{4---2δ. ΕΥΑΓΓΕΛΙΟΝ
ἐθεράπευσε πολλοὺς ἀπὸ νόσων καὶ µαστίγων καὶ πνευμάτων
22. καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς: εἶπεν αὐτοῖς, “' Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε: ὅτι} τυφλοὶ ἀναβλέπουσι, χωλοὶ
πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο τὸ} βλέπει».
περιπατοῦσι, λεπροὶ καθαρίζονται, κωφοὶ ἀκούουσι, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται: 23. καὶ µακάριός ἐστιν, ὃς ἐὰν μὴ σκαν- δαλισθῇ ἐν ἐμοί. 24. ᾽Απελθόντων δὲ᾽ τῶν ἀγγέλων Ιωάννου, ἤρέατο λέγειν πρὸς τοὺς ὄχλους περὶ Ἰωάννου, “Ti ἐξεληλύθατεά eis τὴν ἔρημον θεάσασθαι; µκάλαμον ὑπὸ ἀνέμου σαλευόµενον; 25. ἀλλὰ τί ἐξεληλύθατε΄ ἰδεῖν ;
ἄνθρωπον ἐν μαλακοῖς ἱματίοις
ἠμφιεσμένον; iSou, ot ἐν ἱματισμῷ «ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν. 26. ἀλλὰ τί ἐξεληλύθατε ά ἰδεῖν; προφή-
την; vai, λέγω ὑμῖν, καὶ περισσότερον προφήτου. 27. οὗτός ἐστι περὶ οὗ γέγραπται, ’᾿Ιδού, ἐγὼ ὅ ἀποστέλλω τὸν ἄγγελόν µου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.
28. Λέγω yap® ὑμῖν, µείζων ἐν γεννητοῖς γυναικῶν προφήτης 7
513
Ἰωάννου τοῦ Βαπτιστοῦ Ἰ
1 Omit το most uncials. 2 Omit οτι MBL (W.H.).
οὖδείς ἐστι».
ὁ δὲ μικρότερος ἐν τῇ
2 Omit o |. NBDE,
4 εξηλθατε in all three places in NABDLE= 69 (W.H.).
5 Omit εγω SBDLE minusc. verss. (Tisch., W.H.).
© Omit yap omitted in B= 33 (Tisch., W.H.).
7 S9BLE al. pl. vet. Lat. omit προφ. and του B. ADA al. have both.
5), but first of all by deeds displaying His miraculous power. That Jesus wrought demonstrative cures there and then may be Lk.’s inference from the expression ἀκούετε καὶ βλέπετε, which seems to point to something going on before their eyes.—éxapioato: a word welcome to Lk. as containing the idea of grace = He granted the boon (of sight).—Ver. 22 contains the verbal answer, pointing the moral = go and tell your master what ye saw and heard (aorist, past at the time of reporting), and leave him to draw his own con- clusion.—vexpot ἐγείρονται: this refers to the son of-the widow of Nain; raisings from the dead are not included in the list of marvels given in the previous verse. Lk. omits throughout the con- necting καὶ with which Mt. binds the marvels into couplets. On the motive of John’s message, vide notes of Mt., ad loc.
Vv. 24-30. Encomium on the Baptist. —Ver. 24. tl: if we take rf = what, the question will be: what went ye out to see? and the answer: “a reed, etc.”’;
if=why, it will be: why went ye out? and the answer: “‘ to see a reed, etc.” — ἐξεληλύθατε (T. R.): this reading, as different from Mt. (ἐξήλθατε), has a measure of probability and is adopted by Tischendorf, here and in wv. 25 and 26. But against this J. Weiss emphasises the fact that the ‘‘emendators” were fond of perfects. The aorists seem more appropriate to the connection as con- taining a reference to a past event, the visit of the persons addressed to the scene of John’s ministry.—Ver. 25. ἰδοὺ οἱ: Lk. changes the expression here, substituting for of τὰ μαλακὰ φορ- οῦντες (iMt.), οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες = those living in (clothed with) splendid apparel and luxury.—Vv. 26 and 27 are = wv. 9 and to in Mt., with the exception that Lk. inverts the words mpogyrny, (ἰδεῖν, making it possible to render: why went ye out? to see a prophet ? or, what went ye out to see? a prophet? In Mt., only the former rendering is possible.—Ver. 28. λέγω ὑμῖν: here as elsewhere Lk. omits the Hebrew ἀμὴν, and he other-
33
514
βασιλεία τοῦ Θεοῦ peiLwy αὐτοῦ ἐστι.