474
ΚΑΤΑ ΛΟΥΚΑΝ ii.
ἐθαύμασαν περὶ τῶν λαληθέντων ὑπὸ τῶν ποιμένων πρὸς αὐτούς. 19. ἡ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα, συµβάλλουσα. ἐν τῇ καρδίᾳ αὐτῆς. 20. καὶ ἐπέστρεψαν 1 of ποιμένες, δοξάζοντες καὶ αἰνοῦντες τὸν Θεὸν ἐπὶ πᾶσιν οἷς ἤκουσαν καὶ εἶδον, καθὼς ἐλαλήθη πρὸς αὐτούς.
21. ΚΑΙ ὅτε ἐπλήσθησαν ἡμέραι ὀκτὼ τοῦ περιτεμεῖν τὸ παιδίον,” καὶ ἐκλήθη τὸ ὄνομα αὐτοῦ ᾿Ιησοῦς, τὸ κληθὲν ὑπὸ τοῦ ἀγγέλου πρὸ τοῦ συλληφθῆναι αὐτὸν ἐν τῇ κοιλία.
22. ΚΑΙ ὅτε ἐπλήσθησαν at ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, κατὰ τὸν νόµον Μωσέως, ἀνήγαγον αὐτὸν eis Ἱεροσόλυμα, παραστῆσαι τῷ Κυρίῳ, 23. καθὼς γέγραπται ἐν νόµῳ Κυρίου, ΄Ὅτι πᾶν ἄρσεν' διανοῖγον µήτραν ἅγιον τῷ Κυρίῳ κληθήσεται 24. καὶ τοῦ δοῦναι.
a here only in N. T.
b here only in N. T.
1 νπεστρεψαν in all uncials.
2 αυτον in ABLAZE al. (Tisch., W.H.).
δ τω before νοµω in BDL.
4γοσσους in ΜΒ; νεοσσους in ADLA.
All wondered, but Mary thought on all the wonderful things that had happened to herself and to the shepherds; keep- ing them well in mind (συνετήρει), and putting them together (συµβάλλουσα, conferens, Vulg.), so as to see what they all meant. The wonder of the many was a transient emotion (aorist); this re- collecting and brooding of Mary was an abiding habit (συνετήρει, imperfect).
Vv. 21-24. Circumcision and pre- sentation in the temple.—Ver.21. ἐπλήσ- θησαν, as in i. 57, ii. 6, and again in ii. 22; in the first two places the re- ference is to the course of nature, in the second two to the course prescribed by the law.—rod περιτεμεῖν, the genitive not so much of purpose (Meyer, J. Weiss), but of more exact definition (Schanz; vide Burton, M.and T., § 400, on the use of τοῦ with infinitive to limit nouns).—k«at ἐκλήθη: the καὶ may be taken as ‘‘also”? = He was circum- cised (understood), and at the same time His name was called Jesus, or as intro- ducing the apodosis: and = then (so Godet and Hahn). It might have been dispensed with (superfluit, Grotius).— Ver. 22. κατὰ τὸν νόµον M. The law relating to women after confinement is contained in Leviticus xii.—éavyyayov : at the close of these forty days of purifi- cation His parents took Jesus up to Jerusalem from Bethlehem. The Greek
δύο νεοσσοὺς * περιστερῶν.᾽
θυσίαν, κατὰ τὸ εἰρημένον ἐν νόµω ὃ Κυρίου, ΄Ζεῦγος "τρυγόνων ἢ
D has το παιδιον,
torm of the name for Jerusalem, Ἱερο- oédvpa, occurs here and in a few other places in Lk. “Ἱερουσαλήμ is the more common {ΟΙΠι.--παραστῆσαι, a word used by Lk. and St. Paul (Rom. xii. 1), in the sense of dedication. This act was performed in accordance with the legal conception that the first-born belonged to God, His priestly servants. before the institution of the Levitical order (Num. viii. 18, 19). J. Weiss suggests that the narrative is modelled on the story of the dedication of Samuel (1 Sam..-i. 21-28).—Ver. 23. yéypamrat: the reference is to Ex. xiii. 2, and the statement implies that every first-born male child, as belonging to God, must be ransomed (Ex. xxxiv. 19, Num. xviii. 15, 16).—Ver. 24. τοῦ δοῦναι: parallel to παραστῆσαι, indicating another of the purposes connected with the visit to- Jerusalem. The mother went to offer her gift of thanksgiving after the days of purification were ended.—roe εἰρημένον, in Lev. xii., where alternative offerings are specified: a lamb, and a turtle dove or a young pigeon; and in case of the poor two turtle doves, or two young pigeons, the one for a burnt offering, the other for a sin offering. Mary brought the poor woman’s offering. The question has been asked, why any purifi- cation in this case ? and the fact has beer: adduced in proof that the original docu-