576 KATA AOYKAN XIV. 29—35. τὴν δαπάνην, εἶ ἔχει τὰ πρὸς] ἀπαρτισμόν; 29. ἵνα µήποτε
ε here only θέντος αὐτοῦ θεµέλιον, καὶ μὴ ἰσχύοντος ἐκτελέσαι, πάντες of a θεωροῦντες ἄρξωνται ἐμπαίζειν αὐτῷ,” 30. λέγοντες, Ὅτι οὗτος ὁ
ἄνθρωπος ἤρξατο οἰκοδομεῖν, καὶ οὐκ ἴσχυσεν ἐκτελέσαι. 31. "H τίς
{λενε only βασιλεὺς πορευόµενος ΄ συμβαλεῖν ἑτέρῳ βασιλεῖ ὃ eis πόλεμον οὐχὶ insense Καθίσας πρῶτον βουλεύεται” εἰ δυνατός ἐστιν ἐν δέκα χιλιάσιν
of fighting.
ἀπαντῆσαι ὅ τῷ μετὰ εἴκοσι χιλιάδων ἐρχομένῳ ἐπ᾽ αὐτόν ;
32. εἰ
9 , ” > a ” , > > ~ . 6 δὲ µήγε, ἔτι αὐτοῦ πόρρω Gyros, πρεσβείαν ἀποστείλας ἐρωτᾷ τὰ
πρὸς εἰρήνην.
33. οὕτως οὖν was ἐξ ὑμῶν, ὃς οὐκ ἀποτάσσεται
A a ε ~ ε , 3 δύ s a 7 / Tact τοις εαυτου υπαρχουσι»ν, ου υναται μου ειναι μαθητής.
34. Καλὸν ὃ τὸ ἅλας 5: ἐὰν σεται;; βάλλουσιν αὖτό.
1 For τα προς BDLR 225 have simply εις.
2 10
τὸ Gas? µωρανθῇ, ἐν tiv, ἀρτυθή-
” > a 4 3 / 3. , > ” 35. οὔτε εἲς Ὑῆν, οὔτε εἰς κοπρίαν εὔθετόν ἐστιν: ἔξω 5 4 > > / 3 , 35 O εχων @Ta ἀκούειν ἀκουετω.
2 αντω en. in NABLX al.
Σετερω Bac. συµβ. in SABDLRX 33, 157 al. 4Soin D; βουλευσεται in $B codd. vet. Lat. (Tisch., W.H.).
5 Soin L al.
6 B omits τα and reads ets. εις UV. τα προς in marg.).
7 ειναι pov in NBLR. ° adkas in BLR unc. and minusc. fl. 10 εαν δε και in NBDLX al.
the attitude appropriate to deliberate, leisurely consideration.—damavyv, the cost, here only in N.T.—ei ἔχει εἰς ἀ., if he has what is necessary for (ra δέοντα understood).—éamapticpév = for comple- tion, here only in N.T. and in Dion. Halic.; condemned by Phryn., p. 447. Cf. ἐξηρτισμένος in 2 Tim. ili. 17.—Ver. 20. ἐμπαίζειν, to mock; an unfinished tower is specially ridiculous: height is essential.—otros, etc., this man, con- temptuously ; “this” stands for a proper name. ‘*Vulgo ponunt N. N.,” Bengel. Jesus here appeals with characteristic tact to one of the most sensitive feel- ings of human nature—shrinking from ridicule. Who would care to be spoken of all his days as the man who com- menced a tower and could not finish it?
Vv. 31-33. The king going to fight. This is the affair of the few, a parable to be laid to heart by men aspiring to, or capable of, a grand career.—ovpBadety eis πόλεµον, to encounter in war (R.V.). or perhaps better ‘“‘to fight a battle” (Field, Ot. Nor.). πόλεμον is so rendered in x Cor. xiv. 8, Rev. ix. 9, in A.V. (altered in R.V. into “ war”). In Homer the idea of battle prevails, but in
υπαντ. in SABDRXA 1, 33, 69, 346. δν omits τα and reads προς (W.H. προς in text with
8 Add ουν to καλον NBLX 6ο al. WD have αλα (Tisch.).
later writers that of war.—év δέκα, in, with, in the position of one who has only 10,000 soldiers at comma d.—pera εἴκοσι: to beat 20,000 with 10,000 is possible, but it is an unlikely event: the chances are against the king with the smaller force, and the case manifestly calls for deliberation. The implied truth is that-the disciple engages in a very un- equal conflict. Cf. St. Paul, “we wrestle against principalities,” etc., Eph. vi. 12. A reference in this parable to the relations between Herod Antipas (the “‘fox’’) and Ατείας, his father-in-law, is possible (Holtzmann, H. C.).—Ver. 33 gives the application of the parable. Hofmann, Keil, and Hahn divide the sentence into two, putting a full stop after ὑμῶν and rendering: ‘‘So then every one of you! (do the same thing, i.e., consider). He who does not re- nounce all he hath is not able to be a disciple of mine.” This is very effective ; it may have been what Jesus actually said; but it is hardly how Lk. reports His words. Ha _ he meant the sentence to be read 5ο 1ε would have put γὰρ after ὃς. He runs the two supposed sentences into one, and so the counse!}