459
16. καὶ ἦλθεν εἰς τὴν Ναζαρέτ] οὗ ἦν τεθραμ-
/ ἃ -5δ A AY Le a 2A a ε , aA pévos?- καὶ εἰσῆλθε κατὰ τὸ εἰωθὸς αὐτῷ, ἐν TH ἡμέρᾳ τῶν σαββάτων,
εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι.
βιβλίον Ἡσαΐου τοῦ προφήτου 5
17. καὶ ἐπεδόθη αὐτῷ
καὶ ἀναπτύξας ” τὸ βιβλίον, εὗρε
-τὸν ὃὅ τόπον οὗ ἦν γεγραμµένον, 18. “Πνεῦμα Κυρίου ἐπ᾽ ἐμέ: οὗ ἦν γεγραμμ. pa Κυρ μ ἕνεκεν ἔχρισέ µε εὐαγγελίζεσθαι ὃ πτωχοῖς, ἀπέσταλκέ µε ἰάσασθαι Χρισέ µε εὐαγγ x μ «τοὺς συντετριµµένους τὴν καρδίαν Ἰ κηρύξαι αἰχμαλώτοις ἄφεσιν, Ριμμ p ηρ χμ «καὶ τυφλοῖς ἀνάβλεψιν" ἀποστεῖλαι τεθραυσµένους ἐν ἀφέσει;"
lew Ναζαρ. without την ΔΒΡΙ.Ξ.
2 SLE minusc. have ανατεθ. (Tisch., W.H., marg.).
+ tov προφ. Io. in NBLE 33, 60.
4 So in NDA al. (Tisch.); ανοιξας in BLE 33 (ΥΝ.Η.).
5 Omit tov SLE 33 (W.H. bracket). δευαγγελισασθαι in SBDLAE al, Ἰνασασθαι ...
-Galileans; construction ad sensum.— δοξαζόµενος: equally summary statement of the result—general admiration. Lk. is hurrying on to the following story, which, though not the first incident in the Galilean ministry (vv. 14 and 15 imply the contrary), is the first he wishes to narrate in detail. He wishes it to serve as the frontispiece of his Gospel, _as if to say: ex primo disce omnia. The historic interest in exact sequence is here subordinated to the religious interest in impressive presentation ; quite legitimate, due warning being given. ,
Vv. 16-30. esus in Nazareth (Mt. xiii. 53-58, Mk. vi. 1-6a). Though Lk. uses an editorial discretion in the placing of this beautiful story, there need be no suspicion as to the historicity of its main features. The visit of Jesus to His native town, which had a secure place in the common tradition, would be sure to interest Lk. and create desire for further information, which might readily be obtainable from surviving Nazareans, who had been present, even from the brethren of Jesus. We may therefore seek in this frontispiece (Programm- stick, J. Weiss) authentic reminiscences of a synagogue address of Jesus,
Vv. 16-21. κατὰ τὸ εἰωθὸς: the re- ference most probably is, not to the custom of Jesus as a boy during His private life, but to what He had been -doing since He began His ministry. He used the synagogue as one of His chief opportunities. (So J. Weiss and Hahn -against Bengel, Meyer, Godet, etc.) That Jesus attended the synagogue as a
Τ.Ε. in minusc. καρδιαν omit NBDLE 13, 33, 69 (Tisch., Trg., W.H.).
boy and youth goes without saying.— ἀνέστη, stood up, the usual attitude in reading (‘ both sitting and standing were allowed at the reading of the Book of Esther,” Schiirer, Div. II., vol. ii., p. 79); either as requested by the presi- dent or of His own accord, as a now well-known teacher.—Ver. 17. 'Ἡσαίου: the second lesson, Haphtarah, was from the prophets ; the first, Parashah, from the Law, which was foremost in Rabbinical esteem. Not so.in the mind of Jesus. The prophets had the first place in His thoughts, though without prejudice to the Law. No more con- genial book than Isaiah (second part especially) could have been placed in His hand. Within the Law He seems to have specially loved Deuteronomy, prophetic in spirit (vide the temptation). —etpe τόπον: by choice, or in due course, uncertain which; does not greatly matter. The choice would be characteristic, the order of the day providential as giving Jesus just the text He would delight to speak from. The Law was read continuously, the prophets by free selection (Holtz., H. C.).—Vv. 18, 19 contain the text, Isaiah lxi. 1, 2, free reproduction of the Sept., which freely reproduces the Heb- rew, which probably was first read, then turned into Aramaean, then preached on by Jesus, that day. It may have been read from an Aramaean version. Most notable in the quotation is the point at which it stops. In Isaiah after the ‘‘acceptable year” comes the ‘“‘ day of vengeance”. The clause referring to