1 αποστελλει in very many uncials. The most important various reading is παλιν after αποστελλει in NBC*DLA al. Orig.; doubtless a true reading, though
omitted for harmonistic reasons in many copies.
παλιν a. (W.H. marg.). 2 kat απηλθον in BLA.
B places αυτον last, αποσ.
3 BDL omit τον before πωλον (SCA have it, Tisch.), and BLA omit την beiore
θυραν (in SCD, Tisch.). 4 ειπεν in SEBCLA.
φερουσιν instead of ηγαγον (from parall.) in BLA. 6 επιβαλλουσι in SBCDLA for επεβαλον, which conforms to ηγαγον.
7 επ αντον in SBCDLA.
8 kat πολλοι in NBCLA.
® στιβαδας in most uncials (NBDLA, etc.).
10 For εκοπτον ... 1 Omit λεγοντες NBCLA.
the same sense of decorum—‘“ below the dignity of the occasion and of the Speaker”—the Speaker’s Comm. cherishes doubt as to πάλιν, sheltering itself behind the facts that, while the MSS. which insert “‘again’”’ are gener- ally more remarkable for omissions than additions, yet in this instance they lack the support of ancient versions and early Fathers. I do not feel the force of the argument from decorum. It judges Christ’s action by a conventional stand- ard. Why should not Jesus instruct His disciples to say “‘ it will be returned without delay” as an inducement to lend it? Dignity! How much will have to go if that is to be the test of histori- city! There was not only dignity but humiliation in the manner of entering Jerusalem: the need for the colt, the use of it, the fact that it had to be borrowed all enter as elements in the lowly state of the Son of Man. On the whole sub- ject vide notes on Mt. This is another of Mk.’s realisms, which Mt.’s version obliterates. Field (Otium WNor.), often bold in his interpretations, here succumbs
οδον (cf. Mt.) BLA have simply κοψαντες ex των αγρων.
to the decorum argument, and is biassed by it against the reading πάλιν contained in so many important MSS. (vide above). —Ver. 4. ἀμφόδου (ἄμφοδον and -ος from ἀμφί and odds, here only in Ν. T.), the road round the farmyard. In Jer. Xvii. 27, Sept., it seems to denote some part of a town: ‘ the palaces of Jerusa- lem” (R. V.).—Vv. 5-6. Mk. tells the story very circumstantially: how the people of the place challenged their action ; how they repeated the message of Jesus; and the satisfactory result. Mt. (xxi. 6) is much more summary.—Ver. 8. στιβάδας (στιβάς from στείβω, to tread, hence anything trcdden, such as straw, reeds, leaves, etc.; here only in N. T.) ; “layers of leaves,” R. V., margin ; or layers of branches (κλάδους, Mt.) οἳ- tained, as Mk. explains, by cutting from the fields (κόψαντες ἐκ τ. Gyp@v).—orTor Bas (στοιβάδας, T. R.) is probably a cor- tupt form ΟΓστιβάς. Hesychius defines στιβάς as a bed of rods and green grass and leaves (ἀπὸ ῥάβδων καὶ χλωρῶν χόρτων στρῶσις, καὶ φύλλων).---Ψετ. 9. ot προάνοντες, those going before; pro-
4—14.
ἐρχόμενος ἐν ὀνόματι Κυρίου.