dori µεγάλη περὶ πασῶνὶ dy εἶδον δυνάμεων, 38. λέγοντες ἐρχόμενος βασιλεὺς ἐν ὀνόματι Κυρίου: εἰρήνη 30. Kai τινες τῶν Φαρισαίων
ς
“ Edhoynpevos 6 ἐν οὐρανῷ,; καὶ δόξα ἐν tipicrors.” ἀπὸ τοῦ ὄχλου εἶπον πρὸς αὐτόν, “ Διδάσκαλε, ἐπιτίμησον τοῖς 40. Καὶ ἀποκριθεὶς εἶπεν αὐτοῖς,ὸ “Adyw ὑμῖν, 41. Καὶ ὡς
μαθηταῖς σου.” ὅτι, ἐὰν οὗτοι σιωπήσωσιν," οἱ λίθοι κεκράξονται.᾿ 5 ἤγγισεν, ἰδὼν τὴν πόλιν, ἔκλαυσεν em αὐτῇ.ὸ 42. λέγων, “ Ὅτι εἰ ἔγνως καὶ σύ, καί γε] ἐν τῇ ἡμέρᾳ σου ταύτῃ, τὰ πρὸς εἰρήνην σου” viv δὲ ἐκρύβη ἀπὸ ὀφθαλμῶν σου’ 43. ὅτι ἤξουσιν ἡμέραι ἐπὶ σέ, καὶ περιβαλοῦσιν ὃ οἱ ἐχθροί σου χάρακά σοι, καὶ περικυκλώσουσί
θου
Ἱ παντων in BD, perhaps the true reading ; πασων a correction to agree with
δυναµεων.
2 ev ουρ. ειρ. in Δ39ΒΙ, Orig. (Tisch., W.H.).
3 SBL omit αντοις.
4 cuwTycover in SABLR al,
5 For this form, common in Sept., NBL Orig. have κραξουσι.
δ επ αυτην in $ABDL, etc.
7 και ov και ye is probably a conflate reading; some western texts have the one
some the other. $QBL (with D) omit και ye and read ει εγνως εν τη ημ. ταυτη (σου omitted) και ov, and omit σου after ειρηνην.
5 So in B (W.H. marg.).' wapepBadovow in CL 33 (Tisch., W.H., text).
variations even between them. The Hebrew Hosanna is omitted and trans- lated into equivalents which recall the gloria in excelsis (Lk. ii. 14), ‘already become a church hymn” (Holtz., H. C.). Lk.’s version runs :
Blessed is He that cometh, the King, in the name of the Lord!
In heaven peace,
And glory in the highest.
In comparison with Mt. and Mk. this version seems secondary.
Vv. 30-44. Pharisees murmur and Fesus weeps, peculiar to Lk.—amd τοῦ ὄχλου, from within the crowd, or on account of the crowd and what they had been saying = prae turba as in ver. 3. Loesner cites from Philo instances of the use of ἀπὸ in this sense (but in reference to ver. 3).—Ver. 4Ο. ἐὰν σιωπήσουσιν: ἐὰν with future indicative instead of sub- junctive as in classic Greek, one of the divergent ways in which the N.T. ex- presses a future supposition with some probability (vide Burton, M. and T., §§ 250-256).—ot λίθοι κράξουσιν͵ the stones will cry out ; possibly there is a reference to Hab. ii. 11, but the expression is pro- verbial (instances in Pricaeus, Wetstein, etc.) = the impossible will happen rather than the Messianic kingdom fail of re- cognition. Some, ¢.g., Stier and Nésgen, find in the words a reference to the
destruction of the temple and the witness it bore to Jesus = if I receive not witness from the Jewish people the scattered stones of the ruined temple will witness forme. An attractive idea, not refuted by Hahn’s objection that if it had been in view we should have had ὅταν οὗτοι σιωπ. instead of ἐὰν, etc. ἐὰν with future may express a future supposition with some probability.
Vv. 41-44. Fesus weeps at sight of the city and laments its doom.—ds = when, asin many places in Lk.—éxAavorev ἐπ) a., He wept aloud, like Peter (Mk. xiv. 72).— δακρύειν = to shed tears silently ; for a group of synonyms with their distinctive meanings vide under κλαίω in Thayer’s Grimm.—Ver. 42. εἰ ἔγνως: ei with the aorist indicative in a supposition contrary to fact, the apodosis being omitted by an impressive aposiopesis.—év +. ἡμέρα τ., in this (late) day, not too late yet.—xat σὺ, thou too, as wellas my disciples : their insight will save them, but not you and the nation ; you must know for yourselves,—xai ye T.R.): the combination καὶ σὺ καί γε vide critical notes) is suspicious. Coming before ἐν τ. ἡμέρᾳ, etc., as in T.R., it will mean: even at this late hour.—ra πρὸς εἰρήνην, the things tending to thy peace = thy salvation.—vtv δὲ, but now as things stand ; the day of grace there-