18. Npwtas ! δὲ ἐπανάγων ?
εἰς τὴν πόλιν, ἐπείνασε: 19. καὶ ἰδὼν
συκῆν play ἐπὶ τῆς ὁδοῦ, ἦλθεν ἐπ᾽ αὐτήν, καὶ οὐδὲν εὗρεν ἐν αὐτῇ et μὴ φύλλα µόνον: καὶ λέγει αὐτῇ,; “ Μηκέτι ἐκ od καρπὸς γένηται
lhere twice, εἲς τὸν aiova.” frequently
Καὶ ἐξηράνθη ᾿ παραχρῆμα ἡ συκῆ.
20. Καὶ
in Τ.Κ. and ἰδόντες of μαθηταὶ ἐθαύμασαν, λέγοντες, “Mas παραχρῆμα ἐξηράνθη
Acts. A a 5) η συκη;
21. ᾿᾽Αποκριθεὶς δὲ ὁ “Ingots εἶπεν αὐτοῖς, ''᾽Αμὴν λέγω
m Acts x.20. ὑμῖν, ἐὰν ἔχητε πίστιν, καὶ μὴ ™ διακριθῆτε, οὗ µόνον τὸ τῆς συκῆς
Rom. iv.
20; xiv.23. ποιῄσετε, ἀλλὰ Kav τῷ Sper τούτῳ εἴπητε, "Ἀρθητι καὶ βλήθητι eis
Jamesi. 6.
τὴν θάλασσαν, γενήσεται' 22. καὶ πάντα ὅσα ἂν αἰτήσητε ἐν τῇ
προσευχῇ, πιστεύοντες, λήψεσθε.᾽ 23. ΚΑΙ ἐλθόντι αὐτῷ ' cis τὸ ἱερόν, προσῆλθον αὐτῷ διδάσκοντι
A . , - ~ οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τοῦ aod, λέγοντες, “΄ Ἐν ποίᾳ β , aA a ‘ , 3 ” ἐξουσίᾳ ταῦτα ποιεῖς; καὶ τίς σοι ἔδωκε τὴν ἐξουσίαν ταύτην ;
1 πρωι in NBD.
3 επαναγαγων in NBL.
Σον before µηκετι in BL, Wanting in SCD. «ελθοντος αντον in NBCDL. The reading in T. R. (dat.) is a grammatical
correction.
true friends there (vide Stanley, S. and P.). -ηὐλίσθη, passed the night; surely not in the open air, as Wetstein and Grotius think. At passover time quarters could not easily be got in the city, but the house of Martha and Mary would be open to Jesus (cf. Lk. xxi. 37).
Vv. 18-22. The barren fig tree (Mk. xi. 12-14, 19-26). —The story of two morn- ing journeys from Bethany to Jerusalem (vide Mk.) is here compressed into one.— Ver. 18. ἐπείνασε, He felt hungry. The fact seems to favour the hypothesis of a bivouac under the sky overnight. Why should one be hungry leaving the hospitable house of friends? (vide Mk.). This was no difficulty for the Fathers who regarded the hunger as assumed (σχηματίζεται πεινᾶν, Euthy.).—Ver. 19. συκῆν plav: els in late Greek was often used for tts, but the meaning here probably is that Jesus looking around saw a solitary fig πεε.- ἐπὶ τῆς 6500, by the wayside, not necessarily above (Μεγετ).--ἦλθεν ἐπ᾽ αὐτήν, came close to it, not climbed it (Fritzsche).—et μὴ Φύλλα: leaves only, no fruit. Jesus expected to find fruit. Perhaps judging from Galilean experi- ence, where by the lake-shore the fig time was ten months long (Joseph., Bell. J., iii. 108. Vide Holtz., H. C.), but vide on Mk. xi. τ3.--οὐ µηκέτι, etc. : ac- cording to some writers this was a pre- diction based on the observation that the tree was diseased, put in the form of a doom. So Bleek, and Furrer who ~~
marks: ‘Then said He, who knew na- ture and the human heart, ‘ This tree will soon wither’; for a fig tree with full leaf in early spring without fruit is a dis- eased tree”’ (Wanderungen, p. 172).— καὶ ἐξ. παραχρῆμα, cf. Mk.’s account. —Ver. 20. of μαθηταὶ, etc.: the disciples wondered at the immediate withering of the tree. Did they expect it to die, asa diseased tree, gradually ?—Ver. 21 con- tains a thought similar to that in xvii. 20, q.U.—7T6 τῆς συκῆς, the matter of the fig tree, as if it were a small affair, not worth speaking about. The question of the disciples did not draw from Jesus ex- planations as to the motive of the male- diction. The cursing of the fig tree has always been regarded as of symbolic im- port, the tree being in Christ’s mind an emblem of the Jewish people, witha great show of religion and no fruit of real godliness, This hypothesis is very credible.
Vv. 23-27. Interrogation as to authority (Mk. xi. 27-33, Lk. xx. 1-8), wherewith suitably opens the inevitable final conflict between Jesus and the religious leaders of the people.—Ver. 23. ἐλθόντος αὐτοῦ é. τ. i.: coming on the second day to the temple, the place of concourse, where He was sure to meet His foes, nothing loath to speak His mind to them.— διδάσκοντι: yet He came to teach, to do good, not merely to fight.—év ποία ἐξουσίᾳ, by what sort of authority? the auestion ever asked by the representa-