Mga Komentaryo sa Bibliya

CHAPTER 20

Matthew 20:6. ὥραν] is, with Lachm. and Tisch., to be deleted as a supplement, following B D L א, vss. Or.

ἑστῶτας] Elz., Fritzsche, Scholz insert ἀργούς, which is not found in B C** D L א, vss. and Fathers. Interpolation taken from Matthew 20:3; Matthew 20:7.

Matthew 20:7. κ. ὅ ἐὰν ᾖ δίκαιον, λήψεσθε] is wanting in important codd. (B D L Z א), vss. and Fathers. Deleted by Lachm. and Tisch. For λήψεσθε, several vss. have dabo vobis. The words are a very ancient interpolation, in conformity with Matthew 20:4.

Matthew 20:8. Delete αὐτοῖς, with Tisch. 8, following C L Z א, Or. A supplement.

Matthew 20:10. πλείονα] Fritzsche, Lachm. and Tisch. 7 : πλεῖον, following B C* N Z Δ, min. vss. Or. The reading of the Received text is of the nature of an explanation (a greater number of denarii).

For ἀνά read τὸ ἀνά, with Tisch., following C L N Z א, 33. The article was omitted in conformity with Matthew 20:9.

Matthew 20:12. ὅτι] does not occur, it is true, in B C** D א, 1, Vulg. It. Syr., and is deleted by Lachm. and Tisch.; but how readily may it have been overlooked before οὗτοι!

Matthew 20:15. The first ἤ is deleted by Lachm., following B D L Z, Syrcur Arm. (in accordance with which evidence, as well as that of א, the arrangement ὃ θέλω ποιῆσαι should be restored). Correctly; an old interpolation for the purpose of marking the question. There would be no motive whatever for omitting the ἤ. For the second ἤ (in Elz.) we should, with Tisch. 7, read εἰ, following B** H S r, Chrys. Did. and many min. From not being understood, εἰ was all the more readily replaced by ἤ, owing to the pronunciation being much the same.

Matthew 20:16. πολλοὶ γάρ εἰσι κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί] omitted in B L Z א, 36, Copt. Sahid., and deleted by Tisch. 8, with whom Keim concurs. But it is not at all likely that the words would be interpolated from Matthew 22:14; for, so far from there having been any occasion for so doing, they have here more the appearance of being out of place than otherwise. This apparent irrelevancy may have led to the omission of the saying, which is supported by testimony so old as that of C D, It. Syr., unless we suppose it to have been due rather to the simple homoeoteleuton ἐσχαΤΟΙ … ἐκλεκΤΟΙ.

Matthew 20:17. ἐν τῇ ὁδῷ καί] read with Lachm. and Tisch.: καὶ ἐν τῇ ὁδῷ, following B L Z א, min. Copt. Sahid. Arm. Persp. Or. (twice). At a very early period (Vulg. It. Hil.), ἐν τῇ ὁδῷ was omitted either accidentally, or because it is likewise awanting in the parallel passages in the other Synoptists. But, in restoring it, it would most naturally occur to those who did so to insert it after κατʼ ἰδίαν.

Matthew 20:19. ἀναστήσεται] Tisch.: ἐγερθήσεται, following C* L N Z א, Or. Chrys. The reading of the Received text is taken from the parallel passages.

Matthew 20:22. πίνειν;] Elz., Scholz insert: καὶ (Scholz: ἢ) τὸ βάπτισμα, ὃ ἐγὼ βαπτίζομαι, βαπτισθῆναι, against B D L Z א, 1, 22, the majority of vss. and Or. Epiph. Hilar. Jer. Ambr. Juv. Taken from Mark 10:38.

Matthew 20:23. πίεσθε] Elz., Scholz, in opposition to the same witnesses, insert: καὶ (Scholz: ἢ) τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε.

Matthew 20:26. ἔσται ἐν ὑμῖν] for ἔσται, Lachm. has ἐστίν, following B D Z, Cant. Sahid. Correctly; the reading of the Received text is an alteration to suit what follows in this and the 27th verse, where, with Fritzsche, Lachm. Tisch. 8, we ought to read ἔσται instead of ἔστω, in accordance with preponderating evidence; ἔστω (likewise derived from Mark 10:43) is a gloss. But Fritzsche was scarcely warranted in restoring δέ after οὕτως, Matthew 20:26, for it is condemned by decisive evidence, and is a connecting particle borrowed from Mark.

Matthew 20:31. ἔκραζον] Lachm. Tisch. 8 : ἔκραξαν, following B D L Z א, min. Copt. Sahid. A repetition from Matthew 20:30.

Matthew 20:33. ἀνοιχθῶσιν ἡμ. οἱ ὀφθ.] Lachm. Tisch. 8 : ἀνοιγῶσιν οἱ ὀφθ. ἡμ., following B D L Z א, min. Or. Chrys. To be adopted, inasmuch as the first aorist was the more common tense, comp. Matthew 9:30, John 9:10.

Matthew 20:34. ὀφθαλμῶν] B D L Z, min. Or. have ὀμμάτων. So Lachm., Rinck, Tisch. 8. Correctly; the more usual term has been adopted from the context.

Lachm. and Tisch. 8 delete αὐτῶν οἱ ὀφθαλμοί after ἀνέβλεψαν. The words are not found in B D L Z א, min. vss. (also Vulg. It.) and a few Fathers, but they were left out as being superfluous and cumbersome. There was no motive whatever for inserting them.

REMARK.

After Matthew 20:28 there occurs in D (and in codd. of It. with many variations in detail) the following interpolation, apocryphal, no doubt, but akin to Luke 14:8 ff.: ὑμεῖς δὲ ζητεῖτε ἐκ μιχροῦ αὐξῆσαι κ. ἐκ μείζονος ἔλαττον εἶναι. Εἰσερχόμενοι δὲ καὶ παρακληθέντες δειπνῆσαι μὴ ἀνακλίνεσθε εἰς τοὺς ἐξέχοντας τόπους, μή ποτε ἐνδοξότερός σου ἐπέλθῃ, καὶ προσελθὼν ὁ δειπνοκλήτωρ εἴπῃ σοι· ἔτι κάτω χώρει, καὶ καταισχυνθήσῃ. Ἐὰν δὲ ἀναπέσῃς εἰς τὸν ἥττονα τόπον καὶ ἐπέλθῃ σου ἣττων, ἐρεῖ σοι ὁ δειπνοκλήωρ· σύναγε ἔτι ἄνω, καὶ ἔσται σοι τοῦτο χρήσιμον. Comp. Hilar., also Syrcur.

Matthew 20:1. The parable is peculiar to Matthew.

γάρ] explaining and confirming what has been said in Matthew 19:30.

ἀνθρ. οἰκοδ.] See notes on Matthew 13:24, Matthew 18:23.

ἅμα πρωΐ] Comp. notes on Matthew 13:29, Acts 28:23 : ἀπὸ πρωΐ. Classical writers would say: ἅμα ἕῳ, ἅμα τῇ ἡμέρᾳ, ἅιμα ὄρθρῳ, and such like.

εἰς τὸν ἀμπελ. αὐτοῦ] into his vineyard, into which he wished to send them, Matthew 20:2. Comp. Acts 7:9; and see, in general, Wilke, Rhetor, p. 47 f.

On the whole parable, see Rupprecht in the Stud. u. Krit. 1847, p. 396 ff.; Steffensen, ibid. 1848, p. 686 ff.; Besser in the Luther. Zeitschr. 1851, p. 122; Rudel, ibid. p. 511; Münchmeyer, ibid. p. 728. For proof that it is not to be regarded as furnishing directions for the regulation of offices, see Köstlin, d. Wesen d. Kirche, 1854, p. 52 ff.

Matthew 20:2. Ἐκ δηναρίου τὴν ἡμέραν] After he had agreed with the labourers, on the condition that he was to pay them a denarius per day. ἐκ does not denote the payment itself (which would have been expressed by the genitive, Matthew 20:13), although ἐκ δηναρ. is that payment (Matthew 27:7; Acts 1:18); but it is intended to indicate that this payment was the thing, on the strength of which, as terms, the agreement was come to; comp. Kühner, II. 1, p. 399 f. τὴν ἡμέραν is the accusative, as further defining the terms of the agreement: in consideration of the day, so that a denarius was to be the wages for the (current) day during which they might work. As an accusative of time (which it is usually supposed to be), it would not correspond with συμφων. to which it belongs.

A denarius was the usual wages for a day’s work (Tob 5:14). See Wetstein.

Matthew 20:3. The third hour: somewhere about nine o’clock in the morning. In ordinal numbers the article is unnecessary. See note on 2 Corinthians 7:2.

ἐν τῇ ἀγορᾷ] where they were waiting in expectation of getting employment. The men in question belonged to the class of free labourers; Poll. iii. 82: ἐλεύθεροι μὲν, διὰ πενίαν δὲ ἐπʼ ἀργυρίῳ δουλεύοντες.

Matthew 20:4. Κἀκείνοις] to those also he spoke. The point of assimilation (also) lies in the circumstance that, as he had invited the first, so he now invites these also to go into the vineyard.

ὃ ἐὰν ᾖ δίκαιον] so that, as part of the day had already elapsed, he did not make with them any definite agreement as to wages for the day, and therefore acted differently in this case from what he had done in the former.

Matthew 20:5 ff. Ἐποίησεν ὡσαύτως] the same thing, namely, as he had done in the preceding case, Matthew 20:4, sending them away, and promising them also only what was equitable. Comp. Matthew 20:7.

ὅτι] because.

Matthew 20:8. Ὀψίας δὲ γεν.] i.e. at the close of the twelfth hour (six o’clock in the evening).

τῷ ἐπιτρόπῳ αὐτοῦ] the chief of the servants (οἰκονόμος), to whom was entrusted the management of the household, Luke 8:3.

τὸν μισθόν] the wages in question. The οἰκονόμος had instructions from his master to give the same amount of wages to all, although all had not wrought the same number of hours.

ἕως τῶν πρώτων] is connected with ἀπόδος αὐτ. τ. μισθ., without anything requiring to be understood (and continuing, and such like), as is evident from those passages in which the terminus ad quem is placed first; for example, Plat. Legg. vi. p. 771 C: πάσας τὰς διανομὰς ἔχει μέχρι τῶν δώδεκα ἀπὸ μιᾶς ἀρξάμενος. Comp. Luke 23:5; Acts 1:21; John 8:9.

Matthew 20:9 ff. Οἱ περὶ τὴν ἑνδεκ. ὥραν] that is, those who, according to Matthew 20:6, were sent into the vineyard about the eleventh hour.

πλεῖον] more than a denarius, plainly not more denarii.

ἀνά] used distributively; Winer, p. 372 [E. T. 496]. The article τό before ἀνὰ δην., Matthew 20:10 (see critical notes), denotes: the sum amounting in each case to a denarius, so that in analyzing ὄν would require to be supplied.

According to Matthew 20:10 f., they do not contemptuously decline to lift the denarius (Steffensen), but begin to murmur after receiving it (Münchmeyer).