XXIII. τ--6.
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XXIII. 1. ΤΟΤΕ 6 ᾿Ιησοῦς ἐλάλησε τοῖς ὄχλοις καὶ τοῖς μαθηταῖς a here only
in this
αὐτοῦ, 2. λέγων, Ἐπὶ τῆς Μωσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς sense(Gen.
καὶ οἱ Φαρισαῖοι : 3. πάντα οὖν ὅσα ἂν 1 Ν ο) 8 a a , 3 7 A 3 - λέ 4 A καὶ moteite °- κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε' λέγουσι γὰρ καὶ
οὐ ποιοῦσι.
a καὶ ἐπιτιθέασιν ἐπὶ τοὺς ”
A =e, αὑτῶν οὐ θέλουσι "κινῆσαι αὐτά.
ποιοῦσι πρὸς τὸ θεαθῆναι τοῖς ἄνθρώποις. "φυλακτήρια αὐτῶν, καὶ µεγαλύνουσι τὰ κράσπεδα τῶν ἱματίων αὐτῶν ὃ" 6. Φιλοῦσί te® τὴν ' πρωτοκλισίαν ἐν τοῖς δείπνοις, καὶ
Acts xxiv. 5 (to excite, metaph.). ε here only in N. T. f Lk. xiv. 7, 8.
4. "δεσμεύουσι yap* φορτία βαρέα καὶ δυσβάστακτα,ὸ ὤμους τῶν ἀνθρώπων" τῷ δὲ δακτύλῳ © 5. πάντα δὲ τὰ ἔργα αὐτῶν
XXXVii. 7. Judith viii. 3 δράγ- para). Lk. Vili. 29. Acts xxii 4 (to put in chains) b here and in Lk. xv. ἁπλατύνουσι 8€7 τὰς eh. xxvii. 39. Mk. Xv. 29 (to move the head to and fro).
εἴπωσιν ὑμῖν thpelv,? τηρεῖτε
d a Cor. vi. 11, 13 (of the broadening or enlarging of the heart).
1 εαν in NLZAZ; αν in BD (Tisch., W.H. have εαν).
2 SBDLZ omit τηρειν.
3 SBDLZ invert the order of the two verbs.
+ Se in NBLAX 33. 5 SOL omit και δυσβαστακτα (Tisch.).
D has ποιειτε, the rest ποιησατε.
BDA have the words, which may have
come in from Lk. (xi. 46), but may also be a genuine reading (W.H. in margin).
ὃ For tw δε δακτυλω ΜΒ ΓΙ, read αυτοι δε τω Sak.
8 SBD omit των ιµατιων αντωγ.
spurious reading imported from Lk. xi. 46, but it states a fact, and was doubtless used by Jesus onsomeoccasion. it shows by the way that He had no thought of un- qualified approval of the teaching of the scribes.—émt τ. ὤμους, on the shoulders, that they may feel the full weight, de- manding punctual compliance.—avtot δὲ +. δακτύλῳ, etc., they are not willing to move or touch them with a finger; proverbial (Elsner) for “will not take the smallest trouble to keep their ownrules’’. A strong statement pointing to the subtle ways of evading strict rules invented by the scribes. ‘‘The picture is of the merciless camel or ass driver who makes up burdens not only heavy, but unwieldy and so difficult to carry, and then placing them on the animal’s shoulders, stands by indifferent, raising no finger to lighten or even adjust the burden” (Carr, ο αι τω.
Vv. 5-7. The foregoing statement is of course to be taken cum grano. Teachers who absolutely disregarded their own laws would soon forfeit all respect. In point of fact they made a great show of zeal in doing. Jesus therefore goes on to tax them with acting from low motives.—Ver. 5. πάντα δὲ, etc., in so far as they comply with their rules they act with a view to be seen of
7 yap in BDL, curs. verss. 5 & in NBDLAX.
men. This is a repetition of an old charge (Mt. νΙ.).---πλατύνουσι γὰρ, etc. : illustrative instances drawn from the phylacteries and the tassels attached to the upper garment, the former being broadened, the latter lengthened to attract notice. The phylacteries (Φνλακ- τήρια) were an admirable symbol at once of Pharisaic ostentation and Pharisaic make-believe. They were little boxes attached to the forehead and the left arm near the heart, containing pieces of parchment with certain texts written on them (Ex. xiii. 1-10, 11-16; Deut. vi. 4-10; xi. 13-22) containing figurative injunctions to keep in memory God’s laws and dealings, afterwards mechani- cally interpreted, whence these visible symbols of obedience on forehead and arm. The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience. It was with the Pharisees as with Carlyle’s advertising hatter, who sent a cart through the street with a huge hat in it instead of making good hats, For details on phylacteries and fringes consult works on Jewish antiquities. Lund, Fiidischen Heiligthiimer (1701), has a chapter (p. 796) on the dress of the Pharisees with pictorial illustrations. It has been discussed whether the name