μὴ τὸ σημεῖον Ἰωνᾶ τοῦ προφήτου.! 30. καθὼς γὰρ ἐγένετο Ἰωνᾶς σημεῖον τοῖς Νινευΐταις,ὶ οὕτως ἔσται καὶ ὁ vids τοῦ ἀνθρώπου τῇ γενεᾷ ταύτῃ. 31. Βασίλισσα νότου ἐγερθήσεται ἐν τῇ κρίσει μετὰ τῶν ἀνδρῶν τῆς γενεᾶς ταύτης, καὶ κατακρινεῖ αὐτούς: ὅτι ἦλθεν ἐκ τῶν περάτων τῆς γῆς ἀκοῦσαι τὴν σοφίαν Σολομῶντος, καὶ idou, πλεῖον Σολομῶντος ὧδε. 32. ἄνδρες Νινευϊ ὃ ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινοῦσιν αὐτήν: ὅτι
55%
µετενόησαν εἲς τὸ κήρυγµα “lava, καὶ ἰδού, πλεῖον Ιωνᾶ Ode. 34. “ Οὖδεὶς δὲ ΄ λύχνον ἄψας εἰς κρυπτὸν ὅ τίθησιν, οὐδὲ ὑπὸ τὸν 3 µόδιον, GAN’ ἐπὶ τὴν λυχνίαν, ἵνα ot εἰσπορευόμενοι τὸ φέγγος δ
βλέπωσιν.
34. ὃ λύχνος τοῦ σώματός ἐστιν 6
ς
ὀφθαλμός Ἰ:. ὅταν
οὖν ὃ ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου Φωτεινόν
A - ἐστιν" ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτεινόν.
35. σκόπει
1 Omit +. προφ. (from Mt.) with SBDLE codd. vet. Lat.
2 onp. after Nu. in NBCLXE= 33. 4 Omit δε SBCD 33 verss.
6 For φεγγος in ALTA al. 1. (Tisch.). (W.H.).
7 SNBCD have gov after οφθ. here also.
ἐπαθροίζω occurs here only in N.T.— ἡ γενεὰ αὕτη, etc., this generation is an evil generation; said in reference to the crowd supposed to sympathise with and share the religious characteristics of their leaders. The epithet μοιχαλὶς (Mt. xii. 39) is omitted as liable to be misunderstood by non-Hebrew readers. —Ver. 30. The sign of Jonah is not further explained as in Mt. (xii. 49), and it might seem that the meaning intended was that Jonah, as a prophet and through his preaching, was a sign to the Ninevites, and that in like manner so was Jesus to His generation. But in reference to Jesus Lk. does not say “15” but ‘‘ shall be,” ἔσται, as if something else than Christ’s ministry, something future in His ex- perience, was the sign. Something is obscurely hinted-at-which is-not. further explained, as if to say: wait and you will get your sign.—Vv. 31, 32 ΜΕ. xii. 41, 22, only that the men of Nineveh and the Queen of Sheba change places. Mt.’s order seems the more natural, the discourse so passing from the sign of Jonah to the Ninevites, who had the benefit of it.
Vy. 33-36 contain parabolic utterances concerning the placing of a light, and the conditions under which the eye sees the light.—Ver. 33 repeats viii. 16 in slightly varied language, and vv. 34-36
3 Νινενιται in S$BL. D omits ver. 32. ὄκρυπτην in all uncials. SBCDX al. have the more usual φως
8 SSBDLA verss. omit ουν.
reproduce what Mt. gives in his version of the Sermon on the Mount (vi. 22, 23). The connection with what goes before is ποί apparent.—Ver. 33. KpvmrTny, a hidden place: crypt, vault, cellar, or press, to put a lamp in which is to make it useless.—Ver. 34. 6 Av xvos, etc., the lamp of the body is thine eye. This thought in connection with the foregoing one might lead us to expect some remark on the proper placing of the body’s lamp, but the discourse proceeds to speak of the single (ἁπλοΏς) and the evil (πονηρὸς) eye. The connection lies in the effects of these qualities. The single eye, like a properly placed lamp, gives light; the evil eye, like a lamp under a bushel, leaves one in darkness. On these attributes of the eye vide re- marks on Mt. vi. 22, 23.—Ver. 35. A counsel to take care lest the light in us become darkness, answering to that suggested in the parable: see that the lamp be properly placed.—_Ver. 36. This verse is very puzzling both critically and exegetically. As it stands in T.R. (and in W.H.) it appears tautological (De Wette), a fault which some have tried to surmount by punctuation, and some by properly placed emphasis—on ὅλον in the protasis and on Φφωτεινόν in the apodosis, giving this sense: if thy body be wholly lighted, having no part dark,