Twenty-third Sunday After Pentecost

Twenty-Third Sunday After Pentecost November 8, 2009

1

2

TWENTY-THIRD SUNDAY AFTER PENTECOST Seasonal Emphasis: The Christian looks forward to the goal of everlasting life Today's General Theme: God is a wonderful God Who deserves our praise Mood of Service: Joyful/exultant

Service Notes: [This may need to be revised. Nothing was found online at www.yaag.org] SPECIFIC NOTES FOR THE THREE YEAR SERIES B. Psalm 146 1Kings 17:8-16 Hebrews 9:24-28 Mark 12:38-44 God takes care of His people, from the greatest to the least. If He can care for the least, will He not also take care of us? The Psalmist calls blessed those whose help is the God of Jacob, whose hope is in the LORD. The Psalmist goes on to sing the praises of the Lord who lifts up those who are bowed down, especially the widow and fatherless. In the Old Testament Lesson, God miraculously takes care of the widow of Zarephath, through the ministry of the prophet Elijah. In the Epistle, we are reminded that Jesus did not suffer repeatedly for the sins of the world, as the high priest in the Old Testament had to offer blood “not his own” repeatedly for sins. But Christ “appeared once for all at the end of ages to put away sin by the sacrifice of himself.” The Gospel has Jesus sitting across from the Temple treasury. He watches a widow put in 2 small copper coins. Then Jesus praises her to His disciples and says that “out of her poverty” she put into the treasury everything she had—“all she had to live on.”

3

‫)‪1 Kings 17:8-16 (BHS SESB 2.0‬‬

‫מר׃‬ ‫לא ֹֽ‬ ‫ליו ֵ‬ ‫דבַר־ְיה ָ֖וה אֵ ֥ ָ‬ ‫הִ ְ‬ ‫ו ַי ְ ֥ י‬ ‫תי‬ ‫נה צ ִ ִ֥וי ִ‬ ‫שםהִ ֨ ֵ‬ ‫שבְ ֖תָ ֑ ָ‬ ‫דון ַ‬ ‫צי ֔ ו ֹ ְי ָ‬ ‫שר לְ ִ‬ ‫֣קום ֤לֵך ְ צ ָר ְ ֨פַתָ ֙אֲה ֣ ֶ‬ ‫נה לְכ ַלְכ ְלֶֽך׃ָ‬ ‫מ ֖ ָ‬ ‫שה אלְ ָ‬ ‫שם אִ ֥ ּ ָ‬ ‫֛ ָ‬ ‫שה‬ ‫שם אִ ֥ ּ ָ‬ ‫עיר ו ְהִנ ֵֽה־ ֛ ָ‬ ‫תח הָ ֔ ִ‬ ‫פֶ ַ‬ ‫בל־ ֙ ֣א‬ ‫אֶ ֹ‬ ‫תה ו ַי ָ‬ ‫קם׀ ו ַ ֣י ֵלֶך ְ צ ָר ְ ֗פַ ָ‬ ‫ו ַ ֣י ָ ָ‬ ‫לי‬ ‫נא ֧ ִ‬ ‫חי ָ‬ ‫ק־ ֨ ִ‬ ‫מר ְ‬ ‫לי ֙הָו ַֹיא ֔ ַ‬ ‫רא אֵ ֨ ֶ‬ ‫ק ֤ ָ‬ ‫צים ו ַי ִ ְ‬ ‫ע ֑ ִ‬ ‫שת ֵ‬ ‫ש ֶ‬ ‫ק ֣ ֶ‬ ‫מ ֹ‬ ‫נה ְ‬ ‫מ ֖ ָ‬ ‫אלְ ָ‬ ‫שתֶֽה׃‬ ‫לי ו ְאֶ ְ‬ ‫מים בַכ ְ ֖ ִ‬ ‫עט־ ֛ ַ‬ ‫מ ַ‬ ‫ְ‬ ‫חם‬ ‫לי פַת־ ֖לֶ ֶ‬ ‫נא ֛ ִ‬ ‫חי‬ ‫ק ִָ‬ ‫מר לִֽ־ ֥ ְ‬ ‫לי ֙הָו ַֹיא ֔ ַ‬ ‫רא אֵ ֨ ֶ‬ ‫ק ֤ ָ‬ ‫חת ו ַי ִ ְ‬ ‫ק ַ‬ ‫ו ַ ֖תֵלֶך ְ לָ ֑ ַ‬ ‫דך׃ְ‬ ‫בְי ָ ֵֽ‬ ‫לא כ ַף־‬ ‫מ ֤ ֹ‬ ‫כי אִם־ ְ‬ ‫עוג ֣ ִ‬ ‫מ ֔ ֹ‬ ‫לי ָ‬ ‫הי ֙ך ָאִם־י ֶש־ ֣ ִ‬ ‫ל ֨ ֶ‬ ‫חי־ְיה ָ֤וה אֱ ֹ‬ ‫מר ַ‬ ‫תא ֶ‬ ‫וַ ֗ ֹ‬ ‫צים‬ ‫ע ֗ ִ‬ ‫נים ֵ‬ ‫ש ֣ ַ‬ ‫שת ְ‬ ‫ש ֶ‬ ‫ק ֜ ֶ‬ ‫מ ֹ‬ ‫ני ְ‬ ‫חת ו ְהִנ ְ ֨ ִ‬ ‫מן בַצ ַ ֑פָ ַ‬ ‫ש ֶ‬ ‫עט־ ֖ ֶ‬ ‫מ ַ‬ ‫כד ו ְ‬ ‫מ ֙ח בַ ֔ ַ‬ ‫ַ‬ ‫תנו׃‬ ‫מ ְ‬ ‫נהו ו ָ ָֽ‬ ‫ני ו ַאֲכ ַלְ ֖ ֻ‬ ‫לי ו ְלִבְ ֔ ִ‬ ‫תיה ֙ו ֣ ִ‬ ‫שי ֨ ִ‬ ‫ע ִ‬ ‫באתִ ֙י ו ַ ֲ‬ ‫ו ֨ ָ‬ ‫שי־‬ ‫ע ִ‬ ‫דבָ ֑ר ֵך ְ ֣אך ְ ֲ‬ ‫כִ ְ‬ ‫שי‬ ‫ע ֣ ִ‬ ‫אי ֲ‬ ‫ב ִ‬ ‫אי ֖ ֹ‬ ‫תיר ְ ֔ ִ‬ ‫ליהָ אֵלִ ָ֨יה ֙ו אל־ ֣ ִ‬ ‫מר אֵ ֤ ֶ‬ ‫ֹיא ֶ‬ ‫לי ו ְ ֣לָך ְו ְלִבְ ֔נ ֵך ְ‬ ‫תְ ִ‬ ‫צא ֔‬ ‫הו ֣ ֵ‬ ‫שנ ָ ֙ה ו ְ ֹ‬ ‫רא ֹ‬ ‫נה בָ ִ‬ ‫ט ֤ ָ‬ ‫ק ַ‬ ‫גה ְ‬ ‫ע ֨ ָ‬ ‫שם ֻ‬ ‫מ ָּ‬ ‫לי ֠ ִ‬ ‫֣ ִ‬ ‫רנ ָֽה׃ס‬ ‫ח ֹ‬ ‫בא ֲ‬ ‫שי ָ‬ ‫ע ֖ ִ‬ ‫תַ ֲ‬ ‫לה‬ ‫לא תִכ ְ ֔ ָ‬ ‫מ ֙ח ֣ ֹ‬ ‫ק ַ‬ ‫הַ ֨ ֶ‬ ‫אל‬ ‫כד ֵ‬ ‫ש ֤ר ָ ַ ֗‬ ‫הי י ְ‬ ‫ל ֣ ֵ‬ ‫וה ֹ‬ ‫מר ְיה ֜ ָאֱ‬ ‫כ ֩ה א ֨ ַ‬ ‫כי ֹ‬ ‫֣ ִ‬ ‫ני‬ ‫על־פְ ֥ ֵ‬ ‫שם ַ‬ ‫יה ָ֛וה ֖ג ֶ ֶ‬ ‫תתןְ־‬ ‫עד ֹ֧יום ֵ‬ ‫סר ֠ ַ‬ ‫ח ֑ ָ‬ ‫לא תֶ ְ‬ ‫מן ֣ ֹ‬ ‫ש ֶ‬ ‫חת הַ ֖ ּ ֶ‬ ‫ו ְצ ַ ֥פַ ַ‬ ‫מה׃‬ ‫ד ָֽ‬ ‫הָאֲ ָ‬ ‫תה‬ ‫בי ֖ ָ‬ ‫הוא־ו ָ ֛היאו ֵ‬ ‫כל ִֽ‬ ‫תא ַ‬ ‫בר אֵלִ ָ֑יהוו ַ ֧ ֹ‬ ‫ד ֣ ַ‬ ‫שהכ ִ ְ‬ ‫ע ֖ ֶ‬ ‫ו ַ ֥תֵלֶך ְ ו ַתַ ֲ‬ ‫מים ׃‬ ‫י ָ ִֽ‬ ‫בר ְיה ָ֔וה‬ ‫ד ֣ ַ‬ ‫סר כ ִ ְ‬ ‫ח ֑ ֵ‬ ‫לא ָ‬ ‫מן ֣ ֹ‬ ‫ש ֶ‬ ‫חת הַ ֖ ּ ֶ‬ ‫תה ו ְצ ַ ֥פַ ַ‬ ‫לא כ ָ ֔לָ ָ‬ ‫מ ֙ח ֣ ֹ‬ ‫ק ַ‬ ‫֨ ֶ‬ ‫יהו׃פ‬ ‫בר בְ ַ֥יד אֵלִ ָֽ‬ ‫ד ֖ ֶ‬ ‫שר ִ‬ ‫אֲ ֥ ֶ‬ ‫‪8‬‬

‫‪b‬‬

‫‪a‬‬

‫‪a‬‬

‫‪9‬‬

‫‪b‬‬

‫‪10‬‬

‫‪b‬‬

‫‪d‬‬

‫‪c‬‬

‫‪a‬‬

‫‪11‬‬

‫‪b‬‬

‫‪12‬‬

‫‪a‬‬

‫‪b‬‬

‫‪d‬‬

‫‪c‬‬

‫‪a‬‬

‫‪b‬‬

‫‪a‬‬

‫‪13‬‬

‫‪d‬‬

‫‪c‬‬

‫‪14‬‬

‫‪a‬‬

‫‪b‬‬

‫‪a‬‬

‫‪a‬‬

‫‪b‬‬

‫‪c‬‬

‫‪b‬‬

‫‪15c‬‬

‫‪d‬‬

‫‪16‬‬

‫‪1‬‬

‫)‪Hebrews 9:24-28 (NA27 w/Apparatus‬‬ ‫‪24 οὐ γὰρ εἰς χειροποίητα εἰσῆλθεν ἅγια Χριστός, ἀντίτυπα‬‬ ‫‪τῶν ἀληθινῶν, ἀλλʼ εἰς αὐτὸν τὸν οὐρανόν, νῦν ἐμφανισθῆναι τῷ‬‬ ‫‪προσώπῳ τοῦ θεοῦ ὑπὲρ ἡμῶν· 25 οὐδʼ ἵνα πολλάκις προσφέρῃ‬‬ ‫‪1‬‬

‫‪Biblia Hebraica Stuttgartensia: SESB Version. 2003, ©1969/77‬‬ ‫‪(electronic ed.). Stuttgart: German Bible Society.‬‬ ‫‪4‬‬

ἑαυτόν, ὥσπερ ὁ ἀρχιερεὺς εἰσέρχεται εἰς τὰ ἅγια κατʼ ἐνιαυτὸν ἐν αἵματι ἀλλοτρίῳ, 26 ἐπεὶ ἔδει αὐτὸν πολλάκις παθεῖν ἀπὸ καταβολῆς κόσμου· νυνὶ δὲ ἅπαξ ἐπὶ συντελείᾳ τῶν αἰώνων εἰς ἀθέτησιν [τῆς] ἁμαρτίας διὰ τῆς θυσίας αὐτοῦ πεφανέρωται. 27 καὶ καθʼ ὅσον ἀπόκειται τοῖς ἀνθρώποις ἅπαξ ἀποθανεῖν, μετὰ δὲ τοῦτο κρίσις, 28 οὕτως καὶ ὁ Χριστὸς ἅπαξ προσενεχθεὶς εἰς τὸ πολλῶν ἀνενεγκεῖν ἁμαρτίας ἐκ δευτέρου χωρὶς ἁμαρτίας ὀφθήσεται τοῖς αὐτὸν ἀπεκδεχομένοις εἰς σωτηρίαν.2 Mark 12:38-44 (NA27 w/Apparatus) 38 Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν· βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς 39 καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν τοῖς δείπνοις, 40 οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν καὶ προφάσει μακρὰ προσευχόμενοι· οὗτοι λήμψονται περισσότερον κρίμα. 41 Καὶ καθίσας κατέναντι τοῦ γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά· 42 καὶ ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν κοδράντης. 43 καὶ προσκαλεσάμενος τοὺς μαθητὰς αὐτοῦ εἶπεν αὐτοῖς· ἀμὴν λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον· 44 πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ ἐκ τῆς ὑστερήσεως αὐτῆς πάντα ὅσα εἶχεν ἔβαλεν ὅλον τὸν βίον αὐτῆς.3 12:38 διδαχῇ — (Parsed below in the Readings.) — ① the activity of teaching, teaching, instruction…Of Jesus’ teaching activity Mk 4:2; 12:38.4 2

Nestle, E., Nestle, E., Aland, K., Aland, B., & Universität Münster. Institut für Neutestamentliche Textforschung. (1993, ©1979). Novum Testamentum Graece (27. Aufl., rev.). Stuttgart: Deutsche Bibelstiftung. 3 Nestle, E., Nestle, E., Aland, K., Aland, B., & Universität Münster. Institut für Neutestamentliche Textforschung. (1993, ©1979). Novum Testamentum Graece (27. Aufl., rev.). Stuttgart: Deutsche Bibelstiftung. 5

βλέπετε — (Parsed below in the Readings.) — ⑤ be ready to learn about s ometh. that is needed or is hazardous, watch, look to, beware of, …W. ἀπό τινος …beware of the leaven of the Pharisees Mk 8:15; of the scribes 12:38.5 γραμματέων — Masculine genitive plural of γραμματεύς —② an expert in matters relating to divine revelation,…ⓐ specialists in the law of Moses: experts in the law, scholars versed in the law, scribes; mentioned together w. high priests (s. ἀρχιερεύς), w. whom and the elders (oft. referred to in the same context) their representatives formed the Sanhedrin.6 θελόντων — Present Active Participle, masculine genitive plural of θέλω — ③ to take pleasure in, like…ⓐ w. inf. foll.: to do someth. Mk 12:38 (later in the same sentence w. acc.).7 στολαῖς — Feminine dative plural of στολή — esp. a long, flowing robe …Of the scribes ἐν στολαῖς περιπατεῖν walk about in long robes…Mk 12:38.8 ἀσπασμοὺς — Masculine accusative plural of ἀσπασμός — greeting…ⓐ of personal salutations Lk 1:29, 41, 44; φιλεῖν etc. Mt 23:7; Mk 12:38.9 4

Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wörterbuch zu den Schriften des Neuen Testaments und der frühchristlichen Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." (3rd ed.) (241). Chicago: University of Chicago Press. s ometh. = something 5 Arndt, W., Danker, F. W., & Bauer, W. (179). o ft. = often 6 Arndt, W., Danker, F. W., & Bauer, W. 206). i nf. = infinitive f oll. = followed, following s ometh. = something a cc. = accusative 7 Arndt, W., Danker, F. W., & Bauer, W. (448). e sp. = especially 8 Arndt, W., Danker, F. W., & Bauer, W. (946). 9 Arndt, W., Danker, F. W., & Bauer, W. (144). 6

We expect another complementary infinitive here, and instead, receive an accusative, direct object. “Beware of the scribes like to walk around in long, flowing robes and (who like) greetings (=being greeted) in the marketplaces…” ESV repeats the verb “like” here. NIV changes the noun “greetings” into a verb “to be greeted.” So does GOD’S WORD. 12:39 πρωτοκαθεδρίας — Feminine accusative plural of πρωτοκαθεδρία — a position or place indicative of special honor for the pers. occupying it, seat of honor, best seat desired by Pharisees in the synagogue Mt 23:6; Mk 12:39.10 πρωτοκλισίας — Feminine accusative plural of πρωτοκλισία — the place of honor at a dinner, beside the master of the house or the host Mt 23:6; Mk 12:39.11 12:40 κατεσθίοντες — (Parsed below in the Readings.) — ② The extension of mng. 1 leads to a multifaceted imagery: devour as if by eating…ⓒ to rob: τὰς οἰκίας τῶν χηρῶν eat up widows’ houses i.e. appropriate them in an unethical manner…Mk 12:40.12 Notice GOD’S WORD has “rob widows by taking their houses.” προφάσει — Feminine dative singular of πρόφασις — ② falsely alleged motive, pretext, ostensible reason, excuse…προφάσει with false motives (opp. ἀληθείᾳ… —In reality they have other interests.) Phil 1:18. For a pretext, for appearance’ sake (as if they felt an inner need)…Mk 12:40;13 This is Dative of cause (BDF §196). προσευχόμενοι — (Parsed below in the Readings.) — to petition deity, pray… μακρὰ πρ. make long prayers Mk 12:40; Lk 20:47.14 λήμψονται — (Parsed below in the Readings.) — ⑩ to be a receiver, receive, get, obtain…ⓑ w. acc. of thing…Of punishments…λ. περισσότερον p

ers. = person(s) Arndt, W., Danker, F. W., & 11 Arndt, W., Danker, F. W., & m ng. mng. = meaning(s) i .e. = id est (that is) 12 Arndt, W., Danker, F. W., & o pp. = opposed to, opposite 13 Arndt, W., Danker, F. W., & 14 Arndt, W., Danker, F. W., & a cc. = accusative 10

Bauer, W. (892). Bauer, W. (892). Bauer, W. (532). Bauer, W. (889). Bauer, W. (879). 7

κρίμα receive a punishment that is just so much more severe…(cp. κρίμα 4b); Mk 12:40.15 κρίμα — Neuter accusative singular of κρίμα —④ legal decision rendered by a judge, judicial verdict…ⓑ mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself… λαμβάνεσθαι κ. be condemned …Mk 12:40.16 περισσότερον — Neuter accusative singular of περισσότερος — comp. of περισσός…ⓐ used w. a subst. …κρίμα more severe punishment …Mk 12:40.17 καθίσας — 1st Aorist Active Participle, masculine nominative singular of καθίζω — ③ to take a seated position, sit down, intr. … κατέναντί τινος opposite someth. Mk 12:41.18 The Apparatus tells us that Codex Alexandrinus (5th century AD), the Vulgate (and part of the Old Latin tradition), and other manuscripts including the Majority Textus Receptus have καθίσας ὁ Ἰησοῦς here. Codex Washington (4th/5th century AD), Origen (†254), and a few other manuscripts have in place of our text ἑστὼς ὁ Ἰησοῦς. The text is supported by Codex Sinaiticus (4th century AD), Codex Vaticanus (4th century AD), and several others. Here is Metzger’s commentary on the committee’s choice of the text as we have it in NA XXVII: 12.41 καθίσας κατέναντι τοῦ γαζοφυλακίου {B}

15

Arndt, W., Danker, F. W., & Bauer, W. (584). Arndt, W., Danker, F. W., & Bauer, W. (567). c omp. = comparative(ly) s ubst. = substantive(ly) 17 Arndt, W., Danker, F. W., & Bauer, W. (806). i ntr. = intransitive s ometh. = something 18 Arndt, W., Danker, F. W., & Bauer, W. (492). { B} The letter {B} indicates that the text is almost certain. 8 16

‫א‬

The reading that best explains the origin of the others is preserved in L Δ 892 i a, k a t l. Copyists were more likely to insert the words ὁ Ἰησοῦς in order to identify the subject than to delete them. Elsewhere Mark uses κατέναντι (11.2; 13.3), but never ἀπέναντι. Those responsible for W Θ f 1 f 13 28 565 al obviously thought that it was more appropriate for Jesus to stand (ἑστώς) than to sit in the temple.19

‫א‬

ms. nr.*01

‫א‬saec.IVbibliothecaLondon, Brit. Libr., Add. 43725cont.eapr

L

Δ

ms. nr.*L 019saec.VIIIbibliothecaParis, Bibl. Nat., Gr. 62cont.e (vac. Mt 4,225,14; 28,17-fin.; Mc 10,16-30; 15,2-20; J 21,15-fin.)————— ms. nr.(*)L 020saec.IXbibliothecaRoma, Bibl. Angelica, 39cont.ap (vac. Act 1,18,10; H 13,10-fin.)

ms. nr.(*)Δ 037saec.IXbibliothecaSt. Gallen, Stiftsbibl., 48cont.e (vac. J 19,17-35)

8

i

92 ms. nr.(*)892saec.IXbibliothecaLondon, Brit. Libr., Add. 33277cont.e (J 10,612,18; 14,23-fin. suppl.)

t Old Latin

a

ms. nr.a k

ms. nr.k a

3saec.IVbibliothecaVercelli, Bibl. Capitolarecont.e (vac. Mt 25,2-12; Mc 1,22-34; 15,15–16,20; L 11,12-26; 12,37-59) 1saec.IV/VbibliothecaTorino, Bibl. Naz., G. VII. 15cont.Mt 1,1–3,10; 4,1–14,17; 15,20-36; Mc 8,8–16,8; concl. brev.

l alia (other witnesses)

W

Θ

f

ms. nr.*W 032saec.IV/VbibliothecaWashington, Smithsonian Inst., Freer Gall. of Art, 06.274cont.e (vac. Mc 15,13-38; J [1,1-5,11 suppl.]; 14,26-16,7) ms. nr.*Θ 038saec.IXbibliothecaTbilisi, Inst. rukop., Gr. 28cont.e (vac. Mt 1,1-9; 1,21-4,4; 4,17-5,4)

f 1 = 1, 118, 131, 209, 1582 et al., cf. K. Lake, Codex 1 of the Gospels and its Allies, (Texts and Studies VII/3) Cambridge 1902, reprint 1967. f f 13 = 13, 69, 124, 174, 230, 346, 543, 788, 826, 828, 983, 1689’, 1709, et al., cf. K. and S. Lake, Family 13 (The Ferrar Group), (Studies and Documents XI) London 1941 [= Mark]; J. 9

ἐθεώρει — (Parsed below in the Readings.) —① to observe someth. with sustained attention, be a spectator, look at, observe, perceive, see (w. physical eyes)…W. indir. quest. foll. Mk 12:41.20 χαλκὸν — Masculine accusative singular of χαλκός — ① a metal of various types, such as copper, brass, or bronze…prob. brass, bronze…② anything made of such metal:…Copper coin, small change…, also simply money…Mt 10:9; Mk 6:8; 12:41.21 12:42 πτωχὴ — Feminine nominative singular of πτωχός — ① pert. to being economically disadvantaged, orig. ‘begging’ (s. πένης for a differentiation b etw. the two words; note the juxtaposition in Ps 39:18; 69:6 al.), dependent on others for support, but also simply poor…χήρα πτωχή Mk 12:42.22 Geerlings, Family 13 (The Ferrar Group), (Studies and Documents XIX-XXI) Salt Lake City 1961-1962 [= Matthew, Luke, John]; W. H. Ferrar, A Collation of Four Important Manuscripts of the Gospels, ed. T. K. Abbott, Dublin/London 1877. 2 8 5

ms. nr.[*]28saec.XIbibliothecaParis, Bibl. Nat., Gr. 379cont.Mt† (*)Mc L† J†

65

19

ms. nr.(*)565saec.IXbibliothecaSt. Petersburg, Ross. Nac. Bibl., Gr. 53cont.e (vac. J 11,26-48; 13,2-23; in Mt, L, J 6 foll. suppl.)

Metzger, B. M., & United Bible Societies. (1994). A textual commentary on the Greek New Testament, second edition a companion volume to the United Bible Societies' Greek New Testament (4th rev. ed.) (94). London; New York: United Bible Societies. s ometh. = something i ndir. = indirect q uest. = question f oll. = followed, following 20 Arndt, W., Danker, F. W., & Bauer, W. (454). p rob. = probable, probably 21 Arndt, W., Danker, F. W., & Bauer, W. (1076). p ert. = pertaining (to) o rig. = original(ly) b etw. = between a l. =alibi (elsewhere), aliter (otherwise), alii (others) 22 Arndt, W., Danker, F. W., & Bauer, W. (896). 10

λεπτὰ — Neuter accusative plural of λεπτός — ② τὸ λ. (sc. νόμισμα [coin] …) small copper coin, 1/128 of a denarius, something between a penny and a mill, Mk 12:42.23 κοδράντης — Masculine nominative singular of κοδράντης — quadrans, penny=two λεπτά Mk 12:42…1/64 of a denarius (s. δηνάριον). It was the smallest Roman coin.24 12:43 πλεῖον — Neuter accusative singular of the comparative of πολύς — ② pert. to being relatively large in quantity or measure, much, extensive…ⓑ comp. πλείων, πλεῖον; adv. πλειόνως … β. as subst. πλεῖον, πλέον more…W. a gen. of comparison …ἡ χήρα πλεῖον πάντων ἔβαλεν the widow put in more than all the rest Mk 12:43.25 12:44 περισσεύοντος — Present Active Participle, neuter genitive singular of περισσεύω — ① intr., to be in abundance, abound…ⓐ of things…β. be present in abundance…τὸ περισσεῦόν τινι (opp. ὑστέρησις) someone’s abundance Mk 12:44. 26 ὑστερήσεως — Feminine genitive singular of ὑστέρησις — the condition of lacking that which is essential, need, lack, poverty Mk 12:44.27 πάντα — Neuter accusative plural of πᾶς — ① pert. to totality with focus on its individual components, each, every, any…ⓒ π. used w. pronouns… γ. πάντες ὅσοι, πάντα ὅσα all who, everything that,…Neut. …Mk 11:24; 12:44b. 28

s

c. = scilicet (one may understand, supply) Arndt, W., Danker, F. W., & Bauer, W. (592). 24 Arndt, W., Danker, F. W., & Bauer, W. (550). p ert. = pertaining (to) c omp. = comparative(ly) a dv. = adverb, adverbially s ubst. = substantive(ly) 25 Arndt, W., Danker, F. W., & Bauer, W. (849). i ntr. = intransitive o pp. = opposed to, opposite 26 Arndt, W., Danker, F. W., & Bauer, W. (805). 27 Arndt, W., Danker, F. W., & Bauer, W. (1044). p ert. pert. = pertaining (to) 28 Arndt, W., Danker, F. W., & Bauer, W. (782). 11 23

βίον — Masculine accusative singular of βίος — ‘life’ in its appearance and manifestations freq. distinguished from ζωή, the condition of being alive… Although there is freq. overlapping in usage, βίος may be said to denote the manner in which one’s ζωή finds expression…, and the latter term may be used to connote quality of existence as such…. Hence, as the semantic history shows, the loss of βίος need not terminate ζωή (q.v.)….② resources needed to maintain life, means of subsistence … Mk 12:44;29

f

req. = frequent(ly) .v. = quod vide (which see, see that which has just been mentioned) 29 Arndt, W., Danker, F. W., & Bauer, W. (177). 12 q

Synopsis of the Four Gospels (Aland) XIII. The Final Ministry in Jerusalem

284. Woe to the Scribes and Pharisees Matthew 23:1-36

1 Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ 2 λέγων· ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 3 πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε· λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 4 δεσμεύουσιν δὲ φορτία βαρέα [καὶ δυσβάστακτα] καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. 5 πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσιν γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσιν τὰ κράσπεδα,

Mark 12:37-40 37 αὐτὸς Δαυὶδ λέγει αὐτὸν κύριον, καὶ πόθεν αὐτοῦ ἐστιν υἱός; Καὶ [ὁ] πολὺς ὄχλος ἤκουεν αὐτοῦ ἡδέως. 38 Καὶ ἐν τῇ διδαχῇ αὐτοῦ ἔλεγεν· βλέπετε ἀπὸ τῶν γραμματέων τῶν θελόντων ἐν στολαῖς περιπατεῖν καὶ ἀσπασμοὺς ἐν ταῖς ἀγοραῖς

Luke 20:45-47

45 Ἀκούοντος δὲ παντὸς τοῦ λαοῦ εἶπεν τοῖς μαθηταῖς [αὐτοῦ]· 46 προσέχετε ἀπὸ τῶν γραμματέων τῶν θελόντων περιπατεῖν ἐν στολαῖς καὶ φιλούντων ἀσπασμοὺς ἐν ταῖς ἀγοραῖς

39 καὶ πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς καὶ πρωτοκλισίας ἐν καὶ τοῖς δείπνοις, πρωτοκαθεδρίας ἐν 40 οἱ κατεσθίοντες ταῖς συναγωγαῖς 13

Synopsis of the Four Gospels (Aland) XIII. The Final Ministry in Jerusalem

286. The Widow's Mite Mark 12:41-44 Luke 21:1-4 41 Καὶ καθίσας κατέναντι τοῦ 1 Ἀναβλέψας δὲ εἶδεν γαζοφυλακίου ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ τοὺς βάλλοντας εἰς τὸ γαζοφυλάκιον. καὶ πολλοὶ πλούσιοι γαζοφυλάκιον τὰ δῶρα ἔβαλλον πολλά· αὐτῶν πλουσίους. 2 εἶδεν δέ τινα χήραν 42 καὶ ἐλθοῦσα μία χήρα πτωχὴ πενιχρὰν βάλλουσαν ἐκεῖ ἔβαλεν λεπτὰ δύο, ὅ ἐστιν λεπτὰ δύο, κοδράντης. 3 καὶ εἶπεν· 43 καὶ προσκαλεσάμενος τοὺς ἀ μαθητὰς αὐτοῦ εἶπεν αὐτοῖς· ἀμὴν ληθῶς λέγω ὑμῖν ὅτι ἡ λέγω ὑμῖν ὅτι ἡ χήρα αὕτη ἡ χήρα αὕτη ἡ πτωχὴ πλεῖον πτωχὴ πλεῖον πάντων ἔβαλεν τῶν πάντων ἔβαλεν· βαλλόντων εἰς τὸ γαζοφυλάκιον· 44 πάντες γὰρ ἐκ τοῦ 4 πάντες γὰρ οὗτοι ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, περισσεύοντος αὐτοῖς αὕτη δὲ ἐκ ἔβαλον εἰς τὰ δῶρα, αὕτη τῆς ὑστερήσεως αὐτῆς πάντα ὅσα δὲ ἐκ τοῦ ὑστερήματος εἶχεν ἔβαλεν ὅλον τὸν βίον αὐτῆς. αὐτῆς πάντα τὸν βίον ὃν εἶχεν ἔβαλεν. Greek Readings Fall Quarter – Week 9 (November 2–6, 2009) Series B, 23rd Sunday after Pentecost Mark 12:38–44, Proper 27 • Verse 38 o Parse διδαχῇ. Feminine dative singular of διδαχή. How does this word set the tone of this pericope? What Jesus is doing on this Tuesday of Holy Week is teaching the crowd. This is “final instructions” to the people of Jerusalem. Why is this word important for the life of the Church? As the church teaches, so it believes (or to say it another way in 14

Latin lex orandi lex credendi “the rule of what one says is the rule of what one believes”). And along with teaching (and believing) must also come doing or “practicing what we preach.” o Parse βλέπετε. Present Active Imperative, 2nd plural of βλέπω. Why does Mark use this mood and tense? (BDAG 178–179) The imperative is a warning; the present tense means the danger is constant, so the warning is constant. Explain the construction βλέπετε ἀπό. BDF §149 explains: In addition to the accusative, the NT also employs ἀπό with the genitive with verbs of ‘fearing, fleeing, avoiding’ etc., which was in part possible already in classical, but was encouraged by Semitic influence.30 This reminds me of the Latin ablative of separation. Technically, the phrase means “look away from,” but means (more naturally) “beware of.” o Parse ἀσπασμούς. Masculine accusative plural of ἀσπασμός. With what verb does this word construe? I’m not sure what the question is asking, but ἀσπασμούς is the direct object of the verb θελόντων. • Verse 39 o Parse πρωτοκαθεδρίας. Feminine accusative plural of πρωτοκαθεδρία. What does this unique word mean? (BDAG 892) a position or place indicative of special honor for the pers. occupying it, seat of honor, best seat desired by Pharisees in the synagogue Mt 23:6; Mk 12:39.31 In what specific contexts does the word occur in the NT? (Mt 23:6; Mk 12:39; Lk 11:43; 20:46) Jesus’ condemnation of the scribes’ and Pharisees’ desire to have the best seats in the synagogue. Why would the scribes cherish these honors more than any other? They were experts in the Scripture and thus thought they deserved to be honored for their hard work, devotion to the Word, and expert knowledge of the Word. What should have been their desire? To deny themselves any extra consideration, because, after all, they are only fellow-servants of God, along with every other Jew. Their study of the Word should have led them to a humble realization that spiritually they are helpless, and need God for any blessing they might receive. N

T New Testament Blass, F., Debrunner, A., & Funk, R. W. (1961). A Greek grammar of the New Testament and other early Christian literature (83). Chicago: University of Chicago Press. p ers. = person(s) 31 Arndt, W., Danker, F. W., & Bauer, W. (892). 15 30

o With what office might the ‘scribes’ be identified today? The office of pastor or seminary professor or synodical official. Why? All three are religious leaders. Pastors are the ones people see most in their lives, and they are supposed to be experts in Scripture. Seminary professors are the real experts in theology, and virtually all of them are pastors. Synodical officials hold the “highest” positions in Synod, and most of them are pastors. • Verse 40 o Parse κατεσθίοντες and κατεσθίοντες [sic ?*προσευχόμενοι?]. Present Active Participle, masculine nominative plural of κατεσθίω, and Present Middle Deponent Participle, masculine nominative plural of προσεύχομαι. What is their position and force? (Voelz 2 edn., 134– 135; 3 edn., 118–121) I would consider both of them attributive, even though the article is not repeated, because both actions are viewed together in describing these religious leaders (“the scribes”). So, “Beware of the experts in the law, who like to walk around in long, flowing robes in the marketplaces and (who like) the best seats in the synagogs and seats of honor at banquets, who devour widows’ houses, and yet pray long prayers for appearance’ sake.” What is the significance of the καί in this verse? I take it as BDAG 495.1.b.η. states, “emphasizing a fact as surprising or unexpected or noteworthy: and yet, and in spite of that, nevertheless.”32 How is abusing the widows described in the OT? (Ex 22:22; Deut 14:29; 24:17; 27:19) Never take advantage of widows (Ex 22:22); never require a downpayment from a widow (clothes to guarantee a loan Dt 24:17). Never deprive widows of justice (Dt 27:19). What brings to fruition these two sins? Whoever commits such sins against widows is cursed (banned from productive use of the soil, from fertility in having children or from social interactions with other people). See TWOT 168 on ‫˒( ארור‬ārûr “cursed”). o Parse λήμψονται. Future Middle Indicative, 3rd plural of λαμβάνω. Why does Mark use the middle voice? The Middle Voice implies the action is upon the subject to their detriment, like a Dative of (in this case) Disadvantage (see BDF §188). So, “These men (scribes) will receive a punishment against themselves that is just so much more severe.” o What is the theological significance of κρίμα? (BDAG 567, 4.b) Not just a guilty verdict, but the sentencing and carrying out of the 32

Arndt, W., Danker, F. W., & Bauer, W. (495). 16

punishment deserved for the crime. Here’s BDAG: “④ legal decision rendered by a judge, judicial verdict…ⓑ mostly in an unfavorable sense, of the condemnatory verdict and sometimes the subsequent punishment itself.”33 • Verse 41 o Parse γαζοφυλακίου. Neuter Genitive Singular of γαζοφυλάκιον. Where else does this occur? What is the most likely translation? (BDAG 186) Here, and in v. 43 (Mark 12:43), Luke 21:1, and John 8:20. BDAG: “the mng. contribution box or receptacle is attractive. Acc. to M ishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go the treasury via the receptacles.”34 Lenski argues: “While τὸ γαζοφυλάκιον (Luke has the plural [sic *Luke has the singular in our 27th edition of the Novum Testamentum Graece]) may mean “the treasure chamber,” the context requires that we think of one of the thirteen trumpet-shaped metal receptacles (shapharoth), each marked by a letter of the Hebrew alphabet, which were placed in the court of the women to receive the gifts of the worshippers for the benefit of the Temple and for the Temple tax. Near them and over against one of them Jesus sat down, possibly on the steps that led from the court of the women to that of the men.”35 I like what the NIV did here, “Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury.”36 It allows both translations in the same verse: the treasury “box,” and the “treasury.” As BDAG argues, obviously the 33

Arndt, W., Danker, F. W., & Bauer, W. (567). ng. = meaning(s) M ishnah = HDanby, The Mishnah—Lists 5, 6 p rob. = probable, probably 34 Arndt, W., Danker, F. W., & Bauer, W. (186). 35 Lenski, R. C. H. (1961). The Interpretation of St. Mark's Gospel (554). Minneapolis, MN: Augsburg Publishing House. 36 The Holy Bible: New International Version. 1996, ©1984 (electronic ed.) (Mk 12:41). Grand Rapids: Zondervan. 17 m

Jews didn’t keep all the offerings in these 13 trumpet-shaped receptacles. The offerings were probably collected frequently and put in the actual treasury vault or room. So, when a person was giving their offering, it ultimately went into the treasury (vault/room). o Parse ἐθεώρει. Imperfect Active Indicative, 3rd singular of θεωρέω. How does BDAG understand the duration of this action? (BDAG 454.1) ① to observe someth. with sustained attention.37 Why might Mark use this tense? (Voelz 2 edn., 69–70 ; 3 edn., 58–60) First, the meaning of the verb implies on-going action (“sustained attention”). So the Imperfect would be the natural (dare we say “default”?) past tense for the verb. BDF §325 calls this the “Iterative imperfect.”38 So, “He sat down opposite the place where people would give their offerings, and kept watching how the crowd was throwing their money into the treasury.” o Parse ἔβαλλον. Imperfect Active Indicative, 3rd plural of βάλλω. Again what is the aspect of this verb’s tense? Iterative Imperfect (BDF §325). So, “And many rich people kept throwing in large sums of money.” • Verse 42 o Look up λεπτά and κοδράντης in BDAG (592, 550). What type of monetary unit is being described? Two very small (thin) coins=a penny (see above in 12:42 notes). How could you explain this type of monetary unit effectively to a parishioner? Well, a quadrans (κοδράντης) is 1/64 of a denarius, and a denarius is a day’s wages. If a person works on average 8 hours in a day, if my math is correct a quadrans, or penny, would be about 8 minutes’ (7.5 minutes’) worth of an hourly wage. As of July 24, 2009, the minimum hourly wage is $7.25. So 7.5 minutes’ worth of $7.25 is about $.91, a little less than a dollar. So, in today’s economy, the widow put in about a buck—all she had to live on (and I’m assuming not just for the day, but maybe the week!)! Further, if a person worked a 12-hour day, 12 times $7.25 is $87.00. 1/64 of $87.00 is about $1.36. So, no matter how you figure it, it’s about a buck that she gave. But, of course, Jesus’ point is that she gave ALL she had to live on, and so had NOTHING left to live on! s

ometh. = something Arndt, W., Danker, F. W., & Bauer, W. (454). 38 Blass, F., Debrunner, A., & Funk, R. W. (169). 18 37

• Verse 43 o What is the significance of ἀμήν? (BDAG 53–54) ⓑ asseverative particle, truly, always w. λέγω, beginning a solemn declaration but used only by Jesus (I assure you that, I solemnly tell you).39 o What type of word is αὕτη? Demonstrative Pronoun. How is it used in this verse? To point out the widow to the disciples, and what she did. “This” (as opposed to “that”), could indicate that the widow was still there within hearing distance of Jesus and His disciples, as Lenski suggests (“It is generally assumed that the widow went her way; but, like others, she may have wondered why Jesus summoned his disciples and may thus have heard what Jesus said about her gift. Jesus frequently uttered words of commendation in the hearing of those whom he wished to praise.”)40 o Parse βαλλόντων? Present Active Participle, masculine GENITIVE plural of βάλλω. What does it modify? πάντων How could this ‘poor’ widow have possibly contributed ‘more’ than the ‘many’ who used to throw in ‘much’? (cf. Lk 12:21) According to Luke 12:21, she was “rich towards God.” As Jesus explains in v. 44, it was the attitude of the widow to give sacrificially to God that counts. Lenski waxes eloquently, and at length on the widow’s giving: All the rich cast in ἐκ τοῦ περισσεύοντος αὐτοῖς, “from what is over and above to them,” from what they could thus give without the least effort. But this woman gave ἐκ τῆς ὑστερήσεως αὐτῆς, “from her want or lack,” from what was insufficient even for her own support. If Jesus had stopped here, the great value of the widow’s gift would already have been apparent: the rich of what they did not need—she of what was even less than her need. But the case is still more in her favor: she cast in “all whatever she had, her whole living,” all that she had to live on. That was a sacrifice indeed! But we should not overlook what this statement implies concerning this widow’s gift. To give her last cent as she did means that by this act 39

Arndt, W., Danker, F. W., & Bauer, W. (53). Lenski, R. C. H. (1961). The Interpretation of St. Mark's Gospel (557). 19 40

she placed herself completely into the keeping of God who could and would provide for her far better and more surely than any two lepta or a million times any number of lepta could. The words spoken to another unnamed woman may be applied here: “O woman, great is thy faith: be it unto thee even as thou wilt!” Matt. 15:28. Did this widow starve? I think not. The great painter Tissot depicts this widow with a little child on her arms. It makes the image of the woman more poignant. Can you imagine yourself in her place without the fear of starving? Few can. Many who live in abundance decline to give or give too little because they fear that they will not have enough for the future. They give from lack of faith, and that robs their giving of its true value. The widow’s gift, though copper, was entirely gold in the eyes of the Lord. How do your gifts appear in his eyes? The widow’s act cannot be reproduced mechanically. Even if you, too, gave all that you have you could not in that way alone match her performance. Copy her faith, then you will be in her class, and the size of your gifts will, of course, take care of itself. We may think of this woman as being one of the humble members of the first congregation in Jerusalem and living her unobtrusive life among the first believers. Even in regard to money this widow’s gift has been multiplied endlessly. How many givers’ hearts has she not helped to purify, fill with better faith, and make truly generous in their gifts! When the final computation is made in heaven, the interest which this woman’s gift bore for the kingdom will be far beyond anything that the gifts of others, such as those at the treasure chests, could possibly produce. But this is due to the grace which the Lord added to this woman’s gift by having her story spread on the sacred record. Are your gifts of a kind to which he can add his benediction so that they will in some way at 20

least also aid and inspire others to real faith and to this true fruit of faith?41 • Verse 44 o Parse ἔβαλεν? 2nd Aorist Active Indicative, 3rd singular of βάλλω. Why is this particular tense important at this time in the narrative? The action is over and done with, the widow can add nothing further to what she has done, and it is this accomplished act that Jesus is evaluating and praising. o If the woman gave ‘from out of her poverty’ (ἐκ τῆς ὑστερησέως), what insight does this detail give in what was the source of this women’s [sic *woman’s] generosity? (cf. Phil 4:1; 2 Cor 8:14, 12) According to Philippians 4:1, it could be argued that what she did, she did out of love for her fellow Jews (believers) and that it was a joy for her to do this. From 2 Corinthians 8:14, she might have given in faith that her “abundance” would supply for someone else, who in turn might supply her from their abundance for what she needs. And from 2 Corinthians 8:12, it might be argued that if she was ready to give this amount (out of love and joy), she gave according to what she had, not according to what she did not have. o Look up again βίον in BDAG. What is the theological significance of using this word here instead of the other word for life (John1:4)? See the notes from BDAG above after 12:44. ζωή is real life, and if we are in Christ, He is ζωή and He lives in us, and no one can take that ζωή away. As BDAG points out: “Although there is freq. overlapping in usage, βίος may be said to denote the manner in which one’s ζωή finds expression…, and the latter term may be used to connote quality of existence as such…. Hence, as the semantic history shows, the loss of βίος need not terminate ζωή.” 42 Integration of Meaning Write either a collect or a petition that reflects the unique theology found in this pericope.43 Christ, the Life of all the Living, You gave your life so that life may never be taken from us. Because You live, we, too, live. May we see and 41

Lenski, R. C. H. (1961). The Interpretation of St. Mark's Gospel (558). 42 Arndt, W., Danker, F. W., & Bauer, W. (177). 43 http://moodle.ctsfw.edu/file.php/182/Proper27_9_.pdf 21

understand the depth of Your love so that we may give as sacrificially as You gave to us. Amen!

22