14-23.
ὄψεσθέ µε;
- , οὖν, “Todto τί ἐστιν ὃ λέγει, τὸ μικρὸν;
° καὶ, Ὅτι ἐγὼ ὑπάγω πρὸς τὸν πατέρα;
837 18. Ἔλεγον
οὐκ οἴδαμεν τί Nadel.”
19. Ἔγνω οὖν ὁ "Ingots ὅτι ἤθελον αὐτὸν ἐρωτᾷν, καὶ εἶπεν αὐτοῖς, «Περὶ τούτου {ητεῖτε μετ ἀλλήλων, ὅτι εἶπον, Μικρὸν καὶ οὗ
θεωρεῖτέ µε, καὶ πάλιν pees καὶ ὄψεσθέ µε;
Ἑ το J ὑμιν, OTe
20. ἀμὴν ἀμὴν λέγω
Ἀκλαύσετε καὶ θρηνήσετε ὑμεῖς, ὁ δὲ κόσμος χαρήσεται αι ee ὑμεῖς δὲ αν ολ, ἀλλ᾽ ἡ λύπη ὑμῶν 21. ἡ yur ὅταν τίκτῃ, λύπην ἔχει, ὅτι "ἦλθεν ἡ ὥρα αὐτῆς: ὅταν τι. δὲ γεννήσῃη τὸ παιδίον, οὐκ ἔτι μνημονεύει τῆς θλίψεως, διὰ τὴν Χαρὰν, ὅτι ἐγεννήθη ἄνθρωπος εἰς τὸν κόσμον.
Peis χαρὰν δν λαίδη, 36. Rev. vili.
ο ii. 4.
‘ A 22. καὶ ὑμεῖς οὖν
λύπην μὲν νῦν ἔχετε' πάλιν δὲ ὄψομαι Suds, καὶ Χαρήσεται ὑμῶν ἡ
δί κ x 4 ex ον ῤὸ ‘ ” 1 καροια, και Την χαραν υμων QUOELS αιρει
1 apes, future, in BD*P, vulg. ‘ tollet”’.
μαθητῶν αὐτοῦ. A pause is implied; during which some of the disciples (τινές understood, as in vii. 40; see Simcox, Gram. of N.T., p. 84) expressed to one another their bewilderment. They were alarmed, but could not attach their alarm to any definite object of dread.— Ver. 19. Jesus, perceiving their embar- rassment, and that they wished to inter- rogate Him—6r1 ἤθελον αὐτὸν ἐρωτῶν--- said to them: Περὶ τούτου . . . “'Ατε you inquiring among yourselves? aber ἀλλήλων, not as in ver. 17, πρὸς ἀλλήλους, “about this that I said,’ εἰς. ? —Ver. 20. ἀμὴν . . . ὅτι κλαύσετε καὶ θρηνήσετε ἡὑμεῖς, “ye shall weep and lament”; θρηνέω is commonly used of lamentation for the dead, as in Jer. xxi. 10, μὴ κλαίετε τὸν τεθνηκότα, μηδὲ θρηνεῖτε αὐτόν; 2 Sam. i. 17; Mt. xi.
17; Lk. vii.32. Here it is weeping and lamentation for the dead that is meant. 6 δὲ κόσμος χαρήσεται, but while you mourn, the world shall rejoice, as achiev- ing a triumph over a threatening enemy. ἡμεῖς δὲ λυπηθήσεσθε, “and ye shall be sorrow-stricken, but your sorrow shall become joy”. Cf. ἀπὸ πένθους eis χαράν, Esth. ix, 22, and especially XX. 20, ἐχάρη- σαν οἱ μαθηταὶ ἰδόντες τὸν Κύριον.--νετ. 21. He adds an illustration of the manner in which anxiety and dread pass into joy :
ἡ γννή “ the woman,” the article is generic, cf. ὃ δοῦλος, xv. 15, Μεγετ, ὅ ὅταν τίκτῃ, '' when she brings forth,” λύπην ... αὐτῆς, “hath sorrow because her hour ”—the critical or appointed time of her delivery—‘is come”. The woman in travail is the common figure for terror-stricken anguish in O.T.: Ps. xlviii. 6; Jer. iv. 31; vi. 24, etc. ὅταν
dp ὑμῶν. 23. καὶ ἐν
αιρει in SACD?LN.
δὲ γεννήσῃ τὸ παιδίον . . . ‘ but when the child is born, she no longer remem- bers the distress, for the joy that a man is born into the world”. The comparison, so far as explicitly used by our Lord in ver. 22, extends only to the sudden replace- ment of sorrow with joyin both cases. But a comparison of Is. lxvi. 7-9, Hos. xiii. 13, and other O.T. passages, in which the resurrection of a new Israel is likened to a difficult and painful birth, warrants the extension of the metaphor to the actual birth of the N.T. church in the resurrection of Christ. Cf. Holtzmann. —Ver. 22. καὶ tpets ... ὑμῶν, ‘and you accordingly,” in keeping with this natural arrangement conspicuous in the woman’s case, ‘‘ have at present sorrow”’ This is the time when the results are hidden and only the pain felt: ‘‘ but I will see you again and your heart shall rejoice and your joy no one takes from you”. This joy was felt in the renewed vision of their Lord at the Resurrection. “All turns on the Resurrection; and without the experiences of that time there would have been no beholding Christ in the Spirit.” Bernard.