259 29. ΚΑΙ ἐκπορευομένων αὐτῶν ἀπὸ Ἱεριχώ, ἠκολοόθησεν αὐτῶτ Ch. xxvi. 30. καὶ ἰδού, δύο τυφλοὶ καθήµενοι παρὰ τὴν ὁδόν, λἱ
23° - iii, 4; ix.
Sx os πολύς.
ἀκούσαντες ὅτι ᾿Ιησοῦς παράγει, ἔκραξαν, λέγοντες, “ Ἐλέησον a: a ἡμᾶς, κύριεᾷ uids? Δαβίδ.” 31. Ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα Eset
᾿σιωπήσωσιν. οἱ δὲ μεῖζον ἔκραζον, λέγοντες, '"Ἐλέησον ἡμᾶς, , Ch. xxvi κύριε, υἱὸς Δαβίδ. 32. Καὶ στὰς ὁ ᾿Ιησοῦς ' ἐφώνησεν αὐτούς, καὶ η etme, “Ti θέλετε ποιήσω ὑμῖν; 33. Λέγουσιν αὐτῷ, “ Κύριε, ἵνα όλα τν ἀνοιχθῶσιν ὃ ἡμῶν οἱ ὀφθαλμοί.” 34. Σπλαγχνισθεὶς δὲ ὁ "Ingots πώ, ἤψατο τῶν ὀφθαλμῶν ὃ αὐτῶν" καὶ εὐθέως ἀνέβλεψαν αὐτῶν οἱ ch ts ὀφθαλμοί,ὸ καὶ ἠκολούθησαν αὐτῷ. apne (to call to
oneself, with acc.). Lk. xiv. 12 (to invite).
1 κυριε ελεησον ηµας in BLZ. $QD omit κυριε (Tisch.). Same order in ver. 31in NBDLZ.
7 we in SCDLE (Tisch., W.H. margin).
3 avotywou in NBDLZ 33. 4 οι of. ημων in NBDLZ 33.
> ouppatev in BDLZ. T. R. follows $§CN in using the more common word
οφθαλμωγ.
5 αντων οι οφθαλμοι wanting in $$BDLZ and omitted by modern editors,
the sense in which He uses it? Wendt contends that this is the best method of getting at the meaning, and suggests as - the most congenial text Mt. xi. 28-30. agree with him as to method, but think a better clue may be found in Mt. xvii. 27, the word spoken by Jesus in reference to the Temple Tax. That word began the striking course of instruction on humility, as this word (xx. 28) ends it, and the end and the beginning touch in thought and language. The didrachmon was a λύτρον (Exodus xxx. 12), as the life of the Son of Man is represented to be. The tax was paid ἀντὶ ἐμοῦ καὶ cov. The life is to be given ἀντὶ πολλῶν. Is it too much to suppose that the Capernaum incident was present to Christ’s mind when He uttered this striking saying, and that in the earlier utterance we have the key to the psychological history of the term λύτρον 2 On this: subject vide my book The Kingdom of God, pp. 238-241.
Vv. 29-34. Blind men (man) at Fericho (Mk. x. 46-52, Lk. xviii. 35-43). The harmonistic problems as to the locality of this incident (leaving Jericho, Mt. and Mk. ; entering, Lk.) and the number of persons healed (one Mk. and Lk., two Mt.) may be left on one side, as also the modern critical attempts to account for the origin of the discrepancies. Those interested may consult for the former Keil and Nosgen, for the latter Holtz.,
H.C., and Weiss-Meyer.—Ver. 29. awd εριχὼ, from Jericho, an important town every way ; ‘‘the key—the ‘ Chiavenna’ —of Palestine to any invader from this quarter” (Stanley, Sinai and Palestine, p. 305; the whole account there given should be read), situated in an oasis in the Judaean desert, caused by streams from the mountains above and springs in the valley; with a flourishing trade and fine buildings, Herod’s palace in- cluded; two hours distant from the Jor- dan ; from thence to the summit a steep climb through a rocky ravine, haunt of robbers.—6xAog πολύς, a great crowd going to the feast in Jerusalem.—Ver. 30. ἀκούσαντες, etc. Luke explains that the blind man learnt that Jesus was passing in answer to inquiry suggested by the noise of a crowd. He knew who Jesus was: the fame of Jesus the Nazarene (Mk. and Lk.), the great Healer, had reached his ear.—vids Δ.: popular Mes- Sianic title (ix. 27, xv. 22).—Ver. 31. ἐπετίμησεν: same word as in xix. 13, and denoting similar action to that of the disciples in reference to the children, due to similar motives. Officious reve- rence has played a large part in the his- tory of the Church and of theology.— μεῖζον ἔκραζον, they cried out the more; of course, repression ever defeats itself; μεῖζον, adverb, hereonlyin N.T.—Ver. 32. ἐφώνησεν might mean “‘addressed them” (Fritzsche), but ‘‘called them’’ seems to