256
17. ΚΑΙ ἀναβαίνων ὁ ᾿Ιησοῦς] eis ἹἹεροσόλυμα παρέλαβε τοὺς δώδεκα μαθητὰς κατ’ ἰδίαν ἐν τῇ ὁδῷ, kal? εἶπεν αὐτοῖς, 18. “Ιδού,
ἀναβαίνομεν eis Ἱεροσόλυμα, καὶ ὁ υἱὸς τοῦ ἀνθρώπου παραδοθήσεται
A ~ A ~ a τοῖς ἀρχιερεῦσι καὶ ypappaTevor’ καὶ κατακρινοῦσιν αὐτὸν θανάτω,
A ~ an IQ. καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν eis τὸ ἐμπαῖξαι καὶ µασ-
- 4 lal A ~ ΄ τιγῶσαι καὶ σταυρῶσαι: καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστήσεται.
20. Τότε προσῆλθεν αὐτῷ
ἡ µήτηρ τῶν υἱῶν Ζεβεδαίου μετὰ TOY
’ 1B begins this section thus: µελλων δε αναβαινειν |», which W.H. adopt and Tr. places on margin, Weiss approving, viewing the reading in T. R. as a reminiscence.
of Mk.
2 kat ev τη οδω in KBLZ (Tisch., W.H.).
3 εις θανατον in δὲ (Tisch.).
this out fully, as it gives the story only of a single day. It suggests rather than adequately illustrates its own moral, which is that God does not love a legal spirit. In the parable the men who worked on contract, and, as it came out at the end, in a legal temper, got their penny, but what awaits them in future is not to be employed at all. Work done in a legal spirit does not count in the Kingdom of God. Inreward it is last, or even nowhere. This is the trend of the parable, and so viewed it has a manifest cqnnection with Peter’s self-complacent question. On this parable wide my Parabolic Teaching of Christ.
Vv. 17-19. Third prediction of the passion (Mk. x. 32-34; Lk, xviii. 31-34).— The first in xvi. 21 ; the second in xvii. 22. Inthe first it was stated generally that Jesus was about πολλὰ παθεῖν. Here the πολλα are detailed. In the second mention was made of betrayal (παραδίδοται, xvii. 31) into the hands of men. Here the “men” resolve into priests, scribes, and Gentiles.—Ver. 17. ἀναβαίνων: going up from Peraea to the ridge on which the Holy City stood. The reading µέλλων avaB. may indicate that they are already on the west side of the Jordan, and about to commence the ascent (Weiss-Meyer).—els Ἱεροσόλυμα: face being now turned directly towards Jerusalem, thought naturally turnsto what is going to happen there.—xar’ ἰδίαν : there is a crowd of pilgrims going ti:e same way, so Jesus must take aside His disciples to speak on the solemn theme what is specially meant for their ear.— ἐν τῇ 680, in the way, vide Mk.’s description, which is very graphic.—Ver. 18. ἰδού, ἀναβαίνομεν α memorable fateful anabasis! It excites lively ex- pectation in the whole company, but
B omits (W.H. θανατω within brackets).
how different the thoughts of the Master from those of His followers ---κατα- κρινοῦσι, they shall sentence Him to death ; a new feature.—Ver. 19. ἐμπαῖξαι, μαστιγῶσαι, σταυρῶσαι, mock, scourge, crucify ; all new features, the details of the πολλὰ παθεῖν. Note the parts assigned to the various actors: the Jews
condemn, the Gentiles scourge and crucify. Vv. 20-28. The two sons of Zebedee
(Mk. x. 35-45).—Ver. 20. τότε (in Mk. the vaguer καὶ), then; let us hope not quite immediately after, but it need not have been long after. How soon children forget doleful news and return to their play; a beneficent provision of nature in their case, that grief should be but a summer shower. Or did James and John with their mother not hear the sad announcement, plotting perhaps when the Master was predicting ?—y µήτηρ: in Mk. the two brothers speak for them- selves, but this representation is true to life. Mothers can be very bold in their children’s interest.—alrotoa, begging ; the petitioner a woman and a near rela- tive, not easy to resist.—rt: vague; no verbal indication as yet what is wanted ; her attitude showed she had a request to make, the manner revealing that it is something important, and also perhaps that it is something that should not be asked.—Ver. 21. εἰπὲ ἵνα: vide on iv. 3.--καθίσωσιν, etc. = let them have the first places in the kingdom, sit- ting on Thy right and left hand re- spectively. After ἐκ δεξιῶν, ἐξ εὐωνύμων, μερῶν is understood = on the right and left parts. Vide Bos, Ellipses Graecae, p- 184, who cites an instance of the latter phrase from Diod. Sic. So this was all that came out of the discourse on child-like- ness! (xviii. 3 Π.). But Jesus had alsa: