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Monday, July 21st, 2025
the Week of Proper 11 / Ordinary 16
the Week of Proper 11 / Ordinary 16
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Bible Commentaries
International Critical Commentary NT International Critical
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on Luke 21". International Critical Commentary NT. https://studylight.org/commentaries/eng/icc/luke-21.html. 1896-1924.
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on Luke 21". International Critical Commentary NT. https://studylight.org/
Whole Bible (43)New Testament (17)Gospels Only (5)Individual Books (8)
Verses 1-99
21:1-4. The Widowâs Mites. Mark 12:41-44. The incident is not recorded by Mt. The saying respecting âwidowsâ housesâ might lead to the preservation of this narrative. Mk. and Lk. give both neither.
1. á¼Î½Î±Î²Î»ÎÏαÏ. Mk. has καθίÏαÏ. The long discussions had wearied Him, and He had been sitting with downcast or closed eyes.
εἶδεν ÏÎ¿á½ºÏ Î²Î¬Î»Î»Î¿Î½ÏÎ±Ï â¦ ÏÎ»Î¿Ï ÏÎ¯Î¿Ï Ï. Either, âHe saw the rich who were casting,â etc. Or, âHe saw those who were casting ⦠rich people.â The former is better. In either case the imperf. part. expresses what was continually going on: vidit eos qui mittebant munera sua in gazophylacium divites (Vulg.).
Ïὸ γαζοÏÏ Î»Î¬ÎºÎ¹Î¿Î½. We are not sure that there was a separate building the Treasury. But the thirteen trumpet-mouthed boxes which stood in the spacious Court of the Women appear to have been known as the Treasury. These Shoparoth or âtrumpetsâ were each of them inscribed with the purpose to which the money put into them was to be devoted. See Edersh. The Temple, p. 26. Besides these there was the strong-room whither their contents were taken from time to time. This, however, of be meant here. Comp. John 8:20.
Both in LXX and in Josephus we find sometimes Ïá½° γαζοÏÏ Î»Î¬ÎºÎ¹Î± (Nehemiah 10:38., Nehemiah 10:13:9; B. J. v. 5. 2, vi. 5, 2), sometimes Ïὸ γαζοÏÏ Î»Î¬ÎºÎ¹Î¿Î½ (2 Kings 23:11; 2Ki_1 Mac. 14:49; Ant. xix. 6, 1): and we cannot say that there is any difference of meaning.
2. ÏενιÏÏάν. Exodus 22:25; Proverbs 28:15, 29:7; but nowhere else in N.T. Vulg. and l have pauperculam: see also Vulg. of Isaiah 66:2. Note the Ïινα.
λεÏÏά δÏο. See on 12:59. The exact amount would not be visible from a distance. Jesus knew this, as He knew that it was all that she had, supernaturally. It was not lawful to offer less than two perutahs or mites. This was therefore the smallest offering ever made by anyone; so that Bengelâs remark on the two mites is out of place: quorum unum vidua retinere potuit. She could have kept both.
3. á¼Î»Î·Î¸á¿¶Ï λÎÎ³Ï á½Î¼á¿Î½. Introduces something contrary to the usual view. Here, as in 9:27 and 12:44, Lk. has�
á¼Îº Ïοῦ á½ÏÏεÏήμαÏοÏ. Comp. 2 Corinthians 8:14, 2 Corinthians 8:11:9; Judges 19:20; Psalms 33:10. Whereas they had more than they needed for their wants, she had less: they had a surplus, and she a deficit. Yet out of this deficient store she gave,âgave all she had.
The Latin Versions vary much in rendering both expressions: de exuperantia (s), de eo quod superfuit illis (e), de quo super illis fuit (a), fre> (f), ex abundanti (Vulg.): de exiguitate sua (a), de inopia suo (e r), de minimo suo (d), ex eo quad deest illi (f Vulg.).
ÏάνÏα Ïὸν βίον. All that she had to support her at that time: comp. 8:43, 15:12, 30; Song of Solomon 8:7; Soph. Phil. 933, 1283.
5-36. The destruction of the Temple and of Jerusalem foretold. Matthew 24:1-36; Mark 13:1-32. The section falls into three divisions: the Occasion of the Prophecy (5-7), the Prophecy (8-28), the Exhortation to Vigilance based on the Parable of the Fig Tree (29-36). Edersheim has shown in detail how different contemporary Jewish opinion respecting the end of the world was from what is contained in this prediction, and therefore how untenable is the hypothesis that we have here only a reflexion of ordinary Jewish tradition (L. & T. 2. pp. 434-445).
5-7. Lk. gives no indication of time or place. Mk. and Mt. tell us that it was as Jesus was leaving the precincts that the remark of the disciples was made. The discourse as to the comparative merits of the offerings made in the Temple would easily lead on to thoughts respecting the magnificence of the temple itself and of the votive gifts which it received.
5. ÏινÏν λεγÏνÏÏν. Mt. and Mk. tell us that these were disciples.
Here again Cod. Bezae has a reproduction of the gen. abs in Latin. quorundam dicentium: comp. Ver. 26.
Î»Î¯Î¸Î¿Î¹Ï ÎºÎ±Î»Î¿á¿Ï. Some of the stones of the substructure were enormous. The columns of the cloister or portico were monoliths of marble over forty feet high. See Josephus, whose account should be read in full (B. J. v. 5), Tacitus (Hist. v. 12), Milman (Hist. of the Jews, 2. bk. 16, p. 332), Edersheim (Temple, p. 21.), Renan (V. de J. p. 210). âIt is almost impossible to realise the effect which would be produced by a building longer and higher than York Cathedral, standing on a solid mass of masonry almost equal in height to the tallest of our church spiresâ (Wilson, Recovery of Jerusalem, p. 9).
á¼Î½Î±Î¸Î®Î¼Î±Ïιν. Mt. and Mk. say nothing about the rich offerings, which were many and various, from princes and private individuals (2 Malachi 3:2-7): e.g. the golden vine of Herod, with bunches as tall as a man (Jos. B. J. v. 5, 4; Ant. xv. 11, 3: comp. 17:6, 3; 18:3, 5, 19:6, 1). Illic immensæ opulentiæ templum (Tac. Hist. v. 8, 1). For�Malachi 3:17; Hdt. i. 183, 6. Here only in N.T.
On the relation between�Galatians 1:8; Trench, Syn. v.; Crerner, Lex. p. 547. In MSS. the two words are often confounded. Here × A D X have�
6. ÏαῦÏα ἠθεÏÏεá¿Ïε. Nom. pendens: comp. Matthew 10:14, Matthew 10:12:36; John 6:39, John 6:7:38, John 6:15:2, John 6:17:2; Acts 7:40.
á¼Î»ÎµÏÏονÏαι ἡμÎÏαι. âDays will comeâ: no article. Comp. 5:35, 17:22, 19:43, 23:29.
οá½Îºï¿½Psa_1. p. 295.
7. Just as Lk. omits the fact that the remark about the glorious buildings was made as Jesus was leaving the temple (ver. 5), so he omits the fact that this question was asked while Jesus was sitting on the Mount of Olives. Mt. knows that it was âthe disciplesâ who asked; but the interpreter of Peter knows that Peter, James, John, and Andrew were the enquirers. Both state that the question was asked καÏʼ ἰδίαν.
ÏÏÏε οá½Î½ ÏαῦÏα á¼ÏÏαι; They accept the prediction without question, and ask as to the date, respecting which Christ gives them no answer: comp. 13:23, 24, 17:20. Perhaps they considered that this temple was to be destroyed to make room for one more worthy of the Kingdom. Their second question, Ïί Ïὸ Ïημεá¿Î¿Î½, shows that they expect to live to see the preparatory catastrophe.
8-28. The Prophecy. The Troubles which will follow the Departure of ChristâFalse Christs, Wars, Persecutions (8-19), The Destruction of Jerusalem (20-24). The Signs of the Return of the Son of Man (25-28). The record of the prediction in Mt. and Mk. is similarly arranged. But in all three records the outlines of the two main events, with their signs, cannot always, be disentangled. Some of the utterances clearly point to the Destruction of Jerusalem; others equally clearly to the Return of the Christ. But there are some which might apply to either or both; and we, who stand between the two, cannot be sure which one, if only one, is intended. In its application to the lives of the hearers each event taught a similar truth, and conveyed a similar warning; and therefore a clearly cut distinction between them was as little needed as an exact statement of date. Some of the early commentators held that the whole of the prophecy refers to the end of the world without including the fall of Jerusalem.
8. Ïλανηθá¿Ïε. âBe led astray?â The verb is used nowhere else in Lk. It implies no mere mistake, but fundamental departure from the truth: John 7:47; 1 John 1:8, 1 John 1:2:26, 1 John 1:3:7; Revelation 2:20, Revelation 12:9, Revelation 20:3-10, etc. âDeceiveâ (AV.) would rather be�James 1:26: comp. 1 Corinthians 3:18; Galatians 6:3).
á¼Ïá½¶ Ïá¿· á½Î½ÏμαÏί Î¼Î¿Ï . Christâs name will be the basis of their claim. We know of no false Messiahs between the Ascension and the fall of Jerusalem. Theudas (Acts 5:36), Simon Magus (Acts 8:9), the Egyptian (Acts 21:38) do not seem to have come forward as Messiahs. Dositheus, Simon Magus, and Menander might be counted among the âmany antichristsâ of 1 John 2:18, but not as false Christs. We seem, therefore, at the outset to have a sign which refers rather to Christâs return than to the destruction of Jerusalem.
9.�1 Corinthians 14:33; 2 Corinthians 6:5, 2 Corinthians 6:12:20; James 3:16; Proverbs 26:28; Tob, 4:13. In Josephus we have abundant evidence of such things. Tacitus says of this periodâopimum casibus, atrox præliis, discors seditionibus, ipsâ etiam pace sævum. Quatuor Principes ferro interempti. Trina bella civilia, plura externa ac plerumque permixta (Hist. i. 2, I).âÏÏοηθá¿Ïε. only here and 24:37: Mt. and Mk. have θÏοεá¿Ïθε.
δεá¿. It is so ordered by God: Comp. 13:33, 17:25, 19:5, 24:7, 26, 44.
οá½Îº εá½Î¸ÎÏÏ. First, with emphasis: âNot immediately is the end.â For âby-and-byâ as a translation of εá½Î¸ÎÏÏ see on 17:7. By ÏὸÏÎÎ»Î¿Ï is not meant Ïὸ ÏÎÎ»Î¿Ï á½ Î´Î¯Î½Ïν (comp. Matthew 24:8), but ÏάνÏÏν Ïὸ ÏÎÎ»Î¿Ï (1 Peter 4:7), the end of the world and the coming of the Son of Man.
10. ΤÏÏε á¼Î»ÎµÎ³ÎµÎ½ αá½Ïοá¿Ï A new introduction to mark a solemn utterance, The ÏÏÏε with á¼Î»ÎµÎ³ÎµÎ½ is unusual; but that does not make the combination of ÏÏÏε with á¼Î³ÎµÏθήÏεÏαι (Beza, Casaubon, Hahn) probable,
D, Syr-Cur. Syr-Sin. a d e ff2 i l r omit the words.
á¼Î³ÎµÏθήÏεÏαι á¼Î¸Î½Î¿Ï á¼Ïʼ á¼Î¸Î½Î±Ï. Only here and in the parallel use of á¼Î³ÎµÎ¯ÏεÏθαι á¼Ïί Ïινα found in N.T. Comp, á¼ÏεγεÏθή ÏονÏαι ÎἰγÏÏÏιοι á¼Ïʼ Îá¼°Î³Ï ÏÏÎ¯Î¿Ï Ï â¦ [á¼ÏεγεÏθήÏεÏαι] ÏÏÎ»Î¹Ï á¼Ïá½¶ ÏÏλιν καὶ Î½Î¿Î¼á½¸Ï á¼Ïá½¶ νομÏν (Isaiah 19:2).
11. After describing the general political disturbances which shall precede the end, Jesus mentions four disturbances of nature which shall also form a prelude: earthquakes, famines, pestilences, and terrible phenomena in the heaven. Lk. alone mentions the λοιμοί (elsewhere in a metaphorical sense: Acts 24:5; Proverbs 21:24; Psalms 1:1; Psa_1 Mac. 15:21). Lk. alone also mentions the ÏÏβηθÏά Ïε καὶ Ïημεá¿Î±. On the prodigies which preceded the capture of Jerusalem see Jos. B. J. 6:5, 3; Tac. Hist. v. 13.
According to the better text (× B L, Aegyptt. Arm. Aeth.) καÏá½° ÏÏÏÎ¿Ï Ï belongs to λοιμοὶ καὶ λιμοί, not (as in Mk.) to ÏειÏμοὶ μεγάλοι (A D, Latt.).Syr-Sin. has âin divers placesâ with both. Many authorities (× A D L, de Boh.) have λιμοὶ κ. λοιμοί. For the paronomasia comp. ζÏὴν καὶ Ïνοήν (Acts 17:25); γινÏÏÎºÎµÎ¹Ï á¼ï¿½Acts 8:30); á¼Î¼Î±Î¸ÎµÎ½ï¿½Hebrews 5:8); á½Î½Î±Î¯Î¼Î·Î½ in á½Î½Î®ÏÎ¹Î¼Î¿Ï (Philemon 1:20); ÏÎ¹Î½á½²Ï Ïῶν κλάδÏν á¼Î¾ÎµÎºÎ»Î¬ÏθηÏαν (Romans 11:17). Some Latin, Syriac, and Aethiopic authorities here insert et hiemes (tempestates), âprobably from an extraneous source written or oralâ (WH. 2. App. p. 63). Comp. the addition of καὶ ÏαÏαÏαί in Mark 13:8. And as regards the terrors generally comp. 4 Esdr. v. 4-10.
12-19. Calamities specially affecting the Disciples; Persecution and Treachery. While Lk. and Mk. emphasize the persecution that will come from the Jews, Mt. seems almost to confine it to the Gentiles (but see Matthew 10:17-19). Jn. also records that Christ foretold persecution (15:18-21), and in particular from the Jews (16:2, 3). The Acts may supply abundant illustrations. Note that Lk. has nothing about âthe Gospel being preached to all, the nationsâ (Mark 13:10; Matthew 24:14). Would he have omitted this, if either of those documents was before him ?
12. ÏÏὸ δὲ ÏοÏÏÏν. The prep. is certainly used of time, and of superiority in magnitude. Persecutions are among the first things to be expected. The tendency of Mt. to slur the misdeeds of the Jews is conspicuous here. While Lk. mentions Ïá½°Ï ÏÏ Î½Î±Î³ÏÎ³Î¬Ï and Mk. adds ÏÏ Î½ÎδÏια, Mt. has the vague term θλίÏιν.
13.�Philippians 1:19. More probably to the truth of the Gospel. For the verb comp. Job 13:16; Job_2 Mac. 9:24.
14. ÏÏομελεÏᾷν. The regular word for conning over a speech: here only in N.T. Mk. has the less classical ÏÏομεÏιμνᾷν. Comp. Matthew 10:20, and see on 12:11. Hahn would make the word mean anxiety about the result of the defence.
15. á¼Î³á½¼ γάÏ. With emphasis: âall of that will be My care.â In the parallel assurances in Matthew 10:20 and Mark 13:11 it is the help of the Holy Spirit that is promised. In form this verse is peculiar to Lk. By ÏÏÏμα is meant the power of speech; by ÏοÏία the choice of matter and form. Comp. á¼Î³á½¼ï¿½Exodus 4:12), and δÎδÏκα ÏÎ¿á½ºÏ Î»ÏÎ³Î¿Ï Ï Î¼Î¿Ï Îµá¼°Ï Ïὸ ÏÏÏμα ÏÎ¿Ï (Jeremiah 1:9).
á¼Î½ÏιÏÏá¿Î½Î±Î¹. This refers to ÏοÏία (Acts 6:10) as�
16. καὶ á½Ïὸ γονÎÏν. âEven by parentsâ (RV.) rather than âboth by antsâ (AV.). Cov. also has âeven.â Comp. 12:52, 53; Matthew 10:35 for similar predictions of discord in families to be produced by the Gospel.
θαναÏÏÏÎ¿Ï Ïιν. This verb is in all three accounts. It cannot be watered down to mean âput in danger of deathâ (Volkmar): ver. 18 does not require this evasion. Comp. á¼Î¾ αá½Ïῶν�Matthew 23:34) and á¼Î¾ αá½Ïῶν�Luke 9:49). Here á¼Î¾ á½Î¼á¿¶Î½ naturally means âsome of you Apostles.â Three of the four who heard these wordsâJames, Peter, and Andrewâsuffered a martyrâs death.
17. καὶ á¼ÏεÏθε μιÏοÏμενοι. This verse is found in the same form in all three, excepting that Mt. inserts Ïῶν á¼Î¸Î½á¿¶Î½ after ÏάνÏÏν, which is in harmony with his omitting synagogues as centres of persecution (24:9). For the paraphrastic future see on 1:20.
18. καὶ θÏὶξ ⦠οὠμὴ�John 10:28 is in substance closely parallel. This is more satisfactory than to take it literally and supply sine præmio, ante tempus (Beng.); or supply from Matthew 10:29 á¼Î½ÎµÏ Ïοῦ ÏαÏÏá½¸Ï á½Î¼á¿¶Î½ (Hahn). The proverb is used of physical preservation, Acts 27:34; 1 Samuel 14:45; 2 Samuel 14:11; 1 Kings 1:52.
19. á¼Î½ Ïá¿ á½Ïομονῠá½Î¼á¿¶Î½. âIn your enduranceâ of suffering without giving way; whereas μακÏÎ¿Î¸Ï Î¼Î¯Î± is patience of injuries without paying back. See Trench, Syn. liii.; Lft. on Colossians 1:11, Colossians 1:3:12; Wsctt on Hebrews 6:12. The Latin Versions often confuse the two words.
Here we have patientia (e f ff2 i q r s Vulg.), tolerantia (a), sufferentia (d). These three translations are found also 8:15. In no other Gospel does á½Ïομονή occur; and in no Gospel does μακÏÎ¿Î¸Ï Î¼Î¯Î± occur.
κÏήÏεÏθε Ïá½°Ï ÏÏ Ïá½°Ï á½Î¼á¿¶Î½. âYe shall win your souls,â or âyour lives.â This confirms the interpretation given above of ver. 18. There the loss of eternal salvation is spoken of as death. Here the gaining of it is called winning oneâs life. See on 9:25 and 17:33 In Mt. (24:13, 10:22) and Mk. (13:13) this saying is represented by âHe that endureth (á½ÏομείναÏ) to the end, the same shall be saved.â Neither Lk. nor Jn. use á½ÏομÎνειν in this sense.
The reading is uncertain as regards the verb. A B some cursives, Latt. Syr. Arm. Aeth. and best MSS. of Bob., Tert. Orig. support κÏήÏεÏθε, which is adopted by Treg. WH. RV. and Weiss; while × D L R X G D etc., some MSS. of Bob., Const-Apost Bas. support κÏήÏαÏθε, which is adopted by Tisch. Neither reading justifies âpossess your souls,â a meaning confined to the perf. Cov. has âholde fastâ but nearly all others have âpossess,â following in verb, though not in tense, the possidebitis of Vulg. Other Lat. texts have adquiretis (c ff2 l) or adquirite (d i). See last now on 18:12.
20-24. The Destruction of Jerusalem.
20. ÎºÏ ÎºÎ»Î¿Ï Î¼Îνην. âBeing compassedâ: when the process was completed it would be too late; comp. Hebrews 11:30. No English Version preserves this distinction: but Vulg. has videritis circumdari, not circumdatam. (a e). Instead of this Mt. and Mk. have âthe abomination of desolation,â etc.
ἡ á¼ÏήμÏÏιÏ. The word is freq. in LXX, but in N.T. occurs only here and the parallels. The disciples had been expecting an immediate glorification of Jerusalem as the seat of the Messianic Kingdom. It is the desolation of Jerusalem that is really near at hand.
21. ÏÏÏε ⦠Ïá½° á½Ïη. Verbatim the same in all three. What follows, to the end of ver. 22, is peculiar to Lk. By âthe mountainsâ is meant the mountainous parts of Judæa: but á¼Î½ μÎÏῳ αá½Ïá¿Ï (see on 8:7) refers, like Îµá¼°Ï Î±á½Ïήν, not to Judæa, but to Jerusalem.
ÏÏÏÎ±Î¹Ï âLand-estatesâ (12:16), âcountryâ as opposed to the town. See Blass on Acts 8:2. The Jews who fled from the country into Jerusalem for safety greatly increased the miseries of the siege. It is probably to this prophecy that Eusebius refers when he speaks of âthe people of the Church in Jerusalem being commanded to leave and dwell in a city of Peræa called Pella, in accordance with a certain oracle which was uttered before the war to the approved men there by way of revelationâ (H. E. 3:5, 3). The flight to Pella illustrates the prophecy; but we need not confine so general a warning to a single incident. It is important to note that the wording of the warning as recorded here has not been altered to suit this incident. Marcion omitted vv. 18, 21, 22.
Vulg. and Lat. Vet. are misleading in translating it á¼Î½ Ïαá¿Ï ÏÏÏÎ±Î¹Ï in regionibus The Frag. Ambrosiana (s) give more rightly in agris. See old. Latin Biblical texts, 2. p, 88.
22. ἡμÎÏαι á¼ÎºÎ´Î¹ÎºÎ®ÏεÏÏ. Comp. LXX of Deuteronomy 32:35; Hosea 9:7; Ecclus. 5:9. In what follows note the characteristic construction, and verb, and adjective. There is an abundance of such utterances throughout the O.T. Leviticus 26:31-33; Deuteronomy 28:49-57; 1 Kings 9:6-9; Micah 3:12; Zechariah 11:6; Daniel 9:26, Daniel 9:27. The famous passage in Eus. H. E. 2:23, 20should be compared, in which (like Origen before him) he quotes as from Josephus words which are in no MS. of Josephus which is extant: âThese things happened to the Jews to avenge (καÏʼ á¼ÎºÎ´Î¯ÎºÎ·Ïιν) James the Just, who was a brother of Jesus, that is called the Christ. For the Jews slew him, although he was a very just man.â
23. οá½Î±á½¶ ⦠ἡμÎÏαιÏ. Verbatim the same in all three. For�Job 15:24 we have�Job 7:11, Job 18:14, Job 20:22. In class. Grk.�1 Corinthians 7:26; 1 Thessalonians 3:7; 2 Corinthians 6:4, 2 Corinthians 6:12:10; Psalms 106:6, Psalms 106:13, Psalms 106:19, Psalms 106:28; Ps. Song of Solomon 5:8). See small print on ver. 25. The meaning of á¼Ïá½¶ Ïá¿Ï γá¿Ï is determined by Ïá¿· λαῷ ÏοÏÏῳ. The latter means the Jews, and therefore the former means Palestine (AV. RV.) and not the earth (Weiss). For the Divine á½Ïγή comp. 1 Mac. 1:64, Malachi 1:2:49; Mal_2 Mac. 5:20; PS. Sol. 2:26, 17:14. The á½Ïγή is provoked by the people qui tantam gratiam cælestem spreverit (Beng.).
24. καὶ ÏεÏοῦνÏαι μαÏαίÏηÏ. This verse and the last words of Ver. 23 are peculiar to Lk. Note the characteristic ÏάνÏα, periphrastic future, and á¼ÏÏι. The often repeated assertion of Josephus, that 1,100,000 perished in the siege and 97,000 were carried into captivity (B. J. 6:9, 3) is quite incredible: they could not have found standing-ground within the walls. The sexcenta millia of Tacitus (Hist. v. 13, 4), if taken literally, is far too many for the number of those besieged: but sexcenti need not mean more than âvery many.â Perhaps 70,000 is an ample estimate.
The phrase á¼Î½ ÏÏÏμαÏι μαÏαίÏÎ±Ï occurs Genesis 24:26; Genesis 10:28; á¼Î½ ÏÏÏμαÏι ÏομÏαίαÏ, 6:21, 8:24; á¼Î½ ÏÏÏμαÏι ξἰÏÎ¿Ï Ï, Joshua 10:30, Joshua 10:32, Joshua 10:35, Joshua 10:37, Joshua 10:39. The plur. ÏÏÏμαÏα μαÏαίÏÎ·Ï is found Hebrews 11:34 In the best MSS. substantives in Ïα form gen. and dat. in ÏÎ·Ï and Ïá¿ (WH, 2. App. p. 156).
á¼ÏÏαι ÏαÏÎ¿Ï Î¼Îνη. See on 1:20, and see also Burton., § 71.Plus sonat quam ÏαÏηθήÏÏαι (Beng.): it expresses the permanent condition, la domination écrasante (Godet). Comp. the LXX of Zechariah 12:3, θήÏομαι Ïὴν ἸεÏÎ¿Ï Ïαλὴμ λίθον καÏαÏαÏοÏμενον Ïá¾¶Ïιν Ïοá¿Ï á¼Î¸Î½ÎµÏιν.1 Jerusalem has more often been under the feet of Gentiles than in the hands of Christians. Romans, Saracens, Persians, and Turks have all trampled upon her in turn.
The Latin Versions vary much: erit calcata (dδ) erit incalcata (e), erit in concalcation (a), concalcabitur (r), calcabitur (Vulg.).
á¼ÏÏι οá½. See on 2:20: á¼ÏÏÎ¹Ï Î¿á½ is possibly correct Romans 11:25; Hebrews 3:13.
καιÏοι á¼Î¸Î½á¿¶Î½. As stated already, the whole of this verse is peculiar to Lk., and some have supposed that the last part of it is in addition made by him. It is not necessary to charge him with any such licence; although it is possible that oral tradition has here, as elsewhere, paraphrased and condensed what was said. The âseasons of the Gentilesâ or âopportunities of the Gentilesâ cannot be interpreted with certainty. Either (1) Seasons for executing the Divine judgments; or (2) for lording it over Israel; or (3) for existing as Gentiles; or (4) for themselves becoming subject to Divine judgments; or (5) opportunities of turning to God; or (6) of possessing the privileges which the Jews had forfeited. The first and last are best, and they are not mutually exclusive. Comp. á¼ÏÏι οὠÏὸ ÏλήÏÏμα Ïῶν á¼Î¸Î½á¿¶Î½ εἰÏÎλθῠ(Romans 11:25), where the whole section is a comment on the promise that the punishment of Israel has a limit. The plur. καιÏοί corresponds with the plur. á¼Î¸Î½Î·: each nation has its καιÏÏÏ but comp. á¼ÏÏ ÏληÏÏθῶÏιν καιÏοὶ Ïοῦ Î±á¼°á¿¶Î½Î¿Ï (Tob. 14:5), where the whole passage should be compared with this.
25-28. The Signs of the Second Advent. Lk. here omits what is said about shortening the days and the appearance of impostors (Matthew 24:22&-26; Mark 13:20-23). On the latter subject he has already recorded a warning (17:23, 24).
25. á¼Î½ ἡλίῳ κ. Ïελήνῠκ. á¼ÏÏÏοιÏ. âIn sun and moon and stars.â In Mt. and Mk. the three words have the article. All English Versions prior to RV. wrongly insert the article here, Cov. with âsun,â the rest with all three words. Similar language is common in the Prophets: Isaiah 13:10; Ezekiel 32:7; Joel 2:10, Joel 3:15: comp. Isaiah 34:4; Haggai 2:6, Haggai 2:21, etc. Such expressions indicate the perplexity and distress caused by violent changes: the very sources of light are cut off. To what extent they are to be understood literally cannot be determined: but it is quite out of place to introduce here the thought of Christ as the sun and the Church as the moon, as do Ambr. and Wordsw. ad loc. (Migne, 15:1813). The remainder of this verse and most of the next are peculiar to Lk.
ÏÏ Î½Î¿Ïή occurs only here and 2 Corinthians 2:4 in N.T.; but comp. 8:45, 19:43, 12:50. In LXX it is found Judges 2:3; Job 30:3; Jeremiah 52:5; Micah 5:1. In Vulg. Jerome carelessly uses pressura both for ÏÏ Î½Î¿Ïή here and for�
á¼Î½ï¿½Isaiah 28:2, Isaiah 28:29:6, 30:30; Ezekiel 38:22; Psalms 42:7, Psalms 55:7, Psalms 88:7. See Stanley, Jewish Church, 1. p. 130.
It is uncertain whether á¼ ÏÎ¿Ï Ï is to be accented á¼ ÏÎ¿á¿¦Ï as from á¼ ÏÏ or ἤÏÎ¿Ï Ï as from ἦÏÎ¿Ï (4:37; Hebrews 12:19; Acts 2:2). See WH. 2. App. p. 158. The reading á¼ ÏοÏÏÎ·Ï (D Î Î Î Î etc.) is a manifest correction: the evidence against it (× A B C L M R X and Versions) is overwhelming. For the gen. after�
26.�
The arescentibus of Lat. Vet. and Vulg. is remarkable; but a has a refrigescentibus and d has deficientium.1 Of these three words refrigescere best represents�Numbers 11:32; 2 Samuel 17:19. Comp, Ïοὶ δʼ ἰδÏῶ�Acts 12:11 It only in N.T.) as denoting the expectation of an unfavourable result. For this use of�
Ïá¿ Î¿á¼°ÎºÎ¿Ï Î¼Îνá¿. See on 4:5.
αἱ Î´Ï Î½Î¬Î¼ÎµÎ¹Ï Ïῶν οá½Ïανῶν ÏÎ±Î»ÎµÏ Î¸Î®ÏονÏαι. Comp. ÏακήÏονÏαι Ïá¾¶Ïαι αἱ Î´Ï Î½Î¬Î¼ÎµÎ¹Ï Ïῶν οá½Ïανῶν (Isaiah 34:4). The verb which Lk. substitutes is one of which he is fond (6:38, 48, 7:24; Acts 2:25, Acts 4:31, Acts 16:26, Acts 17:13). By αἱ Î´Ï Î½Î¬Î¼ÎµÎ¹Ï Ï. οá½Ï. is meant, not the Angels (Euthym.), nor the cosmic powers which uphold the heavens (Mey. Oosterz), but the heavenly bodies, the stars (De W. Holtz. Weiss, Hahn): Comp. Isaiah 40:26; Psalms 33:6. Evidently physical existences are meant.
27. καὶ ÏÏÏε á½ÏονÏαι. âNot till then shall they see.â Not á½ÏεÏθε: there is perhaps a hint that those present will not live to see this. This verse is in all three: comp. 1 Thessalonians 4:16; 2 Thessalonians 1:7, 2 Thessalonians 1:2:8; Revelation 1:8, Revelation 19:11-16.
28. This word of comfort is given by Lk. alone. Only here in N.T. is�Job 10:15, and contrast Luke 13:2; [Jn.] 8:7, 10. The disciples present are regarded as representatives of believers generally, Only those who witness the signs can actually fulfil this injunction.
á¼ÏολÏÏÏÏιÏ. At the Second Advent. Here the word means little more than âreleaseâ or âdeliverance,â without any idea of âransomâ (λÏÏÏον). See Sanday on Romans 3:24, Abbott on Ephesians 1:7, and Wsctt. Heb. pp. 295-297. Comp. Enoch, 51:2.
29-33. The Parable of the Fig Tree. Matthew 24:32-35; Mark 13:28-32.
29. καὶ εἶÏεν. This marks the resumption of the discourse after a pause: comp. 9:5. More often Lk. uses εἶÏεν δΠor á¼Î»ÎµÎ³ÎµÎ½: 14:12, 20:41, etc. For εἶÏεν ÏαÏαβολήν see on 6:39. Lk. alone makes the addition καὶ ÏάνÏα Ïá½° δÎδÏα: see on 6:30 and 7:35. Writing for Gentiles, Lk. preserves words which cover those to whom fig trees are unknown.
30. ÏÏοβάλÏÏιν. Here only without acc. We must understand Ïá½° ÏÏλλα. In Jos Ant. 4:8, 19 καÏÏÏν is added: comp. Acts 19:33.
á¼Ïʼ á¼Î±Ï Ïῶν γινÏÏκεÏε. âOf your own selves ye recognize:â i.e. with out being told. For á¼Î±Ï Ïοῦ, -ῶν, of the 2nd pers. comp. 12:1, 33, 16:9, 15, 17:3, 14, 22:17, 23:28. It occurs in class. Grk. where no ambiguity is involved.
There is no justification for rendering θÎÏÎ¿Ï âharvest,â which would be θεÏιÏμÏÏ (10:2). In N.T. θÎÏÎ¿Ï occurs only in this parable.
32. ἡ γενεὰ αá½Ïη. This cannot well mean anything but the generation living when these words were spoken: 7:31, 11:29-32, 50, 51, 17:25; Matthew 11:16, etc. The reference, therefore, is to the destruction of Jerusalem regarded as the type of the end of the world. To make ἡ γενεὰ αá½Ïη mean the Jewish race, or the generation contemporaneous with the beginning of the signs, is not satisfactory. See on 9:27, where, as here, the coming of the Kingdom of God seems to refer to the destruction of Jerusalem.
33. ὠοá½ÏÎ±Î½á½¸Ï ÎºÎ±á½¶ ἡ γá¿. Comp. 2 Peter 3:10; Hebrews 1:11, Hebrews 1:12; Revelation 20:11, 21:1; Psalms 102:26; Isaiah 51:6. A time will come when everything material will cease to exist; but Christâs words will ever hold good. The prophecy just uttered is specially meant; but all His sayings are included. Comp. οá½Î´á½² Î³á½°Ï ÏαÏá¿Î»Î¸ÎµÎ½ á½Ïʼ αá½Ïῶν λÏÎ³Î¿Ï (Addit. Esth. 10:5).
οὠμὴ ÏαÏελεÏÏονÏαι. So also in Mark 13:31, but in Matthew 24:35 ÏαÏÎλθÏÏιν, which A R X etc. read here and A C D X etc. read in Mk. As the subj. is the usual constr, in N.T. after οὠμή, copyists often corrected the fut. indic. to aor. subj. Comp. Mark 14:31; Matthew 15:5; Galatians 4:30; Hebrews 10:17, etc. The Old Latin MSS. used by Jerome seem here to have read transient ⦠transient. Our best MSS. of the Vulgate read transibunt ⦠transient. Jerome may have forgotten to correct the second transient into transibunt: or he may have wished to mark the difference between ÏαÏελεÏÏονÏαι and ÏαÏÎλθÏÏιν. Cod. Brix. with the Book of Dimma and some other authorities has transibunt ⦠præteribunt. See Hermathena, No 19. p. 386.
34-36. Concluding Warning as to the Necessity of Ceaseless Vigilance. Comp. Matthew 25:13-15; Mark 13:33-37. The form of this warning differs considerably in the three Gospels. Not many words are common to any two of them; and very few are common to all three. It should be noted that here as elsewhere (10:7 = Tim. 5:18, 24:34 = 1Co_5), Lk. in differing from Mt. and Mk. agrees with S. Paul. Comp. with this 1 Thessalonians 5:3 See Lft. Epp. p. 72.
34. For ÏÏοÎÏεÏε δὲ á¼Î±Ï Ïοá¿Ï see on ver. 30 and 12:1; and for βαÏηθῶÏιν see on 9:32.
κÏεÏάλá¿. Not âsurfeiting,â but the nausea which follows a debauch: crapula. Here only in bibl. Grk. For this and μÎθη (Romans 13:13; Gal. v. 21) see Trench, Syn. lxi.; and for the orthography see WH. 2. App. p. 151.
μεÏÎ¯Î¼Î½Î±Î¹Ï Î²Î¹ÏÏικαá¿Ï. The adj. occurs 1 Corinthians 6:3, 1 Corinthians 6:4: but is not found in LXX, nor earlier than Aristotle. Comp. ÏÏá½¸Ï Ïá½°Ï Î²Î¹ÏÏÎ¹Îºá½°Ï ÏÏÎµÎ¯Î±Ï á½ÏηÏεÏεá¿Î½ (Philo, Vit. Mo. 3:18).
The remarkable rendering soniis for μεÏÎ¯Î¼Î·Î±Î¹Ï in Cod. Bezae has long attracted attention, and has been regarded by some as a manifest Gallicism. It is confidently connected with the French soins. But the connexion is not certain. The word may be a form of somniis, and the transition from âturbing dreamsâ to âperplexitiesâ and âownâ would not be difficult, The word occurs once in the St. Gall MS. of the Sortes, and soniari occurs four times. It was therefore a word which was established in use early in the sixth century. Whether it is original in the text of D, or is a later substitution, is much debated. Here other renderings are sollicitudinibus (a e), cogitationibus (b f), curis (Tert. Vulg.). The prevalent Old Latin rendering was sollicitudines (a b d f) both in 8:14 and Matthew 13:22 (comp. Mark 4:19); and the translator of Irenæus has sollicitudinibus here. see Scrivener, Codex Bezae, pp. 44, 45 Rendel Harris, p. 26; and an excellent review in the Guardian, May 18, 1892, p. 743.
á¼ÏνίδιοÏ. Here, but not 1 Thessalonians 5:3 or Wisd. 17:14, this form is best attested. WH. Intr. 309, App. 151. The Latin renderings are repentaneus (a), subitaneus (d e), repentina (f Vulg.).
ἡ ἡμÎÏα á¼ÎºÎµÎ¯Î½Î·. This is the one expression which in section is common to all three accounts. Comp. 10:12, 17:31. The day of the Messiahâs return is meant.
á½¡Ï ÏαγίÏ. According to the best authorities (× B D L, a b c e ff2 1 Boh., Tert.) these words belong to what precedes, and the Î³Î¬Ï follows á¼ÏειÏελεÏÏεÏαι, not ÏαγίÏ. The whole recalls ÏÏÎ²Î¿Ï ÎºÎ±á½¶ βÏÎ¸Ï Î½Î¿Ï ÎºÎ±á½¶ ÏÎ±Î³á½¶Ï á¼Ïʼ á¼¡Î¼á¾¶Ï ÏÎ¿á½ºÏ á¼Î½Î¿Î¹ÎºÎ¿á¿¦Î½ÏÎ±Ï á¼Ïá½¶ Ïá¿Ï γá¿Ï (Isaiah 24:17). The resemblance between the passages, and the fact that á¼ÏειÏελεÏÏεÏαι suits the notion of a ÏÎ±Î³Î¯Ï (ânooseâ or âlassoâ), accounts for the transposition of the γάÏ. Originally α ÏÎ±Î³Î¯Ï (ÏÎ®Î³Î½Ï Î¼Î¹) is that which holds fast: Psalms 91:3; Proverbs 7:23; Ecclesiastes 9:12. Here most Latin texts have laqueus, but Cod. Palat. has muscipula.
35-36. Note the characteristic repetition of Ïá¾¶Ï.
35. ÏάÏÎ·Ï Ïá¿Ï γá¿Ï. Not the land of the Jews only. Possibly καθημÎÎ½Î¿Ï Ï indicates that, as at the flood. and at Belshazzarâs feast, people are sitting at ease, eating and drinking, etc. (17:27): but it need not mean more than inhabiting. Comp. μάÏαιÏαν á¼Î³á½¼ καλῶ á¼Ïá½¶ ÏάνÏÎ±Ï ÏÎ¿á½ºÏ ÎºÎ±Î¸Î·Î¼ÎÎ½Î¿Ï Ï á¼Ïá½¶ Ïá¿Ï γá¿Ï (Jeremiah 25:29). For á¼Ïá½¶ ÏÏοÏ. Ï. Ï. γá¿Ï Comp. 2 Samuel 18:8. The phrase is Hebraistic.
36.�Ephesians 6:18; Hebrews 13:17; 2 Samuel 12:21; Psalms 126:1; Proverbs 8:34.
The οῦν (A C R, b c ff2. Syrr. Aeth. Arm.) for δΠ(× B D, a d e) probably comes from Matthew 25:13 and Mark 13:35,
á¼Î½ ÏανÏá½¶ καιÏá¿· 18:1 and 1 Thessalonians 5:17 are in favour of taking these words with δεÏμενοι (Wic. Gen. Rhem. AV.) rather than with�
καÏιÏÏÏÏηÏε. This is the reading of × B L X 33, Aegyptt. Aeth. and is adopted by the best editors. It properly means âprevail againstâ. (Matthew 16:18; Jeremiah 15:18; 2 Chronicles 8:3; comp. Luke 23:23; Isaiah 22:4; Wisd. 17:5). The καÏαξιÏθá¿Ïε of A C D R, Latt. Syrr. Arm., Tert. perhaps comes from 20:35.
ÏÏαθá¿Î½Î±Î¹. âTo hold your place.â comp. ΤÏÏε ÏÏήÏεÏαι á¼Î½ ÏαÏÏηÏία ÏÎ¿Î»Î»á¿ á½ Î´Î¯ÎºÎ±Î¹Î¿Ï (Wisd. 5:1). It is clear from 11:18. 18:11, 40, 19:8; Acts 2:14, Acts 5:20, Acts 11:13, Acts 17:22, Acts 25:18, Acts 27:21, etc., that ÏÏαθá¿Î½Î±Î¹ is not to be taken passively of being placed by the Angels (Matthew 24:31). Comp. ÏÎ¯Ï Î´ÏναÏαι ÏÏαθá¿Î½Î±Î¹; (Revelation 6:17). For the opposite of ÏÏαθá¿Î½Î±Î¹ see 23:30; Revelation 6:16: comp. 1 John 2:28.
The Apocalypse of Jesus
Hase (Gesch. Jesu, § 97). Colani (J. C. et les croyances messianiques de son temps). and others think that Jesus had penetration enough to foresee and predict the destruction of Jerusalem, but they cannot believe that He was such a fanatic as to foretell that He would return in glory and judge the world. Hence they, conclude that these predictions about the Parusia were never uttered by Him Keim sees that Mark 13:32 cannot be an invention (Jes. of Naz. 5. p. 241): in some shape or other Jesus must have foretold His glorious Return. therefore this eschatological discourse is based upon some genuine utterances of Jesus; but has been expanded into an apocalyptic poem with the help of other material. Both Keim and some of those who deny the authenticity of any prediction of Christâs Return assume the existence of an apocalypse by some Jewish Christian; as the source from which large portions of this discourse are taken. Weizsäcker holds that the apocalypse was Jewish, and was taken from a lost section of the Book of Enoch. Weiffenbach. followed by Wendt and Vischer, upholds the theory of a Jewish-Christian original.
But did this spurious apocalypse, the existence of which is pure conjecture. supply Lk. with what he has recorded 11:49-51. 13:23-27, 35, 17:23, 37. 18:8, 19:15, 43, 20:16? Did it supply Mt. with what he has recorded 7:22, 10:23, 19:28, 21:44. 13:7. 25:31, 26:64? Mk. also with the parallels to them passages? That all three derived these utterances from Apostolic tradition is credible. Is it credible that a writing otherwise unknown and by an unknown author should have had such enormous influence? And its influence does not end with the three Evangelists. It has contributed largely to the Epistles of S. Paul. especially to the very earliest of them. Comp. 1 Thessalonians 2:16, 1 Thessalonians 2:4:6, 1 Thessalonians 2:17, 1 Thessalonians 2:5:1 Thessalonians 2:1-3;, 2 Thessalonians 2:1-12. And it would seem to have influenced much of the imagery in Revelation. which foretells wars. famine, pestilence. and persecution (6:4, 5, 8, 9), and the Return of the Saviour accompanied by the armies of heaven (19:11-16). This supposed fictitious apocalypse is assigned to A.D. 68, or thereabouts; and therefore long after the Pauline Epistles were written. Apostolic tradition, which is known to have existed, is a far safer hypothesis. See Godet. ad loc. (2. PP. 430 ff.), whose remarks have been, freely used in this note. See also Briggs, The Messiah of the Gospels, T. & T. Clark. 1894, ch. 4. where this âApocalypse of Jesusâ is critically discussed, with special reference to the theory of Weiffenbach and others that the assumed Jewish-Christian apocalypse consisted of these three portions:â(a) the�Mark 13:7, Mark 13:8=Matthew 24:6-8=Luke 21:9-11; (β) the θλίÏιÏ, Mark 13:14-20=Matthew 24:15-22; (γ) the ÏαÏÎ¿Ï Ïία, Mark 13:24-27=Matthew 24:29-31=Luke 21:25-27.Luke 21:1 Briggs points out the insignificance of the fact that ideas such as these are found in Jewish pseudepigrapha. These ideas were by them derived from the O.T.. which was the common source of both canonical and uncanonical apocalypses, whether Jewish or Christian. Jesus uses this source on other occasions, and there is nothing unreasonable in the belief that He uses it here. The cosmical disturbances foretold (vv. 25-27) âbelong not only to the theophanies and the Christophanies of prophecy, but also to the theophanies and Christophanies of history In both the Old Testament and the New. They represent the response of the creature to the presence of the Creatorâ (p. 155). Both Briggs and Nösgen (Gesch. J. C. Kap. 9.), give abundant references to the literature of the subject in Beyschlag (L.J.), Hilgenfeld (Einl. 1. N.T.), Holsten (die syn. Ev..), Immer (Ntl. Theol.), Mangold in Bleek (Einl. 1. N.T.), Pfleiderer (Urchristen.), Pressensé (J.C.) Spitta (die Offbg. des Joh.) and Wendt (Lehre Jesu). See also especially D. E. Haupt (Eschatolog Aussagen Jesu in d. syn. Evang., Berlin, 1895).
37, 38. General Description of the last Days of Christâs Public Ministry.
37. Ïá½°Ï á¼¡Î¼ÎÏαÏ. âDuring the days.â From the other narratives we infer that this covers the day of the triumphal entry and the next two days. It is, therefore, retrospective, and is a repetition, with additional detail, of 19:47. The contrast with Ïá½°Ï Î´á½² νÏκÏαÏ, âbut during the nights,â is obvious. It is not clear whether ἦν belongs to á¼Î½ Ïá¿· ἱεÏá¿· or to διδάÏκÏν, which probably ought to follow (× A C D L R X G Î Î Î ) and not precede (B K) á¼Î½ Ïá¿· ἱεÏá¿·.
á¼Î¾ÎµÏÏÎ¿Î½Î¼ÎµÎ½Î¿Ï á¼¡Î¼Î»Î¯Î¶ÎµÏο εἰÏ. âLeaving (the temple) He used to go and bivouac onâ (4:23, 7:1, 9:61, 11:7). Comp. μηκÎÏι αá½Î»Î¹Ïθá¿Ïε Îµá¼°Ï ÎÎ¹Î½ÎµÏ Î® (Tobit 14:10), á½Ïὸ ÏÎ¿á½ºÏ ÎºÎ»Î¬Î´Î¿Ï Ï Î±á½Ïá¿Ï αá½Î»Î¹ÏθήÏεÏαι (Ecclus. 14:26). On the M. of Olives He would be undisturbed (22:39). For καλοÏμενον see on 6:15, and for á¼Î»Î±Î¹Ïν see on 19:29. It is not probable that Îµá¼°Ï Ïὸ á½ÏÎ¿Ï is to taken with á¼Î¾ÎµÏÏονμενοÏ, but the participle of motion has influenced the choice of preposition.
38. ὤÏθÏιζε ÏÏá½¸Ï Î±á½ÏÏν. Another condensed expression: ârose early and came to Him.â The verb occurs here only in N.T., but is freq. in LXX. Twice we have the two verbs combined. αá½Î»Î¯ÏθηÏι ὧδε ⦠καὶ á½ÏθÏιεá¿Ïε αá½Ïιον Îµá¼°Ï á½Î´á½¸Î½ á½Î¼á¿¶Î½ (Judges 19:9); αá½Î»Î¹Ïθῶμεν á¼Î½ κÏμαιÏ· á½ÏθÏίÏÏμεν εἰÏ�Song of Solomon 7:11, Song of Solomon 7:12). The literal meaning is the right one here, although á½ÏθÏÎ¯Î¶Ï may mean âseek eagerlyâ (Ps. 77:34; Ecclus. 4:12, 6:36; Wisd. 6:14). Contrast Psalms 127:2; Psa_1 Mac. 4:52, Malachi 4:6:33, 11:67; Gospel of Nicodemus xv. The classical form á½ÏθÏεÏÏ is always used in the literal sense.
Most MSS. of Vulg. here have the strange rendering manicabat ad eum, which is also the rendering in Cod. Brix. (f), the best representative of the Old Latin text on which Jerome worked. But G has mane ibat, which may possibly be Jeromeâs correction of manicabat, a word of which Augustine says mihi non occurrit. See Rönsch, It. und Vulg. p. 174. Other renderings areâvigilabat ad eum (d), de luce vigilabant ad eum (a), ante lucem veneibat ad eum (e r), diluculo conveniendum erat (Tert.). See on 16:26.
Five cursives (13, 69, 124, 346, 556), which are closely related, here insert the pericope of the Woman taken in Adultery, an arrangement which was perhaps suggested by ὤÏθÏιζε here and á½ÏθÏÎ¿Ï John 8:2. The common origin of 13, 69, 124, 346 is regarded as certain. See Scrivener. Int. to Crit. of N.T. i. pp. 192, 202, 231; T.K. Abbott, Collation of Four Important MSS. of the Gospels, Dublin, 1877. âThe Section was probably known to the scribe exclusively as a church lesson, recently come into use; and placed by him here on account of the close resemblance between vv. 37, 38 and [Jo] 7:53, 8:1, 2. Had he known it as part of a continuous text of St. Johns Gospel. he was not likely to transpose itâ (WH. ii. App. p. 63).
Vulg. Vulgate.
Beng. Bengel.
A A. Cod. Alexandrinus, sæc. v. Once in the Patriarchal Library at Alexandria; sent by Cyril Lucar as a present to Charles 1. in 1628, and now in the British Museum. Complete.
B B. Cod. Vaticanus, sæc. 4. In the Vatican Library certainly since 15331 (Batiffol, La Vaticane de Paul 3, etc., p. 86).
G G. Cod. Harleianus, sæc. ix. In the British Museum. Contains considerable portions.
ÎÌ Î. Cod. Sangallensis, sæc. ix. In the monastery of St. Gall in Switzerland. Greek and Latin. Contains the whole Gospel.
×Ô × Cod. Sinaiticus, sæc. iv. Brought by Tischendorf from the Convent of St. Catherine on Mt. Sinai; now at St. Petersburg. Contains the whole Gospel complete.
Tisch. Tischendorf.
D D. Cod. Bezae, sæc. vi. Given by Beza to the University Library at Cambridge 1581. Greek and Latin. Contains the whole Gospel.
X X. Cod. Monacensis, sæc. ix. In the University Library at Munich. Contains 1:1-37, 2:19-3:38, 4:21-10:37, 11:1-18:43, 20:46-24:53.
L L. Cod. Regius Parisiensis, sæc. viii. National Library at Paris. Contains the whole Gospel.
Orig. Origen.
L. & T. Edersheim, Life and Times of Jesus the Messiah.
V. de J. Vie de Jésus.
Jos. Josephus.
Trench, Trench, New Testament Synonyms.
Sin. Sinaitic.
AV. Authorized Version.
Syr Syriac.
Cur. Curetonian.
Aegyptt. Egyptian.
Arm. Armenian.
Aeth. Ethiopic.
Boh. Bohairic.
WH. Westcott and Hort.
Tert. Tertullian.
RV. Revised Version.
Cov. Coverdale.
Mey. Meyer.
Nösg. Nösgen.
Latt. Latin.
Treg. Tregelles.
R R. Cod. Nitriensis Rescriptus, sæc. 8. Brought from a convent in the Nitrian desert about 1847, and now in the British Museum. Contains 1:1-13, 1:69-2:4, 16-27, 4:38-5:5, 5:25-6:8, 18-36, 39, 6:49-7:22, 44, 46, 47, 8:5-15, 8:25-9:1, 12-43, 10:3-16, 11:5-27, 12:4-15, 40-52, 13:26-14:1, 14:12-15:1, 15:13-16:16, 17:21-18:10, 18:22-20:20, 20:33-47, 21:12-22:15, 42-56, 22:71-23:11, 38-51. By a second hand 15:19-21.
Bas. Basil.
Lat. Vet. Vetus Latina.
Eus. Eusebius of Cæsarea
Burton. Burton, N.T. Moods and Tenses.
1 This use of ÏαÏÎÏ, âI tread,â as = καÏαÏαÏÎÏ, âI trample on,â is classical: Plat. Phædr. 248 A; Soph. Aj. 1146; Ant. 745; Aristoph. Vesp. 377: The meaning is certainly not âshall be inhabited byâ (Hahn), as in Isaiah 42:5. Comp. Revelation 9:2; PS. Song of Solomon 7:2, Song of Solomon 2:2.
Ambr. Ambrose.
Wordsw. Wordsworth (Chr.)
Wic. Wiclif.
Rhem. Rheims (or Douay).
C
C. Cod. Ephraemi Rescriptus, sæc. 5. In the National Library at Paris. Contains the following portions of the Gospel: 1:2-2:5, 2:42-3:21, 4:25-6:4, 6:37-7:16, or 17, 8:28-12:3, 19:42-20:27, 21:21-22:19, 23:25-24:7, 24:46-53.
These four MSS. are parts of what were once complete Bibles, and are designated by the same letter throughout the LXX and N.T.
M M. Cod. Campianus, sæc. ix. In the National Library at Paris. Contains the whole Gospel.
1 Deficientium hominum a timore: another reproduction of gem abs. in Latin. Comp. 3:15, 9:43, 19:11, 21:5, 24:36, 41.
Euthym. Euthymius Zigabenus.
De W. De Wette.
Wsctt. Westcott.
Lft. J. B. Lightfoot,* Notes on Epistles of S. Paul.
Gen. Geneva.
Tyn. Tyndale.
1 Holtzmann (Handcomm. on Matthew 24:4-34, Eng. tr. p. 112) Makes the divisions thus: (a) Matthew 24:4-14; (β) 15-28; (γ) 29-34.
K K. Cod. Cyprius, sæc. ix. In the National Library at Paris. Contains the whole Gospel.