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Luk_13:34-35. See on Mat_23:37 ff. The original place of this exclamation is in Matthew (in opposition to Olshausen, Wieseler, Holtzmann, and others), although the connection in which Luke gives it from his source of the journey is not to be called inappropriate (in opposition to Schleiermacher, de Wette, Bleek). The painful reminder and announcement appears on the part of Jesus natural enough after Luk_13:33, and in the face of the theocratic hypocrites, Luk_13:35 is a striking dismissal.
τὴν ἑαυτῆς νοσσιάν ] her own nest, namely, with the chickens therein, her own brood. Comp. Plat. Pol. viii. p. 548 A; Herod. iii. 111, often in the LXX. As to the testimony of the passage before us to an already frequent ministry of Jesus in Jerusalem, see on Mat_23:38 f., Remark. Comp. Weizsäcker, p. 310. But Schenkel, in opposition to all the evangelical notices, conjectures that during His supposed single sojourn in Judea (where He now is) He was oftener in Jerusalem. According to Keim (D. geschichtl. Chr. p. 34), Luke must at least have understood all the Jews as the children of Jerusalem, which, however, according to the context (Luk_13:33; Luk_13:35), is not correct. In Luke the apostrophe refers to the remote inhabitants of the central seat of the theocracy.
Luk_13:35. Continued apostrophe to the inhabitants of Jerusalem.
λέγω δὲ ὑμῖν κ . τ . λ .] cannot refer to the festal procession that was close at hand (Erasmus, Er. Schmid, Stein; Paulus, according to whom the meaning must be, “before the festival caravans I shall not come!”[171]), which would yield the most nugatory and inappropriate thought in a pompous form, as the conclusion of a solemn denunciation of threatening. It refers to the Parousia (see already Theophylact), and the train of thought is: “The divine protection departs from your city ( ἀφίεται ὑμῖν ὁ οἶκ . ὑμ ., see on Mat_23:38), and in this abandonment I shall not appear to you as a helper,—ye shall not see me until I come to the establishment of my kingdom, and shall receive your (then no further to be withheld) homage as the Messiah.” The meaning is somewhat different from what it is in Matthew. Observe, namely—(1) that Luke has not the ἈΠΆΡΤΙ of Matthew (and, moreover, could not have it, since he has the saying before the festal entry); (2) that, therefore, in Luke the time of the οὐ μή με ἴδητε must be the duration of the previously declared abandonment; (3) that instead of ΛΈΓΩ ΓΆΡ (Matt.) Luke places ΛΈΓΩ ΔΈ , which ΔΈ is not to be taken as explanatory, in the sense of γάρ (because it is not followed by ἈΠΆΡΤΙ as in Matthew), but as in continuation, autem, as an advance towards a new point in the announcement: “Ye shall be abandoned, but how long? abandoned even till my Parousia.” Comp. the expression ζητήσετέ με κ . οὐχ εὑρήσετε in Joh_7:34 : the restoration of Israel, so that by ἕως κ . τ . λ . would be meant the conversion of the people (Hofmann, Schriftb. II. 2, p. 90 ff.), is neither here nor elsewhere taught in the New Testament.
ἕως ἥξει (see the critical remarks) ὍΤΕ ΕἼΠΗΤΕ ] till it (the point of time) shall be, when ye shall have said. The subjunctive after ὅτε without ἌΝ : “si res non ad cogitationem refertur et eventus tantummodo spectatur,” Klotz, ad Devar. p. 688. See on this specially Homeric use, even Thiersch in the Act. Monac. I. p. 13 ff.; Bernhardy, p. 397 f., 400. In this place to consider the subjunctive as occasioned by ἕως (Buttmann, Neut. Gr. p. 199 [E. T. 231 f.]) is arbitrary.
[171] Comp. Wieseler, Synapse, p. 322, whom this erroneous reference drives to explain the passage in Matthew as a spurious addition. See on Matthew. Even Holtzmann sees here nothing but the dismissal “until the next Passover festival.”