7—15:
οὗτος ὁ τελώνης. ὅσα κτῶμαι.
599
12. νηστεύω Sis τοῦ σαββάτου, drodcxata! πάντα 13. Καὶ 6° τελώνης µακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν ἐπᾶραι 5 αὐτοῦ, λέγων, Ὁ Θεός, ἱλάσθητί µοι τῷ ἁμαρτωλῷ. κατέβη οὗτος δεδικαιωµένος εἰς τὸν οἶκον αὐτοῦ, ἢ ἐκεῖνος.ὅ
- ἀλλ᾽ ἔτυπτεν εἰς" τὸ στῆθος 14. Λέγω ὑμῖν, ὅτι
πᾶς 6 ὑψῶν ἑαυτὸν ταπεινωθήσεται: ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθή-
35 σεται.
15. Προσέφερον δὲ αὐτῷ καὶ τὰ βρέφη. ἵνα αὐτῶν ἅπτηται”
1 αποδεκατευω in KB.
2 For και o (ADQX al.) ΝΒΑΙ, 6ο al. have ο ὃς. 3 επαραι εις T- ουρ. in RBLQX 33 verss.
4 Omit this εις SSBDLQX it. vulg.
5 For η εκεινος (found in minusc.) APQXA al. have η yap ex. (Tisch.).
NBL ς
94 al. sah. cop. Orig. have wap εκεινον (Alf., Trg., W.H.).
than of self-importance” (J. Weiss in Meyer). Probably both qualities are aimed αἲ.- πρὸς ἑαυτὸν: whether these words should be taken with σταθεὶς or with προσηύχετο is disputed. If the position of ταῦτα before πρὸς ἑ. in BL be accepted, there is no room for doubt. Hahn contends that the proper meaning of πρὸς & προσηύχετο is ‘* prayed to himself,” and that there is no instance of the use of πρὸς ἑ. in the sense of “‘ with himself”. Godet takes the phrase as = to himself, and regards the so-called prayer as simply self-con- gratulation in God’s presence.—ot λοιποὶ 7. @.: not necessarily all mankind, rather all the Jewish world outside his coterie =am haarez.—Gpmayes, etc.. these hard words recall the elder brother’s μετὰ πορνῶν (xv. 30).—% καὶ, or even, the publican pointed at as the ne plus ultva of depravity: the best foil to Pharisaic exemplariness.—Ver. 12. δὶς τ. σ., twice in the week: voluntary fasts on Mondays and Thursdays, ultra-legal in his zeal_—@woSexat-@ (-εύω, W. and H.) = δεκατεύω in Greek writers : tithing a typical instance of Pharisaic strictness. -- πάντα, all, great and small, even garden herbs, again ultra-legal.—xr@pat, all I get (R.V.).—Ver. 13. 6 τελώνης: the demeanour of the publican is drawn in vivid contrast to that of the Pharisee ; he stands aloof, not in pride but in acute consciousness of demerit, does not dare to lift his eyes towards the object of prayer, beats upon his breast in pungent grief for sin.—r@ ἁμαρτωλῷ, the sinner ; he thinks of himself only and of himself as the sinner, well known as such, the one fact worth mentioning about him, as
one might speak about the drunkard of the village. Koetsveld remarks: ‘‘ The publican might see his own picture in the prodigal son; no doubt many a son out of a good house took to a publican’s trade as a last resort”’.—Ver. 14. δεδικαι- wpévos, justified (here only in Gospels), a Pauline word, but not necessarily used in a Pauline sense = pardoned.—-rap’ ἐκεῖνον (ἢ ἐκεῖνος, T.R.), in comparison with that one (the Pharisee). The read- ing ἢ yap ἐκεῖνος (QX) would have to be taken as a question—or was that one justified? The publican was the justi- fied man; you would not say the other one was 2---ὅτι, etc.: ὅτι introduces a moral maxim which we have met with already at xiv. τι. It stands here as the ethical basis of ‘‘ justification”. It is a universal law of the moral world, true both of God and of men, that self- exaltation provokes in others condemna- tion, and self-humiliation gentle judg- ment,
CHAPTER XVIII. 15-43. Some ΘΥΝΟΡ- TICAL INCIDENTS OF THE LATER TIME. Lk., who has for some time followed his own way, now joins the company of his brother evangelists. The section follow- ing is skilfully connected with what goes before, the link being the supreme value of humility.
Vv. 15-17. The little ones brought to Fesus μάς xix. 13-15, Mk. x. 13-16).— τὰ βρέφη: for παιδία in parallels = infants, sucklings, often in Lk.’s writings; the καὶ preceding naturally means ‘*even,” suggesting the notion of great popularity or great crowding, and per- haps hinting an apology for the Twelve. The article before βρέφη means the in: