r15—28. EYAITEAION
22. Kal ἀποκριθεὶς Ἰησοῦς λέγει αὗτοῖς, “«Ἔχετε πίστιν Θεοῦ. 23. ἀμὴν yap! λέγω ὑμῖν, ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτω, ρθητι, καὶ βλήθητι cis τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύσῃ ὅτι ἃ λέγει3 γίνεται: ἔσται 24. διὰ τοῦτο λέγω ὑμῖν, Πάντα ὅσα ἂν
κατηράσω ἐξήρανται.”
αὐτῷ ὃ ἐὰν clin? προσευχόµενοι ΄ αἰτεῖσθε, πιστεύετε ὅτι λαμβάνετε,» καὶ ἔσται ὑμῖν. 25. Καὶ ὅταν στήκητε ὃ προσευχόµενοι, ἀφίετε εἴ τι ἔχετε κατά τινος * ἵνα καὶ 6 πατὴρ ὑμῶν 6 ἐν τοῖς οὐρανοῖς Api ὑμῖν τὰ παραπτώματα ὑμῶν. 26. ei δὲ ὑμεῖς οὐκ ἀφίετε, οὐδὲ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφήσει τὰ παραπτώματα ὑμῶν." 7
27. ΚΑΙ έρχονται πάλιν εἰς Ἱεροσόλυμα ' καὶ ἐν τῷ ἱερῷ περι- πατοῦντος αὐτοῦ, ἔρχονται πρὸς αὐτὸν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς καὶ ot πρεσβύτεροι, 28. καὶ λέγουσιν ὃ αὐτῷ, “Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι τὴν ἐξουσίαν ταύτην ἔδωκεν, 10 ἵνα ταῦτα
1 yap omitted in NBD.
419
2 For πιστευση οτι a Acyes ELA have πιστενη οτι ο λαλει (Tisch., W.H.),
3 Omit 0 εαν ειπη NNBCDLA.
* For οσα αν προσευχοµενοι SBCDLA have ova προσευχεσθεκαι (Tisch., W.H.) 5 ehaBere in NBCLA. Τ.Ε. is a correction.
ὃστηκετε in ΟΡ, (Tisch., W.H.), but B has στηκητε.
7 Ver. 26 is omitted in S$BLA (Tisch., W.H.). Weiss thinks it has fallen out by
similar ending. 8 SBCLA have ελεγον. δη in NBLA.
spokesman as usual; the disciples generally in Mt.—Ver. 22. έχετε πίστιν, have faith. The thoughts of Jesus here take a turn in a different direction to what we should have expected. We look for explanations as to the real meaning of an apparently unreasonable action, the cursing of a fig tree. Instead, He turns aside to the subject of the faith necessary to perform miraculous actions. Can it be that the tradition is at fault here, connecting genuine words of the Master about faith and prayer with a comparatively unsuitable occasion? Certainly much of what is given here is found in other connections—ver. 23 in Mt. xvii. 20, Lk. xvii. 6; ver. 24 in Mt. vii. 7, Lk. xi. 9: ver. 25 in Mt. xviii. 35; of course in somewhat altered form. Mk. seems here to make room for some important words of our Lord, as if to compensate for neglect of the didache which he knew to be an important feature in His ministry, doing this, how- ever, as Meyer remarks, by way of thoughtful redaction, not by mere
λεγονσι conforms to ερχονται in ver. 27. W εδωκεν before την εξ. τ. in NBCLA.
random insertion.—miorw Θεοῦ, faith in God, genitive objective as in Rom. iii. 22 and Heb. vi. 2 (βαπτισμῶν διδαχὴν).--- Ver. 24. ἐλάβετε: this reading (NSBCLA) Fritzsche pronounces absurd. But its very difficulty as compared with λαμβά- vere (T.R.) guarantees its genuineness. And it is not unintelligible if, with Meyer, we take the aorist as referring to the divine purpose, or even as the aorist of immediate consequence, as in John xv. 6 (ἐβλήθη). So De Wette, vide Winer, sec. xl. 5 b.
Vv. 27-33. By what authority ? (Mt. xxi, 23-27, Lk, xx. 1-8).—Ver. 27. πάλιν, again, for the third time: on the day of arrival, on the day of the temple cleans- ing, and on this day, the event of which is the questioning as to authority.— περιπατοῦντος αὐτοῦ, while He is walk- ing about, genitive absolute, instead of accusative governed by πρὸς; probably simply descriptive (Schanz) and not im- plying anything offensive in manner— walking as if He were Lord of the place (Kloster.); nor, on the other hand, meant
420
Σ Omit αποκριθεις SBCLA 33.