Luke 21:38

Luk 21:38. Πᾶς ὁ λαὸς ὤρθριζε, all the people used to come early in the morning) Very different was their conduct a little after, ch. Luk 23:18 [“Away with this man,” etc.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 21:38 . ὤρθριζεν , came early , or sought Him eagerly (Meyer). ὀρθρεύω , the Greek form, always is used literally or temporarily. ὀρθρίζω , its Hellenistic equivalent, seems sometimes to be used tropically, as in Psa 78:34 (“early,” R.V [182] , “earnestly” in margin), Sir 4:12 ; Sir 6:36 . The one meaning easily runs into the other: he who rises early to learn is in earnest. Earliness in the people implies earliness in Jesus, and corresponding devotion to the work.

[182] Revised Version.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 38. The people came early] He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teaching. For practical observations on the awful subject of this chapter, see Matt. 24 at the end. See Clarke on Mt 24:51

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(38) All the people came early in the morning.—The Greek verb, which answers to the five last words, does not occur elsewhere in the New Testament, but is not uncommon in the Greek version of the Old, as in Gen_19:2; Gen_19:27; Song Son_7:12; and figuratively, in Job_8:5; Jer_25:3; Wis_6:14. It may be that the general statement thus given includes the fourth and fifth days of the week of the Passion, but it is remarkable that all three Gospels are silent as to anything that happened on those days till we come to the Paschal Supper. We may, perhaps, reverently conjecture that they were spent by our Lord, in part at least, in Gethsemane (Joh_18:2), in prayer and meditation, in preparing Himself and the disciples for the coming trials of the Passion. Possibly, also, the narrative of the Woman taken in Adultery, which occupies so strangely doubtful a position in St. John’s Gospel, may find its true place here. (See Note on Joh_8:1.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

38. came early in the morning] The verb, which does not occur elsewhere in the N.T., means ‘resorted to Him at early dawn? Jer_29:19, ‘rising up early’ (LXX.). ‘

in the temple] Comp. Luk_19:47; Act_5:21. They came for the last time on Tuesday morning. On the Thursday morning, Nisan 13, our Lord woke never to sleep on earth again.

A few cursive MSS. here add the “Gospel for Penitents,” Joh_7:53 to Joh_8:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

38 And all the people came early in the morning to him in the temple, for to hear him.

Ver. 38. Came early in the morning] Mancabat, saith the Vulgate, imitating the Greek, ωρθριζε. Let our people look upon their forwardliness, and be ashamed of their long lying, tardy coming to hear the word.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

38. Early in the morning—According to eastern custom, as thus described in Dr. Hackett’s Biblical Illustrations: “During the greater part of the year, in Palestine, the heat becomes so great a few hours after sunrise, as to render any strenuous labour inconvenient. The early morning, therefore, is the proper time for work; midday is given up, as far as possible, to rest, or employments which do not require exposure to the sun. The arrangements of life adjust themselves to this character of the climate. It happened to me often to observe how universal was the habit of early rising. Men and women may be seen going forth to their labours in the field or starting on journeys at the earliest break of day.”—P. 124. See Luk_22:66; Mar_15:1; Gen_22:3; Gen_28:18; Exodus 34:41.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And all the people came early in the morning to hear him - How much happier were his disciples in these early lectures, than the slumbers of the morning could have made them on their beds! Let us not scruple to deny ourselves the indulgence of unnecessary sleep, that we may morning after morning place ourselves at his feet, receiving the instructions of his word, and seeking those of his Spirit.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

38. All the people came. All the accounts indicate the intense interest shown by the people in his teachings during this last week. The Lord taught in the temple by day, but spent the nights at Bethany or on the Mount of Olives.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

38. ὤρθριζεν. ‘Resorted to Him at early dawn,’ Jer 29:7 (LXX[371]), 1Ma 11:67, Evang. Nicod. 15.

[371] LXX. Septuagint.

ἐν τῷ ἱερῷ. Comp. Luk 19:47; Act 5:21.

A few cursive MSS. here add the “Gospel for Penitents,” Joh 7:53 to Joh 8:11.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

38.] Peculiar to Luke. These verses close the scene of our Lord’s discourses in Jerusalem which began ch. 20:1. It does not appear, as Meyer will have it, that Luke believed our Lord to have taught after this in the temple. Nothing is said to imply it—a general closing formula like this applies to what has been related.

38.] ὤρθρ. is literal,—not figurative, ‘came eagerly,’ as De Wette, &c. think, from several places in the LXX. There is no occasion for a figure here.

Luke relates nothing of any visits to Bethany. He has the name, incidentally only, in ch. 19:29 and ch. 24:50, where see note.

On the whole question regarding the history of the woman taken in adultery (see digest), compare notes, Joh 8:1 ff.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

38. ὤρθριζε πρὸς αὐτόν. Another condensed expression: “rose early and came to Him.” The verb occurs here only in N.T., but is freq. in LXX. Twice we have the two verbs combined. αὐλίσθητι ὧδε … καὶ ὀρθριεῖτε αὔριον εἰς ὁδὸν ὑμῶν (Jdg 19:9); αὐλισθῶμεν ἐν κώμαις· ὀρθρίσωμεν εἰς ἀμπελῶνας (Son 7:11, Son 7:12). The literal meaning is the right one here, although ὀρθρίζω may mean “seek eagerly” (Ps. 77:34; Ecclus. 4:12, 6:36; Wisd. 6:14). Contrast Psa 127:2; Psa_1 Mac. 4:52, Mal 4:6:33, 11:67; Gospel of Nicodemus xv. The classical form ὀρθρεύω 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 Jerome’s correction of manicabat, a word of which Augustine says mihi non occurrit. See Rönsch, It. und Vulg. p. 174. Other renderings are—vigilabat 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 ὤρθριζε here and ὄρθρου Joh 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. “The 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 it” (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.

Δ̠Δ. Cod. Sangallensis, sæc. ix. In the monastery of St. Gall in Switzerland. Greek and Latin. Contains the whole Gospel.

אԠא 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 πατέω, “I tread,” as = καταπατέω, “I trample on,” is classical: Plat. Phædr. 248 A; Soph. Aj. 1146; Ant. 745; Aristoph. Vesp. 377: The meaning is certainly not “shall be inhabited by” (Hahn), as in Isa 42:5. Comp. Rev 9:2; PS. Son 7:2, Son 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 Mat 24:4-34, Eng. tr. p. 112) Makes the divisions thus: (a) Mat 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.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Came early in the morning [ωρθριζεν] . Only here in New Testament. ===Luk22

CHAPTER XXII

1 - 6. Compare Mt 26:17 - 19. Mr 14:12 - 16.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.