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Commentary Index | Return to PrayerRequest.com | DownloadHeinrich Meyer Commentary - Matthew 13
Verse Commentaries:
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ἀπὸ τ . οἰκ .] Lachm. Tisch. 8 : ἐκ τ . οἰκ ., after Z à , 33, Or. Chrys. Weakly attested. Yet B, Or. (once) omit the preposition altogether.
Mat_13:2. τὸ πλοῖον ] Lachm.: πλοῖον (B C L Z à ). But see on Mat_8:23.
Mat_13:4. ἦλθε ] Lachm.: ἦλθον , after D L Z, Curss. Since κατέφαγεν below necessarily presupposes the singular, this reading must be regarded as merely an error on the part of the transcriber, which was amended in B, Curss. by substituting ἐλθόντα and omitting the following καί (so Tisch. 7). Otherwise, Fritzsche, de conform. N. T. crit. Lachm. p. 52 f.
Mat_13:7. Instead of ἀπέπνιξαν , with Tisch. 8, read ἔπνιξαν , after D à , Curss. The reading of the Received text is from Luke.
Mat_13:9. ἀκούειν ] is, with Tisch., to be deleted, in accordance with B L à * Codd. It. See on Mat_11:15.
Mat_13:14. αὐτοῖς ] Elz.: ἐπʼ αὐτοῖς , against decisive testimony. An interpretation.
Mat_13:15. συνῶσι ] So Elz. 1624, 1633, 1641, Griesb. Matth. Lachm. Tisch., according to decisive testimony. Scholz: συνιῶσι .
ἰάσωμαι ] Lachm. Tisch.: ἰάσομαι , after testimony of so decisive a character that it cannot have been derived from the LXX., while the subjunctive mood may have been adopted for sake of conformity with the preceding verbs. Comp. on Joh_12:40.
Mat_13:16. After ὦτα Lachm. deletes the superfluous ὑμῶν , only according to B, Curss. Codd. It. Hil.; and for ἀκούει , he and Tisch. read ἀκούουσιν , after B C M X à and Curss. Or. Eus. Cyr. Chrys. The latter is a mechanical conformation to the previous verb.
Mat_13:17. γάρ ] is deleted by Tisch. 8, only after X à , Curss. It. Arm. Aeth. Hil.
Mat_13:18. For σπείροντος Lachm. Tisch. 8 read σπείραντος , after B X à * Curss. Syr. p. Chrys. Correctly; the σπείρων of Mat_13:3 would still be lingering in the minds of the transcribers. Therefore, in deference to still stronger testimony, should σπείραντι be adopted in Mat_13:24, with Lachm. and Tisch. 8.
Mat_13:22. τούτου ] omitted after αἰῶνος in B D à * Arm. Cant. Verc. Germ. 1, Corb. 2, Clar. Deleted by Lachm. and Tisch. Explanatory addition.
Mat_13:23. The form συνιείς (Lachm. Tisch., after B D à , 238, Or.) instead of συνιών has been adopted in consequence of Mat_13:19.
Mat_13:25. ἔσπειρε ] Lachm. and Tisch.: ἐπέσπειρεν , after B à ** (* has ἐπέσπαρκεν ) and Curss. Arm. It. Vulg. Clem. Or. and several Fathers. Correctly; how easily might the preposition be dropped through carelessness in transcribing! More easily than that the ἐπέσπειρεν , which occurs nowhere else in the New Testament, should have been inserted as a gloss.
Mat_13:27. The article, which in Elz. is placed before ζιζάνια , is deleted by Griesb. and the later critics, according to decisive testimony. So also with regard to τῷ before καιρῷ in Mat_13:30, where Fritzsche wrongly maintains τῷ to be necessary.
Mat_13:30. εἰς δέσμας ] D L X Δ , Curss. Or. Chrys. Codd. I. have merely δέσμας , some with and others without αὐτά . Tisch. 7 has deleted εἰς (comp. Rinck), and that correctly; an explanatory addition.
Mat_13:32. The form κατασκηνοῖν (Lachm. Tisch.) is only found in B* D; in the case of Mar_4:32, only in B*.
Mat_13:34. οὐκ ] Lachm. Tisch.: οὐδέν , after B C M Δ à * Curss. Syr. p. Arm. Clem. Or. Chrys., should be adopted on the strength of this testimony, and because οὐκ is found in Mark, and is by way of toning down the expression.
Mat_13:35. διά ] à * 1, 13, 33, 124, 253 insert Ἠσαΐου , which is supported by Eus. Porphyr. and Jerom. A false gloss,[447] notwithstanding that it is adopted by Tisch. 8. Jerom. suggests Ἀσάφ .
κόσμου ] deleted by Tisch. 8, after B à ** 1, 22, several Codd. of the It. Syrcur or Clem. Eus. The omission was occasioned by the LXX., which has merely ἈΠʼ ἈΡΧῆς .
Mat_13:36. Ὁ ʼΙΗΣΟῦς ] and ΑὐΤΟῖς , Mat_13:37, as well should be deleted as interpolations, according to B D à , Curss. Verss. and Or. Chrys.
Mat_13:40. ΚΑΊΕΤΑΙ ] Elz. Lachm. and Tisch. 8 : ΚΑΤΑΚΑΊΕΤΑΙ , after B D à . Taken from Mat_13:30.
For ΑἸῶΝ . ΤΟΎΤΟΥ Lachm. and Tisch. have merely ΑἸῶΝΟς , after B D Γ à , Curss. Verss. Cyr. Ir. Hil. Correctly; ΤΟΎΤΟΥ is quite a common addition, as in Mat_13:22.
Mat_13:44. ΠΆΛΙΝ ὉΜΟΊΑ ] B D à , Vulg. It. Syrcur Copt. Arm. Tisch. have merely ὉΜΟΊΑ ; Lachm. has ΠΆΛΙΝ only in brackets. It would be more readily deleted than inserted, for at this point a new series of parables begins, and it would seem to be in its proper place in the passage that follows (Mat_13:45; Mat_13:47).
Mat_13:46. For Ὃς ΕὙΡΏΝ , we should, with Griesb. Fritzsche, Scholz, Lachm. and Tisch., read ΕὙΡῺΝ ΔΈ , after B D L à , 1, 33, Cyr. Cypr. and Verss. To continue the discourse with the relative was in accordance with what precedes and what comes after, which accounts for the relative construction superseding the ΕὙΡῺΝ ΔΈ , which would seem to break the continuity. Mat_13:48. Lachm. has ΑὐΤΉΝ after ἈΝΑΒΙΒ .; so also Tisch. 7. On too inadequate testimony. With Tisch. 8, and on sufficient testimony, read instead of ἈΓΓΕῖΑ the more uncommon term ἌΓΓΗ .
Mat_13:51. ΛΈΓΕΙ ΑὐΤΟῖς Ὁ ἸΗΣΟῦς ] before ΣΥΝΉΚ . is wanting in B D à , Copt. Aeth. Vulg. Sax. It. (not Brix. Clar. Germ. 2) Or. Deleted by Fritzsche, Lachm. and Tisch.; would be more readily inserted than omitted, although the discourse of Jesus is only continued. With Fritzsche, Lachm. Tisch., and on somewhat similar authority, we should delete the κύριε after ναί as being a common addition.
Mat_13:52. τῇ βασιλείᾳ ] Elz. Scholz: εἰς τὴν βασιλείαν , Lachm.: ἐν τῇ βασιλ . (D M 42, Vulg. It. Chrys. Ir. Hil. Ambr. Aug.). Both readings appear to be explanations of τῇ βασιλ ., which latter is sufficiently confirmed by the testimony of B C K Π à , Curss. Syr. Ar. Aeth. Slav. Or. Ath. Cyr. Procop.
Mat_13:55. Ἰωσῆς ] without adequate testimony, B C à ** 1, 33, Copt. Syr. p. (on the margin) Syrcur It. (exc. Cant.) Vulg. Sax. Or. (twice) Eus. Jer. have Ἰωσήφ .; D E F G M S U V X Γ à *? Curss. Cant. Or. (once) have Ἰωάννης . Accordingly, with Lachm. and Tisch., we ought to prefer Ἰωσήφ as having the largest amount of testimony in its favour. See, besides, Wieseler in the Stud. u. Krit. 1840, p. 677 ff.
[447] A clear idea of the age of this erroneous addition may be obtained from the fact that it was even found in a copy of Matthew made use of by the Clementine Homilies (see Uhlhorn, Homil. u. Recogn. d. Clem. p. 119), and also from the circumstance of Porphyry’s chuckling over the Ἠσαΐου as being an error on the part of the inspired evangelist. But the weight of critical testimony is very decidedly in favour of rejecting the reading Ἠσαΐου in Matthew as spurious (in answer to Credner, Beitr. I. p. 302 ff.; Schneckenburger, p. 136, and Bleek).