2134.
x ~ a SS Mie ee ‘ 26 , > 6 και γνναικωνν αι KGL” εκοπτοντο και ενρηνουν αυτον.
639
28. στραφεὶς
δὲ πρὸς αὐτὰς 62 Ιησοῦς εἶπε, “ Θυγατέρες Ἱερουσαλήμ, μὴ κλαίετε
, ‘ - ew ἐμέ, πλὴν ἐφ ἑαυτὰς κλαίετε καὶ ἐπὶ τὰ τέκνα ὑμῶν.
20. ὅτι
3 ΄ 36 ε 3 δν 3 [ο , ς fal ‘ ἐδού, ἔρχονται ἡμέραι ἐν ats ἐροῦσι, Μακάριαι ai στεῖραι, καὶ
κοιλίαι ὃ at οὐκ ἐγέννησαν, καὶ μαστοὶ ot οὐκ ἐθήλασαν."
30. τότε
ἄρξονται λέγειν τοῖς ὄρεσι, Πέσετε ἐφ ἡμᾶς: καὶ τοῖς * Bouvois, c Lk. iii. ς
a5 ἆ
, (ear 4 2: ν Καλύψατε ἡμᾶς. 31. ὅτι, εἰ ἐν τῷ
(late Gr },
ὑγρῷ ξύλῳ ταῦτα π vodawv, ἐν ἆ here only
in N.T.
n ~ , s Β "HH Se ΠΑΛΙ) δύ 9 a ‘ τῷ ξηρῶ τί γένηται; 32. ἩΗγοντο 0€ καὶ έτεροι, 9ύο "κακοῦργοι σὺν ¢ here, wy.
2 - 3 a αὐτῶ ἀναιρεθῆναι.
33, 30, and 2 Tim. ii. ϱ.
33. Καὶ ὅτε ἀπῆλθον 6 ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκεῖ
ἐσταύρωσαν αὐτόν, καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν, ὃν δὲ ἐξ
ἀριστερῶν. 51: , aA 27 οἴδασι TL ποιοῦσι.
1 Omit και ABCDLX 28,
3 at κοιλιαι in SBCX 1, 28, 60, etc. }εθρεψαν in SQBCL 141. 5 Omit τω BC (W.H. text).
. 6 δὲ Ingots ἔλεγε, -΄ Πάτερ, ἄφες αὐτοῖς: οὗ ya η γ P von Διαμεριζόμενοι δὲ τὰ ἵμάτια αὐτοῦ, ἔβαλον
2 Omit o NBL,
D has εξεθρεψαν. 6 ηλθον (-αν) in BCL (W.H.). |
7 Ver. 34, from ο δε |. to ποιουνσι, is omitted in ΝΑΒΕΡ minusc. (2) ab ἆ Egypt.
verss, Syt. sin.
Tisch. retains, but W.H. only in double brackets, regarding this as
one of D’s non-interpolations, {.ε., where the interpolation is on the side of those
who have the clause.
‘contrast = weep not for me, but for yourselves weep, hinting at the tragedies of Jerusalem’s fatal day. At such times the greatest joy, that of motherhood, is turned into the greatest misery (Holtz- mann, H.C.). The mothers ever have the worst of it (J. Weiss in Meyer).— Ver. 29. pakdpra,etc.: blessed the women that have no children, barren, or unmarried : nobody to care for but them- selves. The reflection implies keen sympathy with human feeling.—Ver. 30. τοῖς ὄρεσι, τοῖς βουνοῖς: the reference is to Palestine, a land of mountains and hills, and the prayer of the miserable that a hill may fall on them and bury them under its ruins (quoted from Hosea x. 8).—Ver. 31. The sense of this proverbial phrase is obscure, but the connection demands this general idea: what is happening to me now is nothing to what is going to happen to ‘this people. The green tree represents innocence, the dry tree guilt, ripe for the fire of judgment. Vide Ezekiel xx. 47, xxi. 3. Pricaeus cites as a parallel from Catullus: ‘‘quid facient crines quum ferro talia cedant ?’? The Rabbinical proverb, “‘si duo fuerint ligna arida et unum viride, arida illud lignum viride exurunt,’’ does not seem to bear the
Vide their appendix.
same meaning.—év ὑγρῷ ξύλῳ, in the wet tree, in ligno humido, Grotius. ξύλον χλωρὸν = lignum viride, in Ezekiel.— Ver. 32. ἕτεροι δύο κακοῦργοι, other two malefactors, as if Jesus was one also. Butthis isnot meant. “It is a negligent construction, common to all languages, and not liable to be mis- understood,” remarks Field (Οἱ. Nor.), who gives an example from the Com- munion service. ‘If he require further comfort or counsel let him come to me, or to some other discreet and learned minister of God’s word.” If κακοῦργοι were meant to include Jesus it would be used in reference to what men thought, δοξαστικῶς (Kypke) = pro tali habitus in reference to Jesus (Kuinoel), On this use of ἕτερος and ἄλλος, vide Winer, p. 665.
Vv. 33-38. Crucifixion (Mt. xxvii. 35- 38, Mk. xv. 24-27).--κρανίον, a skull, for the Hebrew Γολγοθά in Mt. and Mk. —Ver. 34. [ldrep, etc.: a prayer altogether true to the spirit of Jesus, therefore, though reported by Lk. alone, intrinsically credible. It is with sincere regret that one is compelled, by its omission in important MSS., to regard its genuineness as subject to a certain amount of doubt. In favour of it is its