Lange Commentary - Luke 11:1 - 11:13

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Lange Commentary - Luke 11:1 - 11:13


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3. Lord, Teach us to Pray (Luk_11:1-13)

(In part parallel to Mat_6:9-13; Mat_7:7-11.)

1And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.2And he said unto them, When ye pray, say, Our [om., Our] Father which art in heaven [om., which art in heaven], Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth [omit this sentence]. 3Give us day by day our daily bread. 4And forgive us our sins; for we [ourselves, áὐôïὶ ] also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil 5[omit this clause].—And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6For a friend of mine in his journey [from a journey, transf. after is come] is come to me, and I have nothing to set before him? 7And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity [lit., shamelessness, ἀíáßäåéáí ] he will rise and give him as many [loaves] as he needeth. 9And I say unto you, Ask, and it shall begiven you; seek, and ye shall find; knock, and it shall be opened unto you. 10For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12Or if he shall ask an egg, will he offer him a scorpion? 13If ye then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him?

EXEGETICAL AND CRITICAL

Luk_11:1. In a certain place.—The place is not more particularly designated by Luke, but if we may allow play to conjecture, the school of prayer was opened in the neighborhood of the same place in which the school of faith had lately been opened, namely, Bethany; for Luke attaches this account immediately to the domestic scene in the house of Mary and Martha, and since from other passages it is known that the Saviour was especially accustomed to pray on the summits of mountains, we are almost spontaneously brought to think here of the Mount of Olives, the subsequent theatre of His conflict and of His coronation (comp. Luk_21:37). That the historical trait, Luk_11:1, has been invented by the Evangelists merely in order to find a suitable occasion for the communication of the Lord’s Prayer (Strauss), is an unsupported conjecture. Do we not know from other passages that our Saviour was often accustomed to seclude Himself for solitary prayer, that John had actually taught his disciples to pray (Luk_5:33), and that some of these disciples had passed over to Jesus, and might yet very well remember this fact ?

Luk_11:2. Father.—First of all the question is whether the Saviour gave the precept of the most perfect prayer twice or only once. From internal grounds, the latter appears to us more probable, and we therefore believe that not Matthew but Luke has communicated the same in its original historical connection. If the Saviour had already communicated the Lord’s Prayer in the Sermon on the Mount to His auditors as a model of prayer, He would then have hardly omitted, at the question, “Teach us to pray,” to have referred them to His former instruction. At the same time it appears to us less congruous that the Saviour should for the first time have uttered this precept as a portion of a longer discourse before thousands of hearers; far more probable is it that it was first imparted to a smaller circle of disciples on a different occasion, and from this centre was more generally diffused. The view (Stier, Tholuck) that what was uttered in the Sermon on the Mount was not till afterwards given as a fixed precept, is a way, of relieving the difficulty that testifies of perplexity. The words in Matthew, ïὕôùò ïὖí ðñïóåý÷ . ὑìåῖò , certainly do not properly convey any other sense than the commencement here in Luke, ὅôáí ðñïóåý÷ . ëÝãåôå , ê . ô . ë . Matthew does not give the Lord’s Prayer in the Sermon on the Mount because it was there for the first time uttered, but because the preceding instruction of our Lord respecting prayer in secret offered him a fitting occasion for it.

Thy name … Thy kingdom.—See Lange on Mat_6:9.

Luk_11:3. Our daily bread.— Ἐðéïýóéïò is that which we need for our ïὐóßá , our existence, and therefore not daily bread, for this is already implied in the óÞìåñïí of Matthew, as also in the êáè ̓ ἠìÝñáí of Luke; and tautologies in such a prayer ought certainly not to be presupposed; but it signifies, sufficient bread for the sustenance of our life, panis sufficiens. The most one-sided spiritualism alone can take offence that here at least one prayer ascends for temporal necessities. Jesus designed His precept not for angels but for men, and were the view of Stier and others true, that here we are to understand spiritual bread also, it might then be doubted whether in this case a limiting óÞ ìåñïí would stand with it. The Jews, at least, had scarcely heard of heavenly bread when they immediately pray: “Lord, evermore give us this bread”, Joh_6:34.—The precept, Mat_6:34, is alone applicable to temporal but not to eternal affairs, and this whole petition contains, even when it is exclusively used of earthly necessities, a striking reminder of the saying, Mat_6:33. Other views see given in Lange, ad loc.

The words which according to Gregory of Nyssa (Luk_11:2) must have been read instead of the ἐëèÝôù ἡâáó . óïõ , namely, ἐêèÝôù ôὸ ἅãéïí ðíåῦìÜ óïõ ἐö ̓ ἡìᾶò êáὶ êáèáñéóÜôù ἡìᾶò , appear to be nothing more than an old gloss arising from Luk_11:13. The external authority of this reading is at least too insignificant to allow it to be regarded with Volkman, Hilgenfeld, Zeller, as the original.

Luk_11:4. For we ourselves also forgive.—In Matthew ὡò . By no means is the willingness of the suppliant a ground upon which God can bestow on him forgiveness, but rather a subjective condition without which he has no boldness to entreat the forgiveness of his own sins. Comp. 1Jn_4:18-19.

Lead us not into temptation.—As the prayer for daily bread raises us above care for to-day, and the prayer for the forgiveness of sins is meant to quiet us concerning the past, so is the prayer against temptation a weapon for the uncertain future. The sense of the difficult expression can only be determined ex opposite in Matthew: ἀëëὰ ῥῦóáé , ê . ô . ë . We pray, therefore, that God would not lead us into such temptation as would certainly occasion us to fall under the might of evil, as it is that from which we wish to be redeemed. God leads us into such temptation when He gives us over to the evil desires of our heart. (See e.g. 2Sa_24:1.) “The temptation is here the more critical probation occasioned by the previously-named guilt, and the ‘Lead us not into it’ the consequence of the ‘Forgive us. Let us not experience the consequences of our guilt in intenser probationary trials.” Lange.

As respects, moreover, this precept in general, nothing hinders us from complementing the imperfect account of Luke from that of Matthew; and if we do this we obtain six—or according to the more apparently correct enumeration, seven—petitions, in which all is expressed which the disciple of the Saviour has to pray for, as well for the glory of God as also for the advancement of his own temporal and spiritual well-being. “All the tones of the human breast which go from earth to heaven sound here in their key-notes.” Stier. Although it cannot be that the Saviour meant to establish here a formula that was to be repeated every time ad literam, He however answers here the question of His disciples, Luk_11:1, in so far as He plainly shows them what and how they must pray. With the exception of one petition—the fifth—the Lord’s Prayer expresses all that the Saviour in the days of His flesh could beg from the Father, and also all which according to His will His own should entreat for themselves in His name. As respects, 1. the contents of the prayer, He teaches them a. to pray as well for temporal as also for spiritual necessities, but, b. still more for spiritual than for temporal: one petition is only for daily bread; five, on the other hand, are devoted to higher concerns; c. that the glorifying of the name of God must stand yet more in the foreground than the fulfilment of our necessities: we first hear a threefold Thy before we hear a threefold us. And as respects 2. our frame of mind in this prayer, the Saviour here teaches us to pray, a. in deep reverence, b. in child-like confidence, c. in a spirit of love for others.

As respects the value of this precept, the singular fancy of Herder in his explications of the New Testament, that the Pater Noster could be derived from an oriental source, from the Zend Avesta, has been weighed by later science and found wanting, and even so does the assurance of Wetstein: “tota hœc oratio ex formulis Hebraicis concinnata est,” at all events affirm too much. For the fourth and fifth petitions there are no parallels whatever extant; for the third and sixth only imperfect ones. For the first two there are the most, yet by no means literal ones; and here also, with reference to the Saviour, we are not to overlook the truth: “Even when the popular culture offered Him what was noble and true, it worked ever only as a stimulus for His own inner development, and even that which He has received He reproduces renovated from His creative power of life.” Olshausen. In no case can this partial agreement with others take from this model anything of its high worth. Not so much in particular expressions, as rather in the tenor and spirit, in the arrangement and climax of the whole, lies its peculiar worth, and those who can assert of the Pater Noster that it is only a joining together of Rabbinic expressions, might assure us with the same right that from a suitable number of single arms, legs, and members, one could compose an animated human body. We honor much more the wisdom of the Saviour in this, that He would teach His disciples no chords which would have been entirely strange to their unpractised lips, and in vain do we seek here for the traces of a limited Judaistic spirit. So brief is it, that it does not even weary the simplest spirit, and yet so perfect that nothing is therein wholly forgotten: so simple in words that even a child comprehends it, and yet so rich in matter that the principal truths and promises and duties are here presupposed, confirmed, or impressed, and that Tertullian with right named it a breviarium totius evangelii. How often soever it may have been misused, especially where it has been turned into a spiritless formula of prayer, while men have forgotten that it only expresses the lofty fundamental ideas which must prevail in the exercise of prayer, it remains yet continually a goldmine for Christian faith, a standard for Christian prayer, a prop for Christian hope. Respecting the history and use of this prayer, comp. Tholuck, Berg predigt. Respecting its value, Stier, Reden Jesu, vol. i. pp. 194–224; Lange, L. J. ii. pp. 609–618, Lange on Matthew, ad loc.

Luk_11:5. Which of you.—A parabolic representation which is only found in Luke, and is attached so loosely to the preceding instruction, that possibly the Master delivered it at another time, and it is given here only on account of the connection of thought. The purpose is, as also in the parable of the Unrighteous Judge (Luk_18:1-8), to encourage, to perseverance in prayer. The example is taken entirely from daily life, and shows anew with what sharp penetration our Lord observed the common occurrences and experiences of the same.—Three loaves.—“Unum pro hospite, unum pro me, unum supernumerarium, honoris causa. Mire popularis h. l. est sermo.” Bengel. It is striking how much more friendly the request is than the first answer, which does not begin with ößëå , and very plainly betrays ill-humor.

Luk_11:8. Because of his importunity, ἁíáßäåéá here in direct reference to prayer as unweariedness, perseverance in its highest energy. God wishes a faith which is not ashamed of endurance, and which therewith entertains the highest expectations.

Luk_11:9. Ask, and it shall he given you.—A definite assurance of a special hearing of prayer, from which it results that prayer has not only a subjective influence for our tranquillizing, our comfort, etc., but also an objective, procuring us from God what He without the prayer would certainly not have bestowed upon us. Here also, as so often throughout the Old Testament, we have a God who permits Himself to be entreated, and in the conflict with praying faith to be voluntarily overcome. “The inexorableness of a stone and the exorableness of a free being are things which can be proved or refuted by experience alone, which can make an end of all philosophical contradiction even in spite of or rather for the bettering of our Sophia, yet certainly always to the contentment of our Philosophia.” Pfenninger. Respecting the climax in this saying of our Saviour, see Lange on the parallel passage.

Luk_11:10. For every one that asketh.—As the Saviour has just urged perseverance in prayer, He now speaks of the certainty of being heard, and gives His disciples to understand that prayer is in no case in vain, and that an uttered wish is surely fulfilled, that is, if it belongs to those good gifts which are now represented under the image of bread, fish, and egg. But if any one should in his foolishness beg a scorpion or a snake, the father would be no father if he could fulfil such a wish.

Luk_11:12. Or if he shall ask an egg.—This third example is found only in Luke, the two others also in Matthew, Luk_7:9-10. From that which the friend will do, the discourse of the Saviour rises even to that which one could expect of a father; from that which an imperfect earthly father does, even to that which the perfect Father in heaven bestows.

Luk_11:13. If ye then, being evil.—Not a comparison of the morally corrupt man with God (Meyer), but rather a contrast. How should it be possible that a holy God should not do that which even sinful man does!

The Holy Spirit= ἀãáèÜ in Matthew. A remarkable interpretamentum, which teaches us with the best right to consider the Holy Spirit as the essence of all good gifts which the Father in Heaven can bestow on His praying child. Ὁ ἐî ïὐñáíïῦ äþóåé , abbreviated form for ὁ ðáôὴñ ἐí ïὐñáíῷ äþóåé ἐî ïὐñáíïῦ .

DOCTRINAL AND ETHICAL

1. When we meet the Saviour in this period of His life praying in a solitary place, we behold at the same time in what a holy frame of soul He has traversed the last steps on the way to the Feast of Tabernacles, the theatre of His thickening conflict. Before His praying eye, the earth with its wickedness has for a short time sunk away. Heaven listens to His words, the disciples hold their peace while they regard Him at a reverent distance. What is more natural than that the view of their praying Master should awaken the desire of the disciples also to pray, and that they go to Him with this wish, who was as much more than John as the Son stands above the servant?

2. The instruction as to prayer which the Saviour gives on this occasion, answers all main questions which are to be solved with reference to secret converse with God. As to the question what and how we have to pray, the Lord’s Prayer gives a satisfactory answer. As to the not less natural question, as to the ground on which we can expect to be heard, the Saviour restricts Himself to an appeal to the parental feeling of even sinful men. In reality, the difficult question as to the possibility and conceivableness of special hearing of prayer is best decided before this forum. With a fatalistic and strictly deterministic conception of God, the hearing of prayer becomes an impossibility, and nothing more than merely the psychological effect of prayer conceivable. But whoever believes in a living, freely-working God, who projects and executes His counsel not without but with reference to the praying man, will cleave fast to prayer, even if, in relation to the connection of the prayer with the receiving, questions were to be asked which He could not fully answer.

3. The Lord’s Prayer is a short compendium of the principal truths of the Christian faith, of the highest demands of the Christian life. Theology finds here the idea of a personal, living, freely-working God, distinct from the creature and yet standing to the same in direct relation (Immanence). For Anthropology we gain here the conception of man as a dependent, sinful, easily misleadable being; of sin as being debt towards God; of the destiny of man, that it consists in this, to be united in a Kingdom of God. Pneumatology may appeal for a doctrine of angels as well as of the personal evil spirit to the Lord’s Prayer; and the highest benefits which Soteriology gives us to hope for, Forgiveness and Sanctification, they stand here by right in the foreground. That the special Christological element is not here so sharply emphasized as might be expected, must be conceded; but, on the other hand, it is self-evident that this prayer is intended exclusively for disciples of the Saviour, who know that it is through the Son that they go to the Father, and can expect to be heard only when they thus pray in His name, Joh_16:24. The chief requirements of the Christian life, as well in and of itself as in relation to the Father, and even to the brethren on earth, can with equal ease be derived from this model.

4. The perseverance in prayer which the Saviour commands on this occasion must be well distinguished from the praying without ceasing of which Paul speaks, 1Th_5:17. The latter is a continual prayerfulness and living of the soul in connection with God, even when it has nothing definite to entreat. The former, on the other hand, is persevering prayer for something which one does not immediately receive, but as to which, nevertheless, we may expect that God will give it to us in His own time and way, Luk_18:1-8.

5. Although the Saviour in the well-known saying, Ye who are evil, opposes His hearers not to Himself but to the pure and holy Father, it is, however, none the less true that He here, inasmuch as He speaks of ὑìåῖò , not of ἡìåῖò ðïíçñïß , renders an indirect but unequivocal testimony to His own ἀíáìáñôçóßá . No teacher would, excluding himself, be able to speak of his hearers as evil, without bringing on himself the appearance of presumption, unless he were himself without sin.

6. Inasmuch as the Saviour at the end of this instruction comprehends all which God gives to prayer in the single ðíåῦìá ἅãéïí , He gives us at the same time to know to what prayers we may expect unconditional, to what, on the other hand, only conditional, answers. Prayer for spiritual gifts is always heard; the desire after special temporal blessings only when one has really prayed for bread, not for stone, a fish, or a snake. [The author has here omitted to mention, what without doubt he would readily admit, that a selfish prayer for particular spiritual gifts is no more secure of being heard than a selfish prayer for temporal gifts. By spiritual gifts he here means, probably, those graces which serve for the more perfectly doing God’s will, and which are desired for that end. The prayer for such, of course, cannot remain unheard.—C. C. S.]

7. “Where a Christian is, there is really the Holy Spirit, who does nothing there than continually pray; for although He does not continually move the mouth or make words, yet the heart goes and beats, even as the pulses of the veins and the heart in the body, without cessation or ceasing; so that one can find no Christian without prayer, as little as a living man without the pulse, which stands never still, but stirs and beats ever on, although the man sleeps or does other things, so that he does not become aware of it.” Luther.

HOMILETICAL AND PRACTICAL

The solitary prayer of the Saviour, “Lord, teach us to pray:” 1. The disciple of the Saviour must pray; 2. must learn to pray; 3. must learn to pray of Jesus; 4. must go to Jesus with the entreaty, “Lord, teach us to pray.”—How the Saviour teaches His disciples to pray: 1. By His word; 2. by His example; 3. by His Spirit; 4. by His ways and dealings with them.—The wish to learn to pray most pleasing to the Lord. It is: 1. The joyful token of life; 2. a means to farther development of life.—God, our Father who is in heaven: 1. Father; 2. heavenly Father; 3. our heavenly Father. These three words a doctrine for faith, love, and hope.—Hallowed be Thy name: 1. The first prayer; 2. the dearest prayer; 3. the last prayer of the disciple of the Saviour. It is yet continued in heaven and even when the kingdom is already come, sin forgiven, &c.—Thy kingdom come: 1. Whither? into heart, house, church, world; 2. why? then only is the Father’s name glorified, the purpose of the Son attained, the fellowship of the Spirit complete; 3. how are we to pray for this? With thankfulness, with zeal, with steadfast hope.—Give us to-day our daily bread. Every word a doctrine: 1. Give, the doctrine of dependence; 2. bread, the doctrine of contentment; 3. our bread, the doctrine of industriousness; 4. to-day, the doctrine of freedom from care; 5. daily bread, panis sufficient, the doctrine of trust; 6. give it to us, the doctrine of love.—The noticeable relation in which this part of the Lord’s Prayer stands to the great whole: 1. The Saviour teaches us, it is true, to pray also for daily bread, but, 2. over against one prayer for earthly things stand six for heavenly, Mat_6:33; Matthew 3. this one prayer is preceded by three for the glory of God, and, 4. is followed immediately by three others which respect something infinitely higher than its own object. All is most pregnant with instruction and significance.—Forgive us our debts: 1. Even the disciple of the Saviour sins continually; 2. these sins also are debts before God; 3. for these debts also is daily forgiveness ready; 4. this forgiveness becomes our portion only when we for our part are disposed to forgiveness towards others.—For also we forgive: 1. No ground of our hope; 2. no means of compelling an answer to prayer; 3. no intimation of the measure according to which we expect forgiveness, but a sign: 1. Of humility, which is conscious of its own debt; 2. of love, to which the “Forgive us” is more than an idle sound; 3. of uprightness before God, which cannot possibly have a controversy with our brother, since the Father has remitted so infinitely more, Mat_18:23-35.—Lead us not into temptation: 1. Thy way is often so dark; 2. the temptation is so great; 3. our heart is so weak; 4. the consequences of an eternally repeated fall are so lamentable.—The Lord’s Prayer: 1. A prayer for the closet; 2. a prayer for the church.—The circle of the Saviour’s disciples an association of prayer.—Prayer the pulse-beat of the Christian life.—The Heavenly Father bestows more upon prayer than does the best friend here on earth.—The importunity of faith: 1. How hard it Isaiah 2. how richly it rewards.—True perseverance in prayer.—The certainty of the hearing of prayer: 1. Its limits: the prayer must be befitting, the prayer must be believing, the will must be united with God’s will; 2. its grounds: God’s attributes, God’s promises, God’s deeds manifest from history and experience.—The question, Is there an actual hearing of prayer? answered successively with: 1. The No of doubt; 2. the Yea of faith; 3. the Hallelujah of thankfulness.—How often we in our shortsightedness beg stones instead of bread, snakes instead of fishes and the like.—The “I say to you” of the Saviour maintains its prerogative against all rebuffs and doubts of the darkened understanding.—The commendation of prayer for the Holy Spirit: 1. The Holy Spirit the Christian’s first necessity; 2. the Holy Spirit the Father’s holy gift; 3. the Holy Spirit in the heart the fruit of believing prayer.

Starke:—Teaching in the ministry has its time, but praying also. One coal kindles the other.—Brentius: To pray a believing Pater Noster is a weighty and grave matter; there is a child-like spirit required thereto, Rom_8:16.—Nova Bibl. Tub.:—God is much kinder towards His friends than men towards theirs.—If God instantaneously heard our sighing, it would be a harm to us, for faith, love, and hope would have no room for exercise.—Osiander:—If God holds still at thy prayer, continue thou on valiantly, vigorously, and joyfully: He will indeed soon answer: Thy faith hath saved thee.—Canstein:—Parents are under obligation to provide for their children in bodily respects also, and to give them, according to ability, what they need.

To the Sermons on the Lord’s Prayer mentioned by Lange on Matthew, p. 130, add: 1. Claus Harms’ eleven Sermons, Kiel, 1838; John Zimmerman and others, Tholuck, four Sermons in the second volume of his Sermons.—The same:—How one in such times as the present should use the Lord’s Prayer, in his Sermons for the Times, 1848.—2. On the Parable, Lisco:—Concerning the persevering entreaty of oppressed citizens of the kingdom: 1. Ground; 2. occasion; 3. power of the same.—The Christian boldness in prayer.—Arndt:—Of the converse of the Christian with his God: 1. That we should pray; 2. what we have to entreat; 3. how our prayer must be fashioned.—The Lord’s Prayer the model prayer of all Christians.—W. Hofacker:—Concerning prayer as the inner pulse of the spiritual life.

Footnotes:

Luk_11:2.—Rec.: [ Ðἀôåñ ἡìῶí ὀ ἐí ôïῖò ïὐñáíïῖò .] Ἠìῶí ὁ ἐí ôïῖò ïὐñáíïῖò omitted by Tischendorf, Meyer, Bleek, Tregelles, Alford, as formerly by Mill, Bengel, Wetstein, &c.; supported by B., Cod. Sin. (and L. after ἡìῶí ), several sursives, the Vulgate, some MSS. of the Itala, and Origen once.—C. C. S.]

[Luk_11:2.—The same critics approve this omission, supported by B., L. (Cod. Sin. inserts the sentence), 2 cursives, all the manuscripts of Luke compared by Origen, the Vulgate, the Armenian version, the Corbeian Itala, and Tertullian, Jerome, and Augustine. Lachmann, who otherwise has the Received Text, brackets the words ἐò ἐí ïὐñáíῷ êáὶ ἐðὶ ãὴò .—C. C. S.]

Luk_11:4.—Rec.: ἀëëὰ ῥῦóáé ἡìᾶò ἀðὸ ôïῦ ðïíçñïῦ . All three additions are, as it appears, taken from the perfect redaction of the Lord’s Prayer in Matthew, while there are no arguments of sufficient weight to establish their genuineness in Luke. Respecting the state of the question, see Tischendorf ad locum. [The same critics support this omission who approve the two former ones. It has also the authority of B., L., 10 cursives, Vulgate, Coptic, and Armenian versions, Tertullian or Marcion, Jerome, Augustine. It is easy to sec how, if these clauses were originally wanting in Luke, they might have been supplied afterwards from Matthew, to reduce to uniformity the two forms of the Lord’s Prayer, but if they had been original with Luke, no motive could be assigned for their omission. According to the overwhelming weight of critical opinion, therefore, the Lord’s Prayer, as given in Luke, should read thus: Father, Hallowed be Thy name: The kingdom come: Give us day by day our daily bread: And forgive us our sins, for we also forgive every one that is indebted to us: And lead us not into temptation.—C. C. S.]

Luk_11:7.—Van Oosterzee renders this verse as a question: “Would he then !” &c., in which, however, he is not supported by critical authority. The sentence, as Meyer remarks, begins as if to end thus: Would he not be answered: Trouble me not! &c. Nevertheless, I say, &c., but the length of the intervening sentence interrupts the construction.—C. C. S.]

[Luk_11:13. [ Ὁ Ðáôὴñ ὁ ἐî ïὑñáíïῦ óþóåé . The language of this passage is very closely moulded on that of Matthew, and, as Bleek remarks, ὁ ἐî ïὐñáíïῦ äþóåé is to be regarded as a contraction of ὁ ἐí ïὐñáíῷ äþóåé ἐî ïýñáíïῦ .—C. C. S.]