yo—4o.
405
34. Οἱ δὲ ἐσιώπων: πρὸς ἀλλήλους γὰρ ’διελέχθησαν ἐν τῇ ὁδῷ, g here in
, ΄ τίς µειζων. ὐτοῖς, “ θέλ a if αὐτοῖς, “Et τις θέλει πρῶτος εἶναι,
>? ππάντων διάκονος.
αὐτῶν : καὶ ΄ ἐναγκαλισάμενος αὐτό, εἶπεν αὗτοῖς - , ,. Γι. a , ανα τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί µου, ἐμὲ δέχεται: κ
35. καὶ καθίσας " ἐφώνησε τοὺς δώδεκα, καὶ λέγει
36. Καὶ λαβὼν παιδίον, ἔστησεν αὐτὸ ἐν µέσῳ
Gospels. Several times in Acts and in Heb. h eal videa 47. “Ὃς dav) ἓν Mt. xx. 32. «1. Ch.x. 16. αι
a” ” 4 έσται πάντων ἔσχατος, καὶ
ὃς ἐὰν 1 ἐμὲ δέξηται,” οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά pe.” 38. ᾽Απεκρίθη δὲ ὃ αὐτῷ ὁ Ἰωάννης, λέγων,ὃ “Διδάσκαλε, εἴδομέν
τινα τῷ ὀνόματί " σου ἐκβάλλοντα δαιμόνια, ὃς οὐκ ἀκολουθεῖ ἡμῖν 5:
n A 3 καὶ ἐκωλύσαμεν © αὐτόν, ὅτι οὐκ ἀκολουθεῖ ὃ ἡμῖν.
39 Ὁ δὲ᾽Ιησοῦς
| εἶπε, “Mi κωλύετε αὐτόν ' οὐδεὶς ydp ἐστιν ὃς ποιήσει δύναμιν ἐπὶ
gt μα , ‘ , i ο ΄ a x τῷ ὀνόματι µου, και δυνήσεται ταχὺ κακολογῆσαί µε. 40. ὃς γὰρ
1 BDLA have αν in both places, δ9Ο in the first place.
2 So in CDAZ al.
NBL have δεχηται (Tisch., W.H.).
3 For amex. δε NBA have εφη and omit λεγων.
4 With ev prefixed in RBCDLAZ.
5 This clause ος modern editors. οτι ουκ, etC.).
εν. ημιν is omitted in ΔΝΕΒΟΙ:Δ, and treated as doubtful by It may have been omitted to avoid redundancy (vide last clause, But such redundancy is characteristic of Mk.
ὃ exwAvopev in $$BDLA, and ηκολουθει in SBCLA.
thinking His deep thoughts, they followed thinking their vain thoughts. The Master had noticed that something unusual was going on, divined what it was, and now asks.—Ver. 34. ἐσιώ- πων, they kept silent, ashamed to tell.— Ver. 35. καὶ καθίσας, etc.: every word here betokens a deliberate attempt to school the disciples in humility. The Master takes His seat (καθίσας), calls His scholars with a magisterial tone (ἐφώ- νησεν, for various senses in which used, vide references, Mt. xx. 32)-—the Twelve (τοὺς δ.), called to an important vocation, and needing thorough discipline to be of service in it.—et τις θέλει, etc. ; the direct answer to the question under discussion— who the greatest ? = greatness comes by humility (ἔσχατος), and service (6tdKevos). —Ver. 36. The child, produced at the outset in Mt., is now brought on the scene (λαβών), not, however, as a model (that in x. 15), but as an object of kind ureatment.—évaykahtodpevos: in Mk. only = taking it into His arms, to sym- bolise how all that the child represents should be treated.—Ver. 37. δέξηται in the first member of the sentence, δέχηται in the second; the former (aorist sub- junctive with ἂν), the more regular in a clause expressing future possibility. Winer, xlii. 3b (a). The second member
of the sentence is not in the correspond- ing place in Mt., but is given in Mt. x. 40.
Vv. 38-41. A reminiscence (Lk. ix. 49-50). Probably an incident of the Galilean mission, introduced without connecting particle, therefore (Weiss) connection purely topical ; suggested (Holtz., H. C.) to the evangelist by the expression ἐπὶ τ. ὀνόματί µου in νετ. 37, answering to ἐν τ. 6. σ, in ver. 38.— ἐκβάλλοντα δ.: exorcists usually conjured with some name, Abraham, Solomon; this one used the name of Jesus, im- plying some measure of faith in His worth and power.—éxw)vopev, imperfect, taken by most as implying repeated in- terdicts, but it may be the conative imperfect = we tried to prevent him.— οὐκ ἠκολούθει, he did not follow us; the reason for the prohibition. The aloof- ness of the exorcist is represented as still continuing in the words ὃς οὐκ ἀκολουθεῖ (T. R.).—Ver. 39. Jesus disallows the interdict for a reason that goes deeper than the purely external one of the disciples = not of our company? well, but with us at heart.—8vvyjoerar ταχὺ: points to moral impossibility: use of Christ’s name in exorcism incompatible with hostile or inappreciative thought and speech of Him.—rayv softens the assertion: not soon; he may do it, but