a Acts xvii, VIII. 1. Καὶ ἐγένετο ἐν τῷ καθεξῆς, καὶ αὐτὸς " διώδευε κατὰ
I en
xiii. 17). πόλιν καὶ Kdpny, κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ Θεοῦ" καὶ οἱ δώδεκα σὺν αὐτῷ, 2. καὶ γυναϊκές τινες at ἦσαν τεθεραπευµέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ad ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, 4. καὶ Ιωάννα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρώδου, καὶ Σουσάννα, καὶ ἕτεραι
b const. (with dat.) Ch. xii.
πολλαί, aitives διηκόνουν αὐτῷ 1 ἀπὸ 3 τῶν » ὑπαρχόντων ” adtais. 4- Συνιόντος δὲ ὄχλου πολλοῦ, καὶ τῶν κατὰ πόλιν ἐπιπορευομένων ts x 9 a een ε , a πρὸς αὐτόν, εἶπε διὰ παραβολῆς, 5. ““Ἐξῆλθεν ὁ σπείρων τοῦ
σπεῖραι τὸν σπόρον αὐτοῦ: καὶ ἐν τῷ σπείρειν αὗτόν, ὃ μὲν ἔπεσε παρὰ τὴν ὁδόν, καὶ κατεπατήθη, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατ-
1 αντοις for αντω in BD ai. fl.
? «x for απο in NABDL 1, 69 al. (Tisch., W.H., adopt both changes).
sin, little love. The doctrine here enunciated is another very original element in this story. It and the words in Lk. v. 31 and Lk. xv. 7 form together a complete apology for Christ’s relations with the sinful_—Ver. 48. ἀφέωνται : direct assurance of forgiveness, for con- firmation of her faith tried by an un- sympathetic surrounding of frowning Pharisees.—Ver. 49. τίς οὗτος: again the stupid cavil about usurpation of the power to pardon (v. 21).—Ver. 50. Concerned only about the welfare of the heroine of the story, Jesus takes no notice of this, but bids her farewell with ‘thy faith hath saved thee, go into peace”. J. Weiss (Meyer) thinks νετ. 49 may be an addition by Lk. to the story as given in his source.
CHAPTER VIII. THE SoWER AND OTHER INCIDENTS.—VV. 1-3. Muinister- ing women; peculiar to Lk., and one of the interesting fruits of his industrious search for additional memorabilia of Jesus, giving us a glimpse into the way in which Jesus and His disciples were supported.—Ver. 1. ἐν τῷ καθεξῆς, ‘“‘ afterwards,” A. V., not necessarily “soon afterwards,” R. V. (= ἐν τῷ ἑξῆς, vii. 11). The temporal connection with the preceding narrative is loose, but the connection of thought and sentiment is close. Lk. would show how penitent, suffering, sorrowful women who had received benefit in body or soul from Jesus went into peace and blessedness. They followed Him and served Him with their substance, and so illustrated the law: much benefit, much love.— διώδευε: of this itinerant preaching ministry Lk. knows, or at least gives, no particulars. The one thing he knows or
states is that on such tours Jesus had the benefit of female devotion. Probably such service began very early, and was not limited to one tour of late date.— Ver. 2. Μαρία ἡ κ. Μαγδαληνή, Mary called the Magdalene, the only one οἱ the three named who is more than a name for readers of the Gospel; since the fourth century, identified with the sinful woman of the previous chapter, the seven demons from which she is said to have been delivered being supposed to refer to her wicked life; a mis- taken identification, as in the Gospels demoniacal possession is something quite distinct from immorality. Koets- veld, speaking of the place assigned in tradition and popular opinion to Mary as the patroness of converted harlots, remarks: ‘‘ All the water of the sea cannot wash off this stain from Mary Magdalene,” De Gelijkenissen, p. 366. The epithet Μαγδαληνή is usually taken as meaning “‘ of the town of Magdala”’. P. de Lagarde interprets it ‘the hair- curler,” Haarkiinstlerin (Nachrichten der Gesell. der Wissens., Gottingen, 1889, pp. 371-375)-
ν. 4-8. Parable of the sower (Mt. xiii. 1-9, Mk. iv. 1-9).—Ver. 4. ὄχλου : Lk., like the two other evangelists, pro- vides for the parable discourse a large audience, but he makes no mention of preaching from a boat, which has been forestalled in a previous incident (chap. ν. 3).--καὶ τῶν κατὰ πόλιν, etc.: this clause simply explains how the crowd was made up, by contingents from the various towns. This would have been clearer if the καὶ had been left out ; yet it is not superfluous, as it gives an enhanced idea of the size of the crowd = even