640 KATA AOYKAN XXII f here and khijpov.2 35. καὶ εἰστήκει 6 λαὸς θεωρῶν. “᾿Εξεμυκτήριζον δὲ καὶ a ος ἄρχοντες σὺν αὗτοῖς,; λέγοντες, ''Ἄλλους ἔσωσε, σωσάτω ἑαυτόν,
εἰ οὗτός ἐστιν 6 Χριστός, ὁ τοῦ Θεοῦ ἐκλεκτός. 8
36. ᾿Ενέπαιζονά
δὲ αὐτῷ καὶ οἱ στρατιῶται, προσερχόµενοι καὶ 5 ὄξος προσφέροντες αὐτῷ, 37. καὶ λέγοντες, “Ei σὺ ef ὁ βασιλεὺς τῶν Ιουδαίων, σῶσον
. σεουτον.
38. “Hy δὲ καὶ ἐπιγραφὴ γεγραμµένη ὃ ἐπ᾽ αὐτῷ γράµ-
µασιν Ἑλληνικοῖς καὶ Ῥωμαϊκοῖς καὶ Ἑβραϊκοῖς,Ἰ “Οὗτός ἐστιν ὁ
βασιλεὺς τῶν Ιουδαίων. §
39. Ets δὲ τῶν κρεµασθέντων κακούργων ἐβλασφήμει αὐτόν,
λέγων, “EL! σὺ et ὁ Χριστός, σῶσον σεαυτὸν καὶ ἡμᾶς."
40.
᾽Αποκριθεὶς δὲ ὁ ἕτερος ἐπετίμα αὐτῷ, λέγων, “OdSe φοβῇ σὺ τὸν
1κληρους in AX 1, 33 al. (Tisch., who thinks κληρον an assimilation to parall.). 2 Omit συν αντοις S$BCDLOX 33, 69, etc. (Tisch., W.H.). 8 In WBL 1, 118, 209 the last clause stands thus: et ουτος εστιν ο Χ. του Θεον ο
εκλεκτος.
4 ενεπαιζαν in NBL.
John (Tisch., W.H. omit). 8ο Bac. των |. ovros in NBL a 10 ουχι in SRBCL.
conformity with the whole aim of Lk. in his Gospel, which is to exhibit the graciousness of Jesus.—8rapepifdpevor, etc., and parting His garments they cast lots = they divided His garments by casting lots.—Ver. 35. θεωρῶν: the people are now mere spectators. Have they begun to rue already when they see what their demand has come to? Observe the words θεωρίαν and θεωρή- σαντες in ver. 48. When they had gazed long enough it came to decided poignant regret. Fickle mob!—ot ἄρχοντες: they alone, the rulers of the people, mock and sneer. The σὺν αὐτοῖς (T.R.) is a badly attested reading and clearly contrary to the spirit of the narrative.—6 ἐκλεκτός, the Elect One, and come to this? Incredible? No! thus all the truest sons and elect of God have fared in this evil world.—Ver. 36. οἱ στρατιῶται, the soldiers ; first mention of them, whether there as executioners or as keeping order does not appear in Lk.’s narrative. They too mock in their own rough way, offering the sufferer vinegar by way of grim joke (Meyer). So Lk. understands the matter. Note how he hurries over these brutalities. Cf. Mt. and Mk.—Ver. 37. The taunt put into the mouth of the soldiers is a pointless echo of the sneers of the rulers. The crucified one might be a King, yet be
5 Omit και NABCL. 7 All after επ avtw is omitted in BCL a sah. cop. syrr. cur. sin.
6 Omit γεγρ. WEL. It comes from
5 Omit λεγων BL. D επιτιµων αντω εφη in SBCLX.
unable to save Himself. The Christ, elect of God, might be conceived en- dowed with supernatural power.—Ver. 38. ἐπ) αὐτῷ, over Him, i.e., above His head; or in reference to Him (Bleek). The ἐπιγραφὴ is viewed by Lk. as also an insult, crowning the others (ἦν δὲ καὶ), to which answers its form as in W. and H.: ὁ βασιλεὺς τ. “1. οὗτος = the King of the Jews this (crucified person).
Vv. 39-43. The penitent malefactor, peculiar to Lk. and congenial to the spirit of the Gospel of the sinful.—Ver. 30. ἐβλασφήμει: the wretched man caught up the taunt of the rulers and, half in coarse contempt, half by way of petition, repeated it, with καὶ ἡμας added, which redeemed the utterance from being a gratuitous insult.—Ver. 4o. οὐδὲ φοβῇῃ σὺ τ. θ.: οὐδὲ may be con- nected with, and the emphasis may fall on, either Φοβῇῃ, σὺ, or θεόν = (1) dost thou not even fear God, not to speak of any higher religious feeling? (2) dost not even thou, in contrast to these mockers of misery, fear, etc.? (3) dost thou not fear God, at least, if thou hast no regard for men? The position of οὐδὲ just before φοβῇ, casts the scale in favour of (1).—Ver. 41. ἄτοπον (a pr. and τόπος): primarily out of place, unfitting, absurd, often in Plato; in later usage bearing a moral sense—wrong, wicked (ἄτοπα