Luke Chapter 13:31-35
Well, this is my mistake. Had I realized how short the remainder of the chapter was, this next section would have been tacked on to the end of the last.
In the last section, we were discussing the narrow way, and that only a few would be saved. This is something of an appendix to that. So, on to the
31) Ἐν αὐτῇ τῇ ὥρᾳ προσῆλθάν τινες Φαρισαῖοι λέγοντες αὐτῷ, Ἔξελθε καὶ πορεύου ἐντεῦθεν, ὅτι Ἡρῴδης θέλει σε ἀποκτεῖναι. (32) καὶ εἶπεν αὐτοῖς, Πορευθέντες εἴπατε τῇ ἀλώπεκι ταύτῃ, Ἰδοὺ ἐκβάλλω δαιμόνια καὶ ἰάσεις ἀποτελῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι. (33) πλὴν δεῖ με σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ πορεύεσθαι, ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ. (34) Ἰερουσαλὴμ Ἰερουσαλήμ, ἡ ἀποκτείνουσα τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν, ποσάκις ἠθέλησα ἐπισυνάξαι τὰ τέκνα σου ὃν τρόπον ὄρνις τὴν ἑαυτῆς νοσσιὰν ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε. (35) ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν. λέγω [δὲ] ὑμῖν, οὐ μὴ ἴδητέ με ἕως [ἥξει ὅτε] εἴπητε, Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου.
At that moment (lit = ‘hour”) some Pharisees came up to him, saying, “Go away and depart from here, the Herodians want to kill you.” (32) And he said to them, “Going away, you tell that fox, ‘Behold, I cast out demons and healings I complete today and tomorrow, and on the third (unspecified) I will be finished’. (33) Except it is necessary for me today and tomorrow and on the one coming (the next day) to go away, that it is not allowed to the prophet to die outside Jerusalem. (34) Jerusalem, Jerusalem, the city having killed the prophets and having stoned (lit = thrown stones) those sent to her, how often have I wished to gather upon your children in which way a bird her brood under her wings, and you did not want this. (35) Look, your home goes away from you. [But] I say to you, you will not see me until [it has arrived (i.e., the time has arrived) that] you say, ‘Blessed is the one coming in the name of the lord’.”
There is a fair bit that could be said just about the Greek. In the last verse, the bracketed part about the time arriving is not in many mss traditions, so you may not see that in some translations. The ESV and the NIV do not have it; the KJV and the NASB do. As always, I’m agnostic about this; I do not have the chops to have an intelligent opinion on textual traditions and/or emendations. That’s way above my pay grade. One point worth making is the word I’ve rendered as “bird”. The Greek is “ornis”, which is the root of “ornithology”, the study of birds. All four of the translations mentioned render this as “hen”; however the Greek word is more generic. It doesn’t even translate to “fowl”, which identifies a subset of birds. And if it does refer to a chicken in Classical usage, it more often means “rooster” rather than hen. Now, the context makes it pretty clear that we are talking about a hen rather than a rooster, but I’m prickly enough that I want to remind everyone just how not-settled and inexact a lot of these words and terms are.
And aside from the actual Greek, some of the phrases used could be commented; especially coming to mind is calling Herod a fox. Luke is the only one to have Jesus saying this. Why? Perhaps by the time Luke wrote Herod had been dead long enough that he had passed, more or less, into folklore. The problem with this is that there was still a Herod with political power in Judea. This would be Herod Agrippa II, the grandson of the Herod who executed John the Dunker–usually called Herod Antipas, one of the tetrarchs, and the son of Herod the Great. So, not sure what to make of this. Perhaps the two are not mutually exclusive. Either way, it’s curious, and it is a virtual certainty that the use of the term does not trace back to Jesus. Luke may have picked it uo from Jesus’ lament that ‘foxes have their dens’, but the son of Man has nowhere to lay his head. Or, Luke could certainly have come up with this on his own.
A few words should be said about the today and tomorrow section. The exact meaning of the Greek is a bit slippery. Anytime we see “the third” in conjunction with “days”, we generally leap to the idea of the third day, as in the Resurrection. I am not sure that is what Jesus is meant to mean here; but, if not, I’m not sure what it is meant to mean. He’s doing things today and tomorrow, but on the third he will…be finished, or go away. Of course “today & tomorrow” are metaphorical, meaning now and in the immediate future, whereas the third day is still some distance away, and then Jesus will no longer be on the earth. Again, nothing really earth-shattering, but, again, an indication of just how unsettled some of this verbiage is. It makes it difficult to accept the words as literally true if you’re not entirely sure what those words actually mean.
But overall, the point of this section is delivered in the last two verses. Jesus is going to Jerusalem because he is to die. More, it is the only place that a prophet can be killed. So this implies that he is a prophet, which is kind of interesting. A prophet was never a divine individual, so for Jesus to call himself a prophet is for him to step down from divinity to the merely human realm. Of course, he’s being metaphorical again, which brings us back to the whole literal interpretation. But all of that is beside the point to some extent. The passage is meant to foreshadow Jesus’ coming death. We get a lot of this in all the gospels so that the audience can feel assured that Jesus understood the trial coming to him, and that the eventual outcome will be his death; followed, of course, by the Resurrection.
We also need to recognize that the lament of Jerusalem is also intended to explain, or at least address, the fact that so few Jews became followers of Jesus. The latter wants to gather the children of the city, the Jews, under his protective grasp. Unfortunately, Jerusalem does not want this. Instead, the city kills prophets and stones those sent, just as the city will shortly (?–what is the time frame between the “now” of this section and the coming crucifixion?) kill the latest of the prophets and the latest one sent. And there is a bit of a prophecy–if not a curse–at the end. Jerusalem will not see Jesus until they say the words that the one coming in the name of the lord is blessed. As everyone hearing these words knows, the one coming is Jesus. Until Jerusalem recognises what has happened, the current situation will continue: the Jews have been replaced by the pagans; the home of the Jews has gone away from them.
And the verb is “lithoballo”; literally, this is “throw stones”.
31 In ipsa hora accesserunt quidam pharisaeorum dicentes illi: “ Exi et vade hinc, quia Herodes vult te occidere ”.
32 Et ait illis: “Ite, dicite vulpi illi: “Ecce eicio daemonia et sanitates perficio hodie et cras et tertia consummor.
33 Verumtamen oportet me hodie et cras et sequenti ambulare, quia non capit prophetam perire extra Ierusalem”.
34 Ierusalem, Ierusalem, quae occidis prophetas et lapidas eos, qui missi sunt ad te, quotiens volui congregare filios tuos, quemadmodum avis nidum suum sub pinnis, et noluistis.
35 Ecce relinquitur vobis domus vestra. Dico autem vobis: Non videbitis me, donec veniat cum dicetis: “Benedictus, qui venit in nomine Domini” ”.
Posted on November 3, 2018, in Chapter 13, gospel commentary, gospels, Luke's Gospel and tagged Bible, Bible commentary, Bible scholarship, biblical scholarship, commenting, god the father, gospel commentary, gospels, Historical Jesus, James brother of the lord, James the Just, john the baptist, King James Version, koine Greek, Luke's Gospel, mark's gospel, Matthew's gospel, New Testament, New Testament Greek, New Testament Greek Translation, New Testatment, NT Greek, NT Translation, Q gospel, religion, resurrection, St Luke, St Mark, St Matthew, St Paul, theology, Translate Greek NT, Vulgate. Bookmark the permalink. Leave a comment.