506
KATA AOYKAN γι.
at Pet. ib µένους ὑμῖν] nat? προσεύχεσθε iwép? τῶν "ἐπηρεαζόντων spas, 10.
29. τῷ τύπτοντί σε ἐπὶ τὴν σιαγόνα, πάρεχε καὶ τὴν ἄλλην: καὶ. ἀπὸ τοῦ αἴροντός σου τὸ ἱμάτιον, καὶ τὸν Χιτῶνα μὴ κωλύσῃς. 30. παντὶ δὲ τῷ 4 αἰτοῦντί σε, δίδου: καὶ ἀπὸ τοῦ αἴροντος τὰ σά, μὴ ἀπαίτει. 31. καὶ καθὼς θέλετε ἵνα ποιῶσιν ὑμῖν ot ἄνθρωποι, καὶ ὑμεῖς ποιεῖτε αὐτοῖς ὁμοίως. 32. καὶ εἰ ἀγαπᾶτε τοὺς ἀγαπῶν- τας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; Kat γὰρ of ἁμαρτωλοὶ τοὺς ἀγαπῶντας αὐτοὺς ἀγαπῶσι. 33. καὶδ ἐὰν ἀγαθοποιῆτε τοὺς ἀγαθοποιοῦντας ὑμᾶς, ποία ὑμῖν χάρις ἐστί; καὶ γὰρ ὃ οἱ ἁμαρτωλοὶ τὸ αὐτὸ ποιοῦσι. 34. καὶ ἐὰν δανείζητεἸ map ὧν ἐλπίζετε ἀπολα- βεῖνιὃ ποία ὑμῖν χάρις ἐστί; καὶ γὰρ οἱ ) ἁμαρτωλοὶ ἁμαρτωλοῖς δανείζουσιν, ἵνα ἀπολάβωσι τὰ ἴσα. 35. πλὴν ἀγαπᾶτε τοὺς ἐχθροὺς
ὑμῶν, καὶ ἀγαθοποιεῖτε, καὶ δανείἵετε μηδὲν 10 ἀπελπίζοντες: καὶ μη
1 ypas in NBDE vet. Lat. 6. 2 Omit και SBDLE al.
4 Omit Se τω NB.
6 Omit γαρ NB.
8λαβειν in ΝΒΙ.Ξ.
υμιν is a correction to classical usage, ὃ περι in $SBLE. 5 $B have και γαρ εαν (Tisch., W.H., in brackets). 7 δανισητε in SBE (Tisch., W.H.). * SBLE omit yap, and many uncials omit ον.
10 unSev is the best attested reading (ABLA al., W.H. in brackets); pnSeva in
NEN (Tisch.).
καλῶς ποιεῖτε, etc.: Lk., in contrast with Mt. (true text), enlarges here, as if to say: you must love in,every conceiv- able case, even in connection with the most aggravated evil treatment. In the clause enjoining prayer for such as have done wrong Lk. substitutes ἐπηρεαζόντων (νετ. 28) for Mt.’s διωκόντων = those who insult you, the people it is hardest to pray for. Persecution may be very fierce, at the prompting of conscience, yet respectful.—Ver. 29 = Mt. v. 39, 40 with some changes: τύπτειν for ῥαπίζειν, παρέχειν for στρέφειν ; αἴροντος suggests the idea of robbery instead of legal pro- ceedings pointed at by Mt.’s κριθῆναι ; ipatiov and ἈΧιτῶνα change places, naturally, as the robber takes first the upper garment; for Mt.’s ἄφες Lk. puts μὴ κωλύσῃς = withhold not (for the construction twa ἀπό τινος κωλύειν, which Bornemann thought unexampled, vide Gen. xxiii. 6, Sept.).—Ver. 30. Lk. passes over Mt.’s instance of compulsory service (v. 41), perhaps because it would require explanation, or was not a practical grievance for his readers, and goes on to the duty of generous giving, which is to be carried the length of cheerfully resigning what is taken from us by force.—Ver. 31. Lk. brings in
here the law of reciprocity (Mt. vii. 12), hardly in its proper place, as the change from singular to plural shows, but in sympathy with what goes before, though not quite in line, and therefore inserted at this point as the best place to be found for the golden rule. It seems to- be meant as a general heading for the particular hypothetical cases following = you would like men to love you, there- fore love them whether they love you or not, etc.—Ver. 32. Χάρις, here and in the following verses stands for Mt.’s μισθὸς, as if to avoid a word of legal sound and substitute an evangelical term instead. Yet Lk. retains μισθὸς in νετ. 23.-- Χάρις probably means not ‘“‘thanks”” from men but favour from God. It is a Pauline word, and’ apparently as such in favour with Lk. Vide on iv. 22.--ἁμαρτωλοὶ here and in vv. 33, 34 for τελῶναι and ἐθνικοὶ in Mt., a natural alteration, but much weaken- ing the point; manifestly secondary.— Ver. 33. For Mt.’s salutation Lk. sub- stitutes doing good (ἀγαθοποιῆτε).---Ψετ. 34. This example is robbed of its point if it be supposed that Lk. had an ascetic bias. If a man despise money there is no merit in lending without expecting’ repayment.—Ver. 35. wAnv, Oui, iz