556 5. ὑποδείξω δὲ ὑμῖν τίνα Φοβηθῆτε" φοβήθητε τὸν μετὰ τὸ ἀπο- κτεῖναι ἐξουσίαν ἔχοντα ϊ ἐμβαλεῖν eis τὴν γέενναν : ναί, λέγω ὑμῖν
6. Οὐχὶ πέντε στρουθία πωλεῖται ἀσσαρίων
καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ Θεοῦ -
μὴ
δ. Λέγω δὲ ὑμῖν,
a For ὁμολ. Mas ὃς ἂν "ὁμολογήσῃ ” ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς
, vide a Αα ~ ~ ae 32,700 ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ
with notes.
τοῦτον φοβήθητε. δύο; 7. ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠρίθμηνται. οὖν Σ φοβεῖσθε: πολλῶν στρουθίων διαφέρετε.
Θεοῦ: ϱ. ὁ δὲ ἀρνησάμενός µε ἐνώπιον τῶν ἀνθρώπων ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ Θεοῦ. 10. καὶ mas ὃς ἐρεῖ λόγον εἰς τὸν
υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ: τῷ δὲ Eis τὸ Άγιον Πνεῦμα
βλασφημήσαντι οὖκ ἀφεθήσεται. ἐπὶ τὰς συναγωγὰς καὶ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μὴ μεριμνᾶτε
11. ὅταν δὲ προσφέρωσιν 5 ὑμᾶς 6
πῶς ἢ τί ἀπολογήσησθε, ἢ τί εἴπητε' 12. τὸ γὰρ Ἅγιον Πνεῦμα
διδάξει ὑμᾶς ἐν αὐτῇ τῇ Opa, ἃ δεῖ εἰπεῖν.”
1 εχοντα εξουσιαν in BDL, etc., verss.
2 For πωλειται (a cor., as usual, neut. pl. nom.) NB 13, 69, 346 have πωλοννται.
3 BLR 157 codd. vet. Lat. omit ουν. 4 So in NL al. pl. (Tisch.). 5εισφερωσιν in NBLX 1, 33 al.
BDA al. have οµολογησει (W.H.).
6 µεριμνησητε in SBLOQRX 1, 13, 33, 69. D and codd. vet. Lat. syr. cur., etc.,
omit η τι after πως (W.H. brackets).
What you whisper will become known to all, therefore whisper not but speak from the housetop.—Ver. 4. λέγω δὲ, introducing a very important statement, not a mere phrase of Lk.’s to help out the connection oi thought (Ws., Mt.- Evang., 279).--τοῖς φίλοις pov, not a mere conventional designation for an audience, but spoken with emphasis to distinguish disciples from hostile Pharisees = my comrades, companions in tribulation.— ph Φοβηθῆτε, etc., down to end of ver. 5 = Mt. x. 28, with varia- tions. For Mt.’s distinction between body and soul Lk. has one between now and hereafter (μετὰ ταῦτα). The positive side of the counsel is introduced not with a simple “fear,” but with the more
emphatic “I will show ye whom ye shall,
fear”. Then at the end, to give still more emphasis, comes: “Yea, I say unto you, fear him”. Who is the un- named object of fear? Surely he who tempts to unfaithfulness, the god of this world !—Ver. 6. Ἠπέντε, five, for two farthings, two for one in Mt. (x. 29) ; one ‘into the bargain when you buy a larger number. They hardly have a price at αἲ! |---ἐπιλελησμέναν, forgotten,
for Mt.’s “ falls not to the ground with- out”; the former more general and secondary, but the meaning plainer.— Ver. 7. ἠρίθμηνται, they remain numbered, once for all; number never forgotten, one would be missed.
Vv. 8-12. Another solemn declara- tion introduced by a λέγω 8¢ = Mt. x. 32, 33.--ἔμπροσθεν τῶν ἀγγέλων τ. Θ.: in place of Mt.’s ‘‘ before my Father in heaven”. In ver. 6 ‘‘God” takes the place of ‘‘ your Father” in Mt. It seem as if the Christian circle to which Lk. belonged did not fully realise the signifi- cance of Christ’s chosen designation for God.—Ver. 10. πᾶς ὃς ἐρεῖ, etc.: the true historical setting of the logion con- cerning blasphemy is doubtless that in Με, (xii. 31), and Mk. (iii. -28), where it appears as a solemn warning to the men who broached the theory of Beelzebub-derived power to cast out devils. Here it is a word of encourage- ment to disciples (apostles) to this effect : blaspheming the Holy Spirit speaking through you will be in God’s sight an unpardonable sin, far more heinous than that of prejudiced Pharisees speaking evil against me, the Son of Man, now.—
.