is the equivalent for 7] 3 7} (vide Sweet’s
edition). Lo! ecce! seems best to suit the situation, which demands a lively emotional word. Godet happily renders: “Vous voila bien! Je vous prends sur le fait.”—+rivaxos for Mt.’s παροψίδος (xxiii. 25).---τὸ ἔσωθεν ὑμῶν, your inside, instead of the inside of the dishes in Mt. The idea is that the food they take
40. ἄφρονες, οὐχ ὁ ποιήσας τὸ ἔξωθεν καὶ 41. πλὴν τὰ ἐνόντα δότε ἐλεημοσύνην: καὶ
ρ ᾽ἁρπαγῆς καὶ πονηρίας. . 3 , τὸ έσωθεν ἐποίησε; ἰδού, πάντα καθαρὰ ὑμῖν ἐστιν. ὅτι ἀποδεκατοῦτε τὸ ἠδύοσμον καὶ τὸ πήγανον καὶ wav λάχανον, καὶ
42. ἀλλ’ οὐαὶ ὑμῖν τοῖς Φαρισαίοις,
'παρέρχεσθε τὴν κρίσιν καὶ τὴν ἀγάπην τοῦ Θεοῦ’ ταῦτα ἔδει ποιῆσαι, κἀκεῖνα μὴ ἀφιέναι.ὶ 43. οὐαὶ ὑμῖν τοῖς Φαρισαίοις, ὅτι ἀγαπᾶτε τὴν πρωτοκαθεδρίαν ἐν ταῖς συναγωγαῖς, καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς. 44. oval ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί,' 9 Ε] λα 9 . 3 Δ cm ε a ὅτι ἐστὲ ὡς τὰ μνημεῖα τὰ ἄδηλα, καὶ ot ἄνθρωποι οἱ περιπατοῦντες ἐπάνω οὐκ οἴδασιν. 45. ᾽Αποκριθεὶς δέ τις τῶν νομικῶν λέγει ο aA ta a a , 35 ς αὐτῷ, “' Διδάσκαλε, ταῦτα λέγων καὶ ἡμᾶς ὑβρίτεις 46. Ὁ δὲ εεἶπε, “Kai ὑμῖν τοῖς νομικοῖς οὖαί, ὅτι φορτίζετε τοὺς ἀνθρώπους , ‘ > Avie Se a , τι > ΄ «φορτία δυσβάστακτα, καὶ αὐτοὶ ἑνὶ τῶν δακτύλων ὑμῶν οὐ προσψαύετε
- / 2 ια ον. @ 3 a 8 -~ a τοις φορτίοις. 47. ovat υμιν, οτι οἰκοδομεῖτε τα µγνηµεια των
553
1 παρειναι in BL 13 (Tisch., W.H.).
2 ypap. . . . νποκριται omitted in NBCL al.
into their bodies is the product of plunder and wickedness (πογηρίας = ἀκρασίας, Mt.).—Ver. 40. ἄφρονες, stupid men! not so strong a word as μωροὶ (Mt. xxiii. 17).—ovx 6 ποιήσας, etc.: either a question or an assertion. As an asser- tion = he that makes the outside (as it should be) does not thereby also make the inside: it is one thing to cleanse the outside, another, etc. On this view ποιήσας has a pregnant sense = purgare, which Kypke and others (Bornemann dissenting) claim for it in this place. As a question the reference will be to God, and the sense: did not the Maker of the world make the inside of things as well as the outside? Why therefore lay so exclusive stress on the latter? The outside and inside are variously taken as body and spirit (Theophy., Euthy., etc.), vessel and contents (Wolf, Hofmann), vessel and human spirit (Bengel).—Ver. 4I. πλὴν, rather (instead of devoting such attention to the outside).—ra ἐνόντα, etc,, give, as alms, the things within the dishes. Others render as if the phrase were κατὰ τ. év.: according to your ability (Pricaeus, Grotius, etc.). Vv. 42-44. To this criticism of the externalism of the Pharisees, the only thing strictly relevant to the situation as described, are appended three of Mt.’s ‘woes’ directed against their will- worship in tithing (Mt. xxiii. 23), their love of prominence (Mt. xxiii. 6, not formally put as a “ woe”), and their ‘hypocrisy (Mt, xxiii. 27).---πήγανον, rue,
Probably imported from Mt.
instead of Mt.’s ἄνηθον, anise, here only in N.T.—wav λάχανον, every herb, general statement, instead of Mt.’s third sample, κύμινον.- την ἀγάπην τ. Θ., the love of God, instead of Mt.’s mercy and faith.—Ver. 43. Pharisaic ostentation is very gently dealt with here compared with the vivid picture in Mt. xxiii. 5-7, partly out of regard to the restraint imposed by the supposed situation, Jesus a guest, partly because some of the details (phylacteries, e.g.) lacked interest for Gentile readers. —Ver. 44. This “woe” is evidently adapted for Gentile use. In Mt. the sepulchres are made conspicuous by white-washing to warn passers-by, and the point is the contrast between the fair exterior and the inner foulness. Here the graves become invisible (ἄδηλα, in this sense here only in N.T.; cf. 1 Cor. xiv. 8) and the risk is that of being in the presence of what is offensive without knowing. Farrar (C. G. T.) suggests that the reference may be to Tiberias, which was built on the site of an old cemetery.