282
kabsol. here τῷ and in ver.
Χρυσῷ τοῦ vaod, * ὀφείλει.
17. μωροὶ καὶ τυφλοί: τίς γὰρ
only. μείζων ἐστίν, ὁ Χρυσός, ἢ 6 vads ὁ ἁγιάζων ὶ τὸν Χρυσόν /
, a > ~ 18. καί, “Os ἐὰν dudon ἐν τῷ θυσιαστηρίω, οὐδέν ἐστιν: ὃς 8 ἂν
1 Lk. xiii. 4
(W.H.). ὀμόσῃ ἐν τῷ Sdpw TO ἐπάνω αὐτοῦ, ὀφείλει.
Acts i. 19; li. 9, 14, and other. . places δῶρον; (with acc. , of place). m Ch.xxviil. 2, with επανω and gen.
αὐτῷ καὶ ἐν τῷ 1 κατοικοῦντι
1 αγιασας in NBDZ.
10. μωροὶ καὶ
, , - lal tupdot: τί γὰρ μεῖζον, τὸ δῶρον, ἢ τὸ θυσιαστήριον τὸ ἁγιάζον τὸ. 20 ς 2 ὀ , α ἐν a θ s > , 5 σπα ‘ . 6 οὖν ὀμόσας ἐν τῷ θυσιαστηρίῳ ὀμνύει ἐν αὐτῷ καὶ
» a a 9 a a ἐν πᾶσι τοῖς ἐπάνω αὐτοῦ: 21. καὶ 6 ὀμόσας ἐν τῷ ναῷ ὀμνύει ἐν
, ~ ~ αὐτόν: 22. καὶ 6 ὀμόσας ἐν τῷ οὐρανῷ
an [ο a ‘ ~ A ὀμνύει ἐν τῷ θρόνω τοῦ Θεοῦ καὶ ἐν τῷ ™ καθηµένῳ ἐπάνω αὐτοῦ.
2 µωραι και omitted in RDLZ. ΒΟΔΣ asin Τ, R.; Tisch. omits; W.H. relegate
to margin. 3 κατοικησαντι in CDLZAZ al. κατοικησαντι in margin.
altar more than altar, throne of God in heaven more than heaven. Specialising indicated greater earnestness. Whether these forms of oath were actually used or current, and what precisely they meant, e.g., gold of the temple: was it ornament, utensil, or treasure? is immaterial. They may have been only hypothetical forms devised to illustrate an argument in the schools.—ov8év ἐστι, ὀφείλει: the formulae for non-binding and binding oaths; it is nothing (the oath, viz.); he is indebted, bound to
performance = 9f},—Ver. 17.
γὰρ peiLwv: Jesus answers this question by asserting the opposite principle to that laid down by the Rabbis: the general includes and is more important than the particular, which He applies to all the three cases (vv. 17, το, 22). This is the more logical position, but the main point of difference is moral. The tendency of the Rabbis was to enlarge the sphere of insincere, idle, meaningless speech. Christ’s aim was to inculcate absolute sincerity = always mean what you say; let none of your utterances be merely conventional generalities. Be as much in earnest when you say ‘‘ by the temple’? as when you say “ by the gold of the temple” ; rather be so truth- ful that you shall not need to say either.
Vv. 23-24. The fourth woe refers to tithe-paying (Lk. xi. 42).---ἀποδεκατοῦτε: a Hellenistic word=ye pay tithes, as in Gen. xxviii. 22; to take tithes from in Heb. vii. 5, 6.---ἠδύοσμον, ἄνηθον, κύμι- vov: garden herbs—mint (literally, sweet smelling), dill, also aromatic, cumin (Kiimmel, German) with aromatic seeds.
τίς
κατοικουντι in δ 8 it. vul.
Tisch., W.H., with
All marketable commodities, used as con- diments, or for medicinal purposes, pre- sumably all tithable, the point being not that the Pharisees were wilful in tithe-paying, but that they were ex- tremely scrupulous. Vide articles in Smith’s Dictionary of the Bible. The Talmud itself, however, in a sentence quoted by Lightfoot (‘‘decimatio oleorum esta Rabbinis’) represents tithing of herbs as arefinement of the Rabbis.—ra βαρύ- τερα: either, the weightier, in the sense of xxii. 36 (Meyer), or the more difficult to do, in the sense of ver. 4 (Weiss after Fritzsche). The idea seems tobe: they made a great show of zeal in doing what was easy, and shirked the serious and more arduous requirements of duty.—r. κρίσιν, righteous judgment, implying and =the love of righteousness, a passion for justice.—ro ἔλεος, neuter, after the fashion of later Greek, not τὸν ἔλεον, as in T. R.: mercy; sadly neglected by Phari- sees, much insisted on by Jesus.—r. πίστιν͵ faith, in the sense of fidelity, true- heartedness. As a curiosity in the history of exegesis may be cited the use of this text by Schortinghuis, a Dutch pietist of the eighteenth century, in support of the duty of judging the spiritual state of others (κρίσιν) | Vide Ritschl, Geschichte des Pictismus, i., 320.--- ταῦτα the greater things last πιεπεϊοπεά.---ἔδει, it was your duty to do.—ka&xeiva, and those things, the tithings, etc.: this the secondary duty; its subordinate place might be brought out by rendering: ‘“‘ while not neglecting to pay tithes as scrupulously as you please”. Bengel thinks ταῦτα and ἐκεῖνα here refer not to the order of the words but to the relative import-