Vv. 24-26. The parable of the unclean spirit cast out and returning: given by Mt. in connection with the demand for a
og
24. Ὅταν τὸ ἀκάθαρτον πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι ἀνύδρων τόπων, Lytodv ἀνάπαυσιν: καὶ μὴ εὑρίσκον λέγει! Ὑποστρέψω εἰς τὸν οἶκόν µου ὅθεν ἐξῆλθον: 25. καὶ ἐλθὸν εὑρίσκει 3
σεσαρωµένον καὶ κεκοσµηµένον.
26. τότε πορεύεται καὶ παραλαμ-
βάνει ἑπτὰ ἕτερα πνεύματα πονηρότερα ἑαυτοῦ, καὶ εἰσελθόντα
aA 3 “~ a , ” α , , [ή κατοικεῖ ἐκεῖ: καὶ γίνεται τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα
~ [η 3”. τῶν πρώτων.
27. ᾿Ἐγένετο δὲ ἐν τῷ λέγειν αὐτὸν ταῦτα, ἐπάρασά τις yur) ε here only φωνὴν * ἐκ τοῦ ὄχλου εἶπεν αὐτῷ, “ Μακαρία ἡ κοιλία ἡ "βαστάσασά
in this sense.
σε, καὶ μαστοὶ οὓς ἐθήλασας."
28. Αὐτὸς δὲ εἶπε, “΄ Μενοῦνγε ®
µακάριοι οἱ ἀκούοντες τὸν λόγον τοῦ Θεοῦ καὶ φυλάσσοντες αὐτόν. ©
dhere only 20. Tv δὲ ὄχλων * ἐπαθροιζομένων ἤρξατο λέγειν, “΄ Ἡ γενεὰ αὕτη 7
in N.
πονηρά ἐστι: σημεῖον émiLntet,® καὶ σημεῖον οὐ δοθήσεται αὐτῇ. εἰ
1 BLXE 33 prefix τοτε, which implies that και µη ευρισκον is to be joined to
ανσπανσιν (W.H. marg.).
2 BCL al. verss. insert σχολαζοντα, which may come in from Mt. (W.H. brackets).
ἕεπτα after εαντον in ΔΝ ΒΙ;Ξ 13, 69 al. ; a most appropriate position of emphasis,
* φωνην before γυνη in NBL. A credible order, but apt to be altered by scribes
into the smoother in T.R.
ὅμενουν in SABLAE; µενουνγε in CDX al, The latter is found in Rom, ix. 20, x. 18.
should be changed into the other. 6 Omit αντον RaABCDLAE.
There seems no reason why either
7 yevea follows as well as precedes αυτη in NABDLXE (Tisch., W.H.).
8 ζητει in SABLE al. T.R. from Mt.
sign (xii. 43 ff.). Lk.’s version differs from Mt.’s chiefly in minute literary variations. Two omissions are notice- able: (1) the epithet σχολάζοντα in the description of the deserted house (a probable omission, the word bracketed in W. and H.), (2) the closing phrase of Mt.’s version: οὕτως ἔσται καὶ τῇ γενεᾷ τ. Te πονηρξ. On the import of the parable vide on Mt., ad loc.
Vv. 27-28. The woman in the crowd. In Lk. only, though reminding one of Mt. xii. 46-50, Mk. iii. 32-35. It reports an honest matron’s blessing on the, to her probably unknown, mother of Jesus, who in this case, as in an earlier instance (viii. 19-21), treats the felicity of natural motherhood as entirely sub- ordinate to that of disciplehood.—Ver. 27. κοιλία, μαστοὶ: ‘ Mulier bene sentit sed muliebriter loquitur ” (Bengel).—Ver. 28. µμενοῦν might be confirmatory ({utique) or corrective (imo vero), or a little of both ; the tone of voice would show which of the two the speaker meant to be the more prominent. Correc- tion probably was uppermost in Christ’s
thoughts. Under the appearance of approval the woman was taught that she was mistaken in thinking that merely to be the mother of an illustrious son con- stituted felicity (Schanz). Viger (Ed. Hermann), p. 541, quotes this text as illustrating the use of μενοῦν in the sense of imo vero, rendering: ‘* Quin imo, vel imo vero, beati qui audiunt verbum Dei”. Its position at the beginning of the sentence is contrary to Attic use: “‘reperitur apud solos Scriptores Mace- donicos,’’ Sturz, De Dial. Mac. el Alezx., p. 203.—tdv λόγον τ. Θ., those who hear and keep the word of God, the truly blessed. Cf. ‘His word” in x. 39 ; an established phrase. :
Vv. 29-32. The sign of Fonah (Mt. xii. 38-42).—T. &. ἐπαθροιζομένων, the crowds thronging to Him. The heading for the following discourse has been anticipated in ver. 16 ; ἕτεροι πειράζοντες, instead of Mt.’s scribes and Pharisees, asking a sign. In Lk,’s narrative Jesus answers their question in presence of a gathering crowd supposed to be referzed to in the expression ἡ yevea αὕτη.