220
a Sir. ifi. 15.2. 8 δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, “΄Ὀψίας] γενομένης λέγετε, "Εὐδία.
Ρ Acts xxvii. πυρράζει γὰρ ὁ οὐρανός. 20 (same
By χχιν. τς mn . 20 (winter) ούρανου γιγωσ κετε
3. καὶ πρωΐ, Σήµερον " χειµών' πυρράζει γὰρ στυγνάζων ὁ οὐρανός. διακρίνει», τὰ δὲ σημεῖα τῶν καιρῶν οὐ δύνασθε;}
ὑποκριταί,” τὸ μὲν πρόσωπον τοῦ
c Mk. x. αα.4- Ὑενεὰ πονηρὰ καὶ μοιχαλὶς σημεῖον ἐπιζητεῖ: καὶ σημεῖον οὐ δοθήσεται αὐτῇ, εἰ μὴ τὸ σημεῖον Ιωνᾶ τοῦ προφήτου. ὃ Kai
d spk καταλιπὼν αὐτούς, ἀπῆλθε.
νι. 10; λ = xiii. 2,16 ἄρτους λαβειν. (with gen.). p αν A β Phil. iii. 13 ἀπὸ τῆς (accus.).
6. 6 δὲ ᾿Ιησοῦς εἶπεν αὗτοῖς, , n , Δ / 2» Ἱύμης τῶν Φαρισαίων και Σαδδουκαίων.
5. Καὶ ἐλθόντες ot μαθηταὶ αὐτοῦ εἰς τὸ πέραν “ἐπελάθοντο
“ Ὁρᾶτε καὶ προσέχετε
7. Οἱ δὲ διελογί-
1 From οψιας to 8υνασθε, end of νετ. 3, is bracketed as doubtful by modern editors. The passage is wanting in ΝΒΝΥΧΓ, Syr. Cur., and Syr. Sin., Orig., etc.
2 DLA omit.
special interest in such observations, and Christ was willing to give them full credit for skill in that sphere. His com- plaint was that they showed no such skill in the ethical sphere; they could not discern the signs of the times (τῶν καιρῶν: the reference being, of course, chiefly to their own time). Neither Pharisees nor Sadducees had any idea that the end of the Jewish state was so near. They said εὐδία when they should have said yeupov. They mistook the time of day ; thought it was the eve of a good time coming when it was the morning of the judgment day. For a historical parallel, vide Carlyle’s French Revolution, book ii., chap. 1., Astraea Redux.—Ver. 4. Vide chap. xii. 39.
Vv. 5-12. The one important thing in this section is the reflection of Jesus on what had just taken place. The historical setting is not clear. Jesus left the sign seekers after giving them their answer. ‘The disciples cross the lake; in which direction? With or without their Master? They forget to take bread. When? On setting out or after arrival at the other side? ἑλθόντες els 7. π., ver. 5, naturally suggests the latter, but, as Grotius remarks, the verb ἔρχεσθαι in the Gospels sometimes means ire not venire (vide, e.g., Lk. xv. 20). Suffice it to say that either in the boat or after arrival at the opposite side Jesus uttered a memorable word.—Ver. 6. ὁρᾶτε καὶ προσέχετε: an abrupt, urgent admonition to look out for, in order to take heed of, a phenomenon of very sinister import; in Scottish idiom “see and beware of”. More impressive still in Mk.: ὁρᾶτε, βλέπετε, a duality
3 SSBDL omit του προφητον.
*SBCD omit αυτον.
giving emphasis to the command (ἀναδίπλωσις, ἐμφαίνουσα ἐπίτασιν τῆς παραγγελίας, Euthy.). — ζύμης, leaven, here conceived as an evil in- fluence, working, however, after the same manner as the leaven in the parable (xiii. 33). It is a spirit, a settgeist, insinuat- ing itself everywhere, and spreading more and more in society, which Jesus instinctively shrank from in horror, and from which He wished to guard His disciples.—ra@v Φαρ. καὶ 2a: one leaven, of two parties viewed as one, hence no article before Σαδ. Two leavens separately named in Mk., but even there juxtaposition in the warning implies affinity. The leaven of Pharisaism is made thoroughly known to us in the Gospels by detailed characterisation. Sadducaism very seldom appears on the stage, and few words of Jesus concerning it are recorded; yet enough to indicate its character as secular or “worldly”. The two classes, antagonistic at many points of belief and practice, would be at one in dislike of single-hearted devotion to truth and righteousness, whether in the Baptist (iii. 7) or in Jesus. This common action in reference to either might not be a matter of arrangement, and each might come with its own characteristic mood: the Pharisee with bitter animosity, the Sadducee with good-natured scepticism and in quest of amusement, as when they propounded the riddle about the woman married to seven brothers. Both moods revealed utter lack of appreciation, no friendship to be looked for in either quarter, both to be dreaded.—Ver. 7. ἐν ἑαυτοῖς: either each man in his own