Vv. 27-28. Sixth woe, referring to no special Pharisaic vice, but giving a graphic picture of their hypocrisy in
284
A “ ~ - 27. “Oval ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι παρ- t Che xxvii. οµοιάζετε] "τάφοις "κεκονιαµένοις, οἵτινες ἔξωθεν μὲν φαίνονται
61, 64, 66;
ος " ὡραῖοι, ἔσωθεν δὲ Ὑέμουσιν ὀστέων νεκρῶν καὶ πάσης ἀκαθαρσίας. . iii. 4 nm = 13. 28. οὕτω καὶ ὑμεῖς ἔξωθεν μὲν Φαίνεσθε τοῖς ἀνθρώποις δίκαιοι,
w Acts xxiii. . κ. 9 3. ἔσωθεν δὲ µεστοί ἐστε ν Acts iii. 2,
ς , Ν , ὑποκρίσεως καὶ ἀνομίας.
20. Odal ὑμῖν,
κ 4 x το. Rom. γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί, ὅτι οἰκοδομεῖτε τοὺς τάφους Χ. 1 A a \ a - PS
τῶν προφητῶν, καὶ κοσμεῖτε τὰ μνημεῖα τῶν δικαίων, 30. καὶ
λέγετε, Ei ἦμεν ὃ ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν, οὐκ ἂν ἦμεν >
Ww ‘ ων 4 w Lk. v.10, KOLYWVOL αυτων
1 Cor. x 18, 20. Heb. x. 33.
ἐν τῷ αἵματι τῶν προφητῶν.
πληρώσατεδ τὸ µέτρον τῶν πατέρων ὑμῶν.
31. ὥστε μαρτυρεῖτε
. - a c , - ἑαυτοῖς, ὅτι υἱοί ἐστε τῶν φονευσάντων τοὺς προφήτας: 32. καὶ ὑμεῖς
33. ὄφεις, γεννήµατα
1B τ have the simple opovafere, which W.H. place in the margin.
Σεστε µεστοι in NBCDL 13, 33, 69 al.
3 ηµεθα in both places in most uncials, including &BCDL.
* αυτων before κοινωνοι in BD (W.H.).
* a@Anpwcere in B 60, επληρωσατε in D; both, according to Weiss, arising from inability to understand the sense of the imperative (W.H. have B’s reading in
margin).
general (cf. Lk. xi. 44).—Ver.27. παρο- µοιάζετε, in B ὁμοιάζετε, under either form an hapax leg.—Kexoviapévots (from Kovia, dust, slaked lime), whitewashed, referring to the practice of whitewashing the sepul- chres in the month Adar, before passover time, to make them conspicuous, inad- vertent approach involving uncleanness. They would be wearing their fresh coat just then, so that the comparison was seasonable (vide Wetstein, ad loc.).— ἔξωθεν, ἔσωθεν, again a contrast between without and within, which may have suggested the οοπιρατίδοη.---ὡραῖοι, fair, without; the result but not the intention in the natural sphere, the aim in the spiritual, the Pharisee being concerned about appearance (chap. vi.).— ὀστέων, etc., revolting contrast: without, quite an attractive feature in the landscape ; within, only death-fraught -loathsome- ness.—Ver. 28. οὕτω, etc.: the figure apposite on both sides; the Pharisaic character apparently saintly; really in- wardly, full of godlessness and iinmorality (ἀνομίας), the result being gross syste- matic hypocrisy.
Vv. 29-33. Final woe (Lk. xi. 47-48), dealing with yet another phase of hypoc- risy and a new form of the contrast between without and within; apparent zeal for the honour of deceased prophets, real affinity with their murderers.—Ver. 29. οἰκοδομεῖτε, may point to repair or extension of old buildings, or to new edifices, like some modern monuments,
the outcome of dilettante hero-worship.— τάφους, μνημεῖα, probably synonyms, though there may have been monuments to the dead apart from burying places, to which the former word points.— προφητῶν and δικαίων are also practi- cally synonymous, though the latter is a wider category.—koopetre points to de- coration as distinct from building opera- tions. Firrer (Wanderungen, p. 77) suggests that Jesus had in view the tomb of Zechariah, the prophet named .in the sequel, in the valley of Jehoshaphat, which he describes as a lovely little temple with ornamental half and quarter pillars of the Ionic order.—Ver. 3Ο. λέ- γετε; they not merely thought, or said by deed, but actually so pointed the moral of their action, not trusting to others to draw the inference.—jjpe@a, not in classics, ἥμην the usual form of sing. in N. T. being also rare; the imperfect, but must be translated in our tongue, ‘if we had been”. For the imperfect, used when we should use a pluperfect, vide Mt. xiv. 4, and consult Burton, § 29.— οὐκ ἄν ἤμεθα, the indicative with ἂν, as usual in suppositions contrary to fact, vide Burton, § 248.—Ver. 31. ὥστε, with indicative expressing result = therefore. —€avtois, to and against yourselves. Jesus reads more meaning into their words than they intended : ‘‘ our fathers ”’; yes! they are your fathers, in spirit as well as in blood.—Ver. 32. καὶ, and, as ye have called yourselves their sons,