527
IX. 1. ΣΥΓΚΑΛΕΣΑΜΕΝΟΣ δὲ τοὺς δώδεκα μαθητὰς αὐτοῦ, ἔδωκεν αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ δαιμόνια, καὶ
νόσους θεραπεύειν -
βασιλείαν τοῦ Θεοῦ, καὶ ἰᾶσθαι τοὺς ἀσθενοῦντας.»;
2. καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν
3. καὶ εἶπε
πρὸς αὐτούς, '' Μηδὲν αἴρετε cis τὴν ὁδόν' μήτε ῥάβδους,ὃ µήτε πήραν, µήτε ἄρτον, µήτε ἀργύριον, µήτε ἀνὰ δύο χιτῶνας ἔχειν. 4- καὶ eis ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ µένετε, καὶ ἐκεῖθεν ἐξέρχεσθε. 5. καὶ ὅσοι ἂν μὴ δέδωνταιΣ ὑμᾶς, ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης καὶ ὃ τὸν κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν ἀποτινάξατε;' eis
, ὃν > 4. 2 μαρτυριον ἐπ GuUTOUS.
6. ᾿Εξερχόμενοι δὲ διήρχοντο κατὰ τὰς
κώμας, εὐαγγελιζόμενοι καὶ θεραπεύοντες πανταχοῦ.
1 Many uncials (BD, etc.) omit µαθ. «ποστολους.
Some texts (ΝΟΙ.Ξ al.) have
αντον.
? B syrr. cur. and sin. omit τους ασθ. (Tisch., W.H.).
3 ραβδον in NBCDLE 1, 33, 69 al.
4 Omit ανα S$BCLE; found in Dand many other uncials.
5 δεχωνται in SABCLE. T.R.=D al. 6 Omit και NBCDLXE 1, 33 verss.
7 αποτινασσετε in NB 1, 131, 157 (Tisch., W.H.).
importance: calling together the Twelve, out of the larger company of disciples that usually followed Jesus, including the women mentioned in viii, 1-3.— δύναμιν καὶ ἐξουσίαν, power and right; power implies right. The man that can cast out devils and heal disease is entitled to do so, nay bound. This principle found an important application in St. Paul’s claim to be an apostle, which really rested on fitness, insight. I understand Christianity, therefore I am entitled to be an apostle of it. Lk. alone has both words to express un- limited authority (Hahn). Mt. and Mk. have ἐξουσίαν.---ἐπὶ πάντα, etc., over all the demons, and (also power and authority) to heal diseases, the latter a subordinate function; thoroughly to quell the demons (πάντα emphatic) the main thing. Hence the Seventy on their return speak of that alone (x. 17).—Ver. 42. This might have been viewed as an incidental mention of preaching as another subordinate funetion, but for the reference to healing (ἱᾶσθαι), which suggests that this verse is another way of stating the objects of the mission, perhaps taken from another source.— Ver. 2. The instructions in this and the next two verses follow pretty closely the version in Mk.—pydév αἴρετε cis τὴν ὁδόν: as in Mk., but in direct speech,
T.R. = parallels (aor.).
while Mk.’s is indirect (ἵνα p. αἴρωσιν.) —pyre ῥάβδον: Lk. interprets the pro- hibition more severely than Mk. Nota staff (Mk. except a staff οη]γ).---ἀργύριον, silver, for Mk.’s χαλκόν: silver the common metal for coinage among the Greeks, copper among the Romans.— δύο χιτῶνας, two tunics each, one on and one for change.—éyew : infinitive, after αἴρετε, imperative. It may be a case of the infinitive used as an imperative, of which one certain instance is to be found in Phil. iii. 16 (στοιχεῖν = walk), or it may be viewed as a transition from direct to indirect speech (so most com- mentators). Bengel favours the first view.—Ver. 4. Thus far of material wants. We now pass to social relations. The general direction here is: stay in the same house all the time you are in a place; pithily put by Lk. = ἐκεῖ µένετε, ἐκεῖθεν ἐξέρχεσθε, there remain, thence depart, both adverbs referring to οἰκίαν. —Ver. 5. By omitting the ἀκούσωσιν ὑμῶν of Mk. Lk. gives the impression that non-receiving refers to the mission- aries not as preachers but as guests = It they will not take you into the house you select, do not try another house, leave the place (so Hahn). This would be rather summary action, and contrary to the spirit of the incident ix. 52-56,— Ver. 6. Brief statement, as in Mk.. as
ς28