or
14-28.
607
Καὶ ἕτερος 1 ᾖλθε, λέγων, Κύριε, ἰδού, ἡ μνᾶ σου, ἣν εἶχον ! ἁποκει- i Col. i. 5.
µένην ἐν σουδαρίῳ: 21. ἐφοβούμην γάρ σε,
a
2 Lim. iv. ὅτι ἄνθρωπος αὐστηρὸς 8. Heb. νο).
οὐκ ἔθηκας, καὶ θερίζεις ὃ οὐκ ἔσπειρας. 22. Λέγει
δὲ” αὐτῷ, Ἐκ τοῦ στόµατός σου κρινῶ σε, πονηρὲ δοῦλε. ἥδεις ὅτι
εἶ ΄ αἴρεις ὃ ἐγὼ ἄνθρωπος αὐστηρός εἰμι, αἴρων ὃ οὐκ ἔθηκα, καὶ θερίζων ὃ οὖκ ἔσπειρα: 23. καὶ διατί οὐκ ἔδωκας τὸ ἀργύριόν pou® ἐπὶ τὴν" 24. Καὶ τοῖς παρεστῶσιν εἶπεν, “Apate ἀπ᾿ αὐτοῦ τὴν μνᾶν, καὶ δότε τῷ τὰς δέκα 25. (Καὶ εἶπον αὐτῷ, Κύριε, ἔχει δέκα μνᾶς.)
τράπεῖαν, καὶ ἐγὼ ἐλθὼν σὺν τόκῳ ἂν ἔπραξα αὐτόδ;
μνᾶς ἔχοντι. 26. Λέγω γὰρ” ὑμῖν, ὅτι παντὶ τῷ ἔχοντι δοθήσεται: ἀπὸ δὲ τοῦ 27. Πλὴν τοὺς ἐχθρούς µου ἐκείνους τοὺς μὴ θελήσαντάς µε βασιλεῦσαι ἐπ᾽
μὴ ἔχοντος, καὶ ὃ ἔχει ἀρθήσεται dw αὐτοῦ.
αὐτούς, ἀγάγετε ὧδε, kai’ κατασφάξατε') ἔμπροσθέν pov.” 28. Καὶ | bene galy a 3 ς in a εἰπὼν ταῦτα, ἐπορεύετο ἔμπροσθεν, ἀναβαίνων cis Ἱεροσόλυμα.
1ο ετερος in SCBDLR 60, 247.
ἅμου To apy. in NABL 33. T.R. = D. 5 avto επραξα in NBL.
7 Omit απ αυτου ΕΙ, 36, 53 al.
3 Omit δε 94 Β al. 1, 28, 131 al. pi. ‘Omit την NABDLRA ai. pl. 5 Omit yap NBL 1, 131, 209.
8 For εκεινους (D, etc.) SBKLMN al. have rovrove.
° autous after κατασφ. in SBFLR 33.
Vv. 20-27. The useless servant. If in any part the parable has borrowed from the parable in Mt., it is here. The story might well have wound up with a state- ment as to what was to be done with the disaffected.—Ver. 27. Yet this feature is not inapposite, for there were likely to be three classes of people to be dealt with by the king: the honest and capable, the incapable and useless, and the disaffected, The chief objection to the part refening to the second class is that it gives the parable a too didactic aspect, aiming at theoretic exhaustiveness rather than in- sisting on the main points: how the king will deal with his friends and how with his foes.—Ver. 20. ἐν σονδαρίῳ, in a handkerchief; ἐν τῇ yj in Mt.—Ver. 21. αὐστηρὸς (here only in N.T.), harsh in flavour, then-in disposition.—afpets, etc., you lift what you did not deposit, and reap what you did not sow; accusing the master of an exorbitant demand for pro- fit. He despaired of pleasing him in that respect, therefore did nothing—a pretext of course..—Ver. 23. ἐπὶ τράπεζαν = τοῖς τραπεζίταις in Mt.—émpaga = ἐκο- µισάµην in Mt.—Ver. 24. ἄρατε, etc. : the pound given to him that had ten could only have the significance of a present, and a petty one, for he was no
longer to be a trader but a ruler, there- fore not an important illustration of the principle stated in ver. 26, a sign that in this section of the parable Lk. is second- ary.—Ver. 25. Possibly an utterance from the crowd interested in the parable, the ‘‘Lord” being Jesus, or an addition by Lk., or not genuine (wanting in Ὦ). —Ver. 26. Deprivation the only penalty here, no casting out into outer darkness as in Mt.; merciless severity reserved for the enemies of the king.—Ver. 27. πλὴν, for the rest, winding up the trans- actions at the commencement of the king’s reign.—xataodagfare: barbarous, but true to Eastern life; the new king cannot afford to let them live. In the spiritual sphere the slaying wiil be done by the moral order of the world (destruction of the Jewish state), King Jesus weeping over their fate. Motive must not be. transferred from the parable to the appli- cation.
Ver. 28. On the way to Ferusalem The Jericho incidents disposed of, the next centre of interest is the Holy City. Lk. connects the two parts of his narra- tive by a brief notice of the ascent from the smaller city at the foot of the pass to the larger and more famous at the top. —elwev ταῦτα refers naturally to the