262
here, ε parall.and
k. ii. 14. λέγοντες, “ Ὡσαννὰ τῷ vid Δαβίδ: εὐλογημένος 6 Ὡσαννὰ ἐν τοῖς ὑψίστοις. 1Ο. Καὶ εἰσελθόντος αὐτοῦ eis Ἱεροσόλυμα, ’ ἐσείσθη πᾶσα ἡ
fCh. xxvili. , 4(metaph. ὀνόματι Κυρίου - as here). Ch. xxvii.
(literally).
Heb. πόλις, λέγουσα, “Tis ἐστιν οὗτος;
g. οἱ δὲ ὄχλοι of mpodyovres! καὶ of ἀκολουθοῦντες ἔκραζον,
ς
ἐρχόμενος ἐν
11. Οἱ δὲ ὄχλοι ἔλεγον,
ge Mk. χιτ. Οὗτός ἐστιν Ἰησοῦς ὁ προφήτης,; 6 ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας.
Johnii.15. h Mk. xi. 15
(Hag. ii.
22. Job
τό anit. τῶν © KoNAUBLoTOV Ἡ κατέστρεψε, καὶ τὰς
1 Μ9ΒΟΡΙ, add αντον. 3 o omitted in NBCA.
of trees and scattering them about on the way. Had they no upper garments, or did they not care to use them in that way? The branches, if of any size, would not improve the road, neither indeed would the garments. Lightfoot, perceiving this—‘ hoc forsan equitantem prosterneret’’—thinks they used gar- ments and branches to make booths, as at the feast of tabernacles. It was well meant but embarrassing homage.—Ver. 9. ot ὄχλοι: the crowd divided into two, one in front, one in rear, Jesus between. —éxpafov: lip homage followed the carpeting of the way, in words borrowed from the Psalter (Ps. cxviii. 25, 26), and variously interpreted by commentators. —Qeavva τῷ vig A. Hosanna (we sing) to the son of David (Bengel).— εὐλογημένος, etc. (and we say), ‘‘ Blessed, etc.,”’ repeating words from the Hallel used at the passover season.— Ὡσαννὰ ἐν τοῖς ὑψίστοις = may our Hosanna on earth be echoed and ratified in heaven! All this homage by deed and word speaks to a great enthusiasm, the outcome of the Galilean ministry; for the crowd consists of Galileans. Perhaps the incident at Jericho, the healing of the blind men, and the vociferated title Son of David with which they saluted the Healer, gave the keynote. A little matter moves a crowd when it happens at the right moment. The mood of a festive season was on them.—Ver. Io. ἐσείσθη: even Jerusalem, frozen with religious formalism and socially un- demonstrative, was stirred by the popular enthusiasm as by a mighty wind or by an earthquake (σεισμός), and asked (ver. 11), τίς οὗτος:- ὁ προφή- της, etc.: a circumstantial answer specifying name, locality, and vocation ; not a low-pitched answer as Chrys. (and
12. KAI εἰσῆλθεν ὁ ὃ "Ingods εἰς τὸ ἱερὸν τοῦ Θεοῦ," καὶ ἐξέβαλε πάντας τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, καὶ τὰς τραπέζας
Σκαθέδρας τῶν πωλούντων
2 o προφητης Ίησους in NBD sah. cop. 4 του θεον omitted in Δ9ΒΙ, verss. (W.H. omit in text).
after him Schanz) thought (xapatZn dos ἦν αὐτῶν ἡ γνώμη, καὶ ταπεινὴ καὶ σεσυρµένη, Hom. Ixvi.), as if they were ashamed of their recent outburst of enthusiasm. Rather spoken with pride =the man to whom we have accorded Messianic honours is a countryman of ours, Jesus, etc.
Vv. 12-17. Fesus visits the Temple (Mk. xi. 11, 15-19, Lk. xix. 45-48).— Ver. 12. κεἰσῆλθεν, etc. He entered the Temple. When? Nothing to show that it was not the same day (vide Mk.). —ééBadev. The fourth Gospel (ii. 14 f.) reports a similar clearing at the beginning of Christ’s ministry. Two questions have been much discussed. Were there one or two acts of this kind? and if only one was it at the beginning or at the end as reported by the Synop.? However these questions may be decided, it may be regarded as one of the historic certainties that Jesus did once at least and at some time sweep the Temple clear of the unholy traffic carried on there. The evangelists fittingly connect the act with the first visit of Jesus to Jer. they re- port—protestat first sight !—mavras τοὺς πωλ. καὶ ay.: the article not repeated after kai. Sellers and buyers viewed as one company—kindred in spirit, to be cleared out wholesale.—ras τραπέζας, etc.: these tables were in the court of the Gentiles, in the booths (tabernae) where all things needed for sacrifice were sold, and the money changers sat ready to give to all comers the didrachma for the temple tax in exchange for ordinary money at a small profit.— κολλυβιστῶν, from κόλλυβος, a small coin, change money, hence αρίο; hence: our word to denote those who traded in exchange, condemned by Phryn., p. 440, while approving κόλλνβος. Theophy.