3085.
προσλαβόµενος αὐτὸν ὁ Πέτρος} ἤρξατο ἐπιτιμῶν αὐτῷ.
33. 6 δὲ
ἐπιστραφείς, καὶ ἰδὼν τοὺς μαθητὰς αὐτοῦ, ἐπετίμησε TO? Πέτρῳ, σ aA ο) A -. λέγων,” “Ὕπαγε ὀπίσω µου, Σατανᾶ; ὅτι οὗ φρονεῖς τὰ τοῦ Θεοῦ,
ἀλλὰ τὰ τῶν ἀνθρώπων.”
34. Καὶ προσκαλεσάµενος τὸν ὄχλον σὺν τοῖς μαθηταῖς αὐτοῦ, εἶπεν αὐτοῖς, ““Ootis* θέλει ὀπίσω µου ἐλθεῖν, ἀπαρνησάσθω « , A a a > ~ ΔΝ ” ἑαυτόν, καὶ ἁράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω por. 35. ὃς γὰρ ἂν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν. a > s 5 a 9 3 ~ ευ) > - 4 - 3 ds 8 ἂν ἀπολέσῃὃ τὴν Puxny αὐτοῦ ένεκεν ἐμοῦ και τοῦ εὔαγ-
γελίου, οὗτος ὃ σώσει αὐτήν.
36. τί γὰρ ὠφελήσει' ἄνθρωπον,
ἐὰν κερδήσῃ ὃ τὸν κόσμον ὅλον, καὶ ζημιωθῇ ὃ τὴν ψυχὴν αὐτοῦ ; 37. ἢ τί δώσει ἄνθρωπος 3 ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; 38. ὃς oLkix. 6 yap ἂν " ἐπαισχυνθῇ µε καὶ τοὺς ἐμοὺς λόγους ἐν τῇ yeved ταύτῃ
Εοπι. 1. 16. 2 Tim. i. 8, 16. ἀγγέλων τῶν ἁγίων.” 191M. αυτον in BL. 3 και λεγει in NBCLA.
τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ 6 σεται αὐτόν, ὅταν ἔλθη ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν
υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθή-
,
2 Omit τω NBDL. 4a τις in NBCDLA (W.BH.).
δ απολεσει in SBCA al. ; a mechanical conformation to the preceding απολεσει,
thinks Weiss.
(Tisch., W-H.), of course omitting εαν.
Tisch, and W.H. adopt it. 8 ovros (from Lk.) omit SABCDLA verss. Sknpdynon, ἵημιωθη come from Mt. ;
Τωφελει in HBL. read κηρδησαι, ζημιωθηναι with BL
9 ῃ τι δωσει av. is another conformation to Mt., read τι yap So a. with $B
(Tisch., W.H.).
as in John xi. 14, xvi. 25, 20, it means plain speech as opposed to hints or veiled allusions, such as Jesus had pre- viously given; as in Mk. ii. 20 (bride- groom taken away). In this sense St. Paul (2 Cor. iii. 12) claims παρρησία for the Christian ministry in contrast to the mystery connected with the legal dis- pensation as symbolised by the veil of Moses. The term was adopted into the Rabbinical vocabulary, and used to sig- nify unveiled speech as opposed to metaphorical or parabolic speech (Wiinsche, Beitraége, ad loc.).—mpooha- Bépevos 6 Π.: what Peter said is not given, Mk’s aim being simply to show that Jesus had so spoken that misunder- standing of what He said was im- possible. That the news should be unwelcome is regarded as a matter of course.—Ver. 33. ἐπιστραφεὶς: the compound instead of the simple verb in Mt., which Mk. does not use.—lt8ev r. µαθ.: the rebuke is administered for the benefit of all, not merely to put down Peter. This resistance to the cross
must be grappled with at once and decisively. What Peter said, all felt. In Mk.’s report of the rebuke the words σκάνδαλον εἶ ἐμοῦ are omitted. On the saying vide in Mt.
Vv. 34-38. First lesson on the cross.— Ver. 34. Tov ὄχλον, the crowd, Even here! A surprise; is it not a mistake? So appears to think Weiss, who (in Meyer) accounts for the reference to a crowd by supposing that the words of Mt. x. 38 are in his mind, which are given in Lk, xiv. 25 as spoken to a crowd, probably because they were so given in his source. Jesus certainly desired to be private at this time, and in the neigh- bourhood of Caesarea Philippi ought to have succeeded.—Ver. 35. τοῦ evayye- λίον: for my sake and the Gospel’s, an addition of Mk.’s, possibly a gloss.— σώσει, instead of the more enigmatical εὑρήσει of Mt.—Ver. 38 reproduces the logion in Mt. x. 33 concerning being ashamed of Jesus, which does not find a place here in Mt.’s version. In Mt.’s form it is the outward ostensible act of
EX. τ-.5. ΕΥΑΓΓΕΛΙΟΝ
IX. 1. Καὶ ἔλεγεν αὐτοῖς, “'᾽Αμὴν λέγω ὑμῖν, ὅτι εἰσὶ τινὲς τῶν ὣὼδὲ 1 ἑστηκότων, οἵτινες οὗ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει.”