‘
504
πάσης τῆς Ιουδαίας καὶ Ἱερουσαλήμ, καὶ τῆς παραλίου Τύρου καὶ Σιδῶνος, ot ἦλθον ἀκοῦσαι αὐτοῦ, καὶ ἰαθῆναι ἀπὸ τῶν νόσων αὐτῶν, 18. καὶ οἱ ὀχλούμενοι ὑπὸ] πνευμάτων ἀκαθάρτω», καὶ 3 ἐθεραπεύοντο. 10. καὶ was ὁ ὄχλος ἐζήτειὃ ἅπτεσθαι αὐτοῦ: ὅτι δύναμις wap’ αὐτοῦ ἐξήρχετο, καὶ ἰᾶτο πάντας.
20. Καὶ αὐτὸς ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ cis τοὺς μαθητὰς αὐτοῦ ἔλεγε, “΄ Μακάριοι οἱ πτωχοί, ὅτι ὑμετέρα ἐστὶν ἡ βασιλεία
τοῦ Θεοῦ. µακάριοι ot κλαίοντες νῦν,
41. µακάριοι οἱ πεινῶντες νῦν, ὅτι χορτασθήσεσθε.
ὅτι Ὑελάσετε. 22. µακάριοί ἐστε,
1 ενοχλουµενοι απο in ΔΝΑΡΒΙ, (D has απο).
2 xat omitted in RABDL 33.
Jerusalem, passing over Idumaea and Peraea (Mk. iii. 8), and winds up with Tyre and Sidon, defining the territory there whence people came by the ex- pression τῆς παραλίου (χώρας under- stood), the sea-coast. The people come from all these places to hear Jesus (ἀκοῦσαι αὐτοῦ) in the first place, as if in expectation of a great discourse, and also to be healed. The eagerness to get healing even by touch, of which Mk. gives so graphic a picture (ili. 10), is faintly indicated by ἐζήτουν (ἐζήτει, T. R.).—Ver. 19. δύναμις may be nominative both to ἐξήρχετο and to ἰᾶτο (A. V. and R. V.), or we may render: ** power went forth from Him and He healed all”,
Vv. 20-49. The Sermon (Mt. v.-vii.). That it is the same sermon as Mt. reports in chapters v.-vii. may be re- garded as beyond discussion. How, while the same, they came to be so different, is a question not quite easy to answer. There probably was addition to the original utterance in the case of Mt., and there was almost certainly selection involving omission in the case of Lk.’s version, either on his part or on the part of those who prepared the text he used. Retouching of expression in the parts common to both reports is, of course, also very conceivable. Asit stands in Lk. the great utterance has much more the character of a popular discourse than the more lengthy, elaborate version of Mt. In Mt. it is didache, in Lk. kerygma—a discourse delivered to a great congregation gathered for the purpose, with the Apostles and disciples in the front benches so to speak, a dis- course exemplifying the “words of grace” (iv. 22) Jesus was wont to speak, the controversial antithesis (Mt. v. 17-
Σεζητονν in NBL. Τ.Ε. a correction.
48) eliminated, and only the evangelic passages retained; a sermon serving at once as a model for ‘‘ Apostles '’ and as a gospel for the million.
Vv. 20-26. First part of the discourse : Beatitudes and Woes (Mt. v. 1-12).— Ver. 20. éwdpas τ. ὀφ.: in Lk. the Preacher lifts up His eyes upon His audience (τ. μαθητὰς, who are them- selves a crowd), in Mt. He opens His mouth ; both expressions introducing a solemn set discourse. Lk.’s phrase suggests a benignant look, answering to the nature of the utterance.—paxdpvror : Lk. has only four Beatitudes, of which the poor, the hungry, the weeping, the persecuted are the objects; the sorrows not the activities of the children of the kingdom the theme.—rrwyot, πεινῶντες, κλαίοντες are to be taken literally as describing the social condition of those addressed. They are characteristics ο. those who are supposed to be children of the kingdom, not (as in Mt.) conditions of entrance. The description corresponds to the state of the early Church. It is as if Jesus were addressing a church meeting and saying: Blessed are ye, my brethren, though poor, etc., for in the Kingdom of God, and its blessings, present and prospective, ye have ample compensation. Note the use of the second person. In Mt. Jesus speaks didactically in the third person. Christ’s words: are adapted to present circum- stances, but it is not mecessary to suppose that the adaptation proceeds from an ebionitic circle, ascetic in spirit and believing poverty to be in itself a passport to the kingdom, and riches the way to perdition.