20. Ταῦτα τὰ πα διδάσκων ἐν τῷ
καὶ οὐδεὶς * ἐπίασεν ο λλμά ὅτι " οὕπω ἐληλύθει ἡ ο. αὐτοῦ.
᾿ησοῦς, “Eye ὑπάγω, καὶ ζητήσετέ te ee ee ε tal ὅπου ἐγὼ ὑπάγω, ὑμεῖς
22. Ἔλεγον οὖν οἱ Ιουδαῖοι, “" Μήτι ἀποκτενεῖ
οὗ δύνασθε ἐλθεῖν ;
“Tatra ” τα Tappynoiacrid. ἔπεση- µήνατο γὰρ τὸν τόπον, δεικνύων τὴν παῤῥησίαν τοῦ διδασκάλου. “ But noone apprehended Him, because not yet was His hour come.” His immunity was all the more remarkable on account of the proximity to the chamber where the Sanhedrim held its sittings, in the south- east corner of the Court of the Priests See Edersheim’s Life of Christ, ii. 165, note.
Vv. 21-30. Further conversation with the Fews, in which Fesus warns them that He will not be long with them, and that unless they believe they will die in their sins. They will know that His witness is true after they have crucified Him.—Ver. 21. Εἶπεν οὖν πάλιν. On another occasion, but whether the same day (Origen) or not we do not know, although, as Licke points out, the αὐτοῖς favours Origen’s view, Jesus said: Εγὼ ὑπάγω . . . ἐλθεν. This re- peats vii..34, with the addition “‘and ye shall die in your sin’’; 7.e., undelivered by the Messiah, in the bondage of sin and reaping its fruit. He adds the reason why they should not find Him (cf. vii. 34): ὅπου . . . ἐλθεῖν. He goes to His Father and thither they cannot come, if they do not believe in Him.— Ver. 22. As before, so now, the Jews fail to understand Him, and ask: Myre
. ἐλθεῖν; “Will He kill Himself, etc.?”? They gathered from the ὑπάγω that the departure He spoke of was His own action, and thought that perhaps He meant to put Himself by death beyond their reach. Many interpreters, even Westcott and Holtzmann, suppose that the hell of suicides is meant by the place where they could not come. This is refuted by Edersheim (ii. 170, note); and, besides, the meaning obviously is,
17---26.