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KATA AOYKAN XI. αὐτοῦ, ἐγερθεὶς δώσει αὐτῷ ὅσων ypyle. 9. Κάγὼ ὑμῖν λέγω, Αἰτεῖτε, καὶ δοθήσεται ὑμῖν: ζητεῖτε, καὶ εὑρήσετε" κρούετε, καὶ 10. was γὰρ ὁ αἰτῶν λαμβάνει: καὶ 6 ζητῶν: 11. τίνα δὲ ὑμῶν 3 τὸν
ἀνοιγήσεται 1 ὑμῖν. εὑρίσκει. καὶ τῷ κρούοντι ἀνοιγήσεται.ὶ πατέρα αἰτήσει ὁ υἱὸς ἄρτον, ph λίθον ἐπιδώσει αὐτῷ; εἰ καὶ 5 ἰχθύν, μὴ ἀντὶ ἰχθύος ὄφιν ἐπιδώσει αὐτῷ ά; 12. ἢ καὶ ἐὰν αἰτήσῃ 5 ὠόν, μὴ ἐπιδώσει αὐτῷ σκορπίον; 13. et οὖν ὑμεῖς πονηροὶ ὑπάρχον- τες οἴδατε ἀγαθὰ δόµατα ὃ διδόναι τοῖς τέκνοις ὑμῶν, πόσω μᾶλλον
ὁ πατὴρ 6 ἐξ οὐρανοῦ δώσει Πνεῦμα "Άγιον τοῖς αἰτοῦσιν αὐτόν ;” 14. Καὶ ἦν ἐκβάλλων δαιµόνιον, καὶ αὐτὸ hv? κωφόν: ἐγένετο δέ,
τοῦ δαιµονίου ἐξελθόντος, ἐλάλησεν 5 κωφός' καὶ ἐθαύμασαν οἱ
1 ανοιχθ. in many MSS. (Tisch.); ανοιγ. in ΔΜΒΟΙ, al. pl. (W.H.) may have
come from Mt. (so Tisch.). ανοιγεται (W.H. marg.).
2εξ υΌµων in ΝΑΒΟΡΙ..
For the second ανοιγησεται (νετ. 10) BD have
3 From αρτον to ει και is omitted in B verss. Orig. (W.H. text).
4 autw before επιδ. in BDL.
5 S9BL 1, 13, 33 omit εαν, and with CD al. have αιτησει.
before επιδ. 6 Son. ay. in SABCDL al. fl.
cis τὴν κοίτην: they have gone to bed and are now sleeping in bed, and he does not want to risk waking them cn μὴ ἀφυπνίσῃ αὐτά, Euthym.).—od ύναμαι: οὐ θέλω would have been nearer the truth.—Ver. 8. λέγω ὑμῖν: introducing a confident assertion.—8vd ye τ. av., yet at least on account of, etc. He may give or not give for friendship’s sake, but he must give for his own sake.— ἀναίδειαν (here only in N.T.), the total dis- regard of domestic privacy and comfort shown by persistent knocking; very indecent from the point of view of the man in bed (ἀναίδειαν--τὴν ἐπιμονὴν τῆς αἰτήσεως, Euthym.).
Vv. 9-13. The moral of the story (cf. Mt. vii. ΊΤ-ττ).--κἀγὼ ὑμῖν, etc., and I (the same speaker as in ver. 8) say to you, with equal confidence. What Jesus says is in brief: you also will get what you want from God, as certainly as the man in my tale got what he wanted ; therefore pray on, imitating his ἀναίδεια. The selfish neighbour represents God as He seems, and persistent prayer looks like a shameless disregard of His apparent indifference.—Vv. 9, 10 corre- spond almost exactly with Mt. vii. 7, 8. Vide notes there.—Ver. 11. τίνα δὲ: δὲ introduces a new parabolic saying: which of you, as a father, shall his son ask? etc. In the T.R. Lk. gives three
BL also omit py
7 και αυτο ην omit SBL ail. verss.
examples of possible requests—Mt.’s two: a loaf, and a fish, and a third, an egg. Cod. B omits the first (W.H. put it on the margin).—dév, σκορπίον: in the two first instances there is re- semblance between the thing asked and’ supposed to be given: loaf and stone, fish and serpent ; in Lk.’s third instance also, the σκορπίος being a little round lobster-like animal, lurking in stone walls, with a sting in its tail. The gift of things similar but so different would be cruel mockery of which almost no father would be capable. Hens were not known in ancient Israel. Probably the Jews brought them from Babylon, after which eggs would form part of ordinary food (Benziger, Heb. Arch., p. 94).—Ver. 13. 6 π. 6 ἐξ οὐρανοῦ, this epithet is attached to πατὴρ here though not in the Lord’s Prayer.—Mvetpa "Άγιον instead of Mt.’s aya@a. The Holy Spirit is mentioned here as the summum donum, and the supreme object of desire for all true disciples. In some forms of the Lord’s Prayer (Marcion, Greg. Nys.) a petition for the gift of the Holy Spirit took the place of the first or second petition.