299
XXV. 1. “ΤΟΤΕ ὁμοιωθήσεται ἡ βασιλεία τῶν οὐρανῶν δέκα a John xviii.
~ ‘ See if ia 3. παρθένοις, αἴτινες λαβοῦσαι τὰς "λαμπάδας αὐτῶν] ἐξῆλθον εἲς xx.8. Rev.
ἀπάντησιν ” τοῦ νυμφίου.3
2. πέντε δὲ ἦσαν ἐξ αὐτῶν ὃ φρόνιµοι,"
iv. 5; Viii. 10.
καὶ αἱ ὃ πέντε µωραί. 3. αἵτινες ὃ µωραί, λαβοῦσαι τὰς λαμπάδας ή sf Eva ἑαυτῶν,” οὐκ ἔλαβον μεθ) ἑαυτῶν Ὁ ἔλαιον: 4. ai δὲ φρόνιμοι ἔλαβον tor healt ἔλαιον ἐν τοῖς ἀγγείοις adtav® μετὰ τῶν λαμπάδων αὐτῶν. ie 5. χρονίζοντος δὲ τοῦ vupdiou, ‘évuctagay πᾶσαι καὶ ἐκάθευδον. ως i. 4
feasts for
anointing).
* eavtwv in BDL (W.H.).
? vravtnow in $$BC-(Tisch., W.H.). ΡΣ it. vul., Syr. Sin., Or., Hil. W.H. for further discussion.
3εξ αυτων ησαν in ΜΒΟΡΤΙΖΔΣ.
Lk. xvi6. Rev. vi. 6; xviii. 13 (commerce).
c 2 Pet. ii. 3 (Ps. Ixxvi. 7).
After vupduiov is added και της νυµφης in place this reading in margin, and it calls Vide below for Resch’s view.
4 pwpar, dpovipor in S$ BCDLZ¥, several cursives including 33.
> at omitted in NBCDLZZ, 33 al. δὅ αι γαρ for αιτινες in RBCLE 33.
7 αυτων in BCDA. WSL have neither αντ. nor εαντ. (Tisch.). 8 First αντων omit BDLZ. For second NB have εαντων.
CHAPTER XXV. THREE ESCHATO- LOGICAL PARABLES. These parables (especially the first and third) are appro- priately introduced by Mt. at this place, whether actually uttered in immediate connection with the Olivet discourse, or during the Passion week, or otherwise. In his reproduction of the book of Logia, Wendt gives the group of parables inculcating constant preparedness for the Parusia, including the Waiting Servants (Lk. xii. 35-38) ; the Thief (Mt. xxiv. 43, 44; Lk. xii. 39, 40); the Upper Servant (Mt. xxiv. 45-51; Lk. xii. 42, 48), and the Ten Virgins (Mt. xxv. 1-12; Lk. xiii. 25), a somewhat earlier place (L. J., i., pp. 118-122).
Vv. 1-13. Parable of the Ten Virgins, in Mt. only.—Ver. 1. tére, then, con- necting what follows in the evangelist’s mind with the time referred to in the previous parable, {.ε., with the Parusia. —8éxa παρθένοις: ten virgins, not as the usual number—as to that no infor- mation is available—but as one coming readily to the mind of a Jew, as we might in a similar case say a dozen.— aitives, such as; at mifht have been used, but the tendency in N. T. and late Greek is to prefer Sorts to ὅς.--τὰς λαμπάδας α., their torches consisting of a wooden staff held in the hand, with a dish at the top, in which was a piece of cloth or rope dipped in oil or pitch (vide Lightfoot, Hor. Heb.). Rutherford (New Phrynicus, p. 131) says that λαμπάδας is
here used in the sense of oil lamps, and that in the common dialect λαμπάς became equivalent to λύχνος. — εἰς ὑπ(άπ-)άντησιν: vide at viil. 34.—rod νυµφίου: the bridegroom, who is con- ceived of as coming with his party to the house of the bride, where the marriage feast is to take place, contrary to the usual though possibly not the invariable custom (Judges xiv. 10). The parable at this point seems to be adapted to the Spiritual situation—the Son of Man coming again. Resch thinks καὶ τῆς νύμφης a true part of the original parable, without which it cannot be understood (Aussercanonische Parallel- texte zu Mt. und Mk., p. 300).—Ver. 2. πέντε pwpal, πέντε φρόνιμοι: equal num- bers of both, not intended to represent the proportion in the spiritual sphere; foolish, wise, not bad and good, but im- prudent and prudent, thoughtless and thoughtful. Even the “ foolish ” might be very attractive, lovable girls; per- haps might have been the favourites at the feast: for wisdom is apt to be cold; foolish first named in best MSS., and properly, for they play the chief 7éle in the story, and are first characterised in the sequel.—Ver. 3. €Aatov: the state- ment about the foolish, indicating the nature or proof of their folly, is that they took their lamps but did not take oil. None? or only not a supply suffi- cient for an emergency—possible delay ? Goebel (Die Parabeln $esu) decides for