SECTION XXVI. : Christ blesses children, who are brought to him and answers the question, by what means salvation is to be obtained. Matth. xix. 1330. To this verse there is nothing, which corresponds | in St. Matthew's text. Mark x. 13-31. ερ 14. Αφετε τα παιδια χεσθαι προς με, και μη κω λυετε αυτα των γαρ τοιούτων εσιν ἡ βασιλεια του Θεου. 15. Αμην, λεγω ὑμῖν, ὡς εαν μη δέξηται την βασιλειαν του Θεου ὡς παιδιον, ου μη εισελθη εις αυτην. 16. An addition not contained in St. Luke's Gospel. 17. Διδασκαλε αγαθε, τι ποιησω ίνα ζωην αιωνιον κληρονομήσω ; 13. Ο δε Ιησες ειπεν αυτω τι με λέγεις αγαθον ; ουδεις αγαθος, ει μη εις, ὁ Θεός. 19. Τας εντολας οιδας μη μοιχευσης" μη φονευσης μη κλέψης μη ψευδομαρτυρησης μη αποτερησης τιμα τον πατερα σου, και την μητερα SECTION XXVI. Christ blesses children, who are brought to him: and answers the question, by what means salvation is to be obtained. 18. Διδασκαλε αγαθε, τι ποίησας ζωην αιωνιον κληρονομήσω ; 19. Ειπε δε αυτῳ ὁ Ιμσες τι με λεγεις αγαθον ; εδεις αγαθος, ει μη εις, ὁ Θεός. 20. Τας εντολας οιδας μη μοιχευσης μη φονευσης μη κλέψης μη ψευδομαρτυρησης | REMARKS. mandments are worded and arranged in the following manner: a In the LXX. these com Exod. xx. 12-17. Τίμα τον πατέρα σε, και την μητέρα στο Ου μοιχεύσεις. Ου φονεύσεις. Οι ψευδομαρτυρησεις. In the Hebrew the commandment against theft is placed before that against adultery: in other respects the arrangement is the same as in the LXX. St. Mark and St. Luke therefore differ both from the Hebrew and the LXX. in their mode of arranging these commandments, and at the same time they agree with each other. It is true, that St. Mark has added μη αποστερησης, which St. Luke has not. St. Matthew's arrangement is somewhat different: for though he agrees with St. Mark and St. Luke in giving the command to honour one's parents the last place among these five commandments, he differs from them, and agrees with the Hebrew, in placing the commandment against theft before that against adultery. In the Epistle to the Romans, ch. xiii. 9. the same arrangement is observed as in the Gospels of St. Mark and St. Luke: but then it is remarkable that these two Evangelists agree in using μη and the subjunctive, μη μοιχευσης, μη Φονευσης, &c. whereas inthe LXX. in St. Matthew's Gospel, and the Epistle to the Romans, & with the indicative is used. Τίμα τον πατερα σου, και την μητέρα σου ". πως δυσκολως οἱ τα χρηματα έχοντες εισελεύσονται εις την βασιλειαν τ8 Θες. REMARKS. Αρας τον ταυρον, which is here added in St. Mark's text, is not found in the three perhaps most ancient MSS. now existing, viz. B. C. D. • The adverb δυσκολως used here both by St. Mark and St. Luke (and also by St. Matthew, ver. 23.) occurs no where else, either in the N. Τ. or in the LXX. or in the Greek Apocrypha. Nor is the adjective δυσκολος ever used in the N. T. except in the verse, which immediately follows in St. Mark's Gospel, where he has πως δύσκολον, an expression, which was undoubtedly occasioned by the use of πως δυσκολως in the present instance. Is it probable then that two (in fact three, for the same word is here used also in St. Matthew's Gospel), independent translators should agree in the same place, in rendering the same Hebrew or Chaldee word by the very same Greek word, when neither they themselves, nor any other of the writers of the N. T. have ever used that Greek word on any other occasion? Nor does either δύσκολος or δυσκολως occur any where in the versions of Aquila, Symmachus or Theodotion. It is true that the adjective dunhos is once, but once only, used in the LXX. viz. Jer. xlix. 8. (xxix. 2. according to the Greek arrangement); but it is there used in a very different sense, the neut. pl. duonoλa being the transalation of calamitas,' whereas our Evangelists have used it as equivalent to χαλεπως. Further, though the classic writers sometimes use δύσκολος, (though it properly signifies difficilis in sumendo cibo, from dus and xoxo cibus) as synonymous to χαλεπος, as in the proverb δύσκολα τα καλα, yet the adverb difficulter is usually expressed, not by δυσκολως, (which in the classic authors signifies morose') but either by χαλεπως οι δυσχερώς. |