τῆς γῆς. 3. τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθ’ ἡμέραν: 4. καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ
ἀφίεμεν παντὶ ὀφείλοντι ἡμῖν: καὶ μὴ εἰσενέγκης ἡμᾶς eis
πονηροῦ. 5. Καὶ εἶπε καὶ πορεύσεται πρὸς αὐτὸν
πειρασµόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πρὸς αὐτούς, “Tis ἐξ ὑμῶν ἕξει Φίλον, µεσονυκτίου, καὶ etry αὐτῷ, Φίλε, χρῆσόν µοι τρεῖς ἄρτους, 6. ἐπειδὴ φίλος µου παρεγένετο ἐδ ὁδοῦ πρός µε, καὶ οὐκ ἔχω ὃ παραθήσω αὐτῷ: 7. κἀκεῖνος ἔσωθεν ἀποκριθεὶς εἴπῃ, Μή jor κόπους πάρεχε" ἤδη ἡ θύρα κέκλεισται, καὶ τὰ παιδία µου μετ ἐμοῦ εἰς τὴν κοίτην εἰσίν: of δύναµαι ἀναστὰς δοῦναί σοι. 8. Λέγω ὑμῖν, εἰ καὶ οὗ δώσει αὐτῷ ἀναστάς, διὰ τὸ εἶναι αὐτοῦ φίλον, διά γε τὴν ἀναίδειαν
1 This petition, γενηθητω . . 2 adtopev in NCABCD. T.R. as in $*L.
547
. επι της γης, Omitted in BL 1, 22 vulg. syr. sin.
Σαλλα . .
. Tovnpov omitted in ΔΜΒΙ, 1, 22 al. fl. vulg. syr. sin.
These
abbreviations in Lk.’s version of the Lord’s Prayer are accepted by most modern
editors and scholars. 4Φφιλον αντου in NBCLX 33 al.
Father! Hallowed be Thy name. Come Thy kingdom. The bread of each day give us daily. And forgive our sins, for we
also forgive every one owing us.
And bring us not into tempta- tion.
The third petition: Thy will be done, etc., and the second half of the sixth: but deliver us from evil, are wanting.— Ver. 3. τὸ καθ) ἡμέραν, daily, for Mt.’s σήμερον, this day, is an alteration cor- responding to the καθ ἡμέραν in the Logion concerning cross-bearing (ix. 23).—8l8ou, for δὸς, is a change neces- sitated by the other.—Ver. 4. ἅμαρ- τίας: for Mt.’s ὀφειλήματα, but it is noticeable that the idea of sins is not introduced into the second clause. Lk. avoids making our forgiving and God’s parallel: we forgive debts, God sins. Whether the debts are viewed as moral or as material is not indicated, possibly both.—On the whole, vide Mt.
Vv. 5-8. The selfish neighbour. This parable and that of the unjust judge (xviii. 1-8) form a couplet teaching the same lesson with reference to distinct spheres of life or experience: that men ought always to pray, and not grow faint-hearted when the answer to prayer is long delayed. They imply that we have to wait for the fulfilment of spiritual desires, and they teach that it is worth our while to wait: fulfilments
will come, God is good to them that wait upon Him. ?
Ver. 5. εἶπεν: the story is not called a parable, as the similar one in chap. xvili. is, but it {ἐς one. God’s ways in the spiritual world are illustrated by men’s ways in everyday life.—ris ἐξ ὑμῶν, etc. : the whole parable, vv. 5-8, is really one long sentence in which accordingly the construction comes to grief, beginning interrogatively (as far as Φφίλον, ver. 5, or παραθήσω αὐτῷ, ver. 6) and continu- ing conditionally, the apodosis beginning with λέγω ὑμῖν, ver. 8, and taking the form of an independent sentence.— µεσονυκτίου, at midnight, a poetic word in classic Greek, a prose word in late Greek. Phryn. says: μεσονύκτιον ποιη- τικόν, οὐ πολιτικόν. In hot climates travelling was largely done during night, therefore the hour was seasonable from the traveller’s point of view, while un- seasonable from the point of view of people at home. This is a feature in the felicity of the ραταῦ]ε.-- χρῆσον, rst aorist active imperative, from κίχρηµι, here only in N. T., to lend.—Ver. 6 οὐκ ἔχω: this does not necessarily imply poverty: bread for the day was baked every morning. It is rather to be wondered at that a man with a family of children (ver. 7) had any over.—Ver. 7. µή pou, etc.: similar phrase in xviii. 5. Cf. Mt. xxvi. το, Mk. xiv. 6. Here = don’t bother me |---κέκλεισται, has been barred for the night, a thing done and not to be undone for a trifling cause.—