63—79.
469
τῶν αὐτοῦ») 71%. σωτηρίαν ἐξ ἐχθρῶν ἡμῶν, καὶ ἐκ χειρὸς πάντων τῶν μισούντων ἡμᾶς: 72. ποιῆσαι ἔλεος μετὰ Tov πατέρων ἡμῶν, καὶ µνησθῆναι διαθήκης ἁγίας αὐτοῦ, 73. ὅρκον ὃν ὤμοσε πρὸς ᾿Αβραὰμ τὸν πατέρα ἡμῶν, 74. τοῦ δοῦναι ἡμῖν, ἀφόβως, ἐκ χειρὸς τῶν ἐχθρῶν ἡμῶν Ἰ ῥυσθέντας, λατρεύειν αὐτῷ 75. ἐν ὁσιότητι καὶ δικαιοσύνη ἐνώπιον αὐτοῦ πάσας τὰς ἡμέρας τῆς Lwis? ἡμῶν. 76. Καὶ σύ, παιδίον, προφήτης ὑψίστου κληθήσῃ: ) προπορεύσῃ j here and
in Acts
γὰρ πρὸ προσώπου * Κυρίου, ἑτοιμάσαι ὁδοὺς αὐτοῦ: 77. τοῦ δοῦναι vii. κο. γνῶσιν σωτηρίας τῷ λαῷ αὐτοῦ ἐν ἀφέσει ἁμαρτιῶν αὐτῶν, 78. διὰ σπλάγχνα ἐλέους Θεοῦ ἡμῶν, ἐν ols ἐπεσκέψατο ὅ ἡμᾶς ἀνατολὴ ἐξ ὕψους, 79. ἐπιφᾶναι τοῖς ἐν σκότει καὶ σκιᾷ θανάτου καθηµένοις:
1 εκ χειρος εχθρων in BDL 33.
2 πασαις Tats ηµεραις in BL and της ζωης omitted in ΜΒΟΡΙ, al. 3 και ov δε in NBCDL 33 (Tisch., W.H.). 4 For προ προσωπου SB Orig. have evwmiov (W.H.).
5 SSBL have επισκεψεται (W.H.).
futures occur. The object ΟΓἐπεσκέψατο is latent in τῷ λαῷ (τὸν λαὸν, cf. vii. 16; λαός applied to Israel as the chosen people, ἔθνος to the other nations).—Ver. 69. κέρας σ. = βασιλείαν, because kings were anointed with a horn of oil, or = δύναμιν, because in their horn all horned animals have their power (Euthy. Zig.) ; a thoroughly Hebrew symbol.—év οἴκῳ Δ., pointing toa descendant of David, who has wrought signal deliverance for Israel.— Ver. Το. ayiwv: a predicate applied in reverence to the prophets, as to the apostles in Eph, iii. 5.—Ver. 71. σωτηρίαν, in apposition with κέρας σ., resuming and developing the thought interrupted by ver. 70, which is paren- thetical.—_éyx@pav, τῶν μισούντων: not to be anxiously distinguished; poetic synonyms.—Ver. 72. ποιῆσαι: in effect epexegetical of salvation, though for- mally indicating the aim of the salva- Εοπ.---μετὰ τ. Wey 88 in ver. 58, to make mercy with, for to show mercy to.— aytas, holy, applied to another of Israel’s sacred inheritances: the covenant.— Ver. 73. ὅρκον for ὅρκου, depending on µνησθῆναι, a case of inverse attraction, the noun by the relative (ὃν, object of ὤμοσεν) instead of the relative by the noun. Cf. Lk. κκ. 17. Examples from Greek authors in Bornemann, Scholia. —Ver. 75. ὁσιότητι: the Godward, τε- ligious aspect of conduct (Eph. iv. 24).— δικαιοσύνῃ: the manward, ethical aspect.
Vv. 76-79. From the general thanks- giving for Divine mercy the song turns to the special cause of gladness afforded
by the birth of Fohn.—ov, παιδίον : this address supposes the Baptist to be still a child, and all that is said of him is a prophetic forecast of the future, in literary {οττη.-- ὑψίστου: once more, for God. In the circle which produced this hymn, and these early records, the idea of Divine transcendency charac- teristic of later Judaism seems to have prevailed.— Ver. 77. τοῦ δοῦναι, the in- finitive of purpose, to be connected with προπορεύσῃ in νετ. 76 = John will go before the Lord (Jehovah), with the view of giving the knowledge of salvation in the forgiveness of sins. This is a very general description of John’s ministry, hardly differentiating it from that of Christ. The knowledge of salvation in forgiveness ts salvation = Christ’s gift.— Ver. 78. διὰ σπλάγχνα, etc., on account of, etc., indicating the fountain-head of salvation—the mercy of God, described in Hebrew phrase as the bowels of mercy of our «οᾶ.-- ἐπισκέψεται: the future (aorist in T.R.), though in few MSS. (NBL), is doubtless the true read- ing. In the second great strophe the verbs are all future, and describe what is to be.—davarody: happily rendered ‘“‘dayspring”’? in A, V. The reference is undoubtedly to a light, star, or sun, not to a branch from Jesse’s stem, as it might be so far as usage in Sept. is con- cerned (vide Jer. xxiii. 5, Zechar. iii. 8, vi. 12), for its function is ἐπιφᾶναι, to appear as a light to those in darkness (σκότει).--σκιῷ θανάτον: vide on Mt. iv, 16.