490
19. κηρύξαι ἐνιαυτὸν Κυρίου Sexrdv.”
20. Καὶ πτύξας τὸ βιβλίον,
ἀποδοὺς τῷ ὑπηρέτῃ, ἐκάθισε: καὶ πάντων ἐν τῇ συναγωγῇ οἱ
ὀφθαλμοὶ 1 ἦσαν ἀτενίζοντες αὐτῷ.
21. "Hpgato δὲ λέγειν πρὸς
αὐτούς, “΄ Ὅτι σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν
€ ~ » ὑμῶν.
22. Καὶ πάντες ἐμαρτύρουν αὐτῷ, καὶ ἐθαύμαζον ἐπὶ τοῖς
λόγοις τῆς χάριτος, τοῖς ἐκπορευομένοις ἐκ τοῦ στόµατος αὐτοῦ,
καὶ ἔλεγον, “Odx οὗτός ἐστιν ὁ υἱὸς Ἰωσήφ3;
23. Καὶ εἶπε
πρὸς αὐτούς, “Πάντως ἐρεῖτέ µοι τὴν παραβολὴν ταύτην, ᾿Ιατρέ,
θεράπευσον σεαυτόν: ὅσα ἠκούσαμεν γενόµενα ἐν τῇ Καπερναούμ.ῖ
ποίησον καὶ Ode ἐν τῇ πατρίδι σου.” 24. Εἶπε δέ, “'᾽Αμὴν λέγω ὑμῖν, ὅτι οὖὐδεὶς προφήτής δεκτός ἐστιν
1 ον οφ. before εν τη συν. in NBL 33 (Tisch., W.H.). 2 ουχι νιος εστιν |. οντος in SQBL (Tisch., W.H.). δεις την Κ. in ΝΕ; DL εις K. without την.
the latter is omitted. —aoorethat τε- θραυσµένους ἐν ἀφέσει (ver. 19) is im- ported (by Lk. probably) from Is. lviii.6,the aim being to make the text in all respects a programme for the ministry of Jesus. Along with that, in the mind of the evan- gelist, goes the translation of all the categories named—poor, broken-hearted, captives, blind, bruised—from the political to the spiritual sphere. Legiti- mately, for that was involved in the declaration that the prophecy was ful- filled in Jesus.—Ver. 20. πτύξας, fold- ing, ἀναπτύξας in ver. 17 (T.R.) = un- folding.—tanpéry, the officer of the synagogue; cf. the use of the word in Acts xiii. 5.--- ἀτενίζοντε, looking attentively (ἀτενής, intent, from a and τείνω), often in Acts, vide, e.g., ΧΙ. 9.— Ver. 21. ἤρξατο: we may take what follows either as the gist of the dis- course, the theme (De Wette, Godet, Hahn), or as the very words of the open- ing sentence (Grotius, Bengel, Meyer, Farrar). Sucha direct arresting announce- ment would be true to the manner of Jesus.
Vv.22-30. The sequel.—Ver. 22. épap- τύρουν a., bore witness to Him, not = δοξα- ἵόμενος in ver. 15; the confession was extorted from them by Christ’s unde- niable power.—é0avpaLov, not, admired, but, were surprised at (Hahn).—Adyots τῆς χάριτος, words of grace. Most take Χάρις here not in the Pauline sense, but as denoting attractiveness in speech (German, Anmuth), suavitas sermonis (Kypke, with examples from Greek authors, while admitting that χάριτος may be an objective genitive, “‘sermo de
rebus suavibus et laetis”). In view of the text on which Jesus preached, and the fact that the Nazareth incident occupies the place of a frontispiece in the Gospel, the religious Pauline sense of χάρις is probably the right one = words about the grace of God whereby the prophetic oracle read was fulfilled. J. Weiss (in Meyer), while taking χάρις = grace of manner, admiis that Lk. may have meant it in the other sense, as in Acts xiv. 3, xx. 24. Words of grace, about grace: such was Christ’s speech, then and always—that is Lk.’s idea.—ovtyi vids, etc. : this fact, familiarity, neutral- ised the effect of all,.grace of manner and the gracious message. Cf. Mt. xiii. 55, Mk. vi. 3.—Ver. 23. πάντως, doubt- less, of course—rapaBodjy = Hebrew mashal, including proverbs as well as what we call “‘ parables”. A proverb in this case.—'latpé, etc.: the verbal meaning is plain, the point of the parable not so plain, though what follows seems to indicate it distinctly enough = do here, among us, what you have, as we hear, done in Capernaum. This would not exactly amount to a physician healing himself. We must be content with the general idea: every sensible benefactor begins in his immediate surroundings. There is probably a touch of scepticism in the words = we will not believe the reports of your great deeds, unless you do such things here (Hahn). For similar proverbs in other tongues, vide Grotius and Wetstein. The reference to things done in Caper- naum implies an antecedent ministry there.—Ver. 24. ᾽Αμὴν: solemnly in-