. of my people” etc.,
30—35.
ἀπὸ τῆς γῆς ἡ Lwh αὐτοῦ."
34. ἀποκριθεὶς δὲ ὁ
225
c
εὐνοῦχος τῷ
Φιλίππῳ εἶπε, Δέομαί σου. περὶ τίνος ὁ προφήτης λέγει τοῦτο ; περὶ
ἑαυτοῦ, ἢ περὶ ἑτέρου τινός; 35. ἀνοίξας δὲ ὁ Φίλιππος τὸ στόµα
αὐτοῦ, καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης, εὐηγγελίσατο αὐτῷ
of character, since he had in hand the prophet who is more sublime than all others, Hom., xix.
Ver. 33. ἐν τῇ ταπεινώσει κ.τ.λ., cf. Isa. lili. 7, 8, “in his humiliation his judgment was taken away” (LXX), so A. and R.V., generally taken to mean by his humbling himself his judgment was cancelled, cf. Phil. ii. 6, 7, so Wendt in seventh and eighth editions : cf. Grimm-Thayer, sub v., κρίσις, the punishment appointed for him was taken away, 7.e., ended, and so sub v., αἴρω = to cause to cease, Col. ii. 14. But the words “in his humiliation’? etc., may also fairly mean that in the violence and injustice done to him his judgment, ζ.6., the fair trial due to him, was withheld, and thus they conform more closely to the Hebrew “by oppression and by (unjust) judgment he was taken away,” sc Hitzig, Ewald, Cheyne and R.V. So to the same effect Delitzsch takes the words to mean that hostile oppression and judicial persecution befel him, and out of them he was removed by death (cf R.V. margin). (The words have been taken to mean that by oppression and judgment he was hurried off and punished, raptus est ad suppli- cium.)—rhyv (δὲ) γενεὰν αὐτοῦ τίς διηγή- σεται; (LXX), “his generation who shall declare?” R.V., the words may mean ‘‘who shall declare the wicked- ness of the generation in which he lived?” (see Grimm-Thayer, sub v., yevea)—their wickedness, 1.ε., in their treatment of him; so De Wette (and Meyer in early editions), and to the same effect, Lumby, Rendall, cf. our Lord’s own words, Matt. xii. 39-42, etc. In Meyer-Wendt (seventh and eighth edi- tion) the words are taken to mean ‘‘ who can fitly declare the number of those who share his life?” 7.e., his posterity, his disciples, so Felten (but see on the other hand, Delitzsch, in loco). The Hebrew seems to mean, as in R.V. text, ‘‘and as for his generation who among them considered that he was cut off out of the land of the living? for the transgression see Cheyne, {η loco ; Briggs, Messianic Prophecy, p. 358, and Delitzsch, ¥esaia, pp. 523, 524, fourth
' edition (see also Page’s note, and Wendt,
edition 1899).
The references by the VOL, II.
Fathers (cf. Bede and Wordsworth) to the eternal generation of the Son, and the mystery of His Incarnation, do not seem to find support in the Hebrew or in the Greek rendering. On the oldest Jewish interpretations of Isaiah liii., see Dalman’s Dey leidende und der sterbende Messias, pp. 21-23, 27-35, 89, 91; and see also in connection with the passage before us, Athanasius, Four Discourses against the Arians, i., 13, 54, and Dr. Robertson’s note; see also above on St. Peter’s Discourses in chap. iii., and below on xxvi. 23.---αἴρεται ἀπὸ τῆς γῆς: “is taken,” 7.e., with violence (here =
Hebrew 333) , f- use of αἴρω, LXX, Acts
xxii. 22, xxi. 36, Matt. xxiv. 39, Luke xxiii. 18, John xix. 15.
Ver. 34. ἀποκ., see above iii. 12, v. 8. It has been sometimes supposed that the eunuch was acquainted with the tradition that Isaiah had been sawn asunder by Manasseh — Felten, see Wetstein on Heb. xi. 37.
Ver. 35. ἀνοίξας τὸ στ. αὐτοῦ: the phrase is used to introduce some weighty and important utterance, cf. x. 34, xviii. 14, and Luke i. 64, so too Matt. v. 2, 2 Cor. vi. 11, also frequent in LXX; “aperire os in Scriptura est ordiri lon- gum sermonem de re gravi et seria. Significat ergo Lucas coepisse Philippum pleno ore disserere de Christo,” Caivin, cf. Hebrew phrase ){5-TN nA,