ο ο. τν
16—28.
ὑπὸ ἐθνῶν, ἄχρι 1 πληρωθῶσι καιροὶ ἐθνῶν.
621
25. Kat ἔσται 2 σημεῖα
ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις, καὶ ἐπὶ τῆς γῆς "συνοχὴ ἐθνῶν évc2Cor.ii.4, ἀπορίᾳ, ἠχούσης ὃ θαλάσσης καὶ σάλου, 26. ἀποψυχόντων ἀνθρώ- ἆ here only
> ~ > ~ > ς in sane. πων ἀπὸ pdBou καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ : ai
γὰρ δυνάµεις τῶν οὐρανῶν σαλευθήσονται.
2]. καὶ τότε ὄψονται
τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλῃ μετὰ δυνάµεως καὶ δόξης
πολλῆς.
28. ''᾿Αρχομένων δὲ τούτων γίνεσθαι, ἀνακύψατε καὶ ἐπάρατε τὰς
κεφαλὰς ὑμῶν: διότι ἐγγίζει ἡ "ἀπολύτρωσις ὑμῶν."
e here only in Gospels.
laxptovin SBCDLR ail. pl. B inserts after πληρωθωσιν και εσονται (W.-H. in
brackets).
3 The singular with a plural neuter nominative as usual in T.R. ; εσονται in NBD.
3 yxovs in NABCLMRX ail, (Tisch., W.H.).
change.
“word expresses the same idea as that in t Thess. ii. 16.—Ver. 24: the description here becomes very definite (slaughter and captivity) and may be coloured by the event.—watoupéevy: usually taken as = καταπατουµένη: trodden under foot in a contemptuous way, but it may mean simply ‘“‘trodden’’ in the sense of being occupied by (Hahn).—katpot ἐθνῶν: the meaning of this suggestive phrase is not clear. ‘The connection of thought seems to require that it be taken = the times of Gentile action in execution of Divine judgment on Israel, or more generally the times of Gentile supremacy. Yet I
strongly incline to side with those who’
find in the phrase a reference to a Gen- tile day of grace. The Jews had had their day of grace (vide xix. 44, Tov καιρὸν τῆς ἐπισκοπῆς) and the Gentiles were to have their turn. Such an idea would be congenial to Lk., the Pauline evangelist, and in sympathy with St. Paul’s own thought in Rom. xi. 25. It would also be Lk.’s equivalent for the thought in Mt. xxiv. 14, Mk. xiii. ro. The expression may have become current and so be used here as a vox signata. ἳ
Vv. 25-28. Signs of the advent (Mt. xxiv. 29-31, Mk. xiii. 24-27).—Ver. 25. σημεῖα, εἴο.: the reference to the signs in heaven is very summary as compared with the graphic picture in the parallels. Lk. is more interested in the state of things on εατίῃ.--συνοχὴ ἐ., distress of nations, cf. συνέχοµαι in xii. 50.—éy ἀπορίᾳ may be connected with what follows or with ἐθνῶν = nations in per- plexity, in which case the last clause— ἠχοῦς, etc.—will depend on συνοχὴ =
ὔχουσης (D, etc.) an exegetical
distress from the noise and billows (σάλος = wave-movement: 4 τῆς θαλάσσης κλύδωνος κίνησις, Hesych.) of the sea (so Hahn). The main difficulty lies in the vagueness of the reference to the sea. Is it meant literally, or is it a metaphor for the disturbed state of the world? If the latter the force of the genitives ἠχοῦς, σάλου will be best brought out by sup- posing ὡς to be understood = in per- plexity like the state of the sea in a storm. So Heinsius (Exer. Sac.) : “ @moptav illam et calamitatem mari fore similem, quoties horrendum tonat atque commovetur,” citing in support Tertullian’s veluti a sonitu maris fluctuantis. The mode of expression is very loose: the sound of the sea and the waves, instead of ‘“ the sound- ing waves of the sea”. Yet the crude- ness of the construction suits the mood described. yous may be accented ἤχους (Tisch.) or ἠχοῦς (W.H.) according as it is derived from ἦχος (neuter like ἔλεος, vikos, etc., in N.T.) or from ἠχώ.---Ψετ. 26. ἀποψυχόντων: literally, dying, pro- bably meant tropically = ὡς νεκροί, Mt. Xxvili. 4.-- ἀπὸ φόβου καὶ προσδοκίας, from fear and expectation, instead of fearful expectation as in Heb. x. 27 (φοβερὰ ἐκδοχὴ). προσδοκία here and in Acts xii. 11.—Ver. 27. ἐν νεφέλῃ, in a cloud, sing., instead of the plural in parallels, making the conception more literal.—Ver. 28: instead of the graphic picture of the angels gathering the elect in Mt. and Mk., Lk. has a general state- ment that when these signs, terrible to the world, begin to appear the hour of redemption for believers is at hand. They may look up and raise their heads. Cf. 1 Thess. 1. 5-10, Jas. v. 7.