33- Γενομένης δὲ
Spas ἕκτης, σκότος ἐγένετο eh ὅλην τὴν γῆν, ἕως ὥρας ἐννάτης. 34. καὶ τῇ Spa τῇ ἐννάτῃ 3 ἐβόησεν ὁ ᾿Ιησοῦς puri µεγάλῃ, λέγων,
««Ελωῖ, ᾿Ελωίΐ, λαμμᾶ σαβαχθανίδ, ««Ὁ Θεός µου, ὁ Θεός µου, eis τί µε ἐγκατέλιπες 5; ”
ὅ ἐστι µεθερμηνευόµενον, 35. Καὶ τινὲς
τῶν παρεστηκότων Ἰ ἁκούσαντες ἔλεγον, “Ιδού. Ἡλίαν duvet.”
36. Δραμὼν δὲ εἲς, καὶ 10 yepioas σπόγγον ὄξους, περιθείς τε |! καλάμω, ἐπότιζεν αὐτόν, λέγων, ““Adete, ἴδωμεν et ἔρχεται Ἡλίας
καθελεῖν αὐτόν.
47. Ὁ δὲ ᾿Ιησοῦς ἀφεὶς φωνὴν μεγάλην ἐξέπνευσε.
38. καὶ τὸ
καταπέτασµα τοῦ ναοῦ ἐσχίσθη eis δύο, ἀπὸ ἄνωθεν ἕως κάτω.
1 συν after συνεστανρωµενοι in NBL. 3 τη ενατη ωρα in NBDL.
2 kat γεν. in S$BDLA 33. 4 Omit λεγων NBDL.
> The spelling of the words Aap. σαβ. varies much in the MSS.
6 µε after εγκατελ. in NBL. 8 We in NBLA 33.
9 wus in BLA.
7 B has εστηκοτων. 10 BL omit και.
1 ΜΦΒΓΙ, 33-omit τε (W.H. read Δραμων δε τις yep. σ. ο. περιθεις καλ.).
οἱ συνεσταυρωµένοι, the co-crucified. Mk., like Mt., knows nothing of the con- version of one of the robbers reported by Lk. How different these fellow- sufferers in spirit from the co-crucified in St. Paul’s sense (Rom. vi. 6, Gal. ii. 20) !
Vy. 33-36. Darkness without and within (Mt. xxvii. 45-49, Lk. xxiii. 44-46). —Ver. 33. Ὑενομένης, ἐγένετο: another awkwardness of style variously amended in Mt. and Lk.—oxéros: on this dark- ness vide on Μι. Furrer (Wanderungen, pp. 175-6) suggests as its cause a storm of hot wind from the south-east, such as sometimes comes in the last weeks of spring. ‘“ The heavens are overcast with a deep gray, the sun loses his bright- ness, and at last disappears. Over the darkened land rages the storm, so that the country, in the morning like a flower- carpet, in the evening appears a waste. . .. On the saddest day in human his- tory swept such a storm at noon over Jerusalem, adding to the terrors of the crucifixion.”—Ver. 34. é@Awt, ἐλωέ: the Aramaic form of the words spoken by Jesus, Mt. giving the Hebrew equiva- lent. On this cry of desertion vide re- marks on the parallel place in Mt.— ὁ Θεός pov. 6 Θ. p.: as in Sept. Mt. gives the vocative.—els τί, for what end? ἵνα τί in Mt. and Sept.—Ver. 35. Ἠλίαν: the name of Elijah might be suggested by either form of the name of God—Eli or Eloi. Who the τινες were
that made the poor pun is doubtful, most probably heartless fellow-country- men who only affected to misunder- stand.—Ver. 36. δραμὼν δὲ: if the wits were heartless mockers, then δὲ will imply that this person who offered the sufferer a sponge saturated with posca (vide Mt.) was a friendly person touched by compassion. For the credit of human nature one is very willing to be con- vinced of this.—émdérifev might, like ἐδίδουν (ver. 23), be viewed as a conative imperfect = offered Him a drink, but John’s narrative indicates that Jesus accepted the drink (xix. 30).—A€ywv refers to the man who brought the drink. In Mt. it is others who speak (xxvii. 49), and the sense of what was said varies accordingly—adges in Mt. naturally, though not necessarily, means: stop, don’t give Him the drink (vide on Mt.)—adgere in Mk., spoken by the man to the bystanders, means naturally : allow me (to give Him the drink), the idea being that thereby the life of the sufferer would be prolonged, and so as it were give time for Elijah to come (ἴδωμεν et ἔρ. ’H.) to work an effectual deliverance by taking Him down from the cross (καθελεῖν a.).—ei ἔρ.: eb with the present indicative instead of the more usual ἐὰν with subjunctive in a future supposition with probability (vide Burton, M. and T. in N. T., § 251).