so. Λένει αὐτῇ ὁ Ιησοῦς, “Odx εἶπόν σοι, ὅτι ἐὰν πιστεύσῃς, ὄψει
τὴν δόξαν τοῦ Θεοῦ ;
v.35. Ρε. κείµενος. Ὅ δὲ ᾿Ιησοῦς
41. Ἡραν οὖν τὸν λίθον, οὗ ἦν ὁ τεθνηκὼς
ΧἾρε τοὺς ὀφθαλμοὺς ἄνω, καὶ εἶπε,
42. ἐγὼ δὲ ᾖδειν ὅτι
43. Καὶ ταῦτα εἰπὼν, φΦωνῇ 44. Καὶ ἐξῆλθεν ὁ
λέγει αὐτοῖς ὁ Ιησοῦς, “ Λύσατε
χχι. I. “ , > A @ » , Πάτερ, εὐχαριστῶ σοι ὅτι Ἠκουσάς µου. πάντοτέ µου ἀκούεις : ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον, ἵνα πιστεύσωσιν ὅτι σύ µε ἀπέστειλας. ‘Dan. κ. peyddy ἐκραύγασε, “'Λάζαρε, ᾿ δεῦρο ἔξω.” on Acts 6 A , A , ‘ AY ο) m [ή Nee vii. 34. τεθνηκὼς, δεδεµένος τοὺς πόδας καὶ τὰς χεῖρας "'κειρίαις, καὶ ἡ mn Prov. vil. ῃ » etme . 16 only, ™ ὄψις αὐτοῦ σουδαρίῳ περιεδέδετο. > Jer. ill. 3. ο ν 9 oo» ειν ” Song ii. αὐτὸν, καὶ ἄφετε ὑπάγειν. 14. Rev.
45. Πολλοὶ οὖν ἐκ τῶν Ιουδαίων οἱ ἐλθόντες πρὸς Thy Μαρίαν, καὶ θεασάµενοι ἃ ἐποίησεν ὁ ᾿Ιησοῦς, ἐπίστευσαν εἰς αὐτόν.
46. τινὲς
δὲ ἐξ αὐτῶν ἀπῆλθον πρὸς τοὺς Φαρισαίους, καὶ εἶπον αὐτοῖς ἃ
κ: Theclause ew. .
“Grief reaches its height on the third day. For three days the spirit hovers about the tomb, if perchance it may return to the body. But when it sees the fashion of the countenance changed, it retires and abandons the body.”—Ver. 40. But Martha’s incredulity is mildly rebuked, Οὐκ εἶπόν σοι . . . Θεοῦ: ‘ Did I not say to you, that if you believed, you would see the glory of God?” re- calling rather what He had said (ver. 4) to the disciples than what He had said to Martha (vv. 23-26) ; but the conversa- tion is, as already noted, abridged.—Ver. 41. Accordingly, notwithstanding her remonstrance, and because it was now perceived that Jesus had some end in view that was hidden from them, they lifted the stone, ἦραν οὖν τὸν Aibov.—‘O δὲ ᾿Ιησοῦς . . . ἀπέστειλας. “' But Jesus lifted His eyes upwards and said, Father, I thank Thee that Thou hast heard me.” No pomp of incantation, no wrestling in prayer even; but simple words of thanks- giving, as if already Lazarus was restored. [Origen thinks that the spirit of Lazarus had already returned. ’Avti εὐχῆς ηὐχαρίστησε, κατανοήσας τὴν Λαζάρου ψυχὴν εἰσελθοῦσαν eis τὸ σῶμα.] The prayer which He thanks the Father for hearing had been offered during the two days in Peraea. And the thanksgiving was more likely to impress the crowd now than in the excitement following the resurrection of Lazarus. Therefore He thanks the Father because it was essential that the miracle should be referred to its real source, and that all should recognise that it was the Father whc had sent this power among men.—
. κειµενος is obviously a gloss and is not found in $BC*DL 33.
Ver. 43. Having thus turned the faith of the bystanders to the Father, φωνῇ µεγάλῃ ἐκραύγασε, “He cried with a great voice,” “that all might hear its authoritativeness ” (Euthymius). ‘ Talis vox opposita est omni magico murmuri, quale incantatores in suis praestigiis adhibere solent.” Lampe. More pro- bably, as Lampe also suggests, it was the natural utterance of His confidence, and of the authority He felt. κραυγάζω is an old word, see Plato, Rep., 607 B, but is principally used in late Greek
(Rutherford’s New Phryn., 425).— Λάζαρε Setpo ἔξω. ‘Lazarus, come forth,’ or as Weiss renders, “hier
heraus,” ‘‘huc foras,” ‘‘hither, out ’’; but on the whole the E.V. is best. Some- times an imperative is added to δεῦρο, as χώρει σὺ δεῦρο (Paley’s Com. Frag., p. 16).—Ver. 44. Kat ἐξῆλθεν & τεθνηκὼς, ες And out came the dead man,”’ δεδεµένος
. περιεδέδετο, ΄΄ bound feet and hands with grave-bands,” κειρίαις, apparently the linen bandages with which the corpse was swathed. Opinions are fully given in Lampe. ‘‘And his face was bound about with a napkin.” Cf. xx. 7. ‘ The trait marks an eye-witness,’’ Westcott. --λέγει . . . ὑπάγειν. “Jésus says to them, ‘ Loose him and let him go away’.”’ He did not require support, and he could not relish tne gaze of the throng in his present condition.