Vv. 31-34. Sauve qui peut (Mt. xxiv. 17,18; Mk. xiii. 15, 16). The saying in ver. 31 is connected in Mt. and Mk. with the crisis of Jerusalem, to which in this discourse in Lk. there is no allusion.
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ᾗ ἡμέρᾳ ὁ vids τοῦ ἀνθρώπου ἀποκαλύπτεται. 31. ἐν ἐκείνῃ τῇ ἡμέρα, ὃς ἔσται ἐπὶ τοῦ δώµατος, καὶ τὰ σκεύη αὐτοῦ ἐν τῇ οἰκίᾳ, μὴ καταβάτω ἄραι αὐτά ΄ καὶ ὁ ἐν τῷ] ἀγρῷ ὁμοίως μὴ ἐπιστρεψάτω 32. μνημονεύετε τῆς Ὑυναικὸς Λώτ. 33. ὃς ἐὰν ζητήσῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν' καὶ ὃς ἐὰν ὃ 34. λέγω ὑμῖν, ταύτῃ τῇ νυκτὶ ἔσονται δύο ἐπὶ κλίνης μιᾶς δ: 6° εἲς παραληφθήσεται, καὶ ὁ ἕτερος ἀφεθήσεται. 35. δύο ἔσονταιἹ ἀλήθουσαι ἐπὶ τὸ αὐτό: pia® παραληφθήσεται, καὶ 1° ἑτέρα ἀφεθήσεται.' 37. Καὶ ἀποκριθέντες
λέγουσιν αὐτῷ, “Mod, κύριε; Ὁ δὲ εἶπεν αὐτοῖς, ““Ὅπου τὸ 10
εἷς τὰ ὀπίσω.
ἀπολέσῃ αὐτήν,' ζωογονήσει αὐτήν.
~ ~ , ε o> σῶμα, ἐκεῖ συναχθήσονται ot ἀετοι.
1 Omit τω NBL 13, 69, 346.
2 For σωσαι (Ν al.) BL vet. Lat. (4) have περιποιησασθαι (Tisch., W.H.).
2 os δ av in NBL 69 al.
“amwokeoyn in BD. αντην after απολ.
> B omits µιας (W-H. brackets).
6 All uncials except B omit o.
απολεσει in WL (Tisch., W.H.).
WED 1, 33, 131 omit
7 εσονται δυο in NaBDL a cop. syr. cur.
δη µια in NaBDR 1, 69. ® For και η (D al.) NaBLR have η δε.
.10 For cvvay, ot αετοι NBL have και οι αετοι επισυναχθησονται (Tisch., W.H.).
The connection in Mt. and Mk. seems the more appropriate, as a literal flight was then necessary.—Ver. 32. μνημονεύ- ere, etc.: the allusion to Lot’s wife is prepared for by the comparison in ver. 28. It is not in Mt. and Mk.,, being inappropriate to the flight they had in view. No fear of looking back when an invading army was at the gates. Lk. has in view the spiritual application, as is shown by the next ver., which repro- duces in somewhat altered form the word spoken at Caesarea Philippi con- cerning losing and saving life (ix. 24). -ζωογονήσει, will preserve alive, used literally in this sense in Acts vii. το.
Vv. 34-37. The final separation. (Mt. xxiv. 40, 41).—Ver. 34. 7. τ. νυκτὶ, on that night; day hitherto, the Jewish day began with night (Hahn), and the refer- ence to night suits the following illustra- tion. No need to take night metaphori- cally = imago miseriae (Kuinoel).—éri κλίνης µ., in one bed; in the field in Mt. —Ver. 35. ἀλήθουσαι ἐπὶ τὸ αὐτό, grind- ing at the same place; in the mill, Mt. Proximity the point emphasised in Lk.— near each other, yet how remote their destinies |—Ver. 37. σῶμα, the carcase =
πτῶμα, Mt. xxiv. 28; so used in Homer, who employs δέµας for the living body. CHAPTER XVIII. 1-14. THE Para- BLES OF THE UNJUST JUDGE AND THE PHARISEE AND THE PUBLICAN.—Vv. I- 8. The unjust judge, in Lk. only.—Ver. 1. παραβολὴν: the story is a parable in so far as it teaches by an incident in natural life the power of perseverance with reference to the spiritual life.—pés, in reference to, indicating the subject or aim of the parable—de (so Kypke, with εχαπηρ]ες).-- πάντοτε: not continuously, but persistently in spite of temptation to cease praying through delayed answer = keep praying, notwithstanding delay. The whole raison d’étre of the parable is the existence of such delay. Some fail to see this and think that the difference between God and the judge is that He does not delay. Itisnotso. God is like the judge in this, only His delay has not the same cause or motive. The judge represents God as He appears in Provi- dence to tried faith—éxxakeivy: a Pauline word (Gal. vi.g; 2 Thess. iii. 13, etc.). This introduction to the parable is pro- bably due to Lk., who, it will be observed, takes care to make th* lesson of general