318.
ἔρχεται: καὶ τῷ δούλῳ µου, Ποίησον τοῦτο, καὶ ποιεῖ.
σ11
9. ᾽Ακούσας
- a a a δὲ ταῦτα 6 “Ingots ἐθαύμασεν adtév: καὶ στραφεὶς τῷ ἀκολουθοῦντι na 3 9 ες [αι > a 2 AY , , “αὐτῷ ὄχλῳ etre, “Adyw ὑμῖν, οὐδὲ ἐν τῷ ᾿Ισραὴλ τοσαύτην πίστιν
2 35 εὗρον. τὸν ἀσθενοῦντα ? δοῦλον ὑγιαίνοντα.
10. Kat ὑποστρέψαντες οἱ πεμφθέντες eis τὸν οἶκον 1 εὗρον
II. ΚΑΙ ἐγένετο ἐν τῇ 3 ἑξῆς, ἐπορεύετοέ eis πόλιν καλουμένην x wh A , > A c . 3 asc , 5 om” Naty: καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ tkavol,® καὶ ὄχλος
πολύς.
12. ὡς δὲ ἤγγισε τῇ πύλῃ τῆς πόλεως, καὶ ἴἰδού, ἐξεκομίζετο
τεθνηκώς, υἱὸς μονογενὴς δ τῇ μητρὶ αὐτοῦ, καὶ αὕτη ἦν χήρα: καὶ
ὄχλος τῆς πόλεως ἱκανὸς Ἰ σὺν αὐτῇ.
13. καὶ ἰδὼν αὐτὴν 6 Κύριος
1 εις τ. ο. before οι πεµφ. in BDL al. vet. Lat. (Tisch., W.H.).
2 Omit ασθενουντα WBL.
3 ev τω εξης in many MSS., including BL (W.H.). * erropev0y in NB 13, 69 (Tisch., W.H.).
§ nov. νιος in BLE.
Syrophenician woman, not reported by Lk. The excessive humility of the centurion = “we Gentile dogs”. The intercession of the elders = that of the disciples. The friendliness of the elders is an admonition to Judaists = this is the attitude you ought to take up towards Gentiles. All the lessons of the ‘‘ Syro- phenician woman ” are thus taught, while the one unwelcome feature of Christ’s refusal or unwillingness to help, which might seem to justify the Judaist, is eliminated. How far such considera- tions had an influence in moulding the tradition followed by Lk. it is impossible to say. Suffice it to point out that the narrative, as it stands, does double duty, and shows us :—
τ. Gentile humility and faith.
2. Jewish friendliness.
3. Christ’s prompt succour, and ad- miration of great faith.
Vv. 11-17. The son of the widow of Nain. In Lk. only.—év τῷ ἑξῆς (καιρῷ), in the following time, thereafter; vague. —év τῇ € would mean: on the following day (ἡμέρᾳ, understood), {.ε., the day after the healing of the centurion’s ser- vant in Capernaum. Hofmann defends this reading on the negative ground that no usage of style on the part of Lk. is against it, and that it better suits the circumstances. ‘*We see Jesus on the way towards the city of Nain on the north-western slope of the little Hermon, a day’s journey from Capernaum. It is expressly noted that His disciples, and, as txavot is well attested, in consider- bable numers, not merely the Twelve,
T.R. = NCD (Tisch.). 5 Omit txavor SBDLE (W.H.). 7 Add ην after ux. NBL 33.
were with Him, and many people besides ; a surrounding the same as on the hill where He had addressed His disciples. Those of the audience who had come from Judaea are on their way home.” The point must be left doubtful. W. and H. have ἐν τῷ é., and omit txavot.— Ναίν: there is still a little hamlet of the same name (vide Robinson, Palestine, ii. 355, 301). Eusebius and Jerome speak of the town as not far from Endor. Some have thought the reference is to a Nain in Southern Palestine, mentioned by Josephus. But Lk. would hardly take his readers so far from the usual scene of Christ’s ministry without warning.—Ver. 12. καὶ ἰδού, and lo! The καὶ introduces the apodosis, but is really superfluous; very Hebrew (Godet).—éexopifero, was being carried out (here only in N. T.); ἐκφέρειν used in the classics (Acts v. 6). Loesner cites examples of the use of this verb in the same _ sense, from Philo.—povoyevns, χήρα : these words supply the pathos of the situation, depict the woe of the widowed mother, and by implication emphasise the bene- volence of the miracle, always a matter of interest for Lk.—Ver. 13. 6 Κύριος, the Lord, first time this title has been used for Jesus in the narrative. Lk. frequently introduces it where the other synoptists have “ Jesus”. The heavenly Christ, Lord of the Church, is in his mind, and perhaps he employs the title here because it is a case of raising from