475
25. Καὶ ἰδού, ἦν ἄνθρωπος} ἐν ἹἹερουσαλήμ, © ὄνομα Συμεών,
καὶ 6 ἄνθρωπος οὗτος δίκαιος καὶ "εὐλαβής, προσδεχόµενος wapd-c Acts ii 5;
κλησιν τοῦ Ισραήλ, καὶ Πνεῦμα Άγιον ἦν 3 ἐπ᾽ αὐτόν: 26. καὶ ἣν
Viii. 2; xxii. 14.
αὐτῷ Kexpnpatiopevoy ὑπὸ τοῦ Πνεύματος τοῦ “Ayiou, μὴ 4 ἰδεῖν d Heb. χἰ.5.
*@dvatov πρὶν ἢ ὃ i8 τὸν Χριστὸν Κυρίου.
27. Καὶ ἦλθεν ἐν τῷ
, > ac Ld a > ~ > α a ~ a [ Πνεύματι εις TO ιερον᾽ και εν τῷ εισαγαγειν τους Yovets το παιδίον
> a“ ~ a > ‘ By > ae ‘ 3 A Ιησοῦν, τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόµου περὶ αὐτοῦ,
28. καὶ αὐτὸς ἐδέξατο αὐτὸ εἰς τὰς ἀγκάλας αὐτοῦ," καὶ εὐλόγησε
τὸν Θεόν, καὶ εἶπε, 29. “Nov ἀπολύεις τὸν δοῦλόν σου, δέσποτα,
κατὰ τὸ ῥῆμά σου, ἐν εἰρήνη" 30. ὅτι εἶδον οἱ ὀφθαλμοί µου τὸ
1 ανθρωπος before ην in ΝΕΒ (Tisch., W.H.).
marily rejected, J. Weiss). 2 nv before αγιον in BLA αἰ., e.
ην αν. in ADLA (not to be sum-
ὅπριν η in ADA; πριν av in BF 36 (W.H. bracket η and read πριν αν); πριν
η αν in L 33 (Tisch.). ΑΝ ΒΙ, omit αντον (Tisch., W.H.).
ment used by Lk. knew nothing of the virgin birth.—yoveis, ver. 27, has been used for the same purpose (vide Hill- mann, ¥ahrb. f. pr. Theol., 1891).
Vv. 25-28. Simeon.—Zvpedv, intro- duced as a stranger (ἄνθρωπος ἦν). The legendary spirit which loves definite par- ticulars about celebrities of Scripture has tried to fill up the blank. The father of Gamaliel the son of Hillel, one of the seventy translators of the Hebrew Bible, are among the suggestions. A bracketed passage in Euthy. Zig. says, in reference to the latter suggestion, that Simeon alone of the company ob- jected to the rendering of Isaiah vii. 14: “the virgin shall conceive,” and that an angel told him he should live to take the virgin’s son into his arms.—8{xatos καὶ εὐλαβής. The evangelist is careful to make known what this man was, while giving no indication who he was (‘‘ who they were no man knows, what they were all men know,” inscription on a tombstone in a soldiers’ graveyard in Virginia), just and God-fearing, a saint of the type.—mpoo Sex dpevos παράκλησιν τ. Ἰ.: an earnest believer in the Messianic hope, and fervently desiring its early fulfilment. Its fulfil- ment would be Israel’s consolation. The Messianic hope, the ideal of a good time coming, was the child of present sorrow —sin and misery prevalent, all things out of joint. The keynote of this view is struck in Is. xl. i. : ‘comfort ye”.— παρακαλεῖτε. The Rabbis called Messiah the Comforter, Menahem. Cf. προσδεχ.
λύτρωσιν in νετ. 38.—Ver. 26. fv κεχρηµατισµένον, it had been revealed (for the verb vide Mt. ii. 12), how long before not indicated. —pij ἰδεῖν: we have here an instance of the aorist infinitive referring to what is future in relation to the principal verb. In such a case the aorist is really timeless, as it can be in dependent moods, vide Burton, M. and T., § 114.—mpiv ἢ ἂν ἵδῃ: πρὶν here and in Acts xxv. 16 with a finite verb, usually with the infinitive, vide Mt. i. 18, xxvi. 34.—Ver. 27. ἐν τῷ Πνεύματι : observe the frequent reference to the Spirit in connection with Simeon, vide vv. 25 and 26.---εὔθισμέγον (ἐθίζω), here only in N. T.: according to the estab- lished custom of the law.—Ver. 28. καὶ, as in ver. 21, before ἐκλήθη, introducing the apodosis “then” in A. V. and R. V. ---αὐτὸς, not necessarily emphatic (Keil, Farrar), vide i. 22.
Vv. 29-32. Nunc dimittis.—Ver. 29. νῦν, now, at last, of a hope long cherished by one who is full of years, and content to ἀῑε.---ἀπολύεις, Thou τε- leasest me, present for the future, death near, and welcome.—8otAov, δέσποτα : slave, master ; terms appropriate at all times to express the relation between God and men, yet savouring of legal piety.—év εἰρήνῃ, in peace; he has had enough of life and its service, and the purpose of life has been fulfilled by the crowning mercy of a sight of the Christ: death will be as a sleep to a labouring man.—Ver. 30 gives the reason for this tranquil attitude towards ἀεαίῃ.---τὸ