Ver. 23. Combination of the Scripture οὐκ ἀνοίγει τὸ στόµα (Isa. liii, 7) with the saying ὅταν ὀνειδίσωσιν και διώξωσιν (Matt. v. 11). For λοιδ. cf. 1 Cor. iv. 12. λοιδορούμενοι εὐλογοῦμεν (εἴπωσιν πᾶν πονηρόν of Matt. 1...) John ix. 28, ν the Jews ἐλοιδόρησαν the once blina man as Jesus’ disciple and, for O.T. type Deut. xxxiii. 8, ἐλοιδόρησαν αὐτὸν emt ὕδατος ἀντιλογίας (Levi = Christ the Priest, cf. ἀντιλογία, Heb. xii. 3).--ο ὐ κ ἠπείλει, the prophecy ἀπειλήσει τοῖς ἀπειθοῦσιν (Isa. lxvi. 14) is yet to be ful- filled (Luke xiii. 27). Occ. notes that He threatened Judas, seeking to deter him and reviled the Pharisees, but not in re-
62
24 ἠπείλει παρεδί ὑμῶν αὐτὸς ἀνή ἵνα ταῖς ἁμαρτίαις ἆ
25 τῷ µώλωπι } στράφη
I ὑμῶν.
ἰάθηται.
ς , ομοι
4 ~ , Sou δὲ TH κρείνοντι νεγκεν ἐν TO σώµα
ὡς πρόβατα πλανώμε τε νῦν ἐπὶ τὸν ποιµέ ως Ὑγυναῖκες ὕποτασ
, a BY ς Les δικαίως: ὃς τὰς ἁμαρτίας τι αὐτοῦ ἐπὶ τὸ ξύλο
πογενόµενοι TH δικοσύνη ζήσωμεν: οὗ
νοι ἀλλὰ ἐπε- ψυχῶν' ἰδίοις
να καὶ ἐπίσκοπον τῶ
σόµεναι τοῖς
® The superfluous. αὐτοῦ after οὗ τῷ µώλωπι is Omitted by Codex Vaticanus and.
other authorities.
It would be repugnant to the ear of a Greek, but is not there-
fore to be regarded as necessarily absent from the original.
tort.—mapedfSov. It is doubtful what object, if any, is to be supplied. The narrative of the Passion suggests two renderings: (i.) He delivered Himself (ἑαυτὸν omitted as in Plato, Phaedrus, 250 Eye Cp. Luke xxiii, 46 (Ps. xxxi. 5), παρατίθεµαι τὸ πνεῦμά pew and Isa. μα, 6: κύριος παρέδωκεν αὐτόν. 7b. 12 παρε- δόθη. (1. He delivered the persecutors (latent in passive participles λοιδ. and πάσχων), when He said Father forgive them. In ordinary Greek παραδίδωμι without object = permit ; but this hardly justifies the rendering He gave way to (cf. δότε τόπον τῇ ὀργῇ, Rom. xii. ΤΟ), {.ε., permitted God to fulfil His will. But
most probably παρ. τῷ . . « represents ©
the Hebrew ellipse, Ay xs by commit to Fehovah (Ps. xxii. ϱ) for the normal com- mit, way, works, cause; LXX (Syriac) has ἤλπισεν = Matt. xxvii. 43. Compare Joseph. Ant. vii. 9, 2, David περὶ πάντων ἐπιτρέψας κρυτῇ τῷ θεῷ.- τῷ κρί- νοντι δικαίως, ch i. 17; the award was the glory.
Ver. 24. Christ was not only well-doer but δεπε[αείογ.- τὰς ap... . ἀνήνε- γκεν comes from Isa. liii. 12, LXX, καὶ αὐτὸς ἁμαρτίας πολλῶν ἀνήνεγκεν ( ΝΟ usually translated λαμβάνειν), used also Heb. ix. 28. Christ is the perfect sin- offering: ‘‘ Himself the victim and Him- self the priest. The form of expression offered up our sins is due to the double
use of ONG for sin and sin-offering. —tv τῷ σώματι αὐτοῦ, a Pauline phrase derived from the saying, This is my body which is for you (1 Cor. xi. 24), explaining αὐτός of Isa. /.ε.---ἐπὶ τὸ ξύλον, replaces the normal comple- ment of ἀναφέρειν, ἐπὶ τὸ θυσιαστήριον, in view of the moral which is to be drawn from the sacrificial language adopted. So Jas. ii. 21, ἐπὶ τὸ θυσια- στήριον is substituted for ἐπάνω τῶν EvAwv of the original description of the offering of Isaac, Gen. xxii. 9. Christ
died because He took our sins upon Him- self (cf. Num. iv. 33, ot υἱοὶ ὑμῶν .. « ἀνοίσουσιν τὴν πορνείαν ὑμῶν). There- fore our sins perished and we have died to them, Col. Π. τᾳ.- ἵνα... ζήσωμεγ. Compare Targum of Isa. ΠΠ. το, ‘‘and from before Jehovah it was the will to refine and purify the remnant of His people that He might cleanse from sins their souls: they shall see the kingdom of His Christ and . . . prolong their days”’. --ἀπογενόμενοι = (i.) die (Herodo- tus, Fhucydides) as opposite of γενόµενοι, come into being or (ii.) be free from, as in Thuc. i. 30, τῶν ἁμαρτημάτων ἄπο- γενόµενοι. The Dative requires | (i.), cf. Kom, Vi. 2, οἵτινες ἀπεθάνομεν τῇ ἅμαρ- τίᾳ. The idea is naturally deduced from Isa. liii. ., Christ bore our sins and delivered His soul to death, therefore He shall see His seed living because sinless.. —ot...ita@nre from Isa. ΠΠ. 5; µώλωπι, properly the weal or scar pro- duced by scourgeing (Sir. xxviii. 17, πληγὴ µάστιγος ποιεῖὶ µώλωπας) thus the pro- phecy was fulfilled according to Matt. XXvil. 26, Φραγελλώσας. The original has ἰάθημεν. The paradox is especially pointed 1n an address to slaves who were frequently scourged.