ΔΩ 
 
 ἐ 
 ΚΡ - ἢ 
 
 
 
 
 
 ἘΣ ΣΕ 
 
 ν 
 
 Sacked ~ als. 
 
 
 
 ¥ 
 
 
 
 τς 
 
 
 
 
 
 
 
 as 
 
 
 
 eg eae ae 
 * “ a 
 
 
 
 
 
 Sree 
 
 Ἐξ 
 Ὶ 
 
 
 
 ΟΡ Ἴ 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 tn he 
 5 aie MJ ¥ ~ “' 
 - = Sip eee 4 5 d NaS Ai 
 a i . γ τι, J 
 : ener enchy ‘ 
 i? ff, ray We woe ‘ ᾿ ἣν ᾿ 
 ; oe Aiea j 
 9 iy « Υ * 
 οὐδεν 
 Ἀν AS 
 ‘ Nea mae baer / , 
 Koay ῷ ἥ ν᾽ ; ᾿ 
 id ~~. av? 7 : 
 72:2 ᾿ ͵ 
 AGF) eee , 
 Zi ‘ 
 A ‘ 
 Bf A Swe eaeees ᾿ 
 4 ζω" . ΐ 
 τόσων Ὁ 
 J . eee 
 ᾿ aay : 
 ᾽͵ ’ 
 4 tae scree 
 i) fom 7 
 y ταῖν. i> 
 
 στιν. 
 
Library of The Theological Seminary 
 
 PRINCETON - NEW JERSEY 
 
 C=: 
 
 
 
 
 

 

 
Canbringe Greek Cestament for 
 Schools and Colleges. 
 
 
 
 THE GOSPEL 
 
 ACCORDING TO 
 
 ST MATTHEW. 
 
London: C. J. CLAY anp SONS, 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
 
 AVE MARIA LANE. 
 Glasgoty: 263, ARGYLE STREET. 
 
 
 
 Leipsig: F. A. BROCKHAUS. 
 $ew Work: THE MACMILLAN CO. 
 Bombap: GEORGE BELL AND SONS. 
 
© 
 
 he 
 
 a ae 
 
 om eee 
 
 
 
 — ee 
 
 7 
 
 
 

 
 35s" ee ζέσις 
 
 - —_—————E—E—E—EE——E—————E—E— ee 
 THE 
 ENVIRONS OF 
 
 JERUSALEM 
 
 Enalish - Miles 
 
 oven Lower) 
 it eSopy a, a 
 
 
 
 
 
 , =) : ΡΤ, a Jes 
 ent dé a SE SERUBA ΟΝ 
 
 aries a -- RM 
 aa / Ay geo Bet rears 
 / Woy Se ar 
 
 I iy, _ 
 Sa 
 
 ΕΞ 
 
 ἔνι 
 
 SS 
 
 ᾿Ξ τωι 
 
 = - Z.Zion Upper Ger) | CXalvacy? 
 
 AAcra (Lower Gty ) ἢ GGethsermane 
 MMoriah (Temple) || P Pool of Silomn 
 BBecetha New City! L LLowerPoolot Giton 
 
 ; Note. 
 1, Wadj- Watercourse. generally diy τσὶ swmm. 
 
 
 
Cambridge Greek Cestament for 
 Stools and Colleges. 
 
 GENERAL Epiror :—J. J. 8. PEROWNE, D.D., 
 BisHoP OF WORCESTER. coy CF PAIX; 
 
 
 
 
 ~ ὃ- 
 
 THE GOSPEL ACCORDING TO 
 
 ST MATTHEYV 
 
 WITH MAPS NOTES AND INTRODUCTION 
 
 
 
 BY ζ΄ 
 Vv 
 
 THE, BEY. A. CARR, M.A. 
 
 FORMERLY FELLOW OF ORIEL COLLEGE, OXFORD, 
 LATE ASSISTANT MASTER AT WELLINGTON COLLEGE. 
 
 STEREOTYPED EDITION 
 
 Cambridae : 
 AT THE UNIVERSITY PRESS 
 
 1896 
 
 [All Rights reserved.} 
 
First Edition 1881. 
 
 
 
 Reprinted 1885, 1886, 1887, 1889 (twice), 1892, 1894, 
 
PREFACE 
 BY THE GENERAL EDITOR. 
 
 THE General Editor of The Cambridge Bible for 
 Schools thinks it right to say that he does not hold 
 himself responsible either for the interpretation of 
 particular passages which the Editors of the several 
 Books have adopted, or for any opinion on points of 
 doctrine that they may have expressed. In the New 
 Testament more especially questions arise of the 
 deepest theological import, on which the ablest and 
 most conscientious interpreters have differed and 
 always will differ. His aim has been in all such 
 cases to leave each Contributor to the unfettered 
 exercise of his own judgment, only taking care that 
 mere controversy should as far as possible be avoided. 
 He has contented himself chiefly with a careful 
 revision of the notes, with pointing out omissions, with 
 suggesting occasionally a _ reconsideration of some 
 question, or a fuller treatment of difficult passages, 
 and the like. 
 
 Beyond this he has not Slenapiea to interfere, 
 feeling it better that each Commentary should have 
 its own individual character, and being convinced 
 that freshness and variety of treatment are more 
 than a compensation for any lack ak uniformity in 
 the Series. 
 
EDITORS PREFACE. 
 
 Tue 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 
 
EDITORS PREFACE. Vil 
 
 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 Τραμματικὴ τῆς ᾿Αγγλικῆς 
 γλώσσης ὑπὸ Tewpyiov Λαμπισῆ. 
 
 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. 1. 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 Lexicon (Roman and 
 Byzantine period); Scrivener’s Introduction to the Criticism 
 of the NV. 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 Syntaa, 
 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,; Schottgen’s 
 Hore Hebraice et Talmudice, 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. 
 
 pe 
 
 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.” 
 
PREFATORY. 1x 
 
 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 Hpistles, 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. 
 
 In the Gospels, a single modification of this plan has 
 been rendered necessary by the importance of the Sinai 
 MS. (s), 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 x, 
 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 ἐξ, 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 ζῆν, ἐπιτιμᾶν), and adverbs (as κρυφῇ, 
 λάθρα), and the mode of printing such composite forms as 
 διαπαντός, διατί, τουτέστι, 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 corresponding 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- 
 
ON THE GREEK TEXT. a 
 
 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. 
 
CONTENTS. 
 
 {. InrRopvction. PAGES 
 Chapter I. Life of St Matthew .............cceecesees xlli—xvii 
 Chapter II. Authorship, Origin, and Character- 
 
 istics of the (ΘΟΒΡΟΘΙ..."........... τ ρο΄οὦὃὔὸ;Ῥ )»,Ἅ xvli— xxiv 
 Chapter III. Analysis of the Gospel............... XXiv—xxix 
 Chapter IV. External History during the Life 
 
 and Ministry of Jesus Ομ. τον XXiX—XXXiV 
 
 Chapter V. The Literary Form and Language 
 
 of the Gospel ........:0.02++0ssdsaseesssneee een xxxv—xlvii 
 
 a rac sa τ εννντ, . nee 1—77 
 το ρου να ὃὋὃὉ 79—320 
 ἐν REE ne secon vss wd saws cnn ovsnse.sos νάνι οὐ νοοενα 321—330 
 
 Mars—Tre Environs oF JERvSALEM.,. to face Title. 
 Tue Horny Lanp 
 THe City oF JERUSALEM to follow Introduction. 
 Tue Sra or GALILEE 
 
INTRODUCTION. 
 
 CHAPTER I. 
 LIFE OF ST MATTHEW. 
 
 Levi the son of Alphzeus! 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 
 sake. 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. 
 
 2 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 minutie 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 Ethiopia, 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. XVli 
 
 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. Irenzus 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 b 
 
ΧΥΠῚ 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; (6) 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. 11. p. 277. 
 
INTRODUCTION. X1X 
 
 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 us 
 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 
 
 ὁ 2 
 
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 (b) 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 :— 
 “Ματθαῖος μεν οὖν “EBpaids διαλέκτῳ τὰ λόγια συνετάξατο" ἡρμή- 
 νευσε δ᾽ αὐτὰ ὡς ἐδύνατο ἕκαστος. The best scholars are agreed 
 that by τὰ λόγια the Gospel of St Matthew is meant. 
 
 (2) Ireneus says: “ὁ μὲν Ματθαῖος ἐν τοῖς ‘EBpaios τῇ ἰδίᾳ 
 διαλέκτῳ αὐτῶν καὶ γραφὴν ἐξήνεγκεν εὐαγγελίου τοῦ Πέτρου καὶ τοῦ 
 Παύλου ἐν Ῥώμῃ εὐαγγελιζομένων καὶ θεμελιούντων τὴν ἐκκλησίαν. 
 
 (3) Pantznus, according to Eusebius (17. 1. 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: (9) 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 considered 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 
 
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.), composed 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. 
 
 Note I. 
 
 (A) Miracles, (B) Parables, (C) Discourses, (D) Incidents 
 peculiar to thes Gospel. 
 
 (A) Miracles. 
 
 2), > Curoet. two bund Ten 6. ce vevsees ess τος ix. 27—381. 
 (2) The stater in the fish’s mouth ............xvli. 24—27. 
 (B) Parables. 
 
 ( ἘΠ ΠῸ ECS) aha Sass Cac cash τον εν Ἐπ τος xiii. 24—30. 
 Say SEG HL TOASUTO τς amy ~soee ses coe τ οτος τὸ xili. 44. 
 
 3) The pearl of great price :...............00.. xiii. 45, 46. 
 ὥ AMORA WARE dais ick coe πολ τ ες ΞΕΤΊΟΝ Ἐς xiii. 47—50. 
 5) The unmerciful servant ...................6. xviii, 23—35. 
 ts) The labourers in the vineyard ............ xx. 1—16. 
 {ΠῈΣ BRI EWP EONS Foes ws.r0i oct snes danse tay eatin? xxi, 28—32. 
 ( Marriage of the king’s son ..................Xxil, 1—14. 
 PS ΠΟ BAN WHEEITIG) «5. 5 nish ote vtisnn ὑπο ξςς εν νος xxv. 1—13. 
 {Π0}5 ENS [5161 15. o5.n0hscecsnmasskiiacdseatssswesans xxv. 14—30. 
 
 (C) Discourses. 
 
 (1) A large part of the sermon on the Mount. 
 (2) Invitation to the heavy laden............... xi. 28—30. 
 Rea) ett WOEOS 325 oe ds became cuaes memavegtess 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 .................. xxi, 48, 
 The denunciation of the Scribes and 
 Pharisees as a connected discourse ...xxiil. 
 8) The description of the judgment ......... xxv. 31—46. 
 The last commission and promise.........XXVili. 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 St Matthew, and therefore with the 
 Aramaic original of that Gospel, if such existed. 
 
XX1V 
 
 INTRODUCTION. 
 
 (D) Incidents. 
 
 (1) 
 
 (2) 
 (3) 
 
 (4) 
 (5) 
 
 (6) 
 
 The whole of ch. ii. 
 
 (2) The coming of the Magi, guided by the star in the east. 
 (8) The massacre of the innocents. 
 
 (y) The flight into Egypt. 
 
 (5) The return to Nazareth, 
 
 The coming of the Pharisees and Saddu- 
 cees to John’s baptism..............sacses mT. 
 
 Peter’s attempt to walk upon the water..xiv. 28—31. 
 Payment of the Temple Tax................ xvii. 24—27. 
 In connection with the Passion: 
 
 (a) The covenant of Judas for thirty 
 pieces of silver; his repentance, 
 
 and. hig 6nd "2.2: oscecee xxvi. 14—16; xxvii. 3—10. 
 (8) The dream of Pilate’s wife............ xxvii. 19. 
 (y) The appearance of Saints in Jerusalem...... xxvii. 52. 
 
 In connection with the Resurrection: 
 (a) The watch placed at the sepulchre ..xxvii. 62—66. 
 
 (8) The soldiers bribed to spread a false 
 report τος SRA Se See xxviii. 11—15. 
 (y) ; The earthquake... το εν XXVili, 2. 
 
 CHAPTER ITI. 
 
 ANALYSIS OF THE GOSPEL 
 
 Part I. 
 
 The Birth and Childhood of the King :—i.—ii. 23. 
 
 : 
 ὥ 
 
 The lineage of Jesus Christ ...............1. 1—17. 
 ἘΠΕ birth: 028  .- : 
 The visit of the Magi ooncesa-eknee eee ii. 1—12. 
 The flight into ρει and the return.....ii. 13—23. 
 
 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 ; (ε) who is the representative of His nation, and fulfils 
 their history. 
 
INTRODUCTION. XXV 
 
 Part II. 
 The beginning of the Kingdom :—iii.—iv. 11. 
 (1) The forerunner of the Kingdom ......... iii, 1—12, 
 (2) ‘The baptism: of ΦΟΒΗ͂Ι. "πο 33sc2. wessdieswie ili. 13—17, 
 (Ss) The Temptation 5. 4:...2cits..useoneecseeeveek¥. 1811, 
 
 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 .....................5.- iv.—viii. 17. 
 (a) Preaching of repentance (Metanoia)...... iv. 17. 
 fey Calor four disciples: *. ici... .tey.ceees 3a: iv. 18—22. 
 (vy) Various diseases are cured......... «ὧν, 23—25. 
 (5) The sermon on the mount.................. Vay Wis, ὙΠ: 
 (c) -Cleansing of a leper.........:......d0.t0-+0008 viii. 14, 
 ¢) Cure of the centurion’s servant............ vill. 5—13. 
 Ἃ Cure οὗ Peter’s wife’s mother............... vill. 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 ...................+ viii. 18—22. 
 (8) The winds and the sea obey Him......... Vili. 23—27. 
 a The Gergesene demoniacs .................. vill. 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.— xi. 52. 
 (a) Cure of a paralytic <.............cecceseceesee ix. i—8. 
 Oe PUT eds ae secu taken e venice ee et ix. 9. 
 
 (y) Feast in Levi’s house. Jesus the friend 
 
 ETE S 5 Me ἐπ τον ga a ep Oe φοντὶ ix. 10—13. 
 (Ὁ ABUUIREE cyocac. scpaiaas tubers tangas Vdeowacen «ae ix. 14—17. 
 (ε) The daughter of Jairus.—The woman 
 
 ΠῚ ΠΤ ETI oc a was Sogeanwhaeas es nais ix. 18—26. 
 eye) Sewer Wierd Menswear”... τιν ττυνο το ξεξνςς ix. 27—31 
 
XXVi 
 
 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 
 The Church of Christ is founded by the call of His 
 Its future is foreshewn in the charge to the Twelve, 
 
 Pharisees. 
 
 disciples. 
 
 INTRODUCTION. 
 
 The good works of Christ ...............085 ix. 35. 
 The labourers are ἐδ ...; <a oss acencaseeen ix, 36——38. 
 The choice and mission of the Twelve...x. 
 
 John the Baptist—his message to Jesus 
 
 —his position as a prophet............... xi, 1—19, 
 The unrepentant cities—The yoke of 
 
 CHIE ΡΠ ΠΡ ττ.... xi. 20—30. 
 The observance of the Sabbath............ xii. 1—13 
 Plot of the Pharisees—Retirement of 
 
 DOSS 2. πΠοΠρΠπ 1. τ ᾿ xii, 14—21 
 Cure of the blind and dumb man— 
 
 Blasphemy of the Pharisees ............ xii. 22. 87, 
 Rebuke to those who ask for a sign...... xii. 388—45. 
 The kinsfolk of Jesus ...::.. is. .cseaseueeeeee xii. 46—50. 
 Teaching by parables :./22:.ccie. ssceceereee sili, 1—52, 
 
 and in the Parables of ch. xiii. 
 
 Section (iv). At Nazareth. 
 
 Section (v). In different parts of Galilee 
 
 (a) 
 
 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. 
 of His Church to the Gentiles. 
 
 power. 
 
 His own receive Him not ................-- xiii, 53—58. 
 
 Herod, who has slain John, asks concern- 
 
 me Ohrist ΠΥ 350 Se eee xiv. 1—12. 
 JOSUS TONES os. Scccdc.s<s o0cseadensee eee xiv. 13, 14. 
 The feeding of Five Thousand ............ xiv. 15—21. 
 The passage to Gennesaret—Jesus walks 
 
 On tho 80a «50.250: .s050ch0e ΡΟ. Renee xiv. 22—36. 
 
 The tradition of the elders—Hypocrisy...xv. 1—20. 
 
 The Canaanite woman ..................068 xv. 21—28. 
 Cure of many ΕΟ. οὐ eee xy. 29—31, 
 The feeding of Four Thousand ............ xv. 32—38 
 A sign refused. ......52.52..ceeeeeede eee xvi. 4. 
 
 The leaven of the Pharisees.................. xvi. 5—12, 
 
 Jesus indicates the extension 
 He manifests His creative 
 
INTRODUCTION. XXVil 
 
 Part ΤΥ. 
 The Predictions of the Passion :—xvi. 13—xx. 34. 
 Section (i). Near Cesarea Philippi ............... £V1.450— 599. 
 (a) Peter’s acknowledgment of the Son of 
 God—The first prediction ............... xvi. 13—20. 
 (8) Peter rebuked—The true subjects of the 
 Ἰικετίροσχδεν sere eet ones ast raat eee tua kaso 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 
 
 EARLOUS Metra ree arwanues than usenie Ἐν τις xvii. 1—xviii. 35. 
 ἴα) he ΤΥΑΠΒΠ ΠΡΟΣ - τς. 00 a.<censvens sa: xvii. 1—13. 
 (8) Cure of the lunatic boy ................s000 xvii. 14—21, 
 “a RHO S21 e110 nea es τόνος xvii. 22, 23. 
 Dale gee ΕΣ το εἰ τ CMR δ cscs ΜΈΣ ΡΜ πε δε πὴ ΣΥΠ 2427, 
 δ Contention for ῬΥΘΆΓΠΘΒΒ... .. Ὁ. Ὁ ον νκουτοςος xviii. 1—6. 
 Ὁ Offences and forgiveness................2000 xviii. 7—35. 
 
 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 bb er 
 fay Question of divorce ........<.00...ccesececeees xix. 3—12. 
 (y) Children brought to Christ ............... xix, 13—15. 
 (Ὁ) Phe rich young WMler (i... 2.0t5t-cse2cncnays xix, 16—22. 
 
 (ce) Riches—Rewards of Christ’s followers ...xix. 23—30. 
 (ὃ Parable of the labourers in the vineyard...xx. 1—16. 
 
 a7)... The prediction. ..... 2eitrsctinwhcs i de ie. xx. 17—19. 
 (0) The petition of Salome for her sons...... xx, 20—28. 
 (.) Two blind men are cured............-.0.00+0 xx, 29—34, 
 
 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. 
 
XXVIll 
 
 (ὃ 
 
 INTRODUCTION. 
 
 Part V. 
 The Triumph of the King :—xxi.—xxv. 
 Sunday and Monday, Nisan 9 and 10. 
 The King enters the Holy City in 
 
 PETUMNN 25,065 5s ον xa. 15 1 
 The cleansing of the Temple............... xxi, 1955 11 
 The ehildren’s ΤΥ Ι156᾽ τὴ τὴ 7 ἘΣ xxi. 15, 16. 
 Bethany—tThe cursing of the fig-tree.....xxi. 17—22. 
 The victories of the King .................. xxi, 23—xxiil. 
 
 (1) Over the Sanhedrin—The parables 
 of the Two Sons, the Vineyard, 
 
 and the Marriage Feast............ xxi, 23—xxii.14. 
 (2) Over the Pharisees—The tribute 
 
 TRONGY ΡΟ ΤΡ ΡΥ ee ae τ... xxii, 15—22. 
 (3) Over the Sadducees—The Resurrec- 
 
 TOD ws οὐτο ς eee xxii. 23—33 
 (4) Over a certain lawyer—the greatest 
 
 commandment =. c.-c<:sc. sian xxii. 34—40. 
 (5) By a counter-question — David’s 
 
 SOR 20.200 xxii. 41—46. 
 (6) Rebuke of the Pharisees ............ Xxiii. 
 
 Discourse concerning the fall of Jerusa- 
 lem and the end of the world—Type 
 ἈΠῸ ANT POs moi. clvesesc.cnce oe 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. xxvii. 
 
 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 ..........ecceceseves xxvi. 6—16. 
 The Last Supper .....:..:<:.0e.0s0eeeee xxvi. 17—30. 
 All’ shall be offended. .:;.. .1.\..:..cssaseeeenee xxvi. 31—365. 
 The agony in the garden of Gethsemane..xxvi. 36—46. 
 Tho arrest, Of JOSS ». .¢5....6s.deceesmenen nen xxvi. 47—56. 
 The trial before Caiaphas ...............0. xxvi. 57— 68. 
 The denial of Ῥδίδε.. ΟΣ Xxvi. 69—72., 
 The formal trial before the Sanhedrin...xxvii. 1. 
 
INTRODUCTION. xxix 
 
 (A) ‘he remorse of Judas—The Roman 
 
 ODT SCR Oe Ee err eee ee eee Xxvil. 2—26. 
 («) ‘The mockery by Roman soldiers ......... Xxvii. 27—30. 
 (v) The crucifixion and death of Jesus ..... xxvil. 31—56. 
 (ΘΙ σα bine. 5. aks cspcwedans, seen cs Xxvil. 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 :— xxviii. 
 
 (a) The empty sepulchre ....................008 xxyvili. 1—8. 
 (8) The appearance of the Lord to the 
 
 WOT CB ses ra na Sadan cn sylvan τον ΕΣ τος, tate xxvill. 9, 10 
 (y) The soldiers bribed to silence............... xxviii, 11—15 
 Bony rend. a Gralilod..-.:...viseuscepnenthangeetien xxviii. 16, 17 
 (ε) The last commission .......... ....-XXvill. 18—20. 
 
 The Gospel of the Kingdom ends ‘nee 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 Judas the 
 Gaulonite and his Galilean followers. 
 
REx. INTRODUCTION. 
 
 Α.Ὁ. 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 
 Judea. 
 
 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. XXX1 
 
 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 
 Judza of the Roman government, which with its accustomed 
 liberality left the national system represented by the Sanhedrin, 
 not wholly unimpaired, indeed, but still influential. 
 
Xx 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 Phoenicians 
 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. XXX 
 
 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 σ 
 
INTRODUCTION. 
 
 XXX1V 
 
 “THY oxy "TI—9 “AE τὸ ἽΤ 8 “ATX τσ 
 
 
 
 ὋΤ ‘TAX ‘WO Ὃ “ATX 0 ἰ "Θ101} 5 "9ΡΊΡΟΙ ΘΗ 
 ἽἼΤ- 9 'ΔΙΧ ἪΟ “Yorvsyoy, oy} ᾿ΒΡΊ}ΟΙ9Ὴ "6ΞΞ ‘eG TED ἼΤ- ΘΙ ΔΙ. Ἢ] 8 “ATX “TO | 
 "ϑι010 = Ἵ Ayr poroyy “SVjoryjo'p*LT=svdyup ‘snv,ayI1p ‘spipoway ="T dywd pow ‘sujnqoistry 
 r—- L—__-—_ r al | 
 *s9dqBOOBI 
 
 911 WIM pojooun0d 
 | os puv 5ῃ ΠΟΛΛῊ 
 ‘THOTVSN.IO P JO ‘UVILIVUIY B “qgo11d-YSty B ποῖπτῷ 10 Ῥ 10 coy SNVp-puvis 
 VULVAOLIN Ῥ ‘ANVHLIVIT 8 ‘ANKVIUV]L Ὁ ‘ANWYIEVI ‘T 
 
 [010M THOM Sttoure ‘sears Wo} potrrem (61 ‘OT Ἵ ‘Th Ἴ9) ONIN AHL Goudy 
 
 ‘MHHLLVN LS OL PNIGUOOOV THaSOD AHL NI CANOLLNAN AUV OHM LI dO 
 SUTIGNWN ASOHL ONIGNIONI ‘ATIVE NVIGOUMH AHL JO WIAVL TVOIDOTVANHD V 
 
 ‘TT BON 
 
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 κοινὴ διάλεκτος 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 15. 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 Greck-speaking Jew. 
 
 62 
 
ΧΧΧΥΪ 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 
 formule 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. XXXVI 
 
 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 
 dificult. 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 Beeotian 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. Tuer PorTicAL ELEMENT IN THIS GOSPEL. 
 
 There are many a 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 
 
XXXVlil 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 δῦ. 
 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 λόγια--- 8 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 ὦ 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. ΧΧΧΙΧ 
 
 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 mysterious 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 interest 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 peri 
 possible manner. 
 
 This system has the charm of greater variety than mig 
 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 
 
x] INTRODUCTION. 
 
 but the need of an antithetical expression—possibly one cause of 
 ἅπαξ λεγόμενα 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 
 nT.) 
 
 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 8 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 interpreter of Scripture. 
 
 Comp. in illustration of these remarks, notes on ii. 18, v. 
 17—20, vii. 6, 7, 8, x. 34—89, 40—42, xii. 31, xix. 12, xx. 25, 
 xxl. 5, xxv. 31—46. 
 
 3. Tue 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. xii 
 
 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 the 
 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 oF 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 wnezal 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. 
 
 ἐς, 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 fifth 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. 1. 1—xxv. 6, John vi. 50—viii. 52, 2 Cor. iv. 183—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 lacune. 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. x1. 171 1011.) 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. 
 
 3. 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. xlvii 
 
 (2) Syriac or Aramaic Versions. 
 
 (a) The Peshito (meaning ‘simple,’ perhaps=‘ faithful’). 
 This very ancient Version omits 2 Peter, 2 and 3 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.’ ‘The various readings 
 in the margin are a valuable feature in this version. 
 
 (6) The Jerusalem Syriac (fifth or sixth century), also 
 made from the Greek, and independent of the Peshito. 
 Itis written in a peculiar dialect, resembling the Chaldee 
 rather than the Syriac. 
 
 (©) 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 
 AMgyptian, 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.D. 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 
 Criticism applied to the NV. T. 
 

 
Tene eu ag ¢ 
 
 
 
 eo 
 
 26] 
 

 
 
 
 PLACES in 
 THE HOLY LAND 
 
 Relevved to in 
 
 =n er ae 
 St Matthews Gospel f aes Ἷ 
 
 ./° Cesare 
 
 
 
 
 
 « Θ 
 
 
 
 
 
 
 7 
 
 Ἀν, 
 » Beyond 
 
 
 
 \ A Jenie he, = 
 
 = -.-. 55 
 
 \ \e 
 © |. 
 
 yf 
 
 
 
 at 
 
 
 
 Seale of English Milks 
 a γάμον Sion fe et 00 
 ΤΙ. τ’ τ ΣΙΩΝ δ᾽ αι ΩΝ 
 ϊ 35 
 
 
 
 
 
 οὐ 10 ‘dan ‘ 
 at 
 
 of St John 
 
 
 
 
 
 aPhilippi 
 
 ey 
 
 CHONITIS 
 
 il 
 
 Nannies 
 
 ae Ὑ 
 
 $4, 3 294, 
 Yd a yee), 
 nple) || C.Golgotha ? 
 
 
 
 
 
 
 
 
 
 
 
 
 33 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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 Judea. 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. 18. 
 Syro-Phenicia or Canaan, ch. xv. 22 and Mark vii, 20. 
 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. 
 

 

 
JERUSALEM 
 
 Seale_English Yards 
 ες οἴ 
 
 ee) “ς 
 800 1000 
 
 Ay 
 ἣν ἢ lj 
 
 " 
 
 ὺ 17, 
 
 7 Dy ys, 
 
 Gorn te 
 ᾽ν" sear pepelchee 
 Li iyiy 
 Gey 7) ME 
 
 ὶ 
 
 δὶ 
 
 ΔΝ 
 δὶ 
 
 tne 
 
 QW 
 Lan 
 WS 
 
 Ἂν 
 
 yf 
 
 7 7, 
 
 ζ- -Ἄ re H ἢ 
 6) First Wail 
 
 
 
 Kidourtier FRCS: 
 
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 Heidhemiyeh. 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 Bedeker’s Palestine 
 and Syria, p. 189, and Conder, Tent Work in Palestine, ch, x11.). The 
 Church of the Holy Sepulchre marks the traditional site, now aban- 
 doned. 
 
 2, 2, 2, 2. The Haram or Temple platform covered (a) wholly, or 
 (8) in part by the Temple (τὸ ἱερόν), with its various courts. The 
 first 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 2) of the present enclosure. The mean measurement of the 
 Haram is 982 feet by 1565 feet. (2), (2), (2), (2) represents the ἱερὸν 
 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 οἰκοδομαὶ of ch. xxiv. 1 (see note). Here 
 possibly was the πτερύγιον 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. 
 
 3. ὁ ναός (indicated by the spot of darker colour), the Sanctuary or 
 Holy House, to be carefully distinguished from the ἱερόν. See chs. 
 xxiil. 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 θυσιαστήριον, 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 Preetorium), in the Upper City, 
 the residence of the Roman Procurator (Philo de leg. ad Caium, 
 Ῥ. 1033 =; cp. p. 10342; Joseph. B..’. τι. 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, τι. 364.) 
 
 7. Valley of the Kedron, or of Jehoshaphat. See note ch. xxvi. 31. 
 
 8. Valley of Hinnom or Gehenna [I'éevva]. See note, ch. v. 22. 
 
 9. Aceldama (τὸν ἀγρὸν τοῦ κεραμέως, Gh. xxvii. 7). 
 
 10. Gethsemane. Ch. xxvi, 36. 
 
 11. Bethesda, and 12, Pool of Siloam, not named in this Gospel. 
 

 

 
 ᾽ a 
 ‘ 
 7 
 ὦ 
 . 
 - 
 ΄ 
 . 
 7 
 . 
 3 
 
 > 
 -ἱ 4 
 ᾿ “τ 
 
 
 
 a Ψ ΟΣ 
 
 “τῷ 
 Ὁ» + 
 ! 
 + 
 « 
 
 
 
 
 = j 
 
 
 
 real aan’ by ὰ Eo vie ἢ 
 ΝΥ 1 w 
 ᾿ ‘ Α 4 a4 
 pipe in | gi ee ἢ (ie a 
 
 
 
 
 
 iAP abil ent ila ἔν, i a) 
 ie ire pe Ὁ “ὦ 
 Δι ᾿ ἣ ia er. Ate 
 Heh ait 
 
 3) is? ’ 
 
 
 
A, 
 ζ 
 
 \ 
 1 
 ἣν 
 
 $4 
 
 7; 
 
 35°30" 
 x ZAIN 
 LISS 
 Wass 
 ἂν 
 
 “ZZ 
 
 | Maédala 
 el Mejdel 
 SEA OF GALT Ewa 
 
 OR TIBERIAS. 
 
 
 
 72 
 
 ii) WINE 
 AN τ Wigg 
 
 
 
 “en 
 a \ 
 ZA » The surtace of theL ake is 
 Hol spruigsr 682 feerhelow thelevelot the 
 Z (Gry: Wedtierranean.it abounds in fish, 
 ἣν HCG, Ze the water is cicar and wholesome. 
 VF (E GZ Length 12% miles . 
 Yu; ΞΈΘΞΞΞΞ Greatest width 74 miles 
 Greatest depth 160 feet 
 
 
 
 “yy 
 ὙΠ 
 
 TARICHEA 
 
 Sune, 
 
 English Statute Miles . 
 i Se 
 
 WCeosrtier, AGS 
 
 ΠΝ 
 
 εν 
 2 
 
 [7 
 
 
 
 δὰ 4 
 
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. vili. 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 
 5. 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. 84, 
 
 Mejdel, the Magdala of ch. xv. 39. 
 
 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 1011. It was built by Herod Antipas and named 
 Tiberias in honour of the Emperor. See note, ch. xiv. 13—21, and 
 ep. John vi, 1, 23. 
 
 kK’ 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—21. 
 

 
 ots 
 
 : ‘ τῳ 
 ΐ ἢ 
 
 ΓΤ αν Ths 
 
EYATTEAION KATA ΛΛΑΘΘΑΙΟΝ 
 
 1 τΒίβλος γενέσεως ᾿Ιησοῦ Χριστοῦ υἱοῦ Δαυ- 
 εἰδ υἱοῦ ᾿Αβραάμ. ?’ABpadu ἐγέννησεν τὸν Ἰσαάκ, 
 Ἰσαὰκ δὲ ἐ / \ | / a | \ δὲ δ 
 
 γέννησεν τὸν ᾿Ιακώβ, ᾿Ιακὼβ δὲ ἐγέννησεν 
 
 τὸν ᾿Ιούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, "᾿Ιούδας δὲ 
 3 / \ \ \ \ N39 a ΄ \ 
 ἐγέννησεν τὸν Φαρὲς καὶ Tov Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς 
 δὲ ἐγέννησεν τὸν ᾿Εσρώμ, ᾿Πσρωμ δὲ ἐγέννησεν τὸν 
 "Apap, “᾿Αρὰμ δὲ ἐγέννησεν τὸν ᾿Αμιναδάβ, ᾿Αμιναδὰβ 
 δὲ ἐγέννησεν τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησεν τὸν 
 Σαλμών, "Σαλμὼν δὲ ἐγέννησεν τὸν Bods ἐκ τῆς 
 ‘PayaB8, Boos δὲ ἐγέννησεν τὸν ᾿Ιωβὴδ ἐκ τῆς Ῥούθ, 
 Ἰωβὴδ δὲ ἐγέννησεν τὸν ᾿Ιεσσαί, “Ἰεσσαὶ δὲ ἐγέννησεν 
 τὸν Δαυεὶδ τὸν βασιλέα. Δαυεὶδ δὲ ἐγέννησεν τὸν 
 Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, " Σολομὼν δὲ ἐγέννησεν 
 τὸν “PoBodp, Ῥοβοὰμ δὲ ἐγέννησεν τὸν ᾿Αβιά, ᾿Αβιὰ 
 δὲ ἐγέννησεν τὸν “Acad, * Acad δὲ ἐγέννησεν τὸν Ἰωσα- 
 , 2 \ \ SOs \ 3 / > \ \ 
 φάτ, ᾿Ιωσαφὰτ δὲ ἐγέννησεν τὸν ᾿Ιωράμ, ᾿Ιωρὰμ δὲ 
 ἐγέννησεν τὸν ᾿Οζείαν, °’OfLelas δὲ ἐγέννησεν τὸν ᾿Ιωά- 
 θαμ, ᾿Ιωάθαμ δὲ ἐγέννησεν τὸν "Αχαζ, "Αχαζ δὲ ἐγέν- 
 νησεν τὸν ᾿Εἰζεκίαν, "Ἐξζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, 
 Μανασσῆς δὲ ἐγέννησεν τὸν ᾿Αμώς, ᾿Αμὼς δὲ ἐγέννησεν 
 ee / 11? ᾿ Nee τ ΝΕ , \ 
 τὸν lwoeiav, * lwoeias δὲ ἐγέννησεν τὸν ᾿Ιεχονίαν καὶ 
 τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. 
 
 MATT, A 
 
2 EYATTEAION {δι 
 
 ™ Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος ᾿Ιεχονίας ἐγέν- 
 νησεν τὸν Σαλαθιήλ, Σαλαθιὴλ, δὲ ἐγέννησεν τὸν Ζορο- 
 βάβελ, " Ζοροβάβελ δὲ ἐγέννησεν τὸν ᾿Αβιούδ, ᾿Α βιοὺδ 
 
 AS ΨΚ \ > / , \ Ἀν θυ \ 
 δὲ ἐγέννησεν τὸν 'Eduaxeip, ᾿Ελμακεὶμ δὲ ἐγέννησεν τὸν 
 ᾿Αζώρ, "“᾿Αζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ 
 ἐγέννησεν τὸν ᾿Αχείμ, ᾿Αχεὶμ δὲ ἐγέννησεν τὸν ᾿Ελιούδ, 
 Ὁ Ἑλιοὺδ δὲ ἐγέννησεν tov ᾿Εἰλεάζξαρ, ᾿Ελεάξαρ δὲ 
 ἐγέννησεν τὸν Μαθθών, Μαθθὰν δὲ ἐγέννησεν τὸν 
 Ἰακώβ, "᾿Ιακὼβ δὲ ἐγέννησεν τὸν ᾿Ιωσὴφ τὸν ἄνδρα 
 Μαρίας, ἐξ ἧς ἐγεννήθη ᾿Ιησοῦς ὁ λεγόμενος Χριστός. 
 ἢ Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ ᾿Αβραὰμ ἕως Δανυεὶδ 
 γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Aaveld ἕως τῆς μετοι- 
 κεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς 
 
 ͵ A Ψ le) A \ 
 
 μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ Sexa- 
 τέσσαρες. 
 
 *Tod δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν. μνη- 
 στευθείσης τῆς μητρὸς αὐτοῦ Μαρίας τῷ ᾿Ιωσήφ, πρὶν 
 ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ πνεύ- 
 
 ξονῦ 19 | \ “De ς San 2 A δ΄ a 
 ματος ἁγίου. ωὠσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὧν 
 καὶ μὴ θέλων αὐτὴν δευγματίσαι, ἐβουλήθη λάθρα 
 > a pie 20 a \ ee δα ᾿ oA 
 ἀπολῦσαι αὐτήν. “᾿ ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος, ἰδοὺ 
 " 7 > wv re φ. ἦς , > \ 
 ἄγγελος κυρίου κατ᾽ ὄναρ ἐφάνη αὐτῷ λέγων, Ἰωσὴφ 
 υἱὸς Δαυείδ, μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν 
 γυναῖκά σου" τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ πνεύματός 
 > eR 21 (ἢ esa κ᾿ , ἊΨ 
 ἐστιν ἁγίους 9” τέξεται δὲ υἱόν, καὶ καλέσεις τὸ ὄνομα 
 αὐτοῦ ᾿Ιησοῦν᾽ αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ. 
 τῶν ἁμαρτιῶν αὐτῶν. “ Τοῦτο δὲ ὅλον γέγονεν ἵνα 
 
 Lal \ e \ ε Ν ,ὔ \ -“ , 
 πληρωθῇ τὸ; ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου 
 λέγοντος, “᾿Ιδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται 
 
 (. [ υἱόν, καὶ καλέσουσιν τὸ ὄνομα αὐτοῦ ᾿Εμμανουήλ, 6 
 a θ "J θ᾽ « Ὁ «ς a Ul 2? \ 
 ἐστιν μεθερμηνευίμενον μεθ᾽ ἡμῶν ὃ θεός. ™ ἐγερθεὶς 
 
Il. 12 KATA MAQOAION 3 
 
 \ ς ᾽ \ ᾽ ε a ¢ > / « / 
 δὲ ὁ Ἰωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ws προσέταξεν 
 αὐτῷ ὁ ἄγγελος κυρίου, καὶ παρέλαβεν τὴν γυναῖκα 
 a ᾽ Φ φ 
 αὐτοῦ" “καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκεν υἱόν, 
 καὶ ἐκάλεσεν τὸ ὄνομα αὐτοῦ ᾿Ἰησοῦν. 
 la) X a \ - 
 2 'Tod δὲ Ἰησοῦ γεννηθέντος ἐν Βηθλεὲμ τῆς 
 3 « / A / 
 Ιουδαίας ἐν ἡμέραις Ἡρώδου τοῦ βασιλέως, ἰδοὺ 
 , yA τν a / δι ἃ , ἈΠ 
 μάγοι ἀπὸ ἀνατολῶν παρεγένοντο εἰς ᾿Ϊεροσόλυμα * λέ- 
 γοντες, Ilod ἐστὶν ὁ τεχθεὶς βασιλεὺς τῶν ᾿Ιουδαίων ; 
 »” \ ’ a A > / > A > A x »Μ 
 εἴδομεν γὰρ αὐτοῦ τὸν ἀστέρα ἐν τῇ ἀνατολῇ, καὶ ἤλ- 
 θομεν προσκυνῆσαι αὐτῷ. ἧ ἀκούσας δὲ ὁ βασιλεὺς 
 Ἥ ᾽ὃ > / θ \ A rE Iv > 5 Lal 
 ρώδης ἐταράχθη, καὶ πᾶσα “Ἱεροσόλυμα μετ᾽ αὐτοῦ, 
 \ » “- a 
 *Kal συνωγαγὼν πάντας τοὺς ἀρχιερεῖς Kal γραμματεῖς 
 a A a A « 
 τοῦ λαοῦ ἐπυνθάνετο παρ᾽ αὐτῶν ποῦ ὁ Χριστὸς γεν- 
 A - \ -“ 
 νᾶται. “οἱ δὲ εἶπον αὐτῷ, "Ev Βηθλεὲμ τῆς ᾿Ιουδαίας" 
 “ \ / ὃ Ν le ’ 6 K \ \ 
 οὕτως yap γέγραπται διὰ τοῦ προφήτου, at σὺ 
 A - 5 nr e 
 Βηθλεέμ, γῆ ᾿Ιούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγε- 
 = / ¢ f 
 μόσιν ᾿Ιούδα᾽ ἐκ σοῦ yap ἐξελεύσεται ἡγούμενος, ὅστις 
 a \ ’ \ ᾽ ἢ 7 sue ε 
 ποιμανεῖ τὸν λαόν μου τὸν ᾿Ισραήλ. ἧἦ τότε ‘Hpwdns 
 Uj S \ / 2 / 3 ’ A 
 λάθρα καλέσας τοὺς μάγους ἠκρίβωσεν παρ᾽ αὐτῶν 
 a / ΓΑ : 
 τὸν χρόνον τοῦ φαινομένου ἀστέρος, ὃ καὶ πέμψας 
 ᾽ \ 3 \ 3 dP > / > 
 αὐτοὺς εἰς Βηθλεὲμ εἶπεν, Πορευθέντες ἐξετάσατε ἀκρι- 
 a a 7] 7 
 βῶς περὶ τοῦ παιδίου: ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ 
 “ ᾽ \ θ \ , > a 9 e δὲ 
 μοι, ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ. “οἱ δὲ 
 os ᾧ a , 3 , Ξ Υ δ τ τε 
 ἀκούσαντες τοῦ βασιλέως ἐπορεύθησαν᾽ καὶ ἰδοὺ ὁ 
 ε a a A - 5 \ Ψ 
 ἀστήρ, ὃν εἶδον ἐν τῇ ἀνατολῇ, προῆγεν αὐτοὺς ἕως 
 ῇ \ 
 ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον. * ἰδόντες δὲ 
 \ > / 5. Ne. \ t ὃ 11 \ 
 Tov ἀστέρα ἐχάρησαν χαρὰν μεγάλην σφόδρα. " καὶ 
 = \ / \ / 
 ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας 
 “ > a“ 
 τῆς μητρὸς αὐτοῦ, Kal πεσόντες προσεκύνησαν αὑτῷ, 
 >? \ ? lal 7 
 καὶ ἀνοίξαντες τοὺς θησαυροὺς αὐτῶν προσήνεγκαν 
 : Ἂς a \ \ / \ U4 12 ἮΝ 
 αὐτῷ δῶρα, χρυσὸν καὶ λίβανον καὶ σμύρναν. ™ καὶ 
 A2 
 
4 EYATTEAION iM. 12 
 
 
 
 / > Ww \ > , \ ς , 
 χρηματισθέντες κατ᾽ ὄναρ μὴ ἀνακάμψαι πρὸς ᾿Ηρώ- 
 a \ 4 
 δην, δ ἄλλης ὁδοῦ ἀνεχώρησαν εἰς τὴν χώραν 
 αὐτῶν. 
 8 ᾽᾿Αναχωρησάντων δὲ αὐτῶν, ἰδοὺ ἄγγελος κυρίου 
 7 2 ey, al 5 \ / Ἢ; θ \ 
 φαίνεται κατ᾽ ὄναρ τῷ Ἰωσὴφ λέγων, Lyeplers πα- 
 
 U \ 7 \ \ / bs) a \ a 
 ράλαβε τὸ παιδίον καὶ THY μητέρα αὐτοῦ, καὶ φεῦγε 
 
 > ", NC ἐν 8. ρον a " Ε , 
 εἰς Αἴγυπτον, καὶ ἴσθι ἐκεῖ ἕως ἂν εἴπω σοι μέλλει 
 
 \ «ς / lal \ / “ > / ’ / 
 yap Ἡρώδης ζητεῖν τὸ παιδίον τοῦ ἀπολέσαι avo. 
 14 ¢ δὲ > θ \ I N δέ \ x / 
 
 ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ THY μητέρα 
 αὐτοῦ νυκτός, καὶ ἀνεχώρησεν εἰς Αὔγυπτον, "καὶ ἦν 
 ἐκεῖ ἕως τῆς τελευτῆς Ηρώδου" ἵνα πληρωθῇ τὸ ῥηθὲν 
 ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος, “EE Αἰγύπτου 
 ἐκάλεσα τὸν υἱόν μου. 
 
 16 Tore «Ἡρώδης ἐδὼν ὅτι ἐνεχαίχθη ὑπὸ τῶν μάγων, 
 > / / \ > " 5 “ , 
 ἐθυμώθη λίαν, καὶ ἀποστείλας ἀνεῖλεν πάντας τοὺς 
 “ \ > \ \ >’ -“ “ᾳἬ « / ’ nr 
 παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσι τοῖς ὁρίοις αὐτῆς 
 ἀπὸ διετοῦς καὶ κατωτέρω, κατὰ τὸν χρόνον ὃν ἠκρί- 
 \ A / 17 / > , \ ς Ν 
 βωσεν παρὰ τῶν μάγων. “ τότε ἐπληρώθη τὸ ῥηθὲν 
 διὰ Ἱερεμίου τοῦ προφήτου λέγοντος, * Φωνὴ ἐν ‘Paya 
 ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς, Ραχὴλ κλαί- 
 ουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι, 
 ὅτι οὐκ εἰσίν. 
 9 Πελευτήσαντος δὲ τοῦ Ἡρώδου, ἰδοὺ ἄγγελος 
 7 / » 5», an > \ > ᾿ , 
 κυρίου φαίνεται κατ᾽ ὄναρ τῷ ᾿Ιωσὴφ ἐν Αὐγύπτῳ 
 "δ χέγων, ᾿Εγερθεὶς παράλαβε τὸ παιδίον καὶ τὴν μητέρα 
 αὐτοῦ, καὶ πορεύου εἰς γῆν ᾿Ισραήλχ" τεθνήκασιν γὰρ 
 οἱ ζητοῦντες τὴν ψυχὴν τοῦ παιδίου. ™ Oo δὲ ἐγερθεὶς 
 παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ, καὶ εἰσ- 
 lal > 2 > / 
 ῆλθεν εἰς γὴν ᾿Ισραήλ. 
 993 / “ 
 Ὁ Ακούσας δὲ ὅτι ᾿Αρχέλαος βασιλεύει τῆς ᾿᾽Ἴου- 
 ᾽ Lal Lal Ὁ 
 δαίας ἀντὶ τοῦ πατρὸς αὐτοῦ “Ἡρώδου, ἐφοβήθη ἐκεῖ 
 
11.159 KATA MAOOAION 5 
 
 
 
 » ἘΝ \ \ > + ’ , > 
 
 ἀπελθεῖν᾽ χρηματισθεὶς δὲ κατ᾽ ὄναρ ἀνεχώρησεν εἰς 
 
 τὰ μέρη τῆς Ταλιλαίας. "καὶ ἐλθὼν κατῴκησεν εἰς 
 
 πόλιν λεγομένην Ναζαρέθ' ὅπως πληρωθῇ τὸ ῥηθὲν 
 \ A Aa “ A / 
 
 διὰ τῶν Tpodytav ὅτι Ναζωραῖος κληθήσεται. 
 
 9. "Ἔν δὲ ταῖς ἡμέραις ἐκείναις παραγίνεται lwav- 
 νης ὁ βαπτιστὴς κηρύσσων ἐν τῇ ἐρήμῳ τῆς lovdalas, 
 2 / A 5 wv \ ε 7 - ΕῚ 
 
 λέγων, Μετανοεῖτε" ἤγγικεν yap ἡ βασιλεία τῶν ovpa- 
 A 38 , ἢ ς ε \ cea a A 
 νῶν. “οὗτος yap ἐστιν ὁ ῥηθεὶς dua ‘Hoaiov τοῦ προ- 
 , / \ a > A > / e 
 φήτου λέγοντος, Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, “Etor- 
 id \ 550 / 0 7 n \ , 4 a 
 μάσατε τὴν ὁδὸν κυρίου, εὐθείας ποιεῖτε τὰς τρίβους 
 ει A 4 wm XN Nae / 4 \ » b] an 9 \ 
 αὐτοῦ. “ αὐτὸς δὲ ὁ ᾿Ιωάννης εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ 
 τριχῶν καμήλου καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν 
 ar... ἢ \ 4 ee ee ee eee. y 
 αὐτοῦ ἡ δὲ τροφὴ ἦν αὐτοῦ ἀκρίδες Kal μέλι ἄγριον. 
 δ5.π͵ 2 , \ Dae τς ἢ \ a 
 Τότε ἐξεπορεύετο πρὸς αὐτὸν ᾿Ιεροσόλυμα καὶ πᾶσα 
 ἡ ᾿Ιουδαία καὶ πᾶσα ἡ περίχωρος τοῦ ᾿Ιορδάνου, " καὶ 
 2B ζ b] τῷ To ba Wits oS 5 A 3 
 ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ ποταμῷ ὑπ᾽ αὐτοῦ ἐξομο- 
 ς » A 
 λογούμενοι τὰς ἁμαρτίας αὐτῶν. "idev δὲ πολλοὺς 
 a / \ Σ / > / Ἄρα ἐδ \ 
 τῶν Φαρισαίων καὶ Σαδδουκαίων ἐρχομένους ἐπὶ τὸ 
 s A a 
 βάπτισμα εἶπεν αὐτοῖς, Τεννήματα ἐχιδνῶν, τίς 
 ς 7 ὅς A A 5 \ a VA 9 A 8 / 
 ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης opyns; “ποιη- 
 cate οὖν καρπὸν ἄξιον τῆς μετανοίας, "καὶ μὴ δόξητε 
 λέγειν ἐν ἑαυτοῖς, Πατέρα ἔχομεν τὸν ᾿Αβραάμ' λέγω 
 \ Con το δέ ς Ε: a / ῥέξας 
 γὰρ ὑμῖν ὅτι δύναται ὁ θεὸς ἐκ τῶν λίθων τούτων 
 ἐγεῖραι τέκνα τῷ ᾿Αβραάμ. "ἤδη δὲ ἡ ἀξίνη πρὺς τὴν 
 -“" a φ an 
 ῥίζαν τῶν δένδρων κεῖται" πᾶν οὖν δένδρον μὴ ποιοῦν 
 \ x > A > A / σον 
 καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. "᾿ἐγὼ 
 6. A / I” CL > , ine TOs RN aed A 
 μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν ὁ δὲ ὀπίσω 
 4 ᾿ 
 μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ 
 ἱκανὸς τὰ ὑποδήματα βαστάσαι" αὐτὸς ὑμᾶς βαπτίσει 
 ἐν πνεύματι ἁγίῳ καὶ πυρί. “οὗ τὸ πτύον ἐν τῇ 
 3 A A A 
 χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, Kal 
 
6 EYATTEAION TET, 12 
 
 1 \ A 9 mls \ ’ θ ͵ \ δὲ “ 
 συνάξει τὸν σῖτον αὐτοῦ εἰς τὴν ἀποθήκην, τὸ δὲ ἄχυρον 
 ’ / 
 κατακαύσει πυρὶ ἀσβέστῳ. 
 a ’ x a / 
 ®Tore παραγίνεται ὁ ᾿Ιησοῦς ἀπὸ τῆς Tadiraias 
 αὐτοῖς \ > , \ \ T , a θῆ 
 ἐπὶ τὸν Ἰορδάνην πρὸς τὸν ᾿Ιωάννην τοῦ βαπτισθῆ- 
 a veg / 3 \ 
 vat UT αὐτοῦ. “6 δὲ διεκώλυεν αὐτὸν λέγων, Eyo 
 an A \ ᾿ + A. 
 χρείαν ἔχω ὑπὸ σοῦ βαπτισθῆναι, καὶ σὺ ἔρχῃ πρὸς 
 As EMRE Ae} δὲ (Be “ > \ 3. Υ sf: 
 μέ; " ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν πρὸς avtov, “Ades 
 / δου ναι a a i 
 ἄρτι' οὕτως yap πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν 
 / / be / ? / 16 θ \ δὲ 
 δικαιοσύνην. τότε ἀφίησιν αὐτόν. “βαπτισθεὶς δὲ 
 δι ἢ A 2A. ew δὲν ~ of a \ \ 
 ὁ ᾿Ιησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος" καὶ ἰδοὺ 
 5 “ΧΑ ᾽ A a 
 ἀνεῴχθησαν αὐτῷ οἱ οὐρανοί, καὶ εἶδεν TO πνεῦμα τοῦ 
 Ἂ A ¢ > ᾽ / 
 θεοῦ καταβαῖνον ὡσεὶ περιστεράν, ἐρχόμενον ἐπ᾽ αὐτόν. 
 17 \ AS \ ᾿ 5 A ᾽ a 7 oF > 
 Kal ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα, Οὗτός ἐστιν 
 es 4 ’ / ,’ 
 ὃ vids μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 
 4 1 / oe 9 n ees ᾽ \ » chan 
 Tore ὁ ᾿Ιησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ 
 n la \ A 
 τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου. * Kal 
 / 6..σ᾽, / / 
 νηστεύσας ἡμέρας τεσσεράκοντα Kal νύκτας τεσσερά- 
 74 / 
 κοντα, ὕστερον ἐπείνασεν. “καὶ προσελθὼν ὁ πειράζων 
 5 9. τῷ RR e\ 7s a θ a 2 Sh > e / Φ 
 εἶπεν αὐτῷ, Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι 
 " y ae Se ’ be) 5 7 
 ἄρτοι γένωνται. “ ὁ δὲ ἀποκριθεὶς εἶπεν, Γέγραπται, 
 = " > » v / / ¢ bd 5 > 2 > \ 
 αὶ Οὐκ ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾽ ἐπὶ 
 \ “ a 
 παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. 
 ἘΠ ΕΣ ᾿ 5. Αι ς : 
 τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν 
 Ι \ 7 ? \ a 
 πόλιν, καὶ ἔστησεν αὐτὸν ἐπὶ TO πτερύγιον τοῦ ἱεροῦ, 
 \ / ? a \ 3 A a 
 δ καὶ λέγει αὐτῷ, Ei vids εἶ τοῦ θεοῦ, βάλε σεαυτὸν 
 / Ξ / \ / a 7 a 
 γκάτω᾽ γέγραπται yap ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντε- 
 Ww? al ~ “ " a 
 , 1 λεῖται περὶ cov Kal ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε 
 ῇ \ \ Ta) 
 προσκόψῃς πρὸς λίθον τὸν πόδα σου. "Edn αὐτῷ ὁ 
 Ἵ A II =r 7 O ? > , ͵ 
 ‘ noovs, ἸΙάλιν γέγραπται, Οὐκ ἐκπειράσεις κύριον 
 Ν / 
 Ὑ τὸν θεόν cov. “πάλιν παραλαμβάνει αὐτὸν ὁ διά- 
 > 4 ¢ \ / a = 
 Boros εἰς ὄρος ὑψηλὸν λίαν καὶ δείκνυσιν αὐτῷ πάσας 
 
IV. 23 KATA MA@OAION 7 
 
 tas βασιλείας τοῦ κόσμου Kal τὴν δόξαν αὐτῶν, " καὶ 
 εἶπεν αὐτῷ, Ταῦτά σοι πάντα δώσω, ἐὰν πεσὼν 
 / ; 10 / λέ ’ Ὁ ς | A “Ὁ 
 προσκυνήσῃς μοι. “τότε λέγει αὐτῷ ὁ ᾿Ιησοῦς, Ὕπα- 
 a [2 
 γε σατανᾶ γέγραπται γάρ, Κύριον τὸν θεόν σου 
 προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. “τότε 
 ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον 
 καὶ διηκόνουν αὐτῷ. 
 "᾿Ακούσας δὲ ὅτε ᾿Ιωάννης παρεδόθη, ἀνεχώρη- 
 σεν εἰς τὴν Γαλιλαίαν. “Kat καταλιπὼν τὴν Ναζαρὰ 
 \ / > x \ / 
 ἐλθὼν κατῴκησεν eis Καφαρναοὺμ τὴν παραθαλασσίαν 
 ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ, " ἵνα πληρωθῇ τὸ 
 ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου λέγοντος, “TH Ζα- 
 βουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ 
 Ἰορδάνου, Tariralia τῶν ἐθνῶν, " ὁ λαὸς 6 καθήμενος 
 > A 3 / a / > , 
 ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ 
 a / a > A 
 καὶ σκιᾷ θανάτου φώς ἀνέτειλεν αὐτοῖς. 
 17? es v a | n , ᾿ \ , 
 Amo τότε ἤρξατο ὁ ᾿Ιησοῦς κηρύσσξιν καὶ λέγειν, 
 a \ 7 A a 
 Μετανοεῖτε" ἤγγικεν yap ἡ βασιλεία τῶν οὐρανῶν. 
 a \ A 
 *Tlepitrata@y δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν 
 δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ ’Av- 
 δρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς 
 ᾿ ἢ ὟΣ ἢ \ ς A 19 \ , her 
 τὴν Odraccav’ ἦσαν yap ἁλιεῖς. καὶ λέγει αὑτοῖς, 
 A , a A 
 Δεῦτε ὀπίσω pov, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώ- 
 πων. “οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν 
 αὐτῷ. “᾿ Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελ- 
 \ A 
 gous, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ ᾿Ιωάννην τὸν 
 ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς 
 αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν" καὶ ἐκάλεσεν 
 eee: 22 _¢ \ 547 247 \ A \ \ 
 αὐτούς. “oi δὲ εὐθέως ἀφέντες τὸ πλοῖον Kal τὸν 
 πατέρα αὐτῶν ἠκολούθησαν αὐτῷ. 
 * Καὶ περιῆγεν ὁ Ἰησοῦς ἐν ὅλῃ τῇ Γαλιλαίᾳ, διδά- 
 
 ; beak 
 ς. 
 
 iis 
 
} 
 / 
 
 5 
 
 8 EYATTEAION ty. 25 
 
 A “ an ἃ Ν 
 σκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ 
 Aa / a) 
 εὐωγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον 
 \ A / >’ lal A 24 \ , A θ ΙΒ ᾽ A 
 Kal πασαν μαλακίαν ἐν τῷ KAW. ~ Kal ἀπῆλθεν ἡ ἀκοὴ 
 Sera bo, * 7 \ ae \ / 9 akin 
 αὐτοῦ εἰς ὅλην τὴν Xupiav' καὶ προσήνεγκαν αὐτῷ 
 , \ A Ψ / / 
 πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις Kal 
 / 
 βασάνοις συνεχομένους καὶ δαιμονιζομένους καὶ σελη- 
 / 
 νιαζομένους Kal παραλυτικούς, Kal ἐθεράπευσεν αὐτούς. 
 Ἂς ἐὰν τ Αι A 
 * καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλι- 
 ¢ 2 
 λαίας καὶ Δεκαπόλεως καὶ ᾿ἱἱεροσολύμων καὶ ᾿Ιουδαίας 
 καὶ πέραν τοῦ ‘lopdavouv. 
 \ ᾿ 
 D Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος" καὶ 
 An lal An ’ A 
 καθίσαντος αὐτοῦ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ. 
 2 \ > / \ / » n 26 (ὃ 5 \ / 
 καὶ ἀνοίξας TO στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων, 
 lal / f A 
 ὁ Μακάριοι of πτωχοὶ τῷ πνεύματι, OTL αὐτῶν ἐστὶν 
 n ᾽ tal 
 ἡ βασιλεία τῶν οὐρανῶν. 
 4 e A “ 5: ὦ ὅλ , 
 Μακάριοι οἱ πρᾳεῖς, ὅτι αὐτοὶ κληρονομήσουσιν 
 \ A 
 τὴν γῆν. 
 / e n ll 2 / 
 "Μακάριοι οἱ πενθοῦντες, ὅτε αὐτοὶ παρακληθή- 
 σονται. 
 / e an 
 “Μακάριοι οἱ πεινῶντες καὶ διψῶντες THY δικαιοσύ- 
 7 f 
 νην, OTL αὐτοὶ χορτασθήσονται. 
 / / 
 ᾿ Μακάριοι οἱ ἐλεήμονες, OTL αὐτοὶ ἐλεηθήσονται. 
 8 M , ς θ \ a Ἢ / “ ae ok \ 
 ακάριοι οἱ καθαροὶ τὴ καρδίᾳ, ὅτι αὐτοὶ τὸν 
 \ / 
 θεὸν ὄψονται. 
 9 ΄ δ, 5 /o¢ i 
 Μακάριοι οἱ εἰρηνοποιοί, ὅτι υἱοὶ θεοῦ κληθήσον- 
 ται. 
 10 t ς , Ψ 
 Μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι 
 αὐτῶν ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. 
 1 / / / 
 ᾿ Μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώ- 
 Ν / a) ae 
 Ewow καὶ εἴπωσιν πᾶν πονηρὸν καθ᾽ ὑμῶν ψευδόμενοι 
 ἕνεκεν ἐμοῦ. 
 
V. 22 KATA MAQOAION 9 
 
 / \s £9 A Uh ς x 
 * Χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς 
 A alt me CER \ / 
 ἐν τοῖς οὐρανοῖς" οὕτως yap ἐδίωξαν τοὺς προφήτας 
 τοὺς πρὸ ὑμών. 
 a \ 7 A . 
 δ μεῖς ἐστὲ τὸ ἅλας τῆς γῆς" ἐὰν δὲ τὸ ἅλας 
 nj eee 7 ς ͵ > γὼ χ > Ul M4 > 
 μωρανθῇ, ἐν τίνι ἁλισθήσεται; εἰς οὐδὲν ἰσχύει ἔτι εἰ 
 \ Ἂς Μ A ¢ \ a ’ 4 
 μὴ βληθὲν ἔξω καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. 
 14-ς am ἃ \ \ A A ἢ ᾿ r ἢ 
 Ὑμεῖς ἐστὲ τὸ φώς τοῦ κόσμου. οὐ δύναται πόλις 
 
 Ἂ > ,ὔ v “ Ὡ- ld 
 κρυβῆναι ΕἼΤ AVW ορους Κευμενῆ 
 
 3 \ 7 , 
 οὐδὲ καίουσιν λύχνον 
 \ / μ᾿ \ Ὁ Ἁ \ / » Ὗ > \ \ 
 καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, αλλ, ἐπὶ τὴν 
 A A / 
 λυχνίαν, Kal λάμπει πᾶσιν τοῖς ἐν TH οἰκίᾳ. “ οὕτως 
 > / A A ς A yA θ A 5 θ 7 ¢/ 
 αμψάτω τὸ φώς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὅπως 
 ς A \ \ 7 / \ / 
 ἴδωσιν ὑμῶν τὰ καλὰ ἔργα καὶ δοξάσωσιν τὸν πατέρα 
 A \ A 5 A 
 ὑμῶν τὸν ἐν τοῖς οὐρανοῖς. 
 \ / / - A \ ie nN 
 “Mn νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ 
 \ / > nr An 
 τοὺς Tpopyntas’ οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι. 
 19) 59). ON \ ͵, Coutts.“ teh a , Ces \ Vue 
 ἀμὴν yap λέγω ὑμῖν, EWS ἂν παρέλθῃ 0 ουὐρανὸς καὶ 7 
 n Ὁ ἃ Δ / »] \ ’ \ lal / 
 γῆ, ἰῶτα ἕν ἢ μία κεραία ov μὴ παρέλθῃ ἀπὸ TOU νόμου, 
 ἣν x / / «Ὁ > / / Ὁ 
 ἕως ἂν πάντα γένηται. “ds ἐὰν οὖν λύσῃ μίαν τῶν 
 » n / nA >: / \ / es \ 
 ἐντολών τούτων τῶν ἐλαχίστων Kal διδάξῃ οὕτως τοὺς 
 4 , 5 / / 3 Ὁ / a 
 ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν TH βασιλείᾳ τῶν 
 >] A «Ὁ >] x - / \ / Φ / 
 οὐρανῶν. ὃς δ᾽ av ποιήσῃ Kat διδάξη, οὗτος μέγας 
 / > A / a ’ tal 20 / \ 
 κληθήσεται ἐν TH βασιλείᾳ τῶν οὐρανῶν. λέγω γὰρ 
 ς an f 35. ἃ / e ς ΠῚ 
 ὑμῖν ὅτι ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλέϊον 
 A / / ᾽ 7 > 
 TOV γραμματέων καὶ Φαρισαίων, ov μὴ εἰσέλθητε εἰς 
 3 n 
 τὴν βασιλείαν τῶν οὐρανῶν. 
 ’ , / , τῆς Ὁ ’ > , ᾿ 
 “’Heovoate ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐ φονεύσεις 
 aA 5. ἃ , ” ” a 7 22> \ \ 
 ὃς δ᾽ av φονεύσῃ, ἔνοχος ἔσται TH κρίσει. ἐγὼ δὲ 
 λέγω ὑμῖν ὅτι πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ 
 y μ δ. PY“SOMEVOS TE 5 
 y ἂν a / Paap." > x ΝΜ A ? A 
 ἔνοχος ἔσται τῇ κρίσει᾽ ὃς δ᾽ ἂν εἴπῃ TO ἀδελφῷ 
 sca nae Loe ” A rae δε ie. 
 αὐτοῦ, ‘Paka, ἔνοχος ἔσται τῷ συνεδρίῳ: ὃς δ᾽ ἂν 
 Vs 7 Ν » \ / / 
 εἴπῃ, Μωρέ, ἔνοχος ἔσται εἰς τὴν γέενναν τοῦ πυρός. 
 
 . 
 
10 EYATTEAION 723 
 
 A Ud 
 ἐὰν οὖν προσφέρῃς TO δῶρόν σου ἐπὶ τὸ θυσιαστή- 
 a a 4 ΝΜ \ 
 pov κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει TL κατὰ 
 ὯΔ at > a \ ee! ” a 
 σοῦ, “ἄφες ἐκεῖ τὸ δῶρόν σου ἔμπροσθεν τοῦ θυσια- 
 A t : b) n 
 στηρίου καὶ ὕπαγε πρῶτον διαλλάγηθι τῷ ἀδελφῷ 
 \ A 
 σου, Kal τότε ἐλθὼν πρόσφερε TO δῶρόν cov. “ὁ ἴσθι 
 a an A Φ 
 εὐνοῶν τῷ ἀντιδίκῳ σου ταχὺ ἕως ὅτου εἶ μετ᾽ αὐτοῦ 
 ἐν τῇ ὁδῷ" μήποτέ σε παραδῷ ὁ ἀντίδικος τῷ κρυτῇ 
 \ ¢ \ an ¢ / a ’ λ, A An 
 καὶ ὁ κριτὴς τῷ ὑπηρέτῃ, Kal εἰς φυλακὴν βληθήσῃ. 
 55 eae | ͵ ᾽ \ 2g a Ψ a 
 ἀμὴν λέγω σοι, ov μὴ ἐξέλθῃς ἐκεῖθεν ἕως ἂν 
 > a \ ” ! 279 , ef 
 ἀποδῷς τὸν ἔσχατον κοδράντην. Ηκούσατε ὅτι 
 9 / 3 ῃ 23. »ν \ , ‘one > ΤῊΣ 
 ἐρρέθη, Ov μοιχεύσεις. "ἢ" ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὃ 
 a \ A 
 βλέπων γυναῖκα πρὸς TO ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοί- 
 Bh εν 2 A δ 9 ns Sas δὰ εν» θ ’ 
 χευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. “ei δὲ ὁ ὀφθαλμός 
 \ 
 σου ὁ δεξιὸς σκανδαλίζει σε, ἔξελε αὐτὸν καὶ βάλε ἀπὸ 
 ας ἢ , “ > ἀν, A a n 
 σοῦ" συμφέρει yap cot ἵνα ἀπόληται ἕν τῶν μελῶν 
 \ Atl \ a f 67 ? , 30 \ 
 σου Kal μὴ ὅλον TO σῶμά σου βληθῇ εἰς γέενναν. Ἢ Kal 
 : Mad / \ / Μ οὶ \ \ 
 εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε, ἔκκοψον αὐτὴν καὶ 
 I SAN a, “ , “ ἜΘΟΣ a A 
 βάλε ἀπὸ σοῦ" συμφέρει yap σοι iva ἀπόληται ἕν τῶν 
 a A \ Ὁ \ n / 2 / 2 , 
 μελῶν σου καὶ μὴ ὅλον τὸ σῶμά σου εἰς γέενναν ἀπέλθῃ. 
 31 > f / a x > -“ ᾿] a 
 ᾿ Ἐρρέθη δέ, “Os av ἀπολύσῃ τὴν γυναῖκα αὐτοῦ, 
 3:.-ὄ Δ > if i 82 9 \ \ / oe v4 A ¢ 
 δότω αὐτῇ ἀποστάσιον. ™ ἐγὼ δὲ λέγω ὑμῖν OTL πᾶς ὁ 
 > / a 
 ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας 
 A > \ Ὁ ¢ 
 ποιεῖ αὐτὴν povyevOnvar, καὶ ὃς ἐὰν ἀπολελυμένην 
 γαμήσῃ, μοιχᾶται. 
 I~. J / la na ᾽ > 
 “TlaXxw ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, Οὐκ 
 pre a / 
 ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. 
 34> \ \ ἢ con eee ¢ . ἢ > A 
 ἐγὼ δὲ λέγω ὑμῖν μὴ ὀμόσαι Oras’ μήτε ἐν TO 
 ᾿ a b θ / b] \ A θ A. 35 4 > fal nr 
 οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ θεοῦ" “μήτε ἐν τῇ γῇ, 
 ς / / lal ey 
 OTL ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ" μήτε εἰς 
 « uA / 
 Ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου βασιλέως" 
 36 I bd a xn aa 2 e ᾽ δύ ί 
 μήτε ἐν τῇ κεφαλῇ σου ὀμόσῃς, ὅτι οὐ δύνασαι μίαν 
 
υ ἃ πὲ KATA MAOOAION II 
 
 
 
 / \ lal x A y 
 τρίχα λευκὴν ποιῆσαι ἢ μέλαιναν. ἔστω δὲ ὁ λόγος 
 ξ tal \ x ae \ a 
 ὑμῶν val val, ov οὔ τὸ δὲ περισσὸν τούτων ἐκ τοῦ 
 πονηροῦ ἐστίν. 
 38 ? μ if 7 > 
 Ηκούσατε ote ἐρρέθη, ᾿ΟΕφθαλμὸν ἀντὶ ὀφθαλ- 
 \ Ἔ / >’ \ » , a 
 μοῦ καὶ ὀδόντα ἀντὶ ὀδόντος. “eyo δὲ λέγω ὑμῖν 
 \ ] a “Ὁ A > > “ «ς / 
 μὴ avTLoTHVaL τῷ πονηρῷ αλλ ὅστις σε ῥαπίζει 
 > \ Ἀ / / ᾽ A \ \ 
 εἰς τὴν δεξιὰν σιαγόνα σου, στρέψον αὐτῷ Kal τὴν 
 " ΟΝ \ a , ἢ A Geel ; 
 ἄλλην" “ καὶ τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά 
 A ov ὅν ἣν \ Ri. ἀκ ἐς Ai \ a 
 σου λαβεῖν, apes αὐτῷ Kal TO ἱμάτιον" “Kal ὅστις σε 
 > ΄ I “ ¢e/ ’ ’ A / 42 A 
 ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ᾽ αὐτοῦ δύο. “Ta 
 > a / 50 \ \ θέ > \ A uf 
 αἰτοῦντί σε δός, καὶ τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι 
 \ > A 
 μὴ ἀποστραφῇς. 
 A / > / 
 “’Hrovoate ὅτι ἐρρέθη, ᾿Αγαπήσεις τὸν πλησίον 
 A ! A > θ , ΡΣ ea δὲ , 
 σου καὶ μισήσεις τὸν ἐχθρόν σου. “ἐγὼ δὲ λέγω 
 “Ὁ A Ἁ \ ¢ A / 
 ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε 
 δε Cae / , A 
 ὑπὲρ τῶν διωκόντων ὑμᾶς" “ὅπως γένησθε viol τοῦ 
 ξ - A > “ A \ f ’ lal 
 πατρὸς ὑμῶν Tod ἐν οὐρανοῖς, OTL τὸν ἥλιον αὐτοῦ 
 el ,, 3... Ἃ, \ \ > \ \ 7 Seek 
 ἀνατέλλει ἐπὶ πονηροὺς Kai ἀγαθοὺς καὶ βρέχει ἐπὶ 
 ’ \ \ 3. \ 3 
 δικαίους καὶ ἀδίκους. “ἐὰν γὰρ ἀγαπήσητε τοὺς ἀγα- 
 a a “ \ 4 3 a 
 πῶντας ὑμᾶς, τίνα μισθὸν ἔχετε; οὐχὶ καὶ οἱ τελῶναι 
 \ 58 n ξι 42 ae τιν 3 , Ni gues Ἢ 
 τὸ αὐτὸ ποιοῦσιν ; “ καὶ ἐὰν ἀσπάσησθε τοὺς ἀδελφοὺς 
 Ὁ lal Ν A 3 \ e 
 ὑμῶν μόνον, TL περισσὸν ποιεῖτε; οὐχὶ Kal οἱ ἐθνικοὶ 
 \ he A \ 4B tr 3 coon , eee 
 TO αὐτὸ ποιοῦσιν; “ ἔσεσθε οὖν ὑμεῖς τέλειοι ὡς ὁ 
 τ᾿ «ς A « > / , / 
 πατὴρ ὑμῶν ὃ οὐράνιος τέλειός ἐστιν. 
 6 1 Il , δὲ \ ὃ , ξ a \ 
 pocéyete δὲ τὴν δικαιοσύνην ὑμῶν μὴ 
 lal Μ A 2 / x \ A 
 ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι 
 ee eee, \ ! \ 9:5 an \ A \ 
 αὐτοῖς" εἰ δὲ μήγε, μισθὸν οὐκ ἔχετε παρὰ τῷ πατρὶ 
 ς A A > “- > A 2d “4 an 
 ὑμῶν τῷ ἐν τοῖς οὐρανοῖς. "ὅταν οὖν Tons ἐλεημο- 
 εἶ if 7 : Λ ef « 
 σύνην, μὴ σαλπίσῃς ἔμπροσθέν σου, ὥσπερ οἱ ὑπο- 
 n na aA an / 
 κριταὶ ποιοῦσιν ἐν Tals συναγωγαῖς καὶ ἐν ταῖς ῥύμαις, 
 a ἢ : A a." A > , Ε ἢ αν ἀξ ,ὕ 
 ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων" ἀμὴν λέγω 
 
12 EYATFEAION VWi.i2 
 
 
 
 ee. > 7 \ > a a“ \ a 
 ὑμῖν, ἀπέχουσιν τὸν μισθὸν αὐτῶν. * σοῦ δὲ ποιοῦντος 
 τ / / A ¢ 
 ἐλεημοσύνην μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ 
 / - ς A cal 
 δεξιά cov, “ὅπως ἢ σου ἡ ἐλεημοσύνη ἐν TO κρυπτῷ, 
 a a 5 Ι 
 καὶ ὁ πατήρ σου ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει 
 σοι. 
 5 NS 07 Ἢ 5 ” ε ¢ Le 
 Kai ὅταν προσεύχησθε, οὐκ ἔσεσθε ws οἱ ὑπο- 
 / a A r a 
 κριταί" ὅτι φιλοῦσιν ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς 
 A “~ a / ied 
 γωνίαις τῶν πλατειῶν ἑστῶτες προσεύχεσθαι, ὅπως 
 tal a b f 3 \ / ae.) 9 / \ 
 φανῶσιν τοῖς ἀνθρώποις. ἀμὴν λέγω ὑμῖν, ἀπέχουσιν TOV 
 θὸ we 8 τὶ δὲ “ ” θ ᾽ \ 
 μισθὸν αὐτῶν. “σὺ δὲ ὅταν προσεύχῃ, εἴσελθε εἰς TO 
 lal \ / / a 
 ταμιεῖόν σου Kal κλείσας THY θύραν σου πρόσευξαι TO 
 A A lal Ἂ ΗΕ , ¢ / 
 πατρί σου τῷ ἐν TO κρυπτῷ, καὶ ὁ πατήρ σου ὁ βλέπων 
 - A b] Ψ \ \ 
 ἐν τῷ κρυπτῷ ἀποδώσει cot.  Προσευχόμενοι δὲ μὴ 
 ; / e /, A nae 
 βαττολογήσητε ὥσπερ οἱ ἐθνικοί᾽ δοκοῦσιν γὰρ ὅτι ἐν TH 
 A / \ € 
 πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. ὃ μὴ οὖν ὁμοιω- 
 an aA X; ¢ \ id a Ka , / 
 θῆτε αὐτοῖς" oldev yap ὁ πατὴρ ὑμῶν ὧν χρείαν ἔχετε 
 aA A a 3 / 
 πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν. 
 9 e/ 3 / θ ὃ ΓΝ ἢ II / ¢e A oe | 
 Οὕτως οὖν προσεύχεσθε ὑμεῖς" ἸΙ]άτερ ἡμῶν ὁ ἐν 
 a ’ A ¢ / \ 7 U = 10 U 
 τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου ἐλθάτω 
 ¢ / J θ 7 \ θ , , ς 5) 
 ἢ βασιλεία σου γενηθήτω τὸ θέλημα cov ws ἐν 
 A \ AP og AT aN a c oA \ ἢ 
 οὐρανῷ καὶ ἐπὶ γῆς" “ TOY ἄρτον ἡμῶν τὸν ἐπιούσιον 
 δὸ ΜΡ Ὁ / epee 15 A oe Coon Wee , (3 al 
 ὃς ἡμῖν onuepov’ "ἢ καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, 
 ς τι ἥδ. ἔτ δ᾽“ ἢ n ᾽ 7 Ε΄ on.» .43 \ 
 ὡς Kal ἡμεῖς ἀφήκαμεν τοῖς οφειλέταις ἡμῶν καὶ 
 / ξ Ὁ / ’ \ « a 
 μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς 
 ἀπὸ τοῦ πονηροῦ. 
 14 ὅτι \ \ 244° Aes θ ῇ \ ἢ 
 ἂν γὰρ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα 
 » Lal > ᾽Σ \ c. a ς Ν ¢e ¢ 
 αὐτῶν, ἀφήσει καὶ ὑμῖν ὁ πατὴρ ὑμῶν ὁ οὐράνιος" 
 15 >\ \ ere a > , \ ἢ 
 ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτώματα 
 Lal ¢ \ ¢ n / \ 4 
 αὐτῶν, οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα 
 ὑμῶν. 
 / \ , / ¢ δι. 
 *"Orav δὲ νηστεύητε, μὴ γίνεσθε ὡς οἱ ὑποκριταὶ 
 
VI. 28 KATA MAQ@AION 13 
 
 
 
 eee / \ \ , eae 
 σκυθρωποί" ἀφανίζουσιν yap τὰ πρόσωπα αὐτῶν ὅπως 
 Lal an ’ ’ 4 
 φανῶσιν τοῖς ἀνθρώποις νηστεύοντες. ἀμὴν λέγω ὑμῖν, 
 >] / \ \ tal \ 
 ἀπέχουσιν τὸν μισθὸν αὐτῶν. “σὺ δὲ νηστεύων 
 "' / \ \ \ \ / / / 
 ἄλεύψαι cov τὴν κεφαλὴν καὶ TO πρόσωπον Gov νί- 
 18 ¢ \ A rn ΕῚ / ͵ ’ \ 
 at, OT@S μὴ φανῇς τοῖς ἀνθρώποις νηστευων ἀλλα 
 “Ὁ / “a > “ 7] x Φ / 
 τῷ πατρί cov τῷ ἐν τῷ κρυφαίῳ, Kal ὁ πατήρ σου 
 ¢ 7] > “ / 5 7 
 ὁ βλέπων ἐν τῷ κρυφαίῳ ἀποδώσει σοι. 
 19 \ / Cons \ A fal 
 Μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, 
 “ \ \ an μι / \ ¢/ / 
 ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διο- 
 , \ ΄, . 20 mG 
 ρύσσουσιν καὶ κλέπτουσιν" ” θησαυρίζετε δὲ ὑμῖν On- 
 \ Ρ] » σῶν, ¢ » \ » fal ’ / 
 σαυροὺς ἐν οὐρανῷ, ὅπου οὔτε σὴς οὔτε βρῶσις ἀφανίζει, 
 \ / / 
 Kat ὅπου κλέπται οὐ διορύσσουσιν οὐδὲ κλέπτουσιν. 
 1 ς ’ ro» ¢ 
 όπου yap ἐστιν ὁ θησαυρός cov, ἐκεῖ ἔσται Kal ἡ 
 / g2¢ / a V4 / > ¢ 
 καρδία σου. Ο λύχνος τοῦ σώματός ἐστιν ὁ 
 \ 3 id > ς - 3 7 
 ὀφθαλμός. ἐὰν οὖν ὁ ὀφθαλμός σου ἁπλοῦς 7, ὅλον 
 - Ἁ la \ % i ᾽ ͵ 
 τὸ σῶμά σου φωτεινὸν ἔσται" ™ ἐὰν δὲ ὁ ὀφθαλμός σου 
 \ 3 7 Ν A / uN if > 3 
 πονηρὸς ἢ, ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται. εἰ οὖν 
 A \ 7 \ / t . 24 τὸ \ 
 τὸ φώς τὸ ἐν σοὶ σκότος ἐστίν, TO σκότος πόσον; “Οὐδεὶς 
 , \ ‘ f / 
 δύναται δυσὶ κυρίοις δουλεύειν" ἢ yap τὸν ἕνα μισήσει 
 - \ [τ PA / xX \ ᾽ / fn 
 καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ 
 / vA 5 / an 
 ἑτέρου καταφρονήσει. ov δύνασθε θεῷ δουλεύειν καὶ 
 “Ὁ 25 \ a“ 7 ¢ nr A A A 
 μαμωνᾷ. Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ 
 A « - / 7 x / % nr ,» 
 ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε μηδὲ τῷ σώματι 
 «ς - / 3 / » \ « \ a/ 5 A 
 ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς 
 A \ \ Ὁ A , 2 7 
 τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; “" ἐμβλέψατε εἰς 
 \ A “ f x / b) \ ,ὔ 
 τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν οὐδὲ θερί- 
 \ ͵ >] Ns \ « \ 
 ζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας, Kai ὁ πατὴρ 
 ¢€ “Ὁ 6 » / / » Ler ᾽ ς fal an / 
 ὑμῶν ὁ οὐράνιος τρέφει αὐτά᾽ οὐχ ὑμεῖς μᾶλλον διαφέ- 
 an / \ € fal r / Ὁ 
 pete αὐτῶν; “tis δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖ- 
 τι 0. , STN Seer δὲ Ψ 28 \ ΑΒ Ss 
 ναι ἐπὶ THY ἡλικίαν αὐτοῦ πῆχυν Eva; ™ καὶ περὶ ἐνδύ- 
 rn / \ > 
 ματος Ti μεριμνᾶτε; καταμάθετε Ta κρίνα τοῦ ἀγροῦ 
 
14 ΕΥΑΓΓΕΛΙΟΝ VI. 28 
 
 A a / 
 πῶς avéavovcw' οὐ κοπιῶσιν οὐδὲ νήθουσιν. ™réyo 
 ee Ἂς “ 2O\ \ > / A / 5 “ 
 δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιε- 
 \ x 4 a la] 
 βάλετο ὡς ἕν τούτων. “et δὲ τὸν χόρτον τοῦ ἀγροῦ 
 » / 
 σήμερον ὄντα καὶ αὔριον εἰς κλίβανον βαλλόμενον ὁ 
 na A ς A 
 θεὸς οὕτως ἀμφιέννυσιν, οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιυγό- 
 / / / 
 πίιστοι; * μὴ οὖν μεριμνήσητε λέγοντες, Τί φάγωμεν 
 ἢ τί πίωμεν ἢ τί περιβαλώμεθα; “πάντα γὰρ ταῦτα 
 a 5 A ς 
 τὰ ἔθνη ἐπιζητοῦσιν" οἷδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐρά- 
 νίος OTe χρήζετε τούτων ἁπάντων. * ζητεῖτε δὲ πρῶτον 
 τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, καὶ 
 “ / κι An 4 \ / 
 ταῦτα πάντα προστεθήσεται ὑμῖν. ™ μὴ οὖν μεριμνή- 
 \ a 
 ONTE εἰς τὴν αὔριον᾽ ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς. 
 a ¢ ¢ ϑινε γε 
 ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς. 
 7 1 M \ 7 Ὁ \ θῇ ΞΟ 5 ca \ / 
 ἢ κρίνετε, ἵνα μὴ κριθῆτε" "ἐν ᾧ yap κρί- 
 -2 a 
 ματι κρίνετε κριθήσεσθε, καὶ ἐν ᾧ μέτρῳ μετρεῖτε 
 ἢ Cin Spey δὲ , A , A ds 
 μετρηθήσεται ὑμῖν. ὅτί δὲ βλέπεις TO κάρφος τὸ ἐν 
 τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφ- 
 “ \ > a 4 ἃ a > a [4] > na 
 θαλμῷ δοκὸν ov κατανοεῖς: “ἢ πῶς ἐρεῖς TO ἀδελφῷ 
 σου, “Ades ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, 
 A eS ε \ ᾽ - > aA an δε , 
 καὶ ἰδοὺ ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ. "ὑποκριτά, 
 wn“ nr 5 lal A \ 
 ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ 
 / a \ / 6 nr 
 τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ 
 τοῦ ἀδελφοῦ σου. 
 ὁ Μὴ δῶτε τὸ ὥγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς 
 μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε κατα- 
 / > a a 
 πατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν Kal στραφέντες 
 ῥήξωσιν ὑμᾶς. 
 TAG an \ ὃ On ς ὅδ το a LY c / = 
 ἰτεῖτε, καὶ δοθήσεται ὑμῖν" ζητεῖτε, καὶ εὑρήσετε 
 ,ὔ > - -“ Ὁ 
 κρούετε, καὶ ἀνουγήσεται ὑμῖν. * πᾶς γὰρ ὁ αἰτῶν λαμ- 
 1 22 a C.F \ fal , 3 / 
 βάνει, καὶ ὁ ζητῶν εὑρίσκει, Kal τῷ κρούοντι ἀνουγή- 
 9K ί 5 2 Cn ies ov θ Δ ae ε 
 σεται. “ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὃ 
 
VII. 23 KATA MAOOAION 15 
 
 
 
 ἐν ᾽ a wv \ / ? ὃ , b re 10 ἃ \ 
 vids αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ; “ἢ Kal 
 > \ Ἀπ ἢ \ ov ᾽ r atin ΠΣ aN le ee 
 ἰχθὺν αἰτήσει, μὴ ὄφιν ἐπιδώσει αὐτῷ; ™ εἰ οὖν ὑμεῖς 
 \ wv " 4 ᾽ \ t a / 
 πονηροὶ ὄντες οἴδατε δόματα ayaa διδόναι τοῖς τέκνοις 
 [ A / a e \ ¢€ A ¢ “3 rn 
 ὑμῶν, πόσῳ μᾶλλον ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς 
 > nr A 
 δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν. “πάντα οὖν ὅσα 
 x θέ ἊΨ A « - e v e/ \ 
 av θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως Kal 
 id a A » Ae. Kal 
 ὑμεῖς ποιεῖτε avTols’ οὗτος yap ἐστιν ὁ νόμος Kal οἱ 
 προφῆται.᾽ 
 3 UA ‘ A a “ὦ 
 15 Εἰσέλθατε διὰ τῆς στενῆς πύλης ὅτι πλατεῖα 
 ς / \ ᾽ ‘ ¢ ¢ \ ¢ ’ / >’ \ 
 ἡ πύλη Kal εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν 
 5 / \ / > e 3 / ’ Ψ ἴω] 
 ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι δι’ αὐτῆς" 
 14 “7 ὧν ¢ 7 \ , ε ακ S.C 4-.} 
 ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα 
 \ / 
 εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. 
 35 FT f Sat A ὃ a “ 7 
 ροσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες Ep- 
 Ν « a , , 
 χονται πρὸς ὑμᾶς ἐν ἐνδύμασιν προβάτων, ἔσωθεν δέ 
 / > \ A a a 
 εἰσιν λύκοι ἅρπαγες. “ἀπὸ τῶν καρπῶν αὐτῶν ἐπι- 
 [ > ΙΑ Ul / a 
 γνώσεσθε αὐτούς. μήτι συλλέγουσιν ἀπὸ ἀκανθῶν στα- 
 \ a “ lal / 
 φυλὰς ἢ ἀπὸ τριβόλων σῦκα; “οὕτως πᾶν δένδρον 
 ᾽ \ \ \ a \ \ \ / 
 ἀγαθὸν καρποὺς καλοὺς ποιεῖ, TO δὲ σαπρὸν δένδρον 
 \ \ a > 
 καρποὺς πονηροὺς ποιεῖ. “ov δύναται δένδρον ἀγαθὸν 
 \ \ a \ / \ \ 
 καρποὺς πονηροὺς ποιεῖν, οὐδὲ δένδρον σαπρὸν καρποὺς 
 \ a ~ \ a \ \ 
 καλοὺς ποιεῖν. ™ πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν 
 3 t \ > A , 20 Ὑ ἫΝ ae τς 
 ἐκκόπτεται καὶ εἰς πῦρ βάλλεται. ““ἄραγε ἀπὸ τῶν 
 A > A 2 / 
 καρπῶν αὐτῶν ἐπυγνώσεσθε αὐτούς. 
 Οὐ πᾶς ὁ λέγων μοι, Κύριε, κύριε, εἰσελεύσεται 
 A a A > 3 ς a \ ts 
 εἰς THY βασιλείαν τῶν οὐρανῶν, ἀλλ᾽ ὁ ποιῶν τὸ θέ- 
 A fal a >’ - 22 \ 
 λημα TOD πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. “πολλοὶ 
 la) we / / ΄ 3 A A 
 ἐροῦσίν μοι ἐν ἐκείνῃ TH ἡμέρᾳ, Κύριε, κύριε, ov TO σῷ 
 a ey / 
 ὀνόματι ἐπροφητεύσαμεν, Kal TO σῷ ὀνόματι δαιμόνια 
 > / \ A ay SOF / \ > / 
 ἐξεβάλομεν, καὶ τῷ σῷ ὀνόματι δυνάμεις πολλᾶς ἐποιη- 
 23 Ν , ς “ 5... a Οὐδέ 
 σαμεν; “Kal τότε ὁμολογήσω αὐτοῖς OTL Ουδέποτε 
 
16 ΕΥΑΓΓΕΛΙΟΝ δ Ὁ {23 
 
 ΄ a 3 A a “ ἡ 
 ἔγνων ὑμᾶς, ἀποχωρεῖτε ἀπ᾽ ἐμοῦ οἱ ἐργαζόμενοι τὴν 
 > / 
 ἀνομίαν. 
 a / 
 * Πᾶς οὖν ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ 
 i αὐτοὺς ὁ On ἰνδρὶ ἵμῳ, ὅστις ὠκοδό- 
 ποιεῖ αὐτοὺς ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ς 
 lol \ 7 25 \ / 
 μησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν. ™ καὶ κατέβη 
 ¢ \ \ 3 e \ \ »” ΕΘ, ὧν 
 ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι 
 καὶ προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ, καὶ οὐκ ἔπεσεν" τεθε- 
 A 9 , 
 μελίωτο γὰρ ἐπὶ THY πέτραν. ™ καὶ πᾶς ὁ ἀκούων μου 
 A ¢ / 
 TOUS λόγους τούτους Kal μὴ ποιῶν αὐτοὺς ὁμοιωθήσεται 
 a a / \ \ 
 ἀνδρὶ μωρῷ, ὅστις ὠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν 
 vy 27 \ id « \ a) δ e \ \ 
 ἄμμον. ™ καὶ κατέβη ἡ βροχὴ καὶ ἦλθον οἱ ποταμοὶ καὶ 
 / a 
 ἔπνευσαν οἱ ἄνεμοι καὶ προσέκοψαν τῇ οἰκίᾳ ἐκείνῃ, καὶ 
 5 \ > ¢ A ᾽ A , 28 \ x οὗ 
 ἔπεσεν, καὶ ἦν ἡ πτῶσις αὐτῆς μεγάλη. ™ Kal ἐγένετο 
 pe TZ €. 3 fal x / / 5 / 
 ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς τοὺς λόγους τούτους, ἐξεπλήσ- 
 εν 3A A a > AL 9 F \ 
 σοντο οἱ ὄχλοι ἐπὶ TH διδαχῇ αὐτοῦ ἦν yap δι- 
 / \ ς 
 δάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ 
 lal 3 A 
 γραμματεῖς αὐτῶν. 
 \ a fal v 
 8 : Καταβάντι δὲ αὐτῷ ἀπὸ τοῦ ὄρους, ἠκολού- 
 ᾽ A Μ \ 
 θησαν αὐτῷ ὄχλοι πολλοί. ὅ καὶ ἰδοὺ λεπρὸς προσ- 
 \ / a 
 ελθὼν προσεκύνει αὐτῷ λέγων, Κύριε, ἐὰν θέλῃς, δύ- 
 / / “ 
 νασαί με καθαρίσαι. ὅ καὶ ἐκτείνας τὴν χεῖρα ἥψατο 
 a / I: / 
 αὐτοῦ λέγων, Θέλω, καθαρίσθητι. καὶ εὐθέως ἐκα- 
 7 b] “ « / 4 \ / ᾽ an £9 a 
 θαρίσθη αὐτοῦ ἡ λέπρα. “καὶ λέγει αὐτῷ ὁ ᾿Ιησοῦς, 
 ο ὃ \ ΝΜ ᾽ A et \ A - 
 pa μηδενὶ εἴπῃς, ἀλλὰ ὕπαγε σεαυτὸν δεῖξον τῷ 
 « “ / \ tel a / “Ὁ 
 ἱερεῖ καὶ προσένεγκον τὸ δῶρον ὃ προσέταξεν Μωῦσῆς, 
 > / lal 
 εἰς μαρτύριον αὐτοῖς. 
 ’ “ > , a 
 "Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναούμ, προσῆλθεν 
 ? n Led \ 
 αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν 5 καὶ λέγων, 
 ἡ ¢ a / 2 Sed 2 / 
 Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτι- 
 , a ,ὔ 7 3 ἀν Ὗς. Ν 
 Kos, δεινῶς βασανιζόμενος. ᾿ λέγει αὐτῷ, ᾿Εγὼ ἐλθὼν 
 / us 
 θεραπεύσω αὐτόν. * ἀποκριθεὶς δὲ ὁ ἑκατόνταρχος 
 
VIII. 20 KATA MAOOAION 17 
 
 
 
 \ ς . 
 ἔφη, Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην 
 , ἘΣ ἘΣ Nicemey ASR Ge , Ἂ 
 εἰσέλθης" ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς 
 9 Veet See τ ὖν ἐν ἂν ἢ > ee ὦ , ” 
 μου. “καὶ yap ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν, ἔχων 
 / 3 
 UT ἐμαυτὸν στρατιώτας, Kal λέγω τούτῳ, ἸΠορεύθητι, 
 Ἂ , \ Υ̓ ” \ 7 \ 
 καὶ πορεύεται, καὶ ἄλλῳ, "Ἔρχου, καὶ ἔρχεται, καὶ 
 
 ’ 
 10 ἀκούσας 
 
 A , “A “Ὁ 
 τῷ δούλῳ μου, ἸΠοίησον τοῦτο, καὶ ποιεῖ. 
 δὲ δ A > / \ ἂν a ᾽ » 
 
 € ὁ ᾿Ιησοῦς ἐθαύμασεν καὶ εἶπεν τοῖς ἀκολουθοῦσιν, 
 ὉΠ \ Xs: / Cc. w Ἰδὲ > A Ἵ Yr / / 
 
 μὴν λέγω ὑμῖν, οὐδὲ ἐν τῷ ᾿Ισραὴλ τοσαύτην πίστιν 
 
 φ 7ὕ ΡΩΝ “ον Alo / a 
 εὗρον. “᾿λέγω δὲ ὑμῖν OTL πολλοὶ ἀπὸ ἀνατολῶν Kal 
 
 fn A \ > 
 δυσμῶν ἥξουσιν καὶ ἀνακλιθήσονται μετὰ ᾿Αβραὰμ καὶ 
 , \ > \ a a A 
 Ισαὰκ καὶ ᾿Ιακὼβ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν" ™ οἱ 
 
 \ Res a / \ 
 δὲ viol τῆς βασιλείας ἐκβληθήσονται εἰς TO σκότος TO 
 55. ἢ e355 πὸ ν ε \ Ay «ς \ a 
 ἐξώτερον᾽ ἐκεῖ ἔσται ὁ κλαυθμὸς Kal ὁ βρυγμὸς τῶν 
 9507 13 \ 5 3 a ne t 
 ὀδόντων. καὶ εἶπεν ὃ ᾿Ιησοῦς τῷ ἑκατοντάρχῇ, 
 δῇ ἢ ς > / 4 ae e -“ 
 
 Taye, ὡς ἐπίστευσας γενηθήτω σοι. καὶ ἰάθη ὁ παῖς 
 
 nf 
 ἐν TH ὥρᾳ ἐκείνῃ. 
 ¢e / s 
 “Kat ἐλθὼν ὁ ᾿Ιησοῦς eis τὴν οἰκίαν Ἰ]έτρου εἶδεν 
 
 \ \ ᾽ A / \ / 15 \ 
 τὴν πενθερὰν αὐτοῦ βεβλημένην Kal πυρέσσουσαν. "Kal 
 / A \ a Py al i, ae gt, 
 ἥψατο τῆς χειρὸς αὐτῆς, Kal ἀφῆκεν αὐτὴν ὁ πυρετός 
 
 \ Fee F θ \ ὃ ’ ’ A 16 > δὲ / 
 καὶ ἠγέρθη, καὶ διηκόνει αὐτῷ. “ὀψίας δὲ γενομένης 
 , sie 7 | ee Ν᾿ ΩΨ 
 προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς" καὶ ἐξέ- 
 \ / A Ψ 
 βαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχον-. 
 Ἂ x Av ¢ oh 
 τας ἐθεράπευσεν, ᾿ ὅπως πληρωθῇ TO ῥηθὲν διὰ ‘Hoaiov 
 an 7 , Sig ἃ \ 3 θ / ς n 
 τοῦ προφήτου λέγοντος, Αὐτὸς Tas ἀσθενείας ἡμῶν 
 
 » \ \ 7 532" 
 ἔλαβεν καὶ τὰς νόσους ἐβαστασεν. 
 
 \ μὴ \ 352 8 
 
 δ Ἰδὼν δὲ ὁ Ἰησοῦς πολλοὺς ὄχλους περὶ αὐτὸν 
 
 a \ 7 19 Α \ 
 ἐκέλευσεν ἀπελθεῖν eis τὸ πέραν. “Kal προσελθὼν 
 
 Ψ A , 3 7 
 
 εἷς γραμματεὺς εἶπεν αὐτῷ, Διδάσκαλε, ἀκολουθήσω 
 “ 2\ oe 20 \ χἕ ᾿ aA e | ὃ 
 σοι ὅπου ἐὰν ἀπέρχῃ. “᾿ καὶ λέγει αὐτῷ ὁ ᾿Ιησοῦς, 
 Yj \ \ a 
 
 Αἱ ἀλώπεκες φωλεοὺς ἔχουσιν Kal τὰ πετεινὰ τοῦ 
 / ¢ \ RA fa! > f 5. 
 
 οὐρανοῦ κατασκηνώσεις, ὁ δὲ υἱὸς τοῦ ἀνθρώπου οὐκ 
 
 MATT, Ἐ 
 
18 EYATTEAION VIII. 20 
 
 
 
 Les \ 7 \ lal 
 ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. ™ ἕτερος δὲ τῶν μαθη- 
 nr A r , a > 
 Tov εἶπεν αὐτῷ, Κύριε, ἐπίτρεψόν μοι πρῶτον ἀπελ- 
 “-“ τ 7 ς «9 fal / 
 θεῖν καὶ θάψαι τὸν πατέρα μου. “ὁ δὲ ᾿Ιησοῦς λέγει 
 a , Yj i / 
 αὐτῷ, ᾿Ακολούθει μοι, Kal ἄφες τοὺς νεκροὺς θάψαι 
 ε 
 a ᾿ς 
 τοὺς ἑαυτῶν νεκρούς. 
 n \ a / 
 8 Kat ἐμβάντι αὐτῷ εἰς τὸ πλοῖον, ἠκολούθησαν 
 ὑτῷ οἱ μαθηταὶ αὐτοῦ. “καὶ ἰδοὺ σεισμὸς μέγα 
 αὐτῷ οἱ μαθη . μὸς μέγας 
 > 7] > ΄Ὺο / dé \ a / “ 
 ἐγένετο ἐν TH θαλάσσῃ, ὥστε TO πλοῖον καλύπτεσθαι 
 te a ἢ Ὰ SSN ᾿ς Ὧ ἢ 25 \ : 
 ὑπὸ τῶν κυμάτων" αὐτὸς δὲ ἐκάθευδεν. "ὃ καὶ προσελ- 
 l ” ae ΤΙΝ / f a > 
 θόντες ἤγειραν αὐτὸν λέγοντες, Κύριε σῶσον, ἀπολ- 
 7, 3 a / / / 
 λύμεθα. “Kal λέγει αὐτοῖς, Τί δεώλοί ἐστε, ὀλυγό- 
 / / a 9 
 πίστοι; τότε ἐγερθεὶς ἐπετίμησεν τοῖς ἀνέμοις καὶ τῇ 
 ’ \ S22 / / 27 « δὲ v 
 θαλάσσῃ, Kal ἐγένετο γαλήνη μεγάλη. “ ol δὲ ἄνθρωποι 
 > , / / > & vA \ «ς 
 ἐθαύμασαν λέγοντες, ἸΪοταπός ἐστιν οὗτος, OTL καὶ οἱ 
 . A / 
 ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν; 
 Ὀ τοὶ A \ f \ 
 δ Kal ἐλθόντος αὐτοῦ εἰς τὸ πέραν εἰς THY χώραν 
 A a ς / A ΄ 
 τῶν Ταδαρηνῶν, ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι 
 A / 7 
 ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λίαν, ὥστε μὴ 
 > ͵ \ θ - ὃ \ ale “ὃ lal > 2 29 \ 
 ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης. ™ καὶ 
 Jt” si Ἂ oN A fal 
 ἰδοὺ ἔκραξαν λέγοντες, Τί ἡμῖν καὶ σοί, υἱὲ Tov θεοῦ; 
 \ a / ς [4] 
 ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; “Hv δὲ 
 \ ἣν ᾽ 3 aA ? , A 7] 
 μακρὰν am αὐτῶν ἀγέλη χοίρων πολλῶν βοσκομένη. 
 / 3 
 ot δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες, Εἰ ἐκ- 
 f « n 3 / ¢€ A > εἶ ’ I lal 
 Barrels nuas, αἀποστείλον ἡμᾶς εἰς THY ἀγέλην τῶν 
 “3 3 a id / ξ 
 χοίρων. “καὶ εἶπεν αὐτοῖς, Ὕπάγετε. οἱ δὲ ἐξελ- 
 ͵ 3... ὖν > \ ἢ ς ν ἴϑι: τὸ ἐν 
 θόντες ἀπῆλθον εἰς τοὺς χοίρους᾽ καὶ ἰδοὺ ὥρμησεν 
 A A a 9 \ f 
 πᾶσα ἡ ἀγέλη κατὰ Tod κρημνοῦ eis τὴν θάλασσαν, 
 \ ) 40 > A bd 33 is δὲ ᾿ 
 καὶ ἀπέθανον ἐν τοῖς ὕδασιν. οἱ δὲ βόσκοντες 
 » \ ’ , ? ἈΝ / > Id 
 ἔφυγον, καὶ ἀπέλθοντες εἰς THY πόλιν ἀπήγγείλαν 
 a , ? A A 
 πάντα καὶ τὰ τῶν δαιμονιζομένων. ™ καὶ ἰδοὺ πᾶσα 
 ἢ a > εν > ὲ oar 
 ἡ πόλις ἐξῆλθεν εἰς ὑπάντησιν τῷ ᾿Ιησοῦ, καὶ ἰδόντες 
 
1X. 13 KATA MAOOAION 19 
 
 “ΩΝ / ad as 3 \ a ¢ / 
 αὐτὸν παρεκάλεσαν ὅπως μεταβὴ ἀπὸ τῶν ὁρίων 
 αὐτῶν. 
 
 \ a / s 
 9 ’ Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν, καὶ ἦλθεν εἰς 
 \ 207 , 2 rr 7 JOA 
 τὴν ἰδίαν πόλιν. * καὶ ἰδοὺ προσέφερον αὐτῷ παρα- 
 , - 
 λυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ ᾿Ιησοῦς τὴν 
 A s A “Ὁ 
 πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ, Θάρσει τέκνον, 
 
 297 , Ae 7 3 5 \ a 
 
 ἀφίενταί σου αἱ ἁμαρτίαι. * καὶ ἰδοὺ τινὲς τῶν γραμ- 
 
 a e Lal 
 
 ματέων εἶπον ἐν ἑαυτοῖς, Οὗτος βλασφημεῖ. “ καὶ ἰδὼν 
 
 €"2 “Ὁ \ > / 5 A = ¢ ΑΓ ΑΝ “Ὶ 
 
 ὁ ᾿Τησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν, Ἵνατί ἐνθυμεῖσθε 
 lal id A 
 
 πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; ὅτί yap ἐστιν ev- 
 Lal > / A 
 
 κοπώτερον εἰπεῖν, Adievtai σου ai ἁμαρτίαι, ἢ εἰπεῖν, 
 
 wv \ , «. ὃσ δὲ ἰδῆ “ 2 / 
 
 Ἔγειρε καὶ περιπάτει; “ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν 
 ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρ- 
 
 7 ͵ , A A 5 \ ee A 
 τίας, τότε λέγει τῷ παραλυτικῷ, ᾿Βιγερθεὶς apov σου 
 
 if \ ΑΒ 
 τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. ‘Kal ἐγερ- 
 ES, ἘΝῚ ? \ Ξ ἀντ γὶ |S γοῦν Nica Cael 
 θεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. ὃ ἰδόντες δὲ of ὄχλοι 
 / \ \ \ / 
 ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν 
 a > / 
 τοιαύτην τοῖς ἀνθρώποις. 
 9 \ ’ « ἢ a “ 10 15 " θ0 
 Καὶ παράγων ὁ ᾿Ιησοῦς ἐκεῖθεν εἶδεν ἄνθρωπον 
 “ aS \ / A / \ 
 καθήμενον ἐπὶ TO τελώνιον, Μαθθαῖον λεγόμενον, Kat 
 
 / > a > / \ > \ ᾽ 
 λέγει αὐτῷ, ᾿Ακολούθει μοι. καὶ ἀναστὰς ἠκολού- 
 θησεν αὐτῷ. 
 
 ΤΣ Αὐτὸν S ὅτ, eee / ᾽ a > ἡ \ 
 Καὶ ἐγένετο αὐτοῦ ἀνακειμένου ἐν τῇ οἰκίᾳ, Kal 
 ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ ἐλθόντες συνα- 
 
 “ al a A a a“ 
 νέκειντο τῷ ᾿Ιησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ. " καὶ 
 γ0. ς - »- a a ’ A / 
 ἰδόντες οἱ Φαρισαῖοι ἔλεγον τοῖς μαθηταῖς αὐτοῦ, Διατί 
 
 \ A A NX 2 “ > / ς / 
 μετὰ TOV τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος 
 “Si Si: ἧς δὲ > , - ’ , ” ς 
 ὑμῶν; “o δὲ ἀκούσας εἶπεν, Οὐ χρείαν ἔχουσιν οἱ 
 > ͵ 3 = > ᾽ ς A Μ 13 / 
 ἰσχύοντες ἰατροῦ ἀλλ᾽ οἱ κακῶς ἔχοντες. ᾿"πορευθέντες 
 
 \ t , ’ 43 
 δὲ μάθετε τί ἐστιν, "EXeos θέλω καὶ οὐ θυσίαν. οὐ 
 
 \ ες / > NY Jf , 
 yap ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. 
 
 Β2 
 
20 EYATTEAION | TX. 14 
 
 
 
 “Tore προσέρχονται αὐτῷ οἱ μαθηταὶ ᾿Ιωαννου 
 λέγοντες, Διατί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν 
 ͵ εν > , ΚΣ ᾿ fs 
 πολλά, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν; “ καὶ εἶπεν 
 ᾽ a cs rn \ , ς δ ἃ A - 
 αὐτοῖς ὁ ᾿Ιησοῦς, Μὴ δύνανται οἱ υἱοὶ Tot νυμφῶνος 
 a 97° οἵ > > n ’ \ ¢e / * > Ζ 
 πενθεῖν ἐφ᾽ ὅσον μετ᾽ αὐτῶν ἐστὶν ὁ νυμφίος ; ἐλεύσον- 
 
 \ € / “ 5 A > » ’ ial 3 / \ 
 Tat δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, Kal 
 ͵ \ / 
 τότε νηστεύσουσιν. “ὃ οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα 
 ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ" αἴρει γὰρ τὸ 
 a > a / a 
 πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, Kal χεῖρον σχίσμα 
 " 5 > \ 
 γίνεται. “ovdé βάλλουσιν οἶνον νέον εἰς ἀσκοὺς πα- 
 » μὰς ΕΣ ΌΔΣ , er ae) / να ? 
 αιούς" εἰ δὲ μήγε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκ- 
 A E>. 5S 
 χεῖται Kal οἱ ἀσκοὶ aTTOANUYTAL’ ἀλλὰ βάλλουσιν οἶνον 
 - , a 
 νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται. 
 *Tavta αὐτοῦ λαλοῦντος αὐτοῖς, ἰδοὺ ἄρχων ἐλθὼν 
 jf > a / c/ e , ΝΜ 
 προσεκύνει αὐτῷ, λέγων OTL “H θυγάτηρ μου ἄρτι 
 ἐτελεύτησεν, ἀλλὰ ἐλθὼν ἐπίθες τὴν χεῖρά σου ἐπ᾽ 
 δὲ \ ͵ 19 A159 θ . © ge Ἴ ee 0 
 αὐτὴν, καὶ ζήσεται. “Kat ἐγερθεὶς ὁ ᾿Ιησοῦς ἠκολούθει 
 Wee \ c θ \ BEG. 20 \ a \ \ ¢ 
 αὐτῷ καὶ of μαθηταὶ αὐτοῦ. ™xal ἰδοὺ γυνὴ aipop- 
 ροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ 
 “Ὁ Ὁ» - Ὁ 
 κρασπέδου τοῦ ἱματίου αὐτοῦ" ™ ἔλεγεν γὰρ ἐν ἑαυτῇ, 
 x / 4 a / ᾽ a , 
 Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι. 
 « ee n ᾽ 3 
 "ὁ δὲ ᾿Ιησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, Θάρσει 
 ς 7 / ς \ 
 θύγατερ, ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ 
 > ae a “ > 7 23 \ \ toa a 2 \ 
 ἀπὸ τῆς ὥρας ἐκείνης. “Kat ἐλθὼν ὁ ᾿Ιησοῦς εἰς τὴν 
 Bo ih) A 5» \ ὃ \ \ > \ \ \ 
 οἰκίαν Tov ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς Kal TOV 
 U ᾿ >’ a " 3 \ 
 ὄχλον θορυβούμενον ™ éreyev, ᾿Αναχωρεῖτε᾽ ov yap 
 5 / ᾽ 7 
 ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων 
 ’ “ 7 , \ / 
 αὐτοῦ. “ὅτε δὲ ἐξεβλήθη ὁ ὄχλος, εἰσελθὼν ἐκρά- 
 A \ a > / \ , 
 THTEV τῆς χειρὸς αὐτῆς, Kal ἠγέρθη τὸ κοράσιον. 
 a ς / / \ A / 
 "ὁ καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην. 
 lal a 5 lal εἰ Uy 
 “Kat παράγοντι ἐκεῖθεν τῷ ᾿Ιησοῦ, ἠκολούθησαν 
 
X32 | KATA MA@OOAION 21 
 
 a / 
 αὐτῷ δύο τυφλοὶ κράζοντες Kal λέγοντες, ᾿Ελέησον 
 Ἐῶ. αὶ \ / 
 ἡμᾶς, υἱὸς Δαυείδ. ™ ἐλθόντι δὲ εἰς τὴν οἰκίαν προσ- 
 a 5... ς 7 \ 7 3 a Ἐπ a 
 ἤλθον αὐτῷ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ ᾿Ιησοῦς, 
 , f “ lal / n 
 ΤΠΠστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῷ, 
 29 7 a A A 
 Nai, κύριε. “τότε ἥψατο τῶν ὀφθαλμῶν avTav λέ- 
 A , ¢ lal 
 yov, Kata τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. ” Kal 
 ΕῚ ’ ᾽ nr cS / Mer , ᾽ an 
 ἀνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. καὶ ἐνεβριμήθη αὐτοῖς 
 ¢ ὙΠ} an / Ὅ A ὃ \ Ἃ 81 ς δὲ 
 ὁ ᾿Ιησοῦς λέγων, ‘Opate μηδεὶς γινωσκέτω. “ot δὲ 
 
 ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ. Feeuliar be 
 
 82 Ad τς δὲ 2 , ἠδ \ , se 
 ὑτῶν δὲ ἐξερχομένων, ἰδοὺ προσήνεγκαν αὐτῷ 
 ἐπ \ / \ > / 
 ἄνθρωπον κωφὸν δαιμονιζόμενον. “Kal ἐκβληθέντος 
 τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ 
 " / 2*Q/ > , “ > a) I~. 
 ὄχλοι λέγοντες, Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραὴλ 
 84 e \ lal » 3 A ” Lal 
 οἱ δὲ Φαρισαῖοι ἔλεγον, Ev τῷ ἄρχοντι τῶν δαιμο- 
 7] ᾽ / \ / 
 νίων ἐκβάλλει τὰ δαιμόνια. 
 35 \ a ξ...3 a 
 Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ 
 / a a a 
 Tas κώμας, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν Kal 
 , \ ? 2 a 
 κηρύσσων TO εὐαγγέλιον τῆς βασιλείας Kal θεραπεύων 
 a t 1 A / 36 OD_\ \ \ 
 πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. “ἰδὼν δὲ τοὺς 
 ” > \ 3 Lad “ “ 5 
 ὄχλους ἐσπλαγχνίσθη περὶ αὑτῶν, OTL ἤσαν ἐσκυλ- 
 7 ͵ 
 μένοι καὶ ἐριμμένοι ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα. 
 37 ‘ / a an 2 A ‘O \ 6 Ἀ 
 τότε λέγει τοῖς μαθηταῖς αὐτοῦ,. μὲν θερισμὸς 
 “4 a F 
 πολύς, οἱ δὲ ἐργάται ὀλίγοι" * δεήθητε οὖν τοῦ κυρίου 
 a θ a Ω͂ > ΄ 9 t bd \ 0 \ 
 τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν 
 αὐτοῦ. 
 , \ 
 10 ‘Kal προσκαλεσάμενος τοὺς δώδεκα μαθητὰς 
 A a / 3 / 
 αὐτοῦ ἔδωκεν αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων, 
 “ 3 / 2 δ Λ \ t a / \ 
 ὥστε ἐκβάλλειν αὐτά, Kal θεραπεύειν πᾶσαν νόσον καὶ 
 “Ὁ a / \ 
 πᾶσαν μαλακίαν. *Tov δὲ δώδεκα ἀποστόλων τὰ 
 - a ¢ / UA 
 ὀνόματά ἐστιν ταῦτα πρῶτος Σίμων ὁ λεγόμενος 11έ- 
 ’ \ 7 a πο ry a 
 tpos καὶ ᾿Ανδρέας ὁ ἀδελφὸς αὐτοῦ, ᾿Ιάκωβος ὁ τοῦ 
 
 Sr. Mas 
 
23 EYATTEAION » φ 
 
 Ζεβεδαίου καὶ ᾿Ιωάννης ὁ ἀδελφὸς αὐτοῦ, * Φίλιππος 
 καὶ Βαρθολομαῖος, Θωμᾶς καὶ Μαθθαῖος ὁ τελώνης, 
 Ἰάκωβος 6 τοῦ ᾿Αλφαίου καὶ Θαδδαῖος, " Σίμων ὁ 
 Καναναῖος καὶ Ἰούδας ᾿Ισκαριώτης ὁ καὶ παραδοὺς 
 αὐτόν. 
 
 Τούτους τοὺς δώδεκα ἀπέστειλεν ὁ ᾿Ιησοῦς παραγ- 
 γείλας αὐτοῖς λέγων, Els ὁδὸν ἐθνῶν μὴ ἀπέλθητε, 
 καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε" © πορεύεσθε 
 δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου 
 ᾽ / 7 / \ / / “ 
 Ἰσραήλ. πορευόμενοι δὲ κηρύσσετε λέγοντες ὅτι 
 ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν. * ἀσθενοῦντας θερα- 
 πεύετε, νεκροὺς ἐγείρετε, λεπροὺς καθαρίζετε, δαιμό- 
 via ἐκβάλλετε" δωρεὰν ἐλάβετε, δωρεὰν δότε. ὃ μὴ 
 κτήσησθε χρυσὸν μηδὲ ἄργυρον μηδὲ χαλκὸν εἰς τὰς 
 ζώνας ὑμῶν, " μὴ πήραν εἰς ὁδὸν μηδὲ δύο χυτῶνας 
 
 une ΄ \ Δ Εἰ . Pe t a 
 μηδὲ ὑποδήματα μηδὲ ῥάβδον" ἄξιος yap ὁ ἐργάτης τῆς 
 
 A“ , “Ὁ 1l > e\ 2: ΜᾺ / x / > ,ὔ θ 
 τροφῆς aVTOV. εἰς ἣν δ᾽ ἂν πόλιν ἡ κώμην εἰσέλθητε, 
 ἐξετάσατε τίς ἐν αὐτῇ ἄξιός ἐστιν" κἀκεῖ μείνατε ἕως ἂν 
 es 12 ’ / \ ᾽ \ > / > / 
 ἐξέλθητε. ™ εἰσερχόμενοι δὲ εἰς τὴν οἰκίαν ἀσπάσασθε 
 
 ae 13 A oaid,S \i~ re es 5.4." ἢ , ε ον 
 αὐτήν. “Kal ἐὰν μὲν ἦ ἡ οἰκία ἀξία, ἐλθάτω ἡ εἰρήνη 
 ς A 2 ’ eo] / J ΥΝ \ A vo ᾽ U ¢ > ‘ « “ Ἂς 
 ὑμῶν ἐπ᾽ αὐτήν" ἐὰν δὲ μὴ ἦ ἀξία, ἡ εἰρήνη ὑμῶν πρὸς 
 ἫΝ fa als ἢ 14 Nien Ὡς \ 97 ae X 
 ὑμᾶς ἐπιστραφήτω. “Kal ὃς av μὴ δέξηται ὑμᾶς μηδὲ 
 ἀκούσῃ τοὺς λόγους ὑμῶν, ἐξερχόμενοι ἔξω τῆς οἰκίας ἢ 
 τῆς πόλεως ἐκείνης ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν 
 ἘΣ ins 15 5 ͵ Ci ives ᾽ , » aA , 
 ὑμῶν. "ἀμὴν λέγω ὑμῖν, ἀνεκτότερον ἔσται γῇ Σοδό- 
 μων καὶ Τομόρρων ἐν ἡμέρᾳ κρίσεως ἢ τῇ πόλει ἐκείνῃ. 
 
 10 ΤΣ \ 3 \ ᾽ ,, “2 a ¢ / > / 
 
 οὗ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ 
 
 λύκων" γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι - 
 
 ς ς 17 / ae a 3 f cs 
 ws ai περιστεραί. ™ προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων 
 παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συνα- 
 
 al ? fal a ε 
 γωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς" “ἣ καὶ ἐπὶ ἡγεμόνας 
 
 δι σα νι... . 
 
Be 32 KATA MAOOAION 23 
 
 
 
 x \ a 2 / ; ~ 
 δὲ καὶ βασιλεῖς ἀχθήσεσθε ἕνεκεν ἐμοῦ, εἰς μαρτύριον 
 b] a \ A Μ “ A A 
 αὐτοῖς καὶ τοῖς ἔθνεσιν. “ ὅταν δὲ παραδῶσιν ὑμᾶς, 
 \ / a a / x x. t 4 ὃ θή \ 
 μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε' δοθήσεται γὰρ 
 πρὸ τὰ 5 2 / “᾽[ 6 / / a 
 ὑμῖν ἐν ἐκείνῃ TH ὥρᾳ τί λαλήσητε" ” οὐ yap ὑμεῖς ἐστὲ 
 e A 3 \ \ a a A 
 οἱ λαλοῦντες, ἀλλὰ TO πνεῦμα τοῦ πατρὸς ὑμῶν τὸ λα- 
 A τ ¢ A 21 / \ 
 Novy ἐν ὑμῖν. "παραδώσει δὲ ἀδελφὸς ἀδελφὸν εἰς Oava- 
 \ \ / 
 τον Kal πατὴρ τέκνον, Kal ἐπαναστήσονται τέκνα ἐπὶ 
 A \ 7 ? 
 γονεῖς καὶ θανατώσουσιν αὐτούς. “ καὶ ἔσεσθε μισού- 
 « NX ΄ x. \ 
 μενοι ὑπὸ πάντων διὰ TO ὄνομά pou" ὁ δὲ ὑπομείνας εἰς 
 } ©. / 23 6 a 
 τέλος, οὗτος σωθήσεται. “ὅταν δὲ διώκωσιν ὑμᾶς ἐν 
 al / / / > \ / 
 τῇ πόλει ταύτῃ, φεύγετε εἰς THY ἑτέραν: ἀμὴν yap 
 7 ς an ᾽ \ Α “ ᾽ 
 λέγω ὑμῖν, οὐ μὴ τελέσητε τὰς πόλεις τοῦ ᾿Ισραήλ 
 [τὰ a f- ¢ ει γῇ, ὦ ᾽ 
 ἕως ἂν ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου. “Οὐκ ἔστιν μαθητὴς 
 ς \ \ / 3 A 
 ὑπὲρ Tov διδάσκαλον, οὐδὲ δοῦλος ὑπὲρ τὸν κύριον av- 
 la > \ aA od / ¢ 
 Tov. "ἢ" ἀρκετὸν τῷ μαθητῇ iva γένηται ὡς ὁ διδάσκαλος 
 » A ¢ “A ¢ » a) > 
 αὐτοῦ, Kal ὁ δοῦλος ὡς ὁ κύριος αὐτοῦ. εἰ TOV οἰἶκο- 
 / (ῳ \ 
 δεσπότην Βεελζεβοὺλ, ἐπεκάλεσαν, πόσῳ μᾶλλον τοὺς 
 > \ Se tea woe Ng iD θῇ ᾽ rae "δὲ 
 οἰκιακοὺς αὐτοῦ. ™ μὴ οὖν φοβηθῆτε αὐτούς" οὐδὲν yap 
 / \ ᾽ > / \ 
 ἐστιν κεκαλυμμένον ὃ οὐκ ἀποκαλυφθήσεται, Kal κρυ- 
 \ «Ὁ, ᾽ θ / 27 ἃ / Ἐπ 4a b] a / 
 TTOV ὃ οὐ γνωσθήσεται. “ὃ λέγω ὑμῖν ἐν TH σκοτίᾳ, 
 a / a > = > , , 
 εἴπατε ἐν τῷ φωτί" Kal ὃ εἰς TO οὖς ἀκούετε, κηρύξατε 
 lal A ’ A A ᾽ 
 ἐπὶ τῶν δωμάτων. “Kal μὴ φοβεῖσθε ἀπὸ τῶν ἀπο- 
 , \ a \ \ ΄ 3," 
 κτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀπο- 
 A - Ν a s \ 
 κτεῖναι" φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ ψυχὴν 
 \ a > 7 ᾽ , "ἢ eae Si i, 
 Kal σώμα ἀπολέσαι ἐν γεέννῃ. “οὐχὶ δύο στρουθία 
 A ἃ a ᾽ A \ 
 ἀσσαρίου πωλεῖται; καὶ ἕν ἐξ αὐτῶν ov πεσεῖται ἐπὶ 
 A lo) ς a ¢ a \ \ e / 
 τὴν γῆν ἄνευ τοῦ πατρὸς ὑμῶν. “vudv δὲ Kal al τρίχες 
 A A A ’ , ee \ 3 a ἃ 
 τῆς κεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. * μὴ οὖν φοβεῖσθε 
 a / ς a 9 a 2 “ 
 πολλῶν στρουθίων διαφέρετε ὑμεῖς. “las οὖν ὅστις 
 Ἢ / > 3 \ Μ θ A > θ ’ ς 
 ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολο- 
 , al , A ’ 
 γήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν Tod πατρός ὠου τοῦ ἐν 
 
24 ΕΥΑΓΓΕΛΙΟΝ X. 32 
 
 ᾽ a. ΟΠ Ὺ x 5) , / x θ a 
 οὐρανοῖς" “ὅστις δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν 
 ’ , 4 Ὁ“ 
 ἀνθρώπων, ἀρνήσομαι κἀγὼ αὐτὸν ἔμπροσθεν τοῦ πα- 
 
 a ι “-“ 
 τρός μου τοῦ ἐν οὐρανοῖς. 
 : a / > \ 
 “Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν 
 a a > \ / 85 3 
 γῆν᾽ οὐκ ἦλθον βαλεῖν εἰρήνην ἀλλὰ μάχαιραν. * Hr- 
 ‘ % “ ’ A \ 
 Gov yap διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ Kal 
 A \ I A , \ “A 
 θυγατέρα κατὰ τῆς μητρὸς αὐτῆς Kal νύμφην κατὰ τῆς 
 a a a e > \ 
 πενθερᾶς αὐτῆς, “᾿ καὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκιακοὶ 
 egy teat AC a , A ͵, ς ἈΝ Ἀν 
 αὐτοῦ. “Ὃ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμὲ οὐκ ἔστιν 
 ” \ ς “ ey * 7 «ς \ | \ > 
 μου ἄξιος, Kal ὁ φιλῶν υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐκ 
 » " 38 A γε > , A \ 
 ἔστιν μου ἄξιος, “Kal ὃς ov λαμβάνει τὸν σταυρὸν 
 αὐτοῦ καὶ ἀκολουθεῖ ὀπίσω μου, οὐκ ἔστιν μου ἄξιος. 
 39 ¢ Ht ales. \ \ \ , a 3 7 o_o, \ ς 
 ὁ εὑρὼν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν, καὶ ὃ 
 2 a a 8 ’ / 
 ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν. 
 40¢ / con > \ δέ “ ©. ἔν ὃ 
 Ο δεχόμενος ὑμᾶς ἐμὲ δέχεται, καὶ ὁ ἐμὲ δεχό- 
 Ν᾿ , ς ; 
 μενος δέχεται τὸν ἀποστείλαντά pe. “ὁ δεχόμενος 
 ῇ ? v / \ t / 
 προφήτην εἰς ὄνομα προφήτου μισθὸν προφήτου Anp- 
 ψεται, καὶ ὁ δεχόμενος δίκαιον εἰς ὄνομα δικαίου μισθὸν 
 ὃ / / 42 Load 31h / ° A a 
 ixatov λήμψεται. “ὁ καὶ ὃς ἐὰν ποτίσῃ ἕνα τῶν μικρῶν 
 / fa) = τ 
 τούτων ποτήριον ψυχροῦ μόνον εἰς ὄνομα μαθητοῦ, ἀμὴν 
 / a 2 b] 
 λέγω ὑμῖν, οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ. 
 11 1K A ee 4 e/ Pea ¢? A ὃ ͵ 
 αὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς διατάσσων 
 a / a > a / > a A 
 τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ δι- 
 δάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν. 
 oo 6 a κλπ ἢ Sar: > te / \ 
 € Ιωάννης ἀκούσας ἐν τῷ δεσμωτηρίῳ τὰ 
 »” A “ / \ a A 3 a 
 ἔργα τοῦ Χριστοῦ, πέμψας διὰ τῶν μαθητῶν αὐτοῦ 
 8. 59 Se SW ΡΥ eee a ¢ δ 
 εἶπεν αὐτῷ, Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶ- 
 ? A = » -“ 
 μεν; “καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Πορευ- 
 θέ ᾽ } ae ἌΣ ee: \ , > 
 evTes ἀπωγγείλατε ᾿Ιωάννῃ ἃ ἀκούετε καὶ βλέπετε 
 ,Ὗ»- ,, 
 "τυφλοὶ ἀναβλέπουσιν καὶ χωλοὶ περιπατοῦσιν, λεπροὶ 
 / > 
 καθαρίξονται καὶ κωφοὶ ἀκούουσιν, καὶ νεκροὶ éyeipov- 
 
 i eS 
 
ἘΠ KATA MAOOAION 25 
 
 \ ee / =a \ pen ep 5 A 
 ται καὶ πτωχοὶ εὐωγγελίζονται" “ καὶ μακάριός ἐστιν ὃς 
 Ν \ ὃ én 5) ᾽ 7 
 €av μὴ σκανδαλισθῇῃ ἐν ἐμοί. 
 
 τ Wey \ L yy € 9? A , 
 ovtwy δὲ πορευομένων ἤρξατο ὁ “Inaods λέγειν 
 a Bd 
 τοῖς ὄχλοις περὶ ᾿Ιωάννου, Τί ἐξήλθατε εἰς τὴν ἔρημον 
 / / iS \ ae LA / § > \ 
 θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; “ ἀλλὰ 
 τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἠμφιεσμένον; 
 > \ ς \ \ A > “Ὁ Μ n 
 ἰδοὺ of TA μαλακὰ φοροῦντες ἐν τοῖς οἴκοις τῶν βασι- 
 > / / - 
 λέων εἰσίν" " adda τί ἐξήλθατε; προφήτην ἰδεῖν ; ναὶ 
 7 “ 
 λέγω ὑμῖν, καὶ περισσότερον προφήτου. " οὗτός ἐστιν 
 \ Ka / > \ > \ > A \ v / 
 περὶ ov γέγραπται, ᾿Ιδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν 
 «Ὁ 
 μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου 
 » 7 ii.) \ / [eae ? b] U 3 
 ἔμπροσθέν σου. “" ἀμὴν λέγω ὑμῖν, οὐκ ἐγήγερται ἐν 
 A an an a ς 
 γεννητοῖς γυναικῶν μείζων ᾿Ιωάννου τοῦ βαπτιστοῦ" ὁ 
 , A 7 a 9 a a 
 δὲ μικρότερος ἐν τῇ βασιλείᾳ τῶν οὐρανῶν μείζων αὐτοῦ 
 \ A ¢ fel ’ a an 
 ἐστίν. “amo δὲ τῶν ἡμερῶν ᾿Ιωάννου τοῦ βαπτιστοῦ 
 « 7 Ἃ ᾽ al 
 ἕως ἄρτι ἡ βασιλεία τῶν οὐρανῶν βιάζεται, καὶ βιασταὶ 
 \ a ¢ 
 ἁρπάζουσιν αὐτήν. “πάντες γὰρ οἱ προφῆται καὶ ὁ 
 ἢ Ψ ᾽ ἢ 2 , 14 \ ᾽ , 
 νόμος ἕως ᾿Ιωάννον ἐπροφήτευσαν, “καὶ εἰ θέλετε 
 3 e / ¢ / 
 δέξασθαι, αὐτός ἐστιν “Ηλίας ὁ μέλλων ἔρχεσθαι. "ὁ 
 
 3 b 
 
 ἔχων ὦτα ἀκούειν ἀκουέτω. 
 16 πὸ δὲ ς Ἃ \ \ , € lias ae 
 ive δὲ ὁμοιώσω τὴν γενεὰν ταύτην; ὁμοία ἐστὶν 
 / fal > “ Ω A 
 παιδίοις καθημένοις ἐν ταῖς ἀγοραῖς, ἃ προσφωνοῦντα 
 Ἢ eos 17: Ἃ ἄν, ὦ ri \ "5 
 τοῖς ἑτέροις "λέγουσιν, Ἡὐλήσαμεν ὑμῖν, καὶ οὐκ 
 ὠρχήσασθε" ἐθρηνήσαμεν, καὶ οὐκ ἐκόψασθε. "ἦλθεν 
 ἢ 
 yap ᾿Ιωάννης μήτε ἐσθίων μήτε «πίνων, καὶ λέγουσιν, 
 3 a 
 Δαιμόνιον ἔχει. “ἦλθεν ὁ vids τοῦ ἀνθρώπου ἐσθίων 
 / \ / 
 καὶ πίνων, καὶ λέγουσιν, ᾿Ιδοὺ ἄνθρωπος φάγος καὶ 
 > / = / \ ς a \ 2 
 οἰνοπότης, τέλωνων φίλος καὶ ἁμαρτωλων. καὶ ἐδι- 
 « A 4 > Ὁ 
 καιώθη ἡ σοφία ἀπὸ τῶν ἔργων αὐτῆς. 
 
 \ 
 
 Tore ἤρξατο ὀνειδίζειν τὰς πόλεις ἐν als ἐγένοντο 
 ε a ὃ ; i A aie ie » ᾿ 21 ᾽ 
 αἱ πλεῖσται δυνάμεις αὐτοῦ, ὅτι οὐ μετενόησαν, “Οὐαί 
 
26 EYATTEAION At 2t 
 
 “Of “ > , Ἀ 
 σοι Χοραζείν, οὐαί σοι Βηθσαϊδάν, ὅτι εἰ ἐν Τύρῳ καὶ 
 a f > cc. - , 
 Σιδώνε ἐγένοντο αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι 
 
 x 2 / \ ὃ ἐπ , 22 \ / 
 ἂν ἐν σάκκῳ Kal σποδῳ peTEVonTaY. “πλὴν λέγω 
 Cares / + A > Ld yy > « vA 
 ὑμῖν, Τύρῳ καὶ Σιδῶνι ἀνεκτότερον ἔσται ἐν ἡμέρᾳ 
 / One 23 \ \ ͵ \¢ δ 
 κρίσεως ἢ ὑμῖν. “ καὶ σὺ Καφαρναούμ, μὴ ἕως οὐρα- 
 a / f 3 / 
 vou ὑψωθήσῃ; ἕως ἅδου καταβιβασθήσῃ, ὅτι εἰ ἐν Σοδό- 
 ΨῈ 2 
 μοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοΐ, ἔμει- 
 κα 24 \ , € elm one A 
 vev ἂν μέχρι τῆς σήμερον. “πλὴν λέγω ὑμῖν OTL γῇ 
 ¢€ / / x / 
 Σοδόμων ἀνεκτότερον ἔσται ἐν ἡμέρᾳ κρίσεως ἢ σοί. 
 95 Ἐ ᾽ / a n 3 θ \ ε Ἴ a 53 
 ν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν, 
 Ley ’ “Ὁ J an nr 
 "HEoporoyovpai σοι πάτερ, κύριε TOV οὐρανοῦ Kal τῆς 
 a a 9 \ A a 
 γῆς, OTe ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, Kal 
 bd t 3. ἃ / . 36 Rae , “ tf 
 ἀπεκάλυψας αὐτὰ νηπίοις" “val ὁ πατήρ, ὅτι οὕτως 
 > ἡ ᾽ “οὖ , 27 / ͵ 
 ἐγένετο εὐδοκία ἔμπροσθέν σου. “ἸΙάντα μοι παρεδόθη 
 “ ᾽ 9 , A e\ ᾽ 
 ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ 
 \ / , / > « 
 μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὃ 
 ς / 
 υἱὸς καὶ ᾧ ἐὰν βούληται ὁ vids ἀποκαλύψαι. 
 * Δεῦτε πρός με πάντες οἱ κοπιῶντες καὶ πεφορτι- 
 i a AS ’ 
 σμένοι, κἀγὼ ἀναπαύσω ὑμᾶς. ™ ἄρατε τὸν ζυγόν μου 
 La) a 4 of 
 ἐφ᾽ ὑμᾶς καὶ μάθετε am’ ἐμοῦ, ὅτι πραὔς εἰμι Kal Ta- 
 \ ” / \ ς / 3 / a a 
 πεινὸς TH καρδίᾳ, Kal εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς 
 "Ὁ τ \ \ \ / 
 ὑμῶν. “ὁ yap ζυγὸς μου χρηστὸς καὶ TO φορτίον μου 
 “ 5 
 ἐλαφρόν ἐστιν. 
 19 1» 8. “ἘΠῚ a a 3 WT) ε ὙΠ] aA a 
 ν ἐκείνῳ τῷ καιρῷ ἐπορεύθη ὁ ᾿Ιησοῦς τοῖς 
 ! \ a / ΘΝ Ν 5.4 ΞῪΝ / 
 σάββασιν διὰ τῶν σπορίμων᾽ οἱ δὲ μαθηταὶ αὐτοῦ ἐπεί- 
 ᾿ , / \ > / 2 φ 
 vacav, καὶ ἤρξαντο τίλλειν στάχυας καὶ ἐσθίειν. * οἱ 
 \ A > if 4 ’ aA > \ e / 
 δὲ Φαρισαῖοι ἰδόντες εἶπαν αὐτῷ, ᾿Ιδοὺ of μαθηταί 
 a x WAN Ie ees ον δῶ 35 , 483 6 Q\ 
 σου ποιοῦσιν ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. ὅ ὁ δὲ 
 3 τ a 2 5 ak tm / / a 
 εἶπεν αὐτοῖς, Οὐκ ἀνέγνωτε τί ἐποίησεν Δαυείδ, ὅτε 
 e A a tal 
 ἐπείνασεν καὶ οἱ pet αὐτοῦ ; “πῶς εἰσῆλθεν εἰς τὸν 
 3 A an Μ a 7 μ 
 οἶκον τοῦ θεοῦ καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν, 
 
 ae 
 
XII. 20 KATA MAQOAION 27 
 
 A ᾽ Ων τ ᾽ a - Ἰδὲ -“ > , A ᾽ Α 
 ὃ οὐκ ἐξὸν nv αὐτῷ φαγεῖν οὐδὲ τοῖς μετ᾽ αὐτοῦ, εἰ μὴ 
 “ € a διὰ > ee ὁ A 
 τοῖς ἱερεῦσιν μόνοις; "ἢ οὐκ ἀνέγνωτε ἐν τῷ νόμῳ 
 fed A ͵ e e a > A e rn \ / 
 ott τοῖς σάββασιν οἱ ἱερεῖς ἐν τῷ ἱερῷ TO σάββατον 
 A , 3 / αὐλῷ Gn Was co ata ted a 
 βεβηλοῦσιν καὶ avaitiot εἰσιν; “ λέγω δὲ ὑμῖν ὅτι τοῦ 
 e a aye > z 7 eas Ms ἢ hs 
 ἱεροῦ μεῖζόν ἐστιν ὧδε. “et δὲ ἐγνώκειτε τί ἐστιν, 
 v /. ᾽ 
 Ελεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς 
 ἀναιτίους. ὅ κύριος γάρ ἐστιν τοῦ σαββάτου ὁ υἱὸς τοῦ 
 ἀνθρώπου. 
 a 4. 
 "Καὶ μεταβὰς ἐκεῖθεν ἦλθεν εἰς τὴν συναγωγὴν 
 8 | 10 Seb \ by a 4 lpir5 \ 
 αὐτῶν. “Kal ἰδοὺ ἄνθρωπος χεῖρα ἔχων ξηράν" καὶ 
 ᾿ / we Ἃ 7 ' Ψ A / 
 ἐπηρώτησαν αὐτὸν λέγοντες, Εἰ ἔξεστιν τοῖς σάββασιν 
 δ ἢ" a 
 θεραπεύειν; ἵνα κατηγορήσωσιν αὐτοῦ. “6 δὲ εἶπεν 
 ᾽ A / Μ ᾽ ¢ A v “a “ , 
 αὐτοῖς, Τίς ἔσται ἐξ ὑμῶν ἄνθρωπος ὃς ἕξει πρόβατον 
 “ A ΣΝ > / “ »“" / > 40 
 ἕν, καὶ ἐὰν ἐμπέσῃ τοῦτο τοῖς σάββασιν εἰς βόθυνον, 
 ee ἢ ἢ ἃ \ 2 a 12 ἢ 3 ͵ 
 οὐχὶ κρατήσει αὐτὸ καὶ ἐγερεῖ; “πόσῳ οὖν διαφέρει 
 Μ / he dd + a / 
 ἄνθρωπος προβάτου" wate ἔξεστιν τοῖς σάββασιν κα- 
 a al 13 / / a > / ” 4 
 λῶς ποιεῖν. "τότε λέγει TO ἀνθρώπῳ, "Extewvov σου 
 “ / > 
 τὴν χεῖρα. καὶ ἐξέτεινεν, Kal ἀπεκατεστάθη ὑγιὴς ὡς 
 £1 
 ῃ αλλη. 
 / \ ς A 
 “Ἐξελθόντες δὲ οἱ Φαρισαῖοι συμβούλιον ἔλαβον 
 ᾽ hme a ᾽ ͵ 15 ς ΧΡ A 
 KAT αὐτοῦ, ὅπως αὐτὸν ἀπολέσωσιν. “6 δὲ ᾿Ιησοῦς 
 \ » , 3 a a 
 γνοὺς ἀνεχώρησεν ἐκεῖθεν. καὶ ἠκολούθησαν αὐτῷ 
 ees. , a ΛΟ 16 Vi. 
 πολλοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας, “Kal ἐπε- 
 ’ A “ 3 
 τίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν" 
 a \ « ., ge 
 “iva πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου 
 , 18? \ « a « « ͵ὔ ἡ Ρ] 7 
 λέγοντος, *"Id0d ὁ παῖς μου ὃν ἡρέτισα, ὁ ἀγαπητός 
 « »ὼ "ἡ ¢ ‘ 5 / - 
 μου εἰς ὃν ηὐδόκησεν ἡ ψυχή μου θήσω τὸ πνεῦμά 
 3 / -“ »“ ᾽ A 
 μου ἐπ᾽ αὐτόν, καὶ κρίσιν τοῖς ἔθνεσιν ἀπαγγελεῖ. "ὃ οὐκ 
 \ \ > , a 
 ἐρίσει οὐδὲ κραυγάσει, οὐδὲ ἀκούσει Tis ἐν ταῖς 
 ΕἸ a ‘ , 
 πλατείαις τὴν φωνὴν αὐτοῦ. “κάλαμον συντετριμμένον 
 » / \ ΓΑ / > / “ a 
 ov κατεάξει καὶ λίνον τυφόμενον ov σβέσει, ἕως ἂν 
 
28 EYATTEAION XII. 20 
 
 ’ B aN > - \ / 21 \ ae ee ae 
 ἐκβάλῃ εἰς νῖκος THY κρίσιν. “ Kal τῷ ὀνόματι αὐτοῦ 
 57 A 
 ἔθνη ἐλπιοῦσιν. 
 25 στ ἡ , eae , \ \ 
 Tote προσηνέχθη αὐτῷ δαιμονιζόμενος τυφλὸς καὶ 
 Biss ae t aa “ \ \ a 
 κωφος" καὶ ἐθεράπευσεν αὕτον, ὥστε τὸν κωφὸν λαλεῖν 
 \ , 23 φρο , eo» κ᾿ 
 καὶ βλέπειν. καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ 
 « e « 
 ἔλεγον, Μήτε οὗτός ἐστιν ὁ υἱὸς Δαυείδ; “ot δὲ 
 a Φ 
 Φαρισαῖοι ἀκούσαντες εἶπον, Οὗτος οὐκ ἐκβάλλει 
 lal \ f A 
 τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεελξεβοὺλ ἄρχοντι τῶν 
 ͵7ὔ 25 > ‘ x \ 3 / ᾽ An = 
 δαιμονίων. εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν 
 ’ r a / a > « A > 
 αὐτοῖς, Πᾶσα βασιλεία μερισθεῖσα καθ᾽ ἑαυτῆς ἐρη- 
 “Ὁ A / nr 
 μοῦται, Kal πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθ᾽ ἑαυ- 
 
 fl ς a ree 
 τῆς οὐ σταθήσεται. “Kal εἰ ὁ σατανᾶς τὸν σατανᾶν 
 
 " ᾿ a 3 
 ἐκβάλλει, ἐφ᾽ ἑαυτὸν ἐμερίσθη. πῶς οὖν σταθήσεται 
 ἡ βασιλεία αὐτοῦ; “Kal εἰ ἐγὼ ἐν Βεελζεβοὺλ ἐκ- 
 ς ςε ς tal / 
 βάλλω τὰ δαιμόνια, ot viol ὑμῶν ἐν Tive ἐκβάλλουσιν; 
 a 7 6 a \ 
 διὰ τοῦτο αὐτοὶ κριταὶ ἔσονται ὑμῶν. “ἢ εἰ δὲ ἐν πνεύ- 
 A ’ ΝΜ 
 ματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ᾽ 
 a / a fal 29 ἡ nf / nf 
 ὑμᾶς ἡ βασιλεία τοῦ θεοῦ. “ἢ πῶς δύναταί Tis εἰσελθεῖν 
 εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ καὶ τὰ σκεύη αὐτοῦ ἁρπάσαι, 
 a / \ / 
 ἐὰν μὴ πρῶτον δήσῃ Tov ἰσχυρόν; Kal τότε THY οἰκίαν 
 Ὁ / ¢ \ Δ τ A a 
 αὐτοῦ διαρπάσει. oO μὴ ὧν μετ᾽ ἐμοῦ κατ᾽ ἐμοῦ ἐστίν, 
 > a 
 καὶ ὁ μὴ συνάγων μετ᾽ ἐμοῦ σκορπίζει. 
 a f ee a 
 Awa τοῦτο λέγω ὑμῖν, πᾶσα ἁμαρτία καὶ Bra- 
 / > / A > / « \ a , 
 σφημία ἀφεθήσεται τοῖς ἀνθρώποις, ἡ δὲ τοῦ πνεύματος 
 .] 9 ‘ «Ὁ 
 βλασφημία οὐκ ἀφεθήσεται. ™ καὶ ὃς ἐὰν εἴπη λόγον 
 Ν a can Ay 3 ’ 3 Ng 2 Ν, a ? 
 κατὰ τοῦ υἱοῦ τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ" ὃς ὃ 
 a a ¢ 
 ἂν εἴπη κατὰ τοῦ πνεύματος TOU ἁγίου, οὐκ ἀφεθήσεται 
 re! “ Vv > ‘ fal 7A v > a“ ,, 33 ἡ 
 αὐτῷ οὔτε ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι. **H 
 / \ / \ 
 ποιήσατε TO δένδρον καλὸν Kal τὸν καρπὸν αὐτοῦ καλόν, 
 , \ / A A 
 ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τὸν καρπὸν αὐτοῦ 
 aye \ a nA 7 
 σαπρόν" ἐκ γὰρ τοῦ καρποῦ τὸ δένδρον γινώσκεται. 
 
 Δ. ae 
 
XII. 4s KATA MA@Q@AION 20 
 
 “γεννήματα ἐχιδνῶν, πῶς δύνασθε ἀγαθὰ λαλεῖν πο- 
 7 a 
 νηροὶ ὄντες ; ἐκ γὰρ TOU περισσεύματος τῆς καρδίας 
 / A 5 A A 
 TO στόμα λαλεῖ. “ὁ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ 
 σι b / \ 3 / Ay af \ v 
 θησαυροῦ ἐκβάλλει Ta ἀγαθά, καὶ ὁ πονηρὸς ἄνθρωπος 
 “Ὁ lal lal / 
 ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά. * λέγω δὲ 
 cA a A ea > \ a "ἢ Cr Κ 
 ὑμῖν ὅτι πᾶν ῥῆμα ἀργὸν ὃ λαλήσουσιν οἱ ἄνθρωποι, 
 > ἢ \ Δὲ a ͵ Sim eyes / 37 5 
 ἀποδώσουσιν περὶ αὐτοῦ λόγον ἐν ἡμέρᾳ κρίσεως. ™ ἐκ 
 xX Lal / / >] = ͵ 
 γὰρ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου 
 id 
 καταδικασθήση. 
 38 T / 2 (0 ’ A \ an Us 
 ὁτε ἀπεκρίθησαν αὐτῷ τινὲς τῶν γραμματέων 
 ͵ὕ < 
 καὶ Φαρισαίων λέγοντες, Διδάσκαλε, θέλομεν ἀπὸ 
 ; a a Ὁ δ 39 ¢ δὰ ca \ 3 Si ἧς γέ 
 σοῦ σημεῖον ἰδεῖν. ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, 
 \ \ \ an A 
 Tevea πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ 
 σημεῖον οὐ δοθήσεται αὐτῇ εἰ μὴ τὸ σημεῖον ᾿Ιωνᾶ τοῦ 
 / 40 ¢/ \ s > a > A / a 
 προφήτου. “ὥσπερ yap nv ᾿Ιωνᾶς ἐν τῇ κοιλίᾳ τοῦ 
 lal ¥ / A f 
 κήτους τρεῖς ἡμέρας Kal τρεῖς νύκτας, οὕτως ἔσται ὁ 
 e\ A νὰ 7 3 A / A A a e J. 
 υἱὸς τοῦ ἀνθρώπου ἐν TH καρδίᾳ τῆς γῆς τρεῖς ἡμέρας 
 A 7 a > 
 καὶ τρεῖς νύκτας. “ ἄνδρες Νινευεῖται ἀναστήσονται ἐν 
 “Ὁ / εὖ A “a A 
 τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης Kal κατακρινοῦσιν 
 ᾽ 7 / “Ὁ 
 αὐτήν, OTL μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ, καὶ ἰδοὺ 
 3 n g 
 πλεῖον lava ὦδε. “ βασίλισσα νότου ἐγερθήσεται ἐν 
 n a a > 
 τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης Kal κατακρινεῖ αὐτήν, 
 al A 3 A \ Ἶ 
 ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν 
 A a a ἍΝ 
 Σολομῶνος, καὶ ἰδοὺ πλεῖον Σολομῶνος ὧδε. 
 , 5 \ A 
 Ὅταν δὲ τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ 
 Ψ / / 3 > / , A > / 
 ἀνθρώπου, διέρχεται δι’ ἀνύδρων τόπων ἕητοῦν ava- 
 \ ? ais bee, , > \ a 7 
 παυσιν, καὶ οὐχ εὑρίσκει. “Tote λέγει, Eis τὸν οἶκόν 
 ἐᾷ ἣν CAts 
 μου ἐπιστρέψω ὅθεν ἐξῆλθον. καὶ ἐλθὸν εὑρίσκει σχο- 
 / 7 LAM 
 λάζοντα σεσαρωμένον Kal κεκοσμημένον. “τότε πορεύε- 
 See : di. ἃ a Acer , 
 Tat καὶ παῤῥαλαμβάνει μεθ᾽ ἑαυτοῦ ἑπτὰ ἕτερα πνεύ- 
 a \ / "3 val 
 ματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα κατοικεῖ ἐκεῖ, 
 
30 ΕΥ̓ΑΓΓΈΛΙΟΝ XII. 45 
 
 \ 4 a ϑ 2 > / / 
 καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα 
 A ll A a“ ͵ lal 
 TOV πρώτων. οὕτως ἔσται καὶ TH γενεᾷ ταύτῃ TH 
 πονηρᾷ. 
 β " an a al / \ «ς 
 Ἔτι αὐτοῦ λαλοῦντος τοῖς ὄχλοις, ἰδοὺ ἡ μήτηρ 
 aN e » \ .} “Ὁ «ς / »Μ Ὁ . “ 
 καὶ οἱ ἀδελφοὶ αὐτοῦ εἱστήκεισαν ἔξω ζητοῦντες αὐτῷ 
 >: e 47 5 δέ Ε A "IS \ 3 Ui \ 
 αλῆσαι. “εἶπεν δέ τις αὐτῷ, ᾿Ιδοὺ ἡ μήτηρ σου καὶ 
 A / ἑ A 
 οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι. 
 48 ¢ Q\ 2 \ - a t » A in 3 
 ὁ δὲ ἀποκριθεὶς εἶπεν τῷ λέγοντι αὐτῷ, Tis ἐστιν 
 ic / \ / t peo." e 2 / 49 \ 
 ἡ μήτηρ μου, Kal τίνες εἰσὶν οἱ ἀδελφοί pov; “ καὶ 
 -“ A \ \ » “ 
 ἐκτείνας τὴν χεῖρα αὐτοῦ ἐπὶ τοὺς μαθητὰς αὐτοῦ 
 Ni xsie 2 7 
 εἶπεν, ᾿Ιδοὺ ἡ μήτηρ μοῦ Kal οἱ ἀδελφοί pou’ ™ ὅστις 
 γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρα- 
 val 5 > \ 
 vois, αὐτός μου ἀδελφὸς Kal ἀδελφὴ καὶ μήτηρ ἐστίν. 
 a ¢ / ν᾽ \ ce “ 
 18 "Ἔν τῇ ἡμέρᾳ ἐκείνῃ ἐξελθὼν ὁ ᾿Ιησοῦς ἐκ 
 A Sie > 10 \ \ / 2 \ , 
 τῆς οἰκίας ἐκάθητο Tapa τὴν θάλασσαν. * Kal συνή- 
 \ Mest’ By A τος ᾽ 
 χθησαν πρὸς αὐτὸν ὄχλοι πολλοί, ὥστε αὐτὸν εἰς 
 a > a \ A δ ἊΝ F< "Δ, \ 
 πλοῖον ἐμβάντα καθῆσθαι, καὶ πᾶς ὁ ὄχλος ἐπὶ τὸν 
 \ / a 
 αἰγιαλὸν εἱστήκει. *Kal ἐλάλησεν αὐτοῖς πολλὰ ἐν 
 al / ; A lal 
 παραβολαῖς, λέγων, ᾿Ιδοὺ ἐξῆλθεν ὁ σπείρων τοῦ 
 / a \ 
 σπείρειν. “καὶ ἐν τῷ σπείρειν αὐτὸν ἃ μὲν ἔπεσεν 
 \ \ 500 \ 3 θ \ \ \ / 
 Tapa τὴν οὗον, καὶ ἦλθεν Ta πετεινὰ καὶ κατέφαγεν 
 sour 5 δὲ ” 2 4 \ "ὃ “ ’ 
 auTa. “ἄλλα O€ ἔπεσεν ETL TA πετρωδὴ OTTOV οὐκ 
 3 A ; ἢ / 
 εἶχεν γῆν πολλήν, Kal εὐθέως ἐξανέτειλεν διὰ TO μὴ 
 ” ͵ ἌΝ cue Nad) / 
 ἔχειν βάθος γῆς" ° ἡλίου δὲ ἀνατείλαντος ἐκαυματίσθη, 
 \ \ \ A. 
 καὶ διὰ τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη. "ddra δὲ ἔπεσεν 
 ΨΦ. Ἢ, \ bd ‘ θ \ δὺο 4 ς v \ 5 / 
 ἐπὶ Tas ἀκάνθας, καὶ ἀνέβησαν ai ἄκανθαι καὶ ἀπέ- 
 ᾽ bi \ \ a 
 πνιξαν αὐτά. ὅ ἄλλα δὲ ἔπεσεν ἐπὶ THY γῆν THY καλὴν 
 \ 5, / « \ ἡ Ν \ £ / \ \ 
 καὶ ἐδίδου καρπόν, ὃ μὲν ἑκατόν, ὃ δὲ ἑξήκοντα, ὃ δὲ 
 , 9¢ » 3 > f : 
 τριάκοντα. ὅ ὁ ἔχων ὦτα ἀκουέτω. 
 10 \ “4 3 
 "Καὶ προσελθόντες οἱ μαθηταὶ εἶπαν αὐτῷ, Διατί 
 9 a a 3 a ς Δ ἑν ἐν 
 ἐν παραβολαῖς λαλεῖς αὐτοῖς ; “" ὁ δὲ ἀποκριθεὶς εἶπεν 
 
XIII. 233 KATA MAQOAION 31 
 
 
 
 >? a ad ς a / a .' , A 
 αὐτοῖς ὅτι Ὑμῖν δέδοται γνῶναι Ta μυστήρια τῆς 
 / A » a > / \ >] / 12 ¢/ 
 βασιλείας τῶν οὐρανῶν, ἐκείνοις δὲ οὐ δέδοται. ™ daTIS 
 7 / aA 
 yap ἔχει, δοθήσεται αὐτῷ καὶ περισσευθήσεται" ὅστις 
 \ τ x igen 4 3 / x 3 5 A 13 \ 
 δὲ οὐκ ἔχει, Kal ὃ ἔχει ἀρθήσεται ἀπ᾽ αὐτοῦ. "ὃ διὰ 
 fa} A > a Lal “ 
 τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ 
 , \ > , 3 an 
 βλέπουσιν καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνιοῦσιν. 
 14 \ >’ a) » a ς / ς nA ¢ 
 καὶ ἀναπληροῦται αὐτοῖς ἡ προφητεία ᾿Ησαΐου ἡ 
 , 3 Au ͵ \ ᾽ ᾿ A 
 λέγουσα, “Akon ἀκούσετε Kal ov μὴ συνῆτε, Kal βλέ- 
 / > x 
 movtes βλέψετε καὶ ov μὴ ἴδητε. "ἐπαχύνθη γὰρ ἡ 
 / a A A 
 καρδία τοῦ λαοῦ τούτου, Kal τοῖς ὠσὶν βαρέως ἤκουσαν, 
 \ \ ? θ Ἂν 9. Ὁ. δὲ > ον , : 15 
 καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσιν 
 »“ >’ a \ By A > , a 
 τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσιν καὶ τῇ καρδίᾳ 
 lal Zz ral 
 συνῶσιν καὶ ἐπιστρέψωσιν, καὶ ἰάσομαι αὐτούς. * ὑμῶν 
 \ 4 c 3 ἘΡ οὗ Α \ x 3 
 δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα 
 Wer e ᾽ , 17. DUAN \ 2 ΕΝ “ 
 ὑμῶν ὅτι ἀκούουσιν. ἀμὴν γὰρ λέγω ὑμῖν ὅτι 
 - >? / a e 4 
 πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέ- 
 δ b] a «ὁ 3 
 πετε, καὶ οὐκ εἶδαν, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ 
 ἤκουσαν. 
 ς a 5 ’ \ \ A / 
 *°Yuels οὖν ἀκούσατε τὴν παραβολὴν τοῦ σπεί- 
 19 x b) / \ ῇ a , 
 pavTos. παντὸς ἀκούοντος τὸν λόγον τῆς βασιλείας 
 \ / ς / \ 
 Kal μὴ συνιέντος, ἔρχεται ὁ πονηρὸς καὶ ἁρπάζει TO 
 / n / fa = eM ¢ ἃ 
 ἐσπαρμένον ἐν τῇ καρδίᾳ αὐτοῦ οὗτός ἐστιν ὁ παρὰ 
 \ one ͵ 20 ¢ Sa 5 aK \ (ὃ sit 
 τὴν ὁδὸν σπαρείς. “ὁ δὲ ἐπὶ Ta πετρώδη σπαρέίς, 
 πε / > ¢ \ , 2. , \ 3 \ \ A 
 οὗτός ἐστιν ὁ τὸν λόγον ἀκούων καὶ εὐθὺς μετὰ χαρᾶς 
 Ε A 3 
 λαμβάνων αὐτόν *ovK ἔχει δὲ ῥίζαν ἐν ἑαυτῷ ἀλλὰ 
 / / 5 / δὲ θλί ΩΝ ὃ a ὃ \ 
 πρόσκαιρός ἐστιν, γενομένης δὲ θλίψεως ἢ διωγμοῦ διὰ 
 \ σε Q\ Vi, ‘See 
 τὸν λόγον εὐθὺς σκανδαλίζεται. ” ὁ δὲ εἰς τὰς ἀκάνθας 
 S28 > f > / τινε ys 
 σπαρείς, οὗτός ἐστιν ὁ TOV λόγον ἀκούων, καὶ ἡ μέριμνα 
 a fal ec a / \ 
 Tov αἰῶνος Kal ἡ ἀπάτη τοῦ πλούτου συμπνίγει TOV 
 / U s 23 ¢ ων \ \ a 
 λόγον, Kal ἄκαρπος γίνεται. “oO δὲ ἐπὶ τὴν καλὴν γῆν 
 ᾿ > ς \ , 3 \ 
 σπαρείς, οὗτός ἐστιν ὁ τὸν λόγον ἀκούων Kal συνιείς, 
 
32 EYATTEAION XIII. 23 
 
 mY \ eet a \ At \ ς ¢ NX. “Ege 7 
 ὃς δὴ καρποφορεῖ Kal ποιεῖ ὁ μὲν ἑκατόν, ὁ δὲ ἑξήκοντα, 
 ὁ δὲ τριάκοντα. 
 4” Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, 
 ς , ε A > a > ἢ ͵ 
 Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπεί- 
 \ } > La) 3 lal " A 25 2 \ “Ὁ 
 ραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. “ἐν δὲ τῷ 
 , ᾽ / 9 ’ a ¢ > \ \ 
 καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ 
 ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 
 “86 ὦ Ney τ , ¢ ἢ \ ᾽ / 
 ὅτε δὲ ἐβλάστησεν ὁ χόρτος Kal καρπὸν ἐποίησεν, 
 τότε ἐφάνη καὶ τὰ ζιζάνια. ™ προσελθόντες δὲ οἱ 
 an a > / 5 Ps) / 2m εἶ 
 δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ, Κύριε, οὐχὶ καλὸν 
 σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷῴ; πόθεν οὖν ἔχει 
 ζιζάνια ; *o δὲ ἔφη αὐτοῖς, ᾿Εχθρὸς ἄνθρωπος τοῦτο 
 ἐποίησεν. οἱ δὲ δοῦλοι αὐτῷ λέγουσιν, Θέλεις οὖν 
 ἀπελθόντες συλλέξωμεν αὐτά; “o δὲ φησίν, Οὔ, 
 / \ / 3 , “ ,’ -“ 
 μήποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς 
 \ a 30 Κ / > / f 
 TOV σῖτον. ἄφετε συναυξάνεσθαι ἀμφότερα μέχρι 
 τοῦ θερισμοῦ, καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς 
 θερισταῖς, Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε 
 αὐτὰ εἰς δεσμὰς πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον 
 συναγάγετε εἰς τὴν ἀποθήκην μου. 
 7 A 
 ἀπ Άλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων, Ὁ- 
 μοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, 
 “Ὁ >», Bo Ly θ ” 2 A oD a > A, ΒΒ. Ὁ 
 ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ" “ὃ 
 [4] 
 μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ 
 > a A a , 3 \ \ / £ 
 αὐξηθῇ, μεῖζον τῶν λαχάνων ἐστὶν Kal γίνεται δένδρον, 
 ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῖν 
 ἐν τοῖς κλάδοις αὐτοῦ. 
 8” AXAnV παραβολὴν ἐλάλησεν αὐτοῖς, Ομοία ἐστὶν 
 ς / A 3 A , \ a 
 ἢ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ 
 a, if > Ε , t ie e 3 J 
 ἐνέκρυψεν εἰς ἀλεύρου cata τρία, ἕως οὗ ἐζυμώθη 
 ὅλον. “Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παρα- 
 
XIII. 47 KATA MAQOAION 33 
 
 
 
 a aA 7] \ \ = 
 Borais τοῖς ὄχλοις, Kal χωρὶς παραβολῆς οὐδὲν 
 r 7 A \ \ an 
 ἐλάλει αὐτοῖς, όπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ 
 / > a 
 προφήτου λέγοντος, ᾿Ανοίξω ἐν παραβολαῖς τὸ στόμα 
 Ἷ Ie ’ \ [4] 
 μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 
 / > \ , nh \ 
 “Tote ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. 
 \ A b] A ς \ ? a / / 
 καὶ προσῆλθον αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες, Dpa- 
 a \ \ A f a a 
 cov ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ aypod. 
 37 €¢ Q\ ? \ 3 ς \ \ ͵ 
 ὁ δὲ ἀποκριθεὶς εἶπεν, Ο σπείρων τὸ καλὸν σπέρμα 
 « a > / ς \ > / ¢ 
 ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου, ὁ δὲ ἀγρός ἐστιν ὁ κόσμος" 
 88 _\ Q\ \ , ee ee cA. < yn Ke 
 TO δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ Viol τῆς βασιλείας 
 \ , e e A A ς 
 τὰ δὲ ζιζάνια εἰσιν οἱ υἱοὶ τοῦ πονηροῦ, * ὁ δὲ ἐχθρὸς ὁ 
 ; ec oar ¢ ! SSN \ , 
 σπείρας αὐτὰ ἐστιν ὁ διάβολος" ὁ δὲ θερισμὸς συντέλεια 
 xn ἢ ’ ς Se θ \ oo i Ἃ 40. ἡ 
 αἰῶνος ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. “ ὥσπερ 
 5 , \ / ‘ \ / cd 
 οὖν συλλέγεται τὰ ζιζάνια Kal πυρὶ κατακαίεται, οὕτως 
 y a ῃ nA A A 
 ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος. “ ἀποστελεῖ ὁ υἱὸς 
 an , / \ 5» 7 5 a & / > 
 τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, Kal συλλέξουσιν ἐκ 
 A / > la) t \ / \ \ 
 τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς 
 a \ ? / ἂν \ na > ἢ ἃ > \ 
 ποιοῦντας τὴν ἀνομίαν, “Kal Barovow αὐτοὺς εἰς τὴν 
 A | ee nv ς \ NE ὃ 
 κάμινον τοῦ πυρός" ἐκεῖ ἔσται ὁ κλαυθμὸς Kal ὁ Bpv- 
 γὴν A = 45h 27 ς δὰ ᾿ ἐς Ὁ 
 γμὸς τῶν ὀδόντων. “ὅ τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ 
 t/ >’ A / A \ ’ A C+ i 
 ἥλιος ἐν TH βασιλείᾳ τοῦ πατρὸς αὐτῶν. ὁ ἔχων ὦτα 
 / 
 ἀκουέτω. 
 ¢ / A " A A 
 ““Opoia ἐστὶν ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ 
 td 5 A ᾽ lal a id \ ” θ ΣΙ » 
 κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψεν, 
 a a ¢ / \ a ’ “ 
 καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει καὶ πωλεῖ πάντα ὅσα 
 , ? / \ > \ ta) 
 ἔχει Kal ἀγοράζει τὸν ἀγρὸν ἐκεῖνον. 
 ς ,ὔ a > n 
 “Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν 
 ἰνθρώπῳ ἐμπόρῳ ζητοῦ λοὺ αρίτας" “ εὑρὼν 
 ἀνθρώπῳ ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας ρ 
 Aue , . ’ \ / U 
 δὲ ἕνα πολύτιμον μαργαρίτην ἀπελθὼν πέπρακεν πάντα 
 7 9 > / ‘ 3 i 
 ὅσα εἶχεν Kal ἠγόρασεν αὐτόν. 
 ς ‘ / (ps 3 ἐν 
 “Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν 
 ΜΑΤΤ. Ο 
 
34 EYATTEAION XIII. 47 
 
 
 
 
 
 αἰ / \ 
 σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν Kai ἐκ παντὸς 
 f , & AR ἫΝ “ 2 50 ᾽ * 
 γένους συναγαγούσῃ “ἣν ὅτε ἐπληρώθη ἀναβιβάςε 
 \ I 
 σαντες ἐπὶ τὸν αἰγιαλὸν καὶ καθίσαντες συνέλεξαν 
 7 4 Uf 
 τὰ καλὰ εἰς ayyn, τὰ δὲ σαπρὰ ἔξω ἔβαλον. “ οὕτως 
 lal “ a Ui 
 ἔσται ἐν τῇ συντελείᾳ TOU αἰῶνος" ἐξελεύσονται οἱ ἄγ- 
 a \ 7 A 
 γελοι καὶ ἀφοριοῦσιν τοὺς πονηροὺς ἐκ μέσου τῶν δι- 
 a ᾿] \ / = 
 καίων, “Kat βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον TOU 
 tae ee in Fae ς \ \ ς \ Lr 
 πυρός" ἐκεῖ ἔσται ὁ κλαυθμὸς Kal ὁ βρυγμὸς τῶν 
 ὀδόντων. 
 / a / ad ’ 
 δ᾿ Συνήκατε ταῦτα πάντα; λέγουσιν αὐτῷ, Ναί. 
 ν 4. :} ra a a 
 δ ὁ δὲ εἶπεν αὐτοῖς, Διὰ τοῦτο πᾶς γραμματεὺς 
 \ a / a 3 A A U bd 
 μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν ὅμοιός ἐστιν 
 9 , > / “ 5 ͵ 5) a 
 ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυ- 
 lal r A 
 pov αὐτοῦ Kawa καὶ παλαια. 
 / > wy ς a \ ‘ 
 ὃ Καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς Tas παραβολὰς 
 ͵ a 5 70 54 \ Wa \ > \ (ὃ 
 ταύτας, μετῆρεν ἐκεῖθεν. ™ καὶ ἐλθὼν εἰς τὴν πατρίδα 
 > nan 3 5) \ > a 6 . A , 
 αὐτοῦ ἐδίδασκεν αὐτοὺς ἐν τῇ συναγωγῇ αὐτῶν, ὥστε 
 > 4 2 \ \ / / 7. « 
 ἐκπλησσεσθαι αὐτοὺς καὶ λέγειν, Πόθεν τούτῳ ἡ 
 / “ \ ες , 55 29 e or ’ ε A 
 σοφία αὕτη καὶ αἱ δυνάμεις; “οὐχ οὗτός ἐστιν ὁ TOU 
 7 « ᾽ ς , κα ͵ Ξ 
 τέκτονος υἱός; οὐχ ἡ μήτηρ αὐτοῦ λέγεται Μαριὰμ 
 9 \ ? nA oor Ὁ 
 καὶ οἱ ἀδελφοὶ αὐτοῦ ᾿Ιάκωβος καὶ Ἰωσὴφ καὶ Σίμων 
 ᾽ / 2 ’ a) ““ 
 καὶ ᾿Ιούδας; ὅδ καὶ αἱ ἀδελφαὶ αὐτοῦ οὐχὶ πᾶσαι πρὸς 
 an = 7 A 
 ἡμᾶς εἰσίν; πόθεν οὖν τούτῳ ταῦτα πάντα; ™ Kal ἐσκαν- 
 / 2 > Lal Le ΝΑῚ, a = ? a ᾽ 
 δαλίζοντο ἐν αὐτῷ. ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, Οὐκ 
 » / by > AT a / x a 
 ἔστιν προφήτης ἄτιμος εἰ μὴ ἐν TH πατρίδι Kal ἐν TH 
 2 “A > a 
 οἰκίᾳ αὐτοῦ. “ὃ καὶ οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολ- 
 ’ 5 “A 
 Aas διὰ THY ἀπιστίαν αὐτῶν. 
 1? ee A ον ς , ς , 
 14 Y Ep ἐκείνῳ τῷ καιρῷ ἤκουσεν Ἡρώδης 6 τετράρ- 
 \ ’ \ ᾽ “Ὁ > a 
 xns τὴν ἀκοὴν Ἰησοῦ, * καὶ εἶπεν τοῖς παισὶν αὐτοῦ, 
 Γ ’ > . ΄ ς home a , , > \ 
 Οὗτός ἐστιν Iwavyns ὁ βαπτιστής" αὐτὸς ἠγέρθη ἀπὸ 
 a Ὁ \ \ ae ἃ 2 “A 2 
 τῶν νεκρῶν, καὶ διὰ τοῦτο αἱ δυνάμεις ἐνεργοῦσιν ἐν 
 
 rr 
 
XIV. 19 KATA MAOOAION 35 
 
 
 
 Ne eee, ae \ Ἣ ὃ \ | U ” 
 αὐτῷ. “ὁ yap Hpwdns κρατήσας tov ‘lwavyny ἔδη- 
 «ι Pty ae. a n 9 / uC / \ 
 σεν αὐτὸν καὶ ἐν TH φυλακῇ ἀπέθετο διὰ ᾿Ηρωδιάδα τὴν 
 γυναῖκα Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ. “ἔλεγεν γὰρ 
 
 ,’ an G29 / ’ 7 / 4 3, , 5 \ 
 αὐτῷ 0 ᾿Ιωάννης, Οὐκ ἔξεστίν σοι ἔχειν αὐτήν. ὅ Kal 
 θέλων αὐτὸν ἀποκτεῖναι ἐφοβήθη τὸν ὄχλον, ὅτι ὡς 
 προφήτην αὐτὸν εἶχον. “ἧ γενεσίοις δὲ γενομένοις τοῦ 
 
 ς Ὁ , - 
 Ἡρώδου ὠρχήσατο ἡ θυγάτηρ τῆς Ἡρωδιάδος ἐν τῷ 
 
 , ν᾿ ΕΠ ay 700 θ᾽ “ ς , 
 
 μέσῳ καὶ ἤρεσεν TO Ἡρώδῃ, ἶ ὅθεν μεθ᾽ ὅρκου wporo- 
 a a AN ’ 
 γησεν αὐτῇ δοῦναι ὃ ἐὰν αἰτήσηται. “ἡ δὲ προβι- 
 βασθεῖσα ὑπὸ τῆς μητρὸς αὐτῆς, Δός μοι, φησίν, 
 ὧδε ἐπὶ πίνακι τὴν κεφαλὴν ᾿Ιωάννου τοῦ βαπτιστοῦ. 
 " καὶ λυπηθεὶς ὁ βασιλεὺς διὰ τοὺς ὅρκους καὶ τοὺς 
 la eee SAF 10 τ 1 ’ 
 συνανακειμένους ἐκέλευσεν δοθῆναι, Kal πέμψας ἀπε- 
 κεφάλισεν ᾿Ιωάννην ἐν τῇ φυλακῇ. “" καὶ ἠνέχθη ἡ κεφαλὴ 
 αὐτοῦ ἐπὶ πίνακι καὶ ἐδόθη τῷ κορασίῳ, καὶ ἤνεγκεν 
 τῇ μητρὶ αὐτῆς. “καὶ προσελθόντες οἱ μαθηταὶ αὐτοῦ 
 3 \ a \ 20 2 / So 06 3 / 
 ἦραν TO πτῶμα Kal ἔθαψαν αὐτόν, Kal ἐλθόντες amny- 
 σι Ὁ a 13 ? / δὲ ς T a b) ͵ 
 
 γείλαν τῷ Ιησοῦ. ™ ἀκούσας δὲ ὁ ᾿Ιησοῦς ἀνεχώρησεν 
 Wn 9 / > ” , φῶ 5 δ \ 
 ἐκεῖθεν ἐν πλοίῳ εἰς ἔρημον τόπον Kat ἰδίαν᾽ Kal 
 ? , ew ᾽ , ? a A ΟῚ \ a 
 ἀκούσαντες οἱ ὄχλοι ἠκολούθησαν αὐτῷ πεζῇ ἀπὸ τῶν 
 πόλεων 
 
 “Kal ἐξελθὼν εἶδεν πολὺν ὄχλον, καὶ ἐσπλαγχνίσθη 
 
 A ᾽ ~ 
 ἐπ᾽ αὐτοῖς καὶ ἐθεράπευσεν τοὺς ἀρρώστους αὐτῶν. 
 A ’ A e 
 
 ἰδ ὀψίας δὲ γενομένης προσῆλθον αὐτῷ οἱ μαθηταὶ 
 
 / ” ΄ 3 ς Ἵ NG «6 2:07, 18 
 
 λέγοντες, "Epnuos ἐστιν ὁ τόπος Kal ἡ ὥρα ἤδη Trap- 
 2 
 
 ἤλθεν᾽ ἀπόλυσον τοὺς ὄχλους, ἵνα ἀπελθόντες εἰς τὰς 
 
 a 4 >) nr 
 
 κώμας ayopacwcw ἑαυτοῖς βρώματα. “o δὲ ᾿Ιησοῦς 
 
 . ᾽ an ᾽ 7 Υ > θ yt δό ᾽ lal 
 εἶπεν αὐτοῖς, Ov χρείαν ἔχουσιν ἀπελθεῖν" δότε αὐτοῖς 
 (2 a a 17 
 ὑμεῖς φαγεῖν. 
 
 , > ΄ ec \ πο 
 ὧδε εἰ μὴ πέντε ἄρτους καὶ δύο ἰχθύας. “o δὲ εἶπεν, 
 
 δὲ λέγουσιν αὐτῷ, Οὐκ ἔ 
 οἱ Υ ν oO, 0 LEV 
 
 Φέρετέ μοι ὧδε αὐτούς. “Kal κελεύσας τοὺς ὄχλους 
 C2 
 
36 ΕΥ̓ΑΓΓΈΛΙΟΝ ΧΙΝ. τὸ 
 
 
 
 a a ἢ \ Ζ » 
 ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους 
 / > \ ’ ἢ % / 
 καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλο- 
 A al \ wv 
 ynoev, Kal κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους, 
 ἱ δὲ ὶ τοῖς ὄὅ ” Kar & avTes καὶ 
 οἱ δὲ μαθηταὶ τοῖς ὄχλοις. καὶ ἔφαγον πάντες 
 53 \ Ὁ Ὁ ͵ 
 ἐχορτάσθησαν, καὶ ἦραν τὸ περισσεῖον τῶν κλασμά- 
 ! 21 ς \ 23 / s 
 των δώδεκα κοφίνους πλήρεις. ™ οἱ δὲ ἐσθίοντες ἦσαν 
 I A ἐν x 
 ἄνδρες ὡσεὶ πεντακισχίλιοι χωρὶς γυναικῶν καὶ παι- 
 / 
 δίων. 
 22 \ 3 / 2 / \ Θ \ ει βῆ εἰ 
 Καὶ εὐθέως ἠνάγκασεν τοὺς μαθητὰς ἐμβῆναι εἰς 
 val ' > eam. > A 7 ῳ Μ 
 τὸ πλοῖον καὶ προάγειν αὐτὸν εἰς τὸ πέραν, ἕως οὗ 
 é 3 / \ Μ 
 ἀπολύσῃ τοὺς ὄχλους. ™ Kal ἀπολύσας τοὺς ὄχλους 
 2 / > ‘J Ν 
 ἀνέβη εἰς τὸ ὄρος κατ᾽ ἰδίαν προσεύξασθαι. ὀψίας δὲ 
 é j ἦν ἐκεῖ. ~ τὸ δὲ πλοῖον HON μέσον τῆς 
 γενομένης μόνος ἦν ἐκεῖ. ™ τὸ δὲ πλοῖον ἤδη μ ῇ 
 oe. , ey \ 
 θαλάσσης ἦν βασανιζόμενον ὑπὸ τῶν κυμάτων" HY γὰρ 
 5 if \ a a \ 
 ἐναντίος ὁ ἄνεμος. “τετάρτῃ δὲ φυλακῇ τῆς νυκτὸς 
 n 4 ! 26 \ 
 ἦλθεν πρὸς αὐτοὺς περιπατῶν ἐπὶ THY θάλασσαν. * καὶ 
 ’ \ ‘a / 
 ἰδόντες αὐτὸν of μαθηταὶ ἐπὶ τῆς θαλάσσης περίπα- 
 an ad / / > 
 τοῦντα ἐταράχθησαν λέγοντες ὅτι Φάντασμά ἐστιν, 
 = 27 ? \ Ἄ / 
 καὶ ἀπὸ τοῦ φόβου ἔκραξαν. εὐθὺς δὲ ἐλάλησεν 
 a a > / > \ an 
 αὐτοῖς λέγων, Θαρσεῖτε, ἐγώ εἰμι μὴ φοβεῖσθε. 
 a / ἊΨ / ? = 
 “amoxpiOels δὲ αὐτῷ ὁ ἸἹΠέτρος εἶπεν, Κύριε, εἰ σὺ εἶ, 
 n yy \ oa 29 ¢ \ 
 κέλευσόν με ἐλθεῖν πρός σε ἐπὶ τὰ ὕδατα. ὁ δὲ 
 > nr / / ὸ 
 εἶπεν, ᾿Ελθέ. καὶ καταβὰς ἀπὸ τοῦ πλοίου Πέτρος 
 “ mf» \ HS We) val \ \ T nr 
 περιεπάτησεν ἐπὶ τὰ ὕδατα ἐλθεῖν πρὸς τὸν ᾿Ιησοῦν. 
 \ ’ / \ 3 / 
 “ βλέπων δὲ τὸν ἄνεμον ἰσχυρὸν ἐφοβήθη, καὶ ἀρξά- 
 f Ul “Ὁ / 
 μενος καταποντίζεσθαι ἔκραξεν λέγων, Κύριε, σῶσόν 
 21 ,θέ δὲ ¢ Ἶ a > ί \ a > 
 με. “εὐθέως δὲ ὁ Ἰησοῦς ἐκτείνας τὴν χεῖρα ἐπε- 
 Ὅς τῆς > / 
 λάβετο αὐτοῦ καὶ λέγει αὐτῷ, ᾿Ολιγόπιστε, εἰς τί 
 ᾽ ᾽ > κα > \ a ee) 
 ἐδίστασας; “Kai ἀναβάντων αὐτῶν εἰς τὸ πλοῖον ἐκό- 
 A , 
 Tacev ὁ ἄνεμος. “ot δὲ ἐν τῷ πλοίῳ προσεκύνησαν. 
 δὶ Ἃ 7 . 
 αὐτῷ λέγοντες, ᾿Αληθῶς θεοῦ υἱὸς εἶ, 
 
XV. 13 KATA MAQOAION 37 
 
 ee 000 
 ee 
 
 : i! a 
 “Kai διαπεράσαντες ἦλθον ἐπὶ τὴν γὴν εἰς Tev- 
 μ 35 > 3 a ’ 
 νησαρέτ. “καὶ ἐπυγνόντες αὐτὸν οἱ ἄνδρες τοῦ τόπου 
 > / > ΄ / 
 EXELVOU ἀπέστειλαν εἰς ὅλην τὴν περίχωρον ἐκείνην, 
 Ἀ ͵ ᾽ al a 
 Kal προσηνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας, 
 δ καὶ παρεκάλουν αὐτὸν ἵνα μόνον ἅψωνται τοῦ κρα- 
 ͵, εἰ ὁ / eile \ of “ , 
 σπέδου τοῦ ἱματίου αὐτοῦ; καὶ ὅσοι ἥψαντο διεσώ- 
 θησαν. 
 15 1 ε 7 ay Aig oF μὴν ὃ t 
 Tote προσέρχονται τῷ Ἰησοῦ ἀπὸ Ἱεροσολύμων 
 A A 7 
 Φαρισαῖοι καὶ γραμματεῖς λέγοντες, “Διατί οἱ μαθηταί. 
 / nr 
 σου TapaBaivovow τὴν παράδοσιν τῶν πρεσβυτέρων; 
 Ν a 7 > 
 οὐ yap νίπτονται Tas χεῖρας ὅταν ἄρτον ἐσθίωσιν. 
 εὐ NS \ 5 er / Wee nee 
 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, Διατί καὶ ὑμεῖς παρα- 
 / \ 2 \ fy A A, \ ‘ 
 Baivere τὴν ἐντολὴν τοῦ θεοῦ διὰ τὴν παράδοσιν 
 ¢ eae 4¢ \ θ \ 2 , ΄ Thy \ 
 ὑμῶν; *o yap θεὸς ἐνετείλατο λέγων, Τίμα τὸν 
 7 , ¢ i: / 
 πατέρα Kal τὴν μητέρα, Kal, “‘O κακολογῶν πατέρα 
 x a as θ / λ “ ΠΥ Ὁ A δὲ λέ οἱ δ * 
 ἢ μητέρα θανάτῳ τελευτάτω" ὅ ὑμεῖς δὲ λέγετε, “Os ἂν 
 ΝΜ a \ δ A / A Aa a. ἈΝ = > Aa 2 
 εἴπη τῷ πατρὶ ἢ τῇ μητρί, Δώρον ὃ ἐὰν ἐξ ἐμοῦ ὠφε- 
 a / ’ A - ἃ \ / 
 ληθῆς, οὐ μὴ τιμήσει TOV πατέρα αὐτοῦ ἢ THY μητέρα 
 A ; a A <8 
 αὐτοῦ. “καὶ ἠκυρώσατε τὸν λόγον τοῦ θεοῦ διὰ τὴν 
 a / a 3 
 παράδοσιν ὑμῶν. ἧἴ ὑποκριταί, καλῶς ἐπροφήτευσεν 
 A sh / ς x ἀπ a / 
 περὶ ὑμῶν ‘Hoaias λέγων, °*O λαὸς οὗτος τοῖς χείλεσίν 
 a \ - 3 , ᾿, 5 a 
 pe τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ᾽ ἐμοῦ" 
 / / ’ Ne 
 9 μάτην δὲ σέβονταί με διδάσκοντες διδασκαλίας ἐντάλ- 
 ’ / 
 pata ἀνθρώπων. ὃ ; 
 Us \ Vv a 
 Ὁ Καὶ προσκαλεσάμενος τὸν ὄχλον εἶπεν αὐτοῖς, 
 td Ἀ / ? 
 ᾿Ακούετε Kal ouviete’ “ov TO εἰσερχόμενον εἰς TO 
 an 2 ᾽ ΄ 
 στόμα κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον 
 ἐκ τοῦ στόματος, τοῦτο κοινοῖ τὸν ἄνθρωπον. “τότε 
 , Le a 3 4 
 προσελθόντες οἱ μαθηταὶ λέγουσιν αὐτῷ, Οἶδας ὅτι 
 ς Φ al > / \ / ’ ὃ / 6 ἃ 
 οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον εσκανδαλίσθησαν; 
 ‘ > 3 a / «Ὁ > 2 / 
 *0 δὲ ἀποκριθεὶς εἶπεν, Ilaca φυτεία ἣν οὐκ ἐφύ- 
 
38 ΕΥ̓ΑΓΓΈΛΙΟΝ XV. 13 
 
 ς / ε ὃ. κων ᾽ Oy, 14 » 
 TEVTEV ὁ πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται. " ἄφετε 
 ’ as \ 
 αὐτούς: ὁδηγοί εἰσιν τυφλοὶ τυφλῶν᾽ Tudros δὲ 
 τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. 
 15 5 \ δὲ ς Tlé s 3 = Φ ‘ cfm 
 ἀποκριθεὶς δὲ ὁ Llétpos εἶπεν αὐτῷ, Φράσον ἡμῖν 
 ¢ a 
 τὴν παραβολήν. " ὁ δὲ εἶπεν, ᾿Ακμὴν καὶ ὑμεῖς ἀσύ- 
 νετοί ἐστε; “ οὐ νοεῖτε ὅτι πᾶν τὸ εἰσπορευόμενον 
 εἰς τὸ στόμα εἰς τὴν κοιλίαν χωρεῖ καὶ εἰς ἀφεδρῶνα 
 ᾿ , 48 5 ees ἢ 5) n ἢ 
 ἐκβάλλεται; "τὰ δὲ ἐκπορευόμενα ἐκ τοῦ στόματος 
 ἐκ τῆς καρδίας ἐξέρχεται, κἀκεῖνα κοινοῖ τὸν ἄνθρω- 
 ἐκ. yap τῆ δίας ἐξέ ὃ ὶ 
 πον. “ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ 
 πονηροί, φόνοι, μοιχεῖαι, πορνεῖαι, κλοπαί, ψευδο- 
 μαρτυρίαι, βλασφημίαι. “᾿ ταῦτά ἐστιν τὰ κοινοῦντα 
 τὸν ἄνθρωπον᾽ τὸ δὲ ἀνίπτοις χερσὶν φαγεῖν οὐ κοινοῖ 
 τὸν ἄνθρωπον. 
 “ Καὶ ἐξελθὼν ἐκεῖθεν ὁ Ἰησοῦς ἀνεχώρησεν εἰς τὰ 
 μέρη Τύρου καὶ Σιδῶνος. “Kal ἰδοὺ γυνὴ Χαναναία 
 » \ “ ic / » 7ὔ , Le! δ / 
 ἀπὸ τῶν ὁρίων ἐκείνων ἐξελθοῦσα ἔκραζεν λέγουσα, 
 ἡ ἢ , t ͵ e\ (δ᾽ ς θ ͵ A 
 λέησόν με, κύριε vids Aaveld: ἡ θυγάτηρ μου κακῶς 
 7 Dy ae \ > 3 / δ ΩΝ ͵ x 
 δαιμονίζεται. ἢ ὁ δὲ οὐκ ἀπεκρίθη αὐτῇ λόγον. Kal 
 t ς \ 3 a 2 fi Ἂς Δ ἐφ 
 προσελθόντες οἱ μαθηταὶ αὐτοῦ ἠρώτουν αὐτὸν λέ- 
 ᾽ 3 “ / 7 « A 
 yovtes, ᾿Απόλυσον αὐτήν, ὅτι κράζει ὄπισθεν ἡμῶν. 
 24 ¢ \ b] \ 9 ’ 3 / > \ > \ 
 ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ 
 πρόβατα τὰ ἀπολωλότα οἴκου ᾿Ισραήλ. “ἡ δὲ ἐλ- 
 θοῦσα προσεκύνει αὐτῷ λέγουσα, Κύριε, βοήθει μοι. 
 ᾽ nw 
 δ δ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἔστιν καλὸν λαβεῖν τὸν 
 v ο 7 ‘ a a“ oF ὁ λὴ 
 ἄρτον τῶν τέκνων καὶ βαλεῖν τοῖς κυναρίοις. “ἰὴ δὲ 
 3 / , 5 \ \ \ / > ἢ > 4 A 
 εἶπεν, Nal, κύριε᾽ καὶ yap Ta κυνάρια ἐσθίει ἀπὸ τῶν 
 ψιχίων τῶν πιπτόντων ἀπὸ τῆς τραπέζης τῶν κυρίων 
 Ὧν A 28 n > \ 6 ἣν a z », A 
 avtwv. ™ τότε ἀποκριθεὶς ὁ ᾿]ησοῦς εἶπεν αὐτῇ, Ὦ, 
 γύναι, μεγάλη σου ἡ πίστις᾽ γενηθήτω σοι ὡς θέλεις. 
 «ς a a E 
 καὶ ἰάθη ἡ θυγάτηρ αὐτῆς ἀπὸ τῆς ὥρας ἐκείνης. 
 
 ιςἌ 
 
XVI. 3 KATA MAOOAION 39 
 
 
 
 ® Καὶ μεταβὰς ἐκεῖθεν ὁ Ἰησοῦς ἦλθεν παρὰ τὴν θά- 
 λασσαν τῆς 1!) αλιλαίας, καὶ ἀναβὰς εἰς τὸ ὄρος ἐκάθητο 
 ἐκεῖ. “Kal προσῆλθον αὐτῷ ὄχλοι πολλοὶ ἔχοντες 
 > e a “ 
 pe? ἑαυτῶν χωλούς, τυφλούς, κωφούς, κυλλοὺς καὶ 
 ey Z / \ Ἂν b] \ x \ / 
 ETEPOUS πολλούς, καὶ ἐρρύψαν αὐτοὺς Tapa τοὺς πόδας 
 > ial ? / 
 αὐτοῦ" καὶ ἐθεράπευσεν αὐτούς, “ἧ᾿ὥστε τοὺς ὄχλους 
 / Ie Ua.) A 
 θαυμάσαι βλέποντας κωφοὺς λαλοῦντας, κυλλοὺς ὑγιεῖς 
 καὶ χωλοὺς περιπατοῦντας καὶ τυφλοὺς βλέποντας" 
 καὶ ἐδόξασαν τὸν θεὸν ᾿Ισραήλ. 
 ¢€ \ > A " 
 Ὁ δὲ Ἰησοῦς προσκαλεσάμενος τοὺς μαθητὰς 
 ee ee 
 αὐτοῦ εἶπεν, Σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, OTL ἤδη 
 ¢ / A / » By 
 ἡμέραι τρεῖς προσμένουσίν μοι Kal οὐκ ἔχουσιν τί 
 A 3 > } 
 φάγωσιν Kal ἀπολῦσαι αὐτοὺς νήστεις οὐ θέλω, 
 ’ ΟῚ A > nr C¢A RA 33 \ , 2. κα 
 μήποτε ἐκλυθῶσιν ἐν τῇ ὁδῷ. “Kal λέγουσιν αὐτῷ 
 ε / , ς κα > > / » a 
 ot μαθηταί, ἸΤόθεν ἡμῖν ἐν ἐρημίᾳ ἄρτοι τοσοῦτοι 
 7 n 3 lal 
 ὥστε χορτάσαι ὄχλον τοσοῦτον; “Kal λέγει αὐτοῖς 
 το ἃ a / » v e \ ~ ς , 
 ὁ ᾿Ιησοῦς, Ilocovs ἄρτους ἔχετε; οἵ δὲ εὗπον, ᾿Επτά, 
 > / 5 I on 
 καὶ ὀλίγα ἰχθύδια. * καὶ παραγγείλας τῷ ὄχλῳ 
 ᾽ a 2 \ \ A 36 > \ ¢ omen 
 ἀναπεσεῖν ἐπὶ τὴν γῆν, “ἔλαβεν τοὺς ἑπτὰ ἄρτους 
 ΝῊ \ > θύ ᾽ ΕΣ Ν 26 ὃ 
 καὶ τοὺς ἰχθύας, εὐχαριστήσας ἔκλασεν καὶ ἐδίδου 
 
 aA A Ὁ \ A \ 
 τοῖς μαθηταῖς, οἱ δὲ μαθηταὶ τοῖς ὄχλοις. “Kal 
 4 > A 
 ἔφαγον πάντες καὶ ἐχορτάσθησαν, Kal TO περισσεῦον 
 a , 4 ς Ν 7 μ 38) τῷ 
 τῶν κλασμάτων ἦραν ἑπτὰ σπυρίδας πλήρεις. * οἱ 
 
 δὲ ἐσθίοντες ἦσαν τετρακισχίλιοι ἄνδρες χωρὶς γυ- 
 ναικῶν καὶ παιδίων. 
 ὁ Καὶ ἀπολύσας τοὺς ὄχλους ἐνέβη εἰς τὸ πλοῖον, 
 καὶ ἦλθεν εἰς τὰ ὅρεα Μαγαδάν. 16 'Kai προσελθόν- 
 f ες a ἐν an / > / 
 τες οἱ Φαρισαῖοι καὶ Σαδδουκαῖοι πειράζοντες ἐπηρώ- 
 τησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς. 
 2c \ Ἵ \ = ’ n ᾽ 7 ͵ὔ 
 ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, ᾿Οψίας γενομένης 
 λέγετε, Evdia, πυρράζει γὰρ ὁ οὐρανός" * καὶ πρωΐ, 
 a 
 
40 EYATTEAION XVI. 3 
 
 
 
 ‘ / εξ 5 / 
 Σήμερον χειμών, πυρράζει yap στυγνάζων ὁ οὐρανός. 
 rn rn / \ 
 TO μὲν πρόσωπον TOU οὐρανοῦ γινώσκετε διακρίνειν, τὰ 
 δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε; “ γενεὰ πονηρὰ καὶ 
 μοιχαλὶς σημεῖον ἐπιζητεῖ, καὶ σημεῖον οὐ δοθήσεται 
 a a 3 ” ’ x 
 αὐτῇ εἰ μὴ TO σημεῖον ᾿Ιωνᾶ. καὶ καταλιπὼν αὐτοὺς 
 ,’ nr 
 ἀπήλθεν. 
 δ Καὶ ἐλθόντες οἱ μαθηταὶ εἰς τὸ πέραν ἐπελάθοντο 
 5 Ὁ A a ¢ “ 
 ἄρτους λαβεῖν. “ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς, “Opate 
 καὶ προσέχετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ. 
 an / 
 Σαδδουκαίων. ‘of δὲ διελογίζοντο ἐν ἑαυτοῖς é- 
 ¢ ς lg 
 yovtes ὅτι "Αρτους οὐκ ἐλάβομεν. * γνοὺς δὲ ὁ ᾿Ιησοῦς 
 a / 
 εἶπεν, Ti διαλογίζεσθε ἐν ἑαυτοῖς, ὀλιγόπιστοι, ὅτι 
 ” ΕῚ " ͵ 2 9 ” a Ἰδὲ ‘ 
 ἄρτους οὐκ ἐλάβετε; ἥ οὔπω νοεῖτε, οὐδὲ μνημονεύετε 
 ie rn 
 τοὺς πέντε ἄρτους τῶν πεντακισχιλίων καὶ πόσους 
 / ὅν ἐγ . 10 Se Ἄν Ngo a 
 κοφίνους ἐλάβετε; " οὐδὲ τοὺς ἑπτὰ ἄρτους TOY τετρακι- 
 ri \ U ὃ ? ͵ εν |i! n ? a 
 σχιλίων καὶ πόσας σπυρίδας ἔλάβετε; “ πῶς οὐ νοεῖτε 
 LA ’ 3 a a 
 ὅτι οὐ περὶ ἄρτων εἶπον ὑμῖν; προσέχετε δὲ ἀπὸ τῆς ζύ- 
 Lal / Ὁ 
 μης τῶν Φαρισαίων καὶ Σαδδουκαίων. “ τότε συνῆκαν 
 “ 5 > / b) \ aA , Lm » 3 \ 
 OTL οὐκ εἶπεν προσέχειν ἀπὸ τῆς ζύμης τῶν ἄρτων, ἀλλὰ 
 ἀπὸ τῆς διδαχῆς τῶν Φαρισαίων καὶ Σαδδουκαίων. 
 > 4 ¢ a a 
 δ λθὼν δὲ ὁ ᾿Ιησοῦς eis τὰ μέρη Καισαρείας τῆς 
 Φιλίππου ἠρώτα τοὺς μαθητὰς αὐτοῦ λέγων, Τίνα 
 λέγουσιν οἱ ἄνθρωποι εἶναι τὸν υἱὸν τοῦ ἀνθρώπου; 
 πὰ \ > 
 “ot δὲ εἶπαν, Οἱ μὲν ᾿Ιωάννην τὸν βαπτιστήν, ἄλλοι 
 Via. § / “ δὲ id / x [4 A Led 
 δὲ “Ηλίαν, ἕτεροι δὲ “Ἱερεμίαν ἢ ἕνα τῶν προφητῶν. 
 a € ce ἊΝ / 3 
 © χέγει αὐτοῖς, Ὕμεϊῖς δὲ τίνα pe λέγετε εἶναι; * ἀπο- 
 \ / / 3 4 ς 
 κριθεὶς δὲ Σίμων Πέτρος εἶπεν, Σὺ εἶ ὁ Χριστὸς ὁ 
 ΠΥ ra θ an - fal 1 fe θ \ δὲ ς ἾἼ “Ὁ 
 υἱὸς τοῦ θεοῦ τοῦ ζῶντος. “ ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς 
 3 9. κἡὶ μἦϑ ͵ 3 - - 
 εἶπεν αὐτῷ, Μακάριος εἶ, Σίμων Bap Ἰωνᾶ, ὅτε σὰρξ 
 \ Φ ? ’ , / ? 36 ‘ a 
 καὶ αἷμα οὐκ aTreKaduev σοι ἀλλ᾿ ὁ πατὴρ μου ὁ ἐν 
 a > a 18 185 AN Sé J ¢ A? tae Lé 
 τοῖς οὐρανοῖς. “Kayo δέ cou λέγω ὅτι σὺ εἶ Πέτρος, 
 
XVI. 28 KATA MAQOAION 41 
 
 Ὧν 5 \ ΄ A ’ ’ / \ 
 καὶ ἐπὶ ταύτῃ TH πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν, 
 7 , a 
 καὶ πύλαι Gdou οὐ κατισχύσουσιν αὐτῆς. * καὶ δώσω σοὶ 
 % a A A ’ A δ Bl WS , 
 τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανῶν, καὶ ὃ ἐὰν δήσης 
 \ a a 4 / al > a « 
 ἐπὶ τῆς γῆς ἔσται δεδεμένον ἐν τοῖς οὐρανοῖς, καὶ ὃ 
 DN / πον gS ti 54 / ? a b) 
 €ay λύσῃς ETL τῆς γῆς ἔσται λελυμένον EV τοῖς ουρα- 
 - 920 , i A a vA \ 
 vots. τότε διεστείλατο τοῖς μαθηταῖς ἵνα μηδενὶ 
 / ς / 
 εἴπωσιν ὅτι αὐτός ἐστιν ὁ Χριστός. 
 > / bY ee 3 a a 
 *°Amo τότε ἤρξατο ὁ ᾿Ιησοῦς δεικνύειν τοῖς μαθη- 
 a ’ ΟΡ “ 3 \ > ς / 5 lal 
 ταῖς αὐτοῦ ὅτι δεῖ αὐτὸν εἰς ᾿ἱεροσόλυμα ἀπελθεῖν 
 \ \ a > \ ey , \ 3 ΄ 
 καὶ πολλὰ παθεῖν ἀπὸ τῶν πρεσβυτέρων καὶ ἀρχιερέ- 
 te \ ’ A r 
 ων Kal γραμματέων καὶ ἀποκτανθήναι Kal τῇ τρίτη 
 « , ’ θῃ 22 x / 5 \ ¢ / 
 ἡμέρᾳ ἐγερθῆναι. “Kat προσλαβόμενος αὐτὸν ὁ Ilé- 
 ’ aA tae δ / 
 Tpos ἤρξατο ἐπιτιμᾷν αὐτῷ λέγων, “lNews σοι, κύριε" 
 > 77 “Ὁ © x 5 a 
 οὐ μὴ ἔσται σοι τοῦτο. “oO δὲ στραφεὶς εἶπεν TO 
 / / ey: a, , 3 
 Πέτρῳ, Ὕπαγε ὀπίσω μου, σατανᾶ σκάνδαλον εἶ 
 Ἃ 5. “ 3 “A \ B iy 3 \ \ a > 
 ἐμοῦ, OTL οὐ φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ τὰ τῶν ἀν- 
 / 
 θρώπων. 
 / ¢ » A κι - an ’ A 
 “Tote ὁ ᾿Ιησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, Ki 
 Ψ bd / 2 a > t cs \ 
 Tis θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν 
 \ aes \ 3 a + 
 καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, Kal ἀκολουθείτω μοι. 
 5. ἃ \ nN Ἴ \ A a ᾽ 
 ὃς γὰρ ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει 
 a τὰν gD \ \ Biel. SAN Ley 2 a 
 αὐτήν" ὃς δ᾽ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ, 
 e 4 buy 26 ἡ \ ᾽ ; " SEN 
 εὑρήσει αὐτήν. “ti γὰρ ὠφεληθήσεται ἄνθρωπος, ἐὰν 
 3 ΄ “ 4 \ \ \ 5 a 
 τὸν κόσμον ὅλον κερδήσῃ, THY δὲ ψυχὴν αὐτοῦ ζημι- 
 a wn / ‘ Vv > / i πὰ 
 w0n; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς 
 ᾽ efor, tof \ ¢ εν ee: θ , ” θ ’ 
 αὐτου; “ μέλλει Yap oO νυἱος TOV ανῦρωπου ἔρχεσθαι εν 
 a A \ a \ a + ͵ 3 A 
 τῇ δόξη τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, 
 / x Νὰ -“ ’ A 
 Kal τότε ἀποδώσει ἑκάστῳ κατὰ THY πρᾶξιν αὐτοῦ. 
 28? \ / «ς A ’ f - δὸ «ς / “ 
 ἀμὴν λέγω ὑμῖν, εἰσίν τινες τῶν ὧδε ἑστώτων οἵτινες 
 3 \ , U / δ ΝΜ e na 
 οὐ μὴ γεύσωνται θανάτου ἕως ἂν ἴδωσιν τὸν υἱὸν τοῦ 
 > , Ψ , Φ A / ’ a 
 ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. 
 
42 ΕΥΑΓΓΕΛΙΟΝ XVIT. 1 
 
 
 
 ἃ ΄ ὌΝ “ 
 17 "Καὶ μεθ᾽ ἡμέρας ἕξ παραλαμβάνει ὁ ᾿Ιησοῦς 
 ‘ > ΄ % 3 Ἁ 
 τὸν Πέτρον καὶ ᾿Ιάκωβον καὶ ᾿Ιωάννην τὸν ἀδελφὸν 
 ’ a se, ed , ’ \ Sis Sar ς εἶ > aA 
 αὐτοῦ, Kal ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ ἰδίαν. 
 2 \ / ” 9 ad Ν' \ 
 καὶ μετεμορφώθη ἔμπροσθεν αὐτών, καὶ ἔλαμψεν TO 
 re yi uf ᾽ a / 
 πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο 
 a A > ’ nA - “ 
 λευκὰ ὡς TO φῶς. *Kai ἰδοὺ ὥφθη αὐτοῖς Μωῦσης 
 nw ’ , “Ὁ , A 
 καὶ Ἡλίας συνλαλοῦντες μετ᾽ αὐτοῦ. “ ἀποκριθεὶς δὲ 
 ς / s me 5 a , 4 > «ς aA 
 ὁ Πέτρος εἶπεν τῷ ᾿Ιησοῦ, Κύριε, καλὸν ἐστιν ἡμᾶς 
 : 5 . ἃ , , 2 α , \ 
 ὧδε εἶναι" εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ 
 “ a ¢ / / 7 ’ a 
 μίαν καὶ Μωῦσεϊῖ μίαν καὶ “Hria μίαν. ὅ ἔτι αὐτοῦ 
 A ‘\ \ > / » , 
 λαλοῦντος, ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὑτούς, 
 “a 7 7 L ee! 2 
 καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα, Οὗτός ἐστιν 
 € ? ’ / εἶ ’ fal 
 ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα ἀκούετε αὐτοῦ. 
 e A Ui 
 ὁ καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον 
 “A Ν \ “a 
 αὐτῶν καὶ ἐφοβήθησαν σφόδρα. ‘Kai προσῆλθεν ὁ 
 oi | lal \ e U J ge 4 Ἢ / θ \ 
 moods καὶ ἁψάμενος αὐτῶν εἶπεν, “EyépOnte καὶ 
 rn ’ \ » A 
 μὴ φοβεῖσθε. *émapavtes δὲ τοὺς ὀφθαλμοὺς αὐτῶν 
 > A 
 οὐδένα εἶδον εἰ μὴ τὸν ᾿Ιησοῦν μόνον. 
 9 \ / + ee! b a > , 
 Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους ἐνετείλατο 
 5) o ¢ Ἴ a 7 Μ ὃ \ 7 ἌΣ Ψ 
 αὐτοῖς ὁ ᾿Ιησοῦς λέγων, Μηδενὶ εἴπητε τὸ ὅραμα ἕως 
 Ka ¢ eV A 5 , > a > A 10 ‘ 
 ov ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἐγερθῇ. " Καὶ 
 ᾽ / ΠΩΣ ε \ , / 4 e 
 ἐπηρώτησαν αὐτὸν ot μαθηταὶ λέγοντες, Ti οὖν ot 
 a 7 / ς a a a 
 γραμματεῖς λέγουσιν ὅτι “HAlav δεῖ ἐλθεῖν πρῶτον ; 
 1 τ \ > \ “ ς / \ ΝΜ \ ; 
 ὁ δὲ ἀποκριθεὶς εἶπεν, ᾿Ἡλίας μὲν ἔρχεται καὶ 
 2 / ¢ va / 
 ἀποκαταστήσει πάντα. “λέγω δὲ ὑμῖν ὅτι Ἡλίας 
 wv 3 Ν ’ > / 22 ἢν > > > 4 
 ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτόν, ἀλλ᾽ ἐποίησαμ 
 ᾽ Sg ΟΣ τον Qs A, ee e\ my. at 
 ἐν αὐτῷ ὅσα ἠθέλησαν. οὕτως καὶ ὁ υἱὸς τοῦ ἀν- 
 ’ , a 
 θρώπου μέλλει πάσχειν UT αὐτῶν. “τότε συνῆκαν οἱ 
 ᾿ a la = ’ a 
 μαθηταὶ ὅτι περὶ Iwavvov τοῦ βαπτιστοῦ εἶπεν αὐτοῖς. 
 “Ὁ 
 “Kal ἐλθόντων πρὸς τὸν ὄχλον, προσῆλθεν av- 
 ιν Ἣν a Tee 15 \ , , 
 τῷ ἄνθρωπος γονυπετῶν αὐτὸν “Kal λέγων, Κύριε, 
 
XVII. 27 KATA MAOOAION 43 
 
 
 
 / ‘ \ es ef / \ A 
 ἐλέησον μου τὸν υἱόν, OTL σεληνιάζεται καὶ κακῶς 
 πάσχει πολλάκις γὰρ πίπτει εἰς TO πῦρ καὶ πολ- 
 
 , \ / A 
 λάκις εἰς TO ὕδωρ. “Kal προσήνεγκα αὐτὸν τοῖς pa- 
 
 - ᾽ ? , ~ 
 θηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι. 
 173 \ \ e ’ A ? > A v 
 
 ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, Ὦ, γενεὰ ἄπιστος 
 
 \ 3 > a 
 καὶ διεστραμμένη, ἕως πότε μεθ᾽ ὑμῶν ἔσομαι; ἕως 
 
 , + ¥ ¢: a , , TEN Ω 18 \ 
 πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε. “Kal 
 > 3 γ᾽ “Ὁ ee - ‘ ~n* 5 ᾽ » A \ 
 ἐπετίμησεν αὐτῷ ὁ ᾿Ιησοῦς, καὶ ἐξῆλθεν ἀπ᾽ αὐτοῦ τὸ 
 
 A ᾿ς: “Ὁ / 
 δαιμόνιον, καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης. 
 ΄ “Ὁ »“- 
 ® Tote προσέλθοντες οἱ μαθηταὶ τῷ ᾿Ιησοῦ κατ᾽ ἰδίαν 
 = \ « lal ᾽ γ᾽ / ] n ’ / 
 εἶπον, Διὰ τί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό: 
 
 ς he ’ A ? A 
 
 * ὁ δὲ λέγει αὐτοῖς, Διὰ THY ὀλιγοπιστίαν ὑμῶν" ἀμὴν 
 / Cy Ἂς \ , 
 yap λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, 
 > A A 7 , M 19 4 θ » A ee 
 ἐρεῖτε τῷ ὄρει τούτῳ, MetaBa ἔνθεν ἐκεῖ, Kal pera- 
 ͵ \ 5, \ ao / id n ᾿Ξ 
 βήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν. 
 / \ 2 a A 
 
 * Συστρεφομένων δὲ αὐτῶν ἐν τῇ Γαλιλαίᾳ εἶπεν 
 
 > nw Ἐπ 2 a 7, id ey aA ᾿] f} 
 αὐτοῖς ὁ ᾿Ιησοῦς, Μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παρα- 
 
 » A ᾽ / A 
 δίδοσθαι εἰς χεῖρας ἀνθρώπων, ™ καὶ ἀποκτενοῦσιν 
 
 Ὧν ἢ a fh ¢ / fs 
 αὐτόν, Kal TH τρίτῃ ἡμέρᾳ ἐγερθήσεται. καὶ ἐλυπή- 
 
 / 
 θησαν σφόδρα. 
 
 ᾽ a » Ὁ Ἂ A 
 
 Ὁ λθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον 
 
 ς \ , a , 
 
 οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπαν, 
 
 , id A ᾽ an 
 
 ‘O διδάσκαλος ὑμῶν ov τελεῖ τὰ δίδραχμα; ““λέγει, 
 > 3 \ >’ / 
 
 Nal. καὶ εἰσελθόντα εἰς τὴν οἰκίαν προέφθασεν av- 
 A / te “ ΄ ς 
 
 τὸν ὁ Ἰησοῦς λέγων, Τί σοι δοκεῖ, Σίμων; οἱ βασι- 
 
 A a A > x / ii , x A 
 
 λεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον ; 
 a A Lal a A , , 
 ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων; ™ εἰπόν- 
 A τ F.! ’ aA e > A 
 τος δέ, “Amo τῶν ἀλλοτρίων, ἔφη αὐτῷ ὁ ᾿Ἰησοῦς, 
 e “ 
 "Apaye ἐλεύθεροί εἰσιν οἱ υἱοί. “ἵνα δὲ μὴ σκανδα- 
 > , 
 λίσωμεν αὐτούς, πορευθεὶς εἰς θάλασσαν βάλε ἄγκι- 
 * Verse 21 omitted on the best MS. authority. 
 
44 EYATTEAION — XVII. 27 
 
 
 
 \ \ > ΄ A > Ad 3 \ 
 στρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἄρον, Kat 
 »“ e 7 Lal > an 
 ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα᾽ ἐκεῖνον 
 \ \ 5 lal > \ > a Ἀ fal 
 λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ. 
 lal / A ς \ La 
 18 Ep ἐκείνῃ τῇ ὥρᾳ προσῆλθον οἱ μαθηταὶ τῷ 
 A \ nA 
 Ἰησοῦ λέγοντες, Τίς ἄρα μείζων ἐστὶν ἐν τῇ βασιλείᾳ 
 - a 4 
 τῶν οὐρανῶν; " καὶ προσκαλεσάμενος παιδίον ἔστησεν 
 a ae / eee. 3 \ 3 3 \ / ta 
 αὐτὸ ἐν μέσῳ αὐτῶν *xKai εἶπεν, ᾿Αμὴν λέγω ὑμῖν, 
 baa \ “ \ /, ς at / > \ 
 ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, ov μὴ 
 ? , > \ / a ’ an 4a > 
 εἰσέλθητε εἰς THY βασιλείαν τῶν οὐρανῶν. “Ὅστις οὐν 
 ἢ / n TON Se 
 ταπεινώσει ἑαυτὸν WS TO παιδίον τοῦτο, οὗτός ἐστιν 
 ς / > a / “Ὁ > a 
 ὁ μείζων ἐν TH βασιλείᾳ τῶν οὐρανῶν. 
 5 K \ « φὩΝ / ἃ / A wi. 233. “A 
 αἱ os ἐὰν δέξηται ἕν παιδίον τοιοῦτον ἐπὶ TO 
 » / / > \ δέ 6 ἡ δ᾽ * ὃ 7 Ὡ 
 ὀνόματί μου, ἐμὲ δέχεται. “ὃς δ᾽ ἂν σκανδαλίσῃ ἕνα 
 a A , a U > / / 
 TOV μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ, συμφέρει 
 na o A , > 
 αὐτῷ ἵνα κρεμασθῇ μύλος ὀνικὸς περὶ τὸν τράχηλον 
 rn \ A A A 
 αὐτοῦ καὶ καταποντισθῇ ἐν τῷ πελάγει τῆς θαλάσσης. 
 7 - \ A / >’ \ lal ΄ Ξ 3 Uy , 
 Οὐαὶ τῷ κόσμῳ ἀπὸ τῶν σκανδάλων" avayKn γάρ 
 “ , “Ὁ 
 ἐστιν ἐλθεῖν τὰ σκάνδαλα, πλὴν οὐαὶ τῷ ἀνθρώπῳ 
 bs 5 e \ , ὃ » 8 » ν᾿ «ὦ 7 x © 
 t ov TO σκάνδαλον ἔρχεται. “et δὲ ἡ χείρ σου ἢ ὃ 
 4 > 
 πούς σου σκανδαλίζει σε, ἔκκοψον αὐτὸν καὶ βάλε 
 34 ans , ἕως: 5 > a > \ \ 
 ἀπὸ σοῦ καλόν σοί ἐστιν εἰσελθεῖν eis τὴν ζωὴν 
 \ Ὰ ‘ Δ / A x ’ 
 χωλὸν ἡ κυλλον, ἢ δύο χεῖρας ἢ δύο πόδας ἔχοντα βλη- 
 θῃ >’ \ “ Ν If 9 \ an. 93 ’ 
 ἤναι εἰς τὸ πῦρ τὸ αἰώνιον. * καὶ εἰ ὁ ὀφθαλμός σου 
 3 lal 
 σκανδαλίζει σε, ἔξελε αὐτὸν Kai βάλε ἀπὸ σοῦ" καλόν 
 ae , a 
 σοί ἐστιν μονόφθαλμον eis τὴν ζωὴν εἰσελθεῖν, ἢ δύο 
 ᾽ \ ” a > a / lal 
 ὀφθαλμοὺς ἔχοντα βληθῆναι εἰς τὴν γέενναν Tod πυρός. 
 10 “ " ἡ CAN a A 
 Opare μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τού- 
 5 / \ € ie / ce a a 
 Tov’ λέγω γὰρ ὑμῖν ὅτι οἱ ἄγγελοι αὐτῶν ἐν οὐρανοῖς 
 \ x » / a 
 διὰ παντὸς βλέπουσιν τὸ πρόσωπον τοῦ πατρός μου 
 nr ἣν 2 a * 12 Ti Cc ar ὃ wae > / / 
 τοῦ ἐν οὐρανοῖς. ὑμῖν δοκεῖ; ἐὰν γένηταί τινι 
 * Verse 11 omitted on the best MS. authority. 
 
XVIII. 25 KATA MAQOAION 45 
 
 \ , \ A a 
 ἀνθρώπῳ ἑκατὸν πρόβατα καὶ πλανηθῇ ἕν ἐξ αὐτῶν, 
 4.1 b \ ee 4 > / aN ΔΙ »«Δῇ λ 
 οὐχὶ ἀφεὶς τὰ ἐνενήκοντα ἐννέα ἐπὶ τὰ ὄρη πορευθεὶς 
 
 A / \ / ς A 
 ζητεῖ TO πλανώμενον ; “Kal ἐὰν γένηται εὑρεῖν αὐτό, 
 ’ \ 7 « lal e/ > > 5 A A aA » \ A 
 ἀμὴν λέγω ὑμῖν ὅτι χαίρει ἐπ᾽ αὐτῷ μῶλλον ἢ ἐπὶ τοῖς 
 7 al / 7 
 ἐνενήκοντα ἐννέα τοῖς μὴ πεπλανημένοις. “ OUTWS οὐκ 
 “ ς a na 
 ἔστιν θέλημα ἔμπροσθεν τοῦ πατρὸς ὑμῶν τοῦ ἐν 
 lal A aA 
 οὐρανοῖς ἵνα ἀπόληται ἕν TOV μικρῶν τούτων. 
 ᾷ, ¢ , ¢ / yf 
 * Kay δὲ ἁμαρτήσῃ ὃ ἀδελφός σου, ὕπαγε ἔλεγξον 
 2 \ a ey , ᾿Ξ , 
 αὐτὸν μεταξὺ σοῦ Kal αὐτοῦ μόνου" ἐάν σου ἀκούσῃ, 
 7 \ > / > , 
 ἐκέρδησας τὸν ἀδελφόν σου. “δ ἐὰν δὲ μὴ ἀκούσῃ, 
 t \ lal » Ὁ“ Xx / “ » \ , 
 παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα ἐπὶ στόματος 
 , Ἃ A Ὁ a A \ 
 δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ῥῆμα. “ ἐὰν δὲ 
 f A A =~ = \ 
 παρακούσῃ αὐτῶν, εἰπὲ TH ἐκκλησίᾳ ἐὰν δὲ καὶ τῆς 
 7 ς \ \ 
 ἐκκλησίας παρακούσῃ, ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ 
 ς ΄ 18 \ / Can a ὌΝ / eee, a 
 0 τελωνης. Αμὴν λέγω ὑμῖν, Oca ἐὰν δήσητε ἐπὶ τῆς 
 A A >’ A e/ \ 
 γῆς ἔσται δεδεμένα ἐν τῷ οὐρανῷ, Kai ὅσα ἐὰν λύσητε 
 A A / >) 1 / / 
 ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ. “ἸΙάλιεν λέγω 
 ς» ty SPX / , 3 ¢ -“ > \ A a 
 ὑμῖν ὅτι ἐὰν δύο συμφωνήσουσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς 
 / Φ > 7 / 
 περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται 
 a A > A Lb 
 αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. ™ οὗ 
 / Ἃ al / > \ 3X / 
 yap εἰσιν δύο ἢ τρεῖς συνηγμένοι εἰς TO ἐμὸν ὄνομα, 
 lal / 3 a 
 ἐκεῖ εἰμὶ ἐν μέσῳ αὐτῶν. 
 / ¢ 7] 4 3 Ui 
 “Tore προσελθὼν ὁ Ilétpos εἶπεν αὐτῷ, Κύριε, 
 / ¢ Ι ᾽ > Ἃ ε > ts \ Ψ “ 
 ποσάκις ἁμαρτήσει εἰς ἐμὲ ὁ ἀδελφός μου καὶ ἀφήσω 
 3 a 4 ε / ὦ 22 Pe 5 A e >) A O 2 
 αὐτῷ; ἕως ἑπτάκις: “λέγει αὐτῷ ὁ ᾿Ιησοῦς, Ou 
 7 Ψ e “ bs Sh ὦ e , ε , 
 λέγω σοι ἕως ἑπτάκις, ἀλλ᾽ ἕως ἑβδομηκοντάκις ἑπτά. 
 23 \ a ς ’ ς τς τῷ a 5 a 3 
 διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ 
 - “a ᾿ 7 a / \ lal t 
 βασιλεῖ, ὃς ἤἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων 
 a ὦ 24 2 , Se eer. , 7 θ 
 αὐτοῦ. “ἀρξαμένου δὲ αὐτοῦ συναίρειν, προσηνέχθη 
 IT@ εἷς ὀφειλέτης μυρίων ταλάντ > μὴ ἔχοντο 
 αὐτῷ εἰς ὀφειλέτης MUP ων. “" μὴ ἔχοντος 
 \ > A, 3 a πο ἣἮ ΩΝ ς A 
 δὲ αὐτοῦ ἀποδοῦναι, ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι 
 
46 EYATTEAION XVIIL. 25 
 
 an ἴω Ν , \ / ef 
 Kal τὴν γυναῖκα αὐτοῦ Kal τὰ τέκνα καὶ πᾶντα ὅσα 
 4 ἜΣ 5 OF 26 \ es ¢ 5 A , 
 εἶχεν καὶ ἀποδοθῆναι. “ πεσὼν οὖν ὁ δοῦλος προσεκύνει 
 IT@ λέ Μ θύ ἐπ᾿ ἐμοί, καὶ ma ἵπο- 
 αὐτῷ λέγων, Μακροθύμησον ἐπ᾽ ἐμοί, καὶ πάντα atro 
 / a , 
 δώσω σοι. σπλαγχνισθεὶς δὲ ὁ κύριος Tod δούλου 
 > 8. ἐλ 3; ν 7 \ \ , 24" sicle 
 ἐκείνου ἀπέλυσεν αὐτόν, Kal TO δάνειον ἀφῆκεν αὐτῷ. 
 ἴω A - “4 a , 
 8 ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν Eva τῶν συνδούλων 
 >’ AW ” ? a, £ \ / x , 
 αὐτοῦ ὃς ὥφειλεν αὐτῷ ἑκατὸν δηνάρια, Kal κρατήσας 
 > \ 
 αὐτὸν ἔπνιγεν λέγων, ᾿Απόδος εἴ τι ὀφείλεις. "ἢ πεσὼν 
 an a em is 
 οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων, Maxpo- 
 9 > ͵ 30 € O\ 3 , 
 θύμησον ἐπ᾽ ἐμοί, καὶ ἀποδώσω σοι. * ὁ δὲ οὐκ ἤθελεν, 
 > \ uf 3 a 
 ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ 
 5 / / > ς / 5 Qn 
 τὸ ὀφειλόμενον. “ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ 
 / yf, / / / 
 γενόμενα ἐλυπήθησαν σφόδρα, καὶ ἐλθόντες διεσά- 
 A an / \ 2 , 
 φησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα. * τότε 
 / ¢ 5 A / » lal 
 προσκαλεσάμενος αὐτὸν ὁ κύριος αὐτοῦ λέγει αὐτῷ, 
 A A / 3 A / 
 Δοῦλε πονηρέ, πᾶσαν τὴν ὀφειλὴν ἐκείνην ἀφῆκα oot, 
 > \ / / - 33 3 ἐδ \ \ > A \ 
 ἐπεὶ παρεκάλεσάς pe’ οὐκ ἔδει Kal σὲ ἐλεῆσαι τὸν 
 / / ¢ 3 A \ 3 7] \ > 
 σὐνδουλόν σου, ὡς κἀγὼ σὲ ἠλέησα; “Kal ὀργισθεὶς 
 ¢ ͵ > “ / 2 a -“ 
 ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως 
 Lg 5 ὃ a a \ 3 / dea) 35 ὦ \ ¢ 
 οὗ ἀποδῷ πᾶν TO ὀφειλόμενον αὐτῷ. “οὕτως Kal ὁ 
 / « 5 “¢ rat A 
 πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν, ἐὰν μὴ ἀφῆτε 
 Φ A ᾽ n » A » \ al A ¢ A 
 ἕκαστος TO ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμών. 
 19 1K Ao Rony “ ae ἐν 8 a \ 1 
 al ἐγένετο ὅτε ἐτέλεσεν ὁ ᾿Ιησοῦς τοὺς λόγους 
 > \ A ἊΝ 
 τούτους, μετῆρεν ἀπὸ τῆς Γαλιλαίας καὶ ἦλθεν εἰς τὰ 
 ad A > / fa! 
 ὅρια τῆς ᾿Ιουδαίας πέραν τοῦ ᾿Ιορδάνου. * καὶ ἠκολού- 
 > f 
 θησαν αὐτῷ ὄχλοι πολλοί, Kal ἐθεράπευσεν αὐτοὺς 
 ἐκεῖ. 
 n ᾽ a e -“ 
 δ Καὶ προσῆλθον αὐτῷ οἱ Φαρισαῖοι πειράζοντες 
 ᾿᾿ ἃ / ᾽ ” > ΄ > a 
 αὐτὸν καὶ λέγοντες, Ei ἔξεστιν ἀνθρώπῳ ἀπολῦσαι 
 ΝΥ; a ? A 
 τὴν γυναῖκα αὐτοῦ κατὰ πᾶσαν αἰτίαν; “ ὁ δὲ 
 φ θ \ Ψ O » Ds ath “ c 4 3 Ὁ 
 ἀποκριθεὶς εἶπεν, Οὐκ ἀνέγνωτε OTL ὁ ποιήσας ἀπ 
 
XIX. 18 KATA MAOOAION 47 
 
 
 
 ? a ” \ Qn > / 2 ͵ 5 A 3 
 ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς : * καὶ εἶπεν, 
 / 
 "Evexa τούτου καταλείψει ἄνθρωπος. τὸν πατέρα καὶ 
 \ 7 \ 7 A “- 
 τὴν μητέρα καὶ κολληθήσεται τῇ γυναικὶ αὐτοῦ, καὶ 
 » ς 7 , / 
 ἔσονται οἱ δύο εἰς σάρκα μίαν. 5 ὥστε οὐκέτι εἰσὶν 
 , b] \ \ / «Ὁ 5 ¢ \ 
 δύο ἀλλὰ σὰρξ μία. ὃ οὖν ὁ θεὸς συνέζευξεν, ἄνθρω- 
 Ἁ 7 | / b>) A “. A 
 πος μὴ χωριζέτω. ᾿ λέγουσιν αὐτῷ, Ti οὖν Μωῦσῆς 
 / A / > a 
 ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι; 
 8 / 3 A ec ” fal \ 
 λέγεε αὐτοῖς ὅτι Μωῦσῆς πρὸς τὴν σκληροκαρδίαν 
 © b] / CA > a A A 
 ὑμῶν ἐπέτρεψεν ὑμῖν ἀπολῦσαι Tas γυναῖκας ὑμῶν᾽ 
 ie ae A δὲ 5) / e/ Oa 1. get ao, 
 ἀπ᾽ ἀρχῆς δὲ ov γέγονεν οὕτως. *réyw δὲ ὑμῖν ὅτι 
 “Δ a ᾽ , \ a 3 A Nei 3 eh Mi \ 
 ὃς av ἀπολύσῃ THY γυναῖκα αὐτοῦ μὴ ἐπὶ πορνείᾳ καὶ 
 , ν᾽ A 10 / > A e A 
 γαμήσῃ ἄλλην, μούχαται. λέγουσιν αὐτῷ οἱ μαθηταὶ 
 , al / ς φως Ἢ A b] A 
 αὐτοῦ, Ki οὕτως ἐστὶν ἡ αἰτία Tod ἀνθρώπου μετὰ τῆς 
 , 3 / a 1 ¢ \ 3 a 
 γυναικός, ov συμφέρει γαμῆσαι. Ἶ ὁ δὲ εἶπεν αὐτοῖς, 
 » / “ \ / a > 2 - / 
 Οὐ πάντες χωροῦσιν τὸν λόγον τοῦτον, ἀλλ᾽ οἷς δέδοται. 
 Ν > A “ / 
 “eloly γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννή- 
 / \ > a Ὁ ? 
 θησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν 
 an / \ 5 a 7 
 ὑπὸ τῶν ἰνθρώπων, Kal εἰσὶν εὐνοῦχοι οἵτινες εὐνού- 
 e \ \ Ν tal A ς 
 χίσαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ 
 / ων 3 / 
 δυνάμενος χωρεῖν χωρείτω. 
 13 aa / θ ἌΝ ΝΑ δέ ¢/ \ A 
 ὁτε προσηνέχθησαν αὐτῷ παιδία, iva Tas χεῖρας 
 > A ae \ , Σ ε \ ἕω gS , 
 ἐπιθῇ αὐτοῖς καὶ προσεύξηται" οἱ δὲ μαθηταὶ ἐπετί- 
 Ses. 14 ¢ Ne) a 4 - 
 μησαν αὐτοῖς. “o δὲ ᾿Ιησοῦς εἶπεν, "Adete τὰ παιδία 
 / a lal A / 
 καὶ μὴ κωλύετε αὐτὰ ἐλθεῖν πρός pe’ τῶν γὰρ τοιού- 
 > \ «ς / a > A 15 \ 2 ‘ 
 των ἐστὶν ἡ βασιλεία τῶν οὐρανῶν. “Kal ἐπιθεὶς 
 \ a » n a 
 Tas χεῖρας αὐτοῖς ἐπορεύθη ἐκεῖθεν. 
 \ Sy θὲς \ > a , 
 
 * Καὶ ἰδοὺ els προσελθὼν αὐτῷ εἶπεν, Διδάσκαλε, 
 pes \ ἢ “ A \ ae sia) ak νι 
 τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον; “o δὲ 
 . 5 ΝᾺ i > a \ fal ’ a z > \ 
 εἶπεν αὐτῷ, Ti με ἐρωτᾷς περὶ Tov ἀγαθοῦ ; εἷς ἐστὶν 
 
 ¢ \ \ > a , 
 
 ὁ ἀγαθός. εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρη- 
 \ / b a) 7 ς eee! a 
 
 σον τὰς ἐντολάς. "λέγει αὐτῷ, Ποίας ; ὁ δὲ ᾿Ιησοῦς 
 
48 EYATTEAION XIX. 18 
 
 > To ’ , , / ’ λέ , 
 
 εἶπεν, Τὸ οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ κλέψεις, 
 ? / 19 / \ UA \ 
 
 οὐ wWevdouaptupnces, "τίμα τὸν πατέρα καὶ τὴν 
 
 as , ς ῇ 
 μητέρα, καὶ ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 
 
 7] “Ὁ , na 
 λέγει αὐτῷ ὁ νεανίσκος, Ilavta ταῦτα ἐφύλαξα" 
 
 “ a ἴω , 
 τί ἔτι ὑστερῶ; “ἔφη αὐτῷ ὁ ᾿Ιησοῦς, Ei θέλεις 
 , “ ef ’ , ς V4 
 τέλειος εἶναι, ὕπαγε πώλησόν σου τὰ ὑπάρχοντα 
 a δ ᾽ 
 καὶ δὸς πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν οὐρανῷ, καὶ 
 δεῦρο ἀκολούθει μοι. “᾿ ἀκούσας δὲ ὁ νεανίσκος τὸν 
 / - [4] / δ 3 \ Μ μ“ 
 λόγον ἀπῆλθεν λυπούμενος" ἦν γὰρ ἔχων κτήματα 
 / 
 πολλα. 
 f 5 a 3 a lal fa! 
 °°O δὲ ᾿Ιησοῦς εἶπεν τοῖς μαθηταῖς αὐτοῦ, ᾿Αμὴν 
 f «ς lal vA f / > / > 
 λέγω ὑμῖν OTL πλούσιος δυσκόλως εἰσελεύσεται εἰς 
 τὴν βασιλείαν τῶν οὐρανῶν. “πάλιν δὲ λέγω ὑμῖν 
 > / , > / \ , ς / 
 εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυπήματος padidos 
 > A * / > \ / “Ὁ 2 “Ὁ 
 εἰσελθεῖν ἢ πλούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν. 
 ’ \ 
 Ὁ ἀκούσαντες δὲ of μαθηταὶ ἐξεπλήσσοντο σφόδρα 
 / / f a 
 λέγοντες, Tis dpa δύναται σωθῆναι; “ἐμβλέψας δὲ 
 φΦ. 5 lal > » lal \ » Γ lal 2 Ῥ 
 ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Ilapa ἀνθρώποις τοῦτο ἀδύνα- 
 τόν ἐστιν, παρὰ δὲ θεῷ πάντα δυνατά. 
 
 “Tore ἀποκριθεὶς ὁ Πέτρος εἶπεν αὐτῷ, ᾿Ιδοὺ 
 ae ὙΠ / ce ͵ , : , 
 ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήσαμέν σοι τί 
 ” v ¢€ n 28 ¢ δὲ fi Qn 9S » nr 3 \ 
 ἄρα ἔσται ἡμῖν; “ὃ ὁ δὲ ᾿Ιησοῦς εἶπεν αὐτοῖς, ᾿Αμὴν 
 
 / ¢ al “ ς a " 5 / Vf 3 “ 
 
 λέγω ὑμῖν OTL ὑμεῖς οἱ ἀκολουθήσαντές μοι, ἐν τῇ 
 / “ / ς Ἐν “ > / > 
 
 παλινγενεσίᾳ, ὅταν καθίσῃ ὁ vids τοῦ ἀνθρώπου ἐπὶ 
 
 / / ’ na > 
 θρόνου δόξης αὐτοῦ, καθίσεσθε καὶ αὐτοὶ ἐπὶ δώδεκα 
 
 7 a 
 θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ ᾿Ισραήλ. 
 
 Ὁ 7 a x 
 “Kal πᾶς ὅστις ἀφῆκεν ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα 
 * A * / wx > \ Ἃ > ee A . ἣν τον ὙΡ 
 ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἢ οἰκίας ἕνεκεν τοῦ ὀνό- 
 / ᾿ 
 ματός μου, πολλαπλασίονα λήμψεται καὶ ζωὴν αἰώνιον 
 , = \ 
 κληρονομήσει. “πολλοὶ δὲ ἔσονται πρῶτοι ἔσχατοι 
 Ud lal 
 καὶ ἔσχατοι πρῶτοι. 
 
XX. 16 KATA MAOOAION AQ 
 
 
 
 90 10 / ’ » ¢ , A > A 
 μοία yap ἐστιν n βασιλεία τῶν οὐρανῶν 
 ΕῚ ‘ > / ¢/ IEA ΄“ AY 
 ἀνθρώπῳ οἰκοδεσπότῃ, ὅστις ἐξῆλθεν ἅμα πρωὶ μι- 
 ’ > A le) 
 σθώσασθαι ἐργάτας εἰς τὸν ἀμπελῶνα αὐτοῦ. * cup- 
 \ \ a A 
 φωνήσας δὲ μετὰ τῶν ἐργατῶν ἐκ δηναρίου τὴν 
 / A ἴω 
 ἡμέραν ἀπέστειλεν αὐτοὺς εἰς τὸν ἀμπελῶνα αὐτοῦ. 
 7 A 
 δ καὶ ἐξελθὼν περὶ τρίτην ὥραν εἶδεν ἄλλους ἑστῶ- 
 Als ᾽ ͵ debs 7 5 
 Tas ἐν τῇ ἀγορᾷ ἀργούς, “ κακείνοις εἶπεν, Ὑπάγετε 
 \ Ὁ A >’ \ > A \ « 5 = / / 
 Kal ὑμεῖς εἰς TOY ἀμπελῶνα, Kal ὃ ἐὰν ἢ δίκαιον δώσω 
 A e 3 A 
 ὑμῖν. ὅ οἱ δὲ ἀπῆλθον. πάλιν δὲ ἐξελθὼν περὶ ἕκτην 
 ’ / / ε 
 καὶ ἐνάτην ὥραν ἐποίησεν ὡσαύτως. “περὶ δὲ τὴν 
 © A 
 ἑνδεκάτην ἐξελθὼν εὗρεν ἄλλους ἑστῶτας, Kal λέγει 
 et δὶ , ε ͵ ᾿ ἮΝ te “ἋΣ > Tee oy 
 αὐτοῖς, Ti ὧδε ἑστήκατε ὅλην THY ἡμέραν ἀργοί; ἢ ré- 
 ᾿] A v4 > \ ¢ a > / / 
 γουσιν αὐτῷ ὅτι Οὐδεὶς ἡμᾶς ἐμισθώσατο. λέγει 
 os πὶ , Not Cae τ ὦ > \ 3 A Ss igi 7 
 αὐτοῖς, Ὑπάγετε καὶ ὑμεῖς εἰς τὸν ἀμπελώνα. * ὀψίας 
 / / A A 
 δὲ γενομένης λέγει ὁ κύριος TOD ἀμπελῶνος τῷ ἐπι- 
 / > a 
 τρόπῳ αὐτοῦ, Κάλεσον τοὺς ἐργάτας καὶ ἀπόδος 
 \ r ᾽ , 3 A 
 Tov μισθόν, ἀρξάμενος ἀπὸ τῶν ἐσχάτων ἕως τῶν 
 / 9 \ 2.06 ς \ A e ὃ 7 “ 
 πρώτων. “Kat ἐλθόντες οἱ περὶ τὴν ἑνδεκάτην ὥραν 
 »» ’ \ Ἀ 
 ἔλαβον ἀνὰ δηνάριον. * ἐλθόντες δὲ οἱ πρῶτοι ἐνόμισαν 
 “ A / 
 OTL πλεῖον λήμψονται᾽ Kal ἔλαβον τὸ ava δηνάριον 
 \ ae ee ere! , τ γεν ὦ \ να , 
 καὶ αὐτοί. “" λαβόντες δὲ ἐγόγγυζον κατὰ τοῦ οἰκοδεσπό- 
 19 7 2 eo 7, “ ᾽ , 
 του “λέγοντες, Οὗτοι οἱ ἔσχατοι μίαν ὥραν ἐποίησαν, 
 > ¢..A a , \ 
 καὶ ἴσους αὐτοὺς ἡμῖν ἐποίησας τοῖς βαστάσασι τὸ 
 J a Gx ἢ \ \ , 13 ¢ πον \ 
 βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. “ὃ δὲ ἀποκριθεὶς 
 = oN > Tee ec A b) > A “ 3. (ἐν 
 εἶπεν ἑνὶ αὐτῶν, “Ὡταῖρε, οὐκ ἀδικῶ σε οὐχὶ δηνα- 
 > \ \ / 
 plov συνεφώνησάς μοι; “apov τὸ σὸν καὶ ὕπαγε. 
 i \ / a 3 , a e \ ί: 18 
 θέλω δὲ τούτῳ τῷ ἐσχάτῳ δοῦναι ὡς Kal σο ἢ 
 » x” / a ,ὔ A > Qn ΡῚ a x ¢ 
 οὐκ ἔξεστίν μοι ὃ θέλω ποιῆσαι ἐν τοῖς ἐμοῖς ; ἢ O 
 3 θ ΄ : , ? “ 9. FN 3 06 3 a 
 ὀφθαλμός σου πονηρός ἐστιν ὅτι ἐγὼ ἀγαθός εἰμι; 
 / ς a tal 
 τ οὕτως ἔσονται οἱ ἔσχατοι πρῶτοι Kal οἱ πρῶτοι 
 ἔσχατοι. 
 ΜΑΤΤ. D 
 
50 EYATTEAION se Cy 
 
 nr ¢ 7 / 
 "Kat ἀναβαίνων ὁ ᾿Ιησοῦς εἰς 'ἱεροσόλυμα παρέ- 
 in Jé A % ’ an 
 λαβεν τοὺς δώδεκα κατ᾽ ἰδίαν, καὶ ἐν τῇ ὁδῷ εἶπεν αὐτοῖς, 
 «ς / \ « e\ “ 
 15 Ἰδοὺ ἀναβαίνομεν εἰς ᾿ΙἹεροσόλυμα, καὶ ὁ υἱὸς τοῦ 
 aA > a \ 
 ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμμα- 
 La) ἴω / , 
 τεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ. “Kal παραδώ- 
 ’ \ a fr 
 σουσιν αὐτὸν τοῖς ἔθνεσιν εἰς TO ἐμπαΐξαι καὶ μαστι- 
 τς nm \ a / C5. OW, ’ ’ 
 γῶσαι καὶ σταυρῶσαι, καὶ TH τρίτῃ ἡμέρᾳ ἐγερθήσεται. 
 Ὁ > A ς / lal en 
 Tore προσῆλθεν αὐτῷ ἡ μήτηρ τῶν υἱῶν Ζεβε- 
 , A a ΡΤ. Τρ. A b] a) / 
 δαίου μετὰ τῶν υἱῶν αὐτῆς, προσκυνοῦσα καὶ αἰτοῦσά 
 na « ἃ cn > / f 
 τι Tap αὐτοῦ. ™o δὲ εἶπεν αὐτῇ, Τί θέλεις ; λέγει 
 » A ᾽ Ve vied / ΜΝ e δύ e t 
 αὐτῷ, Εἰπὲ ἵνα καθίσωσιν οὗτοι ot δύο viol μου εἷς 
 5 A AL ost > 2 7 b aA / 
 ἐκ δεξιῶν σου καὶ εἷς ἐξ εὐωνύμων σου ἐν TH βασιλείᾳ 
 22 5 ον. aA 3 ᾽ ἴδ 
 σου. ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν, Οὐκ οἴδατε 
 A A ε 7, 
 τί αἰτεῖσθε. δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω 
 ἣ 7 > a , 23 / ’ na 
 πίνειν; λέγουσιν αὐτῷ, Δυνάμεθα. λέγει αὑτοῖς, 
 \ \ ees , N \ r > 
 Τὸ μὲν ποτήριόν μου πίεσθε, τὸ δὲ καθίσαι ἐκ 
 lal 3 t > 4 ἴω 
 δεξιῶν μου καὶ ἐξ εὐωνύμων, οὐκ ἔστιν ἐμὸν δοῦναι, 
 > > Φ «ς / «ς οὗ n / 24 Ν > / 
 ἀλλ᾽ οἷς ἡτοίμασται ὑπὸ τοῦ πατρός μου. ™ Kal ἀκού- 
 ς 7) ) , A ͵ > ᾿ 
 σαντες οἱ δέκα ἠγανάκτησαν περὶ τῶν δύο ἀδελφῶν. 
 95 ¢ An 73 A / > \ s ΒΩ 
 ὁ δὲ ᾿Ιησοῦς προσκαλεσάμενος αὐτοὺς εἶπεν, Οἴδατε 
 a a , > lal \ 
 OTL οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν καὶ 
 / > Ny 7 
 οἱ μεγάλοι κατεξουσιάξουσιν αὐτῶν. “ἢ οὐχ οὕτως ἔσται 
 > ¢ “ες 3 > aX / 3 δ’ -- ἦν, ie / » 
 ἐν ὑμῖν" ἀλλ᾽ ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι, ἔσται 
 ¢ a / 27 νὰ nx , 2 (ert, o « A 
 ὑμῶν διάκονος, ™ καὶ ὃς av θέλῃ ἐν ὑμῖν εἶναι πρῶτος, 
 » e A a e498 of e ey a 3 / 3 
 ἔσται ὑμῶν δοῦλος" * ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ 
 “- lal > lal a 
 ἦλθεν διακονηθῆναι, ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν 
 ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. 
 29K cL 7 ὝΕΣ re 1 ν ἃ , 
 αὐ ἐκπορευομένων αὐτῶν ἀπὸ ἱερύχω nKoXoOv- 
 > / , > 
 θησεν αὐτῷ ὄχλος πολύς. “ὃ καὶ ἰδοὺ δύο τυφλοὶ καθή- 
 : \ \ eyes > / és 
 μενοι Tapa τὴν ὁδόν, ἀκούσαντες OTL ᾿Ιησοῦς παράγει, 
 » 7 / / « εκ 
 ἔκραξαν λέγοντες, Κύριε, ἐλέησον ἡμᾶς, υἱὲ Δαυείδ. ” ὁ 
 
XXI. 11 KATA MAOOAION 51 
 
 
 
 \ v > / » aA 4 , . e ἢ 
 δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν᾽ οἱ δὲ 
 a yA , Uy bee A ¢ A e\ 
 μεῖζον ἔκραξαν λέγοντες, Κύριε, ἐλέησον ἡμᾶς, υἱὲ 
 Ὁ a ! 
 Δαυείδ. “Kat στὰς ὁ ᾿Ιησοῦς ἐφώνησεν αὐτοὺς καὶ 
 “. / / “ Cay 33 / 3 A 
 εἶπεν, Ti θέλετε ποιήσω ὑμῖν; λέγουσιν αὑτῷ, 
 7 an a 
 Κύριε, ἵνα ἀνουγῶσιν οἱ ὀφθαλμοὶ ἡμῶν. ™ omday- 
 \ \ ©. a [4 A ᾽ Υ) ΕῚ A \ 
 χνισθεὶς δὲ ὁ ᾿Ιησοῦς ἥψατο τῶν ὀμμάτων αὐτῶν, Kal 
 "547 > 7 Wed / 3 ἊΝ 
 εὐθέως ἀνέβλεψαν, καὶ ἠκολούθησαν αὐτῷ. 
 Wy / > ς / 
 21 ' Kai ὅτε ἤγγισαν εἰς Ἱεροσόλυμα Kai ἦχθον εἰς 
 \ 2 \ f a a a 
 Βηθφαγὴ εἰς TO ὄρος τῶν ἐλαιῶν, τότε ὁ ᾿Ιησοῦς ἀπέ- 
 / \ 2 / a 
 στείλεν δύο μαθητὰς *réywv αὐτοῖς, IlopeverOe εἰς τὴν 
 \ UA « A 
 κώμην τὴν κατέναντι ὑμῶν, καὶ εὐθέως εὑρήσετε ὄνον 
 7] A 
 δεδεμένην Kal πῶλον μετ᾽ AUTHS’ λύσαντες ἀγάγετέ 
 Ε΄ ᾿ς / a 
 μοι. “καὶ ἐάν τις ὑμῖν εἴπῃ τι, ἐρεῖτε ὅτι “O κύριος 
 2A / ” πος ὯΝ Ν 9 ἘΠ ΟΝ ΤΣ , 4 a 
 αὐτῶν χρείαν exer’ εὐθὺς δὲ ἀποστελεῖ αὐτούς. *TovTO 
 δὲ ͵ὕὔ ivf . An Ἅ ε θὲ ὃ \ a / 
 é γέγονεν iva πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου 
 λέγοντος, ° Εἴπατε τῇ θυγατρὶ Σιών, ᾿Ιδοὺ ὁ βασιλεύς 
 » 7 Δ, Ν > \ Sa N\y ἊΝ . \ 
 σου ἔρχεταί σοι mpavs καὶ ἐπιβεβηκὼς ἐπὶ ὄνον καὶ 
 A e ¢ 7 
 ἐπὶ πῶλον υἱὸν ὑποζυγίου. “πορευθέντες δὲ οἱ μαθη- 
 \ / a A 
 ταὶ καὶ ποιήσαντες καθὼς προσέταξεν αὐτοῖς ὁ ᾿Ιησοῦς, 
 7 \ ΝΜ Ν \ a Ν "5... 5. 9 
 ἤγαγον τὴν ὄνον καὶ τὸν πῶλον, καὶ ἐπέθηκαν ἐπ 
 A e / Η A 
 αὐτῶν τὰ ἱμάτια, Kal ἐπεκάθισεν ἐπάνω αὐτῶν. ὃ ὁ δὲ 
 a , ἡ a A a 
 πλεῖστος ὄχλος ἔστρωσαν ἑαυτῶν TA ἱμάτια ἐν TH ὁδῷ, 
 \ , 
 ἄλλοι δὲ ἔκοπτον κλάδους ἀπὸ τῶν δένδρων καὶ é- 
 3 “ήοξΊν αὶ tee \v e / 3. ὧδ 
 στρώννυον ἐν τῇ ὁδῷ. ὅ οἱ δὲ ὄχλοι οἱ προάγοντες αὐτὸν 
 \ 4 Ὁ fa! » 7 ¢ x A ca 
 καὶ οἱ ἀκολουθοῦντες ἔκραζον λέγοντες, ᾿Ωσαννὰ TO vid 
 7] > / 
 Δαυείδ, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου, 
 ς \ al ¢ 
 ὡσαννὰ ἐν τοῖς ὑψίστοις. 
 \ ᾽ A 
 Kal εἰσελθόντος αὐτοῦ εἰς ‘lepocdAupa ἐσείσθη 
 A ¢€ , / / ? e \ 
 πᾶσα ἡ πόλις λέγουσα, Tis ἐστιν οὗτος: “ot δὲ 
 le e ¢ ¢ > \ 
 ὄχλοι ἔλεγον, Οὗτός ἐστιν ὁ προφήτης ᾿Ιησοῦς ὁ ἀπὸ 
 Ναζαρὲθ τῆς Τ᾿αλιλαίας. 
 D2 
 
52 ΕΥ̓ΑΓΓΈΛΙΟΝ XXI. 12 
 
 
 
 A a e -“ lal 
 “15 Καὶ εἰσῆλθεν ᾿Ιησοῦς εἰς τὸ ἱερὸν τοῦ θεοῦ, καὶ 
 54 7 / \ a A 0 / > n 
 ἐξέβαλεν πάντας τοὺς πωλοῦντας Kai ἀγοράζοντας ἐν τῷ 
 e A \ \ / fn al / 
 ἱερῷ, Kal Tas τραπέζας τῶν κολλυβιστῶν κατέστρεψεν 
 lal / 
 καὶ Tas καθέδρας THY πωλούντων τὰς περιστεράς, * Kal 
 “ ς ον s a 
 λέγει αὐτοῖς, Γέγραπται, “O οἶκός μου οἶκος προσευχῆς. 
 lal 3 Ὁ al 
 κληθήσεται, ὑμεῖς δὲ αὐτὸν ποιεῖτε σπήλαιον λῃστῶν. 
 “Kal προσῆλθον αὐτῷ τυφλοὶ καὶ χωλοὶ ἐν τῷ ἱερῷ, 
 3 
 καὶ ἐθεράπευσεν αὐτούς. 
 15 , Ay Po eas A \ € A A 
 Ιδόντες δὲ οἱ ἀρχιερεῖς Kal οἱ γραμματεῖς Ta θαυ- 
 μάσια ἃ ἐποίησεν καὶ τοὺς παῖδας τοὺς κράζοντας ἐν 
 fr ¢ lel \ λέ 0) A Ὁ υἱῶ Δ υ (ὃ > 
 τῷ ἱερῷ καὶ λέγοντας, ‘Ocavva τῷ υἱῷ Δαυείδ, nya- 
 if 16 νος, Ding SG , τ. Φ VA 
 νάκτησαν, * καὶ εἶπαν αὐτῷ, ᾿Ακούεις Ti οὗτοι λέγουσιν; 
 ςε \ ἼἼ a / > a N Re Joe δι 4 
 ὁ δὲ ᾿Τησοῦς λέγει αὐτοῖς, Ναί" οὐδέποτε ἀνέγνωτε ὅτι 
 , Ψ 
 Ἔκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον; 
 led l4 lol / 
 “kal καταλιπὼν αὐτοὺς ἐξῆλθεν ἔξω τῆς πόλεως εἰς 
 Βηθανίαν, καὶ ηὐλίσθη ἐκεῖ. 
 18 ae Xf τ. \ 5) \ ῃ ᾿ " 
 Πρωὶ δὲ ἐπαναγαγὼν εἰς τὴν πόλιν ἐπείνασεν. 
 19 ἡε δῶ A / SA tin ΘΝ 29 > 7 
 καὶ ἰδὼν συκῆν μίαν ἐπὶ τῆς ὁδοῦ ἦλθεν ἐπ᾽ αὐτήν, 
 \ joe @ > os Ἃ > \ AX / \ 
 καὶ οὐδὲν εὗρεν ἐν αὐτῇ εἰ μὴ φύλλα μόνον, καὶ 
 fal 7 a / 
 λέγει αὐτῇ, Μηκέτι ἐκ σοῦ καρπὸς γένηται εἰς 
 a \ a ς a 
 Tov αἰῶνα. καὶ ἐξηράνθη παραχρῆμα ἡ συκῆ. “ὁ καὶ 
 3 / ς Ν > / / al 
 ἰδόντες of μαθηταὶ ἐθαύμασαν λέγοντες, Πῶς παρα- 
 »Ἤ b] / θ ς ΑΒ 21 3 θ \ δὲ « b a 
 χρῆμα ἐξηράνθη ἡ συκῆ; ~ ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς 
 a / CI 
 εἶπεν αὐτοῖς, ᾿Αμὴν λέγω ὑμῖν, ἐὰν ἔχητε “πίστιν καὶ 
 μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ 
 ᾿Ξ no , " vA θ \ Br ,θ > \ 
 κἂν τῷ ὄρει τούτῳ εἴπητε, ΓΑρθητι Kat βλήθητι εἰς τὴν 
 θάλασσαν, γενήσεται" ™ καὶ πάντα ὅσα ἂν αἰτήσητε ἐν 
 τῇ προσευχῇ πιστεύοντες λήμψεσθε. 
 \ / ’ n a 
 * Καὶ ἐλθόντος αὐτοῦ εἰς τὸ ἱερόν, προσῆλθον αὐτῷ 
 . / ς > a a 
 διδάσκοντι οἱ ἀρχιερεῖς Kal of πρεσβύτεροι τοῦ λαοῦ 
 ͵7ὔ > ie lal a 
 λέγοντες, Ev ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς : καὶ τίς 
 
ΧΧΙ. 35 KATA MAQOAION 53 
 
 
 
 \ 
 σοι ἔδωκεν τὴν ἐξουσίαν ταύτην; ““ ἀποκριθεὶς δὲ ὁ 
 a A 5 > a "EB / c νὰ 3 \ f 
 noovs εἶπεν αὐτοῖς, ᾿Ερωτήσω ὑμᾶς κἀγὼ λόγον 
 ἕνα, ὃν ἐὰν εἴπητέ μοι, κἀγὼ ὑμῖν ἐρῶ ἐ la ἐ f 
 ; 7 μοι, κἀγὼ ὑμῖν ἐρῶ ἐν ποίᾳ ἐξουσίᾳ 
 n A, 5 A eee? / / 
 ταῦτα ποιῶ “τὸ βάπτισμα τὸ ᾿Ιωάννου πόθεν ἦν; 
 ᾽ [ο x 
 - ἐξ οὐρανοῦ ἢ ἐξ ἀνθρώπων; οἱ δὲ διελογίζοντο παρ᾽ 
 ς - ἢ 20 ἮΝ \ ” 3 ? a > n 
 ἑαυτοῖς λέγοντες, ἂν εἴπωμεν, “EE οὐρανοῦ, ἐρεῖ 
 a \ / > A 
 ἡμῖν, Ava τί οὖν οὐκ ἐπιστεύσατε αὐτῷ; ἐὰν δὲ εἴπωμεν, 
 > > / / \ , 
 EE ἀνθρώπων, φοβούμεθα τὸν ὄχλον πάντες γὰρ ὡς 
 , 7 \ >] 
 προφήτην ἔχουσιν τὸν ᾿Ιωάννην. ™ καὶ ἀποκριθέντες 
 a <8 | a 3 O > 16 4 τ A \ End 
 τῷ ᾿Ιησοῦ εἶπον, Οὐκ οἴδαμεν. ἔφη αὐτοῖς καὶ αὐτός, 
 BINNS \ / (daria > / > / “ a 
 Οὐδὲ ἐγὼ λέγω ὑμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ. 
 7 \ ΞΕ an aA 7 3 
 * Tt δὲ ὑμῖν δοκεῖ; ἄνθρωπος εἶχεν τέκνα δύο" καὶ 
 ἣ a , ἘΣ 77 if 
 προσελθὼν τῷ πρώτῳ εἶπεν, Τέκνον, ὕπαγε σήμερον 
 > 1a > a > ἋΣ A 29 ¢ δὲ > θ \ ἢ 
 ἐργάζου ἐν τῷ ἀμπελῶνι. “ὁ δὲ ἀποκριθεὶς εἶπεν, 
 ᾽ ,, / \ \ 5 a 
 Οὐ θέλω, ὕστερον δὲ μεταμεληθεὶς ἀπῆλθεν. © προσ- 
 \ δὲ Ἂ ὃ 7 Cy ¢ / ε \ ᾽ \ 
 ελθὼν δὲ τῷ δευτέρῳ εἶπεν ὡσαύτως. ὁ δὲ ἀποκριθεὶς 
 4 a) \ , \ ’ ae Si fue A , 
 εἶπεν, Ἐμγὼ κύριε, καὶ οὐκ ἀπῆλθεν. “τίς ἐκ τῶν δύο 
 > / x Ui a / / id A 
 ἐποίησεν TO θέλημα τοῦ πατρὸς ; λέγουσιν, O πρῶτος. 
 7 > al ΠΣ] “ > J A A 
 λέγει αὐτοῖς ὁ ᾿Ιησοῦς, ᾿Αμὴν λέγω ὑμῖν ὅτι οἱ τελῶ- 
 ς 
 vat καὶ αἱ πόρναι προάγουσιν ὑμᾶς εἰς τὴν βασι- 
 / n ny 3 ππὴἡπ \ > Α \ ¢ A > ς fal 
 λείαν τοῦ θεοῦ. “ἦλθεν yap ᾿Ιωάννης πρὸς ὑμᾶς ἐν ὁδῷ 
 \ 3 > 2 nA e A 
 δικαιοσύνης, καὶ οὐκ ἐπιστεύσατε αὐτῷ" οἱ δὲ τελῶναι 
 / A a / ? 
 καὶ at πόρναι ἐπίστευσαν αὐτῷ ὑμεῖς δὲ ἰδόντες ov 
 A lal fa) 5 
 μετεμελήθητε ὕστερον τοῦ πιστεῦσαι αὐτῷ. 
 7 4 2 
 SAAN παραβολὴν ἀκούσατε. ἄνθρωπος ἦν οἶκο- 
 ὃ “ ΒΡ > a \ \ 
 εσπότης, ὅστις ἐφύτευσεν ἀμπελῶνα, Kal φραγμὸν 
 Ae νιν , ee! > ty on \ N22 , 
 αὐτῷ περιέθηκεν καὶ ὠρυξεν ἐν αὐτῷ ληνὸν Kal wKobo- 
 » 7 > ‘ A \ 9’ / 
 μησεν πύργον, καὶ ἐξέδοτο αὐτὸν γεωργοῖς, καὶ ἀπεδή- 
 A > / 
 μησεν. “ore δὲ ἤγγισεν ὁ καιρὸς τῶν καρπῶν, ATréETTELNEV 
 \ / > ) rn \ \ 4 “ Ἢ 
 τοὺς δούλους αὐτοῦ πρὸς τοὺς γεωργοὺς λαβεῖν τοὺς 
 \ “ \ / e Ἁ / 
 καρποὺς αὐτοῦ. * καὶ λαβόντες οἱ γεωργοὶ τοὺς δούλους 
 
54 EYATTEAION _ ΧΧΙ͂. 35 
 
 
 
 Ae \ “Δ ’ \ \ / 
 αὐτοῦ ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, ὃν δὲ ἐλιθοβό- 
 λησαν. πάλιν ἀπέστειλεν ἄλλους δούλους πλείονας 
 
 al A « ‘ f 
 τῶν πρώτων, καὶ ἐποίησαν αὐτοῖς ὡσαύτως. “ὕστερον 
 \ 3 I, \ > \ \ ey > lal 7 
 δὲ ἀπέστείλεν πρὸς αὐτοὺς τὸν υἱὸν αὑτοῦ, λέγων, 
 > , ᾿ er 38 τ δὲ \ 255 
 Ἐντραπήσονται Tov υἱόν μου. “ὃ οἱ δὲ γεωργοὶ ἰδόντες 
 ᾿ a el / ¢€ , 
 τὸν υἱὸν εἶπον ἐν ἑαυτοῖς, Οὗτός ἐστιν ὁ κληρονομος" 
 Ἂν \ \ a \ 
 δεῦτε ἀποκτείνωμεν αὐτὸν Kal σχῶμεν τὴν κληρονο- 
 a 3... Ἃ, 7 A 
 μίαν αὐτοῦ. “Kal λαβόντες αὐτὸν ἐξέβαλον ἔξω τοῦ 
 9 a ieee ee 40 ὦ eo ae A 
 ἀμπελῶνος καὶ ἀπέκτειναν. ~ OTAY OV) ἔλθῃ ὁ κύριος τοῦ 
 A A a / 41 A 
 ἀμπελῶνος, τί ποιήσει τοῖς γεωργοῖς ἐκείνοις ; ~ Neyou- 
 lal lal / > / 
 σιν αὐτῷ, Kaxovs κακῶς ἀπολέσει αὐτούς, καὶ τὸν ἀμ- 
 
 A > / 5 a “ > , 
 πελῶνα ἐκδώσεται ἄλλοις γεωργοῖς, OLTLWES ἀποδώσουσιν 
 
 A A ’ a A » A / 
 αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν. “λέγει av- 
 
 a ¢ > a 9 0. 5. aah, > a A 
 τοῖς ὁ ᾿Ιησοῦς, Οὐδέποτε ἀνέγνωτε ἐν ταῖς ypadais, 
 / “Δ 5 e 5 “Ὁ kal > / 
 Λέθον dv ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη 
 
 \ Ξ Ν f / 
 εἰς κεφαλὴν γωνίας" παρὰ κυρίου ἐγένετο αὕτη, καὶ 
 > a i a fa 
 ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν; “ διὰ τοῦτο λέγω 
 ¢ ral [7 53 ‘ > > ¢ lal ¢ / fal A A 
 ὑμῖν ὅτι ἀρθήσεται ad’ ὑμῶν ἡ βασιλεία Tov θεοῦ καὶ 
 δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. “ καὶ ὃ 
 πεσὼν ἐπὶ τὸν λίθον τοῦτον συνθλασθήσεται" ἐφ᾽ ὃν δ᾽ 
 a / / δι 45 5 / \ δ᾿ ὦ 
 ἂν πέσῃ, λικμήσει αὐτόν. “᾿ ἀκούσαντες δὲ οἱ ἀρχίιε- 
 A id rn n 
 pets καὶ οἱ Φαρισαιοῖ τὰς παραβολὰς αὐτοῦ ἔγνωσαν 
 / ἜΤΣΙ >A Pes ΝΣ - 
 ὅτι περὶ αὐτῶν λέγει" “ καὶ ζητοῦντες αὐτὸν κρατῆσαι 
 f \ * 
 ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον. 
 > ae na 
 22 *Kal ἀποκριθεὶς ὁ ᾿Ιησοῦς πάλιν εἶπεν ἐν 
 na >) a / Q2¢ / ¢ fal 
 παραβολαῖς αὐτοῖς, λέγων, Ὡμοιώθη ἡ βασιλεία τῶν 
 Ε] A 3 a ὧν > / / a 
 οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησεν γάμους TO 
 ταὶ. aA AA. 18 eee \ ͵ 4. τὰ ͵ 
 υἱῷ αὐτοῦ. “ καὶ ἀπεέστείλεν TOUS δούλους αὐτοῦ καλέσαι 
 Ά Xx , > \ / \ >’ 1 0. Xx 
 τοὺς κεκλημένους εἰς TOUS γάμους, Kal οὐκ ἤθελον 
 Ἢ -“ / ΕῚ 
 ἐλθεῖν. “πάλιν ἀπέστειλεν ἄλλους δούλους λέγων, 
 Ei a Xr / δ \ \ v / ¢ / 
 irate τοῖς κεκλημένοις, ᾿Ιδοὺ τὸ ἀριστόν μου ἡτοί- 
 
XXII. 19 KATA MAOOAION ες 
 
 
 
 ξ : ἴω / 
 Haka, οἱ Tavpot μου καὶ τὰ σιτιστὰ τεθυμένα, Kal 
 , Ψ Ρ 5 a > \ t Beet DUAL 5.5 , 
 πάντα ἕτοιμα᾽ δεῦτε εἰς τοὺς γάμους. ὅ οἱ δὲ ἀμελή- 
 > AXE «Ὁ \ ? \ v6 > / a δὲ ΦΌΕΙΝ 
 σαντες ἀπῆλθον, ὃς μὲν εἰς τὸν ἰδίον ἀγρόν, ὃς δὲ ἐπὶ 
 \ > , eer € ; 
 τὴν ἐμπορίαν αὐτοῦ" “οἱ δὲ λοιποὶ κρατήσαντες τοὺς 
 ὃ , > “ “ \ 2 / ἢ ε \ 
 ovAovs αὐτοῦ ὕβρισαν Kai ἀπέκτειναν. ἢ ὁ δὲ βασι- 
 \ > / / rn 
 λεὺς ὠργίσθη, καὶ πέμψας Ta στρατεύματα αὐτοῦ 
 ἀπώλεσεν τοὺς φονεῖς ἐκείνους καὶ τὴν πόλιν αὐτῶν 
 > 7 Sino k , A 5 , Siem we \ 
 ἐνέπρησεν. “τότε λέγει τοῖς δούλοις αὐτοῦ, Ὃ μὲν 
 / [4 > ες \ / > 3 7 
 γάμος ἕτοιμός ἐστιν, οἱ δὲ κεκλημένοι οὐκ ἦσαν ἄξιοι. 
 9 ἍΝ Tia ὑδι Ν / A ς A No ΝΜ 
 πορεύεσθε οὖν ἐπὶ Tas διεξόδους τῶν ὁδῶν, Kal ὅσους 
 >\ “ ͵ > \ , 10 cs 
 ἐαν εὕρητε καλέσατε ELS TOUS γάμους. καὶ ἐξελ- 
 θόντες οἱ δοῦλοι ἐκεῖνοι εἰς τὰς ὁδοὺς συνήγαγον πάντας 
 “ = / ee , Nees / ς 
 ὅσους εὕρον, πονηρούς τε καὶ ἀγαθούς, καὶ ἐπλήσθη ὃ 
 \ 3 / 
 νυμφὼν ἀνακειμένων. “ εἰσελθὼν δὲ ὁ βασιλεὺς θεάσα- 
 \ > ΄ “ > re > 3 
 σθαι τοὺς ἀνακειμένους εἶδεν ἐκεῖ ἄνθρωπον οὐκ ἐνδεδυ- 
 ᾽ν y 5 ’ 12 \ 7, 2 A Ἕ A a 
 μένον ἔνδυμα γάμου. “Kal λέγει αὐτῷ, “Etaipe, πῶς 
 A Ka 7 7 « 
 εἰσῆλθες ὧδε μὴ ἔχων ἔνδυμα γάμου; ὁ δὲ ἐφιμώθη. 
 13 / e \ * a , , ΕῚ a 
 τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις, Δήσαντες αὐτοῦ 
 / \ »“ > / » \ > \ / \ 
 πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς TO σκότος TO 
 5. " aoe Tal πα ae ¢ \ ας \ A 
 ἐξώτερον᾽ ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν 
 5 
 ὀδόντων. “πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλε- 
 κτοί. 
 / A " 
 * Tore πορευθέντες οἱ Φαρισαῖοι συμβούλιον ἔλα- 
 “ “οὐκ i > t 16 Xe. 2 , 
 βον ὅπως αὐτὸν παγιδεύσωσιν ἐν λόγῳ. ᾿ καὶ ἀποστέλ- 
 3 lel Ψ \ > A \ lal ¢ 
 λουσιν αὐτῷ τοὺς μαθητὰς αὐτῶν μετὰ τῶν ἫἩρωδια- 
 7 th > \ - 
 νῶν λέγοντας, Διδάσκαλε, οἴδαμεν ὅτι ἀληθὴς εἶ καὶ 
 A a b] I 
 τὴν ὁδὸν τοῦ θεοῦ ἐν ἀληθείᾳ διδάσκεις, καὶ οὐ μέλει 
 \ 3 ἢ ᾽ \ , ᾽ ἢ > r 
 σοι περὶ οὐδενός, οὐ yap βλέπεις εἰς πρόσωπον ἀνθρώ- 
 mov “ εἰπὲ οὖν ἡμῖν, τί σοι δοκεῖ; ἔξεστιν δοῦναι 
 A K / ΕἾ ¥. 18 \ δὲ ς di a \ 
 κῆνσον Καίσαρι ἢ ot; “γνοὺς δὲ ὁ ᾿Ιησοῦς τὴν πονη- 
 
 / Sec 6% Φ Ti t ς δ. 15. 2 
 ρίαν αὐτῶν εἴπεν, Lt με πειράζετε, UTOKPLTAL; ~~ ἐπι- 
 
56 EYATTEAION XXII. 19 
 
 
 
 a ‘ e ‘ f 
 δείξατέ μοι TO νόμισμα τοῦ κήνσου. ot δὲ προσή- 
 fr ‘ \ / > n 2 ¢ 
 νεγκαν αὐτῷ δηνάριον. “ καὶ Reyes αὐτοῖς, Tivos ἡ 
 A , 21 7 συλ / 
 εἰκὼν αὕτη καὶ ἡ ἐπιγραφή ; “λέγουσιν αὐτῷ, Kaica- 
 , a Ἵ : \ / 
 pos. τότε λέγει αὐτοῖς, ᾿Απόδοτε οὖν τὰ Καίσαρος 
 fa! a a a ea 2 / 
 Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. “Kal ἀκούσαντες 
 ’ \ 3 “ 
 ἐθαύμασαν, καὶ ἀφέντες αὐτὸν ἀπῆλθαν. 
 a J pa γ al 
 3° Ry ἐκείνῃ τῇ ἡμέρᾳ προσῆλθον αὐτῷ Σαδδουκαῖοι 
 bE, 
 λέγοντες μὴ εἶναι ἀνάστασιν, Kal ἐπηρώτησαν αὐτὸν 
 - “. > ΄ > 
 *réyovtes, Διδάσκαλε, Mavons εἶπεν, “Kay τις ἀπο- 
 / 3 eg ͵ » / ς LO \ > A 
 θάνῃ μὴ ἔχων τέκνα, ἐπιγαμβρεύσει ὁ ἀδελφὸς αὐτοῦ 
 A A ᾿ / A >’ 
 τὴν γυναῖκα αὐτοῦ Kal ἀναστήσει σπέρμα TO ἀδελφῷ 
 A -“ ¢ 
 αὐτοῦ. “ἦσαν δὲ παρ᾽ ἡμῖν ἑπτὰ ἀδελφοί, καὶ ὁ 
 a t i? ͵ \ Ae, 7 X4n 
 πρῶτος γήμας ἐτελεύτησεν, Kal μὴ ἔχων σπέρμα ἀφῆκεν 
 A a a a a ς « 
 τὴν γυναῖκα αὐτοῦ τῷ ἀδελφῷ αὐτοῦ. ™ ὁμοίως καὶ ὁ 
 ’ \ ς 7 Ὁ A ε , 27 ¢/ \ 
 δεύτερος Kal ὁ τρίτος, ἕως τῶν ἑπτά. ὕστερον δὲ 
 ς a 
 πάντων ἀπέθανεν ἡ γυνή. ™ év τῇ ἀναστάσει οὖν 
 / \ > 
 τίνος τῶν ἑπτὰ ἔσται γυνή; πάντες yap ἔσχον αὐτήν. 
 A = a A 
 ἀποκριθεὶς δὲ ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, ἸΓλανᾶσθε, 
 Ν 50. 7 \ Ε \ δὲ \ δύ A θ a 
 μὴ εἰδότες Tas ypadas μηδὲ τὴν δύναμιν τοῦ θεοῦ. 
 / a 7 
 ° ἐν yap TH ἀναστάσει οὔτε γαμοῦσιν οὔτε γαμίζονται, 
 ὍΔΕ ς 5 x θ ee) A > al > / 81 \ δὲ lal 
 ἀλλ᾽ ὡς ἄγγελοι θεοῦ ἐν τῷ οὐρανῷ εἰσίν. * περὶ δὲ τῆς 
 > a A τὶ 207 \ ς A 
 ἀναστάσεως τῶν νεκρῶν οὐκ ἀνέγνωτε TO ῥηθὲν ὑμῖν 
 na lal / a "- 
 ὑπὸ τοῦ θεοῦ λέγοντος, “᾿Εγώ εἰμι ὁ θεὸς ᾿Αβραὰμ 
 A ¢ \ 5 \ ‘ ¢ Ν > fi 3 Μ ¢ 
 καὶ ὁ θεὸς ᾿Ισαὰκ καὶ ὃ θεὸς Ιακώβ; οὐκ ἔστιν ὃ 
 θεὸς νεκρῶν ἀλλὰ ζώντων. “Kai ἀκούσαντες οἱ ὄχλοι 
 > / oe a a > A 
 ἐξεπλήσσοντο ἐπὶ TH διδαχῇ αὐτοῦ. 
 a 7 
 * Oi δὲ Φαρισαῖοι ἀκούσαντες ὅτι ἐφίμωσεν τοὺς 
 Σαδδουκαίους συνήχθησαν ἐπὶ τὸ αὐτό, * Kai ἐπηρώ- 
 / 
 τησεν els ἐξ αὐτῶν νομικὸς πειράζων αὐτόν, “ὁ Διδά- 
 , > \ ͵ ᾽ A ! var oe A ἡ δ 
 σκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; “6 δὲ ἔφη 
 +) re "A “ / \ Oe 4 > ὅλ A 
 αὐτῷ, ᾿Αγαπήσεις κύριον tov θεόν σου ἐν ὅλῃ TH 
 
XXIII. 8 KATA MAOOAION ‘7 
 
 Ul \ > e/ A A \ ? e/ A 
 καρδίᾳ σου καὶ ἐν ὅλῃ TH ψυχῇ σου καὶ ἐν ὅλῃ TH 
 / 38 _¢/ 5) \ ς ͵ \ t 
 διανοίᾳ cov. * αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. 
 39 ἃ 7ὕ δὲ ς , ». a? , Ἶ 
 ευτέρα δὲ ὁμοία αὐτῇ, ᾿Αγαπήσεις τὸν πλησίον σου 
 ς , 40 > ͵ A \ > rT ς 
 ὡς σεαυτόν. “᾿ ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ 
 / / A 
 νόμος κρέμαται Kal ot προφῆται. 
 41 3S / δὲ A Φ 7 > ͵ 9 
 υνηγμένων δὲ τῶν Φαρισαίων ἐπηρώτησεν av- 
 \ ¢ > a 42 / lal a A 
 τοὺς ὁ Ἰησοῦς “λέγων, Τί ὑμῖν δοκεῖ περὶ τοῦ 
 a / 4 a an 
 Χριστοῦ; Tivos υἱός ἐστιν; λέγουσιν αὐτῷ, Tod 
 / ERK, 36 an A 
 Δαυείδ. Neyer αὐτοῖς, Πῶς οὖν Δαυεὶδ ἐν πνεύ- 
 a ra / 4 
 ματι καλεῖ αὐτὸν κύριον, λέγων, “ Εὖπεν κύριος τῷ 
 / / A ? An 
 κυρίῳ μου, Κάθου ἐκ δεξιῶν μου ἕως av θῶ τοὺς 
 » / «ς Ὁ A 
 ἐχθρούς σον ὑποκάτω τῶν ποδῶν σου. “εἰ οὖν 
 Δαυεὶδ καλεῖ αὐτὸν κύριον, πῶς υἱὸς αὐτοῦ ἐστίν; 
 >] [4] lad 
 “Kal οὐδεὶς ἐδύνατο ἀποκριθῆναι αὐτῷ λόγον, οὐδὲ 
 > / / ’ > / fal A 
 ἐτόλμησέν τις AT ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν 
 ᾽ ᾿ὰ 
 οὐκέτι. 
 1 Ι Εν 9 ἴω / A Af 
 23 " Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς 
 “ > na / > \ An ee 
 μαθηταῖς αὐτοῦ "λέγων, Emi τῆς Μωύσέως καθέδρας 
 / e a A 3 
 ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. ὅ πάντα οὖν 
 ld A oF Ul A \ \ 
 ὅσα ἂν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ 
 3 Ζ a Lal 
 ἔργα αὐτῶν μὴ ποιεῖτε' λέγουσιν yap Kal οὐ ποιοῦσιν. 
 4 ὃ / δὲ / / Na / 5; ὧν 
 δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ 
 \ Μ A > / ? \ \ a , 
 τοὺς @pmous τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ 
 Ἧ τ΄ δὶ 4 , A 4. 5 , \ \ » 
 αὐτῶν ov θέλουσιν κινῆσαι αὐτά. ὅ πάντα δὲ Ta ἔργα 
 a lal a 2 / 
 αὐτῶν ποιοῦσιν πρὸς TO θεαθῆναι τοῖς ἀνθρώποις" 
 » , 
 πλατύνουσιν yap τὰ φυλακτήρια αὐτῶν καὶ μεγαλύ- 
 \ t ὃ 6 ἴω δὲ \ / 
 νουσιν τὰ κράσπεδα, " φιλοῦσιν δὲ THY πρωτοκλισίαν 
 \ a 
 ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς 
 “Ὁ \ 5 lal > a \ 
 συναγωγαῖς "Kal τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ 
 al ς a 3 / / ee \ \ 
 καλεῖσθαι ὑπὸ τῶν ἀνθρώπων ῥαββί. “ὑμεῖς δὲ μὴ 
 ς a ς , 
 κληθῆτε ῥαββί εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, 
 
58 EYAIFEAION ~ XXIII. 8 
 
 ra 4 7 / 
 πάντες δὲ ὑμεῖς ἀδελφοί ἐστε. * καὶ πατέρα μὴ καλέ- 
 a a Aa. 2 id > € ς \ ¢ 
 NTE ὑμῶν ἐπὶ τῆς γῆς" εἷς Yap ἐστιν ὑμῶν ὁ πατὴρ ὃ 
 ipa τ μηδὲ κληθὴ θ i, 0 θ ὴ 
 οὐράνιος. ~~ μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς 
 ς A BI] \ a e / 1B Ris δὲ / ς r ” 
 ὑμῶν ἐστὶν εἷς ὁ Χριστός. ὁ δὲ μείζων ὑμῶν ἔσται 
 ἘΠῚ τὰ , 1 ¢/ ws ε t ς \ 
 ὑμῶν διάκονος. “ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινω- 
 ’ \ ς / 
 θήσεται, Kal ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται. ἢ 
 140 oe \ ¢ a A \ Φ a ¢ 
 val δὲ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑπο- 
 ἥν ἘΠ / \ / a 5 lal ” 
 κριταί, ὅτι κλείετε THY βασιλείαν τῶν οὐρανῶν ἐἔμ- 
 A € an \ >] > ie 
 προσθεν τῶν ἀνθρώπων" ὑμεῖς yap οὐκ εἰσέρχεσθε, 
 0." \ > / >’ / > A 
 οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν. 
 a a a ς 
 * Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, 
 /f / \ a 
 OTL περιάγετε THY θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι 
 7 / \ 7 if: a > 
 ἕνα προσήλυτον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν 
 / , ς fal 
 γεέννης διπλότερον ὑμῶν. 
 bes ς. α ς \ \ e fi \ x 
 * Οὐαὶ ὑμῖν, ὁδηγοὶ τυφλοὶ οἱ λέγοντες, “Os ἂν 
 Mees n a a 2a δι A 
 ὀμόσῃ ἐν τῷ ναῷ, οὐδέν ἐστιν ὃς δ᾽ ἂν ὀμόσῃ ἐν TO 
 A a a ᾽ /- 17 \ \ , / 
 χρυσῷ τοῦ ναοῦ, οφείλει. μώροι καὶ τυφλοί, τίς 
 ᾽ ¢ \ x ¢ 4 ¢ ¢ / A 
 yap μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν 
 / 
 xpucov; * 
 > 7 Ρ] τ ΕΝ 3 Ἃ 5 / > a / n > / 
 οὐδέν ἐστιν᾽ ὃς δ᾽ ἂν ὀμόσῃ ἐν TO δώρῳ TO ἐπάνω 
 
 ἌΝ aN iat; > A / 
 καί, “Os ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, 
 
 A / / \ al \ A 
 αὐτοῦ, ὀφείλε. "τυφλοί, τί yap μεῖζον, τὸ δῶρον 
 a \ / \ ς / \ ὃ lal a 20 Ἐπ “- > / 
 
 ἢ τὸ θυσιαστήριον TO ἁγιάζον TO δῶρον; ~ ὁ οὖν ὀμόσας 
 wn b] lal \ nw rn 
 ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ ἐν πᾶσιν τοῖς 
 »“. ¢ ’ 7 Ὁ a > 
 ἐπάνω αὐτοῦ “Kal ὁ ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν 
 rf “ Lee Be \ ¢ > 
 αὐτῷ καὶ ἐν τῷ κατοικοῦντι αὐτόν᾽ “ καὶ ὁ ὀμόσας ἐν 
 Ὁ Ὁ ᾿ A / fal lal 
 τῷ οὐρανῷ ὀμνύει ἐν τῷ θρόνῳ Tov θεοῦ καὶ ἐν τῷ 
 c c [1 ra 
 7] 5 9 nr 
 καθημένῳ ἐπάνῳ αὐτοῦ. 
 23 O EEN ἯΙ ae A \ ra) a ς 
 val ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκρι- 
 "ὦ 3 A ee τῷ \ eee, \ 
 Tal, OTL ἀποδεκατοῦτε TO ἡδύοσμον καὶ TO ἄνηθον καὶ 
 A ’ Υ͂ 
 τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν 
 * Verse 13 omitted on the best MS. authority. 
 
XXITT. 35 KATA MAOOAION 59 
 
 κρίσιν καὶ TO ἔλεος καὶ τὴν TioTW ταῦτα ἔδει ποιῆσαι 
 κἀκεῖνα μὴ ἀφεῖναι. “ ὁδηγοὶ τυφλοί, οἱ διῦλίζοντες 
 τὸν κώνωπα, τὴν δὲ κάμηλον καταπίνοντες. 
 
 * Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, 
 ὅτι καθαρίζετε τὸ ἔξωθεν τοῦ ποτηρίου καὶ τῆς παρ- 
 οψίδος, ἔσωθεν δὲ γέμουσιν ἐξ ἁρπαγῆς καὶ ἀκρασίας. 
 2 Φαρισαῖε τυφλέ, καθάρισον πρῶτον τὸ ἐντὸς τοῦ 
 ποτηρίου καὶ τῆς παροψίδος, ἵνα γένηται καὶ τὸ ἐκτὸς 
 αὐτοῦ καθαρόν. 
 
 "Oval ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι thee 
 OTL παρομοιάζετε τάφοις κεκονιαμένοις, οἵτινες ἔξωθεν 
 μὲν φαίνονται ὡραῖοι, ἔσωθεν δὲ γέμουσιν ὀστέων 
 νεκρῶν καὶ πάσης ἀκαθαρσίας. “οὕτως καὶ ὑμεῖς 
 ἔξωθεν μὲν φαίνεσθε τοῖς ἀνθρώποις δίκαιοι, ἔσωθεν 
 δέ ἐστε μεστοὶ ὑποκρίσεως καὶ ἀνομίας. 
 
 ὁ Οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί, 
 ὅτι οἰκοδομεῖτε τοὺς τάφους τῶν προφητῶν καὶ κοσ- 
 μεῖτε τὰ μνημεῖα τῶν δικαίων, * καὶ λέγετε, Hi ἤμεθα 
 ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἤμεθα 
 κοινωνοὶ αὐτῶν ἐν τῷ αἵματι τῶν προφητῶν. *™ ὥστε 
 μαρτυρεῖτε ἑαυτοῖς ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς 
 προφήτας. ~ καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πα- 
 τέρων ὑμῶν. ~ ὄφεις, γεννήματα ἐχιδνῶν, πῶς φύγητε 
 ἀπὸ τῆς κρίσεως τῆς γεέννης: 
 
 δ: Διὰ τοῦτο ἰδοὺ ἐγὼ ἀποστέλλω πρὸς ὑμᾶς προ- 
 φήτας καὶ σοφοὺς καὶ γραμματεῖς" ἐξ αὐτῶν ἀποκτενεῖτε 
 καὶ σταυρώσετε, καὶ ἐξ αὐτῶν μαστιγώσετε ἐν ταῖς 
 συναγωγαῖς ὑμῶν καὶ διώξετε ἀπὸ πόλεως εἰς πόλιν" 
 δόπως ἔλθῃ ἐφ᾽ ὑμᾶς πᾶν αἷμα δίκαιον ἐκχυννόμενον 
 ἐπὶ τῆς γῆς ἀπὸ τοῦ αἵματος "Αβελ τοῦ δικαίου ἕως 
 τοῦ αἵματος Ζαχαρίου υἱοῦ Βαραχίου, ὃν ἐφονεύσατε 
 
60 ΕΥ̓ΑΓΓΈΛΙΟΝ ΧΧΠΙ. 35 
 
 
 
 \ a a a 
 μεταξὺ τοῦ ναοῦ Kai Tod θυσιαστηρίου. ὁ ἀμὴν λέγω 
 δι ΠΝ A ’ 
 ὑμῖν, ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην. 
 37 ak | Xx \ ‘T 4 e b f A 
 ερουσαλὴμ “Ἱερουσαλήμ, ἡ ἀποκτείνουσα τοὺς 
 Ξ \ aA > 
 προφητας Kat λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς 
 > , / , “Ὁ 
 αὐτήν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν 
 Υ͂ Ul ’ A 
 τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία αὐτῆς ὑπὸ τὰς 
 / \ ’ ᾽ , 38 } \ Ε] / wer ς 
 πτέρυγας, καὶ οὐκ ἠθελήσατε. ἢ ἰδοὺ ἀφίεται ὑμῖν ὁ 
 5 Ce al mor 395 7 ᾿ ton > , ” 
 οἶκος ὑμῶν ἔρημος. λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε 
 2 ee fr Ἃ ΄ 
 ἀπ᾿ ἄρτι ἕως av εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν 
 ὀνόματι κυρίου. 
 1 A A a 
 24 *Kai ἐξελθὼν ὁ ᾿Ιησοῦς ἀπὸ τοῦ ἱεροῦ ἐπο- 
 / \ a e \ 3 lal 5 a 
 peveTo, Kat προσῆλθον ot μαθηταὶ αὐτοῦ ἐπιδεῖξαι 
 > aA \ > \ fal ἢ A Pat \ > \ s 
 αὐτῷ TAS οἰκοδομὰς τοῦ ἱεροῦ. "ὁ δὲ ἀποκριθεὶς εἶπεν 
 ᾽ a ’ 7 na , » \ / Se 
 αὐτοῖς, Οὐ βλέπετε ταῦτα πάντα; ἀμὴν λέγω ὑμῖν, 
 a ἢ 
 οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ καταλυθήσε- 
 3 / \ 3 “ ᾽ \ an of a rt 
 tat. “καθημένου δὲ αὐτοῦ ἐπὶ τοῦ ὄρους τῶν ἐλαιῶν 
 a an ς Ἁ 
 προσῆλθον αὐτῷ οἱ μαθηταὶ κατ᾽ ἰδίαν λέγοντες, Εἰπὲ 
 a ͵ “ lal A 
 ἡμῖν, πότε ταῦτα ἔσται, καὶ TL TO σημεῖον τῆς σῆς 
 παρουσίας καὶ συντελείας τοῦ αἰῶνος; “καὶ ἀπο- 
 \ ce a “ ae / > aif Ce 
 κριθεὶς ὁ ᾿Ιησοῦς εἶπεν αὐτοῖς, Βλέπετε μή τις ὑμᾶς 
 5 \ \ Uy DLS led ee ὦ / 
 πλανήσῃ. “πολλοὶ yap ἐλεύσονται ἐπὶ τῷ ὀνόματί 
 U4 
 μου λέγοντες, “Eyo εἰμι ὁ Χριστός, καὶ πολλοὺς 
 6 Ἷ NAS ’ 7 \ 
 πλανήσουσιν. μελλήσετε δὲ ἀκούειν πολέμους καὶ 
 Kod ἐμων᾽ opa ἡ θροεῖσθε: δεῖ ya ἔσθ 
 ἀκοὰς πολέμων" ὁρᾶτε μὴ Opocicbe’ δεῖ γὰρ γενέσθαι, 
 Uh 
 ἀλλ᾽ οὔπω ἐστὶν TO τέλος. ἦ ἐγερθήσεται yap ἔθνος 
 ἐπὶ ἔθνος καὶ βασιλεία ἐπὶ βασιλείαν, καὶ ἔσονται 
 λιμοὶ καὶ σεισμοὶ κατὰ τόπους. ἣὅ πάντα δὲ ταῦτα 
 ἀρχὴ ὠδίνων. 
 "Τότε παραδώσουσιν ὑμᾶς εἰς θλίψιν καὶ arro- 
 2 ς 
 κτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν 
 Ν ΔΝ , \ , / . 
 ἐθνῶν διὰ τὸ ὄνομά pov. “Kal τότε σκανδαλισθήσονται 
 
XXIV. 28 KATA MAOOAION 61 
 
 
 
 πολλοὶ Kal ἀλλήλους παραδώσουσιν καὶ μισήσουσιν 
 ἀλλήλους. “Kal πολλοὶ ψευδοπροφῆται ἐγερθήσονται 
 / A 
 καὶ πλανήσουσιν πολλούς. ™ καὶ διὰ TO πληθυνθῆναι 
 \ ᾽ 7 / ¢ > / - A ΣΕ 
 τὴν ἀνομίαν Ψψυγήσεται ἡ ἀγάπη τῶν πολλῶν. O 
 ΑΒ, 
 δὲ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται. “ Kal κηρυ- 
 7 A \ ᾽ / A / b] ¢/ a 
 χθήσεται τοῦτο TO εὐαγγέλιον τῆς βασιλείας ἐν ὅλῃ TH 
 / A aA 
 οἰκουμένῃ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν, καὶ τότε 
 “ \ / 
 ἥξει TO τέλος. 
 7 > } a 
 Ὅταν οὖν ἴδητε τὸ βδέλυγμα THs ἐρημώσεως TO 
 \ \ x A“ 
 ῥηθὲν διὰ Δανιὴλ τοῦ προφήτου ἑστὸς ἐν τόπῳ ἁγίῳ, 
 Ξε > / U 16 / δ’ τῷ ee / / 
 ὁ ἀναγινώσκων νοείτω, * τότε οἱ ἐν τῇ ᾿Ιουδαίᾳ φευγέ- 
 5, ΟΑ ASE 176 3 SN a / A / 
 τωσαν ἐπὶ τὰ ὄρη, ὁ ἐπὶ τοῦ δώματος μὴ καταβάτω 
 3 \ > a ae 4 > ~ 18 δον Ὁ > A 3 A \ 
 ἄραι τὰ ἐκ τῆς οἰκίας αὐτοῦ, “Kai ὁ ἐν TO ἀγρῷ μὴ 
 2 ἢ ΟΣ 3 A vet <p aay 19, 4.9.35 
 ἐπιστρεψάτω ὀπίσω dapat TO ἱμάτιον αὐτοῦ. οὐαὶ 
 a \ / \ A 
 δὲ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλαζούσαις 
 3 > / lal ¢ / 20 7 \ ivf \ 
 ἐν ἐκείναις ταῖς ἡμέραις. ™ προσεύχεσθε δὲ ἵνα μὴ 
 ΄ ς AV ns A a δὲ / ον 
 γένηται ἡ φυγὴ ὑμῶν χειμῶνος μηδὲ σαββάτῳ. * ἔσται 
 \ ’ θλί , “ > , a er a 
 yap τότε θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ᾽ ἀρχῆς 
 A A 399 ty 
 κόσμου ἕως TOU νῦν οὐδ᾽ οὐ μὴ γένηται. ™ Kal εἰ μὴ ἐκο- 
 Xx 8 0 τι Ὁ » 3 a 2 x ? 0 A , ξ. 
 οβώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ 
 A Ἂς \ > \ ‘ eae , ? a 
 διὰ δὲ τοὺς ἐκλεκτοὺς κολοβωθήσονται ai ἡμέραι ἐκεῖναι. 
 , a 2 ς δ 
 * Τότε ἐάν τις ὑμῖν εἴπῃ, Ἰδοὺ ὧδε ὁ Χριστός, ἢ 
 ᾿ : 
 Ὧδε, μὴ πιστεύσητε. ™ ἐγερθήσονται γὰρ ψευδόχριστοι 
 A , a 
 καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα μεγάλα καὶ 
 A ‘ 
 τέρατα, ὥστε πλανῆσαι, εἰ δυνατόν, καὶ τοὺς ἐκλεκτούς. 
 25 » \ ’ ok 26 2A 4 ” : er. ? x 
 ἰδοὺ προείρηκα ὑμῖν. ἐὰν οὖν εἴπωσιν ὑμῖν, ᾿Ιδοὺ 
 > “ » , » , A δ - ’ xX 3 a 
 ἐν TH ἐρήμῳ ἐστίν, μὴ ἐξέλθητε" ᾿Ιδοὺ ἐν τοῖς ταμείοις, 
 if \ ε 3 
 μὴ πιστεύσητε. “ὥσπερ γὰρ ἡ ἀστραπὴ ἐξέρχεται 
 ἀπὸ ἀνατολῶν καὶ φαίνεται ἕως δυσμῶν, οὕτως ἔσται 
 a a A ieee 
 ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου. ὅπου ἐὰν ἦ τὸ 
 a a 3 , 
 πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί, 
 
62 EYATTEAION XXIV. 29 
 
 Ἵ “ « - 
 Ὁ Ηὐθέως δὲ μετὰ τὴν θλίψιν τῶν ἡμερῶν ἐκείνων 
 ’ 3 ἢ Ν 
 ὁ ἥλιος σκοτισθήσεται καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος 
 a a > \ a ᾽ A 
 αὐτῆς, Kal ol ἀστέρες πεσοῦνται ἀπὸ τοῦ οὐρανοῦ, Kal at 
 “ ’ a 
 δυνάμεις τῶν οὐρανῶν σαλευθήσονται. * καὶ τότε φανή- 
 a a ca A 
 σεται TO σημεῖον TOD υἱοῦ τοῦ ἀνθρώπου ἐν οὐρανῷ, Kal 
 , , - ς \ ra A \ wv A 
 τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς Kal ὄψονται TOV 
 υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ 
 9 A \ U \ “ A 81 \ 2 
 οὐρανοῦ μετὰ δυνάμεως καὶ δόξης πολλῆς. Kat atro- 
 OTEAEL TOUS ἀγγέλους αὐτοῦ μετὰ GaXdTuyyos φωνῆς 
 μεγάλης, καὶ ἐπισυνάξουσιν τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν 
 3 a A 
 τεσσάρων ἀνέμων ἀπ᾽ ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν. 
 Σ᾽ Απὸ δὲ τῆς συκῆς μάθετε τὴν παραβολήν. ὅταν 
 ἤδη ὁ κλάδος αὐτῆς γένηται ἁπαλὸς καὶ τὰ φύλλα 
 ᾽ , t “ $6 “ἃ \ , . 33 ὦ 56 eet as 
 ἐκφύῃ, γινώσκετε ὅτι ἐγγὺς TO θέρος" “ οὕτως καὶ ὑμεῖς 
 ὅταν ἴδητε ταῦτα πάντα, γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ 
 ! ὯΔ κὰκ , Ε΄. ὡς 2 \ ¢ Ν “ 
 θύραις. “ἀμὴν λέγω ὑμῖν, οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη 
 ἕως ἂν πάντα ταῦτα γένηται. ὁ ὁ οὐρανὸς καὶ ἡ γῆ 
 / «ς \ 7 > x , 
 παρελεύσεται, οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. 
 8617 \ δὲ a Cf > / ued )ὃ \ 75 
 ept δὲ τῆς ἡμέρας ἐκείνης καὶ ὥρας οὐδεὶς οἶδεν, 
 οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, εἰ μὴ ὁ πατὴρ μόνος. 
 " ὥσπερ δὲ αἱ ἡμέραι τοῦ Nde, οὕτως ἔσται ἡ παρουσία 
 A la) le! > / a 
 τοῦ υἱοῦ τοῦ ἀνθρώπου. ἢ ὡς yap ἦσαν ἐν ταῖς ἡμέραις 
 a \ A an / 
 ταῖς πρὸ τοῦ κατακλυσμοῦ τρώγοντες καὶ πίνοντες, 
 a \ / ka a A 
 γωμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν Νῶε 
 ᾿ Ὗ 49 \ ᾽ " e 43 ε 
 εἰς τὴν κιβωτόν, καϊοοῦκ᾽ ἔγνωσαν ΜΕ ΘῈ ἦλθεν ὁ κατα- 
 κλυσμὸς καὶ ἦρεν ἅπαντας, οὕτως ἔσται καὶ ἡ παρουσία 
 τοῦ υἱοῦ τοῦ ἀνθρώπου. 
 40 ᾽ aS a 2 ͵ 
 Τότε δύο ἔσονται ἐν τῷ ἀγρῷ, εἷς παραλαμβάνε- 
 \ i] 
 ται καὶ els ἀφίεται" * δύο iinet ἐν τῷ pide, μία 
 é , \ 
 παραλαμβάνεται, καὶ μία ἀφίεται. “ γρηγορεῖτε οὖν, ὅτι 
 οὐκ οἴδατε ποίᾳ ἡμέρᾳ ὁ κύριος ὑμῶν ἔρχεται. 
 

 
 
 
 
 
 XXV. 9 KATA MAOOAION 63 
 
 “Ἐκεῖνο δὲ γινώσκετε, ὅτι εἰ ἤδει ὁ οἰκοδεσπότης 
 ͵ na ε , ” ᾽ 3 
 ποίᾳ φυλακῇ ὁ κλέπτης ἔρχεται, ἐγρηγόρησεν av καὶ 
 ᾽ x A a 
 οὐκ av εἴασεν διορυχθῆναι τὴν οἰκίαν αὐτοῦ. “ διὰ 
 a « a An 
 τοῦτο καὶ ὑμεῖς γίνεσθε ἕτοιμοι, OTL H οὐ δοκεῖτε ὥρᾳ 
 ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. 
 “Tis ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν 
 “- A ᾽ A A A 
 κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ τοῦ δοῦναι 
 a \ \ a μ A a 
 αὐτοῖς THY τροφὴν ἐν καιρῷ; * μακάριος ὁ δοῦλος ἐκεῖνος 
 ε » fal ¢ / A 
 ov ἐλθὼν ὁ κύριος αὐτοῦ εὑρήσει οὕτως ποιοῦντα. “ ἀμὴν 
 A 7 a A A 
 λέγω ὑμῖν ὅτι ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ KaTa- 
 , eed 48 >\ δὲ Ε ἰφ \ A » a 2 
 στήσει αὐτόν. “ ἐὰν δὲ εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν 
 a bd 2 A ΝΟ / ς , 49 Wr 
 τῇ καρδίᾳ αὐτοῦ, Xpoviler μου ὁ κύριος, “ καὶ ἄρξηται 
 ΄ ᾽ A \ 
 τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ 
 A / . 50 7 e , a / ᾽ / > 
 τῶν peOvdvtwy’ δ᾿ ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν 
 ake ΜΕ ς ᾿ ᾽ ὃ a Se “ = ? / 51 \ 
 ἡμέρᾳ 7) οὐ προσδοκᾷ καὶ ἐν ὥρᾳ ἡἧ ov γινώσκει, * καὶ 
 pers \ 7 A A 
 διχοτομήσει αὐτόν, καὶ TO μέρος αὐτοῦ μετὰ τῶν ὑπο- 
 “Ὁ / Ξ ’ a Ψ ¢ A Ν £ \ 
 κριτῶν Onoe ἐκεῖ ἔσται ὃ κλαυθμὸς καὶ ὁ βρυγμὸς 
 τῶν ὀδόντων. 
 ¢ e A 
 20 ‘'Tére ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρα- 
 A / / ~ “ \ / 
 νῶν δέκα παρθένοις, αἵτινες λαβοῦσαι Tas λαμπάδας 
 > A IEA bd ς / A 4 2 } 
 αὐτῶν ἐξῆλθον εἰς ὑπάντησιν Tod νυμφίου. * πέντε 
 a e \ 
 δὲ ἐξ αὐτῶν ἦσαν μωραὶ Kai πέντε φρόνιμοι. *ai yap 
 , Tm ᾽ Y ; > 
 μωραὶ λαβοῦσαι τὰς λαμπάδας αὐτῶν οὐκ ἔλαβον μεθ 
 ἑαυτῶν ἔλαιον" “αἱ δὲ φρόνιμοι ἔλαβον ἔλαιον ἐν τοῖς 
 A fe A 
 ἀγγείοις μετὰ τῶν λαμπάδων αὐτῶν. ὅ χρονίζοντος δὲ 
 ΑΝ , >? ms ars 0 ὃ 6a 2 
 τοῦ νυμφίου ἐνύσταξαν πᾶσαι καὶ ἐκάθευδον. ὅ μέσης 
 \ \ \ / "δ Νι / 2g/ 6 
 δὲ νυκτὸς κραυγὴ γέγονεν, ᾿Ιδοὺ ὁ νυμφίος, ἐξέρχεσθε 
 A = κα Aa ε 
 εἰς ἀπάντησιν αὐτοῦ. ἦ τότε ἠγέρθησαν πᾶσαι αἱ παρ- 
 a ͵ \ / e a 
 θένοι ἐκεῖναι καὶ ἐκόσμησαν tas λαμπάδας ἑαυτῶν. 
 8 e \ \ a / > ? eo) ᾽ n 
 ai δὲ μωραὶ ταῖς φρονίμοις εἶπαν, Δότε ἡμῖν ἐκ τοῦ 
 , ΠΥ, ΡΤ ei ε , oa , 92 
 ἐλαίου ὑμῶν, OTL αἱ λαμπάδες ἡμῶν σβέννυντωι. * ἀπε- 
 
64 | EYATTEAION XXV.9 
 
 ’ ᾽ 
 κρίθησαν δὲ αἱ φρόνιμοι λέγουσαι, Μήποτε οὐκ ἀρκέσῃ 
 a a , a \ an 
 ἡμῖν καὶ ὑμῖν" πορεύεσθε μᾶλλον πρὸς τοὺς πωλοῦντας 
 
 ΄ a ᾽ ’ 
 καὶ ἀγοράσατε ἑαυταῖς. "᾿ ἀπερχομένων δὲ αὐτῶν ἀγοράσαι 
 . ς Ν c. 5... ας ᾽ ᾽ a > 
 ἦλθεν ὁ νυμφίος, Kal ai ἕτοιμοι εἰσῆλθον μετ᾽ αὐτοῦ εἰς 
 \ , Ὁ: γ θ ΄ 11 ¢ δὲ ” 
 τοὺς γάμους, Kal ἐκλείσθη ἡ Ovpa. ™“varepov δὲ ἔρχον- 
 ται καὶ αἱ λοιπαὶ παρθένοι λέγουσαι, Κύριε κύριε, 
 s a e ᾽ = 
 ἄνοιξον ἡμῖν. “6 δὲ ἀποκριθεὶς εἶπεν, ᾿Αμὴν λέγω 
 Chip ’ 25 CoA 13 a 3 “ > 7s 
 ὑμῖν, οὐκ οἶδα ὑμᾶς. “᾿γρηγορεῖτε οὖν, ὅτι οὐκ οἴδατε 
 « LAND! ¢ 
 τὴν ἡμέραν οὐδὲ THY ὥραν. 
 14 7 \ 5} θ 5 ὃ ΓΑ 9 / Ἁ 
 Ὥσπερ γὰρ ἄνθρωπος ἀποδημῶν ἐκάλεσεν τοὺς 
 ἰδίους δούλους καὶ παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα 
 A / 
 αὐτοῦ, Kat ᾧ μὲν ἔδωκεν πέντε τάλαντα, ᾧ δὲ δύο, ᾧ 
 δὲ “ ΕΣ, \ \ δ ὃ ! ν᾽ ὧν δή 
 é ἕν, ἑκάστῳ κατὰ τὴν ἰδίαν δύναμιν, καὶ ἀπεδήμησεν. 
 ¢ 7 
 16 εὐθέως πορευθεὶς ὁ τὰ πέντε τάλαντα λαβὼν εἰρ- 
 ᾽ lal 
 γάσατο ἐν αὐτοῖς καὶ ἐποίησεν ἄλλα πέντε τάλαντα. 
 3 
 Ἢ ὡσαύτως ὁ τὰ δύο ἐκέρδησεν ἄλλα δύο. *6 δὲ τὸ 
 / lal 
 ἕν λαβὼν ἀπελθὼν ὥρυξεν γῆν καὶ ἔκρυψεν τὸ ἀργύριον 
 a f 3 A 
 τοῦ κυρίου αὐτοῦ. ™ μετὰ δὲ πολὺν χρόνον ἔρχεται ὃ 
 A Ud 
 κύριος τῶν δούλων ἐκείνων καὶ συναίρεν λόγον μετ᾽ 
 lal id , ‘ 
 αὐτῶν. “Kat προσελθὼν ὁ Ta πέντε τάλαντα λαβὼν 
 , 
 προσήνεγκεν ἄλλα πέντε τάλαντα λέγων, Κύριε, πέντε 
 , . [ 
 τάλαντά μοι παρέδωκας, ἴδε ἄλλα πέντε τάλαντα ἐκέρ- 
 ἦς ΜῈ ¢ aA 
 δησα. “᾿ἔφη αὐτῷ ὁ κύριος αὐτοῦ, Ev, δοῦλε ἀγαθὲ 
 Ἂς / DJ \ > / Φ la > A A 
 καὶ TTLOTE, ETL ὀλύγα NS πίστος, ETL πολλῶν σε κατα- 
 ‘ lal 
 στήσω᾽ εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου. ™ mpoc- 
 ελθὼν δὲ καὶ 6 τὰ δύο τάλαντα εἶπεν, Κύριε, δύο 
 τάλαντά μοι παρέδωκας, ἴδε ἄλλα δύο τάλαντα ἐκέρ- 
 ¢ 3 fo) a 
 δησα. “ἔφη αὐτῷ ὁ κύριος αὐτοῦ, Ev, δοῦλε ἀγαθὲ 
 A LA > ‘ 9 / 3 f ae. A 
 καὶ TLOTE, ETL ὀλίγα NS πιστὸς, ETL πολλων σε κατα- 
 ᾿ ΒΞ \ a 
 στήσω" εἴσελθε εἰς THY χαρὰν τοῦ κυρίου σου. ™ προσ- 
 μ | 
 ἐλθὼν δὲ καὶ ὁ τὸ ἕν τάλαντον εἰληφὼς εἶπεν, Κύριε, 
 
XXV. 38 KATA MAOOAION 65 
 
 ” v4 \ oe. θ a { “ >’ 
 ἔγνων σε ὅτι σκληρὸς εἶ ἄνθρωπος, θερίζων ὅπου οὐκ 
 ἔσπειρας, καὶ συνάγων Ὅθεν οὐ διεσκόρπισας" “ἢ καὶ 
 φοβηθεὶς ἀπελθὼν ἔκρυψα τὸ τάλαντόν σου ἐν TH γῇ᾽ 
 a » \ / 26 5» δ \ ε ͵ ΕῚ A 
 ἴδε ἔχεις TO σόν. ἀποκριθεὶς δὲ ὁ κύριος αὐτοῦ 
 εἶπεν αὐτῷ, ἸΠΤονηρὲ δοῦλε καὶ ὀκνηρέ, ἤδεις ὅτι θερίζω 
 7 
 ὅπου οὐκ ἔσπειρα, καὶ συνάγω ὅθεν ov διεσκόρπισα; 
 27 ΠΣ 3 A ee ΓᾺΡ ἮΥ, a 1 
 ἔδει σε οὖν βαλεῖν TO ἀργύριόν μου τοῖς τραπεζίταις, 
 \ 3.0 ᾿ς > \ ἐ Oo tod ν A 4 > \ \ / 28 Κν' 
 καὶ -ἐχθὼν ἐγὼ ἐκομισάμην ἂν τὸ ἐμὸν σὺν τόκῳ. “ὃ a- 
 ppm ee > A \ A 
 pate οὖν ἀπ᾽ αὐτοῦ τὸ τάλαντον Kal δότε TO ἔχοντι τὰ 
 / / 29 A \ » \ / Q 
 δέκα τάλαντα. TH yap ἔχοντι παντὶ δοθήσεται Kat 
 Α a ἃ 
 περισσευθήσεται᾽ τοῦ δὲ μὴ ἔχοντος, καὶ ὃ ἔχει ἀρθήσε- 
 ok δ A 30 \ \ 5) a a ἢ t > 
 TAL ἀπ αὑτοῦ. καὶ TOV ἀχρείον δοῦλον ἐκβάλετε εἰς 
 ᾿ ͵ \ fF al ee Fae eee ε \ AT ie 
 TO σκότος TO ἐξώτερον' ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ 
 βρυγμὸς τῶν ὀδόντων. 
 
 *"Orav δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ 
 αὐτοῦ καὶ πάντες οἱ ἄγγελοι μετ᾽ αὐτοῦ, τότε καθίσει 
 δι δ ὕ / ? A. 32 \ : / ” 
 ἐπὶ θρόνου δόξης αὐτοῦ" * καὶ συναχθήσονται ἔμπροσθεν 
 
 5 ἴω / YS A > Ὁ“ τι A > > >] ͵ 
 αὐτοῦ πάντα τὰ ἔθνη, καὶ ἀφοριεῖ αὐτοὺς ἀπ᾽ ἀλλήλων, 
 e ς \ 2 / \ / 3 x A i. 
 ὥσπερ ὃ ποιμὴν ἀφορίζει Ta πρόβατα ἀπὸ τῶν ἐρίφων, 
 33 \ ἢ \ \ / ? 5 A 92 A \ Se 
 
 Kal στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, Ta δὲ 
 5» il > > / 
 ἐρίφια ἐξ εὐωνύμων. 
 
 Tore ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ, Δεῦτε 
 οἱ εὐλογημένοι τοῦ πατρός μου, κληρονομήσατε τὴν 
 ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. 
 85 » / \ x 25 ’ / an δέ A 
 
 ἐπείνασα yap καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα Kat 
 
 th \ 
 ἐποτίσατέ με, ἕένος ἤμην Kal συνηγάγετέ με, * γυμνὸς 
 \ / / > / \ > , / 
 καὶ περιεβάλετέ με, ἠσθένησα καὶ ἐπεσκέψασθέ με, 
 a , 3 / 
 ἐν φυλακῇ ἤμην καὶ ἤλθατε πρός με. ™ τότε ἀποκριθή- 
 σονται αὐτῷ οἱ δίκαιοι λέγοντες, Κύριε, πότε σε εἴδομεν 
 Kx A \ 3 / 
 πεινῶντα καὶ ἐθρέψαμεν; ἢ διψῶντα καὶ ἐποτίσαμεν ; 
 z vA \ 
 ὅδ πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν; ἢ γυμνὸν 
 ΜΑΤΊ. Ε 
 
66 EYATTEAION XXV. 38 
 
 
 
 ’ ’ n 
 καὶ περιεβάλομεν; “aote δέ σε εἴδομεν ἀσθενοῦντα 
 ᾿ A % ἌΝ \ ς 
 ἢ ἐν φυλακῇ καὶ ἤλθομεν πρός σε; “ καὶ ἀποκριθεὶς ὁ 
 
 \ , lal ,’ rn ’ \ / «ς al 5.92. ee > 4 
 βασιλεὺς ἐρεῖ αὐτοῖς, ᾿Α μὴν λέγω ὑμῖν, ἐφ Ὅσον ἐποιη- 
 (ae ‘ a ? a a > / > \ 
 cate ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ 
 ἐποιήσατε. 
 
 lal a / 3 % 
 “Tére ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων, ἸΠορεύεσθε am 
 
 ral X a Ά, aT \ «ς 
 ἐμοῦ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ NTOL- 
 
 a a 3 ͵ 5. δ ὃς 42 ῃ 
 μασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. ™ ἐπεί- 
 
 \ \ 2 > Ul id a 50. 7 \ > 
 vaca yap καὶ οὐκ ἐδώκατέ μοι φαγεῖν, ἐδίψησα καὶ οὐκ 
 , f \ 3 ὁ , 
 ἐποτίσατέ pe, “ξένος ἤμην Kal ov συνηγάγετε με, 
 / , 5 \ \ nw 
 γυμνὸς Kal οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ 
 \ 3... 5 , l 44 3 ἢ \ 
 καὶ οὐκ ἐπεσκέψασθέ με. “τότε ἀποκριθήσονται καὶ 
 nr Xv 
 αὐτοὶ λέγοντες, Κύριε, πότε σε εἴδομεν πεινῶντα ἢ 
 a 3 x ‘ x 5 A x > a \ 
 δυψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ, Kat 
 ΄ , > lA 3 a) 
 ov διηκονήσαμέν σοι; “τότε ἀποκριθήσεται αὐτοῖς 
 ra 7 
 λέγων, ᾿Αμὴν λέγω ὑμῖν, ἐφ᾽ ὅσον οὐκ ἐποιήσατε ἑνὶ 
 ΐ A > ; SIAN 859.4 κ δον r 46 \ 
 τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε. καὶ 
 Ἐς / Lo 3 / ΝΥ ς δὲ δέ 
 ἀπελεύσονται OUTOL εἰς κολασιν αἰώνιον, OL OE OLKALOL 
 εἰς ζωὴν αἰώνιον. 
 2°26 1 \ pan ee 5. Vy. es a ’ 
 Kai ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας 
 \ 4 “ 8 a a ᾽ an. Ὁ “ 
 τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ, * Οἵ- 
 \ \ ΄ 
 δατε ὅτι μετὰ δύο ἡμέρας τὸ πάσχα γίνεται, καὶ ὁ υἱὸς 
 Lal ᾽ f 7 ᾽ A tal 3 , 
 τοῦ ἀνθρώπου παραδίδοται εἰς TO σταυρωθῆναι. * Τότε 
 a na a 
 συνήχθησαν οἱ ἀρχιερεῖς Kal ot πρεσβύτεροι τοῦ λαοῦ 
 > \ ᾽ \ lal 3 7] “ / of 
 εἰς τὴν αὐλὴν τοῦ ἀρχιερέως τοῦ λεγομένου Kaiada, 
 4 Ν f 4 \ > a ΄ a 
 καὶ συνεβουλεύσαντο iva τὸν ᾿Ιησοῦν δόλῳ κρατήσωσιν 
 Aes 19 / 5 Er δέ Μὴ > A σι. Ge \ 
 καὶ ἀποκτείνωσιν. “ ἔλεγον δέ, Μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ 
 ‘ an Lal 
 θόρυβος γένηται ἐν τῷ λαῷ. 
 8 a No n , 2 / 2 De af 
 , “Τοῦ δὲ ᾿Ιησοῦ γενομένου ἐν Βηθανίᾳ ἐν οἰκίᾳ 
 / a fal “Ὁ > “Ὁ A, ” 
 Σίμωνος τοῦ λεπροῦ, ἡ προσῆλθεν αὐτῷ γυνὴ ἔχουσα 
 2 / \ a 
 ἀλάβαστρον μύρου πολυτίμου Kal κατέχεεν ἐπὶ τῆς 
 
XXVI. 24 KATA MAOOAION 67 
 
 
 
 A A ,’ / 
 κεφαλῆς αὐτοῦ ἀνακειμένους. * ἰδόντες δὲ οἱ μαθηταὶ 
 >? , ’ 5 ΑΕ: > , a 9 20/7 
 ἠγανάκτησαν λέγοντες, Eis τί ἡ ἀπώλεια αὕτη; ° ἠδύ- 
 vato γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς. 
 10 \ \ C= A 3 ’ A ΤΠ , , 
 γνοὺς δὲ ὁ Ἰησοῦς εἶπεν αὐτοῖς, Τί κόπους παρέχετε 
 a ΄ \ 
 τῇ γυναικί; ἔργον yap καλὸν εἰργάσατο εἰς ἐμέ. “ πάν- 
 \ \ a 
 TOTE yap τοὺς πτωχοὺς ἔχετε μεθ᾽ ἑαυτῶν, ἐμὲ δὲ οὐ 
 li ” “ \ 6 7 a 
 πάντοτε ἔχετε. ᾿" βαλοῦσα yap αὕτη TO μύρον τοῦτο ἐπὶ 
 a 7 Ἁ 
 τοῦ σώματός μου πρὸς τὸ ἐνταφιάσαι με ἐποίησεν. 
 ig. Ὁ \ Vi Ca A v4 γῶν A \ » , 
 ἀμὴν λέγω ὑμῖν, ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον 
 “ > 4 a , , Ar αὖ τι J 
 τοῦτο ἐν ὅλῳ τῷ κόσμῳ, λαληθήσεται καὶ ὃ ἐποίησεν 
 7 , 5 - 
 αὕτη εἰς μνημόσυνον αὐτῆς. 
 ͵ A , ς ’ 
 * Tore πορευθεὶς εἷς τῶν δώδεκα, ὁ λεγόμενος ᾿Ιούδας 
 TI / \ \ > - 715... Ti θέλ , 
 σκαριώτης, πρὸς τοὺς ἀρχιερεῖς " εἶπεν, Τί θέλετέ μοι 
 / 
 
 “ ᾽ \ ς “ > e 
 δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν; ot δὲ ἔστησαν 
 
 1A , > / 1 Ri sak la 3 ᾽ 
 αὐτῷ τριάκοντα ἀργύρια. © καὶ ἀπὸ τότε ἐζήτει εὐκαιρίαν 
 
 vA pea | A 
 iva αὐτὸν παραδῷ. 
 "TH δὲ πρώτῃ τῶν ἀζύμων προσῆλθον οἱ μαθηταὶ τῷ 
 A A / A 
 Ἰησοῦ λέγοντες, Ποῦ θέλεις ἑτοιμάσωμέν σοι φαγεῖν τὸ 
 , BE SAE ἡ ς ; ἢ \ , \ \ 
 πάσχα; "ὁ δὲ εἶπεν, Ὑπάγετε εἰς THY πόλιν πρὸς TOV 
 a ae 
 δεῖνα καὶ εἴπατε αὐτῷ, O διδάσκαλος λέγει, ‘O καιρός 
 μου ἐγγύς ἐστιν, πρὸς σὲ ποιῶ τὸ πάσχα μετὰ τῶν μαθη- 
 a 4 
 τῶν pov. “καὶ ἐποίησαν οἱ μαθηταὶ ws συνέταξεν 
 A Cie an 
 αὐτοῖς ὁ ᾿Ἰησοῦς, Kal ἡτοίμασαν τὸ πάσχα. 
 / \ a 
 © Οψίας δὲ γενομένης ἀνέκειτο μετὰ τῶν δώδεκα. 
 21 \ > θ / > lal s τ \ , CJA A 
 καὶ ἐσθιόντων αὐτῶν εἶπεν, ᾿Αμὴν λέγω ὑμῖν ὅτι 
 : > εἰ τῶ ὃ , 22 A ’ "ὃ 
 εἷς ἐξ ὑμῶν παραδώσει με. ™ καὶ λυπούμενοι σφόδρα 
 v , > A «. ia Υ » / ? 
 ἤρξαντο λέγειν αὐτῷ els ἕκαστος, Μητι ἐγω εἰμι, 
 , ¢ > 4 > 
 κύριε; “ὁ δὲ ἀποκριθεὶς εἶπεν, Ὃ ἐμβάψας μετ 
 2 a \ a a ! Bk “ 
 ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ, οὗτός με παραδώσει. 
 ¢ \ εν A ’ e U 
 *O μὲν υἱὸς τοῦ ἀνθρώπου ὑπάγει καθὼς γέγραπται 
 \ ’ A “ρος δὲ ἘΝ θ | 3 / ὃ ᾽ φ- e\ 4. 
 περὶ αὐτοῦ. οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι᾽ οὗ 6 υἱὸς τοῦ 
 
 Ε 2 
 
68 ΕΥ̓ΑΓΓΈΛΙΟΝ XXVI. 24 
 
 J ἢ U - \ “4 ’ a > ᾽ » / 
 ἀνθρώπου παραδίδοται" καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη 
 εν θ Sayin 25 2 θ \ δὲ 5α ΟἽ ὃ ¢ 
 ὁ ἄνθρωπος ἐκεῖνος. “ἢ ἀποκριθεὶς δὲ ᾿Ιούδας ὁ παρα- 
 διδοὺς αὐτὸν εἶπεν, Μήτι ἐγώ εἰμι, ῥαββί; λέγει αὐτῷ, 
 Σὺ εἶπας. 
 a \ “ 
 "δ᾽ Εσθιόντων δὲ αὐτῶν λαβὼν ὁ ᾿Ιησοῦς ἄρτον καὶ 
 ’ / ” \ \ a a sf ΙΑ 
 εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν, Λά- 
 ἢ ε af 9 ᾿ nf 27 \ \ 
 Bete hayete τοῦτό ἐστιν TO σῶμά pov. καὶ λαβὼν 
 ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων, LieTe 
 ’ lal lal lal 
 ἐξ αὐτοῦ πάντες" “τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς 
 καινῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς 
 wv ς a 29 , \ Ce εν \ / ae lee! 
 ἄφεσιν ἁμαρτιῶν. ™ λέγω δὲ ὑμῖν, ov μὴ πίω ἀπ᾽ ἄρτι 
 ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας 
 3 if ad 3 \ 4 θ᾽ ς A \ 3 Ὁ Ι 
 ἐκείνης ὅταν αὐτὸ πίνω μεθ᾽ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ 
 lal / A 
 τοῦ πατρὸς μους ™ Kal ὑμνήσαντες ἐξῆλθον εἰς τὸ ὄρος 
 τῶν ἐλαιῶν. 
 ͵ 3 lal A an 
 Ὁ Tote λέγει αὐτοῖς ὁ ᾿Ιησοῦς, Ἰ]άντες ὑμεῖς cxavda- 
 λισθήσεσθε ἐν ἐμοὶ ἐν τῇ νυκτὶ ταύτῃ. γέγραπται γάρ, 
 / 4 , A \ Ls 
 ΠΠατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρό- 
 ‘al a “4 
 Bata τῆς ποίμνης. “ἢ μετὰ δὲ τὸ ἐγερθῆναί με προάξω 
 ς cal 
 ὑμᾶς εἰς τὴν Ταλιλαίαν. ™ ἀποκριθεὶς δὲ ὁ ἹΠέτρος 
 bd > [4] > td 7 3 / > ‘ 
 εἶπεν αὐτῷ, Ki πάντες σκανδαλισθήσονται ἐν σοί, ἐγὼ 
 » fa) 
 οὐδέποτε σκανδαλισθήσομαι. “ἔφη αὐτῷ ὁ ᾿Ἰησοῦς, 
 > \ , dé 3 ’ A \ 3 , 
 Apnv λέγω σοι ὅτι ἐν ταύτῃ τῇ νυκτὶ πρὶν ἀλέκτορα 
 A A ᾽ ͵ 88 72 5.1 wit , 
 φωνῆσαι τρὶς ἀπαρνήσῃ με. reyes αὐτῷ ὁ ἸΠέτρος, 
 Κ Ἃ δέ \ A Fas? a > / > , 
 ἂν δέῃ με σὺν σοὶ ἀποθανεῖν, οὐ μή σε ἀπαρνήσο- 
 μαι. ὁμοίως καὶ πάντες οἱ μαθηταὶ εἶπον. 
 567} , Υ > 3: in £29 a ? 
 oTe ἔρχεται μετ᾽ αὐτῶν ὁ ᾿Ιησοῦς εἰς χωρίον 
 / a al 
 λεγόμενον Τεθσημανεί, καὶ λέγει τοῖς μαθηταῖς, Ka- 
 θί. 3 rw, if Φ 9 θ \ > a / 37 ι 
 ἰσατε αὐτοῦ ἕως οὗ ἀπελθὼν ἐκεῖ προσεύξωμαι. ™ καὶ 
 \ \ 
 παραλαβὼν tov Πέτρον καὶ τοὺς δύο υἱοὺς Ζεβεδαίου 
 v a a a 
 ἤρξατο λυπεῖσθαι καὶ ἀδημονεῖν. ™ τότε λέγει αὐτοῖς, 
 
XXVI. 51 KATA MAOOAION 69 
 
 
 
 t 7 > « id 
 Ilepituros ἐστιν ἡ ψυχή μου ἕως Oavatov' μείνατε 
 Ka \ a A 
 ὧδε καὶ γρηγορεῖτε pet ἐμοῦ. “Kai προσελθὼν μι- 
 Ν » a 
 Kpov ἔπεσεν ἐπὶ πρόσωπον αὐτοῦ προσευχόμενος καὶ 
 / 
 λέγων, Ilatep pov, εἰ δυνατόν ἐστιν, παρελθάτω ἀπ᾽ 
 3 nm lal 
 ἐμοῦ τὸ ποτήριον τοῦτο" πλὴν οὐχ ὡς ἐγὼ θέλω GAN 
 ε ͵ 40 "» 
 ὡς σύ. “Kal ἔρχεται πρὸς τοὺς μαθητὰς καὶ εὑρίσκει 
 > \ / A δ 
 αὐτοὺς καθεύδοντας, καὶ λέγει τῷ Πέτρῳ, Οὕτως οὐκ 
 > , / δ a A a 
 ἰσχύσατε μίαν ὥραν γρηγορῆσαι μετ᾽ ἐμοῦ; * γρηγορεῖτε 
 / “ 
 καὶ προσεύχεσθε ἵνα μὴ εἰσέλθητε εἰς πειρασμόν. τὸ 
 \ A 4θ ς δὲ \ ᾽ ͵ 42 / 9 
 μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. “ πάλιν ἐκ 
 ὃ Ff. > θ \ / / / » ᾽ 
 εὐτέρου ἀπελθὼν προσηύξατο λέγων, Ἰ]άτερ μου, εἰ οὐ 
 δύναται τοῦτο παρελθεῖν ἐὰν μὴ αὐτὸ πίω, γενηθήτω τὸ 
 θέλημά σου. “καὶ ἐλθὼν πάλιν εὗρεν αὐτοὺς καθεύδον- 
 lal >! 
 Tas’ ἦσαν yap αὐτῶν οἱ ὀφθαλμοὶ βεβαρημένοι. “ Kat 
 > \ 5 Ἁ / > \ / > / 
 ἀφεὶς αὐτοὺς πάλιν ἀπελθὼν προσηύξατο ἐκ τρίτου, 
 τὸν αὐτὸν λόγον εἰπών. “τότε ἔρχεται πρὸς τοὺς 
 a \ 
 μαθητὰς καὶ λέγει αὐτοῖς, Καθεύδετε τὸ λουπὸν καὶ 
 > / Sov ἢ Cues Rye a! ” ἀνθρώ 
 ἀναπαύεσθε. ἰδοὺ ἤγγικεν ἡ ὥρα καὶ ὁ υἱὸς τοῦ avOpe- 
 Lal ¢ 4 > / 
 που παραδίδοται εἰς χεῖρας ἁμαρτωλῶν. “ ἐγείρεσθε, 
 « / 
 ἄγωμεν" ἰδοὺ ἤγγικεν ὁ παραδιδούς με. 
 a a - a 
 “Kat ἔτι αὐτοῦ λαλοῦντος, ἰδοὺ *lovdas εἷς τῶν 
 3 a ἊΝ \ 
 δώδεκα ἦλθεν, Kal μετ᾽ αὐτοῦ ὄχλος πολὺς μετὰ μα- 
 χαιρῶν καὶ ξύλων ἀπὸ τῶν ἀρχιερέων καὶ πρεσβυτέ- 
 aA A 4g ¢ ἊΣ 5 ὃ \ ee Pa ieee 
 ρων τοῦ Aaov. 0 ὃὲ TAPAOLOOUS αὐτον EOWKEV αὑτοῖς 
 al / «δ x f > Ud > = , 
 σημεῖον λέγων, Ov av φιλήσω, αὐτὸς ἐστιν᾽ κρατήσατε 
 3 , 49 \ > U \ A > a 3 
 αὐτόν. καὶ εὐθέως προσελθὼν τῷ ᾿Ιησοῦ εἶπεν, 
 A / ς ee fal 
 Χαῖρε ῥαββί, καὶ κατεφίλησεν αὐτόν. ”o δὲ ᾿Ιησοῦς 
 3 δ ἀν. ὃ a 242 A ; ͵ θό 
 εἶπεν αὐτῷ, “Ἑταῖρε, ἐφ’ ὃ πάρει; τότε προσελθόντες 
 A a Ἀ , 
 ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν ᾿Ιησοῦν καὶ ἐκράτησαν 
 “ἢ 51 a a eee a Rees ae , \ 
 αὐτόν. καὶ ἰδοὺ εἷς τῶν μετὰ ᾿Ιησοῦ ἐκτείνας τὴν 
 “ὶ : > A \ U \ 
 χεῖρα ἀπέσπασεν THY μάχαιραν αὐτοῦ, καὶ πατάξας τὸν 
 
70 EYATTEAION XXXVI. 51 
 
 A a : > ee Fee ς᾽; 
 δοῦλον τοῦ ἀρχιερέως ἀφεῖλεν αὐτοῦ τὸ ὠτίον. © τότε 
 , -) ae ις oy a > he , U \ y , , 
 λέγει αὐτῷ ὁ ᾿Ιησοῦς, ᾿Απόστρεψόν τὴν μάχαιράν σου 
 >] n / \ e 7 / 
 εἰς TOV τόπον αὐτῆς πάντες yap οἱ λαβόντες μάχαιραν 
 lol wv A f μὰ , 
 ἐν μαχαίρῃ ἀπολοῦνται. ““ἢ δοκεῖς OTe οὐ δύναμαι 
 : ὃ 
 παρακαλέσαι τὸν πατέρα μου, καὶ παραστήσει μοι 
 fal > 7 τιν 
 ἄρτι πλείω δώδεκα λεγεῶνας ἀγγέλων; “πῶς οὖν πλη- 
 a ς , ὦ a 5 a , θ «1 tb ee 
 ρωθῶσιν ai γραφαί, ὅτι οὕτως δεῖ γενέσθαι; * ἐν ἐκείνῃ 
 an A = ἐπ Ἢ] lo) a ” . Ὥ AD ah ἊΝ, 
 τῇ ὥρᾳ εἶπεν ὁ Inaous τοῖς ὄχλοις, Lis ἐπὶ λῃστὴν 
 ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συλλαβεῖν με’ 
 ᾽ « 7] » “Ὁ e a“ > θ / ὃ ὃ / 7 > 
 καθ᾽ ἡμέραν ἐν τῷ ἱερῷ ἐκαθεζόμην διδάσκων, Kal οὐκ 
 9 ͵7 , 56 A δὲ ef / / 
 ἐκρατήσατέ pe. “ὁ τοῦτο δὲ ὅλον γέγονεν iva πληρω- 
 A an an , e 
 θῶσιν αἱ γραφαὶ τῶν προφητῶν. τότε οἱ μαθηταὶ 
 πάντες ἀφέντες αὐτὸν ἔφυγον. 
 57 Οἱ δὲ / \ a a > t \ 
 ἱ δὲ κρατήσαντες τὸν ᾿Ιησοῦν ἀπήγαγον πρὸς 
 “ lal e 
 Καϊάφαν τὸν ἀρχιερέα, ὅπου οἱ γραμματεῖς Kal οἱ 
 πρεσβύτεροι συνήχθησαν. “δ ὁ δὲ Πέτρος ἠκολούθει 
 5 n 2 AN / “ nm > aA A > , A 
 αὐτῷ ἀπὸ μακρόθεν ἕως τῆς αὐλῆς τοῦ ἀρχιερέως, Kal 
 ᾽ \ 4 2 0. a fal € a Po a \ 
 εἰσελθὼν ἔσω ἐκάθητο μετὰ τῶν ὑπηρετῶν ἰδεῖν TO 
 a Ἂν, 
 τέλος. “ἢ Οἱ δὲ ἀρχιερεῖς καὶ τὸ συνέδριον ὅλον ἐζήτουν 
 \ “ A 
 ψευδομαρτυρίαν κατὰ τοῦ ᾿Ἰησοῦ, ὅπως αὐτὸν θανατώ- 
 \ > ka A 
 σουσιν, “Kal οὐχ εὗρον πολλῶν προσελθόντων Ψευδο- 
 , Ἵ Χ oe e 
 μαρτύρων. ὕστερον δὲ προσελθόντες δύο ™ εἶπον, Οὗτος 
 7 “ a a \ 
 ἔφη, Δύναμαν, καταλῦσαι τὸν ναὸν τοῦ θεοῦ καὶ διὰ 
 τριῶν ἡμερῶν αὐτὸν οἰκοδομῆσαι. “Kal ἀναστὰς ὁ 
 > \ > >’ Lal O Ἰδὲ > ! . ’ὔ Φ ͵ὔ 
 ἀρχιερεὺς εἶπεν αὐτῷ, Οὐδὲν ἀποκρίνῃ; τί οὗτοί σου 
 καταμαρτυροῦσιν; “Ὁ δὲ Ἰησοῦς ἐσιώπα. καὶ ἀπο- 
 θ \ id > \ 3 2 n Ἢ fi \ lal 
 κριθεὶς ὁ ἀρχιερεὺς εἶπεν αὐτῷ, ᾿Ιξορκίζω σε κατὰ τοῦ 
 θ fal fal a “ Cee 7 > \ ὌΝ ἐΣ Ν ς 
 εοῦ τοῦ ζῶντος, ἵνα ἡμῖν εἴπῃς εἰ σὺ εἶ ὁ Χριστὸς ὁ 
 eA a “ “Ὁ “ 
 υἱὸς τοῦ θεοῦ. “᾿Δλέγει αὐτῷ ὁ ᾿Ιησοῦς, Σὺ εἶπας" 
 x 4 we Gs) 2 a 
 πλὴν λέγω ὑμῖν, ἀπ᾿ ἄρτι ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώ- 
 na fal 
 που καθήμενον ἐκ δεξιῶν τῆς δυνάμεως Kal ἐρχόμενον 
 
MNVIIOG KATA MAOOAION 71 
 
 
 
 2 \ An A A > a 65 _? ἐξ, 5 \ 
 ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ. τότε ὃ ἀρχιερεὺς 
 
 7 fa! 
 διέρρηξεν τὰ ἱμάτια αὐτοῦ λέγων, ᾿ΕΠΒβλασφήμησεν᾽ τί 
 Yj / 4 / A δ 
 ἔτι χρείαν ἔχομεν μαρτύρων; ἴδε νῦν ἠκούσατε τὴν 
 
 fi a A 
 βλασφημίαν. “ τί ὑμῖν δοκεῖ; οἱ δὲ ἀποκριθέντες 
 "- "BR θ 4 > / a We 53 ’ > \ 
 εἶπον, "Evoyos θανάτου ἐστίν. OTE ἐνέπτυσαν εἰς TO 
 al 
 πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν, οἱ δὲ ἐράπισαν 
 
 / / A 
 δ λέγοντες, Προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ 
 παίσας σε; 
 
 “Ὁ δὲ Πέτρος ἐκάθητο ἔξω ἐν τῇ αὐλῇ" καὶ προσ- 
 ἦλθεν αὐτῷ μία παιδίσκη λέγουσα, Kal σὺ ἦσθα 
 μετὰ ᾿Ιησοῦ τοῦ Ταλιλαίουι “6 δὲ ἠρνήσατο ἔμ- 
 προσθεν πάντων λέγων, Οὐκ οἶδα τί λέγεις. ™ ἐξ- 
 
 / ’ b \ A 
 ελθόντα δὲ αὐτὸν εἰς τὸν πυλῶνα, εἶδεν αὐτὸν ἄλλη καὶ 
 
 Ie a 2 A & be \ Ε] »“»Ἅ A 
 λέγει τοῖς ἐκεῖ, Οὗτος ἦν peta “Incod τοῦ Ναζω- 
 
 ῃ 72 \ , ᾽ / νι ὦ “ ᾽ 
 ραίου. καὶ πάλιν ἠρνήσατο μετὰ Ὅρκου ὅτι Οὐκ 
 Τὸ Ν " θ 73 Xx Ν δὲ / e 
 οἶδα τὸν ἄνθρωπον. ™ μετὰ μικρὸν δὲ προσελθόντες ot 
 e al iy a / > tal \ \ 2 ᾽ A Φ 
 ἑστῶτες εἶπον τῷ Πέτρῳ, ᾿Αληθῶς καὶ σὺ ἐξ αὐτῶν εἶ: 
 καὶ γὰρ ἡ λαλιά σου δῆλόν σε ποιεῖ. “ ToTE ἤρξατο 
 
 / \ 2 / ef 3 Φ \ wv 
 καταθεματίζειν καὶ ὀμνύειν ὅτι Οὐκ οἶδα τὸν ἄνθρω- 
 
 4 \ yr 5. 2 Sight 75 eS: ’ 
 Tov’ Kat εὐθέως ἀλέκτωρ ἐφώνησεν. “Kail ἐμνήσθη 
 δ 7, a ew > A > , [᾿ς \ 
 ὁ Ilétpos τοῦ ῥήματος ᾿Ιησοῦ εἰρηκότος ore IIpiv 
 an ἢ A \ ? l 4 Non 3 va 
 ἀλέκτορα φωνῆσαι τρὶς ἀπαρνήσῃ pe καὶ ἐξελθὼν ἔξω 
 ἔκλαυσεν πικρῶς. 
 
 of, , 
 
 27 *TIpwias δὲ γενομένης συμβούλιον ἔλαβον πάν- 
 τες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ λαοῦ κατὰ 
 
 A a 7 A 
 τοῦ ᾿Ιησοῦ, ὥστε θανατῶσαι αὐτόν. * καὶ δήσαντες αὐτὸν 
 
 , na ¢ / 
 ἀπήγαγον καὶ παρέδωκαν Πιλάτῳ τῷ ἡγεμόνι. 
 7 
 
 δ Πότε ἰδὼν ᾿Ιούδας ὁ παραδιδοὺς αὐτὸν ὅτι κατε- 
 
 / \ ” \ ’ 3 , 
 κρίθη, μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια 
 
 - 2 n 7 7 
 τοῖς ἀρχιερεῦσιν Kal πρεσβυτέροις “λέγων, Ἥμαρτον 
 
 ὃ \ 2 100 e δὲ 3 re \ ς epee 
 παραδοὺς αἷμα ἀθῷον. οἱ δὲ εἶπον, Ti πρὸς ἡμᾶς. 
 
72 EYATTEAION XXVIT. 4 
 
 ἈΝ 
 σὺ ὄψη. ὅ καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώ- 
 \ ’ \ ’ ͵ 6 « δὲ 3 a ’ 
 pnoev, καὶ ἀπελθὼν ἀπήγξατο. 5 οἱ δὲ ἀρχιερεῖς λαβόν- 
 Ὁ) , s > ” a πον ἃ > \ 
 τες τὰ ἀργύρια εἶπαν, Οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν 
 a 5 \ Ν “ , > τ , Ν 
 κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν. ἦ συμβούλιον δὲ 
 A , nm 
 λαβόντες ἠγόρασαν ἐξ αὐτῶν τὸν ἀγρὸν τοῦ κεραμέως 
 >’ x a / 8 4 > ͵ 3 3 \ > a 
 εἰς ταφὴν τοῖς ξένοις. * διὸ ἐκλήθη ὁ ἀγρὸς ἐκεῖνος 
 Ψ A “4 “ Ὁ ͵ 9 / 3 , A 
 ἀγρὸς αἵματος ἕως τῆς σήμερον. “τότε ἐπληρώθη TO 
 ῥηθὲν διὰ Ἱερεμίου τοῦ προφήτου λέγοντος, Καὶ ἔλαβον 
 3 \ “ ε 
 τὰ τριάκοντα ἀργύρια, τὴν τιμὴν τοῦ τετιμημένου ὃν 
 > ’ ’ a ca -) / 10 A ξδ » x . 
 ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ, Kat ἔδωκαν αὐτὰ εἰς 
 a Vi 
 τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέν μοι κύριος. 
 11¢ Ν A I 10 Υ θ la) £ f Ἢ \ 
 Ο δὲ ᾿Ιησοῦς ἐστάθη ἔμπροσθεν τοῦ ἡγεμόνος" καὶ 
 > / ? ‘ ¢ is A lA \ 3 ς A 
 ἐπηρώτησεν αὐτὸν ὁ ἡγεμὼν λέγων, Σὺ εἶ ὁ βασιλεὺς 
 A ᾽ nr 4 ᾽ \ 
 τῶν ᾿Ιουδαίων ; ὁ δὲ Incods ἔφη αὐτῷ, Σὺ λέγεις. "ἢ καὶ 
 A lal ’ \ ¢€ A aA > A 
 ἐν TO κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ τῶν 
 πρεσβυτέρων οὐδὲν ἀπεκρίνατοο “τότε λέγει αὐτῷ ὃ 
 ρ ρ ρ : τε ΕΘ. ΨΕΟῪΕ 
 A > > ͵ / 9 fal 
 Πιλᾶτος, Οὐκ ἀκούεις πόσα cov καταμαρτυροῦσιν; * καὶ 
 Ρ] 3 ’ ἣ A x XOX A cn wa / 
 οὐκ ἀπεκρίθη αὐτῷ πρὸς οὐδὲ Ev ῥῆμα, ὥστε θαυμάζειν 
 τὸν ἡγεμόνα λίαν. 
 15 Ἁ δὲ e \ Maat 4 ς ¢ A ᾽ , Ψ A 
 Kara δὲ ἑορτὴν εἰώθει ὁ ἡγεμὼν ἀπολύειν ἕνα TO 
 ε 5 
 ὄχλῳ δέσμιον ὃν ἤθελον. * εἶχον δὲ τότε δέσμιον ἐπίση- 
 / B - 17 , 3 Ἵ fal 
 μον, λεγόμενον Βαραββᾶν. συνηγμένων οὖν αὐτῶν 
 2) a a “ 
 εἶπεν αὐτοῖς ὁ Πιλᾶτος, Τίνα θέλετε ἀπολύσω ὑμῖν, 
 “- a 9 lal A / 
 Βαραββᾶν ἢ ᾿Ιησοῦν τὸν λεγόμενον Χριστόν; “ἢ ἤδει 
 ’ > 
 yap ὅτι διὰ φθόνον παρέδωκαν αὐτόν. “ὃ καθημένου δὲ 
 n a ᾽ / 
 αὐτοῦ ἐπὶ τοῦ βήματος ἀπέστειλεν πρὸς αὐτὸν ἡ γυνὴ 
 ? a / δὲ \ xX a ὃ » > / x 
 αὐτοῦ λέγουσα, Μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ 
 \ A ew, , + ᾽ 45: 20 _¢ 
 πολλὰ yap ἔπαθον σήμερον Kat ὄναρ dv αὐτόν. ™ οἱ 
 δὲ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους 
 ω ὦ δος A a Ἂς ἘΣ. a ᾽ / 
 iva αἰτήσωνται τὸν Βαραββᾶν, τὸν δὲ ᾿Ιησοῦν ἀπολέ- 
 5.1.5 \ δὲ ces \ 53 ψ (δὶ Ti 
 σωσιν. “ἀποκριθεὶς δὲ ὁ ἡγεμὼν εἶπεν αὐτοῖς, Τίνα 
 
XXVII. 35 ΚΑΤΑ MAOOAION 73 
 
 
 
 θέλετε ἀπὸ τῶν δύο ἀπολύσω ὑμῖν; οἱ δὲ εἶπαν, Tov 
 lol 22 / b a ¢ A 
 
 Βαραββᾶν. ™ λέγει αὐτοῖς ὁ Ἰ]Πελᾶτος, Ti οὖν ποιήσω 
 
 A \ / 
 
 Ἰησοῦν τὸν λεγόμενον Χριστόν; λέγουσιν πάντες, 
 / 23 ¢ \ » / A 
 
 Σταυρωθήτω. ὁ δὲ ἔφη, Τί γὰρ κακὸν ἐποί- 
 e a 7 
 
 noe; οἱ δὲ περισσῶς ἔκραζον λέγοντες, Σταυρω- 
 
 ¢ A f ? a 
 Onto. “idav δὲ ὁ Πιλᾶτος ὅτι οὐδὲν ὠφελεῖ ἀλλὰ 
 μᾶλλον θόρυβος γίνεται, λαβὼν ὕδωρ ἀπενέψατο τὰς 
 a > / a » 7 3 al > > \ 
 χεῖρας ἀπέναντι τοῦ ὄχλου λέγων, ᾿Αθῷός εἰμι ἀπὸ 
 A (/ an ὃ / / ᾿ ε a v 25 \ 
 
 τοῦ αἵματος Tov δικαίου τούτου ὑμεῖς ὄψεσθε. * Kal 
 
 3 A a «ς \ 3 Ν κ “ ἴω δεν δὺς δα A 
 
 ἀποκριθεὶς πᾶς ὁ λαὸς εἶπεν, Τὸ αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς 
 
 \ 7 ς a = 
 
 Kal ἐπὶ τὰ τέκνα ἡμῶν. “τότε ἀπέλυσεν αὐτοῖς TOV 
 a \ eee nr 
 
 Βαραββᾶν, tov δὲ ᾿Ιησοῦν φραγελλώσας παρέδωκεν ἵνα 
 
 σταυρωθῇ. 
 
 21 We ς a n ¢ ? fee 
 
 OTE οἱ στρατιῶται τοῦ ἡγεμόνος παραλαβόντες 
 
 a > / . 
 
 tov ᾿Ιησοῦν εἰς TO πραιτώριον συνήγαγον ἐπ᾽ αὐτὸν ὅλην 
 τὴν σπεῖραν. ™ καὶ ἐκδύσαντες αὐτὸν χλαμύδα κοκκίνην 
 ᾽ Ὁ“ / Aa 
 
 περιέθηκαν αὐτῷ, cai πλέξαντες στέφανον ἐξ ἀκανθῶν 
 ΟῚ / > \ A a > A \ / 5 A 
 ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ Kal κάλαμον ἐν TH 
 
 e ? A \ 5 fal 
 
 δεξιᾷ αὐτοῦ, καὶ γονυπετήσαντες ἔμπροσθεν αὐτοῦ 
 
 3 ᾽ a / a 
 
 ἐνέπαιξαν αὐτῷ λέγοντες, Χαῖρε ὁ βασιλεὺς τῶν Ἴου- 
 7 
 
 δαίων, Ἢ καὶ ἐμπτύσαντες εἰς αὐτὸν ἔλαβον τὸν κάλα- 
 > \ A 
 
 μον καὶ ἔτυπτον εἰς THY κεφαλὴν αὐτοῦ. 
 
 81 \ [2 δ ν > rn 9.7 + Laas \ 
 Kai ore ἐνέπαιξαν αὐτῷ, ἐξέδυσαν αὐτὸν τὴν 
 ͵ ‘ > am 4 3 x \ e / ’ A \ 
 
 χλαμύδα καὶ ἐνέδυσαν αὐτὸν τὰ ἱμάτια αὐτοῦ, καὶ 
 > / + ἢ > \ an 32 Ἢ / δὲ 
 ἀπήγαγον αὐτὸν εἰς τὸ σταυρῶσαι. ξερχόμενοι δὲ 
 εὗρον ἄνθρωπον Κυρηναῖον, ὀνόματι Σίμωνα" τοῦτον 
 7 a 
 ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. 
 if 
 88 Kal ἐλθόντες εἰς τόπον λεγόμενον Γολγοθᾶ, 6 ἐστιν 
 a 2 
 κρανίου τόπος λεγόμενος, “ ἔδωκαν αὐτῷ πιεῖν οἶνον 
 / 
 μετὰ χολῆς μεμιγμένον" καὶ γευσάμενος οὐκ ἠθέλησεν 
 
 a Ν 8 I 
 
 πιεῖν. σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια 
 
74 EYATTEAION XXVII. 35 
 
 
 
 > A id a 26 \ θ Ἶ x £ ah 
 αὐτοῦ βαλόντες κλῆρον, * Kat καθήμενοι ἐτήρουν αὐτὸν 
 > A 27 Ν » / » / a fal > r a» 
 ἐκεῖ. καὶ ἐπέθηκαν ἐπάνω τῆς κεφαλῆς αὐτοῦ τὴν 
 > 7 » lal , s , 5» ᾽ wn ς 
 αἰτίαν αὐτοῦ γεγραμμένην, Οὗτός ἐστιν ᾿Ιησοῦς ὃ βασι- 
 “ Lal ’ nw / 
 λεὺς τῶν ᾿Ιουδαίων. *Téte σταυροῦνται σὺν αὐτῷ δύο 
 λῃσταί, εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων 
 ῃσταί, εἷς μων. 
 ͵ Ψ 4 
 ° Oi δὲ παραπορευόμενοι ἐβλασφήμουν αὐτόν, κι- 
 aA “ Ά, lh ¢ 
 νοῦντες Tas κεφαλὰς αὐτῶν “ καὶ λέγοντες, Ὃ κατα- 
 λύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν, σῶσον 
 “. lal A ta - 5 \ A nw 
 σεαυτόν, εἰ υἱὸς εἶ TOD θεοῦ, κατάβηθι ἀπὸ τοῦ σταυροῦ. 
 “ ὁμοίως καὶ οἱ ἀρχιερεῖς ἐμπαίζοντες μετὰ τῶν γραμμα- 
 τέων καὶ πρεσβυτέρων ἔλεγον, “᾿Αλλους ἔσωσεν, ἑαυ- 
 \ ᾽ t A 3 Nei uks , 2 
 τὸν ov δύναται σῶσαι βασιλεὺς ᾿Ισραήλ ἐστιν, KaTa- 
 a ’ A A \ ’ ’ a 
 Bato νῦν ἀπὸ τοῦ σταυροῦ Kal πιστεύσομεν ἐπ᾽ αὐτόν 
 43.7 DasaN \ r ς , a > t iy fat 
 πέποιθεν ἐπὶ τὸν θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν 
 3 x [7 A >] \ ee 44 A > » \ \ ς \ 
 εἶπεν yap ὅτι θεοῦ εἰμὶ υἱός. τὸ δ᾽ αὐτὸ καὶ οἱ λῃσταὶ 
 Ψ - 7 / 
 οἱ συνσταυρωθέντες σὺν αὐτῷ ὠνείδιζον αὐτόν. 
 45» \ ὡς 4 ef Ι Surat ery a \ 
 Amro δὲ ἕκτης ὥρας σκότος ἐγένετο ἐπὶ πᾶσαν τὴν 
 a τὸ e ae A 46 \ \ \ (a 4 [4 5 
 γῆν ἕως ὥρας ἐνάτης. “περὶ δὲ τὴν ἐνάτην ὥραν ἀνε- 
 βόησεν ὁ “Incots φωνῇ μεγάλῃ λέγων, “HAL ἠλὲ 
 λεμὰ σαβαχθανεί; τοῦτ᾽ ἔστιν θεέ μου θεέ μου, ἱνατί 
 με ἐγκατέλιπες ; “ τινὲς δὲ τῶν ἐκεῖ ἑστηκότων ἀκού- 
 7 A Ka 
 σαντες ἔλεγον ὅτι “Ἡλίαν φωνεῖ οὗτος. “Kai εὐθέως 
 \ e » Sout \ \ r , 
 δραμὼν εἷς ἐξ αὐτῶν καὶ λαβὼν σπόγγον πλήσας τε 
 ͵ ͵ 
 ὄξους καὶ περιθεὶς καλάμῳ ἐπότιζεν αὐτόν. “ οἱ δὲ 
 , > 7 
 λοιποὶ ἔλεγον, "Ades ἴδωμεν εἰ ἔρχεται “Hrlas σώσων 
 αὐτόν. 
 °"O δὲ Ἰησοῦς πάλιν κράξας φωνῇ μεγάλῃ ἀφῆκεν 
 τὸ πνεῦμα. 
 5] Κ \ ὃ \ \ / -“ an 9 / ’ ι 
 Καὶ ἰδοὺ τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη ἀπὸ 
 vv « “ » ΄ \ δ n 3 U A ς 
 ἄνωθεν ἕως κάτω εἰς δύο, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ 
 πέτραι ἐσχίσθησαν, Kai τὰ μνημεῖα ἀνεώχθησαν καὶ 
 
XXVII.66 KATA MAOOAION γε 
 
 
 
 / a «ς 
 πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθησαν" 
 58 NG ὦ θό + a ; \ \ ” 
 καὶ ἐξελθόντες ἐκ τῶν μνημείων μετὰ THY ἔγερσιν 
 Sins εν SLA ᾽ \ ΕἾ, ὦ , \ 9 ͵ 
 αὐτοῦ εἰσῆλθον εἰς τὴν ἁγίαν πόλιν καὶ ἐνεφανίσθη- 
 a 54 ¢ \ ¢ , \ ς ᾽ Sen 
 σαν πολλοῖς. “oO δὲ ἑκατόνταρχος καὶ οἱ μετ᾽ αὐτοῦ 
 a) Ν a ‘ 
 τηροῦντες τὸν ᾿Ιησοῦν ἰδόντες τὸν σεισμὸν καὶ τὰ 
 / ! , A A 
 γινόμενα ἐφοβήθησαν σφόδρα, λέγοντες, ᾿Αληθῶς θεοῦ 
 e 57 r »“ 
 υἱὸς ἦν οὗτος. ~’Hoav δὲ ἐκεῖ γυναῖκες πολλαὶ ἀπὸ 
 / n Φ“ > / A 2 A 
 μακρόθεν θεωροῦσαι, αἵτινες ἠκολούθησαν τῷ ᾿Ἰησοῦ 
 > Ν A A A 
 ἀπὸ τῆς Ταλιλαίας διακονοῦσαι αὐτῷ ὃ ἐν αἷς ἦν 
 ,ὔ « fa 
 Μαρία ἡ Μαγδαληνή, καὶ Μαρία ἡ τοῦ ᾿Ιακώβου καὶ 
 > \ ΄ \ 8 ᾿ na ca / 
 Ιωσὴφ μήτηρ, Kai ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου. 
 57? ! , , 
 Γ᾿ Οψίας δὲ γενομένης ἦλθεν ἄνθρωπος πλούσιος 
 2 SNe 3 , vw ? , aA \ wok > 
 aro ᾿Αριμαθαίας, τοὔνομα ᾿Ιωσήφ, ὃς καὶ αὐτὸς ἐμαθη- 
 ἢ nan? Ave ΛΒ. Ὁ \ a , ἂν ἈΑ 
 τεύθη τῷ ᾿Ιησοῦ οὗτος προσελθὼν τῷ ΠΙιλάτω ἡτή- 
 \ “Ὁ χει fa) ? ς a 5 , 
 σατο τὸ σῶμα τοῦ ᾿Ιησοῦ. τότε 6 ἸΠιλᾶτος ἐκέλευσεν 
 A A 3 
 ἀποδοθῆναι. “Kat λαβὼν τὸ σῶμα ὁ ᾿Ιωσὴφ ἐνετύ- 
 Ὁ a 
 λιξεν αὐτὸ σινδόνι καθαρᾷ, “ καὶ ἔθηκεν αὐτὸ ἐν τῷ 
 A na «ὃ , “Ὁ 
 καινῷ αὐτοῦ μνημείῳ ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ, καὶ 
 aA / n / > A 
 προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου ἀπῆλ- 
 θεν. “gv δὲ ἐκεὶ Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη 
 3 , nm 
 Μαρία, καθήμεναι ἀπέναντι τοῦ τάφου. 
 62ma Ἂν 55 “ : \ \ \ , 
 Τῇ δὲ ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν, 
 συνήχθησαν οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι πρὸς 11ι- 
 ἊΣ 63 VE Ky > , θ “ taxes ς 
 τον ἔγοντες, Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ 
 Ul 3 » A \ A c / 5 / 
 πλάνος εἴπεν ἔτι ζῶν, Meta τρεῖς ἡμέρας ἐγείρομαι. 
 A 4 id A 
 δ: κέλευσον οὖν ἀσφαλισθῆναι Tov τάφον ἕως τῆς τρίτης 
 «ς / / 5 / e \ ᾽ fal , 
 ἡμέρας, μήποτε ἐλθόντες οἱ μαθηταὶ αὐτοῦ κλέψωσιν 
 A A » , 5 K ral A 
 αὐτὸν καὶ εἴπωσιν τῷ λαῷ, ᾿Ηγέρθη ἀπὸ τῶν νεκρῶν, 
 / / A / 
 Kal ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης. “ ἔφη 
 > a ¢ A ” ! Ἢ ε £ | 
 αὐτοῖς ὁ Πιλᾶτος, "Eyere Kovotwdiav’ ὑπάγετε ἀσφα- 
 2 
 λίσασθε ὡς οἴδατε. “ot δὲ πορευθέντες ἡσφαλίσαντο 
 
76 EYATTEAION XXVITI. 66 
 
 \ / / Ά, ν A A 
 τὸν τάφον, σφραγίσαντες Tov λίθον μετὰ τῆς κουστω- 
 δίας. 
 
 28 Owe δὲ σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν 
 σαββάτων, ἦλθεν Μαρία ἡ Μαγδαληνὴ καὶ ἡ ἄλλη Μα- 
 pia θεωρῆσαι τὸν τάφον. ὅ καὶ ἰδοὺ σεισμὸς ἐγένετο 
 
 , \ rn 
 μέγας: ἄγγελος yap κυρίου καταβὰς ἐξ οὐρανοῦ καὶ 
 \ 3 , A / \ ’ / 5] , 
 προσελθὼν ἀπεκύλισεν τὸν λίθον καὶ ἐκάθητο ἐπάνω 
 93 A ἃ Ἣν \ ς N77 5 r ς ᾿] / \ ἂν, 
 αὐτοῦ. ὃ ἦν δὲ ἡ εἰδέα αὐτοῦ ὡς ἀστραπή, καὶ τὸ ἔνδυμα 
 b ] a A ¢€ ! 4 5 A \ a f » A 3 7 
 αὐτοῦ λευκὸν ὡς χιών. “ ἀπὸ δὲ τοῦ φόβου αὐτοῦ ἐσεί- 
 σθησαν οἱ τηροῦντες καὶ ἐγενήθησαν ὡς νεκροί. ὅ ἀπο- 
 κριθεὶς δὲ ὁ ἄγγελος εἶπεν ταῖς γυναιξίν, Μὴ φοβεῖσθε 
 
 a 3 \ 7 A A 
 ὑμεῖς" οἶδα yap ὅτι ᾿Ιησοῦν τὸν ἐσταυρωμένον ζητεῖτε. 
 6 bd δ 7” ° CZ / \ 3 5 a x 
 
 οὐκ ἔστιν ode ἠγέρθη yap, καθὼς εἶπεν δεῦτε ἴδετε 
 / f a 
 τὸν τόπον ὅπου ἔκειτο. ἦ καὶ ταχὺ πορευθεῖσαι εἴπατε 
 a nr ’ A lA / n an 
 τοῖς μαθηταῖς αὐτοῦ ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν, 
 \ 3 \ , ε A ᾽ \ / 3 A 2 A 
 καὶ ἰδοὺ προάγει ὑμᾶς eis τὴν Τ᾿ αλιλαίαν, ἐκεῖ αὐτὸν 
 γ} 35. ὧν 8 ἌΝ 8 \. ΤΩΣ A Ke uate aN 
 ὄψεσθε. ἰδοὺ εἶπον ὑμῖν. * καὶ ἀπελθοῦσαι ταχὺ ἀπὸ 
 A U \ cal 
 τοῦ μνημείου μετὰ φόβου Kal χαρᾶς μεγάλης ἔδραμον 
 n -“ “ 5 an 
 ἀπαγγεῖλαι τοῖς μαθηταῖς αὐτοῦ. 
 a 3 A 
 9 Kat ἰδοὺ ὁ ᾿Ιησοῦς ὑπήντησεν αὐταῖς λέγων, Xai- 
 ς ἈΝ Ὁ Σ / ’ A \ , 
 ρετε. αἱ δὲ προσελθοῦσαι ἐκράτησαν αὐτοῦ τοὺς πόδας 
 3 , Cal an 
 καὶ προσεκύνησαν αὐτῷ. ™ τότε λέγει αὐταῖς ὁ Ἰησοῦς, 
 Μὴ φοβεῖσθε: ὑπάγετε ἀπαγγείλατε τοῖς ἀδελφοῖς μου 
 / ,’ rn 
 iva ἀπέλθωσιν εἰς τὴν Γαλιλαίαν, κἀκεῖ με ὄψονται. 
 11 TL / δὲ ΞΟ ἰὃ \ \ a 
 ορευομένων δὲ αὐτῶν, ἰδοὺ τινὲς τῆς κουστω- 
 , / ᾽ \ / > U cal >’ 
 δίας ἐλθόντες εἰς THY πόλιν ἀπήγγείλαν τοῖς apyte- 
 \ 
 ρεῦσιν ἅπαντα Ta γενόμενα. ™ καὶ συναχθέντες μετὰ 
 - , , Ma , ΕῚ a, 
 τῶν πρεσβυτέρων συμβούλιόν τε λαβόντες ἀργύρια 
 ς \ 45 a / 13 id Ki “ 
 ἱκανὰ ἔδωκαν τοῖς στρατιώταις, ᾿ λέγοντες, Kimrate ὅτι 
 Οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν 
 
 a \ 3 a a 
 
 ἡμῶν κοιμωμένων. “Kal ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ 
 
XXVIII. 20 KATA MAQOAION 77 
 
 A ’ ς “ > / 
 ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν. 
 15 © Q\ r Nes? , ᾽ , ς 25 ὃ ͵ 2 
 οἱ δὲ λαβόντες τὰ ἀργύρια ἐποίησαν ws ἐδιδάχθησαν 
 \ / ς f ἫΝ Vine A f , an 
 καὶ διεφημίσθη ὁ λόγος οὗτος Tapa ᾿Ιουδαίοις μέχρι τῆς 
 σήμερον. 
 16 Οἱ δὲ ἕνδεκα μαθηταὶ ἐπορεύθησαν εἰς τὴν Τ᾽ αλι- 
 ͵ > \ oo» re ee San) eS A 17 \ 
 λαίαν, εἰς TO ὄρος οὗ ἐτάξατο αὐτοῖς ὁ Ἰησοῦς, “ Kat 
 Ne 
 ἰδόντες αὐτὸν προσεκύνησαν, οἱ δὲ ἐδίστασαν. 
 * Καὶ προσελθὼν ὃ ᾿Ιησοῦς ἐλάλησεν αὐτοῖς λέγων, 
 ἜἜδόθ A ἐξ / 2 ᾽ A x TN a 
 ἢ pot πᾶσα ἐξουσία ἐν οὐρανῷ καὶ ἐπὶ γῆς. 
 19 , , , ἈΝ / 
 πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτί- 
 r La! ς Ὁ 
 ζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ 
 A 2 \ a 
 Kal τοῦ ἁγίου πνεύματος, “ διδάσκοντες αὐτοὺς τηρεῖν 
 , “ > U Εἰ φῶ \ ὃ ἐν oe θ᾽ ς a 
 πάντα ὅσα ἐνετειλάμην ὑμῖν. καὶ ἰδοὺ ἐγὼ μεθ᾽ υμῶν 
 A f a 5. 
 εἰμὶ πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος. 
 

 
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. 
 
 κατὰ Μαθθαῖον is adopted in preference to κατὰ Mar@aiov 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. ἐγέννησεν. In accordance with all the uncial MSS. the final ν 
 (called ἐφελκυστικόν or ‘ attached’) is added in the best critical editions 
 before vowels and consonants alike. To this rule Tischendorf admits 
 a few exceptions, as δυσί (ch. vi. 24), βαστάσασι (ch, xx. 12). It is 
 probable that “ν᾽ ἐφελκυστικόν 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) ᾿Ιησοῦ, 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 τοῦ Χριστοῦ and sustained it 
 on special grounds; but also because the collocation ὁ Ἰησοῦς Χριστὸς 
 is hardly defensible from the position of the adjective χριστός, ‘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 τοῦ δὲ Χριστοῦ ἡ γένεσις, ‘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 μνηστευθείσης the received text has yap—the usual par- 
 ticle for beginning 8 narrative in explanation of a statement: cp. 
 
 τοιοῦτον ἦν TO πρᾶγμ᾽, ὅπως yap ἤλθομεν K.T.r. 
 ree . 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, 
 
80 ST MATTHEW. [I. 22— 
 
 22. κυρίου not τοῦ κυρίου. Κύριος, in the sense of Jehovah—the 
 triune God—is almost invariably without the article, 
 
 25. υἱὸν (δὲ B) for τὸν υἱὸν αὐτῆς τὸν πρωτότοκον. The reading of 
 the textus receptus is probably due to Luke ii. 7, where πρωτότοκον 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, 
 
 Εὐαγγέλιον, like χριστός (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 εὐαγγέλιον δέ μοι 
 ἔστω | αὐτίκ᾽ ἐπεί κεν κεῖνος ἰὼν τὰ ἃ δώμαθ᾽ ἵκηται: and again in the 
 Same passage 1. 166. In Aristoph. Eq. 656 εὐαγγέλια θύειν is ‘to 
 sacrifice for good news,’ Eq. 647 εὐαγγέλια στεφανοῦν, ‘to crown for 
 good news.’ In later Greek εὐαγγέλιον 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: ep. ‘Primum ut opinor εὐαγγέλια. Valerius abso- 
 lutus est,’ Cic. ad Att. 1. 3. In its N.T. use εὐαγγέλιον is closely 
 allied to the thought 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, εὐαγγέλιον 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 εὐαγγέλιον. The Continental languages have naturalised 
 the Greek word: évangile (French), evangelium (German), evangelio 
 (Italian). 
 
 κατά, ‘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. Βίβλος γενέσεως, ‘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 αὕτη ἡ βίβλος γενέσεως ἀνθρώπων. 
 
 (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. 
 
 (3) 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, St 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. τὸν Ἴσαάκ. The article is generally used with indeclinable proper 
 names for the sake of perspicuity. See Winer, p. 141. 
 
 3. Θάμαρ. 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. 
 
 δ. Σαλμὼν... Ἴεσσαί. 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. 
 Hither 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 
 Egyptian and with the internal evidence of the Israelitish history 
 itself.’ See Art. ‘Genealogy’ in Bib. Dict. for this and other points. 
 
 6. AavelS τὸν βασιλέα. A special hint of Christ the king, of 
 whom David was the type. 
 
 ἐκ τῆς τοῦ Οὐρίου. For the omission of γυναικὸς ep. ‘Hectoris 
 Andromache,’ Ain. 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. ᾿Ιωρὰμ δὲ ἐγέννησεν τὸν ᾿Οζείαν (Uzziah). The names of 
 Ahaziah, Joash and Amaziah are here omitted; see note, v. 17. 
 
 11, ᾿Ιωσείας δὲ ἐγέννησεν τὸν ᾿Ιεχονίαν (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: Ἰωσείας δὲ ἐγέννησεν τὸν ᾿Ιωακείμ' Ἰωακεὶμ δὲ ἐγέννησεν τὸν 
 Ἰεχονίαν (Jehoiachin). The insertion would make fifteen steps in 
 this portion of the genealogy and would not remove the difficulty 
 unless τοὺς ἀδελφοὺς were placed after Ἰωακείμ. 
 
 ᾿Ιεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ. No brethren of Jehoiachin are 
 mentioned, but Jehoiakim had three (1 Chr, iii. 15): a further indi- 
 cation that Ἰεχονίας in this verse = Jehoiakim. 
 
 ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. ‘At the time of the migration or 
 transportation to Babylon’ (606 B.c.). For ἐπὶ in this sense ep. éml 
 Κλαυδίου, Acts xi. 28; ἐπὶ ἀρχιερέως “Avva, Luke iii. 2. This use of 
 the preposition comes from the conception that one event rests on, 
 
 ST MATTHEW Ε 
 
82 ST MATTHEW. (I. 11— 
 
 but not wholly on, a person or other events. μετοικεσία, the LXX. 
 word for the Babylonish exile, for which the classical μετοικία is also 
 used. For the genitive Βαβυλῶνος see Winer, p. 234. Cp. French 
 ‘chemin de Paris,’ road to Paris. 
 
 12. *Iexovlas ἐγέννησεν τὸν Σαλαθιήλ. 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. Ζοροβάβελ δὲ ἐγέννησεν τὸν ᾿Αβιούδ. Here a step is omitted, 
 Abiud—the Hodaiah of 1 Chron. iii. 24—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. Ιακὼβ δὲ ἐγέννησεν τὸν Ἰωσήφ. ‘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 
 
 (According to Matthew) Jacob Heli (according to Luke) 
 Mary (?) Joseph 
 
 11. 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. 
 
 1gs—25. Tue Birt 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. Ιησοῦ Χριστοῦ. See v. 21. 
 
 Χριστοῦ. As a classical word χριστὸς is very rare (isch, 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, μὴ ἅψησθε τῶν 
 χριστῶν pov καὶ ἐν τοῖς προφήταις μου μὴ πονηρεύεσθε, Ps. civ. 15; 
 (2) Priest, καὶ εἰσοίσει ὁ ἱερεὺς ὁ χριστὸς ἀπὸ τοῦ αἵματος, Levit. iv. 16 ; 
 (3) King, ποιῶν ἔλεος τῷ χριστῷ αὐτοῦ τῷ Δαβίδ, Ps. xvii. 54. As a 
 proper name it was the Messiah, the Χριστὸς ἡγούμενος of Dan. ix. 25— 
 the only passage where the term Mashiach is applied directly to the 
 
1. 19.] NOTES. 83 
 
 coming Deliverer. In the N. T. the Hebrew form is used twice (John 
 i. 41 and iv. 25), where itis explained: εὑρήκαμεν τὸν Μεσσίαν ὃ ἐστιν 
 μεθερμηνευόμενον χριστός (ch, i. 42) and οἶδα ὅτι Μεσσίας ἔρχεται ὁ λε- 
 yémevos χριστός. 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’ (ὁ ἐρχόμενος, 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. 
 
 μνηστευθείσης, ‘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 
 pvnot....Maplas instead of the nominative as subject to εὑρέθη see 
 Winer, p. 260. 
 
 Μαρίας. The Hebrew form is Miriam. 
 
 19. δίκαιος ὦν, ‘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 witness*s, but without assigning cause. 
 This is meant by λάθρα ἀπολῦσαι αὐτήν, 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 
 
 ἢ. 51, and the inference that he died before our Lord’s ministry began 
 are adduced in support of that view. 
 
 καὶ μὴ θέλων. καὶ appears to have a restrictive force and to be 
 equivalent to καίτοι. See Jeif, 759. 3, and Campbell’s Soph. Introd. 
 § 25.2.6. Cp. ὦ στέφανε χαίρων ἄπιθι καί σ᾽ ἄκων ἐγὼ | λείπω, Ari- 
 stoph. Hg. 1250, and καὶ θεὸς ἐμμὶ καὶ οὐ δύναμαί σε διώκειν, 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 καὶ as simply conjunctive. See Winer, 
 545. 
 
 μὴ θέλων, ‘since he was unwilling,’ guum nollet. In modern Greek 
 μὴ is always the negative used with participles. Perhaps the origin 
 of the usage may be traced to the fact that the participle generally 
 explains the motive or condition of an action and so would require μὴ 
 rather than od. 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. . 
 
 δειγματίσαι, ‘to display,’ ‘exhibit,’ here ‘to expose in open court,’ 
 
 as opposed to λάθρα ἀπολῦσαι. mapaderywarica.—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, τὰς ἐξουσίας 
 
 F2 
 
84 ST MATTHEW. [1. 19— 
 
 ἐδειγμάτισεν ἐν παρρησίᾳ, see Bp Lightfoot on the passage. The mo- 
 dern Greek version νὰ θεατρίσῃ conveys the idea of exposure simply. 
 
 20. ἰδού. Used like the Hebr. hinneh as a particle of transition. 
 See note ch. ii. 7. 
 
 κατ᾽ ὄναρ for classical ὄναρ. 
 
 παραλαβεῖν, the technical word for receiving a bride from her 
 parents: καὶ τί dv, ἔφη ὁ Σωκράτης, ἐπισταμένην αὐτὴν παρέλαβες (Xen. 
 (@con.). 
 
 21. καλέσεις TO ὄνομα αὐτοῦ ᾿Ιησοῦν. 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. 
 
 αὐτός, with some emphasis, he will not only preach σωτηρία, but 
 will himself confer it. 
 
 σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. 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. ὅλον. For the Hellenistic use of ὅλος in preference to πᾶς 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. 
 
 γέγονεν, ‘has come to pass.’ The Evangelist speaks as a contem- 
 porary. The tense is a note of the early date of this gospel. 
 
 ἵνα πληρωθῇ. By this formula the Evangelist recognises in the 
 event described a fulfilment of a type or prophecy. It matters little 
 whether we regard ἵνα 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. 13. 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 ἵνα 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 τύχῃ from the N. T. 
 vocabulary is striking evidence of this. (2) The influence of Latin, 
 in which the same particle ut is used to express aim and result. (3) 
 
ΤΙ. 9.] NOTES. 8s 
 
 The analogy of the genitive of the infinitive (e.g. τοῦ πιστεύειν) 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 
 νά, (ἵνα) too weak to express the idea of purpose and strengthens that 
 particle by the addition of διά, so that διὰ vd=‘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 ἵνα is further extended in Hellenistic Greek 
 
 (1) to oblique petition after words of entreaty, command, ὅσο. in- 
 stead of ὅπως or infinitive. Cp. εἰπὲ ἵνα γένηται, Luke iv. 3. 
 
 (2) to substantival clauses, where ὅτε or ws with the indicative 
 would be the regular classical construction; cp. John xvii. 3, αὕτη δέ 
 ἐστιν ἡ αἰώνιος ζωή, ἵνα γινσκωσίν σε x.T.d., and Epict. 11.1.1, εἰ ἀληθές 
 ἐστι τόδε ἵνα ἢ ἅμα μὲν...πάντα ποιεῖν, si verum hoc est fieri posse ὅζο. 
 (Schweighauser). 
 
 Comp. the indices of Schweighauser to Epictetus and of Wytten- 
 bach to Plutarch, where examples are given of iva consecutive. 
 
 ὑπὸ...διά. See note ch. ii. 5. 
 
 23. ἡ παρθένος ἐν γαστρὶ ἕξει. Not a Virgin as A.V. but the Virgin: 
 so 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 ἕξει and λήψεται and be- 
 tween καλέσεις and καλέσουσιν. 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 
 concerned 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. 
 
 μεθερμηνευόμενον, a late word (Polyb. and Diod. Sic.). Cp. τοὺς 
 καλουμένους ἐξτραορδιναρίους ὃ μεθερμηνευόμενον ἐπιλέκτους δηλοῖ. Polyb. 
 vi. 26.6. The explanation would not of course appear in the original 
 Aramaic gospel. 
 
 25. οὐκ ἐγίνωσκεν κιτιλ. 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. ἐστάθη for ἔστη (NBCD). The passive implies agency, here 
 divine agency: see ch. xxvii. 11. 
 
86 ST MATTHEW. Lakes 
 
 11. εἶδον for εὗρον, with all the leading MSS. and versions. 
 εὗρον influenced by v. 8. 
 
 15. κυρίου for τοῦ κυρίου. See ch, i. 22. 
 
 17. Sid for ὑπό, the reading of all the more ancient authorities. 
 The prophet is regarded as the instrument, not the agent, 
 
 18. θρῆνος kal omitted before κλαυθμὸς 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. Nafapé0. The MSS. vary wherever this name occurs be- 
 tween Nafapé0, Ναζαρέτ, Nagapa@ and Nagapd, so that the ortho- 
 graphy cannot be determined. 
 
 1—12, Tue Visit or THE Macr. Recorded by St Matthew only. 
 
 1. τοῦ δὲ ᾿Ιησοῦ γεννηθέντος. 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.D. 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.s.], 4.D. 33, when he may have been be- 
 tween 34 and 35 years of age. (4) The reign of Herod; which began in 
 B.c. 36 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. 
 
 ἐν Βηθλεέμ. St Matthew omits the circumstances which brought 
 Mary to Bethlehem. 
 
 Βηθλεέμ. (‘The House of Bread,’ cp. John vi. 51), the city of 
 Dayid, 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. 
 
 “Hpwdov tot βασιλέως. Called afterwards, but not in his life- 
 time, Herod the Great; he was an Idum#an (Edomite) who, chiefly 
 through the friendship of M. Antony, became king of Judwa. For 
 
IT. 3. NOTES. 87 
 
 date of reign see above, The title of βασιλεὺς 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. 
 
 ἰδού. See note ch. i. 20. 
 
 μάγοι, 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. Ixviii, 29, Ixxii. 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. 
 
 ἀπὸ ἀνατολῶν, 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. 
 ai δυσμαί, ai ἄρκτοι (Schweighiiuser). Here for ‘the Eastern lands,’ 
 cp. 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 ἀνατολὴ-- "8 branch’ or ‘shoot,’ hence ; The 
 ΟΝ > as a Messianic title. 
 
 τεχθείς. This form is rarely if ever found in classical Attic; 
 see Volta sub voc. τέκτω and ep. Luke ii. 11—the only other passage 
 where this tense-form occurs in N.T. 
 
 ὁ τεχθεὶς βασιλεύς. One who was born king—whose title was he- 
 _reditary—would bring special fear to Herod. 
 
 βασιλεὺς τῶν ᾿Ιουδαίων. 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. vu. 13). The 
 
88 ST MATTHEW. [11. 2— 
 
 βασιλεὺς in this sense is to be distinguished from the petty prince or 
 regulus who, like Herod, assumed the imperial title of βασιλεύς. 
 
 εἴδομεν.. ἤλθομεν, keep the strict aoristic force ‘we saw’...‘ we 
 came. 
 
 αὐτοῦ τὸν ἀστέρα. 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 
 a 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 astar. (Dr Lauth, Trans, Bib. Arch. Soc, tv. 2.) 
 
 ἐν τῇ ἀνατολῇ. Probably ‘at its rising.’ If the ordinary interpre- 
 tation ‘in the Hast’ 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. 
 
 προσκυνῆσαι. 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. προσκυνεῖν is used of the servile prostration 
 before an Oriental monarch. Cp. Herod. vu. 13, where a striking 
 instance of this subservience is recorded: of Πέρσαι μὲν ὡς ἤκουσαν 
 ταῦτα (views entirely opposed to their own) κεχαρηκότες προσεκύνεον. 
 This connection gives point to the word as used ch. xx. 20, where 
 see note. 
 
 3. ἐταράχθη. Herod, with the instincts of a tyrant, would be 
 alarmed for his throne. His subjects (πᾶσα ἱΙεροσόλυμα) had learnt 
 
I. 6.] NOTES. 89 
 
 to dread his outbreaks of passion. μετ᾽ αὐτοῦ not σὺν αὐτῷ, they did 
 not sympathise in his alarm. 
 
 πᾶσα Ἱεροσόλυμα. The feminine form which occurs here and 
 possibly ch. iii. 5, is remarkable. Elsewhere Ἱεροσόλυμα is a neuter 
 plural. St Matthew uses this form in preference to ‘Iepovoadypu, 
 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 -yu. 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, cp. Verg. 
 4in, vu. 682 altum Preneste, with An. vim. 511 Preneste sub 
 alta, and Thuc. τι. 99 τόν τε ᾿ἉΑνθεμοῦντα, with Dem. Phil. 11. 20 
 ᾿Ανθεμοῦντα ἧς ἀντεποιοῦντο. 
 
 4. πάντας τοὺς ἀρχιερεῖς καὶ γραμματεῖς τοῦ λαοῦ, i. e. summoned 
 a meeting of the Sanhedrin. But from the omission of τοὺς πρεσβυτέ- 
 ρους, 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 
 πάντας. 
 
 For an account of the Sanhedrin see note ch. xxvi. 3, for γραμματεῖς 
 see notes on ch. vii. 29, and for ἀρχιερεῖς, note ch, xxi. 15. 
 
 ποῦ ὁ Χριστὸς γεννᾶται. 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. ep. ἐκ τῆ; Tad. προφ. οὐκ ἐγείρεται, John vii. 52. 
 
 δ. Βηθλεὲμ τῆς ᾿Ιουδαίας. To distinguish this Bethlehem from 
 the Bethlehem in the tribe of Zebulun (Josh. xix. 15). 
 
 γέγραπται, well expressed by Luther’s translation, stehet geschrie- 
 ben. The tense marks the continued validity of a law or a pro- 
 phecy; so also in the classics, ἐν τοῖς φονικοῖς γέγραπται νόμοις... καὶ 
 ἄτιμος τεθνάτω. Dem. Phil. 3, 44. 
 
 διὰ τοῦ προφήτου, ‘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 (ὑπό), instead of the instru- 
 mental preposition (διά); but the usual formula is as in v. 15, 
 ὑπὸ Κυρίου διὰ τοῦ προφήτου. 
 
 6. καὶ σὺ Βηθλεέμ, κιτιλ. Micah vy. 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. 
 p99. 
 
 The LXX. differs widely both in words and construction—an indi- 
 
go 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. καὶ σὺ Βηθλεέμ, οἶκος Tob’ Edpald, ὀλιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν 
 Ἰοῦδα' ἐκ σοῦ μοι ἐξελεύσεται ἡγούμενος, τοῦ εἶναι els ἄρχοντα ἐν τῷ 
 Ἰσραήλ. Note here the greater excellence of the Gospel version and 
 the poetical touch in ποιμανεῖ (ep. the Homeric ποιμένα λαῶν) not 
 found in the Hebrew original or in the LXX. ὀλυγοστὸς appears to 
 be used in the LXX. as superlative of ὀλίγος for ὀλίγιστος" the clas- 
 sical meaning ‘one of few,’ i.e. ‘among the mightiest,’ ‘ consider- 
 able’ (see Campbell’s note on Soph. Ant. 625 and ep. πολλοστός) 
 would bring the LXX. more nearly in accord with St Matthew’s 
 citation. The substitution of ἡγεμόσιν for the technical word χιλιά- 
 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. ὑἡγού- 
 μενος, modern Greek, in this sense, see Geldart, Mod. Greek, p. 103. 
 
 A reflection 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 Judai ad se trahentes rebella- 
 runt.’ Suet. Vesp. rv. Similarly Tac. Hist. v.13. Comp. Joseph. 
 B. J. v1. 5. 4. See above, v. 2. 
 
 7. τότε, 8 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 τότε is characteristic of St Matthew, 
 εὐθὺς (εὐθέως) of St Mark, καὶ ἐγένετο of St Luke, καὶ ἰδοὺ is about 
 equally common in Luke and Matthew. 
 
 ἠκρίβωσεν, ‘accurately ascertained,’ used of scientific exactness, 
 σοφοὶ μὲν οὖν elo’ of τάδ᾽ ἠκριβωκότες, Hur. Hec. 1192. The reason of 
 Herod’s enquiry appears in v. 16. 
 
 τὸν χρόνον τοῦ hav. dor. Literally, ‘the time of the star which 
 was appearing,’ i.e. when it first appeared and how long it would 
 continue. The χρόνος was astrologically important. 
 
 8. πέμψας αὐτοὺς εἰς Βηθλεέμ. 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 Hast. 
 
 ἐξετάζειν, ‘to enquire into the reality or essence of a thing’ (éreés, 
 érés, εἰμί) Used by Plato of the Socratic Elenchus: φιλοσοφοῦντά, pe 
 ζῆν καὶ ἐξετάζοντα ἐμαυτὸν καὶ τοὺς ἄλλους. (Apol. Socr.) 
 
 10. ἐχάρησαν χαρὰν κιτ.ιλ. 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. οι 
 
 11. εἰς τὴν οἰκίαν. 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, 
 
 τοὺς θησαυρούς. ‘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. xvi. Op. Ps. lxviii, 29, Ixxii. 10. 
 
 λίβανον καὶ σμύρναν. 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; ep. John 
 xix. 39. 
 
 12. χρηματισθέντες κατ᾽ ὄναρ, ‘divinely warned by a dream.’ 
 χρηματίζειν. (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., e.g. θεοὺς αὐτοῖς ταῦτα κεχρηματικέναι. Diod. Sic. 1. 177. 
 Hence ὁ χρηματισμός (Rom. xi. 4), ‘the divine word,’ ‘the oracle,’ With 
 Diod. Sic. who retains the classical use of χρησμός, χρηματισμὸς = ‘a 
 judicial decree,’ (3) From the notion of transacting business under a 
 particular name χρηματίζειν has the meaning of ‘to assume a title,’ ‘to 
 be named,’ τὸ λοιπὸν ἐχρημάτισε βασιλεύς. Diod, Sic. xx. 789. βασιλεὺς 
 ἐτόλμιζε χρηματίζειν. Polyb. v.57. 5. χρηματίσαι re πρώτως ἐν ’Av- 
 τιοχείᾳ τοὺς μαθητὰς Χριστιανούς. Acts xi. 26. Hence still later χρη- 
 ματισμὸς means ‘a name.’ (4) In modern Greek χρηματίζειν is used 
 for the substantive verb ‘to be,’ 
 
 kat’ ὄναρ. See ch. i, 20. 
 
 13—15. Tue Fuicut into Eeyrprt, 
 
 13. τὸ παιδίον. Named first as the most precious charge and the 
 most exposed to danger. 
 
 εἰς Αἴγυπτον. 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. 
 
 τοῦ ἀπολέσαι, ‘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. εἰσῆλθεν τοῦ μεῖναι σὺν αὐτοῖς, 
 Luke xxiv. 29. τοῦ μηκέτι δουλεύειν τῇ ἁμαρτίᾳ, 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 ἵνα.) Cp. 
 ἐλευθέρα ἐστὶν ἀπὸ τοῦ νόμου τοῦ μὴ εἶναι αὐτὴν μοιχαλίδα, Rom. vii. 2. 
 Possibly ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς (Acts xxvii. 1) belongs to this head, 
 —the decision resulted in sailing—cp. πέρας...τοῦ ἀπαλλάσσεσθαι, ‘an 
 end that consisted or resulted in escape.’ See also Gossrau’s note 
 on aram sepulchri, Verg. Zin. νι. 177. 
 
 (3) In many cases τοῦ with the infinitive is regularly used after words 
 requiring a genitive, as ἐὰν ἢ ἄξιον τοῦ κἀμὲ πορεύεσθαι, 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 οὐ yap ἔκρινα τοῦ 
 εἰδέναι τι ἐν ὑμῖν, 1 Cor. ii. 2. Or (8) as the subject of the verb: ὡς 
 δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Πέτρον, 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 ἵνα 
 (νὰ) with the subjunctive in modern Greek to the various uses of the 
 infinitive. 
 
 Hebrew scholars also note the widely-extended use of ὦ as in- 
 fluencing this formula. See Winer 407—412. Jelf 492. 678. 3 ὃ. 
 Arnold’s Thue. viz. 14. 
 
 14. ἀναχωρεῖν (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’ (dvaxwpnrjs). 
 
 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. ἕως τῆς τελευτῆς ‘HpwSov. According to the chronology 
 adopted above this would be for a space of less than two years. 
 
 ἵνα πληρωθῇ. See note on ch. i. 22. 
 
 ἐξ Αἰγύπτου ἐκάλεσα τὸν 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 
 
ΤΙ. 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 ἐξ Αἰγύπτου pere- 
 κάλεσα τὰ τέκνα αὐτοῦ. Cp. Exod. iv. 22, 23 vids πρωτότοκός μου Ἰσραήλ" 
 εἶπα δέ σοι ἐξαπόστειλον τὸν λαόν μου ἵνα μοι λατρεύσῃ, Where τὸν υἱόν 
 μου would be a closer rendering of the Hebrew than τὸν λαόν μου. 
 
 16. ἀνεῖλεν, ‘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. 
 
 πάντας τοὺς παῖδας, ‘all the male children.’ 
 
 ἀπὸ Sverots. Either (1) there is an ellipse of παιδός, or (2) more 
 probably διετοῦς 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 medieval artists. 
 
 17. τότε ἔπληρώθη. This turn of expression may be regarded as 
 identical with the more usual ‘ that it might be fulfilled.’ 
 
 18. 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. xxxy. 19), is conceived of as weeping 
 for her captive sons at Ramah—some of whom were possibly doomed 
 to die; ep. 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. [ΠῚ 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: 
 φωνὴ ἐν Ῥαμὰ ἠκούσθη | θρήνου καὶ κλαυθμοῦ Kal ὀδυρμοῦ | Ραχὴλ ἀπο- 
 κλαιομένη [codex A. -ns ἐπὶ τῶν υἱῶν αὐτῆς] οὐκ ἤθελε παύσασϑαι ἐπὶ 
 τοῖς υἱοῖς αὑτῆς [codex A. παρακληθῆναι and om. ἐπὶ τ. vi. αὐ. ὅτι οὐκ 
 εἰσίν |. 
 
 ΤΣ ΕΝ 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. Tue Return From Heypt. 
 
 20. ot ζητοῦντες. 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. 
 
 22. ᾿Αρχέλαος. 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, 
 Judwa, and Idumma, then passed into the direct government of Rome. 
 See note, ch. xiv. 1, and Introduction, p. xxix. 
 
 ἐκεῖ for ἐκεῖσε, asin English there for thither: ep. Soph. Ο. C. 1019, 
 ὁδοῦ κατάρχειν τῆς ἐκεῖ, Hat. vit. 147, καὶ ἡμεῖς ἐκεῖ πλέομεν. 
 
 τὰ μέρη τῆς Γαλιλαίας. Now under the government of Herod 
 Antipas, full brother of Archelaus. For the extent of his dominions 
 see Map. 
 
 23. εἰς πόλιν λεγομένην Ναζαρέθ. 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. 
 
 Nafapé6. 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. 
 
 Ναζωραῖος κληθήσεται. 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 
 10 sense could Christ be called a Nazarite. Secondly, the quotation 
 is probably not from a lost prophecy. One meaning of the word 
 
HT, 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 III. 
 
 3. διὰ for ὑπό, see ch. ii. 17. 
 
 1—12. Jounn Baptist PREACHES IN THE WILDERNESS OF JUDMA. 
 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, ἐν ταῖς ἡμέραις ἐκείναις. See Luke iii. 1, where the time is 
 defined. 
 
 ᾿Ιωάννης ὁ βαπτιστής. So named by the other Synoptists and by 
 Josephus: in the fourth gospel he is called simply John, a note of the 
 authenticity 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 ἀρετὴν 
 ἐπασκοῦντας καὶ τῇ πρὸς ἀλλήλους δικαιοσύνῃ Kal πρὸς τὸν θεὸν εὐσεβείᾳ 
 χρωμένους βαπτισμῷ συνιέναι" οὕτω γὰρ καὶ τὴν βάπτισιν ἀποδεκτὴν αὐτῷ 
 φανεῖσθαι, μὴ ἐπί τινων ἁμαρτάδων παραιτήσει χρωμένων ἀλλ᾽ ἐφ᾽ ἁγνείᾳ 
 τοῦ σώματος ἅτε δὴ καὶ τῆς ψυχῆς δικαιοσύνῃ προεκκεκαθαρμένης. 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—eis 
 μετάνοιαν (v. 11). 
 
96 ST MATTHEW. ΠῚ]. 1— 
 
 κηρύσσων. Heralding, a word appropriate to the thought of the 
 proclamation of a King. 
 
 ἐν τῇ ἐρήμῳ τῆς ᾿Ιουδαίας, 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.), (y) 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. peravoetre. 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. 
 
 ἡ βασιλεία τῶν οὐρανῶν. St Matthew alone uses this expression, 
 but he also employs the equivalent phrase, ἡ βασιλεία τοῦ θεοῦ, in 
 common with the other N.T. writers. In itself the expression was 
 not new. It connected itself in Jewish thought with the theocracy— 
 the direct rule of God—of which the earthly Kingdom was a shadow. 
 It implied the reign of the Messiah (ep. 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, (Ὁ) as a 
 faith. (5) The life eternal. 
 
 3. διά, See note on ch. ii. 5. 
 
 διὰ ‘Hoatov τοῦ προφήτου. Thereference in 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 αὐτοῦ for τοῦ θεοῦ ἡμῶν 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 
 φωνή. The message is more than the messenger, the prophet’s 
 personality is lost in the prophetic voice. 
 
 εὐθείας ποιεῖτε τὰς τρίβους. 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. τι. 101, διόπερ τούς τε κρημνοὺς κατακόψασα (Semiramis) καὶ τοὺς 
 κοίλους τόπους χώσασα σύντομον καὶ πολυτελῆ κατεσκεύασεν ὁδόν. 
 
 4. τὸ ἔνδυμα αὐτοῦ κιτιλ. 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. 
 
 ἀκρίδες kal μέλι ἄγριον. 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 Nabatzans, an Arabian tribe living near 
 this very region, says part of their fare was μέλι πολὺ τὸ καλούμενον 
 ἄγριον ᾧ χρῶνται ποτῷ μεθ᾽ ὕδατος. 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. ἐβαπτίζοντο were ‘immersed;’ (the tense marks the successive 
 instances). βαπτίζξω, a strengthened form of βάπτω, like some other 
 leading Christian words (e.g. Χριστός, ἀγάπη, μετάνοια), is rare in the 
 Classics ; it is used in different figurative senses by Plato, e.g. of a 
 boy ‘drowned with questions,’ Euthyd. 277 Ὁ; in Polyb. literally of 
 ships sinking, in Diod. Sic. both literally and metaphorically: 6 
 ποταμὸς πολλοὺς ἐβάπτιζε, 11. 143; and οὐ βαπτίζουσι ταῖς εἰσφοραῖς τοὺς 
 ἰδιώτας, 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. 47. 
 654—656, ἀλλ᾽ εἶμι πρός τε λουτρὰ kal παρακτίους | λειμῶνας, ws ἂν λύμαθ᾽ 
 ἁγνίσας ἐμὰ | μῆνιν βαρεῖαν ἐξαλύξωμαι θεᾶς, 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 the 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, and 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 
 
 ST MATTHEW. G 
 
98 ST MATTHEW. [11]. 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. ἐν τῷ Ἰορδάνῃ ποταμῷ. Two points on 
 the Jordan are named in John. See note on v. 13. 
 
 ἐξομολογεῖσθαι. ‘To acknowledge or declare fully,’ used either 
 (1) of confession 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. Φαρισαίων. The name signifies ‘ Separatists;’ the party dates 
 from 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 stifled 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 
 power. 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 B.c. The deriva- 
 tion from tsaddik (righteous) is untenable. 
 
 γεννήματα, ‘offspring,’ ‘ brood,’ of vipers. 
 
 ἐχιδνῶν. ἔχιδνα not the ‘seeing creature,’ Sis (see note ch. x. 16), 
 but lit. the pernicious and dangerous beast that ‘strangles;’ from 
 
 the same root as anguis, ‘ango’ (Curtius, Htym.), The word suggests 
 the harmful teaching of the Pharisees that ‘strangled’ truth. 
 
 φυγεῖν ἀπὸ. Cp. ἀπὸ Σκύλλης φεύγειν. Xen. Mem. τι. p. 31. 
 
 τῆς μελλούσης ὀργῆς. Cp. τῆς ὀργῆς τῆς ἐρχομένης. 1 Thess. i. 10. 
 ὀργή, or ‘wrath,’ is the human conception by which the divine attitude 
 towards sin is ‘expressed ;’ hence, the divine judgment upon sin. Cp. 
 Rom. ii. 5, θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ δικαιοκρισίας τοῦ 
 θεοῦ ; Rev. xi. 18, ἦλθεν ἡ ὀργή cov; and Luke xxi. 28, ὀργὴ τῷ λαῷ 
 τούτῳ, of the divine judgment in relation to the fall of Jerusalem. ὀργὴ 
 belongs rather to the O. T. than to the New. It does not occur again 
 in this gospel, and is very rare in the others. But St Paul frequently 
 introduces the conception of ὀργὴ in illustration of δικαιοσύνη, ep. Rom. 
 Ag, a δικαιοσύνη yop θεοῦ ἀποκαλύπτεται.. .ἀποκαλύπτεται γὰρ ὀργὴ 
 θεοῦ k.T.X. 
 
IIT. 11.] NOTES. 99 
 
 For this judicial sense of ὀργὴ in Classical Greek cp. τὸ τρίτον ὕδωρ 
 ἐγχεῖται τῇ τιμήσει Kal τῷ μεγέθει THs ὀργῆς τῆς ὑμετέρας, Plato Lys. 
 xx. 4. 8; and Strabo ὁ. 67, 4, ἐλεγχόμενος δ᾽ ὑπὸ τῶν κατηγόρων ἐπὶ 
 Tod Ἀντωνίου παρῃτεῖτο τὴν ὀργήν. ‘Fleeing from the wrath to come’ 
 implies agreeing with God’s view of sin and therefore ‘repentance’ or 
 change of heart. 
 
 8. ποιήσατε. Aorist imperative, denoting complete and imme- 
 mediate action. See Donaldson Gk, Gram. 427 (a). 
 
 μετάνοια. Rare in classical writers, joined by Thuc. with ἀναλο- 
 γισμός (111. 36). Cp. also μετάνοια δεινὴ τοὺς ᾿Αθηναίους καὶ πόθος ἔσχε τοῦ 
 Κιμῶνος, and Plut. p. 452, 7 νουθεσία καὶ ὁ ψόγος ἐμποιεῖ μετάνοιαν καὶ 
 αἰσχύνην. The meaning deepens with Christianity. Τί 15 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: μὴ πάλιν θεμέλιον καταβαλλό- 
 μενοι μετανοίας ἀπὸ νεκρῶν ἔργων. Heb. vi.1. The Vulgate translates 
 μετάνοια ‘poenitentia,’ Beza’s rendering, resipiscentia, raised a stormy 
 controversy. Neither word entirely covers μετάνοια, which implies 
 both sorrow for the past and change of heart. 
 
 9. μὴ ϑόξητε λέγειν, ‘do not presume to say.’ For this use of δοκεῖν 
 ep. Phil. iii. 4, εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον. 
 
 πατέρα ἔχομεν τὸν ᾿Αβραάμ. The Jewish doctors taught that no 
 one who was circumcised should enter Gehenna. 
 
 ἐκ τῶν λίθων. 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. μὴ ποιοῦν, ‘if it bring not forth.’ 
 
 ἐκκόπτεται, ‘is being cut down,’ the work has already begun. 
 ἐκκόπτειν, used specially of cutting down trees. Cp. ἔκκοψον αὐτήν, 
 Luke xiii. 7, and πίτυς μούνη πάντων δενδρέων ἐκκοπεῖσα βλαστὸν οὐδένα 
 μετίει, Hdt. γι. 87. ἐκ denotes completion of act. > 
 
 καρπὸν καλόν. 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. ἐν ὕδατι. Hither (1) ‘in water,’ the surrounding element is 
 _ water ; or better (2) ‘with water,’ ἐν being used of the instrument as fre- 
 quently in Hellenistic Greek. Cp. ἐν μαχαιρᾷ ἀπολοῦνται, ch. xxvi. 52. 
 ἐν τίνι αὐτὸ ἀρτύσετε; Mark ix. 50. And occasionally in the classical 
 period, as ἐν τόμᾳ σιδάρου, Soph. Tr. 887, ‘by cutting with steel,’ and 
 ἐν κερτομίοις γλώσσαις, Ant. 961, ‘with reviling tongue.’ See Campbell’s 
 Soph. on the last passage. The best supported reading ὕδατι 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. 
 
 els, ‘with a view to.’ εἰς with a noun=a final sentence. In order 
 that we may live the changed life. 
 
 G 2 
 
TOO ST MATTHEW. ft. 11— 
 
 τὰ ὑποδήματα βαστάσαι. 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 αὐτὸς its proper force, the ‘ Master,’ in contrast 
 with the slave. 
 
 ἐν πνεύματι ἁγίῳ. It must be remembered that the matured Chris- 
 fian conception 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. 
 
 πνεῦμα 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 O.T. πνεῦμα signifies, (1) Breath (2) Wind (8) Spirit or soul 
 —the invisible and immortal part of a man conceived as breathed 
 into him by God, called πνοὴν ζωῆς, Gen. iv. 7. (4) The faculty 
 of thought and volition; this is either (a) evil or (8) good, cp. καὶ 
 πνεῦμα Κυρίου ἀπέστη ἀπὸ Σαούλ, καὶ ἔπνιγεν αὐτὸν πνεῦμα πονηρὸν 
 παρὰ Κυρίου. (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 mrvedua= ‘feeling,’ and the beautiful cognate expres- 
 sion ἠνεμόεν φρόνημα, ‘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, τὸ πνεῦμα 
 ὅπου θέλει πνεῖ, κιτ.Δ., 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 πνεῦμα 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 rwach, the Hebr. equivalent for 
 πνεῦμα, 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 possesses other words for ‘wind,’ e.g. ἄνεμος is 
 often used in the LXX. 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. 
 
 πυρί. This metaphor implies: (1) Purification, (2) Fiery zeal or 
 enthusiasm, (3) Enlightenment; all which are gifts of the Holy 
 
III. 13.] NOTES. 101 
 
 Spirit. In the ancient hymn by Robert 11. of France the third point 
 is brought out: 
 
 “Et emitte celitus 
 
 Lucis tue radium 
 
 * * * * * 
 
 Veni lumen cordium.”’ 
 
 12. πτύον, also called λικμός or λίκνον, 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 δ᾽ ὅτ᾽ ἀπὸ πλατέος πτυόφιν μεγάλην Kar’ ἀλωὴν 
 θρώσκωσιν κύαμοι μελανόχροες ἢ ἐρέβινθοι 
 πνοιῇ ὑπὸ λιγυρῇ καὶ λικμητῆρος ἐρωῇ. 
 
 αὐτοῦ.. αὐτοῦ... αὐτοῦ. The thrice repeated αὐτοῦ 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. 
 
 ἅλωνα. (From a root signifying ‘whirl,’ ὅθ.) ‘A threshing-floor,’ 
 a broad flat place, usually on a rocky hill-top exposed to the breeze, 
 or in a wind-swept valley. ἅλωνα is here put for the contents of the 
 threshing-floor, the mingled grain and chaff. Observe how the thought 
 of the πνεῦμα ἅγιον and the πῦρ 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 
 carry 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. 
 
 ἄχυρον. Cp. Aristoph. Ach. 471, 472. 
 
 ἀλλ᾽ ἐσμὲν αὐτοὶ viv γε περιεπτισμένοι 
 τοὺς yap μετοίκους ἄχυρα τῶν ἀστῶν λέγω. 
 
 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 into prominence the great teacher’s keen discrimina- 
 tion of character. St John has recorded a fragment of the Baptist’s 
 deeper teaching as to the nature and mission of the Son of God. 
 
 13—17. JESUS COMES TO BE BAPTIZED OF JoHN. Mark i. 9—11; 
 Luke iii. 21, 22; John 1. 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. ἐπὶ rov’IopSdvnv. Probably at ““ Anon near to Salim” (John 
 
102 ST MATTHEW. (Ir, 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: ταῦτα ἐν Βηθανίᾳ ἐγένετο πέραν τοῦ ᾿Ιορδάνου, ὅπου ἣν ὁ Ἰωάννης βαπ- 
 τίζων. Lt. Conder (Tent Work in Palestine, τι. 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 Abdrah 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 ‘Bethabara,’ and probably fixes the site. 
 
 τοῦ βαπτισθῆναι. For construction see note, ch. ii. 13. Jesus 
 who is the pattern of the New life submits to the baptism which is a 
 symbol of the New life (μετάνοια). He who has power to forgive sins 
 seems to seek through baptism fergiveness 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 Johni. 31, a passage which 
 tends to an opposite conclusion. 
 
 14. διεκώλυεν, ‘was preventing,’ or, ‘endeavoured to prevent.’ 
 3 
 
 15. ἀποκριθείς. ἀποκρίνομαι 15 the Attic word in this sense, (ὑποκρί- 
 vowro, Thue, vit. 4, is a possible exception.) ὑποκρίνομαι Homeric 
 and Ionic. Alexandrine Greek here, contrary to the general rule, 
 follows the Attic rather than the Homeric use. ὑποκρίνομαι occurs 
 once only in the N.T. (Luke xx. 20), and there in the sense of ‘feign- 
 ing.’ The aor. 1. passive (aoxp:Gels) in middle sense is late. It 
 occurs in Plato Alc. τι. 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. 
 
 ἄφες. Sc. ἐμὲ βαπτισθῆναι. 
 
 ἡμῖν, us. It was the privilege of John to share the work of the 
 Messiah, 
 
 δικαιοσύνην. Here=‘the requirements of the law.’ 
 
 16. οἱ οὐρανοί. A literal translation of the Hebrew word, which 
 is a plural form. 
 
 καὶ εἶδεν. 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. φωνὴ ἐκ τῶν οὐρανῶν. 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). 
 
1¥: 16:] NOTES. 103 
 
 ἀγαπητός, 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). In this connection it is closely related to μονογενής, cp. 
 John 1. 14—18, iii. 16—18. (ἀγαπητὸς does not occur in the fourth 
 Gospel.) Gen. xxii. 2, λάβε τὸν υἱόν cov τὸν ἀγαπητόν. The Scholiast 
 on Il, v1. 401, ‘Exropiénv ἀγαπητόν, 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 ἀγάπη. 
 
 εὐδοκεῖν. 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,’ ie. ‘to resolve,’ εὐδοκοῦμεν μᾶλλον ἐκδημῆσαι, 2 Cor. 
 v. 8; (2) with accusative (see ch. xii. 18), ‘to be pleased with,’ ‘ take 
 delight in:’ ὁλοκαυτώματα οὐκ εὐδόκησας, Hebr. x. 8; εὐδόκησας, κύριε, 
 τὴν γῆν σου, Ps. lxxxiy. 1; (3) with εἰς and ἐν 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, γνωρίσας ἡμῖν τὸ μυστήριον 
 τοῦ θελήματος αὐτοῦ κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ. εὐδο- 
 κεῖν answers to εὐδοκίαν προθέσθαι. 
 
 CHAPTER IV. 
 
 δ. ἔστησεν for ἵστησιν with the four oldest uncials and the cursives 
 1, 33, 209. The reading of the textus receptus may be due to the 
 present, παραλαμβάνει. 
 
 9. εἶπεν for λέγει with the same weight of authority. 
 
 12 and 23. ὁ ᾿Ιησοῦς omitted in v. 12 after ἀκούσας δέ, 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. 
 
 13. Καφαρναούμ. This form is found in NBD and versions, on 
 the other side are CEL and the majority of MSS. ; 
 
 16. σκότει, the reading of textus receptus retained in preference to 
 σκοτίᾳ. The question of reading is interesting, the great MSS. being 
 divided. S*CEL and the majority of uncials are in favour of σκότει. 
 NBD read σκοτίᾳ. Of the leading editors Lachmann and Tregelles 
 (neither of whom had seen &) read σκοτίᾳ, Tischendorf reads σκότει. 
 
 1 11. Tur Temptation oF Jesus. Mark i. 12, 13; 
 Luke iv. 1—13. 
 
 St Mark’s account is short; the various temptations are not spe- 
 cified; he adds the striking expression ἦν μετὰ τῶν θηρίων. St Luke 
 places the temptation of the Kingdoms of the World before that of 
 the Pinnacle of the Temple. 
 
104 ST MATTHEW. five 
 
 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 
 vyons or μάγος 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 μετάνοια. 
 
 1. τότε. The εὐθὺς of St Mark i. 12 points still more clearly to the 
 significant nearness of the Temptation to the Baptism. 
 
 ἀνήχθη... ὑπὸ τοῦ πνεύματος. 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 ἐν (in) 
 denoting the influence in which Jesus passed into the wilderness. 
 
 els τὴν ἔρημον. 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 (ἄνυδροι τόποι, ch. xii. 48) 
 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, 
 
 πειρασθῆναι. The final infinitive is very usual with St Matthew. In 
 the other Synoptic Gospels the purpose is not expressly noted. 
 
IV. 5.] NOTES. 105 
 
 τοῦ SiaBddov. The Hebrew word ‘Satan’ of which διάβολος is 
 a rendering means ‘one who meets or opposes,’ ‘an adversary.’ 
 διάβολος had originally the same meaning. Thus διαβάλλειν in the 
 LXX.=‘to meet,’ cp. Numbers xxii. 22 and 32, ἀνέστη 6 ἄγγελος τοῦ 
 θεοῦ διαβαλεῖν αὐτόν, and ἰδοὺ ἐγὼ ἐξῆλθον εἰς διαβολήν cov. 
 
 To this original meaning of διάβολος the classical force of διαβάλλειν 
 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—0os ἐστιν διάβολος καὶ Daravds—a proof that the meanings of 
 the two words, synonymous at first, had already been severed, and 
 one among many instances of the influence of translation on religious 
 ideas. 
 
 2. ὕστερον ἐπείνασεν. 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: ἦν ἐν τῇ épnuw...mepagopevos 
 (Mark); ἤγετο ἐν τῇ ἐρήμῳ πειραζόμενος (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 it are deepened and sanctified by 
 the example of Christ. 
 
 3. ἵνα ot λίθοι οὗτοι ἄρτοι γένωνται. 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. γέγραπται. See note ch. ii. 5. Jesus answers by a quotation 
 from Deut. viii. 3. 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. 
 
 δ. ἁγίαν πόλιν. This designation used of the actual Jerusalem by 
 St Matthew alone is transferred to the heavenly Jerusalem, Rev. xi. 2, 
 xxi. 2, xxii.-19. 
 
 τὸ πτερύγιον. Not as in A.V. ‘a pinnacle,’ but either (1) ‘the 
 pinnacle,’ or winglike projection (πτερύγιον =‘ 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 πτε- 
 
106 ST MATTHEW. [EW 5— 
 pov bears in the classics; ep. Scholiast on Aristoph. Aves 1110. διὰ 
 
 τὰ ἐν τοῖς ναοῖς ἀετώματα---τὰς γὰρ τῶν ἱερῶν στέγας πτερὰ Kal ἀετοὺς 
 καλοῦσιν. πτερύγιον itself does not appear to be classical in this sense. 
 Eus. H. E. τι. 23 names in the same definite way τὸ πτερ. τοῦ ἱεροῦ. 
 
 6. βάλεσεαντὸν κάτω. The depth was immense: Josephus speaking 
 of the ‘Royal Porch’ (στοὰ βασιλική) 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. 
 
 γέγραπται. Ps. xci. [xc. LXX.] 11,12. The quotation follows the 
 LXX. version, but the words τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς 
 σου 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. οὐκ ἐκπειράσεις κύριον τὸν θεόν 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. ΟΡ. John xii. 28. 
 
 8. εἰς ὄρος ὑψηλὸν λίαν. 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 Caesar, and this was the thought 
 which the tempter presented to Christ. 
 
 9. ταῦτά σοι πάντα ϑώσω. 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. 
 
 ἐὰν πεσὼν προσκυνήσῃς μοι, 1.6. acknowledge as sovereign, as the 
 lesser kings acknowledged Cesar : jus imperiumque Phraates | Cesaris 
 accepit genibus minor. Hor. Ep. 1. 12. 27. 
 
 10. ὕπαγε 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 ὑπάγειν is used of bringing cattle under the yoke, ὕπαγε 
 ζύγον wxeas ἵππους, 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 ὁπίσω μου found in some MSS., and the entirely prevalent use 
 of the verb in other passages. 
 
 καὶ αὐτῷ μόνῳ λατρεύσεις. Deut. vi. 10—13. Idolatry, multipli- 
 city of aims, and forgetfulness of God are the dangers of prosperity 
 and ambition. See context of passage in Deut. 
 
 11. διηκόνουν, from διακονέω. The Attic form of the imperfect is 
 ἐδιακόνουν ; but διηκόνουν is possibly a right reading, Eur. Cycl. 406. 
 διακονεῖν 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, 
 
 Mark i. 14; Luke iv. 14, who assigns no reason; John iv. 1—3. 
 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 Judea,’ &c. 
 
 12. ἀκούσας δέ, ‘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. 
 
 παρεδόθη. παραδιδόναι is used of ‘delivering’ to death (Acts iii. 
 13), to a judge (ch. v. 25), or of casting into prison (Luke xii. 58 τῷ 
 πράκτορι; Acts vill, 3 and here); but it is possible that the idea of 
 treachery ahd 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. , 
 
 ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. By the shortest route through 
 Samaria. Johniv. 4. During this journey must be placed the con- 
 versation with the woman of Samaria. This was after a ministry in 
 Judea, which had lasted eight months (Ellicott, Lectures on the life 
 of our Lord, p. 130), some incidents of which are related by St John, 
 ii. and iii. 
 
 Tadttala=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 Pheenicians, Arabs, and Greeks. 
 
108 ST MATTHEW. [IV. 13— 
 
 13. καταλιπὼν τὴν 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. 
 
 Καφαρναούμ, 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 Capernaum Jesus left a retired mountain 
 home for a busy and populous neighbourhood, ‘the manufacturing 
 district of Palestine.’ 
 
 14. διὰ ‘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. Ταλιλαία τῶν ἐθνῶν. See above, v. 12. 
 
 ὁδὸν θαλάσσης. The accusative may be explained either by the 
 regimen of the omitted Hebrew words or by taking ὁδὸν 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. ὁ λαὸς ὁ καθήμενος, K.7.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 καθήμενος...καθημένοις 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 σκιὰ θανάτου is an advance on 
 σκότος, and φῶς ἀνέτειλεν αὐτοῖς implies a great deal more than φῶς 
 εἶδεν μέγα. 
 
052} NOTES. 109 
 
 17—22. Tue Cant or PretTrr AND 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 a disciple of John the Baptist, and that Bethsaida was the city 
 of Andrew and Peter. 
 
 17. ἀπὸ τότε, for classical ἐξ ἐκείνου [χρόνου]. 
 
 For μετάνοια and βασιλεία, which are the key-notes of our Saviour’s 
 preaching, see note, ch, iii. 2 
 
 18. ἀμφίβληστρον, ‘a casting-net,’ here only in N.T. (in Mark 
 i. 16 the true reading is ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ). The word 
 occurs Herod. 1.141. Cp. Soph. Antig. 343, κουφονόων τε φῦλον ὀρνί- 
 θων ἀμφιβαλὼν ἄγει...πόντου τ᾽ εἰναλίαν φύσιν. Virgil alludes to the 
 same kind of net, Georg. τ. 141, Alius latum funda jam verberat 
 amnem. 
 
 ἦσαν yap ἁλιεῖς. The fisheries on the Sea 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. 
 
 ἁλιεῖς, lit. ‘sea-folk’ (ds), Homeric but not in Attic writers, one 
 of the many words that disappear from literature in the long interval 
 between Homer and the Alexandrine epoch. 
 
 ἁλιέων βίος 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 imagined for the perils and privations of the apostle’s life. 
 
 19. δεῦτε. Frequent in Homer and in lyric poets. It was used as 
 an ‘animating interjection’ (Buttmann), without any necessary-con- 
 nection with movement, as ἔρως με δεῦτε Κύπριδος ἕκατι | γλυκὸς κατεί- 
 βων καρδίαν ἰαίνει. 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. 
 
 ἁλιεῖς ἀνθρώπων. A condensed parable explicitly drawn out, ch. 
 xiii, 47—50. Cp. Jer. xvi. 16, ἰδοὺ ἐγὼ ἀποστέλλω τοὺς ἁλιεῖς τοὺς wod- 
 λούς, λέγει κύριος, Kal ἁλιεύσουσιν αὐτούς. 
 
 22. καὶ τὸν πατέρα. 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, ἀφέντες preferred in 
 Hellenistic Greek to λείπω and compounds of λείπω: and ἀκολουθεῖν 
 used in the N.T. to the exclusion of ἕπεσθαι which does not occur (the 
 compound συνέπεσθαι is found in one passage, Acts xx. 4). 
 
IIo 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. ἐν ταῖς συναγωγαῖς. 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 
 mosques 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 
 was 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. 
 
 αὐτῶν. Often used of the Jews without any definite antecedent, 
 cp. of γραμματεῖς αὐτῶν. Luke v. 30. 
 
 νόσον... μαλακίαν. Probably to be distinguished as ‘acute’ and 
 ‘chronic’ diseases, μαλακίαν 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. 
 
 ἐν τῷ λαῷ, i.e. among the Jews. 
 
 24. εἰς ὅλην τὴν Συρίαν. The fame passes to the north and east, 
 ‘rather than to the south. Galilee is connected by trade and afiinity 
 with Damascus rather than with Jerusalem. 
 
 βασάνοις... συνεχομένους. βάσανος is (1) a ‘touch-stone,’ the lapis 
 Lydius by which the quality of gold and other metals was tested, 
 
V. 22. NOTES. | III 
 
 The process is alluded to Herod. vn. 10. Cp. also Theognis 417, és 
 βάσανον δ᾽ ἐλθὼν παρατρίβομαι wore μολίβδῳ | χρυσός. (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 
 Galilzan had experienced in the courts of law. 
 For the question of ‘ demoniacal possession’ see ch. vii. 22. 
 
 συνέχειν is used specially of the pressure and constraint of disease 
 and pain; cp. Luke iv. 38, συνεχομένη πυρετῷ μεγάλῳ. 
 
 ceAnviatopévous, ‘affected by the moon;’ the changes of the moon 
 being ΠΣ 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. Δεκάπολις, a group of ten cities, The cities included in this 
 group are variously named by different authors, they lay to the E. 
 and §. 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, κατάπερ οἱ ἐκ τῆς Πεν- 
 ταπόλιος νῦν χώρης Δωριέες, πρότερον δὲ Ἑ ξαπόλιος τῆς αὐτῆς ταύτης 
 καλεομένης. 
 
 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, 5. 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 εἰκῇ after αὐτοῦ dates from very ancient MSS., 
 but δὲ and B omit, also Vulgate and #th. Verss. and Origen twice. 
 The feeling which prompted its insertion as a marginal note would 
 tend to retain it in the text. 
 
[12 ST MATTHEW. [V. 27— 
 
 27. The reading of τοῖς ἀρχαίοις after ἐρρέθη is due to the tendency 
 to introduce uniformity of structure; other instances of the same kind 
 in this chapter are ὃς ἂν ἀπολύσῃ for πᾶς ὁ ἀπολύων v. 32, βληθῇ εἰς 
 γέενναν for ἀπέλθῃ εἰς γέενναν v. 31, to agree with previous verse. 
 
 28. In αὐτῆς read for αὐτὴν we trace the probably unconscious 
 emendation of a scholar. 
 
 32. porxevOrvar for μοιχᾶσθαι. The change to the passive is sup- 
 ported by δὲ B D and approves itself as the truer to fact, but perhaps 
 for that very reason is open to some suspicion. 
 
 44. Here we miss the beautiful words undoubtedly spoken by 
 Christ but omitted in this passage by δὲ B and many of the fathers 
 and versions, εὐλογεῖτε τοὺς καταρωμένους ὑμᾶς καλῶς ποιεῖτε τοὺς 
 μισοῦντας ὑμᾶς. After προσεύχεσθε ὑπὲρ τῶν the textus receptus has 
 ἐπηρεαζόντων ὑμᾶς καί, the evidence is especially weighty against the 
 three last words. The passage is probably an insertion borrowed 
 from Luke vi. 27, 28. 
 
 47. ἐθνικοὶ for τελῶναι of the textus receptus, on the highest 
 authority. 
 
 Cus. V.—VII. Sermon 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 μετά- 
 voa, Showing its conditions; and about the Kingdom or βασιλεία 
 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 first 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 
 
si 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 (ἀνέβη εἰς τὸ ὄρος) while 
 St Luke’s words are ἔστη ἐπὶ τόπου πεδινοῦ. But the ‘mount’ and the 
 ‘plain’ are not necessarily distinct localities. The τόπος πεδινὸς was 
 probably a platform on the high land. Summoque in vertice montis | 
 planities ignota jacet tutique receptus. Verg. din. x1. 526. (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. 3—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 Pharisees in regard to 
 (a) Almsgiving, vi. 1—4; (b) Prayer, vi. 5—15; (c) Fasting, vi. 
 16—18; (ὦ) 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. : 
 
 ὄχλους. 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 εὔνοιαι ‘marks of favour,’ μανίαι 
 ‘fits of madness,’ (Clyde, Gk. Synt. § 10); and by ars ‘art,’ artes 
 ‘works of art,’ regnum ‘kingdom,’ regna ‘royal prerogatives.’ 
 
 τὸ ὄρος, ‘the mountain’, the high land bordering on the Lake, 
 behind Tell Hfim or Ain 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. 
 
 καθίσαντος αὐτοῦ. 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 H 
 
[ΤᾺ ST MATTHEW. gages 
 
 Law.’ Therefore he does not stand like a modern or mediaval 
 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.) 
 
 προσῆλθαν. This aoristic form, of which ἔλαβα, ἔφαγα, ἔπεσα 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 καθίσαντος avrov...... προσῆλθαν αὐτῷ is frequent in 
 the N.T. and not very uncommon in the Classics, cp. εἰκὸς yap ὀργὰς 
 θῆλυ ποιεῖσθαι γένος, | γάμους παρεμπολῶντος ἀλλοίους πόσει. Hur. Med. 
 909. ὕπεστί μοι θράσος, | ἁδυπνόων κλύουσαν | ἀρτίως ὀνειράτων, Soph. 
 El. 419. See also Aisch. Suppl. 437. 
 
 A. THE SuBJEcTs oF THE Kinepom, v. 3—16. 
 (1) Their character and privileges, v. 3—12. 
 
 3—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. 
 
 πτωχοὶ TH πνεύματι Passive qualities or 
 Gites πρᾳεῖς conditions of the Soul. 
 
 Movement of the Soul 
 
 πενθοῦντες 
 
 πεινῶντες καὶ διψῶντες τ.δ. from Sin to Righteous- 
 
 ness. 
 
 The Attainment ἐλεήμονες Practical action. 
 Ἐπ καθαροὶ τῇ καρδίᾳ The inner principle. 
 
 The Christian Life 7 εἰρηνοποιοί 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: δικαιοσύνη 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 
 
M7.) NOTES. τις 
 
 ‘peace-making’, wherein the soul that has seen God imitates the work 
 of God—reconciliation. 
 
 πτωχοὶ τῷ πνεύματι. St Luke omits τῷ πνεύματι, showing that the 
 literal poor are primarily meant, St Matthew shows that they are 
 not exclusively meant. The πτωχοὶ (nearly 1.4. ταπεινοί) 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 ταπεινότης ΟἹ 
 ταπεινοφροσύνη aS a virtue is a Christian thought and opposed to 
 heathen ethics, τίς θέλει ζῆν ταπεινός ; Kpict. Dissert. tv. 1. 2. 
 
 αὐτῶν ἐστὶν τ βασιλεία. 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. πρᾳότης, 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, ἐπὶ τὸν μέσον τὴν πρᾳότητα 
 φέρομεν πρὸς τὴν ἔλλειψιν ἀποκλίνουσαν, and again, εἴπερ δὴ ἡ πρᾳότης 
 ἐπαινεῖται, Eth. Nic, tv. 5.1—3. In the Christian scheme πρᾳότης is 
 the root of ἀγάπη, absence of resentment grows into perfect love 
 through ἐπιείκεια. Jesus who was mpqis loved (ἠγάπησεν) his enemies. 
 
 κληρονομήσουσιν τὴν γῆν. 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, οὐκ οἴδατε ὅτι of ἅγιοι τὸν κόσμον κρινοῦσιν ; 
 
 δ. οἱ πενθοῦντες. 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, viv χαίρω οὐχ ore ἐλυ- 
 πήθητε ἀλλ᾽ ὅτι ἐλυπήθητε εἰς μετάνοιαν. 
 
 παρακληθήσονται. The supreme παράκλησις is Christ. 
 
 6. αὐτοί, they in their turn. 
 
 χορτασθήσονται. χορτάζειν 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,’ βοσκημάτων δίκην... βόσκονται χορταζόμενοι, Plato, 
 Rep. 586, then in mid. voice in comedy of men ‘to eat’; ep. German 
 fressen and see Thue. vit. 48 and Arnold’s note there on βόσκοντας. 
 In late Greek as here yoprdfev=‘to satisfy’ for the classical κορεν- 
 vivat. Itis curious to note how completely the distinction between 
 χορτάζεσθαι and ἐσθίειν has vanished. In Mark vii. 27, 28 both verbs _ 
 are used, but their proper application is reversed, ἐσθίειν being used 
 of the κυνάρια, and χορτάζεσθαι of the τέκνα. 
 
 7. ἐλεήμονες. With the Stoics ἔλεος was reckoned among the defects 
 or vices, it was a disturbing element that broke in upon the philo- 
 sophic calm, ep. the following passage which gives the Stoic view of 
 most of the moral ideas of the Beatitudes: ὁ ἀπειθῶν τῇ θείᾳ διοικήσει 
 ἔστω ταπεινός, ἔστω δοῦλος, λυπείσθω, φθονείτω, ἐλεείτω" τὸ κεφάλαιον 
 πάντων δυστυχείτω, θρηνείτω. Epict. Diss. 1. 24. 48. 
 
 Η 2 
 
116 ST MATTHEW. [V. 7— 
 
 ἐλεηθήσονται. 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 
 fifth petition in the Lord’s Prayer, ch. vi. 12. 
 
 8. καθαροὶ τῇ καρδίᾳ. 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 in heart ‘non sufficit puritas ceremonialis,’ 
 Bengel. 
 
 τὸν θεὸν ὄψονται. The Christian education is a gradual unveiling 
 of God (ἀποκάλυψις), all have glimpses of Him, to the pure He appears 
 quite plainly; cp. Heb. xii. 14, τὸν ἁγιασμὸν οὗ χωρὶς οὐδεὶς ὄψεται τὸν 
 κύριον, and see 1 John iii. 2, 3. Τὴ a further sense the unveiled sight 
 of God is reserved for the Eternal life. 
 
 9. εἰρηνοποιοί, 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. εἰρήνη 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. 
 
 εἰρηνοποιὸς does not occur elsewhere in N.T., but εἰρηνοποιεῖν is 
 used Col. i. 20 in the latter sense, cp. also Ephes. ii. 15, αὐτὸς γάρ 
 ἐστιν ἡ εἰρήνη ἡμῶν ὁ ποιήσας τὰ ἀμφότερα ὃν...τὴν ἔχθραν... καταργήσας 
 ἵνα τοὺς δύο κτίσῃ ἐν ἑαυτῷ εἰς ἕνα καινὸν ἄνθρωπον. 
 
 υἱοὶ θεοῦ. 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, ἔδετε 
 ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ πατὴρ ἵνα τέκνα θεοῦ κληθῶμεν, καὶ ἐσμέν. 
 
 κληθήσονται. καλεῖσθαι is not merely equivalent to the substantive 
 verb, but implies (1) prestige, as ὁ πᾶσι κλεινὸς Οἰδίπους καλούμενος, 
 Soph. Gd. R. 8. (2) permanence in a class, τάδε γὰρ ἄλυτα κεκλήσεται, 
 Soph. El. 230. See Jebb on the last passage and EHllendt’s Lea. 
 sub. voc. (3) recognition by others, cp. Luke i. 76. Rom. ix. 26. 
 James ii, 23. 
 
 10. οἱ δεδιωγμένοι. ‘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 νυ. 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 
 δίκαιοι, but blessed are those that have been persecuted ἕνεκεν δικαιοσύνης. 
 Persecution is the seal of perfect δικαιοσύνη. 
 
ι “«.«Ὁ 
 
 V. 14.] NOTES. 117 
 
 11. The nature of the persecution 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. ἀγαλλιᾶσθε, of excessive and demonstrative joy. Neither the 
 verb nor its derivatives are classical. St Luke in his parallel passage 
 (vi. 23), has χάρητε ἐν ἐκείνῃ TH ἡμέρᾳ Kal σκιρτήσατε. 
 
 Such contrasts as this which the kingdom of heaven presents 
 have their counterpart in the εἰρωνεία of Greek tragedy. 
 
 τοὺς προφήτας τοὺς πρὸ ὑμῶν. Implying that the disciples too 
 were προφῆται. 
 
 (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 πτωχεία and ταπεινότης. 
 
 13. τὸ ἅλας τῆς γῆς. 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. 
 
 ἅλας. Late as a literary word for dds, but it occurs in the adage 
 ἅλασιν ὕει. In Mark ix. 49 both forms are used according to the 
 best reading, τὸ ἅλας and accus, ἅλα, dat. ἁλὶ from dds. In Col. 
 iv. 6, the dat. ἅλατι of the neuter form is used. Attic prose has the 
 plural only. 
 
 ἐὰν μωρανθῇ. The causal force of μωραίνω 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, φάσκοντες εἶναι σοφοὶ 
 ἐμωράνθησαν. And for the interchange of meaning between folly 
 and insipidity cp. sapere, sapientia, insipidus; sal, sales, ‘salt’, 
 then ‘ wit’ (so in late Greek ἅλες); insulsus, ‘ unsalted,’ then ‘ stupid’. 
 
 ἐν τίνι. ἐν is here clearly instrumental, see ch. iii. 11, 
 
 καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων. 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. τὸ φῶς τοῦ κόσμου. See John viii. 12, where Jesus says of 
 Himself ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Cp. Phil, ii. 15, φαίνεσθε ws 
 φωστῆρες ἐν κόσμῳ. 
 
 τοῦ κόσμου, i.e. of the whole world, not of Israel only; or of 
 the dark and evil world. κόσμος 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 
 
118 ST MATTHEW. [V. 14— 
 
 Concordance) ; (5) ‘the habitable world,’ ἡ πίστις ὑμῶν καταγγέλλεται 
 ἐν ὅλῳ τῷ κόσμῳ, Rom. i. 8; (6) the world around us, society; 
 (7) especially ‘the evil world’, so frequently in John as μισεῖ ὑμᾶς 
 ὁ κόσμος, xv. 19; (8) in modern Greek a ‘crowd,’ ‘rabble.’ κόσμος 
 ἄπειρος ‘a countless multitude’ would have seemed to Heracleitus 
 a contradiction in terms (Geldart, Mod. Greek, 94). In LXX. 
 κόσμος is not used in this later sense of ‘the world,’ it there means 
 ‘ornament’ or ‘order (host) of heaven’: καὶ συνετελέσθησαν καὶ πᾶς 
 ὁ κόσμος αὐτῶν, Gen. 1]. 1. 
 
 πόλις ἐπάνω ὄρους κειμένη. Stanley remarks (5. 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 Judea, 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 Judea 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. 
 
 κρυβῆναι. This 2nd aor. form is late: in Soph. Aj. 1145, xpudels 
 is now read for κρυβείς. 
 
 15. τὸν μόδιον. ‘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. 
 
 hixvos...Auxvia. ‘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. 
 
 πᾶσιν τοῖς ἐν τῇ οἰκίᾳ, 1.6. 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 Krnepom or HEAveEN Is A FULFILMENT OF THE LAW, 
 v. 17—48. Stated generally, v. 17—20. 
 
 17. οὐκ ἦλθον καταλῦσαι κιτιλ. ‘I came not to destroy’, a 
 divine captatio which would instantly soothe the possible fear that 
 Christ was a καταλυτὴς τοῦ νόμου. For the word cp. Polyb. m1. 2, καταλύ- 
 σαντα τοὺς νόμους els μοναρχίαν περιστῆσαι τὸ πολίτευμα τῶν Καρχηδονίων. 
 
 17—20. The poetical form traceable throughout the Sermon on 
 the Mount is especially observable here. οὐ καταλῦσαι and πληρῶσαι 
 are the key-words. The yap in v. 18 (ἀμὴν γάρ) introduces an ex- 
 planation of οὐ καταλῦσαι : the second γὰρ in v. 20 (λέγω γάρ) 
 carries out the thought of πληρῶσαι. Then note to what a height 
 the contrasting climax rises. So far from being a κατάλυσις of the 
 whole law, not a jot or tittle shall pass from it (v.18). So far from 
 Christ himself destroying (καταλῦσαι) the whole law, if his followers 
 break even (λῦσαι, a weaker word) a single one of the least of the 
 commandments he shall be least in the Kingdom. So also in συ. 
 20, περισσεύῃ is an advance even on πληρῶσαι, which in itself is more 
 than οὐ καταλῆσαι. 
 
Vea] NOTES. 119 
 
 πληρῶσαι. 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, πλήρωμα οὖν νόμου ἡ ἀγάπη, 
 Rom. xiii. 10. 
 
 18. ἀμήν. Strictly a verbal adjective, ‘firm,’ ‘true,’ from Hebr. 
 aman to ‘support,’ ‘confirm’; thus used, Rev. 11], 14, ὁ ἀμὴν ὁ 
 μάρτυς ὁ πιστὸς Kal ἀληθινός. (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. 
 
 ἰῶτα. ‘yod’ (ἡ the smallest of the Hebr. characters, generally 
 a 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. 
 
 κεραία, 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 6] differs from 1 [beth or b], or as Ἵ [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.’ Schodttgen ad loc. The Greek grammarians 
 used the word for ‘a mark over a letter,’ as a. 
 
 19. λύσῃ... διδάξῃ. Recall in this connection St Paul’s attitude 
 in relation to the law. διδάσκειν points to the Presbyter or Teacher, 
 λύσῃ, 2 more general term, to the people. 
 
 ποιήσῃ Kal διδάξῃ. 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. δικαιοσύνη, ‘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 δικαιοσύνη consisted in extended 
 and minute external observances, Christ’s περίσσευμα in reaching the 
 spiritual meaning of the law. 
 
 (a) Instances from the Decalogue, v. 21—37. (a) Murder, 
 v. 21—26. 
 
 21. ἠκούσατε, ‘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. 
 
 τοῖς ἀρχαίοις, ‘to them of old time.’ This rendering is made 
 almost certain by the datival force of ὑμῖν in the antithetic clause, 
 v. 22. 
 
120 ST MATTHEW. [V. 22— 
 
 22. ἔνοχος, lit. ‘held fast by,’ (évéxw) 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 ἔνοχος is followed by a genitive some word like δίκῃ or γραφῇ 
 should be supplied. See ch. xxvi. 66 and Mark 111, 26 (where ἁμαρτή- 
 ματος not κρίσεως is the true reading). els τὴν γέενναν 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 
 poenam Gehenne. The extremity of human punishment is meant 
 with the underlying thought of the figurative sense of Gehenna. See 
 infra. 
 
 τῇ κρίσει, to the judgment of the lower court, whose jurisdiction 
 was limited. 
 
 pakd. 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 local court; (2) to the Sanhedrin; (3) to Gehenna. 
 
 συνεδρίῳ. See note ch. xxvi. 3. 
 
 γέενναν τοῦ πυρός. ‘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, τ. 
 
 ‘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 valley. 
 
 τοῦ πυρός. The adjectival genitive may be illustrated from classi- 
 cal Greek ἄστρων εὐφρόνη, ‘the starry night,’ Soph. El. 19. χιόνος 
 πτέρυγι, “ἃ snowy wing,’ Antig. 114. τραύματα αἵματος, ‘bloody 
 wounds,’ Eur. Phen. 1616. See Donaldson’s Greek Grammar, § 454. 
 
V. 20. NOTES, - 121 
 
 But in this and other instances 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. οὖν. In consequence of this truth that anger makes you 
 liable to the extremity of punishment. 
 
 προσφέρῃς τὸ δῶρον, ‘make thy offering.’ Cp. Levit. ii. 1, ἐὰν δὲ 
 ψυχὴ προσφέρῃ δῶρον θυσίαν τῷ κυρίῳ, 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. δῶρον is used to translate both 
 korban and minchah. It is adopted in the Talmud as a Hebrew word. 
 μνημόσυνον or ‘memorial,’ another translation for minchah, Levit. 
 li, 2, seems to form a link with the use of μνησθῇς in this connection. 
 See Speaker’s Commentary, ad loc. cit. 
 
 μνησθῇς. The word itself reminds us that true observance of the 
 law lies in thought not in act. 
 
 ὅτι ὁ ἀδελφός σον ἔχει τι κατὰ σοῦ. That thy brother hath cause 
 of complaint against thee, just or unjust. 
 
 24. ἔμπροσθεν τοῦ θυσιαστηρίουις Stay the sacrifice, though 
 begun, for God will not accept it unless the heart be free from anger, 
 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. 
 
 ἴσθι εὐνοῶν. The participle conveys the idea of continuance: be at 
 peace with conscience all through life. 
 
 26. κοδράντην. Cp. Mark xii. 42, λεπτὰ δύο ὅ ἐστιν κοδράντης. 
 κοδράντης = Lat. guadrans, the fourth part of an as, and the smallest 
 Roman coin. τὸ λεπτὸν in the parallel passage in Luke is the prutah 
 or smallest Jewish coin. For this view of sin as a debt cp. ὀφειλή- 
 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. πρὸς τὸ ἐπιθυμῆσαι, i.e. ‘with a view to lust after her.’ 
 ἐν τῇ καρδίᾳ. Contrast with the pure in heart, v. 8. 
 
 29. ὁ ὀφθαλμός σου, suggested by the preceding verse. The eye 
 and the 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.’ 
 
 ᾿ σκανδαλίζει oe, ‘allure thee to destruction.’ This verb which is 
 confined to Hellenistic Greek is derived from σκάνδαλον also Hellen- 
 istic; the classical form σκανδάληθρον, 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 
 σκάνδαλον and its cognates have first the meaning of temptation, 
 combined with those of entrapping and swift destruction. Cp. σκάν- 
 δαληθρ᾽ ἱστὰς ἐπῶν, Arist. Ach. 647, ‘setting word-traps.’ κρεάδιον 
 τῆς σκανδάλης ἀφάψας, Alciphr. 111. 22, ‘having attached a bait to the 
 trap.’ ἐσκανδαλίσθη eis ἐμέ. Joan. Mosch. 3049 c. (quoted EH. 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 σκάν- 
 δαλον in most passages of the N.T. See notes, chs. xiii. 41, 
 xvi. 23, xviii. 7. It appears also to be the primary thought in 
 σκανδαλίξειν. 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 προσκόπτειν and πρόσκομμα, the Latin rendering of which 
 supplies the English words to offend, offence, &c., by which cxavéa- 
 λίζειν and σκάνδαλον are translated in the A.V. And though differing 
 in their origin and literal meaning σκάνδαλον appears in parallelism 
 with πρόσκομμα in Rom. ix. 31 and 1 Pet. ii. 7, and σκανδαλίζεσθαι is 
 nearly synonymous with the figurative sense of προσκόπτειν. 
 
 συμφέρει yap σοι κιτιλ. Cp, Cic. Phil. vit. 15, In corpore si quid 
 ejusmodi est quod reliquo corpori noceat, ‘uri necarique patimur; ut 
 membrorum aliquod potius quam totum corpus intereat. 
 
 31. ἀποστάσιον. 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. παρεκτός. A rare word in N.T. and condemned by the Attic- 
 ists. See Sturz, Dial. Mac. 210. 
 
 λόγου πορνείας. A Hebraism, ‘the case of adultery.’ 
 ἀπολελυμένην, ‘when she hath been divorced.’ 
 
V. 37.] NOTES. 123 
 
 (7) Oaths, 33—37. 
 
 33. οὐκ ἐπιορκήσεις. 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. μὴ ὀμόσαι ὅλως. The prohibition must be understood of rash 
 and careless oaths in conversation, not of solemn asseveration in 
 Courts of Justice. 
 
 ὅτι θρόνος ἐστὶν τοῦ θεοῦ. 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 ἐν τῇ γῇ to εἰς ‘Iep. is to be explained 
 by the etymological identity of els (évs) and ἐν. εἰς is used in late 
 Greek where there is no idea of motion, as ὁ ὧν els τὸν κόλπον τοῦ 
 πατρός, John i. 18...where ἐν would be required in Classical Greek; 
 other instances are ἀποθανεῖν εἰς Ἱερουσαλήμ, Acts xviii. 21, τὰ παιδία 
 μου eT ἐμοῦ els τὴν κοίτην εἰσίν, Luke xi. 7. els τὸ κήρυγμα, Luke xi. 
 32. εἰς διαταγὰς ἀγγέλων, Acts vil. ὅ8. ἕν᾽ αὐτὸ λούσῃ εἰς σκάφην, 
 Epict. m1. 22. 71. Conversely ἐν is found for εἰς, Epict. 1. 20, 23, 
 ἀπελθεῖν ἐν βαλανείῳ and Id. 1. 11. 32, viv ἐν Ῥώμῃ avépyy. In 
 the common spoken dialect of modern Greek eis is used to the ex- 
 clusion of ἐν. Clyde, Greek Gram. ὃ 83, Obs. 4. Vincent and Dickson, 
 Handbook to Modern Greek, § 80. 
 
 The construction of ὄμνυμι in classical Greek is τι or κατά τινος. 
 The first is found in James v. 12, a passage closely parallel to this, 
 μὴ ὀμνύετε μήτε Tov οὐρανὸν x.r.d.; the second Heb, vi. 16, ἄνθρωποι 
 yap κατὰ τοῦ μείζονος ὀμνύουσιν. The construction with ἐν and εἰς is 
 a rendering of the Hebrew idiom. 
 
 36. ἐν τῇ κεφάλῃ σον. A common form of oath in the ancient 
 world: cp. ‘Per caput hoc juro per quod pater ante solebat.’ Verg. 
 Ain, 1x. 300. 
 
 37. ἐκ τοῦ πονηροῦ. (1) ‘of evil’, (2) or perhaps better ‘from the 
 evil one.’ 
 
124 ST MATTHEW. [V. 38— 
 
 (Ὁ) The law of retaliation, 38—42, 
 
 38. ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ. See Exod. xxi. 24. The Scribes 
 drew a false inference from hs letter of the law. As a 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 morally right for individuals to indulge revenge could not be 
 justified. 
 
 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 talionis underlay the enactments of the 
 law, and it is against the principle that Christ’s words are directed, 
 
 89. μὴ ἀντιστῆναι τῷ πονηρῷ, i.e. do not seek to retaliate evil. 
 pamite. See ch. xxvi. 67. 
 
 στρέψον αὐτῷ καὶ τὴν ἄλλην. To be understood with the limita- 
 tion imposed on the words by our Lord’s personal example, John xviii. 
 22, 23. 
 
 The gradation of the examples given is from the greater to the less 
 pagan 
 
 κριθῆναι. In Attic xpivew=‘to bring to trial.’ For the con- 
 tha whey of κρίνομαι with dat. cp. Hur. Med. 609, ὡς οὐ κρινοῦμαι 
 τῶνδε σοὶ τὰ πλείονα. 
 
 χιτῶνα, ‘tunic,’ the under-garment. It had sleeves, and reached 
 below the knees, somewhat like a modern shirt. ἱμάτιον, 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. ἀγγαρεύειν, 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 cattle. ‘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 πῦρ, ‘the courier fire,’ Aisch. 
 Agam. 282. The verb is not classical. 
 
 μίλιον. Here onlyin N.T. Used by Strabo=Lat. miliare. 
 
 42. τὸν θέλοντα ἀπὸ σοῦ δανείσασθαι. St Luke has, δανείξετε μηδὲν 
 ἀπελπίζοντες (vi. 35). Forced loans have been a mode of oppression in 
 every age, from which, perhaps, no people have suffered more than the 
 Jews. 
 
V. 47.] NOTES. 125 
 
 (c) Love or Charity, 43—48- 
 
 43. ἀγαπήσεις τὸν πλησίον σου. Levit. xix. 18, ‘Thou shalt love 
 thy neighbour as thyself.’ The second clause does not occur in Levit., 
 but was a Rabbinical inference. ἐχθρούς, 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. ὅπως γένησθε κιτιλ. 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. Iv. 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. 
 
 βρέχει, used in this sense in the older Greek poets: Bpéxe χρυσέαις 
 νιφάδεσσιν (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 βρέχει, ‘it is raining,’ θὰ βρέξῃ, ‘it is 
 going to rain.’ 
 
 46. οἱ τελῶναι, 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-gatherers, 
 (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. τοὺς ἀδελφοὺς ὑμῶν μόνον. See v. 43, The Hebrew salutation 
 was Shalom (peace). 
 
126 ST MATTHEW. [V. 48— 
 
 48. ἔσεσθε τέλειοι. Lit. ‘ye shall be perfect.’ Hither (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 τέλειοι 
 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. δικαιοσύνην (N*BD, 1. 209) for ἐλεημοσύνην of the textus 
 receptus. ἐλεημοσύνην was doubtless a marginal explanation. 
 
 4. αὐτός omitted before ἀποδώσει, (NBL and others) its presence 
 emphasises the reward. 
 
 ἐν τῷ φανερῴ inserted in textus receptus after ἀποδώσει σοι, a rhe- 
 torical gloss arising from a search after antithesis. For the real anti- 
 thesis see note. 
 
 δ. προσεύχησθε οὐκ ἔσεσθε, instead of the singular προσεύχῃ οὐκ 
 ἔσῃ, the singular introduced to harmonise with context ὅταν ποίῃς v. 2, 
 ὅταν προσεύχῃ Vv. 6. 
 
 6. ταμεῖον has high authority (NBDE) for ταμιεῖον ; ep. the late 
 form ὑγεία for ὑγίεια. 
 
 12. ἀφήκαμεν for ἀφίεμεν or ἀφίομεν: this important change has 
 the highest support (NBZ). See notes. 
 
 13. The doxology was an early insertion from the liturgy, it is 
 absent from the oldest MSS. (NBD). The textus receptus reads ὅτι 
 σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις Kai ἡ δόξα els τοὺς αἰῶνας. ἀμήν. 
 
 18. κρυπτῷ is read for κρυφαίῳ from the occurrence of the word in 
 verses 4 and 6. 
 
 21. σου is rightly restored for ὑμῶν. The sing. individualises the 
 action. 
 
 28. In the textus receptus the verbs are in the sing. according to 
 rule: this and τὰ ἑαυτῆς v. 34 are grammatical corrections. 
 
 (2) The Kingdom of Heaven exceeds the righteousness of the Pha- 
 risees in regard to 
 
 (a) Aumscivine, 1—4, 
 
 1. δικαιοσύνην for ἐλεημοσύνην. 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 ἀγάπη, the lead- 
 ing Christian virtue, has lost its original breadth of meaning and ~ 
 has sunk to the modern and restricted sense of ‘charity.’ 
 
VI. δ. NOTES. 127 
 
 2. ἐλεημοσύνη, not classical: if occurs in a poem by Callimachus 
 of Cyrene, librarian 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— 
 aumdne, almosen, alms. 
 
 μὴ σαλπίσῃς. 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 
 a ringing sound might be said σαλπίζειν. Schottgen ad loc. But per- 
 haps the expression means simply ‘ avoid ostentation in almsgiving.’ 
 
 ot ὑποκριταί. ὑποκριτὴς (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. ὑπόκρισις occurs in late authors 
 (Polyb., Lucian) in the sense of ‘ dissimulation,’ ‘ hypocrisy.’ 
 
 ἐν ταῖς ῥύμαις. ῥύμη 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 ῥύμαι 
 are contrasted with the πλατεῖαι or broad open spaces in an Hastern 
 city. Schottgen suggests that the meaning here may be the narrow 
 ‘passages’ in & synagogue. 
 
 ἀπέχουσιν, ‘have in full.’ Their reward is now and on earth, cp. 
 Luke vi. 24, ἀπέχετε τὴν παράκλησιν. Phil. iv. 18, ἀπέχω πάντα, and 
 for the thought, ἀπέλαβες τὰ ἀγαθά σου ἐν TH ζωῇ cov, Luke xvi. 25. 
 
 8. σοῦ δὲ ποιοῦντος. 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 secrésy 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 ἐν τῷ κρυπτῷ links together the thoughts of the secret act 
 and of the eye that sees things secret. 
 
 (Ὁ) PrayvEer, 5—15. 
 ' 5. προσεύχησθε. Plural, because here the reference is to public 
 worship. It 15 a rule for the Church. 
 τῶν πλατειῶν. See note v. 2, ῥύμαις. πλατεῖαι not classical in this 
 sense is a literal translation of a Hebrew word. 
 
128 ST MATTHEW. [VI. 5— 
 
 ἑστῶτες. 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. ταμιεῖον. 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. 
 
 mpdcevgat τῷ πατρί σου τῷ ἐν τῷ κρυπτῷ. 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. μὴ βαττολογήσητε. 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 ἅπαξ λεγ. in N.T. ‘to stammer,’ so 
 ‘to repeat words again and again.’ ‘'he word is generally derived 
 from Battus founder of Cyrene who stammered and had a lisp in his 
 speech, ἰσχνόφωνος καὶ τραυλός, Herod. tv. 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.’ 
 
 ὥσπερ ot ἐθνικοίί The Jews also had a saying ‘every one that 
 multiplies prayer is heard.’ 
 
 8. οἷδεν γὰρ ὁ πατὴρ «.t.A. Our Father knows our wants, still 
 we are bound to express them. Why? because this is a proof of our 
 faith and dependence upon God, which are the conditions of success 
 in prayer. 
 
 9—13. Tur Lorp’s PRAYER. 
 
 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. 
 
 πάτερ ἡμῶν. 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. 
 
 ἁγιασθήτω, ‘held sacred,’ ‘revered.’ Hach of these petitions im- 
 
 plies an obligation to carry out on our own part what we pray God to 
 accomplish. 
 
ὌΝ PE] NOTES. 129 
 
 10. ἐλθάτω ἡ βασιλεία σον. Note the loss in the A.V. of the em- 
 phasis given by the position of ἁγιασθήτω---ἐλθάτω---γενηθήτω. See 
 note ch, iii. 2. Lightfoot (Hor. Heb.) quotes an axiom from the Jewish 
 Schools, ‘that prayer wherein there is not mention of the Kingdom of 
 God is not prayer.’ 
 
 11, ἄρτον, ‘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. 
 
 ἔπιούσιον. 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 ἐπιούσιος (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. ἐπὶ and οὐσία. B. The 
 participle of ἐπιέναι, either masc. ἐπιών, or fem. ἡ ἐπιοῦσα (ἡμέρα). 
 
 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 οὐσία 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 ἐπιούσιος rather than ἐπούσιος affords the most conclusive 
 argument against any interpretation founded on a derivation from 
 οὐσία. περιούσιος, sometimes adduced in support of such a form, is 
 not to the point (for the « in περὶ regularly remains unelided), nor are 
 ἐπιανδάνω, ἐπιεικής, ἐπίορκος, and the like (see Bp Lightfoot’s Dis- 
 sertation); for the words which here follow ἐπὶ originally began with a 
 digamma. 
 
 B. (a) Derived immediately from the mase, participle ἐπιών, as 
 ἐθελούσιος from ἐθέλων, ἑκούσιος from ἑκών, 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,’ so ‘ 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- 
 pavios, αἰώνιος, &c.; (3) ἐπιὼν implies the nearer future as distinct 
 from μέλλων which relates to a more distant future; (4) The one 
 
 8T MATTHEW I 
 
130 ST MATTHEW. [VI. 11— 
 
 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 ἐπιούσιος with the quasi- 
 substantive ἡ ἐπιοῦσα (ἡμέρα) and gives the following meanings: (1) 
 ‘for the morrow,’ ‘crastinum’; (2) ‘daily,’ ‘quotidianum’ of the 
 Veius Itala and of the Vulgate in Luke (not in Matthew where Jerome 
 renders the word ‘supersubstantialem’); (3) ‘continual,’ ‘assiduum,’ 
 perhaps 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 ἐπιούσιος 
 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 ἐπιούσιος; but it is 
 the thought that distinguishes ἡ ἐπιοῦσα from ἡ αὔριον. ἡ αὔριον 
 implies the interval οὗ a night, it implies delay, it excludes the present 
 and is contrasted with it; ἡ ἐπιοῦσα (ἡμέρα, νύξ [Acts xxii. 11] or 
 apa) implies absence of interval and immediate succession. See Bp 
 Lightfoot’s Dissertation, p. 203, where this distinction is clearly shown, 
 and comp. the following instances: Hdt. m1. 85, ὥρη μηχανᾶσθαι καὶ μὴ 
 ἀναβάλλεσθαι ws τῆς ἐπιούσης ἡμέρης ὁ ἀγὼν ἡμῖν ἐστι; Polyb. τη. 42. 9, 
 παρασκευαζόμενοι πρὸς τὴν ἐπιοῦσαν χρείαν, ‘ad instans negotium’ 
 (Schweighduser). ἡ ἐπιοῦσα 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 τῇ ἐπιούσῃ νυκτί, i.e. without an interval. 
 
 Thus this interesting word ἐπιούσιος 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. ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν. ἀφιέναι and ἄφεσις 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 (ἔτος or ἐνιαυτὸς τῆς ἀφέσεως ΟΥ̓ 
 simply ἄφεσις, 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 (ἐγκλήματα, 
 φόνον, Demosth. passim), or from penalties (πληγάς, Aristoph. Nubes, 
 1426), but also the idea of forgiveness of debt and generally of con- 
 doning faults: ἀπῆκέ τ᾽ av αὐτῷ τὴν αἰτίην, Hdt. v1. 30. 
 
VL 13.) NOTES. 131 
 
 ὀφειλήματα. 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, ἐξαλείψας τὸ καθ᾽ ἡμῶν χει- 
 ρόγραφον, ‘the bond against us’— ‘the account standing against us,’ 
 It is contemplated as a thing left undone, rather than an act of trans 
 gression. 
 
 ἀφήκαμεν. 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 forgive- 
 ness. Cp. ch. v. 23, 24, also the parable of the Unforgiving Servant, 
 ch. xviii. 23 seqq. 
 
 13. μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν. The statement of James, 
 i. 2, πᾶσαν χαρὰν ἡγήσασθε ὅταν πειρασμοῖς περιπέσητε ποικίλοις, 15 not 
 really contradictory. ‘The Christian character is strengthened and 
 meee by temptation, but no one can think of temptation without 
 
 ead. 
 
 ῥῦσαι. Lit. ‘draw to thyself,’ ‘rescue,’ as from an enemy. Cp. 
 1 Thess. i. 10, Ἰησοῦν τὸν ῥυόμενον ἡμᾶς ἀπὸ τῆς ὀργῆς THs ἐρχομένης, 
 where the act of rescuing is regarded as continuous, and Col. i. 18, 
 ὃς ἐρύσατο ἡμάς ἐκ τῆς ἐξουσίας τοῦ σκότους, Where the reference is to a 
 single act of salvation. The aorist imperative (ῥῦσαι) indicates a 
 prayer for instant and special deliverance, not continued preservation 
 from danger, cp. dds and ἄφες above and σῶσον, ἀπολλύμεθα, ch. viii. 25. 
 
 ἀπὸ τοῦ πονηροῦ. (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 lne—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 cov. 
 
 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 O.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 ἐν οὐρ. καὶ ἐπὶ γῆς at once 
 recalls the address in the first line ὁ ἐν ovp, and connects the second 
 division of the prayer with the first by linking οὐρανὸς and γῆ. 
 
 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 
 
 12 
 
132 ST MATTHEW. [VI. 13— 
 
 from temptation to evil, i.e. σωτηρία or salvation. Cp. with the 
 three points of time thus faintly indicated, Soph. Ant. 607, τό τ’ 
 ἔπειτα καὶ τὸ μέλλον | καὶ τὸ πρὶν ἐπαρκέσει, ‘shall hold good for future 
 near and far as through the past,’ where τὸ ἔπειτα Ξε ἐπιούσιον, 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 ἄρτον also, as Christ, the 
 Bread of Life. 
 
 14. παραπτώματα. Another conception of sin, either (1) a false 
 step, a blunder, or (2) a fall beside the way (cp. παραπεσόντες, Heb. 
 vi. 6), soa transgression. In ὀφειλήματα sin is viewed in its aspect 
 toward another, in παραπτώματα in its relation to the offender himself, 
 παράπτωμα is later and rarer than παράπτωσις. Polybius uses the word 
 with the same meaning as in the text; in Diod. Sic. it means ‘a defeat.’ 
 For the force of παρὰ cp. παρακόπτειν and παράσημος 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 
 witnessed deep sorrow knows, easily degenerates into a form without 
 reality. 
 
 ἀφανίζουσιν. Hither (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 LXX., the sense of (3) 
 ‘disfiguring,’ or ‘marring’ has less support. Wetstein quotes Htym. M. 
 ἀφανίσαι, οἱ πάλαι οὐχὶ τὸ μολῦναι ὡς νῦν ἀλλὰ τὸ τελέως ἀφανῆ ποιῆσαι, 
 and Chrys. ἀφανίζουσιν, τοῦτό ἐστιν διαφθείρουσιν, scil. cinere. 
 
 The apparent play upon the Greek words ἀφανίζουσιν... φανῶσιν 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. 
 
 ὅπως φανῶσιν. Not as in A.V. ‘that they may appear’ but ‘that 
 they may be seen to be fasting.’ 
 
 17. σὺ δὲ νηστεύων ἄλειψαι, as if feasting rather than fasting: ΟΡ." 
 τὼ δὲ λοεσσαμένω καὶ ἀλειψαμένω λίπ᾽ ἐλαίῳ | δείπνῳ ἐφιζανέτην, Il. x. 
 577. 
 
 (ἃ) EARTHLY POSSESSIONS AND DaILy CARES. 
 
 19. θησαυροὺς ἐπὶ τῆς γῆς. Cp. ἐκ γῆς yap τάδε πάντα καὶ és γῆν 
 πάντα τελευτᾷ (Xenophanes), Love of amassing wealth has been cha- 
 racteristic of the Jews in all ages. 
 
 Oriental wealth consisted to a great extent in stores of linen, em- 
 aed garments, &c., which were handed down and left as heir- 
 
 ooms. 
 
VI. 241] NOTES. 133 
 
 ons. The English word ‘moth’= ‘the devourer’. 
 
 βρῶσις. 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. ὁ πλοῦτος ὑμῶν σέσηπεν καὶ τὰ ἱμάτια ὑμῶν 
 σητόβρωτα γέγονεν, James v. 2, 3. One of the many references to the 
 Sermon on the Mount in that epistle. Elsewhere in N.T. βρῶσις means 
 ‘eating,’ as John iv. 32, ἐγὼ βρῶσιν ἔχω φαγεῖν ἣν ὑμεῖς οὐκ οἴδατε, and 
 Rom. xiv. 17, οὐ γάρ ἐστιν ἡ βασιλεία τοῦ θεοῦ βρῶσις καὶ πόσις, with this 
 cp. Hom. Od. x. 167 ὄφρ᾽ ἐν νηὶ θοῇ βρῶσίς τε πόσις 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. σητόβρωτα 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- 
 cluded. The word βρῶσις is doubtless influenced by the Hebr. achal 
 as used Mal. iii. 11. 
 
 διορύσσουσιν. An expression applicable to the mud walls of Orien- 
 tal huts. Op. Job xxiv. 26, διώρυξεν ἐν σκότει οἰκίας, and Thue, 1. 3, 
 διορύσσοντες τοὺς κοινοὺς τοίχους. Torxwpuvxos=‘a housebreaker.’ 
 
 21. ὅπου...ὁ θησαυρός. The words gain point if we think of the 
 hoards buried in the earth. 
 
 22. ὁ λύχνος. ‘The lamp.’ See ch. v. 15, where the A.V. gives 
 to λύχνος 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, one 
 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, ῥίζα yap πάντων τῶν κακῶν ἐστὶν ἡ φιλαργυρία. 
 
 The connection in which the words occur in Luke xi. 84 is instruc- 
 tive. The inference there is that the spiritual perception of the Phari- 
 sees is dimmed, so that they cannot recognise Christ. 
 
 23. τὸ φῶς, 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. 3), drawn from the 
 relation of master and slave. 
 
134 ST MATTHEW. (VI. 24— 
 
 δυσὶ κυρίοις δουλεύειν. 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. 
 
 δυσί, a form condemned by the Atticists (Lob. Phryn. p. 210). In 
 Thue. vir. 101, δυσὶν ἡμέραις is read by some editors, see Arnold ad 
 loc. He reads δυοῖν, observing thatthe words practically differ only in 
 accent. 
 
 apovg. An Aramaic and a Punic word (see Wetstein) signifying 
 ‘wealth,’ probably connected with Hebr. Aman. So that the literal 
 meaning would be, ‘that in which one trusts’ (Wilkit 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: ep. τὴν πλεον- 
 εξίαν ἥτις ἐστὶν εἰδωλολατρεία, Col. 111. 5. 
 
 25—34. The parallel passage (Luke xii, 22—31) follows imme- 
 diately the parable of the Rich Fool. 
 
 25. διὰ τοῦτο, i.e. because this double service is impossible there 
 must be no distraction of thought. 
 
 Ἁ 
 
 μὴ μεριμνᾶτε. ‘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, μηδὲν μεριμνᾶτε, where, as here, the tense marks continuance, ‘do 
 not be ever anxious.’ Cp. 1 Pet. v. 7, πᾶσαν τὴν μέριμναν ὑμῶν ἐπι- 
 plwavres ἐπὶ αὐτόν. 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 smaller gifts of food 
 and clothing ? 
 
 Socrates describes this to be the object of his mission: ‘to per- 
 suade young and old,’ μήτε σωμάτων ἐπιμελεῖσθαι μήτε χρημάτων πρό- 
 τερον μηδὲ οὕτω σφόδρα ὡς τῆς ψυχῆς ὅπως ὡς ἀρίστη ἔσται. See v. 34 
 for a continuation of this quotation. 
 
 26. ἐμβλέψατε. The aorist implies the instantaneous glance pos- 
 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 ἕν στρουθίον, 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. 
 
 οὐ σπείρουσιν K.t.A. 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. 
 
VJ. 30.] | NOTES. 135 
 
 διαφέρειν, to differ by way of excellence, i.e. ‘to excel’: μᾶλλον re- 
 dundant strengthens the verb. 
 
 27. προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα. ἡλικία, 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 πῆχυν. (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. vir. 55, δευτέρῃ δὲ ἡμέρῃ ἀπὸ τῆς ἐμπρή- 
 aos ᾿Αθηναίων of θύειν ὑπὸ βασιλέος κελευόμενοι... ρων βλαστὸν ἐκ τοῦ 
 στελέχεος ὅσον τε πηχυαῖον ἀναδεδραμηκότα. See Godet on Luke xii. 25, 
 and Maldonatus ad loc. 
 
 28. ἐνδύματος. 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. 
 
 τὰ κρίνα τοῦ ἀγροῦ, identified by Dr Thomson (Land and Book, 
 p- 256) with a species of lily found in the neighbourhood of Hfiléh. 
 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 fiower for our Lord 
 to pluck and seize upon as an illustration, whether walking in the 
 fields or sitting on the hill-side.’ 
 
 αὐξάνουσιν... κοπιῶσιν.. νύθουσιν. 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, τὰ ἄλλως ἔχοντα (ἔργα) κρυβῆναι od δύνανται. 
 Rev. i. 19, ἃ εἶδες καὶ ἃ εἰσίν. 
 
 29. περιεβάλετο, ‘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. χόρτος, 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, αὐλῆς ἐν 
 χόρτῳ; for the second Eur. Alc. 495, θηρῶν ὀρείων χόρτον οὐχ ἵππων 
 λέγεις. The third sense is not classical. 
 
 εἰς κλίβανον βαλλόμενον. The κλίβανος 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 dpra (ch. xiv. 17 and elsewhere) and 
 the expression κλάσαι ἄρτον. (ch. xv. 36, Acts xx. 7). ‘*The ‘oven’ 
 is a jar-shaped vessel formed of tempered clay sunk in the ground. The 
 fuel (χόρτος 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 chupattie 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,”’ τ 
 
 The Attic form οὗ the word is κρίβανος : in later Greek both forms 
 are retained and used indiscriminately. For this interchange of ἃ 
 and p cp. ovynpds for σιγηλός, βουκόλος and αἰγικορεύς. Lob. Phryn. 
 652. 
 
 ἀμφιέννυσιν. 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. περιεβάλετο above) is a technical term 
 with botanists for the cortical tissue or inner membrane underlying 
 the epidermis. See Thomé’s Struct. and Phys. Botany (translated), 
 Ch, 111. 
 
 ὀλιγόπιστοι. A translation of a common Rabbinical expression. 
 
 32. ἐπιζητοῦσιν. Hither (1) ‘seek with eagerness’; ἐπὶ 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 ἐπί. Cp. ἐπικωμωδεῖν, ‘to select for caricature.’ Riddell, 
 Plato, Apol. Socr. 81 p. With the general thought of the passage cp, 
 Rom. xiv. 17, οὐ γάρ ἐστιν ἡ βασιλέία τοῦ Θεοῦ βρῶσις καὶ πόσις ἀλλὰ 
 δικαιοσύνη καὶ εἰρήνη καὶ χαρὰ ἐν πνεύματι ἁγίῳ. 
 
 838. τὴν Six. αὐτοῦ, ie. τὴν dix. Θεοῦ (Rom. i. 17), the leading 
 thought in that epistle. It is the aim (ζητεῖτε) of the Christian life. 
 Note how Christians are taught at least to aim at (ζητεῖν) righteousness, 
 when the heathen earnestly aim at (ἐπιζητεῖν) lower objects. 
 
 ταῦτα πάντα προστεθήσεται ὑμῖν. One of the traditional say- 
 ings of Christ is closely parallel to this: αἰτεῖτε τὰ μεγάλα καὶ τὰ 
 μικρὰ ὑμῖν προστεθήσεται, καὶ αἰτεῖτε τὰ ἐπουράνια καὶ τὰ ἐπίγεια προσ- 
 τεθήσεται ὑμῖν. Orig. de Orat. 2. 
 
VEF_ 14 NOTES. 137 
 
 For a corresponding sentiment in Greek philosophy cp. Plato, Apol. 
 Socr. Ὁ. 30, ἐξ ἀρετῆς χρήματα καὶ τἄλλα ὠγαθὰ τοῖς ἀνθρώποις ἅπαντα 
 καὶ ἰδίᾳ καὶ δημοσίᾳ. 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. μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον. Lightfoot, Hor. Hebr., 
 quotes a Rabbinical saying in illustration: ‘there is enough of trouble 
 in the very moment.’ 
 
 ἡ κακία. Here in the unclassical sense of ‘trouble,’ ‘sorrow,’ cp. 
 Amos 11]. 6, εἰ ἔσται κακία ἐν πόλει ἣν Κύριος οὐκ ἐποίησεν ; 
 
 CHAPTER VII. 
 
 2. μετρηθήσεται for ἀντιμετρηθήσεται taken from parallel passage 
 Luke vi. 38. In v. 28 again the simple verb is preferred on good 
 authority to. the compound συνετέλεσεν. 
 
 4. ἐκ τοῦ ὀφθαλμοῦ for ἀπὸ τ. ὀφθ. ἀπὸ denoting removal from 
 the surface, perhaps introduced from a note to mark and heighten the 
 contrast. But the evidence for ἐκ is not decisive. 
 
 6. καταπατήσουσιν for καταπατήσωσιν the subjunctive was a cor- 
 rection to ἃ more regular construction. 
 
 9. dv ἐὰν αἰτήσῃ for ὃν αἰτήσει and ἐὰν αἰτήσῃ for ἢ Kal αἰτήσει (v. 
 10) are also grammatical corrections tending to explain the structure. 
 
 13. εἰσέλθετε for εἰσέλθατε was a change to a more regular form. 
 
 14, ὅτι 15 rightly adopted, though τί has a great preponderance of ex- 
 ternal authority; of the uncials, S* B* and X alone exhibit ὅτι. 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’s Introd,, p. 15. 
 
 24, ὁμοιώσω, the reading of textus receptus for ὁμοιωθήσεται, has 
 considerable, but not the most ancient evidence to support it. The 
 variation from the passive ὁμοιωθήσεται, 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 Kinepom, 1—27. 
 
 After contrasting the New Law with the Mosaic Law and with 
 Pharisaic rules and conduct, Jesus proceeds to lay down rules for ihe 
 guidance of His disciples in the Christian life. 
 
138 ST MATTHEW. ‘i 
 
 (a) Judgment on others, 1—6. 
 
 The passage occurs in St Luke’s report of the Sermon on the Mount 
 (ch. vi. 37, 38), with a different context, and a further illustration of 
 ‘full measure.’ 
 
 1. pal κρίνετε «.7.A. This is the form which the ‘lez talionis,’ or 
 law of reciprocity, takes in the kingdom of heaven. 
 
 The censorious spirit is condemned, it is opposed to the ἐπιείκεια, 
 ‘ 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. 
 
 ἵνα μὴ κριθῆτε. By Christ on the Last Day. 
 
 2. κρίμα, ‘judgment’ either (1) in the sense of a judicial sentence 
 as Rom, li. 2, τὸ κρίμα τοῦ θεοῦ ἐστὶν κατὰ ἀλήθειαν, 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: 
 οὗτοι λήμψονται περισσότερον κρίμα. Mark xii. 40. The word is some- 
 what rare in the classics. In Aisch. Supp. 397 it means ‘the question in 
 dispute,’ οὐκ εὔκριτον τὸ κρῖμα. For the accent see Winer’s Grammar, 
 57.2andnote2. Penultimateslong in Attic were sometimes shortened 
 in later Greek, as θλίψις, ch. xxiv. 9. 
 
 8. βλέπεις. Of seeing the external surface of a thing contrasted 
 with xaravoets, which implies thoughtful perception. It is the con- 
 trast between judging from the outside and examination of the 
 heart. 
 
 Kappos. A ‘twig,’ ‘splinter,’ dry particle of hay (κάρφη Xen. 
 Anab, τ. 5, 10), straw, &c. Cp. Aristoph. Av. 641, εἰσέλθετ᾽ és νεοττίαν 
 Te τὴν ἐμὴν | καὶ τἀμὰ κάρφη καὶ τὰ παρόντα φρύγανα. 
 
 τὴν ἐν τῷ σῷ ὀφθαλμῴ ϑοκόν. Which (1) ought to prevent con- 
 demnation of another for a less grave offence; and which (2) would 
 obscure the spiritual discernment, and so render thee an incapable 
 judge. The Pharisaic sin of hypocrisy (see next verse) was deeper and 
 ee fatal to the spiritual life than the sins which the Pharisee con- 
 emned, 
 
 δοκόν. From δέχομαι, in the sense of receiving, = ‘a beam let in’; ep. 
 ἱστοδόκη, and Hom. Jl. xv1t. 744, ἢ δοκὸν ἠὲ δόρυ μέγα νήϊον. See also 
 Aristoph. Vesp. 201. The word appears to be Homeric and vernacular, 
 not used in literary language. 
 
 4. ἄφες ἐκβάλω. ‘Let me cast out.’ See Winer, p. 356 ὃ, and 
 note 3, where instances of this case of ἄφες with conjunctive are 
 quoted from Epictetus, e.g. ἄφες ἴδω, ἄφες δείξωμεν. The expression 
 belongs to the vernacular. In modern Greek ds, a corruption of ἄφες, 
 is used with the subjunctive whenever let occurs in the English im- 
 perative. Clyde’s Modern Greek, p. 17. 
 
 τὸ κάρφος ἐκ τοῦ 60. ἀπὸ for ἐκ, 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 βλέπειν 
 
VII. 81 NOTES. 139 
 
 and κατανοεῖν. ἀπὸ implies removal from the surface, ἐκ removal 
 from deep within. 
 
 (Ὁ) 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. 
 
 τὸ ἅγιον, 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. 
 
 κυσίν...χοιρῶν. Unclean animals; see the proverb quoted 2 Pet. 
 ii. 22; cp. Phil. iii. 2, βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας : 
 also Hor. Ep. τ. 2. 25, ‘vel canis immundus vel amica luto sus.’ See 
 note on ch, xy. 26. 
 
 μαργαρίτας. 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. 
 
 μήποτε καταπατήσουσιν. The future indicative is sometimes 
 used in final clauses in place of the subjunctive after ὅπως and ὄφρα, 
 very rarely (in Classics) after μή. Goodwin, Greek Moods and Tenses, 
 § 44, note 1. 
 
 ἐν τοῖς ποσίν. (1) ‘with their feet,’ or (2) ‘at their feet.’ 
 
 This verse is a good example of Hebrew poetical form; the fourth 
 line, καὶ στραφέντες ῥήξωσιν ὑ ὑμᾶς, being in parallel relation to the first, μὴ 
 ΕΣ A.3 the third, μήποτε καταπατήσουσιν κ.τ.Δ. in relation to the 
 second. Thus the appropriate actions are ascribed to the κύνες δια 
 the χοιροί. 
 
 7, 8. Here each verse contains a triplet with ascending climax, ai- 
 τεῖτε---:ζητεῖτε---κρούετε. Hach 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. 1v. 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. 
 
 αἰτεῖτε, kal δοθήσεται. 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 ST MATTHEW. ΠΤ. 8— 
 
 prayer in itself implies fitness, because it implies desire for such 
 truths. 
 
 αἰτεῖτε. αἰτεῖν used of the petition to a superior. ἐρωτᾶν, 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 αἰτεῖν or αἰτεῖσθαι 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. μὴ asks affirmatively and expects a 
 negative answer. 
 
 ἄρτον... λίθον... ἰχθὺν... ὄφιν. The things contrasted have a certain 
 superficial resemblance, but in each case one thing is good, the other 
 unclean or even dangerous. 
 
 10. ἢ καὶ ἰχθὺν αἰτήσει, See Critical Notes. Regarding the con- 
 struction as independent, translate (1) ‘Or again (the son) will ask 
 a fish—will (the father) give him a serpent?’ or (2) understanding the 
 relative ὃν from the previous clause, ‘or will he of whom his son shall 
 ask,’ &e, 
 
 It may be noted that both ἄρτος and ἐχθὺς became for different 
 reasons symbols of Christ. 
 
 11. πονηροί. ‘Evil’ as compared with the perfect righteousness of 
 od. 
 
 ἀγαθά. For this St Luke (xi. 13) has ‘the Holy Spirit,’ shewing 
 that spiritual rather than temporal ‘ good things’ are intended. 
 
 12. οὖν. 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, 18, 14. 
 
 These verses are linked to the preceding by the thought of prayer, 
 for it is by prayer chiefly that the narrow entrance must be gained. 
 
 13. εἰσέλθατε...πύληΞ. 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 (ἀπώλεια), the other is the gate and the way of life (ζωὴ or 
 σωτηρία). Op. the contrast between οἱ ἀπολλύμενοι, ‘those in the way 
 of destruction,’ and οἱ σωζόμενοι, ‘those on the way of salvation or life,’ 
 1 Cor, i. 18. The πύλαι are probably the palace or city gates, not, as 
 some have inferred from the position of the words, the entrances to 
 the two ways. πύλη is named before ὁδὸς 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 παῖδες is named before μειράκια, and 
 p- 32, where ἠναντιώθην is named before ἐψηφισάμην. 
 
VIL. 16.] NOTES. 141 
 
 To the use of ὁδὸς in this passage we may probably refer ἡ ὁδὸς and 
 αὕτη ἡ ὁδός, meaning the Christian Church (Acts ix. 2, xix. 9). Such 
 usage was however influenced by the philosophic meaning of ὁδός, and 
 the common Hebraisms ‘ the way of the Lord,’ ‘the paths of right- 
 eousness,’ &c, 
 
 14. ὅτι. This ὅτι equally with the first, v. 18, is in construction 
 with εἰσέλθατε διὰ THs στενῆς πύλης. 
 
 For the reading τί στενὴ see Crit. Notes. The internal evidence 
 against it is strong. (1) The meaning assigned to τί, ‘how narrow,’ 
 is unexampled in the N.T.; Luke xii. 49 is not an instance. (2) The 
 reading is harsh and breaks the constructive rhythm of the passage. 
 
 τεθλιμμένη, (θλίβω), lit. ‘pressed,’ ‘confined.’ Cp. Theocr. xxt. 18, 
 map’ αὐτὰν | θλιβομέναν καλύβαν (angustam casam). 
 
 ὀλίγοι οἱ εὑρίσκοντες. An answer to one of the disputed questions 
 of the day, εἰ ὀλίγοι of σωζόμενοι, Luke xili. 43, the parallel passage to 
 this (St Luke has instead of εἰσέλθατε the stronger phrase ἀγωνίξεσθε 
 εἰσελθεῖν). 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 of 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 one 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 the narrow entrance, and the test of the 
 true, 15—23. 
 
 15. προσέχετε ἀπό. The classical constructions of προσέχειν (νοῦν) 
 are τινί, πρός τι, πρός τινι: from the idea of attention to a thing comes 
 that of caution about a thing, and ἀπὸ denotes the source of expected 
 danger, cp. φοβεῖσθαι ἀπό. St Luke has this unclassical usage xii. 1, 
 προσέχετε ἑαυτοῖς ἀπὸ τῆς ζύμης, and xx. 46, ἀπὸ τῶν γραμματέων. The 
 construction is not used in N.T. except by St Matthew and St Luke. 
 
 ψευδοπροφητῶν, who will not help you to find the narrow way. 
 
 ἐν ἐνδύμασιν προβάτων. Not in a literal sense, but figuratively, 
 ‘ wearing the appearance of guilelessness and truth,’ 
 
 λύκοι ἅρπαγες. Cp. Acts xx. 29, where St Paul, possibly with this 
 passage in his thoughts, says to the presbyters of Ephesus, ἐγὼ οἶδα 
 ὅτι ἐλεύσονται μετὰ τὴν ἀφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ 
 ποιμνίου. Cp. Ezek, xxii. 27, οἱ ἄρχοντες αὐτῆς ἐν μέσῳ αὐτῆς ὡς λύκοι 
 ἁρπάζοντες ἁρπάγματα τοῦ ἐκχέαι αἷμα κιτ.λ, 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. ἄκανθα. A thorn tree, a kind of acacia. Athenus 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 ἄκανθα. 
 
 tpiBodos. The caltrop, a prickly plant reckoned by Virgil among 
 the farmer’s plagues, Lappeque tribulique interque nitentia culta | in- 
 felix lolium et steriles dominantur avene. Georg. τ. 153. 
 
 19. μὴ ποιοῦν. ‘If it does not produce.’ To this day in the East 
 trees are valued only so far as they produce fruit. 
 
 20. ἀπὸ τῶν καρπῶν κιτιλ. Re-echoed by a beautiful poetical figure 
 from v. 16. See Jebb’s Sacred Lit. p. 195—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. ἐν ἐκείνῃ τῇ ἡμέρᾳ. 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, On the reversal of human judgment.) 
 
 Κύριε, κύριε. 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 φάσκειν shows that reiterated assertion 
 brings no impression of truthfulness. 
 
 ἐπροφητεύσαμεν, 1.6. 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, 
 8 4: μὴ μόνον οὖν αὐτὸν καλῶμεν Κύριον" οὐ yap τοῦτο σώσει ὑμᾶς" λέγει 
 γὰρ οὐ πᾶς ὁ λέγων μοι, Κύριε Κύριε, σωθήσεται ἀλλὰ ὁ ποιῶν τὴν δικαι- 
 οσύνην. See at νυ. 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, προεφήτευσεν. With later authors 
 the position in the text is not unusual, and as there is no simple verb 
 φητεύω it must be regarded as regular. 
 
 23. ὁμολογεῖν. Properly to ‘agree,’ ‘admit’: in late Greek to 
 ‘assert,’ ‘ affirm.’ 
 
 οὐδέποτε ἔγνων. ‘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 δυνάμεις were really workers 
 of ἀνομία. Comp. Clem. Ep. τι. loc. cit. above: εἶπεν ὁ Κύριος ἐὰν ἦτε 
 per ἐμοῦ συνηγμένοι ἐν τῷ κολπῷ pov καὶ μὴ ποιῆτε Tas ἐντολάς μου ἀπο- 
 βαλῶ ὑμᾶς καὶ ἐρῶ ὑμῖν: ὑπάγετε am’ ἐμοῦ, οὐκ οἷδα ὑμᾶς πόθεν ἐστέ, ἐργάται 
 ἀνομίας. 
 
 24. πᾶς ὅστις ἀκούει. 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 ternpest, 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. ἄμμον and πέτραν 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. κατέβη...ἦλθον... ἔπνευσαν. Both the tense and the emphatic 
 position of the verbs give great vivacity to the description. 
 
 ot ποταμοί. ‘Streams,’ rather than ‘floods,’ A.V. ἦλθαν, ‘came,’ 
 because before there had been only a dry channel. 
 
 28. ἐξεπλήσσοντο. The tense implies 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 
 perception only paralleled by the intellectual quickness of an Athenian 
 crowd, 
 
 ot ὄχλοι. The crowds, i.e. the various groups that composed the 
 assemblage. 
 
 Ri διδαχῇ αὐτοῦ. ‘ His teaching,’ both the matter and the manner 
 of it. 
 
 29. ἦν yap διδάσκων. 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.’ 
 
 ὡς οἱ γραμματεῖς αὐτῶν. Whose highest boast it was that they 
 never spoke save in the words of a Rabbi, 
 
 οἱ γραμματεῖς. Sopherim=either (1) ‘those who count’ (Heb. saphar); 
 because the Scribes counted each word and letter of the Scriptures ; or 
 
144 ST MATTHEW. [Ὁ]. 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 s.c., 800, 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.’ 7 
 
 A scribe’s education began as early as in his fifth year. At thirteen 
 he became a ‘son 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, ἄορ, (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 written law. 
 
 CHAPTER VIII. 
 
 2. προσελθὼν for ἐλθών. The termination of λεπρὸς caused the 
 omission of πρὸς before ἐλθών. 
 
 3. The name ᾿Ιησοῦς occurs in this chapter four times against MS. 
 authority,—vv. 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. λόγῳ for λόγον. The accusative inserted as the more usual 
 case after εἶπε. 
 
 28. Γαϑαρηνῶν. (X* BC &c.), Γεργεσηνῶν (Εἰ KL &c.), Γερασηνῶν 
 stated by Origen to be the prevailing reading. 
 
 81. ἀπόστειλον ἡμᾶς for ἐπίτρεψον ἡμῖν ἀπελθεῖν, doubtless in- 
 fluenced by Luke viii. 32. 
 
 32. εἰς τοὺς χοίρους (N B C*) for εἰς τὴν ἀγέλην τῶν χοίρων. 
 
 84, ὑπάντησιν for συνάντησιν. 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 ἐν μιᾷ τῶν πόλεων, 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 
 
VIIL. 41 NOTES. 145 
 
 hand such divergences of plan form the strongest evidence of the in- 
 dependence of the narratives. 
 
 2. λεπρός. St Luke has ἀνὴρ πλήρης λέπρας, 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. 18, 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. 
 
 προσεκύνει. 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. 11. 2, Κύριε bears out the idea of Orien- 
 tal sovereignty conveyed by the verb. In Mark the reading γονυπετῶν 
 is doubtful, St Luke has πεσὼν ἐπὶ πρόσωπον. 
 
 8. ἥψατο. An act that would bring with it legal defilement. St 
 Mark gives the motive of Jesus in the cure σπλαγχνισθείς, ‘from com- 
 passion;’ both he and St Luke express the healing somewhat more 
 vividly: ἀπῆλθεν ἀπ᾽ αὐτοῦ ἡ λέπρα. 
 
 4 λέγει αὐτῷ. St Mark has ἐμβριμησάμενος ἐξέβαλεν αὐτὸν καὶ 
 εἶπεν. 
 
 ὅρα μηδενὶ εἴπῃς. 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. 
 
 προσένεγκον 1 aor. προσένεγκε 2 aor. (Mark and Luke). For the 
 classical use of these two aorists see Veitch sub voc. φέρω. 
 
 ὃ προσέταξεν Μωῦσῆς. ‘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 for a 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 K 
 
146 ST MATTHEW. (VII. 5— 
 
 the leper to fellowship with the congregation, the second to introduce 
 him anew into communion with God. 
 
 αὐτοῖς. 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. 
 
 5—13. Cure or A CENTURION’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. 
 
 δ. ἑκατόνταρχος, 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 mais. ‘Slave,’ not ‘son;’ the meaning is determined by the 
 parallel passages; in Luke vii. where though the centurion himself - 
 uses the more affectionate term παῖς (v. 7), the messenger (v. 3) and the 
 Evangelist (v. 10) call the servant δοῦλος. 
 
 παραλυτικός. Stricken with palsy or paralysis, a disease often free 
 from acute suffering, but when it is accompanied by contraction of 
 the muscles, the pain, as in this case, is very grievous. St Luke does 
 not name the’nature of the disease. 
 
 Savas βασανιζόμενοΞ. ‘Terribly tortured.’ For βάσανος see ch, 
 iv. 24. The invariable practice of extracting evidence from slaves by 
 torture gives βασανίζεσθαι 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. ἀποκριθεὶς δὲ 6 ἑκατόνταρχος. 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. 
 
 ἱκανὸς ἵνα. The construction belongs to the consecutive and later 
 use of ἵνα. The classical idiom would require the infinitive, 
 
VIL 14 NOTES. 147 
 
 9. Kal γάρ, ‘for indeed.’ καὶ connects the reason why Christ 
 should not enter more closely with the facts of the centurion’s posi- 
 tion. 
 
 ὑπὸ ἐξουσίαν, ‘under authority,’ e.g. that of the χιλίαρχος or 
 tribunus militum: ep. Acts xxi. 32, ὃς (χιλίαρχος) παραλαβὼν στρατιώτας 
 Kal ἑκατοντάρχας. 
 
 τούτῳ [στρατιώτῃ]... τῷ δούλῳ pov. Observe a distinction in the 
 centurion’s orders, his 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 οἰκέται and 
 στρατιῶται (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. ἀνατολῶν. See note ch. ii. 1. 
 
 ἀνακλιθήσονται, 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. τὸ σκότος τὸ ἐξώτερον, i.e. the darkness outside the house in 
 which the banquet is going on. 
 
 ὁ κλαυθμὸς Kal ὁ βρυγμός. The article, ignored in A.V., means ‘that 
 wailing and gnashing of teeth which you speak of;’ τὸ λεγόμενον, it 
 was & common figure. 
 
 13. ὕπαγε, ‘go,’ the ordinary modern word in this sense, and so 
 used colloquially before it was established in literary language. Cp. 
 Aristoph. Rane, 174, ὑπάγεθ᾽ ὑμεῖς τῆς ὁδοῦ. See note ch. iv. 10. 
 ὑπάγειν is especially frequent in St John’s gospel. 
 
 14—17. Tue Cure or Perer’s MorHeEr-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. εἰς τὴν οἰκίαν Πέτρου. 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. 
 
 τὴν πενθεράν. 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: μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελ- 
 φὴν γυναῖκα περιάγειν ὡς καὶ of λοιποὶ ἀπόστολοι Kal of ἀδελφοὶ τοῦ Kuplou 
 καὶ Κηφᾶς. It is worthy of note that no wives or children of Apostles 
 are known to Church history. 
 
 K2 
 
148 ST MATTHEW. (VIII. 15— 
 
 βεβλημένην καὶ πυρέσσουσαν. St Luke has συνεχομένη πυρετῷ με- 
 γάλῳ. συνεχ. is a technical word implying the ‘constraint’ of sick- 
 ness; the symptoms of πυρετὸς μέγας as described by ancient a ag 
 resemble those of typhus fever. 
 
 βεβλημένην denotes the great and sudden prostration character- 
 istic of this kind of fever. 
 
 15. ἥψατο. The touch of Jesus is not mentioned in Luke. 
 
 ἀφῆκεν αὐτήν. The addition of εὐθέως in Mark is probably a gloss. 
 St Luke however has παραχρῆμα ἀναστᾶσα. To the physician the 
 completeness and suddenness of the cure proves the miraculous na- 
 ture of it. 
 
 διηκόνει. In the proper sense of serving at table; see note ch. 
 iv. 11. 
 
 16. λόγῳ. Not bya touch, as in the case of leprosy and fever. 
 Christ never laid his hand on demoniacs. 
 
 17. Isaiah liii. 4. 
 
 18—22. Fitness ror Disciptesuip. Luke 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. εἷς. To be taken in connection with ἕτερος δέ, the first in the 
 enumeration. 
 
 γραμματεύς. 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. φωλεούς. A word used by Piutarch and other late authors. 
 Theocritus has φωλάδες ἄρκτοι, 1. 115, and κνώδαλα φωλεύοντα, ΧΧτΥ. 
 88, a heteroclite plural φωλεὰ is found. 
 
 κατασκηνώσεις. 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. SPENSER. 
 
VIIL. 23.] NOTES. 149 
 
 ὁ vids τοῦ ἀνθρώπου. 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. vil. 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. 
 
 οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ <A saying attributed to Tib. 
 Gracchus is sometimes quoted as parallel: τὰ μὲν θηρία τὰ τὴν Ἰταλίαν 
 νεμόμενα καὶ φωλεὸν ἔχει καὶ κοιταῖον ἐστὶν αὐτῶν ἑκάστῳ καὶ καταδύσεις" 
 τοῖς δὲ ὑπὲρ τῆς ᾿Ιταλίας μαχομένοις καὶ ἀποθνήσκουσιν ἀέρος καὶ φωτὸς 
 ἄλλου δὲ οὐδένος μέτεστιν, Plut. p. 828, oc. 
 
 22. θάψαι τοὺς ἑαυτῶν νεκρούς, 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. Ina 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 τς 
 and preach the kingdom of God.’ 
 
 Perhaps no incident marks more decisively the height of slate 
 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 
 ae passage (Luke ix. 62) by ‘the man who puts his hand to the 
 plough.’ 
 
 23—27. THe Storm on THE Lace. Mark iv. 35—41; Luke viii. 
 TF 25, 
 
 St Mack as usual, adds some interesting details: ‘it was evening— 
 there were other boats with Him—a great storm (λαΐλαψ) of wind— 
 the waves beat into the boat—He was asleep on the cushion (τὸ προσ- 
 κεφάλαιον) 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 abridgment of St Matthew’s? 
 
150 ST MATTHEW. (VIII. 23— 
 
 23. τὸ πλοῖον. The ship or fishing-boat, i.e, the boat which Jesus 
 always used. 
 
 24. σεισμός, elsewhere of earthquakes, Luke and Mark have the 
 more descriptive λαῖλαψ. 
 
 αὐτὸς ἐκάθευδεν. ‘He—the Master—continued to sleep.’ Itis the 
 only place where the sleep of Jesus is named. 
 
 The nominative of αὐτὸς 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 αὐτὸς was used of Christ 
 in relation to his disciples as the Master in the sense of αὐτὸς ἔφα, 
 cp. 2 Peter iii. 4; 1 John ii. 12; 2 John 6, where αὐτοῦ is used of 
 Christ without any expressed antecedent. 
 
 25. σῶσον, ἀπολλύμεθα. The brevity of speech that wastes no 
 words adds to the impression of danger, Cp. ch. xxvi. 45, 46. St 
 Luke has ἐπιστάτα repeated. St Mark the pathetic διδάσκαλε οὐ μέλει 
 σοι ὅτι ἀπολλύμεθα. Cp. with oScov,—the aorist of earnest and instant 
 request—the aorists in the Lord’s prayer. 
 
 26. ϑειλοί, ‘cowardly:’ ὁ δὲ τῷ φοβεῖσθαι ὑπερβάλλων δειλός, Arist. 
 Eth. Nic. ut. 7,10. The sea was a recognised test of courage, οὐ μὴν 
 ἀλλὰ καὶ ἐν θαλάττῃ... ἀδεὴς ὁ ἀνδρεῖος (Arist.). Neither ἀνδρεῖος nor 
 θρασὺς occur in N. T. Cowardice and want of faith are classed to- 
 gether as grievous sins in Rev. xxi. 8, δειλοῖς καὶ ἀπίστοις. 
 
 ἐπετίμησεν τοῖς ἀνέμοις. Cp. ἐπετίμησεν τῷ πυρετῷ (Luke iv. 39). 
 The vivacity of Eastern speech personifies the disease as well as winds 
 and waves. ἐπιτιμᾶν, first of fixing a penalty (τιμή), then of judicial 
 rebuke, then of rebuke generally. 
 
 27. οἱ ἄνθρωποι. The disciples, and other fishermen who were 
 also on the Lake: see account in Mark. 
 
 28—34. Tue GaparENE Demoniacs. St Mark vy. 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. Ταδαρηνῶν. The readings vary between Περασηνῶν, Tadapnvav 
 and Τεργεσηνῶν 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 Pera, 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.) 
 
2] “sy WOTHS. 151 
 
 ὑπήντησαν. The force of ὑπὸ in this word may be illustrated by 
 ὑποκρίνεσθαι, ‘to answer back,’ ὑπολογίζεσθαι, ‘to reckon on the opposite 
 side’ (per contra), ὑποστρέφειν, ‘to turn in an opposite direction;’ here 
 ὑπαντᾶν is to meet from an opposite direction. ὑπωμοσία and ὑποτι- 
 μᾶσθαι are similar instances of the use of ὑπὸ cited by Riddell, Plato, 
 Apol. Socr., Digest. 181.- 
 
 μνημείων. Tombs hewn out of the mountain-sides formed con- 
 venient dwelling-places for the demoniacs. 
 
 29. ἰδοὺ ἔκραξαν. Cp. Verg. Aen. 1v. 490, Mugire videbis | sub 
 pedibus terram; but ἰδοὺ in Hellenistic Greek is little more than a 
 vivid transitional particle, drawing attention to what follows. 
 
 31. δαίμονες. 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. 
 
 32. τοῦ κρημνοῦ. Translate, the steep place. The slope of Gergesa, 
 familiar to Matthew and to the readers of his Gospel. 
 
 33. οἱ δὲ βόσκοντες. 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 
 μετάνοια, 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 as in 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 a moral lesson which the world has never forgotten. 
 
 34. ὅπως μεταβῇ. The motive for the request was fear lest a 
 greater disaster should follow (Meyer). 
 
 CHAPTER IX. 
 
 2. ἀφίενται for ἀφέωνται. This important change (see notes 
 infra) is supported by 8 B and Origen, and is adopted by the 
 leading editors. In Luke v. 23, ἀφέωνται is unquestioned. 
 
 5. ἔγειρε for ἔγειρα.. An example of itacism, errors arising from 
 similarity of sound. ‘In all the passages in which ἔγειρε occurs, 
 there is found, as a different reading, ἔγειραι.. (Meyer.) 
 
 8. ἐφοβήθησαν. ἐθαύμασαν of textus receptus is a gloss. 
 
 13. els μετάνοιαν after καλέσαι. An insertion due to the parallel 
 passage, Luke y. 32. The tendency to harmonise is a frequent source 
 of error. 
 
152 ST MATTHEW. [1Χ. 1— 
 
 30. ἐνεβριμήθη, the true reading for ἐνεβριμήσατο, is an in- 
 stance of the forms of the middle voice gradually giving place to 
 passive forms. In modern Greek there is no middle voice. 
 
 35. The words ἐν τῷ λαῷ, limiting the action to Israel, are rightly 
 elided after μαλακίαν. 
 
 36. ἐσκυλμένοι. A certain change for ἐκλελυμένοι. 
 
 ἐριμμένου, for ἐρριμμένοι, in accordance with the more ancient MSS; 
 but D* has ῥεριμμένοι. 
 
 1—8. CuRE oF 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. εἰς πλοῖον. In such adverbial expressions the article is often 
 absent, as eis οἶκον. ΟΡ. English ‘ to take ship,’ ‘ to go home.’ 
 
 τὴν ἰδίαν πόλιν. Capernaum, the city where He dwelt, thus 
 designated here only: cp. ἕκαστος eis τὴν ἑαυτοῦ πόλιν (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. 
 
 2, παραλυτικόν, not in this case δεινῶς βασανιζόμενος (see ch. ὙΠ], 
 6), therefore suffering from a less severe type of paralysis. 
 
 τὴν πίστιν αὐτών : the faith of those who brought him as well as 
 his own. Cp. Mark ix. 23, 24. 
 
 ἀφίενται, ‘are being forgiven,’ for ἀφέωνται of received text (see 
 Crit. Notes), Comp. with this passage John xx. 23, where ἀφέωνται 
 is the true reading for ἀφίενται 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 
 sentence passed in heaven. 
 
 3. βλασφημεῖν. Construction τινά, εἴς τινα, τι or abs. (1) to speak 
 evil of God or of sacred things BX. εἰς τὸ πνεῦμα τὸ ἅγιον, Mark iii. 29 
 
TX. 117 NOTES. 153 
 and Luke xii. 10: ἠνάγκαζον βλασφημεῖν, Acts xxvi. 11; ἵνα μὴ ὁ 
 λόγος τοῦ Θεοῦ βλασφημῆται, Tit. ii. 5. (2) to disparage the divine 
 - nature, to usurp the honour due to God, as here and generally in 
 the Gospels. (3) ‘to calumniate men’ τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ 
 εὐχαριστῶ; 1 Cor. x. 30. As a classical word βλασφημεῖν is opposed 
 to εὐφημεῖν : so βλασφημία, Hur. Ion. 1189, βλασφημίαν τις οἰκετῶν 
 ἐφθέγξατο, ‘spake word of evil omen.’ The derivation is uncertain, 
 perhaps from the same root as βλάξ, βλάζειν, see Buttmann, Lez, 
 sub voc. βλίττειν, § 6. Others connect the word with βλάπτειν, ΟΡ. ‘all 
 words that may do hurt.’ 
 
 δ. εὐκοπώτερον. <A post-classical word, used only in the Synoptic 
 Gospels, and always in the comparative degree. 
 
 6. dpdv cov τὴν κλίνην. 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. THE Cau or St Marrpew. Mark ii. 14; Luke v. 27, 28. 
 
 St Mark has ‘Levi, the son of Alpheus,’ 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. 
 
 παράγων. ‘As he passed by,’ not passed forth, as A. V. 
 
 τὸ τελώνιον, the toll- or custom-house. For a longer notice of the 
 call of St Matthew, see Introduction. 
 
 10—13. A Meat ΙΝ THE Kyanceuist’s Houss. Mark 11, 15—17; 
 Luke v. 29—32. 
 
 10. καὶ ἐγένετο. See note, ch, xi. 1. 
 
 ἀνακεῖσθαι, late in this sense for the classical κατακεῖσθαι, ‘to 
 recline at table.’ 
 
 ἐν τῇ οἰκίᾳ. St Luke says ‘and Levi made him a great feast,’ 
 which makes it clear that the meal was in Levi’s house, Η 
 
 πολλοὶ τελῶναι. The fact that the tax-gatherers were numerous 
 enough to form a large class of society points significantly to the 
 oppression of the country. ἁμαρτωλοί, men of impure lives, or 
 esteemed impure by the Pharisees. 
 
 11. ἰδόντες of Φαρισαῖοι. 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. [1Χ. 12— 
 
 Διατί κατλ. St Mark represents the question to be asked by of 
 γραμματεῖς τῶν Φαρισαίων, St Luke by of Φαρισαῖοι καὶ οἱ γραμματεῖς 
 αὐτῶν. 
 
 12. οἱ ἰσχύοντες κιτιλ. 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. πορευθέντες μάθετε. A translation of a common Rabbinical 
 formula. 
 
 Ἔλεος θέλω. ‘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 ἔλεος is late: cp. κατὰ τὸ πλοῦτος corrected from 
 κατὰ τὸν πλοῦτον, Phil. iv. 19. 
 
 καλέσαι. The underlying thought is invitation to a banquet; the 
 word has a special significance in the circumstances: ep. the important 
 Christian derived terms κλῆσις, (1) ‘the invitation,’ 2 Pet. i. 10; 
 (2) the body of the ‘called,’ 1 Cor. i. 26, and κλητὸς as Rom. i. 1, 
 κλητὸς ἀπόστολος. 
 
 It was from scenes like this that Jesus was named φάγος καὶ 
 οἰνοπότης τελωνῶν φίλος καὶ ἁμαρτωλῶν, ch, xi, 19, 
 
 14—17. A ΟΥΕΒΤΙΟΝ aBpout Fastina. 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. οἱ υἱοὶ τοῦ νυμφῶνος. 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. 
 
 ε 
 
 ὁ νυμφίος. 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. 
 
 F Sear ἀπαρθῇ. For the first time in this gospel Jesus alludes to his 
 eath. 
 
 νηστεύσουσιν. Herschell (quoted in Scripture Manners and Cus- 
 toms) observes that many Jews who keep voluntary fasts, if invited 
 to a marriage are specially exempted from the observance of them. 
 Jesus first gives a special answer to the question about fasting. There 
 
 
 
05117.) NOTES. iss 
 
 is a time of sorrow in store for my disciples when fasting will bave a 
 real meaning, now in my presence they can but rejoice. Noite 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. οὐδεὶς δέ, but no man. The particle δέ is omitted in A.V.; 
 it marks a turn in the argument which is indicated still more 
 clearly in Luke (v. 36), ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτούς. 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 fasting 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. 
 
 σχίσμα is used of the ‘schisms’ in the Corinthian Church, 1 Cor. 
 i. 10, and has so passed into ecclesiastical language. 
 
 17. οἶνον νέον εἰς ἀσκοὺς παλαιούς. The Oriental bottles are skins 
 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 Judaism, (3) as to individuals 
 trained in Judaism. 
 
 (1) This is a joyous time, nota 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. 
 
 εἰ δὲ μήγε, ‘otherwise.’ Literally, ‘ unless he acts thus.’ Cp. Epict. 
 Diss. τ. 15, οὐκ ἐπαγγέλλεται ἔφη φιλοσοφία τῶν ἐκτός τι περιποιήσειν 
 τῷ ἀνθρώπῳ εἰ δὲ μὴ κιτ.λ., Where εἰ δὲ μὴΞξεηϊδὶ ita esset ut ego dico. 
 (Schweighauser). 
 
 οἶνον νέον. ‘New wine,’ i.e. wine of this vintage. ἀσκοὺς καινούς, 
 ‘new skins,’ i.e. that have not been used before: cp. καινὸν μνημεῖον, a 
 sepulchre that had never been used, not one that had been lately 
 hewn out; νέα διαθήκη, a covenant that is quite recent; καινὴ διαθήκη, 
 
156 ST MATTHEW. [1Χ. 18— 
 
 one that is distinct from the old covenant. See Trench, Synonyms, 
 part 2, § 10. 
 
 18. 296. Tue DavcutTer or Jarrus, 18, 19 and 23—26; Mark v. 
 929. 94 and 35—43. Luke viii. 41, 42 and 49—56. 
 
 THE WoMAN CURED OF AN IssuE 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. ἄρχων. From Mark and Luke we learn that he was a chief 
 ruler of the synagogue (ἀρχισυνάγωγος, Mark), Jairus by name. “ἡ θυγά- 
 Tnp μου. τὸ θυγάτριόν μου (Mark). θυγάτηρ μονογενής (Luke), dpre 
 ἐτελεύτησεν. ἐσχάτως ἔχει (Mark). ἀπέθνησκεν (Luke). 
 
 20. τοῦ κρασπέδου. See ch. xiv. 36 and xxii. 5. 
 
 21. ἔλεγεν yap ἐν ἑαυτῇ. The imperfect denotes intensity of feel- 
 ing, ‘she kept saying over and over to herself.’ 
 
 22. Eusebius (H. E. vii. 18) states that in the city of Cesarea- ~ 
 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. 
 
 τοὺς αὐλητάς. 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; τί με ὁ κωκυτὸς ὑμῶν ὀνίνησι, 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.) 
 
 τὸν ὄχλον θορυβούμενον. 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. τὸ κοράσιον. Diminutive of affection. This form is rejected 
 by the Atticists in favour of κόριον, κορίδιον, κορίσκη, κορίσκιον. It is 
 frequent in Epictetus, Lucian, and other late authors. See Lob. 
 Phryn. 73, and Sturz, De dial. Maced, Ὁ. 42. 
 
 οὐ γὰρ ἀπέθανεν ἀλλὰ καθεύδει. 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 κοιμᾶσθαι 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 
 καθεύδειν in the N.T. or elsewhere. Adgapos ὁ φίλος ἡμῶν κεκοί- 
 μηται (not καθεύδει) John xi. 11; καὶ τοῦτο εἰπὼν ἐκοιμήθη, Acts vii. 60. 
 
IX. 33.] NOTES. 187 
 
 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. 
 
 κατεγέλων. For the force of κατὰ cp. καταφιλεῖν, ch. xxvi. 49; Acts 
 xx. 37, and Thue. 111. 83, καταγελασθὲν ἠφανίσθη. 
 
 25. ἐξεβλήθη ὁ ὄχλος. The crowd which paid no regard to the 
 repeated bidding (ἔλεγεν, v. 24, imperf.) of Jesus was now thrust forth. 
 
 27—31. A CuRE oF Two Buinp MEN. 
 
 Peculiar to St Matthew. Archbp. Trench alludes to the fact that 
 cases of blirdness are far more numerous in the Hast 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. υἱὸς AavelS. See notech.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 vai see Bp. Ellicott on Phil. iv.3. Here of assent to a 
 question, as ch. xvil. 25, and as always in John. Sometimes of assent 
 to a statement, as ch. xy. 27, or strongly asseverative as always in 
 Luke and ch. xi. 9, 26. 
 
 30. ἐμβριμᾶσθαι. Lit. ‘to roar,’ leonis voce uti (Schleusner), then 
 (1) ‘to charge with vehement threats:’ cp. εἰ συ βριμήσαιο, Aristoph. 
 Knights, 851, where the Scholiast explains the word τὸ ὀργίζεσθαι καὶ 
 ἀπειλεῖν, implying ‘fretful impatience,’ (Jebb on Soph. Ajaz, 322); 
 (2) ‘to enjoin strictly’ (here and Mark i. 43); (8) to be loudly indig- 
 nant (Mark xiv. 5). In John xi. 33, ἐνεβριμήσατο τῷ πνεύματι pro- 
 bably means, ‘felt indignation in his spirit,’ possibly, expressed 
 indignation, ‘ groaned in his spirit;’ so also John xi. 38. 
 
 89. 94, Cure oF A Dump MAN POSSESSED BY AN EVIL SPIRIT, 
 St Luke xi. 14, 15. 
 
 33. ἐκβληθέντος τοῦ δαιμονίου. An expression like this raises the 
 question of demoniacal possession. We ask whether the instances 
 described by the Evangelists point to 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 δαιμόνια. The distinguishing 
 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. [1Χ. 34— 
 
 Accordingly the adoption of the word δαιμόνιον 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 
 scan 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 δαιμόνιος is used of acts, agencies, or powers 
 that lie beyond human control or observation. Demosthenes e.g. in a 
 striking passage speaks of the divine power or force which he some- 
 times fancied to be hurrying on the Hellenic race to destruction: ἐπε- 
 λήλυθε καὶ τοῦτο φοβεῖσθαι, μή τι δαιμόνιον τὰ πράγματα ἐλαύνῃ, Phil. 
 m1. ὃ 54. Of the return of Orestes, Electra says δαιμόνιον τίθημ᾽ ἐγώ, 
 Soph. £1.1270. The δαιμόνιον of Socrates was the divine warning voice 
 which apart from his own reasoning faculties checked him from enter- 
 ing upon dangerous enterprizes. Again δαιμόνιον 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 καινὰ δαιμόνια 
 (cp. Acts xvii. 18). Itis in this sense of demigods or intermediate 
 divine agencies that δαιμόνια 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 δαιμόνιον never means ‘ evil spirit.’ 
 
 34. ἔλεγον. ‘Used to say;’ this was their habitual argument. 
 The answer to it is given, ch. xii. 25—30. 
 
 35—38. Tur PreacHinac 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; ep. 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 ἐργάτης by ‘labourer’ ix. 37, and ‘ workman’ x. 10. 
 
 35. νόσον... μαλακίαν. See ch. iv. 23. 
 
 36. ἐσπλαγχνίσθη. omddyxva=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: μὴ 
 
x] NOTES. isg 
 
 πρὸς ὀργὴν σπλάγχνα Oepunvys, Aristoph. Rane, 844. ἀνδρὸς σπλάγχ- 
 νον ἐκμαθεῖν, Eur. Med. 220. The verb, which is post-classical, is con- 
 fined to the sense of ‘feeling pity,’ and occurs in the Synoptic Gospels 
 only. 
 
 ἐσκυλμένοι. ‘Worn out, harassed.’ The literal meaning of σκύλ- 
 dew is ‘ to flay,’ then to ‘ vex,’ or ‘ harass,’ τί ἔτι σκύλλεις τὸν διδάσκα- 
 Aov, Mark v. 35. It is a striking instance of the softening and re- 
 fining process in the meaning of words: cp. ἐρεύγομαι, χορτάζω. 
 
 épippévot. Hither (1) ‘ prostrate,’ or (2) ‘neglected,’ set at naught 
 by the national teachers. 
 
 μὴ ἔχοντα. ‘When they have no shepherd,’ the condition that ex- 
 cites pity is expressed by μή, οὐκ ἔχοντα would indicate the fact 
 simply. 
 
 37. ὁ μὲν θερισμὸς πολύς. The same expression occurs Luke x. 2 
 on the occasion of sending forth the Seventy: cp. also John iy. 35, 
 θεάσασθε Tas χώρας, ὅτι λευκαί εἰσιν πρὸς θερισμὸν ἤδη. 
 
 88. ὅπως ἐκβάλῃ. The verb ἐκβάλλειν, to thrust forth, send out, 
 denotes the enthusiastic impulse of mission work: cp. Mark i. 12, τὸ 
 πνεῦμα ἐκβάλλει αὐτὸν eis τὴν épnuov—driveth him like a wind; and 
 Matt. xiii. 52, of the enthusiastic teacher, ὅστις ἐκβάλλει ἐκ τοῦ θη- 
 σαυροῦ αὐτοῦ καινὰ καὶ mada. 
 
 CHAPTER X. 
 
 8. Q@aSSatos (δὲ B and several versions), The other reading Λεβ- 
 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. νεκροὺς éyelpere (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. ἐπεκάλεσαν, a certain correction for ἐκάλεσαν. For the dif- 
 ference of meaning see notes infra. 
 
 28. ἀποκτεννόντων. Reduplication of consonants was character- 
 istic of the Alexandrine dialect; Sturz (de dial. Al. et Mac. p. 128), 
 quotes as instances, ἁμαρτάννειν, φθάννειν, καταβέννειν, &c. 
 
 41. λήμψεται (δ B Ο Ὁ). The non-assimilation of consonants 
 was also characteristic of the Alexandrine dialect, as ἐνγύς, σύνκεισθε, 
 συνπάτει. On the other hand assimilation takes place in the Alexan- 
 drine dialect in the case of ν, contrary to the usage of other dialects, 
 as ἐμμέσῳ, ἐμ Idpw ἐγ Κυβέλοις, though, as might be expected, the 
 MSS. differ considerably in these readings (Sturz, 130—134). 
 
160 ST MATTHEW. [xX. 1— 
 
 THE Mission oF THE TWELVE 1—4, AND THE CHARGE TO THEM, 
 5—42. Mark iii. 14—19, and vi. 7—13. Luke vi. 12—16; ix. 1—6. 
 
 1. τοὺς δώδεκα μαθητάς. 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 ὦ 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. 
 
 νόσον...μαλακίαν. See note ch. iv. 23, and ix. 35. 
 
 2. ἀποστόλων, 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 ἀπόστολοι 
 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, κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα 
 τῆς ὁμολογίας ἡμῶν Χριστὸν Ἰησοῦν. 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. 
 
 Matt. x. 3. Mark iii. 16. Luke vi. 14. Acts i. 13. 
 1. Simon Peter. Simon Peter. Simon Peter. Peter. 
 2. Andrew. James the son of Andrew. James. 
 Zebedee. 
 3. Jamesthesonof John the brother of James. John. 
 Zebedee. dames. 
 4, John his brother. Andrew. John. Andrew. 
 5. Philip. Philip. Philip. Philip. 
 6. Bartholomew. Bartholomew. Bartholomew. Thomas. 
 7. Thomas. Matthew. Matthew. Bartholomew. 
 8. Matthew the Thomas. Thomas. Matthew. 
 Publican. ᾿ 
 9. James the son of James son of James the son of James son of 
 Alphzeus. Alpheeus. Alpheeus. Alpheus. 
 10. Lebbzeus sur- Thaddzus. Simon Zelotes. Simon Zelotes. 
 named Thaddeus. 
 11. Rimon the Simon the Cananite. Judas (son) of James. Judas (son) of James. 
 ananite. 
 12. Judas Iscariot. 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, 
 
Kad] NOTES. 161 
 
 and Judas Iscariot last, in all. Again, Philip invariably heads the 
 second, and James the son of Alphzus 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. 
 
 3. 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. 
 
 Lebbezus, 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 (led) 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 Alpheus 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’ (ὁ μικρός), 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 Alphzug. 
 
 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 ὁ Kavavaios, (Aramaic Kanani, Hebr. Kannah, ‘jealous,’ 
 Ex. xx. 5), or ζηλωτής, 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 Lebbeus or 
 Jude may owe his third name to this patriot, as a Galilean might regard 
 him? It may be observed that Simon (Joseph. Ant. xv. 10, 5) and 
 
 ST MATTHEW L 
 
162 ST MATTHEW. [X. 5— 
 
 Judas (Ant. xvii. 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. Curist’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. 
 
 δ. els ὁδὸν ἐθνῶν μὴ ἀπέλθητε. For the expression ‘ way of the 
 Gentiles,’ cp. ch. iv. 15, ‘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. 
 
 εἰς πόλιν Σαμαρειτῶν. 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 isrelated 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 
 sacred enclosure with dead men’s bones (Jos. Ant. xv1m1. 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 
 mentioned above. 
 
 Samaria was the stepping stone to the Gentile world. After the 
 Ascension the charge to the Apostles was to be witnesses, ἔν re ‘Iepou- 
 
X. 10] NOTES. 163 
 
 σαλὴμ καὶ πάσῃ ᾿Ιουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕως ἐσχάτου τῆς γῆς, Acts 
 i. 8. The Acts of the Apostles contain the history of this successive 
 widening of the gospel, 
 
 6. πρὸς τὰ πρόβατα τὰ ἀπολωλότα. See note ch. ix. 36. 
 
 8. λεπροὺς καθαρίζετε. Leprosy is not classed with the other 
 diseases. As especially symbolical of a sin-stricken man, the leper 
 requires cleansing or purification. 
 
 9. μὴ κτήσησθε. ‘Do not get, acquire,’ els τὰς ζώνας ὑμών ‘for your 
 girdles.’ The disciples must not furnish themselves with the ordinary 
 equipment of an Eastern traveller. 
 
 Xpvodv...dpyvpov...xadkov. 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. 
 
 ζώνας. Literally, girdles or money-belts, cp. ‘Ibit eo quo vis qui 
 zonam perdidit,’ Hor. Ep. τι. 2.40. Sometimes a fold of the tunic 
 held up by the girdle served for a purse, ‘quando | major avaritie 
 patuit sinus?’ Juv. Sat. 1. 88. 
 
 10. δύο χιτῶνας. See ch. vy. 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: ζῇς γοῦν οὕτως, ws οὐδ᾽ ἂν els δοῦλος ὑπὸ 
 δεσπότῃ διαιτώμενος μείνειε, σιτία τε σιτῇ καὶ ποτὰ πίνεις τὰ φαυλότατα 
 καὶ ἱμάτιον ἠμφίεσαι οὐ μόνον φαῦλον ἀλλὰ τὸ αὐτὸ θέρους τε καὶ χει- 
 μῶνος, ἀνυπόδητός τε καὶ ἀχίτων διατελεῖς. καὶ μὴν χρήματά γε οὐ 
 λαμβάνεις ἃ καὶ κτωμένους εὐφραίνει καὶ κεκτημένους ἐλευθεριώτερόν τε 
 καὶ ἥδιον ποιεῖ ζῆν. Epiphanius relates that James the Lord’s brother 
 neyer wore two tunics but only a cloak of fine linen (σινδόνα). 
 
 ὑποδήματα, ‘shoes.’ From Mark vi. 9 it appears that the apostles 
 were enjoined to wear sandals (σανδάλια). 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. 
 
 ἐργάτης. 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. 
 
 L2 
 
164 ST MATTHEW. [x. 12— 
 
 12. εἰσερχόμενοι els τὴν οἰκίαν. ‘ When ye are entering into the 
 house,’ i.e. the house of him 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. 
 
 ἀσπάσασθες. ‘Salute it,’ saying ‘Peace (εἰρήνη) be unto you’ 
 (Shalom Vcha), the usual salutation at this day. This of course 
 explains εἰρήνη 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. ἐκτινάξατε τὸν κονιορτόν, as St Paul did at Antioch in Pi- 
 sidia, Acts xiii. 51. The cities of Israel 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. Tur CuurcH or THE FUTURE. 
 
 (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 hosts of the Church, 
 40—42, 
 
 16. ὡς πρόβατα ἐν μέσῳ λύκων] Clemens Rom. (11. 5), who quotes 
 these words, adds to them: ἀποκριθεὶς δὲ ὁ Πέτρος αὐτῷ λέγει, ᾽Εὰν 
 οὖν διασπαράξωσιν οἱ λύκοι τὰ ἀρνία; Εἶπεν ὁ Ἰησοῦς τῷ Πέτρῳ, Μὴ 
 φοβείσθωσαν τὰ ἀρνία τοὺς λύκους μετὰ τὸ ἀποθανεῖν αὐτά. 
 
 φρόνιμοι... ἀκέραιοι. The qualities required for the safety of the 
 unarmed traveller. Prudence and simplicity are the defence of 
 the weak. φρόνιμοιτε" 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 ὄφις agrees, 
 whether it is the ‘seeing creature’ (οπ- as in ὅπωπα) quick to discern 
 danger, or ‘the creature that hides’ (ὀπή, a hole). Comp. the ex- 
 pression in Rom. xvi. 19, θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν, 
 ἀκεραίους δὲ εἰς τὸ κακόν, and note the change from φρόνιμοι οὗ the 
 text to σοφούς, denoting intellectual discernment of the good. The 
 difference in the directions precisely meets the difference of the two 
 occasions. ἀκέραιοι (κεράννυμι) Means unmixed, so ‘pure,’ ‘simple,’ 
 ‘sincere,’ not ‘harmless,’ as in A.V. The disciples who were ‘simple’ 
 ἢ ΕἸΣ might hope to share the immunity of doves. Tibullus says 
 11.2.1): ; 
 
Χ1553 NOTES. 165 
 
 Quid referam ut volitet crebras intacta per urbes 
 Alba Palestino sancta columba Syro. 
 
 The epithet alba helps to explain ἀκέραιοι. 
 
 17. προσέχετε ἀπὸ τῶν ἀνθρώπων. Perhaps with a reference to 
 the serpents and the doves, which shun the approach of men; but 
 comp. ch, xvii. 22, μέλλει ὁ vids τοῦ ἀνθρώπου παραδίδοσθαι els χεῖρας 
 ἀνθρώπων. 
 
 συνέδρια. i.e, provincial synagogue-tribunals. See note, ch. iv. 23. 
 
 18. ἡγεμόνας. Such as Felix and Festus at Caesarea, the Praetors 
 or Duumviri at Philippi (Acts xvi. 20), the Politarchs at Thessalonica 
 (Acts xvii. 6). 
 
 βασιλεῖς. As Herod Agrippa or the Roman Emperor. 
 
 19. μὴ μεριμνήσητε πῶς ἢ τί λαλήσητε. 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—82, vii. 1—53, xxvi. 2—29) 
 and in the records of the Early Church, 
 
 20. τὸ πνεῦμα τοῦ πατρὸς tpov. The Christian ‘apologist’ shall 
 not stand alone. The same Spirit instructs him which inspires the 
 universal Church. St Paul experienced such consolation: ἐν τῇ πρώτῃ 
 μου ἀπολογίᾳ οὐδεὶς συμπαρεγένετο...ὁ δὲ Kupids μοι παρέστη. 2 Tim. 
 iv. 10, 17. Τὸ 15 to this work of the Holy Spirit that the word παρά- 
 kAnros may be especially referred. He is the Advocate in court stand- 
 ing by the martyr’s side. This is the classical force of παράκλητος. 
 
 21. ἀδελφὸς... ἀδελφόν...πατὴρ τέκνον. 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), kal yap πατὴρ παῖδα ἀπέκτεινε... καὶ τὸ ξυγγενὲς 
 τοῦ ἑταιρικοῦ ἀλλοτριώτερον ἐγένετο. 
 
 ἐπαναστήσονται. ἐπανάστασις is defined by the Scholiast on Thue. 
 11. 39 to be ὅταν τινες τιμώμενοι Kal μὴ ἀδικούμενοι στασιάσωσι καὶ 
 ἐχθρεύσωσι τοῖς μηδὲν adixnoacc—inexcusable and heartless rebellion. 
 
 22. ὁ δὲ ὑπομείνας εἰς τέλος «.t.A. The parallel expression Luke 
 xxi. 19 is made clear by this verse, ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε τὰς 
 ψυχὰς ὑμῶν, “ by your patience ye shall win for yourselves your souls,’ 
 i.e. win your true life by enduring to the end. Comp. Rom. v. 3—5, 
 καυχῶμεθα ἐν ταῖς θλίψεσιν "εἰδότες ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται 
 ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα ἡ δὲ ἐλπὶς οὐ καταισχύνει. 
 
 σωθήσεται. ‘Shall be saved,’ shall win σωτηρία. ΤῊ classical 
 Greek σωτηρία means, ‘safety,’ ‘welfare,’ i.e. life secure from evil, ep. 
 Luke i. 71; in the Christian sense it is a life of secured happiness, 
 hence ‘salvation’ is the highest sense. So ower@a:=‘ to live securely’ 
 with an additional notion of rescue from surrounding danger, of σωζό- 
 μενοι means those“who are enjoying this life of blessed security. 
 
 23. ὅταν δὲ διώκωσιν ὑμᾶς. Such words indicate that these ‘ in- 
 
166 ST MATTHEW. [Χ. 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. 
 
 ἕως dv ἔλθῃ ὁ vids τοῦ ἀνθρώπου. 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. οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον. 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. ἀρκετὸν ἵνα, comp. ‘sufficit ut exorari te sinas.’ Plin. Such 
 use of ut in Latin will illustrate and indeed may have influenced the 
 extended use of ἵνα in later Greek. 
 
 Βεελζεβούλ. 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, calling 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,’ 1.6. of the abode of evil spirits. This meaning would be 
 very appropriate in relation to ‘the master of the house;’ and the 
 form Baalzebul is a nearer approach to the Greek word than Baal- 
 zebel. 
 
 ἐπεκάλεσαν. ‘Surnamed ;’ more than ‘called’ A.V.: ep. ὁ ἐπικληθεὶς 
 Θαδδαῖος, v. 3; ὁ ἐπικληθεὶς Βαρνάβας, Acts iv. 36. Probably the enemies 
 of Jesus had actually added the name in derision. 
 
 26. οὐδὲν γάρ ἐστιν κεκαλυμμένον k.7.A. Two reasons against fear 
 are implied: (1) If you fear, a day will came which will reveal your 
 disloyalty; (2) Fear not, for one day the unreality of the things that 
 terrify you will be made manifest. 
 
 27. ὃ εἰς τὸ οὖς ἀκούετε. 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. 
 
 ἐπὶ τῶν δωμάτων. 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 
 
Χ 311 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. ἀποκτεννόντων. Among other instances of this Alexandrine 
 form quoted by Sturz (de dial. Mac. et Alex.) are ἁμαρτάννειν (1 Kings 
 ii, 25) and dvaBévvew (Deut. i. 41). See Crit. Notes, ch. x. 28. 
 
 τὸν δυνάμενον... ἀπολέσαι. Hither (1) God, whose power extends 
 beyond this life. Comp. Clem. Rom. Ep. τι. 4, where there is a pro- 
 bable reference to this passage, οὐ δεῖ ἡμᾶς φοβεῖσθαι τοὺς ἀνθρώπους 
 μᾶλλον ἀλλὰ τὸν θεόν. Or (2) Satan, into whose power the wicked sur- 
 render themselves. 
 
 ἐν yeévvy. See note, ch, v. 22. 
 
 29. στρουθία, translated ‘sparrows’ (A.V.) means any kind of small 
 bird. 
 
 καὶ ἕν ἐξ αὐτῶν 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. ὁμολογήσει ἐν ἐμοί. Confess in me: make me the central point 
 and object of his confession, 
 
 34—39. These verses exhibit beautifully three characteristics of 
 Hebrew poetry, antithesis, climax, refrain. The first four lines μὴ 
 νομίσητε... .οἱ οἰκιακοὶ αὐτοῦ, which reflect the words of Micah vii. 6, indi- 
 cate the separating influence of Christianity. Note here, as in all 
 great 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 οὐκ ἔστιν μου ἄξιος, followed by an antithetic 
 quatrain. 
 
 ἦλθον βαλεῖν. 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 résult. 
 
 35. διχάσαι. ἅπαξ dey. in N.T. carries on the idea of separation 
 involved in μάχαιρα, for which Luke in parallel passage xii. 52 has 
 διαμερισμόν. 
 
 81. 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 relation- 
 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 (Il, 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 Ὁ ST MATTHEW. [X. 38— 
 
 οὐδὲ σθένειν τοσοῦτον φόμην τὰ σὰ 
 κηρύγμαθ᾽ ὥστ᾽ ἄγραπτα κἀσφαλῆ θεῶν 
 νόμιμα δύνασθαι θνητὸν ὄνθ᾽ ὑπερδραμεῖν. 
 Ant. 458. 
 
 Thus it is that Christ sets his seal on all that is noblest in the unin- 
 spired thought of the world. 
 
 38. ὅς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ. 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 tv.) 
 
 39. ὁ εὑρὼν τὴν Ψυχὴν κιτιλ, ψυχὴ embraces every form of life 
 from mere vegetative existence 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: ὁπόσοι 
 μὲν μαστεύουσιν ζῆν ἐκ παντὸς τρύπου ἐν τοῖς πολεμικοῖς οὗτοι κακῶς TE Kal 
 αἰσχρῶς ὡς ἐπὶ τὸ πολὺ ἀποθνήσκουσιν. Xen. Cyr. Exped. τιτ. i. 48, 
 
 40—42. Tue RECEPTION oF THE APOSTLES AND MINISTERS OF 
 JESUS CHRIST. 
 
 In respect of poetical form, note first the ascending climax ὑμᾶς.. 
 ἐμὲ.. τὸν πέμψαντα ἐμέ. And then the descending climax, προφήτην... 
 δίκαιον.. ἕνα τῶν μικρῶν. 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. ὁ δεχόμενος. 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 
 the Father Himself, and They ‘will make their abode with him,’ 
 John xiy. 23. 
 
 41. εἰς ὄνομα προφήτου. 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 εἰς [τὸ] ὄνομα, ἐν [τῷ] ὀνόματι, ἐπὶ 
 [τῷ] ὀνοματι. ͵ 
 
 μισθὸν προφήτου, Such reward as a prophet or preacher of the 
 gospel hath. 
 
1:15 17 NOTES. 169 
 
 δίκαιον. 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. ἕνα τῶν μικρῶν. 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, 
 
 Ψυχροῦ (ὕδατος). As aqua is understood in Latin ‘Frigida non 
 desit, non deerit calda petenti.’ Mart. σιν. 103. 
 
 ov μὴ ἀπολέσῃ. οὐ μὴ expresses an emphatic denial. οὐ denies the 
 fact, μὴ the very conception of it; οὐ denies a thing absolutely, μὴ as 
 it presents itself tous. The explanation usually given of an ellipse 
 of δέος ἐστιν fails to satisfy all instances. See Goodwin’s Greek Moods 
 and Tenses, § 89. 
 
 CHAPTER XI. 
 
 2. διὰ for δύο of textus receptus on the highest evidence. 
 
 16. The textus receptus here has καὶ προσφωνοῦσι τοῖς ἑταίροις αὐτῶν 
 καὶ λέγουσιν. The authority for the correction is decisive. 
 
 19. The change from τέκνων to ἔργων 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 καί ov, Καπερναούμ, ἡ ἕως τοῦ οὐρανοῦ ὑψωθεῖσα, ἕως 
 ἅδου καταβιβασθήσῃ. The best editors give the reading of this text: 
 but there is some authority for 7 ὑψώθης in place of μὴ ὑψωθήσῃ. 
 
 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. 45. 
 
 1. JESUS PREACHES THE GOSPEL, PROBABLY UNACCOMPANIED BY 
 THE TWELVE. 
 
 2—19. ConcERNING JOHN THE Bapvist. 
 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. καὶ ἐγένετο. A translation of a Hebrew transitional formula; 
 the verb which follows (1) is sometimes connected with καί, as ch. ix. 
 10, καὶ ἐγένετο αὐτοῦ ἀνακειμένου.... καὶ ἰδού, (2) sometimes, as here, has 
 
170 ST MATTHEW. be = 
 
 no connecting particle; (3) sometimes the infinitive is used, as καὶ 
 ἐγένετο παραπορεύεσθαι αὐτόν, Mark ii. 23. This formula varied by 
 ἐγένετο δὲ is especially frequent in St Luke, and does not occur in 
 St John. The particular phrase καὶ ἐγένετο, dre ἐτέλεσεν, 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.) 
 
 ἐκεῖθεν. The place where Jesus delivered the charge to the 
 Apostles is not named. 
 
 2. ἐν τῷ δεσμωτηρίῳ. At Macherus. See note, ch. xiv. 3. ὁ 
 
 τὰ ἔργα, 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. 
 
 διὰ τῶν μαθητῶν. See critical note supra, and cp. Luke vii. 19. 
 
 3. ὁ ἐρχόμενος. Hebr. Habba, one of the designations of the 
 Messiah; in every age the prophet said ‘He cometh.’ See note 
 ch. i. 18. 
 
 ἕτερον, another—a different Messiah, whose ‘ works’ shall not be 
 those of love and healing. προσδοκῶμεν, probably conjunctive, ‘are 
 we to expect.’ 
 
 It is often disputed whether John sent this message (1) from a 
 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 fora 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 ἀπαγγείλατε, Ἰωάννῃ. (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 xxxy. 5 and lxi.1. The first passage describes 
 the work of God, who ‘will come and save you.’ 
 
 πτωχοὶ εὐαγγελίζονται. 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?’ Ifit 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. πεπίστευμαι τὸ εὐαγγέλιον from πιστεύω 
 τινί τι. (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. Kal μακάριος, K.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. 
 
 μακάριος. A term that denotes spiritual insight and advance in 
 the true life. 
 
 ᾿σκανϑδαλισθῇ. See note, ch. v. 29. In this passage σκανδαλίζεσθαι 
 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 ἔρημον, but the cor- 
 rection seems harsh and unnecessary. 
 
 κάλαμον ὑπὸ ἀνέμου car. 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 sense—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. ἐν μαλακοῖς ἠμφιεσμένον. Prof. Plumptre (Smith’s Bib. Dic. τ. 
 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.’ (Sce Lightfoot, 
 Hor. Hebr., on Matt. xxii. 16.) 
 
 9. περισσότερον προφήτου. Other prophets foresaw the Messiah, 
 the Baptist beheld Him, and ushered in His kingdom: he was the 
 herald of the King. Further, John was himself the subject of pro- 
 phecy. 
 
 περισσότερον, late for πλέον. As περισσὸς has in itself a compara- 
 tive force, the form περισσότερον is due to the redundance of expres- 
 sion characteristic of the later stage of a language. 
 
 10. γέγραπται. See note ch. ii. 5. 
 
 ἰδοὺ ἐγὼ ἀποστέλλω κ. τι λ. Mal. iii. 1. The quotation is nearly 
 a literal translation of the Hebrew, except that for the second 
 person, ἔμπροσθέν σου, 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 σου of the N.T. 
 represents the μου 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. 
 
172 ST MATTHEW. (XL u— 
 
 11. ὁ δὲ μικρότερος. 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 
 2 a than the greatest of those who lived before the time of 
 
 ist. 
 
 12. ἀπὸ δὲ τῶν ἡμερῶν κ. τ.λ. 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. 
 
 βιάζεται. Is forced, broken into, as a ship enters a harbour by 
 breaking the boom stretched across the harbour’s mouth. Cp. βιά- 
 σασθαι τὸν ἐκπλοῦν (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. 
 
 καὶ βιασταὶ ἁρπάζουσιν. The invaders, those who force their way 
 in—the eager and enthusiastic followers of Christ seize the kingdom— 
 win it as a prize of war. 
 ιασταί. Here only in N.T. one other instance of its occurrence is 
 quoted (Philo, de Agricultura, Ὁ. 314, a.p, 40). Op. the Pindarie 
 Bards. 
 
 13. ydp gives the reason why the wonderful growth of the kingdom 
 should be witnessed now. 
 
 14. εἰ θέλετε δέξασθαι. ‘The present unhappy circumstances in 
 which John was placed seemed inconsistent with such a view of his 
 mission ’ (Meyer). 
 
 16. ὁμοία ἐστὶν παιδίοις κι τι λ. 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. Ὁ 
 
 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. μήτε ἐσθίων μήτε πίνων. μήτε not οὔτε, because it is not only that 
 a matter of fact is stated, but the view which was taken of John’s 
 conduct. 
 
XL. 23.] NOTES. 173 
 
 Demosthenes was reproached for being a water drinker, ws ἐγὼ 
 
 μὲν ὕδωρ πίνων εἰκότως δύστροπος Kal δύσκολός εἰμί Tis ἄνθρωπος. Phil. 
 τι, 80. 
 
 19. For this adversative use οὗ καί, see note ch. i. 19. 
 
 δικαιοῦν. Lit. ‘to make right,’ of a person to do him justice, give 
 him what he deserves, either punishment (Thue. mr. 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, 
 
 ἡ σοφία 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. 
 
 ἀπὸ τῶν ἔργων. See critical notes, supra. ἀπό, 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, τέκνα τῆς coplas= 
 ‘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. Tur 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. Xopafely 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. 
 
 Βηθσαϊδάν (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. πλήν. Connected probably with πλέον, πλεῖν. So ‘more than,’ 
 ‘moreover,’ ‘ further’ (Curtius, Grk. Etym.; Ellicott, Phil. i. 18; Winer, 
 p. 552); or with πέλας, ‘besides,’ ‘apart from this,’ ‘only’ (Hartung, 
 Lightfoot, Phil. iii. 16). (1) The rendering ‘ moreover’ would suit this 
 passage. (2) In others πλὴν almost=d)dd, ‘ notwithstanding’ (the 
 additional fact being often adversative); or (3) ‘except,’ constructed 
 with genitive, or ὅτι, or with ἡ. The first and last of these construc- 
 tions favour the derivation from πλέον. 
 
 23. Καφαρναούμ. 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 
 are marked low in the map published by the Palestine Exploration 
 Fund, 
 
 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. vi11.). 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—380) 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. ἀποκριθείς. This use of ἀποκριθείς, ‘answering,’ where no 
 question precedes, is a Hebraism. 
 
 ἐξομολογοῦμαι. Strictly, ‘to speak forth, ‘confess,’ τὰς ἁμαρτίας, 
 ch. 111, 6; ep. Phil. ii. 11, then to ‘utter aloud’ praise or thanks, as 
 here and Rom. xiv. 11 (quoted from Is. xiv. 23), ὅτι ἐμοὶ κάμψει πᾶν 
 γόνυ καὶ πᾶσα γλῶσσα ἐξομολογήσεται τῷ θεῷ. 
 
 τοῦ οὐρανοῦ καὶ τῆς yns. The expression points to God as the 
 author of law in nature and in religion. 
 
 ὅτι ἔκρυψας. ‘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. 
 
 ἀπὸ σοφῶν καὶ συνετῶν, for the classical construction, κρύπτειν 
 τί τινα, or τι πρός τινα. There is a sense of separation in ‘conceal- 
 ment’ denoted by ἀπό. 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 
 a special Jewish sense ‘the wise and prudent’ are the Scribes and 
 Pharisees. In a purely Greek sense, σοφοὶ καὶ συνετοὶ are they to 
 whom especially the apprehension of the highest truths belonged. 
 σοφία is wisdom in its highest philosophic sense; it is the most exact 
 of sciences—dxpiBeorarn τῶν ἐπιστημῶν, and is said μὴ μόνον τὰ ἐκ τῶν 
 ἀρχῶν εἰδέναι ἀλλὰ καὶ περὶ τὰς ἀρχὰς ἀληθεύειν (Arist. Eth. Nic. v1. 7). 
 σύνεσις is ‘critical imtelligence.’ 
 
 26. ναὶ ὁ πατήρ. ‘Yea, Father (I thank thee), that,’ ἄορ. Not as in 
 A. V., ‘Even so, Father, for,’ ἄορ. For the nominative in place of 
 vocative ep. Soph. El. 634, 
 
 ἔπαιρε δὴ od θύμαθ᾽ ἡ παροῦσά μοι. 
 
XI. 27.] NOTES. 175 
 
 εὐδοκία. ‘Pleasure,’ 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. παρεδόθη. 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, ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ καὶ 
 ἐπὶ τῆς γῆς. Τὸ is not always easy to determine the force of the aorist 
 in the 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; 6. δ. 
 the Greeks said accurately τί ἔλεξας ; what didst thou say? when the 
 words have scarcely passed the speaker’s lips; in English it is natural 
 to translate this by the less exact ‘what sayest 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 (8) 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, éjpaxas= ‘hast seen’ (the image is still vividly present 
 just now—past action connected with present time); καὶ ἤκουσας, 
 ‘and didst hear’ (act regarded merely as past); so also in Jas. i. 24, 
 κατενόησεν yap ἑαυτὸν καὶ ἀπελήλυθεν, the aorist marks the momentary 
 act, the perfect the continuing effect. Cp. Medea, 293, οὐ viv με πρῶτον 
 ἀλλὰ πολλάκις, Κρέον, | ἔβλαψε δόξα μεγάλα 7’ εἴργασται κακά, the effects 
 of the evil remain now. Or (2) where the relation to the present is 
 very close, as Luke xiv. 18, ἀγρὸν qyépaca...yuvaixa éynua=‘I have 
 bought...married ;’ see above (1). Or (3) where νῦν or νυνὶ 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, νυνὶ δὲ ἀποκατηλλάγητε [or ἀποκατήλλαξεν)]. 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. [XL 28— 
 
 ἐπιγινώσκει, as distinguished from the simple verb, implies a fur- 
 ther and therefore a more perfect and thorough knowledge. ta ém- 
 γνῷς, Luke i, 4, ‘that thou mayest perfectly know.’ ἐπίγνωσις is used 
 especially of the knowledge of God and of Christ as being the perfec- 
 tion of knowledge. Bp. Lightfoot, Col. i. 9. 
 
 28—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. Δεῦτε πρός 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 δεῦτε see note ch. iv. 19. 
 
 κοπιῶντες Kal πεφορτισμένοι. Answering through parallelism to 
 the last line of the stanza—é γὰρ ζυγὸς κιτιλ. The figure is from 
 beasts of burden which either plough or draw chariots, wagons, &c., 
 for which κοπιῶντες and ξυγὸς are appropriate words; or else carry 
 burdens (φορτία). 
 
 29. μάθετε ἀπ᾽ ἐμοῦ. 1.6. ‘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.’ 
 
 ὅτι tpais εἰμι Kal ταπεινὸς τῇ καρδίᾳ. The character of Jesus de- 
 scribed by Himself: cp. 2 Cor. x. 1, παρακαλῷ ὑμᾶς διὰ τῆς πρᾳύτητος 
 καὶ ἐπιεικείας τοῦ Χριστοῦ. It is this character that brings rest to the 
 soul, and therefore gives us a reason why men should become His 
 disciples. 
 
 ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. 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.’ 
 
 ταῖς ψυχαῖς] Not relief from external bodily toil. 
 
 30. τὸ φορτίον pov ἐλαφρόν ἐστιν. Contrast with this the burden 
 of the Pharisees, ch, xxiii. 4, φορτία βαρέα [καὶ δυσβάστακτα]. 
 
 CHAPTER XII. 
 
 4. δῖον οὖς. 6. μεῖζον for μείζων. 7. ἔλεος for ἔλεον ; in these 
 instances the textus receptus represents an unauthorised change to an 
 easier construction or a more usual grammatical form. 
 
 31. The omission of τοῖς ἀνθρώποις after οὐκ ἀφεθήσεται is on the 
 authority of the leading editors and has the sanction of the oldest 
 MSS. and several versions, But, with the exception of δὲ B, all the 
 important Uncials contain the words, and their retention gives weight 
 and solemnity to the clause. 
 
 35. τῆς καρδίας after θησαυροῦ is rightly rejected as a gloss. 
 

 
 a ae a NOTES. 177 
 
 1—13. THE OBSERVANCE OF THE SABBATH. 
 
 1. The disciples pluck ears of corn on the Sabbath. 2. Aman 
 
 with a withered hand cured on the Sabbath. 
 St Mark ii. 23—28, iii. 1—5; St Luke vi. 1—11. 
 
 1. ἐπορεύθη. St Luke has the less classical ἐγένετο διαπορεύεσθαι. 
 
 τοῖς σάββασιν. For the form as if from a sing. σάββας -aros see 
 Winer 73. τὸ σάββατον and τὰ σάββατα, whether in singular or plural, 
 mean (1) the sabbath, ἐν τῷ σαββάτῳ, Luke vi. 7. ὄψε δὲ σαββάτων, 
 Matt. xxviii. 1. (2) The week, πρώτη σαββάτου, Mark xvi. 9. els 
 μίαν σαββάτων, Matt. xxviii. 1. 
 
 ἐπείνασαν. Α late form for ἐπείνησαν. So πεινᾶν and πεινᾷ for 
 Attic πεινῆν and πεινῇ. 
 
 ἤρξαντο τίλλειν στάχυας. 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. ὃ οὐκ ἔξεστιν ποιεῖν ἐν σαββάτῳ. 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. 
 
 3. 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. τοὺς ἄρτους τῆς προθέσεως. 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 frankincense. See Exod. xxv. 30; Lev. xxiv. 6—8; Josephus, 
 Ant. 111. 10: 7. 
 
 τῆς προθέσεως. 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. Ὁ. 236). The construction however 
 belongs also to Greek syntax, μέλαινα δ᾽ ἄστρων... εὐφρόνη ‘starry 
 night.’ Soph. Hl. 19. λευκῆς χιόνος πτέρυγι. Ant. 114. ‘a snowy 
 wing.’ See Donaldson, Grk. Gr. 454. 
 
 ἐξὸν ἦν. A late analytic form for ἐξῆν. 
 8T MATTHEW M 
 
178 ST MATTHEW. [XIT. 5— 
 
 δ. ἀνέγνωτε. For the aor. see ch. v. 21 and xi. 27. 
 
 βεβηλοῦσιν. By labour in removing the shewbread, preparing fire 
 for the sacrifice, and performing the whole temple service. ‘Not 
 merely does the sacred history relate exceptional instances of necessity, 
 but the Law itself ordains labour on the Sabbath as a duty’ (Stier). 
 
 βεβηλοῦσιν. The verb is late. βέβηλος (βάω, βαίνω, Byrds, “ἃ 
 threshold’) lit. = ‘ allowable for all to tread,’ so common, profane. 
 
 6. μεῖζον. The neuter gives the sense of indefinite greatness; ep. 
 Luke xi, 32, πλεῖον Σολομῶνος ὧδε, and Eur. Jon, 973, καὶ πῶς τὰ 
 κρείσσω θνητὸς ovo ὑπερδράμω, Where ta κρείσσω is equivalent to τὸν 
 θεόν. 
 
 7. εἰ δὲ ἐγνώκειτε. 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. 
 
 Ἔλεος θέλω Kal ov θυσίαν. 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 ἔλεος and ἔλεον. In the classics ἔλεος is 
 always masc., in Hellenistic Greek generally neuter, similar instances 
 are πλοῦτος neut. 2 Cor. vili. 2; Phil. iv. 19 alibi, and ζῆλος neut. 
 Phil, iii. 6 (Lachmann and Tischendorf). 
 
 10. χεῖρα ἔχων ξηράν, ie. paralysed or affected by atrophy. St 
 Luke has ἡ χεὶρ αὐτοῦ ἡ δεξιά. 
 
 εἰ 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?’ St 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. διαφέρει. Cp. ch. x. 31, πολλῶν στρουθίων διαφέρετε ὑμεῖς. 
 13. ἀπεκατεστάϑη. For the double augment see Winer, P. ii., xii. 7. 
 
 14—21. THE PHARISEES PLOT AGAINST JESUS, WHO RETIRES. 
 
 Mark iii. 6—12; Luke vi. 11, 12. 
 
 14. συμβούλιον ἔλαβον κατ᾽ αὐτοῦ. St Mark adds that the He- 
 rodians joined the Pharisees, 
 
 ὅπως αὐτὸν ἀπολέσωσιν. 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- 
 
XII. 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, ἀλλ᾽ εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, 
 μακάριοι, 1 Pet. iii. 14. (2) In the expression of a wish; as, μηδεὶς 
 καρπὸν φάγοι, Mark xi. 14, and the formula, μὴ γένοιτο. (3) In in- 
 direct questions; as, ἤρξαντο συζητεῖν...τὸ τίς dpa εἴη ἐξ αὐτῶν, Luke 
 xxii. 23. (4) In a temporal sentence; once only, in oratio obliqua, 
 Acts xxv. 16. (5) With dv, ‘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 γνοῖ and 
 παραδοῖ a8 subjunctive forms; and (8) Eph. i. 17, where the sentence 
 introduced by ἵνα expresses the object of the prayer or wish; see 
 Winer. p. 360, note 2, and p. 363. 
 
 15. ἀνεχώρησεν ἐκεῖθεν. See ch. x. 23. Jesus follows the prin- 
 ciple which He laid down for his disciples’ guidance. 
 
 17. τὸ ῥηθὲν Sid “Hoatov. Is. xliii 1—4. The quotation follows 
 the Hebr. with slight variation. After ἕως dv ἐκβάλῃ... κρίσιν 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., Ἰακὼβ and Ἰσραὴλ are inserted 
 as subjects in the first clauses, and there are many verbal discre- 
 pancies. 
 
 18. ὁ παῖς pov. ‘My servant.’ In Isaiah’s prophecy, either (1) 
 ‘the chosen one,’ whom Jehovah raised ‘from the north’ (Is. ΧΙ]. 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. 
 
 κρίσιν. The Hebrew word (mishpat) is used in a wider sense than 
 κρίσις denoting ‘rule,’ ‘plan,’ ‘ordinance,’ &c. Adhering, however, 
 to the strict force of the Greek, we may regard κρίσις as the ‘ divine 
 sentence or decree,’ so the ‘purpose’ of God in the Gospel. 
 
 τοῖς ἔθνεσιν. 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 
 e the failing lives which Jesus restores and the sparks of faith which 
 
 e revives. 
 
 19. ἐρίσει. Here, only in N.T., it may be noted that in this cita- 
 tion there are three ἅπαξ λεγόμενα in N.T. αἱρετίξειν---ἐρίζειν---τύφο- 
 pat, none of which occur in the LXX. version of the prophecy ; the 
 fut. κατεάξει is extremely rare, and the construction of ἐλπίζειν 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. 
 
 M2 
 
180 ST MATTHEW. [X1I. 21— 
 
 ἀκούσει. Late for middle form ἀκούσεται. 
 
 ἐν ταῖς πλατείαις. ‘In the open spaces’ of the city. Jesus had re- 
 tired to the desert. 
 
 20. ἕως ἂν ἐκβάλῃ els νῖκος τὴν κρίσιν, ie. ‘until he makes his 
 judgment triumph—until he brings it to victory.’ ἐκβάλλειν denotes 
 the impulse of enthusiasm. See ch. ix. 38. 
 
 For els νῖκος the lit. rendering of the Hebr. is ‘to truth.’ Mal- 
 donatus suggests as an explanation of the discrepancy, a corruption 
 in the Chaldean text. But, on the other hand, εἰς νῖκος expresses 
 the general sense of the omitted words. 
 
 21. τῷ ὀνόματι αὐτοῦ. The LXX. reading, ἐπὶ τῷ ὀνόματι, nearly 
 agrees with this. The Hebrew text has “ΤΟΥ his law.’ It is hardly 
 probable that the mistake should have arisen, as Maldonatus sug- 
 gests, from the similarity of νόμῳ and ὀνόματι. 
 
 22, 23. CURE OF A MAN WHO waS BuInpD anD Doms. 
 Luke xi. 14—16. 
 
 St Luke omits to mention that the man was blind as well as 
 dumb. 
 
 23. μήτι οὗτός ἐστιν ὁ vids 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 (τι) 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. 
 
 94 30. Tue CHarce, ‘HE CASTETH OUT DEVILS BY BEELZEBUB,’ 
 THE ANSWER OF JESUS. 
 
 Mark iii. 22—27; Luke xi. 15. 
 24. Βεελζεβούλ. See ch. x. 25. 
 
 25. πᾶσα βασιλεία μερισθεῖσα κιτιλ. 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 βασιλεία---πόλις---οἰκία---Σατανᾶς ; it is a 
 climax; the smaller the community the more fatal the division. 
 Division in an individual is a contradiction in terms. 
 
 27. ot viol ὑμῶν ἐν τίνι ἐκβάλλουσιν; The children are the dis- 
 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. ἐν πνεύματι θεοῦ. ἐν δακτύλῳ θεοῦ (Luke). 
 
 ἔφθασεν ἐφ᾽ ὑμᾶς. ‘Came upon you,’ surprised you; aorist of im- 
 mediate past. φθάνειν, 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 ; 
 προφθάνειν being used in the sense of ‘to anticipate.’ But in such 
 a phrase as ἔφθασα τὸ ἀτμόπλοιον, ‘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, οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας, 
 for the second, Rom. ix. 31, ᾿Ισραὴλ δὲ διώκων νόμον δικαιοσύνης els 
 νόμον οὐκ ἔφθασεν. In 2 Cor. x. 14, φθάνειν is synonymous with 
 ἐφικνεῖσθαι. 
 
 29. Not only is Satan not an ally, but he is an enemy and a van- 
 quished enemy. 
 
 τὰ σκεύη. Including τὴν πανοπλίαν ἐφ᾽ ἣ ἐπεποίθει, as well as the 
 τὰ ὑπάρχοντα of St Luke—his goods and furniture, his armour 
 and equipment generally. Cp. Is. 111. 12, τῶν ἰσχυρῶν μεριεῖ σκῦλα 
 (LXX). 
 
 30. ὁ μὴ ὧν per ἐμοῦ κατ᾽ ἐμοῦ ἐστίν] The thought of the contest 
 between Christ 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 καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ σκορπίζει τὰ πρό- 
 Bara (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, διεβλήθη αὐτῷ ws διασκορπίξζων τὰ ὑπάρχοντα αὐτοῦ. 
 
 σκορπίζειν, an Ionic word for the Attic σκεδάννυμι. It is found in 
 Lucian, Strabo and other late writers (Lob. Phryn. 218). 
 
 31—37. BLASPHEMING AGAINST THE Hoty GuHostT. 
 
 31. διὰ τοῦτος The conclusion of the whole is—you are on 
 Satan’s side, and knowingly on Satan’s side, in this decisive struggie 
 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 (οὔτε ἐν τούτῳ... 
 μέλλοντι) 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. ὃς δ᾽ ἂν εἴπῃ κατὰ τοῦ πνεύματος τοῦ ἁγίου. 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. ἢ ποιήσατε τὸ δένδρον καλόν κιτλ. 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. γεννήματα ἐχιδνῶν. Cp. ch. iii. 7. Here the argument is 
 turned round 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) σκληροτράχηλοι, καὶ 
 ἀπερίτμητοι K.T.A- 
 
 πῶς δύνασθε ἀγαθὰ λαλεῖν κιτιλ. 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. 
 
 περίσσευμα. Cp. περισσεύματα κλασμάτων. Mark vill. 8. Here 
 words are regarded as the overfiow of the heart. 
 
 35. ἐκβάλλει expresses vigorous and enthusiastic teaching and 
 influence. 
 
 θησαυροῦ. Treasury or storehouse. Cp. ch. ii, 11. 
 
 36. ἀργόν, without result (a and ἔργον, ep. the frequent rhetorical 
 contrast between λόγος and ἔργον, also between ῥῆμα and ἔργον, as 
 Soph. O. C. 873; Thuc. v. 111), so ‘useless,’ ‘ineffective,’ and by 
 litotes ‘harmful,’ ‘pernicious.’ Cp. τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκό- 
 tous. 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). 
 
 ἀποδώσουσιν λόγον...ἐκ γὰρ τῶν λόγων σου... ἐκ τῶν λόγων σου. 
 Note the repeated λόγον... λόγων... λόγων. The English Version by 
 translating ῥῆμα, ‘word,’ and ἐκ τῶν λόγων σου, ‘from thy words,’ 
 regards ῥῆμα aS Synonymous with λόγος, and translates as if ἐκ τῶν 
 ῥημάτων were read. But a different explanation may suggest itself 
 if the passage be read thus: ‘every idle ῥῆμα that men shall speak, 
 they shall render a λόγος thereof in the day of judgment; for 
 from thy own λόγοι thou shalt be acquitted and by thy own λόγοι 
 thou shalt be condemned.’ The sound and rhythm of the sentence 
 almost compel the reader to refer the same meaning to λόγον 
 and λόγων and to distinguish between ῥῆμα and λόγων. λόγος 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 | 
 λόγοι denotes the various points in the defence. In this view yap 
 introduces the reason for ἀποδώσουσιν λόγον. Acquittal or condemna- 
 tion shall be the result (ἐκὴ of each man’s defence, ἐκ τοῦ στόματός 
 gov κρινῶ σε πονηρὲ δοῦλε, Luke xix. 22. Cp. too the description of 
 
XII. 43. NOTES. 183 
 
 the actual scene of judgment, Matt. xxv. 34—45. For the change 
 from the generic ἄνθρωποι to the specializing 2nd person sing. in v. 37 
 see ch, vii. 7, 8. 
 
 The above interpretation harmonises better with facts, for ἔργα as 
 well as ῥήματα will come into account on the last day. 
 
 388—42. Tuer 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. θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν. This is the second expedient 
 taken by the Pharisees after their resolution to destroy Jesus. 
 
 39. potxadts, 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, πῶς ἐγένετο πόρνη πόλις πιστὴ Σιὼν πλήρης κρί- 
 σεως; 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. 
 
 ἐν τῇ κοιλίᾳ τοῦ κήτους. The A.V. introduces a needless difficulty 
 by translating κήτους, ‘whale.’ κῆτος (probably from a root meaning 
 ‘cleft,’ so ‘hollow,’ &c., perhaps connected with squatus, ‘a shark’) 
 means a ‘sea monster:’ δελῴφϊνάς τε κύνας τε καὶ εἴποτε μεῖζον ἕληται | 
 κῆτος. Od. xi. 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. ἀναστήσονται k.t.A., ‘Shall stand up in the judgment, (i.e. in 
 the day of judgment) 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. 
 
 εἰς TO κήρυγμα. Cp. εἰς διαταγὰς ἀγγέλων, Acts vii. 53. In both 
 instances eis appears to be equivalent to ἐν. The two prepositions 
 were originally identical in form and meaning -evs. In proof of this 
 cp. ἄμειψεν ἐν κοιλόπεδον νάπος θεοῦ. Pind. Pyth. v. 37. In later 
 Greek the two forms are interchanged: ὁ ὧν els τὸν κόλπον τοῦ πατρός, 
 John i.18. ἵν’ αὐτὸ λούσῃ εἰς σκάφην, Epict. 11. 22, 71. On the 
 other hand, ἐν for els, as ἐπιστρέψαι ἀπειθεῖς ἐν φρονήσει δικαίων, Luke 
 1.17. ἀπελθεῖν ἐν βαλανείῳ, Epict. 1.11, 32. See Donaldson’s Greek 
 Grammar, Ὁ. 510. Clyde’s Greek Syntax, § 83, obs. 4. 
 
 42. βασίλισσα νότου. ‘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. 
 
 βασίλισσα. This form is found in all the late authors for the 
 classical βασίλεια. See Lob, Phryn. 96. 
 
184 ST MATTHEW. [ΧΤΙ. 43— 
 
 43. 45, A FicurE TO ILLUSTRATE 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. 
 
 43. δέ, ‘but,’ introducing the explanation of the facts stated. 
 The connection is obscured in A.Y. by the omission of the particle. 
 
 ἀνύδρων τόπων. The waterless desert uninhabited by man was 
 regarded by the Jews as the especial abode of evil spirits. 
 
 44. oayxoddflovtra. 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 σωζόμενοι not of σεσωσμένοι. 
 
 45. οὕτως ἔσται Kal τῇ γενεᾷ ταύτῃ. 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. JrEsus 1s soucHt By His MorHer anp 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 
 Pharisces, 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 88. 
 
 47. ot ἀδελφοί σου. It is a point of controversy whether these 
 were (1) the own brothers of Jesus, sons of Joseph and Mary, or (2) 
 sons 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 ἀδελφοὶ 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. ἰδοὺ ἡ μήτηρ pov καὶ ot ἀδελφοί pov. The new life subverts 
 the old relationships. By the spiritual birth new ties of kindred are 
 established. 
 
XIII. 1.] NOTES. 185 
 
 50. ὅστις yap dv ποιήσῃ κιτιλ. ‘These which hear the word of 
 God and do it’ (Luke viii. 21). 
 
 τοῦ ἐν οὐρανοῖς. 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 τὸ θέλημα τοῦ πέμψαντος. John vi. 38. 
 
 CHAPTER XIII. 
 
 2. πλοῖον, for τὸ πλοῖον. Here there is no mention of the particu- 
 lar boat used by Christ and his disciples. 
 
 15. ἰάσομαι, for ἰάσωμαι. The latter reading is due to the in- 
 fluence of grammatical uniformity, or an itacism, confusion of vowels 
 that have a similar sound. 
 
 18. σπείραντος, for crelpovtos. 24. σπείραντι ἴοΥ σπείροντι. The 
 first change is less well supported than the second, but the tendency 
 to assimilate in the first case to ὁ σπείρων (v. 3) would be greater. 
 
 25. ἐπέσπειρεν for ἔσπειρεν. 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 ‘Hoatov before τοῦ προφήτου, a mistaken gloss, 
 has very slender authority, & being the only uncial that contains the 
 reading. 
 
 40. There is strong support for καίεται instead of κατακαίεται 
 which may have been influenced by v. 30. 
 
 48. ἄγγη for ἀγγεῖα, on good authority. ἀγγεῖα an explanation of 
 the rarer form dyyn. 
 
 Bl. λέγει αὐτοῖς ὁ ᾿Ιησοῦς. Omitted in the oldest uncials δὲ Β Ὁ, 
 appears in C and with the later uncials, The harshness of the con- 
 struction without these words goes to prove a later insertion. 
 
 52. τῇ βασιλείᾳ has the best authority and is the more difficult 
 reading. εἰς τὴν βασιλείαν was probably a marginal note. 
 
 1.9, JrEsvUs TEACHES IN ParaBLES. THE PARABLE OF 
 THE SOWER. 
 Mark iv. 1—9; Luke viii. 4—9. 
 
 1. ἐκάθητο. The usual position of a Jewish teacher. 
 
 παρὰ τὴν θάλασσαν. 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 MATTHLW. [Χ1Π|. 2--- 
 
 2. εἰς πλοῖον. See crit. notes, and compare such expressions as 
 ἔρχονται els οἶκον, Mark 111. 19. 
 
 3. ἐν παραβολαῖς. 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, 
 
 παραβολή, from παραβάλλειν, ‘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. ἃ μὲν.. ἄλλα δέ. For this use of the relative as a demonstrative 
 cp. ὃν μὲν ἔδειραν ὃν δὲ ἀπέκτειναν, ch. xxi. 35. οὖς μὲν ἐξέβαλον τῶν 
 πολιτῶν οὗς δὲ ἀπέσφαξαν (Dem.); and for ἄλλα δέ, following ἃ μέν, 
 ep. οἱ μὲν... ἄλλοι δὲ... ἕτεροι δὲ, ch. xvi. 14; Winer, p. 180. ὅς 7 ὃ like 
 ὁ ἡ TO Was Originally demonstrative, but the relative and the article are 
 traced to independent originals. Clyde’s Greek Syntax, § 30. (Hd. 5.) 
 
 παρὰ τὴν ὁδόν, 1.6, along the narrow footpath dividing one field 
 from another. 
 
 5. τὰ πετρώδη. 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 αἱ ἄκανθαι. Virgil mentions among the ‘plagues’ of the wheat, 
 
 ‘Ut mala culmos 
 Esset robigo segnisque horreret in arvis 
 Carduus.’ Georg. 1. 150—153. 
 
 8. ὃ μὲν ἑκατόν, «.7.A. Thomson, Land and Book, Ὁ. 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 ¢.: πολύσιτος 5 ἄγαν ἔστι wore 
 ἑκατοντάχουν δι᾽ ὁμαλοῦ καὶ κριθὴν καὶ πυρὸν ἐκτρέφειν ἔστι δ᾽ ὅτε καὶ 
 διακοσιοντάχουν. 
 
 10—17. Tur Reason wHy JESUS TEACHES IN PARABLES. 
 Mark iv. 10—12; Luke viii. 10. 
 
 10. ἐν παραβολαῖς. 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 a secret which he can penetrate by his spiritual in- — 
 
XIII. 141 NOTES. 187 
 
 sight. In this it resembles the Platonic myth; it was the form in 
 which many philosophers clothed their deepest thoughts, (3) It 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 Christians 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. τὰ μυστήρια τῆς βασιλείας τῶν οὐρανῶν. Secrets known only 
 to the initiated—the inner teaching of the gospel. St Paul 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, μυστήρια 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 δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 
 Col. i. 27), with the secresy and exclusiveness of the pagan mysteries, 
 Bp. Lightfoot on Col. i. 21—28. The derivation is from μύειν, ‘to 
 close the lips.’ The initiated are called μεμυημένοι or τέλειοι (fully 
 instructed); the use of the latter word may be applied to the same 
 conception in 1 Cor. 11. 6, σοφίαν λαλοῦμεν ἐν τοῖς τελείοις... θεοῦ σοφίαν 
 ἐν μυστηρίῳ κεκρυμμένην. See also Phil, iii. 15; Hebr, v. 14. 
 
 12, Cp. ch. xxv. 29. 
 
 13. διὰ τοῦτο.. ὅτι. 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- 
 flective and indifferent multitude. 
 
 In the parallel passages a final clause takes the place of the causal 
 sentence: Mark iv. 11, ἐκείνοις δὲ rots ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται 
 ἵνα βλέποντες βλέπωσιν x.T.rX. Luke viii. 10, τοῖς δὲ λοιποῖς ἐν παραβο- 
 λαῖς ἵνα βλέποντες βλέπωσιν κιτ.λ. The final particle ἵνα 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 πίστις 
 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— 
 
 15. ἐπαχύνθη ἡ καρδίας 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. 
 
 μήποτε ἴδωσιν... ἰάσομαι. For the sequence of the subjunctive and 
 future indicative co-ordinately after a final particle, ep. Rev. xxii. 14, 
 μακάριοι ol πλύνοντες τὰς στολὰς αὐτῶν, ἵνα ἔσται ἡ ἐξουσία αὐτῶν... καὶ 
 εἰσέλθωσιν. For the future, among other passages, cp. Gal. ii. 4, 
 where the best editors read ἵνα ἡμᾶς καταδουλώσουσιν. See Winer, p. 
 361. In the classics the future indicative in pure final clauses is found 
 after ὅπως and ὄφρα, never after ἵνα or ws, and very seldom after the 
 simple μή. Goodwin’s Moods and Tenses, p. 68. Elmsley, however 
 (Eur. Bacch., p. 164) does not admit the exception of ἵνα. See Winer, 
 loc. cit. above. In the N.T. ὅπως 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 
 a more permanent condition, 
 
 16. ὑμῶν δὲ μακάριον of πραγ: The disciples have discernment 
 to understand the explanation which would be thrown away on the 
 unistructed multitude. 
 
 18—23. THE PARABLE OF THE SOWER IS EXPLAINED. 
 Mark iv, 14—20; Luke viii. 11—15. 
 
 19. On some the word of God makes no impression, a8 we say; 
 some hearts are quite unsusceptible of good. 
 
 παντὸς ἀκούοντος. Si quis audit, quisquis est, for the classical 
 ἐάν τις ἀκούσῃ. mas here follows the usage of Hebr. kol, ‘all,’ or 
 ‘any.’ See note ch. xxiv. 22, 
 
 20, 21. εὐθὺς... εὐθύς, 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, 
 
 ὁ δὲ σπαρείς. ‘He that was sown.’ The man is compared to the 
 seed. Comp. the more definite expression in Luke viii. 14, τὸ δὲ εἰς 
 τὰς ἀκάνθας πεσὸν οὗτοί εἰσιν οἱ ἀκούσαντες. For a defence of the A.V. 
 ‘He that receiveth the seed’ (σπαρεὶς being taken in the sense οὗ τὴν 
 orepouevnv Αἴγυπτον), see M°Clellan, New Testament, &., ad loc. 
 
 21. γενομένης δὲ θλίψεως ἢ διωγμοῦ. Jesus forecasts the persecu- 
 tion of Christians, and the time when ‘ the love of many shall wax 
 cold,’ ch. xxiv. 12. 
 
 σκανδαλίζεται. ‘Falls,’ is ensnared by attempting to avoid persecu- 
 tion. See note, ch. v. 29. 
 
 22. ἡ μέριμνα τοῦ αἰῶνος Kal ἡ ἀπάτη τοῦ πλούτον. St Mark 
 adds αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι, St Luke ἡδονών τοῦ βίου. 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.) 
 
XITT. 26.] NOTES. 189 
 
 μέριμνα, ‘absorbing care,’ from a root that connects it with μερμη- 
 ρίξω, μάρτυς, 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. Tue ΡΑΒΑΒΙ or THE Tares. Confined to St Matthew. 
 
 24. παρέθηκεν 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,’ παραβολήν regarded as cognate. 
 
 σπείραντι, not ‘which sowed,’ A.V. but when he sowed. 
 
 25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους, i.e. during the night. 
 The expression is not introduced into the Lord’s explanation of the 
 parable. 
 
 ἐπέσπειρεν ζιζάνια. Travellers mention similar instances of spite- 
 ful conduct in the East, and elsewhere, in modern times. ém gives 
 the force of an after sowing or sowing over the good seed. 
 
 ζιζάνια. 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 
 Kssenes 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. 
 
 26. ἐφάνη, ‘was manifest,’ when the good corn made fruit: before 
 that they were indistinguishable. 
 
190 ST MATTHEW. (XIII. 31— 
 
 31—33. (1) THe ῬΑΠΑΒΙΕ or THE MoustarD SzEep. (2) THE 
 PaRABLE OF THE LEAVEN WHICH LEAVENED THE Mrat, 
 (1) Mark iv. 30—832. (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. ὃν λαβὼν ἄνθρωπος ἔσπειρεν. ὅταν σπαρῇ, St Mark, who thus 
 does not name an agent, the planter of the seed. 
 
 ἐν τῷ ἀγρῷ αὐτοῦ. els κῆπον ἑαυτοῦ (Luke), ‘his own garden,’ with 
 special reference to the land of Israel. 
 
 32. μικρότερον πάντων τῶν σπερμάτων. 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. 
 
 κατασκηνοῖν ἐν τοῖς κλάδοις αὐτοῦ, 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.) κατασκη- 
 voiv. 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 éyévero els dévdpov [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. 
 
 κατασκηνοῖν. For the infinitive termination see Winer, p. 92. 
 Cp. the contraction xpvcde: = χρυσοῖ, though in infin, generally χρυσόειν 
 Ξε χρυσοῦν, also the Pindaric forms ἔχοισιν for ἔχουσιν, ἄς. δίδοι for 
 δίδου. (Donaldson’s Pindar, de Stilo Pindari, p. liv) and the Thessa- 
 lian genitive form is -o: for -ov (Papillon, Compar. Phil. 112 note). 
 
 33. ἵύμῃ. Except in this one parable, leaven is used of the 
 working of evil; cp. μικρὰ ζύμη ὅλον τὸ φύραμα ζυμοῖ, Gal. v. 9; 1 Cor. 
 v. 6; and ἐκκαθάρατε οὖν τὴν παλαίαν ζύμην, 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 first growing up within the human soul. 
 
XIII. 35.] NOTES. 191 
 
 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.’ 
 
 σάτο τρία, ‘three seahs.’ In Gen. xviii. 6, Abraham bids Sarah 
 ‘make ready three ‘‘seahs” of fine meal, knead it and make cakes 
 upon the hearth.’ 
 
 34. ἐν παραβολαῖς. 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 as incapable of definition, as 
 presenting many aspects, as suggested by a variety of external 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 Achzan host. Il. τι. 455—484. 
 
 35. ὅπως πληρωθῇ, For the meaning of this formula ep. note, 
 ch. 1, 22. 
 
 Std τοῦ προφήτου, 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 φθέγξομαι προβλήματα am’ ἀρχῆς. It is a direct transla- 
 tion of the Hebrew. The psalm which follows these words is a review 
 of the histcry 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, παραβολή, 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. 
 
 ἐρεύγεσθαι. Tonic form for Attic ἐρυγγάνω, cp. τυγχάνω for τεύχω, 
 AavOdvw for λήθω. Cp. ἐρεύγετο olvoBapelwy, Od. 1x. 8714. (κύματα) 
 ἐρεύγεται ἠπειρόνδε, 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 ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα. Here only in the softened 
 sense of ‘speaking;’ such softening of coarse and strong meanings is 
 characteristic of Alexandrine Greek, cp. σκύλλειν. 
 
 καταβολή, foundation, beginning. So used by Pindar and Polyb. 
 ἐκ καταβολῆς κατηγορεῖν, Polyb. xxvit. 1, 9. καταβολὴν ἐποιεῖτο καὶ 
 θεμέλιον ὑπεβάλλετο πολυχρονίου τυραννίδος, χττι. 6,2. Cp. μὴ πάλιν 
 θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων. Heb, vi. 1. 
 
192 ST MATTHEW. [ XIII. 39— 
 
 86—43. EXXpLANATION OF THE PARABLE OF THE ΤΆΒΕΒ, in St 
 Matthew only. 
 
 39. συντέλεια. In classical Greek ‘a joint subscription, or association 
 for paying state dues,’ &c. later the ‘completion’ of a scheme opposed 
 to ἀρχὴ or ἐπιβολή, cp. συντέλειαν ἐπιθεῖναι τοῖς ἔργοις, Polyb. x1. 33, 7. 
 
 συντέλεια αἰῶνος. ‘Completion of the Aton,’ the expression is 
 confined to this Gospel; see below, vv. 40 and 49 and ch. xxiv. 3, but 
 compare Hebr. ix. 26, ἐπὶ συντελείᾳ τῶν αἰώνων, ‘at the completion of 
 the Hons,’ and 1 Cor. x. 11, τὰ τέλη τῶν αἰώνων, the ends or the final 
 result of the Aions. In the two last passages the ‘ 4ons’ are the 
 successive periods previous to the advent of Christ, the ‘ Hon’ of the 
 text is the period introduced by Christ, which will not be completed 
 till his second Advent. 
 
 41. πάντα ta σκάνδαλα. Everything that ensnares or tempts 
 men to destruction ; see ch. v. 29. 
 
 42. ὁ κλαυθμὸς kal 6 βρυγμὸς τῶν ὀδόντων. 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, Expres- 
 sion of the Emotions, p. 177. 
 
 43. τότε ot δίκαιοι «.t.A. Cp. Dan. xii. 3, ‘Then they that be 
 wise shall shine as the brightness of the firmament.’ 
 
 44. Tue Parasite or THE Hip 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 wnexpected discovery, the consequent excitement and 
 joy, and the eagerness to buy at any sacrifice, are the points to be 
 observed in the interpretation. 
 
 εὑρών. 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, 
 
 πωλεῖ πάντα doa ἔχει. 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. 
 
 ἀγοράζει τὸν ἀγρὸν ἐκεῖνον. Puts himself in a position to attain 
 the kingdom. 
 
 45, 46. Tue Parasite oF THE Peart oF 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,’ possessing 
 many pearls, but still dissatisfied, sought others yet more choice, and 
 
XIII. 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. πέπρακεν, ‘sells at once.’ The perfect marks the quickness of 
 the transaction, cp. Dem. Phil. 1.19, δεδόχθαι, ‘instantly determined 
 upon.’ Soph. Aj. 275, viv δ᾽ ὡς ἔληξε κἀπέπνευσε τῆς νόσου, | κεῖνός τε 
 λύπῃ Tas ἐλήλαται κακῇ, and 479, ἢ καλῶς τεθνηκέναι, ‘or at once nobly 
 die.’ See Jebb on both passages. τὸ μὴ ἐμποδὼν ἀνανταγωνίστῳ εὐνοίᾳ 
 τετίμηται, (Thue. 11. 45) ‘is at once held in honour,’ Donaldson, Greek 
 Grammar, Ὁ. 409, (cc.) 
 
 47—50. Tue ῬΑΒΑΒΙ or THE Net, in St Matthew only. 
 
 7. σαγήνη. 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. 
 Tt teaches that as a matter of history or of fact, no barrier or external 
 test will serve to exclude the unworthy convert. 
 
 50. εἰς τὴν κάμινον τοῦ πυρός. The article has the same force as 
 in ὁ κλαυθμός. The figure may be generally drawn from an oriental 
 mode of punishment, or there may be special reference to Dan. iii. 6. 
 
 51, 52. Tse Scrises or tHe Kincpom or HEAvEN. 
 
 51. συνήκατε. σύνεσις, ‘intelligent apprehension,’ is used spe- 
 cially of spiritual intelligence, Col. i. 9. Cp. ch. xvi. 12, xvii. 13. 
 
 52. μαθητευθεὶς τῇ βασιλείᾳ. 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. 
 
 καινὰ καὶ παλαιά. (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 
 
 ST MATTHEW N 
 
194 ST MATTHEW. [XIII 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 καινὰ points to the 
 fresh revelation, παλαιὰ 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. 
 
 563—58. Tur 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. pernpev. Only here and ch. xix. 1 in N.T. The seemingly 
 intransitive use of αἴρειν comes from the familiar phrase αἴρειν στόλον, 
 ‘to start an expedition,’ then, the object being omitted, as in many 
 English nautical phrases, ‘to start.’ This use of the compound 
 μεταίρειν however does not appear to be classical. 
 
 54, τὴν πατρίδα αὐτοῦ. Nazareth and the neighbourhood. 
 
 55. οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος vids; In Mark vi. 3, ὁ vids 
 Μαρίας καὶ ἀδελφὸς ᾿Ιακώβου καὶ ᾿Ιωσῆτος καὶ ᾿Ιούδα καὶ Σίμωνος; No 
 allusion being made to the father, as in the other synoptists, possibly 
 Joseph was no longer living. For ὁ τέκτονος vids Mark has ὁ τέκτων. 
 As every Jew was taught 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. 
 
 ot ἀδελφοὶ αὐτοῦ. 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 Alpheus), 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 (vii. 5) οὐδὲ yap of ἀδελφοὶ αὐτοῦ ἐπίστευον els αὐτόν, and 
 
XIV.] NOTES. τος 
 
 is strengthened by the way in which the brethren’s names are in- 
 troduced, as though they were more familiar than Jesus to the 
 men 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: διὸ ἐγὼ κρίνω κιτ.λ. (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. Z. τι. 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. ΕἸ. 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. ἀπέθετο, probably right (δὲ B), for ἔθετο. 
 
 6. γενεσίοις γενομένοις, for γενεσίων γενομένων. 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 Ἰησοῦς omitted, insertion due to lectiona- 
 ries or marginal note. 
 
 19. τοῦ χόρτου. The plural τοὺς χόρτους (‘grassy places’) has 
 the support of the late MSS.: the gen. sing. is the reading of NBC*. 
 
 25, 26. The true reading ἐπὶ τὴν θάλ....ἐπὶ τῆς Pad. reverses the 
 textus receptus. The change of case after ἐπί, and of the order of the 
 participle, is suggestive: περιπ. ἐπὶ τὴν Oad. ‘walking over the sea,’ 
 ἐπὶ τῆς θαλ. περιπ. upon the sea,’ (the wonder that first struck the dis- 
 ciples,) ‘ walking,’ a secondary thought. 
 
 30. ἰσχυρόν, omitted by Tischendorf on the evidence of δὲ B* 33. 
 Lachmann and Tregelles, who retain it, did not know of N. 
 
 1—12. Herop tur 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- 
 
 N2 
 
196 ST MATTHEW. ay 
 
 ner of St Mark. St Luke relates the cause of the imprisonment, iii, 
 19, 20; the conjectures as to Jesus, ix. 7—9. 
 
 1. ἐν ἐκείνῳ τῷ καιρῷ. During the missionary journey of the 
 Twelve. See Mark loc. cit. 
 
 Ἡρώδης. Herod Antipas, tetrarch of Galilee and Perwa. He was 
 a son of εὐ 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 
 living, 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 ‘to 
 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 
 enemy: 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. 
 
 τετράρχης. Literally, the ruler of a fourth part or district into 
 which a province was divided, ἕκαστα (ἔθνη) διελόντες els τέσσαρας 
 μερίδας τετραρχίαν ἑκάστην ἐκάλεσεν (Strabo xu. p. 860). After- 
 wards the name was extended to denote generally a petty king, 
 ‘(tetrarchie 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 medieval 
 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. αὐτός. Emphatic, ‘he himself,’ ‘in his own person.’ 
 
 ἐγέρθη ἀπὸ τῶν νεκρῶν. A proof that Herod did not hold the Sad- 
 Riad in octrine, that there is no resurrection. 
 
 διὰ τοῦτο. In consequence of having risen from the dead ‘ie 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. 
 
 at Suvdpes. ‘The works of power’ of which Herod had heard. 
 δυνάμεις, miracles regarded as marks of divine power; as proofs or 
 signs of the divine presence they are σημεῖα, as exciting wonder they 
 are τέρατα. 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. 
 
 ἐνεργοῦσιν. Not ‘shew themselves forth,’ A.V., but, ‘are active in 
 him.’ The verb is frequent in Aristotle, the substantive ἐνέργεια is an 
 important philosophical term in relation to δύναμις. The same con- 
 trast is suggested here. In Polybius ἐνεργεῖν is sometimes (1) transi- 
 tive, aS πάντα κατὰ δύναμιν ἐνεργεῖν, xvill. 14. 8. Sometimes (2) in- 
 transitive, as τῶν αἰτίων ἐνεργούντων κατὰ τὸ συνεχές, iv. 40.4. Both 
 these uses are found in N.T. (1) ὁ αὐτὸς θεὸς ὁ ἐνεργῶν τὰ πάντα ἐν 
 πᾶσιν, 1 Cor. xii. 6. (2) τοῦ νῦν ἐνεργοῦντος ἐν. τοῖς υἱοῖς τῆς ἀπειθείας. 
 Eph. ii. 2. 
 
 3. ἐν τῇ φυλακῇ. At Macherus, in Perea, 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 Macherus, 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, ἔλεγεν. πὸ τς ‘told him repeatedly.’ 
 
 ἔχειν, ‘to marry "her. ἔχειν has this special force, 1 Cor. v. 1, 
 τοιαύτη πορνεία... «ὥστε γυναῖκά τινα τοῦ πατρὸς ἔχειν. ch. xxii. 28, 
 πάντες γὰρ ἔσχον αὐτήν. Xen. Cyrop. 1, Κυαξάρης ἔπεμψε πρὸς Kay- 
 βύσην τὸν τὴν ἀδελφὴν ἔχοντα. 
 
 οὐκ ἔξεστίν σοι ἔχειν αὐτήν. St Luke adds, iii. 19, that Herod was 
 also reproved " περὶ πάντων ὧν ἐποίησεν πονηρῶν.᾽ ‘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. θέλων. 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. 
 
 ἐφοβήθη τὸν ὄχλον. The same motive that held the tyrant’s hand, 
 checked the arguments of the Pharisees, ch. xxi. 26. 
 
 6. γενεσίοις γενομένοις. Dative of time, ‘marking precisely time 
 when’ (Clyde); cp. rots σάββασιν, ch. xii. 2, Winer, p. 274. Plural, 
 
198 ST MATTHEW. [XIV. 6— 
 
 as usual in names of festivals, ἐγκαίνια, ἄζυμα, Παναθήναια, Saturnalia. 
 Here τὰ γενέσια 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 τὰ νεκύσια, the feast observed on the anniver- 
 sary of death. See Rawlinson’s note on Herod. tv. 26. The classical 
 word for a birthday feast was τὰ γενέθλια, 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 11{6---ἐπιτελεῖν τὴν τοῦ 
 μαρτυρίου αὐτοῦ ἡμέραν γενέθλιον, Martyr. Polyc. 18, p. 10444. See 
 Sophocles’ Lexicon on γενέθλιος and γενέσιος and Lob. Phryn. 104. 
 
 ὠρχήσατο. Some sort of pantomimice 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. m1. 6. 21, Herod 
 would recall similar scenes at Rome. See note v. 1. 
 
 ἡ θυγάτηρ τῆς Ἡρωδιάδος. Salome; she was afterwards mar- 
 ἘΝ to her uncle Herod-Philip, the tetrarch, and on his death to 
 Aristobulus, grandson of Herod the Great. 
 
 8. προβιβασθεῖσα. ‘Impelled,’ ‘instigated ; ep. Xen. Mem. 1. 5. 
 1, ἐπισκεψώμεθα εἴ τι προυβίβαζε λέγων els αὐτὴν τοιάδε. 
 
 πίναξ -- 8 flat wooden trencher’ on which meat was served, δαιτρὸς 
 δὲ κρειῶν πίνακας παρέθηκεν ἀείρας, 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. λυπηθείς, ‘though vexed;’ he still feared the popular ven- 
 geance, and perhaps did not himself desire the death of John, see 
 Mark vi. 20. 
 
 ὁ βασιλεύς. A title which Antipas had iu vain tried to acquire: it 
 was probably addressed to him by his courtiers. 
 
 διὰ τοὺς ὅρκους. ‘Because of the vaths;’ he had sworn re- 
 peatedly. 
 
 11, ἤνεγκεν TH μητρὶ αὐτῆς. The revenge of Herodia: 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. ἦραν τὸ πτῶμα καὶ ἔθαψαν αὐτόν. 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. 
 
 πτῶμα. Lat. cadaver, in this sense πτῶμα is followed by νεκροῦ, or 
 by genitive of person in classical period as, ᾿Ξ τεοκλέους δὲ πτῶμα ΠΠολυ- 
 νείκους Te ποῦ; Eur. Phoen. 1697. 
 
 13—21. JESUS RETIRES TO A Desert Pracrt, WHERE HE FEEDS 
 Five THOUSAND. 
 
 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. 
 
 13. πεζῇ (ὁδῷ), ‘on foot,’ i.e. not by boat; cp. Acts xx. 13, μέλλων 
 αὐτὸς πεζεύειν. 
 
 15. ὀψίας γενομένηΞ. 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. νι. 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 ἡ ὥρα is not quite clear, perhaps the usual hour for 
 the mid-day meal. 
 
 16. ὑμεῖς. Emphatic. 
 
 17. οὐκ ἔχομεν k.7.A. St John more definitely; ἔστιν παιδάριον ὧδε 
 ὃς ἔχει πέντε ἄρτους κριθίνους, καὶ δύο ὀψάρια (vi. 9). Barley bread 
 (ἄρτους κριθίνους), for which the classical word is μᾶξα, was the food 
 of the very poorest. It seems probable that the English word mass 
 is traceable to μᾶξα, a eucharistic significance having been given to 
 this miracle from very early times. The ἄρτοι were a kind of biscuit, 
 
200 ST MATTHEW. [XIV. 19— 
 
 thin and crisp cakes which could be broken, hence κλάσας, κλάσματα, 
 see note, ch. vi. 30. Cp. Juv. v. 67, ‘quanto porrexit murmure 
 panem | vix fractum. 
 
 19. ἀνακλιθῆναι ἐπὶ τοῦ χόρτου. St John has ἦν δὲ χόρτος πολὺς ἐν 
 τῷ τόπῳ. St Mark and St Luke mention that they sat in companies, 
 ἀνὰ ἑκατὸν καὶ ἀνὰ πεντήκοντα (Mark), ἀνὰ πεντήκοντα (Luke); to this 
 St Mark adds the picturesque touch, καὶ ἀνέπεσαν πρασιαὶ πρασιαί. 
 (ch. vi. 40). St John notes the time ‘of year: ἦν δὲ ἐγγὺς τὸ πάσχα ἡ 
 ἑορτὴ τῶν ᾿Ιουδαίων. 
 
 ἔδωκεν. In Mark and Luke ἐδίδου: ‘continued to give,’ ‘kept 
 giving.’ 
 
 20. τὸ περισσεῦον τῶν κλασμάτων. κλασμάτων connected with 
 κλάσας, therefore not ‘fragments’ in the sense of crumbs of bread, 
 but the ‘portions’ broken off for distribution. 
 
 δώδεκα κοφίνους. 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 (σπυρίδες) 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: ‘Judwis quorum cophinus foenumque su- 
 pellex, mz. 14,’ falda foenoque relicto | arcanam Judea tremens 
 mendicat in aurem,’ 542. The motive for this custom was to 
 avoid ceremonial δανιεῖ in eating or in resting at night. 
 
 22—33. Tuer DIscIPLES cROSS FROM THE SCENE OF THE MIRACLE TO 
 BETHSAIDA. 
 
 Mark vi. 45—52; John vi. 15—21. 
 
 St Matthew alone narrates St Peter’s endeavour to walk on the 
 sea. 
 
 22. τὸ πλοῖον, the ship or their ship. 
 23. ὀψίας δὲ γενομένης. See v. 15. 
 
 μόνος ἦν ἐκεῖ. 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, βασανιζόμενον. 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. τετάρτῃ δὲ φυλακῇ, i.e. early in the morning. Cp. ‘Et jam 
 quarta canit venturam buccina lucem,’ Propert. tv. 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. 201 
 
 ‘deep night.’ The four watches are named (Mark xiii. 35) 1 Even 
 (ὀψέ), 2 Midnight (μεσονύκτιον), 3 Cockcrowing (ἀλεκτοροφωνίας), 4 Morn- 
 ing (rpwt). St John states that they had rowed 25 or 30 furlongs, 
 
 ἦλθεν πρὸς αὐτούς. Mark adds ‘He would have passed by them.’ 
 
 ἐπὶ τὴν θάλασσαν. ἐπὶ with accus. of motion over a surface, cp. ἐπὶ 
 οἴνοπα πόντον ὁρᾶν περᾶν πλεῖν (Homer). See critical notes, supra. 
 
 26. ἀπὸ τοῦ φόβου ἔκραξαν. Note the article. Not merely cried 
 out from fear, but the fear which necessarily resulted from the appear- 
 ance made them cry out. 
 
 29. ὁ δὲ εἶπεν, ἐλθέ. 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. ἰσχυρόν. Predicate. 
 
 καταποντίζεσθαι. Here and ch. xviii. 6 only in N.T. ‘to sink into 
 the deep sea’ (πόντος, the wide open sea, so the deep sea, connected 
 with πάτος and pons, ‘the watery way,’ (Curtius), but according to 
 others with βένθος, βάθοΞ). 
 
 31. εἰς τί; Literal translation of the Hebr. lammah, ‘ with a view to 
 what?’ =ivarl, see note ch. xxvii. 46. édicracas, see ch. xxviii. 17. 
 
 32. ἐκόπασεν. κοπάζειν, properly to be weary or fatigued (κόπτω, 
 κόπος), then to rest from weariness or suffering, used of a sick man 
 Hipp. p. 1207, (so κόπος, of the pain of disease, Soph. Phil. 880,) 
 then figuratively of the wind or a flood, ep. Herod. vir. 191, where 
 speaking of the storm at Artemisium he says that the Magi stopped 
 the wind by charms, ἢ ἄλλως κως αὐτὸς ἐθέλων ἐκόπασεν. 
 
 33. θεοῦ υἱὸς 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. διαπεράσαντες. Having crossed the bay from Tiberias to the 
 neighbourhood of Capernaum. See map and note on vv. 13—21. 
 
 eis Γεννησαρέτ. 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.’ Josephus describes the district in 
 glowing terms (B. J. m1. 10. 8). See Recovery of Jerusalem, p. 351. 
 
 36. παρεκάλουν ἵνα ἅψωνται. For wa in petitio obliqua for the 
 
 classical ὅπως see note ch. i. 22, and Goodwin’s Greek Moods and 
 Tenses, p. 78. 
 
 The sequence of the subjunctive on a historical tense gives vivid- 
 
202 ST MATTHEW. [XIV. 36— 
 
 - 
 
 ness to the narrative by retaining the mood originally used by the 
 speaker. The usage is frequent in the classical period: ἐχώρουν ἐκ 
 τῶν οἰκιῶν ὅπως μὴ κατὰ φῶς προσφέρωνται, Thuc. τι. 3. καὶ περὶ τούτων 
 ἐμνήσθην ἵνα μὴ ταὐτὰ πάθητε. Dem. Olynth. τιτ. 30.10. See note, 
 ch. xii. 14. 
 
 τοῦ κρασπέδου. The hem of the garment had a certain sanctity 
 attached to it. It was the distinguishing mark of the Jew: ep. 
 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 
 heavenly origin of the Commandments. The other threads were 
 white. 
 
 ὅσοι ἥψαντο διεσώθησαν. Cp. the case of the woman with an 
 issue of blood, ch. ix. 20—22. 
 
 CHAPTER XV. 
 
 δ. καὶ omitted before οὐ μὴ τιμ. on the most ancient authority. 
 
 6. τὸν λόγον for τὴν ἐντολὴν of textus receptus; τὸν νόμον the read- 
 ing of Tischendorf has the authority of δὲ and C and some cursives, 
 and would explain τὴν ἐντολήν. τὸν λόγον may have been introduced 
 from Mark, 
 
 8. The words ἐγγίζει wol...r@ στόματι αὐτῶν καὶ, which fill up the 
 quotation from the LXX., are omitted on the highest MS. authority. 
 
 16. ᾿Ἰησοῦς omitted and 30 τοῦ ᾿Ιησοῦ for αὐτοῦ. 
 
 22. ἔκραζεν rightly replaces the rarer form ἐκραύγασεν. 
 
 25. προσεκύνει is probably right, though the evidence is evenly 
 balanced between aor. and imperf. 
 
 35, 36. The omission of καὶ before εὐχαριστήσας makes the struc- 
 ture very harsh. It is the reading necessitated by the rules adopted 
 for forming the present text. Tregelles omits the καὶ against Lach- 
 mann and Tischendorf. If the former had seen δὲ it can scarcely be 
 doubted that he would have inserted the conjunction so BOOSEY to 
 the flow of the sentence, 
 
 39. Μαγαδὰν for Μαγδαλὰ with the chief MSS. (δὲ B D) and versions; 
 some ancient authorities have Mayedav. Most of the later uncials 
 read Μαγδαλά. 
 
 1—20. Tue TruE 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. 
 
τυ ἢ NOTES. 203 
 
 1. ἀπὸ ἹΙεροσολύμων Φαρισαῖοι kal γραμματεῖς. Probably a depu- 
 tation from the Sanhedrin, such as was commissioned to question 
 John the Baptist. Cp. John i. 19. 
 
 2. τὴν παράδοσιν τῶν πρεσβυτέρων. The elders, or presbyters, 
 were the Jewish teachers, or scribes, 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.’ 
 
 3. διὰ τὴν παράδοσιν. ‘For the sake of your tradition;’ i.e. in 
 order that ye may establish it: ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε, Mark 
 Vii. 9. 
 
 4. ὁ γὰρ θεὸς ἐνετείλατο, answering to τὴν ἐντολὴν τοῦ θεοῦ, as in 
 v. 5, ὑμεῖς λέγετε refers back to διὰ τὴν παράδοσιν ὑμῶν. St Mark has 
 Mwiojjs yap εἶπεν (vil. 10), an instructive variation. 
 
 ὁ κακολογῶν. Asa classical word κακολογεῖν or κακῶς éyew—the 
 preferable form (Lob. Phryn. 200), means to ‘abuse,’ ‘ revile;’ so in 
 LXX. θεοὺς οὐ κακολογήςεις, Ex. xxii. 28. In many passages the He- 
 brew word represented here by κακολογεῖν is translated by ἀτιμάζειν 
 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 light of their claims to sup- 
 port,’ ἄο. See Guillemard, Hebraisms in N. T., ad loc. 
 
 δ. δῶρον ὃ ἐὰν κιτλ. ‘Let that by whatsoever thou mayest be 
 profited by me (i.e. the sum which might have gone to your support) 
 be a ‘ gift’ (κορβᾶν, 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 μὴ τιμήσει. The omission of καὶ 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 ἐντολὴ τοῦ θεοῦ and the παράδοσις 
 τῶν πρεσβυτέρων. God’s command was, ‘honour thy father and thy 
 mother;’ ye say (in certain cases), ‘a man shall not honour his father 
 and mother.’ 
 
 ov μὴ with future indicative or with subjunctive, is an emphatic 
 denial. See note, ch. x. 42. 
 
 7. καλῶς ἐπροφήτευσεν. A common Jewish formula in quoting a 
 saying of the prophets. 
 
204 ST MATTHEW. [ΧΥ. 8— 
 
 8, 9. Isaiah xxix. 13. The quotation nearly follows the LXX. 
 The Hebrew has nothing answering to μάτην δὲ σέβονταί pe. 
 
 9, ἐντάλματα ἀνθρώπων. ‘Collections of ritual laws which were 
 current in the times of the pre-exile prophets.’ (Cheyne, Is. ad loc.) 
 Thus Pharisaism had its counterpart in the old dispensation. 
 
 10. προσκαλεσάμενος τὸν ὄχλον. The moment our Lord turns to 
 the people, His teaching is by parables. 
 
 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. κοινοῖ. Literally, maketh common; cp. ‘common or unclean,’ 
 Acts x. 14. ‘The Pharisees esteemed ‘defiled men” for ‘‘ common 
 and vulgar” men; on the contrary, a religious man among men is “‘a 
 singular man.”’ Lightfoot ad loc. 
 
 12. ot Φαρισαῖοι ἐσκανδαλίσθησαν. A proof of 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. πᾶσα φυτεία. Nota wild flower, but a 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 δένδρων φυτείαν in Gen. 
 xxi. 33, of the tamarisk. Here the plant cultivated by human hands— 
 the vine that is not the true vine of Israei—is the doctrine of th 
 Pharisees. 
 
 14. ὁδηγοί εἰσιν τυφλοὶ τυφλῶν. The proverb which follows is 
 quoted in a different connection, Luke vi. 39; ep. also ch. xxiii. 16. 
 
 εἰς βόθυνον πεσοῦνται 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. ἀκμήν. Here only in N.T. Strictly, ‘at the point of time,’ 
 in late authors, ‘even now,’ ‘still.’ Latin, adhuc. In the modern 
 Greek versions ἔτι is used for ἀκμήν. 
 
 καὶ ὑμεῖς, as well as the crowds to whom the parables are spoken. 
 
 ἀσύνετοί ἐστε. Cp. συνέσει πνευματικῇ, Col. i. 9, and τὴν σύνεσιν 
 μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ, Ephes. iil. 4. 
 
 19. ἐκ γὰρ τῆς καρδίας x.t.A. The enumeration follows the order 
 of the Commandments. Evil thoughts—(é:aXoy:cuol πονηροί) *‘ 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 
 
 21—28. Tuer DavuGHTeR oF 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 given here. 
 
 21. ἀνεχώρησεν. Perhaps to avoid the hostility which this attack upon 
 the Pharisees would arouse. St Mark preserves the connection dva- 
 στὰς ἀπῆλθεν as if He had been teaching (xa@icas). 
 
 εἰς τὰ μέρη Τύρου kal Σιδῶνος. The reading adopted by the lead- 
 ing editors, Mark vii. 31, ἦλθεν διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Ta- 
 λιλαίας, makes it certain that Jesus crossed the borders of Palestine 
 and passed through a Gentile land. 
 
 22. γυνὴ Xavavala. In Mark ἡ δὲ γυνὴ ἦν ᾿Ελληνίς, Συροφοινίκισσα 
 (vii. 26). The two expressions are in Hellenistic Greek identical. In 
 Joshua v. 12, ‘The land of Canaan’ (Hebr.) appears in the LXX. 
 version as τὴν χώραν τῶν Φοινίκων. Hecateus (Tr. 254) states: Χνᾶ. 
 [Canaan] οὕτω πρότερον ἡ Φοινίκη ἐκαλεῖτο. 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. 1v. 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. ; 
 
 ἐλέησόν 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 Δαυείδ. 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. οὐκ ἀπεκρίθη αὐτῇ λόγον. 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.’ 
 
 Observe that Christ first refuses by silence, then by express words. 
 
206 ST MATTHEW. b6 ae 
 ἠρώτουν. For the form cp. νικοῦντι, Rev. ii. 7. the reading of 
 Lachmann and Tischendorf (ed. 7); and see Winer, p. 104, note 8. 
 
 ἀπόλυσον αὐτήν. By granting what she asks, by yielding, like the 
 unjust judge, to her importunity. 
 
 24. εἰς τὰ πρόβατα τὰ ἀπολωλότα κιτιλ. Jesus came to save all, 
 but his personal ministry was confined, with few exceptions, to the 
 Jews. 
 
 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. τὸν ἄρτον τῶν τέκνων «.t.A. The τέκνα are the Jews; the 
 κυνάρια are the Gentiles. This was the name applied by the Jews 
 to all outside the chosen race, the dog being in the Kast a symbel of 
 impurity. St Paul, regarding the Christian Church as the true Israel, 
 terms the Judaizing teachers τοὺς κύνας, 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, ἄφες πρῶ- 
 Tov χορτασθῆναι τὰ τέκνα. 
 
 27. καὶ γάρ. ‘For even’ (‘yet’ of the A.V. 15. 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 eyen the dogs have their share,—the crumbs that fali from 
 their master’s table.’ 
 
 τὰ κυνάρια ἐσθίει. St Mark has ἐσθίειν of the dogs and χορτασθῆναι 
 of the children, so completely is the strict use of the two words 
 reversed. 
 
 τῆς τραπέζης τῶν κυρίων. The ‘ Masters’ must be interpreted to 
 mean God, not, as by some, the Jewish people. Note the turn given 
 by the introduction of the κύριοι. κυνάρια that have κύριοι 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 εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ 
 δαιμόνιον ἐξεληλυθός. 
 
 29—31. JESUS RETURNS TO THE HIGH LAND OF GALILEE, AND CURES 
 MANY Buinp, Dums, anp Lame. 
 
 Mark vii. 31—37, where, not content with the general statement, 
 the Evangelist describes one special case of healing. 
 
 29. els τὸ 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 THousanp MEN, BESIDES WOMEN AND CHILDREN, ARE 
 MIRACULOUSLY FED. 
 
 Mark viii. 1—9. 
 
 32. ἡμέραν τρεῖς. For this parenthetical introduction of the nomi- 
 native see Winer, p. 704, § 2 and note 3. 
 
 36. εὐχαριστήσας. εὐχαριστεῖν does not occur before Polybius in 
 the sense of gratias agere. The decree in Demosth. de Cor, p. 257, 
 where the word is found, (see Lob. Phryn. 18) is probably spurious. 
 The classical expression is χάριν εἰδέναι. 
 
 τὸ περισσεῦον τῶν κλασμάτων. 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. 
 
 37. ἑπτὰ σπυρίδας. 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 
 σπυρίς, 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 σαργάνη 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. σπυρὶς 
 connected with ozelpw, ‘to twist,’ is the Lat. sporta, or sportula. 
 σαργάνη in Aisch, Suppl. 769=‘the mesh of a net’. ; 
 
 39—XVI. 4. Jxzsus at Maapana, on MAGADAN, IS TEMPTED TO 
 GIVE A SIGN. 
 
 Mark viii. 10—12; Luke xii. 54—57. 
 
 39. Μαγαδάν. 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, τι. 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 3. ὀψίας... οὐ Sivacbe. 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. [XVI 3— 
 
 3. ὑποκριταὶ omitted before τὸ μὲν πρόσωπον and (v. 4) τοῦ mpo- 
 φήτου after ᾿Ιωνά. 
 
 11. ἄρτων for ἄρτου, a certain correction. 
 
 20. ᾿Ιησοῦς, 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. ot Φαρισαῖοι καὶ Σαδδουκαῖοι. In Mark of Φαρισαῖοι alone. 
 The coalition between these opposing sects can only be accounted for 
 by the uniting influence of a strong common hostility against Jesus. 
 
 πειράζοντες. 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, &¢., § 36. (5) b., ἔβας | 
 τόσσον ἐν ποίμναις πίτνων (Ajax, 18δ)Ξε τόσσον ὥστε πίτνειν. Cp. Ant. 
 752, ἢ κἀπαπειλῶν ὧδ᾽ ἐπεξέρχει θρασύς see Jebb’s note on Ajaz, 
 loc. cit. 
 
 μεῖον ἐκ τοῦ οὐρανοῦ. 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. εὐδία... χειμών. For this contrast cp. ἀλλὰ νῦν μοι | γαιάοχος 
 εὐδίαν ὄπασσεν | ἐκ χειμῶνος. Pind. Isth. (vit) v1. 37—39. 
 
 8. στυγνάζων, late. Polybius uses στυγνότης of the weather. 
 
 τὸ πρόσωπον τοῦ οὐρανοῦ. 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 
 rising in the west’ and the blowing of the ‘south wind.’ 
 
 σημεῖα τῶν καιρῶν. 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 xiii., two events of typical 
 importance are reported to Jesus who shews how they are σημεῖα τῶν 
 καιρῶν: 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 viii. 33, οὐδενὲ δεδουλεύκαμεν πώ- 
 mote. Neither Babylonish captivity, nor tribute to Caesar, nor pre- 
 sence of a Roman Procurator were σημεῖα to them. 
 
 The work and life of Christ were in the highest sense σημεῖα. He 
 was Himself σημεῖον ἀντιλεγόμενον. 
 
 4. μοιχαλίς. See ch. xii. 89. 
 
XVI. 13.] NOTES. 209 
 
 τὸ σημεῖον ᾿Ιωνᾶ. See ch. xii. 39—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. ἐπισυναχθεισῶν τῶν μυριάδων τοῦ ὄχλου ὥστε καταπατεῖν 
 ἀλλήλους ἤρξατο λέγειν πρὸς τοὺς μαθητὰς αὐτοῦ πρῶτον. 
 
 6. τῆς ζύμης. Teaching, which like leaven is corrupt and pene- 
 trating, cp. 1 Cor. v. 7, ἐκκαθάρατε τὴν παλαιὰν ζύμην ἵνα ire νέον 
 φύραμα καθώς ἐστε ἄζυμοι, where the reference is to the putting away 
 of leaven before the passover. See Schodttgen on 1 Cor. v. 7, and ep. 
 Hos. vii. 4, and note ch, xiii. 88. 
 
 7. ὅτι ἄρτους οὐκ ἐλάβομεν. ὅτι, probably not causal but recitati- 
 vum i.e. used to introduce the words of the speaker. εἰ μὴ ἕνα ἄρτον οὐκ 
 εἶχον (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. ὀλιγόπιστοι. Their πίστις had failed in two respects: they had 
 shown (1) want of spiritual insight by taking ξύμη in a literal sense, 
 (2) Want of loving trust in thinking that Jesus intended a rebuke to 
 their forgetfulness. 
 
 9. οὔπω νοεῖτε. 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 πεπωρωμένην καρδίαν for ἐπαχύνθη ἡ καρδία. 
 
 κοφίνους... σπυρίδας. See notes ch. xiv. 20 and xv. 37. 
 
 12. συνῆκαν. See note on ἀσύνετοι, ch. xv. 16, 
 
 13—20. THE GREAT ConFression 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. 
 
 13. Καισαρείας τῆς Φιλίππου. 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 Cesarea 
 Stratonis on the sea coast, the seat of the Roman government, and 
 the scene of St Paul’s imprisonment, 
 
 ST MATTHEW O 
 
210 . ST MATTHEW. (XVI. 14— 
 
 The Greek name of this Cexsarea was Paneas, which survives in the 
 modern Banias, Cwxsarea 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. 
 
 τὸν υἱὸν τοῦ ἀνθρώπου. 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? 
 Observe the antithesis in Peter’s answer:—the Son of man is the Son 
 of God. 
 
 14. “Ἱερεμίαν. 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. σὺ εἶ ὁ Χριστὸς ὁ vids τοῦ θεοῦ τοῦ ζῶντος. 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. Trypho 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 
 viii. 58, 59) and decides the judgment of the Sanhedrin (Matt. xxvi. 
 64, 65). 
 
 17. Βὰρ᾽ Ἰωνᾶ, ‘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 ᾿Ιωάνου, seems conclusive in favour of the latter ren- 
 dering. Bar is Aramaic for son; cp. Bar-abbas, Bar-tholomew, 
 Bar-nabas. 
 
 ὅτι σὰρξ καὶ αἷμα «.7.A. Not man, but God; ‘flesh and blood’ 
 was a 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. σὺ εἶ Πέτρος «.t.A. The precise meaning of πέτρα in relation 
 to Πέτρος has been keenly disputed. ‘To suppose no connection be- 
 tween Πέτρος and πέτρα is opposed to candid criticism, On the other 
 hand, to view πέτρα as simply equivalent to Πέτρος, and to regard 
 the personal Peter as the rock on which the Church is built, narrows 
 the sense. Πέτρα is the central doctrine of the Christian Church— 
 the Godhead of its Lord. Yet Peter is not named in connection with 
 the πέτρα 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 héaven, 
 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., καὶ φαίνεται τοῦτ᾽ οὐ λέγειν 
 
XVI. 18.] NOTES. 211 
 
 τὸν Σωκράτη, προσκεχρῆσθαι δὲ τῷ ἐμῷ ὀνόματι, ἐμὲ παραδεῖγμα ποιού- 
 μενος, ὥσπερ ἂν εἰ εἴποι ὅτι οὗτος ὑμών, ὦ ἄνθρωποι, σοφώτατός ἐστιν 
 ὅστις ὥσπερ Σωκράτης ἔγνωκεν ὅτι οὐδενὸς ἀξιός ἐστι τῇ ἀληθείᾳ πρὸς 
 σοφίαν. 
 
 On these words mainly rest the enormous pretensions of the Roman 
 pontiff. It is therefore important (1) To remember that it is 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) ‘lo 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. 
 
 μου τὴν ἐκκλησίαν. The word ἐκκλησία occurs twice in Matthew 
 and not elsewhere in the Gospels. See note ch. xviii. 17 where the 
 Jewish ἐκκλησία is meant. From the analogy of the corresponding 
 Hebrew word, ἐκκλησία 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 ἐκκλησία was the point of 
 departure for the Christian ἐκκλησία and in part its prototype. It is 
 one among many links in ‘this gospel between Jewish and Christian 
 thought, The Greek word (ἐκκλησία) 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—Kupraxdr (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. 
 
 πύλαι ἅδου. Cp. Eur. Hec. 1., ἥκω νεκρῶν κευθμῶνα καὶ σκότου 
 πύλας | λιπὼν ἵν “Διδης χωρὶς ᾧκισται θεῶν. Theocr. Idyll. τι. 159 
 (Schol.) τὴν τοῦ δου κρούει πύλην. τοῦτ᾽ ἐστιν ἀποθανεῖται. 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. 1. 18, καὶ ἔχω τὰς κλεῖς τοῦ θανάτου καὶ τοῦ 
 ἄδου. 1 Cor, xv. δδ, ποῦ σου, θάνατε, τὸ κέντρον, ποῦ σου, ἅδη (var. lect. 
 θάνατε), τὸ νῖκος. “Avdys 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. 
 
 02 
 
212 ST MATTHEW. [XVI. 19— 
 
 οὐ κατισχύσουσιν αὐτῆς. The gates of Hades prevail over all 
 things human, but the Church shall never die. 
 
 19. τὰς κλεῖδας τῆς βασιλείας τῶν οὐρανών. This expression was 
 not altogether new. To a Jew it would convey ἃ 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 
 that through him God had opened ‘the door of faith to the Gentiles,’ 
 Acts xiv. 27. 
 
 ὃ ἐὰν δήσῃς «.7.A. “Τὸ 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 
 James, Acts xv. 19, and the judgments of Paul in the Corinthian 
 Church. 
 
 Compare with this passage John xx. 23, λάβετε πνεῦμα ἅγιον, dv 
 τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς" ἄν τινων κρατῆτε κεκράτηνται, 
 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 ἀφέωνται and κεκράτηνται, ‘whosesoever,sins ye shall remit, they 
 have been remitted.’ Your spiritual σύνεσις will enable you to recog- 
 nise and ratify the divine judgment on offending persons. So here 
 note the future perfect ἔσται δεδεμένον. your decision will have been 
 anticipated in heaven. 
 
 20. ἵνα μηδενὶ εἴπωσιν ὅτι αὐτός ἐστιν ὁ Χριστός. Lest the Gali- 
 1 enthusiasm should endeavour to make Him a king. 
 
 21—23. Tuer PAssIoN IS FORETOLD. 
 
 Mark viii. 31—33; Luke ix. 22. St Luke omits the rebuke to Peter. 
 St Mark adds καὶ παρρησίᾳ (without reserve) τὸν λόγον ἐλάλει, both add 
 kal ἀποδοκιμασθῆναι. 
 
 21. ἀπὸ τότε. 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. 
 
 δεῖ 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, ἐν rots τοῦ πατρός 
 μου δεῖ εἶναί we. Luke ii. 49: in His preaching, καὶ rats ἑτέραις πόλεσιν 
 
XVI. 23.] NOTES. 213 
 
 εὐαγγελίσασθαί με δεῖ τὴν βασιλείαν τοῦ θεοῦ ὅτι ἐπὶ τοῦτο ἀπεστάλην. 
 iv. 43, in the fulfilment of the prophecies of His sufferings and death 
 and exaltation, οὐχὶ ταῦτα ἔδει παθεῖν τὸν Χριστόν, καὶ εἰσελθεῖν els τὴν 
 δόξαν αὐτοῦ, xxiv. 26. Cp. Acts xvii. 8. 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: 
 οὗ ἀν τις ἑαυτὸν τάξῃ ἢ ἡγησάμενος βέλτιον εἶναι ἢ ὑπ᾽ ἄρχοντος ταχθῇ, 
 ἐνταῦθα δεῖ, ὡς ἐμοὶ δοκεῖ, μένοντα κινδυνεύειν, μηδὲν ὑπολογιζόμενον μήτε 
 θάνατον μήτε ἀλλο μηδὲν πρὸ τοῦ αἰσχροῦ, Plato, Apol. Socr. p. 28. 
 
 πολλὰ παθεῖν. πάσχειν 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 ianguage of Christianity πάσχειν is used specially of 
 the sufferings and death of Christ, as here, and Luke xxii. 15, πρὸ 
 τοῦ pe παθεῖν. 1 Pet. ii. 21, Χριστὸς ἔπαθεν ὑπὲρ ἡμῶν. Hence 
 through the Vulgate, ‘passion’ has passed with this technical sense 
 into English as in ‘ Passion-tide,’ ‘ Passion-week.’ 
 
 τῶν πρεσβ. καὶ dpx. καὶ ypap.=the Sanhedrin. See ch. ii. 4, and 
 
 ΧΥΥ 9. 
 
 ἀποκτανθῆναι. 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. 
 
 ἀποκτανθῆναι. A rare late form. The Attic writers asa rule used 
 θνήσκω and its compounds to supply the passive of κτείνω. Veitch 
 cites ἐκτείνοντο, Thuc, 11. 81, as the one known exception. In Homer 
 the passive forms occur; e.g. aor. 1 ἐκτάθην, Od. Iv. 537. Also rarely 
 in late authors ἀπεκτάνθαι, Polyb. 7. 7, and in LXX., and N.T. (Veitch, 
 sub voc. κτείνω). 
 
 τῇ τρίτῃ ἡμέρᾳ ἐγερθῆναι. 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. ἵλεώς σοι. Understand θεὸς γένοιτο or γένοιο, and translate 
 literally: ‘may God pity thee,’ i.e. ‘ give thee a better fate,’ or (2) ‘ pity 
 thyself. ἵλεως is used of divine pity, in this way especially by late 
 authors: σὺ δ᾽ ἵλεως ᾿Αφροδίτη γενοῦ, Lucian. Amor. 30; δέσποτα Ἰ]αλαῖ- 
 μον, ἵλεως ἡμῖν γενοῦ, Hur. Iph. T. 271; ταῦτ᾽ ὦ Λύκεϊ "Απολλον, ἵλεως 
 κλύων | δὸς πᾶσιν κιτ.λ., Soph. ΕἸ. 655. Hence like Latin di avertant 
 of events to be shunned or deprecated. 
 
 23. ὕπαγε ὀπίσω pov, σατανᾶ. Peter takes the place of the 
 tempter, and argues for the false kingdom instead of for the true (see 
 notes ch. iv. 8—10). 
 
 σκάνδαλον ἐμοῦ, 1.6. a snare to allure me, as tempting me to for- 
 sake the divine plan of self-denial and sacrifice. 
 
214 ST MATTHEW. [XVI..24— 
 
 ov φρονεῖς τὰ τοῦ θεοῦ ἀλλὰ TA TOV ἀνθρώπων. ‘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. τὰ τῆς σαρκὸς φρονοῦσιν (have a 
 carnal mind), Rom. viii. 5; τὰ ἄνω φρονεῖτε, Col. iii. 2. In the classics 
 φρονεῖν is used of political partisanship: φρονεῖν τὰ Φιλίππου, Or τὰ τοῦ 
 δήμου (Dem.), ‘to be on the side of Philip or on the side of the people.’ 
 μήτ᾽ ἐμοὶ παρέστιος | γένοιτο μήτ᾽ ἴσον φρονῶν (i.e. of the same party 
 in the state) 6s τάδ᾽ ἔρδοι, 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 διάβολος, an adversary of God thwarting his plan of 
 humility’. 
 
 With the exception of the parallel passage in Mark, and Acts 
 XXVili. 22, φρονεῖν 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. 
 THEIR Rewarp. Mark viii. 34—ix. 1; Luke ix. 23—27. 
 
 24. ἀράτω τὸν σταυρόν, ‘take up his cross,’ St Luke adds καθ᾽ ἡμέραν. 
 The expression, ch. x; 38, differs slightly, ὃ ὃς οὐ λαμβάνει τὸν σταυρὸν 
 αὐτοῦ, where see note. ἀράτω τὸν σταυρὸν 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 
 ψυχὴ was the seat (ψυχή... ἀναπαύου, φάγε, πίε, εὐφραίνου, 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 
 1. 5); ‘you must be slaves not kings;’ cp. ch. xx. 25—28 and Phil. ii. 8, 
 ἐταπείνωσεν ἑαυτόν, γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. 
 
 For the thought οὗ the Christian’s crucifixion with Christ cp. among 
 many other passages Gal. ii. 20, Χριστῷ συνεσταύρωμαι. 
 
 26. ἐὰν τὸν κόσμον ὅλον κερδήσῃ. 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? ψυχὴ 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 ψυχὴ 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, ἐπεί 
 σ᾽ ἐφεύρηκα μοίρᾳ μὲν οὐκ ἐπ᾽ ἐσθλᾷ | βεβώσαν" ἃ δὲ μέγιστ᾽ ἔβλαστε 
 νόμιμα, τῶνδε φερομέναν | ἄριστα τᾷ Ζηνὸς εὐσεβείᾳ. Soph. El. 1094. 
 
 κερδήσῃ ζημιωθῇ. κέρδος and ζημία.. ἀγθ often thus opposed in 
 the Sanita’ Cp. Phil. iii. 7, ἀλλ᾽ ἅτινα ἦν μοι κέρδος ταῦτα ἡγημαι 
 διὰ τὸν Χριστὸν ζημίαν---ὃι passage which reflects the thought of this. 
 
 * 
 
XVII] NOTES. 215 
 
 ἀντάλλαγμα. Cp. κέκρισθε... μήδ᾽ ἀνταλλάξασθαι μηδεμίας χάριτος 
 und ὠφελείας τὴν εἰς τοὺς “EXAnvas εὔνοιαν (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, τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν 
 ἀνθρώποις. ὁ Κύριος ἐγγύς. Cp. 1 Cor. xvi. 22. 
 
 28. οὐ μὴ γεύσωνται θανάτου k.t.A. Compare 
 
 The valiant never taste of death but once. 
 SHaxkspPEaR, 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, ἕως ἂν ἴδωσιν τὴν βασιλείαν τοῦ θεοῦ: St Mark adds to 
 these words, ἐληλυθυῖαν ἐν δυνάμει: 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 ἐν τῇ 
 βασιλείᾳ αὐτοῦ 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. ποιήσω (NBOC*), for ποιήσωμεν, which is supported by all the 
 later uncials—the more ancient evidence rightly prevails. 
 
 δ. ἀκούετε αὐτοῦ for αὐτοῦ ἀκούετε on the authority of NBD. 
 
 9. ἐκ for ἀπὸ on decisive evidence; ἐκ from out the mountain, 
 from the heart of it—a less usual expression than ἀπό. 
 
 10. πρῶτον, inserted to help the sense, appears in the majority of 
 later uncials, not in NBD. 
 
 20. ὀλιγοπιστίαν for ἀπιστίαν, the term of gentler blame has the 
 earliest evidence in its favour. 
 
 21. Here the received text has: τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται 
 el μὴ ἐν προσευχῇ καὶ νηστείᾳ. The words are undisputed in the 
 parallel passage, Mark ix. 29, with the exception of καὶ νηστείᾳ omitted 
 by Tischendorf without decisive evidence. Here the omission is sup- 
 ported by NB* 33 and some important versions. 
 
216 ST MATTHEW. [XVIT. 1— 
 
 25. εἰσελθόντα, the reading of N*. There is much variation in 
 the MSS. ὅτε ἦλθεν is well supported, but looks like an explanation 
 of the participle. 
 
 26. εἰπόντος δὲ (NLCL) for λέγει αὐτῷ ὁ Πέτρος, not supported by 
 the later uncials, 
 
 1—13. THe TransricuratTion. Mark ix. 2—13; Luke ix, 28—36. 
 
 1. μεθ᾽ ἡμέρας ἕξ. 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 asa 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. 
 
 τὸν Ilérpov καὶ ᾿Ιάκωβον kal ᾿Ιωάννην. 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. 
 
 εἰς ὄρος ὑψηλόν. 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. Itis 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. Czsarea Philippi, the last named locality, lies under Hermon, 
 and its glittering cone of snow may have suggested the expression in 
 Mark, λευκὰ λίαν ws χιών, if, indeed, the words ὡς χιὼν are to be ad- 
 mitted into the text. 
 
 2. μετεμορφώθη. ‘Was transformed.’ Here was a change (μετά) of 
 μορφή, ‘the abiding form,’ ‘the manner of existence.’ μεταμορφοῦ- 
 σθαι ‘involves an inwardness of change, a change not external, not of 
 accidents, but of essence.’ Trench, N. 7. Syn. Part τι. p. 87. μετα- 
 σχηματίζειν denotes change of external appearance. See Rom. xii. 2 
 and Phil. ii. 6—8, where see Bp Lightfoot’s notes and separate note 
 on μορφὴ and σχῆμα. 
 
 St Luke records that the change took place ἐν τῷ προσεύχεσθαι 
 αὐτόν. 
 
 ὡς ὁ ἥλιος. ὡς τὸ φῶς, 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. 
 
 3. Μωῦσῆς καὶ Ἡλίας (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 
 hired of his decease which he should accomplish at Jerusalem’ 
 (ix. 31). 
 
XVIL 11] NOTES. 217 
 
 4. ποιήσω. 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 σκηναὶ are meant 
 little huts made out of boughs of trees or shrubs, such as were made 
 at the Feast of Tabernacles, 
 
 δ. οὗτός ἐστιν ὁ vids κιτλ. Words that recall the baptism of Jesus; 
 ch. ili. 17, where see note. For the tense of εὐδόκησα, cp. παρεδόθη, 
 ch. xi. 27, 
 
 8. τὸν ᾿Ιησοῦν μόνον. Christ, who came to fulfil the Law and the 
 Prophets, is left alone. To His voice alone the Church will listen. 
 
 9. τὸ ὅραμα. ‘The thing seen,’ not a ‘ vision’ (A.V.) in the sense of 
 a dream: it is equivalent to ἃ εἶδον (Mark), ἃ ἑώρακαν (Luke). 
 
 10. οὖν... 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 οὖν. The Scribes must be mistaken. For 
 surely the Messiah would allow His disciples to make known this 
 clear token of His presence. 
 
 11. “Halas ἔρχεται k.t.d. ‘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, καὶ ἰδοὺ ἐγὼ ἀποστελῶ ὑμῖν Ἡλίαν τὸν Θεσβίτην, πρὶν 
 ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῇ ὃς ἀποκαταστήσει καρ- 
 δίαν πατρὸς πρὸς υἱόν, καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ μὴ 
 ἔλθω καὶ πατάξω τὴν γῆν ἄρδην. 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 ἀποκαταστήσει πάντα would natu- 
 rally be interpreted by a reference to the precise words of Malachi. 
 In the light of that prophecy the ἀποκατάστασις would signify a 
 national restoration to unity under the influence of the Messenger of 
 Jehovah. 
 
 ἀποκαταστήσει πάντα. 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 ἀποκαταστήσει, and the present- 
 future ἔρχεται 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, πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Kuprov 
 Tov Θεὸν αὐτῶν" καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ 
 δυνάμει “HXlov ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν 
 φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον. 
 
 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, ‘HAlas ἤδη ἦλθεν. 
 
218 ST MATTHEW. [XVIT. 12— 
 
 12. οὐκ ἐπέγνωσαν, ‘did not recognise.’ ἐπὶ denotes ‘further,’ 
 hence ‘clear’ recognition. 
 
 ἐν αὐτῷ ποιεῖν. In classical Greek ποιεῖν would be followed by two 
 accusatives. ἐν αὐτῷ in him as the sphere or field of their action. 
 
 μέλλει πάσχειν, is destined to suffer, such is to be his experience 
 also. πάσχειν refers to οὐκ ἐπέγνωσαν as well as to ἐποίησαν ἐν αὐτῷ 
 ὅσα ἠθέλησαν. 
 
 14—21. A Lunatic CHILD IS CURED. 
 
 Mark ix. 14—29, where the scene and the symptoms of the disease 
 are described with great particularity. Luke ix. 37—42. 
 
 14. ἐλθόντων πρὸς τὸν ὄχλον. Some will recall Raphael’s great 
 picture of the Transfiguration, in which the contrast is powerfully 
 portrayed between the scene on the mount, calm, bright, and 
 heavenly, and the scene below of suffering, human passions, and 
 failure. 
 
 15. σεληνιάζεται. 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 time of lunar changes, see Belcher, Our Lord’s Miracles of Heal- 
 mg; Ὁ..151: 
 
 St Mark describes the child as foaming, gnashing with his teeth, 
 and pining away. St Luke mentions that he ‘crieth out.’ All 
 “pee were epileptic symptoms; ‘the child was a possessed epileptic 
 unatic. . 
 
 17. ὦ γενεὰ ἄπιστος Kal διεστραμμένη, 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 διαστρέφω cp. Luke xxiii. 2, 
 τοῦτον εὕρομεν διαστρέφοντα τὸ ἔθνος, Phil ii. 15 (Deut. xxxii. 5), 
 γενεᾶς σκολιᾶς καὶ διεστραμμένης, and Polyb, vitt. 24. 3, διεστρέφετο 
 ὑπὸ κόλακος. 
 
 20. ἐρεῖτε τῷ ὄρει τούτῳ κιτιλ. 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. THe 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. 
 
Ὁ ΤΠ 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, ἀποκτανθῆναι. 
 
 The second speaks of the betrayal into the hands of men, els χεῖρας 
 ἀνθρώπων (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 τὸ ἐμπαῖξαι kal μαστιγῶσαι Kal σταυρῶσαι. 
 
 24—27. JESUS PAYS THE HALF SHEKEL OF THE SANCTUARY, 
 Peculiar to St Matthew. 
 
 τὰ δίδραχμα. 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. xv1. 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 destruction of the Temple the 
 Jews were obliged to pay the two drachme into the Roman treasury. 
 Joseph. B. J. vi. 6.6. 
 
 ov τελεῖ. 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 vai of Peter 
 makes it clear that Jesus had been in the habit of paying the tax. 
 
 25. προέφθασεν αὐτόν. ‘Anticipated him’ by answering his 
 thoughts. 
 
 τέλη ἢ κῆνσον. Taxes (1) indirect and (2) direct ; on (1) things and 
 on (2) persons. κῆνσος, Lat. census: see ch. xxii, 17. 
 
 ἀπὸ τῶν υἱών κιτιλ., i.e. of their own sons, or of those who do not 
 belong to the family, namely, subjects and tributaries. 
 
 26. ἐλεύθεροί εἰσιν 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. στατῆρα (ἴστημι, ‘to weigh’), ‘a stater’; a Greek silver coin 
 equivalent to the Hebrew shekel, or to four drachme in Greek 
 money, hence sometimes called τετράδραχμος. ‘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 κόλλυβος (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. [XVIII —1 
 
 made in Adar, the month preceding the Passover. Lightfoot, Hor. 
 Hebr., Matt, xxi. 12. 
 
 ἀντὶ ἐμοῦ καὶ σοῦ. 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). It is in accordance with this thought of atonement or 
 substitution that the preposition ἀντὶ is used. 
 
 CHAPTER XVIII. 
 
 6. περὶ (NBL and some of the Fathers) for ἐπὶ of textus receptus. 
 εἰς is also strongly supported, and περὶ may have come from the paral- 
 lel passages in Mark and Luke. 
 
 11. Here the textus receptus has: ἦλθε yap ὁ υἱὸς τοῦ ἀνθρώπου σῶσαι 
 τὸ ἀπολωλός. This is strongly supported by the later MSS. The 
 omission rests on the evidence of NBL, and several versions and 
 Fathers. 
 
 19. συμφωνήσουσιν has far higher authority than Fi rt: ia a 
 grammatical correction. 
 
 29. εἰς τοὺς πόδας αὐτοῦ. Almost certainly a gloss, the phic of 
 the earlier MSS. is in favour of the omission. 
 
 35. τὰ παραπτώματα αὐτῶν. After καρδιών ὑμῶν. These ἘΠΕῚ 
 have the support of C and 12 uncials, but are omitted in the earlier 
 MSS. 
 
 1—4. A Lesson ΙΝ Humuiry. Tue Kinepom or HEAVEN 
 AND LitTLE CHILDREN. 
 
 Mark ix. 33—37; Luke ix. 46—48. 
 
 1. ἐν ἐκείνῃ τῇ ὥρᾳ. 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 sae 
 (ἐν τῇ ὁδῷ, Mark). 
 
 ὁ μείζων (τῶν ἄλλων) as distinct from the superlative, the οοτωρατα-..ἥ 
 tive contrasts an object with but one standard of comparison, μέ- 
 
 γιστος would have implied three or four degrees of rank among the 
 Twelve. Winer, 303 and 305. 
 
 2. ἐν μέσῳ αὐτῶν. So Mark; St Luke has the more loving ἔστησεν 
 αὐτὸ παρ᾽ ἑαυτῷ: St Mark notes that Jesus first took the child in His 
 arms (ἐγκαλισάμενος αὐτό). 
 
 8. στραφῆτε, ‘be conyerted;’ cp. John xii. 40, ἵνα μὴ...στραφῶσιν 
 καὶ ἰάσομαι αὐτούς. 
 
 οὐ μὴ εἰσέλθητε, ‘shall not enter,’ much less be great therein. 
 
XVIIL. 6.] NOTES. 221 
 
 4. ταπεινώσει ἑαυτόν. He who shall be most Christ-like in hu- 
 mility (see Phil. ii. 7, 8) shall be most like Christ in glory. Cp. ἐταπεί- 
 νωσεν ἑαυτόν, γενομένος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. διὸ καὶ 
 ὁ Θεὸς αὐτὸν ὑπερύψωσεν x.7T.r., Phil. ii. 8, 9. ταπεινώσει 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 ταπεινότης μέχρι θανά- 
 tov. See ch. xi. 29. 
 
 “The expression varew. ἑαυτὸν is more emphatic than the middle 
 voice and implies greater self-mastery. 
 
 5,6. Curist’s Litrne Ones. Mark ix. 37—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. 
 
 δ... ὅς ἐὰν δέξηται. It is a sacrament of lovingkindness when Christ 
 himself is received in the visible form of His little ones. δέχεσθαι is 
 not only to welcome, show kindness to, but also to receive as a 
 teacher (ἀποδέχεσθαι). The faithful see in the ταπεινότης of little 
 children a symbol of the ταπεινότης of Christ. 
 
 6. πιστευόντων eis ἐμέ. For the distinction between πιστεύειν els 
 ‘to believe in any one,’ i.e. to put entire faith in him, and πιστεύειν 
 τινί, ‘to believe any one,’ i.e. 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. 
 
 συμφέρει ἵνα, expedit ut. See note ch, i. 22. 
 
 μύλος ὀνικός. 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. vit. 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 
 ὑπέρβολον, ὅταν yap κατεπόντουν τινὰς βάρος ἀπὸ τών τραχήλων ἐκρέμων. 
 
 ἐν τῷ πελάγει τῆς θθλάσσης. πέλωγος does not in itself mean the 
 ‘deep sea,’ but either ‘the expanse of open water’ (πλάξ, πλατύς, flat, 
 &c.), or the ‘tossing,’ ‘beating’ sea (πλήσσω from root πλαγ) In 
 this passage, therefore, the sense of depth is rather to be looked for in 
 καταποντισθῇ, though the connection between πόντος and βένθος, βάθος, 
 &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. [XVITI. 7— 
 
 7—9. Or OrrEences. 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. oval. Alexandrine, but corresponding to ὀά, Aisch., Pers. 115, 
 121, the Latin form is ve. ἀπὸ denotes that σκάνδαλα are the source 
 of woes. 
 
 σκάνδαλα. Snares, allurements to evil, temptations, See notes on 
 ch. v. 29, 30. 
 
 8. καλὸν...ἤ. Cp. Luke xv. 7, χαρὰ ἔσται ἐπὶ ἑνὶ ἁμαρτωλῷ μέτα- 
 νοοῦντι ἢ ἐπὶ ἐνενηκονταεννέα δικαίοις. Instances are quoted from the 
 classics, as Thuc. vi. 21, αἰσχρὸν βιασθέντας ἀπελθεῖν ἢ ὕστερον ἐπιμετα- 
 πέμπεσθαι, 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 τοῦ πυρὸς below. 
 
 9. μονόφθαλμον. In classical Greek a distinction is made: the 
 Cyclops or the Arimaspi (Hdt. 111, 116) are μονόφθαλμοι. A man who 
 has lost an eye is ἑτερόφθαλμος. Cp. Hdt. loc. cit. πείθομαι δὲ οὐδὲ 
 τοῦτο, ὅκως μουνόφθαλμοι ἄνδρες φύονται. 
 
 τὴν γέενναν τοῦ πυρός. ‘The fiery Gehenna,’ This adjectival 
 genitive may be paralleled from the classics: χόρτων εὐδένδρων Evpw- 
 παν, Iph. in Taur, 134. See note ch. v. 22, and Donaldson, Greek 
 Grammar, p. 481, for other instances. But the frequency of the 
 usage in Hellenistic Greek is again attributable to the Hebrew 
 idiom. 
 
 10—14. Cunrist’s Care For His Litrne 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. οἱ ἄγγελοι αὐτῶν. In these words our Lord sanctions the 
 Jewish belief in guardian angels. Cp. Acts xii. 15, 6 ἄγγελός ἐστιν 
 αὐτοῦ, and Hebr. i. 14, οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα els δια- 
 κονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν; 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. 
 
 . βλέπουσιν τὸ πρόσωπον τοῦ πατρός 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 drift 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 τὰ ἐνενήκοντα. St Luke adds ἐν τῇ ἐρήμῳ. 
 
 15—35. ἘΌΒΟΊΨΕΝΕΞΒ oF Sins. Luke xvii. 8, 4. 
 
 God's forgiveness of sinners suggests the duty of forgiveness 
 among men. 
 
 15. ἔλεγξον αὐτὸν κατιλ. ‘Rebuke him.’ See Levit. xix. 17, ‘Thou 
 shalt not hate thy brother in thine heart: thou shalt in any wise 
 rebuke (ἐλέγξεις, 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.). 
 
 ἐκέρδησας, ‘gained,’ 1.6. 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 shall have heard thee thou didst (at that moment) 
 gain thy brother. 
 
 17. εἰπὲ τῇ exxAnola. The word ἐκκλησία is found only here and 
 ch. xvi. 18 (where 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 
 ἡ model of the synagogue. 
 
 ὁ ἐθνικὸς καὶ 6 τελώνης. Jesus, the friend of publicans and sinners, 
 uses the phrase of his contemporaries. What Jesus says, Matthew 
 the publican records. ἐθνικός, the adjective of ἔθνη, in the special 
 Jewish sense of ‘Gentiles,’ in Polybius ἐθνικὸς =‘ national.’ 
 
 18. ὅσα ἐὰν δήσητε k.r.A. What was spoken to Peter alone is now 
 spoken to all the disciples, representing the Church. ‘ Whatsoever 
 you as a Church declare binding or declare not binding, that decision 
 
224 ST MATTHEW. (XVIII. 19— 
 
 shall be ratified in heaven.’ Note the tense, ἔσται δεδεμένα.. λελυμένα, 
 ‘shall have been bound...loosed,’ and ep. 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. 
 
 ἐὰν συμφωνήσουσιν. 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, ἐὰν μή τις ὁδηγήσει is read by Tischendorf and Tregelles. It is 
 more startling to find ἐὰν οἴδαμεν, 1 John v.15. ὅταν ἐθεώρουν, Mark 
 iii. 11. ὅταν ἤνοιξεν, Rev. viii. 1. See also the quotation from the 
 Scholiast, v. 5, where ὅταν is followed by indicative. 
 
 20. δύο ἢ τρεῖς. In the smallest gathering of His followers Christ 
 will be present. 
 
 συνηγμένοι. συνάγειν is used specially of the ‘gathering’ of the 
 Church, as Acts xi. 26, συναχθῆναι ἐν τῇ ἐκκλησίᾳ. xx. 8, ἐν τῷ ὑπερ- 
 @w ov ἦμεν συνηγμένοι. Hence in later Ecclesiastical Greek σύναξις 
 is ‘a religious service, συναξάριον a ‘ service book,’ συνάξιμος ἡμέρα 
 ‘a day on which services are held.’ 
 
 21. ἕως ἑπτάκις. 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. ἕως ἑβδομηκοντάκις ἑπτά, i.e. an infinite number of times. 
 There is no limit to forgiveness, 
 
 23. ἠθέλησεν συνᾶραι λόγον μετὰ τῶν δούλων αὐτόθ. 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. 
 
 ἠθέλησεν, ‘chose,’ ‘resolved:’ all is subject to his sole will. 
 
 δούλων, 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, κἂν αὐτὸς μὴ παρῇ τοὺς 
 δούλους ἀγωνοθετήσοντας πέμπει. This shade of meaning is perhaps 
 present in the Apostolic title δοῦλος "Inco Χριστοῦ, Rom. 1. 1. 
 
 24. μυρίων ταλάντων. 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: 
 πλείω δ᾽ ἢ μύρια τάλαντα els τὴν ἀκρόπολιν ἀνήγαγον. Olyn. 111. 24. 
 
 The vast amount implies the hopeless character of the debt of sin. 
 
XIX. ] NOTES. 225 
 
 25. μὴ ἔχοντος, ‘since he had not.’ He had wasted in extrava- 
 gance the provincial revenues, or the proceeds of taxation. 
 
 26. προσεκύνει. The imperfect tense denotes persistence. 
 
 27. τὸ δάνειον ἀφῆκεν ait@. 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. εὗρεν, ‘found,’ perhaps even sought him out. 
 
 ἕνα τῶν συνδούλων. By this is meant the debt of man to man, 
 offences which men are bound to forgive one another. 
 
 ἑκατὸν δηνάρια. The denarius was a day’s wage (ch. xx. 2). The 
 sum therefore is about three months’ wages for an ordinary 
 
 labourer, by no means a hopeless debt as the other was; see note, 
 ch, xxvi. 7. 
 
 ἔπνιγεν, imperfect, not aor. 2, which does not appear to be used 
 in the active. See Veitch and Lob. Phryn. 107. 
 
 29. παρεκάλει. Contrast this with προσεκύνει, v. 26. mapaxa- 
 λεῖν would be used by an equal addressing an equal. 
 
 31. ἐλυπήθησαν σφόδρα. 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. 
 
 τοῖς βασανισταῖς. ‘To the keepers of the prison,’ the gaolers, part 
 of whose duty it was to torture (βασανίζειν) the prisoners. Thus in 
 the Greek version of Jer. xx. 2, by Symmachus, βασανιστήριον is ‘a 
 prison’ (A.V. ‘stocks’). Fischer, de vitiis Lex. N.T., p. 458. 
 
 35. ἀπὸ τῶν καρδιῶν ὑμῶν. A different principle from the Phari- 
 see’s arithmetical rules of forgiveness. 
 
 CHAPTER XIX. 
 
 13. προσηνέχθησαν (δὲ B C Ὁ L and others) for προσηνέχθη, an 
 early grammatical change. 
 
 16, 17. Here the textus receptus has: Διδάσκαλε ἀγαθέ, τί ἀγαθὸν 
 ποιήσω ἵνα ἔχω ζωὴν αἰώνιον; ὁ δὲ εἶπεν αὐτῷ" Ti με λέγεις ἀγαθόν ; 
 οὐδεὶς ἀγαθός, εἰ μὴ εἷς ὁ Θεός. 
 
 The omission of ἀγαθὲ has the most ancient evidence in its favour. 
 τί με ἐρωτᾷς περὶ τοῦ ἀγαθοῦ rests on the authority of δὲ Β Ὁ 1, and 
 other MSS., several versions and patristic quotations. The textus 
 receptus is found in C and in many later uncials. 
 
 ST MATTHEW P 
 
226 ST? MATTHEW. γεν vi 
 
 20. ἐφύλαξα (δὲ B Ὁ L) for ἐφυλαξάμην (Ὁ and later uncials), The 
 latter perhaps influenced by Mark; in Luke ἐφόλαξα should be read. 
 
 ἐκ νεότητός μου omitted ἴῃ δὲ BL. (Ὁ omits μου.) The insertion 
 supported by δδοῦ C D, later uncials, some versions and Fathers, may 
 be accounted for by the occurrence of the words in Mark and Luke. 
 
 29. After ἢ μητέρα the leading editors omit ἢ γυναῖκα with Β D 
 and some versions and on good patristic evidence. 
 
 πολλαπλασίονα (BL) for ἑκατονταπλασίονα (δὲ C D and other uncials). 
 The best editors adopt πολλ. notwithstanding the strong support of the 
 other reading. éxarovrar. probably introduced from Mark to explain 
 the less definite πολλαπλασίονα. 
 
 1, 2. JESUS GOES TO JUDHA FROM GALILEE. 
 Mark x. 1. 
 
 1. pernpev ἀπὸ τῆς Γαλιλαίας κιτιλ. From the parallel passage 
 in Mark we learn that this means: Came into Judea by the trans- 
 Jordanic route through Perea, thus avoiding Samaria. It does not 
 mean that any portion of Judea lay beyond Jordan. St Matthew 
 here omits various particulars, of which some are to be supplied from 
 Luke ix. 51—xyii. 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). 
 
 petnpev. In this sense late, in N. T. only here and ch. xiii. 51. 
 
 3—12. THE QUESTION oF MARRIAGE AND DivoRCcE. 
 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. 
 
 3. πειράζοντες αὐτόν. For present participle containing an idea 
 of purpose cp. Soph. El. 68, δέξασθέ μ᾽ εὐτυχοῦντα ταῖσδε ταῖς ὁδοῖς. 
 
 εἰ ἔξεστιν ἀνθρώπῳ ἀπολῦσαι «.t.’. 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 trivial pretext. 
 
 It was a question of special interest and of special danger in view 
 of Herod’s marriage with Herodias., 
 
 4. ἀπ᾽ ἀρχῆς. An appeal from the law of Moses to a higher and 
 absolute law, which has outlived the law of Moses. 
 
 δ. ἕνεκα τούτου. The lesson of Nature is the lesson of God, 
 ‘Nunquam aliud Natura aliud Sapientia dicit.’ Juv. Sat. xiv. 321. 
 
 κολληθήσεται., This word and the compound zpock. in N. T. use 
 are confined to St Paul and St Luke except Rey. xviii. 5. This 
 passage and Mark x. 7 (where the reading is doubtful) are quotations. 
 
 ee 
 
 — 
 
XIX. 11.] NOTES. 229 
 
 The classical meaning of κολλᾶν is (1) to glue; (2) to inlay; (3) to 
 join very closely: κεκόλληται γένος πρὸς ἄτᾳ, Asch. Ag. 1566, 
 
 els σάρκα μίαν. εἰς denotes the state or condition into which a 
 thing passes. The construction follows the Hebrew idiom. 
 
 6. 6, the neuter strengthens the idea of complete fusion into a 
 single being. 
 
 συνέζευξεν. The aorist of the divine action undetermined by time, 
 Cp. εὐδόκησεν, ch. 111, 17, παρεδόθη, xi. 27, ἐδόθη, xxviii. 18. 
 
 7. βιβλίον ἀποστασίου. See ch. v. 31, 32, 
 
 8. πρὸς τὴν σκληροκαρδίαν ὑμῶν. 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. 
 
 ἐπέτρεψεν, ‘allowed,’ a correction of ἐνετείλατο, 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. Seech. v. 32. 
 
 10. It is difficult to fix the precise meaning of ἡ αἰτία. 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 αἰτία, 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 ἀνδρός, the correct word in contrast with γυναικός, 
 but the reading is not supported. μετὰ is used to express relation 
 generally, as in modern Greek. 
 
 οὐ συμφέρει γαμῆσαι. 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. 
 
 γαμῆσαι. 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. γαμέω. 
 
 11. χωρεῖν is to have or make room for, so (1) to contain: ὥστε 
 μηκέτι χωρεῖν μηδὲ τὰ πρὸς Thy θύραν, Mark ii. 2; ὑδρίαι χωροῦσαι ava 
 μετρητὰς δύο ἢ τρεῖς, John ii, 6; ὁ κρητὴρ χωρεῖ ἀμφορέας ἑξακοσίους, 
 Hat. 1. 151; (2) to receive (in love): χωρήσατε ἡμᾶς, 2 Cor. vil. 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 
 
 P2 
 
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. 111, 9, els werd- 
 voay χωρῆσαι, and John viii. 37, ὁ λόγος 6 ἐμὸς οὐ χωρεῖ ἐν ὑμῖν, ‘makes 
 no progress in you.’ 
 
 It is better to refer τὸν λόγον τοῦτον to the last words of the disciples, 
 οὐ συμφέρει γαμῆσαι, 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. εἰσὶν γάρ. The yap explains οἷς δέδοται. 
 
 διὰ τὴν βαδιλείαν τῶν οὐρανῶν. 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. 
 
 ὁ δυνάμενος χωρεῖν 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., γάμου μὲν 
 ὑπεροψία map’ αὐτοῖς, and Antiq. xvu11. 1. 5, οὔτε γαμετὰς εἰσάγονται). 
 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, κωλυόντων γαμεῖν). 
 
 As in so many of our Lord’s important ‘rules,’ the principle of 
 Hebrew parallelism is discernible here. The closing words—6 dur. xwp. 
 xwpelrw—recall the opening words and respond to them—ov πάντες... οἷς 
 δέδοται, the enclosed triplet rises to a climax—the highest motive is 
 placed last. 
 
 13—15. Lirrte CHILDREN ARE BROUGHT TO CHRIST. 
 Mark x. 13—16. Luke xvii. 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 the 
 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 H, 
 
 ἵνα ἐπιθῇ. For the sequence of the subjunctive on historic tenses 
 see note ch, xii. 14. 
 
 14. τῶν γὰρ τοιούτων κιτιλ. Love, simplicity of faith, innocence, 
 and above all, humility, are the ideal characteristics of little children, 
 and of the subjects of the kingdom. 
 
 15. ἐπιθεὶς τὰς χεῖρας. 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, ἐναγκαλισάμενος αὐτά. 
 
RX, 17} NOTES. 229 
 
 16—22. THe Youne Ricw Router. 
 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. Hach of the three Synoptists states that ‘he 
 was very rich’ (Luke); ‘had great possessions’ (Matthew and Mark). 
 
 16. εἷς προσελθών. ‘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, cp. the same thought 
 in Greek σχολή, from which ultimately through Lat. schola comes 
 Eng. 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.’ 
 
 τί ἀγαθὸν ποιήσω «.t.A. In Mark, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρο- 
 νομήσω; in Luke, τί ποιήσας & al. κληρονομήσω; 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. 
 
 11. τί pe ἐρωτᾷς περὶ τοῦ ἀγαθοῦ; The form in which our Lord’s 
 answer is reported in Mark and Luke is: τί με λέγεις ἀγαθόν; οὐδεὶς 
 ἀγαθός, εἰ μὴ εἷς ὁ θεός. According to St Matthew’s report, our Lord 
 seizes upon the word ἀγαθὸν in the ruler’s question; according to the 
 other gospels the reply turns on the use of the word as applied to 
 himself, ἀγαθὲ διδάσκαλε. 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. [ΧΙΧ. 18— 
 
 18. ποίας: 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 rules with which 
 this new Rabbi would instruct his disciples to ‘fence round’ the law. 
 In N. T. ποῖος may perhaps always be distinguished from rls; in later 
 Greek (see Sophocles, Lex. sub voc.) and in the modern vernacular the 
 distinction is lost. 
 
 τὸ οὐ φονεύσεις κιτιλ. For the use of the article prefixed to a 
 sentence cp. εἶπεν αὐτῷ" τὸ εἰ δύνῃ, Mark ix. 23; ὁ πᾶς νόμος ἐν ἑνὶ 
 λόγῳ πεπλήρωται ἐν τῷ ἀγαπήσεις τὸν πλησίον σου, Gal. v. 14. See 
 Winer, p. 135. 
 
 οὐ φονεύσεις. 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, οὐ ¢ov.—prohibi- 
 tion, rlua—positive command (Reed.-Gesen. Hebr. Gram., Ὁ. 280) 
 the future is however also used in pure Greek to express the impera- 
 tive notion, as e.g. λέγ᾽ ef τι βούλει, χειρὶ δ᾽ οὐ ψαύσεις ποτέ, Hur 
 Med. 1820 (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. xy. had 
 probably an individual application here. Neither St Mark nor St 
 Luke preserve the same order 
 
 20. πάντα ταῦτα ἐφύλαξα. Like St Paul, he was κατὰ δικαιοσύνην 
 τὴν ἐν νόμῳ ἄμεμπτος. Phil. iii. 6. 
 
 21. τέλειος Used here in relation to τί ἔτι ὑστερῶ, ‘complete;’ 
 not (1) in the deeper sense which the word sometimes bears in reference 
 to the ancient mysteries, as 1 Cor. ii. 6, σοφίαν δὲ λαλοῦμεν ἐν τοῖς Te- 
 λείοις (see also Col. i. 28); nor (2) in the sense of ‘perfect’ in manhood, 
 opposed to babes, as Phil. iii. 15, ὅσοι οὖν τέλειοι τοῦτο φρονῶμεν (see 
 also 1 Cor. xiv. 20; Eph. iv. 13; Heb. v. 14). 
 
 ὕπαγε, πώλησον κιτιλ. 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 πώλησον indicates the single act, ἀκολούθει the continual 
 following of Christ. Cp. Dem. Phil. 1. 14, ἐπειδὰν ἅπαντα ἀκούσητε 
 κρίνατε (‘decide once for all’), μὴ πρότερον προλαμβάνετε (‘don’t be pre- 
 judging as I go on’); and Eur. Med, 1248, λαθοῦ βραχεῖαν ἡμέραν 
 παίδων σέθεν κἄπειτα θρήνει. ‘For one brief day forget, and then go on 
 lamenting.’ 
 
 22. λυπούμενος. A conflict of opposite desires vexed his soul, He 
 
XIX. 96] 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 ἀπάτη τοῦ πλούτου (ch. xiil. 22), 
 
 23—26. Or RicHrs, AND THE KiINGpom oF GoD. 
 Mark x. 23—27. Luke xviii. 24—27, 
 These reflections follow naturally on the last incident. 
 
 23. τὴν Bac. τῶν ovp. Comparing this with vv. 16 and 17, we 
 note that {wy αἰώνιος, ἡ ζωὴ and ἡ βασιλεία τῶν οὐρανῶν are used 
 as synonyms. 
 
 24. κάμηλον Sid τρυπήματος ῥαφίδος. 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. κάμιλον, which is said to mean ‘a 
 thick rope,’ has been read for κάμηλον. But the change has no ΜΆ. 
 support, and κάμιλος, which does not occur elsewhere, is probably an 
 invention of the Scholiast. Others have explained τρύπημα padidos 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,’ τρύπημα ῥαφίδος (Matt.), τρυμαλία ῥαφίδος (Mark), τρῆμα βελόνης 
 (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. ῥαφὶς is rejected by the Attic purists: ἡ δὲ ῥαφὶς τί 
 ἐστιν οὐκ ἄν τις γνοίη (Lob. Phryn. p. 90). τρύπημα 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 
 his pack-saddle as occasion requires, hence the ‘camel’ and the 
 ‘needle.’ 
 
 25. ἐξεπλήσσοντο σφόδρα. 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 : : ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸ πλοῦτος 
 τῆς ἁπλότητος αὐτῶν, 2 Cor, viii. 2. Read also St James v. 1—11. 
 
 tls dpa δύναται σωθῆναι; 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. ἐμβλέψας. 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, 
 
 27—30. Tue CuLAIM oF THE DISCIPLES. 
 Mark x. 28—31. Luke xviii. 28—30. 
 
 27. ἀφήκαμεν.. ἠκολουθήσαμεν. The aorists have their proper 
 force, ‘left,’ ‘ followed.’ 
 
 τί dpa ἔσται ἡμῖν; 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. ἐν τῇ παλινγενεσίᾳ. These words qualify καθίσεσθε, and are 
 themselves defined by ὅταν καθίσῃ κ.τ.λ. 
 
 παλινγενεσία, ‘a return to life,’ a new birth. Late and rarely 
 used. It expressed a Stoic thought, ἡ περιοδικὴ παλινγενεσία τῶν ὅλων, 
 ‘the periodic restitution of all things’ (M. Antoninus x1, 1, quoted by 
 Wetstein). Cicero speaks of his return from exile as a παλινγενεσία, 
 ad Attic. v1. 6. Similarly Josephus writes: τὴν ἀνάκτησιν καὶ παλιν- 
 γενεσίαν τῆς πατρίδος ἑορτάζοντες, Ant. x1. 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 (ὠδῖνες) which the present generation must suffer. Again, it is 
 the spiritual return of Israel from the bondage of the law, which the 
 Apostle calls ζωὴ ἐκ νεκρῶν, Rom. xi. 15, 
 
 Other meanings have been assigned to παλινγενεσία 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 παλινγενεσία is used of the new life the entrance to 
 which is baptism: ἔσωσεν ἡμᾶς διὰ λουτροῦ παλινγενεσίας καὶ ἀνακαι- 
 νώσεως πνεύματος ἁγίου κ.τ.λ. 
 
 καθίσεσθε καὶ αὐτοὶ «.7.A. One aspect of the παλινγενεσία 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 
 acy sat on thrones. They are the kings and judges of the Church 
 of Go 
 
 τὰς δώδεκα φυλάς. Incidentally this expression confirms the con- 
 eg between the number of the Apostles and the twelve tribes of 
 srael, 
 
 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 forti 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. 
 
 πολλαπλασίονα λήμψεται. St Mark adds μετὰ διωγμῶν. 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—éé in this verse, γάρ (xx. 1), 
 οὕτως (xx. 16); δὲ marks the contrasting statement, γὰρ introduces 
 the illustration of it, οὕτως closing the illustration reverts to the state- 
 ment illustrated. 
 
 CHAPTER XX. 
 
 6. dpay after ἑνδεκάτην and ἀργοὺς after ἑστῶτας omitted on the 
 highest evidence. 
 
 7. After ἀμπελῶνα omit as NBDLZ the words καὶ ὃ ἐὰν 7 δίκαιον 
 λήψεσθε. The thought of v. 4 was probably repeated in a marginal 
 note. 
 
 12. The omission of ὅτι after λέγοντες is on the best evidence 
 (SBC?DI versions and fathers). 
 
 16. After ἔσχατοι the textus receptus has: πολλοὶ γάρ εἶσι κλητοί, 
 ὀλίγοι δὲ ἐκλεκτοί. 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. ἐγερθήσεται for ἀναστήσεται. Here the evidence is conflicting, 
 the two great uncials Nand Bare on opposite sides. ἐγερθήσεται 
 (SC*L and other uncials), ἀναστήσεται (BDE and the majority 
 of MSS.). 
 
 22. Omit καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι after πίνειν, 
 and καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε after πίεσθε (υ. 23) 
 with SBDLZ 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 ὑμεῖς δὲ ζητεῖτε ἐκ 
 μικροῦ αὐξῆσαι καὶ ἐκ μείζονος ἔλαττον εἶναι, the rest reproduce to a 
 great extent Luke xiv. 8—10. See Scrivener’s Introduction, pp. 8 and 
 500. 
 
 34. αὐτῶν οἱ ὀφθαλμοὶ omitted (NBDLZ); the insertion is not very 
 easy to account for. : 
 
 1—16. THe PARABLE OF THE LABOURERS IN THE VINEYARD. 
 Peculiar to St Matthew. 
 
 1. ὁμοία γάρ ἐστιν κιτιλ. 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: Τὸ is 
 
234 ST MATTHEW. [ΧΧ. 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 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 
 a great reward (ch. xix. 28, 29). 
 
 (2) But (v. 30) priority of time is not everything. The parable is 
 given in explanation 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 
 their own 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. 
 
 ἀνθρώπῳ οἰκοδεσπότῃ. Cp. ἀνθρώπῳ ἐμπόρῳ, ch. xiii. 45. ἀνθρώπῳ 
 βασιλεῖ, ch. xviii. 28, 
 
 ἅμα πρωΐ. This unclassical use of ἅμα with an adverb is modelled 
 on such classical expressions as dua ἕῳ, dua ὄρθρῳ : ep. the late forms 
 ἀπὸ τότε, ἀπὸ πέρυσι, and the classical és ἀεί, és ἔπειτα, és ὀψέ. Winer, 
 p. 525 and note 5. 
 
 2. ἐκ Syvapfov. ‘On the terms of a denarius,’ ἐκ indicates the 
 point from which the bargaining proceeds, the starting point and so 
 the basis of the compact. It is not=dnvapiov, 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., Annal. 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 
 ‘penny’ of the A.V. which gives a wholly wrong impression. See ch. 
 xviii. 28. 
 
 μετὰ τῶν ἐργατῶν. Later use of werd. The classical construction 
 is συμφωνεῖν τινί, OY πρός τινα. 
 
 4. ὃ ἐὰν ἡ δίκαιον. 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, τί dpa ἔσται ἡμῖν; 
 
 δ. πάλιν δὲ ἐξελθών. 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. περὶ τὴν ἑνδεκάτην. 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 
 
RX. 15) 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 ἀργοί. Even they to whom no message 
 has come may do some ἔργον for Christ. See Rom. ii. 10, 14. 
 
 8. τῷ ἐπιτρόπῳ. ‘To his steward,’ as in Luke viii. 3, ᾿Ιωάννα 
 γυνὴ Χουζᾶ ἐπιτρόπου ‘Hpddov. In the only other passage where the 
 word occurs in the N. T., Gal. iv. 2, ἐπίτροποι, ‘guardians’ of a minor’s 
 person, are distinguished from οἰκόνομοι, stewards of his property. 
 The word was Hebraized and used in both these senses by Rabbinical 
 writers (Schétigen ad loc. cit.). 
 
 9. ἀνὰ δηνάριον, ‘a denarius each.’ 
 
 11. γογγύζειν and γογγυσμὸς were ancient Ionic words synonymous 
 with rovOupifew and τονθυρισμὸς in the Attic dialect, Phrynichus quotes 
 from Phocylides of Miletus χρή τοι τὸν ἑταῖρον ἑταίρῳ | φροντίζειν dca’ ἂν 
 περιγογγύζωσι πολῖται. The word was probably formed from the sound 
 of the cooing of doves, and is therefore like τρύζειν both in original 
 and derived meanings: cp, Il. 1x. 311, ὡς μή μοι τρύζητε παρήμενοι ἄλλοθεν 
 ἄλλοι. The verb occurs more frequently in St 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. μίαν ὥραν ἐποίησαν. Cp. Acts xv. 33, ποιήσαντες δὲ χρόνον 
 ἀπελύθησαν. So facere in Latin, ‘ quamvis autem paucissimos una fe- 
 cerimus dies tamen multi nobis sermones fuerunt.’ Seneca, Epist. 67. 
 
 ὥραν. ‘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, éc., in the Time of our Lord, 
 p. 174). 
 
 τοῖς βαστάσασι τὸ βάρος τῆς ἡμέρας Kal τὸν καύσωνα. This may be 
 regarded as man’s estimate of his own 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: τὰ φέρνει ἡ ὥρα ὁ χρόνος 
 δὲν τὰ φέρνει, ‘what an hour brings, a year brings not.’ 
 
 βαστάσασι. Geldart, Mod. Greek Lang. pp. 191, 192, notices the 
 frequent occurrence of Bacrdfew 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. 
 
 τὸ βάρος τῆς ἡμέρας καὶ τὸν καύσωνα. ‘The burden of the day and 
 the hot morning wind.’ καύσωνα, emphatic by its position at the end 
 of the sentence, heightens the effect of the picture, and gives reality 
 
236 ST MATTHEW. [XX. 13— 
 
 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. ἀνέτειλεν yap ὁ ἥλιος σὺν τῷ καύσωνι, 
 Jamesi. 11. It was from the combined influence of sun and sirocco 
 that Jonah ‘fainted and wished himself to die:’ καὶ ἐγένετο dua τῷ ἀνατεῖ- 
 λαι τὸν ἥλιον καὶ προσέταξεν ὁ θεὸς πνεύματι καύσωνι συγκαίοντι. 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.’ 
 
 13. ἑταῖρος 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 xxvi. 50, where it is a term of reproachful rebuke. 
 
 15. ὀφθαλμὸς πονηρός. 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. οἱ πρῶτοι. 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, 32—34; Luke xviii. 31— 
 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. παρέλαβεν kat ἰδίαν. Cp. Plat. Apol. Socr. 264, ἰδίᾳ λαβόντα 
 
 διδάσκειν καὶ νουθετεῖν. 
 
 18, 19. Observe the exactness of the prediction; the Sanhedrin 
 shall condemn but not kill, the Gentiles shall scourge and crucify. 
 
 19. εἰς τὸ ἐμπαῖξαν κιτιλ. The use of εἰς with the infinitive is 
 equivalent to a final clause. Thus the guilt of the crucifixion is 
 fastened on the Jews. St Mark has (τὰ ἔθνη) ἐμπαίξουσιν...ἐμπτύσουσιν 
 κιτ.λ., 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. 39, ὃν καὶ 
 dvethay κρεμάσαντες ἐπὶ ξύλου, Where the subject of ἀνεῖλαν is tacitly 
 dropped, and the Gentile mode of execution named. 
 
 20—28. Sanomsz’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. ἡ μήτηρ τῶν υἱῶν Ζεβεδαίου. 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. 
 
 xxvii. ὅθ. 
 
 προσκυνοῦσα. The act of prostration before an Eastern King— 
 though the word ‘crucify’ might have suggested a slave’s death. The 
 Kingdom of heaven introduces many such contrasts. 
 
 aitotoa. She dares not speak until her Lord addresses her. 
 
 21. εἰπὲ ἵνα καθίσωσιν «.7.A, Cp. for the thought ch. xix. 28, for 
 the construction ch. i. 22. 
 
 22. οὐκ οἴδατε. Observe, Jesus addresses the sons, not the mother. 
 
 τί αἰτεῖσθε. There is some force in the middle voice ‘ask for 
 yourselves,’ or ‘cause to be asked,’ 
 
 πιεῖν... πίνειν. If the difference between the tenses be pressed, the 
 aor. πιεῖν implies a single draught—a taste of the cup, the present 
 πίνειν δι continued drinking of the cup. 
 
 τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν, 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. tv. 14. 
 
 23. τὸ μὲν ποτήριόν μου πίεσθε. 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. 
 
 GAN ols ἡτοίμασται. The A.V. is right in understanding δοθήσεται 
 ἐκείνοις ‘but it shall be given, &c.,’ thus retaining the proper force of 
 
238 ST MATTHEW. p2.cy) oe 
 
 ἀλλά, which never=el μή. In Mark ix. 8, οὐκέτι οὐδένα εἶδον ἀλλὰ τὸν 
 
 ᾿Ιησοῦν μόνον, εἶδον must be repeated in the second clause. See Winer, 
 566, 728. 
 
 24. οἱ δέκα ἠγανάκτησαν. 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 (ἄρχων); (2) 
 the nobles (μεγάλοι) ; (3) the ministers or attendants (διάκονοι) ; (4) the 
 slaves (δοῦλοι). 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. 
 
 κατακυριεύουσιν. 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), μήδ᾽ ws κατακυριεύοντες τῶν 
 κλήρων ἀλλὰ τύποι γενόμενοι τοῦ ποιμνίου. In Acts xix. 16 it is used in 
 the account of the sons of Sceva, the possessed man, κατακυριεύσας 
 ἀμφοτέρων ἴσχυσεν kar’ αὐτῶν. Here it is used appropriately of supreme 
 authority, just as κατεξουσίαζειν is appropriate to the delegated authority 
 of the μέγας or subordinate governor. κατεξ. here only and in the 
 parallel passage Mark x. 42. It is a novel compound formed perhaps 
 for the sake of the parallelism. 
 
 28. οὐκ ἦλθεν κιτιλ. ‘Came not to be ministered unto, but 
 to minister,’ ie. (as the parallelism shews) came not to be a 
 μέγας, ‘a great one,’ but to be a servant (διάκονος), καὶ δοῦναι τὴν 
 ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν, ἃ 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: 
 μορφὴν δούλου NaBuv...éramelywoev ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου 
 θανάτου δὲ σταυροῦ (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 
 
 a translators had used the word ‘slave’ rather than ‘servant’ in the 
 E.Y. 
 
 λύτρον 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.] VOTES. 239 
 
 ep. 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 ἀπολύτρωσις, as δικαιούμενοι δωρεὰν τῇ αὐτοῦ 
 χάριτι διὰ τῆς ἀπολυτρώσεως THs ἐν Χριστῷ ᾿Ιησοῦ, Rom, iii, 24; ἐν ᾧ 
 ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ τὴν ἄφεσιν τῶν ἁμαρτιῶν, 
 
 Eph. i. 7. See also 1 Cor. vi. 20: 1 Pet. i. 19. 
 
 ἀντὶ πολλῶν. Cp. 1 Tim. ii. 6, ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων. 
 The difference between the πολλῶν and the πάντων 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 ἀντὶ 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. 
 The only other solution is to suppose an inaccuracy in an unimportant 
 detail. 
 
 29. ὄχλος πολύς. The caravan of Galileans and others going up 
 to Jerusalem 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 ef 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 Δαυείδ. 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. [XxX. 34— 
 
 34, ἠκολούθησαν αὐτῷ. 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. 
 
 ἠκολούθησαν. Jesus Himself leads the procession, See Luke xix. 28, 
 
 CHAPTER XXI. 
 
 13. ποιεῖτε (δὲ BL) for ἐποιήσατε (C D E and the later uncials). 
 
 19. οὐ μηκέτι BL, whereas δὲ C D and later uncials omit ov. The 
 accidental omission, however, is more probable than the insertion of 
 ov, and the reading in Mark (μηκέτι without οὐ) may have influenced 
 the text here. 
 
 23. ἐλθόντος αὐτοῦ (δὲ B C DL) for ἐλθόντι αὐτῷ, supported by the 
 later authorities. 
 
 28—31. The textus receptus is here upheld. For a discussion of 
 the var. lect. see Hammond, Text. Crit. 109. 
 
 41. ἐκδώσεται replaces ἐκδόσεται on decisive authority. 
 
 46. eis has the more ancient evidence, ws the more numerous later 
 codices in its favour. 
 
 Nisan 9 (Palm Sunday). 
 1—10. THe Royan Entry Into 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. els Βηθφαγὴ els τὸ ὄρος τῶν ἐλαιῶν. ‘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 8.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. ὄνον δεδεμένην καὶ πῶλον per αὐτῆς. ‘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 8.855 "15 
 held in the East. The variety of Hebrew names for these animals 
 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, γέγονεν. ‘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 γέγονεν of the earlier and contemporary 
 evangelist we find éyévero in a similar expression in the later fourth 
 Gospel. 
 
 ἵνα πληρωθῇ. See note ch. i. 22. 
 
 δ. εἴπατε τῇ θυγατρὶ Σιών. The quotation is partly from Zecha- 
 riah, partly from Isaiah. The first clause, εἴπατε τῇ θυγατρὶ Σιών, is 
 the LXX. rendering of Is. lxii.11. The remainder is an abbreviated 
 citation from Zech. ix. 9, where the LXX. version is: [χαῖρε σφόδρα, 
 θύγατερ Σιών, κήρυσσε, θύγατερ ‘Iepovoadyu’] ἰδού, ὁ βασιλεὺς ἔρχεταί 
 σοι [δίκαιος καὶ σώζων αὐτὸς] πρᾳῦς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον καὶ 
 πῶλον νέαν. 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 σώξων which occurs in Zechariah, and ὁ σωτὴρ which 
 follows the words quoted from Isaiah, omitted here but suggested 
 by the quotation, would recall ‘ hosanna’ and the name Jesus (σωτήρ). 
 See below. 
 
 mpavs. Cp. ch. xi. 29 and 2 Cor. x. 1, παρακαλῶ ὑμᾶς διὰ τῆς πρᾳῦ- 
 τητος Kal ἐπιεικείας τοῦ Χριστοῦ. ὃ 
 
 1. τὰ ἱμάτια. Their upper garments, the abbas of modern 
 Arabs. Cp. with this the throne extemporised for Jehu, 2 Kings 
 1x... 15: 
 
 8. ὁ πλεῖστος ὄχλος, the greater part of the crowd. 
 
 ἔστρωσαν ἑαυτῶν τὰ ἱμάτια. Instances are recorded of similar acts 
 of respect shewn to Rabbis by their disciples. See Schottgen, ad loc, 
 
 9. ‘Qoavva. Hebr. ‘hoshiah-na,’ ‘save now,’ ‘savel pray.’ Na 
 is a particle of entreaty added to imperatives. They are the first 
 words of Ps, cxviii. 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. ad loc.) 
 
 ST MATTHEW Q 
 
242 ST MATTHEW. [ΧΧΙ. 10— 
 
 τῷ vio 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.’ 
 
 εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου. ‘According to the 
 accents the rendering would be, ‘‘ Blessed in 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 Dayid, that cometh in the name of the 
 Lord.’ St 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 clear 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 Bartimeus; 
 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. τι. 14. 3 and τι, 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?’ 
 
 ἐσείσθη, was ‘convulsed’ or ‘stirred’ as by an earthquake, or by 8 
 violent wind, 
 
XXI. 13.] NOTES. 243 
 
 (Monday, Nisan 10.) 
 The events of this day extend to v. 23 of this Chapter. 
 
 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 11. 13—17. 
 
 12. éé8arev«.t.A. It is probable that a look of divine authority, 
 the enthusiasm of His Galilean 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. 
 
 ἀγοράζοντας ἐν τῷ ἱερῷ. 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. 
 
 κολλυβιστής, ‘a money changer,’ for the classical ἀργυραμοιβός, 
 from κόλλυβος, a small coin (Aristoph. Pax, 1200) taken as a fee, hence 
 later ‘rate of exchange.’ Cp. Cic. in Verr. Act τι. 8. 78, ‘Ex omni 
 pecunia...deductiones fieri solebant: primum pro spectatione et col- 
 lybo.’ Κόλλυβος, Hebr. kolbon, is said to be a Pheenician word, which 
 spread with their trade, just as the Genoese or Venetian merchants 
 brought the word agio into general use. 
 
 τὰς περιστεράς. 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. γέγραπται, See note, ch. ii, 5. 
 
 ὁ οἶκος x.t.A. The passage is quoted from Is. lvi. 7, but, with 
 the omission of the words πᾶσιν τοῖς ἔθνεσιν, 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’ (υ. 8). 
 
 ποιεῖτε σπήλαιον λῃστῶν, ‘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 
 
 Q2 
 
244 ST MATTHEW. [xxa: 15— 
 
 context of these words is strikingly suggestive: ‘If ye thoroughly 
 amend your ways and your doings...and 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. σπήλ. λῃστῶν with the less severe οἶκον 
 ἐμπορίου of the first ‘cleansing’ (John ii. 16). 
 
 15,16. THe CuinpRen’s Praise. Peculiar to St Matthew. 
 
 15. οἱ ἀρχιερεῖς. (1) The high-priest, (2) those who had served 
 that office, (3) 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. 
 
 τοὺς παῖδας τοὺς 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. ἐκ στόματος νηπίων «.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. Βηθανίαν. ‘House of dates,’ or, according to Caspari, ‘Place of 
 shops, or merchant tents,’ on the 8.E. of the Mount of Olives, see note 
 v.9, Here Jesus lodged with Lazarus and his sisters. 
 
 18—22. Tue CursING of THE Fia-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. ἐπείνασεν, late for ἐπείνησεν, the contraction of ae into a in- 
 stead of ἡ in πεινάω, διψάω and xpdw against the Attic rule appears 
 rarely in the later authors, Aristotle, Theophrastus, Plutarch, &e. 
 
 19. συκῆν μίαν. Probably a single fig-tree, standing alone, and so 
 conspicuous. εἷς is, however, used in Alexandrine Greek for τις, ep. 
 ch. vii. 19, els γραμματεύς, and xviii. 24, εἷς ὀφειλέτης μυρίων ταλάντων, 
 and in Hebrew the numeral ‘one’ is constantly no more than the 
 indefinite article ‘a’, 
 
ΧΧΙ. 23.] NOTES. 245 
 
 ἐπὶ τῆς ὁδοῦ. Hither (1) on the road as ch. x. 27, ἐπὶ τῶν δωμάτων, 
 or (2) hanging over the road. 
 
 εἰ μὴ φύλλα μόνον. The fig-tree loses its leaves in the winter: 
 indeed 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. So Israel, alone among the nations of the world, held forth 
 a 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, 
 
 ἐξηράνθη. From St Mark we gather that the disciples observed the 
 effect of the curse on the day after it was pronounced by Jesus. 
 
 20. ἐθαύμασαν. 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’ (dvvauis), or a ‘wonder’ (répas), 
 rather than a ‘sign’ (σημεῖον). 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. διακριθῆτε. Passive form with meaning of middle voice; ep. 
 ἀπεκρίθην. διακρίνειν, (1) lit. ‘to separate :᾽ (2) ‘to discern’ or ‘ discrimi- 
 nate.’ See ch. xvi. 3, when it is used of discerning the face of the sky, 
 and Acts xv. 9, οὐδὲν διέκρινεν μεταξὺ ἡμῶν τε καὶ αὐτῶν. (3) In a judicial 
 sense ‘ to decide,’ and in middle to ‘get a question decided at law,’ 
 ‘to litigate.’ (4) Hence generally ‘to dispute,’ διεκρίνοντο πρὸς αὐτὸν 
 οἱ ἐκ περιτομῆς, Acts xi. 2. (5) Thus ‘to dispute or question with 
 oneself,’ ‘to doubt,’ as here and Rom. iv. 20, εἰς δὲ τὴν ἐπαγγελίαν τοῦ 
 Θεοῦ οὐ διεκρίθη τῇ ἀπιστίᾳ; cp. Acts x. 20, where the context illustrates 
 this passage. The last usage is not classical, 
 
 23—27. Tue AvuTHoRITY oF CHRIST IS QUESTIONED. 
 Mark xi. 27—833; Luke xx. 1—8, 
 Tuesday, Nisan 11. 
 
 23. ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκεν τὴν ἐξουσίαν 
 ταύτην ; The second question is not a mere repetition of the first. 
 
246 ST MATTHEW. [X XT. 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. 
 
 24. ἐρωτήσω ὑμᾶς κἀγὼ λόγον ἕνα. This form of argument was 
 usual, 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. διὰ τί οὐκ ἐπιστεύσατε αὐτῷ; 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 πιστεύειν 
 αὐτῷ, cp. Dem. Phil. τι, 6, of θαῤῥοῦντες καὶ πεπιστευκότες αὐτῷ, 
 ‘Those who have no fears and believe Philip.’ See note ch. xviii. 6. 
 
 27. Note the sincerity of the οὐ λέγω in contrast with the evasion 
 of οὐκ οἴδαμεν. 
 
 28—32. ΤῊΝ ῬΑΒΑΒΙ or THE Two Sons, AND THE EXPLANATION 
 or 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 
 distant 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. τέκνα δύο, 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. 35] NOTES. 247 
 
 God (v. 31). Paul was still a Pharisee; Nicodemus the Pharisee was 
 still a secret follower of Christ. 
 
 29. μεταμεληθείς, ‘having changed his mind,’ felt regret but not 
 = aan or metanoia, a deeper and more lasting feeling: see ch. 
 iii, 
 
 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. ἐγὼ κύριε. Observe the alacrity and politeness of this answer 
 compared with the blunt ov θέλω of the first: ἐγὼ draws attention to 
 the contrast. 
 
 31. προάγουσιν. Are (now) going before you. 
 
 32. ᾿Ιωάννης. The mention of John points to the connection be- 
 tween this parable and the preceding incident. 
 
 ἐν ὁδῷ δικαιοσύνης. A Hebrew expression. Cp. τὴν ὁδὸν τοῦ θεοῦ, 
 ch. xxii. 16; ὁδὸν σωτηρίας, Acts xvi. 17. The Christian doctrine was 
 called in a special sense ἡ ὁδός (Acts xix, 9, 23). 
 
 ἰδόντες, viz. that the publicans and the harlots believed him. 
 
 οὐ μετεμελήθητε. Did not even change your minds, much less re- 
 pented in the deeper sense ; see above, v. 29. 
 
 τοῦ πιστεῦσαι. For this consecutive formula see note ch. ii. 13. 
 
 33—46. Tur WIcKED HUSBANDMEN, 
 Mark xii. 1—12; Luke xx. 9—19. 
 
 No parable interprets itself more clearly than this. Israel is repre- 
 sented by an tmage which the prophets had made familiar and un- 
 mistakeable—the Vineyard of tle 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. ἐφύτευσεν ἀμπελῶνα. Cp. the parable in Isaiah v. 1—7, where 
 the description is very similar to this. See also Ps, lxxx. 8—16; Jer. 
 ii, 21; Ezek. xv. 1—6. The vine was adopted as a national emblem 
 on the Maccabean coins. 
 
 φραγμὸν αὐτῷ περιέθηκεν, 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. 
 
 ὥρυξεν ἐν αὐτῷ Anvdv. 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 ληνός (Matthew), the lower one 
 the winevat or ὑπολήνιον (Mark) into which the expressed juice of 
 the grape passed. The two vats are mentioned together only in Joel 
 iii. 13, ‘The press (gath) is full, the vats (yekabim) overflow’ (quoted 
 in Bibl. Dict., see art. ‘ Winepress’). 
 
 πύργον. 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. 
 
 ἐξέδοτο αὐτὸν γεωργοῖς. 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. 
 
 ἀπεδήμησεν. Left his home. 
 35. ὃν μὲν ἔδειραν, ὃν δὲ ἀπέκτειναν, «.7.A. See ch. xxiii, 35. 
 
 δέρειν, (1) ‘to flay,’ (2) then, from the effect of scourging, ‘ to beat.’ 
 In the second sense it is classical only in the comic poets; ep, Vulgar 
 English ‘to hide.’ In Acts xvi. 22 the Pretors bid the lictors 
 ‘scourge’ (ῥαβδίζειν) Paul, who, referring to the outrage, says: δεί- 
 pavres ἡμᾶς δημοσίᾳ (v.37). λιθοβολεῖν, in LXX, for classical λεύειν. 
 
 87. ἐντραπήσονται, Non-classical future. évrpérew, (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:’ οὐκ ἐντρέπων ὑμᾶς 
 γράφω ταῦτα, 1 Cor. iv. 14. els τοσοῦτον ἐνέτρεψαν τὴν σύγκλητον 
 βουλήν, Alian, V. H. 8.17. And in passive, ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ, 
 Tit. 1. 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), τί βαιὸν οὕτως évrpére τῆς συμμάχου, Soph. Aj. 90; (8) or 
 later with an accusative denoting the object of reverence or concern, 
 as here and Luke xviii. 2, τὸν θεὸν μὴ φοβούμενος καὶ ἄνθρωπον μὴ 
 ἐντρεπόμενος. 
 
 _ 88. σχῶμεν τὴν κληρ., ‘seize on his inheritance,’ ἔχειν being used 
 in the technical sense which the English ‘ seize’ also bears: ep. ἔχων 
 τε καὶ κεκτημένος, 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. ἐξέβαλον ἔξω τοῦ ἀμπελῶνος. Words that recall the cruci- 
 fixion of Jesus outside the city of Jerusalem. 
 
ΧΧΙ. 44.] NOTES. 249 
 
 41, λέγουσιν 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. 
 
 κακοὺς κακῶς ἀπολέσει. Cp. ef μὴ φράσεις γὰρ ἀπό σ᾽ dO κακὸν 
 κακῶς, Aristoph. Plut. 65. A frequent formula in the classics. 
 
 42. ἐν ταῖς γραφαῖς. 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.’ 
 
 λίθον. A stone rather than the stone. The builders probably 
 rejected many stones, 
 
 κεφαλὴν γωνίας. The stone that connects the two walls at the top 
 and supports the roof, 
 
 αὕτη. Hither (1) agreeing with κεφαλή, or (2) a Hebraism. In 
 Hebrew there is no neuter form, and it is possible that αὕτη 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, μίαν 
 ἠτησάμην παρὰ Κυρίου, ταύτην ἐκζητήσω τοῦ κατοικεῖν x.7.d., where the 
 Vulgate has ‘unam petii a domino hanc requiram.’ See Maldonatus 
 ad loc, 
 
 43. διὰ τοῦτο. Because of this rejection. 
 
 44, ὁ πεσὼν ἐπὶ τὸν λίθον «.t.A. Lightfoot, Hor. Hebr., sees here 
 a reference to the custom of stoning: ‘the place of stoning was twice 
 as high asa 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. 
 
 συνθλασθήσεται. A late classical word, in N. T. here und Luke 
 
 xx. 18 (the parallel passage). The simple verb θλάω is Epic (Homer 
 and Hesiod) and Alexandrine (Theocritus). 
 
250 ST MATTHEW. [X XI. 43— 
 
 λικμήσει" λικμᾶν. (1) ‘to winnow,’ Hom. II. v. 499, ὡς δ᾽ ἄνεμος 
 axvas φορέει ἱερὰς κατ᾽ ddwds, | ἀνδρῶν λικμώντων. (2) ‘To cause to 
 disappear’ like chaff, so ‘to destroy utterly,’ ἀναλήψεται δὲ αὐτὸν 
 καύσων καὶ ἀπελεύσεται καὶ λικμήσει αὐτὸν ἐκ τοῦ τόπου αὐτοῦ, Job xxvii. 
 21, Cp. Dan. ii. 44, where the rendering in Theodotion’s version is 
 λεπτυνεῖ καὶ λικμήσει πάσας Tas βασιλείας, in the LXX. πατάξει καὶ 
 ἀφανίσει τὰς βασιλείας ταύτας. λικμήσει therefore=ddavice. 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 (dp@ycerat...kaptovs αὐτῆς) expresses loss, the second (kal 
 ὁ πεσὼν...λικμήσει αὐτόν) 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. ἵητοῦντες αὐτὸν κρατῆσαι. 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. νυμφὼν for γάμος on the evidence of NB*L. . 
 
 13. ἄρατε αὐτὸν καὶ omitted before ἐκβάλετε 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. déyowres for of λέγοντες, on the best authority—NBD (C is 
 defective here), and many other uncials. 
 
 25. γήμας replaces the unclassical γαμήσας, probably an insertion 
 when the latter form became the usual one. 
 
 32. Against the repeated θεός, θεὸς the most ancient testimony is 
 conclusive; between ὁ θεὸς and θεὸς the great MSS. are divided, θεὸς 
 
 (ND), ὁ: θεὸς (BLA). Tischendorf omits the article, Lachmann and 
 Tregelles retain it. 
 
XXII. 9.] NOTES. 251 
 
 35. Omit καὶ λέγων before διδάσκαλε with NBL, versions, and 
 patristic evidence. 
 
 38. The article before μεγάλη is a gain to the sense, It is strongly 
 supported. 
 . 44, ὑποκάτω for ὑποπόδιον on conclusive evidence, 
 
 1—14. TuHE ῬΑΒΑΒΙ oF THE Royat MArrRiAcE Fast. 
 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 (1) 
 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. γάμους, ‘a marriage feast.’ εἰλαπίνη ἠὲ γάμος; ἐπεὶ οὐκ ἔρανος 
 τάδε γ᾽ ἐστίν, Od, τ. 226. 
 
 8. ἀπέστειλεν τοὺς δούλους. This was in accordance with Eastern 
 custom. Cp. Esther v. 8, and vi. 14. 
 
 οὐκ ἤθελον, ‘refused,’ the imperfect expresses the successive refusals: 
 ep. singuli introducebantur, Livy x. 38. 
 
 7. ὠργίσθη. For a subject to scorn the summons to the royal 
 feast implied disloyalty and rebellion. 
 
 τὰ στρατεύματα, ‘troops.’ Cp. Luke xxiii. 11, where the word is 
 used of Herod’s soldiers, σὺν rots στρατεύμασιν αὐτοῦ, and Rev. ix. 16. 
 The soldiers of Titus literally achieved the purposes of God. 
 
 9. τὰς διεξόδους τῶν ὁδῶν. διεξ. 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 διέξοδοι τοῦ 
 θανάτου (Ps. lxvii. 20), ‘the means of escape from death.’ (3) Cross- 
 roads or through passages connecting the main streets. Hdt. 1, 199, 
 διέξοδοι πάντα τρόπον ὁδῶν. Cp. Kur. Andr. 1086, φαεννὰς ἠλίου διεξό- 
 δους, ‘the sun’s path across the sky,’ and Ps, i. 8, τὰς διεξ. τῶν ὑδάτων, 
 ‘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. [X XII. 10— 
 
 should pass 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. ἐξελθόντες of δοῦλοι. The ‘servants’ are the earliest Christian 
 missionaries, Paul, Silas, Barnabas and others, 
 
 εἰς τὰς ὁδούς. Cp. this with els τὰς διεξόδους 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. 
 
 πονηρούς Te Kal ἀγαθούς. Who will always co-exist in the Church 
 on earth. 
 
 11, ἔνδυμα γάμον. The festive robe (xAavls γαμική, 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. ἑταῖρε. See note, ch, xx. 13. 
 πῶς εἰσῆλθες, ‘How didst thou presume to enter’. 
 ἐφιμώθη. See υ. 84. 
 
 18. τὸ σκότος τὸ ἐξώτερον. 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. 
 
 ὁ κλαυθμὸς K.7.A. See note ch. viii. 12. 
 
 15—22. Tue TEMPTATION oF THE HERopiaNS. ΤῊΝ Trisute Money. 
 Mark xii. 13—17; Luke xx. 20—26. 
 
 15. παγιδεύειν, ‘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 Galilean followers. 
 
 16. τοὺς μαθητὰς αὐτῶν μετὰ rov‘Hpwd. 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, 
 
XXII. 21.] NOTES. 253 
 
 and may indeed have consisted merely of a few renegade Jews, who 
 belonged to Herod’s court. See ch. xi. 8. 
 
 οἴδαμεν ὅτι ἀληθὴς ef. Nothing could exceed the insidious hypocrisy 
 of this attack on Jesus. His enemies approach Him as a teacher 
 whom they trust. 
 
 ov γὰρ βλέπεις εἰς πρόσωπον, 1.6. ‘Thou arf not moved by external 
 appearance; neither wealth, power, nor prestige will influence thy 
 decision,’ In the parallel passage St Luke has οὐ λαμβάνεις πρόσωπον, 
 a 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 shew partiality.’ 
 
 17. ἔξεστιν Sovvat κῆνσον Καίσαρι ἢ οὔ; 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 
 μεν ἢ 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. γνούς, ‘having recognised.’ 
 
 19. τὸ νόμισμα τοῦ κήνσουι The current coin of the census, i.e. 
 the coin in which the tax is paid. 
 
 δηνάριον. 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. ἐπιγραφή. ‘Inscription’ or ‘legend.’ 
 
 21, ἀπόδοτε οὖν τὰ Καίσαρος Καίσαρι. ‘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 ἐξουσία is of God—he is God’s viceroy. In the 
 providence of God the Jews had become subject to Cesar, therefore the 
 lower duty of tribute was due to Cesar, the higher duty of obedience 
 was due to God. ‘Czsar 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— 
 
 kal τὰ τοῦ θεοῦ τῷ θεῷ. 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—33. Tue SappucrEs tempt Jesus. ‘THE CONDITION OF THE 
 Furure Lire. 
 
 Mark xii. 18—27; Luke xx. 27—39. 
 
 23. Σαδδουκαῖοι. See note ch. iii, 7. This is the only direct con- 
 tact of the Sadducees with Jesus. 
 
 λέγοντες. ‘Then came Sadducees saying,’ i.e. with their argument 
 that, &c. For the omission of article before λέγοντες see Crit. Notes 
 supra; its absence before Σαδδουκαῖοι implies that they did not come 
 asaclass. Cp. of Φαρισαῖοι, v. 15. 
 
 24. ἐπιγαμβρεύσει ὁ ἀδελφὸς «.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 #s found 
 amongst various Oriental nations, ancient and modern.’ Speaker’s 
 Comment., Deut. xxv. 5. 
 
 29. μὴ εἰδότες, i.e. ‘because ye do not know’ (uy 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. ἐν τῇ ἀναστάσει, 1.6. 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. 
 
 32. 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 
 ae 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.] NOUVES. oss 
 between the living God and the patriarchs, whose God He is, is as 
 close as that between the vine and its branches. If the vine lives its 
 branches 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, ὅτι ἐγὼ ζῶ καὶ ὑμεῖς ζήσετε, 
 and Rom. v. 10, σωθησόμεθα ἐν τῇ ζωῇ αὐτοῦ. Hence in a deep sense 
 God is termed 6 ζῶν, ‘the living One,’ in whom all live. 
 So far there has been proof of immortality. 
 
 The 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 λογισάμενος ὅτι καὶ ἐκ 
 νεκρῶν ἐγείρειν δυνατὸς ὁ θεός, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο. 
 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, 
 
 .fergo ii qui Deum habent vivere debent et qua parte vivere inter- 
 miserant reviviscere in perpetuum.’ 
 
 33. διδαχῇ. Teaching. 
 
 ἐξεπλήσσοντο. The imperfect well expresses the thrill of amazement 
 passing through the crowd from one to another. 
 
 84 40. Tue 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. ἐφίμωσεν. Literally ‘gagged’ or ‘muzzled,’ hence silenced 
 completely, not only for the moment. φιμὸς is a muzzle for dogs, or a 
 nose-band in a horse’s bridle: φιμοὶ δὲ συρίζουσι βάρβαρον τρόπον. Asch. 
 Sep. c. Th. 463. The verb is rare in the classics, ἢν.. φιμώσητε τούτου 
 τῷ ξύλῳ τὸν αὐχένα, Arist. Nubes 592, ‘fasten in the stocks.’ The 
 figurative sense is Hellenistic. φιμοῦν 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 ἐξ αὐτῶν νομικός, i.e. an interpreter of the written law, as 
 distinguished from the ‘traditions’ or unwritten law. 
 
 37. See Deut, vi. 5. 
 Kapdia...uxq...dtavola. St Mark and St Luke add ἰσχύς. In Deut. 
 
 the words are heart...soul.. might. καρδία includes the emotions, will, 
 purpose; ψυχή, the spiritual faculties ; διάνοια the intellect, the thinking 
 
256 ST MATTHEW. [XXIT. 40— 
 
 faculty. This greatest commandment was written on the phylactery - 
 which the ‘lawyer’ was probably wearing. See ch, xxiii. 5. 
 
 St Mark (vv. 32—34) adds the lawyer’s rejoinder and the commenda- 
 tion of Jesus, ‘thou art not far from the Kingdom of God.’ 
 
 40. ἐν ταύταις κρέμαται. The classical expression would be ἐκ 
 τοὕτων κρέμανται. 
 
 41—46. Tue Son or Davin. 
 Mark xii, 35—37; Luke xx, 41—44, 
 
 44, κύριος τῷ κυρίῳ pov. Ps. cx. 1. According to the Hebrew, 
 ‘Jehovah said to Adoni,’ i.e. to my sovereign Lord, the Messiah, the 
 Son of David. The repeated κύριος... κυρίῳ seems to be an indication 
 of what must certainly have been the fact, that Jesus avoided (as all 
 Jews do Hor) the pronunciation of the name Jehovah, using instead 
 Adonai, which is represented by Κύριος. 
 
 εἶπεν. The Hebrew word translated ‘ said’ implies divine inspiration, 
 hence ‘in spirit’ (v. 43). Dean Perowne translates, ‘the oracle of Je- 
 hovah unto my Lord.’ 
 
 Κάθου ἐκ δεξιῶν pov. As My co-regent, having power equal to Mine. 
 This verse is quoted in 1 Cor. xv. 25; Heb. i. 13, and x. 12, 18, (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. 
 
 κάθου for κάθησο in late prose and in comedy, see Veitch, sub voc. 
 κάθημαι, 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. 
 
 3. τηρεῖν, omitted after εἴπωσιν ὑμῖν. 
 ποιήσατε καὶ τηρεῖτε for τηρεῖτε καὶ ποιεῖτε. 
 
 4. καὶ δυσβάστακτα omitted after βαρέα. The grounds of omission 
 are not quite decisive. δὲ (μεγάλα βαρέα) and L omit the words but 
 BD and the majority of uncials and versions retain them, 
 
 αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν] The restoration of αὐτοὶ to the text 
 emphasises the contrast. 
 
 δ. In textus receptus τῶν ἱματίων αὐτῶν follows κράσπεδα. Rightly 
 omitted. 
 
 7. paBBl, twice in textus receptus against best evidence. 
 
 8. διδάσκαλος, for καθηγητής. All the leading editors against 
 &*DL, and others following “B and a majority of codices. 
 
SN 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. ἁγιάσας for ἁγιάζων. The aorist, which is well established, 
 gives a more accurate sense. 
 
 19. μωροὶ καὶ before τυφλοί. The omitted words were probably 
 inserted from v. 17. They occur in the important MSS. B and C. 
 
 23. τὸ ἔλεος for τὸν ἔλεον, ἀφεῖναι for ἀφιέναι; and 30, ἤμεθα for 
 ἦμεν twice; 35, ἐκχυννόμενον for ἐκχυνόμενον : all well supported 
 changes, 
 
 35. The difficult words υἱοῦ Βαραχίου are omitted in ~ 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 Joiade reperimus scriptum.’ 
 
 Cu. XXIII. 1—36. A Propnetic ODE, DENOUNCING THE PHARI- 
 SEES AND THE Reticious Hypocrisy oF THE AcE. Each division is 
 marked by its special beauty of poetical form. 
 
 1—7. SrreNcTH AND WEAKNESS OF THE PuHariszeES, 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. 38—40; Luke xi, 43—46, xx. 46, 47. 
 
 2. ἐπὶ τῆς Μωύσέως καθέδρας ἐκάθισαν. i.e. succeed him as 
 teachers. For sitting as the posture of a teacher cp. ch. v. 1. 
 
 3. ποιήσατε. ‘Do the special act enjoined.’ τηρεῖτε, ‘ continue 
 to observe.’ 
 
 4. ϑεσμεύουσιν... κινῆσαι αὐτά. The picture is of the merciless 
 camel- or ass-driver, who makes up (δεσμεύειν) burdens, not only 
 heavy but unwieldy and so difficult to carry, and then placing thém 
 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, ὁ fvyés μου χρηστός, καὶ 
 τὸ φορτίον μου ἐλαφρόν ἐστιν. 
 
 δεσμεύειν, is to tie in bundles, as corn into sheafs: ᾧμην ὑμᾶς 
 δεσμεύειν δράγματα ἐν μέσῳ τῷ πεδίῳ, Gen. xxxvii. 7. That this is the 
 correct force of δεσμεύειν, 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 
 arisees. 
 
 5. τὰ φυλακτήρια. Literally, ‘defences,’ and in late Greek 
 ‘amulets’ or ‘charms.’ The Hebrew name, tephillin, which is still 
 
 ST MATTHEW R 
 
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. 13—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. 
 
 μεγαλύνουσιν τὰ κράσπεδα. 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. 
 
 τὰ κράσπεδα. Cp. Theocr. 11. 53, τοῦτ᾽ ἀπὸ τᾶς χλαίνας τὸ κράσπε- 
 δον ὥλεσε Δέλφις. The singular is rare. 
 
 6. τὴν πρωτοκλισίαν. 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. τι. 8. 
 
 τὰς πρωτοκαθεδρίας. ‘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 πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις. See Dr Ginsburg’s Art. 
 in Bib. Educator, Vol. 11. 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: Σὺ κάθου ὧδε καλῶς, καὶ 
 τῷ πτωχῷ εἴπητε" Σὺ στῆθι ἐκεῖ, ἢ κάθου ὑπὸ τὸ ὑποπόδιόν μου. James 
 ii. 3. 
 
 7. τοὺς ἀσπασμούς. 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 teaching 
 on this point is found in the Talmud, ‘Love the work but hate the 
 title.’ 
 
 8—11. Tuer Contrast or Curistian Conpuct. 
 8. ὑμεῖς δὲ μὴ κληθῆτε paBBi. The emphasis is on ὑμεῖς. Ye 
 as Scribes of the Kingdom of Heaven must not be as the Jewish 
 Scribes. 
 
 ὑμεῖς ἀδελφοί ἐστε. How completely the Church accepted her 
 Founder’s words may be seen by the frequent use of ἀδελφοὶ in thé 
 
XXIII. 15.] NOTES. 259 
 
 Epistles, and the very rare use of διδάσκαλοι, though it appears from 
 1 Cor. xii. 13 that διδάσκαλος was adopted as a title in the Christian 
 Church. 
 
 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. καθηγητής. ‘A guide,’ then a dignified name for ‘a teacher,’ 
 used in this sense by Plutarch of one who did not care to be called 
 @ παιδαγωγός and so adopted the more high-sounding title of καθη- 
 γητής" τροφεὺς ᾿Αλεξάνδρου καὶ καθηγητὴς καλούμενος. Strabo, p. 674, 
 says of one of the Stoic philosophers at Tarsus, καίσαρος καθηγήσατο 
 καὶ τιμῆς ἔτυχε μεγάλης. In the N.T. the word does not occur again. 
 It is discarded as a title. In Soph. Greek Lex. it is said to be used for 
 an abbot or prior of a monastery in a Synaxarion (see note ch. xviii. 20). 
 καθηγητὴς is modern Greek for ‘ professor.’ 
 
 1 Vp. ch. xx..26, 27; 
 
 Seven woes denounced against the Scribes and Pharisees. 18- 86. 
 The leading words are ὑποκριταί---τυφλοί--- μωροί. 
 
 14. κλείετε τὴν βασιλείαν τῶν οὐρανῶν. 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. περιάγετε, ‘go about,’ ‘traverse.’ The word is used of our 
 Lord’s ‘ circuits’ in Galilee, ch. iv. 23; ix. 35. 
 
 προσήλυτον. Literally, one who approaches, hence, ‘a worshipper,’ 
 (cp. Heb. x. 1), ‘a convert.’ The word occurs in three other pas- 
 sages Acts 11. 11, vi. 5; xiii. 43. Elsewhere proselytes are called οἱ 
 σεβόμενοι, εὐλαβεῖς and of φοβούμενοι θεόν. 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 ἐπήλυτος and ἔπηλυς. Cp. Ex. xii. 
 48, νόμος εἷς ἔσται τῷ ἐγχωρίῳ Kal τῷ" προσελθόντι προσηλύτῳ ἐν ὑμῖν. 
 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 Mace. 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 VY. on a charge of proselytizing. 
 
 R2 
 
260 ST MATTHEW. [XXII 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 Mgyptiis Judaicisque pellendis,’ Tacit. Ann. τι. 85. The 
 result was the deportation of 6000 ‘libertini generis’ to Sardinia. 
 ‘Extimas ceremonias Aigyptios Judaicosque ritus compescuit (Tibe- 
 rius)’, Suet. Tib. 36. 
 
 υἱὸν γεέννης διπλότερον ὑμῶν. In accordance with a tendency in 
 new converts to exaggerate the external points of the creed which they 
 adopt, Gentile proselytes strained to the utmost the worst features of 
 Pharisaism. 
 
 υἱὸν γεέννης. ‘Subject to the doom of Gehenna,’ i.e. either (1) to 
 the severest sentence 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 in 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,’ i.e. ‘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 τοὺς εἰσερχομένους... 
 εἰσελθεῖν and προσήλυτον is probably not unintentional though it does 
 not appear to have been noticed. 
 
 16. ὀμόσῃ ἐν τῷ ναῷ. In classical Greek the thing on which the 
 oath is taken is in the accusative or genitive with κατά. (τι or κατά 
 Twos.) ναός, the ‘holy place,’ not as in A.V. the temple. 
 
 ἐν τῷ χρυσῷ τοῦ ναοῦ, 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 immense opulentie templum.’ 
 
 18. θυσιαστηρίῳ, ‘altar of sacrifice.’ This word is an instance of 
 the care taken to exclude certain heathen associations from Jewish 
 and Christian religious thought. βωμὸς is used once only in N.T., 
 Acts xvii. 22, and then of a pagan altar. In the LXX. θυσιαστήριον 
 is used of the altar of Jehovah except Judges vi. 25, where the altar 
 of Baal is called θυσιαστήριον. The altar ‘Ed’ is called βωμός, this 
 however being not a sacrificial altar but ‘a heap of witness.’ The two 
 words are distinguished, 1 Macc. i. 54, ὠκοδόμησαν βδέλυγμα ἐρημώ- 
 σεως ἐπὶ τὸ θυσιαστήριον" καὶ ἐν πόλεσιν ᾿Ιούδα κύκλῳ φκοδόμησαν Bw- 
 μούς. Elsewhere βωμὸς is used of the ‘high places’ of paganism, 
 ἀπολεῖται καὶ Δηβὼν οὗ ὁ βωμὸς ὑμῶν, Is. xv. 2. Josephus does not 
 observe the distinction; he uses βωμὸς of the altar in the temple. 
 
XXIII. 25.] NOTES. 261 
 
 23. ἀποδεκατοῦτε τὸ ἡδύοσμον Kal τὸ ἄνηθον K.7.A. ‘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. 
 
 ἀποδεκατοῦν. Unclassical, (1) ‘to pay tithes,’ here and Luke xviii. 
 12, dmodexara πάντα ὅσα κτῶμαι. (2) ‘to exact tithes,’ καὶ τὰ σπέρ- 
 ματα ὑμῶν Kal τοὺς ἀμπελώνας ὑμῶν ἀποδεκατώσει, 1 Sam. vill. 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 ἀποδεκατῶ πάντα ὅσα κτῶμαι implied an excep- 
 tional strictness. 
 
 τὸ ἄνηθον, either= ‘anise’ as in E.V., or ‘dill,’ a plant similar in 
 appearance, and used like anise as a sedative medicine and for cook- 
 ing purposes. 
 
 τὸ κύμινον. 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 messes and 
 stews which compose an Oriental banquet.’ Tristram, Nat. Hist. of 
 Bible. 
 
 τὰ βαρύτερα τοῦ νόμου. The distinction between great and small 
 precepts of the law is found inthe 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, ’—xpious, 
 ἔλεος, πίστις. ΟΡ. Luke xi. 42, παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην 
 τοῦ θεοῦ. (ἔλεος and πίστις represent two aspects οὗ ἀγάπη τοῦ θεοῦ.) 
 
 24. ϑιύλίζοντες. Wetstein quotes from Galen: εἶτα ἄρας ἀπὸ τοῦ 
 πυρὸς καὶ διυλίσας εἰς ἕτερον ἀγγεῖον ἐᾷ ψυγῆναι. ot 
 
 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. παροψίς, ‘a side dish on which viands are served.’ The classical 
 meaning is ‘a side dish’ in the sense of the viands themselves. See 
 Lob. Phryn. 176. The word was introduced into Latin: ‘quam 
 multa magnaque paropside cenat.’ Juv. Sat. 11, 142. 
 
 ἔσωθεν δὲ γέμουσιν κιτιλ. 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. 
 
 ἐξ ἁρπαγῆς καὶ ἀκρασίας, ‘of rapacity and incontinence.’ ἀκρασία 
 occurs also 1 Cor. vii. 5. Τὸ 15. opposed to ἐγκράτεια, Arist. Hth. Nic. 
 vi, 4.2. ἐκ is either (1) redundant, denoting that out of which the 
 
262 | ST MATTHEW. [XXTIT. 26— 
 
 vessel is filled, and helping out the meaning of the genitive (comp. the 
 gradual introduction of de to express the Latin genitive, resulting in the 
 French genitive with de), or (2) denotes result, ‘are full as the result 
 of’ &c. With either meaning cp. John xii. 3, ἡ δὲ οἰκία ἐπληρώθη ἐκ 
 τῆς ὀσμῆς TOU μύρου. 
 
 26. φαρισαῖε tupdrAé. The change to the singular number indi- 
 cates a personal and individual self-examination. 
 
 τυφλέ. Schodttgen notes that certain among the Pharisees veiled 
 their faces in order that no glimpse of the wicked world or of evil 
 men or of any other thing might tempt them to sin. Sometimes 
 they even injured themselves by self-imposed blindness; these were 
 called Phariszi percutientes vel illidentes. This would give point to 
 the expression in the text and be another sign of that earnest humour 
 that results from a profound sense of the discrepancy between things 
 as they really are and as they seem to be. 
 
 27. τάφοις κεκονιαμένοις. 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 might be contaminated by walking over them. 
 
 29. Koopetre τὰ μνημεῖα τῶν δικαίων. Lightfoot (Hor. Hebr. ad 
 loc.) quotes from 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. ἤμεθα. The same form occurs Acts xxvii. 37 and Gal. iv. 3 
 (SD*) and Eph. ii. 3 (NB). In the classics ἤμεθα is not found, and 
 the instances of the sing. ἤμην (the usual form in Ν. T.) are rare and 
 doubtful. See Veitch, p. 195. 
 
 81. μαρτυρεῖτε ἑαυτοῖς. You call yourselves children, and indeed 
 you are children 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. καὶ nearly=‘and so.’ See Dr Moulton’s note, Winer, p. 540, 
 ep. Phil. iv. 9, 12. 
 
 33. γεννήματα ἐχιδνῶν. See note ch. iii. 7. 
 
 34. ἀποστέλλω... προφήτας Kal σοφοὺς Kal ypapparels. Marking 
 the continuity of the Christian with the Jewish Church. 
 
 ἀποκτενεῖτε καὶ σταυρώσετε. 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. ΕἸ. ut. 32). 
 
XXIII. 37.) NOTES. 263 
 
 μαστιγώσετε ἐν ταῖς συν. See note ch. iv. 23. 
 
 ἀπὸ πόλεως εἰς πόλιν. As Paul pursued Christians to Damascus; 
 as he was himself driven from Antioch in Pisidia, from Iconium, 
 from Philippi, and from Thessalonica. 
 
 85. ἐκχυννόμενον. For the form see ch. x. 28 crit. notes, 
 
 ἀπὸ τοῦ αἵματος "Αβελ κιτλ. If the reading υἱοῦ Βαραχίου 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. 1v. 
 5. 4). Accordingly many commentators have thought that Jesus 
 spoke prophetically of that event. The coincidence is remarkable, 
 but the aorist ἐφονεύσατε 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. 
 
 éhovevoate. The present generation shares in the guilt of that 
 murder, 
 
 μεταξὺ τοῦ ναοῦ kal τοῦ 8. ‘Between the sanctuary and the altar.’ 
 Even the priests were not allowed at 811 times to tread that sacred 
 part of the Temple Courts. 
 
 37—39. Tue Fate or JERUSALEM. 
 
 37. “Ἱερουσαλήμ, Ἱερουσαλήμ. 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. 40. 
 
 “ερουσαλήμ. See note ch. ii. 3. The Aramaic form for Jerusalem 
 appears here only in Matthew; it is the usual form in Luke. The use 
 of the termination -7 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 Σαοὺλ rather than Dadre, Acts ix. 4 and xxvi. 14, 
 for the same reason. 
 
 ἀποκτείνουσα...λιθοβολοῦσα. Recalling the precise expressions of 
 ch, xxi. 35. 
 
 ὑπὸ τὰς πτέρυγας. Schdttgen 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. [XXIIT. 38— 
 
 true Shechinah—through whom the latter glory of the house was 
 greater than the former. 
 
 οὐκ ἠθελήσατε. Note the change to the plural. 
 
 38. ὁ οἶκος ὑμῶν, ie. Jerusalem, rather than the Temple. ὑμῶν, 
 ‘yours,’ no longer God’s. 
 
 ἔρημος. Omitted in the Vatican Codex, but too strongly supported 
 to be removed from the text. 
 
 39. γὰρ explains ἔρημος of v. 38. The Temple is desolate, for 
 Christ, who is the Lord of the Temple, leaves it for ever. 
 
 ἕως ἂν εἴπητε. 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. ἐπορεύετο, placed after ἀπὸ τοῦ ἱεροῦ. The change is certain and 
 much improves the sense. 
 
 2. ᾿Ιησοῦς, omitted before εἶπεν, and ἀποκριθεὶς brought in. 
 
 3. τῆς, omitted before συντελείας (δ BCL). The omission has the 
 effect of bringing the παρουσία into closer connection with the συντέλεια 
 τοῦ αἰῶνος. 
 
 7. καὶ λοιμοί, omitted after λιμοί, Probably an insertion from 
 Luke, not in the oldest MSS. 
 
 36. After οὐρανῶν Lachmann and Tischendorf add οὐδὲ ὁ vids. The 
 reading is supported by δὲ BD, many cursives and Latin codices, but 
 is probably an insertion from Mark. 
 
 41, μύλῳ, for μύλωνι. The authority for the latter is weak. μυλὼν 
 is the commoner word, strictly =‘a place for a mill,’ μύλος a ‘mill’ or 
 a ‘millstone.’ ; 
 
 43. The unclassical διορυγῆναι, which however is read in B and 
 several uncials, gives place to διορυχθῆναι (Hat. Plat. Xen.). 
 
 45. olxerelas, for θεραπείας (Luke xii. 42) on good authority. The 
 rare word οἰκετείας could not have been inserted as an explanation, 
 whereas this may well have been the case with θεραπείας. N reads 
 οἰκίας. 
 
 49, ἐσθίῃ... πίνῃ, for ἐσθίειν... πίνειν, on quite decisive evidence. 
 
XXIV. 1.] | NOTES. 265 
 
 Cu. XXIV. 1—22. PREDICTION OF THE FALL OF JERUSALEM. 
 Mark xiii. l—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 νυ. 22, (Chrysostom, Theophylact, 
 Kuthymius.) 
 
 In an interesting monograph founded on this view the Rev. W. 
 Sherlock has shown a parallelism between the two divisions: 
 
 THE FALL OF JERUSALEM (vv. 5—22). THE SECOND ADVENT (vv. 23—381). 
 1 hee Christs and false prophets (vv. 5, 1. ea Christs and false prophets (vv. 23, 
 1 ) 
 
 2. ἔπε: ἯΜΝ and apostasy (wv. 9, 10,12. 2. Dangers even to the elect (v. 24). 
 
 3. Wars, famine, pestilence (vv. 6, 7). 8. Distress of nations (v. 29). 
 
 4, Great tribulation (v. 21). 4, The sun and moon darkened (υ. 29). 
 5. The abomination of desolation (v. 15). 5. The sign of the Son of man (v. 30). 
 6. The escape of the Christians (vv. 16—18). 6. The salvation of the elect (v. 31). 
 
 (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 describing 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. émopevero. 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 ΕΝ Temple looked like a mount of snow fretted with golden pin- 
 nacles.’ 
 
 τὰς οἰκοδομὰς τοῦ ἱεροῦ. ‘The various parts of the Temple-building.’ 
 οἰκοδομή, according to Phrynichus, non-Attic, either (1) ‘a building’ for 
 the more usual and classical οἰκοδόμημα, a form not found in N.T., or 
 
266 ST MATTHEW. [XRWViea— 
 
 2) ‘act of building,’ for which the classical and older forms οἰκοδομία 
 
 αἱ οἰκοδομιά) and οἰκοδόμησις do not occur in the Ν. T., or (8) ‘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 οὖν τὰ τῆς 
 εἰρήνης διώκωμεν καὶ τὰ τῆς οἰκοδομῆς τῆς els ἀλλήλους, Rom. xiv. 19; 
 εἰς οἰκοδομὴν καὶ οὐκ εἰς καθαίρεσιν ὑμῶν, 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 (πᾶσα οἰκοδομὴ συναρμολογουμένη), 
 —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. οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον. 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, τι. Bk. xvi. 
 
 3. ot μαθηταί. St Mark names the four, Peter and James and John 
 and Andrew. 
 
 τῆς σῆς παρουσίας. ‘Thy presence,’ used with the same special 
 meaning, 1 Thess, ii. 19. Jas. v. 7. 2 Pet. 1.16. 1 John ii, 28. 
 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. 
 
 συντελείας τοῦ αἰῶνος. See ch. xiii. 39, 40. 
 
 δ. ἐγώ εἰμι ὁ Χριστός. 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 11. 18, 
 
 6. πολέμους καὶ ἀκοὰς πολέμων. The second sign. Philo and Jo- 
 sephus describe the disturbed state of Judea from this date to the 
 siege of Jerusalem. Massacres of the Jews were perpetrated at Cesarea, 
 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 pace sevum.’ Hist. τ. 2. 
 
 ὁρᾶτε μὴ θροεῖσθε. ‘Look,’ i.e. observe, ‘be not afraid.’ Not as in 
 A.V., see that ye be not troubled. 
 
 The classical meaning of θροεῖν is ‘to cry aloud,’ hence ‘to speak,’ ‘de- 
 clare.’ The later use of θροεῖσθαι is connected either with the womanish 
 shrieks of fear (mid. voice), cp. θρέομαι, or with the thought οὗ 
 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 παρουσία, and probably in direct reference to this 
 
XXIV. 11] NOTES. 267 
 
 passage: ἐρωτῶμεν δὲ ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ Κυρίου ἡμῶν 
 ᾽Ιησοῦ Χριστὸ καὶ ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτὸν εἰς τὸ μὴ ταχέως σαλευ- 
 θῆναι ὑμᾶς ἀπὸ τοῦ νοός, μηδὲ θροεῖσθαι κ.τ.λ. 
 
 δεῖ expresses divine necessity, conformity to God’s plan; ep. ch. 
 xxvi. 54. 
 
 7. λιμοὶ kal σεισμοὶ κατὰ τόπους. The commentators enumerate 
 instances of all these calamities recorded by the contemporary his- 
 torians. 
 
 8. ὠδίνων. Literally, pains of travail, that preceded the birth of 
 a new order of things, a fresh gon, the παλινγενεσία. 
 
 9. θλίψιν. 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: θλίψιν 
 ἐγείρειν, ‘to make my chain gall me’ (Bp. Lightfoot). θλίψις is pre- 
 ferable to θλῖψις, 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. σκανδαλισθήσονται. Shall fall, fail in loyalty, be tempted to 
 forsake the faith. 
 
 μισήσουσιν ἀλλήλους. Disappointed hopes will bring about a dis- 
 ruption of Christian unity and love. 
 
 11. ψευδοπροφῆται. At the siege of Jerusalem ‘false prophets 
 suborned 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, τι. 371. Cp. 1 John iv. 1, 2, 3. 
 
 12. ψυγήσεται ἡ ἀγάπη τῶν πολλῶν. ‘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, 18) οὗ. 
 Christian graces, and which was the bond of the future Christian 
 society is in itself prophetic. ἀγάπη in this sense occurs here only in 
 the Synoptic gospels (τὴν ἀγάπην τοῦ θεοῦ, 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 ἀγάπη 
 in the LXX. seems to imply that it was a vernacular word before it 
 took its place in literature; its absence from classical Greek enabled 
 it to enter Christian thought and literature unstained (ἔρως has no 
 place in the vocabulary of the N.T.). To the Greek, however (though 
 Christianity raised ὠγάπη 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 ἀγάπη triumphant: οὔτοι συνέχθειν ἀλλὰ συμφιλεῖν ἔφυν 
 (Soph. Ant. 523) breathes the spirit of Christianity. As a Christian 
 word ἀγάπη meant the love of the Christian brotherhood to one 
 another and to God, and the outward symbols of that love in the 
 Eucharist (ἀγάπην ποιεῖν ‘to celebrate the ‘‘love-feast’’’) in ‘charity’ 
 
268 ST MATTHEW. [XXTV. 13— 
 
 or ‘alms’ (see note on δικαιοσύνη, ch. vi. 1) in the salutation or holy 
 kiss (see Sophocles’ Lez., sub voc.). 
 
 13. ὁ ὑπομείνας. ‘He that endureth. The meaning of ὑπομένειν 
 and ὑπομονὴ like ἀγάπη grows with the growth of the Church. As 
 classical words they conveyed noble thoughts of constancy in danger, 
 and heroic endurance: ὑπεμείνατε ὑπὲρ τῶν δικαίων τὸν πρὸς ἐκείνους 
 πόλεμον, Dem. Phil. 1. 3. See also Polyb. 1v. 51.1. Josephus uses 
 ὑπομονὴ 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: ἐν τῇ ὑπομονῇ ὑμῶν κτήσεσθε 
 τὰς ψυχὰς ὑμῶν, ‘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 ἀγάπη 
 is predominant. In the Epistle to the Hebrews, in the Epistle of St 
 James, and in the Apocalypse (ὑπομονή, not ὑπομένειν), these words are 
 frequent; in the Epistles of St Paul, ὑπομονὴ takes its place in the 
 category of the Christian excellencies: εἰδότες ὅτι ἡ θλίψις ὑπομονὴν 
 κατεργάζεται ἡ δὲ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα, ἡ δὲ ἐλπὶς οὐ 
 καταισχύνει ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν K.T.X., 
 Rom. v. 4. 
 
 14, ὅλῃ τῇ οἰκουμένῃ. The frequent and increasing use of ὅλος for 
 πᾶς must be regarded as a modernism. See Geldart’s Modern Greek, 
 p. 184, 187. Possibly the similarity in sound to Hebr. Col may have 
 had an influence. 
 
 ἡ οἰκουμένη (γῆ). ‘The inhabited earth’ originally the Hellenic 
 portion of the world, (Dem. and Aisch.), later the Roman Empire, 
 and the whole world: τὸ τῆς ὅλης οἰκουμένης σχῆμα, Polyb. 1. 4. 6; 
 in Hebr. ii. 5, of the future age—the world of Christianity: οὐ yap 
 ἀγγέλοις ὑπέταξεν τὴν οἰκουμένην τὴν μέλλουσαν. The adjective olxov- 
 μενικός, not in N.T., is frequent in later ecclesiastical use. 
 
 15. βδέλυγμα. Hellenistic from βδελύσσομαι, ‘feel disgust for,’ 
 ‘detest,’ Aristoph. Ach. 586 and elsewhere in Comedy. The noun is 
 used especially of idols, τὰ βδελύγματα τῶν ᾿Αὐιγυπτίων θύσομεν Κυρίῳ 
 τῷ θεῷ ἡμῶν, Hx. ix. 26. ὠκοδόμησαν βδέλυγμα ἐρημώσεως ἐπὶ τὸ 
 θυσιαστήριον, 1 Μϑοο. 1. 54, referring to the Statue of Jupiter Olympius. 
 
 βδέλυγμα τῆς ἐρημώσεως. 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. 1v. 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 
 
MLV! 511 NOTES. 269 
 
 taken at that time...... for sedition would arise, and their own hands 
 would pollute the Temple of God.’ 
 
 ἐν τόπῳ ἁγίῳ. i.e. within the Temple area. 
 
 ὁ ἀναγινώσκων νοείτω. These words are almost beyond a doubt an 
 insertion of the Evangelist, and not part of our Lord’s discourse. 
 
 16. φευγέτωσαν ἐπὶ τὰ pn. Many Christians, warned by this pre- 
 diction (according to Eusebius, H.H. 11. 5, ‘by a certain oracle’), 
 took refuge at Pella in Perea during the siege of Jerusalem. The 
 mountains would be the natural place of refuge: cp. Thue. vit. 41, τήν 
 Te πόλιν ἐκπορθεῖ τῶν ἀνθρώπων és τὰ ὄρη πεφευγότων. Arrian. in Indic. 
 σ. 24, καὶ διέφυγον ἐς τὰ ὄρεα. 
 
 17. μὴ καταβάτω κιτιλ. 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, 
 
 ἄραι τὰ ἐκ τῆς οἰκίας, for ὧραι ἐκ τῆς οἰκίας τὰ ἐν τῇ οἰκίᾳ. Cp. Plato, 
 Symp. tv. 81, τὰ ἐκ τῆς οἰκίας πέπραται, and Luke xi. 18, ὁ πατὴρ ὁ ἐξ 
 οὐρανοῦ δώσει πνεῦμα ἅγιον. See Winer, p. 784. 
 
 18. ἄραι τὸ ἱμάτιον αὐτοῦ. τὸ ἱμάτιον, 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. χειμῶνος. When swollen streams, bitter cold and long nights 
 would increase the misery and danger of the fugitives. 
 
 σαββάτῳ. 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 the 
 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. 4 
 
 21. θλίψις μεγάλη. ‘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, B. J. vit. 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. 
 
 οὐδ᾽ οὐ μὴ γένηται. Note the triple negative. The regular con- 
 struction would be οὐδὲ μὴ γένηται, οὐ being redundant. The form of 
 the sentence is not strictly logical, but θλίψις μεγάλη is excluded from 
 the predication of οὐ μὴ γένηται. When the last great tribulation 
 does come it will prove to be unparalleled. 
 
 22. εἰ μὴ ἐκολοβώθησαν κιτιλ. ‘ Unless those days had been short- 
 ened.’ The event still future, is by the divine prescience looked upon 
 as past. κολοβόω, 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 τι. 9. 1. 
 
 οὐκ ἂν ἐσώθη πᾶσα σάρξ. In this construction οὐ coalesces with 
 the verb, so that οὐκ ἐσώθη = ἀπώλετο: when οὐ is joined to πᾶς the 
 meaning is ‘not every’ as οὐ πᾶς ὁ λέγων Κύριε Κύριε, εἰσελεύσεται els 
 τὴν βασιλείαν, ch. vii. 12. 
 
 23—31. Tue Sreconp ComING oF CHRIST. 
 Mark xiii. 21—27; Luke xxi. 24—28. 
 
 23. τότε. According to Chrysostom, Jerome and others who 
 make the division at v. 22 τότε marks a transition, and the description 
 which follows is applicable to the end of the world not to the fall of 
 Jerusalem. 
 
 24. ὥστε πλανῆσαι. wore indicates here not only a possible 
 result—the usual classical form of ὥστε with infinitive—but intention, 
 for which use of ὥστε see Goodwin’s Greek Moods and Tenses, ὃ 98. 2. 
 Translate ‘with the view of deceiving if possible (εἰ δυνατόν), i.e. by 
 every possible means, even the elect.’ The A.V. is misleading here, 
 (1) by so connecting εἰ δυνατὸν as to infer the impossibility of 
 πλανῆσαι; (2) by translating πλανῆσαι as a future. 
 
 τοὺς ἐκλεκτούς. Cp. Rom viii. 33 and Tit. i, 1, ἐκλεκτῶν Θεοῦ. The 
 term, like many others, ἅγιοι, ἠγαπημένοι, Ἐπ στὴ 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. ἐκλεκτοὶ and ἐκλογὴ 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 σκεῦος ἐκλογῆς, Acts ix. 15—of persons to Church-membership, 
 εἰδότες τὴν ἐκλογὴν ὑμῶν, 1 Thess.i. 4. Thus the thoughts of final sal- 
 vation and irreversible decree, to say the least, do not necessarily 
 enter into the word. Bp. Lightfoot observes in his note on Col. iii. 12, 
 
XXIV. 31.] NOTES. 271 
 
 that κλητοὶ and ἐκλεκτοὶ 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. ἰδοὺ προείρηκα ὑμῖν. These words solemnly call attention to 
 the warning—the disciples as the Church, the ἐκλεκτοὶ, must take 
 heed, for the signs are calculated and intended to deceive even them. 
 
 26. ἐν τῇ ἐρήμῳ. Cp. Joseph. B. J. τι. 13. 4. 
 
 ἐν τοῖς ταμείοις. 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. φαίνεται, ‘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. ὅπου ἐὰν ἦ τὸ πτῶμα. 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. ὁ ἥλιος σκοτισθήσεται κιτιλ. 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 ii, 19, 20. 
 
 30. τὸ σημεῖον τοῦ υἱοῦ Tov ἀνθρώπου. What this shall be it is 
 vain to conjecture, but when it appears its import will be instantly 
 recognised by the faithful. 
 
 ἐπὶ τι ν. On the clouds, not, as in A. V., in the clouds. 
 
 31. μετὰ σάλπιγγος φωνῆς μεγάλης. 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. 
 
 ἔπισυνάξουσιν. Cp. ch. xxiii. 37 and 2 Thess. ii. 1, ἐρωτῶμεν δὲ 
 ὑμᾶς, ἀδελφοί, ὑπὲρ τῆς παρουσίας τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ 
 ἡμῶν ἐπισυναγωγῆς ἐπ᾽ αὐτόν. 
 
272 ST MATTHEW. [X XIV. 32— 
 
 32—35. Tue PARABLE OF THE Fic TREE. 
 Mark xiii. 283—31; Luke xxi. 29—33. 
 
 32. ἀπὸ δὲ τῆς συκῆς μάθετε THY παραβολήν. Learn from the 
 fig-tree its parable, the lesson 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 signs 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. 
 
 ὅταν ἤδη ὁ KAddos αὐτῆς γένηται ἀπαλός. ‘As soon as its branch 
 becomes tender,’ i.e. ready to sprout. 
 
 γινώσκετε, ‘ye recognise ;’ as also in the following verse. 
 
 ἐγγὺς τὸ θέρος, ‘that harvest time is nigh,’ i.e. the corn-harvest, 
 not the fig-harvest (Meyer). This is a probable rendering, because the 
 sprouting 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. ὅτι ἐγγύς ἐστιν. The harvest-time of God—the end of this 
 gon or period at the fall of Jerusalem. 
 
 84. ἡ γενεὰ αὕτη. See note, ch. xvi. 28. 
 
 36—End of CHap. XXV. ParaBLEs AND TEACHINGS CONCERNING 
 THE SECOND ADVENT. 
 
 36—51. Tuer Comine or Curist; THE NEED oF WATCHFULNESS. 
 More briefly reported in Mark xiii. 32—37; Luke xxi. 34—36. 
 
 36. τῆς ἡμέρας éxetvys. The Day of Judgment, The discourse 
 turns from the type—the fall of Jerusalem—to the antitype—the Day 
 δε Judgment, and continues on this subject to the end of the following 
 chapter. 
 
 37. ὥσπερ δὲ αἱ ἡμέραι τοῦ Νῶε x.t.A. As at other critical times 
 in history—the days before the flood—the eve of the destruction of 
 
MET? 43) NOTES. 273 
 
 Sodom and Gomorrah—so before the parousia of Christ the world 
 will be given up to enjoyment (τρώγοντες καὶ πίνοντες), it will rest its 
 hopes in the present, and plan for the continuance of the existing 
 order (yamovvres καὶ éxyaplfovres), it will be immersed in business 
 (ἠγόραζον ἐπώλουν ἐφύτευον ὠκοδόμουν, Luke xvii. 28), all which things 
 are the perils of the religious life—the cares (μέριμναι), riches (πλοῦτος), 
 pleasures (ἡδοναί), that choke the good seed (Luke viii. 14). 
 
 For τρώγοντες καὶ πίνοντες, implying luxurious living, ep. ch. xi. 19, 
 ἐσθίων καὶ πίνων and see v. 49 of this chap. and Luke xii. 45. Cp. 
 Eur. Cycl. 335, πιεῖν καὶ φαγεῖν τοὔφ᾽ ἡμέραν. But the use of rpw- 
 yovres rather than ἐσθίοντες adds force to the picture of a world 
 plunged in animal delights. τρώγειν 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. τρωγάλια, τρωκτά,) and not till quite late in a general 
 sense. With the exception of this passage τρώγέιν occurs in the 
 fourth Gospel only. This use of τρώγειν to the exclusion of ἐσθίειν 
 is one of the interesting specialisms in St John’s.Gospel; in ch. xiii. 
 18, ὁ τρώγων is substituted for ὁ ἐσθίων 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, ὁ τρώγων μου τὴν σάρκα. Compare 
 generally the use of χορτάζειν. 
 
 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. παραλαμβάνεται, ‘is taken or withdrawn.’ For this present 
 for future of certainty see ch. xxvii. 63. 
 
 41. δύο ἀλήθουσαι ἐν τῷ μύλῳ. 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 comeTH sas A THIEF IN THE ΝΊΘΗΤ. 
 Luke xii. 39, 40. 
 
 43. γιγνώσκειν, ‘to observe,’ ‘learn,’ ‘recognise,’ not ‘to know’ 
 (εἰδέναι, ἐπίστασθαι). Here the verb is either (1) imperative, like 
 γρηγορεῖτε and γίνεσθε, or (2) indicative, ‘ye recognise’ while I speak, 
 
 οἰκοδεσπότης. A late word (Plut. Epictet.) for the classical οἰκίας 
 δεσπότης. οἰκοδεσπότης, οἰκοδεσποτεῖν came into use as technical terms 
 in astrology: οἶκος is the ‘house’ of the ruling planet. ‘Goodman’ 
 (Δ...) is probably a corruption for gummann or guma A.§., a man 
 (Bible Word Book). 
 
 ποίᾳ φυλακῇ. See ch. xiv. 25. 
 ST MATTHEW 5 
 
274 ST MATTHEW. (XXIV. 51— 
 
 ὁ κλέπτης ἔρχεται. Cp. αὐτοὶ γὰρ ἀκριβῶς οἴδατε ὅτι ἡ ἡμέρα Kupiov 
 ὡς κλέπτης ἐν νυκτὶ οὕτως ἔρχεται, 1 Thess. v. 2; see also 2 Pet. iii. 10, 
 ϑιορυχθῆναι. 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 Isay unto you I say 
 unto all, Watch.’ Here, and throughout the discourse, the disciples 
 are specially addressed. 
 
 oixere(as, the correct reading, according to the best criticism, is 
 strictly speaking wider than θεραπείας, including not only the θερά- 
 movres, but also the γυνὴ and τέκνα, 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 (οἰκονόμος, Lat. vilicus or dispensator), part of his duty 
 being to give the daily allowance (τροφήν, or σιτομέτριον, 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, οὕτως ἡμᾶς λογιζέσθω ἄνθρωπος, 
 ws ὑπηρέτας Χριστοῦ καὶ οἰκονόμους μυστηρίων θεοῦ. ὧδε λοιπὸν ζητεῖται 
 ἐν τοῖς οἰκονόμοις ἵνα πιστός τις εὑρεθῇ κιτ.λ. Tit. 1, 7, δεῖ γὰρ τὸν ἐπί- 
 σκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον. 1 Pet.iv. 10, ὡς καλοὶ οἰκονό- 
 μοι ποικίλης χάριτος θεοῦ. 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. διχοτομήσει. See Dan. ii. 5 and iii. 29. μένει γὰρ ὁ ἄγγελος 
 τοῦ θεοῦ τὴν ῥομφαίαν ἔχων πρίσαι σε μέσον, (Susanna, 59.) Comp. 
 also ‘Multos honesti ordinis aut ad bestias condemnavit, aut serra 
 dissecuit.’ Sueton. Calig. 17, quoted by Wetstein, who gives other 
 instances. 
 
 μετὰ τῶν ὑποκριτῶν. St Luke has μετὰ τῶν ἀπίστων. 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. ὑπάντησιν, (NBC) for ἀπάντησιν, see v. 6. 
 
 2. The order μωραὶ... φρόνιμοι on decisive evidence. The striking 
 and unexpected fact was that there were foolish virgins in the group. 
 
ΝΎ 7.1] NOTES. 275 
 
 6. ἔρχεται, omitted after ὁ νυμφίος according to all the important 
 codices greatly enhances the vividness of the narrative. 
 
 9. οὐκ ἀρκέσῃ is upheld with SALZ of the uncials against οὐ μὴ ἀρκέσῃ 
 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 ὥραν reads ἐν 7 ὁ vids τοῦ ἀνθρώπου 
 ἔρχεται. But all the ancient testimony is against the insertion. 
 
 22. λαβὼν after τάλαντα omitted (ABCL, &c.), inserted (ND, &c.). 
 
 31. ἅγιοι, omitted before ἄγγελοι (NBDL and others). A heads 
 the evidence for the retention of ἅγιοι. 
 
 41. κατηραμένοι. 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, THe ParaBLE oF THE TEN VIRGINS. 
 In St Matthew only. 
 
 1. τότε. In the Last Day—the time just spoken of. 
 
 ὁμοιωθήσεταν ‘shall be like,’ not, ‘shall be compared (by me).’ 
 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. 
 
 αἵτινες. The more frequent use of ὅστις in the N.T. may be regarded 
 as a tendency to modern idiom: for in Romaic the relative ὃς is rarely 
 used, but ὅστις frequently occurs in the nominative, both singular and 
 plural (Corfe’s Modern Greek Grammar, p. 67). But in most cases 
 where ὅστις occurs in N. T. the classical usage is observed. Here 
 αἵτινες denotes the kind or class of persons to whom the similitude 
 relates, giving a reason for the analogy. Cp. Aisch. Prom. V. 37, 38, 
 τί τὸν θεοῖς ἔχθιστον οὐ στυγεῖς θεὸν | ὅστις τὸ σὸν θνητοῖσι προὔδωκεν 
 γέρας; ‘one who has betrayed;’ see Paley’s note. For the distinction 
 between os and ὅστις see Winer, pp. 209, 210; and Ellicott on Gal. iv. 24. 
 
 λαμπάδας. ‘Torches,’ the only meaning which the word bears in 
 Greek literature early or late. Lat. lampas sometimes signifies a 
 ‘lamp,’ as Juv. 111. 285 ‘ aenea lampas.’ 
 
 els ὑπάντησιν κιτλ. The usual Jewish custom was for the ‘friends 
 of the bridegroom’ to conduct the bride to her husband’s home; and 
 
 52 
 
276 ST MATTHEW. [ΧΧΥ. 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. 
 
 εἰς ὑπάντησιν. εἰς denotes purpose. For ὑπάντησιν see ch. viii. 28. 
 
 2. φρόνιμοι. Used of prudence or practical intelligence, a cha- 
 racteristic of the steward, ch. xxiv. 45, and Luke xvi. 8. 
 
 3. αἱ γὰρ μωραὶ κιτιλ. All watch for their Lord, but some only—‘the 
 wise ’—with true intensity and with due provision for the watch. The 
 foolish virgins have sufficient oil if the Lord come quickly; not suffi- 
 cient 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. τοῦ νυμφίου. 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. 
 
 ἐνύσταξαν πᾶσαι κιτιλ. ‘Nodded from drowsiness, and fell asleep.’ 
 The two stages of sleep are noted in Plato, Apol. Socr., Ὁ. 31, ὑμεῖς δ᾽ tows 
 τάχ᾽ ἂν ἀχθόμενοι ὥσπερ οἱ νυστάζοντες ἐγειρόμενοι.. εἶτα τὸν λοιπὸν βίον 
 καθεύδοντες διατελοῖτ᾽ ἄν. 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. κραυγὴ γέγονεν. ‘Acry is raised’. fit sonus (Verg.). The tense 
 gives vividness. 
 
 ἐξέρχεσθε. The Codex Alexandrinus commences at this word. 
 
 7. ἐκόσμησαν. ‘Trimmed,’ by addition of oil, and by clearing the 
 fibres with a needle. 
 
 8. σβέννυνται. ‘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. Μήποτε οὐκ ἀρκέσῃ ἡμῖν kal ὑμῖν. 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. 
 
 μήποτε οὐκ ἀρκέσῃ. ‘Lest haply it suffice not.’ There is an ellipse 
 of a refusal or of a word signifying fear. The reading οὐ μὴ ἀρκ. need 
 
XXV. 16.] NOTES. 277 
 
 not alter the construction, οὐ μὴ being merely a strengthened negative; 
 but by some μήποτε is taken by itself, ‘no, in no wise.’ 
 
 10. εἰς τοὺς γάμους. 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. Κύριε κύριε. Cp. ch, vii. 22, 23. 
 
 13. γρηγορεῖτε οὖν. Our Lord’s explanation of the parable, shewing 
 the true purport of it. 
 
 14 30. Tue PaRaBLE oF THE TALENTS, 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. παρέδωκεν αὐτοῖς τὰ ὑπάρχοντα αὐτοῦ. Cp. Mark xiii. 34. 
 ‘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 (ep. 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. ᾧ μὲν ἔδωκεν x.t.A. In the parable of the Pounds or ‘minx’ 
 (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 urgetur ultra 
 quam potest’ (Bengel). 
 
 ᾧ μὲν... ᾧ δέ. See note on ch. xiii. 4. 
 
 τάλαντα. 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. πορευθὲὶϊς... εἰργάσατο. The ideas of trade and travelling were 
 very nearly connected in ancient times, as the Greek words for traffic 
 shew: ἔμπορος, ἐμπορία, ἐμπορεύομαι, πωλέω. Cp. also the connection 
 between venio, veneo and vendito, ventito. See James iv. 13, "Aye viv 
 οἱ λέγοντες" Σήμερον ἢ αὔριον πορευσόμεθα εἰς τήνδε τὴν πόλιν Kal ποιήσω- 
 μεν ἐκεῖ ἐνιαυτὸν καὶ ἐμπορεύσομεθα καὶ κερδήσομεν. Contrast therefore 
 πορευθεὶς here with ἀπελθὼν υ. 18. 
 
 εἰργάσατο ἐν αὐτοῖς. ‘Traded with them.’ Made money (χρήματα) 
 by them. A technical use of the word, op. Demosth., Contr. Dionys., 
 
278 ST MATTHEW. [XXV. 19— 
 
 καὶ dls ἢ τρὶς ὑπῆρχεν αὐτοῖς εἰργάσασθαι τῷ αὐτῷ ἀργυρίῳ; Aristoph. Eq. 
 840, 7 πολλὰ χρήματ᾽ ἐργάσει σείων τε καὶ ταράττων. 
 
 19. μετὰ πολὺν χρόνον. Another hint that the second coming of 
 Christ would be long deferred. 
 
 συναίρει λόγον. ‘Reckoneth with them,’ in order to have his stip- 
 ulated share of the profits. συναίρ. ty. Not a classical expression; 
 it appears in this Gospel only, and may have been a business phrase 
 familiar to Matthew the publican. 
 
 21. ἐπὶ ὀλίγα πιστός, Accusative from notion of extending over. 
 ἐπὶ πολλῶν, Over or upon, without the closer connection indicated by 
 ἐπὶ with the dative. 
 
 εἴσελθε εἰς τὴν χαρὰν Tov κυρίου σου. 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.) 
 
 24, ὁ εἰληφώς. A variety from ὁ λαβών, v. 16, 
 
 εἶπεν x.7.4. This slave anticipates his lord’s condemnation; ‘qui 
 s’excuse s’accuse.’ 
 
 σκληρός. ἄνθρωπον μὲν σκληρὸν λέγουσι τὸν μονότροπον Kal δυσπειθῇ 
 καὶ πρὸς ἅπαν ἀντιτείνοντα. Galen, quoted by Wetstein. 
 
 συνάγων ὅθεν οὐ διεσκόρπισας. i.e. ‘gathering into the garner from 
 another’s threshing-floor where thou hast not winnowed’ (Meyer); so, 
 ‘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. 
 
 συνάγειν is used of the Israelites gathering straw in Egypt; αὐτοὶ 
 πορευέσθωσαν καὶ συναγαγέτωσαν ἑαυτοῖς ἄχυρα, Ex. v. 7; σκορπίζων is 
 used of the sower: ὁ σκορπίζων τὸν σῖτον σπορεύς ἐστιν (Eustathius, 
 quoted by Wetstein). This verb and its compounds are Ionic, and do 
 not belong to the Attic dialect. Lob. Phryn., p. 218. 
 
 26. ἤδεις ὅτι.. διεσκόρπισα ; ‘Thou knewest that I was,’ &.? 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. τὸ ἀργύριόν pov. It was not thine own. 
 
 τοῖς τραπεζίταιθ, ΤῸ the bankers, who set up tables or counters 
 (τράπεζαι) for the purpose of lending or exchanging money. In the 
 cities of eastern Russia Jewish bankers (τραπεζῖται) are still to be 
 seen seated at their tables in the market-place. Such bankers’ tables 
 in the ἀγορὰ were places of resort. Socrates asks his judges not to be 
 surprised if he should use the same arguments, δι’ Gyrep εἴωθα λέγειν 
 καὶ ἐν ἀγορᾷ ἐπὶ τῶν τραπεζῶν, Apol. Socr., p. 17; cp. also κἀμοὶ μὲν τὰ 
 προειρημένα διείλεκτο ἐπὶ τῇ φιλίου τραπέζῃ, Lysias, τχ. 5, p. 114. 
 
XXV. 34] NOTES. 279 
 
 civ τόκῳ. τόκος, 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 φύσιω), Arist. Pol. τ. 
 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. Tue Day or JUDGMENT. 
 
 32. πάντα τὰ ἔθνη. Hither (1) all the nations of the world, in- 
 cluding the Jews; or (2) all the Gentiles. The almost invariable use 
 of τὰ ἔθνη 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.) 
 
 ὥσπερ ὁ ποιμὴν K.T.A. 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 pdctry: 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 by a 
 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) τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ. 
 (8) τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων. 
 
 The form of Hebrew poetry emphasizes differences in the corre- 
 sponding lines. 
 
 Note first here the absence in (8) of the subject to ἐρεῖ (Bengel says of 
 ὁ βασιλεύς, ‘appellatio majestatis plena solisque piis lata’) and secondly 
 the absence of the qualifying genitive αὐτοῦ. 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 connection 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) Δεῦτε of εὐλογημένοι τοῦ πατρός μου | κληρονομήσατε 
 τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. 
 (β) πορεύεσθε ἀπ’ ἐμοῦ οἱ κατηραμένοι | εἰς τὸ πῦρ τὸ αἰώνιον 
 τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ. 
 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 unconscious service to 
 Christ. Rather their words do not breath service (διηκονήσαμεν, v. 44) 
 but friendship (ἐθρέψαμεν ἐποτίσαμεν x.T.d.). See on the whole of this 
 passage Jebb, Sacred Lit., pp. 363—367. 
 
 35, 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. ἐφ᾽ ὅσον. ‘So far as,’ ἐπὶ denotes the point to which the 
 action extends. 
 
 ἐμοὶ éroujoare. 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, 
 τί με διώκεις; (Acts ix. 4). 
 
 44. σοι. The position of the personal pronouns throughout is 
 emphatic. 
 
 45. ἐφ᾽ ὅσον κιτιλ. Men will be judged not only for evil done, but 
 for good left undone. In this view sins are regarded as debts (ὀφειλή- 
 para) unpaid. 
 
 46. οὗτοι. Those on the left are unnamed here and throughout 
 the description, but the parallel δίκαιοι infuses a meaning into οὗτοι. 
 Compare with this the unnamed rich man in the parable of Lazarus, 
 Luke xvi. 19—31. 
 
 In this important passage αἰώνιος 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. it precedes one noun and 
 follows the other. αἰώνιος Ξ- οὗ or belonging to (1) an gon or period, 
 (a) past, (Ὁ) present, (6) future, or (2) to a succession of aidns or 
 periods. In αἰών the idea of time is subordinate. It is the period 
 required for the accomplishment of a specific result. τὼ τέλη τῶν 
 αἰώνων (1 Cor. x. 11) are the results of the eons since the world began. 
 A man’s life is an αἰὼν not because it endures a certain number of 
 years, but because it is complete in itself—with the life the life’s work 
 ends. It does not, therefore, in itself =‘ unending,’ but ‘ lasting through 
 the required epoch.’ But life eternal, which is ‘to know the true God 
 and Jesus 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 shall not die’ (Hab. i. 12). 
 
 κόλασις (der. from a root meaning to lop, prune, &c.) is ‘correction,’ 
 punishment that checks and reforms, not vengeance (τιμωρία). The 
 two are distinguished, Arist. Rhet.1.10.17. The rare occurrence of 
 κόλασις 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’ (ἡ τελεία ἀγάπη) giving confidence in the day of judgment 
 (ἐν τῇ ἡμέρᾳ τῆς Kpicews); fear is inconsistent with that perfect love, 
 because φόβος ἔχει κόλασιν---- hath the remedial correcting punishment 
 even now, and so separates from good while it lasts.’ In a profound 
 sense that passage is cognate to this. Cp. also the use of κολάξεσθαι, 
 2 Pet. ii. 9, ἀδίκους εἰς ἡμέραν κρίσεως κολαζομένους (suffering punishment 
 now) τημεῖν. Cp. Acts iv. 21, μηδὲν εὑρίσκοντες τὸ πῶς κολάσωνται 
 αὐτούς, where the notion of restraint and reform is evident. Two 
 passages of Aristotle’s Ethics which exhibit the use of κόλασις agree 
 with these instances: μηνύουσι δὲ καὶ αἱ κολάσεις γινόμεναι διὰ τούτων" 
 ἰατρεῖαι γάρ τινές εἰσιν, Eth. Nic. τι. 3. 5, ‘they are a sort of remedies.’ 
 
282 ST MATTHEW. [XXVI. 3— 
 
 ἀπειθοῦσι δὲ καὶ ἀφυεστέροις οὖσι κολάσεις Te Kal τιμωρίας ἐπιτιθέναι τοὺς 
 δὲ ἀνιάτους (the incurable) ὅλως ἐξορίζειν, Eth. Nic. 10. 
 The rebuke of the king is the beginning of the κόλασις. 
 
 CHAPTER XXVI. 
 
 3. Kal ot γραμματεῖς, omitted with all the best MSS. Insertion 
 from Mark and Luke. 
 
 7. πολυτίμου for βαρυτίμου, which has the support of B, but the 
 evidence for πολυτ. is very strong. 
 
 9. The weight of evidence is against τὸ μύρον after τοῦτο. 
 
 26. ἄρτον for τὸν ἄρτον on very strong evidence, though the article 
 is found in A and several other uncials. The evidence is more evenly 
 divided between ποτήριον and τὸ ποτήριον (v. 27). The former has the 
 support, among others, οὗ δὲ and B. 
 
 26. For ἐδίδου... καὶ the true reading is δούς. 
 
 28. Tischendorf omits καινῆς with NBLZ, but it has the testimony 
 of ACD and other uncials. 
 
 39. προσελθὼν for προελθὼν. Here B is opposed to all the other 
 important uncials. 
 
 50. ἐφ᾽ 6 for ἐφ᾽ 6 on conclusive grounds, 
 
 53. ἄρτι placed after παραστήσει μοι on the evidence of NBL against 
 the other important uncials, in which it precedes παρακαλέσαι. 
 The omission of ἢ before δώδεκα gives the classical idiom. Here AC 
 and a large majority of MSS. retain 4 against NBDL. 
 
 55. ἐν τῷ ἱερῷ follows διδάσκων in the textus receptus. The most 
 ancient authority favours the change. 
 
 59. The textus receptus adds καὶ of πρεσβύτεροι with AC, and the 
 preponderance of later authority, against NBDL, some Versions and 
 Fathers, 
 
 θανατώσουσιν for θανατώσωσι. . 
 
 60. καὶ after οὐχ εὗρον, and a second οὐχ εὗρον after Wevdouapripwr, 
 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 EK. 
 
 Ψψευδομάρτυρες after δύο is almost certainly a gloss, though found in 
 A°CD and a mass of later MSS. 
 
 14. καταθεματίζειν for καταναθεματίζειν of textus receptus with pre- 
 ponderating authority. The second word is scarcely supported, 
 
XXVI. 2.] NOTES. | 283 
 
 1—5. Wenpnespay, Nisan 12. Tue Approacu oF THE Passover. JESUS 
 AGAIN ForETELLS 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 he 
 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. μετὰ δύο ἡμέρας. According to the Jewish reckoning, any length 
 of time including part of two days. 
 
 τὸ πάσχα, (1) The word is interesting in its (a) Hebrew, (Ὁ) 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 
 πάσχα represents the Aramaic or later Hebrew form of the same word, 
 but the affinity in sound and letters to the Greek word πάσχειν, ‘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 18). 
 Before Tyndale the word ‘paske’ (for πάσχα) 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 
 ee J. τὴν Bosanquet in Trans. Soc. Bib. Arch., Vol. 1v. 2). See note, 
 ch, ii. 
 
284 ST MATTHEW. pea, 1-: 
 
 παραδίδοται, either (1) the present for the future, denoting greater 
 certainty, or (2) the full relative present ‘is in the act of being be- 
 trayed;’ the treacherous scheme of Judas is already afoot. 
 
 3. ot ἀρχιερεῖς κιτιλ. 1.6. the Sanhedrin, the supreme council, 
 legislative and administrative, of the Jewish people. Sanhedrin is 
 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 συνέδριον rather than 
 σύνεδροι, and is used as a 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, xtv. 32, Pronuntiatum, quod ad statum Macedonize 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- 
 president or 4b 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 consisted (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 laity. 
 
 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 put any man to death,’ a statement 
 which agrees with a tradition in the Talmud, ‘forty years before the 
 ΕΊΠΡΙΣ 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 in Damascus. Actsix.1,2 ἡ 
 
 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 Encyc. Bib. 
 Lit. and Lightfoot’s Hor. Hebr.). 
 
 τοῦ λεγομένου K.t.A. Joseph Caiaphas, the son-in-law of Annas, 
 was appointed high priest by the Procurator Valerius Gratus a.p. 26, 
 and was deposed 4.p. 38. The high priesthood had long ceased to be 
 
RAVI ἢ] 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 
 ἐπ’ ἀρχιερέως Αννα καὶ Καϊάφα, and Acts iv. 6,”Avvas ὁ ἀρχιερεὺς καὶ 
 Καϊάφας. 
 
 4, ἵνα δόλῳ κιτιλ. 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. 
 
 δ. ἐν τῇ ἑορτῇ. During the feast, including the Passover and the 
 seven days of unleavened bread. 
 
 ἵνα μὴ θόρυβος k.t.A. The great danger at the time of the Passover, 
 when the people, numbering hundreds of thousands, filled the city 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. xvi1. 9. 3); see also xvir. 10. 2, 
 where a similar rising against Sabinus, during the feast of Pentecost, 
 is described. 
 
 6—13. Tue FEAST IN THE HOUSE OF SIMON 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 St 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. τοῦ λεπροῦ. 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. ἀλάβαστρον κι τ. λ. ἀλάβαστρον μύρου νάρδου πιστικῆς πολυτε- 
 λοῦς (Mark). λίτραν μύρου νάρδου πιστικῆς πολυτίμου (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 μύρου ἀλάβαστρον--- 
 the precise expression in the text—sent among other royal gifts of 
 gold and purple by Cambyses to the king of Athiopia. 
 
286 ST MATTHEW. [XX VI. 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. ἠγανάκτησαν. ‘There were some that had indignation’ (Mark); 
 ‘Then said one of his disciples, Judas Iscariot’ (John). 
 
 ἡ ἀπώλεια. Cp. Polyb. vz. 59. 5, πρὸς τὴν ἀπώλειαν εὐφυεῖς, where 
 ἀπώλ. is opposed to ἡ τήρησις. 
 
 10. γνοὺς δὲ ὁ ᾿Ιησοῦς. The murmurings had been whispered 
 at first. St Mark says, ‘had indignation within themselves, and said, 
 &e.” 
 
 ἔργον καλόν. 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. πρὸς τὸ κατλ. For this use of perfumes ep. 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. εἰς μνημόσυνον qualifies λαληθήσεται (not ἐποίησεν) as a final 
 or consecutive clause. So either (1) ‘to be a record or memorial of 
 her ’—something by which she will be remembered. Cp. Hdt. τι. 135, 
 τοῦτο ἀναθεῖναι és Δελφοὺς μνημόσυνον ἑωυτῆς. Or (2) with a sacrificial 
 sense, ‘for her memorial offering,’ a meaning which μνημόσυνον 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, ai προσευχαί cov καὶ 
 ai ἐλεημοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ θεοῦ. In the 
 LXX. μνημόσυνον is used of the portion of the minchah, or flour-offering, 
 which was burnt upon the altar: ἐπιθήσει ὁ ἱερεὺς τὸ μνημόσυνον αὐτῆς 
 ἐπὶ τὸ θυσιαστήριον" θυσία ὀσμὴ εὐωδίας τῷ Κυρίῳ, Lev. ii. 2. Cp. the 
 expression in John xii. 3, ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μύρου, 
 where, though the word μνημόσυνον does not occur, ὀσμὴ 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 (ἀνάμνησιν, LXX.), even an offering by fire unto the Lord;’ 
 and Phil. 1v. 18. τὰ wap ὑμῶν ὀσμὴν εὐωδίας θυσίαν δεκτήν, ἐνάρεστον τῷ 
 θεῷ, 
 
ἜΧΥΤ7 11] NOTES. 287 
 
 14—16. Tuer TREACHERY OF JUDAS. 
 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 clear-sighted 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. κἀγώ. Here the form of the sentence is probably an example 
 of colloquial simplicity, but the use of καὶ where in classical Greek 
 the sentences would be joined by a consecutive (ὥστε) or final (iva, 
 ὅπως) particle, is a mark of Hebrew influence. Such sentences are 
 connected by coordinate particles, and the relation between them is 
 left to inference from the context. 
 
 ἔστησαν αὐτῷ τριάκοντα ἀργύρια. ‘Weighed out for him thirty 
 pieces of silver.’ For this use of ἵστημι, cp. μὴ στήσῃς αὐτοῖς ταύτην 
 τὴν ἁμαρτίαν, Acts vil. 60, and orarnp, which, like its equivalent 
 ‘shekel,’ originally meant ‘a weight.’ 
 
 τριάκοντα ἀργύρια. ‘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 the 
 passage there cited from Phil. ii. 7, 8. 
 
 16. εὐκαιρίαν. See Lob. Phryn. 126. εὐκαιρία is admitted as a 
 classical word, but the verb εὐκαιρεῖν is rejected. προκόπτειν and mpo- 
 κοπὴ are an instance of the reverse. Cp. Cic. de Offic. 1. 40, 
 ‘Tempus actionis opportunum Grece εὐκαιρία, Latine appellatur oc- 
 casio.” 
 
 17—19. PREPARATIONS FOR THE Last SUPPER, 
 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. τῇ δὲ πρώτῃ κιτιλι This was the 14th of Nisan, which com- 
 menced after sunset on the 13th; it was also called the preparation 
 (παρασκενή) 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 13th 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, i.e. 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 ὁ καιρός μου ἐγγύς 
 ἐστιν, 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. πρὸς τὸν δεῖνα. ‘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 
 lamb. 
 
 20—30. Tue Last Supper. 
 
 Mark xiv. 17—26; Luke xxii. 14—38, 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. xiii.—xvii. end. 1 Cor. xi. 23—26; where the institution of the 
 Eucharist is narrated nearly in St Luke’s words. 
 
XXVI. 23,] NOTES. 289 
 
 20. ἀνέκειτο κιτιλ. Reclined with the Twelve. ἀνακεῖσθαι in this 
 sense is late for the classical κατακεῖσθαι. 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 cxiii. and cxiv.) was then chanted by the com- 
 pany. 
 
 (da) 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.—cxyviii.). (Lightfoot Hor. Hebr., 
 Dr Ginsburg in Kitto’s Encycl., Dr Edersheim Temple Services.) 
 
 22. λυπούμενοι σφόδρα. St John (xiii. 22) has the graphic words 
 "EBXerov οὖν eis ἀλλήλους of μαθηταὶ ἀπορούμενοι περὶ Tivos λέγει. 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 
 scene, so unlike the external reality of it. 
 
 23. ὁ ἐμβάψας per’ ἐμοῦ κιτιλ. John xiii. 26, Εκεῖνός ἐστιν ᾧ ἐγὼ 
 βάψω τὸ ψωμίον καὶ δώσω αὐτῷ; here we have the words of the disciple 
 who heard the reply of Jesus, which was probably whispered and not 
 heard by the rest. 
 
 Ὃ ἐμβάψας...ἐν τῷ τρυβλίω τὴν χεῖρα. ie. in the charoseth, see 
 above, v. 20 (bd). 
 
 ST MATTHEW db 
 
290 ST MATTHEW. (XXVI. 24— 
 
 24. καλὸν ἦν αὐτῷ x.t.A. A familiar phrase in the Rabbinical 
 Schools, used here with awful depth of certainty. The omission of 
 ἂν 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: ep. εἰ μὴ ἣν οὗτος 
 mapa θεοῦ οὐκ ἠδύνατο ποιεῖν οὐδέν, John ix. 33. In modern Greek ἂν 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. τι. 17. 27 (Winer, p. 382; Goodwin, pp. 96, 
 97). 
 
 εἰ οὐκ ἐγεννήθη. οὐ not μὴ after εἰ. Here οὐκ so entirely coalesces 
 with ἐγεννήθη as to form with it a single verbal notion and to remain 
 uninfluenced by el. Cp. ef καὶ ov δώσει, Luke xi. 8, where οὐ darer=‘ will 
 refuse.’ Cp. also 1 Cor. xi. 6, εἰ yap ov κατακαλύπτεται γυνή, καὶ κει- 
 ράσθω. Soph. Aj. 1131, εἰ τοὺς θανόντας οὐκ ἐᾷς θάπτειν. Plat. Apol. 
 Socr. 25 Β, ἐάν τε σὺ καὶ Apuros ov PATE Ἐν τε φῆτε. (Winer, p. 599 
 foll.; Goodwin, Ρ. 88.) 
 
 25. Σιὺ εἶπας. 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. 
 
 The special mention of Judas is omitted by St Mark and St 
 Luke. 
 
 26. τοῦτό ἐστιν κιτιλ. Accurately, ‘this is the body of me;’ St 
 Luke adds, ‘which is in the act of being given for you’ (τὸ ὑπὲρ ὑμῶν 
 διδόμενον); St Paul, ‘ which is in the act of being broken for you’ (τὸ 
 ὑπὲρ ὑμῶν κλώμενον. Lachmann and Tischendorf omit κλώμενον); 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 memorial 
 of Me, not of the Passover deliverance. 
 
 27. ποτήριον. See note v. 20 (e). 
 
 28. τοῦτο γάρ κιτιλ. The blood of the sacrifice was the seal and 
 assurance of the old covenant, so wine, which is the blood of Christ 
 once 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 
 
XXVL 31.] NOTES. 291 
 
 the very expression occurs τὸ αἷμα τῆς διαθήκης (cp. 1 Pet. i. 2, ῥαν- 
 τισμὸν αἵματος Ἰησοῦ Χριστοῦ), and now a new B’rith or covenant (ep. 
 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. 
 
 καινῆς. See critical notes and ch. ix. 17. 
 
 διαθήκη means either (1) a ‘covenant,’ ‘contract,’ or (2) ‘a will.’ 
 The first is 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. 
 
 περὶ πολλών, i.e. ‘to save many:’ this force of περὶ comes from the 
 thought of encircling a thing or person, or fighting round him for the 
 sake of protecting him: cp. ἀμύνεσθαι περὶ πάτρης, Il. x11. 243. ἀμυνέ- 
 μεναι περὶ Πατρόκλοιο θανόντος, Il. xvi. 182. 
 
 πολλῶν. See note ch. xx. 23. 
 
 ἐκχυννόμενον. Now being shed. The sacrifice has already begun. 
 
 eis ἄφεσιν ἁμαρτιῶν. St Matthew alone records these words in 
 this connection, Cp. Hebr. ix. 22, χωρὶς αἱματεκχυσίας οὐ γίνεται 
 apeoits—a passage which bears closely upon this. For the expression 
 cp. βάπτισμα μετανοίας els ἄφεσιν ἁμαρτιών, ‘ having for its end forgive- 
 ness.’ The figure in ἄφεσις is either (1) that of forgiving a debt, the 
 word being frequently used of the year of release: ἔσται ἡ πρᾶσις ἕως 
 τοῦ ἕκτου ἔτους τῆς ἀφέσεως καὶ ἐξελεύσεται ἐν TH ἀφέσει, Levit. xxv. 28, 
 or (2) from ‘letting go’ the sacrificial dove or scape-goat to symbolise 
 the putting away of sins. 
 
 29. ὅταν αὐτὸ πίνω «.t.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 Kingdom of God on earth. 
 
 30. ὑμνήσαντες. ‘Having chanted’ the second part of the hallel, 
 See note on v. 20 (f). 
 
 31—35. ALL SHALL BE OFFENDED. 
 Mark xiv. 27—31; Luke xxii. 31—34. Cp. John xiii. 36—38 and xvi. 32. 
 
 31. γέγραπται. See note ch. ii. 5. 
 
 πατάξω «.t.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 (πατάξω, 
 πάταξον). The context describes the purification of Jerusalem in 
 
 T2 
 
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 so, 
 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. 
 
 32. The expression, zpodiw, lit., ‘I will lead you as a shepherd,’ 
 falls in with the thought of the quotation. 
 
 34. πρὶν ἀλέκτορα κιτλ. ‘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. 
 
 35. κἀν δέῃ pe «.t.A. Accurately, ‘Even if I shall be obliged to 
 die with thee.’ σὺν denotes the closest possible union. Contrast σὺν 
 σοὶ ἀποθανεῖν with γρηγορῆσαι μετ᾽ ἐμοῦ (v. 38). He who swore to die 
 by the side of (σὺν) Christ could not even watch in his company (μετά). 
 
 36-—46. Ture AGONY IN THE GARDEN OF GETHSEMANE. . 
 Mark xiv. 32—42; Luke xxii. 39—46; John xviii. 1. 
 
 In St Luke’s account verses 43, 44 are peculiar to his Gospel. The 
 use of ἀγωνία (ἅπαξ Ney. 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. Tebonpavel=‘the oil press;’ πέραν τοῦ χειμάρρου τῶν Κέδρων 
 ὅπου ἦν κῆπος (John xviii. 1), χωρίον is an enclosed place or garden, 
 answering to κῆπος. 
 
 37. τὸν Ilérpov κιτιλ. 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. 
 
 ἀδημονεῖν. This word is found in the parallel passage, Mark xiy. 33 
 and in Phil. ii. 26, not elsewhere in N.T. Buttmann, Lez. p. 29 foll. 
 connects it with ἄδημος, as if the train of thought were,—absence 
 from home—perplexity—distress, It is better however to recur to 
 
XXV1. 46.] NOTES. 293 
 
 the older derivation connecting it with ἄδην, ἀδῆσαι (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; ep. the use of the rare 
 word ἄδος of the weary woodcutter: ἐπεί τ᾽ ἐκορέσσατο χεῖρας | τάμνων 
 δένδρεα μακρὰ ἄδος τέ μιν ἵκετο θυμόν (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: ἀδημονούσης τῆς ἀνθρώπου, Dem. de F. L. 
 p. 402. The old lexicons give as synonyms, ἀγωνιᾶν, advew, ἀπορεῖν, 
 ἀμηχανεῖν. 
 
 38. ἡ ψυχή pov. Comp. John xii. 27, the only other passage in 
 which Jesus ascribes to Himself a human Ψυχὴ in this particular 
 sense—the seat of the feelings and emotions. 
 
 γρηγορεῖτε μετ᾽ ἐμοῦ. The Son of man in this dark hour asks for 
 human sympathy. 
 per ἐμοῦ. Only in Matthew. 
 
 39. προσελθὼν μικρόν. The paschal full moon would make deep 
 shadow for the retirement of Jesus. 
 
 Πάτερ pov. St Mark has the Aramaic Abba as well as πάτερ. 
 
 τὸ ποτήριον τοῦτο. 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). 
 
 οὐχ ὡς ἐγὼ θέλω. In the ‘Agony,’ as in the Temptation, the Son 
 submits Himself to his Father’s will. 
 
 40. οὐκ ἰσχύσατε; Had you not the icxvs—the physical strength 
 to watch? This was an instance of failing to serve God with their 
 strength (ἐξ ὅλης τῆς ἰσχύος, Mark xii. 30). ἰσχύω, not a mere syno- 
 nym of δύναμαι, seems always to retain some sense of physical power, 
 ep. οἱ ἰσχύοντες, ch. ix. 12; ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ 
 ἐκείνης, ch. vili. 28; σκάπτειν οὐκ ἰσχύω, Luke xvi. 8, ‘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. τὸ μὲν πνεῦμα πρόθυμον «.t.A. The touch of clemency min- 
 gled with the rebuke is characteristic of the gentleness of Jesus. 
 
 44. τὸν αὐτὸν λόγον εἰπών. This repetition of earnestness must be 
 distinguished from the vain repetitions of ch. vi. 7. 
 
 45, 46. Καθεύδετε.. ἐγείρεσθε κιτιλ. 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. (xXxvVEeu7— 
 
 reported by St Mark, favour the second suggestion. The words ὁ υἱὸς 
 τοῦ ἀνθρώπου παραδίδοται mark the approach of the band, ἰδοὺ ἤγγικεν 
 ὁ παραδιδούς με that of Judas himself, who is now distinctly seen. 
 
 47—56. Tur ARREST OF JESUS. 
 St Mark xiv. 43—50; St Luke xxii. 47—53; St John xviii. 3—11. 
 
 47. ὄχλος πολὺς k.t.A. St John more definitely, ‘having received 
 a (strictly, the) band (of men) and officers from the chief priests and 
 Pharisees’ (xviii. 3). 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. 82, xxvil.1. St Luke names 
 the ‘captains of the Temple’ (xxii. 52). Hence the body, guided by 
 Judas, consisted of (1) a maniple (σπεῖρα, see note ch. xxvii. 27) of 
 Roman soldiers; (2) a detachment of the Levitical temple-guard 
 (Luke); (3) certain members of the Sanhedrin and Pharisees, 
 
 ξύλων. ‘clubs,’ as Hdt. 1. 63, μάχη ξύλοισι καρτέρη γίνεται. So 
 also Polybius, Lucian, and other late authors, St John has μετὰ φα- 
 vov καὶ λαμπάδων Kal ὅπλων, XVili. 8, 
 
 49. Χαῖρε, ῥαββί. The joyous Greek salutation ‘be glad,’ and the 
 Jewish term of respect ‘my master.’ 
 
 κατεφίλησεν αὐτόν, ‘kissed him with fervour, or repeatedly;’ cp. 
 Xen. Mem. τι. 6. 33, ws τοὺς μὲν καλοὺς φιλήσοντός μου, τοὺς δὲ ἀγαθοὺς 
 καταφιλήσοντος. 
 
 50. Ἑταῖρε. See ch. xx. 18. In relation to the word ῥαββί (υ. 49) 
 the meaning of ἑταῖρε would be: ‘thou, my disciple.’ 
 
 ἐφ᾽ 6. The sentence is best explained by an ellipse of ποίησον or 
 some equivalent word, ‘Do that for which thou art come.’ ὃς is never 
 used for τίς in the N.T. unless this be aninstance. St Luke preserves 
 the question to Judas: φιλήματι τὸν υἱὸν τὸν ἀνθρώπου παραδίδως; 
 
 ἐπέβαλον τὰς χεῖρας. ἐπιβάλλειν τὰς χεῖρας is a technical term, ‘to 
 arrest,’ so frequently in the Acts: ἐπέβαλον αὐτοῖς τὰς χεῖρας καὶ ἔθεντο 
 εἰς τήρησιν (Acts iv. 8). 
 
 τότε προσελθόντες ἐπέβαλον τὰς χεῖρας ἐπὶ τὸν ᾿Ιησοῦν. 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 τῶν μετὰ ᾿Ιησοῦ. This was St Peter, named by St John, 
 but not by the earlier Evangelists, probably from motives of prudence. 
 τὴν μάχαιραν. Probably a short sword or dirk, worn in the belt. 
 
 τὸν δοῦλον. The servant, or rather slave. St John gives his 
 name, Malchus. St Luke alone records the cure of Malchus. 
 
 τὸ ὠτίον. ὠτάριον (Mark). Lobeck, on Phryn. Ὁ. 211, remarks the 
 tendency in common speech to express parts of the body by diminu- 
 tion, as τὰ ῥινία---τὸ ὀμμάτιον---στηθίδιον---χελύνιον---σαρκίον. 
 
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. πάντες γὰρ «.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.) 
 
 λαβόντες μάχαιραν, ie. against rightful authority. There may be 
 some force in λαβόντες, ‘take’ the sword, handle it of their own plea- 
 sure and impulse; λαβὴ is a sword-hilt. Cp. οὐ yap εἰκῆ τὴν μάχαιραν 
 φορεῖ, Rom. xiii. 4, where φορεῖν the legitimate wearing of the sword 
 may be contrasted with λαβεῖν. 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. 
 
 ἐν μαχαίρῃ. For instrumental ἐν see note, ch. 111. 11. 
 
 53. δοκεῖς ὅτι οὐ δύναμαι... καὶ παραστήσει. The form of the 
 sentence is Aramaic, the real subject of the whole sentence being 
 ὁ πατήρ: a regular Greek construction would express the thought of 
 παρακαλέσαι 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.’ 
 παρακαλεῖν and παριστάναι are both military terms: cp. Hdt, vu. 
 158, ἐτολμήσατε ἐμὲ σύμμαχον παρακαλέοντες ἐλθεῖν, advocantes socium, 
 ‘Summoning me to be your ally.’ For παριστάναι ep. Polyb. 1. 72. 9, 
 τοὺς ἱππεῖς διελὼν ἐφ᾽ ἑκάτερον παρέστησε τὸ κέρας, ‘posted them,’ &c., 
 and Hadt. vir. 80, ἔδεε yap ὅτε οὐκ ἑκόντες ἔθελον ἐς μάχην κατίστασθαι, 
 ἀέκοντας παραστήσασθαι. For the omission of ἢ after πλείω, the usual 
 Attic construction, cp. Plato, Apol. Socr., p. 17, ἔτη γεγονὼς πλείω 
 ἑβδομήκοντα. So also in Latin, ‘plus septima ducitur estas,’ Verg. 
 Georg. 1v. 207. For the neuter pl. πλείω (instead of πλεῖον), 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. 
 οὐσίᾳ πλεῖον ἢ δέκα ταλάντων, Dem. ὁ. Aphob. τι. 341; ὑπὲρ τετρακισχίλιοι 
 ὄντες, Joseph. Ant. xvit1. 1.871. But none of the instances there given 
 precisely meet this case. 
 
 δώϑεκα λεγεῶνας k.t.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. 
 
 Aeyedvas. One of the few Latin words in this gospel, perhaps used 
 with a special reason, as in the case of κῆνσον (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 (σπεῖρα) of 
 the Roman soldiers; see note above. 
 
 55. λῃστήν, ‘a robber,’ not ‘thief,’ as A.V. Cp, St John x. 1, 
 where the two words are distinguished. See note, ch. xxi. 13. 
 
206 ST’ MATTHEW. [XX VI. 56— 
 
 ἐκαθεζόμην διδάσκων. See note, ch. v. 1 (καθίσαντο»). 
 
 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. τοῦτο δὲ ὅλον γέγονεν k.t.A. These are probably the words of 
 Christ, and not a reflection by the Evangelist (cp. Mark xiv. 49); if so, 
 they were, for most of the disciples, their Master’s last words. 
 
 For the tense of γέγονεν see notes, ch. i. 22, xxi. 4. 
 
 τότε, 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, 
 
 τότε.. ἔφυγον. Note the beauty and nervous strength of this short 
 clause. Each word has its special force and its true position. ἔφυγον 
 ‘fled,’ as though by the capture of the leader the whole enterprise had 
 failed. ‘Quante in periculis fuge 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. 
 
 St 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 xyili. 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 63—65. 
 
 (3) 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 parts: (a) a 
 preliminary examination (for which there is a technical legal 
 phrase in St Luke xxiii, 14); (b) a final trial and sentence to death, 
 
XXVI. 65.] NOTES. 297 
 
 (5) The remission to Herod, recorded by St Luke only, xxii, 7—11; 
 between the two Roman trials, (a) and (8). 
 
 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 Taimud 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. (6) 
 The suborning of witnesses. (f) The direct interrogation by the High 
 Priest. 
 
 57. ἀπήγαγον. ἀπάγειν is used technically of carrying off to prison. 
 Cp. Acts xii. 19, ἐκέλευσεν ἀπαχθῆναι, ‘to be led off to execution.’ 
 
 συνύχθησαν. St Mark describes the members of the Sanhedrin 
 entering with Jesus (συνέρχονται αὐτῷ) to this pre-arranged irregular 
 meeting. 
 
 58. τῶν ὑπηρετῶν. ‘Attendants,’ ‘retinue. 
 
 59. ἐζήτουν κιτιλ. See above (1): to seek witnesses at all was against 
 the spirit of the law. The imperfect ἐξήτουν implies anxious and con- 
 tinued search. 
 
 61. ϑύναμαι καταλῦσαι κιτι λ. The actual words of Jesus spoken 
 (John ii. 19) in the first year of his ministry were, λύσατε τὸν ναὸν 
 τοῦτον καὶ ἐν τρίσιν ἡμέραις ἐγερῶ αὐτόν, not ‘I am able to destroy’ 
 (note that ἐγερῶ is appropriate to raising from the dead, and is very 
 different from οἰκοδομῆσαι). The attempt was to convict Jesus of 
 blasphemy in asserting a superhuman power. 
 
 63. ἐξορκίζω. 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, δαιμόνιον ἔχει. 
 
 ὁ vids τοῦ θεοῦ. The Jews might have recognised Jesus as the 
 Messiah, but not as the Son of God. 
 
 64. σὺ εἶπας. See note, v. 25. 
 
 dm ἄρτι ὄψεσθε κιτιλ. Cp. Dan. vii. 13; ch. xvi. 27, xxiv. 30, 
 XEVs SE: 
 ἐπὶ τῶν νεῷ. See ch. xxiv. 30. 
 
 65. διέρρηξεν. 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.’ τὰ ἱμάτια in the 
 plural, because according to Rabbinical directions all the wnder- 
 garments were to be rent, ‘even if there were ten of them.’ 
 
 66. ἔνοχος k.t.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 ἔνοχος see note, ch, v. 22. 
 
 67. κολαφίζειν, ‘to strike with clenched fist,’ from κόλαφος, late for 
 Attic κονδυλίζειν PAGS Cp. ποῖον γὰρ κλέος εἰ ἁμαρτάνοντες καὶ 
 κολαφιζόμενοι ὑ ὑπομενεῖτε, 1 Pet. ii. 20. See also 1 Cor. iy. 11; 2 Cor. 
 xi. 7. 
 
 ῥαπίζειν, from parts, ‘a rod,’ ‘to strike with cudgels’ (Hdt. Xen. 
 Dem. Polyb. al.), later, to strike with the flat of the hand. 
 
 For of δὲ with οἱ μὲν of the first clause suppressed cp. οἱ δὲ ἐδίστασαν, 
 ch, xxviii. 17. 
 
 68. προφήτευσον ἡμῖν. 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 ῬΈΝΙΑΙ, oF Pzrer. 
 
 St Mark xiv. 66—72; Luke xxii. 54—62; John xviii. 15—18, and 
 25—27. 
 
 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 
 Peter.’ St John states that the third question was put by a kinsman 
 of Malchus. 
 
 69. ἐν τῇ αὐλῇ. Inthe court. In Oriental houses the street door 
 opens into an entrance hall or passage: this is the ‘ porch’ (πυλῶνα) 
 of v. 71; beyond this is a central court (αὐλή) 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. λαλιά. An Aristophanic word, λαλιὰν ἀσκῆσαι, ‘to talk (prac- 
 tise), gossip.’ The same notion of contempt underlies the word, John 
 iv. 42, οὐκέτι διὰ THY σὴν λαλιὰν πιστεύομεν. 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.’ 
 
 ἡ λαλιά σου K.t.A. Peter was discovered by his use of the Galilean 
 dialect. The Galileans were unable to pronounce the gutturals dis- 
 
XXVIL] 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. καταθεματίζειν. See critical notes supra. Cp. Rev. xxii, 3, where 
 κατάθεμα is restored for κατανάθεμα. No other instance is cited either 
 of noun or verb. They appear to be used as synonymous with ἀνάθεμα, 
 ‘an accursed thing,’ and ἀναθεματίζειν, ‘to devote to destruction,’ ‘to 
 curse.’ Two explanations may be given: (1) the meanings of ἀνὰ and 
 κατὰ 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 κατανάθεμα, καταναθεματίζειν, and have 
 fallen by usage to κατάθεμα, καταθεματίξειν, the Greek language shrink- 
 ing from the union of xara and ava in composition, of which the 
 instances are extremely rare. 
 
 75. ἔκλαυσεν, of loud and bitter wailing, in distinction from δακρύειν, 
 ‘to weep silently.’ The latter verb is found once only in N.T., John 
 xi. 35, ἐδάκρυσεν ὁ ᾿Τησοῦς. 
 
 CHAPTER XXVII. 
 
 2. NBL, several Versions and Fathers omit Ποντίῳ before Πιλάτῳ. 
 The majority of MSS. give both names, Josephus generally has Πι- 
 λῶτος only. 
 
 4. ὄψῃ has far higher authority than ὄψει. The Ionic termination 
 of 2nd person in -y was the usual form in late Attic, but the older 
 termination in -e was retained in three verbs—fovAe.—ole.—éPet, 
 even after -y became common in other instances, hence the variation 
 in the MSS. 
 
 δ. εἰς τὸν ναὸν for ἐν τῷ ναῷ (NBL). In favour of ἐν τ. ν. AC and 
 many uncials. The variation and evenly-balanced evidence is an- 
 other proof of the close relationship between εἰς and ἐν. If εἰς τ. v. be 
 the true reading avery early copyist finds ἐν τ. v. to be more intelligible 
 or more natural. 
 
 16. Origen notes that in some Codices Ἰησοῦν was read before 
 λεγόμενον in this verse and before Βαραββᾶν 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 ὑμῖν, which would appear as IN and so resemble the ordi- 
 nary contraction for Inaodp. 
 
 29. ἐν τῇ δεξιᾷ for ἐπὶ τὴν δεξιάν. 
 
 34. οἶνον for ὄξος, with the more ancient MSS. A and many 
 uncials have the reading of the textus receptus. 
 
 35. Here the textus receptus has: wa πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ 
 προφήτου" Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς καὶ ἐπὶ τὸν ἱματισμόν μου 
 
 ἔβαλον κλῆρον. The omission is made on quite decisive evidence, the 
 authorities being headed by NABDL. 
 
300 ST MATTHEW. [XXVIT. 1— 
 
 49. After this verse the important MSS. NBCL insert these words: 
 ἄλλος δὲ λαβὼν λόγχην ἔνυξεν αὐτοῦ τὴν πλευράν, Kal ἐξῆλθεν ὕδωρ καὶ 
 αἷμα. 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. Ὁ. 472, 480), who well 
 points out the danger of following without discrimination the reading 
 of even the oldest and most authoritative MSS. 
 
 54. γινόμενα, BD, some cursives and Origen ; for γενόμενα NACL 
 and many other uncials. 
 
 56. ᾿Ιωσὴφ for Ἰωσῆ: the first is supported by 8*DL, Versions and 
 Origen, and the second by ABC, many other uncials and Fathers. 
 
 64. νυκτός, almost certainly a gloss, with very small support. 
 
 Cu. XXVII. 1. Tue Srconp anp rForMAL MEETING OF THE 
 SANHEDRIN. 
 
 St Mark xv. 1; St Luke xxii. 66—71; not mentioned by St John. 
 
 2. Tue Dentvery 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. Πιλάτῳ. 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 4.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 Galilzans, 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 (Ann. xy. 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 
 
XXVIT. 5.] NOTES. 301 
 
 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 Judwa was Cesarea 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. 
 
 τῷ ἡγεμόνι. Pilate’s special title as dependent governor of an 
 imperial province was ἐπίτροπος (procurator), or ‘high steward.’ In 
 the plural ἡγεμόνες is used as a general term, Cp, ἐπὶ ἡγεμόνας, ch. x. 
 18, and 1 Peter ii. 14, In the singular ἡγεμὼν is applied in the N.T. 
 to the Procurators of Judea, as here and elsewhere to Pilate, in Acts 
 xxiii. 24 and elsewhere to Felix. In Luke iii. 1, ἡγεμονία means the 
 imperium of Cesar, ἡγεμονεύειν 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: 
 
 38—10. THE REMORSE OF JUDAS. HE RETURNS THE SILVER 
 SHEKELS. THE USE MADE OF THEM. Peculiar to St Matthew. 
 
 3. ἰδὼν ὅτι x.t.A. 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. 
 The whole tenour of the narrative, however, contradicts such an in- 
 ference. 
 
 μεταμεληθεὶς implies no change of heart or life, but merely remorse 
 or regret that a wiser course had not been followed. Cp. καὶ μετεμέ- 
 λοντο τὰς σπονδὰς οὐ δεξάμενοι, Thuc. tv. 27; οὐ μεταμέλομαι et καὶ 
 μετεμελόμην, 2 Cor. vil. 8; ὥμοσεν θεὸς καὶ οὐ μεταμεληθήσεται, Hebr. 
 vii. 21; also ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ, Rom. 
 xi. 29. See note, ch. xxi, 29, 30. 
 
 4. ἀθῷον, ‘innocent,’ here and υ. 24 only in N.T., der. from θωὴ 
 (Homeric), ‘a penalty:’ col δέ, γέρον, θωὴν ἐπιθήσομεν, Od. τι. 192. 
 In the classics it is used (1) absolutely, ἀθῷον ἐᾶν, ‘free from penalty,’ 
 or (2) with a genitive, ἀθῷος πληγῶν, Aristoph. Nub. 1413. In the 
 LXX., after the Hebrew idiom, it is constructed with ἀπὸ as in v, 24, 
 The expression αἷμα ἀθῷον occurs Ps, xliii. 21, and is frequent in 
 rasta ge ; ep. the expression νίψομαι ἐν ἀθῴοις τὰς χεῖράς pov, Ps, 
 xxv. 6. 
 
 ὄψῃ. ‘Thou shalt see,’ it shall be thy concern. Cp. τάδε μὲν 
 θεὸς ὄψεται, Soph. Phil. 839, ‘This shall be the care of heaven.’ 
 Bengel’s comment is: ‘Impii in facto consortes post factum deserunt.’ 
 For the form ὄψῃ see critical notes. 
 
 δ. εἰς τὸν ναόν. ‘Into the holy place, which only the priests could 
 enter, 
 
302 ST MATTHEW. [XX VIT. 6— 
 
 ἀπελθὼν ἀπήγξατο. 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. εἰς τὸν κορβανᾶν. For the prohibition ep. Deut. xxiii. 18. 
 
 7. τὸν ἀγρὸν «.t.A. Tradition places Aceldama (Acts i. 19) in 
 the valley of Hinnom, south of Jerusalem, The Athenians also had 
 their κεραμεικός, the Potters’ Quarter, in the most beautiful suburb of 
 their city, where the illustrious dead were buried. 
 
 τοῖς ξένοις. 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. ἕως τῆς σήμερον (ἡμέρας). Cp. Latin, ‘hodierno die,’ Cic. Cat. 
 m1, 9. 21, and frequently. ᾿ 
 
 9. τὸ ῥηθὲν «.t.A. 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 
 (ZIor. 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 διὰ τοῦ προφήτου 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. 
 i, 22, ii, 5, xiii, 35, and xxi, 4 (Horne’s Introd., P. 1. ch. 9, § 1.) 
 
XXVII. 16.] NOTES. 303 
 
 11—26. Tuer TRIAL BEFORE Pontius Pate, 
 
 St Mark xv. 2—15; St Luke xxiii. 2—5 and 13—24; St John xviii. 
 29—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 v. 11. The defence 
 was complete, as Pilate admits: ‘I find no fault in him.’ 
 
 11. Xv εἶ ὁ βασιλεὺς x.7.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.’ 
 
 Xi λέγεις. See note, ch. xxvi. 25. 
 
 12. ἀπεκρίνατο. 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. Notethe emphatic position of λίαν. Reserve during his trial 
 was the last thing that Pilate’s experience had led him to expect 
 from a Jew. 
 
 15. ἀπολύειν κιτιλ. 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 inthe 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. BapaSBav=‘Son of a father,’ or perhaps ‘Son of a Rabbi.’ 
 The reading, Ἰησοῦν Βαραββᾶν, which appears in some copies, is rightly 
 rejected by the best editors; see critical notes. As Alford remarks, 
 
 ᾿ 
 
304 ST MATTHEW. [X XVII. 17— 
 
 νυ. 20 is fatal to the insertion. St Mark and St Luke add that Bar- 
 abbas had committed murder in the insurrection. 
 
 17. συνηγμένων κιτιλ. In accordance, probably, with the custom 
 named, 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 he 
 was engaged with them, the chief priests employed themselves in per- 
 suading the people to demand Barabbas rather than Christ. 
 
 19. ἐπὶ τοῦ βήματος. The βῆμα, 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). 
 
 ἡ γυνὴ αὐτοῦ. Claudia 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 hxc assensu audita plures obturbabant, 
 neque relatum de negotio neque Cecinam dignum tant# rei censorem.’ 
 Tac. Ann. 111. 33, 34. The dream of Pilate’s wife is recorded by St 
 Matthew only. 
 
 πολλὰ ἔπαθον. Not ‘suffered many things’ in the sense of suffering 
 pain, but ‘experienced many sensations,’ i.e. ‘ felt much.’ 
 
 20. ἵνα αἰτήσωνται x.t.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 unto you; and killed the Prince of life’ (Acts 
 iii. 14, 15). They saved the murderer, and slew the Saviour. 
 
 21. τίνα θέλετε k.t.4.; Once more the question is put to the people 
 (see νυ. 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. τί οὖν ποιήσω τὸν ᾿Ιησοῦν; ποιεῖν has the classical construc- 
 tion τι τινὰ (instead of the usual τι τινί) here only for certain. In 
 the parallel passage, Mark xv. 12, the reading of Lachm. and Treg. 
 (ὃν λέγετε 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. ot δὲ περισσῶς x.t.A. There is no further question even of a 
 show of legality or justice: the traditional clemency is quite forgotten; 
 the fanatical crowd, pressing round the doors of the Pretorium, 
 which they cannot enter, join with excited gesticulation in one loud 
 and furious cry for the blood of Jesus. 
 
XXVIL 511 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 σταυρωθήτω 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. 
 
 24. ἰδὼν δὲ «7A. 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 Cesar. 
 (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 Casar’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. 
 
 λαβὼν ὕδωρ κιτιλ. Recorded by St Matthew only. In so doing 
 Pilate followed a Jewish custom which all would understand. Deut. 
 xxis-6>) Ps: ΧΣΥΪ. 6: 
 
 ὑμεῖς ὄψεσθε. See note v. 4. 
 
 25. τὸ αἷμα αὐτοῦ κιτιλ. 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’ (Actsiii.17). The prayer 
 of Jesus on the cross for his murderers was meant for these as well 
 as for the Roman soldiers. 
 
 26. φραγελλώσας. Here and Mark xv. 15, from Latin ‘ flagello.’ 
 Scourging usually preceded crucifixion. It was in itself a cruel and 
 barbarous torture, under which the victim often perished. 
 
 27—30. JESUS IS MOCKED BY THE RomMAN SOLDIERS. 
 Mark xv. 16—19. John xix. 1—3. 
 
 St Luke, who records the mockery of Herod’s soldiers, makes no 
 mention of these insults on the part of the Roman guard. 
 
 27. οἱ στρατιῶται τοῦ ἡγεμόνος. The Procurator’s body-guard as 
 opposed to ὅλην τὴν σπειραν. 
 
 ST MATTHEW U 
 
306 ST MATTHEW. [XX VIT. 28— 
 
 τὸ πραιτώριον 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 Pretorian guard; (5) the Pretorian guard 
 itself (Phil. i. 13). The second meaning (2) is to be preferred here. 
 
 ὅλην τὴν σπεῖραν, ‘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’ (σπεῖρα or τάγμα, see Schweig- 
 hauser’s Lex. Polyb. sub voc. τάγμα) was kept under arms to quell 
 any disturbance that might arise. It was this body that was sent to 
 arrest Jesus λαβὼν τὴν σπεῖραν, John xviii. 8. Cp. Acts xxi. 31, where 
 allusion is made to the same force, ἀνέβη φάσις τῷ χιλιάρχῳ τῆς σπεί- 
 pns ὅτι ὅλη συγχύννεται Ἱερουσαλήμ. 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), κουστωδία ξ΄ (60) ἐστι στρατιωτῶν ἡ δὲ σπεῖρα σ΄ (200). This 
 agrees with the number of the escort sent to conduct Paul to ὕξβδγθϑ, 
 Acts xxili. 23, There seems to be no good reason for translating 
 σπεῖρα ‘cohort,’ in Acts x. 1. Polyb. says expressly (x1. 23. 1) τρεῖς 
 σπείρας" τοῦτο δὲ καλεῖται τὸ σύνταγμα τῶν πεζών παρὰ Ῥωμαίοις Koopris. 
 
 The word itself, σπεῖρα, anything twisted round like a ball of thread, 
 is a translation of ‘manipulus’ (a wisp of hay). 
 
 28. χλαμύδα κοκκίνην. 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 ἐσθῆτα λαμπράν, (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. Ν. xx. 10. (See Dict. of Ant.) St Mark has the less defi- 
 nite πορφύραν; St John ἱμάτιον πορφυροῦν. Purpureus, however, is used 
 by Latin writers to denote any bright colour. 
 
 29. στέφανον x.t.A. It cannot be ascertained what especial kind 
 of thorn was used. The soldiers, as Bp. Ellicott remarks, would take 
 what first came to hand, utterly careless whether it was likely to 
 inflict pain or no. 
 
 ὁ βασιλεὺς τῶν ᾿Ιουδαίων. Cp. ch. ii. 2, and xxvii. 37. 
 
 31, 32. JESUS IS 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. ἀπήγαγον. See note ch. xxvi. 57. St Mark has φέρουσιν, 
 
 possibly implying that Jesus through physical weakness needed sup- 
 port on the way to the Cross. 
 
AXVIE33.] NOTES. 307 
 
 32. ἄνθρωπον Κυρηναῖον. (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. τι. 4: 
 Πτολεμαῖος ὁ Λάγου... Κυρήνης ἐγκρατῶς ἄρχειν βουλόμενος καὶ τῶν ἄλλων 
 τῶν ἐν τῇ Λιβύῃ πόλεων εἰς αὐτὰς μέρος ᾿Ιουδαίων ἔπεμψε κατοικῆσον. 
 The expression in Acts ii. 10, τὰ μέρη τῆς Λιβύης τῆς κατὰ Κυρήνην, 
 points to its position as metropolis of the district. The Cyrenians 
 had a synagogue in Jerusalem (Acts vi. 9), of which Simon was pro- 
 bablya member. Lucius of Cyrene isnamed 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 
 arrangement would probably, as in other cases, determine the eccle- 
 siastical jurisdiction. 
 
 ἠγγάρευσαν. See note ch. v. 41, where the same word is used, and 
 the custom referred to of which this is an 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. 
 
 383—50. THE CRUCIFIXION AND DEATH OF JESUS. 
 Mark xv. 22—37; Luke xxiii. 33—46; John xix. 18—30. 
 
 St Mark’s account differs little from St Matthew’s. St 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. εἰς τόπον κιτιλ. 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 where 
 
 U2 
 
328 ST MATTHEW. [XX VII. 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. 33, ‘Et postquam venerunt in locum qui vocatur Calvarie.’ 
 Calvaria=‘a bare skull.’ = 
 
 34. οἶνον κιτιλ.. ‘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. 
 
 35. σταυρώσαντες. 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 crux 
 immissa (‘t) or Latin cross as distinguished from the crux commissa (T) 
 or the crux 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—unine 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 (nona 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. 
 
 διεμερίσαντο κιτιλ. St John describes the division more accurately ; 
 they divided His ἱμάτια, or outer garments, but cast lots for the seamless 
 χιτών, 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. ἐτήρουν αὐτόν, fearing lest a rescue should be attempted by the 
 friends of Jesus. 
 
 37. τὴν αἰτίαν x.r.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. 
 
 i 
 
XXVII. 441 NOTES. 309 
 
 ὁ βασιλεὺς τῶν ᾿Ιουδαίων. See note ch. ii. 2. 
 
 The inscription is given with slight variations by the four Evangelists. 
 ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Mark xv. 26). ὁ βασιλεὺς τῶν ᾿Ιουδαίων οὗτος 
 (Luke xxiii. 88). ᾿Ιησοῦς ὁ Ναζωραῖος ὁ βασιλεὺς τῶν Ἰουδαίων (John 
 xix. 10). 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. 
 
 38. δύο λῃσταί, ‘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. 11. 6), and of another who for twenty years had wasted 
 the country with fire and sword. 
 
 Note the absence of αὐτοῦ after δεξιῶν and εὐωνύμων. See notes, 
 ch. xxv. 31 (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 
 re exw 
 
 40. ὁ καταλύων x.t.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. ot ἀρχιερεῖς κιτιλ. Members of the Sanhedrin, the ‘rulers’ of 
 Luke xxiii. 35. 
 
 42. ἄλλους ἔσωσεν k.t.A. These words in the original would recall 
 the ‘hosannas’ in the Temple which had enraged the chief priests; see 
 note, ch. xxi. 9. They also connect themselves with the name of Jesus 
 (σωτήρ). 
 
 βασιλεὺς Ἰσραήλ. Comp. ὁ βασιλεὺς τῶν ᾿Ιουδ. supra v. 87, and 
 see John i. 49, xii. 18. , 
 
 43. πέποιθεν κιτιλ. See Ps. xxii. 8 [LXX. xxi. 9]: ἤλπισεν ἐπὶ 
 Κύριον, ῥυσάσθω αὐτὸν σωσάτω αὐτὸν ὅτι θέλει αὐτόν. The chief priests 
 unconsciously apply to the true Messiah the very words of a Messianic 
 psalm, 
 
 εἰ θέλει αὐτόν. A late construction frequent in LXX. Cp. the quo- 
 tation chs. ix. 13 and xii. 7: ἔλεον θέλω καὶ οὐ θυσίαν (Hos, vi. 6). On 
 the still more unclassical idiom, θέλων ἐν ταπεινοφροσύνῃ, Col. ii. 18, 
 see Bp. Lightfoot ad loc. 
 
 44. τὸ δ᾽ aitox.t.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. [X XVII. 45— 
 
 45. ἀπὸ δὲ ἕκτης x.t.A. From 12 to 3 o’clock in the afternoon, the 
 hours of the Paschal sacrifice. 
 
 σκότος ἐγένετο κτλ. 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. “HX ἡλί, λεμὰ σαβαχθανεί; (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, θεέ μου, θεέ μου, gives a deeply pathetic force; 
 cp. ch. xxili. 37. It is an expression of utter loneliness and desolation, 
 the depth of which it is not for man to fathom. Yet, ‘itis 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 ery of the 
 unknown psalmist—a captive perhaps by the waters of Babylon—in 
 whose breast was such deep sorrow that it was like the sorrow of the 
 Son of Man. 
 
 θεέ. Noticeable as perhaps the only instance of this—the regular 
 form of the vocative of θεός. 
 
 ἱνατί; Elliptical for ἵνα τί γένηται; ‘in order that what may happen?’ 
 So ‘to what end?’ precisely synonymous with εἰς τί (Mark xv. 34). 
 
 ἐγκατέλιπες; Cp. John xvi. 32: ἰδοὺ ἔρχεται dpa καὶ ἐλήλυθεν ἵνα 
 σκορπισθῆτε ἕκαστος εἷς τὰ ἴδια κἀμὲ μόνον ἀφῆτε" καὶ οὐκ εἰμὶ μόνος ὅτι ὁ 
 Zak μετ’ ἐμοῦ ἐστίν. 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. Ἡλίαν κιτιλ. This was probably spoken in pure mockery, not 
 in 9 real belief that Jesus expected the personal reappearance of Elijah, 
 
XXVII. 52.] NOTES. 211 
 
 Wetstein notes that there were tales current among the Jews of the 
 intervention of Elijah to rescue persons from the imminent peril of 
 death. 
 
 48. λαβὼν σπόγγον κιτιλ, The soldiers’ sour wine (posca), the 
 reed, or hyssop stalk (John), and the sponge, were kept in readiness 
 to quench the sufferers’ thirst, 
 
 49. ἄφες ἴδωμεν. 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) ἄφες coalesces with the verb following as in modern Greek, and 
 =‘let us see.’ For the construction cp. ch. vii. 4 and Luke vi. 49, 
 In Mark the words ἄφετε ἴδωμεν are put in the mouth of him who 
 offered the wine to the Saviour, There ἄφετε may mean, ‘let me alone.’ 
 
 50. κράξας φωνῇ μεγάλῃ. Perhaps an inarticulate cry is meant, or 
 perhaps the sixth word from the cross, τετέλεσται. John xix. 30, 
 
 ἀφῆκεν κιτιλ. As in classical Greek, Hdt. rv. 190, φυλάσσοντες ἐπεὰν 
 ἀπίῃ τὴν ψυχήν: and Hur, Hec. 571, ἐπεὶ δ᾽ ἀφῆκε πνεῦμα. St Luke 
 preserves the exact words, πάτερ, εἰς χεῖράς σου παρατίθεμαι τὸ πνεῦμά 
 μου (xxiii. 46), 
 
 51—56. EVENTS THAT FOLLOWED THE CRUCIFIXION. (1) THE Vem or 
 THE TEMPLE RENT; (2) THE EARTHQUAKE; (3) THE SAINTS ARISE; 
 (4) THE CENTURION AT THE Cross; (5) THE WATCHING OF THE 
 Women. 
 
 Of these, (2) and (3) are peculiar to St Matthew. 
 
 Mark xv. 388—41; Luke xxiii. 45, 47—49, where the grief of the 
 spectators is an additional fact. St John omits these incidents, but 
 records the breaking of the malefactors’ legs and the piercing of Jesus’ 
 side. 
 
 51. τὸ καταπέτασμα κιτιλ. 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). 
 
 ἐσχίσθη... εἰς δύο. Hxamples of this expression are given from 
 Polybius, Lucian, and other late authors. St Luke has the more 
 classical idiom, ἐσχίσθη τὸ Karam. τοῦ ναοῦ μέσον. 
 
 52. τῶν κεκοιμημένων ἁγίων. κοιμᾶσθαι twice in this gospel, here 
 figuratively of death; ch. xxviii. 13, of literal sleep. The figure is 
 quite classical, as ὡς ὁ μὲν αὖθι πεσὼν κοιμήσατο χάλκεον ὕπνον, Il. Δ. 241. 
 Cp. the beautiful lines of Moschus, Jd, m1. 109—111: 
 
 ἄμμες δ᾽ of μεγάλοι καὶ καρτεροί ἢ σοφοὶ ἄνδρες 
 ὅπποτε πρᾶτα θάνωμες ἀνάκοοι ἐν χθονὶ κοίλᾳ 
 εὕδομες εὖ μάλα μακρὸν ἁτέρμονα νήγρετον ὕπνοι, 
 
212 ST MATTHEW. [XXVIT. 53— 
 
 and Verg. Zn. vit. 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 κοιμητήριον (cemetery), the resting-place of the dead. 
 
 53. ἐκ τῶν μνημείων. There were doubtless other tombs besides 
 Joseph’s near Golgotha. 
 
 ἔγερσιν, late in this sense. 
 
 54. ἑκατόνταρχος. The centurion in 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 Czsarea, 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): βούλονται δὲ εἶναι τοὺς ταξιάρχους (centurions) 
 οὐχ οὕτω θρασεῖς καὶ φιλοκινδύνους ws ἡγεμονικοὺς Kal στασίμους Kal βαθεῖς 
 μᾶλλον ταῖς ψυχαῖς κιτιλ. Polyb. νι. 24. 9. 
 
 ἀληθῶς θεοῦ υἱὸς ἦν οὗτος. In Luke xxiii. 47, ὄντως ὁ ἄνθρωπος οὗτος 
 δίκαιος ἣν---ὃι translation of St Matthew’s phrase for Gentile readers. 
 
 διακονοῦσαι. 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 medizval 
 painters, 
 
 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.’ 
 
 Μαρία ἡ Μαγδαληνή. Mentioned here for the first time by St 
 Matthew. She was probably named from Magdala (Mejdel) 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 ccmpany 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, 
 Mary 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), or with Mary the sister 
 of Lazarus. But neither identification can be sustained on critical 
 grounds, 
 
 Μαρία κιτιλ. Perhaps the same Mary who was the wife of 
 Cleophas, Clopas, or Alpheus (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. 
 
 ἡ μήτηρ κιτιλ. Salome, See ch. xx. 20. 
 
XXVIII. 59.] NOTES. Δ ΠΣ 
 
 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 (ch. xxvi. 35), 
 
 57—66. THe ENTOMBMENT. 
 Mark xv, 42—47; Luke xxiii. 5}0—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 place it much nearer to 
 Jerusalem than the position indicated in the map. 
 
 ᾿Ιωσήφ. From the other two Synoptic Gospels we learn 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 Arimathra 
 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. ἐκέλευσεν ἀποδοθῆναι, after having ascertained from the centu- 
 rion that Jesus was dead. Usually those who suffered crucifixion 
 lingered for days upon the cross. 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. ἐντυλίσσειν, an Aristophanic word, meaning, ‘to wrap or 
 envelope closely,’ so to swathe the dead body with bandages. Op. 
 Acts v. 6, where συστέλλειν is used in a similar sense, and John xi. 44, 
 δεδεμένος. τοὺς πόδας καὶ τὰς χεῖρας κειρίαις, καὶ ἡ ὄψις αὐτοῦ σουδαρίῳ 
 περιεδέδετο. 
 
314 ST MATTHEW. [XX VIT, 60— 
 
 σινδόνι καθαρᾷ, ‘fine linen.’ σινδών, as Professor Rawlinson shews 
 (Hat. τι. 86, note 6), was in itself a general term, meaning any stuff 
 of a very fine texture; Josephus even speaks of a σινδὼν of goats’ hair 
 (Ant. m1. 5. 4). Here, however, σινδὼν is certainly the βυσσίνη 
 σινδών, in strips (τελαμώσι) of which the mummy was wrapped (Hat. 
 τι. 86); and that the mummy cloths are of linen has been proved by 
 microscopic examination. The derivation of σινδὼν is uncertain, 
 possibly from Ἴνδος, or Egyptian shevit or Hebr. sddin. 
 
 60. ἔθηκεν αὐτὸ κιτιλ, καινῷ, ‘new,’ in the sense of not having 
 been used. St John mentions that the tomb was ‘in a garden in the 
 place where he was crucified’ (xix. 41). It was probably hewn out of 
 the face of the rock near the ground (John xx. 11), and the body of 
 Jesus would lie horizontally in it. 
 
 προσκυλίσας k.t.A., assisted by Nicodemus. This stone was techni- 
 cally called golal. 
 
 This was the first instance and a signal one of the power of the 
 Cross of Christ to inspire enthusiasm and courage at the darkest 
 hour. Up to this time Joseph had been a secret disciple, now he 
 braves everything for the dead Christ. 
 
 61. ἡ ἄλλη Μαρία. The mother of James the less (or little, 6 μι- 
 xpos) and Joses (Mark xv. 47). 
 
 τοῦ τάφου. St Matthew is the only writer in the N.T. who uses 
 the word τάφος (Rom. iii. 13 is a quotation): τάφος is strictly, the 
 place where the dead is ‘laid or put away with care.’ See Curtius, Etym. 
 502. The Jews preferred to call the tomb ‘a memorial’ (μνημεῖον). 
 
 62. τῇ δὲ ἐπαύριον κιτιλ. It was after sunset on Nisan 14. The 
 preparation (παρασκευή) was over, the Sabbath and the Paschal feast 
 had commenced. This explanation of the somewhat unusual phrase 
 accords with the view already taken of the Last Supper and the Pass- — 
 over. 
 
 While Christ’s enemies were busy this Sabbath day, his friends 
 rested according to the commandment (Luke xxiii. 56). 
 
 63. ἐμνήσθημεν. ‘We remembered,’ it occurred to us, aorist of an 
 action just past. 
 
 πλάνος... πλάνη, ‘deceiver’...‘deceit.’ The relation between the two 
 words is lost in A.V. 
 
 Μετὰ τρεῖς κιτιλ. For this present cp. ch. xxiv. 41, xxvi. 2. 
 
 It appears from this that the priests and Pharisees understood the 
 true import of Christ’s. words, ‘ Destroy this temple, and after three 
 days I will raise it up,’ which they wilfully misinterpreted to the 
 people. 
 
 64. τῷ λαῷ. As frequently in N.T. in a special sense, the people 
 of Israel, the Jews. 
 
 ᾿Ηγέρθη. ‘He rose.’ 
 
 65. ἔχετε κουστωδίαν. The meaning is either (1) that Pilate re- 
 fuses the request; ‘Ye have a watch of your own’—(a) the Levitical 
 
REVUE) ©: NOTES. 315 
 
 temple guard, or more probably (b) a small body of soldiers whom 
 Pilate may have already placed at their disposal—or (2) he grants 
 it curtly and angrily, ‘Take a watch; begone.’ 
 
 The latter view is generally adopted now; but it involves a mean- 
 ing of ἔχειν (‘to take’) of which no clear example appears either in 
 classical or Hellenistic Greek. See, however, Alford on 1 Tim, ii. 13, 
 who argues for such a meaning in that passage: ὑποτύπωσιν ἔχε 
 ὑγιαινόντων λόγων, ‘have (take) an ensample of (the) healthy words,’ &c. 
 It should also be mentioned that in modern Greek ἔχειν and λαμβάνειν 
 are so nearly connected in meaning that the defective parts of ἔχειν 
 (aor. and 2nd future) are supplied from λαμβάνω. Still the argument 
 in favour of retaining the ordinary meaning of ἔχειν in this passage 
 is strong, and the objection that we have no record of a body of 
 Roman soldiers being placed occasionally under the orders of the 
 Sanhedrin need not have great weight. In this case Pilate may well 
 have held it to be a measure on the side of order. 
 
 It seems quite clear from ch. xxviii. 14 that the guard was of 
 Roman soldiers. 
 
 In any view the asyndeton ἔχετε ὑπάγετε ἀσφαλίσασθε indicates im- 
 patience on the part of Pilate. 
 
 κουστωδίαν appears to have meant a guard of 60 men. See quota- 
 tion from Theophylact, note on v. 27 of this chapter. 
 
 ἀσφαλίσασθε...ἡσφαλίσαντο. The middle voice has its proper form, 
 ‘secure for yourselves.’ A providential point, for if the Roman 
 soldiers had secured the sepulchre the Jews might still have affirmed 
 that deceit had been practised. 
 
 ἀσφαλίζειν is a Polybian word which does not seem to have been used 
 earlier. Cp. Acts xvi. 24, τοὺς πόδας ἠσφαλίσατο αὐτῶν els τὸ ξύλον. 
 The verb does not occur elsewhere in N.T. 
 
 66. odpayicavres. ‘The sealing was by means of a cord or string 
 passing across the stone at the mouth of the sepulchre and fastened 
 at either end to the rock by sealing clay’ (Alford). Cp. Dan. vi. 17: 
 καὶ ἐσφραγίσατο ὁ βασιλεὺς ἐν τῷ δακτυλίῳ αὐτοῦ καὶ ἐν τῷ δακτυλίῳ τῶν 
 μεγιστάνων αὐτοῦ (sc. τὸν λίθον ὃν ἐπέθηκαν ἐπὶ τὸ στὸμα τοῦ λάκκου). 
 
 σφραγίζειν is used in various figurative senses, all more or less 
 nearly connected with this literal signification. See John iii, 33 and 
 2 Cor. i. 2, ‘certify.’ Eph. i. 13, iv. 30, ‘assure.’ Rom. xv. 28, ‘se- 
 cure,’ ‘authenticate.’ Rev. x. 4, xxii. 10, ‘conceal.’ In Ecclesiastical 
 Greek it is used of making the sign of the Cross in baptism and other 
 rites. 
 
 CHAPTER XXVIII. 
 
 2. ἀπὸ τῆς θύρας after λίθον omitted NBD, some versions and 
 Origen. The words are found in the later authorities, ACE and other 
 uncials, some versions and Fathers, 
 
316 ST MATTHEW. [XXVIII 1— 
 
 9. In textus receptus the verse begins: ὡς δὲ ἐπορεύοντο ἀπαγγεῖλαι 
 τοῖς μαθηταῖς αὐτοῦ. The clause is omitted in SBD, many versions 
 and Fathers; appears in AC and some versions. The leading editors 
 reject the words. 
 
 20. The evidence against the final ἀμὴν is very strong: NABD, 
 many versions and Fathers. 
 
 Cu. XXVIII. 1—8. Tur Resurrection. 
 Mark xvi. 1—8; Luke xxiv. 1—12; John xx. 1—18. 
 
 The discrepancies are slight, and may be accounted for by the agita- 
 tion of the witnesses of this momentous scene. To the women named 
 in this Gospel St Mark adds Salome; St Luke, Joanna and other 
 women; St John names Mary Magdalene only. St Luke and St John 
 mention the visit of Peter to the sepulchre, St John adding ‘that 
 other disciple.’ This Evangelist also records the appearance of 
 Jesus to Mary Magdalene in the garden. 
 
 The order of events was probably this: First, Mary Magdalene and 
 the other Mary, having come early to the tomb, were addressed by 
 the Angel and saw the empty sepulchre; they hasten to inform Peter 
 and the other disciples; Peter and John visit the tomb and depart; 
 Mary Magdalene, left alone, beholds her Lord, whom at first she does 
 not recognise; soon afterwards the Lord appears a second time to 
 Mary Magdalene, now in the company of other women. 
 
 1. de denotes a longer interval after sunset than ἑσπέρα. 
 σάββατα. Plural in both senses, ‘sabbath’ and ‘ week.’ 
 
 τῇ ἐπιφωσκούσῃ. Cp. Luke xxiii. 54, σάββατον ἐπέφωσκεν, the only 
 other passage where the word occurs, the cognate form ἐπιφαύσκειν is 
 classical, and occurs four times in the LXX. version of Job: ἢ οὐχ 
 ὁρῶμεν ἥλιον τὸν ἐπιφαύσκοντα, Job xxxi. 26. In Luke loc. cit. the word 
 ἐπιφώσκειν is used not of the natural daybreak, but of the commence- 
 ment of the sabbath after sunset on the zapacxevy. Here, as we see 
 from the parallel passages (Luke xxiv. 1, ὄρθρου βαθέως; Mark xvi. 2, 
 λίαν πρωὶ μιᾷ τῶν σαββάτων; John xx.1, πρωΐ, σκοτίας ἔτι οὔσης), it 
 means the early dawn. 
 
 θεωρῆσαι τὸν τάφον. Both St Mark and St Luke mention that 
 they brought spices and ointments. 
 
 2. σεισμὸς ἐγένετο μέγας. Peculiar to St Matthew. 
 
 ἄγγελος κυρίου. ἄνδρες δύο ἐπέστησαν αὐταῖς ἐσθῆτι ἀστραπτούσῃ 
 (Luke xxiv. 4). δύο ἀγγέλους ἐν λευκοῖς καθεζομένους (John xx. 12). 
 
 3. εἰδέα. Here onlyin N.T., not ‘countenance,’ but ‘ appearance,’ 
 ‘species sub oculos cadens,’ not the thing itself but the thing as be- 
 holden, “ ἰδέα τοῦ προσώπου, ‘the look of the countenance.’ (Trench, 
 N.T. Syn. 2nd series, Ρ. 93.) 
 
XXVIII. 9.] NOTES. 41 
 
 4. ἀπὸ φόβου...ὡς νεκροί. Op. οἱ δὲ σύμμαχοι τεθνᾶσι τῷ δέει τοὺς 
 τοιούτους ἀποστόλους, Dem. Phil. τ. 45. 
 
 δ. μὴ φοβεῖσθε ὑμεῖς. The pronoun is emphatic; a contrast with 
 the alarm of the soldiers is implied. 
 
 τὸν ἐσταυρωμένον. ‘Who hath been crucified,’ not ‘which was 
 crucified,’ A.V. 
 
 6. ἠγέρθη. As in ch. xxvii. 64, He rose. So also in next verse. 
 
 καθώς. Non-Attic for classical καθά. See Lob. Phryn. p. 426. 
 
 ἴδετε κατιλ. In order that they might be convinced of the fact. 
 
 It is hardly possible for us even to conceive the overwhelming joy 
 that the conviction of this truth must have brought to these holy 
 women, whose recollection of the divine words and looks and love- 
 inspiring sweetness of character would be quickened by the painful 
 watching and the passionate sorrow for their seeming loss. 
 
 7. εἴπατε κιτιλ. ‘And Peter’ (Mark). Peter, more than the rest, 
 would be longing for the Lord’s return to win forgiveness. 
 
 9,10. THe ApprEARANCE or Jesus TO Mary MaGDALENE AND THE 
 OTHER Mary. 
 
 Recorded by St Matthew only. 
 
 Jesus had already appeared to Mary Magdalene alone. We must 
 suppose that she was now joined by the other Mary, and perhaps by 
 Salome, Joanna, and others; and while these were going to announce 
 the great news to the rest of the disciples [Peter and John already 
 knew] the Lord Jesus met them. 
 
 The following is a list of the different recorded appearances of Jesus 
 during the forty days:—(1) To Mary Magdalene alone (John xx. 14 
 foll.; Mark xvi.9). (2) To Mary Magdalene, the other Mary, and per- 
 haps other women (Matthew xxviii. 9, 10). (3) To Peter (Luke xxiv. 34; 
 1 Cor. xv. 5). (4) To Cleophas and another on the way to Emmaus 
 (Luke xxiv. 13—35), (5) To the apostles, in the absence of Thomas, 
 at Jerusalem (Mark xvi. 14; Luke xxiv. 36; John xx. 19). (6) To the 
 eleven apostles at Jerusalem (John xx. 26). (7) To seven disciples at 
 the Sea of Tiberias (John xxi, 1—24). (8) To the eleven on the 
 highland of Galilee (Matthew xxviii. 16). (9) To five hundred 
 brethren at once—possibly the same appearance as 8 (1 Cor. xv. 6). 
 (10) To James, the Lord’s brother (1 Cor. xv. 7). (11) To the eleven 
 in the neighbourhood of the Holy City (Mark xvi. 19, 20; Luke xxiv. 
 50; Acts i, 3—12; 1 Cor. xv. 7). 
 
 9. ὑπήντησεν. See note, ch. viii. 28. 
 
 Χαίρετε. The Greek salutation, both on meeting and on parting. 
 
 ἐκράτησαν αὐτοῦ τοὺς πόϑας κιτιλ. The immemorial usage in the 
 
 East in obeisance to a sovereign prince. 
 In the interesting clay cylinder of Cyrus he says of the subject 
 
318 ST MATTHEW. [XX VIII. 10— 
 
 kings: ‘they brought me their full tribute and kissed my feet.’ 
 (Canon Rawlinson, Cont. Rev. Jan. 1880). 
 
 10. ἀπαγγείλατε k.t.A. i.e. tell my brethren (of my Resurrection), 
 in order that they may go. 
 
 ἀδελφοῖς pov. The disciples; ‘He named them brethren, as being 
 Himself a man and their kinsman according to man’s nature’ 
 (Euthymius quoted by Ellicott, Life of our Lord); comp. Heb. 11. 11, 
 ὅ τε yap ἁγιάζων καὶ οἱ ἁγιαζόμενοι ἐξ ἑνὸς πάντες" δὲ ἣν αἰτίαν οὐκ 
 ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν. The name of ‘brethren’ is not 
 directly applied by Christ to his disciples, until after the Resurrection 
 (cp. John xx. 17). He had clearly manifested the power of the God- 
 head, and there was special need of reminding his disciples that He 
 was still man, and that they were brethren. 
 
 11—15. TH Roman GuarRps ARE BRIBED. This important testi- 
 mony is given by St Matthew only. 
 
 11. τινὲς τῆς κουστωδίας. An expression that implies more than 
 the traditional number of four guards. The full complement of a 
 κουστωδία appears to have been 60 men. See note, ch. xxvii. 65. 
 
 12. ἀργύρια ἱκανά. Many pieces of silver, a largesse. 
 13. ἡμῶν κοιμωμένων. The penalty for which would be death. 
 
 14, ἐπὶ τοῦ ἡγεμόνος. ‘Before the governor.’ With this use of ἐπὶ 
 comp. ἐπὶ μαρτύρων, 1 Tim. v.19; ἐπὶ τῶν ἀδίκων... ἐπὶ τῶν ἁγίων, 
 1 Cor. vi. 1, ‘at the bar of,’ and the common phrases ἐπὶ δικαστῶν, 
 δικαστηρίων. These expressions are closely connected with the 
 physical notion of ἐπί, ‘upon.’ A matter may be said to rest upon 
 witnesses or judges, 1.6, depend upon their evidence or decision. 
 This use explains the expression in the text, which means either, 
 (1) ‘If the matter should be heard in the Procurator’s Court’—come 
 before him officially. (2) Or perhaps in a more general sense; 
 ‘If rumours of it should come before him ’—if he should hear of it. 
 
 πείσομεν. ‘Will persuade’ (by bribes). Cp. Eur. Medea 964, μή 
 μοι av, πείθειν δῶρα καὶ θεοὺς λόγος" | χρυσὸς δὲ κρείσσων μυρίων λόγων 
 βροτοῖς. Hat. vir1. 134, ξεῖνόν τινα καὶ οὐ Θηβαῖον χρήμασι πείσας. 
 
 ἀμερίμνους. At Rome, in Cicero’s time, judicial bribery was so 
 organized that contracts were taken to secure acquittal by this means. 
 And the whole process of bribery had a special vocabulary, in which 
 this very word ἀμέριμνος appears to have had a place, Curio meeting 
 Verres and assuring him that he has won his acquittal by bribery: 
 ‘hune jubet sine cura esse: renuntio inquit tibi te hodiernis comitiis 
 esse absolutum.’ ἀμέριμνος here and 1 Cor. vii. 32 only in N.T. 
 
 15. διεφημίσθη μέχρι τῆς σήμερον. Hence St Matthew found it espe- 
 cially needful to narrate the true facts. An aorist qualified by an adverb 
 of present time has the force of a perfect definite. The note of time 
 therefore, like the use of γέγονεν (ch. i. 22, xxii. 4), implies that the 
 events described were still of comparatively recent memory. 
 
VE 19.] NOTES. 319 
 
 16,17. JESUS APPEARS TO THE ELEVEN IN GALILEE. 
 Peculiar to St Matthew. 
 
 16. τὸ ὄρος. The mountain. Perhaps the highland behind Tell 
 Hum or Capernaum (see map), the scene of their earliest intercourse 
 with Christ, and the very spot where the New Law was first proclaimed. 
 There the brethren, possibly five hundred in number [see vv. 9, 10 (8) 
 (9)], besides the Eleven, awaited the coming of the Great Shepherd 
 (v. 7). As the sacred form appeared on the familiar mountain side 
 they threw themselves on the ground, doing homage to their Lord and 
 God. But some doubted still. Then He drew more near and spake. 
 And as the words sounded in their ears, we may believe they ‘knew 
 his voice’ and dismissed their doubts. 
 
 17. προσεκύνησαν. See note, ch. xx. 20. It is characteristic of 
 St Matthew’s Gospel that this word, which indicates the homage and 
 prostration before a king, should occur twelve times, whereas it is 
 found twice only in each of the other Synoptics. 
 
 ot δέ, Probably not some of the Apostles, but some of the five 
 hundred who had not previously seen the Lord. 
 
 For oi δὲ when οἱ μὲν is omitted in the first clause see note, ch. xxvi. 
 67. Jl. x1. 536, ἀφ᾽ ἱππείων ὁπλέων ῥαθάμιγγες ἔβαλλον, | al δ᾽ ἀπ’ 
 ἐπισσώτρων (Winer, p. 131, and Riddell on Plato, Apol. Soc., p. 18, 
 note 3, and Dig. 241). 
 
 ἐδίστασαν. The same word is used of St Peter’s doubt, ch. xiv. 31, 
 and in these passages only in N.T.; there too the doubt is followed by 
 adoration, v. 33. 
 
 18s—20. Tue Last CuaraEe To THE APOSTLES. 
 
 18. προσελθὼν ἐλάλησεν. Came up to them, near to them, and 
 spake. 
 
 *E860n, ‘was given,’—the aorist of an eternal fact, so undefined and 
 independent of time-notion, ep. ch. iii. 17 and xi. 27, and Phil. 
 ii.8—10. These words, in which the infallible King Himself announces 
 His eternal possession of the Kingdom, St Matthew, who is essentially 
 the historian of the Kingdom, alone records. 
 
 19. μαθητεύσατε. Make disciples of. Cp. Acts xiv. 21, μαθητεύσαντες 
 ἱκανούς, and see ch, xiii. 52, xxvii. 57, where the same word is used. 
 διδάσκοντες, v. 20,=‘instructing.’ ‘Make disciples of all the Gentiles 
 πάντα τὰ ἔθνη) by baptism and by instruction in all my commands to 
 you’ (πάντα ὅσα ἐνετειλάμην). 
 
 εἰς τὸ ὄνομα. ‘Into the name.’ Jewish proselytes were baptized into 
 the name of the Father; Jesus adds the name of the Son and of the 
 Holy Ghost. In the instances of baptism recorded in the Acts, ii. 38, 
 viii. 16, x. 48, xix. 5, the name of Jesus Christ (or the Lord Jesus) 
 alone occurs in the baptismal formula, but the promise of the Holy 
 Ghost is given (ii. 38), or the gift of the Holy Ghost follows the rite 
 (viii. 17, xix. 6), or precedes it (x. 44, 47). 
 
320 ST MATTHEW. [XX VIII. 20. 
 
 20. μεθ᾽ ὑμῶν εἰμί. 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. 
 
 πάσας τὰς ἡμέρας. ‘All the days,’ not at intervals during the days 
 (δι᾿ ἡμερῶν τεσσεράκοντα ὀπτανόμενος, Acts i. 3), but continuously on 
 each and all the days between now and the completion of the ion. 
 
 ἕως τής K.T.A. See note ch. xiii. 39. The last words of St Matthew’s 
 Gospel fall 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 
 
 Lon, end of the, 192 
 
 Agony in the Garden, 292 
 
 Ahimelech, 177 
 
 Almsgiving, 126 
 
 Analysis of Gospel, xxii. 
 
 Andrew, call of, 109; name, 161 
 
 Anise, 261 
 
 Annas, 296 
 
 Aorist, use of in N. T., 175; see 
 also 119, 180, 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 
 
 8ST MATTHEW 
 
 Bar, meaning of, 210 
 
 Barabbas, 303 
 
 Bartholomew, meaning of name, 
 ee ; Identified with Nathanael, 
 
 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 
 
 Cesarea 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 
 
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 
 
 Cowardice, 150 
 
 Cross, 168; different kinds of, 303 
 
 Crown of thorns, 306 
 
 Cummin, 261 
 
 Cup, meaning of, 237 
 
 Dative case, 197 
 
 David and the shewbread, 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 
 
 Drachme, 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 
 
 Galileans, 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; land 
 of, 201 
 
 Gerasa, 150 
 
 Gergesa, 150 
 
 Gesture and looks of Jesus, 291, 
 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, _ 
 196, 226; Archelaus, 239; Philip, 
 196 
 
 Herodian family, xxxii, 
 
 Herodians, 252 
 
 Herodias, 196, 226 
 
INDEX. 
 
 High-priesthood, no longer heredi- 
 tary, 284 
 
 Hinnon, 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 
 
 Ireneus’ testimony concerning St 
 Matthew, xviii. 
 
 Isaiah quoted, 84, 85, 95, 108, 179, 
 187, 204, 241, 243 
 
 Iscariot, meaning of, 162 
 
 Ish, 299 
 
 Ttacism, 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, 
 209 
 
 323 
 
 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 
 
 Lebbseus, 161 
 
 Leper and leprosy, 145, 163 
 
 Levi. See Matthew 
 
 Life, different senses of word, 168, 
 214 
 
 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; and 
 death, 197 
 
 Magdala, or Mejdel, 207 
 
 Magdalene, See Mary 
 
 Magi, 87 
 
324 
 
 Malachi quoted, 171, 217 
 
 Malchus, his ear cut off by St Peter, 
 294 
 
 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, 
 312 
 
 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 countries, xiv.; cha- 
 racter, xiv.; death, xiv. 
 
 Matthew, Gospel according 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 
 
 Nazarene, meaning of expression, 
 94, 95 
 
 Nazareth, 85, 93, 94, 108 
 
 INDEX. 
 
 New Testament, 291 
 
 Nicodemus, a secret disciple of 
 Jesus, 313; assists at the burial, 
 313 
 
 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 St 
 
 Papias, Matthew, xviii. 
 
 Parables, peculiar to Matthew, xxi. ; 
 meaning of word, 186; reason for 
 teaching by, 186, 187, 191 
 
 Paralysis, 
 
 Paralytic, oo 
 
 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 
 Sadduceeg, 208 
 
 Phylacteries, 257 
 
 Pilate, procurator of Judzxa; his- 
 tory; character; name; tradi- 
 tions concerning, 300; trial of 
 Jesus before, 303; attempts to 
 save 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, 273, 814 
 
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, 
 303 
 
 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, 313 
 
 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 
 
 a0 
 
 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 
 
 Syrophenician. 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. 
 
 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 
 
 See Shekel 
 
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, parable 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 Judea, 95, 104 
 
 Wine, 155 
 
 Words from the Cross, 307, 310 
 
 Yoke, 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. 
 302; the priest, 263 
 
Il. GREEK. 
 
 ἀγαπᾶν, 125 
 
 ἀγάπη, 103, 267 
 ἀγαπητός, 103 
 ἀγγαρεύειν, 124, 307 
 
 ἀποκρίνεσθαι, 102, 174, 808 
 ἀπόστολος, 160 
 
 ἄρτος, 129, 136, 177, 199 
 ἀρχιερεῖς, 244, 284 
 
 ἄγναφος, 155 
 ἀδελφός, 258, 318 
 ἀδημονεῖν, 292 
 ἄδης, 211 
 
 ἀθῷος, 301 
 
 αἰτεῖν, 140 
 
 aiév, 192 
 
 αἰώνιος, 281 
 ἄκανθα, 141 
 ἀκέραιος, 164 
 ἀκριβοῦν, 90 
 ἀλάβαστρον, 285 
 ἅλας, 117 
 
 ἁλιεῖς, 109 
 
 ἅλων, 101 
 ἀμέριμνος, 318 
 ἀμήν, 119 
 ἀμφίβληστρον, 109 
 ἂν omitted, 290 
 ἀναιρεῖν, 93 
 ἀνάστασις, 254 
 ἀνατολή, 88 
 ἀναχωρεῖν, 92 
 ἀντάλλαγμα, 214 
 ἀντί, 220, 239 
 ἄνυδρος, 184 
 ἀπάγειν, 297 
 ἁπαξ λεγόμενα, 129, 167, 179, 238 
 ἀπέχειν, 127 
 
 ἀπό, 98, 138, 141, 201 
 ἀποδεκατοῦν, 261 
 ἀποκατάστασις, 217 
 
 ἀσφαλίζειν, 315 
 αὐλή, 298 
 αὐληταί, 156 
 
 αὐτός, 100, 110, 115 
 
 ἀφανίζειν, 132 
 ἄφες, 138, 311 
 ἄφεσις, 130, 291 
 ἄχυρον, 101 
 
 βαπτίζειν, 97 
 
 βασανίζειν, 146, 200 
 
 βασανιστής, 225 
 βάσανος, 110 
 βασίλισσα, 183 
 βαττολογεῖν, 128 
 βδέλυγμα, 268 
 βεβηλοῦν, 178 
 BeedgeBovr, 166 
 βῆμα, 304 
 βιάζεσθαι, 172 
 βλασφημεῖν, 153 
 βλασφημία, 153 
 βλέπειν, 138 
 βρέχειν, 125 
 βρῶσις, 133 
 
 yéevva, 120, 260 
 γενέσια, 198 ; 
 γογγύζειν, 235 
 γογγυσμός, 235 
 
 δαιμόνιον, 157 
 
328 
 
 δαίμων, 151 
 
 δεῖ, 267 
 δειγματίσαι, 83 
 δειλός, 150 
 dépew, 248 
 δεσμεύειν, 257 
 δεῦτε, 109 
 δηνάριον, 225, 234 
 διά, 89, 208 
 διάβολος, 105 
 διαθήκη, 291 
 διακονεῖν, 107 
 διακρίνεσθαι, 24 
 διάνοια, 255 
 δίδραχμα, 219 
 διέξοδοι, 251 
 δίκαιος, 88 
 δικαιοσύνη, 119, 126, 136 
 διχάσαι, 167 
 δοκός, 138 
 δοῦλος, 224, 238 
 
 ἐὰν with fut. indic. 224 
 
 ei, followed by οὐ, 290 
 
 εἰδέα, 316 
 
 εἰ δὲ μήγε, 155 
 
 εἰρήνη, 116, 164 
 
 els, 99, 123, 183, 236 
 
 εἷς, 244 
 
 éx, 138, 262 
 
 ἑκατόνταρχος, 146, 312 
 
 ἐκβάλλειν, 159, 180, 182 
 
 ἐκκλησία, 211, 223 
 
 ἐκλεκτοί, 270 
 
 ἐλέγχειν, 223 
 
 ἐλεήμονες, 178 
 
 ἔλεος, 154, 178 
 
 ἐμβριμᾶσθαι, 157 
 
 ἐν, 99, 123, 139, 183 
 
 ἐνεργεῖν, 197 
 
 ἔνοχος, 120 
 
 ἐντρέπειν, 248 
 
 ἐντυλίσσειν, 313 
 
 ἐξετάζειν, 90 
 
 ἐξομολογεῖσθαι, 174 
 
 ἐπανιστάναι, 165 
 
 ἐπί; 81, 136, 166, 176, 189, 201, 
 218, 278, 281, 318 
 
 ἐπιβάλλειν, 294 
 
 ἐπικαλεῖν, 166 
 
 INDEX, 
 
 ἐπιούσιος, 129 
 ἐπίτροπος, 235, 301 
 ἐπιφώσκειν, 316 
 ἐργάζεσθαι, 277 
 ἐρεύγεσθαι, 191 
 ἐρωτᾶν, 140 
 ἑταῖρος, 236, 294 
 εὐαγγελίξεσθαι, 170 
 εὐαγγέλιον, 80 
 εὐδοκεῖν, 103 
 εὐκαιρία, 287 
 
 ἔχειν, 197, 248, 314 
 
 ζηλωτής, 161 
 δζάνια, 189 
 ζυγός, 176 
 ζύμη, 190, 209 
 ζώνη, 163 
 
 ἡγεμών, 165, 301 
 ἡλικία, 135 
 
 θεέ, 310 
 
 θέλω, 154, 309 
 θησαυρός, 91 
 
 θλίψις, 138, 269 
 θυσιαστήριον, 121, 260 
 
 ἰδού, 151 
 “Ἱεροσόλυμα, 89 
 Ἱερουσαλήμ, 263 
 ἵλεως, 213 
 ἱμάτιον, 241 
 
 ἵνα, 84, 146, 201 
 ἵνα τί; 310 
 ἰσχύειν, 154, 298 
 ἰώτα, 119 
 
 καθαρός, 110 
 καθεύδειν, 156 
 καθηγητής, 259 
 καθίζειν, 118 
 καθοῦ, 256 
 
 καί, 88, 287 
 καὶ γάρ, 206 
 καινός, 155, 193 
 κακολογεῖν, 208 
 καλεῖν, 154 
 καλεῖσθαι, 116 
 Καναναῖος, 161 
 
INDEX. 
 
 κατά, 80, 157, 294 
 καταθεματίζειν, 299 
 κατακυριεύειν, 238 
 καταπέτασμα, 311 
 καταποντίζεσθαι, 201 
 κατασκηνοῖν, 190 
 καρδία, 255 
 
 κάρφος, 138 
 καύσων, 235 
 κεραία, 119 
 
 κῆνσος, 253 
 
 κλαίειν, 299 
 κλίβανος, 136 
 κοδράντης, 121 
 κοιμᾶσθαι, 156, 311 
 κοινοῦν, 204 
 κόλασις, 281 
 κολαφίζειν, 298 
 κολλυβιστής, 243 
 κοπάζειν, 201 
 κοπιᾶν, 176 
 
 κόσμος, 117, 214 
 κουστωδία, 314 
 κόφινος, 200 
 κράσπεδον, 202, 258 
 κρίμα, 138 
 
 λαλιά, 298 
 
 λαός, 314 
 
 λεγεών, 295 
 
 Anves, 247 
 
 λῃστής, 295, 309 
 
 λικμᾶν, 250 
 
 λόγος, distinguished = ῥῆμα, 182 
 λύκος, 141 
 
 λύτρον, 238 
 
 μόγοι, 87 
 μαθητεύειν, 319 
 μαμωνᾶς, 134 
 μαργαρίτης, 139 
 μάχαιρα, 295 
 μεριμνᾶν, 134 
 μετά, 89, 216, 292 
 μεταίρειν, 194 
 μεταμεληθείς, 301 
 μεταμορφοῦσθαι, 210 
 μετανοεῖν, 96 
 μετάνοια, 247 
 
 μή, 88, 180, 225 
 
 ST MATTHEW 
 
 μνημόσυνον, 121, 286 
 μονόφθαλμος, 222 
 μυστήριον, 187 
 
 ν ἐφελκυστικόν, 79 
 ναός, 200, 208 
 νεκρός, 149 
 
 νέος, 155 
 νυστάζειν, 210 
 
 ξύλον, 294 
 
 οἰκοδεσπότης, 273 
 οἰκοδομαί, 265 
 
 ᾿ οἶνος, 308 
 
 ὅλος, 84 
 ὄνος, 240 
 ὀργή, 98 
 ὄρος, τό, 118 
 
 ὃς μὲν... ὃς δέ, 180, 277 
 
 ὅστις, 275 
 
 οὐ μή, 169 
 οὐ.. -πᾶς, 270 
 ὀφείλημα, 130 
 ὄφις, 164 
 ὄψῃ, 299, 801 
 ὀψία, 199 
 
 παῖς, 140, 179 
 παλινγενεσία, 232 
 παραβολή, 186, 191 
 παραδιδόναι, 107 
 παρακαλεῖν, 295 
 παραλαβεῖν, 84 
 παράπτωμα, 182 
 παριστάναι, 295 
 παρουσία, 200 
 πάσχα, 288 
 
 πάσχειν, 218, 218, 288, 804 
 
 πείθειν, 318 
 πεινῆν, 244 
 πίναξ, 198 
 πίστις, 209 
 πλήν, 178 
 πνεῦμα, 100 
 ποιεῖν, 804 
 πόντος, 221 
 ποτήριον, 237 
 πρᾳότης, 115, 176 
 πρᾳῦς, 176 
 
 329 
 
33° 
 
 προσέχειν, 141 
 προσήλυτος, 259 
 προσκυνεῖν, 88, 237, 319 
 προφητεύειν, 142, 298 
 πτερύγιον, 105 
 
 πτύον, 101 
 
 πτῶμα, 199 
 
 πτωχοί, 115 
 
 πύλαι ddov, 211 
 
 paBBl, 258 
 ῥαπίζειν, 124, 298 
 ῥῆμα, 182 
 ῥύεσθαι, 131 
 
 σάββατον, 177, 269, 316 
 caynvn, 193 
 
 σὰρξ καὶ αἷμα, 210 
 σεληνιαζόμενοι, 111 
 σημεῖα τῶν καιρῶν, 208 
 σινδών, 314 
 
 π΄. ὑπ 122, 171, 188 
 σκάνδαλον, 218 
 σκληρός, 278 
 σκορπίζειν, 181 
 σκύλλειν, 159 
 
 σοφία, σοφός, 178, 174 
 σπεῖρα, 306 ͵ 
 σπλάγχνα, 
 
 πος enact pee 
 σπυρίς, 207 
 
 στατήρ, 219 
 
 σταυρός, 168, 214, 308 
 σύν, 292 
 
 συνάγειν, 224, 278 
 συνέχειν, 111 
 συντέλεια, 192 
 oppayitew, 315 
 σχίσμα, 155 
 
 σχολάζειν, 184 
 
 σώζειν, 165 
 
 τάλαντον, 224 
 ταμιεῖον, 128, 271 
 
 INDEX. 
 
 ταπεινός, 176 
 ταπεινοῦν, 221 
 
 τάφος, 314 
 
 τελῶναι, 125, 153, 223 
 τετράρχης, 196 
 
 τόκος, 279 
 
 Tore, 90 
 
 τρίβολος, 142 
 
 τρύπημα papidos, 231 
 τρώγειν, 273 
 
 vids Δαυείδ, 205 
 ὑπάντησις, 151, 275 
 ὑπό, 89, 151 
 ὑποδήματα, 100, 163 
 ὑποκρίτης, 127 
 
 ὑπομένει, "Ὑπὸ 
 ὑπομονή, ? 
 
 φθάνειν, 180 
 
 φιμοῦν, 255 
 φραγελλοῦν, 305 
 φρονεῖν τὰ τοῦ θεοῦ, 214 
 φρόνιμοι, 104 
 
 φυλακή, 200 
 φυλακτήρια, 257 
 φωλεός, 148 
 
 χαῖρε, 294 
 χιτών, 124, 163 
 χλαμός, 806 
 χορτάζειν, 115 
 χόρτος, 18 
 χρηματίζειν, 91 
 χριστός, 82 
 χωρεῖν, 227 
 χωρίον, 292 
 
 ψυχή, 168, 255, 293 
 wpa, 235 
 
 ὥστε, 270 
 wriov, 294 
 
 
 
 CAMBRIDGE: PRINTED BY J. ἃ Ὁ. F. CLAY, AT THE UNIVERSITY PRESS. 
 
 
 
Pare ie bh PRESS cm ERIES. 
 
 COMPLETE LIST. 
 
 Author 
 Aristophanes 
 
 33 
 
 - 99 
 Demosthenes 
 Euripides 
 
 29 
 Herodotus 
 9 
 37 
 Homer 
 ” 
 
 ” 
 
 Lucian 
 Plato 
 7 
 
 ” 
 
 ” 
 Plutarch 
 
 ”? 
 Sophocles 
 Thucydides 
 
 99 
 Xenophon 
 
 1. GREEK. 
 
 Work 
 
 Aves—Plutus—Ranae 
 Vespae 
 Nubes 
 Olynthiacs 
 Heracleidae 
 Hercules Furens 
 Hippolytus 
 Iphigeneia in Aulis 
 Hecuba 
 Alcestis 
 Orestes 
 Book v 
 Re eee As Rime D4 
 5» VIII I—go, IX 1—89g 
 Odyssey IX, X 
 ΧΙ 
 Thad vi, X11, XXII, XXIV 
 Somnium, Charon, etc. 
 Menippus and Timon 
 Apologia Socratis 
 Crito 
 Euthyphro 
 Protagoras 
 Demosthenes 
 Gracchi 
 Nicias 
 Sulla 
 Timoleon 
 Oedipus Tyrannus 
 Book 111 
 Book ΝΠ 
 Agesilaus 
 Anabasis Vol. I. Text. 
 a Vol. II. Notes. 
 2” I, 
 as IA, Gam 
 Bn I]; VI, Vil 
 
 II 
 3) ἢ 
 Cyropaedeia I, 1 (2 vols.) 
 ᾿ Ts JV V. 
 » VI, VU, VIII 
 
 5 
 
 Editor 
 Green 
 Graves 
 
 99 
 Glover 
 
 Price 
 3/6 each 
 3/6 
 
 In the Press 
 In the Press 
 
 Beck ἃ Headlam = 3/6 
 Gray & Hutchinson 2/- 
 
 Hadley 
 Headlam 
 Hadley 
 
 Wedd 
 Shuckburgh 
 ἘΠ τὶς 
 
 9. 
 Heitland 
 Mackie 
 Adam 
 
 ” 
 
 J.& A.M. Adam κακό 
 
 Holden 
 
 Jebb 
 Spratt 
 Holden 
 Hailstone 
 Pretor 
 
 9? 
 Edwards 
 Holden 
 
 ᾽ν} 
 37 
 
 2/6 each 
 
THE PITT PRESS SERIES. 
 
 2. LATIN. 
 Author Work Editor Price 
 Caesar De Bello Gallico 
 Com. I, III, VI, VIII Peskett 1/6.cach 
 ἢ ,") II-III, and vil 3 2|- each 
 ” a8 ooh ” ¥ 3/- 
 ” 4 τ τὴν ᾽᾽ - 1/6 
 " De Bello Gallico I ch. 1-29 Shuckburgh - 1/6 
 A De Bello Civili. Com. I Peskett - 
 - “3 29 Com. III ᾿ In the Press 
 Cicero Actio Prima in C. Verrem Cowie 1/6 
 A De Amicitia Reid 3/6 
 ἧ De Senectute ΞΕ 3/6 
 1, Div. in Q. Caec. et Actio 
 Prima in C. Verrem Heitland & Cowie 3/- " 
 3 Philippica Secunda Peskett 3/6 
 5 Pro Archia Poeta Reid 2|- 
 oe »» Balbo ἐξ 1/6 
 ᾿, » Milone oe 2/6 
 3 » Murena Heitland 3/- 
 3 », Plancio Holden 4/6 
 ᾿ » Sulla Reid 3/6 
 mt Somnium Scipionis Pearman 2|- 
 Cornelius Nepos Miltiades, Themistocles, Aris- 
 tides, Pausanias, Cimon Shuckburgh 1/6 
 Ἢ Hannibal, Cato, Atticus ry 1/6 
 es Lysander, Alcibiades, Thrasybu- 
 lus, Conon, Dion, Iphicrates, 
 Chabrias a 1/6 
 Horace Epistles. Bk 1 : 2/6 
 BS Odes and Epodes Gow 5/- 
 ἠὲ Odes. Books I, III PA 2/- cach 
 x ες Book I, Iv δ 1[6 cach 
 Ss Epodes t/ 
 Livy Books Iv, VI, IX, XXVII Stephenson 2/6 each 
 Ἢ ἐξέ νν Whibley 2/6 
 = igh RE, OIE Dimsdale 2/6 each 
 Lucan Pharsalia. BkI Heitland & Haskins 1/6 
 2 Pharsalia. Bk viI Postgate 2/- 
 Lucretius Book v Duff 2|- 
 Ovid Fasti. Book v1 Sidgwick 1/6 
 43 Metamorphoses, Bk 1. Dowdall 1/6 
 Plautus Epidicus Gray 3/- 
 3 Stichus Fennell 2/6 
 Quintus Curtius Alexander in India Heitland ἃ Raven 3/6 
 Tacitus Agricola and Germania Stephenson ~ 3/- 
 of Hist. Bk1 Davies 2/6 
 Terence Hautontimorumenos Gray 3/- 
 Vergil Aeneid 1 to ΧΙ Sidgwick 1/6 each 
 ᾽ Bucolics ἧς 1/6 
 δ Georgics I, II, and III, Iv 4 2|- each 
 Se Complete Works, Vol. 1, Text  ,, 3/6 
 μὰ : ΑἹ Vol. 11, Notes ,, 4/60 
 
 2 
 
THE PITT PRESS: SERIES. 
 
 3. FRENCH. 
 Author Work Editor 
 About Le Roi des Montagnes Ropes 
 Biart Quand j’étais petit, Pt 1 Boielle 
 Corneille La Suite du Menteur Masson 
 ἢ: Polyeucte Braunholtz 
 De Bonnechose Lazare Hoche Colbeck 
 Ms Bertrand du Guesclin Leathes 
 ‘i ., Part 11 (With Vocabulary) ,, 
 Delavigne Louis XI Eve 
 -_ _ Les Enfants d’Edouard .» 
 D’Harleville Le Vieux Célibataire Masson 
 De Lamartine Jeanne d’Arc Clapin & Ropes 
 De Vigny La Canne de Jonc Eve 
 
 Erckmann-Chatrian La Guerre 
 
 Guizot Discours sur |’Histoire de la 
 Révolution d’ Angleterre 
 Lemercier Frédégonde et Brunehaut 
 
 Le Directoire 
 Dix Années d’Exil 
 
 Mme de Staél 
 
 Clapin 
 
 Eve 
 Masson 
 Masson & Prothero 
 
 ” ” 
 Merimée Colomba Ropes 
 Michelet Louis XI & Charles the Bold ,, 
 Moliére Le Bourgeois Gentilhomme  Clapin 
 
 = L’ Ecole des Femmes Saintsbury 
 ᾿ Les Précieuses ridicules Braunholtz 
 ἘΣ » (Abridged Edition) os 
 Le Misanthrope a 
 "ἢ L’Avare a 
 Piron La Métromanie Masson 
 Ponsard Charlotte Corday Ropes 
 Racine Les Plaideurs Braunholtz 
 τ » (Abridged Edition) ng 
 Sainte-Beuve M. Daru. (Causeries du 
 Lundi, Vol. 1x) Masson 
 Saintine Picciola Clapin 
 Scribe & Legouvé Bataille de Dames Bull 
 Scribe Le Verre d’Eau Colbeck 
 Sédaine Le Philosophe sans le savoir Bull 
 Souvestre Un Philosophe sous les Toits Eve 
 
 ΝΣ Le Serf & Le Chevrier de Lorraine Ropes 
 
 ᾿ Le Serf (With Vocabulary) a 
 Thierry Lettres sur lhistoire de 
 
 France (XHI—xxXIv) 
 9 Récits des Temps Mérovin- 
 giens, I—III 
 
 - Masson ἃ Prothero 
 
 Masson & Ropes 
 
 Villemain Lascaris ou les Grecs du xv® Siécle Masson 
 Voltaire Histoire du Siecle de Louis 
 XIV, Pt 1, Ch. I—x1l1 Masson & Prothero 
 » Pt 11, Ch. χιν---ΧΧΙν i a 
 “ Pt 11, Ch. xxv—end ox τὰ 
 Xavier de La Jeune Sibérienne. Le M 
 Maistre Lépreux de la Citéd’Aoste oo 
 
 3 
 
THE PITT PRESS SERIES. 
 
 4 
 
 4. GERMAN. 
 Author Work Editor Price 
 Ballads on German History Wagner 2|- 
 Benedix Dr Wespe Breul 3/- 
 Freytag Der Staat Friedrichs des 
 j Grossen Wagner 2|- 
 German Dactylic Poetry a 2|- 
 Goethe Knabenjahre (1749—1761) Wagner & Cartmell 2/- 
 = Hermann und Dorothea ν᾿ ᾽ 3/6 
 Re Iphigenie Breul In the Press 
 Grimm Selected Tales Rippmann 3/- 
 Gutzkow Zopf und Schwert Wolstenholme 3/6 
 Hacklander Der geheime Agent E. L. Milner Barry 3/- 
 Hauff Das Bild des Kaisers Breul 3|- 
 ἈΞ Das Wirthshaus im Spessart Schlottmann 
 & Cartmell 3/- 
 . Die Karavane Schlottmann 3/- 
 Immermann Der Oberhof Wagner 3|- 
 Klee Die deutschen Heldensagen Wolstenholme 3/- 
 Kohlrausch Das Jahr 1791: μὲ 2|- 
 Lessing Minna von Barnhelm Wolstenholme 
 In the Press 
 Lessing & Gellert Selected Fables Breul 3]- 
 Mendelssohn _ Selected Letters Sime 3/- 
 Raumer Der erste Kreuzzug Wagner 2|- 
 Riehl Culturgeschichtliche 
 Novellen Wolstenholme 3]- 
 a Die Ganerben & Die Ge- 
 rechtigkeit Gottes is 3/- 
 Schiller Wilhelm Tell Breul 2/6 
 ee τὰ (Abridged Edition) ” 1/6 
 + Geschichte des dreissigjah- 
 rigen Kriegs Book III. " 3/- 
 - Maria Stuart ” 3/6 
 2 Wallenstein I. (Lager and 
 Piccolomini) ,, 3/6 
 Ἔ Wallenstein II. (Tod) a 3/6 
 Uhland Ernst, HerzogvonSchwaben Wolstenholme 3/6 
 
 »- 
 
THE PITT PRESS SERIES. 
 
 5. ENGLISH. 
 
 Author Work Editor Price 
 Mayor ASketchof Ancient Philoso- 
 phy from Thales to Cicero 3/6 
 Wallace Outlines of the Philosophy of Aristotle 4/6 
 Bacon History of the Reign of 
 King Henry VII Lumby 3/- 
 ες Essays West 3/6 & 5/- 
 Cowley Essays Lumby 4|- 
 Gray Poems Tovey lx the Press 
 Macaulay Lord Clive Innes 1/6 
 More History of King Richard III Lumby 3/6 
 ἘΝ Utopia om 3/6 
 Milton Arcades and Comus Verity 3/- 
 ᾿ Ode on the Nativity, L’Alle- 6 
 gro, Il Penseroso ἃ Lycidas is 2/ 
 es Samson Agonistes <3 2/6 
 ee Paradise Lost, Bks I, II a 2|- 
 53 ‘3 Bks III, Iv τ 2/- 
 Ἂ ss Bks v, VI τ 2|- 
 bs ΕΣ Bks VII, VII a 2/- 
 4 εἰ ks 1x, x εἰ 2|- 
 ΓΝ - Bks"xXI, XII Ss 2/- 
 Pope Essay on Criticism West 2/- 
 Scott Marmion Masterman 2/6 
 = Lady of the Lake . un 2/6 
 i Lay of the last Minstrel Flather 2|- 
 if Legend of Montrose Simpson 2/6 
 Shakespeare A Midsummer-Night’s Dream __ Verity 1/6 
 * Twelfth Night = 1/6 
 a Julius Caesar - 1/6 
 ΕΣ The Tempest os 1/6 
 King Lear vou, L0 the δος 
 Shakespeare & Fletcher Two Noble Kinsmen Skeat » 3/6 
 Sidney An Apologie for Poetrie Shuckburgh 3/- 
 West Elements of English Grammar 2/6 
 τι English Grammar for Beginners 1/- 
 Carlos Short History of British India 1/- 
 Mill Elementary Commercial Geography 1/6 
 Bartholomew Atlas of Commercial Geography 3/- 
 Robinson Church Catechism Explained 2/- 
 
 5 
 
THE FITT PRESS. SERIES: 
 
 6. EDUCATIONAL SCIENCE. 
 
 Author Work Editor Price 
 Colbeck Lectures on the Teaching of Modern 
 Languages 2|- 
 Comenius Life and Educational Works Laurie 3/6 
 Three Lectures on the Practice of 
 Education 
 Eve I. On Marking 
 Sidgwick II. On Stimulus } ἘΠῚ a]- 
 Abbott III. On the teaching of Latin 
 Verse Composition 
 Farrar General Aims of the Teacher AE 1/6 
 Poole Form Management ; 
 Locke Thoughts on Education Quick 3/6 
 Milton Tractate on Education Browning 2|- 
 Sidgwick On Stimulus τ|- 
 Thring Theory and Practice of Teaching 4/6 
 7. MATHEMATICS. 
 Ball Elementary Algebra 4/6 
 Euclid Books I—VI, XI, XII Taylor 5/- 
 τ Books I—VI ie 4|- 
 " Books I—Iv ᾿ 3/- 
 Also separately 
 a Books I, & 11; 111, & αν v, & V1; XI, & x11 1/6 cach 
 Ἔ Solutions to Bks I—Iv W. W. Taylor 6/- 
 Hobson & Jessop Elementary Plane Trigonometry 4/6 
 Loney Elements of Statics and Dynamics 7/6 
 Part I. Elements of Statics 4/6 
 » II. Elements of Dynamics 3/6 
 ae Solutions of Examples, Statics and Dynamics 7/6 
 τι Mechanics and Hydrostatics 4/6 
 Smith, C. Arithmetic for Schools, with or without answers 3/6 
 ἊΣ Part 1. Chapters I—vilI. Elementary, with 
 or without answers 2|- 
 ha Part 11. Chapters IX—xxX, with or without 
 answers 2/- 
 Hale, G. Key to Smith’s Arithmetic 7/6 
 
 Lonpon: C. J. CLAY anp SONS, 
 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
 
 AVE MARIA LANE. 
 GLASGOW : 263, ARGYLE STREET. 
 
 6 
 
The Cambridge Wible for Schools 
 and Colleges. 
 
 GENERAL EDITORS: 
 J. J. 5. PEROWNE, D.D., Bispop or Worcester, 
 A. F. KIRKPATRICK, D.D., Rearus Prorressor or HEeprew, 
 
 ---- - 
 Extra Feap. 8vo. cloth, with Maps when required. 
 Book of Joshua. Rev. G. F. Macutear, D.D. 2s. 6d. 
 Book of Judges. Rey. J. J. Liss, M.A. 3s. θα. 
 First Book of Samuel. Prof. Kirkpatrick, D.D. 3s. 6d. 
 Second Book of Samuel. Prof. Kirxparrick, D.D. 3s. 6d. 
 First & Second Books of Kings. Prof. Lumpy, D.D. 3s. 6d. each. 
 Books of Ezra & Nehemiah. Prof. Ryztz, D.D. 4s. 6d. 
 Book of Job. Prof. Davipson, D.D. 5s. 
 Psalms. Book I. Prof. Kirxparricr, D.D. 3s. 6d. 
 Psalms. Books ΣΙ and III. Prof. Kirxparricn, D.D. 3s. 6d. 
 Book of Ecclesiastes. Very Rev. Εἰ. H. Puumprre,D.D. 5s. 
 Book of Isaiah. Chaps. I.-KX XIX. Rev.J.Sxinner, D.D. 4s. 
 Book of Jeremiah. Rey. A. W. Srreanze, D.D. 4s. 6d. 
 Book of Ezekiel. Prof. Davipson, D.D. 5s. 
 Book of Hosea. Rev. T. K. συνε, M.A.,D.D. 3s. 
 Books of Joeland Amos. Rev. 5. ἢ. Driver, D.D. 
 In the Press. 
 Books of Obadiah and Jonah. Arch. PEROwWNE. 2s. 6d. 
 Book of Micah. Rev. Τὶ, K. Curyne, M.A., D.D. 15. 6d. 
 Nahum, Habakkuk & Zephaniah. Prof. Davipson, D.D. 3s. 
 Books of Haggai, Zechariah & Malachi. Arch. PERowNE.3s.6d. 
 Book of Malachi. Archdeacon PERownez. Ils. 
 First Book of Wlaccabees. Rey. W. FarRwEATHER and 
 Rev. J. 8. Buacx, LL.D. In the Press. 
 Gospel according to St Matthew. Rev. A. Carr, M.A. 2s. 6d. 
 Gospel according to St Mark. Rev. G. F. Macuear,D.D. 2s.6d. 
 Gospel acc. to St Luke. Very Rey. Εἰ. W. Farrar, D.D. 4s. 6d. 
 Gospel according to St John. Rev. A. Puummsr, D.D. 4s. 6d. 
 Acts of the Apostles. Prof. Lumpy, D.D. 4s. 6d. 
 Epistle to the Romans. Rev. H.C.G. Moun, D.D. 3s. 6d. 
 First and Second Corinthians. Rev. J. J. Liss, M.A. 2s. each. 
 Epistle to the Galatians. Rev. E. H. Perowne, D.D. 1s. θά. 
 Epistle to the Ephesians. Rev. H.C. G. Moure, D.D. 2s. 6d. 
 Epistle to the Philippians. Rev. H.C. G. Μουτε, D.D. 2s. 6d. 
 Colossians and Philemon. Rev. H. C. G. Moute, D.D. 2s. 
 Epistles to the Thessalonians. Rey. G. G. Frypuay, B.A. 2s. 
 Epistles to Timothy & Titus. Rev. A.E. Humpureys, M.A. 3s. 
 Epistle to the Hebrews. Very Rev. F. W. Farrar, D.D. 3s. 6d. 
 Epistle of St James. Very Rev. Εἰ. Ἢ. Piumprre, D.D. 1s. θά. 
 St Peter and St Jude. Very Rev. Εἰ. H. Puumrrre, D.D. 2s. 6d. 
 -Epistles of St John. Rey. A. Puummer, D.D. 3s. 6d. 
 Book of Revelation. Rev. W. H. Srmcox, M.A. 85. 
 
 Other Volumes Preparing. 
 
 LONDON: C. J. CLAY anp SONS, 
 CAMBRIDGE UNIVERSITY PRESS WAREHOUSE, 
 AVE MARIA LANE. 
 
, 
 
 The Smaller 
 Cambringe Bible for Schools, 
 
 Now Ready. With Maps. Price 1s. each volume. 
 
 Book of Joshua. Rev. J. 5. Buack, LL.D. 
 
 Book of Judges. Kev. J. 5. Buack, LL.D. 
 
 First Book of Samuel. Prof. Kirxparrick, D.D. 
 
 Second Book of Samuel. Prof. Kirkpatrick, D.D. 
 
 First Book of Kings. Prof. Lumsy, D.D. 
 
 Second Book of Kings. Prof. Lumsy, D.D. 
 
 Gospel according to St Matthew. Rey. A. Carr, M.A. 
 Gospel according to St Mark. Rey. G. F. Macumzar, D.D. 
 Gospel according to St Luke. Very Rev. F. W. Farrar, D.D. 
 Gospel according to St John. Rey. A. PLummer, D.D. 
 Acts of the Apostles. Prof, Lumpy, ἢ. Ὁ. 
 
 Che Cambridge Greek Cestament 
 for Schools and Colleaes 
 GENERAL Epitor: J. J. 8. PEROWNE, D.D. 
 
 Gospel according to St Matthew. Kev. A. Carr, M.A. 
 With 4 Maps. 4s. 6d. 
 
 Gospel according to St Mark. Rev. G. F. Macriear, D.D. 
 With 3 Maps. 4s. 6d. 
 
 Gospel according to St Luke. Very Rev. F. W. Farrar. 
 With 4 Maps. 6s. 
 
 Gospel according to St John. Rev. A. Puummer; D.D. 
 With 4 Maps. 6s. 
 
 Acts of the Apostles. Prof. Lumpy, D.D. 4 Maps. 6s. 
 
 First Epistle to the Corinthians. Rev. J. J. Lias, M.A. 3s. 
 
 Second Epistle to the Corinthians. Rev. J.J. Lias, M.A. 3s, 
 
 Epistle to the Hebrews. Very Rev.F. W. Farrar, D.D. 3s. 6d. 
 
 Epistles of St John. Rev. A. Phummer, D.D. 4s. 
 
 GENERAL Epitor: Prof. J. A. ROBINSON, D.D. 
 
 Epistle to the Philippians. Rev. H. C. G. Mourz, D.D. 2s. 6d. 
 Epistle of St James. Rev. A. Carr, M.A. 2s. 6d. 
 PastoralEpistles. Rev. J. H. Bernarp, D.D. [In Preparation. 
 Book of Revelation. Rev. W.H. Smcox, M.A. 5s. 
 
 London: C. J. CLAY ann SONS, 
 
 CAMBRIDGE WAREHOUSE, AVE MARIA LANE. 
 Glasgow: 263, ARGYLE STREET. 
 Leipsig: F. A. BROCKHAUS. 
 New Work: THE MACMILLAN CO. 
 
 eee 
 CAMBRIDGE: PRINTED BY J. & Ο. F. CLAY, AT THE UNIVERSITY PRESS. 
 

 

 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 PRINTEDINU.S.A, 
 
 
 

 
i