATTHEW. [XVI 14— 


The Greek name of this Cesarea was Paneas, which survives in the 
modern Banias, Cmsarea was beautifully placed on a rocky terrace 
under Mount Hermon, a few miles east of Dan, the old frontier city 
of Israel. The cliffs near this spot, where the Messiah was first ac- 
knowledged, bear marks of the worship of Baal and of Pan. See 
Recovery of Jerusalem, and Tristram’s Land of Israel. 


vow vidy Tov dv@psmrov. See note ch. viii. 20. The question of 
Jesus is: In what sense do the people believe me to be the Son of 
man? In the sense which Daniel intended or in a lower sense? 
hpi the antithesis in Peter’s answer:—the Son of man is the Son 
re) 


14. ‘Iepeplav. Named by St Matthew only. The mention of Jere- 
miah as representative of the Prophets is explained by Lightfoot (Hor. 
Hebr, Matt. xxvii. 9) by reference to a Talmudic treatise, according to 
which the book of Jeremiah came first of the Prophets, following the 
books of Kings. 


16. odes Xpwrds 6 vids rod Oeov tov Lwvros. This confession 
not only sees in Jesus the promised Messiah, but in the Messiah 
recognises the divine nature. It was this claim that brought upon 
Jesus the hostility of the Jews. ho the Jew in his dialogue with 
Justin Martyr declares that his nation expected a human Messiah: 
such a claim made by Jesus might even have been admitted: it is the 
claim to divinity not to Messiahship that rouses the popular fury (John 
ran 59) and decides the judgment of the Sanhedrin (Matt, xxvi, 
64, 65). 

17. Bap ’Iova, ‘son of Jonah,’ or ‘son of John.’ The Greek form 
may stand for either name (see Bp. Lightfoot on a Fresh Revision of 
N.T., pp. 159, 160); but the reading adopted by the best editors 
John i. 43, vids ‘Iwdvov, seems conclusive in favour of the latter ren- 
are ee Bar is Aramaic for son; cp. Bar-abbas, Bar-tholomew, 

ar-nabas. 


St. odp— xal alya «.7.A4. Not man, but God; ‘ flesh and blood’ 
was @ common Hebrew expression in this contrast. The recognition 
was not by material test or human judgment, but by the witness of 
the Holy Spirit. . 

18. od el Ilérpos «.r.A. The precise meaning of zé7pa in relation 
to Ilérpos has been keenly disputed. To suppose no connection be- 
tween Ilérpos and wérpa is opposed to candid criticism. On the other 
hand, to view wérpa as simply equivalent to Ilérpos, and to regard 
the personal Peter as the rock on which the Church is built, narrows 
the sense, Ilérpa is the central doctrine of the Christian Church— 
the Godhead of its Lord. Yet Peter is not named in connection with 
the rérpa without cause. To Peter first was granted spiritual insight 
to discern, and courage to confess this great truth; and therefore it was 
his privilege to be the first scribe instructed to the kingdom of heaven, 
and to Peter as such the blessing is addressed. For an illustration of 
this view of Peter, regarded, not as an individual, but as a represen- 
tative of a truth, cp. Apol. Soc., p. 23 b., xal palveras ror’ ob Aéyew 


XVI. 18.] NOTES. 211 


Tov Lwxpdrn, wpookexpjcOa 8e rH eu dvduart, €ué wapadetypa worov- 
prevos, waotep ay el elrot Srt ovTos tywv, WD dvOpwrot, copurarés éoru 
doris Worep Zwxparns eyvwxev Gre ovdevds adits dore TH GANDcig wpds 
codlav. 

On these words mainly rest the enormous pretensions of the Roman 
pontiff. It is therefore important (1) To remember that it js to Peter 
with the great confession on his lips that the words are spoken. The 
Godhead of Christ is the rérpa—the keystone of the Church, and 
Peter is for the moment the representative of the belief in that truth 
among men. (2) To take the words in reference: (a) to other pas- 
sages of Scripture, The Church is built on the foundation of the 
Apostles and Prophets, Eph. ii. 20, on Christ Himself, 2 Cor. iii. 11, 
(b) To history ; Peter is not an infallible repository of truth. He is 
rebuked by Paul for Judaizing. Nor does he hold a chief place among 
the Apostles afterwards. It is James, not Peter, who presides at the 
Council at Jerusalem. (c) To reason: for even if Peter had precedence 
over the other Apostles, and if he was Bishop of Rome, which is not 
historically certain, there is no proof that he had a right of confer- 
ring such precedence on his successors. 


pou tiv ékxAyolay, The word éxxdyola occurs twice in Matthew 
and not elsewhere in the Gospels, See note ch. xviii, 17 where the 
Jewish éxx\yola is meant. From the analogy of the corresponding 
Hebrew word, éxxAnola in a Christian sense may be defined as the con- 
gregation of the faithful throughout the world, united under Christ as 
their Head. The use of the word by Christ implied at least two 
things: (1) that He was founding an organized society, not merely 
preaching a doctrine: (2) That the Jewish éxxAnoia was the point of 
departure for the Christian écx\yola and in part its prototype. It is 
one among many links in this gospel between Jewish and Christian 
thought. The Greek word (éxxAyola) has passed into the language of 
the Latin nations; église (French), chiesa (Italian), iglesia (Spanish). 
The derivation of the Teutonic Church is very doubtful. That usually 
given—Kvupiaxdy (the Lord’s house)—is abandoned by most scholars. 
The word is probably from a Teutonic root and may have been con- 
nected with heathen usages. See Bib. Dict. Art. Church, 


arikav GdSov, Cp. Eur. Hec. 1., kw vexpav xevOuova xal oxbrov 
wiras | Aurewv Ww “Acdns xwpls Gaioras Oewy. Theocr. Idyll, u. 159 
(Schol,) r7jv rod gdov xpover wuAnv. Tobr’ éorw adrobavetra. Verg. 
Aen, vi. 126, Noctes atque dies patet atri janua Ditis. Here the ex- 
pression symbolises the power of the unseen world, especially the 
power of death: cp. Rev. i. 18, kal Eyw ras Kreis ToD Cavdrou Kal rod 
g@dov. 1 Cor. xv. 55, rod cov, Oavare, Td xévrpov, mov cov, Gdn (var. lect. 
Odvare), Td vixos. “Acdns is used for the Hebrew Sheol, the abode of de- 
parted spirits in which were the two divisions, Paradise and Gehenna, 
The introduction of such Greek religious terms to translate Hebrew 
religious terms is full of interest. It may be thought to ratify in 
part, at least, Greek religious ideas, to blend and modify those ideas 
with Jewish doctrine, and to bring the result of both to be raised and 
enlightened by the teaching of the Master. 


14—2 


A 


212 ST MATTHEW. [XVI 19— 


of xanoxicovoty atris. The gates of Hades prevail over all 
things human, but the Church shall never die, 


19. rds xdelSas THs Pactelas rev ovpavev. This expression was 
not altogether new. To a Jew it would convey a definite meaning. 
A key was given to a Scribe when admitted to his office as a symbol 
of his authority to open the treasury of the divine oracles (ch. xiii. 52). 
Peter was to be a Scribe in the kingdom of heaven. He has re- 
ceived authority to teach the truths of the kingdom. Again the key 
was symbolic of office and authority generally; cp. Is. xxii, 22: ‘ The 
key of the house of David will I lay upon his shoulder, &c.’—words 
which are transferred to Christ Himself Rev. iii. 7. These words of 
his Lord would afterwards gain a fresh force for Peter, when he found 
rie rae him God had opened ‘the door of faith to the Gentiles,’ 

cts xiv. 27. 


& édy Sijoys «.r.A. ‘To bind’ (cp. ch. xxiii. 4) is to impose an obli- 
gation as binding ; ‘to loose’ is to declare a precept not binding. Such 
expressions as this were common: ‘The school of Shammai binds 
it, the school of Hillel looses it.’ The power is over things, not 
persons. The decisions of Peter, as an authorized Scribe of the 
Kingdom of God will be ratified in heaven. Such decisions of the 
Scribes of the Kingdom of Heaven were the sentence pronounced by 
re as xv. 19, and the judgments of Paul in the Corinthian 

ur¢ 


Compare with this passage John xx. 23, AdBere' wvetua ayov, dy 
Twwv apyre Tas duaprlas adéwvrar avrots’ Gy TIWWY KPATHTE KEKpaTHVTAL, 
where the reference is to the judicial authority of the apostles; here a 
legislative power is conferred. Observe carefully the force of the per- 
fect ddéwvrat and xexpdrnvra:, ‘whosesoever sins ye shall remit, they 
have been remitted.’ Your spiritual ovveors will enable you to recog. 
nise and ratify the divine judgment on offending persons. So here 
note the future perfect Esra: dSedeuévoy, your decision will have been 
anticipated in heaven. 


20. tva pndert clrocw dn airés tory 6 Xpirrés. Lest the Gaii- 
lean enthusiasm should endeavour to make Him a king. 


21—-23. THe PassIoNn Is FORETOLD. 


Mark viii. 31—33; Luke ix. 22. St Luke omits the rebuke to Peter. 
St Mark adds xal rappyolg (without reserve) rdv Adyor édadet, both add 
kal arodoxipacdnva. 


21. amd rére. An important note of time. Now that the disciples 
have learned to acknowledge Jesus to be the Messiah, He is able to 
instruct them in the true nature of the Kingdom. 


Sei conveys the idea of duty, of a course of life not led haphazard, 
but determined by principle, of the divine plan which rules the life 
and work of Christ from first to last. This thought is specially 
prominent in the third gospel:—in His childhood, é» rots rod wrarpés 
pou def elval we. Luke ii. 49: in His preaching, xal rats érépais w5\eou 





XVI. 23,] NOTES. 213 


ebayyeAlcac@al we 8et rHv Bactrelay Tol Geod Sri éwl rotro amrecrd\nyy. 
iv. 43, in the fulfilment of the prophecies of His sufferings and death 
and exaltation, odx! rafra &5et wabeiv roy Xpiocrdv, xal eloedOciy els rHv 
dvéav avdrov, xxiv. 26. Cp. Acts xvii. 3. The same thought is applied 
to St Paul’s life and work in the Acts xviii. 21, xxiii. 11, and in other 
passages. It was felt to be the motive of noble lives before the gospel: 
od av tis éaurdv Taty 7 nynodpuevos Bédriov elvac | bx’ dpxovros TaxO7, 
évravda det, ws éuol doxet, wévovra xevduvevew, pnddvy brodoytfopevoy pyre 
Gavarov pire dddo pndev apd Tod alcxpod, Plato, Apol. Socr. p.28. 


wokAd wadciv. macyew strictly means to ‘feel,’ or ‘experience,’ 
without any thought of pain or suffering. The history of the word is 
a melancholy comment on the experience of mankind. To feel was 
to suffer. In the language of Christianity rdcyew is used specially of 
the sufferings and death of Christ, as here, and Luke xxii. 15, mpd 
Tod we wadciv. 1 Pet. ii. 21, Xpiords éradev brép tjuwov. Hence 
through the Vulgate, ‘passion’ has passed with this technical sense 
into English as in ‘ Passion-tide,’ ‘ Passion-week.’ “ 


Tay mpecB. kal dox. kal ypap.=the Sanhedrin. See ch. ii. 4, and 
xxvi. 3. 


droxravOjvar. As yet there is no mention of the Roman judge or 
of the death upon the cross; this truth is broken gradually, see v. 24. 


aroxtravOjvar. A rare late form. The Attic writers as a rule used 
6yjoxw and its compounds to supply the passive of xrelyw. Veitch 
cites éxreivovro, Thue, 11. 81, as the one known exception. In Homer 
the passive forms occur; e.g. aor. 1 éxrdOnv, Od. rv. 537. Also rarely 
in late authors drexrdy@a, Polyb. 7. 7, and in LXX. and N.T. (Veitch, 
sub voc. xtelyw). 


Ty Tplry Hpépg éyepOqvar. How can the plainness of this intima- 
tion be reconciled with the slowness of the disciples to believe in 
the Resurrection? Not by supposing that obscure hints of the 
Passion were afterwards put into this explicit form; but rather 
(1) partly by the blindness of those who will not see; (2) partly by the 
constant use of metaphor by Jesus. ‘‘Might not,” they would argue, 
‘‘this ‘death and rising again’ be a symbol of a glorious visible king- 
dom about to issue from our present debasement?’”’ 


22. Yds oor. Understand @eos yévo:ro or yévoro, and translate 
literally: ‘may God pity thee,’ i.e. ‘ give thee a better fate,’ or (2) ‘ pity 
thyseif.’ trews is used of divine pity, in this way especially by late 
authors: ov 5’ thews ’Agpodirn yevod, Lucian. Amor. 30; déorora Iadai- 
pov, trews Huty yevod, Kur. Iph. T. 271; ratr & Ave’ “ArodAor, thews 
KAvwv | dds taow x.7.d., Soph. El. 655. Hence like Latin di avertant 
of events to be shunned or deprecated. 


23. tmaye érlow pov, catrava. Peter takes the place of the 
tempter, and argues for the false kingdom instead of for the true (see 
notes ch. iv. 8—10). 


oxavSadoy épov, i.e. a snare to allure me, as tempting me to for- 
sake the divine plan of self-denial and sacrifice. 





214 ST MATTHEW. [XVI. 24— 


ob dpoveis ta Tov Geot dd\Ad ra tev dvOpdéreav. ‘Thou mindest not 
the things of God but the things of men,’ i.e. thine are not God’s 
thoughts but man’s thoughts. Cp. ra rijs capxds dpovotcw (have a 
carnal mind), Rom. viii. 5; rd dvw dpovetre, Col. iti. 2. In the classics 
dpoveiv is used of political partisanship: dpovety ra Pedlawov, or ra Tod 
d%0u (Dem.), ‘to be on the side of Philip or on the side of the people.’ 
par éuol wapéorios | yévocro pir’ Ioov Ppovay (i.e. of the same party 
in the state) 6s rd5° p50, Soph. Ant. 374. Thus the expression in 
the text=‘ thou art not on God’s side but on man’s, and therefore a 
Satanas or é:dBodos, an adversary of God thwarting his plan of 
humility’. 

With the exception of the parallel passage in Mark, and Acts 
XXVili. 22, Ppovetv is confined in N. T. to St Paul’s epistles where it is 
frequent, especially in Romans and Philippians, 


24—28. SELF-RENOUNCEMENT REQUIRED IN CHRIST’S FOLLOWERS. 
Tein Rewarp. Mark viii. 34—ix. 1; Luke ix. 23—27. 


24. dpdte rov oravpdy, ‘take up his cross,’ St Luke adds xa6” jyépar. 
The expression, ch. x. 38, differs slightly, os ov AauBave: roy sravpdv 
avrod, where see note. adpdrw riv oravpdy implies death; this explains 
the yap (v. 15), let Christ’s follower lose on the-cross the lower life, as 
the Master lost His, crucify also his earthly affections, of which the 
yux7 was the seat (Wux7...avaravou, paye, rhe, evppalvov, Luke xii. 19), 
and he shall win the higher spiritual life here and hereafter. Another 
thought of the Cross is slavery—it was especially a slave’s death 
(‘cives Romani servilem in modum cruciati et necati,’ Cic. in Verrem 
r. 5); ‘you must be slaves not kings;’ ep. ch. xx. 25-28 and Phil. ii. 8, 
érarelvwoey éaurév, yevduevos Urnkoos péxpt Oavarov, Oavdrov de oraupod. 


For the thought of the Christian’s crucifixion with Christ cp. among 
many other passages Gal. il. 20, Xpeorg cuverratvpwpar. 


26. édv roy xdopov Sdov kepSijoy. One of the false Messianic notions 
was that the Christ should gain the whole world, i.e. the Roman 
Empire. This was the very temptation presented to our Lord Him- 
self ‘the kingdoms of the world and the glory of them.’ What is the 
value of universal dominion, of the whole power of Cesar, com- 
pared with life? wWuvyh had a wide range of meaning to the Greek; 
it was ‘life’ in all its extent, from the mere vegetative existence to 
the highest intellectual life. Christianity has deepened the conception 
by adding to the connotation of yvx7 the spiritual life of the soul in 
union with Christ. 

The higher and the lower sense are both present in these verses, it 
is true that the world is worthless if life be lost, still more true if the 
union of the soul with Christ should be sacrificed. The Greek poet 
discerned that there is a greater gain than external prosperity, ére 
a” égevpynxa polpg pev obx én éoOdG | BeBwoav? a Se ueyior’ eBracre 
vopupa, THVSE Hepouévay | dpicra 7g Znvos edoeBela. Soph. El. 1094. 

KepSijoy (nprwbg. xépdos and fyula...are often thus opposed in 
the classes: | Cp. Phil. ili. 7, GAN’ dria qv moe Képdos vatre Wy nuas 
dca Tov Xpiordy (nulay—-a passage which reflects the thought of this, 





XVIL] NOTES. 215 


dvrdAdaypa. Cp. xéxpiobe...und? dvradrAdéacbat pndeulas yxdperos 
ns wperelas rnvy els rods “E\Anvas edvoay (Dem. Phil. 11. 10); no 
external gain, it was felt, would tempt Athens to abandon her loyal 
and pro-Hellenic policy—for that she would make every sacrifice. 


27. ydp. The reason given why the higher life—the soul—is of 
priceless value: (1) The Judge is at hand who will condemn self- 
indulgence and all the works of the lower life, and will reward those 
who have denied themselves. (2) Further (v. 28) this judgment shall 
not be delayed—it is very near. The same motive for the Christian 
life is adduced by St Paul, Phil. iv. 5, 7d érceckes yucy yowoOjTw ricw 
avOpumos. 6 Kuptos éyyis. Cp. 1 Cor. xvi. 22. 


28. ov py yevoovrat Gavdrou «.r.A. Compare 


The valiant never taste of death but once. 
SHaxsPear, Jul. Ces. Act 11, 2. 


St Matthew's version of this ‘hard saying’ indicates more plainly 
than the other Synoptic Gospels the personal presence of Christ. 
St Luke has, éws ay tOwow ryv Baoidelay Tov Oeov: St Mark adds to 
these words, é\n\vOviay évy Suvvduec: but the meaning in each case is 
the same. Various solutions are given. The expression is referred to 
(1) the Transfiguration, (2) the Day of Pentecost, (3) the Fall of Jeru- 
salem. The last best fulfils the conditions of interpretation—a judicial 
coming—a signal and visible event, and one that would happen in the 
lifetime of some, but not of all, who were present. To take é& rq 
Bacirela avrod in a literal external sense would be to repeat St Peter’s 
error, and to ignore the explanation of the Kingdom just given. 


CHAPTER XVII. 


4. oijow (NBC*), for socjowuev, which is supported by all the 
later uncials—the more ancient evidence rightly prevails. 


5. dxovere avrov for adrod dxovere on the authority of NBD. 


9. 逫 for dd on decisive evidence; é« from out the mountain, 
from the heart of it—a less usual expression than dré. : 


10. «mparov, inserted to help the sense, appears in the majority of 
later uncials, not in NBD. 


20. éAtyomotlay for dricriay, the term of gentler blame has the 
earliest evidence in its favour. 


21. Here the received text has: rofro 88 1d yévos obx éxmopeverat 
el un €v mpocevyy kal vnorela. The words are undisputed in the 
parallel passage, Mark ix. 29, with the exception of xat ynorela omitted 
by Tischendorf without decisive evidence. Here the omission is sup- 
ported by NB* 33 and some important versions. 


216 ST MATTHEW. [XVIL 1— 


25. eloe\0dyra, the reading of N*. There is much variation in 
the MSS. &re 7)6er is well supported, but looks like an explanation 
of the participle. , 

26. elrévros 8 (NBCL) for Aéye adr@ 6 Iérpos, not supported by 
the later uncials, 


1—13. Tas Transricuration. Mark ix. 2—13; Luke ix, 28—26. 


1. peO’ hpépus . Within a week of Peter’s confession. St Luke 
has ‘about an eight days after,’ according to the common Jewish 
reckoning, by which each part of a day is counted as a day. The 
note of time cannot be without a purpose. The link is intentional 
between the announcement of the Passion and the kingdom of utter 
sacrifice on the one hand, and the foretaste of glory on the other. 


vov Ilérpov xal “IdxoBov kal "Iodvyny. The three who were chosen 

_ to be with their Master on the two other occasions, (1) the raising of 
Jairus’ daughter, (2) the agony in the Garden of Gethsemane. 

els dpog UynAdv. A contrast suggests itself, between this mountain 
of the Kingdom of God, and the mountain of the kingdoms of the 
world, ch. iv. 8. 

An old tradition placed the scene of the Transfiguration on Mount 
Tabor. It is known, however, that the summit of Tabor was at this 
period occupied by a fortress, and there is no hint given of Jesus 
being in that neighbourhood. Many regard one of the spurs of Hermon, 
or even its summit (Conder, Tent Work, &c. 266), as the most likely 
spot. Cmsarea Philippi, the last named locality, lies under Hermon, 
and its glittering cone of snow may have suggested the expression in 
Mark, Aevxa Alay ws xewy, if, indeed, the words ws xiwy are to be ad- 
‘mitted into the text. 


2. perepopdo0n. ‘Was transformed.’ Here was a change (uerd) of 
hoppy, ‘the abiding form,’ ‘the manner of existence.’ perapoppol- 
oa ‘involves an inwardness of change, a change not external, not of 
accidents, but of essence.’ Trench, N. 7. Syn. Part 1. p. 87. jera- 
oxnparifey denotes change of external appearance. See Rom. xii. 2 
and Phil. ii. 6—8, where see Bp Lightfoot’s notes and separate note 
on popdy and oxjud. ; 

St Luke records that the change took place év r@ wpocevyer Ou 


auréy. 

as 6 HAtos...6¢ td has. A hint that the Transfiguration took place 
at night, which is also rendered probable by the statement of St 
Luke that the three Apostles were ‘heavy with sleep,’ that they 
‘kept awake,’ that they descended ‘the next day,’ ch. ix. 32 and 37. 


8. Moitons nal ‘HAlas (Elijah). The representatives of the 
Law and the Prophets. The whole history of the Jewish Church is 
brought in one glance, as it were, before the Apostles’ eyes in its due 
relation to Christ. St Luke names the subject of converse: they 
peasy of his decease which he should accomplish at Jerusalem’ 
1X. e 





XVIL 11] NOTES. Big 


4, oujow. So in the best MSS., ‘let me make.’ The tran- 
sition to the singular is in keeping with Peter’s temperament; he 
would like to make the tabernacles.—Meyer. By cxyval are meant 
little huts made out of boughs of trees or shrubs, such as were made 
at the Feast of Tabernacles, 


5. obtds tori 6 vids k.r.A. Words that recall the baptism of Jesus; 
lii. 17, where see note. For the tense of evdéxnoa, cp. rapeddén, 
. xi. 27, , 


8. tdév Incovv pévov. Christ, who came to fulfil the Law and the 
Prophets, is left alone. To His voice alone the Church will listen. 

9.:1d Spana. ‘The thing seen,’ not a ‘vision’ (A. V.) in the sense of 
a dream: it is equivalent to & eldov (Mark), & édpaxay (Luke). 


10. ody. _ Elijah had appeared to the chosen three Apostles. It 
seemed to them that this was a fulfilment of Malachi’s prophecy and 
the necessary condition of the Messiah’s Advent as explained by the 
Scribes. But they are forbidden to announce this to any one. Hence 
the inference expressed by ofy. The Scribes must be mistaken. For 
surely the Messiah would allow His disciples to make known this 
clear token of His presence. 


11. ‘“HAlas tpxerac x.7.X. ‘Elijah cometh and will restore all things,’ 
not will come first (A.V.). Our Lord's words point to a fulfilment of 
Malachi iv. 5, cal léod éyw drocreA® tyiv ‘Hay rdv OeoBirny, ply 
ENOeiy Thy juépay Kuplou ryv peyddny kal éripavi 8s droxatacrnce Kap- 
dlav warpds wpds ulov, xal xapdlav dvOpwrov wxpds Tov mAnolov avTod mh 
Ow Kal raratw Thy yiv dpdnv. Note the concise form of the Lord’s 
expression; it is not so much a citation as an allusion addressed to 
‘those that know the law.’ By such droxaracrioe rdvra would natu- 
rally be interpreted by a reference to the precise words of Malachi. 
In the light of that prophecy the dioxardcracis would signify a 
ee restoration to unity under the influence of the Messenger of 
Jehovah. 


atokatacrice tavra. Two questions arise in reference to these 
words, (1) How is the future to be explained? (2) In what sense 
were they fulfilled by John the Baptist? (1) If the prophecy be 
regarded as absolutely and finally fulfilled in John the Baptist the 
point of departure for the future dwoxaracrjoe, and the present- 
future épyerac must be taken, not from the time when the words were 
spoken, but from the time when the prophecy was first uttered. 
Christ cites and affirms the prediction of Malachi. (2) The answer to 
the second question must be sought in the angelic message to Zacha- 
riah, Luke i. 16, 17, moddovs r&v vlav "Iopanr émcorpéer ert Kuvpioy 
Tov Gedy aire’ Kal atrds mpoedevoerat evwmiov airod évy mvevuare kal 
Suvdwec ‘Hdlou émiorpépar xapdlas warépww éxt réxva cal amrecGeis éy 
dpovjcer Sixalwy, érowudoat Kuply Nady karecxevacpévor, 

The view that regards the words as pointing to an event still in the 
future, and to the coming of another Elijah, of whom the first Elijah 
and John were types, is rendered improbable by the words quoted 
above, and by our Lord’s words in the next verse, ‘HNlas #3 7Gev. 


218 ST MATTHEW. [XVII 12— 


12. otk tréyvwoay, ‘did not recognise.’ éxt denotes ‘further,’ 
hence ‘clear’ recognition. 


é&v att woudtv. In classical Greek rorety would be followed by two 
accusatives. éy a’rg in him as the sphere or field of their action. 


pOAa wdoxey, is destined to suffer, such is to be his experience 
also. wdoxew refers to ovx éxéyrwoay as well as to érxolycay ey aurg 
Soa HOEAnoay. 


14—21, A Lownaric Carp 18 CURED. 


Mark ix. 14—-29, where the scene and the symptoms of the disease 
are described with great particularity. Luke ix. 37—42. 


14. Odvrov mpds tov SyNov. Some wilt recall Raphael’s great 
picture of the Transfiguration, in which the contrast is powerfully 
portrayed between the scene on the mount, calm, bright, and 
ean and the scene below of suffering, human passions, and 

ure. 


15. oednnaferar. This is the only special instance of cure in the 
case of a lunatic. They are mentioned as a class, ch. iv. 24. The 
word literally means ‘affected by changes of the moon.’ On the 
thought underlying the word, that there is an access of mania at 
the at is lunar changes, see Belcher, Our Lord’s Miracles of Heal- 
ing, Pp. é 

St Mark describes the child as foaming, gnashing with his teeth, 
and pining away. St Luke mentions that he ‘crieth out.’ All 
ae were epileptic symptoms; ‘the child was a possessed epileptic 
unatic.’ 


17. & yeved dreros kal Svecrpappévn, addressed to the scribes and 
the multitude thronging round, as representing the whole nation. 
The disciples, if not specially addressed, are by no means excluded 
from the rebuke. For this moral sense of diacrpépw cp. Luke xxiii. 2, 
Todrov evpopev Stadtpépovra 7d EOvos, Phil. ii. 15 (Deut. xxxii. 5), 
yeveas oxodtas xal dveorpappévyns, and Polyb. vwitt. 24. 3, dveorpédero 
Urd Ké\axos. 


20. épeire ro Spa totrp x.r.. Such expressions are characteristic 
of the vivid imagery of Eastern speech generally, To ‘remove moun- 
tains’ is to make difficulties vanish. The Jews used to say of an 
eminent teacher, he is ‘a rooter up of mountains.’ See Lightfoot 
ad loc. 


22,23. Tur Seconp ANNOUNCEMENT OF THE Passion, 
Mark ix. 31; Luke ix. 44. 
Both St Mark and St Luke add that the disciples ‘ understood not 
this saying.’ It was difficult for them to abandon cherished hopes of 


an earthly kingdom, and ‘might not Jesus be speaking in parables of 
a figurative death and resurrection?’ See note, ch. xvi. 21. 








XVII. 27.] _ NOTES. 219 


Observe here the various phases in the prediction of the Passion. 
The first (ch. xvi. 21) foretells the rejection of Jesus as the Messiah 
by the Jews, and his death in the indefinite passive, dwoxrav@jvat. 

The second speaks of the betrayal into the hands of men, els xetpas 
av0pdrwy (Matt., Mark, Luke); and ‘they shall put him to death.’ 

The third (ch. xx. 17—19) particularises the share taken by Jew 
and Gentile. The Sanhedrin shall condemn and deliver to the 
Gentiles, els 7d éumratia: xal pacrry@oa Kal cravpHoat. 


24—27. JESUS PAYS THE HALF SHEKEL OF THE SANCTUARY. 
Peculiar to St Matthew. 


ta &Spaxpa. This was not a tribute levied by Cesar or by Herod, 
but the half-shekel (Exod. xxx. 13) paid annually by every Jew into 
the Temple treasury. The ‘sacred tax’ was collected from Jews in all 
parts of the world. Josephus (Ant. xvi. 6) has preserved some inter- 
esting letters from Roman proconsuls and from Augustus himself, to 
Cyrene, Ephesus and other communities, directing that the Jews 
should be allowed to forward their contributions to the Temple 
without hindrance. 
' It would be interesting to know whether the Jewish Christians con- 
tinued to pay the Temple-tax in accordance with the Lord’s example. 

After the fall of Jerusalem and the destfuction of the Temple the 
Jews were obliged to pay the two drachme into the Roman treasury. 
Joseph. B. J. vir. 6. 6. 


ov teXct. Probably some who misunderstood or who wished to 
misrepresent Jesus had raised the doubt whether He would pay the 
tribute. It is possibly a hint that His claims to the Messiahship were 
becoming more widely known. Meyer remarks that the val of Peter 
makes it clear that Jesus had been in the habit of paying the tax. 


25. «mpoédbacey airév. ‘Anticipated him’ by answering his 
thoughts. 

r&y Wf Kyvoov. Taxes (1) indirect and (2) diréct; on (1) things and 
on (2) persons. sxyvaos, Lat. census: see ch. xxii, 17. 


ard ray viey «.7.X., i.e. of their own sons, or of those who do not 
belong to the family, namely, subjects and tributaries, 


26. GevOepol alow of viol, ‘the sons are exempt from tribute.’ 
The deduction is, ‘Shall he whom thou hast rightly named the Son 
of God pay tribute to the Temple of his Father?’ The Romans called 
their sons free (liberi), as opposed to slaves. 


27. orarypa (torn, ‘to weigh’), ‘a stater’; a Greek silver coin 
equivalent to the Hebrew shekel, or to four drachms# in Greek 
money, hence sometimes called rerpadpaxuos. ‘In paying the temple- 
tax it is necessary that every one should have half a shekel to pay for 
himself. Therefore when he comes to the changer he is obliged to 
allow him some gain which is called xé\AvSos (see ch. xxi. 12). And 
when two pay one shekel between them each of them is obliged to 
allow the same gain or fee.’ The collection of the Temple tax was 


220 ST MATTHEW, (XVII. —1 


made in Adar, the month preceding the Passover. Lightfoot, Hor. 
Hebr., Matt, xxi. 12. 


dvyrl thou xal cov. Cp, Ex. xxx. 12—16, ‘The rich shall not give 
more, and the poor shall not give less than half a shekel, when they 
give an offering unto the Lord to make an atonement for your souls’ 
(v. 15). Ié is in accordance with this thought of atonement or 
substitution that the preposition dy7i is used. 


CHAPTER XVIIL 


6. epi (NBL and some of the Fathers) for éxt of textus receptus. 
els is also strongly supported, and wep? may have come from the paral- 
lel passages in Mark and Luke. 


11. Here the textus receptus has: 7\Oe yap 6 vids rod avOpdrov cdoat 
7d arodwdés. This is strongly supported by the later MSS. The 
omission rests on the evidence of NBL, and several versions and 
Fathers. 


19. cupdhovijcovory has far higher authority than cupgwrjowou, & 
grammatical correction. 


29. els rods wodas avroé. Almost certainly a gloss, the weight of 
the earlier MSS. is in favour of the omission. 


35. Td waparrwyara airdy. After kapSwy tpov. These words 
ar the support of C and 12 uncials, but are omitted in the earlier 





1—4. A Lesson ww Houminrry. Tor Kincpom or HEAvEN 
AND LITTLE CHILDREN, 


Mark ix, 3887; Luke ix. 46—48. 


1. év é&elvy ty Gpq. The preceding incident and our Lord’s words 
had again excited hopes of a glorious kingdom on earth. We may 
suppose that Jesus and St Peter were alone when the last ‘incident 
happened, they had entered the house (probably Peter’s) and were 
now joined by the other apostles who had been disputing on the way 
(€v ry 6d@, Mark). 

6 pellov (roy d\A@y) as distinct from the superlative, the compara- 
tive contrasts an object with but one standard of comparison, pé- 
y.oros would have implied three or four degrees of rank among the 
Twelve. Winer, 303 and 305. 


2. & péow attoyv. So Mark; St Luke has the more loving fornce 
a’rd wap éaurg. St Mark notes that Jesus first took the child in His 
arms (éyxaAoduevos airs). 


3. otpadyre, ‘be converted ;’ cp. John xii. 40, Wa s)...crpadpuou 
kal lacouat avrovs. ; 


ob prj elo AOnre, ‘shall not enter,’ much less be great therein. 








XVIII. 6.] NOTES. 221 


4. ramrevece éavrév. He who shall be most Christ-like in hu- 
mility (see Phil. ii. 7, 8) shall be most like Christ in glory. Cp. éramed- 
vwoev éaurdy, yevouéevos Urnxoos wéxpt Oavdrov, Oavdrou dé aravpod. 510 Kal 
6 Geds adrov Ureptpwoev x.T.A., Phil. ii. 8,9. rawewvwoe marks the 
particular point in which little children are an example to Christians, 
and the words of St Paul give the precise lesson of this incident taken 
in connection with the death upon the Cross just foretold. Jesus 
gives himself to His disciples as an example of ramrewdrns-yéxpe Oavd- 
rov. See ch. xi. 29. 

The expression rarew. éavrdv is more emphatic than the middle 
voice and implies greater self-mastery. 


5,6. Curist’s Lirriz Onrs.. Mark ix..87-—42. 


The thought of Jesus passes from the dispute among His disciples 
to the care of his little ones, the young in faith, who, if they have the 
weakness, have also the humility of little children. 


5. 8 édy Sénras. It is a sacrament of lovingkindness when Christ 
himself is received in the visible form of His little ones. déyecOa is 
not only to welcome, show kindness to, but also to receive as a 
teacher (awodéyec0ac). The faithful see in the rarewdrns of little 
children a symbol of the rarewdrys of Christ. 


6. morevévroy els iué. For the distinction between micrevery els 
‘to believe in any one,’ i.e, to put entire faith in him, and movevew 
rivl, ‘to believe any one,’ ie. to give credit to his words, see Prof. 
Westcott on John viii. 30 (Speaker’s Commentary). The first con- 
struction is characteristic of St John’s gospel and in the Synoptics 
occurs only here, and in the parallel passage Mark ix. 42. 


‘ouphépa tva, expedit ut. See note ch, i. 22.: 


vAos Sviukds. A millstone turned by an ass, and so larger than the 
ordinary millstone, Cp. Ovid (Fasti v1. 318): ‘Et que pumiceas ver- 
sat asella molas.’ 


The manner of death alluded to appears to have been unknown to 
the Jews. But Plutarch mentions this punishment as being common 
to Greece and Rome. Cp. Juv. Sat. vii1. 213, where, as in other 
places, it is named rather than the cross as a swift and terrible 
penalty for crime. The Scholiast on Aristoph. Equites, 1360, explains 
vmépSodoy, Sray yap xarewévrouv Tivas Bapos axd TwWY Tpaxnrwy éxpéuuy. 


A 


év te weAdya THs Oaddoons. wéAayos does not in itself mean the 
‘deep sea,’ but either ‘the expanse of open water’ (w\dé, wiarvs, fiat, 
&c.), or the ‘tossing,’ ‘beating’ sea (wAyoow from root wrAay). In 
this passage, therefore, the sense of depth is rather to be looked for in 
xararovric 67, though the connection between mévros and BévOos, BdGos, 
&c., is doubtful; Curtius prefers the etymology of mdros, ‘path,’ and 
Lat. pons, (See Trench, NV. T. Syn. 52, 53, and Curtius, Etym. 270 
and 278.) 


222 ST MATTHEW. [XVIIL 7— 


7—9, Or Orrences. Mark ix. 43—48. 


From offences—snares and hindrances to the faith of Christ’s little 
ones—the discourse proceeds to offences in general—everything that 
hinders the spiritual life. 


7. ovat. Alexandrine, but corresponding to dd, Asch., Pers. 115, 
121, the Latin form is ve, dod denotes that oxdydada are the source 
of woes. ; 


oxdySaka. Snares, allurements to evil, temptations. See notes on 
ch. vy. 29, 30. 


8. xaddv...4. Cp. Luke xv. 7, yapda fora éwt dvd duaprwr@ pera- 
yoouvre t éxt évernxovraervéa Suxaiots. Instances are quoted from the 
classics, as Thuc. vi. 21, aloxpdv Bracbévras dredOeiv 4} Uorepoy éwtmera- 
réuxecOa, but it is better to refer the construction to the Hebrew 
usage, by which the comparative idea is expressed by the positive 
adjective followed by the preposition min (from). The construction 
is common in the LXX. and it may be noted that a rare classical 
usage tends to become frequent in Hellenistic Greek if it be found to 
correspond to a common Hebrew idiom, For another instance of this 
see note on roi xupds below. 


9. povédbadpoy. In classical Greek a distinction is made: the 
Cyclops or the Arimaspi (Hdt. 111. 116) are novdp0adryor. A man who 
has lost an eye is érepdp@Paduos. Cp, Hdt. loc. cit. welOopas 5 ovde 
Touro, Skws povvdplarpos, Avdpes pvovrat. 


wiv yéevvay rot wupds. ‘The fiery Gehenna.’ This adjectival 
genitive may be paralleled from the classics: xéprwv evddvipwy Euvpu- 
wav, Iph. in Taur. 134. See note ch. v. 22, and Donaldson, Greek 
Grammar, p. 481, for other instances. But the frequency of the 
es in Hellenistic Greek is again attributable to the Hebrew 
om, 


10—14. Cunist’s Care ror His Lirrue ONES ILLUSTRATED BY A 
ParaBLeE. Luke xv, 3—7. 


After a brief digression (vv. 7—9), Christ’s love for His young dis- 
ciples again breaks out in words. Let no one despise them. They 
have unseen friends in the court of heaven, who are ever in the pre- 
sence of the King himself. There, at any rate, they are not despised. 
It was for them especially that the Son of Man came to earth. 


10. ot dyyeAot a’rwv. In these words our Lord sanctions the 
Jewish belief in guardian angels. Cp, Acts xii. 15, 6 dyyenés éorw 
avrov, and Hebr. i. 14, ovx! wdvres elcly Necroupyixa mveduara els da- 
kovlay dmooTre\Adueva Ota rods wédAovras KAnpovopew owrnplay; The 
reserve with which the doctrine is dwelt upon in the N.T. is in con- 
trast with the general extravagance of Oriental belief on the subject. 


BAérovety 1d tpdcwmov tod watpés pov. The image is drawn 
from the court of an Eastern king, where the favoured courtiers 


XVIII. 18.] NOTES. 223 


enjoy the right of constant approach to the royal presence; cp. Esther 
i, 14, ‘Which saw the king’s face and which sat the first in the 
kingdom.’ 


12. The expression and the imagery of the parable recall Ezek. 
Xxxiv.; comp. also ch. xv. 24. In Luke the parable is spoken with 
direct reference to publicans and sinners, whom the Pharisees 
despised, and who are the ‘little ones’ of these verses. Such differ- 
ences of context in the Gospels are very instructive; they are, indeed, 
comments by the Evangelists themselves on the driff and bearing of 
particular sayings of Christ, 


This parable is followed in Luke by the parable of the Lost 
Drachma and that of the Prodigal Son which illustrate and amplify 
the same thought, 


ddels ta everryjxovra. St Luke adds éy ry épijuy. 


15—35. Forarveness or Sins. Luke xvii. 3, 4. 


God’s forgiveness of sitners suggests the duty of forgiveness 
among men. 


15. eevee avrév «.7.A. ‘Rebuke him.’ See Levit. xix. 17, ‘Thou 
shalt not hate thy brother in thine heart: thou shalt in any wise 
rebuke (Aéyéers, LXX.) thy neighbour, and not suffer sin upon him’ 
(rather, ‘not bear sin on his account,’ ‘by bearing secret ill-will,’ 
Ephes. iv. 26; or by ‘encouraging him to sin by withholding due 
rebuke.’ Speaker’ s Commentary ad loc.). 


&épSnoas, ‘gained,’ i.e. won over to a better mind,—to Christ. 
Cp. 1 Cor. ix. 19—22, and 1 Pet. iii. 1. The aorist is of the action 
just past. If he ghall have heard thee thou didst (at that moment) 
gain thy brother. 


17. ert ry dxxAnolg. The word éxxdyola is found only here and 
ch, xvi. 18 Ghee see note) in the Gospels. In the former passage 
the reference to the Christian Church is undoubted. Here either 
(1) the assembly or congregation of the Jewish synagogue, or rather, 
(2) the ruling body of the synagogue (collegium presbyterorum, 
Schleusner) is meant. This must have been the sense of the word 
to those who were listening to Christ. But what was spoken of the 
Jewish Church was naturally soon applied to the Christian Church. 
And the use of the term by Christ implied for the future an organised 
Church exercising discipline, organised too at least in part on the 
model of the synagogue. 


6 @vixds kal 6 redcvns. Jesus, the friend of publicans and sinners, 
uses the phrase of his contemporaries. What Jesus says, Matthew 
the publican records. ¢6vixéds, the adjective of &vy, in the special 
Jewish sense of ee in Polybius €6vcxds =‘ national.’ 


18. 800 édv Sijonre x.7.A. What was spoken to Peter alone is now 
spoken to all the iscintea, representing the Church. ‘ Whatsoever 
you as a Church declare binding or declare not binding, that decision 


224 ST MATTHEW.  [XVIIL. 19— 


shall be ratified in heaven.’ Note the tense, fora: dedenéva...rAedAupéva, 
‘shall have been bound...loosed,’ and cp. note ch. ix. 2, 


19. The slight digression is continued. Christ thinks of His 
Church, Not only shall your decisions be ratified, but your requests 
shall be granted, provided ye agree. 

ddy cuppavicovow. For this construction see Winer, p. 369. 
The close relation between the future indicative and the subjunctive 
moods easily accounts for the usage; in many passages the readings 
vary between the subjunctive and the future indicative; in Acts viii. 
31, édy uh ris ddny}oe is read by Tischendorf and Tregelles. It is 
more startling to find éd» oléauer, 1 John v.15. Srav éOewpouv, Mark 
iii, 11. 8rayv qvotev, Rev. viii. 1. See also the quotation from the 
Scholiast, v. 5, where Sray is followed by indicative. 


20. 8vo 4 rpeis. In the smallest gathering of His followers Christ 
will be present. 


pévor. cuvdyew is used specially of the ‘gathering’ of the 
Church, as Acts xi. 26, cuvaxOjvac év TH éxxAnola. xx. 8, év Te bwep- 
wy ov juev ouvipyuévot. Hence in later Ecclesiastical Greek ovdvatis 
is ‘a religious service,’ ovvatdpioy a ‘service book,’ ourdétuos tuépa 
‘a, day on which services are held.’ 

21. ws érraxts. The Rabbinical rule was that no one should 
ask forgiveness of his neighbour more than thrice. Peter, who asks 
as a scribe a scribe’s question, thought he was making a great 
advance in liberality and shewing himself worthy of the kingdom of 
heaven. But the question itself indicates complete misunderstanding 
of the Christian spirit. 


22. tus a ponnmonraias évrd, ie. an infinite number of times. 
There is no limit to forgiveness, 


23. 0&Anoev cvvdpar Adyow perd tay Sotdov atrot. The pic- 
ture is drawn from an Oriental Court. The provincial governors, 
farmers of taxes, and other high officials, are summoned before a 
despotic sovereign to give an account of their administration. 


48&Anoev, ‘chose,’ ‘resolved:’ all is subject to his sole will. 


SotAoy, i.e. subjects, for all subjects of an Eastern monarch from 
the highest to the lowest are ‘slaves.’ Demosthenes frequently 
makes a point of this, e.g. Phil. m1. 32, cay adrds wh wapq rods 
Sovdous dywvoberjoovras méuret. This shade of meaning is perhaps 
present in the Apostolic title d0iX\0s "Inoof Xpiucrod, Rom. i. 1. 


24. puplwy raddvrev. Even if silver talents are meant, the sum 
is enormous—at least two million pounds of our money. It was pro- 
bably more than the whole annual revenue of Palestine at this time; 
see Joseph. Ant. xu. 4. 4. The modern kingdoms of Norway or 
Greece or Denmark hardly produce a larger national income. 

It is the very sum which Demosthenes records with pride to have 
been stowed in the Acropolis at the height of Athenian prosperity: 
wrelw 3 4 wipia Tddavra els Thy dxpdrodkw dvyyayov. Olyn. 111. 24. 

The vast amount implies the hopeless character of the debt of sin. 








XIX] NOTES. 225 


25. pr} txovros, ‘since he had not.’ He had wasted in extrava- 
gance the provincial revenues, or the proceeds of taxation. 


26. wmpocextve. The imperfect tense denotes persistence. 


27. 7d Sdveov ddyikey airw. With the almost reckless generosity 
of an Eastern Court that delights to exalt or debase with swift strokes. 
The pardon is free and unconditional, 


28. evpev, ‘found,’ perhaps even sought him out. 


tva trav cvvSotAwv. By this is meant the debt of man to man, 
offences which men are bound to forgive one another. 


éxaTov Sepia. The denarius was a day’s wage (ch. xx. 2). The 

sum therefore is about three months’ wages for an ordinary 

oe by no means a hopeless debt as the other was; see note, 
. xxvi. 7. 


trviyev, imperfect, not aor. 2, which does not appear to be used 
in the active. See Veitch and Lob. Phryn. 107. 


29. mapexdde. Contrast this with mpocexive, v. 26. " wapaKa- 
Aezy would be used by an equal addressing an equal. 


31. édvuiiOycav odd8pa. This seems to point to the common 
conscience of mankind approving or anticipating the divine sentence. 


33. Cp. the Lord’s Prayer, where forgiveness of others is put for- 
ward as the claim for divine pardon. 


34. The acquittal is revoked—a point not to be pressed in the 
interpretation. The truth taught is the impossibility of the unfor- 
giving being forgiven, but the chief lesson is the example of the 
divine spirit of forgiveness in the act of the king. This example the 
pardoned slave should have followed. 


rots Bacavorais. ‘To the keepers of the prison,’ the gaolers, part 
of whose duty it was to torture (Bacavitew) the prisoners. Thus in 
the Greek version of Jer. xx. 2, by Symmachus, Bacavoripiov is ‘a 
prison’ (A.V. ‘ stocks’). Fischer, de vitiis Lex. N.T., p. 458. 


35. dd tav kapSiev tpov. A different principle from the Phari- 
see’s arithmetical rules of forgiveness. 


CHAPTER XIX. 


13. mpoonvéxOnoav (8 B C DL and others) for rpocnvéxOn, an 
early grammatical change. 

16, 17. Here the textus receptus has: Arddoxade dyadé, rl dyalov 
awrovjow Wa exw Swhv alunov; 6 de elrev avrg Th we Néyes dyaldv; 
ovdels Gyabos, el x7 els 6 Ocds. 

The omission of dya6é has the most ancient evidence in its favour. 
rt pe épwrds mepl rod dyaGod rests on the authority of XB DL and 
other MSS., several versions and patristic quotations. The textus 
receptus is found in C and in many later uncials. 


ST MATTHEW 1d 


226 ST MATTHEW. [ XIX. 1— 


20. &pédAafa (8 B D L) for égudAatduny (C and later uncials). The 
latter perhaps influenced by Mark; in Luke é¢éAata should be read. 

éx vedryrés pov omitted in® BL. (D omits pov.) The insertion 
supported by N°> C D, later uncials, some versions and Fathers, may 
be accounted for by the occurrence of the words in Mark and Luke. 


29. After # pyrépa the leading editors omit 4 ywvatka with B D 
and some versions and on good patristic evidence. 

wod\Aamhaclova (BL) for éxarovrardactova (N C D and other uncials), 
The best editors adopt roAX. notwithstanding the strong support of the 
other reading. éxarovrar. probably introduced from Murk to explain 
the less definite ro\\ar\aclova. 


s 


1, 2. JESUS GOES TO JUDHA FROM GALILEE. 
Mark x. 1. 


1. npev amd rus Tadwvalas «.t.A. From the parallel passage 
in Mark wo learn that this means: Came into Judea by the trans- 
Jordanic route through Perma, thus avoiding Samaria. It does not 
mean that any portion of Judwa lay beyond Jordan. St Matthew 
here omits various particulars, of which some are to be supplied from 
Luke ix. 51—xvii. 11; others from John—two visits to Jerusalem 
(vii. 8—10 and x. 22—39); the raising of Lazarus (xi. 1—46); the 
retirement to Ephraim (xi. 54). 

perynpev. In this sense late, in N. T. only here and ch. xiii. 51. 


8—12. THE QuEsTION or MARRIAGE AND Drvoxce. 
Mark x. 2—9. 


vv. 10—12 are peculiar to Matthew. St Mark mentions the part 
of the conversation contained in v. 9 as having taken place ‘in the 
house,’ vv. 10—12. 


8. mapdtovres atrév. For present participle containing an idea 
of purpose cp. Soph, El. 68, défac0é w’ edruxoivra raiade rails odois. 

el Keon dv0p dwohvoat x.tA. The words ‘for every cause’ 
are omitted in Mark. In Matthew they contain the pith of the 
question: ‘Is the husband’s right to divorce his wife quite unlimited?’ 
The school of Shammai allowed divorce in the case of adultery, 
the school of Hillel on any trivia} pretext. 

It was a question of special interest and of special danger in view 
of Herod’s marriage with Herodias. 


4. dm’ dpyijs. An appeal from the law of Moses to a higher and 
absolute law, which has outlived the law of Moses. 


5. tvexa totrov. The lesson of Nature is the lesson of God, 
‘Nunquam aliud Naiura aliud Sapientia dicit.. Juv. Sat. xrv. 321. 


KohkAnbijoeras, This word and the compound zpocx. in N. T. use 
are confined to St Paul and St Luke except Rev. xviii. 5. This 
passage and Mark x. 7 (where the reading is doubtful) are quotations. 





XIX. 11.] NOTES. 227 


The classical meaning of xoddaw is (1) to glue; (2) to inlay; (3) to 
Join very closely: xexé\Anrac yévos zpos drg, Aisch, Ag. 1566. 


els cdpxa play. els denotes the state or condition into which a 
thing passes. The construction follows the Hebrew idiom. 


6. 68, the neuter strengthens the idea of complete fusion into a 
single being. 


ovvétevgtev. The aorist of the divine action undetermined by time, 
Cp. evddxnoev, ch. iii. 17, wapedd0n, xi. 27, €560n, xxviii. 18. 


7. B.BAlov aroctactov. See ch. v. 31, 32, 


8. <ampds Tv oKAnpoxapSlay tpav. Having respect to, with a view 
to the hardness of your hearts towards God. So the law was relatively 
good, not absolutely. A great principle. Even now all are not capable 
of the higher religious life or of the deepest truths. Some interpret 
‘hardness of heart,’ of the cruelty of men towards their wives. 


érérpefev, ‘allowed,’ a correction of éveretNaro, v. 7. Moses did 
not enjoin, but merely permitted a bill of divorce. 


ov yéyovev. Not ‘was not so,’ A.V., but ‘hath not been so’ con- 
tinuously from the beginning to the present time. It is not an original 
and continuous tradition. 


9. See ch. v. 32. 


10. It is difficult to fix the precise meaning of 4 alrla. It is 
either: (1) the cause or principle of the conjugal union: ‘If the union 
be so close as thou sayest;’ or, (2) the cause or reason for divorce, 
namely adultery, referring to airda, v. 3: ‘If for this reason, and for 
this alone, divorce be allowed;’ or (3) ‘the case’ in a legal sense like 
causa, res de qua in judicio agitur: ‘If this be the only case with 
which a man may come into court.’ <A further meaning, sometimes 
assigned ‘condition,’ ‘state of things,’ may be rejected. On the whole 
(2), which is Meyer’s view, seems preferable. 


In D the reading is dvdpés, the correct word in contrast with yuvackés, 
but the reading is not supported. erd is used to express relation 
generally, as in modern Greek. 


ov ouphéper yapnoat. Nothing could prove more clearly the revo- 
lution in thought brought to pass by Christ than this. Even the dis- 
ciples feel that such a principle would make the yoke of marriage un- 
bearable. 


yopyoa. This aorist is used both in the sense of ‘to give to wife’ 
and ‘to take to wife,’ it is nearly confined to late authors. See Veitch 
sub voc. yapéw. 


11. yopey is to have or make room for, so (1) to contain: wore 
pnkere xwpely unde Ta pds Thy Odpav, Mark ii. 2; vdplac xwpoticar avd, 
perpyras S00 4 pets, Jobn ii. 6; d apyrhp xwpet dudopéas ééaxoalous, 
Hat. 1. 151; (2) to receive (in love): ywpjoare nuas, 2 Cor. vii. 2; (3) 
to receive intellectually, ‘comprehend,’ or ‘accept;’ (4) the Homeric 
meaning ‘to withdraw,’ i.e. to make room for another, is not found in 


15—2 





228 ST MATTHEW. (XIX. 12— 


the N.T.; (5) the ordinary classical force, ‘to advance,’ i.e. to make 
room for oneself, ‘to go,’ is found ch. xv. 17 and 2 Pet. iii. 9, els pera- 
vyoay xwpjoat, and John viii. 37, 6 Adyos 6 éuds ob Xwpet év Uuiv, ‘makes 
no progress in you.’ : 

It is better to refer ray Adyor rolrov to the last words of the disciples, 
od oundéper yauijoa, than to the whole preceding argument. The general 
sense will then be: ‘Not all, but only those to whom it hath been 
given, make room for (i.e, accept and act upon) this saying.’ 


12. eolvydp. The yap explains ofs dé5ora:. 


Sud riv Bacwelay trav odpavev. In old days some men abstained 
from marriage in order to devote themselves to the study of the law, 
in later times men have done so for the furtherance of Christianity. 


6 Suvdpevos xopety xwpelrw, Let him accept the rule who can 
accept it—he to whom it has been given—he who belongs to either of 
the three classes named, 


The disciples found difficulty in the pure and binding conditions of 
marriage laid down by Christ, and saw no escape save in abstaining 
from marriage like the Essenes of that day (Joseph. B. J., yduov per 
trepoyla wap’ avrots, and Antig. xv111. 1, 5, ofre yapmerds elad-yorrat). 
Christ shews that there is difficulty there too. The limitations of 
Christ were forgotten in early days of Church history. False teachers 
arose, ‘forbidding to marry’ (1 Tim. iv, 3, kwAvévrwv yapetr). 

As in so many of our Lord’s important ‘rules,’ the principle of 
Hebrew parallelism is discernible here. The closing words—é dur. xwp. 
xwpelrw—recall the opening words and respond to them—ov rdvres...ols 
dé5ora, the enclosed triplet rises to a climax—the highest motive is 
placed last. 


138—15. Lirtte CHILDREN ARE BROUGHT TO CHRIST. 
Mark x. 183—16. Luke xviii. 15—17. 


In Luke the incident is placed immediately after the parable of the 
Pharisee and Publican; there it is an illustration of humility. Here, 
and in Mark, the connection between the purity of married life and th 
love of little children cannot be overlooked. 


13. It appears that it was customary for Jewish infants to be 
taken to the synagogue to be blessed by the Rabbi. Smith’s Dict. 
of Bible, Art. ‘Synagogue,’ note HE. 


Wa émOy. For the sequence of the subjunctive on historic tenses 
see note ch, xii. 14. 


14. TOV yap To\ovTwyv k.r.A. Love, simplicity of faith, innocence, 
and above all, humility, are the ideal characteristics of little children, 
and of the subjects of the kingdom. 


15. émOels tas xeipas. No unmeaning act, therefore infants are 
capable of receiving a blessing, though not conscious of an obliga- 
tion. It is the authorization of infant baptism. St Mark, as often, 
records a further loving act of Jesus, évayxadtodmevos abrd. - 








XIX. 17.] : NOTES. 229 


16—22. Tue Youne Ricw Rvuer. 
Mark x. 17—-22. Luke xviii. 18—23., 


From Luke alone we learn that he was a ‘ruler;’ from Matthew 
alone that he was.young. Each of the three Synoptists states that ‘he 
was very rich’ (Luke); ‘had great possessions’ (Matthew and Mark). 


16. els mpooe\Odv. ‘Came one running, and kneeled to him’ 
(Mark). ‘A certain ruler,’ i.e. one of the rulers of the synagogue, like 
Jairus. The ‘decemvirate’ (see ch. iv. 23) of the synagogue were 
chosen from ‘men of leisure’ (Hebr. Batlanin, op. the same thought 
in Greek cxod7j, from which ultimately through Lat. schola comes 
, Hing. scholar), who were free from the necessity of labour, and could 
devote themselves to the duties of the synagogue, and to study; of 
these the first three were called ‘Rulers of the Synagogue,’ 


vt dyaQdv rrowjow «.7.A. In Mark, ri rovjow Wa fwhy alwmnov Krnpo- 
voujow; in Luke, ri roujoas ¢. al. kAnpovoujow; In this question, ‘what 
shall I do?’ the ruler touches the central error of the Pharisaic system— 
that goodness consisted in exact conformity to certain external rules 
of conduct. Jesus shews that it is not by doing anything whatever 
that a man can inherit eternal life, but by being something; not by 
observing Pharisaic rules, but by being childlike. 


17. tl peépwrds mepl rod dyafov; The form in which our Lord’s 

answer is reported in Mark and Luke is: ri we Aéyers dyaldv; ovdels 
ayadds, el wh cfs 6 Oebs. According to St Matthew’s report, our Lord 
‘seizes upon the word dyaéoy in the ruler’s question; according to the 
other gospels the reply turns on the use of the word as applied to 
himself, dya@é d5doxadke. But though the reports differ in form, in 
effect they are identical. Christ’s answer is so framed as to wake 
reflection. ‘Why do you put this question about ‘the good,” why do 
you call me ‘‘good?” Do you understand the meaning of your own 
question?’ It was not a simple question, as the ruler thought: two 
points are raised: (1) What is ‘the good?’ (2) How to enter life 
eternal, Then again the answer to the first is partly left to inference, 
and the answer to the second lies deeper than the young ruler’s thoughts 
had gone. (1) There is one only who is good, therefore (the inference 
is) ‘the good’ can only be the will of God. (2) Then the way to enter 
into life eternal is to keep God’s will as expressed in the commandments. 
Jesus shews that here too the questioner had not thought deeply 
enough. Keeping the commandments is not external observance of 
them, but being in heart what the commandments mean, and what the 
will of God is. 

Note in this incident (1) the manner of Jesus adapting itself to the / 
condition of the ‘scholar,’ one who had leisure to think, and who~ 
plumed himself on having thought. To such he points out the way to 
deeper reflection. (2) The mission of Jesus to ‘fulfil the law.’ (3) The 
spiritual use of the law (the ten commandments), as awakening the 
sense of sin, and so leading to repentance. Bengel says: ‘Jesus se- 
curos ad Legem remittit, contritos evangelice consolatur.’ 





230 ST MATTHEW. [xXIxX. 18— 


18. wolas; What commandments? written or unwritten? human 
or divine? the law of Moses or the traditions of the elders? or per. 
haps the young ruler expected a specimen of the rales with which 
this new Rabbi would instruct his disciples to ‘fence round’ the lav. 
In N. T. xotos may perhaps always be distinguished from ris; in later 
Greek (see Sophocles, Lex. sub voc.) and in the modern vernacular the 
distinction is lost. 

7d ov dhovetoas «.t.d. For the use of the article prefixed to 
sentence cp. elrey adry’ rd ef Sivy, Mark ix. 23; 6 was vdpos év én 
ASyy wewAjpwras dv TY dyarynoes Toy wAnoloy cov, Gal. v. 14. See 
Winer, p. 135. 

ov govevoas. In Hebrew a negative is never used with the impera- 
tive; prohibitions being always expressed by means of the future (or 
imperfect). This idiom is here followed in the Greek, ob gov.—prohibi- 
tion, ripa—positive command (Reed.-Gesen. Hebr. Gram., p. 280) 
the future is however also used in pure Greek to express the impera- 
tive notion, as e.g. Aéy’ ef Te BotrAet, xeupt 5 ov Watoets word, Eur 
Med. 1320 (Donaldson Grk. Gram. p. 407). 

Comp. this enumeration with that in ch. xv. 19. Here, as there, 
the commandments proceed in order from the 6th to the 9th. Here, 
as there, the enumeration stops at covetousness—the rich ruler’s 
special failing. The fifth commandment not named in ch. xv. had 
probably an individual application here. Neither St Mark nor St 
Luke preserve the same order. 


20. wavra tavra épidAaga. Like St Paul, he was card dixasootrny 
Thy év vouw dueuwros. Phil. iii. 6. 


21. t&aos. Used here in relation to ri &r vorepw, ‘complete;' 
not (1) in the deeper sense which the word sometimes bears in reference 
to the ancient mysteries, as 1 Cor. ii. 6, codiay 5¢ Aadodpyev ep rots Te- 
Nelors (see also Col. i. 28); nor (2) in the sense of ‘perfect’ in manhood, 
opposed to babes, as Phil. iil. 15, 800¢ ofy réd\ecoe roiro PpovBpuer (see 
also 1 Cor. xiv. 20; Eph. iv. 13; Heb. v. 14). 


traye, THANTOV K.T.A. Jesus does indeed bid him do something, 
but to do that would be a proof of being perfect, it is the test for his 
special case, not a universal rule. With many it is more difficult to 
use wealth for Christ than to give it up for Christ. St Mark has the 
touching words ‘Jesus beholding him loved him.’ The incident recalls 
the parable of the ‘merchant man seeking goodly pearls’ (ch. xiii. 
45, 46). Here is a seeker after good, the pearl is found: will he not 
sell all that he hath and buy it? 


The aorist rwAnoov indi¢ates the single act, dxodovdee the continual 
following of Christ. Cp. Dem. Phil. 1. 14, éweddy dravra axovonte 
xplvare (‘decide once for all’), un mpdrepovy rpodapuBdvere (‘don’t be pre- 
judging as I go on’); and Eur. Med, 1248, Aadod Bpaxciav rypyépar 
mwaliwy cébev xarecra Opiver. ‘For one brief day forget, and then go on 
lamenting.’ 


22. Avirotpevos. A conflict of opposite desires vexed his soul. He 











XIX. 26.] NOTES. 231 


wished to serve God and mammon, He was sorrowful because he saw 
that the special sacrifice required to win eternal life was too great for 
him, He was lost through the drdry roi w\ovrov (ch. xiii. 22). 


93—26. Or Ricues, and THE KrinGpom or Gop. 
Mark x. 23—27. Luke xviii. 24—27, 


These reflections follow naturally on the last incident. 


23. tiv Bac. tev ovp. Comparing this with vv. 16 and 17, we 
note that fw) alwros, if gwy and 7 Bacwecla rdv otpaydy are used 
as synonyms, 

24. xdpndov Sid tpumiparos pad(Sos. An expression familiar to 
Jews of our Lord’s time. The exaggeration is quite in the Eastern 
style. Some attempts however have been made to explain away the 
natural meaning of the words. x«dutdoy, which is said to mean ‘a 
thick rope,’ has been read for céun\or. But the change has no MS. 
support, and xaucdos, which does not occur elsewhere, is probably an 
invention of the Scholiast, Others have explained rpirnua paglios to 
be the name of a gate in Jerusalem. But the existence of such a 
gate is not established; and the variety of: expression for ‘a needle’s 
eye,’ trptrnua padlios (Matt.), tpunadrla padldos (Mark), rpjua Beddvns 
(Luke), is against this view. The variation also indicates that the 
proverb was not current in Greek. The expression in Luke is the 
most classical. jagis is rejected by the Attic purists: 7 dé¢ pagis ri 
éorw ovx dv tis yvoly (Lob. Phryn. p. 90). tpiwnua was a vernacular 
word and is found in Aristoph. Pac. 1234, 

An eastern traveller has suggested that the association of ideas 
arose thus: every camel driver carries with him a large needle to mend 
eee as occasion requires, hence the ‘camel’ and the 
‘ needle.’ ‘ 


25. erdsjocovro epéhpa. The extreme amazement of the dis- 
ciples, which can find no echo in souls trained to Christianity, is not 
quite easy to understand. But there was present to the disciples, 
perhaps, a latent Jewish thought that external prosperity was a sign 
of the favour of heaven. Then in a town like Capernaum all the 
leading religious people would be rich (see note v. 16). There is 
always a tendency when religious life is at a low ebb to make disciples 
of the wealthy and to exalt their saintliness, One of the distinctive 
marks of Christ’s mission was ‘preaching to the poor.’ Cp. St 
Paul’s words : 7 card Bddous rrwyxela abruv ereplacevoer els Td wrodTOS 
Tis axdérnros abrwy, 2 Cor. viii. 2. Read also St James v. 1—11. 

tls dpa Sivarat owPyvat; The thought of the disciples still lives: 
for the guilt of detected wickedness is mainly brought home to the 
poor, the sins of the rich and educated seldom result in crime, accord- 
ingly wealth and intellect make men seem better, ‘sometimes even 
supplying the absence of real good with what looks extremely like it.’ 
See a Sermon by Prof. Mozley, on The Reversal of Human Judgment, 
pp. 85—87. 


26. euBA’pas. These heart-searching looks of Christ doubtless 


232 ST MATTHEW. — (XIX. 27— 


gave an effect to His words which it is impossible to recall, but which 
would never be effaced from the memory of those who felt their 
meaning. 
$7—30. Tuer Cuam or THE DIscIPLEs. 
Mark x. 28—31. Luke xviii. 28—30. 


27. ddrjxapev...jxodoviiicapev. The aorists have their proper 
force, ‘left,’ * followed.’ 

vl dpa tora pty; Peter, still not perfect in the Spirit of Christ, 
suggests a lower motive for following Christ. The answer of Christ 
shews that all true sacrifice shall have its reward, but all that looks 
like sacrifice is not really such, therefore ‘Many that are first shall 
be last.’ Among the Twelve there was a Judas. 


28. dy ry wodkiyen These words qualify xa0icecOe, and are 
themselves defined by dray xadlcy x.7.d. 


mwaktvyeveo(a, ‘a return to life,’ a new birth. Late and rarely 
used. It expressed a Stoic thought, 7 repiodix}) wadwyevecia Tay drow, 
‘the periodic restitution of all things’ (M. Antoninus x1. 1, quoted by 
Wetstein). Cicero speaks of his return from exile as a waduyereola, 
ad Attic. v1. 6. Similarly Josephus writes: rhy dvdernow xal wadv- 
yevectay rijs warpldos éoprdfovres, Ant. xt. 3.9. Both of these thoughts 
find a place in the N.T. meaning of the word. It is the renewed and 
higher life of the world regenerated by Christ, succeeding the birth- 
pangs (wives) which the present generation must suffer. Again, it is 
the spiritual return of Israel from the bondage of the law, which the 
Apostle calls {wh éx vexpév, Rom. xi. 15. 

Other meanings have been assigned to radwryevecla in this passage: 
(1) The Saviour’s return to glory in His Father’s kingdom. (2) The 
glorified life of the Apostles after death. 

In Tit. iii. 5 wadkwyevecia is used of the new life the entrance to 
which is baptism: fowoev nyds 5:4 Aourpod waduryeveoias xal dvaxac- 
ywoews wvevparos aylou K.T.A. 


xablorerOe kal avrol «.rA. One aspect of the wradwyeveocia was the 
new birth of thought which spiritualised every conception. Israel 
became no longer Israel according to the flesh, to reign was to reign 
spiritually with Christ, In this spiritual Israel the Apostles have 
ser sat on thrones. They are the kings and judges of the Church 
of 


tds SéSexa dudds. Incidentally this expression confirms the con- 
nection between the number of the Apostles and the twelve tribes of 
Israel. 


29. This saying would fulfil itself in many ways to the thoughts 
of the Apostles. (1) In the spiritual relationships, homes, children, 
and fathers in Christ that sprang up to them wherever the gospel was 
preached. In a deep sense the thought of ‘omne solum fortt patria 
est’ would come home to the first evangelists. (2) As Christ recog- 
nised his kindred in those who did the work of His Father, recipro- 
cally His servants found in their brethren, wife, children and lands. 








XX. 1.] NOTES. — 233 


(3) Sometimes self-renouncement created intensified love for others: 
sometimes kinsfolk forsaken for Christ were in turn won for Christ, 
and thus increased manifold the gift and love of kinship. 


mo\dkatrAactova Aijpwerar. St Mark adds pera dtwynadv. Did this 
word that explains so much fall so softly at the end of the sentence 
as to be heard only by the nearest to the Saviour? Was it half for- 
gotten till persecution came ? 


30. Note the connecting particles—dé in this verse, ydp (xx. 1), 
otrws (xx. 16); 5¢ marks the contrasting statement, yap introduces 
the illustration of it, ovrws closing the illustration reverts to the state- 
ment illustrated. 


CHAPTER XX. 


6. dpav after évSexdrny and dpyos after éordras omitted on the 
highest evidence. 

7. After dpmeova omit as NBDLZ the words xal 8 édy 7 Slkatov 
AfvecOe. The thought of v. 4 was probably repeated in a marginal 
note. 


12. The omission of 8 after Aéyowres is on the best evidence 
(SBC?DI versions and fathers). 


16. After toyaTor the textus receptus has: woddol ydp elot KAnrol, 
6Alyou S¢ éxXexrol. Here the older MSS. are followed, but CD and the 
mass of later uncials and many versions and patristic quotations con- 
tain the clause, which is certainly genuine, in ch. xxii. 14. 


19. éyepOycerat for avacrjoerat. Here the evidence is conflicting, 
the two great uncials N and Bare on opposite sides. éyepOhoeras 
(SC*L and other uncials), dqagrjcerat (BDE and the majority 
of MSS.). 

22. Omit cal rd Bdtricpa 8 éyw Barrlfoua: BarricOfva after river, 
and xal 7d Barricpa 8 éyw Barrifoua BarricOnoecde after rleade (v. 23) 
with NBDLZ and Origen. The words are genuine in Mark. 


28. After this verse an early insertion is found in D and the 
Curetonian Syriac Version: the first words are tuets 52 fyreire éx 
puxpod aléjoar kai éx pelfovos EXarrov elva:, the rest reproduce to a 
great extent Luke xiv. 8—10. See Scrivener’s Introduction, pp. 8 and 
500. 


$4. atruwv of d¢0arXyuol omitted (NBDLZ); the insertion is not very 
easy to account for. 


1—16. Tue ParasLe or tHe LABOURERS IN THE VINEYARD. 
Peculiar to St Matthew. 


1. dpola yep iorw «.7.X. There are many possible applications of 
the parable, but the only true explanation of its meaning to the dis- 
ciples at the time must be reached by considering the question to 
which it is an answer. The parable is addressed solely to the dis- 
ciples. The thread of thought may be traced in this way: It is 


234 ST MATTHEW. [xXxX. 2— 


impossible for a rich man, one who trusts in riches, to enter the 
kingdom of heaven. The disciples, through Peter, say ‘We at any 
rate have left all and followed thee; what shall we have therefore?’ 
Our Lord’s answer is (1) partly encouraging, 2) partly discouraging. 

(1) All who have in a true sense given up all for Christ shall have 
@ great reward (ch. xix. 28, 29). 

(2) But (v. 30) priority of time is not everything. The parable is 
given in ss Haar of this point. Not only will the disciples not be 
the only called, but they may not reach a higher place or a higher 
reward than some who follow them at an apparent disadvantage. Still 
all who work shall have their reward. But they must beware of a 
spirit very prevalent among hard workers, and not think too much of 
se on labours, or be displeased because others are equally re- 
warded. 

Possibly the element of time is introduced to illustrate in a para- 
bolic form the apparent degrees of service, and to signify that no man 
can estimate the comparative merit of work for God. 

dvOpswe olxoScomdty. Cp. dvOpiary éurbpy, ch. xiii. 45. dxOpory 
Bacwre?, ch. xviii. 23. 


o 


dpa wpet. This unclassical use of dua with an adverb is modelled 
on such classical expressions as dua ty, dua Sp0py: cp. the late forms 
awd Tore, x6 wépvot, and the classical és ael, és Erecra, és 6yé. Winer, 
p. 525 and note 5. 


2. dx Syvaplov. ‘On the terms of a denarius,’ é« indicates the 
point from which the bargaining proceeds, the starting point and so 
the basis of the compact. It is not=dyvaplov, v. 13, genitive of price 
or rate of pay. A denarius was the ordinary day’s wage of a labourer, 
that of a common soldier was less, as we learn from Tac., Annad. 1. 17: 
nec aliud levamentum quam si certis sub legibus militia iniretur, ut 
singulos denarios mererent.’ A ‘florin’ or a ‘half-crown’ would re- 
present the meaning to English readers far more accurately than the 
: pany. of the A.V. which gives a wholly wrong impression. See ch. 
xviii. 28. 


perd tov loyarwyv. Later use of perd. The classical construction 
is cupgwveiy rivl, or rpbs Twa. 


4. 8 tiv qf Slxacov. This time there is no stipulated sum. The 
labourers are invited to leave all to the justice of the householder. 
It is a lesson in faith and an implied rebuke to the spirit displayed 
in the question, ri dpa fora: juiv; 

5. awddw & éeXOdv. The householder himself goes forth to sum- 
mon labourers to his vineyard. Thus not only in the beginning of 
the gospel, but in every age Christ Himself calls labourers to His 
work. The Master never stands idle. 


6. wepl rv évSexdrnv. The various hours may be referred in the 
first instance to the call of a Paul, a Barnabas, and a Timothy, who 
adopted the Cause later than the Twelve. In a secondary and less im- 
mediate sense they seem to indicate the successive periods at which 
the various nations were admitted to the Church of Christ, Was it 








XX. 12] NOTES. 235 


unjust that European nations should have equal privileges with the 
Jews in the Church of Christ, or that Paul should be equal to Peter? 


Note the reproach conveyed by dpyol. Even they to whom no message 
has come may do some &épyoyv for Christ. See Rom. ii. 10, 14. 


8. to émrpétm. ‘To his steward, as in Luke viii. 8, "Iwdsva 
yuri, Xovéa éwerpdrov ‘Hpwdov. In the only other passage where the 
word occurs in the N. T., Gal. iv. 2, éwirpowot, ‘guardians’ of a minor’s 
person, are distinguished from olxéyouc, stewards of his property. 
The word was Hebraized and used in both these senses by Rabbinical 
writers (Schottgen ad loc. cit.). 


9. dvd Syvdprov, ‘a denarius each.’ 


ll. yoyylLav and yoyyvopds were ancient Ionic words synonymous 
with rovOupliew and sett hee in the Attic dialect. Phrynichus quotes 
from Phocylides of Miletus xp ros rdv éraipoy éralpy | dpovritew doo’ ay 
wepryoyyl (wot wodtrat. The word was probably formed from the sound 
of the cooing of doves, and is therefore like rpi¥e» both in original 
and derived meanings: cp, Il. 1x. 311, ws ux noe rpdgnre waphuevos dANo0er 
&\Xot. The verb occurs more frequently in 8t John’s gospel, written 
in an Ionic city, than in any other book of the N.T. Verb and noun 
are found in the LXX. and in Epictetus and other late writers. See 
Lob. Phryn. 358. 


12. play dpav trofncav. Cp. Acts xv. 83, moujoavres 52 xpdvov 
dredvbnoav. So facere in Latin, ‘quamvis autem paucissimos una fe- 
cerimus dies tamen multi nobis sermones fuerunt.’ Seneca, Epist. 67. 


dpav. ‘During the residence in Babylon the Hebrews adopted the 
division of the day into twelve hours whose duration varied with the 
length of the day.’ Edersheim, Temple, dc., in the Time of our Lord, 
p. 174). 

Tots Barrdcacr +d Bapos ris 4 s kal rov katowva. This may be 
regarded as man’s a a of une merits, which is not the divine 
estimate. The words echo the tone of ‘what shall we have?’ ch. xix. 
27. Man does not here acquiesce in the Judge’s decision, as in the 
parable of the debtors, ch. xviii. What is just does not at first seem 
just, but, as in science many things that seemed untrue are proved to 
be true, what seems unjust will be proved just when we know all. 
Further, time is not the only element in service. An act of swift in- 
telligence or of bravery wrought in the space of a single minute has 
saved an army or a people, and merited higher reward than a lifetime 
of ordinary service; a Romaic proverb says: rd dépve 7 wpa 6 xpdvos 
Sev Ta Pépvet, ‘what an hour brings, a year brings not.’ 

Bacrdcact. Geldart, Mod. Greek Lang. pp. 191, 192, notices the 
frequent occurrence of Bacrdjew in N. T. as a modernism. No word 
has a longer literary history, it occurs in almost every Greek writer, 
from Homer to the N. T, 

+d Bapos THs skal rév xavcoewva. ‘The burden of the day and 
the hot eee ea: Kkavowva, emphatic by its position at the end 
of the sentence, heightens the effect of the picture, and gives reality 


236 ST MATTHEW. [xe 13s 


to it. The labourers hired in the cool evening hours would escape the 
long toil, and what is more the scorching sirocco which blows from 
the desert at sunrise. Cp. dvéreder yap 6 FL0s oly TH Katoun, 
Jamesi. 11. It was from the combined influence of sun and sirocco 
that Jonah ‘fainted and wished himself to die:’ xal éyévero dua ry dvarea- 
Aat Tov FrALOV Kal wpocérater b Oeds xvevpart Kavcwriavyxaiovre, Jon. iv. 8. 
See also Ps. ciii. 16 and Is. xl. 6, and read Dr Thomson’s account of 
the two kinds of sirocco (Land and Book, pp. 536, 537). Describing 
the effect of the sultry sirocco he says: ‘The birds hide in thickest 
shades; the fowls pant under the walls with open mouth and drooping 
wings; the flocks and herds take shelter in caves and under great 
rocks; the labourers retire from the fields, and close the windows and 
doors of their houses.’ 


18. ératpos is used of any temporary connection, without the idea 
of affectionate friendship. It is used by a master to his slave; by a 
guest to a fellow-guest; as a general address on meeting. Cp. ch. 
xxii. 12 and xxrvi. 50, where it is a term of reproachful rebuke. 


15. édOarpds rrovnpds. The belief in the evil eye still prevails in 
the East. The envious or malevolent glance is thought to have an 
injurious effect. Here the sense is: Art thou envious because I am 
just? 


16. of mperot. Not only as primarily in the parable the first called, 
but the first in position, knowledge and influence. 


17—19. JESUS GOING UP TO JERUSALEM FORETELLS His Passion FOR 
THE THIRD TIME, 


See chs. xvi, 21, xvii. 22, 23; and Mark x. 82—34; Luke xviii. 831— 
34. St Mark and St Luke add ‘shall spit upon him’ (Mark); ‘shall 
be spitted on’ (Luke); St Matthew alone names ‘crucifixion;’ St Luke, 
who mentions only the share which the Gentiles had in the Passion, 
adds ‘they understood none of these things, and this saying was hid 
from them, neither knew they the things which were spoken.’ 

The disciples, as Jews, still placed their hopes in the present world: 
‘what shall we have?’ They still thought Jesus might be using a 
figure of speech, Jesus was alone in the certainty of His awful secret. 
He had no sympathy from His followers. 

For distinctive points in the several predictions of the Passion see 
notes ch. xvii. 22, 23. 


17. wap&aBev car’ lay. Cp. Plat. Apol. Socr. 264, ldlg AaBbvra 


dcddoxew xal vouGerety. 


18, 19. Observe the exactness of the prediction; the Sanhedrin 
shall condemn but not kill, the Gentiles shall scourge and crucify. 


19. es Td euraigar «.7t.A. The use of els with the infinitive is 
equivalent to a final clause. Thus the guilt of the crucifixion is 
fastened on the Jews. St Mark has (7rd vn) éuwaltovew...éurricovey 
x.7.d., denoting independent action on the part of the Gentiles. St 
Luke, the Gentile Evangelist, passes over in silence the guilt of the 


XX, 23.) | NOTES. 237 


Jewish chief priests and Scribes. That this is not accidental, but part 
of the evangelistic plan, seems proved by comparing the language of 
St Peter, Acts iii. 13, 14 (where the crime is pointedly brought home 
to Israel) with his speech in the house of Cornelius, Acts x. 89, 8» xa 
dvethav xpeudoavres éxt tvdov, where the subject of dvetAay is tacitly 
dropped, and the Gentile mode of execution named. 


20—28. Satome’s PRAYER FOR HER SONS, AND THE ANSWER OF JESUS. 


Mark x. 35—45. St Mark begins ‘And James and John the sons of 
Zebedee came unto him, saying, &c.’ For once St Matthew is more 
graphic and true to detail than St Mark. 


20. Wf pitnp tov viev ZeBeSalov. Her name was Salome, as we 
learn by comparing Matthew xxvii. 56 with Mark xv. 40. 


‘Among which was Mary Mag- ‘Among whom was Mary Mag- 
dalene, and Mary the mother of dalene, and Mary the mother of 
James and Joses, and the mother James the less and of Joses, and 
of Zebedee’s children,’ Matthew Salome,’ Mark xv. 40. 

XXvli. 56. 


mpookxuvovoa. The act of prostration before an Eastern King— 
though the word ‘crucify’ might have suggested a slave’s death. ‘Lhe 
Kingdom of heaven introduces many such contrasts, 


alrovoa. She dares not speak until her Lord addresses her. 


21. eld tva xablowoww «.7.A, Cp. for the thought ch. xix. 28, for 
the construction ch. i. 22. 


22. ovx otSare. Observe, Jesus addresses the sons, not the mother. 


tl alretoOe. There is some force in the middle voice ‘ask for 
yourselves,’ or ‘cause to be asked.’ 


meiv...rtvev. If the difference between the tenses be pressed, the 
aor. wie implies a single draught—a taste of the cup, the present 
xivew a continued drinking of the cup. 


Td wrotipiov & éyd pAdw lve, i.e. the destiny in store for me. 
Cp. among other passages, Is. li. 17, ‘Thou hast drunken the dregs of 
the cup of trembling, and wrung them out,’ and Ps. Ixxv. 8; the 
prophets use the figure in reference to the vengeance of God and His 
wrath against sin. When the disciples afterwards recalled the image 
it would signify to them the mediation of Christ, who by His passion 
and death drank for man the cup of suffering. Maldonatus suggests 
the thought of ‘the poison cup,’ the cup of death. For the image, cp. 
‘quot bella erhausta canebat.’ Verg. Aen. rv. 14. 


23. 7d piv worrptov pou mlerQe. James was slain by the sword of 
Herod Agrippa I. (Acts xii. 2). John suffered many persecutions, but 
died a natural death. The rebuke of Jesus is very gentle; his soul 
knew what suffering was in store for the two brothers. 


A’ ols yrolpacrar. The A.V. is right in understanding dofjcerac 
éxelvos ‘but it shall be given, &c.,’ thus retaining the proper force of 


238 ST MATTHEW. — [XX. 24— 


é\\d, which never=el x7. In Mark ix. 8, odxéri oddéva eT5ov AXXd 7dv 


ee pévov, eldov must be repeated in the second clause. See Winer, 
566, 728. 


%. of Slxa dya v. In his ingenuus Evangelistes. Bengel. 
The indignation of the ‘Ten’ displayed the same spirit and motive as 
the request of the sons of Zebedee. It seemed as if the jealousies 


and intrigues of an earthly court were breaking out among the disciples 
of Jesus. 


25. Jesus points out the inversion of earthly ideas in the Kingdom 
of heaven. This important ‘rule’ of the Master is thrown into the 
form of Hebrew parallelism. The antithesis is complete. In the 
Kingdom of heaven the ambition must be to serve not to reign; that 
Kingdom is in every way the reverse of the kingdoms of the world. In 
the latter the gradation of rank is (1) the supreme prince (dpxwy); (2) 
the nobles (eydAor) ; Mo Bg ministers or attendants (5:dxovor) ; (4) the 
slaves (So\o:). In the Kingdom of heaven he that will be the noble 
must be the minister or attendant; he that will be supreme must be 
the slave. What Jesus teaches is the dignity of service in the King- 
dom of heaven. 


karakuprevovoty. The word occurs in two other passages of the 
N.T. besides the parallel passage (Mark x. 42). In one there is 
probably a reference to our Lord’s words here. St Peter, teaching the 
same lesson of humility, says (1 Pet. v. 3), ud? ws xaraxupeevovres Tov 
KAjpww ANA TUwoe yevduevos TOO wowuvlov. In Acts xix. 16 it is used in 
the account of the sons of Sceva, the possessed man, xaraxuptevoas 
dudordpwr toxucev kar’ adrov. Here it is used appropriately of supreme 
authority, just as carefovolatew is appropriate to the delegated authority 
of the uéyas or subordinate governor. xaref. here only and in the 
parallel passage Mark x. 42. Itis a novel compound formed perhaps 
for the sake of the parallelism. 


29. otk WAOev «7.4. ‘Came not to be ministered unto, but 
to minister,’ ie. (as the parallelism shews) came not to be a 
péyas, ‘a great one,’ but to be a servant (didcovos), xat Sodvas rip 
yuxhy adbrot NUrpov dvri ro\dOy, & still further humiliation—to be a 
slave and render a slave’s supreme service—to die a slave’s death for 
others. This view, to which the poetical form of the whole paragraph 
points, brings the passage into close relation with St Paul’s words: 
poppy doddov AaBur...érarelvwoev éaurov yevdpevos banKoos péx pt Oavdrou 
Oavdrov dé oravpod (Phil. ii. 7, 8). The conception of a redemption 
from the slavery of sin through Christ is enriched by that of a life 
sacrificed to win life for us. 

The bearing of such passages as this on the alleviation of slavery in 
the ancient world should be considered. Their influence towards the 
abolition of slavery in modern times might have been still greater if 


aAS translators had used the word ‘slave’ rather than ‘servant’ in the 


Avtpov only here and Mark x. 45 in the N. T., a ransom or price 
paid for the redemption of a captive from slavery. For the thought 








XX. 30.] NOTES. 239 


cp. Rom. iii, 24; 1 Cor. vi. 20; 1 Pet. i. 19. The English word is 
derived through the French rangon from Lat. redemptionem. The act of 
redeeming is expressed by drodtrpwats, a8 Sixasovpevor Swpedy Tl abrod 
xdpirs da THs drokuTpwoews Tijs éy Xpory Ing0d, Rom. ili, 24; é&y @ 
Exopev Thy dwrohtrpwow ba Too aluaros avrou Thy dpecw Tay auaprioy, 
Eph. i. 7. See also 1 Cor. vi. 20; 1 Pet. i. 19. 


Gurl wokAwy. Cp. 1 Tim. ii. 6, 6 3ods daurdy dyri\urpoy urép wdyruy. 
The difference between the roA\Gv and the rd»rwy in these two pas- 
sages must be explained by the difference between the offer of salvation 
and the acceptance of it. It is offered to all, accepted by many. The 
preposition dvr? denotes the vicarious nature of Christ’s death, 


29—34. Two MEN CURED oF BLINDNESS. 
Mark x, 46—52. Luke xviii. 35—43. 


There are remarkable divergences in the Synoptic accounts of this 
miracle. Some indeed have supposed that different miracles are related 
by the Evangelists. St Mark speaks of one man, ‘blind Bartimeus, 
the son of Timeus.’ §St Luke also mentions one only, but describes 
the incident as taking place ‘when Jesus came nigh unto Jericho,’ 
whereas St Matthew and St Mark state that the miracle was wrought 
‘as they departed from Jericho.’ 

It is of course possible that St Luke narrates a separate miracle. 
ae other solution is to suppose an inaccuracy in an unimportant 

e 


29. 8yAog wodvs. The caravan of Galileans and others going up 
to Jevaaalen for the Passover. Their numbers would protect them 
from attack in the dangerous mountain defiles leading to the capital. 


Jericho was at this time a flourishing city. It was opulent even in 
the days of Joshua from the fertility of the surrounding plain, its ex- 
tensive commerce, and from the metals found in the neighbourhood. 
Levelled to the ground and laid under a curse by Joshua, it was 
afterwards rebuilt by Hiel the Bethelite, and regained a portion of 
its former prosperity. At this period the balsam trade was a principal 
source of its wealth. 

Herod the Great beautified the city with palaces and public buildings, 
and here he died. After Herod’s death Jericho was sacked and burnt, 
but restored by his son Archelaus, 

‘Jericho was once more a ‘City of Palms’ when our Lord visited 
it. As the city that had so exceptionally contributed to His own an- 
cestry; as the city which had been the first to fall, amidst so much 
ceremony, before ‘the captain of the Lord’s host and his servant 
Joshua,’ we may well suppose that His eyes surveyed it with unwonted 
interest.’—Smith’s Bib. Dict. Art. ‘Jericho,’ 


30. vit AaveS. An appeal which reflects the thought that especially 
signalizes this period of our Lord’s ministry, the Son of David entering 
upon his kingdom. 


240 ST MATTHEW. [XX. 34- 


monoeenver avre. It is probable that very many of those 
who had received sight and soundness of limb by the word or touch of 
Jesus followed Him to Jerusalem. 


qxodov@noay. Jesus Himself leads the procession. See Luke xix. 28, 


CHAPTER XXTI. 


18. ovtre (8 B L) for éwornoare (C D E and the later uncials). 


19. ov pyxér. BL, whereas N C D and later uncials omit ov. The 
accidental omission, however, is more probable than the insertion of 
ov, and the reading in Mark (uyxérc without ov) may have influenced 
the text here. 


23. WWdvros avrod (N B C DL) for é\forr: avrg, supported by the 
later authorities. 


98—31. The textus receptus is here upheld. For a discussion of 
the var. lect. see Hammond, Text. Crit. 109. 


41. éxSécerar replaces éxddcerat on decisive authority. 


46. els has the more ancient evidence, ws the more numerous later 
codices in its favour. 


Nisan 9 (Palm Sunday). 
1—10. Tae Rovan Entry mto JERUSALEM. 


Mark xi. 1—11. Luke xix. 29—40. John xii. 12—19. St Luke 


alone places here the incident of Christ weeping over Jerusalem 
(xix. 40—44). 


1. es BnyOpayy els 1d Spos trav Aarsv. ‘Unto Bethphage and 
Bethany at the mount of Olives’ (Mark). ‘Nigh to Bethphage and 
Bethany at the mount called the mount of Olives’ (Luke). Bethany 
was about two miles from Jerusalem, at the S.E. base of the mount 
of Olives. Of Bethphage (‘place of green or winter figs’) no remains 
have been discovered, and its exact position is unknown. It was 
probably west of Bethany, and so near to Jerusalem as to be reckoned 
part of the Holy City. See Godet on St Luke xix. 28. ‘Some have 
inferred from the order in which Bethphage and Bethany are named 
that Bethphage was east of Bethany. ; 


2. dvov poset arid Kal mwdov per avryns. ‘A colt tied whereon 
never man sat’ (Mark and Luke). St Matthew notes the close cor- 
respondence with the words of the prophecy; see v. 5. 

Oriental travellers describe the high estimation in which the ass is 
held in the East. The variety of Hebrew names for these ani 
indicates the many uses to which they are put. The prophecy from 
Zechariah quoted v. 4 contains three distinct Hebrew words for an 
‘ass.’ ‘Sitting upon an ass (chamér, from a root meaning red) and 
a colt (ayir, ‘a young male ass’) the foal (lit. ‘the son ) of an ass 





XXI. 9.] - NOTES. 24t 


- (athén=‘a she-ass,’ from a root meaning ‘slow’).’ ‘ His lot varies as 
does the lot of those he serves. The rich man’s ass is a lordly beast. 
In size he is far ahead of anything of his kind we see here at home. 
His coat is as smooth and glossy as a horse’s...His livery is shiny 
black, satiny white or sleek mouse colour. I never saw one of the 
dingy red of his Poitou brethren.’ Zincke’s Egypt. 


8. The account leads to the inference that the owner of the ass 
was an adherent of Jesus who had perhaps not yet declared himself. 
The number of such secret followers was perhaps very large. 


4. yéyovev. ‘Is come to pass:’ the Evangelist speaks of an 
event still recent. Bp. Lightfoot points out (On a Fresh Revision of 
the N. T. p. 91) that for yéyovey of the earlier and contemporary 
evangelist we find éyévero in a similar expression in the later fourth 
Gospel. 

ta mAnpwy. See note ch. i. 22, 


5. elrare Ty Ovyarpl Sisv. The quotation is partly from Zecha- 
riah, partly from Tsaiah. The first clause, efmare rq Ovyarpl Zur, is 
the LXX. rendering of Is. lxii. 11. The remainder is an abbreviated 
citation from Zech. ix. 9, where the LXX. version is: [xyaipe rpddpa, 
Oiyarep Disv, knpvoce, Oyarep ‘Iepoveadnu’] ldov, 6 Bacideds Epxeral 
aot [Sixatos xal owiwy aurds] mpgis kai émiBeBnxws éxl brogiyiov Kal 
wodov véavy. The words in brackets, omitted in the citation, occur in 
the Hebrew text as well as in the LXX. In the last clause, where 
St Matthew differs from the LXX., he agrees with the Hebrew text. 
It is a proof of St Matthew’s feeling for poetical form that the 
parallelism does not suffer in the shortened form of quotation. 
The word cw{wr which occurs in Zechariah, and 6 owr7jp which 
follows the words quoted from Isaiah, omitted here but suggested 
by the quotation, would recall ‘ hosanna’ and the name Jesus (swrzp). 
See below. 


ampavs. Cp. ch. xi. 29 and 2 Cor. x. 1, wapaxadG vais dich rHs wpqi- 
Tyros kal émecxelas rod Xpiorow. 


7 vd tpdra. Their upper garments, the abbas of modern 
Arabs. Cp. with this the throne extemporised for Jehu, 2 Kings 
ix. 13. 


8. 6 mdetorros &xAos, the greater part of the crowd. 


trtpwcay tavreyv td ipdria. Instances are recorded of similar acts 
of respect shewn to Rabbis by their disciples. See Schittgen, ad loc. 


9. ‘Qoavwa. Hebr. ‘hoshiah-na,’ ‘save now,’ ‘savel pray.’ Na 
is a particle of entreaty added to imperatives, They are the first 
words of Ps. cxvili. 25, ‘Save now, I beseech thee, O Lord; O Lord, 
I beseech thee, send now prosperity,’ a verse which was sung in 
solemn procession round the altar at the feast of Tabernacles and on 
other occasions. As they sang these words it was the custom to 
carry young branches of palm, and the boughs of myrtle and willow, 
which were brandished or shaken at intervals. (See Lightfoot, Hor. 
Hebr. aii loc.) 

ST MATTHEW 16 


242 ST MATTHEW. [XXI. 10— 


te vie A. Dative of general reference. The ‘Salvation’ is in 
some way connected with the Son of David as the cause or instrument 
of it. See Clyde’s Greek Synt. § 15. 

The multitude recognise the Messiah in Jesus and address to Him 
the strains and observe the ritual of their most joyous festival. The 
shouts of ‘hosanna’ must have been significant in another way to the 
disciples. The verb is from the same root and had nearly the same 
sound as the name Jesus. See note v. 5. ; 

The thought of ‘salvation’ is so closely connected with the feast of 
Tabernacles, that to this day the name ‘hosanna’ is given to the 
bundles of branches, to the prayers at the feast, and to the feast 
itself. See Wetstein ad loc., and cp. Rev. vii. 9, 10. 

St Luke paraphrases the expression for his Gentile readers, ‘glory 
in the highest.’ 


eihoyy ig é éuevog dy évdpars xvplov. ‘According to the 
accents the serdar would be, ‘‘ Blessed ia the name of the Lord be 
he that cometh.” Dean Perowne on Ps. exviii. 26. ‘He that cometh’ 
(Habba) was a recognised Messianic title. St Mark adds ‘ Blessed be 
the kingdom of our father David, that cometh in the name of the 
Lord.’ §8t Luke has ‘Blessed be the king that cometh,’ &c., and 
mentions that the multitude ‘ began to rejoice and praise God with a 
loud voice for all the mighty works that they had seen.’ St John 
reports the words thus, ‘Blessed is the King of Israel that cometh in 
the name of the Lord,’ These shouts of triumph—which were the 
‘gospel’ or heralding of the King—must have sounded across the 
valley of Kedron up to the precincts and porches of the Temple. 

‘Bethany stands in a shallow hollow scooped out of the shoulder of 
the hill. The path follows this till the descent. begins at a turn 
where the first view of the Temple is caught. First appeared the 
castles and walls of the city of David; and immediately afterwards 
the glittering roof of the Temple and the gorgeous royal arcade of 
Herod with its long range of battlements overhanging the southern 
edge of Moriah.’—Tristram’s Topography of Holy Land. 

The entry into Jerusalem must not be regarded as an isolated fact. 
It was a culminating outburst of feeling. It is elear that the expec- 
tation of the kingdom was raised to the highest pitch. The prostra- 
tion of Salome at the feet of the Prince; the request of her sons; the 
dispute among the ten; the gathering crowds; the cry of Bartimeeus; 
the triumphal entry, are all signs of this feeling. 

For us the Royal Entry is a figure, a parable through external 
sights and sounds of the true and inner secret kingdom of God. 


10. From two passages of Josephus (B. J. 11. 14. 3 and vz, 9. 3) it 
appears that 2,900,000, or even a greater number, were present at the 
passover, numbers encamping in the vicinity of the holy city. We 
may picture the narrow streets of Jerusalem thronged with eager 
inquisitive crowds demanding, with Oriental vivacity, in many tongues 
and dialects, ‘ Who is this?’ 

_teeloOm, was ‘convulsed’ or ‘stirred’ as by an earthquake, or bys 
violent wind, 


XXT. 13.] NOTES. 243 


Monday, Nisan 10. 
The events of this day extend to the end of eh, xxv. 


12—14. Tue Seconp CLEANSING OF THE TEMPLE, 
Mark xi. 15—-18; Luke xix. 45, 46. 


It is clear from the other Synoptists that the Cleansing of the 
Temple took place on Nisan 10, not on the day of the entry. St 
Mark says (xi. 11) that ‘when he had looked round about on all 
things there, the eventide being come he went back to Bethany.’ In 
point of time ‘the cursing of the fig-tree’ should precede the ‘Cleans- 
ing of the Temple.’ St Mark adds to this account ‘would not suffer 
that any man should carry any vessel through the temple.’ St Mat- 
thew alone mentions the healing of the lame and the blind, and 
omits the incident of ‘the widow’s mite,’ recorded by the other Synopt- 
ists. The first ‘Cleansing of the Temple,’ at the commencement of 
our Lord’s ministry, is recorded John ii. 13—17. 


12. e#€Barev «.r.r. It is probable that a look of divine authority, 
the enthusiasm of His Galilwan followers, and the consciousness of 
wrongdoing on the part of the traders, rather than any special exercise 
of miraculous power, effected this triumph of Jesus in His Father’s 
House. 


dyopdtovras év rp fep~. The traffic consisted in the sale of oxen 
and sheep, and such requisites for sacrifice as wine, salt, and oil. 
The merchandise took place in the Court of the Gentiles. 


xodAuBuiorijs, ‘a money changer,’ for the classical dpyvpayorBos, 
_from xé6\\vBos, & small coin (Aristoph. Pax, 1200) taken as a fee, hence 
later ‘rate of exchange.’ Cp. Cic. in Verr. Act mu. 3. 78, ‘Ex omni 
pecunia...deductiones fieri solebant: primum pro spectatione et col- 
lybo.’ Ké)AvBos, Hebr. kolbon, is said to be a Phenician word, which 
spread with their trade, just as the Genoese or Venetian merchants 
brought the word agio into general use. 


was wepiorepds. The definite article here and in the parallel passage 
(Mark xi. 15) ‘indicates the pen of a narrator, who was accustomed 
to the sight of the doves which might be purchased within the sacred 
precincts by worshippers’, [Bp Lightfoot, On a Fresh Revision of the 
N.T. p. 109. ] 


13. yéyparrrat. See note, ch. ii. 5. 


‘6 olxog x.t.A. The passage is quoted from Is. lvi. 7, but, with 
the omission of the words xacw rots &@veow, these are included in 
the quotation by St Mark but not by St Luke. The context in 
Isaiah treats of the admission of the Gentiles: ‘Yet will I gather 
others to him, beside those that are gathered unto him’ (v. 8). 

qoute omjAaov Ayoray, ‘are making it a cave of robbers or 
bandits,’ cp. Jer. vii. 11, ‘Is this house which is called by my name 
become a den of robbers in your eyes?’ Thus two separate passages 
of the O. T. are combined in a contrasted or parallel form. The 


16-—2 


244 ST MATTHEW. [XXI. 15— 


context of these words is strikingly suggestive: ‘If ye thoroughly 
amend your ways and your doings...ard shed not innocent blood in 
this place...then will I cause you to dwell in this place in the land 
that I gave to your fathers for ever and ever.’ The caves of Palestine 
had always been refuges for the lawless, and'in the reign of Herod the 
Great the robbers dwelling in caves had rebelled against him and 
resisted his power, Jos, Ant. 1. 12. Possibly this thought may be 
present here: ‘Ye have made my house a stronghold of rebels against 
God and the Messiah, when it ought to be a garrison of loyal sub- 
jects.’ Also the disputes of the traffickers resembled the wrangling of 
bandits in their caves. Comp. orn\. A\yorw» with the less severe olor 
éumoplov of the first ‘cleansing’ (John ii. 16). 


15,16. THe CHILDREN’s Praise. Peculiar to St Matthew. 


15. otf dpyxtepets. (1) The high-priest, (2) those who had served 
that office, (4) the priests who were members of the high-priest’s 
family, and (4) perhaps, the heads of the twenty-four priestly courses. 
See note ch. xxvi. 3. 


Tous tatsas Tots Kpdfovras. Children were taught at an early age 
to join in the temple’ services. These caught the familiar feast-day 
strain from the Galilean pilgrims, and unconscious of all that their 
words meant, saluted Jesus. 


16. &« ordépatos vytlwv «.t.A. The LXX. version is followed, the 
rendering of the Hebrew is: ‘out of (or by) the mouths of children and 
sucklings hast thou founded strength’. Ps. viii. 2. The ruling thought 
of the opening verses is the glory of God set forth in His works. The 
‘scarcely articulate ’ cry of an infant proves, like the heaven and the 
stars, the power and providence of God. On all these God builds a 
stronghold against His adversaries, i.e. convinces them of His might. 
So also the children in the temple attest the truth of God. See Dean 
Perowne and Speaker’s Commentary on the passage quoted. 


17. BnGavlav. ‘House of dates,’ or, according to Caspari, ‘ Place of 
shops, or merchant tents,’ on the 8.K. of the Mount of Olives, see note 
v.9. Here Jesus lodged with Lazarus and his sisters. 


18—22. Tue Cursina or THE Fic-TREE, 


Mark xi. 12—14, and 20—24. St Mark places this incident before 
the ‘Cleansing of the Temple,’ see note vv. 12—14. It is an interest- 
ing and leading instance of miracle and parable in one. The miracle 
is an acted parable. | 


18. érelvacev, late for érelyncev, the contraction of ae into a in- 
stead of » in wewdw, divdw and ypdw against the Attic rule appears 
rarely in the later authors, Aristotle, Theophrastus, Plutarch, &c. 


19. ovkyv plav. Probably a single fig-tree, standing alone, and so 
conspicuous. els is, however, used in Alexandrine Greek for rts, cp, 
ch. vill. 19, els ypaupareds, and xviii. 24, els dpecdérns uuplwy raddyrur, 
and in Hebrew the numeral ‘one’ is constantly~no more than the 
indefinite article ‘a’. 


~ 











XXI. 23.] NOTES. 245 


° éni ris 6800. Either (1) on the road as ch. x. 27, éxi réy Swpdruyr, 
or - hanging over the road. 

#1] GuAAa povov. The fig-tree loses its leaves in the winter: 
indodi it looks particularly bare with its white naked branches. 
Schittgen, however, states ad loc., that the Rabbis compared the 
fig-tree to the law because at every season fruit may be gathered 
from it; and one species (see Shaw’s Travels, p. 370, and Land and 
Book, 23) if favoured by the season and in a good position, puts 
forth fruit and leaves in the very early spring, the fruit appear- 
ing before the leaves. This is the ‘hasty fruit before the summer’ 
(Is. xxviii. 4), ‘the figs that are first ripe’ (Jer. xxiv. 2); ‘the first ripe 
in the fig-tree at her first time’ (Hos. ix. 10). It was doubtless a fig- 
tree of this kind that Jesus observed, and seeing the leaves expected 
to find fruit thereon. At the time of the Passover the first leaf-buds 
would scarcely have appeared on the common fig-tree, while this 
year’s ripe fruit would not be found till four months later. 

The teaching of the incident depends on this circumstance (comp. 
Luke xiii. 6—9). The early fig-tree, conspicuous among its leafless 
brethren, seemed alone to make a show of fruit and to invite inspec- 
tion. 80 Israel, alone among the nations of the world, held forth 
@ promise, From Israel alone could fruit be expected; but none 
was found, and their harvest-time was past. Therefore Israel perished 
as a nation, while the Gentile races, barren hitherto, but now on the 
verge of their spring-time, were ready to burst into blossom and bear 
fruit. 

dénpdvln. From St Mark we gather that the disciples observed the 
effect of the curse on the day after it was pronounced by Jesus. 


20. Watpacay. It was rather the power and wonder of the act 
than the deeper significance of it that moved the disciples. The 
miracle was to them an ‘act of power’ (Svvauis), or a ‘wonder’ (répas), 
rather than a ‘sign’ (cnpetov). Yet Jesus follows the turn their 
thoughts take, and teaches that prayer and faith will remove moun- 
tains of difficulty, see ch. xvii. 20. 

21. StaxpiOyre. Passive form with meaning of middle voice; cp. 
arexplOny. dvaxplvey, (1) lit. ‘to separate :’ (2) ‘to discern’ or ‘ discrimi- 
nate.’ See ch, xvi. 3, when it is used of i discerning the face of the sky, 
and Acts xv. 9, oddév diéxpivev peratd Wasi re xalavray. (3) In a judicial 
sense ‘ to decide,’ and in middle to ‘get a question decided at law,’ 
‘to litigate.’ (4) Hence generally ‘ to dispute,’ diexpivovro xpds abrov 
of éx weptrouns, Acts xi. 2. (5) Thus ‘to dispute or question with 
oneself,’ ‘to doubt,’ as here and Rom. iv. 20, els 5¢ rnv éxayyeNlav rov 
Gcod ov dcexplOn 77 amorig; cp. Acts x. 20, where the context illustrates 
this passage. The last usage is not classical, 


23—27. THe AuTHoRitTy or CHRIST I8 QUESTIONED, 
Mark xi, 27—-33 ; Luke xx. 1—8. 


28. tv rrolq Eovelg raira wouls; kal tls gor Ewxev tiv Eovelay 
savtyv; The second question is not a mere repetition of the first, 


iz 
246 ST MATTHEW. [XXI. 24— 


Jesus is asked (1) what kind of authority He possesses—human or 
divine? (2) By whose agency this authority was bestowed? No one 
had a right to teach unless ‘authority’ had been conferred upon him 
by the scribes, 


ow tpas xdyd Adyow fva. This form of argument was 
ugual, The question of the Elders was really an attack. Jesus meets 
that attack by a counter-question which presented equal difficulties in 
three ways—whether they said from heaven or of men, or left it un- 
answered. To say from heaven was equivalent to acknowledging 
Jesus as Christ, to say from men was to incur the hostility of the 
people, to be silent was to resign their pretensions as spiritual chiefs 
of the nation. 


26. Sid rl ovx émoretocare atte; A clear proof (1) that the 
priests had kept aloof from John though he was of the priestly caste; 
and (2) that John pointed to Jesus as the Messiah. For micretvey 
airy, cp. Dem. Phil. 11. 6, of Oappodvres xal wemtoreuxéres avTe, 
‘Those who have no fears and believe Philip.” See note ch. xviii. 6. 


27. Note the sincerity of the ov Aéyw in contrast with the evasjon 
of ovx ofdapev. 


28—32. THe ParasLe oF THE Two Sons, AND THE EXPLANATION 
oF IT. Peculiar to St Matthew. 


St Luke omits the parable, perhaps as referring especially to Israel. 
The parable follows in close connection with the question as to the 
teaching of John. 

The parables and discourses that follow deal no longer with the 
listant future of the Church, but with an immediate present. The 
subjects illustrated are—(1) The rejection of the Messiah. (2) The 
rejection of the Jews as a nation. (3) The Judgment, (a) which has 
already begun; (b) which will be enacted terribly at the siege of Jeru- 
salem; and (c) finally fulfilled at the end of the world. 

Observe throughout the separation which is implied in the Judg- 
ment—the dividing sword which Christ brings—the Jewish race and 
the world, each parted into two great divisions—the two sons—the 
two parties of husbandmen or of guests—the wise and foolish virgins 
——the sheep and the goats—the talents used and misused. 

It is the last act in a divine drama of surpassing interest and full 
of contrasts. The nation, and especially the Pharisees, who are the 
leaders of thought, triumphant to external sight, are hurrying to de- 
struction, impelled by a hidden fate in the face of clear warnings; 
while Christ the King, Who seems to be vanquished and done to 
death, is really winning an eternal victory. 


28. téxva 8vo, representing the sinners who first refused to do 
God’s will, but repented at the preaching of John; and the Pharisees 
who, having ‘ the righteousness which is of the law’ (Phil. iii. 9), pro- 
fessed to do God’s will but did it not. Both are sons. God still cares 
for both, The Pharisees may follow the sinners into the kingdom of 





XXI. 33.] | NOTES. — 247 


God (v. 31). Paul was stili a Pharisee; Nicodemus the Pharizee was 
still a secret follower of Christ. 


29. perapednéels, ‘having changed his mind,’ felt regret but not 
oe or metanoia, @ deeper and more lasting feeling: see ch. 
~ Lil, 2. 

According to a well-supported reading (see Crit. Notes) the cases of 
the two sons are reversed. The first agrees but goes not, the second 
refuses but afterwards works in the vineyard. The variation is inter- 
esting, because it points to an interpretation by which the two sons 
represent Jew and Gentile. 


30, éyad xépte. Observe the alacrity and politeness of this answer 
compared with the blunt ov 64é\w of the first: éyw draws attention to 
the contrast. 


81. «mpodyovew. Are (now) going before you. 


32. “Iwdvvys. The mention of John points to the connection be- 
tween this parable and the preveding incident. 


év 686 Bux s. A Hebrew expression. Cp. rhy dd5ér rod Geod, 
ch, xxii. 16; 65dv cwrnplas, Acts xvi. 17. The Christian doctrine was 
called in a special sense 7 656s (Acts xix, 9, 23). 7 

tSdyres, viz. that the publicans and the harlots believed him. 


ov perepedrfOnre. Did not even change your minds, much less re- 
pented in the deeper sense ; see above, v. 29 


Tov morevoa. For this consecutive formula see note ch. ii. 13. 


$33—46. Tae Wicxep HusBanpMEN, 
Mark xii. 1—12; Luke xx. 9—19. 


No parable interprets itself more clearly than this. Israel is repre- 
sented by an image which the prophets had made familiar and un- 
mistakeable—the Vineyard of the Lord. The householder who 
planted the Vineyard and fenced it round signifies God the Father, 
Who created the nation for Himself—a peculiar and separate people. 
The husbandmen are the Jews, and especially the Pharisees, the 
spiritual leaders of the Jews. The servants are the prophets of God, 
the Son is the Lord Jesus Christ. 


33. épvrevoev dyredeva. Cp. the parable in Isaiah v. 1—7, where 
the description is very similar to this, See also Ps. lxxx. 8—16; Jer. 
li, 21; Ezek. xv. 1—6. The vine was adopted as a national emblem 
on the Maccabean coins. 


dpaypov aire mepéOnxey, defended it with a stone wall or with a 
fence of prickly pears. St Luke makes no mention of the separating 
hedge. Israel was separated throughout her history politically, and 
even physically, by the natural position of Palestine. 


ma nies év atte Anvév. The winepress was often dug or hewn out of 
the limestone rock in Palestine. There were two receptacles or vats. 


248 ST MATTHEW. [XXI. 35— 


The upper one was strictly the press or \nvébs (Matthew), the lower one 
the winevat or vroAj»or (Mark) into which the expressed juice of 
the grape passed. The two vats are mentioned together only in Joel 
iii. 18, ‘The press ay full, the vats (yekabim) overflow’ (quoted 
in Bibl. Dict., see art. ‘Winepress’). 


v. Probably a wooden booth raised on a high platform, in 
which a watcher was stationed to guard the grapes. 
Neither the winepress nor the tower seems to have any special sig- 
nificance in the interpretation of the parable. 


Boro atrov y This kind of tenancy prevails in many 
parts of Europe. It is known as the metayer system, the arrange- 
ment being that the occupier of the land should pay to the landlord a 
portion—originally half—of the produce. The system existed in 
England for about sixty years at the end of the fourteenth century. 
Before the Revolution of 1790 nearly the whole of the land of France 
was rented by metayers. At the time of our Lord’s ministry it was 
customary for the Romans to restore conquered lands on condition of 
receiving a moiety of the produce. Fawcett’s Manual of Political 
Economy, p. 223; Rogers’ Political Economy, p. 168. 


ardijpnoey. Left his home. 


35. Sv pav Beapay, Sv 8 drécravay, «.7.A. See ch. xxiii. 35. 


v, (1) ‘to flay,’ (2) then, from the effect of scourging, ‘ to beat.’ 
In the second sense it is classical only in the comic poets; cp. Vulgar 
English ‘to hide.’ In Acts xvi. 22 the Pretors bid the lictors 
‘scourge’ (Jafdifer) Paul, who, referring to the outrage, says: del- 
payres nuas Snuoolg (v. 37), AGoBorge, in LXX, for classical Aevew. 


$7. évrpamicovrar, Non-classical future. éyrpérey, (1) ‘to 
turn,’ (2) then ‘turn a person,’ cause him to avert his gaze through 
shame, fear, respect, &c., (3) so ‘to put to shame:’ odx évrpéwww vpas 
ypagw raiira, 1 Cor. iv. 14. els rocoiroy évérpeyay rhy avyxAnTor 
BovAjy, lian, V. H. 3.17, And in passive, wa 6 é& évavrias évrparg, 
Tit. ii. 8, ‘that the adversary be put to shame;’ (4) in middle voice, 
‘to let oneself be turned or influenced’ by a person or thing, through 
some feeling of awe, reverence and the like; (a) with a genitive 
denoting the source of the action or feeling (Donaldson's Greek Gram- 
mar, 448), rl Basdy otrws evrpéret ris cupudxov, Soph. 47. 90; (8) or 
later with an accusative denoting the object of reverence or concern, 
as here and Luke xviii. 2, rdv Gedy py PoBovmevos xal AvOpwwroy py 
évr per bpuevos. 


38. ox@pev tiv KAnp., ‘seize on his inheritance,’ &ye» being used 
in the technical sense which the English ‘seize’ also bears: cp. éxur 
Te kal xexrnuévos, Antig. 1265. Thomas Lawrence (1568—1583) sug- 
gested as a translation of this passage, ‘take possession or seisin upon 
his inheritance.’ (Moulton'’s History of the English Bible.) 


39. éfBadov tw rot duredovos. Words that recall the cruci- 
fixion of Jesus outside the city of Jerusalem, 


XXI. 44.] NOTES. 249 


41. Alyovow aire. An interruption from the listening crowd, 
which marks the intense interest with which these parables were 
heard. The indignation of the bystanders is aroused as if it were a 
tale of actual life. 


xaxovs Kkaxas dtrodéoe. Cp. ef un dpdoes yap dard o’ JAD xaxdp 
xaxa@s, Aristoph. Plut. 65. A frequent formula in the classics. 


42. ty tais ypadats. Ps. exviii. 22 (vv. 25, 26 of the same psalm are 
quoted above, v. 9, where see note); the psalm ‘was probably com- 
posed for the first celebration of the Feast of Tabernacles after the 
completion of the Second Temple’ (Neh. viii. 13—18). (Dean Pe- 
rowne.) The original reference was to a stone used in the erection of 
the second Temple. The ‘corner stone’ is the Jewish nation rejected 
at first, afterwards restored from captivity. Christ transfers this 
image to His Church, formed of Jew and Gentile alike (see Meyer), 
which, though despised at first, was destined to succeed to the spiri- 
tual supremacy of Israel. 


In Acts iv. 11, Eph. ii.-20, 1 Pet. ii. 6, Christ Himself is the head- 
corner-stone; but the two applications are not inconsistent, for 
Christ was the Representative first of the Jewish Nation (ch. iv. 15, 
ii. 1—11 (3)), then of the Church. Cp. also Isai. xxviii. 16, ‘I lay in 
Zion for a foundation a stone, a tried stone, a precious corner stone, 
a sure foundation.’ 


AlBov. A stone rather than the stone, The builders probably 
rejected many stones. 


xehadiy ywvlas. The stone that connects the two walls at the top 
and supports the roof. 


atrn. Either (1) agreeing with xefady, or (2) a Hebraism. In 
Hebrew there is no neuter form, and it is possible that airy of the 
LXX. may be due to the influence of Hebrew grammar. This cor- 
ruption is found in some passages of the LXX., Ps. xxvi. 4, ulay 
arnodunv wapa Kuplov, radrny éxfyriow rod xaroxew x.7.d., where the 
Vulgate has ‘unam petii a domino hanc requiram.’ See Maldonatus, 
ad loc. 


43. Sd rovro. Because of this rejection. 


44. o wecay én tov AlBov «.7.A. Lightfuot, Hor. Hebr., sees here 
a reference to the custom of stoning: ‘the place of stoning was twice 
as high as a man. From the top of this one of the witnesses, striking 
him on his loins, fells him to the ground: if he died of this, well; if 
not, another witness threw a stone upon his heart.’ The second 

process was inevitably fatal. 

But it is perhaps better to refer the image to an earthenware vessel 
(1) falling to the ground when it would be shattered, or (2) crushed by 
a stone when it would be bruised into atoms. 


ovv0\acOricerat. A late classical word, in N. T. here and Luke 
xx. 18 (the parallel passage). The simple verb @\dw is Epic (Homer 
and Hesiod) and Alexandrine (Theocritus). 


250 ST MATTHEW. [XXL 43— 
Acepijore: dy. (1) ‘to winnow,’ Hom. II. vy. 499, ws 8° Avepnos 
axyvas dopdea lepds xar’ ddwds, | dvdpay Auxuavrev. (2) ‘To cause to 
disappear’ like chaff, so ‘to destroy utterly,’ ayadjWerac 5é adrdv 
cavowy kal areAcvoeTas Kal AiKkunoer auToy Ex Tod Térov avTods, Job xxvii. 
21. Cp. Dan. ii. 44, where the rendering in Theodotion’s version is 
ANewruvel kal Ackunoes wdoas Tas Baordelas, in the LXX. wardéee cal 
adgavices ras Bacthelas ravras. dcunoe therefore=adgasicez. The 
translation of the A.V., ‘grind to powder,’ which probably is due to 
conteret of the Vulgate, cannot be justified. The Vulgate rendering 
may be due to a confusion between the nearly simultaneous processes 
of threshing and winnowing. ‘Conterere’ is very applicable to the 
former process. See a good description in ‘Conder’s Tent Work in 
Palestine, 11. 259. 

The meaning as applied to Christ appears to be: Those to whom 
Jesus is a ‘rock of offence’ (1 Peter ii. 8; Isai. viii. 14) in the days of 
his humiliation shall have great sorrow: but to incur his wrath 
when He comes to judge the earth will be utter destruction. 


43, 44. For remarks on the poetical form of these verses see Bp 
Jebb’s Sacred Literature, pp. 127—130. The climax is perfect. The 
first couplet (dpO@ncerac...xaprovs avzis) expresses loss, the second (xal 
6 Teowy...duxunoe avrév) infliction of pain: in the first the sense of 
loss is enhanced by the sight of the possession passing to another, in 
the second pain is succeeded by utter destruction. 


46, {nrovvres avrov Kpary The Sanhedrin aimed at two 
things: (1) to seize Jesus quickly, for the Passover (during which no 
hostile measures could be taken) was close at hand; and because 
Jesus might be expected to quit Jerusalem after the feast. (2) To 
seize Him apart from the people; for the Galileans would suffer no 
one to lay hands on their King and Prophet. Treachery alone 
enabled the Jews to secure their end. 


\ 


CHAPTER XXII 


10. vupdev for yduos on the evidence of aie 


13. dpare avrév xal omitted before éxBddere \on the highest authority. 
Alford suggests that the insertion was made ‘from ‘the difficulty pre- 
sented by a person bound hand and foot being cast out, without some 
expression implying his being taken up by the hands of others.’ 


23. éyowres for of déyov7es, on the best a\uthority—NBD (C is 
defective here), and many other uncials. \ 


25. ‘yyjpas replaces the unclassical yaujoas, probably an insertion 
when the latter form became the usual one. \ 


32. Against the repeated Oebs, Oeds the most anvient testimony is 
conclusive; between o Geds and Oeds the great MSS.,are divided, eds 
(ND), 6 Geds (BLA). Tischendorf omits the article, Lachmann and 
Tregelles retain it. 


| \ 


XXIL 9] _ NOTES. 251 


35. Omit xal A\éyww before dddoxare with NBL, versions, and 
patristic evidence. 

38. The article before neya\y is a gain to the sense. It is strongly 
supported. 
. &. trroxdre for vrordiwy on conclusive evidence, 


1—14 Tue Panasie or THE Royat Marrimae Feast. 
Peculiar to St Matthew. 


The parable recorded by St Luke (xiv. 16—24), though similar to 
this in some respects, differs in its context and special teaching and 
in many details. 

As of the other parables of the Passion, the primary intention of 
this regards the present and the immediate future. The parable 
falls into two divisions, (1) vv. 1—7; (2) vv. 8—14. In the first ) 
the servants are John Baptist and the first disciples of Christ; the 
feast is the Kingdom of God, or the Christian Church; the invited 
guests, who refuse to come, are the Jews; the vengeance taken was 
literally fulfilled at the siege of Jerusalem, a.p. 70. (2) This division 
relates to the preaching of the Gospel to the Gentiles, As in the Net 
(ch. xiii. 47) or in the Corn-field (ch. xiii. 24), worthy and unworthy 
are mingled until the King separates. 


2. ydpovs, ‘a marriage feast.’ elAarlvn He yauos; éwel ovx Epavos 
rade y’ dorly, Od, 1. 226. 


3. dmréoredev Tots SovAovs. This was in accordance with Eastern 
custom. Cp. Esther v. 8, and vi. 14. 


ov« 70edov, ‘refused,’ the imperfect expresses the successive refusals: 
cp. singuli introducebantur, Livy x. 38. 


7. Ae For a subject to scorn the summons to the royal 
oe im isloyalty and rebellion. 


va, ‘troops.’ Cp. Luke xxiii. 11, where the word is 
ae of He ’s soldiers, ody rots orpareduacow avrov, and Rev. ix, 16. 
The polaiers of Titus literally achieved the purposes of God. 


9. Tas Sefd5ous trav d8ev. diet. here only in N.T. Hither (1) 
the outlets of the streets, i.e. the central place into which the streets 
converge. This has the authority of Chrysostom. Hom. 69, in 
Matt. (see Trench, Parables, p. 230, and cp. Schleusner). Or (2) 
roads leading out of the city into the country. Cp. ai diétodo rod 
Oavdrov (Ps. lxvii. 20), ‘the means of escape from death.’ (3) Cross- 
roads or through passages connecting the main streets. Hdt. 1. 199, 
b.éf0d0e wdvra Tpbrov é65av. Cp. Eur. Andr. 1086, gaevvas Alou dek5- 
Sous, ‘the sun’s.path across the sky,’ and Ps. i. 3, ras dteé. rOv vddrwr, 
‘streams branching out in several directions.’ (1) and (2) are per- 
haps most suggestive in the interpretation of the parable. The gospel 





_ 
252 ST MATTHEW. (XXII. 10— 


should A ares into the regions beyond the city of the king, or be 
preached in such meeting places of the nations as Rome, Antioch 


and Corinth. 

10. é&€dGdvres of SotAor. The ‘servants’ are the earliest Christian 
missionaries, Paul, Silas, Barnabas and others, 

els rds éS0vs. Cp. this with els rds die¢odovs above. The servants’ 
performance did not rise to the thoroughness of the Master’s com- 
mand, See Bp Lightfoot, On a Fresh Revision of the N.T., p. 68. 


gh, ve wal ayaSots. Who will always co-exist in the Church 
on ‘ 


11, Supa ydpov. The festive robe (xAavls yauiny, Arist. Av. 
1693) which in this instance it is supposed the master of the feast 
himself provided, so that there was no excuse. The supposition 
is required by the conditions of the parable, and gifts of robes were, 
and still are, too common in the East to make this a difficulty, 
though no clear evidence of this practice appears in books of Eastern 
travel, This man is the representative of a class—the bad (v. 10), 
who are not clothed in righteousness. 


12. ératipe. See note, ch. xx. 13. 
was clondGes. ‘How didst thou presume to enter’. 


édipdOy. See v. 34. 

13. +d oxéros 73 Hdrepov. The dark wild night without moon or 
stars, the cold and gloom of which would contrast terribly with the 
warmth and light within; or perhaps the dark dungeon outside the 
brightness of the banqueting-hall. 


6 xXavOpds x.7.A. See note ch. viii. 12. 


15—22. THe TEMPTATION or THE HeRopians. Tue Trrsutre Money. 
Mark xii. 13—17; Luke xx. 20—26. 


15. waySevay, ‘to ensnare,’ as a fowler ensnares birds: used here 
only in N. T. 

All the previous attempts had been to discredit Jesus as a religious 
teacher; the present is an attempt to expose Him to the hostility of 
the Roman government. Will He follow Judas the Gaulonite, in dis- 
owning all human authority? or will He acquiesce in the Roman rule? 
In the one case He would incur the condemnation of Pilate, in the 
other the scorn of His Galilwan followers. 


16. rods padyrds avrdy pera tov ‘HpwS. An unnatural coalition, 
for the Pharisees represented the patriotic resistance to all foreign 
power; whereas the Herodians, as their name implies, supported the 
Herodian dynasty, and, as the context shews, acquiesced in the Roman 
rule. With the form of the name cp. Cassiani, Sertoriani, the partisans 
of Cassius, Sertorius; so also Christiani. The Herodians are not named 
except in the first two Gospels; nor does Josephus include them in his 
account of Jewish sects. They were probably numerically insignificant, 





XXIL 21. NOTES. 253 


and may indeed have consisted merely of a few renegade Jews, who 
belonged to Herod’s court. See ch. xi. 8. 


oBapev Sri dAnOrjs ef. Nothing could exceed the insidious hypocrisy 
of this attack on Jesus. His enemies approach Him as a teacher 
whom they trust. . 


ov ydp BAéras els arpdécronroy, i.e, ‘Thou art not moved by external 
appearance; neither wealth, power, nor prestige will influence thy 
decision.’ In the parallel passage St Luke has od AauBdves xpdcwror, 
@ rendering of a Hebrew expression meaning literally ‘to raise the face,’ , 
or ‘to accept the face.’ So in O.T., in a good sense, ‘to receive 
kindly;’ in N.T., always in a bad sense, ‘to look on the outside of 
things,’ external condition, or ‘to shéw partiality.’ 


17. Eeorrw Sovvar kqvoow Kaloap: Wf of; The injunction, ‘thou 
mayest not set a stranger over thee’ (Deut. xvii. 15), was interpreted to 
mean that the Jews should pay tribute to no foreign power. But their 
history exhibits them as tributary in turn to Assyria, Babylon, Egypt 
and Persia. 

The question was an attempt to see whether Jesus would adopt the 
watchword of the Zealots—‘there is no king but God.’ This special 
tribute, the poll-tax levied on each individual, was particularly offensive 
to the patriotic party among the Jews. The foreign word (censum) 
would in itself have a hateful sound to Jewish ears, and was probably 
purposely used by the Pharisees and Herodians for that reason. 
The translator of the Aramaic gospel (see Introd. ch. ii.) does not 
suffer the point to be lost by giving a Greek equivalent for censum. 


18. vos, ‘having recognised.’ 


19. 73 vépiopa rod Kivoov. The current coin of the census, i.e. 
the coin in which the tax is paid. 


Syvdpiov. A denarius, bearing probably the image of Tiberius. The 
Jewish coins were not impressed with the effigy of their kings. Herod 
Philip, alone of his family, out of flattery to the Emperor, had caused 
his coins to be stamped with the likeness of Cesar. 


20. émypady. ‘Inscription’ or ‘legend.’ 


21. drdSore otv td Kaloapos Kaloapt. ‘Pay back therefore.’ The 
Jewish doctors laid down the principle that ‘He is king whose coin 
passes current.’ St Paul expands this principle, which underlies our 
Lord’s answer (Rom. xiii. 1 foll.). The claim of earthly rulers to 
obedience rests on the delegated authority of God. Cesar has a claim 
to tribute because his éfovcla is of God—he is God’s viceroy. In the 
providence of God the Jews had become subject to Cesar, thetefore the 
lower duty of tribute was due to Caesar, the higher duty of obedience 
was due to God. ‘Cssar and God’ are not therefore opposed terms, 
as they are often taken to be. Submission is due to Cesar because 
submission is due to God. It is the Suzerain enjoining proper sub- 
mission to his vassal-prince, ‘the powers that be are ordained of God.’ 


254 ST MATTHEW. [XXIT. 23— 


xal rd row Geot te Gey. The claim of the kingdom of heaven is 
equally cogent. As the subjects and ‘husbandmen’ of God, the Jews 
owe Him service and fruit. Neither in regard to Cesar nor to God 
do the facts of the case leave any doubt as to what is due, and to 
whom, nor does obedience to the one of necessity clash with obedience 
to the other. 

The deep importance of the words consists in this. They define the 
nature of the Kingdom of God. It is not a Jewish theocracy excluding 
Rome, but a divine supreme kingdom existing side by side with the 
Roman empire, or any other empire or kingdom, not an imperium in 
imperio, but an imperium supra imperium, 


23—23. THe Sappucres temper Jesus. Tue Conprrion OF THE 
Fouroure Lire. 


Mark xii, 18—27; Luke xx. 27—39. 


23. TaSSovKator. See note ch. iii, 7, This is the only direct con- 
tact of the Sadducees with Jesus. 


Aéyovres. ‘Then came Sadducees saying,’ i.e. with their argument 
that, &c. For the omission of article before \éyorres see Crit, Notes 
supra; its absence before Zaddovxaioc implies that they did not come 
asacilass, Cp. ol dapiwaion, v. 15. 


24. émyapBpetores & dSeadods «.t.A. This is sometimes called the 
‘levirate law,’ from Lat. levir, a brother-in-law; see Deut. xxv. 5. 
‘The law on this subject is not peculiar to the Jews, but is found 
amongst various Oriental nations, ancient and modern.’ Speaker's 
Comment., Deut. xxv. 5. 


29. prj clddres, i.e. ‘because ye do not know’ (u7 states the ground 
or reason of the mistake) (1) the Scriptures, which affirm the doctrine; 
nor (2) the power of God, which is able to effect the resurrection, and 
after the resurrection to create a new order of things in the new world. 


30. dv rq dvacrdca, i.e. in that world or that phase of existence 
which begins with the resurrection. 

The logical difficulty vanishes; for in this respect the analogy be- 
tween the present world and the next does not hold good. The danger 
of the argument from analogy always lies in the fallacy that the things 
compared are alike at each point. 


$2. Jesus appeals to the Pentateuch when arguing with the Sad- 
ducees, with whom the books of Moses had the greatest authority. 

Stated in a logical form the argument is: God is a God of the living 
only, but He is the God of Abraham, therefore Abraham is living. The 
same deduction from the words was made by the later Rabbinical 
writers. : 

_ The principle on which the proposition ‘God is the God of the 
living’ rests, lies deeper. It depends upon the close relation between 
the life of God and the life of His children. The best illustration of 
the truth is the parable of the Vine (John xv. 1—8), The connection 





XXII. 37.] NOTES. 255 


between the livjng God and the patriarchs, whose God He is, is as 
close as that between the vine and its branches. If the vine lives its 
brunches live. If God is living and immortal] the patriarchs are living 
and immortal. If the branches die they cease to belong to the vine ; 
if the patriarchs were dead they would have ceased to have any relation 
to God, or God to them. Cp. John xiv. 19, Sr éyw $6 kal duels Syoere, 
and Rom. v. 10, cwlnobueda ev TH sw avrov. Hence in a deep sense 
God is termed 6 {dv, ‘the living One,’ in whom all live, 
So far there has been proof of immortality. 


Fes communion of saints in and with God carries with it immor- 
tality. 

The resurrection of the body is not expressly proved. But as 
Maldonatus observes ad loc. those only denied the resurrection of 
the body who denied immortality; therefore one argument proved 
both. In Jewish thought to raise the dead implied reunion of soul 
and body. This appears from Hebr. xi. 19 Aoyioduevos Sri Kal éx 
vexpaw éyelpew Suvards 6 Oeds, dev aulroy Kal éy wap aBong éxoplcaro. 
Bengel adds the thought that God is God not of Abraham’s spirit 
only, but also of his body on which the seal of the promise was set, 

‘ergo ii qui Deum habent vivere debent et qua parte vivere inter- 
miserant reviviscere in perpetuum.’ 


83. +Sbaxyq. Rather, teaching. 


&erdyccovro. The imperfect well expresses the thrill of amazement 
passing through the crowd from one to another. 


34—40. THe GREATEST CoMMANDMENT, 


Mark xii. 283—34; comp. Luke x. 25—28, 


In Luke the question is asked at an earlier period of the ministry, 
after the return of the Seventy; and the meaning of ‘neighbour’ is 
illustrated by the parable of the ‘Good Samaritan.’ 


. 34. édblpooev. Literally ‘gagged’ or ‘muzzled,’ hence silenced 
completely, not only for the moment. gids is a muzzle for dogs, or 8 
nose-band in a horse’s bridle: Pipyol 52 cwplfover BdpBapov rpémov. Esch. 

Sep. ¢. Th. 463. The verb is rare in the classics, 7 nY.. -pimdonre Tovrou 
Ty tdhy Tov adxéva, Arist. Nubes 592, ‘fasten in the stocks,’ The 
figurative sense is Hellenistic. pynody is used (v. 12) of the guest; 

Mark i. 25 and Luke iv. 35, of silencing a demon; Mark iv. 39, of 
silencing a storm; 1 Cor, ix. 9 and 1 Tim. v. 18, of muzzling an ox. 


35. els & avrév vopids, i.e. an interpreter of the written law, as 
distinguished from the ‘traditions’ or unwritten law. 
37. See Deut. vi. 5. 
ein te puyy...Stavolg. St Mark and St Luke add loyvs. In Deut. 
the words are heart...soul...might. «xapd/a includes the emotions, will, 
purpose; ¥vx7, the spiritual faculties ; ddvoa the intellect, the thinking 


256 ST MATTHEW. [XXII 40— 


faculty. This greatest commandment was written on the phylactery 
which the ‘lawyer’ was probably wearing. See ch. xxiii. 5. 

8t Mark (vv. 32—384) adds the lawyer’s rejoinder and the commenda- 
tion of Jesus, ‘thou art not far from the Kingdom of God.’ 

40. ty ratrats xpésarar, The classical expression would be éx 
TOUTWW Kpé“avT at. 


41—46. Tue Son or Davin. 
Mark xii. 35—37; Luke xx. 41—44. 


4. xi Te . Ps. cx. 1. According to the Hebrew, 
‘Jehovah eaid io betes to my sovereign Lord, the Messiah, the 
Son of David. The repeated xipios...cvply seems to be an indication 
of what must certainly have been the fact, that Jesus avoided (as all 
Jews do now) the pronunciation of the name Jehovah, using instead 
Adonai, which is represented by Kupios. 

elev. The Hebrew word translated ‘ said’ implies divine inspiration, 
hence ‘in spirit’ (v. 43), Dean Perowne translates, ‘the oracle of Je- 
‘hovah unto my Lord.’ 

Ke@ov dx Sefuciv pov. As My co-regent, having power equal to Mine. 
This verse is quoted in 1 Cor. xv. 25; Heb. i. 18, and x. 12, 13. (Cp. 
for the expression ch, xx, 21.) The Psalm was always regarded by the 
Jews as Messianic, hence their silence and inability to answer without 
acknowledging the divinity of Jesus, 


xd@ov for xd48nco in late prose and in comedy, see Veitch, sub voce. 
xd@nua, and Winer, p. 98, with Dr Moulton’s note. The same form 
occurs Luke xx, 42; Acts ii. 34; Jas, ii, 3; and in LXX, 


CHAPTER XXIII. 


8. mnpav, omitted after efrwow opty. 

woujoare Kal tpetre for rypeire al roceire. 

4. xal dveBdoraxra omitted after Bapéa. The grounds of omission 
are not quite decisive. N (ueya\a Bapéa) and L omit the words but 
LD and the majority of uncials and versions retain them. 

atrol St rq Saxride atrov] The restoration of a’rot to the text 
emphasises the contrast. 

6. In textus receptus rav luarlwy avrwy follows xpiocreda. Rightly 
omitted. 
1. =paBBl, twice in textus receptus against best evidence. 


8. SiSdoKados, for xabrrynr7s. All the leading editors against 
N*DL, and others following N@B and a majority of codices, 








XXIII. 5.] NOTES. ' 257 


13. The textus receptus- here inserts the words which stand for 
certain in Mark xii. 40; Luke xx. 47. Rejected on decisive evidence 
here. 


17. dytdoas for dy:afwy. The aorist, which is well established, 
gives @ more accurate sense, 


19. pmpol kal before rvpdol. The omitted words were probably 
inserted from v.17. They occur in the important MSS. B and C. 


23. 1d feos for rov Ercov, detvar for adidvacs; and 30, yea for 
quev twice; 35, -ékxuvvopevov for éxxuvduevoy: all well supported 
changes. 

35. The difficult words viod Bapaxlov are omitted in x and in two 
evangelistaria or service books, viz. 6, 13 and in 59 first hand only, 
also by Eus. Jerome ad loc. says: ‘in Evangelio quo utuntur Nazareni 
Barachie filium Joiad@ reperimus scriptum.’ 


\ 


Cu. XXIII. 1—36. A Prorppetio OnE, DENOUNCING THE PuHant- 
BEES AND THE RELIGIous Hypocrisy oF THE AGE. Each division is 
marked by its special beauty of poetical form. 


1—?7. STRENGTH AND WEAKNESS oF THE PuHariseEs, They are 
the successors of Moses, v. 2; but they say and do not, 3—7. 


Only a part of this discourse appears in the other Synoptics; for 
this portion cp. Mark xii. 383—40; Luke xi, 43—46, xx. 46, 47. 


2. él ris Mwicéws xadéSpas éxddicay. i.e. succeed him as 
teachers. For sitting as the posture of a teacher cp. ch. v. 1. 


8. toujoatre. ‘Do the special act enjoined,’ rypetre, ‘ continue 
to observe.’ 


4. Seopetovow...ciwyoa: atra. The picture is of the merciless 
camel- or ass-driver, who makes up (Secnever) burdens, not only 
heavy but unwieldy and so difficult to carry, and then placing them 
on the animals’ shoulders, stands by indifferent, raising no finger to 
lighten or even adjust the burden. 

The three steps or degrees in the triplet answer to three points in 
the Pharisaic condemnation. They make hard rules,- they impose 
them upon others, and themselves fail to observe them. Contrast 
with this the Saviour’s invitation ch. xi, 30, 6 fuyés wou xpyorés, Kal 
70 hoprlov you éXadpéy ecru. 


Seopeveayv, is to tie in bundles, as corn into sheafs: guny buds 
decuevev Spaypara ev uécw TG wediy, Gen. xxxvii. 7. That this is the 
correct force of decuevew, rather than that of binding on the shoulder 
(Schleusner), appears partly from the parallelism which requires the 
ie! acts, and partly by the thing meant—the procedure of the 

risees. 


5. tad dvdracripia. Literally, ‘defences,’ and in late Greek 
‘amulets’ or ‘charms.’ The Hebrew name, tephillin, which is still 


ST MATTHEW lv 





Ld 
258 ST MATTHEW. [XXIIT. 6— 


in use, signifies ‘ prayers.’ They were slips of parchment inscribed 
with four portions of the Law (Ex. xii. 3—10,11—17; Deut. vi. 4—9; 
xi. 183-21) enclosed in little cases or boxes made of calf-skin, and 
fastened by leather straps to the left arm and on the forehead, in ac- 
cordance with a literal interpretation of Ex. xiii. 16 and Deut. vi. 8, 
To make the phylacteries, or rather the cases which contained them, 
broad and conspicuous was to assume a character of superior piety, 
for the phylacteries were symbols of devotion. 

Jesus does not prohibit the practice of wearing phylacteries, but the 
ostentatious enlargement of them. It is thought by many that our 
Saviour Himself wore phylacteries. 

peyaduvovowy td kpdoweSa. Strictly, the fringe of the tallith, or 
cloak: another instance of ostentation; the blue threads in the fringe 
the colour of the sky—were a type of heavenly purity. Our Lord 
Himself wore the fringed tallith (see ch. ix. 20); the offence of the 
Pharisees consisted in enlarging the symbolical fringes. | 

Ta kpao-weSa. Cp. Theocr. 11. 53, roir’ dwd ras xAalvas Td Kpaone- 
dov wrece Ad\gis. The singular is rare. 

6. mv xperoxkuolav. The most honourable place at the tri- 
clinium. It was at this period the Jewish custom for men to recline 
at meals in Roman fashion on couches (triclinia), each containing 
three seats, and each seat having its special dignity. See Becker's 
Gallus Excursus 11., Hor. Sat. 11. 8. 

ads wpwroxateSplas. ‘The chief seats;’ the same word is trans | 
lated ‘uppermost seats’ (Luke xi. 43), and ‘highest seats’ (Luke xx. | 
46). They were seats or ‘stalls’ placed in the highest part of the 
synagogue in front of the ark containing the roll of the law, and op- 
posite to the entrance. The Elders sat facing the people, a fact which 
gives force to rpds 7d Oeadyvaz rots dvOpimros. See Dr Ginsburg’s Art. 
in Bib. Educator, Vol. 1. pp. 263, 264. The poor had no seats in the 
synagogue. From James ii. 1 foll. we learn that the same evil dis- | 
tinction soon invaded the Christian Church: 20 xadov wie cards, nal | 
TP RTWYG elenre’ Td orp exet, # xdOov vxd 7d Vrowbddy pov. James 
ii. 3. 

7. rors doracpovs. The customary greetings. The article is dis- | 
regarded in A.V. 

paBBl. Literally, my great [one], lord. This title, with which | 
the great doctors of the law were saluted, was quite modern, not 
having been introduced before the time of Hillel. The true i 
on this point is found in the Talmud, ‘Love the work but hate the 
title.’ 

8—11. Tse Contrast or CHRISTIAN ConDvUcrtT, 

8. pets 82 KAnOnre (. The emphasis is on vues. Ye 
as Soriber of i Kalin pap Fieaver must not be as the Jewish 
Scribes. 


tpets ddaAdol tore. How completely the Church accepted her 
Founder’s words may be seen by the frequent use of adeAgot in the 


XXIII. 15.] NOTES. 259 


Epistles, and the very rare use of d:ddexado., though it appears from 
ree xii. 13 that diéaoxados was adopted as a title in the Christian 
urch. 


One result has been the levelling of all distinctions in Christ; 
another the sense of a common brotherhood, slowly spreading, not yet 
perfect in achievement, gradually making slavery impossible, gradu- 
ally linking nations in a common sympathy. 


10. xa®nynris. ‘A guide,’ then a dignified name for ‘a teacher,’ 
used in this sense by Plutarch of one who did not care to be called 
& waidayuyés and so adopted the more high-sounding title of xa67- 
rynris* tpopeds "AdetavSpou xal xabrynrhs Kadovpevos. Strabo, p. 674, 
says of one of the Stoic philosophers at Tarsus, xaloapos xaOyynoaro 
kal rins Eruxe weyddns. In the N.T. the word does not occur again. 
It is discarded as a title. In Soph. Greek Lez. it is said to be used for 
an abbot or prior of a monastery in a Synazxarion (see note ch. xviii. 20). 
Kadrynrns is modern Greek for ‘ professor.’ 


11. Cp. ch. xx. 26, 27. 


Seven woes denounced against the Scribes and Pharisees. 13—36. 
The leading words are vroxpiral—rvddroi—pwpol. 


14. «Aclere tiv Bacordelay tev ovpavev. In allusion to the 
symbolic ‘key of knowledge’ given to the Scribe on admission to the 
order. They use their keys to shut rather than to open the doors of 
the Kingdom. 


15. «mepidyere, ‘go about,’ ‘traverse.’ The word is used of our 
Lord’s ‘ circuits’ in Galilee, ch. iv. 23; ix. 35. 


apooyAvroy. Literally, one who approaches, hence, ‘a worshipper,’ 
(cp. Heb. x. 1), ‘a convert.’ The word occurs in three other pas- 
sages Acts ii. 11, vi. 5, xiii. 43. Elsewhere proselytes are called oi 
ocBbpevor, evrdafets and olf doBovuevac Ged». The word occurs in no 
classical author. It is used in the LXX. for ‘one who comes,’ i.e. a 
stranger (Hebr. ger), like the classical éxnAuros and €rndus. Cp. Ex. xii. 
48, vipos els Ecrar TH éyxwply Kal ry mpowedOovTt wrpoondrUTy ev vpiv. 
The passage shows the word would easily pass from the meaning of 
‘ stranger ’ to that of one who conforms to the law—a convert. The 
Pharisee, St Paul, carried with him into his new faith the same zeal, 
with a higher motive. He describes (2 Cor. xi. 26) ‘the perils by 
water, perils in the city, and perils in the wilderness,’ which this 
eager ‘compassing of land and sea’ brought to him. 


Judaism has been classed among the non-missionary religions. This 
is true at the present day, and through most of its history. Indeed, 
Rabbinical sayings display jealousy of proselytes. On the other hand, 
John Hyrcanus imposed Judaism on Edom at the point of the sword 
(1 Macc. v. 65, 66). The conversion is recorded of whole tribes in 
Arabia, and on the shores of the Caspian. Also, it appears from the 
Acts that the number of proselytes in Asia Minor and in Greece was 
considerable, And in later days Solomon Malco, a Portuguese Jew, 
was burnt to death under Charles V. on a charge of proselytizing. 


17—2 


260 ST MATTHEW. [XXIIL 16— 
Probably the proselytism in the text is connected with the charge of 


rapacity; the Pharisees seeking to convert wealthy Gentiles, over — 


whom they obtained influence. 

The decrees recorded by Tacitus and Suetonius against the intro- 
duction of Jewish rites point to the same spirit of proselytism: ‘actum 
et de sacris igyptiis Judaicisque pellendis,’ Tacit. Ann. u. 85. The 
result was the deportation of 6000 ‘libertini generis’ to Sardinia, 
‘Extimas ceremonias Aigyptios Judaicosque ritus compescuit (Tibe- 
rius)’, Suet. Tib. 36. 


vidv yelvyns Siaddrepov tyoy. In accordance with a tendency in 
new converts to exaggerate the external points of the creed which they 
adppt, Gentile proselytes strained to the utmost the worst features of 
Pharisaism. - 

view yelvyns. ‘Subject to the doom of Gehenna,’ i.e. either (1) to 
the severest sentenee known to the Jewish law—to be slain and then 
flung into the accursed valley of Hinnom ; or (2) worthy of being cast 
into the Gehenna of the after world—that division of Sheol (Hades) 
into which the accursed were thrown.. But the two thoughts were so 
closely connected fn the Jewish mind as scarcely to be separable. In 
neither view should the expression be literally pressed. Oriental 
speech delights in strong expressions, and the absence of superlatives 
in Hebrew necessitated the use of such phrases. Comp. ‘a son of 
death,’ ie. ‘worthy of death,’ or ‘doomed to die.’ 

Observe the contrast between verses 14 and 15. The Pharisee 
suffers not those who are entering the kingdom to come in, to their 
salvation—whereas he spares no effort to bring in a single proselyte, 
to his ruin, The verbal correspondence between rods eloepyopévous... 
eloeXOety and wpoondvroy is probably not unintentional though it does 
not appear to have been noticed. 


16. dpdsoy tv tp vag. In classical Greek the thing on which the 
oath is taken is in the accusative or genitive with card. (7¢ or xard 
twos.) vaos, the ‘holy place,’ not as in A.V. the temple. 


év TH Xpvo'@ Fov vaov, i.e. the offerings made to the Temple, called 
‘Corban,’ or ‘devoted;’ the use of that word made an oath binding, 
see ch. xv. 5. Tacitus (Hist. v. 8). says of the Temple at Jerusalem: 
‘illic immens@ opulentia# templum,’ 


18. O@voiacrnply, ‘altar of sacrifice.’ This word is an instance of 
the care taken to exclude certain heathen associations from Jewish 
and Christian religious thought. Bwpds is used once only in N.T., 
Acts xvii. 22, and then of a pagan altar. In the LXX. 6uciacripor 
is used of the altar of Jehovah except Judges vi. 25, where the altar 
of Baal is called Ovc.acrjpiov. The altar ‘Ed’ is called Bwyss, this 
however being not a sacrificial altar but ‘a heap of witness,’ The two 
words are distinguished, 1 Macc. i. 54, g@xodéunoay BdddAvypa épnne- 
cews él Td OvoracThpiov’ kal év wédeow "lovda xixry gxodduncay Bu- 
pots. Elsewhere Bwyds is used of the ‘high places’ of paganism, 
dmroneira: cal AnBwv ov 6 Bwyds vudv, Is. xv. 2. Josephus does not 
observe the distinction; he uses Bwyuds of the altar in the temple. 


XXII. 25.] NOTES. 261 


23. dtrodexarovre To ySvocpov cal rd dvnfov «r.rA. ‘Mint and 
rue and all manner of herbs,’ (Luke xi. 42). Zeal in paying tithes 
was one of the points of reform under the Maccabees. 


dwroSexatrouv. Unclassical, (1) ‘to pay tithes,’ here and Luke xviii. 
12, awodexarw xavra S00 Krdpat. (2) ‘to exact tithes,’ xal ra oép- 
para yuu kal rods aumwedovas Yuu axodexarwce, 1 Sam. viii. 15 and 
Heb. vii. 5. 

According to Lightfoot (Hor. Hebr. ad loc.) the tithes required by 
law were: (1) A fifth for the priests. (2) A tenth of the remainder for 
the Levites. (3) A further tenth of the remainder either to be eaten 
at Jerusalem or to be redeemed. Other views however are taken; see 
Smith’s Bib. Dict. 11. 1517. These payments would be often evaded, 
and to be able to say drodexaré xavra dca xrwuas implied an excep- 
tional strictness. 

vd Gvnov, cither= ‘anise’ as in E.V., or ‘dill,’ a plant similar in 
a@ppearance, and used like anise as a sedative medicine and for cook- 
ing purposes, 

+0 kiptvoy. See Isaiah xxviii. 25, 27, where the special method of 
beating out cummin seeds is named. ‘It is used as a spice, both 
bruised to mix with bread, and also boiled in the various mebses and 
stews which compose an Oriental banquet.’ Tristram, Nat. Hist. of 
Bible. 


Ta Bapirepa Tov vopov. The distinction between great and small 
precepts of the law is found in the Talmud, Schéttgen gives many 
instances, p. 183. One saying is: ‘Observance of the lesser precepts 
is rewarded on earth ; observance of the greater precepts is rewarded in 
heaven.’ The rival schools differed in their classification. Note, there- 
fore, the Saviour’s enumeration of the ‘ weightier precepts, ’—xplots, 
€xeos, wlaris. Cp. Luke xi, 42, wapépyxecOe ryv xplow xal thy aydrny 
rod Oeot. (Edeos and wiorts represent two aspects of aydxn rob Aeod.). 


24. SwAovres. Wetstein quotes from Galen: efra dpas ard rod 
wupos kal dwAloas els Erepov ayyetov eg wuyfvat. 

The sense of contrast and the humour of the illustration are 
brought out by the antithetic position of the words. In the first 
respect the illustration, ch. vii. 3—5, is somewhat similar; for the 
contrast of opposites cp. ch. xiii. 31 and xix. 24. 


25. wapowls, ‘a side dish on which viands are served.’ The classical 
meaning 1s ‘a side dish’ in the sense of the viands themselves. See 
Lob. Phryn. 176. The word was introduced into Latin: ‘quam 
muita magnaque paropside cenat.’ Juv. Sat. 1. 142. 


frwbey 88 ylpovow «.r.A. Observe how swiftly and naturally 
Eastern speech passes from the figurative to the literal. The outside 
of the cup and platter is the external behaviour and conduct of the 
Pharisee, the inside of the cup is his heart and real life. 

é€ dpwayijs cal dxpaclas, ‘of rapacity and incontinence.’ dxpacla 
occurs also 1 Cor. vii. 5. It is opposed to éyxparea, Arist. Eth. Nic. 
vir. 4.2. éx is either (1) redundant, denoting that out of which the 


262 ST MATTHEW. [XXII 26— 


vessel is filled, and helping out the meaning of the genitive (comp. the 
gradual i:.troduaction of de to express the Latin genitive, resulting in the 
Wesel nice oh ey ee fh) dees aC ah eit 
of’ &e. With either meaning ep. John xi. 3, 9 Sé ofcla ewAnpwby ex 
Tys éep7s To paper. 

%. dapwats The ehange to the singular number indi- 
eates a personal individual self-examination. 

tepié. Schéttgen notes that certain among the Pharisees veiled 
their faces in order that no glimpee of the wicked world or of evil 
men or of any other thisg might tempt them to sin. Sometimes 
they even injured themselves by self-imposed blindness; these were 
called Pharisxi percutientes vel illidentes. This would give point to 
the expres-ion in the text and be another sign of that earnest humour 
that resalts from a profound sense of the discrepancy between things 
as they really are and as they seem to be. 


27. vddbows xexowapivous. In Luke the comparison is to ‘graves 
that appear not,’ by walking over which men unconsciously defile 
themselves. To avoid this ceremonial defilement the Jews carefully 
whitewashed the graves or marked them with chalk on a fixed day 
every year—the fifteenth of Adar. The custom still exists in the 
East. One of the spiteful devices of the Samaritans against the 
Jews was to remove the whitewash from sepulchres in order that the 
Jews gener be contaminated by walking over them. 

29. Sigh, so tév Sucalev. Lightfoot (Hor. Hebr. ad 
loc.) quotes pela th the Jerusalem Gemara: ‘They do not adorn the 
sepulchres of the righteous, for their own sayings are their memorial.’ 
Yet it appears, on the same authority (Lightfoot, Hor. Hebr.), that a 
portion of the Temple-offerings was devoted to the purpose of building 
the tombs of the prophets. So that the Jews with a show of rever- 
ence disobeyed the noble precepts of their own traditions. 


30. fpeOa. The same form occurs Acts xxvii. 37 and Gal. iv. 3 
(ND*) and Eph. ii. 3 (SB). In the classics #ueAa is not found, and 
the instances of the sing. jun» (the usual form in N. T.) are rare and 
doubtful. See Veitch, p. 195. 


31. ive éavrois. You call yourselves children, and indeed 
you are c en of those who slew the prophets. You inherit their 
wickedness in compassing the death of the Prophet of the Lord. See 
note ch. iii. 7. 


32. «al nearly=‘and so.’ See Dr Moulton’s note, Winer, p. 540, 
cp. Phil. iv. 9, 12. 
$3. yevvtjpara paele See note ch. iii. 7. 


$4. dwoordA)w... {TAS Kal codots Kal ypapparels. Marking 
the continuity of the hristian with the Jewish Church. 

dwroxreveire kal oravpwcere. Kill, directly as Stephen (Acts vii. 59), 
indirectly as James (Acts xii. 2), and crucify, by means of the Roman 
power, as Symeon, second Bishop of Jerusalem (Eus. H. E. ut. 82). 











XXIII. 37.] NOTES. 263 


paoriydoere dy rats ovy. See note ch. iv. 23. 


Grd acXews elg wodtv. As Paul pursued Christians to Damascus; 
as he was himself driven from Antioch in Pisidia, from Iconium, 
from Philippi, and from Thessalonica. 


35. exxvvvépevov. For the form see ch, x. 28 crit. notes, 


dwd rot atparos “ABA «7A. If the reading vioi Bapaxlov be 
retained (it is omitted in the Sinaitic MS.) a difficulty arises; for the 
Zacharias, whose death ‘in the court of the house of the Lord’ is 
recorded 2 Chron. xxiv. 20—22, was the son of Jehoiada. The words, 
however, do not occur in Luke xi, 51, and are possibly interpolated. 
Zechariah the prophet was a son of Barachias: but of his death no 
record is preserved. Another explanation has been offered. At the 
commencement of the Jewish War with Vespasian a Zacharias, son 
of Baruch, was slain in the Temple by two zealots (Jos. B. J. rv. 
5. 4). Accordingly many commentators have thought that Jesus 
spoke prophetically of that event. The coincidence is remarkable, 
but the aorist épovevoare is decisively against the explanation. The 
deed had already been accomplished. 

The space from Abel to Zacharias, son of Jehoiada, covers the 
whole written history of the Jews; for the Jewish Canon, not being 
arranged in order of time, began with Genesis and closed with the 
second book of Chronicles. 


épovetoare. The present generation shares in the guilt of that 
murder. 


v Tov vaow Kal rou §. ‘Between the sanctuary and the altar,’ 
Even the priests were not allowed at all times to tread that sacred 
part of the Temple Courts. 


37—39. Tue Fare or JERUSALEM. 


37. ‘Iepovoadrp, ‘Iepoveadrp. From Luke xiii. 34, it appears that 
our Lord spoke these words in a different connection at an earlier 
period of His ministry. For the pathetic reiteration of the name, cp. 
ch. xxvii. 46. 

‘Iepoveadrjp. See note ch. ii. 8. The Aramaic form for Jerusalem 
appears here only in Matthew; it is the usual form in Luke. The use 
of the termination -7u in this one passage by St Matthew indicates 
the exact reproduction of our Lord’s words. Probably the very form— 
Aramaic, not Greek—employed by our Lord is retained. Cp. the use 
of the Hebrew form ZaoddA rather than Zad)\e, Acts ix. 4 and xxvi. 14, 
for the same reason. 


dwoxrelyoura...uBoBodovoa. Recalling the precise expressions of 
ch, xxi. 35. : 

twd tds wrépvyas. Schodttgen ad loc. observes that converts to 
Judaism were said to come ‘under the wings of the Shechinah.’ 
That thought may be contained in the words of Christ. Many times 
by His prophets He called the children of Jerusalem to Himself—the 





264 ST MATTHEW. [XXIIL 38— 


true Shechinah—through whom the latter glory of the house was 
greater than the former. 

otx W@eadvjoare Note the change to the plural. 

38. 6 olxos spev, i.e. Jerusalem, rather than the Temple. spar, 
‘yours,’ no longer God’s, 

tempos. Omitted in the Vatican Codex, but too strongly supported 
to be removed from the text. 

39. ydp explains fpnyos of v. 38. The Temple is desolate, for 
Christ, who is the Lord of the Temple, leaves it for ever. 

tos Gv elrrnre. Till, like the children in these Temple-courts, ye 
recognise Me as the Messiah. See ch. xxi. 15. The words of Jesus, 
and the place, and the anger of the Scribes, may have recalled to 
some the scene in which Jeremiah, on the same spot, denounced the 
sin of Israel, called them to repentance, and foretold the destruction 
of the Temple: ‘then will I make this house like Shiloh’...‘and all 
the people took him, saying, Thou shalt surely die,’ Jer. xxvi. 1—8. 


CHAPTER XXIV. 


1. dropevero, placed after dwd roi lepofi. The change is certain and 
much improves the sense. 

2. “Incots, omitted before efrev, and aroxpiOels brought in. 

3. ts, Omitted before cuvredelas (N BCL). The omission has the 
effect of bringing the rapoveia into closer connection with the suyré\ea 
Tov aldvos. 

7 «at Aopol, omitted after Aguol. Probably an insertion from 
Luke, not in the oldest MSS. 

36. After odpaydv Lachmann and Tischendorf add ovSé 6 vids. The 
reading is supported by NBD, many cursives and Latin codices, but 
is probably an insertion from Mark. 

41. pwd, for piiwn. The authority for the latter is weak. pvddw 
is the commoner word, strictly =‘a place for a mill,’ pvdAos @ ‘mill’ or 
a ‘milistone.’ 

43. The unclassical dopvyjvat, which however is read in B an 
several uncials, gives place to dcopvxOnvat (Hdt. Plat. Xen.). : 

45. olxerelag, for Jeparelas (Luke xii. 42) on good authority. The 
rare word olxerefas could not have been inserted as an explanation, 
whereas this may well have been the case with @eparelas. N reads 


olxtas. 
— 49, doOly...xlvy, for érOlew...xlvev, on quite decisive evidence. 


\ 














XXIV. 1] NOTES. 265 


Cu. XXIV. 1—22. PreEpicrion or THE Fant oF JERUSALEM. 
Mark xiii. 1—end. Luke xxi. 5—36. 


This chapter opens with the great discourse of Jesus, which is con- 
tinued to the end of ch. xxv. That discourse contains (1) a prediction 
of the fall of Jerusalem, (2) a prediction of the end of the world, 
(3) Parables in relation to these predictions. 

It is difficult to determine the limits of the several portions. 

(1) Some of the earliest Fathers referred the whole prophecy to 
the end of the world. (2) Others held that the fall of Jerusalem was 
alone intended down to the end of v. 22. (Chrysostom, Theophylact, 
Euthymius.) 

In an interesting monograph founded on this view the Rev. W. 
Sherlock has shown a parallelism between the two divisions: 


THE PALL OF JERUSALEM (vv, 5—22). THE SECOND ADVENT (vv. 23—$1). 
L rie Christs and false prophets (vv. 5, 1. False Christs and false prophets (vv. 23, 


). 
2. Persecution and apostasy (vv. oy 10,12). 2 Dangers even to the elect (v. 24). 


8. Wars, famine, pestilence (vv. 6, 7). : Viateess of nations (v. 29). 

4. Great tribulation (v. 21). = tne and moon darkened (v. 29). 
5. The abomination of desolation (», 15). & the sign of the Son of man (v. 30). 
6. The escape of the Christians (vv. 16—18). 6. The ation of the elect (v. 81). 


(3) Augustine, Jerome, and Beda, followed by Maldonatus, receive 
this view in a modified form, holding that while the two events were 
conceived by the Apostles as coincident in point of time, and while 
our Lord’s words appeared to them to be i scribing a single great 
catastrophe, it is now possible in the light of the past history to detect 
the distinctive references to the first and the second event. 

(4) Another arrangement of the prophecy is: (i) A general answer of 
the question to the end of v. 14; (ii) a specific reference to the fall 
of Jerusalem, 15—28; (iii) in v. 29 a resumption of the subject of (i). 


1. éropevero. For the reading see critical notes. He was going 
on his way across the Valley of Kidron, when his disciples came to 
Him and stopped Him, and prayed Him to look at the buildings of the 
Temple where full in view it rose with its colonnades of dazzling white 
marble, surmounted with golden roof and pinnacles, and founded on 
a@ substructure of huge stones. It was in the freshness of recent 
building, ‘ white from the mason’s hand,’ still indeed incomplete, but 
seeming by its very beauty and solidity to protest against the words of 
doom just spoken. 

Josephus (B. J. v. 2) gives a full description of the Temple which is 
well worth reading in the original. He speaks of the brilliant effect of 
‘the golden plates of great weight which at the first rising of the sun 
reflected back a very fiery splendour, causing the spectator to turn away 
his eyes as he would have done at the sun’s own rays. At a distance 
the ae Temple looked like a mount of snow fretted with golden pin- 
nacles 

rds olxoSopds rot lepov. ‘The various parts of the Temple-building.’ 
olxodou4, according to hrynichus, non-Attic, either (1) ‘a building’ for 
the more usual and classical olxodouqua, a form not found in N.T., or 


266 ST MATTHEW. [X XIV, 2— 


2) ‘act of building,’ for which the classical and older forms olxodoula 
tor olxodopud) and olxoddunors do not occur in the N. T., or (3) ‘edifica- 
tion.’ This beautiful figure for the orderly and continuous growth of 
religious life in individuals and in a society appears to be a purely 
Christian thought; it is a frequent one with St Paul, dpa od» Ta 7Hs 
elpjyns dtwKwpev kal Td Ts olxodouis rns els dddsdous, Rom. xiv. 19; 
els olxodouny xal ovx els xabalpecw vu, 2 Cor. x. 8. If the image did 
not actually spring from the Temple, it gained force and frequency 
from the building, the stately growth of which must have been an ever 
prominent sight and thought with the existing generation of Jews; 
the perfect joining of the stones (xdca olxodouy rhc asardind tire 
—which gave the appearance of one compact mass of rock,—and the 
exceeding beauty of the whole, suggested an inspiring figure for the 
progress and unity of the Church. 


2. ov yt} ddeOy dS AlOos Ext Al(Oov. Compare with the complete 
ruin of the Temple at Jerusalem, the still magnificent remains of 
temples at Karnak and Luxor, Baalbec and Athens. The Temple was 
destroyed by fire, notwithstanding every effort made to save it by Titus. 
For a vivid description of this last awful scene in the history of the 
Temple, see Milman, History of the Jews, 11. Bk. xvi. 


8. of pa@ntral. St Mark names the four, Peter and James and John 
and Andrew. 


THs afar volas. ‘Thy presence,’ used with the same special 
meaning, 1 hess, ii. 19. Jas. v. 7. 2 Pet. 1.16. 1 John ii, 2. 
The precise word ‘coming,’ or ‘advent,’ which the Church has adopted 
in reference to the second ‘presence’ of Christ, has no exact equiva- 
lent in this prophecy. 


ovvrerclags tov alevos. ‘See ch. xiii. 39, 40. 


5. ty els 6 Xptorrés. The Christ, the Messiah, The appearance 
of false \ Messiahs shall be the first sign. St John bears witness to the 
fulfilment of this sign: ‘Even now are there many antichrists, whereby 
we know that it is the last time.’ 1 John i. 18. 


6. oddpous kal dxods troAguev. The second sign. Philo and Jo-’ 
sephus deauribe the disturbed state of Judea from this date to the 
siege of Jerusalem. Massacres of the Jews were perpetrated at Caesarea, 
at Alexandria, in Babylonia and in Syria.—See Milman’s History of 
the Jews, Bks, xii.—xv. Tacitus, characterising the same period, says 
‘opus adgredior opimum casibus, atrox preliis, discors seditionibus, 
ipsa etiam ae. sevum.’ Hist. 1. 2. 


ve 1) OpocioGe. ‘Look,’ i.e. observe, ‘be not afraid.’ Not as in 
at see that ye be not troubled. 

The classical meaning of @poety is ‘to cry aloud,’ hence ‘to speak,’ ‘de- 
clare.’ The later use of 6pocic Ga: is connected either with the womanish 
shrieks of fear (mid. voice), cp. Opéouat, or with the thought of 
terrifying with a shout (passive voice). The word occurs Mark xiii. 7, 
the parallel passage to this, and 2 Thess. ii. 2. where it is also used in 
relation to the xapovola, and probably in direct reference to this 


‘XXIV. 11] NOTES. 267 


passage: épwrapev 52 buds, ddeXgol, uep rns wapovelas rou Kuplov quar 
"Inoot Xpicrov cal nudy ércovvaywy7ns éx’ avrov els 7d 7) TAXEéwS Tadev- 
Onvat unas dwxo Tov vods, unde OpoeiaPat x.T.r. 


Se expresses divine necessity, conformity to God’s plan; cp. ch. 
xxvi, 54. 


7. Aol kal cacpol kard réarovs. The commentators enumerate 
instances of all these calamiti «:recorded by the contemporary his- 
torians. 


8. wdlvwy. Literally, pains of travail, that preceded the birth of 
& new order of things, a fresh gon, the raduwyevecia. 


9. OAtjv. Rare in the classics, the figurative sense is late in the 
noun but appears in the verb, Aristoph. Vespe 1289 and elsewhere. 
In Phil. i. 17 the literal ‘pressure’ of the chain is thought of: OAiyw 
éyelpew, ‘to make my chain gall me’ (Bp. Lightfoot). OAlyis is pre- 
ferable to OAtyxs, though the latter is the Attic accentuation. The 
tendency of later Greek was to shorten the penultimate. See Winer, 
pp. 56, 57 and Dr Moulton’s note. 


10. oxavdadiobricovra, Shall fall, fail in loyalty, be tempted to 
forsake the faith. 


gwovoty dAArAous. Disappointed hopes will bring about a dis- 
Be rl of Christian unity and love. 


11. wWevSorpodiyrar. At the siege of Jerusalem ‘false prophets 
. Buborned by the Zealots kept the people in a state of feverish ex- 
citement, as though the appointed Deliverer would still appear.’ Mil- 
man’s History of the Jews, 1. 871. Cp. 1 John iv. 1, 2, 3. 


12.  Wrvyjcerat of dydian rév rodAwv. ‘The love of the majority 
shall grow cold.’ The use by our Lord in this passage of a word which 
expressed the highest and most enduring (1 Cor. xiii. 8, 13) of 
Christian graces, and which was the bond of the future Christian 
society is in itself prophetic. aydxy in this sense occurs here only in 
the Synoptic gospels (rj» dyarny Tov Ocov, Luke xi. 42, is not an ex- 
ception). Yet from the fourth gospel we learn that this word or its 
Aramaic equivalent was very frequently on the Lord’s lips. In the 
Epistles no word meets us more often, though the occurrence of dydarn 
in the LXX. seems to imply that it was a vernacular word before it 
took rts place in literature; its absence from classical Greek enabled 
it to enter Christian thought and literature unstained (pws has no - 
place in the vocabulary of the N.T.). To the Greek, however (though 
Christianity raised aydwy far above the range of pagan thought), it 
would recall the purest and highest conceptions of Greek poets—the 
pure love of brother and sister—the devotion of a child to her father— 
duty to the living—respect for the dead. The drama of Antigone is 
the story of aydrn triumphant: oro: cuvéxPew ard oupgirely Eu 
(Soph. Ant, 523) breathes the spirit of Christianity. As a Christian 
word aydwry meant the love of the Christian brotherhood to one 
another and to God, and the outward symbols of that love in the 
Eucharist (aydanv woety ‘to celebrate the ‘‘love-feast’’’) in ‘charity’ 


268 ST MATTHEW. [XXIV. 13— 


or ‘alms’ (see note on &xatocvvn, ch, vi. 1) in the salutation or holy 
kiss (see Sophocles’ Lez., sub voc.). ; 


13. 6 dropelvas. ‘He that endureth.? The meaning of vropéver 
and Uxoporn like dydrn grows with the growth of the Church. As 
classical words they conveyed noble thoughts of constancy in danger, 
and heroic endurance: vrepeivare Urép Tw dixalwy Tov zpos éxelvous 
wo\epnov, Dem. Phil. 1. 3. See also Polyb. rv. 51.1. Josephus uses 
Urouovyn Of the heroic endurance of the Maccabees. There, as in the 
N.T,, it is closely and necessarily connected with immortality, it 
contains the promise of the life to come: év rq vropnovy vudy Kricecbe 
Tas Yuxyas Uudy, ‘by your constancy ye shall win your souls,’ i.e. your 
higher lives, Luke xxi. 19. The noun occurs in Luke alone of the 
Gospels, in John neither verb nor noun; there the thought of dydr7 
is predominant. In the Epistle to the Hebrews, in the Epistle of St 
James, and in the Apocalypse (vrozov7, not vrozévey), these words are 
frequent; in the Epistles of St Paul, vxouovh takes its place in the 
category of the Christian excellencies: eldires Sri n OALYus Uronovhy 
karepyageras 7 5 Vrouovn Soxiphy, 7 5é Soxiun erdwlda, 7 Se Eras od 
eorex oe Sri n ayarn Tod Oeod éxxéxuras év rais xapdlats nud x.7.X., 

m, v. 4. 


14, Sdy ri olxoupévy. The frequent and increasing use of dos for 

was must be regarded as a modernism. See Geldart’s Modern Greek, 

. 184, 187. Possibly the similarity in sound to Hebr. Col may have 
ad an influence. 


7 olkoupévy (yy). ‘The inhabited earth’ originally the Hellenic 
portion of the world, (Dem. and sch.), later the Roman Empire, 
and the whole world: 7d rijs SAns olxounévyns oxjqua, Polyb. 1. 4. 6; 
in Hebr. ii. 5, of the future age—the world of Christianity: od yap 
dyyédos vmérater Thv olxounévny rHv ué\drdovcav. The adjective olxov- 
pevisds, not in N.T., is frequent in later ecclesiastical use. 


15. Bd&tvypa. Hellenistic from Bsedvocoua, ‘feel disgust for,’ 
‘detest,’ Aristoph. Ach. 586 and elsewhere in Comedy. The noun is 
used especially of idols, ra Bdekiypuara rwv ’Acyurriwy Ovcopey Kuply 
TY Sep nudv, Ex. ix. 26. gxodduncary Bdédr\uyua epnuwoews éwt rd 
Ovevacrnpiov, 1 Macc. i. 54, referring to the Statue of Jupiter Olympius. 


BSAvypa tis éonpdcews. i.e. ‘the abomination that maketh deso- 
late,’ ‘the act of sacrilege, which is a sign and a cause of desolation.’ 
What special act of sacrilege is referred to cannot be determined for 
certain. The expression may refer (1) to the besieging army; cp. the 
parallel passage in Luke, ‘When: ye ‘shall see Jerusalem compassed 
with armies.’ Lightfoot, Hor. Hebr., translates Dan. ix. 27 in this 
sense: ‘Until the wing (or army) of abominations shall make deso- 
late.’ (2) The Roman eagles; the A.V. margin, Dan. ix. 27, reads: 
‘Upon the battlements shall be the idols of the desolator.’ (3) The 
excesses of the Zealots. See Josephus, B. J. rv. 6. 3, ‘They (the 
Zealots) caused the fulfilment of the prophecies against their own 
country; for there was a certain ancient saying that the city would be 








XXIV. 21.] ‘NOTES. 269 


taken at that time...... for sedition would arise, and their own hands 
would pollute the Temple of God.’ 


éy rérq dylp. i.e. within the Temple area. 


6 dvaytvaoKkwy voelrw. These words are almost beyond a doubt an 
insertion of the Evangelist, and not part of our Lord’s discourse. 


16. devyérwoay én td Spy. Many Christians, warned by this pre- 
diction (according to Eusebius, H.E. ur. 5, ‘by a certain oracle’), 
took refuge at Pella in Persea during the siege of Jerusalem. The 
mountains would be the natural place of refuge: cp. Thue, vir. 41, rqv 
. Te wodw exropbel ray dvOpmrwyv és Ta Spy wehevyorwy. Arrian. in Indic. 
Cc. 24, cal dedgpuyov és Ta bpea. 


17. pr katraBdro «7A. i.e. either (1) pass from the roof to the 
entrance, and thence to the street, without entering any apartments, 
or (2) escape along the flat roofs from house to house, 


dpa. Ta ék ris olklas, for dpac éx ris olxlas rd. év rp olklg. Cp.Plato, 
Symp. tv. 31, ra éx rns olxlas rémpara:, and Luke xi. 13, 6 warnp 6 é 
ovpavod dwoet wvedua dyiov. See Winer, p. 784. 


18. dpa rd indriv airod. 7d ludriov, the outer garment, which 
the field labourer would throw off while at work, wearing the tunic 
only, Cp. ‘Nudus ara, sere nudus.’ Georg. 1. 299. 


20.  Xeypdvos. When swollen streams, bitter cold and long nights 
would increase the misery and danger of the fugitives, 


caBBdry. When religious scruples might delay the flight. The 
extent of a Sabbath day’s journey was 2000 cubits. Here, however, 
the question meets us, how far Jewish observances would affect tho 
Christians, Probably the early Christians observed both the Sabbath 
and the Lord’s day. But in any.case many impediments would arise 
against flight on the Sabbath day. St Matthew alone records these 
words of warning. 


21. OAYis peydAn. ‘Jerusalem, a city that had been liable to so 
many miseries during the siege, that had it enjoyed as much happi- 
ness from its first foundation, it would certainly have been the envy 
of the world.’ Josephus, 2B. J. viii. 6, 5. 


No words can describe the unequalled horrors of this siege. It was 
the Passover season, and Jews from all parts were crowded within the 
walls. Three factions, at desperate feud with each other, were posted 
on the heights of Sion and on the Temple Mount. These only united 
to fling themselves at intervals upon the Roman entrenchments, and 
then resumed their hate. The Temple-courts swam with the blood of 
civil discord, which was literally mingled with the blood of the sacri- 
fices. Jewish prisoners were crucified by hundreds in view of their 
friends, while within the city the wretched inhabitants were reduced 
by famine to the most loathsome of food and to deeds of unspeakable 
cruelty. Jerusalem was taken on the 10th August, a.p. 70. 1,100,000 
Jews perished in the siege, 100,000 were sold into slavery. With the 


270 ST MATTHEW. [XXIV. 22— 


fall of Jerusalem, Israel ceased to exist as a nation. It was truly the 
end of an gon. 

088” ob pr yévnrar. Note the triple negative. The regular con- 
struction would be ovdé un yéyyras, od being redundant. The form of 
the sentence is not strictly logical, but OAiyus weyadn is excluded from 
the predication of ob py yévyrax. When the last great tribulation 
does come it will prove to be unparalleled. 


22. dpa dxcokoBsOnoay x.r.A. ‘ Unless those days had been short- 
ened.’. e event still future, is by the divine prescience looked upon 
as past. KxodoSdw, lit, ‘to cut off,’ ‘mutilate’ (Aristotle and Polyb.), 
here ‘to abridge.’ 

Several circumstances concurred to shorten the duration of the siege, 
such as the scanty supply of provisions, the crowded state of the city, 
the internal dissensions, and the abandonment of important defences. 
So strong did the place seem to Titus that he exclaimed, ‘We have 
certainly had God on our side in this war; and it was God alone 
who ejected the Jews from these fortifications.’ Josephus v1. 9. 1. 


otk dv loan 1raca odpf. In this construction od coalesces with 
the verb, so that ovx é0d8n=arwero: when ov is joined to was the 
meaning is ‘not every’ as ov was 6 Adyww Kupre Kupie, eloeXevoerar els 
THv Baotdelay, ch. vii. 12. 


33—31. THe Sreconp CominG or CHRIST. 
Mark xiii. 21—27; Luke xxi. 24—28. 


23. rére. According to Chrysostom, Jerome and others who 
make the division at v. 22 rére marks a transition, and the description 
which follows is applicable to the end of the world not to the fall of 
Jerusalem. 

24. dore whavioa. dore indicates here not only a possible 
result—the usual classical form of wore with infinitive—but intention, 
for which use of dore see Goodwin’s Greek Moods and Tenses, § 98. 2. 
Translate ‘with the view of deceiving if possible (ef duvaréy), i.e. by 
every possible means, even the elect.’ The A.V. is misleading here, 
(1) by so connecting ef Svvardy as to infer the impossibility of 
wavjoa; (2) by translating rA\avjoa as a future. 


Tous exXexrovs. Cp. Rom viii. 33 and Tit. i 1, éxAexray Gcod. The 
term, like many others, dy.o, fyarnpévor, miorol, is transferred 
from the O.T. to the N.T., from Israel according to the flesh to the 
true spiritual Israel. The church is heir to the titles as well as 
to the promises of the old dispensation. éxAexrot and éxdoyy im- 
ply election, choice, appointment to a special work or office, as 
of Jesus to the Messiahship, 1 Pet. ii. 4—6; of Isaac and Jacob to the 
fathership of the faithful, Rom. ix. 11, of Paul to the office of evange- 
list oxedos éxAoyys, Acts ix. 15—of persons to Church-membership, 
eldéres Ty Exdoynv vuwy, 1 Thess.i. 4. Thus the thoughts of final sal- 
vation and irreversible decree, to say the least, do not n j 
enter into the word. Bp. Lightfoot observes in his note on Col. iii. 12, 


XXIV. 31] _ NOTES. 271 


that «\7nrol and éx\exrol are distinguished in the gospels as an outer 
and inner circle (Matt. xxii. 14), but that in St Paul there is no such 
distinction. The same persons are ‘called’ to Christ and ‘chosen 
out’ of the world. 


25. tS0d wpoelpnxa suiv. These words solemnly call attention to 
the warning—the disciples as the Church, the é«dexrol, must take 
heed, for the signs are calculated and intended to deceive even them. 


26. dv ty epnpe. Cp. Joseph. B. J. m1. 13. 4. 


év rots rapelors. Here probably ‘the lecture rooms’ of the syna- 
gogue, so that the meaning of the verse would be, ‘whether the 
false Christ come like John the Baptist in the desert, or like a great 
Rabbi in the schools of the synagogue, be not deceived.’ 


27. dalverar, ‘appeareth,’ not ‘shineth,’ A.V. The flash is in- 
stantly visible in the opposite quarter of the heaven. Like lightning 
all-pervading, swift, sudden and of dazzling brightness, shall be the 
coming of the Son of man. 


28. Sov ddy jf To wropa, The spiritual perception will discern 
wherever the Lord comes, by a subtle sense like that by which the 
vulture is cognisant of his distant prey. 


Another interpretation fixes upon the idea of corruption in the 
body, and reads the sense thus: ‘where the corrupt body of sin lies, 
wherever there is the corruption of moral death and decay, there the 
vultures of judgment will gather upon the carrion.’ 


29. 6 HAs oxorcPiicerat «.t.A. Such figurative language is fre- 
quent with the Hebrew prophets; it implies (1) the perplexity and 
confusion of a sudden revolution, a great change; the very sources of 
light become darkness. Cp. Isaiah xiii, 10, ‘For the stars of heaven 
and the constellations thereof shall not give their light: the sun shall 
be darkened in his going forth, and the moon shall not cause her 
light to shine;’ and (2) the darkness of distress as Ezek. xxxii. 7, 8, 
‘All the bright lights of heaven will I make dark over thee, and set 
darkness upon thy land, saith the Lord God.’ Cp. also Joel ii. 
28—32 quoted Acts i, 19, 20. 

30. +d onpetov tov viovd rou dvOparov. What this shall be it is 
vain to conjecture, but when it appears its import will be instantly 
recognised by the faithful. 


él tr.v. On the clouds, not, asin A. V., in the clouds. 


31. perd oddmyyos davis peyaAns. The image would be sugges- 
tive to the Jews, who were called together in the camp by silver 
trumpets (Numb. x. 2 foll.). Moreover, the great festivals, the com- 
mencement of the year, and other celebrations were announced by 
trumpets. There will be once again a marshalling of the host of 
Jehovah, of God’s Church. 

émiocuvdfovow. Cp. ch. xxiii. 37 and 2 Thess. ii. 1, épwrdpev 82 
vpas, ddedgpol, Urép ris wapovolas Tod Kuplov judy "Incod Xporol nal 
hav émiuvaywyis éx’ ator. 


272 ST MATTHEW. [XXIV. 32— 


$32—35. Tue Parasie or THE Fic TREE. 
Mark xiii. 28—31; Luke xxi. £9—33. 


$2. dad 88 pdGere mv wapaBodrjv. Learn from the 
fig-tree its barat Ge estes that the fig-tree teaches. The parable 


relates to the siege of Jerusalem and the ruin of the Jewish nation- 
ality, illustrating vv. 4—22. 

It was spring time, and the fig-tree was putting forth its leaf-buds; 
no more certainly does that natural sign foretell the coming harvest 
than the signs of Christ shall foretell the fall of the Holy City. The 
sequence of historical events is as certain as the sequence of natural 
events. And the first, at least to some extent, is within the range of 
the same human intelligence that discerns the promise of summer. 
Thus Jesus rebuked the Pharisees for not discerning the signe of the 
times as they discerned the face of the sky. 

The facts of botany throw fresh light on our Lord’s illustration. 
The season of spring is described by botanists as one of the greatest 
stir and vital activity throughout the plant organism, a general but 
secret internal movement preceding the outburst of vegetation. A 
true figure of political movement, See Thomé’s Struct. and Phys. 
Botany (translation), pp. 196—208. 

Srav #5y 6 KAdSos atrijs yévynra: dwahés. ‘As soon as its branch 
becomes bender i.e. ready - sprout. 

yewsionere, * ye recognise ;’ as also in the following verse. 

v0 Oépos, ‘that harvest time is nigh,’ i.e. the corn-harvest, 
not a fig harveet (Meyer). This is a probable rendering, because the 
gorodtine of the fig-tree would coincide with the barley harvest, 
rather than with the summer; it gives force to our Lord’s words, 
when it is remembered that the barley harvest was actually nigh; the 
omer, or first sheaf, being offered on the day following the Passover. 
Again, the siege of Jerusalem, prefigured by this ‘parable,’ took place 
at the time of harvest (see note, v. 21). 

33. Ste ig toriv. The harvest-time of God—the end of this 
@on or period at the fall of Jerusalem. 


qj yeved airy. See note, ch. xvi. 28. 


86—End of Cuar. XXV. Parasites AND TEACHINGS CONCERNING 
THE SECOND ADVENT. 
$6—51. THe Comine or CHrist; tHE NEED oF WATCHFULNESS. 
' More briefly reported in Mark xiii. 32—87; Luke xxi. 34—36. 


86. ris wpépas éxecvyns. The Day of Judgment. The discourse 
turns from the type—the fall of Jerusalem—to the antitype—the Day 
of Judgment, and continues on this subject to the end of the following 
chapter. 

37. worep 88 al tpépar rou Noe «.7.A. As at other critical times 
in history_—-the days atore the flood—the eve of the destruction of 


\ 





XXIV. 43.] NOTES. 273 


Sodom and Gomorrah—so before the parousia of Christ the world 
will be given up to enjoyment (rpwyovres xai ‘rlvovres), it will rest its 
hopes in the present, and plan for the continuance of the existing 
order (yapotvres xal éxyaultovres), it will be immersed in business 
(iryépasov érwrouv épirevoy wxodduouv, Luke xvii. 28), all which things 
are the perils of the religious life—the cares (uépiuvaz), riches (xhoires), 
pleasures (7)50val), that choke the good seed (Luke viii. 14). 

For rpwyovres xal wlvovres, implying luxurious living, cp. ch. xi. 19, 
écOlwy cal xiywy and see v. 49 of this chap. and Luke xii. 45. Cp, 
Eur, Cycl. 335, wcety nal gayetv rot’ tyuépay. But the use of rpw- 
vyoyres rather than éc@lovres adds force to the picture of a world 
plunged in animal delights. vpwyew is said to be formed from the 
sound; Eustath. Od. v1. 60, cp. ‘ Feeding like horses when you hear 
them feed,’ (Tennyson, @nid). It is used in Homer of mules and of 
mice, then in Hdt. and vernacular speech of men ‘to eat vegetables 
or fruit,’ (cp. rpwydd\ca, tpwxrd,) and not till quite late in a general 
sense. With the exception of this passage rpwyew occurs in the 
fourth Gospel only. This use of rpwyew to the exclusion of écdlew 
is one of the interesting specialisms in St John’s Gospel; in ch. xiii. 
18, 6 tpwywr is substituted for 6 écOlwy of the LXX., Ps. xli. 9, and 
the completely settled use of the word is shown by its occurrence in 
the solemn connection ch. vi. 54, 0 rpwywy pov THv capxa. Compare 
generally the use of xoprdfep. 

40, 41. Instances like these serve to bring out the reflection that 
the world’s work will be going on then as now; there is also the 
thought of a real separation in this life beneath an external sameness. 

40. trapadapBdverat, ‘is taken or withdrawn.’ For this present 
for future of certainty see ch. xxvii. 63. 


41. 8vo dArGovoa by tro pide. In southern Palestine, where 
there are no mill-streams, hand-mills are to be seen and heard in 
every Village. ‘Two women sit at the mill facing each other; both 
having hold of the handle by which the upper is turned round on the 
nether mill-stone.’ Land and Book, p. 526. . 


43—45. Tue Lorp comers as a THIEF IN THE Niort. 
Luke xii. 39, 40. 


48. yvyvdoxey, ‘to observe,’ ‘learn,’ ‘recognise,’ not ‘to know’ 
(eldévar, éxloracGat). Here the verb is either (1) imperative, like 
yprryopetre and ylveaGe, or (2) indicative, ‘ ye recognise’ while I speak. 

olxoSeomérns. A late word (Plut. Epictet.) for the classical olxlas 
Seoxdrns. olxoderrérns, olkodecrorety came into use as technical terms 
in astrology: ofxos is the ‘house’ of the ruling planet, ‘Goodman’ 
(A.V.) is probably a corruption for gummann or guma A.S., a man 
(Bible Word Book). 


mola duvaxyj. See ch. xiv. 25. 


ST MATTHEW 18 


274 ST MATTHEW. [XXIV. 51— 


6 wrtérrns Exeras. Cp. adrol yap dxpiBus oldare Sri 4 Huépa Kuplov 
es KAéwrns év vuxri ovrws Epxera:, 1 Thess. v. 2; see also 2 Pet. iii 10. 


Svopux@jvar. See ch. vi. 19, 20. 


45—51. Tue Srewarps or Gop. 


Luke xii. 41—48, where this parable is joined on to the preceding 
one by a question of St Peter, ‘Lord, speakest thou this parable unto 
us, or even to all?’ Mark xiii. 37 has ‘what I say unto you I say 
unto all, Watch.’ Here, and throughout the discourse, the disciples 
are specially addressed, 

olxere(as, the correct reading, according to the best criticism, is 
strictly speaking wider than @eparelas, including not only the @epd- 
wovres, but also the yurn and réxva, here however it means the house- 
hold of slaves, Lat. familia. 

The imagery is drawn from a large estate (latifundium) or house- 
hold, over which an honest and intelligent slave would be appointed 
as steward (olxovduos, Lat. vilicus or dispensator), part of his duty 
being to give the daily allowance (rpogfy, or ocropérpiov, Luke. Lat. 
diarium, Hor. Ep. 1. 14. 41) to the slaves. 

From this short parable springs the conception of the stewardship 
of the Christian ministry expanded in the Epistles and indelibly fixed 
in religious thought. Cp. 1 Cor. iv. 1, 2, otrws jas Noyiféo bw dvOpwros, 
ws brnpéras Xpicrou Kal olxovduous pvornpluy Oeov. woe Novrdy Lyretrat 
év rots olxovduos va micrés ris evpeOG x.7.A. Tit. 1. 7, de yap roy éxl- 
oxowoy avéyxAnrov elvas ws Oeov olxovépov. 1 Pet. iv.10, ws xadol olxove- 
por woexldns xdptros Oeov. And from the Latin Version of this and 
parallel passages such expressions as ‘the present dispensation,’ ‘ the 
Christian dispensation,’ are derived. It is deeply interesting to trace 
in a few and simple words of Christ the genesis of such great and 
fruitful thoughts which are the very life of the Church and of society. 


51. Stxoropyoe. See Dan. ii. 5 and iii. 29. pévee yap 6 aryyedos 
Tov Geov THv poudalay Exwv mploa ce pécov, (Susanna, 59.) Comp. 
also ‘Multos honesti ordinis aut ad bestias condemnavit, aut serra 
dissecuit.’ Sueton. Calig. 17, quoted by Wetstein, who gives other 
instances. 


pera rev vroKxpirev. St Luke has nerd ror dalorwr. Such adapta- 
tions of the Gentile Evangelist to his readers are always interesting. 
Hypocrisy was especially a Jewish sin. St Luke adds our Lord’s 
words on the degrees of punishment, varying with the degrees of 
responsibility. 


CHAPTER XXV. 


1. trdyryot, (NBC) for drdyrycw, see v. 6. 


2. The order pwpal...ppdripor on decisive evidence. The striking 
and unexpected fact was that there were foolish virgins in the group. 


XXV.1] | NOTES. 275 


6. €pyxerar, omitted after 6 »uudlos according to all the important 
codices greatly enhances the vividness of the narrative. 


9. ovx dpxéory is upheld with NALZ of the uncials against ob nh dpxéog 
with BCD and several late uncials. See Winer, p. 632, and Dr 
Moulton’s note 3. This is the first appeal to Codex A. 


13. The textus receptus after wpay reads ev 7 6 vids rod avOpdrou 
Zoxerat. But all the ancient testimony is against the insertion. 


22. daBdv after rdAavra omitted (ABCL, &c.), inserted (ND, &c.). 


31. dyvor, omitted before dyyedo: (NBDL and others). A heads 
the evidence for the retention of ay:ot. 


41. kxarnpapévot. Without the article (NBL) against AD and 
many other uncials and fathers. The participle alone gives a reason, 
or indicates a state or condition, ‘under your curse;’ with the article 
it denotes a class. 


1—13. Tae Parasite or THE TEN VIRGINS. 
In St Matthew only. 


1. tére. In the Last Day—the time just spoken of. 


GporwOyoerat ‘shall be like,’ not, ‘shall be compared (b pt 
The condition of the Church at the End of the World shall be like the 
condition of the ten virgins described in the parable. 


This parable is another warning for the disciples of Christ ‘to 
watch.’ Like the rest of the discourse it is primarily addressed to the 
Apostles, and after them to the pastors of the Church, who are posted 
as sentinels for the coming of Christ; lastly, to all Christians. What- 
ever interpretation may be put on the lesser incidents they must be 
subordinated to the lesson of the parable—vigilance, and the reason 
for vigilance—the certainty of the event, and the uncertainty as to the 
time of its occurrence. 

alrives. The more frequent use of Sorts in the N.T. may be regarded 
as a tendencyto modern idiom: for in Romaic the relative és is rarely 
used, but Sorts frequently occurs in the nominative, both singular and 
plural (Corfe’s Modern Greek Grammar, p. 67). But in most cases 
where Sorts occurs in N. T. the classical usage is observed. Here 
airwes denotes the kind or class of persons to whom the similitude 
relates, giving a reason for the analogy. Cp. Aisch. Prom. V. 37, 38, 
Ti rov Beots ExOiocrov ob aorvyets Gedy | Saris Td ody Ovnroict mpotdwKey 
yépas; ‘one who has betrayed: » gee Paley’s note. For the distinction 
between és and 8er:s see Winer, pp. 209, 210; and Ellicott on Gal. iv. 24. 


~ XapwdSas. ‘Torches,’ the only meaning which the word bears in 
G literature early or late. Lat. lampas sometimes signifies a 
‘lamp,’ as Juv. 111. 285 ‘ aenea lampas.’ 


els torrdvrnow «.r.A. The usual Jewish custom was for the ‘friends 
o@: the bridegroom’ to conduct the bride to her husband’s home; and 


18-2 





276 ST MATTHEW. [XXV. 2— 


when the procession arrived, the bridegroom went forth to lead the 
bride across the threshold (Lightfoot, Hor. Hebr. ad loc., and Dr 
Ginsburg in Kitto’s Cycl. of Bib. Lit.). The imagery of the parable, 
however, implies that the bridegroom himself went to fetch his bride 
perhaps from a great distance, while a group of maidens await his 
return ready to welcome him in Oriental fashion with lamps and 
flambeaux. ; 


lg inedvrnow. els denotes purpose. For irdvrnow see ch. viil. 28. 


2. dpdvesor. Used of prudence or practical intelligence, a cha- 
racteristic of the steward, ch. xxiv. 45, and Luke xvi. 8. 


8. al ydp pwpalx«.r.rA. All watch for their Lord, but some only—the 
Wise 1 with true intensity and with due provision for the watch. The 
foolish virgins have sufficient oil if the Lord come quickly; not sufii- 
ecient for long and patient expectation. It is a rebuke to shallow re- 


ligion that dies away when the excitement passes. 


The oil seems to mean generally the spiritual life or preparedness 
for the Lord’s coming. 


5. ov vupdlov. The thought of Christ as the Bridegroom of the 
Church is hardly appropriate here, for in the parable the maidens, and 
not the bride, are the expectant Church. The thought of the ‘children 
of the bridechamber,’ ch. ix. 15, is a nearer parallel. 


" v wacar «.t.A. ‘Nodded from drowsiness, and fell asleep.’ 
The two stages of sleep are noted in Plato, Apol. Socr., p. 31, vpets 5 tows 
Tax’ av dxGouevor Worep ol vuardtovres éyeipouevot...elra tov Novrdv Blor 
xadevdovres dtaredotr’ dy. Sleep represents the ignorance as to the time 
of Christ’s coming; it is not to be interpreted of unwatchfulness, it is 
not a guilty or imprudent sleep, as in the parable of the thief coming 
by night (ch, xxiv, 43). 

6. Kpavy) yéyovey. ‘Acry is raised’. fit sonus (Verg.). The tense 
gives vividness. . 
eێpxeote. The Codex Alexandrinus commences at this word. 


7. é&kédcpyoav. ‘Trimmed,’ by addition of oil, and by clearing the 
fibres with a needle, 


8. oPévvwras. ‘Are going out,’ not ‘are gone out,’ A.V. A picture 
in the newly discovered Codex Rossanensis (sixth cent.) gives this 
point accurately. Three of the foolish virgins hold torches nearly 
extinguished, but still burning. This parable is a favourite subject in 
the catacombs. 


- 9 Marore ote dpxéoy aiptv xal iptv. The bridal procession was 
still to be made in which there would be need of burning lamps. The 
wise cannot impart their oil:—an incident necessary to the leading 
idea of the parable;—nothing can make up for unreadiness at the last 
moment, This point has been adduced as an argument against works 
of supererogation. 


pirore ovK dpxéoy. ‘Lest haply it suffice not.’ There is an ellipse . 
of a refusal or of a word signifying fear. The reading ov 7 dox. need 





XXV. 16] NOTES. 277 


not alter the construction, ov 47 being merely a strengthened negative ; 
but by some yuyore is taken by itself, ‘no, in no wise.’ 

10. els rovs vepore To the marriage feast, as ch. xxii. 2. The 
happiness of the blest is often described by the image of a great 
supper, cp. ch. xxvi., 29. 


11. Kupve xipte. Cp. ch. vii. 22, 23. 
18. ypryopetre odv. Our Lord’s explanation of the parable, shewing 
the true purport of it. 


14—30. Tue Panasre or THE Tarents, in this Gospel only. 


The parable of the Pounds, Luke xix. 12—27, is similar, but there 
are important points of distinction ; (1) in regard to the occasions on 
which the two parables are given; (2) in the special incidents of each. 

The lesson is still partly of watchfulness, it is still in the first instance 
for the apostles. And mainly always for those who bear office in the 
Church. But fresh thoughts enter into this parable: (1) There is work 
to be done in the time of waiting; the watching must not be idle or 
unemployed; (2) Even the least talented is responsible. 

14 mapéSmxev atrots ta trdpxovra avrov. Cp. Mark xiii. 84, 
‘A man taking a far journey, who left his house and gave authority 
(rather, his authority) to his servants, and to every man his work.’ 
Christ in his absence gives to each a portion of his own authority and 
of his own work on earth. 

A great deal of the commerce of antiquity was managed by slaves, who 
were thus often entrusted with responsible functions (cp. ch. xxiv. 45). 
In this case they are expected to use their Master’s money in trade or 
in cultivation of the soil, and to make as large an increase as possible, 

15. @ pv Boxev «.t.A. In tho parable of the Pounds or ‘mins’ 
(Luke xix.), each subject receives one pound. Here the truth is indi- 
cated that there is variety in the services wrought for God in respect 
of dignity and of difficulty. More will be required of the influential 
and enlightened than of the ignorant and poor. ‘Nemo urgetuy ultra 
quam potest’ (Bengel). 

@ piv...@ 5€ See note on ch. xiii. 4. 

téd\avra. See ch. xviii. 24. It is from this parable that the word 
*talents’ has passed into modern languages in the sense of ‘abilities," 
or ‘mental gifts,’ though it seems properly to mean ‘opportunities’ or 
‘spheres of duty.’ 

16. ropevOels...clpyacaro. The ideas of trade and travelling were 
very nearly connected in ancient times, as the Greek words for traffic 
shew: Europos, éumopla, éuropevopo, rwréw. Cp. also the connection 
between venio, veneo and vendito, ventito. See James iv. 13, “Aye viv 
ol Né-yovres* Xypmepov 7 avdptoy wopevodueda els THvde THY WoAW Kal rowjow= 
prev Exel évcaurov Kal éuwopevooueda kal xepdjoouey. Contrast therefore 
wopevGels here with aredOuy v. 18, 

doato tv atrots. ‘Traded with them.’ Made money (xpyyara) 
by them. A technical use of the word, cp. Demosth., Contr. Dionys., 





278 ST MATTHEW. [XXV. 19— 


xal 3ls 4 rpls Urhpxer abrois elpyacacba rp abrg apyuply; Aristoph. Eq. 
840, 7 woAAG xpnuar’ épyace celuw Te kal rapdrTwr. 

19. perd wodww xpévov. Another hint that the second coming of 
Christ would be long deferred. 

ASyov. ‘Reckoneth with them,’ in order to have his stip- 
ulated share of the profits. ovvalp. \éy. Not a classical expression; 
it appears in this Gospel only, and may have been a business phrase 
familiar to Matthew the publican. 


21. éwi dXlya wurrdéds. Accusative from notion of extending over. 
éxl xo\XGy, Over or upon, without the closer connection indicated by 
éxi with the dative. 

eoedOe cls rv Xapdy tov xuplov cov. Hither (1) share the life 
of happiness which thy lord enjoys, and which shall be the reward of 
thy zeal; or (2) the joyous feast; as in the last parable; cp. also 
Esther ix. 18, 19. (See especially the LXX. version.) 

2. 6 dAndds. A variety from o \aBu», v. 16, 


elev x.t.4. This slave anticipates his lord’s condemnation; ‘qui 
s’excuse s’accuse,’ 


oxAnpos. dvOpwrov perv oxdnpdv Aéyouer Tay wovdTpowory Kal dverelh 
cal wpds dway dyrirelvovra. Galen, quoted by Wetstein. 


couvayov 50ev ov Steoxédpmonus. i.e. ‘gathering into the garner from 
another’s threshing-floor where thou hast not winnowed’ (Meyer); 80, 
‘exacting interest where thou hast invested no money.’ ‘The accusa- 
tion was false, but the Lord takes his slave at his word, ‘thou oughtest 
therefore,’ for that very reason. 

cuvdyev is used of the Israelites gathering straw in Egypt; avrol 
wopevésOwoay xal cuvayayérwoay éaurois Gxupa, Ex. v. 7; oxopwifwr is 
used of the sower: 6 oxopmri{wy roy cirov oropets éorw (EKustathius, 
quoted by Wetstein). This verb and its compounds are Ionic, and do 
not belong to the Attic dialect. Lob. Phryn., p. 218. 


26. das Str... Serxdpmoa; ‘Thou knewest that I was,’ &c.? It is 
an interrogation ex concesso. The Lord does not admit the truth of 
this description, but judges the slave from his own standpoint. Evena 
low conception of the divine nature brings some responsibility, and has 
some promise of reward. This view brings this picture into agreement 
with the other descriptions of the last judgment. 

27. td dpytpiy pov. It was not thine own. 


rois tpatef(rats. To the bankers, who set up tables or counters 
(rpdwefa:) for the purpose of lending or exchanging money. In the 
cities of eastern Russia Jewish bankers Lira ee are still to be 
seen seated at their tables in the market-place. Such bankers’ tables 
in the d-yopd were places of resort. Socrates asks his judges not to be 
surprised if he should use the same arguments, 3: dyrep elw0a déyer 
cal éy dyopg éxl rv rparetiv, Apol. Socr., p. 17; cp. also xauol per 7d 
mpocipnucva dcelexro éxi rq pidlou rpawésy, Lysias, 1x, 5, p..114. 


XXV. 34] NOTES. 279 


ov téxp. dros, lit. ‘offspring,’ then the offspring of money 
‘interest,’ or usury. Aristotle playing upon the word argues against 
usury as being a birth contrary to nature (rapa ¢voww), Arist. Pol. 1. 
10. 5. Shakespeare has the same thought when he calls ‘interest’ 
‘the breed of barren metal,’ and Bacon who terms it ‘the bastard use 
of money.’ The high rates of interest in the ancient world and the 
close connection between debt and slavery naturally brought usury 
into odium. The Jew was forbidden to lend money upon usury to 
his brother (Deut. xxiii. 20); in later times, however, the practice of 
usury was reduced to a system and carried on without restriction of 
race. See Bib. Dict., Articles ‘Loan’ and ‘ Usury.’ 

This was the very least the slave could have done: to make money 
in this way required no personal exertion. 


29. The thought conveyed by this verse is true,.even in worldly 
matters: talents not used pass away from their possessor: and the 
strenuous worker seems to gather to himself what is lost by the idle. 
Demosthenes says (Phil. 1. 5) ‘the possessions of the negligent belong 
of right to those who will endure toil and danger.’ 


31—46. Tuer Day or JuDGMENT. 


$2. advra ra tOvn. Either (1) all the nations of the world, in- 
cluding the Jews; or (2) all the Gentiles. The almost invariable use 
of 7a €6vn to signify the Gentiles; the unconsciousness of service to 
Christ shewn by just and unjust alike; the simplicity of the standard 
proposed by the Judge, favour the second interpretation. On the 
other hand the special warning to the Apostles, and to the Jewish 
race, in the previous parts of the discourse render it probable that 
Jews and Christians are not excluded from this picture of the judg- 
ment, The unconsciousness of the judged may be referred not to 
ignorance of Christ, but to unconsciousness that in relieving the dis- 
tressed they were actually relieving Christ. The simplicity of the 
standard may be intended to include what is called ‘natural’ religion, 
as well as revealed religion. The nations are judged by a standard of 
justice which all recognise. (Read Rom. i. 18—20, ii. 9—16.) 


aorrep 6 ibe ah x... Cp. Ezek. xxxiv. 17, ‘And as for you, O my 
flock, thus saith the Lord God; Behold, I judge between cattle and cattle, 
between the rams and the he goats.’ ‘The sheep and goats are always 
seen together under the same shepherd and in company; yet they never 
trespass on the domain of each other...When folded together at night 
they may always be seen gathered in distinct groups; and so, round 
the wells they appear instinctively to classify themselves apart, as 
they wait for the troughs to be filled.’—Tristram. 


34—46. These verses are constructed according to the rules of 
Hebrew poetry: they fall into two divisions, the first extends from 
v. 34—40, the second from v. 41—46. 

Each division consists of a triplet or stanza of three lines containing 
the sentence of the Judge (v. 34 answering to v. 41), followed bya 
stanza of six lines, which in the form of a climax state the reason of 





280 ST MATTHEW. [XXV. 35— 


the sentence (vv. 35, 36 answering to 42, 43), then the response of 
those who receive the sentence (vv. 37—39 answering to v. 44), then 
the reply of the Judge (v. 40 answering to 44), lastly the con- 
cluding couplet describing the passage to their doom of just and 
unjust. 

The contrast between the sentences is impressively shown in the 
corresponding verses : , 

(1) (a) rére épet 5 Bacireds rots éx Seftdv avrod. 
(8) rére épel xal rots €& evuvipwn. 

The form of Hebrew poetry emphasizes differences in the corre- 
sponding lines. 

Note jirst here the absence in (8) of the subject to épe? (Bengel says of 
6 Baordebs, ‘appellatio majestatis plena solisque piis lta’) and secondly 
the absence of the qualifying genitive avro?. That the omission of the 
subject is not unintentional appears to be proved by the repeated 
omission in vv. 40 and 45. The meaning of these two points of dif- 
ference seems to be that at this dread moment the cgnnection is 
severed between God and those whom He had sought in vain. He is 
now no King to them, no longer their God. 


(2) (a) Acdre of evroynudvoe rob warpds pov | KAnpovpungare 
Thy Arowachérny vuiv Bacirelay ard xaraBodns Kbopov. . 
(8) mopevecde dx’ éuod ol xarnpaudro: | els 7d wip 7d aldvion 
To yrotpacpévoy TP SiaBorw Kal rots dyyédots avrod. 
Observe here that the righteous are said to be blessed of the Father, 
but the unrighteous are not cursed of the Father. 


Then note the righteous as Sons of the Father inherit of right the 
Kingdom that has been prepared for them, whereas the disinherited 
children pass into the fire of the ages prepared not for them but for 
the devil and his angels. 


In the parallel passages that follow the respective sentences con- 
trast the brief agitated questions of the doomed with the words of the 
righteous lingering over the particulars of their pnconscious service to 
Obrist. Rather their words do not breath service (S:nxovjcaper, v. 44) 
but friendship (é0péPayev éroricauev x.t-.). See on the whole of this 
passage Jebb, Sacred Lit., pp. 363—367. 


$5, 36. There is a climax in this enumeration. The first three are 
recognised duties, the last three are voluntary acts of self-forgetting 
love. Common humanity would move a man to relieve his bitterest 
foe when perishing by hunger or by thirst (see Rom. xii. 20). Oriental 
custom required at least a bare hospitality. But to clothe the naked 
implies a liberal and loving spirit, to visit the sick is an act of spon- 
taneous self-sacrifice, to go to the wretched outcasts in prison was 
perhaps an unheard of act of charity in those days; it was to enter 
places horrible and foul beyond description ; Sallust, speaking of the 
Tullianum (the state prison at Rome), says: ‘incultu, tenebris, odore 
foeda atque terribilis ejus facies est,’ 











XXV. 46.] NOTES. | 281 


40. if Scov. ‘So far as,’ éxt denotes the point to which the 
action extends. 


&pol érourjoare. This unconscious personal service of Christ may 
be contrasted with the conscious but unreal knowledge of Christ 
assumed by false prophets ; see Luke xiii. 26. 

Christ identifies Himself with his Church, as in his words to Saul, 
vi pe dures; (Acts ix. 4). 


44. oo. The position of the personal pronouns throughout is 
emphatic. 


45. éf Scovx.r.4. Men will be judged not only for evil done, but 
for good left undone. In this view sins are regarded as debts (dgecA7- 
para) unpaid. | 


46. oprot. Those on the left are unnamed here and throughout 
the description, but the parallel dixa:o: infuses a meaning into ofro. 
Compare with this the unnamed rich man in the parable-of Lazarus, 
Luke xvi. 19—31. 


In this important passage alwnos is translated in A.V. everlasting 
(punishment) and (life) eternal; in each case the adjective in the 
text follows the noun, though in A.V. jt precedes one noun and 
follows the other. aiw»os=of or belonging to (1) an gon or period, 
(a) past, (b) present, (c) future, or (2) to a succession of aiéns or 
periods, alwy the idea of time is subordinate. It is the period 
required for the accomplishment of a specific result, zd ré\n Tow 
aldvwy (1 Cor. x.11) are the results of the gone since the world began. 
A man’s life js an alw» not because it endures a certain number of 
years, but because it is complete in jtself—with the life the life’s work 
ends. It does not, therefore, in itself =‘ ynending,’ but ‘ lasting through 
the required epoch.’ But life eternal, which is ‘to know the true God 
and Jesys Christ’ (John xvii. 3), can only be conceived of as unending 
and infinite; cp. ‘Art thou not from everlasting, O Lord my God, 
mine Holy One? we shaH not die’ (Hab. i. 12). 


xéAacrs (der. from a root meaning to lop, prune, &c.) is ‘correction,’ 
punishment that checks and reforms, not vengeance (riuwpla). The 
two are distinguished, Arist. Rhet.1.10.17. The rare occurrence of 
xé\aors draws attention to its use here, The only other passage where 
it is found in N.T. is 1 John iv. 18, where the Apostle speaks of ‘per- 
fect love’ (7 reXela dydan) giving confidence in the day of judgment 
(év rg nuépe THs xploews); fear is inconsistent with that perfect love, 
because éfos yet xoX\acw—‘ hath the remedial correcting punishment 
even now, and so separates from good while it lasts.’ Ina profound 
sense that passage is cognate to this. Cp. also the use of xoAddfecAat, 
2 Pet. ii. 9, adixous els yuépav xpicews xodkafouévous (suffering punishment 
now) rnpetv. Cp. Acts iv. 21, unddvy evploxovres Td wis Ko\aowrrac 
avrovs, where the notion of restraint and reform is evident. Two 
passages of Aristotle’s Ethics which exhibit the use of xcAacis agree 
with these instances: unvvovct 5é xal al Kodaoves ywouevac dtd roUTwr- 
larpeiat yap rwés elow, Eth. Nic. 11, 3. 5, ‘they are a sort of remedies.’ 


282 ST MATTHEW. [XXVL 3— 


adreBovat 82 xal adpverrépos over KoAdces Te Kal ripwplas éwercBévac rods 
de axdrous (the incurable) ik étopl fev, Eth, Nic. 10. 
The rebuke of the king is the beginning of the x«é\acts. 


CHAPTER XXVI. 


3. xal ol y , omitted with all the best MSS. Insertion 

from Mark and Luk afl 

7. wodvripov for Bapuriuov, which has the support of B, but the 
evidence for roNur. is very strong. 

9. The weight of evidence is against 73 ydpor after roiro. 


26. dprov for rd» dpror on very strong evidence, though the article 
is found in A and several other uncials. The evidence is more evenly 
divided between rorjpoy and 7d aad (v. 27). The former has the 
support, among others, of X and B 

26. For édidov...xat the true vegiing’d is dovs. 

28. Tischendorf omits cawfs with NBLZ, but it has the testimony 
of ACD and other uncials, 

, 89. apoo'dOdy for rpoeh@cv. Here B is opposed to all the other 
important uncials. 

50. é&)’ & for 颒 § on conclusive grounds, 

53. dprv placed after rapacrijce po. on the evidence of NBL against 
the other important uncials, in which it precedes wapaxadécat. 
The omission of 4 before Ss8exa gives the classical idiom. Here AC 
and a large majority of MSS. retain 4 against NBDL. 

55. ty r@ lep@ follows dddcxwy in the textus receptus. The most 
ancient authority favours the change. 

59. The textus receptus adds xal ol xpeoBvrepo: with AC, and the 
preponderance of later authority, against NBDL, some Versions and 
Fathers. 

Savaracovew for davardowdt. 


60. «Kal after ox cipov, and a second obx, evpor after Wevdouapripuy, 
deleted on the authority of the oldest but not the majority of MSS. 
and Versions, Among those which support the textus receptus are 
A and E. 


evSondprupes after Sto is almost certainly a gloss, though found in 
A?CD and a mass of later MSS. 


7. Karadeparlev for xaravadenarifew of textus receptus with pre- 
ponderating authority. The second word is scarcely supported, 


4 





XXVI. 2] NOTES, : 283 


1—5. Wepnespay, Nisan 12. Tue Approacn oF THE Passover. JESUS 
AGAIN ForrtTELits His DeatH. THe SaNHEDRIN MEET, 


Mark xiv. 1, 2; Luke xxii. 1, 2. 


Cp. John xi. 55—57, where we read that ‘the chief priests and 
Pharisees had given a commandment, that, if any man knew where h; 
were, he should shew it, that they might take him.’ 


That Jesus should be able for so many days to ‘speak openly in the 
Temple,’ and shew Himself to the people without fear of capture is a 
proof of the deep hold He had taken on the enthusiasm and affection 
of His fellow-countrymen, The words of St John (quoted above) imply 
a combination of the priestly and aristocratic party—the Sadducees— 
with the democratic Pharisees, against the despised Galilean, and yet 
it requires treachery of the deepest dye and a deed of darkness to secure 
Him. 


2. perdStorjpépas. According to the Jewish reckoning, any length 
of time including part of two days. 

vo mdoxa. (1) The word is interesting in its (2) Hebrew, (b) Greek, 
and (c) English form. (a) The Hebrew pesach is from a root meaning 
‘to leap over,’ and, figuratively, to ‘save,’ ‘shew mercy.’ (b) The Greek 
awdoxa represents the Aramaic or later Hebrew form of the same word, 
but the affinity in sound and letters to the Greek word rdoyew, ‘to 
suffer,’ led to a connection in thought between the Passover and the 
Passion of our Lord: indeed, some of the early Christian writers state 
the connection as if it were the true etymology. (c) Tyndale has the 
merit of introducing into English the word ‘passover,’ which keeps up 
the play on the words in the original Hebrew (Exod. xii. 11 and 13). 
Before Tyndale the word ‘paske’ (for raoxa) was transferred from the 
Vulgate, with an explanation: ‘For it is paske, that is, the passyng 
of the Lord’ (Wyclif). 

the feast of the passover commemorated the deliverance of Israel 
from the Egyptian bondage. The ordinances of the first Passover are 
narrated Exod. xii. 1—14, but some of those were modified in later 
times. It was no longer necessary to choose the lamb on the 10th of 
Nisan. The blood was sprinkled on the altar, not on the door-post, 
those who partook of the paschal meal no longer ‘stood with loins 
girded, with shoes on their feet, with staff in hand,’ but reclined on 
couches, as at an ordinary meal; it was no longer unlawful to leave 
the house before morning (Exod. xii. 22). The regular celebration of 
the Passover was part of the religious revival after the return from 
Captivity. During the kingly period only three celebrations of the 
Passover are recorded; in the reigns of Solomon, of Hezekiah and of 
Josiah. For the relation of the Last Supper to the Passover and for 
further notes on the paschal observance, see below. 

The date of this Passover was probably April 3 (old style), a.p. 33 
(Mr J. W. Bosanquet in Trans. Soc. Bib. Arch., Vol. tv. 2). See note, 
ch, ii. 1. 


284 ST MATTHEW. [XXVI. 34 


either (1) the present for the future, denoting greater 
certainty, or (2) the relative present ‘is in the act of being be- 
trayed;’ the treacherous scheme of Judas is already afoot. 

8. of dpxtepets x.7.A. i.e. the Sanhedrin, the supreme council. 
legislative a g administrative, of the Jewish people. Sanhedrin 13 
strictly a plural form, the old poetical plural termination, -in having 
become the ordinary form in later Hebrew in place of -im. But from 
similarity of sound Sanhedrin came to represent cvvédpiov rather than 
cvvedpot, and is used gs @ singular noun of multitude. 


A. The history of the Sanhedrin, Many learned Rabbis endeavoured 
to trace the origin of the Sanhedrin to the council of 70 elders whom 
Moses, by the advice of Jethro, appointed to assist him. But it is 
improbable that this council existed before the Macedonian conquest. 
(1) The name is Greek, not Hebrew. (2) It finds its equivalent among 
the political institutions of Macedonia; finally, (3) no allusion to the 
Sanhedrin is to be found in the Historical Books or in the Prophets. 
Cp. Livy, xiv. 32, Pronuntiatym, quod ad statum Macedonia per- 
tinebat, Senatores quos synedros vocant, legendos esse, quorum con- 
silio res publica administraretur. 


B. Constitution. The President or Nasi (prince) was generally, 
though not always, the high priest; next in authority was the vice- 

sident or Ab Beth Din (father of the house of judgment); the third 
in rank was the Chacham (sage or interpreter), The members were 
71 in number, and consjsted (1) of the chief priests, see note ch. xxi. 
15; (2) the scribes or lawyers; (3) the elders of the people or heads of 
families, who were the representatives of the lgity. 


C. Authority and functions, The Sanhedrin formed the highest 
court of the Jewish commonwealth. It originally possessed the power 
of life and death, but this power no longer belonged to it; John xviii. 
31, ‘It is not lawful for us to pus any man to death,’ a statement 
which agrees with a-tradition in the Talmud, ‘forty years before the 
a was destroyed judgment in capital causes was taken away from: 

srael.’ 

All questions of the Jewish law, and such as concerned the ecclesi- 
astical polity, religious life of the nation and discipline of the priests 
fell under the jurisdiction of the Sanhedrin. 

This authority extended to settlements of Jews in foreign countries; 
e.g. it is exercised jin Damascus. Acts jx. 1, 2. 


D. Place of meeting. In the present instance the-Sanhedrin met 
at the high priest’s house; from ch. xxvii. 6 we may conjecture that 
the Temple was sometimes the place of meeting, but their usual house 
of assembly at this particular epoch was called the ‘Halls of Purchase,’ 
on the east of the Temple Mount (Dr Ginsburg in Kitto’s Encye. Bib. 
Lit. and Lightfoot’s Hor. Hebr.). 


Tov Aeyoudvov x.7.A. Joseph Caiaphas, the son-in-law of Annas, 
was appointed high priest by the Procurator Valerius Gratus a.p. 26, 
and was deposed a.p. 88. The high priesthood had long ceased to be 


XXVI 7.] NOTES. 285 


held for life and to descend from father to son; appointments were made 
at the caprice of the Roman government. Annas who had been high 
priest was still regarded as such by popular opinion, which did not 
recognise his deposition; cp. Luke iii. 2, where the correct reading is 
ex’ dpxiepéws “Avva xai Kaiapa, and Acts iv. 6,"Ayvas 6 dpxtepeds xal 
Kaiadgas. . 

4. va 8é\o «.7.X. It was no longer possible (1) to entrap Him by 
argument (xxii. 46); (2) to discredit Him with the Roman government 
(xxii. 22); or (3) to take Him by force. 


~ 


5. wry copra. During the feast, including the Passover and the 
seven days of unleayened bread. 


tva pj OdpuBos x... The great danger at the time of the Passover, 
when the people, numbering hundreds of thousands, filled the cily and 
encamped in tents outside the walls like a vast army. Ata Passover, 
less than 30 years before, the people, partly to avenge the death of two 
Rabbis, rose against Archelaus, and were cruelly repressed with a 
slaughter of 3000 men (Joseph. Ant. xvii. 9. 8); see also xvir, 10, 2, 
where a similar rising against Sabinus, during the feast of Pentecost, 
is described. 


6—13. Tue Feast mw THE House or Smon THE LepER, 
Mark xiv. 3—9$; John xii. 1—8. 


St John’s narrative places this incident on the evening of the Sab- 
bath—the last Sabbath spent by Jesus on earth—before the triumphal 
entry. St Matthew has here disregarded the strictly chronological 
order. A comparison with 8t Mark will shew how accurately the 
words of Jesus are remembered, the rest of the incident is told in 
somewhat different language. 

Compare a similar act of devotion on the part of a ‘woman that was 
a sinner’ (Luke vii. 36—39). 


6. tov Aerpod. i.e. he had been a leper. St John, in the parallel 
passage, says ‘they made him a supper, and Martha served; but 
Lazarus was one of them that sat at the table with him.’ Nothing 
further is known of Simon. He was evidently a disciple of Jesus and 
probably a near friend of Lazarus and his sisters. 


7 dddBaorpov K.%.A. ara8acrpoy pipov vapsoy miorixyns woduTe- 
dovs (Mark). Alrpay pbpov vapdov riorixns mwoAvriyov (John). The 
‘alabaster box’ was ‘a flask of fragrant oil;’ the special kind of oint- 
ment named by the Evangelists—nard or spikenard—was extracted 
from the blossoms of the Indian and Arabian nard-grass (Becker’s 
Gallus). 

These alabastra or unguent-flasks were usually made of the Oriental 
or onyx alabaster, with long narrow necks, which let the oil escape 
drop by drop, and could easily be broken (Mark xiv. 3). But the shape 
and material varied. Herodotus (111. 20) mentions a pvpov 4\dBacrpov— 
the precise expression in the text—sent among other royal gifts of 
gold and purple by Cambyses to the king of A‘thiopia. 


\ 


286 ST MATTHEW. [XXVI. 8— 


The costliness of Mary’s offering may be judged from this. The 
other Evangelists name three hundred pence or denarii as the price 
(St Mark says, ‘more than three hundred pence’), Now a denarius 
was a day’s wages for a labourer (see ch. xx. 2); equivalent, therefore, 
to two shillings at least of English money ; hence, relatively to English 
ideas, Mary’s offering would amount to £30. It was probably the 
whole of her wealth. 


8. ya wav. ‘There were some that had indignation’ (Mark); 
‘Then said one of his disciples, Judas Iscariot’ (John). 


L atdédea. Cp, Polyb. vr. 59. 5, xpos raw adxwdecay evdpueis, where 
daw, is opposed to 4 rnpnots. 


10. yvots 8 6 “Incots. The murmurings ‘had been whispered 
at first. St Mark says, ‘had indignation within themselves, and said, 
&e.” ; 


tpyov xadéy. A noble and beautiful work, denoting a delicate and 
refined sense of the fitness of things, which was lacking to the 
blunter perception of the rest. 


The Lord passes a higher commendation on this than on any other 
act recorded in the N.T.; it implied a faith that enabled Mary to see, 
as no one else then did, the truth of the Kingdom. She saw that 
Jesus was still a King, though destined to die. The same thought— 
the certainty of the death of Jesus—that estranged Judas made her 
devotion more intense. 


12. mpostdxr.A. For this use of perfumes cp. 2 Chron. xvi. 14, 
‘They laid him (Asa) in the bed which was filled with sweet odours 
and divers kinds of spices prepared by the apothecaries’ art.’ 


13. els punpdovvoy qualifies AadnOijoera: (not érolncey) as a final 
or consecutive clause. So either (1) ‘to be a record or memorial of 
cher ’—something by which she will be remembered. Cp. Hdt. 1. 135, 
ToUTo avadetvas és Aeddovds uynudovvoy éwurfis. Or (2) with a sacrificial 
sense, ‘for her memorial offering,’ a meaning which py nudouvoy bears in 
the only other passage where (with the exception of the parallel 
Mark xiv. 9) the word occurs in N.T., Acts x. 4, al mpocevyai cov xal 
ai éXennootvat cou avéBnoay els uynucouvoy Eurpocbev Tod Oeot. In the 
LXX. pvnudbovvoy is used of the portion of the minchah, or flour-offering, 
which was burnt upon the altar: ér:Once: 6 lepeds Td peynudouvoy auvrys 
éxi 1d Ovotacripiov’ Ovola dcpuh evwilas rG Kuply, Lev. ii. 2. Cp. the 
expression in John xii. 8, 9 3é olxia érAnpwbbyn éx ris douys Tod pvpou, 
where, though the word pynudtovvory does not occur, dou} suggests the 
odour of sacrificial incense. See Levit. xxiv. 7. ‘Thou shalt put pure 
frankincense upon each row that it may be upon the bread for a 
memorial (dvduvnow, LXX.), even an offering by fire unto the Lord;’ 
ond Phil, tv. 18, ra wap vuwy dopip evwdlas Ovolay Sexrip, évdperroy TY 

Cy 





XXXVI. 17.] _ KOTES. 287 


14-16. THe Treacnery or Jupas. 
Mark xiv. 10, 11; Luke xxii, 3—6. 


St Mark, like St Matthew, connects the treachery of Judas with the 
scene in Simon’s house. His worldly hopes fell altogether at the 
thought of ‘ burial.’ It is a striking juxtaposition: as Mary’s is the 
highest deed of loving and slsareghied faith, Judas’ is the darkest 
act of treacherous and misguided hate. 

The motive that impelled Judas was probably not so much avarice 
as disappointed worldly ambition. Jesus said of him that he was a 
‘ devil’ (diabolus or Satan), the term that was on a special occasion 
applied to St Peter, and for the same reason. Peter for a moment 
allowed the thought of the earthly kingdom to prevail; with Judas it 
was the predominant idea which gained a stronger and stronger hold 
on his mind until it forced out whatever element of good he once 
possessed. ‘When the manifestation of Christ ceased to be attractive 
it became repulsive; and more so every day’ (Neander, Life of 
Christ, Bohn’s trans,, p. 424). 


15. «dy. Here the form of the sentence is probably an example 
of colloquial simplicity, but the use of xal where in classical Greek 
the sentences would be joined by a consecutive (wore) or final (wa, 
drws) particle, is a mark of Hebrew influence. Such sentences are 
connected by coordinate particles, and the relation between them is 
left to sadn from the context. 

toryncay aire ee Gpyvpia, ‘Weighed out for him thirty 
pieces of silver.’ this use of Torn, cp. #7 oTHTYS avrots Taurny 
TY dpaprlay, Acts vii. 60, and orarnp, which, like its equivalent 
‘shekel,’ originally meant ‘a weight.’ 

TpLaKovTa 6 ‘Thirty silver shekels.’ St Matthew alone 
names the sum, which=120 denarii, The shekel is sometimes reck- 
oned at three shillings, but for the real equivalent in English money 
see note on v. 7. Thirty shekels was the price of a slave (Ex. xxi. 32) ; 
a fact which gives force to our Lord’s words, ch, xx. 28, and to 
passage there cited from Phil. ii. 7, 8. 


16. evxaiplav. See Lob. Phryn. 126. evxapla is admitted as a 
classical nord. but the verb evxa:pety is rejected. mpoxédrrecw and mpo- 
xow? are an instance of the reverse. Cp. Cic. de Offic. 1. 40, 
: i actionis opportunum Greece evixaipia, Latine appellatur oc- 
casio 


17—19. PREPARATIONS FOR THE Last SupreEsR. 
‘ Mark xiv, 12—16; Luke xxii. 7—13. 


Nisan 13—from the sunset of Wednesday to the sunset of Thursday 
—Jesus seems to have passed in retirement; no events are recorded. 


17. Ty St apéry «rr. This was the 14th of Nisan, which com- 
menced after sunset on the 13th; it was also called the preparation 
(wapgacKeun) of the passover. The feast of unleavened bread followed 


288 . ST MATTHEW. ([XXVI. 18— 


the passover, and lasted seven days, from the 15th to the 21st of 
Nisan. Hence the two feasts are sometimes included in the term 
‘passover,’ sometimes in that of ‘ unleavened bread.’ On the evening 
of 18th of Nisan every head of the family carefully searched for and 
collected by the light of a candle all the leaven, which was kept and 
destroyed before midday on the 14th. The offering of the lamb took 
place on the 14th at the evening sacrifice, which on this day com- 
menced at 1.30; or if the preparation fell on a Friday, at 12.30. The 
paschal meal was celebrated after sunset on the 14th, ie. strictly on 
the 15th of Nisan. 

The events of the Passover are full of difficulty for the harmonist. 
It is however almost certain that the ‘Last Supper’ was not the 
paschal meal, but was partaken of on the 14th, that is after sunset on 
the 13th of Nisan. It is quite certain, from John xviii. 28, that Jesus 
was crucified on the preparation, and although the synoptic narratives 
seem at first sight to disagree with this, it is probably only the want 
of a complete knowledge of the facts that creates the apparent dis- 
crepancy. 

The order of events in the ‘Passion’ was as follows: when the 14th 
commenced, at sunset, Jesus sent two disciples to prepare the feast 
for that evening, instead of for the following evening. A sign of 
hastening on the meal may be detected in the words 6 xatpés pou éyyis 
éorev, v. 18, cp. Luke xxii. 15, ‘with desire I have desired to eat this 
passover with you before I suffer.’ The supper succeeds, which bears a 
paschal character, and follows the paschal ceremonial. Early in the 
morning of the 14th of Nisan the irregular sitting of the Sanhedrin 
took place. Then followed the formal sitting of the Sanhedrin, and 
the trial before Pilate, the ‘remission’ to Herod, and, finally, the 
Crucifixion. This view meets the typical requirements of our Lord’s 
death completely. During the very hours when our Great High 
Priest was offering Himself as a sacrifice for our sins upon the cross, 
the Jewish people were engaged in slaying thousands of lambs in view 
of the paschal feast about to commence. 


18. mpos rov Selva. ‘Toa certain man’ (one who is known, but 
not named), with whom the arrangements had been previously made. 
He was doubtless a follower of Jesus. It was usual for the inhabitants 
of Jerusalem to lend guestchambers to the strangers who came to the 
feast, and no other payment was accepted save the skin of the paschal 


20—30. Tue Last Supren. 


Mark xiv. 17—26; Luke xxii. 14—388, where the dispute as to who 
should be the greatest is recorded, and the warning to Peter related as 
happening before Jesus departed for the Mount of Olives. St John 
omits the institution of the Eucharist, but relates the washing of the 
disciples’ feet by our Lord, and has preserved the discourses of Jesus, 
chs. xiiii—xvii. end, 1 Cor, xi. 2326; where the institution of the 
Eucharist is narrated nearly in 8t Luke’s words, 


XXVI. 23.] NOTES. 289 


20. advéixarox.t.A. Reclined with the Twelve. dvaxetoOac in this 
sense is late for the classical xaraxeto@ac. This posture had not only 
become customary at ordinary meals, but was especially enjoined in 
the passover ritual. The Paschal ceremonial, so far as it bears on 
the Gospel narrative, may be described as follows: 


(a) The meal began with a cup of red wine mixed with water: this 
is the first cup mentioned, Luke xxii. 17. After this the guests washed 
their hands. Here probably must be placed the washing of the dis- 
ciples’ feet, John xiii. 


- (b) The bitter herbs, symbolic of the bitter bondage in Egypt, 
were then brought in together with unleavened cakes, and a sauce 
called charoseth, made of fruits and vinegar, into which the un- 
leavened bread and bitter herbs were dipped. This explains ‘He it is, 
to whom I shall give a sop,’ John xiii. 26. | 


(c) The second cup was then mixed and blessed like the first. The 
father then explained the meaning of the rite (Exod. xiii. 8). This 
was the haggadah or ‘shewing forth,’ a term transferred by St Paul 
to the Christian meaning of the rite (1 Cor. xi. 26). The first part of 
the ‘hallel’ (Psalms cxiil. and cxiv.) was then chanted by the com- 
pany.. 

(d) After this the paschal lamb was placed before the guests. This 
is called in a special sense ‘the supper.’ But at the Last Supper there 
was no paschal lamb. There was no need now of the typical lamb 
without blemish, for the antitype was there. Christ Himself was our 
Passover ‘sacrificed for us’ (1 Cor. v. 7). He was there being slain for 
us—His body was being given, His blood being shed. At this point, 
when according to the ordinary ritual the company partook of the 
paschal lamb, Jesus ‘took. bread and blessed it, and gave it to his 
disciples’ (v. 26). 

. (e) The third cup, or ‘cup of blessing,’ so called because a special 
blessing was pronounced upon it, followed: ‘after supper he took the 
cup’ (Luke). ‘He took the cup when he had supped’ (Paul). This is 
the ‘cup’ named in v. 27. 


(f) . After a fourth cup the company chanted (see v. 30) the second 
part of the ‘hallel’ (Psalms cxv.—cxviii.). (Lightfoot Hor. Hebr., 
Dr Ginsburg in Kitto’s Encycl., Dr Edersheim Temple Services.) 


22. Avrovpevar odddpa. St John (xiii. 22) has the graphic words 
“EBderov ovv els ddArjAous of wabynral amopovmevor wept Tivos Aéye. It is 
this moment of intense and painful emotion which Leonardo da Vinci 
has interpreted by his immortal picture, so true to the spirit of this 
acene, so unlike the external reality of it. 


23. 6 &Pdas per’ gpov «.7r.A. John xiii. 26,’Exeivés dorw ¢ byes 
Bdyw 7d Ywulov kal iWow avrg; here we have the words of the disciple 
who heard the reply of Jesus, which was probably whispered and not 
heard by the rest. | 

*O épBadrpas...2v te tpvBr\lw mjv xeipa. i.e. in the charoseth, see 
above, v. 20 (bd). a _ ; es 

ST MATTHEW 19 





290 ‘ ST MATTHEW. [XXVI. 24— 


%. xaddv fv aire «A. A familiar phrase in the Rabbinical 
Schools, used here with awful depth of certainty. The omission of 
a» makes the expression more emphatic. The condition is unfulfilled, 
but assuredly it would have been well if it had been fulfilled. In 
later Greek the tendency to this omission grows: cp. el uy 4p ovTos 
wap Geod ovx nivvaro moe ovdév, John ix. 33. In modern Greek a» is 
always omitted in such cases. The same construction occurs in Latin. 
‘Antoni gladios potuit contemnere si sic | omnia dixisset,’ Juv. Sat. 
x. 123. ‘Me truncus illapsus cerebro | sustulerat nisi Faunus ictum | 
dextra levasset,’ Hor. Od. 1. 17. 27 (Winer, p. 382; Goodwin, pp. 96, 
97). 

el otk tyevvjOn. ov not uy after ef. Here ovx so entirely coalesces 
with é-yevv760n as to form with it a single verbal notion and to remain 
uninfluenced by el. Cp. ef xal ov dwoer, Luke xi. 8, where ov dwoee=‘ will 
refuse.’ Cp. also 1 Cor. xi. 6, ef yap ov xaraxadUmrrerat yur, Kal Ket- 
pdcOw. Soph. Aj. 1131, ef rovs Oavdvyras ovx é¢s Odawrew. Plat. Apol. 
Socr. 25 B, édy re od xal”Avuros ov pire édy re pyre. (Winer, p. 599 
foll.; Goodwin, p. 88.) 


25. Xvelras. This is a formula of assent both in Hebrew and 
Greek, and is still used in Palestine in that sense. These words seem 
also to have been spoken in a low voice inaudible to the rest. 

ee special mention of Judas is omitted by St Mark and St 
e. 


26. rovrd torw «.t.A. Accurately, ‘this is the body of me;’ St 
Luke adds, ‘which is in the act of being given for you’ (7d Uxép una 
ddépevov); St Paul, ‘ which is in the act of being broken for you’ (7d 
uxép Uw k\wuevoy. Lachmann and Tischendorf omit xAwpevoy); the 
sacrifice had begun, the body of Christ was already being offered. The 
expression may be paraphrased: ‘ This—the bread—and not the paschal 
lamb, represents—is to the faithful—the body of Me, who am even now 
being offered a sacrifice for you.’ Without entering on the great con- 
troversy of which these four words have been the centre, we may note 
that; (1) the thought is not presented now for the first time to the 
disciples. It was the ‘hard saying’ which had turned many from 
Christ, see John vi. 51—57, 66. (2) The special form of the contro- 
versy is due to a medieval philosophy which has passed away leaving 
‘the dispute of the sacraments’ as a legacy. St Luke and St Paul 
have the addition, ‘this do in remembrance of me’—now, as a memonial 
of Me, not of the Passover deliverance. 


27. wotyptov. See note v. 20 (e). 


28. tovro yap «.t.A. The blood of the sacrifice was the seal and 
assurance of the old covenant, so wine, which is the blood of Christ 
cnce shed, is the seal of the new covenant. 

The thought of shedding of blood would certainly connect itself 
with the ratification of a covenant in the minds of the apostles. From 
a covenant ratified by the victim’s blood (Gen. xv. 18) began the 
divine and glorious history of the Jewish race. By sprinkling of blood 
the covenant was confirmed in the wilderness: see Ex. xxiv. 8, where 








XXVI. 31.] NOTES. 291 


the very expression occurs ré alua ras dadynns (cp. 1 Pet. i. 2, pav- 
Tispov aluaros "Inood Xpiorod), and now a new B’rith or covenant (cp. 
Jer. xxxi. 33) confirmed by the victim’s blood is destined to be the 
starting point of a still more divine and glorious history. The Medi- 
ator of the New Covenant is ratifying it with the Princes of the New 
Israel. 

xatvys. See critical notes and ch. ix. 17. 

Stafrjkn means either (1) a ‘covenant,’ ‘contract,’ or (2) ‘a will.’ 
The first 1s the preferable sense here, as in most passages where the 
word occurs in N.T. the new covenant is contrasted with ‘the cove- 
nant which God made with our fathers,’ Acts iii. 25. For this rea- 
son it is to be regretted that the title ‘new testament’ rather than 
‘new covenant’ has been adopted. The effect has been partly to 
obscure the continuity of the earlier and later dispensations. 


wept wo\dwv, i.e. ‘to save many:’ this force of rept comes from the 
thought of encircling a thing or person, or fighting round him for the 
sake of protecting him: cp. autveoOat wept wdrpys, Il, x11. 243. dpuve- 
pevar repli Tlarpéxdoo Oaydvros, Il. xvi. 182. 


mwoddGy. See note ch. xx. 23. 
éxxuvvcpevov. Now being shed. The sacrifice has already begun. 


els ddeow dpapriwy. St Matthew alone records these words in 
this connection. Cp. Hebr. ix. 22, ywpls aluarexxvolas ov ylverat 
a&peois—a passage which bears closely upon this. For the expression 
cp. Bdrriopa peravolas els dpeow auaptiwy, ‘ having for its end forgive- 
ness.’ The figure in dgeots is either (1) that of forgiving a debt, the 
word being frequently used of the year of release: fora: 7 xpaots ws 
Tov &xrou Erous ris apécews xal éfedevoerat dv Ty adéoe, Levit. xxv. 28, 
or (2) from ‘letting go’ the sacrificial dove or scape-goat to symbolise 
the putting away of sins. 


29. Stav atrd mlvo «7.A. The reference is to the feast, which is 

a symbol of the glorified life, cp. Luke xxii. 30. The new wine signi- 

fies the new higher existence (ch. ix. 17), which Christ would share 

with his Saints. The expression may also symbolize the Christian as 

distinguished from the Jewish dispensation, and be referred specially 

to the celebration of the Eucharist, in which Christ joins with the 
faithful in the feast of the Kingdem of God on earth. 


30. tpvycavres. ‘Having chanted’ the second part of the hallel. 
See note on v. 20 (/). 


31—35. ALL SHALL BE OFFENDED. 
Mark xiv. 27—31; Luke xxii. 31—34. Cp. John xiii. 36—38 and xvi. 82. 


81. yéypamras:. See note ch. ii. 5. 

watate «.7t.A. Zech. xiii. 7. The words do not literally follow 
the Hebrew. Both Hebrew and LXX. have imperative for future. 
The difference in form is as slight in Hebrew as in Greek (xaratw, 
wdaratov), The context describes the purification of Jerusalem in 


19—2 





292 ST MATTHEW. [XXVI. 32-- 


the last days—‘in that day there shall be a fountain opened to the 
house of David and to the inhabitants of Jerusalem ’— the discomfiture 
of the false prophets, and the victory of Jehovah on the Mount of 
Olives. 

It may be fitly remembered that the Valley of Jehoshaphat (in 
N.T. the Valley of Kedron) according to the most probable view de- 
rived its name—the Valley of the Judgment of Jehovah—not from the 
king of Judah, but from the vision of Joel (iii. 2 and 9—17), of which 
the prophecy of Zechariah is the repetition in a later age. If 80, 
there is deep significance in the words recurring to the mind of Christ, 
as He trod the very field of Jehovah’s destined victory. The prophecy 
carried on from age to age rested here in its fulfilment. Nor is it 
irreverent to believe that the thought of this vision brought consola- 
tion to the human heart of Jesus as he passed to his supreme self- 
surrender with the knowledge that He would be left alone, deserted 
even by his chosen followers. 


$2. The expression, rpoatw, lit., ‘I will lead you as a shepherd,’ 
falls in with the thought of the quotation. 


84. amplv adécropa «tA. ‘This day, even in this night, before 
the cock crow twice, thou shalt deny me thrice’ (Mark). A curious 
difficulty has been raised here from the fact that it was unlawful for 
Jews to keep fowls in the Holy City. Such rules, however, could not’ 
be applied to the Romans. 


85. «dv Sé) peu.r.A. Accurately, ‘Even if I shall be obliged to 
die with thee.’ ody denotes the closest possible union. Contrast ody 
gol droGaveivy with yprryopfjoa wer’ éuov (v. 38). He who swore to die 
by the side of (dv) Christ could not even watch in his company (nerd): 


$6—46. Tuer AGony In THE GARDEN OF GETHSEMANE. 
Mark xiv. 32—42; Luke xxii. 389—46; John xviii. 1. 


In St Luke’s account verses 43, 44 are peculiar to his Gospel. The 
use Of aywvia (await Acy. in N.T.) by the same Evangelist has given the 
title to this passage. 

St Luke also relates that ‘there appeared an angel unto him from 
heaven, strengthening him.’ There is, however, some reason for 
doubting the genuineness of these verses. 


36. Debornpavel=‘the oil press;’ répay rov xeuudppov ray Kédpur 
énov iy Kiros (John xviii, 1), xwplov is an enclosed place or garden, 
answering to x77ros. 


37. rdv Ilérpov x.7.A. See ch. xvii.1 and Mark v. 37. The Evan- 
gelist, St John, was thus a witness of this scene; hence, as we should 
expect, his narrative of the arrest of Jesus is very full of particulars. 

aSnpovety. This word is found in the parallel passage, Mark xiv. 38 
and in Phil. ii, 26, not elsewhere in N.T. Buttmann, Lez. p- 29 foll.. 
connects it with ddmos, as if the train of thought were,—absence 
from home—perplexity—distress, It is better however to recur to, 


XXXVI. 46.) NOTES. 293 


the older derivation connecting it with dény, ddjcaz (see Bp. Lightfoot, 
on Phil. ii. 26), where the idea of the word would be either (1) ‘satiety,’ 
so painful weariness of life and life’s work; cp. the use of the rare 
word déos of the weary woodcutter: érel 1’ éxopéccaro xeipas | rauvur 
Sévipean paxpda, ddos ré pw kero Oupudy (Il. x1. 88), loathing of his work, 
dislike to go on with it. Or (2) from the sense of physical derange- 
ment transferred to mental pain, ‘distress,’ ‘agony of mind,’ which 
agrees very well with the instance quoted by Buttmann of a woman 
threatened with violence: ddnpovovcns rns dvOpwrov, Dem. de F. L. 

. 402. The old lexicons give as synonyms, aywdy, advew, droped, 
aunxavey. 
. 88. a uy pov. Comp. John xii. 27, the only other passage in 
which Jesus ascribes to Himself a human yw x7 in this particular 
‘sense—the seat of the feelings and emotions. 

yerryopetre per’ gx00. The Son of man in this dark hour asks for 
human sympathy. 
> per’ &ov. Only in Matthew. 

89. wporeOav . The paschal full moon would make dee 
shadow for the tenon of Jesus. 


Ildrep pov. St Mark has the Aramaic Abba as well as wdrep, 


+6 jwotiptov Touro. See note, ch. xx. 22. Were these words over- 
heard by the sons of Zebedee? Christ was probably praying aloud, 
according to the usual custom. If so, the thought of their ambition 
and of their Master’s answer would surely recur to them (ch. xx. 
20—23). : 

ovx os éyd Otw. In the ‘Agony,’ as in the Temptation, the Son 
submits Himself to his Father’s will, 

40. ovx loxécare; Had you not the icxis—the physical strength 
to watch? This was an instance of failing to serve God with their 
strength (¢f d\ns r7s loxtos, Mark xii. 30). loxvw, not a mere syno- 
nym of d’vapa:, seems always to retain some sense of physical power 
cp. of loxvovres, ch. ix. 12; Wore uy loxvew twa wapedOety dia THs Odop 
éxelyns, ch. viii. 28; oxarrey ovx lexvw, Luke xvi. 3, ‘am not strong 
enough to dig.’ 

Note that the verb is in the plural. As Peter took the lead in the: 
promise of devotion, Jesus by naming him singles him out for rebuke. 
St Mark has ‘Simon (the name of the old life), sleepest thou? Could- 
est not thou watch one hour?’ , 
' 41. rd Hl arvevpa todQupov «.t.A, The touch of clemency min- 
gled with the rebuke is sharacéeristio of the gentleness of Jesus. 

44. dv airdv Adyov elrdv. This repetition of earnestness must be 
distinguished from the vain repetitions of ch. vi. 7. 

«4B, 46. KadetSere...tyelpecQe x.r.4. The sudden transition may be 
explained either (1) by regarding the first words as intended for a 
rebuke, or else (2) at that very moment Judas appeared, and the 
time for action had come. The short, quick sentences, especially as 


294 ST MATTHEW. [XXVI. 47— 


reported by St Mark, favour the second suggestion. The words 6 vlds 
Tol ayOpwrov wapadidora: mark the approach of the band, ldod ayyice 
6 rapadidous we that of Judas himself, who is now distinctly seen. 


47—56. Tue ARREST OF JESUS. 
St Mark xiv. 483—50; St Luke xxii. 47—-53; St John xviii. 3—11. 


47. &8xos wodds x.r.A. St John more definitely, ‘having received 
a (strictly, the) band (of men) and officers from the chief priests and 
Pharisees’ (xviii. 8). The band of men here=the maniple of Roman 
soldiers, placed at the service of the Sanhedrin by the Procurator. 
The same word is used Acts x. 1, xxi. 32, xxvii. 1. St Luke names 
the ‘captains of the Temple’ (xxii, 52). Hence the body, guided by 
Judas, consisted of (1) a maniple (owetpa, see note ch. xxvii. 27) of 
Roman soldiers; (2) a detachment of the Levitical temple-guard 
(Luke); (8) certain members of the Sanhedrin and Pharisees. 

EtAewv. ‘clubs,’ as Hdt. 11. 63, waxy fv\oot kaprépn yiverar. So 
also Polybius, Lucian, and other late authors, St John has pera da- 
yoy Kai Nauwddwy xal SrAwy, xviii. 3. 


49. Xaipe, faBB(. The joyous Greek salutation ‘be glad,’ and the 
Jewish term of respect ‘my master.’ 

xarehnoey atrév, ‘kissed him with fervour, or repeatedly;’ ep. 
Xen. Mem. 11. 6. 33, ws rovs wer xadovs pirjoovrds pou, rods 8¢ dyabovs 
KaTragiAnoovros. 


60. ‘Eratpe. See ch. xx. 13. In relation to the word JaBSi (v. 49) 
the meaning of éraipe would be: ‘thou, my disciple.’ 
. € 6. The sentence is best explained by an ellipse of wolngor or 
some equivalent word, ‘Do that for which thou art come.’ ds is never 
used for ris in the N.T. unless this be an instance. St Luke preserves 
the question to Judas: g@Anpare roy vidy roy avOpoxou rapadlsws; 

éréBadov tds xeipas. ém:Bdddew ras xelpas is a technical term, ‘to 
arrest,’ so frequently in the Acts: éréBadoy atrois ras xetpas Kal EOerro 
els ripnoww (Acts iv. 3). 

téte pore\Oovres EréBadov tds xeipas eri tév “Incotv. St John, 
who does not mention the kiss of Judas, sets the self-surrender of 
Jesus in a clear light: ‘I have told you that I am he: if therefore ye 
seek me, let these go their way.’ 

51. els rav pera Inoov. This was St Peter, named by St John, 
but not by the earlier Evangelists, probably from motives of prudence. 


viv paxatpav. Probably a short sword or dirk, worn in the belt. 


Tov Sotdov. The servant, or rather slave. St John gives his 
name, Malchus. St Luke alone records the cure of Malchus. 


70 drloy. wrdpiov (Mark). Lobeck, on Phryn. p. 211, remarks the 
tendency in common speech to express parts of the body by diminu- 
_ Hon, a8 74 pwla—rd duparior—ornOld.cov—xedivior—oapxlor. ; 





XXVI. 55.] NOTES. | 295 


52—54. These verses are peculiar to Matthew; each Evangelist 
has recorded sayings unnoticed by the others. It is easy to under- 
stand that in these exciting moments each bystander should perceive 
a part only of what was said or done. 


52. «wdvres ydp «.t.A. To this reason for non-resistance Christ 
added another, ‘‘The cup which my Father has given me shall I not 
drink it?’ (John.) 

AaPdvres pdxatpay, i.e. against rightful authority. There may be 
some force in \aBévres, ‘take’ the sword, handle it of their own plea- 
sure and impulse; Aa87 is a sword-hilt. Cp. od yap eixa ri uaxyapay 
gope?, Rom. xiii. 4, where gopeiy the legitimate wearing of the sword 
may be contrasted with Aafetv. The truth of this saying was ex- 
emplified by the slaughter of nearly a million and a half of Jews, 
who ‘took the sword’ against Rome a.p. 67—70. 


éy paxalpy. For instrumental éy see note, ch. iii. 11. 


63. Soxeis Sri od Sivapar...nal mwapaeriocea. The form of the 
sentence is Aramaic, the real subject of the whole sentence being 
6 waryp: a regular Greek construction would express the thought of 
wapaxadéou by a participle or by a conditional clause. But though the 
form is irregular it throws into emphasis the certainty that the prayer 
would be granted. ‘Can I not summon my Father to my aid as an 
ally in my extremity, and swiftly He will draw up by my side twelve 
legions of angels against the single maniple of the Roman guard.’ 
wWapaxaneiy and wapiordvac are both military terms: cep. Hdt. vu. 
158, éroAujoare éue ciupaxyov mrapaxaddovres é\Oetv, advocantes socium, 
‘Summoning me to be your ally.’ For rapiordva: cp. Polyb. m1. 72. 9, 
rovs lrmets Stehwv ep’ éxdrepoy wapéornce rd xépas, ‘posted them,’ &c., 
and Hat. virr. 80, gee yap bre ovx éxdvres EPedov és paxny xarloracbat, 
aéxovras wapaorncac@a. For the omission of 7 after wielw, the usual 
Attic construction, cp. Plato, Apol. Socr., p. 17, rn yeyovws mel 
éBsonyKxovra. So also in Latin, ‘plus septima ducitur sstas,’ Verg. 
Georg. 1v. 207. For the neuter pl. rAew (instead of wieiov), standing 
independent of the construction, see Lob. Phryn, p. 410, where several 
instances are given of constructive laxity in the case of numerals, e.g. 
ovalg wretov 4 Séxa TadayTwy, Dem. c. Aphob. 11. 341; ueép rerpaxcoxlrcoe 
byres, Joseph. Ant. xvi. 1.871. But none of {he instances there given 
precisely meet this case. 


SaSexa Aeyemvas x.r.A. It is characteristic of this gospel that the 
authority and kingly majesty of Jesus should be suggested at a moment 
when every hope seemed to have perished. 

Xeyedvas. One of the few Latin words in this gospel, perhaps used 
with a special reason, as in the case of xjvcow (ch. xxii. 17). Here 
probably the intention was to preserve the very term used by Jesus. 
The word might be suggested by the sight of the maniple (o7eipa) of 
the Roman soldiers; see note above. 


55. Ayer, ‘a robber,’ not ‘thief,’ as A.V. Cp. St John x. 1, 
where the two words are distinguished. See note, ch. xxi. 13. 


296 ST MATTHEW. [XXVE. 56— 


&abe{ounv S8acxev. See note, ch. v. 1 (caGloavros). 

According to St Luke these words were addressed to ‘the chief 
priests, and captains of the temple, and elders,’ where it appears that 
some members of the Sanhedrin had in their evil zeal joined in the 
capture. The same Evangelist adds, ‘this is your hour, and the power 
of darkness’ (xxii. 53). 


56. otro St ddov ylyovey x.r.A. These are probably the words of 
Christ, and not a reflection by the Evangelist (cp. Mark xiv. 49); if 80, 
they were, for most of the disciples, their Master’s last words. 

_ For the tense of yéyovev see notes, ch. 1. 22, xxi. 4. 


rére, closely connected with the preceding words. If this was the 
fulfilment of prophecy, their interpretation was indeed mistaken. It 
was the death-blow to temporal hopes. 


Tére...ebvyov. Note the beauty and nervous strength of this short 
clause. Each word nas its special force and its true position. &dvyor 
‘fled,’ as though by the capture of the leader the whole enterprise had 
failed. ‘Quant in periculis fuges proximorum!’ (Cicero.) 


57—68. JESUS IS BROUGHT BEFORE CataPHas. THE FIRST AND INFORMAL 
MEETING OF THE SANHEDRIN. 


St Mark xiv. 53—65; St Luke xxii. 54 and 63—65. 


8t Luke reports this first irregular trial with less detail than the 
other synoptists, but gives the account of the second formal sitting at 
greater length. 

It is not clear whether the private examination, related by St John 
Xviii. 19—23, was conducted by Annas or Caiaphas. Jesus was first 
taken to the house of Annas, whose great influence (he was still high 
priest in the eyes of the people) would make it necessary to have his 
sanction for the subsequent measures. Possibly ‘the high priest’ 
(John xviii. 19) was Caiaphas, but the expression ‘therefore Annas 
sent him bound unto Caiaphas’ (v. 24) makes this improbable. 


The subjoined order of events is certainly not free from difficulties, 
but is the most probable solution of the question: 


(1) From the garden Gethsemane Jesus was taken to Annas ; thence, 
after brief questioning (St John xviii. 19—23), 

(2) To Caiaphas, in another part of the Sacerdotal palace, where 
some members of the Sanhedrin had hastily met, and the first 
irregular trial of Jesus took place at night; Matt. xxvi. 57—68; 
Mark xiv. 52—65; Luke xxii. 54 and 6365. 

(8) Early in the morning a second and formal trial was held by the 
Sanhedrin. This is related by St Luke ch. xxii. 66—71; and is 
mentioned by St Matthew ch. xxvii. 1; and in St Mark xv. 1. 

(4) The trial before Pontius Pilate, consisting of two spares (a) a 
preliminary examination (for Which there is a technical legal 
phrase in St Luke xxiii, 14); (0) a final trial and sentence to death: 





XXXVI. 65]: \- WOTES.* 297 


The remission to Herod, recorded by St Luke only, xxiii. 7—11; 
between the two Roman trials, (a) and (5). 


The question is sometimes asked, Was the trial of Jesus fair and 
legal according to the rules of Jewish law? The answer must be that 
the proceedings against Jesus violated both (1) the spirit, and (2) the 
express rules of Hebrew jurisdiction, the general tendency of which 
was to extreme clemency. 


(1) ‘The Talmud states: ‘The Sanhedrin is to save, not to destroy 
life.’ No man could be condemned in his absence, or without a 
majority of two to one; the penalty for procuring false witnesses was 
death; the condemned was not to be executed on the day of his trial. 
This clemency was violated in the trial of Jesus Christ. 


(2) But even the ordinary legal rules were disregarded in the fol- 
lowing particulars: (a) The examination by Annas without witnesses. 
(b) The trial by night. (c) The sentence on the first day of trial. 
d) The trial of a capital charge on the day before the Sabbath. (e) 

he suborning of witnesses. (f) The direct interrogation by.t the High 
Priest. 


_ 57. dimjyayov. dxrdyev is used technically of carrying off to prison, 
Cp. Acts xu. 19, éxéAcvoer draxOnvat, ‘to be led off to execution.’ 


ovvrxOnoav. St Mark describes the members of the Sanhedrin 
nese a with Jesus (cvvépxovrat airy) to this pre-arranged ii Saeed 
meeting. 


58. tov tanperav. ‘Attendants,’ ‘retinue.’ 


59. E&ijrovv x.r.A. See above (1): to seek witnesses at all was against 
the spirit of the law. The imperfect é¢jrovy implies anxious and con- 
tinued search, 


61. Sivapat xaradioas x.t.A. The actual words of Jesus spoken 
(John ii. 19) in the first year of his ministry were, Avcare Tév vaoy 
rovrov kal év rplow nudpus éyepw avrdv, not ‘I am able to destroy’ 
he that eyepw i is appropriate to raising from the dead, and is very 

erent from olxodounoa). The attempt was to convict Jesus of 
blasphemy in asserting a superhuman power, 


63. éopx({o. Here only in N.T. Used in classical authors in the 
sense of ‘to administer an oath,’ especially the military oath (sacra- 
mentum). Possibly the word may be used here in reference to the 
charge against Jesus, dacuovov Exe. 

- 6 vids rov Geos. The Jews might have recognised Jesus as the 
Messiah, but not as the Son of God. 

64. aovelwas. See note, v. 25. 

gh Ais bheoe x.7.A. Cp. Dan. vii. 13; ch. xvi. 27, xxiv. 30, 
XXvV. . 

a tav ved. See ch. xxiv. 30. 

65. Séppntev. This act was enjoined by the Rabbinical rules. When 
the charge of blasphemy was proved ‘the judges. standing on their feet 





298 ST MATTHEW. [XXVI. 66— 


rend their garments, and do not sew them up again.’ rd iudria in the 
plural, because according to Rabbinical directions all the wnder- 
garments were to be rent, ‘even if there were ten of them.’ 


66. Evoyos «.7.A. i.e. ‘has incurred the penalty of death.’ The 
Sanhedrin do not pass sentence, but merely re-affirm their foregone 
conclusion, and endeavour to have sentence passed and judgment 
executed by the Procurator. For évoxos see note, ch. v. 22. 


67. Kortad({ayv, ‘to strike with clenched fist,’ from xé\ados, late for 
Attic xovduNifew (xdvdud0s). Cp. wotov yap xdéos ef duaprdvovres xal 
Kodagdesouevos uropueveire, 1 Pet. ii. 20. See also 1 Cor. iv. 11; 2 Cor. 
xii. 7. 

paxay, from jars, ‘a rod,’ ‘to strike with cudgels’ (Hdt. Xen. 
Dem. Polyb, al.), later, to strike with the flat of the hand. 

For of 32 with of ué» of the first clause suppressed cp. of 5¢ édicracay, 
ch. xxviii. 17. 

68. «mpodijrevcoy spiv. Observe the coarse popular idea of pro- 
phecy breaking out, according to which prophecy is a meaningless 
exhibition of miraculous power. A similar vein of thought shews 
itself in the second temptation (ch. iv. 6). 


69—75. Tue Deniay or PErer. 


St Mark xiv. 66—723 Luke ee ages John xviii. 15—18, and 


The accounts differ slightly, and exactly in such a way as the 
evidence of honest witnesses might be expected to differ in describing 
the minor details (which at the time would appear unimportant) in a 
scene full of stir and momentous incidents, Discrepancies of this 
kind form the strongest argument for the independence of the different 
gospels. St Luke mentions that ‘the Lord turned and looked upon 
ay gee John states that the third question was put by a kinsman 
of Malchus, 


69. évytqatAy. Inthe court. In Oriental houses the street door 
opens into an entrance hall or passage: this is the ‘ porch’ (xvAwa) 
of v. 71; beyond this is a central court (avA7) open to the sky and 
surrounded by pillars, The reception rooms are usually on the 
ground floor, and are built round the central court. Probably the 
hall or room in which Jesus was being tried opened upon the court. 
Thus Jesus was able to look upon Peter. 


73. Aadktd. An Aristophanic word, Aadcay aoxjoat, ‘to talk (prac- 
tise), gossip.’ The same notion of contempt underlies the word, John 
iv. 42, obxére dia THY ony Nadav miorevouev. Here thy ‘talk’ or ‘speech,’ 
as in A.V., not definitely ‘a dialect’ (Schleusner). In the LXX. it is 
used generally for ‘word’ or ‘speech.’ 
at AaAtd cov K.r.A. Peter was discovered by his use of the Galilean 

ect. The Galileans were unable to pronounce the gutturals dis- 


XXVITI.] NOTES. 299 


tinctly, and they lisped, pronouncing sh like th. Perhaps Peter said, 
«I know not the ith,’ instead of, ‘I know not the ish’ (man). 


74. Karadenar(bey. See critical notes supra. Cp. Rev. xxii. 3, where 
xard@cua is restored for xaravafepa. No other instance is cited either 
of noun or verb. They appear to be used as synonymous with dvadepua, 
‘an accursed thing,’ and avaGeuarifew, ‘to devote to destruction,’ ‘to 
curse.’ Two explanations may be given: (1) the meanings of dvd and 
xara in composition so often coincide that an interchange of the two 
prepositions in noun- or verb-forms is quite explicable; (2) the 
original forms may have been xaravddeua, xaravabenaritev, and have 
fallen by usage to xard@eua, xarabenarit¢ey, the Greek language shrink- 
ing from the union of xara and avd in composition, of which the 
instances are extremely rare. 


75. txAavorey, of loud and bitter wailing, in distinction from Saxpiew, 
‘to weep silently.’ The latter verb is found once only in N.T., John 
xi. 35, éddxpucev 6 "Inaots. 


CHAPTER XXVII. 


2. NBL, several Versions and Fathers omit Iovrly before IiAdry. 
The majority of MSS. give both names. Josephus generally has I- 
Aaros only. 


4. 8p has far higher authority than 8~e. The Ionic termination 
of 2nd person in -g7 was the usual form in late Attic, but the older 
termination in -e was retained in three verbs—fovAc—olec—b yet, 
even after -y became common in other instances, hence the variation 
in the MSS. . 


5. els rdv vadv for év 7G vag (xBL). In favour of év 7. ». AC and 
many uncials. The variation and evenly-balanced evidence is an- 
other proof of the close relationship between els and év. If els r. v. be 
the true reading a very early copyist finds év r. y. to be more intelligible 
or more natural. 


16. Origen notes that in some Codices "Incofy was read before 
Ae-yduevov in this verse and before BapaSSav in the next. There is, 
however, no good evidence for the insertion, and (as Tregelles re- 
marks) vv. 20 and 26 are fatal to it. Possibly, according to the same 
critic, the reading arose from the repetition in an uncial of the last 
letters of tyuivy, which would appear as IN and so resemble the ordi- 
nary contraction for Incoir. 

29. dv rq Seftg for dx) rip detiav. 

$4. olvov for dtos, with the more ancient MSS. A and many 
uncials have the reading of the textus receptus. 

85. Here the tertus receptus has: wa wdAnpwOy ro pynOev U0 rod 
xpopjrov’ Acepeploavro ra iwarid pov éavrois kal em rov luariopovy pov 


EBadov kAnpov. The omission is made on quite decisive evidence, the 
authorities being headed by NABDL. 


300 | ST MATTHEW. [XXVIL 1— 


49. After this verse the important MSS. NBCL insert these words: 
Eros 82 AaBdr Adyxnv Evutew adrod ray wrevpay, xal efnrOev Udwp xal 
alua. Cp. John xix. 34. Evidence from the Fathers points to the. 
very early existence of this important reading, which states that the 
Saviour was pierced while still living. The words are, however, 
rightly rejected by the best textual criticism. See Tischendorf and 
Meyer ad loc., and Scrivener (Introduction, &c. p. 472, 480), who well 
points out the danger of following without discrimination the reading 
of even the oldest and most authoritative MSS. 


54. ywvépeva, BD, some cursives and Origen ; for yeréueva NACL 
and many other uncials. 


' 66. “I for ’Iwo7: the first is supported by X*DL, Versions and 
Origen, and the second by ABC, many other uncials and Fathers. 


64. vuxrés, almost certainly a gloss, with very small support. 


Cu. XXVII. 1. Tas Seconp anp rForRMAL MEETING OF THE 
SANHEDRIN. 


‘St Mark xv. 1; St Luke xxii. 66—71; not mentioned by 8t John. 


2. Tas Detrvery To Pontius Pinate. 


St Mark xv. 1; St Luke xxiii.1; St John xviii. 28; ‘then led they 
Jesus from Caiaphas unto the hall of Judgment (or Pretorium), and 
it was early.’ 


2. IUAdrep. Pontius Pilatus was the governor, or more accurately, 
the Procurator of Judea, which after the banishment of Archelaus 
(see ch. ii. 22) had been placed under the direct government of 
Rome, and attached as a dependency to Syria. Pilate filled this 
office during the last ten years of the reign of Tiberius, to whom as 
Procurator in an imperial province he was directly responsible. In 
the year a.p. 35 or 36, he was sent to Rome on a charge of cruelty to 
the Samaritans. The death of Tiberius probably deferred his trial, 
and according to Eusebius, ‘ wearied with his misfortunes,’ he put 
himself to death. In character Pilate appears to have been impolitic, 
cruel and weak. On three signal occasions he had trampled on the 
religious feelings of the Jews, and repressed their resistance with 
merciless severity. A further instance of cruelty, combined with 
profanation, is alluded to, St Luke xiii. 1: ‘the Galileans, whose 
blood Pilate had mingled with their sacrifices.’ The name Pontius 
connects Pilate with the gens of the Pontii, to which the great 
Samnite General, C. Pontius Telesinus, belonged. The cognomen 
Pilatus probably signifies ‘armed with a pilum’ (javelin). Tacitus 
mentions Pontius Pilate in a well-known passage (dnn. xv. 44), 
‘Auctor nominis ejus Christus Tiberio imperitante per procuratorem 
Pontium Pilatum supplicio affectus erat.’ ‘Christus, from whom the 
Christians are called, suffered death in the reign of Tiberius, under 


od 





XXVIL. 5.] NOTES. 3or 


the procurator P. Pilate.’ Many traditions have gathered round the 
name of Pontius Pilate. According to one, he was banished to Vienne 
in the south of France; according to another, he ended a restless life 
by plunging into a deep and gloomy lake on Mount Pilatus, near 
Lucerne. The shallow pool, often dry in the summer months, suf- 
ficiently disproves this story. The usual residence of the Roman 
Procurator in Judea was Czsarea Stratonis (see map). 

The wish of the Sanhedrin in delivering Jesus to Pilate was to 
have their sentence confirmed without enquiry, see ch. xxvi. 66. 


tT} tyyeon. Pilate’s special title as dependent governor of an 
imperial province was ¢wirporos (procurator), or ‘high steward.’ In 
the plural jyexéves is used as a general term. Cp. éxi jyyeyovas, ch. x. 
18, and 1 Peter ii. 14. In the singular yyeuer is applied in the N.T. 
to the Procurators of Juda, as here and elsewhere to Pilate, in Acts 
xxiii. 24 and elsewhere to Felix, In Luke iii. 1, yyeuorla means the 
imperium of Cesar, xyyexovevew is used of the Propretor Quirinus, 
Luke ii. 2. In the Acts St Luke distinguishes with great historical 
accuracy the various titles of the provincial governors, See note, ch, 
x. 18, 


8—10. THe REMORSE oF JUDAS. HE RETURNS THE SILVEB 
SHexets, THe USE MADE OF THEM. Peculiar to St Matthew. 


8. Wov Sr «.rA. It has been argued from these words that 
Judas had not expected this result of his treachery. He had hoped 
that Jesus would by a mighty manifestation of His divine power 
usher in at once the Kingdom whose coming was too long delayed. 
Pe whole tenour of the narrative, however, contradicts such an in- 

rence, 

perapednOels implies no change of heart or life, but merely remorse 
or regret that a wiser course had not been followed. Cp. xai pereué- 
Aovro ras orovdas ov Setduevor, Thuc. tv. 27; ov perauédouac el xal 
pereuedduny, 2 Cor. vii. 8; Guocey Oeds xal ov perayednOjoerac, Hebr. 
vii. 21; also duerapédnra yap ra xaplopara Kai 7 KAHots TOU Ocotv, Rom. 
xi. 29. See note, ch. xxi. 29, 30. 

4. dOgov, ‘innocent,’ here and v. 24 only in N.T., der. from Ow 
(Homeria), ‘a penalty:’ coi 34, yépov, Owhy éwiOjoouer, Od. 11. 192. 
In the classics it is used (1) absolutely, d0gor éay, ‘free from penalty,’ 
or (2) with a genitive, d0gos xAnyav, Aristoph. Nub. 1413. In the 
LXX., after the Hebrew idiom, it is constructed with dao as in v. 24,' 
The expression alua d@gor occurs Ps, xliii. 21, and is frequent in 
chad asl cp. the expression vipoua: év dOgos tas xelpds pov, Ps, 
xxv. 6, 

by. ‘Thou shalt see,’ it shall be thy concern. Cp. rdée par 
Oeds Syera, Soph. Phil. 839, ‘This shall be the care of heaven.’ 
Bengel’s comment is: ‘Impii in facto consortes post factum deserunt,’ 
For the form dyy see critical notes. 

. els tov vadv. ‘Into the holy place,’ which only the priests could 
enter, 


= 


322 ST MATTHEW. [XXVIT. 6— 


dweadOdy dmi{yfaro. A different account of the end of Judas is 
given Acts i, 18, either by St Peter, or by St Luke in a parenthetical 
insertion. It is there stated (1) that Judas, not the Priests, bought 
the field; (2) that ‘ falling headlong he burst asunder in the midst, 
and all his bowels gushed out ;’ (3) that the field was called Aceldama 
for that reason, not for the reason stated in this passage. The two 
accounts are not actually inconsistent, but the key to their concord- 
ance is lost. No entirely satisfactory solution of the discrepancy has 
been given. 





6. «ls rdv xopBavay. For the prohibition cp. Deut. xxiii. 18. 


7%. dv dypov «x.7.A. Tradition places Aceldama (Acts i. 19) in 
the valley of Hinnom, south of Jerusalem. The Athenians also had 
their xepapecxés, the Potters’ Quarter, in the most beautiful suburb of 
their city, where the illustrious dead were buried. ‘ 


rots févots. i.e. for the Jews of the dispersion, Hellenists and prose- 
lytes. Itis a note of the exclusiveness of those Jews whose home 
was still the Holy Land, that a plot of ground should be set apart for 
the burial of all who were not par excellence Hebrews. See Phil. 
iii. 5. 

At the time of the Passover, when hundreds of thousands were 
crowded in a confined space, the question of burying strangers was 
doubtless urgent, 


8. ws THs oriepow (tjpépas). Cp. Latin, ‘hodierno die,’ Cic. Cat. 
11, 9, 21, and frequently. 


9. +d AnOtv«r.ArA. The citation is from Zech. xi. 12, but neither 
the Hebrew nor the LXX. version is followed exactly. The Hebrew 
literally translated is: “And Jehovah said to me, ‘Cast it into the 
treasury ;’ a goodly price that I was prised at by them. And I took 
the thirty pieces of silver, and cast them into the treasury in the 
house of Jehovah.” Zechariah, under the image of a shepherd, 
refuses any longer to lead the disobedient and divided flock, and asks 
for the price of his hire, which he then casts into the treasury. The 
discrepancy is probably due to the citation being made from memory. 
The ascription of the words to Jeremiah instead of to Zechariah may 
be assigned (1) to the same cause, or (2) explained, with Lightfoot 
(Hor. Hebr. ad loc.), by supposing that Jeremiah, who begins the 
Book of the Prophets according to one tradition, is intended to indicate 
the whole of that division of the Scriptures (see note ch. xvi. 14). Two 
other conjectures have been made: (3) That chs. ix., x. and xi. of 
Zechariah in the present Canon are the work of Jeremiah. (4) That 
in the original text the words d:4 roG wxpophrov stood alone and the 
name was added by an early copyist. The fact that St Matthew not 
unfrequently quotes in this manner without naming the book from 
which the citation is made is in favour of the conjecture. See chs, 
1, 22, i, 5, xiii, 85, and xxi, 4 (Horne’s Introd., P.1. ch. 9, § 1.) 





XXVIL. 16.] NOTES. 323 


11—26. Tae Tera serons Poxncs Pours. 


St Mark xv. 2—15; St Luke xxiii. 2—5 and 13—24; St John rviii 
2y—xix. 16. 


St Luke states the threefold charge most clearly: ‘We found this 
[fellow] (1) perverting the nation; (2) and forbidding to give tribute to 
Cesar ; (3) saying that he himself is Christ a King.’ 

Pilate, true to the Roman sense of justice, refused merely to con- 
firm the sentence of the Sanhedrin. ‘ He asked, what accusation 
bring ye against this man?’ (John xviii. 29), being determined to try 
the case. This accusation amounted to a charge of treason—the 
greatest crime known to Roman law. Of the three points of accusa- 
tion, (2) was utterly false; (1) and (3) though in a sense true, were 
not true in the sense intended. The answer or defence of Jesus is 
that He is a King, but that His ‘kingdom is not of this world,’ there- 
fore (it is inferred) the ‘ perversion of the people’ was not a rebellion 
that threatened the Roman government; see note r. 11. The defence 
was complete, as Pilate admits: ‘I find no fault in him.’ 


1. Dvd dé Bacrte’s «.r.A.; The answer of Jesus to this question, 
and His explanation to Pilate of the Kingdom of God are given at | 
length, John xviii, 33—37 ; observe especially that the servants of the 
kingdom would fight, if they fought at all, not against Rome but 
against Israel who had rejected the Messiah: ‘If my Kingdom were 
of this world, then would my servants fight that I should not be de- 
livered to the Jews.’ 


Zi Afyas. See note, ch. xxvi. 25. 
12. dwexplvaro. 1 aor. mid. for the more usual 1 aor. passive, 


Of this form four instances occur in the Synoptic gospels, three in the 
parallel accounts of the Passion, the fourth Luke iii. 16. 


14. Note the emphatic position of Alay. Reserve during his trial 
was ae last thing that Pilate’s experience had led him to expect 
from a Jew. 


15. daodvev «.r.4. The origin of this custom is quite unknown; 
St Mark says, ‘as he had ever done unto them,’ as if the custom ori- 
ginated with Pilate; St Luke has, ‘of necessity he must release;’ St 
John, ‘Ye have a custom.’ 

No trace of this custom is found in the Talmud. But the release of 
prisoners was usual at certain festivals at Rome, and at Athens 
during the Panathenaic festival prisoners enjoyed temporary liberty. 
It is not, therefore, improbable that Herod the Great, who certainly 
familiarised the Jews with other usages of Greece and Rome, intro- 
duced this custom, and that the Roman governor, finding the custom 
established and gratifying to the Jews, in accordance with Roman 
practice (see Introd. p. 22 (3)) retained the observance of it. 


16. BapaBBav=‘Son of a father,’ or perhaps ‘Son of a Rabbi.’ 
The reading, 'lnvoiy BapafBa», which appears in some copies, is rightly 
rejected by the best editors; see critical notes. As Alford remarks, 


304 ST MATTHEW. [XXVIL 17— 


wv. 20 is fatal to the insertion. St Mark and St Luke add that Bar- 
abbas had committed murder in the insurrection. 


17. ovvyypévov «.t.A. In accordance, probably, with the custom 
nained, v. 15, an appeal was’ made to the people, not to the Sanhedrin. 
Pilate was sitting on the tribunal to ascertain the popular decision; 
at this point he was interrupted by his wife’s messengers, and while ha 
was engaged with them, the chief priests employed themselves in per- 
puading the people to demand Barabbas rather than Christ. 


19. érl rod Briparos. The Sjyua, or tribunal, was generally a raised 
platform in the Basilica or court where the judges sat; here a portable 
tribunal, from which the sentence was pronounced; it was placed on 
a tesselated pavement called Gabbatha (John xix. 13). 


4 yuvi atrov. Cluudia Procula or Procla: traditions state that she 
was a proselyte of the gate, which is by no means unlikely, as many 
of the Jewish proselytes were women. By an imperial regulation 
provincial governors had been prohibited from taking their wives 
with them. But the rule gradually fell into disuse, and an attempt 
made in the Senate (a.p. 21) to revive it completely failed. ‘Severus 
Cecina censuit ne quem magistratum cui provincia obvenisset uxor 
comitaretur...paucorum hc assensu audita plures obturbabant, 
neque relatum de negotio neque Cecinam dignum tants rei censorem.’ 
Tac. Ann. 111. 83, 84. The dream of Pilate’s wife is recorded by St 
Matthew only. 


aroAda Erafov. Not ‘suffered many things’ in the sense of suffering 
pain, but ‘experienced many sensations,’ i.e. ‘ felt much.’ 


20. tvaalnicovra:«.r.A. St Peter brings out the full meaning of 
this choice: ‘ye denied the Holy One and the Just, and desired a 
murderer to be granted nnto you; and killed the Prince of life’ (Acts 
iii. 14, 15). They saved the murderer, and slew the Saviour. o 


21. tlva Oé\ere x.t.A.; Once more the question is put to the people 
(see v.17). His wife’s message had made Pilate anxious to acquit 
Jesus. But the very form of the question implied condemnation. 
Jesus was Classed with Barabbas in the category of condemned pri- 
soners. 


22, xl otv roujoe tiv “"Incotv; woeiy has the classical construc- 
tion 7: rid (instead of the usual rc rivi) here only for certain. In 
the parallel passage, Mark xv. 12, the reading of Lachm. and Treg. 
(ov \éyere om.) gives another instance, and the reading of Tisch. is 

not inconsistent with this construction. The coincidence would imply 
an exact reproduction of Pilate’s words, (the trial would be conducted 
in Greek), and the correctness of structure in this single instance 
seems to indicate the higher culture of an educated Roman. 


23. of 8 aepioods «.r.A. There is no further question even of a 
show of legality or justice: the traditional clemency is quite forgotten; 
the fanatical crowd, pressing rodund the doors of the Pretorium, 
which they cannot enter, join with excited gesticulation in one loud 
and furious cry for the blood of Jesus, PS gee ES 











XXVIL. 27.] NOTES. 305 


It is a forecast of the brutal popular cry ‘Christianos ad leones,’ 
which in that or more subtle forms doomed many martyrs in all ages. 

This is often quoted as an instance of the fickleness of popular 
favour, and a contrast is drawn between the shouts of ‘hosanna’ a few 
days before and the cries of cravpwijrw now. But when the Jews 
present at the feast were numbered by hundreds of thousands, it is 
not necessary to think that the same crowds who hailed Jesus as the 
Messiah were now demanding his death. 


%. Gov St«rdrX. St Luke relates a further attempt on Pilate’s 
part to release Jesus, ‘I will chastise Him and let Him go’ (Luke 
xxiii, 22). Will not the cruel torture of a Roman scourging melt 
their hearts? 

St John, at still greater length, narrates the struggle in Pilate’s 
mind between his sense of justice and his respect for Jesus on the 
one hand, and on the other his double fear of the Jews and of Cawsar. 
(1) He tried to stir their compassion by shewing Jesus to them 
crowned with thorns and mangled with the scourging; (2) hearing 
that Jesus called Himself the ‘Son of God,’ he ‘was the more 
afraid;’ (3) at length he even ‘sought to release Him,’ but the chief 
priests conquered his scruples by a threat that moved his fears, ‘If 
thou let this man go thou art not Cesar’s friend.’ This was the 
charge of treason which Tacitus says (Ann. 111. 39) was ‘omnium 
accusationum complementum.’ The vision of the implacable Tibe- 
rius in the background clenched the argument for Pilate, It is the 
curse of despotism that it makes fear stronger than justice. 


AaBey tSwp «.7.A. Recorded by St Matthew only. In so doing 
Pilate followed a Jewish custom which all would understand. Deut. 
xxi. 6; Ps. xxvi. 6. 

spets OfeoOe. Seo note v. 4. 

25. +d alpa atrov x.r.A. Also peculiar to Matthew. St Peter 
finds as the sole excuse for his fellow countrymen, ‘I wot that through 
ignorance ye did it, as did also your rulers’ (Acts iii.17). The prayer 
of Jesus on the cross for hia murderers was meant for these as well 
as for the Roman soldiers. 


26. dpayddAdoas. Herg and Mark xv. 15, from Latin ‘ flagello.’ 
Scourging usually preceded crucifixion. It was in itself a cruel and 
barbarous torture, under which the victim oftem perished. 


27—30. JESUS I8 MOCKED BY THE Roman SoLpiers. 
Mark xv. 16—19., J ohn xix. 1—3. 


§t Luke, who records the mockery of Herod’s soldiers, makes no 
mention of these insults on the part of the Roman guard. 
27. of orpariorat rod tyyeudvos. The Procurator’s body-guard as 
opposed to SAny rh» omeipay. 
ST MATTHEW 20 





306 ST MATTHEW. [XXVIT, 28— 


+s mpaitaptow meant originally (1) the general’s tent; (2). it was 
then used for the residence of the governor or prince, cp. Acts 
xxiii. 35; (3) then for an official Roman villa or country house; (4) 
barracks especially for the Preetorian guard; (5) the Pretorian guard 
itself (Phil. i. 18). The second meaning (2) is to be preferred here. 


SAnv tiv ordpay, ‘the whole maniple.’ The article is ex- 
plained by a passage of Josephus, B. J. v. 5. 8, where it is stated that 
during the great festivals a ‘maniple’ (cefpa or rdéypa, see Schweig- 
hauser’s Lez. Polyb. sub voc. rdyua) was kept under arms to quell 
any disturbance that might arise. It was this body that was sent to 
arrest Jesus AaBwv rhy oxeipay, John xviii, 83. Cp. Acts xxi. 31, where 
allusion is made to the same force, avéBn ddots TY xXiiapxy THs o*el- 
pus Ere Sin ovyxvvverat ‘lepovoadyu. The manipulus was the thirtieth 
part of the Roman legion, and the third part of a cohort, consisting 
therefore nominally of 200 men. Cp. Theophylact (quoted by Wet- 








stein), xovorwola &’ (60) éore crpatiwray 4 5é oxeipa o” (200). This - 


agrees with the humber of the escort sent to conduct Paul to Cesarea, 
Acts xxiii. 23. There seems to be no good reason for translating 
omeipa ‘cohort,’ in Acts x.1. Polyb. says expressly (xr. 23. 1) rpeis 
ait i * robro be xahetras 7 obvTaypya Toy wegwr rapa‘ Pwyualors Kooprif. 

The word itself, orefpa, anything twisted round like a ball of thread, 
is a translation of ‘manipulus’ (a wisp of hay). 


28. xAapiSa Koxx(yny. A soldier’s scarf, Lat. chlamys: it was 
generally worn by superior officers, but its use was not confined to 
them. This may have been a worn-out scarf belonging to Pilate; it 
is different from éc@7ra Aauwpdy, (Luke xxiii, 11), which Herod’s 
soldiers put on Jesus. Scarlet was the proper colour for the mili- 
tary chlamys; cp. ‘coccum -imperatoriis dicatum paludamentis.’ 
Plin. H. N. xx. 10. (See Dict. of Ant.) St Mark has the less defi- 
nite ropdipay; St John inariov woppupovy. Purpureus, however, is used 
by Latin writers to denote any bright colour. 


29. orédavov x.t.A. It cannot be ascertained what especial kind 
of thorn was used. The soldiers, as Bp. Ellicott remarks, would take 
what first eame to hand, utterly careless whether it was likely to 
inflict pain or no. 


6 BacAcis-rav IovSalwy. Cp. ch. ii, ¢, and xxvii. 37. 


$1, 32. JESUS 18 LED TO CRUCIFIXION. 
Mark xv. 20, 21; Luke xxiii, 26—32; John xix. 16, 17. 


St Luke has several particulars of what happened on the way to 
Golgotha, omitted in the other Gospels. The great company of people 
and of women who followed Him; the touching address of Jesus to 
the women; the last warning of the coming sorrows; the leading of 
two malefactors with Him. 


81. admiyayov. See note ch. xxvi. 57. St Mark has ¢épovou, 
possibly implying that Jesus through physical weakness needed sup- 
port on the way to the Cross. a 





XXVIL. 33.] NOTES. 307 


82. dvOpwrov Kupnvatoy. (1) ‘coming out of the country’ (Mark 
and Luke), (2) the father of Alexander and Rufus (Mark). 


(1) This has been thought to imply that Simon was returning from 
work, and hence that it cannot have been the actual day of the Feast. 
Simon was probably coming into the city for the Paschal sacrifice, 
the hour for which was close at hand. (2) Rufus is probably the 
Christian named Rom. xvi. 13, who would be known to St Mark’s 
readers. May not Simon have been one of those ‘Men of Cyrene’ 
who preached the word to Greeks when others preached to the Jews 
only? (Acts xi. 20.) The inference that he was already an adherent 
of Christ is quite uncertain. 

For an account of the foundation of Cyrene see Hdt. m1. 158 foll. 
For the origin of the Jewish colony there see Joseph. c. Apion. 11. 4: 
IIroXeuaios 6 Adyou...Kupnyns éyxpards dpxyew BovAduevos xal ray &d\Awy 
tav év Ty AtcBiy médewy els adras wépos *lovéalwy Ereuwe Karouxyjoor. 
The expression in Acts ii. 10, 7a pépn trys AtBins Tis Kara Kuprvny, 
points to its position as metropolis of the district. The Cyreniaus 
had a synagogue in Jerusalem (Acts vi. 9), of which Simon was pro- 
bablya member. Lucius of Cyrene is named among the ‘ prophets and 
teachers’ at Antioch (Acts xiii, 1) who bidden by the Holy Ghost separa- 
ted Barnabas and Saul for the work, and laid their hands on them 
and sent them away. This Lucius, according to tradition, was first 
bishop of Cyrene. The district was however connected politically 
with Crete, together with which it formed a Roman Province—this 

ement would probably, as in other cases, determine the eccle- 
siastical jurisdiction. 

Hyydpevoav. See note ch. v. 41, where the same word is used, and 
the custom referred to of which this isan instance. If, as was probable, 
Simon became a Christian, it would be his pride to have been ‘pressed 
into the service’ of the Great King. 


83—50. Tae Crucirixion anp DratH oF JEsUs. 
\Mark xv. 22—37; Luke xxiii. 3346; John xix. 18—30. 


St Mark’s account differs little from St Matthew's. §t Luke names 
the mockery of the soldiers and the words of the robbers to one another 
and to Jesus. Three of the sayings on the cross are related by St 
Luke only: ‘Father, forgive them; for they know not what they do;’ 
—‘Verily, I say unto thee, To day shalt thou be with me in paradise;’ 
- —‘Father, into thy hands I commend my spirit.’ Among other par- 
ticulars recorded by St John alone are the attempt to alter the super- 
scription—the commendation of His mother to John—the breaking of 
the malefactors’ legs—the piercing of Jesus—three sayings from the 
cross: ‘Woman, behold thy son!’ and to the disciple, ‘Behold thy 
mother!’—‘I thirst’—‘It is finished.’ St Matthew and St Mark 
alone record the cry of loneliness: ‘Eli, Eli, lama sabachthani?’ 


33, ls réwow K.7.X. The site of Golgotha is not known for certain, 
but see notes to Plan of Jerusalem; it was outside the walls, but 
‘nigh to the city’ (John xix. 20), probably near the public road wheie 


20-=-2 


/ 


308 + GT MATTHEW. [XXVIL 34— 


people passed by (v. 39), it contained a garden (John xix. 41). The 
name, which=‘place of a skull,’ is generally thought to be derived 
from the shape and appearance of the hillock or mound on which the 
crosses were reared. This, however, is uncertain. Pictures often 
mislead by representing the crucifixion as taking place on a lofty hill 
at a considerable distance from the city. 

The English ‘Calvary’ comes from the Vulgate translation of Luke 
xxiii. 83, ‘Et postquam venerunt in locum qui vocatur Calvaria.’ 
Calvaria=‘a bare skull.’ 


34. olvov x.r.A. ‘Wine mingled with myrrh’ (Mark). This was 
the ‘sour wine,’ or posca, ordinarily drunk by the Roman soldiers. 
‘Vinum atque acetum milites nostros solere accipere: uno die vinum, 
alio die acetum’ (Ulpian, quoted by Wetstein). The potion was a 
stupefying draught given to criminals to deaden the sense of pain. 
‘Some of the wealthy ladies of Jerusalem charged themselves with this 
office of mercy’ (Lightfoot, ad loc.). Jesus refuses this alleviation of 
his sufferings. 


85. oravpdcavres. From the fact of the titulus or inscription 
being placed over the Saviour’s head, it is inferred that the cross on 
which He suffered was such as is usually shewn in pictures, the cruz 
immisea (+) or Latin cross as distinguished from the crux commissa (T) 
or the cruz decussata (x), the form of cross on which St Andrew is said 
to have suffered. The height was from 9 to 12 feet; at a short distance 
from the ground a projecting rest supported the sufferer’s feet, which, 
as well as the hands, were nailed to the cross. 

According to St Mark (xv, 25) the Crucifixion took place at the third 
hour—nine o’clock. St John (xix. 14) says it was about the sixth hour 
when Pilate delivered Jesus to be crucified. 

This discrepancy has received no entirely satisfactory solution. It 
has however been suggested that St John, writing at a later period and 
in a different part of the world, may have followed a different mode of 
reckoning time. How easily such difficulties may arise can be seen by 
the curious fact that noon, which means the ninth hour (nena hora) 
or three o’clock, is now used for twelve o’clock, The explanation 
would be difficult to those who did not know the historical facts. 

Svepeploavro «.7.A. St John describes the division more accurately ; 
they divided His iuaria, or outer garments, but cast lots for the seamless 
x:rwy, or tunic. The latter is said to have been a dress peculiar to 
Galilean peasants. 

The Greek of the quotation from Ps, xxii. 18 (see below) does not 
convey the same distinction. 


36. éry avroy, fearing lest a rescue should be attempted by the 
friends of Jesus. 


37. wiv alrlav x.t.A, It was the Roman custom to place on the 
cross over the criminal’s head, a titulus, or placard, stating the crime 
for which he suffered. St John records Pilate’s refusal to alter the 
Inscription, and mentions that the title was written in Hebrew and 
Greek and Latin. ; 


° 








XXVII. 44.] NOTES. 309 


rileds trav IovSalev. See note ch. ii. 2. 
whe inscription i is given with slight variations by the four Evangelists. 
6 Baodeds Tér Iovdalwy (Mark xv. 26). © Baocreds rédv "lovdalwr obros 
(Luke xxiii. 38). "Inoous 6 Nafwpaios 6 Bacveds tar Tovdalwy (John 
xix. 19). This variation points to the independence of the different 
Gospels, and also indicates that a real though not a verbal accuracy 
should be looked for in the records of the Evangelists. 


88. Svo Ayoral, ‘Two robbers’; in all probability partners in the 
crime of Barabbas. The mountain robbers, or banditti, were always 
ready to take part in such desperate risings against the Roman power. 
In the eyes of the Jews they would be patriots. 

Josephus tells of one leader of robbers who burnt the palaces in 
Jericho (B. J. 1. 6), and of another who for twenty years had wasted 
the country with fire and sword. 

Note the absence of av’rov after Sef» and eiwrtuwy. See notes, 
ch. xxv. 3] (1). 

39. See Ps. xxii. 7, This was not a Psalm of David, but was pro- 
bably ‘composed by one of the exiles during the Babylonish Captivity... 
who would cling to the thought that he suffered not only as an indi- 
vidual, but as one of the chosen of God. But it has more than an 
individual reference. It looks forward to Christ.’ Dean Perowne on 
Ps. xxii. 

40. é xarodtov «.r.A. This is the mockery of the Jewish populace, 
who have caught up the charges brought against Jesus before the 
Sanhedrin. The taunts of the soldiers are named by St Luke alone: 
‘If thou be the King of the Jews, save thyself’ (xxiii. 37). 

41. of dpxupeis x.r.X. Members of the Sanhedrin, the ‘rulers’ of 
Luke xxiii. 35. 

42. dAdovs toworev k.7.X. These words in the original would recall 
the ‘hosannas’ in the Temple which had enraged the chief priests; see 
note, ch. xxi. ¥. They also connect themselves with the name of Jesus 
(cwrnp). 

Bactreis ‘I ova Comp. 6 Bacireds raw 'lovd. supra v. 37, and 
see John i, 49, xii. 

43. «mérolev x.T. in Bee Ps. xxii. 8 [LXX. xxi. 9]: #rriwev én 
Kupror, puodc Ow avrdy cwodtw avrdv Sri OéXec avrdv. The chief priests 
unconsciously apply to the true Messiah the very words of a Messianic 
psalm. 


el Ota atréy. A late construction frequent i in LXX. Cp. the quo- 
tation chs. ix. 13 and xii. 7: Edeov €\w wal ob Ovolay (Hos. vi. 6). On 
the still more unclassical idiom, 0é\wy ev trarewodpoovry, Col. ii. 18, 
see Bp. Lightfoot ad loc. 

44. 7d 8’ airdn.r.A, They would naturally catch at the thought 
that the deliverer failed to give deliverance. St Luke alone relates that 
‘one of the malefactors which were hanged railed on him...the other 
answering rebuked him.’ It is by no means impossible that the 
penitent robber may have seen and heard Jesus in Galilee, 


310 ST MATTHEW. [XXVIT. 45— 


45. dad 8 ferns x.t.A. From 12 to 3 o’clock in the afternoon, the 
hours of the Paschal sacrifice. 


oxoros éyévero x.7.4. Not the darkness of an eclipse, for it was the 
time of the Paschal full moon, but a miraculous darkness symbolic of 
‘that solemn hour, and veiling the agonies of the Son of Man, when 
humar soul and body alike were enduring the extremity of anguish 
and suffering for sin. 


46. "HAL qAl, Aeud caBaySavel; (Ps. xxii. 1). Sh’baktani is an 
Aramaic form and occurs in the Chaldee paraphrase for the Hebrew 
’azabtani. Such quotations of the Aramaic are very valuable and 
interesting as evidence of the language most familiar to Jesus, and 
also of the reverent accuracy of the Evangelists. 

The repetition, @cé pov, Océ pov, gives a deeply pathetic force; 
cp. ch. xxiii. 37. It is an expression of utter loneliness and desolation, 
the depth of which it is not for man to fathom. Yet, ‘it is going beyond 
Scripture to say that a sense of God’s wrath extorted that cry. For to 
the last breath He was the well-beloved of the Father, and the repeated 
‘My God! My God!’ is a witness even then to His confidence in His - 
Father’s Love’ (Dean Perowne. Ps. xxii. 1). 

Just as we are permitted to know that a particular passage of 
Zechariah was passing through the Saviour’s mind as He crossed the 
valley of Kedron, so now we learn that Jesus, who in his human agony 
on the Cross had watched the various incidents that brought the words 
of that particular Psalm to his soul, found no words more fit to express 
the sense of awful desolation in that dark hour than the cry of the 
unknown psalmist—a captive perhaps by the waters of Babylon—in 
blot Nk was such deep sorrow that it was like the sorrow of the 
Son of Man. 


Qeé. Noticeable as perhaps the only instance of this—the regular 
form of the vocative of @eds. 

ivatr(; Elliptical for iva ri yévnrat; ‘in order that what may happen?’ 
So ‘to what end?’ precisely synonymous with eds ri (Mark xv. 34). 


éyxar&umes; Cp. John xvi. 32: liod Epyerat wpa kal éhprvdew tra 
oxopm a0 Rre éxacros els rd tdta kdue pwovoy dpjre* kal ovk elul povos Sti 6 
op her’ 400 early, Now even the sense of the Father’s presence 
was lost. 

This was probably the fourth word from the cross; the fifth ‘I thirst’ 
(John); the sixth ‘It is finished’ (John); the seventh ‘Father, into thy 
hands I commend my spirit’ (Luke). It is thought by some that after 
these words the darkness, which had lasted to the ninth hour, rolled 
away; Others think that it lasted till the death of Jesus. 

The thought of the Saviour’s loneliness upon the cross has perhaps 
never been more feelingly expressed than in the smaller of Vandyke’s 
two pictures of ‘Christ on the Cross’ in the Museum at Antwerp—the 
single figure dimly seen with none beside Him, or near, and a back- 
ground of impenetrable darkness. 


_ 47. ‘HXlay «7.4. This was probably spoken in pure mockery, not 
in @ real belief that Jesus expected the personal reappearance of Elijah. 








XXVIL 52.] - NOTES. KRe 


Wetstein notes that there were tales current among the Jews of the 
intervention of Elijah to rescue persons from the imminent peril of 
a 

AaPev owsyyow «7.4. The soldiers’ sour wine (posea), the 
Ory or hyssop stalk (John), and the sponge, were kept in readiness 
to quench the sufferers’ thirst. 

49. ddes Geper. We must understand this to mean either (1) leave 
him, do not assist him; or (2) leave it, do not give the draught to him; 
or (3) ages coaleaces with the verb following as in modern Greek, and 

=‘let us see.’ For the construction cp. ch. vii. 4 and Luke vi. 42. 
In Mark the words dgere Hwpe are put in the mouth of him who 
offered the wine to the Saviour. There dgere may mean, ‘let me alone.’ 


50. xpdtas hevy peyaAy. Perhaps an inarticulate cry is meant, or 
perhaps the sixth word from the cross, reréXeoraz. John xix. 30. 

dspijey x.7.. As in classical Greek, Hdt. rv. 190, pud\docorres éxedy 
anly TI” yuxny: and Eur. Hee. 571, erel 3 agdjxe weevpa. St Luke 
preserves the exact words, wdrep, eis xeipds gov raparieua: rd xrevpd 
pou (xxiii. 46). 


51—56. EvENTs THAT FOLLOWED THE CRuciFrxion. (1) Toe VE or 
THE TEMPLE RENT; (2) THE EARTHQUAKE ; (3) THE SAINTS ARISE ; 
4) THE CENTURION AT THE Cross; (5) tHe WaTcHING OF THE 
OMEN. 
Of these, (2) and (3) are peculiar to St Matthew. 

Mark xv. 38—41; Luke xxiii. 45, 47—49, where the grief of the 
spectators is an additional fact. St John omits these ineidents, but 
records the breaking of the malefactors’ legs and the piercing of Jesus’ 
side. 


51. td Kataréracpa «.t.A. The veil meant is that which sepa- 
rated the holy of holies from the holy place. The rending of the veil 
signifies that henceforth there is free access for man to God the 
Father through Jesus Christ. Cp. ‘Having therefore, brethren, bold- 
ness to enter into the holiest by the blood of Jesus, by a new and 
living way, which he hath consecrated for us, through the veil, that 
is to say, his flesh’ (Heb. x. 19, 20). The incident would be observed 
and made known to the Church by the priests, of whom afterwards 
‘a great company were obedient unto the faith’ (Acts vi. 7). 


éoyx(orby...els S00. Examples of this expression are given from 
Polybius, Lucian, and other late authors. St Luke has the more 
classical idiom, écxla@y 7d xaram. Tov vaov pécor. 


52. Tov Kexopnpévov dylwv. KoudicGa twice in this gospel, here 
figuratively of death; ch. xxviii. 13, of literal sleep. The figure is 
quite classical, as ws 6 wey ad6e weodw Kounoaro xaAKEov Urvoy, Il. r. 241. 
Cp. the beautiful lines of Moschus, Jd, 11. 109—111: 


Gupes 8 of peyddor xal Kaprepol 9} copot Avdpes 
dmmore w para Oavaytes dvaKoo. ev X Govt Koll 
evdoues €U pada pakpdy drépnova viyperov Uavov. 


312 ST MATTHEW. [XX VIT. 53— 


and Verg. Zn. vr. 277, ‘et consanguineus leti sopor.” With Christianity 
it became the usual word to express the sleep of death, see 1 Cor. xv. 
6, 18; hence xounrypsoy (cemetery), the resting-place of the dead. 

58. dk rev pynpelov. There were doubtless other tombs besides 
Joseph’s near 0 , 

tyeporty, late in this sense. 

64. dard os. The centurion m command of the guard of four 
soldiers who watched the execution. It is interesting to think that 
this officer would in all probability generally be quartered in the gar- 
rison town of Cesarea, where the centurion Cornelius (Acts x. 1) was 
also stationed. 


As the Roman centurions were not chosen so much for impetuous 
courage as for judgment, firmness and presence of mind, there were 
doubtless many noble and thoughtful characters among them; cp. 
(especially the last phrase): BovAorra: 32 elvas rods rakidpxous (centurions) 
obx otTw Opacets xal diAoxwiduvous ws iryeponxods Kal craclmous Kal Badeis 
Gov Tals Wuxais x.7r.X. Polyb. v1. 24. 9. 

drAnbas Ccod vids Fv otros. In Luke xxiii. 47, Syrws 6 AyOpwwros ovros 
Sixasos 7v—a translation of St Matthew's phrase for Gentile readers. 

Staxovovoa:. The beginning of the ministry of women—the female 
diaconate—in the Christian Church. The loving tendance of these 
women is a relief to the dark picture of the ‘afflictions of Christ,’ a 
relief recognised and feelingly expressed by all the great medisval 
painters. 7 

56. St Mark (xv. 40) specifies the group as ‘Mary Magdalene, and 
Mary the mother of James the less (rather, the little) and of Joses, 
and Salome.’ . 

Mapla 3 MaySaAnvr{. Mentioned here for the first time by St 
Matthew. She was probably named from Magdala (Mejdet) on the 
Lake of Gennesaret; see map. She had been a victim of demo- 
niacal possession, but was cured by Jesus (Luke viii. 2), and then 
joined the company of faithful women who followed Him with the 
Twelve, Mary Magdalene is named by St John as standing by the 
cross of Jesus, together with ‘his mother, and his mother’s sister, 

the wife of Cleophas’ (xix. 25). With these she watched the en- 
tombment of the Lord, and, after the Sabbath rest, early in the morning 
she was present at the sepulchre with sweet spices to anoint Him. 

The great Italian painters have identified Mary Magdalene either 
with the ‘woman that was a sinner’ who anointed Jesus in the house 
of Simon the Pharisee (Luke vii. 36—50), er with Mary the sister 
of Lazarus. But neither identification can be sustained on critical 
grounds, 

ans x.7.X. Perhaps the same Mary who was the wife of 
Cleophas, Clopas, or Alphsus (different forms of one name), men- 
tioned John xix, 25. If so, according to one interpretation of the 
passage in John, the sister of the Blessed Virgin. 


j piitnp «.7.A. Salome. See ch. xx. 20. 





XXVII. 59.) NOTES. 313 


The record of the names of these women and the special note of 
their presence seems intended to be an express testimony to their 
high courage and devotion, which kept them on the scene of danger 
when the disciples had fled. The deed of them contrasts with the 
words of Peter and of all the Apostles (eh. xxvi. 35). 


57—66. THe EWroMBMeENT. 
Mark xv. 42—47; Luke xxiii. 50—56; John xix. 388—42. 


Vv. 62—66 are peculiar to St Matthew. St Mark notes the wonder 
of Pilate that Jesus was already dead, and the evidence of the centu- 
rion to the fact. St John mentions the co-operation of Nicodemus—’ 
like Joseph, a member of the Sanhedrin, who ‘consented not to the 
deed of them;’ who brought ‘a mixture of myrrh and aloes about a 
hundred pound weight.’ 


57. Arimathea is generally identified with Ramathaim-zophim, on 
Mount Ephraim, the birth-place of Samuel (1 Sam. i. 1), the site of 
‘which is undetermined. Many authorities p if much nearer to 
Jerusalem than the position indicated in the map. 


*Ieo%{d. From the other two Synoptic Gospels we Iearn that he 
was ‘an honourable (Mark) counsellor (Mark and Luke),’ i.e. a mem- 
ber of the Sanhedrin. Like Nicodemus, he was a secret disciple of 
Jesus, and must undoubtedly have absented himself from the meet- 
ings of the Sanhedrin when Jesus was condemned. He ‘had not 
consented to the counsel and deed of them’ (Luke). 

An ancient but groundless legend has connected Joseph of Arimathea 
with Glastonbury, where, it is said, he built of osier-twigs the first 
Christian Church in England. It is with this legend that the ‘Quest 
of the San Grail’ is connected. 


58. é&&&Kevoev drodso0jvar, after having ascertained from the centu- 
rion that Jesus was dead. Usually those who suffered crucifixion 
lingered for days upon the eross. By Roman law the corpse of a 
crucified person was not buried except by express permission of the 
Emperor. A concession was made in favour of the Jews, whose law 
did not suffer a man to hang all night upon a tree. Deut. xxi. 23. 
(See Jahn, Bib. Ant. 296.) ‘The readiness of Pilate to grant Joseph’s 
request is quite in accordance with his anxiety to release Jesus and 
his displeasure against the Jews. If Joseph had not made this 
request, the body of Jesus would have been placed in one of the com- 
mon burying-places appointed by the Council’ (Lightfoot, Hor. Hebr. 
ad loc.). : 


59. tyrutfcocayv, an Aristophanic word, meaning, ‘to wrap or 
envelope closely,’ so to swathe the dead body with bandages. Cp. 
Acts v. 6, where ovoré\\e is used in a similar sense, and John xi. 44, 
dedenévos rovs wodas cal ras xelpas Keiplas, cai 7 bys avrod govdapip 
weptedédero. 





320 ST MATTHEW. [XX VIIL 20. 


20. ped’ Speoow ely’. The Lord Jesus had already taught His disciples 
during the forty days how He could be present with them and yet be 
unseen by them. They could then the more easily believe this pro- 
mise. 

wacas tds tipépas. ‘All the days,’ not at intervals during the days 
(80? tyepdy reacepaxovra déxravouevos, Acts i. 3), but continuously on 
each and all the days between now and the completion of the Hon. 


fog THS K.7T.A. See note ch, xiii. 39. The last words of St Matthew's 
Gospel solemnly on the ear, the sense of the continual presence of 
Christ is not broken even by an account of the Ascension. No true 
subject can doubt that the King is enthroned in Heaven. 





INDEX TO NOTES. 


I. ENGLISH. 


Abomination of desolation, 268 

Accentuation, 138, 267 

Aceldama, 302 

A#on, end of the, 192 

Agony in the Garden, 292 

Ahimelech, 177 

Almegiving, 126 

Analysis of Gospel, xxii. 

Andrew, call of, 109; name, 161 

Anise, 261 

- Annas, 296 

Aorist, use of in N. T., 1753 see 
also 119, 130, 134, 143, 150, 227, 
257, 319 

— imperative, 99 
— late form of, 114, 118 

Apostles, meaning of word, 160; 
mission of, 160; list of, 160 

Appearances of our Lord after the 
Resurrection, 317 

_ Arimathea, 313 

Arrest of Jesus, 294 

Article, the definite, 105, 150, 151, 
230, ’306 

Asaph the Seer, 191 

Ass, 240 

Augment, 142 


Banks, 133, 278 

Banquet, kingdom of heaven com- 
pared to a, 147 

Baptism, of John, 97; meaning of, 
97; our Lord’s, 102; form of ea- 
joined by Christ, 319 


ST MATTHEW 


Bar, meaning of, 210 

Barabbasa, 303 

Bartholomew, meaning of name, 
ee identified with Nathanael, 
161 


Baskets, different words for, 200, 
207 


Beelzebub, meaning of, 166 

Bethany, 240, 242, 244 

Bethlehem, 86, 88, 92 

Bethphagé, 240 

Bethsaida, 173; question of two 
places called, 199 

Betrayal of Jesus, 287. See Arrest 
of Jesus 

Binding and loosing, meaning of, 
212, 223 

Birds, 134, 135, 164, 167 

Blasphemy, 297 

Blindness, cause of prevalence in 
the East, 157; cure of, 157, 239 

Brethren of the Lord, theories con- 
cerning, 184, 194 

Bushel, 118 


-Crsarea Philippi, 209, 210 


Caiaphas, 284, 296 

Calvary, 307 

Camel’s hair, 97 

Canaanite woman, the, 205 

Cananite, Simon the, 161; mean- 
ing of word, 161 

Candle. See Lamp : 

Capernaum, 108, 173 : 


21 


322 


Centurion in Herod’s army, 146; 
Roman, 312 

Charoseth, 289 

Chief Priests, 244, 284 

Chorazin, 173 

Christ, meaning of, 82 

Church of the future, 164; Chris- 
tian, 211; meaning of word, 211; 
Jewish, 223 

Cleansing of the Temple, 243 

Clothes, 124, 241, 269; rending of, 
297 

Commandments, the, in regard to 
the New Law, 119; enumerated, 
230; the greatest, 255 

Comparative degree, 220 

Corban, 121, 203 

Corn, plucking ears of, 177 

Cowardiee, 150 

Cross, 168; different kinds of, 303 

Crown of thorns, 306 

Cummin, 261 

Cup, meaning of, 237 


Dative case, 197 

David and the shewbrea1, 177 

David, son of, 205, 239, 256 

Decapolis, 111 

Demoniacs, 150, 157 

Denarius, 225, 234, 253 

Destruction, miracles of, 151, 244 

Devil, meaning of name, 105 

Devils, Greek word for, 111, 151 

Disciples of John, 154 

Discourses peculiar to Matthew, 
xxi, 

Divorce, 83, 122, 226, 227 

Dogs, 206 

Drachma, 219 

Drowning, 221 


Egypt, 91 

Elijah, 216, 217 

Epilepsy, 218 

Eternal, 281 

Eucharist, 290 

Evenings, between the, 199 
Evil eye, 133, 236 


Fasting, 105, 132, 154 


INDEX. 


Fig-tree, cursing of, 244; early kind 
of, 245; parable of, 272 

Final infinitive, 104, 167 

Final sentences, 84 

Five thousand fed, 199 

Flowers, 135 

Forgiveness, 224 

Four thousand fed, 207 

Fragments, proper meaning of, 200 

Friend, meaning of, as an address, 
236, 294 

Future tense, 126, 224 


Gadara, 150 

Galilwans, dialect of, 298 

Galilee, ministry in, 107; meaning 
and history of, 107 

Garment, hem or fringe of the, 202, 
258 

Gehenna, 120, 211, 260 

Genitive case, 120,177 

— of infinitive, 91 

Gennesaret, Lake of, 108, 185; lani 
of, 201 

Gerasa, 150 

Gergesa, 150 

Gesture and looks of Jesus, 231, 
243 

Gethsemane, 292 

Goats, 279 

Golgotha, 307 

Gospel, meaning of word, 80 

Greek names among the apostles, 
161 

Guards at the Cross, 312; at the 
Sepulchre, 318 


Habba as a Messianic title, 83, 242 

Hebraisms, 168, 169, 174, 177, 230, 
247, 249 

Hebrew original of St Matthew's 
Gospel, xviii. 

Hell, two Greek words for, 211, and 
see Gehenna 

Herod the Great, 86, 239; Antipas, 
ae 226; Archelaus, 239; Philip, 
19 

Herodian family, xxxii, 

Herodians, 252 

Herodias, 196, 226 





INDEX. 323 


High-priesthood, no longer heredi- 
tary, 284 ; 

Hinnom, valley of, 120 

History, external during Christ’s 
ministry on earth, xxvii. 

Holy Ghost promised to the Apo- 
stles, 165; sin against the, 181 

Hosanna, meaning of word, 241 

Hosea quoted, 93, 154, 178 


Immortality, proof of, 254 

Imperative (Hebrew), 230; aor. and 
pres., 230 

Imperfect tense, 102, 143, 145, 156, 
197, 200 

Infinitive, final, 104, 118 

Innocents, massacre of, 93 

Inscription, or title on the Cross, 
308 

Irenzeus’ testimony concerning St 
Matthew, xviii. 

Isaiah quoted, 84, 85, 95, 108, 179, 
187, 204, 241, 243 

Iscariot, meaning of, 162 

Ish, 299 

Itacism, 151 


Jairus, daughter of, 156 

James, different persons called, 161 

Jeremiah quoted, 92 

Jericho, 239 

Jerusalem, fall of as a type of the 
end of the world, 215, 265; 
population during passover, 242; 
Jesus weeps over, 263; Aramaic 
form for used once by St Matthew, 
263; horrors of siege, 269 

Jesus, meaning of name, 84; date 
of birth, 86; Baptism, 101; 
Temptation, 104; Crucifixion, 
308; Resurrection, 316 

John the son of Zebedee, call, 109; 
one of the three present at the 
raising of Jairus’ daughter, 156; 
at Transfiguration, 216; at Agony 
in the garden, 292 

John the Baptist, preaching, 95; 
imprisonment, 170; death, 198 

Jonah, the sign of the prophet, 183, 
29 


Jordan, fords of the, 102 

Joseph, husband of the Virgin Mary, 
both genealogies shew descent of, 
80, 82; son of Heli, and probably 
first cousin to Mary, 82 

Joseph of Arimathexa, 313 

Jot, 119 

Judas Iscariot, probably a non- 
Galilean, 162; betrays Jesus, 
294; remorse of, 301; end of, 
214, 302 

Judas or Jude, three persons named, 
161 


Jude the apostle, also called Leb- 


beus and Thaddeus, 161 
Judgment on others, 138 
Judgment, day of, 279 


Kedron, valley of, pinnacle over- 
looking, 105; Jesus crosses in tri- 
umph, 242; and on His way to 
Gethsemane, 292 

Keys, significance of, 212, 259 

Kingdom of God, or of heaven, 
meaning of, 96; relation of, to 
sermon on the Mount, 112; com- 
pared to a banquet, 147; keys of, 
212; rank in, 238 


Lamp, 118 

Last Supper, 288 

Leaven, 190, 209 

Lebbezus, 161 

Leper and leprosy, 145, 163 

Levi. See Matthew 

sa aia senses of word, 168, 
2 

Lilies, 135 

Little ones, meaning of, 169, 221 

Locusts, 97 

Lord’s prayer, 128—132 

Love or agapé, 267 

Lunatic, 111; cure of, 218 


Macherus, scene of John the Bap- 
tist’s imprisonment, 107; ard 
death, 197 

Magdala, or Mejdel, 207 

Magdalene. See Mary 

Magi, 87 


324 


Malachi quoted, 171, 217 

aria his ear cut off by St Peter, 

Mammon, 134 

Marriage, 226; customs of, 82, 154, 
226, 252, 275 

Marriage-feast, parable of, 251 

Mary Magdalene, account of, 312; 
at the Cross, 312; at the resur- 
rection, 316 

Mary the Virgin, genealogy of, 82; 
her betrothal, 83; subject of pro- 
phecy, 85 

Mary, sister of Lazarus, anoints 
Christ, 285 

Mary, mother of James and Joses, 

2 

Matthew, life of, xi.; call, 153; 
change of name, xi.; service un- 
der Herod Antipas, xii. ; preaches 
to the Jews in Palestine, xiv. ; 
and in other eee xiv.; cha- 
racter, xiv.; death, 

Matthew, Gospel apeding to; ori- 
gin, authorship, and date, xv.; 
special reference to Jews, XvVi.; 
style, xvi. ; Hebrew original, xviii. ; 
analysis of, xxii. 

Messiah, meaning and origin of 
title, 82; false, 266 

Metayer system, 248 

Micah, quoted, 89 

Middle Voice, 135 

Mills in Palestine, 273 

Millstone, 221 

Miracles peculiar to Matthew, xxi. 

names for, 245 

Money, different kinds and value of, 
121, 163, 225, 234, 253, 286, 287 

Money-changers, 243 

Moses, 216 

Mount of Transfiguration, 216 

Mustard seed, 190 


Nathanael identified with Bartho- 
lomew, 161 

Nativity, date of, 85 

Pecos. meaning of expression, 

Nazareth, 85, 93, 94, 108 


INDEX. 


New Testament, 291 

Nicodemus, a secret disciple of 
Jesus, 318; assists at the burial, 
813 


Oaths, 123 
Optative mood, 179 
Oven, description of, 136 


Painters and pictures, illustrations 
from, 102, 198, 218, 310, 312 

Paneas, 210 

Pantenus, ) testimony as to &t 

Papias, Matthew, xviii. 

Parables, peculiar to Matthew, xx1.; 
meaning of word, 186; reason for 

= teaching by, 186, 187, 191 
aralysis, 

oper ae 146, 152 

Parousia, 266 

Participles, 83, 208 

Passion foretold, 212, 218, 236 

Passover, account of; meaning of 
word, 283; account of ritual, 289 

Pearls, 139 

Perea, 226 

Perfect tense, 116, 152, 193, 241 

Periblem, 136 

Persecution, 116, 165 

Peter, confession, 210; one of the 
Three at raising of Jairus’ daugh- 
ter, 156; at Transfiguration, 216; 
at Garden of Gethsemane, 292; 
denial of Christ by, 298 

Pharisees, 98, 153; coalition with 
Sadducees, 208 

Phylacteries, 257 

Pilate, procurator of Judma; his- 
tory; character; name; tradi- 
tions concerning, 300; trial of 
Jesus before, 303; attempts to 
Bave Jesus, 305 ; gives the body 
of Jesus to Joseph, 313 

Pilate’s wife, 304 

Plant life, 190, 272 | 

Plural, 135, 143, 198 

Poetical element in N. T., xxxv. 

Pretorium, 306 

Prayer, 127; the Lord’s, 128 

Present tense, 89, 134, 152, 278, 314 














INDEX. 


Prisons, 280 

Procurator, 300 

Prophecies, how fulfilled, 84 
Psalms quoted, 106, 115, 310 
Publicans, 125, 153, 223, 247 
Punctuation, 169 

Purple robe. See Scarlet robe 


Rabbi, 258 

Rabbinical sayings, 122, 203, 212, 
218, 258, 261 

Raca, 120 

Ransom, meaning and derivation, 
239 

Release of prisoners at Passover, 


Restoration of all things, 217, 232 

Resurrection, proof of, 254; our 
Lord’s, 316; foretold, 213, 218, 
236 

Riches, 231 

Robbers or bandits, 243, 309 

Rome, Archelaus and Antipas re- 
sided at, 196 

Rooms, uppermost, 258 

Rulers of synagogue, 110, 229 


Sabbath, observance of the, 177; 
flight on the, 269 

Sabbath day’s journey, 269 

Sadducees, account of, 98; tempt 
Jesus, 254 

Salome, mother of Zebedee’s chil- 
dren, 237, 813 

Salome, daughter of Herodias, 196 

Salt, 117 

Samaritans, 162 

Sanhedrin or Sanhedrim, 89, 284; 
first meeting at our Lord’s trial, 
296; second meeting, 300 

Satan, meaning of name, 105 

Scarlet robe, 306 

Scourging, 305 — 

Scribes, 143; of the Kingdom of 
heaven, 193 

Seine or drag net, 193 

Sermon on the Mount, 112—143 

Shekel, 219, 301 

Shewbread, 177 

Simon of Cyrene, 307 


325 


Simon Peter. See Peter 

Simon the leper, 285 

Sins, forgiveness of, 152 

Sitting, the position of a teacher, 
113, 257; on the right hand, 256 

Slaves and slavery, 100, 133, 147, 
238, 287 

Sleep of Jesus, 150 

Son of man, 149 

Sower, parable of, 186 

Speira, 306 

Spikenard, 285 

Star, in the east, 87; appearance of 

- the Messiah connected with, 88 

Subjunctive mood, sequence of on 
historical tenses, '178, 201; re- 
lation of with future, 188, 224 

Supper, the last, 287; order and 
incidents of, 288 

Swine, destruction of, 151 

Synagogue, account of, 110; al- 
lusion to, 166 

Syropheenician. See Canaanite 


Tabor, 216 

Talents, value of, 224; parable of, 
277 

Tallith, fringe of, 202, 258 

Tares, meaning of parable of, 189 

Tax-gatherers. See Publicans 

Temple, cleansing of the, 243; de- 
struction of, foretold, 264; veil 
of, rent in twain, 311 

Temptation, different accounts of, 
103; how to be viewed, 104 

Tetrarch, meaning of, 196 

Thaddeus, 161 

Thief. See Robber 

Thirty pieces of silver. See Shekel 

Tiberias, 199 

Time, divisions of, 199, 200, 235; 
reckoning of, 216 

Title on the Cross, 308 

Tombs at Gergesa, 150 

Trade, 277 

Traditional sayings of Christ, 136, 
164 


Traditions, 203 
Transfiguration, 216 
Transitional particles, 90 


326 


Treasury. See Corban 
Trial of Jesus Christ, order of the, 
296 


Tribute money or Temple tax, 219; 


Roman, 253 
Triclinia, 258 
Trumpet, 127 
Tunic, 124 


Vespasian, 90 

Vinegar, 308 

Vineyard, savibls of labourers in 
the, 233 

Virgin, the. See Mary 

Virgins, parable of the ten, 275 

Voice from heaven, 102 


INDEX. 


Watch at the Sepulchre, 315 
Watches, division of night into, 
200 


Wilderness of Judma, 95, 104 
Wine, 155 
yy ords from the Cross, 307, 310 


Ycke, meaning of, 176 


Zealot, Zealots, 98; Simon, the, 
161; excesses of at siege of Je- 
rusalem, 268 

Zebedee, sons of, 237 

Zechariah, the prophet, 241, 291, 
802; the priest, 203 











II. GREEK. 


ayarday, 125 
aydmrn, 103, 267 
ayamrnrés, 103 
ayyapetew, 124, 307 
dyvagqos, 155 
aderoés, 258, 318 
adnpovety, 292 
@éns, 211 
abwos, 301 
alrety, 140 

aldv, 192 
alwys, 281 
dxayv0a, 141 
dxépavos, 164 
axptBodv, 90 
adAdBacrpoy, 285 
aXas, 117 
anrzels, 109 
dAwv, 101 
apeépepvos, 318 
apy, 119 
augiBrnorpor, 109 
dv omitted, 290 
avarpey, 93 
avacracts, 254 
avaron\y, 88 
avaxwpev, 92 
avrda\\aypa, 214 
av7l, 220, 239 
cay vopos, 184 
amayew, 297 


a7raé Neybpeva, 129, 167, 179, 238 


a7réxew, 127 

aro, 98, 138, 141, 201 
a 7rodexaroby, 261 
azroxaragcracis, 217 


droxplvecOa, 102, 174, 303 
arocrodos, 160 

apros, 129, 136, 177, 199 
dpxiepe’s, 244, 284 
doparlgew, 315 

av\7, 298 

avrnral, 156 

avros, 100, 110, 115 
dgavifew, 132 

dges, 138, 311 

adeots, 130, 291 

axupov, 101 


Banrrifew, 97 
Bacavitew, 146, 200 
Bacanorys, 225 
Bicavos, 110 
Baciitooa, 183 
Barrodoyet, 128 
BddAvypa, 268 
BeBndodv, 178 
BeedfeBovr, 166 
Bijpa, 304 
BraserOar, 172 
Pracdynuety, 153 
Bracgnula, 153 
BAdrewv, 138 
Bpéxew, 125 
BpGors, 133 


yéevva, 120, 269 
yevéowa, 198 
yoyyusew, 235 
yoyyvopes, 235 


Sarucviov, 157 





328 


Saipwr, 151 

det, 267 
Secyparica:, 83 
Sedds, 150 
dépew, 248 
Seapeverv, 257 
dedre, 109 
Syrapiov, 225, 204 
dca, 89, 203 
diaBoros, 105 
&adnxyn, 291 
dcaxovety, 107 
daxplyerOat, 245 
didvowa, 255 
didpaxpa, 219 
biéfodor, 251 
dixasos, 83 
3ixacoovvn, 119, 126, 135 
dixacat, 167 
8oxos, 138 
dodXos, 224, 238 


éay with fut. indic. 224 

el, followed by ov, 290 

eldda, 316 

el d¢ pipye, 155 

elpnvn, 116, 164 

els, 99, 123, 183, 236 

els, 244 

éx, 138, 262 

éxarovrapxos, 146, 312 

éxBadrAew, 159, 180, 182 

éxxAnola, 211, 223 

éxXexrol, 270 

éréyxewv, 223 

éXexpmoves, 178 

€deos, 154, 178 

éuBpipaoba, 157 

év, 99, 123, 139, 183 

évepyew, 197 

€voxos, 120 

évrpémepv, 248 

évrudlooew, 318 

éteracev, 90 

étoporoyeiaOat, 174 

éravicravat, 165 

éml, 81, 136, 166, 176, 189, 201, 
218, 278, 281, 318 

émiBadrAew, 294 

émixanely, 166 


INDEX. 


éxcotctos, 129 
érirpowos, 235, 301 
éxipuoxew, 316 
épydferOa:, 277 
épevyecOar, 191 
épwray, 140 
éraipos, 236, 294 
evayyeNlfecPar, 170 
evayyéAuoy, 80 
evdoxeiy, 103 
evxaipla, 287 

€xew, 197, 248, 314 


gSnrwrys, 161 
iigara, 189 
Svyos, 176 
gun, 190, 209 
fwvn, 163 


fryepuesv, 165, 301 
nrta, 1385 


Océ, 310 

6é\w, 154, 309 
O@noaupos, 91 

OrLyxs, 138, 269 
O@voracrypiov, 121, 200 


l8od, 151 


' “TepooddAupa, 89 


Tepovoadnp, 263 
Thews, 213 
inarcov, 241 

wa, 84, 146, 201 
ta rl; 310 
loxvew, 154, 293 
lora, 119 


xadapdos, 116 
xabevdew, 156 
Kadrynrys, 259 
xadl{er, 113 
Kadou, 256 

xal, 83, 287 
kat ydp, 206 
xawés, 155, 193 
xaxoNoyely, 203° 
kade, 154 
kadetoOat, 116 
Kavavaios, 161 








INDEX. 329 


xard, 80, 157, 294 pynudovvory, 121, 286 
Karadeparivey, 299 povopOadpos, 222 
KaTaxupevew, 238 puornprov, 187 
xararéracua, 311 
karamovrigfer@a:, 2C1 py éperxuorixdy, 79 
Kkaracxnvow, 190 vaos, 260, 263 
xapéla, 255 vexpos, 149 
xdpdos, 138 véos, 155 
Kavowr, 235 vuorafew, 276 
xepala, 119 
xnvoos, 253 fUXov, 294 
«xralew, 299 
xAlBavos, 136 olxodegworns, 273 
xodpavrns, 121 olxodoual, 265 
koruacba, 156, 311 olvos, 308 
cowouv, 204 Odos, 84 
KoAaots, 281 Svos, 240 
xodagifew, 298 dpy7, 98 
Ko\AuBtorys, 243 bpos, 7, 113 
xomatew, 201 ds pev...ds dé, 186, 277 
kxoriay, 176 Saris, 275 
xoopos, 117, 214 ov un, 169 
xovorwola, 314 ov...ras, 270 
xdpivos, 200 ogelAnua, 130 
xpdomedov, 202, 258 Sdus, 164 
xplua, 138 by, 299, 30L 
déyia, 199 
Aada, 298 
ads, 314 wais, 146, 179 
Aeyewr, 295 warwyeverla, 232 
Anvos, 247 mwapaBovy, 186, 191 
Aporns, 295, 309 wapadidovat, 107 
Aexpav, 250 mapaxadey, 295 
Agyos, distinguished from jjua, 182 smapadaBelv, 84 
AvKos, 141 waparrwuda, 132 
AUTpov, 238 wapiordvas, 295 
mwapovola, 266 
pasyot, 87 wdoxa, 283 
padnrevery, 319 mwacxew, 213, 218, 283, 304 
Pauwvas, 134 : welbew, 318 
papyapirns, 139 wewny, 244 
paxatpa, 295 wivat, 198 
peptuway, 134 wiaris, 209 
pera, 89, 216, 292 adn, 173 
peralpew, 194 avevua, 100 
peTapedndels, 301 mowety, 804 
Merapoppoveda, 216 wovros, 221 
peravoetv, 96 wornpwv, 237 
peravow, 247 awpqorns, 115, 176 
pH, 83, 180, 225 awpgus, 176 


ST MATTHEW 22 





33° 


awpootxerv, 141 
mwpoon\uros, 259 _ 
axpooxuveiv, 88, 237, 819 
wpopnrevew, 142, 298 
arepuyov, 105 

arvov, 101 

wrwpa, 199 

wrwyol, 115 

widat gdov, 211 


paBst, 258 
parigew, 124, 298 
pjua, 182 
pvecOa, 131 


oaBBarov, 177, 269, 816 
caynvn, 198 

capt kal afua, 210 
ceAnviagopevot, 111 
onueia Tov Kapuv, 208 
owduv, 314 
oxavdadlivew,) 122, 171, 188 
oxaydadov, 213 
oxdnpos, 278 
oxoprifew, 181 
oxudAew, 159 

copia, copes, 173, 174 
oreipa, 

omlayxva, 153 
omayxvlferGat, 
oxvupls, 207 

orarnp, 219 

cravpos, 168, 214, 308 
ouv, 292 

cuvayew, 224, 278 
ouvéxew, 111 
ouvrédeca, 192 
oppayitew, 315 
oxiopa, 155 

oxoragew, 184 

owtew, 165 


Tadavrov, 224 
rap.etov, 128, 271 


ee 
CAMBRIDGE: PRINLED BY C. J, CLAY, M.A, AT THE UNIVERSITY PRESS. 


INDEX. 


rarewos, 176 
Tarewouv, 221 

ragos, 314 

rerxovat, 125, 153, 223 
rerpapxns, 196 

roxos, 279 

Tore, 90 

tplBoros, 142 

Tpurnua padidos, 231. 
Tpuryew, 273 


vids Aavel5, 205 
Umavrnots, 151, 275 
dné, 89, 151 
vrodnuara, 100, 163 
vroxplrys, 127 
igs 165, 268 


UTopLovn, 


Pbdavew, 180 

gipour, 255 

gpayeddour, 305 
gppovety ra Tov Oeov, 214 
ppovimor, 164 

gvAraxn, 200 
gpuraxrnpia, 257 

gwreds, 148 


xatpe, 294 
xirwy, 124, 163 
xAapos, 306 
xopragew, 115 
Xopros, 135 
xpnmariteyv, 91 
xpirros, 82 
xwpety, 227 
xwplov, 292 


yuxn, 168, 255, 293 
wpa, 235 


wore, 270 
wriov, 294 


é 











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