5—21.
13. Εἶπε δέ τις αὐτῷ ἐκ τοῦ Sxdov,! “Διδάσκαλε, εἰπὲ τῷ ἀδελφῷ µου µερίσασθαι pet ἐμοῦ τὴν κληρονομίαν.” '“Ἄνθρωπε, τίς µε κατέστησε Sixacthv? ἢ μεριστὴν eh’ suas; ” 15. Εἶπε δὲ πρὸς αὐτούς, “΄Ὁρᾶτε καὶ φυλάσσεσθε ἀπὸ τῆς»
ε 4 14. Ὁ δὲ εἶπεν αὐτῷ,
πλεονεξίας: ὅτι οὐκ ἐν τῷ περισσεύειν Twi ἡ ζωὴ αὐτοῦ ἐστιν ἐκ τῶν ὑπαρχόντων αὐτοῦ.” 16. Εἶπε δὲ παραβολὴν πρὸς αὐτούς, λέγων, “Ανθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα: 17. καὶ διελογίζετο ἐν ἑαυτῷ, λέγων, Τί ποιήσω, ὅτι οὐκ ἔχω ποῦ συνάξω τοὺς καρπούς µου; 18. καὶ εἶπε, Τοῦτο ποιήσω" καθελῶ µου τὰς ἀποθήκας, καὶ peiLovas οἰκοδομήσω, καὶ cuvdéw ἐκεὶ πάντα τὰ γενήµατά © µου, καὶ τὰ ἀγαθά µου, 19. καὶ ἐρῶ τῇ ux µου, Ψυχή, έχεις πολλὰ ἀγαθὰ κείµενα eis ἔτη πολλά: ἀναπαύου, φάγε, πίε,ῖ εὐφραίνου. 20. εἶπε δὲ αὐτῷ ὁ Θεός, Αφρων, ταύτῃ τῇ νυκτὶ τὴν ψυχήν σου ἀπαιτοῦσιν ὃ ἀπὸ σοῦ: ἃ δὲ ἠτοίμασας, tiv, ἔσται; 21. οὕτως 6 θησαυρίζων ἑαυτῷ, καὶ μὴ eis Θεὸν πλουτῶν.” 9
1 εκτ. ox. αυτω in NBL 33. : κριτην in NBDL τ, 13, 33 al.
3 For της πλ. SSBDL al. verss. have waons πλ. (Tisch., W.H.), * αντω in BD preferred by Tisch., W.H., to αυτον (T.R. = SLA al. /i.).
δεν αντω in BL.
6 For τα γενηµατα BL and some verss. have τον σιτον (W.H. text), 7 κειµενα . . . πιε is wanting in D, codd. vet. Lat., and bracketed in W.H.
® So in NDA, etc. (Tisch.).
BLQT 33 have αιτουσιν (W.H.).
3 D a, b omit ver. 21, which is therefore bracketed in W.H.’s text.
Ver. 11. τὰς ἀρχὰς καὶ τὰς ἐξουσίας: a general reference to heathen tribunals in place of Mt.’s συνέδρια (x. 17). “Synagogues,” representing Jewish tribunals, retained.— Ver. 12. τὸ "Άγιον Πνεῦμα: their utterances always Ἱπ- spired by the Holy Ghost (hence to contradict their word blasphemy), and specially when they are on their defence.
Vv. 13-21. An interlude leading to a change of theme, in Lk. only.—Ver. 13. τις ἐκ τοῦ ὄχλου: the crowd now comes to the front, and becomes the audience for at least a few moments.—eiwé here takes after it the infinitive, instead of ἵνα with subjunctive.—peploac@an, to divide, presumably according to law, one-third to the younger, two-thirds to the elder (Deut. xxi. 17). The references to tribunals in ver. 11 may have suggested this application to Jesus.—Ver. 14. ἄνθρωπε, man! discouraging, no sym- pathy with the object (cf. Rom. ii. 1, ix. 20).--κριτὴν, a judge, deciding the right or equity of the case; μεριστὴν, an arbiter carrying out the judgment (here onlyin N.T.). The application was theless
blameworthy that appeals to Rabbis for- such purposes seem to have been not in- frequent (Schanz).—Ver. 15: the moral pointed = beware of covetousness !— οὐκ ἐν τῷ περισσεύειν, etc.: the ex- pression here is peculiar and the mean- ing somewhat obscure, but apparently the idea is: not in the abundance enjoyed by any man is (consists) his life—not in (of) his possessions. Two ways οἱ saying the same thing, the second a kind of afterthought. If life, true life, meant possessions, then the more the better, but it means something far higher.
Vv. 16-21. Parable of the rich fool, simply a story embodying in concrete form the principle just enunciated: teaching the lesson of Ps. xlix., and con- taining apparent echoes of Sirach xi. 17-I9.—Ver. 16. εὐφόρησε, bore well; late and rare (here only in N.T.). Kypke gives examples from Josephus and Hippocrates.— χώρα, estate, farm = ἀγρός (ix. 12), so in John iv. 35.—Ver. 18. τὸν σῖτον (Or τὰ γενήµατα): may refer to the fruits (καρπούς, νετ. 17) of the season, τὰ ἀγαθὰ to the accumulated:
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