600
ἰδόντες δὲ ot μαθηταὶ ἐπετίμησαν] αὗτοῖς.
16. ὅ δὲ ᾿Ιησοῦς
προσκαλεσάµενος αὐτὰ εἶπεν, ““Adete τὰ παιδία ἔρχεσθαι πρός
µε, καὶ μὴ κωλύετε αὖτά. Θεοῦ.
τῶν γὰρ τοιούτων ἐστὶν ἡ βασιλεία τοῦ 17. ἀμὴν λέγω ὑμῖν, ὃς ἐὰν μὴ δέξηται τὴν βασιλείαν τοῦ
Θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν.
18. Καὶ ἐπηρώτησέ τις αὐτὸν ἄρχων, λέγων, “Διδάσκαλε dyabe,
τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; ᾿Ιησοῦς, “Ti µε λέγεις ἀγαθόν ;
c
19. Εἶπε δὲ αὐτῷ 6 οὐδεὶς ἀγαθός, εἰ μὴ els, ὁ ὃ Θεός.
20. τὰς ἐντολὰς οἶδας, Mi) μοιχεύσης' μὴ Φφονεύσης' μὴ κλέψης: μὴ ψευδοµαρτυρήσῃς τίµα τὸν πατέρα σου καὶ τὴν µητέρα cou. 4 21. Ὁ δὲ εἶπε, “΄ Ταῦτα πάντα ἐφυλαξάμην ὃ ἐκ νεότητός pou.” 6
22. ᾿Ακούσας δὲ ταῦτα ”Ἰ ὁ ᾿Ιησοῦς εἶπεν αὐτῷ, “'Ἔτι ἕν σοι λείπει -
πάντα ὅσα ἔχεις πώλησον, καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν
ἐν οὐρανῷ 8.
περίλυπος ἐγένετο”: ἦν γὰρ πλούσιος σφόδρα.
1 επετιµων in NBDGL 1, 13, 69 al.
καὶ δεῦρο, ἀκολούθει por.”
23. Ὁ δὲ ἀκούσας ταῦτα 24. Ιδὼν δὲ αὐτὸν
2 S9BL a have προσεκαλεσατο αυτα λεγων.
3 Omit ο NB (Tisch., W.H., brackets).
5 εφυλαξα in ΦΑΕΙ, 1, 209.
7 Omit ravta SBDL τ, 33, 69, 131 al. 8 ev ουρανοις in RABDLR al. ae cop. Φεγενηθη in NBL.
fants of those who brought them = their infants.—Ver. 16. προσεκαλέσατο, called, speaking to those who carried the infants. Lk. omits the annoyance of Jesus at the conduct of the Twelve, noted by Mk. Decorum controls his presentation not only _of Jesus but of the Twelve. He always spares them (Schanz).—tTev τοιούτων, of such ; does this mean that children belong to the kingdom, or only that the childlike do so? Bengel, De Wette and Schanz take the former view, J. Weiss and Hahn the latter. Schanz says: “«τοιούτοι with the article means not similarity but likeness with respect to something going before or following after. Therefore the children as such are recognised by Jesus as worthy of the kingdom.”—Ver. 17, as in Mk. x. 15. With this reflection Lk. ends, his interest being mainly in the didactic element, humility the door into the kingdom. Vv. 18-23. The young ruler (Mt. xix. 16-22, Mk. κ. 17-22). From a didactic point of view this narrative is closely connected with the two preceding. The three set forth conditions of entrance into the Kingdom of God—self-abase-
4 Omit this second gov BDILX al, 6 Omit pev BD.
BD have also τοις after ev.
ment, childlikeness, and single-minded- ness.—Ver. 18. ἄρχων, a ruler; this definite statement in Lk. only.—rt ποιήσας instead of τί ποιήσω.---Ψετ. 20. μὴ μοιχεύσῃς: the Seventh Com., first in Lk., the Sixth in Mt. and Mk. (W. Η.). Mk.’s μὴ ἀποστερήσῃς and Mt.’s ἀγαπήσεις τ. πλησίον σου, etc., are not found in Lk.—Ver. 21. ἕν σοι λείπει: ἕν σ. ὑστερεῖ in Mk. λείπει = fails, so in Tit. iii. 13.—Ver. 23. πλούσιος σφόδρα, yery rich. Lk.’s ex- pression differs from that of Mt. and Mk. (ἦν ἔχων κτήµατα πολλά). Lk. follows Mk. in the most important points—the words first spoken by the ruler to Jesus: good Master, etc., and the reply of Jesus to him: why callest thou me good? but he agrees with Mt. in omitting some vivid traits found in Mk.: the placing of the incident (‘‘ going forth into the way”), the action of the man as he approached Jesus (προσθραμὼν, γονυπε- τήσας), the title διδάσκαλε (Mk. x. 20), and, most remarkable feature of all, the statement in Mk. x, 21: ἐμβλέψας αὐτῷ ἠγάπησεν αὐτόν, which so clearly ex- cludes the notion entertained by many