38. Καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ, “Bhéwere ἀπὸ τῶν γραμµατέων, τῶν θελόντων ἐν στολαῖς περιπατεῖν, καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς, 39. Kal πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς, καὶ πρωτοκλισίας ἐν τοῖς δείπνοις: 40. οἱ κατεσθίοντες2 τὰς οἶἰκίας τῶν χηρῶν, καὶ προφάσει μακρὰ προσευχόµενοι: οὗτοι λήψονται
” περισσότερον κρίμα.
41. Καὶ καθίσας ὁ ᾿Ιησοῦς 8 πῶς 6 ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον.
Σεν τη διδ. αυτου ελεγεν in NBLA 33. 1 B has κατεσθοντες.
present imperative of κάθηµαι.--Ψετ. 37. καὶ 6 πολὺς ὄχλος, etc.: this remark about the large crowd which had been witness to these encounters, as it stands in our N. T. at end of ver. 37, seems to refer merely to the closing scene of the conflict. Probably the evangelist meant the reflection to apply to the whole = the masses enjoyed Christ’s victory over the classes, who one after the other measured their wits against His. The remark is true to the life. The people gladly hear one who speaks felicitously, refutes easily, and escapes dexterously from the hands of designing men. (ὡς ἡδέως διαλεγοµένου, καὶ εὐχερῶς αὐτοὺς ἀνατρέποντος, καὶ ὡς αὐτὸς ἀπηλλαγμένος τῆς βασκανίας-- Euthy. Zig.)
Vv. 38-40. Warning against the in- fluence of the scribes (Lk. xx. 45-47). As if encouraged by the manifest sympathy of the crowd, Jesus proceeds to warn them against the baleful influence of their religious guides.—Ver. 38. ἐν τῇ διδαχῇ α.: this expression alone suffices to show that what Mk. here gives is but a fragment ofa larger discourse of the same type—an anti-scribal manifesto. Here again the evangelist bears faithful witness to a great body of διδαχή he does not record. Mt. xxiii. shows how much he omits at this point.—éAeyev : the imperfect here may be taken as suggesting that what follows is but a sample = He was saying things like this. --βλέπετε ἀπὸ as in vill. 15.—OeAdvrev, desiring, not so much claiming as their privilege (Meyer) as taking a childish pleasure in = φιλούντων, Lk. xx. 46.—év στολαῖς, in long robes, worn by persons of rank and distinction (‘ gravitatis index,” Grotius), possibly wern specially long by the scribes that the tassels attached might trail on the ground.
κατέναντι * τοῦ γαζοφυλακίου ἐθεώρει Δ Δ καὶ πολλοὶ
2 SBLA cop. omit ο |. ¢ So in ΒΑΡΔΣ (Tisch., W.H., text, brackets).
απεναντι in B (W.H. marg.).
So Winsche, ad loc. Vide picture of Pharisee in his robes in Lund, Heiligthimer, — περιπατεῖν: infinitive, depending on θελόντων followed by accusatives, ἀσπασμοὺς, etc., depending on same word: oratio variata, vide Mt. xxili. 6.—Ver. 40. οἱ κατεσθίοντες: this verse is probably still to be regarded as a continuation of the description ot the scribes commencing with τῶν θελόντων, only the writer has lost the sense of the original construction, and instead of the genitive puts the nomina- tive, so giving to what follows the force of an independent sentence (so Weiss). Grotius, Meyer, and Schanz take ver. 40 as a really independent sentence. Lk. set the precedent for this; for, apparently having Mk.’s text before him, he turns οἱ κατεσθίοντες into of κατεσθί- ουσι. Holtzmann, H.C., is undecided between the two views. As to the sense, two facts are stated about the scribes: they devoured the houses, the property of widows, and they made long (μακρὰ,. vide on Lk. xx. 47) prayers in the homes of, and presumably for, these widows.— προφάσει: the real aim to get money, the long seemingly fervent prayers a blind to hide this aim. It is not necessary to suppose that the money- getting and the praying were connected by regular contract (so apparently Fritzsche, and Weiss in Meyer). For πρόφασις cf. Phil. i. 18 and especially 1 Thess. il. 5.—otrot λήψονται, etc. : this remark applies specially to the conduct just described : catching widows’ substance with the bait of prayer, which Jesus characteristically pronounces ex- ceptionally damnable in view of its sleek hypocrisy and low greed. The append- ing of this reflection favours the view that ver. 40 is after all an independent sentence. In it and the two preceding: