22. Εἶπε δὲ πρὸς τοὺς μαθητὰς αὐτοῦ, “΄ Διὰ τοῦτο ὑμῖν λέγω, μὴ μεριμνᾶτε τῇ ψυχῇῆ ὑμῶν, τί φάγητε: μηδὲ τῷ σώµατι, τί ἐνδύσησθε. 24. ἡ ” Wuxh πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος. 24. Κατανοήσατε τοὺς κόρακας, ὅτι οὐ ® σπείρουσιν, οὐδὲ ὃ θερίζου- gw οἷς οὐκ ἔστι ταμεῖον οὐδὲ ἀποθήκη, καὶ 6 Θεὸς τρέφει αὐτούς - 25. τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα," 26. εἰ οὖν οὔτεδ ἐλάχιστον δύνασθε, τί περὶ τῶν λοιπῶν μεριμνᾶτε;
πόσω μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν ;
27. Κατανοήσατε τὰ κρίνα, πῶς adédver- οὗ κοπιᾷ, οὐδὲ νήθει : 6 λέγω δὲ ὑμῖν, οὐδὲ Σολομὼν ἐν πάση τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς a , 3 A 4 ~ > ~ la ” 7 ‘ ἓν τούτων. 28. ei δὲ τὸν χόρτον ἐν τῷ ἀγρῷ σήμερον Svta,’ καὶ
αὔριον εἷς κλίβανον βαλλόμενον, 6 Θεὸς οὕτως ἀμφιέννυσι, mécw
μᾶλλον ὑμᾶς, ὀλιγόπιστοι ;
1 Omit νµων NABDLQ al. 1η
3 ov, ουδε in B (W.H. text).
4 S8BD omit ενα (Tisch., W.H.). text). 5 ονδε in NBLQ 1, 33 al.
6 For πως αυξανει .. .
29. Καὶ duets μὴ ζητεῖτε τί φάγητε,
γαρ in ΔΒΡΤΙΧ (Trg., W.H.).
ουτε, ουτε in NDLQ ε (Tisch., W.H., πιατρ.). B places προσθειναι just before πηχυν (W.H.
νηθει D a syrr. cur. sin. have πως ουτε νηθει ουτε υφαινει
(Tisch., W.H., marg.; ‘‘ worth considering,” J. Weiss). 7 Ν ΒΙ, have ev αγρω tov χορ. οντα σηµερον (Tisch., W.H.).
δαμϕιεζει (-αζει B) in BDLT.
possessions of bygone years.—Ver. το. ἀναπαύου, etc., rest, eat, drink, be jolly : an epicurean asyndeton.—Ver. 20. εἶπε δὲ α., but God said to him, through conscience at the death hour (Euthy.).— ἀπαιτοῦσι, they ask thy life = thy life is asked.—tlvt ἔσται, whose ? Not thine at all events.—Ver. 21. εἰς Θεὸν πλουτῶν, rich with treasure laid up with God. Other interpretations are: rich in a way that pleases God, or rich in honorem Det, for the advancement of God’s glory. The last sense implies that the riches are literal, the first implies that they are spiritual.
Vv. 22-31. Dissuasives against earthly care (Mt. vi. 25-33). The disciples again become the audience.—Ver. 23. ψυχὴ and σῶμα are to be taken in the physical Sense, the suggestion being that God has given us these the greater things, and therefore may be expected to give us food for the one and raiment for the other, the smaller things.—Ver. 24. κόρακας, the ravens, individualising, for Mt.’s πετεινὰ.---ὁ Θεὸς for 6 πατὴρ ὑμῶν in Mt.—Ver. 26. ἐλάχιστον: the application of this epithet to the act of adding a cubit ἐπὶ τὴν ἡλικίαν at first appears conclusive evidence that for
Lk. at least ἡλικία must mean length of life: as to add a cubit to one’s stature is so great a thing that no one thinks of attempting it (Hahn, similarly Holtz- mann, H. C.). But adding to one’s stature a cubit or an inch is of minimum importance as compared with lengthen- ing our days, Yet it must be owned that Lk.’s ἐλάχιστον puts us off the track of the idea intended, if we take ἡλικία = stature. The point is, we cannot do what God has done for all mature persons: added a cubit at least to the stature of their childhood, and this is the greater thing, not the least, greater than giving us the means of life now that we have reached maturity. Vide notes on Mt.—Ver. 29. µετεωρίζεσθε: a ἅπ. Ney. in N.T. and _ variously rendered. The meaning that best suits the connection of thought is that which finds in the word the figure of a boat tempest-tossed, but that which is best supported by usage points rather to high- mindedness, vain thoughts. The Vulgate renders nolite in sublime tolli = lift not yourselves up to lofty claims (Meyer) ; do not be ambitious, be content with humble things, a perfectly congruous counsel. Still the rendering: be not as