Vv. 35-38. Loins girt, lamps burning. Connection with what goes before is not apparent, but there is a latent affinity which makes the introduction of this logion here by Lk. or his source in-
560 KATA AOYKAN XII. ὑμῶν at ὀσφύες περιεζωσμέναι, καὶ ot λύχνοι Katdpevor> 36. καὶ ὑμεῖς ὅμοιοι ἀνθρώποις προσδεχοµένοις τὸν κύριον ἑαυτῶν, πότε ἀναλύσει] ἐκ τῶν γάμων, ἵνα, ἐλθόντος καὶ κρούσαντος, εὐθέως ἀνοίξωσιν αὐτῷ. 37. µακάριοι οἱ δοῦλοι ἐκεῖνοι, οὓς ἐλθὼν ὁ κύριος εὑρήσει γρηγοροῦντα». ἁμὴν λέγω ὑμῖν, ὅτι περιζώσεται καὶ ἀνακλινεῖ αὐτούς, καὶ παρελθὼν διακονήσει αὐτοῖς. 38. καὶ ἐὰν ἔλθη ἐν τῇ δευτέρᾳ φυλακῇ, καὶ ἐν τῇ τρίτῃ φυλακῇ ἔλθῃ, καὶ εὕρῃ οὕτω,” µακάριοί «iow οἱ δοῦλοιΣ ἐκεῖνι. 439. τοῦτο δὲ γινώσκετε, ὅτι εἰ δει ὁ οἰκοδεσπότης Tota Spa 6 κλέπτης ἔρχεται, ἐγρηγόρησεν ἄν, καὶ οὐκ ἂν" ἀφῆκε διορυγῆναι ὅ τὸν οἶκον αὐτοῦ. 49. καὶ ὑμεῖς οὖν 6 γίνεσθε ἔτοιμοι: ὅτι ᾗ ὥρα οὐ δοκεῖτε, 6 υἱὸς.
τοῦ ἀνθρώπου ἔρχεται. 41.
Εἶπε δὲ αὐτῷ] 6 Πέτρος, “' Κύριε,
πρὸς ἡμᾶς τὴν παραβολὴν ταύτην λέγεις, ἢ καὶ πρὸς πάντας;
1 αναλυση in SABDL and many others (Tisch., W.H.).
2 For the words και εαν...
ούτω NBLT 33, 131 have καν εν τη δευτ. καν εν
τη τριτ. φυλ. ελθη και ενρη ούτως (Tisch., Trg., W.H.).
δοι δουλοι Omit KaBDL syrr. cur. sin.,
4Foreypny---- marg.).
etc. (W.H.). S* omits εκεινσι (Tisch.).
ουκ αν WD e, i syrr. cur. sin. have simply ουκ αν (Tisch., W.H.,
5 διορυχθηναι in NBL 33 (Tisch., W.H.).
6 Omit ουν NBL minusc.
telligible. The kingdom the summum bonum; all to be sacrificed for it; its coming (or the King’s) to be eagerly waited for.—Vv. 35, 36 contain the germ of the parable of the Ten Virgins (Mt. xxv. 1 f.). So De Wette, J. Weiss, Holtzmann, Schanz,_ etc. — ὀσφύες περιεζωσµέναι, loins girt, for service.— λύχνοι καιόµενοι, lamps burning, for reception of the master expected to return during the night. In the spiritual sphere the loins girt point to a noble purpose in life, and the burning lamp to the spirit of hope.—Ver. 36. ἀναλύσῃ, when (πότε-- ὁπότε) he shall return ; the figure is taken from sailors making the return voyage to the port whence they had sailed, Beza (vide Phil. i. 23, 2 Tim. iv. ϐ).---ἐλθόντος καὶ κρούσαντος: the participles in the genitive absolute, though the subject to which they refer, αὐτῷ, is in the dative.—Ver. 37. µακάριοι;: here as always implying rare felicity the reward of heroic virtue.—apqv: the Hebrew word retained here contrary to custom, introducing a startling thought, the inversion of the relation of master and servants, lord and slaves, through joy over their fidelity. For the other side of the picture vide Lk. xvii. 7-10.— διακογνήσει αὐτοῖς: the master, in genial
7 Omit αυτω (in $$ = Tisch.) BDL 33, (W.H.).
mood, turns servant to his own slaves; makes them sit down, throws off his caftan, girds his under-garments, and helps them to portions of the marriage feast he has brought home with him, as a father might do for his children (De Wette, Koetsveld, p. 244). There is not necessarily an allusion either to the last supper (xxii. 27) or to the Roman Saturnalia (Grotius, Holtzmann, H. C.). —Ver. 38. ἐν τῇ δευτέρα, etc., second and third watches named as the times at which men are most apt to be overtaken with sleep (Hahn), the night being probably supposed to consist of four watches, and the first omitted as too early, and the last as too late for the return.
Vv. 39-40. The thief (Mt. xxiv. 43, 44). A new figure is now employed to give pictorial embodiment to the counsel: be ever ready. The master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time. This logion is reproduced by Lk. sub- stantially as in Mt. with only slight stylistic variations.