57°
KTeivat.” 32. Καὶ εἶπεν αὐτοῖς, “ Mopeubévres εἴπατε τῇ ἀλώπεκι ταύτῃ, ᾿Ιδού, ἐκβάλλω δαιμόνια καὶ ἰάσεις ἐπιτελῶ1 σήμερον καὶ αὔριον, καὶ τῇ τρίτη τελειοῦμαι. 33. πλὴν δεῖ µε σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃη πορεύεσθαι: ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω “Ἱερουσαλήμ. 34. Ἱερουσαλήμ, ἹἹερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου, ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. 35. ἰδού, ἀφίεται ὑμῖν 6 οἶκος ὑμῶν ἔρημος”: ἀμὴν δὲ λέγω ® ὑμῖν, ὅτι οὗ py μεῦ Wyre ἕως ἂν ἤδῃ, ὅτε» εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου.
1 αποτελω in NBL 33, 124 (Tisch., W.H.). * S$ABKL al. verss. omit ερηµος, found in DXA 33 al. Σλεγω Se (for αµην δε λεγ. in minusc.) in BDX al. (W.H. with δε in brackets).
Simply λεγω in ΜΜ], (Tisch.). 6 Omit οτι NBDL (W.H.).
5 For pe ιδητε SB have ιδητε µε; for
ote, which may be conformed to Mt.
king, but in a roundabout way the would-be friends may be hit at (Euthy. Zig.). The quality denoted by the name is doubtless cunning, though there is no clear instance of the use of the fox as the type of cunning in the Scriptures else- where.—o7pepov, etc.: this note of time is not to be taken strictly. Jesus is in the prophetic mood and speaks in prophetic style: to-day, to-morrow, and the third day symbolise a short time.— τελειοῦμαι as to form may be either middle or passive. If middle it will mean: finish my healing (and teaching) ministry in Herod’s territory (Galilee and Peraea). This meaning suits the connection, but against it is the fact that the verb is never used in a middle sense in N.T., and very rarely in classics. Taken passively it will mean: I am perfected by a martyr’s death (Heb. xi. 40, xii. 23). Commentators are much divided between these meanings. —Ver. 33. πλὴν, for the rest, or, on the other hand, introducing the other side of the case = I must work still for a little space, yet I must keep moving on southwards, as the proper place for a prophet to die is Jerusalem, not Galilee. The second note of time (σήμερον) coincides with the first: work and moving southwards go hand in hand.—ovx ἐνδέχεται, it is not fitting (here only in N.T., cf. xvii. 1). John was murdered in Machaerus, but that was an offence against the fitness of
εως αν BDL have ews; NBL omit ηξη
things. The reply of Jesus is full of dignity and pathos. In effect He says: I am not to be driven out of Galilee by threats. I will work till the hour comes. Nevertheless keep your minds easy, princes and Pharisees! I must soon endure a prophet’s fate, and not here. I go to meet it in the proper place, though not in fear of you.
Vv. 34, 35. Apostrophe to Ferusalem (Mt. xxiii. 37, 38), suitably introduced here as in sympathy with the preceding utterance, though not likely to have een spoken at this time and place, as indeed it is not alleged to have been. It is given nearly as in Μι.-- τὴν νοσσιὰν (for τὰ νοσσία in Mt.) =a nest (nidum suum, Vulgate), hence the young in the nest. Vide remarks on Mt., ad loc.
CHAPTER XIV. TaBLeE TALK AND A Concio ΑΡ PoPpULUM.—VV. I-24 contain a digest of sayings of Jesus at the table of a Pharisee, this being the third instance in this Gospel of such friendly inter- course between Him and members of the Pharisaic party. The remaining part of the chapter consists of solemn words on self-sacrifice and on counting the cost represented as addressed to the people.
Vv. 1-6. The dvopsical man healed, with relative conversation, in Lk. only (cf. Mt. xii. g-14).—Ver. 1. ἐν τῷ ἐλθεῖν, etc.: the indication of place and time is very vague so as to lend plausibility to the suggestion that the introduction is-