510
a (Ch. xiv. τινος δοῦλος κακῶς ἔχων Hpehde TedeuTav, ὃς ἦν αὐτῷ "ἔντιμος.
8.) Phil
ii. a9. 1 3. ἀκούσας δὲ περὶ τοῦ ᾿Ιησοῦ, ἀπέστειλε πρὸς αὐτὸν πρεσβυτέρους
Pet. ii. 4, 6.
τῶν Ιουδαίων, ἐρ τῶν αὗτόν, ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ.
4. ol δὲ παραγενόµενοι πρὸς τὸν ᾿Ιησοῦν παρεκάλουν } αὐτὸν σπου- δαίως, λέγοντες, '' Ὅτι ἄξιός ἐστιν ᾧ παρέξει 3 τοῦτο: 5. ἀγαπᾷ γὰρ
” lol - τὸ ἔθνος ἡμῶν, καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. δὲ ᾿Ιησοῦς ἐπορεύετο σὺν αὐτοῖς.
6. Ὁ ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος
ἀπὸ 5 τῆς οἰκίας, ἔπεμψε πρὸς αὐτὸν ” ὁ ἑκατόνταρχος Φφίλους,ὸ λέγων
~ , αὐτῷ,δ “' Κύριε, μὴ σκύλλου : οὐ γάρ εἶἰμι ἱκανὸς Ἰ ἵνα ὑπὸ τὴν στέγην
pou εἰσέλθῃς: 7. διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρός σε ἐλθεῖν: ἀλλὰ
εἰπὲ λόγῳ, καὶ ἰαθήσεται ὃ
ὁ Taig µου.
δ. καὶ γὰρ ἐγὼ ἄνθρωπός
3 ee) Fy ΄ ό ” ee Sra. a la ‘ ειµιν υπο ἐξουσίαν τασσοµενος, εχων υπ εµαυτον στρατιώταςξ, και
λέγω τούτω, Πορεύθητι, καὶ πορεύεται" καὶ ἄλλω, Ἔρχου, καὶ
19ο in BC al. 88D min. omit απο (Tisch.).
5 φιλους before ο ex. in NBCLE 33 al. Tux. expe in SB.
was a humane master. Lk. has also in view, according to his wont, to enhance the value of the benefit conferred: the life of a valued servant saved.—Ver. 3. ἀκούσας: reports of previous acts of healing had reached him.—éméovreune : there is no mention of this fact or of the second deputation (in ver. 6) in Mt.’s version. Lk. is evidently drawing from another source, oral or written.— πρεσβυτέρους τῶν Ἰουδαίων, elders of the Jews; the reference is probably to elders of the city rather than to rulers of ihe synagogue. From the designation ‘of the Jews” it may be inferred that the centurion was a Pagan, probably in the service of Antipas.—8.aceoq, bring safely through the disease which threatened life.—Ver. 4. σπονδαίως, earnestly ; though he was a Pagan, they Jews, for reason given.—Gé.os © παρέξῃ, for ἄξιος ἵνα αὐτῷ w. παρέξῃ is the 2nd person singular, future, middle, in a relative clause expressing purpose in- stead of the more usual subjunctive (vide Burton, § 318).—Ver. 5. ayawa yap, etc., he loveth our race; a philo- Jewish Pagan, whose affection for the people among whom he lived took the form of building a synagogue. Quite a credible fact, which could easily be ascertained. Herod built the temple. Vide Lightfoot on this.—Ver. 6. ἔπορ- σύετο: no hint of scruples on the part of Jesus, as in the case of the Syrophenician woman.—ov μακρὰν, not far, z.¢., quite
ηρωτων in DLE minusc. (Tisch.). ? παρεξη in NABCDLAE al.
* Omit προς αυτον NB. 6 S$ omits αυτω (Tisch.). ® ante in BL. Τ.Ε. is from Με.
near. Lk. often uses the negative with adjectives and adverbs to express strongly the positive. Hahn accumulates in- stances chiefly from Acts.—@fAovs : these also would naturally be Jews.—ixavos εἰμι ἵνα: here we have ἱκανὸς, followed by tva with subjunctive. In iii. 16 it is followed by the infinitive.—Ver. 7. εἰπὲ Ady, speak, {.ε., command, with a word.—Ver. 8. καὶ γὰρ ἐγὼ: here follows the great word of the centurion reported by Lk. much asin Mt. But it seems a word more suitable to be spoken in propria persona than by deputy. It certainly loses much of its force by being given second hand. Lk. seems here to forget for the moment that the centurion is not supposed to be present. Schanz conjectures that he did come after all, and speak this word himself. On its import vide at Mt. viii. g—racodpevos : present, implying a constant state of subordination.
Comparing the two accounts of this incident, it may be noted that Lk.’s makes the action of the centurion con- sistent throughout, as inspired by diffi- dent humility. In Mt. he has the courage to ask Jesus directly, yet he is too humble to let Jesus come to his house. In Lk. he uses intercessors, who show a geniality welcome to the irenic evangelist. Without suggesting intention, it may further be remarked that this story embodies the main features of the kindred incident of the