15---27.
οὐρανῷ : καὶ δεῦρο, ἀκολούθει por, ἄρας τὸν σταυρόν. |
22. O δὲ
στυγνάσας ἐπὶ τῷ λόγω ἀπῆλθε λυπούμενος' ἦν γὰρ ἔχων κτήματα
ο
πολλά. 23. Καὶ περιβλεψάμενος
Ιησοῦς λέγει τοῖς μαθηταῖς
αὐτοῦ, “Mas δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰς τὴν βασιλείαν
τοῦ Θεοῦ εἰσελεύσονται. λόγοις αὐτοῦ.
24. Οἱ δὲ μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς Ὁ δὲ ᾿Ιησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς, “Τέκνα,
πῶς "δύσκολόν ἐστι τοὺς πεποιθότας ἐπὶ τοῖς χρήµασιν 3 εἲς τὴν b here only.
βασιλείαν τοῦ Θεοῦ εἰσελθεῖν.
25. εὐκοπώτερόν ἐστι κάµηλον διὰ
τῆς ὃ τρυμαλιᾶς tis? ῥαφίδος εἰσελθεῖν ἢ πλούσιον cis τὴν
βασιλείαν τοῦ Θεοῦ εἰσελθεῖν.
26. Οἱ δὲ περισσῶς ἐξεπλήσ-
σοντο, λέγοντες πρὸς ἑαυτούςὸ “Kal τίς δύναται σωθῆναι;” 27. Ἐμβλέψας δὲδ αὐτοῖς ὁ ᾿Ιησοῦς λέγει, “Mapa ἀνθρώποις ἀδύνατον, ἀλλ᾽ οὗ παρὰ τῷἸ Θεῷ: πάντα γὰρ δυνατά ἐστι ὃ παρὰ
1 αραςτ. σσ. is a gloss from Ch. viii. 34, omitted in ΝΒΟΡΔ.
2 τους πεπ.
- + + Χρηµασιν is a gloss wanting in SBA; vide below.
Omission
by similar ending (Alford) is abstractly possible. ’ rys is found in B in both places (W.H. margin), but omitted in many uncials.
4 διελθειν in some copies (W.H.). 5 αυτον in NBCA.
6 Omit δε SBCA.
7 Omit τω NBCA. B omits the second τω at end of sentence (W.H. in brackets). 8 εστι Omitted in ΡΟ al. ; more expressive without.
lack; in Mt. the reverse is the fact: the man is conscious of his defect, an im- portant point in his spiritual condition. --δεῦρο, etc.: from the invitation to join the disciple band Weiss (Meyer) infers that the incident must have happened be- fore the circle of the Twelve was com- plete. He may have been meant to take the place of the traitor. The last clause in T. R. about the cross is an obvious gloss by a scribe dominated by religious commonplaces.—Ver. 22. στυγνάσας: in ΜΕ. xvi. 3, of the sky, here, of the face, « ‘hutrovpevos, following, referring to the mind: with sad face and heavy heart. Vv. 23-27. The moral of the story given Sor the benefit of the disciples, περιβλε- apevos (iii. 5, 34), looking around, to see what impression the incident had made on the Twelve.—d@s = ἀληθῶς, Euthy. ---πῶς δυσ., with what difficulty !—ra χρήματα, wealth collectively held by the rich class (Meyer).—Ver. 24. ἐθαμβοῖν- το, were οοπ{ουπάεἀ.---πάλιν ἀποκριθεὶς preparesus for repetition withunmitigated severity, rather than toning down, which is what we have in T. R., through the added words, τοὺς πεποιθότας ἐπὶ τοῖς χρήµασιν, suggesting an idea more worthy of a scribe than of Jesus; for it is not merely difficult but impossible for
_ one trusting in riches to enter the King-
dom. Yet this is one of the places where the Sin. Syriac agrees with the Τ. R.—Ver. 25. In this proverbial saying the evangelists vary in expression in reference to the needle and the needle- eye, though one might have looked for stereotyped phraseology in a proverb. The fact points to different Greek render- ings of a saying originally given in a Semitic tongue.—tpvpadtas, from τρύω, to rub through, so as to make a hole. According to Furrer, proverbs about the camel and the needle-eye, to express the impossible, are still current among the Arabs. E.g., ‘hypocrites go into paradise as easily as a camel through a needle- eye”; «Πε asks of people that they con- duct a camel through a needle-eye” (Wanderungen, p. 339).—Ver. 26. The disciples, amazed, ask: καὶ τίς δύναται σωθῆναι; τίς ἄρα, etc., in Mt. The καὶ resumes what has been said, and draws from it an inference meant to call its truth in question (Hoitz., H. C.) = who, in that case, can be saved ?—Ver. 27. This saying is given diversely in the three parallels; most pithily in Mt., and perhaps nearest to the original. For
«πε meaning vide on Mt,
Vv. 28-31. Peter’s question (Mt. xix.