XVIII. r—6.
597
XVIII. 1. "ΕΛΕΓΕ δὲ καὶ] παραβολὴν αὐτοῖς πρὸς τὸ δεῖν πάντοτε προσεύχεσθαι,: καὶ μὴ ἐκκακεῖν, 2. λέγων, “Κριτής τις ἦν ἔν τινι πόλει, τὸν Θεὸν μὴ φοβούμενος, καὶ ἄνθρωπον μὴ ἐντρεπό-
μενος.
3. χήρα δὲ ἦν ἐν τῇ πόλει ἐκείνῃ, καὶ ἤρχετο πρὸς αὐτόν, λέγουσα, "᾿Ἐκδίκησόν µε ἀπὸ τοῦ ἀντιδίκου µου. ἠθέλησεν 3 ἐπὶ χρόνον: μετὰ δὲ ταῦτα εἶπεν ἐν ἑαυτῷ, Ei καὶ τὸν Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον οὐκ
3 4. Kat οὖκα Rom. xii. 10. 2 Cor. x. 6. Rev vi. 10; xix. 2.
évtpémopar’ 5. διά γε τὸ
παρέχειν µοι κόπον τὴν χήραν ταύτην, ἐκδικήσω αὐτήν, ἵνα μὴ εἲς
τέλος ἐρχομένη " ὑπωπιάζῃ pe.”
b1 Cor. ix.
6. Εἶπε δὲ ὁ Κύριος, '΄᾿Ακοόσατε 27,
1 Omit και SBLM τ3, 69, 131 al. it. (4) cop.
2 αντους after προσενχ. in NBL al, 3 ηθελεν in NABDLX al. 4 µετα ταντα δε in BLQ (W.H.).
T.R=ND al. (Tisch).
5 For και ανθ. ουκ (D al. pl.) SBLX 157 it. (8) vulg. have ουδε ανθρωπον.
application, though the δὲ after ἔλεγε and the concluding reflection in ver. 8 imply that the special subject of prayer contemplated both by Lk. and by our Lord was the advent referred to in the previous context.
Vv. 2-5. The parable.—rov Θεόν, etc. : a proverbial description for a thoroughly unprincipled man (examples from classics in Wetstein).—évrpewépevos, having re- spect for, with accusative, as in late Greek ; in earlier writers with genitive.— Ver. 3. χήρα, a widow, such a suppliant tests a man’s character. Her weakness appeals to a generous, noble nature, and is taken advantage of by an ignoble.— ἤρχετο, presumably used in a frequenta- tive sense = ventitabat (Grotius), though not necessarily meaning more than ‘‘be- gan to come,” with possibility of recur- rence.—éxdiknodv pe, give me redress or satisfaction. ‘‘ Avenge me”’ is too strong.—Ver. 4. ἐπὶ χρόνον, for a con- siderable time. Per multum tempus (Vulgate) may be too strong, but it is in the right direction. The scope of the parable and the use of the word χρόνος if a pregnant sense implying πολὺς (vide examples in’ Kypke) demand a time suf- ficient to test the temper of the parties.— ἐν ἑαυτῷ, within himself. The characters in Lk.’s parables are given to talking to themselves (Prodigal, Unjust Steward).— Ver. 5. διά ye, etc.: similar expression in xi. 8. The parable before us is a com- panion to that of the Selfish Neighbour. The two should be studied together—vide The Parabolic Teaching of Christ.— κόπον: the power of the petitioner in both parables lies in their ability and
determination to disturb the comfort of those they address. The neighbour and the judge are both selfish, care only for their own ease, and it is that very quality that gives the suppliants their oppor- tunity. They can annoy the reluctant into granting their requests—success cer- tain.—els τέλος: interpreters differ as to the meaning of this phrase, and whether it should be connected with ἐρχομένη or with ὑπωπιάζῃ. The two ways of ren- dering the last clause of ver. 5 are: lest coming continually, she weary me to death, or lest coming and coming, she at last give me black eyes; of course meant in a humorous sense. The latter render- ing does more justice to the humour of the situation, but the other seems more in harmony with the scope of the parable, which is to enforce persistence in prayer —continual coming. The present tense in participle and verb also seems to de- mand the first rendering: it points to a process in the coming and in its effect on the judge, the two keeping pace with each other. As she keeps coming, he gets more and more bored. Ifa final act, the use of fists (seriously or humorously meant) were pointed at by ὑπωπ., the aorist would have been more suitable. (So Field in Οὲ. Nor.) The philological commentators differ in regard to the sense of εἰς τέλος, some taking it = perpetuo, indesinenter (Grotius, Kypke); others = tandem (Palairet); others = omnino (Raphel) ; all citing examples.