*
SU. καὶ ἀποκριθεὶς λέγει αὐτῷ ὁ “Inaods,) “Ti θέλεις ποιήσω σοί 2 ;” Ὁ δὲ τυφλὸς εἶπεν αὐτῷ, ““PaBBovi, ἵνα ἀναβλέψω.” 52. Ὁ δὲ5 3 A α 9 α «ες ε , , D 3 4 Ingots εἶπεν αὐτῷ, ““Yraye> ἡ πίστις cou σέσωκέ σε. καὶ εὐθέως ἀνέβλεψε, καὶ ἠκολούθει τῷ ᾿Ιησοῦ + ἐν τῇ ὁδῷ.
ΧΙ. 1. ΚΑΙ ὅτε ἐγγίζουσιν eis Ἱερουσαλήμ,” εἰς Βηθφαγὴ καὶ Βηθανίαν ὃ πρὸς τὸ ὄρος τῶν ᾿Ελαιῶν, ἀποστέλλει δύο τῶν μαθητῶν αὐτοῦ, 2. καὶ λέγει αὐτοῖς, '΄ Ὑπάγετε eis τὴν κώµην τὴν κατέναντι con \ 5η > 3 πμ ο νὰ an , ὑμῶν " καὶ εὐθέως εἰσπορευόμενοι eis αὐτὴν εὑρήσετε πῶλον δεδεµένον, ἐφ᾽ ὃν οὐδεὶςῖ ἀνθρώπων κεκάθικεὃ: λύσαντες αὐτὸν ἀγάγετε.ὸ
415
3. καὶ ἐάν τις ὑμῖν εἴπῃ, Τί ποιεῖτε τοῦτο ;
1 αντω ο I. ειπεν in SBCDLA.
¢ εἴπατε, Ὅτι 10 6 κύριος
* tt σοι θελεις ποιησω in $$BCLA, obviously preferable to the smooth reading in
ὃ και ο l.in BLA cop. (W.H.).
4 αυτω for τω |. in SABCDLA al. Lat. vet. Vulg. > Ἱερουσαλημ is not used in Mk. The true form here is Ἱεροσολυμα as in
δΏ vet. Lat. Vulg. have simply και εις Βηθανις which Tisch. adopts.
The
reading in T.R. is supported by SABCLAZ al. 7 Add ουπω, following ουδεις in BLA; after ανθρωπων in NC, before ovders in KNE
(W.H. order 1, Tisch. 2). 8 εκαθισεν in SEBCLA.
ὃλνσατε a. και Pepete in NBCLA. The Τ.Ε. conforms to Lk.
10 Omit οτι with BA vet. Lat.
comes, runs, to Jesus. Though blind he needs no guide (Lk. provides him with one); led by his ear.—Ver. 51. τί σοι θέλεις, etc.: what do you want: alms or sight ὃ---ῥαββονί: more respect- ful than Rabbi (here and in John xx. 16). —iva ἀναβλέψω: sight, of course, who would think of asking an alms of One who could open blind eyes!
CHAPTER ΧΙ. ENTRY INTO JERUSA- LEM. OTHER INCIDENTS. Vv. I-II. The solemn entry (Mt. xxi. 1-11; Lk. xix. 29-44).—Ver. 1. It is first stated generally that they approach Jerusalem, then Bethphage and Bethany are named to define more exactly the whereabouts. Both villages named; partly because ‘close together, partly because, while Bethphage was the larger and better known place, and therefore might have stood alone as an indication of locality, Bethany was the place where the colt was to be got.—Ver. 2. κατέναντι v., opposite you. This adverb (from κατά ἔναντι) is not found in Greek authors, but occurs frequently in Sept.—éq¢’ ὃν ovdeis «οὔπ. av. ἐκάθισεν : this point, that the colt
had never been used, would seem of vital importance afterhand, from the Christian point of view, and one cannot wonder that it took a sure place in the tradition, as evinced by the narrative in Mk. followed by Lk. But it is per- missible to regard this as an expansion of what Jesus actually said. The idea underlying is that for sacred purposes only unused animals may be employed (vide Numb. xix. 2, 1 Sam. vi. 7).— λύσατε, φέρετε: aorist and present; the former denoting a momentary act, the latter a process.—Ver. 3. 6 κύριος a. x. ἔχει, the Master hathneed of him. Vide on this at Mt. xxi. 3.— Kal εὐθὺς, etc., and straightway He returneth him (the colt) again.—wadtw, a well-attested reading, clearly implies this meaning, 7.¢., that Jesus bids His disciples promise the owner that He will return the colt with- out delay, after He has had His use of it. So without hesitation Weiss (in Meyer) and Holtzmann (H. C.). Meyer thinks this a paltry thing for Christ to say, and rejects πάλιν as an addition due to misunderstanding. Biassed by
416 KATA MAPKON χι.
αὐτοῦ χρείαν ἔχει" καὶ εὐθέως αὐτὸν ἀποστελεῖ 1 ὧδε. 4. ᾿Απῆλθον δέ καὶ εὗρον τὸν Δ πῶλον δεδεµένον πρὸς τὴν ὃ θύραν ἔξω ἐπὶ τοῦ 5. καί τινες τῶν ἐκεῖ ἑστηκότων 6. οἱ δὲ εἶπον 7. καὶ
ἀμφόδου, καὶ λύουσιν αὗτόν. ἔλεγον αὐτοῖς, “Ti ποιεῖτε λύοντες τὸν πῶλον; αὐτοῖς καθὼς ἐνετείλατο” ὁ ᾿Ιησοῦς: καὶ ἀφῆκαν αὐτούς. ἤγαγον © τὸν πῶλον πρὸς τὸν ᾿Ιησοῦν, καὶ ἐπέβαλον © αὐτῷ τὰ ἵμάτια αὐτῶν, καὶ ἐκάθισεν em αὐτῷ. 8. πολλοὶ δὲδ τὰ ἵμάτια αὐτῶν ἔστρωσαν eis τὴν ὁδόν' ἄλλοι δὲ στοιβάδας ὃ ἔκοπτον 1 ἐκ τῶν δένδρων, καὶ ἐστρώννυον εἰς τὴν ὁδόν.! ο. καὶ ot προάγοντες καὶ οἱ ἀκολουθοῦντες ἔκραζον, λέγοντες,] “ Ὡσαννά: εὔλογημένος ὁ