x
35
με.
603
40. Σταθεὶς δὲ 51 ᾿Ιησοῦς ἐκέλευσεν αὐτὸν ἀχθῆναι πρὸς
, A αὐτόν" ἐγγίσαντος δὲ αὐτοῦ ἐπηρώτησεν αὐτόν, 41. λέγων,; “Ti
σοι θέλεις ποιήσω;
Ὁ δὲ εἶπε, “' Κύριε, ἵνα ἀναβλέψω.”
42.
Καὶ ὁ ᾿Ιησοῦς εἶπεν αὐτῷ, ““᾿Ανάβλεψον: ἡ πίστις σου σέσωκέ ve.” 43- Καὶ παραχρῆμα ἀνέβλεψε, καὶ ἠκολούθει αὐτῷ δοξάζων τὸν Θεόν: καὶ mas 6 λαὸς ἰδὼν ἔδωκεν αἶνον τῷ Θεᾷῷ. XIX. τ. ΚΑΙ εἰσελθὼν διήρχετο τὴν Ἱεριχώ: 2. καὶ ἰδού, dvhp ὀνόματι καλούμενος Ζακχαῖος, καὶ αὐτὸς ἦν " ἀρχιτελώνης, καὶ a here only
= = a A odtos ἦν ὃ πλούσιος: 3. καὶ ἐζήτει ἰδεῖν τὸν Ιησοῦν, τίς ἐστι, καὶ οὐκ ἠδύνατο ἀπὸ τοῦ ὄχλου, ὅτι τῇ
‘ in N.T.
ἡλικίᾳ μικρὸς ἦν. 4. καὶ
προδραμὼν ἔμπροσθεν" ἀνέβη ἐπὶ συκοµωραίαν, ἵνα ἵδῃ αὐτόν:
1 Omit o BD (W.H.), found in ΜΙΤ, (Tisch.).
? Omit λεγων NBDLX 57 e.
2 SSL 245 omit ουτος (Tisch. ). και ην in marg.).
4 ets το εµπρ. in NBL.
He would hear the sound of the crowd before it came up to him; when it was close to him he would make inquiry τί εἴη.--σιγήσῃ: only in Lk. and St. Paul, showing editorial overworking of the source.—éxpafey: a stronger word than ἐβόησεν and imperfect, kept shouting louder than before.—Ver. 40. «ἀχθῆναι, to be led to Him; Lk. again careful to bring out the fact of blindness, all the more noticeable when his narrative is compared with parallels. The omission of the interesting particulars in Mk., vv. 49, 50, has been remarked on (Hahn) as proving that Lk. did not know Mk. Again a precarious inference. It is Lk.’s habit to magnify the miracle, therefore he tells the story so as to bring out that it was a case of total blindness, which does not clearly appear in Mk., vide ver. 50.—Ver. 41. κύριε: in Mk. “PaBBovi.—Ver. 43. αἶνον, praise, a poetical word in Greek writers = (1) a saying, (2) a word of praise, frequent in Sept. διδόναι αἶνον, instead of αἰνεῖν, is Hellenistic. |
CHAPTER XIX. ZACCHAEUS. PARABLE OF THE PouNnpDs. ENTRY INTO JERU- SALEM.—Vvy. 1-10. The story of Zacchaeus, in Lk. only, apparently derived from an Aramaic source—note the abundant use of καὶ to connect clauses—but bearing traces of editorial revision in the style (καθότι, ver. 9). Ver. 1. διήρχετο: the incident occurred when Jesus was passing through Jericho, precisely where, not indicated.— ὀνόματι
B reads και αυτος without ην (W.H. text, with
καλούµεγος, called by name, as in i. 61 ; a Hebraism, ὀνόματι superfluous.—Zax., ἀρχιτ., πλούσιος: mame, occupation, social standing. Zacchaeus = the pure one, but not so intended; chief publican ; probably a head man or overseer over the local collectors of taxes, of whom there might be a goodly number in Jericho, with its balsam trade, and traffic from the eastern to the western side of Jordan.—Ver. 3. ἐζήτει: imperfect, im- plying continuous effort, for a while un- successful, because of (ἀπὸ) the crowd, too dense to penetrate, and not to be seen over by him, being short of stature (ἡλικίᾳ as in Mt. vi. 27).—i8etv τὸν Ἰ. τίς ἐστι = ἰδεῖν τίς ἐστιν ὁ ᾿Ιησοῦς, to see who Jesus is = de facie cognoscere (Kuinoel); ‘fama notum vultu noscere cupiebat”” (Grotius).—Ver. 4. eis τὸ ἔμπροσθεν, in front of the crowd, to make sure; stationed at any point opposite the crowd he might miss his «Παποε.- συκοµοραίαν, a fig mulberry tree, as many think = συκάµινος in xvil. 6; but why then not use the same word in both places, the only two places in N.T. where they occur, both used by the same writer? To this it has been replied: ‘‘ Although it may be admitted that the sycamine is properly and in Lk. xvii. 6 the mulberry, and the sycamore the fig mulberry, or sycamore fig, yet the latter is the tree generally referred to in the O.T. and called by the Sept. sycamine, as 1 Kings x. 27, 1 Chron. xxvii. 28, Ps. Ixxviii. 47, Am. vii. 14.