6ου ΚΑΤΑ ΛΟΥΚΑΝ XIX,
ὅτι δι’ ἐκείνης 1 ἤμελλε διέρχεσθαι. 5. καὶ ds ἦλθεν ἐπὶ τὸν τόπον, ἀναβλέψας ὅ ᾿Ιησοῦς εἶδεν αὐτόν, kal? ele πρὸς αὐτόν, “ Zaxxate, σπεύσας κατάβηθι' σήµερον γὰρ ἐν τῷ οἴκῳ σου δεῖ µε petvar.” 6. Καὶ σπεύσας κατέβη, καὶ ὑπεδέξατο αὐτὸν xaipwv. 7. ἰδόντες ἅπαντες διεγόγγυζον, λέγοντες, "OTe παρὰ ἁμαρτωλῷ ἀνδρὶ εἰσῆλθε καταλῦσαι.”
\ και
8. Σταθεὶς δὲ Ζακχαῖος ete πρὸς τὸν Κύριον,
«Ιδού, τὰ ἡμίση ὃ τῶν ὑπαρχόντων µου.’ κύριε, δίδωμι τοῖς πτωχοῖς ὃ
b Ch. iii 14. καὶ εἴ τινός Te ἐσυκοφάντησα, ἀποδίδωμι “τετραπλοῦν.” 9g. Εἶπε c here only ος. . aR η = “ce , , σ-Ὁ ,
in N.T. δὲ πρὸς αὐτὸν ὁ Ingots, “ Ότι σήμερον σωτηρια τῷ οἴκῳ τούτῳ
ἐγένετο, καθότι καὶ αὐτὸς υἱὸς ᾽Αβραάμ ἐστιν.ὸ
10. ἦλθε γὰρ ὁ
υἱὸς τοῦ ἀνθρώπου {ητῆσαι καὶ σῶσαι τὸ ἀπολωλός.”
1 εκεινης without δι in ΝΑ ΒΤ/ΟΚΕ al.
2 evSev αντον και omitted in NBL 1, 131 al.
3 This word variously spelt, ηµισεια in NBLQ 382.
4 pov before των υπ. in $BLQ 1, 209 al.
5 rors (B omits) πτωχοις διδωμι in SBDLQ 1, 33, 209.
6 Omit εστιν NLR (Tisch.) ; found in ΒΡΩ al. (W.H. brackets).
Dioscorides expressly says Συκόμορον, ἔνιοι δὲ καὶ τοῦτο συκάµινον λέγουσι, lib. i., cap. 180” (Smith’s Dictionary of the Bible, s. v. Sycamore). This is in effect to say that through the influence of the Sept. and following common usage Lk. used the two words indifferently as syno- nyms.—éxetvys: supply 680, cf. ποίας, v. 19.—Ver. 5. Ζακχαῖε: Jesus knows his name, how not indicated.—oretoas, etc., uttered in cordial tone as if He were speaking to a familiar friend whom He is glad to see and with whom He means to stay that day. What a delightful sur- prise that salutation, and how irresistible its friendly frankness, ver. 6 shows. —Ver. 7. ἅπαντες: general muttered dissent (not even the Twelve excepted), which Jesus anticipated and disregarded. Note His courage, and how much pre- judice the uncommon in conduct has to reckon with.—apaptwA@ : no reason to think with some ancient and modern commentators that Zacchaeus was a Gentile, a son of Abraham only in a spiritual sense. They thought him unfit to be Christ’s host because he was a “sinner ” (Grotius). A sinner of course because a publican, a great sinner because a chief publican.—Ver. 8. σταθεὶς : like the Pharisees (xviii. 11) but in a different spirit—in self-defence, not self-laudation. J. Weiss thinks the word indicates the solemn attitude of a man about to make a vow (Meyer).—p. τ. ὑπαρχόντων, the half of my goods, earnings, not of my
income (of πρόσοδοι) as Godet suggests. ---δίδωμι, ἀποδίδωμι : presents, probably expressing not past habit but purpose for the future. This is the regenerating effect of that generous, brave word of Jesus. It has made a new man of him. Yet the desire to see Jesus, of whom he had heard as the publicans’ friend, shows that the germ of the new man was there before. A “sinner” doubtless in the way indicated, as the et τι mildly admits, but by no means, even in the past, a type of the hard, heartless, unscrupulous publican.—terpamAoiv, four fold, as in cases of theft (Exodus xxii. 1, four or five fold).—Ver. 9. πρὸς αὐτὸν, to him or with reference to him; probably both; the words meant for the ears of Zacchaeus and all who might be there to hear, or perhaps spoken half as a 5οἱ]οα1γ.-- καθότι, inasmuch as; a word of Lk.’s; in his writings only in N.T.— vids °A., a son of Abraham in the natural sense, a Jew; a protest against popular prejudice, for which a publican was as a heathen. The more radical reason, un- expressed, but present doubtless to the mind of Jesus, was: because he also is a son of man, a human being.—Ver. Io. A great key-word to Christ’s idea of His own mission—a Saviour.—ro ἀπολωλός, the lost, a pathetic name for the objects of Christ’s quest; its shades of meaning to be learned from the parables in Lk. xv.: lost as a sheep, a coin, a foolish son may be lost. Here the term points