Ver. 45. τοὺς πωλοῦντας, the sellers, no mention of the buyers in the true text (W.H. after S9BL).—Ver. 46. καὶ ἔσται: the καὶ, a well-attested reading, does not occur in the text quoted (Is. lvi. 7). The
611
XX. 1. ΚΑΙ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν ἐκείνων διδάσκοντος αὐτοῦ τὸν λαὺν ἐν τῷ ἱερῷ καὶ εὐαγγελιζομένου, ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις, 2. καὶ εἶπον πρὺς αὐτόν, λέγοντες,” “Εἰπὲ ὃ ἡμῖν, ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς,
{ τίς ἐστιν ὁ Sods σοι τὴν ἐξουσίαν ταύτην; 3. ᾽Αποκριθεὶς δὲ
εἶπε πρὸς αὐτούς, ΄΄Ἐρωτήσω ὑμᾶς κἀγὼ ἕνα ἤ λόγον, καὶ εἴπατέ
μοι: 4. Τὸ βάπτισμα ὃ Ιωάννου ἐξ οὐρανοῦ ἦν, ἢ ἐξ ἀνθρώπων;
5. Οἱ δὲ συνελογίσαντο ὃ πρὸς ἑαυτούς, λέγοντες, - Ὅτι ἐὰν εἴπωμεν,
. lol 3 Cal ~ Εξ οὐρανοῦ, ἐρεῖ, Atari ody” οὐκ ἐπιστεύσατε αὐτῷ;
6. ἐὰν δὲ
εἴπωμεν, Εξ ἀνθρώπων, mas ὁ λαὸς ὃ καταλιθάσει ἡμᾶς: πεπεισμένος
? Omit εκεινων NBDLQ ai.
2 Neyovtes προς αυτον in NBL 1, 131, 209 verss,
Σειπον in NABLR 1, 33.
4 Omit ενα (from parall.) S$BLR 1, 33, 69, etc. Στο before |. in $$DLR (Tisch.), not in B (W.H.). 6 συνελογιζοντο (imperfect in Mt. and Mk.) in $§CD. Tisch. and W.H. retain
-OGavTO.
7 SQBL al. pl. omit ουν.
words πᾶσιν τοῖς ἔθνεσιν, which do occur, are strangely omitted by Lk., the Gentile evangelist, perhaps to sharpen the contrast between the ideal—a house of prayer, and the reality—a den of robbers, t.e., of dishonest traders, or it may be because the temple was now in ruins. The last part of the saying is from Jerem. vii. 11.
Vv. 47-48. τὸ καθ ἡμέραν, daily, as in xi. 3.--ἀρχιερῖς καὶ γραμματεῖς, priests and scribes, Sadducees and Pharisees, lax and strict, united against the Man who had nothing in common with either.—xat οἱ πρῶτοι: added as a kind of afterthought = the socially im- portant people who, though laymen, agreed with the professionals in their dislike of Jesus.—Ver. 48. τὸ τί ποιήσωσιν, “the what to do’’; the will to kill there, but the way dark (cf. i. 62, xxii. 24).—6 λαὸς, the people, the common mass, with their inconvenient liking for a true, outspoken, brave, heroic πιαη.---ἐξεκρέμετο α., hung upon Him (hearing), an expressive phrase, and classical; examples in Wetstein and Pricaeus and in Loesner from Philo. From the Latins they cite:
Pendentque iterum narrantis ab ore.— Virg., Aen., v. 79.
Narrantis conjux pendet ab ore viri.— Ovid., Her., 1, 30.
Pricaeus suggests that the metaphor is taken from iron and the magnet.
δο λαος απας in BDL 1, 33 al.
CHAPTER XX. IN THE TEMPLE. PREACHING, CONFLICTS, AND PARABLE OF THE VINEDRESSERS.—Vy. 1-8. By what authority ? (Mt. xxi. 23-27, Mk. x1. 27-33).---ἐν pig τ. 7, on one of the days, referred to in xix. 47; vague note of time.—evayyeAtLopeévov: Lk. wishes his readers to understand that Jesus was not engaged in heated controversy all the time, that His main occupation during these last days was preaching the good news, speaking ‘‘ words of grace”’ there as in Galilee and in Βατηατία,--ἐπέστησαν, came upon, with perhaps a suggestion of suddenness (examples in Loesner from Philo), and even of hostility (adorti sunt, Erasmus, Amnot.). In xxi. 34 Lk. uses a separate word along with the verb to express the idea of suddenness.—Ver. 2. εἰπὸν ἡμῖν: peculiar to Lk., makes the question pointed.—raitra ought to refer to the preaching, not to the cleansing of the temple, which in Lk. is very slightly noticed.—ris ἐστιν, etc.: α direct question introduced by 4, not dependent on εἰπὸν, not altogether distinct from the first question; an alternative form putting it more specifically and more pointedly than in parallels = who is it that gives, who can it be? Authority ;. everything for the interrogants. Every Rabbi had his diploma, every priest his ordination (Farrar).—Ver. 3. λόγον: without the ἕνα of the parallels. Vide notes there.—Ver. 5. ovvedoyicayro |