Bible Heaven/Bible Heaven.iso/robertsn/rwp-lu/lu24.rwp

Text File | 1993-03-13 | 16KB | 317 lines

24:1 {At early dawn} (\orthrou batheos\). Genitive of time.
Literally, at deep dawn. The adjective \bathus\ (deep) was often
used of time. This very idiom occurs in Aristophanes, Plato, et
cetera. #Joh 20:1| adds "while it was yet dark." That is, when
they started, for the sun was risen when they arrived (#Mr
16:2|). {Which they had prepared} (\ha hêtoimasan\). #Mr 16:1|
notes that they bought other spices after the sabbath was over
besides those which they already had (#Lu 23:56|).

24:2 {Rolled away} (\apokekulismenon\). Perfect passive
participle of \apokuliô\, late verb and in the N.T. only in this
context (#Mr 16:3; Mt 28:2|) while #Joh 20:1| has \êrmenon\
(taken away).

24:3 {Of the Lord Jesus} (\tou kuriou Iêsou\). The Western family
of documents does not have these words and Westcott and Hort
bracket them as Western non-interpolations. There are numerous
instances of this shorter Western text in this chapter. For a
discussion of the subject see my _Introduction to the Textual
Criticism of the New Testament_, pp. 225-237. This precise
combination (the Lord Jesus) is common in the Acts, but nowhere
else in the Gospels.

24:4 {While they were perplexed thereabout} (\en tôi aporeisthai
autas peri toutou\). Luke's common Hebraistic idiom, \en\ with
the articular infinitive (present passive \aporeisthai\ from
\aporeô\, to lose one's way) and the accusative of general
reference. {Two men} (\andres duo\). Men, not women. #Mr 16:5|
speaks of a young man (\neaniskon\) while #Mt 28:5| has "an
angel." We need not try to reconcile these varying accounts which
agree in the main thing. The angel looked like a man and some
remembered two. In verse #23| Cleopas and his companion call them
"angels." {Stood by} (\epestêsan\). Second aorist active
indicative of \ephistêmi\. This common verb usually means to step
up suddenly, to burst upon one. {In dazzling apparel} (\en
esthêti astraptousêi\). This is the correct text. This common
simplex verb occurs only twice in the N.T., here and #Lu 17:24|
(the Transfiguration). It has the same root as \astrapê\
(lightning). The "men" had the garments of "angels."

24:5 {As they were affrighted} (\emphobôn genomenôn autôn\).
Genitive absolute with second aorist middle of \ginomai\, to
become. Hence, {when they became affrighted}. They had utterly
forgotten the prediction of Jesus that he would rise on the third
day.

24:6 {He is not here, but is risen} (\ouk estin hôde, alla
êgerthê\). Another Western non-interpolation according to
Westcott and Hort. The words are genuine at any rate in #Mr 16:6;
Mt 28:7|. {The third day rise again} (\têi tritêi hêmerâi
anastênai\). See #9:22; 18:32,33| where Jesus plainly foretold
this fact. And yet they had forgotten it, for it ran counter to
all their ideas and hopes.

24:9 {From the tomb} (\apo tou mnêmeiou\). Some documents omit
these words. This word for tomb is like our "memorial" from
\mimnêskô\, to remind. {Told} (\apêggeilan\). It was a wonderful
proclamation. Luke does not separate the story of Mary Magdalene
from that of the other women as John does (#Joh 20:2-18|).

24:11 {As idle talk} (\hôs lêros\). Old word for nonsense, only
here in the N.T. Medical writers used it for the wild talk of
those in delirium or hysteria. {Disbelieved} (êpistoun).
Imperfect active of \apisteô\, old verb from \apistos\, without
confidence or faith in. They kept on distrusting the story of the
women.

24:12 This entire verse is a Western non-interpolation. This
incident is given in complete form in #Joh 18:2-10| and most of
the words in this verse are there also. It is of a piece with
many items in this chapter about which it is not easy to reach a
final conclusion. {Stooping and looking in} (\parakupsas\). First
aorist active participle of \parakuptô\, to stoop besides and
peer into. Old verb used also in #Joh 20:5,11; Jas 1:25; 1Pe
1:12|. {By themselves} (\mona\). Without the body. {To his home}
(\pros hauton\). Literally, "to himself."

24:13 {Were going} (\êsan poreuomenoi\). Periphrastic imperfect
middle of \poreuomai\. {Sixty stadia} (\stadious hexêkonta\).
About seven miles.

24:14 {They communed} (\hômiloun\). Imperfect active of
\homileô\, old and common verb (from \homilos\, in company with).
In the N.T. only here (and verse #15|) and #Ac 20:11; 24:26|. Our
word homiletics is derived from this word for preaching was at
first largely conversational in style and not declamatory.

24:15 {While they communed and questioned together} (\en tôi
homilein autous kai sunzêtein\). Same idiom as in verse #14|,
which see. Note \sunzêtein\; each questioned the other. {Jesus
himself} (\autos Iêsous\). In actual person. {Went with them}
(\suneporeueto autois\). Imperfect middle, was going along with
them.

24:16 {Were holden that they should not know him} (\ekratounto
tou mê epignônai auton\). Imperfect passive of \krateô\,
continued being held, with the ablative case of the articular
infinitive, "from recognizing him," from knowing him fully
(\epi-gnônai\, ingressive aorist of \epiginôsko\). The \mê\ is a
redundant negative after the negative idea in \ekratounto\.

24:17 {That you have with another} (\hous antiballete pros
allêlous\). \Anti-ballô\ is an old verb and means to throw in
turn, back and forth like a ball, from one to another, a
beautiful picture of conversation as a game of words. Only here
in the N.T. {They stood still} (\estathêsan\). First aorist
passive of \histêmi\, intransitive. They stopped. {Looking sad}
(\skuthrôpoi\). This is the correct text. It is an old adjective
from \skuthros\, gloomy and \ops\, countenance. Only here in the
N.T.

24:18 {Dost thou alone sojourn?} (\su monos paroikeis;\). \Monos\
is predicate adjective. "Hast thou been dwelling alone (all by
thyself)?" {And not know?} (\kai ouk egnôs;\). Second aorist
active indicative and difficult to put into English as the aorist
often is. The verb \paroikeô\ means to dwell beside one, then as
a stranger like \paroikoi\ (#Eph 2:19|). In Jerusalem everybody
was talking about Jesus.

24:21 {But we hoped} (\hêmeis de êlpizomen\). Imperfect active,
we were hoping. Note emphasis in \hêmeis\ (we). {Redeem}
(\lutrousthai\). From the bondage of Rome, no doubt. {Yea and
beside all this} (\alla ge kai sun pâsin toutois\). Particles
pile up to express their emotions. {Yea} (\alla\ here
affirmative, as in verse #22|, not adversative) at least (\ge\)
also (\kai\) together with all these things (\sun pâsin
toutois\). Like Pelion on Ossa with them in their perplexity.
{Now the third day} (\tritên tautên hêmeran agei\). A difficult
idiom for the English. "One is keeping this a third day." And he
is still dead and we are still without hope.

24:22 {Amazed us} (\exestêsan hêmas\). First aorist active
(transitive) indicative with accusative \hêmas\ of \existêmi\.
The second aorist active is intransitive. {Early} (\orthrinai\).
A poetic and late form for \orthrios\. In the N.T. only here and
#Re 24:22|. Predicate adjective agreeing with the women.

24:23 {Had seen} (\heôrakenai\). Perfect active infinitive in
indirect assertion after \legousai\. Same construction for \zêin\
after \legousin\. But all this was too indirect and uncertain
(women and angels) for Cleopas and his companion.

24:25 {Foolish men} (\anoêtoi\). Literally without sense
(\nous\), not understanding. Common word. {Slow of heart}
(\bradeis têi kardiâi\). Slow in heart (locative case). Old word
for one dull, slow to comprehend or to act. {All that} (\pâsin
hois\). Relative attracted from the accusative \ha\ to the case
of the antecedent \pâsin\ (dative). They could only understand
part of the prophecies, not all.

24:26 {Behooved it not?} (\ouchi edei;\). Was it not necessary?
The very things about the death of Jesus that disturbed them so
were the strongest proof that he was the Messiah of the Old
Testament.

24:27 {Interpreted} (\diêrmêneusen\). First aorist active
(constative aorist) indicative of \diermêneuô\ (Margin has the
imperfect \diêrmêneuen\), intensive compound (\dia\) of
\hermêneuô\, the old verb to interpret from \hermêneus\,
interpreter, and that from \Hermês\, the messenger of the gods as
the people of Lystra took Paul to be (#Ac 14:12|). But what
wonderful exegesis the two disciples were now hearing!
{Concerning himself} (\peri heauton\). Jesus found himself in the
Old Testament, a thing that some modern scholars do not seem able
to do.

24:28 {Made as though} (\prosepoiêsato\). First aorist active
middle (Some MSS. have \prosepoieito\ imperfect) indicative of
\prospoieô\, old verb to conform oneself to, to pretend. Only
here in the N.T. Of course he would have gone on if the disciples
had not urged him to stay.

24:29 {Constrained} (\parebiasanto\). Strong verb \parabiazomai\,
to compel by use of force (Polybius and LXX). In the N.T. only
here and #Ac 16:15|. It was here compulsion of courteous words.
{Is far spent} (\kekliken\). Perfect active indicative of
\klinô\. The day "has turned" toward setting.

24:30 {When he had sat down} (\en tôi kataklithênai auton\).
Luke's common idiom as in verses #4,15|. Note first aorist
passive infinitive (on the reclining as to him). {Gave}
(\epedidou\). Imperfect, inchoative idea, began to give to them,
in contrast with the preceding aorist (punctiliar) participles.

24:31 {Were opened} (\diênoichthêsan\). Ingressive first aorist
passive indicative of \dianoigô\. {Knew} (\epegnôsan\). Effective
first aorist active indicative fully recognized him. Same word in
verse #16|. {Vanished} (\aphantos egeneto\). Became invisible or
unmanifested. \Aphantos\ from \a\ privative and \phainomai\, to
appear. Old word, only here in the N.T.

24:32 {Was not our heart burning?} (\Ouchi hê kardia hemôn
kaiomenê ên;\). Periphrastic imperfect middle. {Spake}
(\elalei\). Imperfect active, was speaking. This common verb
\laleô\ is onomatopoetic, to utter a sound, \la-la\ and was used
of birds, children chattering, and then for conversation, for
preaching, for any public speech. {Opened} (\diênoigen\).
Imperfect active indicative of the same verb used of the eyes in
verse #31|.

24:33 {That very hour} (\autêi têi hôrâi\). Locative case and
common Lukan idiom, at the hour itself. They could not wait.
{Gathered} (\êthroismenous\). Perfect passive participle of
\athroizô\, old verb from \athroos\ (copulative \a\ and \throos\,
crowd). Only here in the N.T.

24:34 {Saying} (\legontas\). Accusative present active participle
agreeing with "the eleven and those with them" in verse #33|.
{Indeed} (\ontôs\). Really, because "he has appeared to Simon"
(\ôpthê Simôni\). First aorist passive indicative of \horaô\.
This is the crucial evidence that turned the scales with the
disciples and explains "indeed." Paul also mentions it (#1Co
15:5|).

24:35 {Rehearsed} (\exêgounto\). Imperfect middle indicative of
\exêgeomai\, verb to lead out, to rehearse. Our word exegesis
comes from this verb. Their story was now confirmatory, not
revolutionary. The women were right then after all. {Of them}
(\autois\). To them, dative case. They did not recognize Jesus in
his exegesis, but did in the breaking of bread. One is reminded
of that saying in the _Logia of Jesus_: "Raise the stone and
there thou shalt find me, cleave the wood and there am I."

24:36 {He himself stood} (\autos estê\). He himself stepped and
stood. Some documents do not have "Peace be unto you."

24:37 {Terrified} (\ptoêthentes\). First aorist passive
participle of \ptoeô\, old verb and in the N.T. only here and #Lu
21:9| which see. {Affrighted} (\emphoboi genomenoi\). Late
adjective from \en\ and \phobos\ (fear). Both these terms of fear
are strong. {Supposed} (\edokoun\). Imperfect active of \dokeô\,
kept on thinking so.

24:38 {Why are ye troubled?} (\ti tetaragmenoi este;\).
Periphrastic perfect passive indicative of \tarassô\, old verb,
to agitate, to stir up, to get excited.

24:39 {Myself} (\autos\). Jesus is patient with his proof. They
were convinced before he came into the room, but that
psychological shock had unnerved them all. {Handle}
(\psêlaphêsate\). This very word is used in #1Jo 1:1| as proof of
the actual human body of Jesus. It is an old verb for touching
with the hand. {Flesh and bones} (\sarka kai ostea\). At least
this proves that he is not just a ghost and that Jesus had a real
human body against the Docetic Gnostics who denied it. But
clearly we are not to understand that our resurrection bodies
will have "flesh and bones." Jesus was in a transition state and
had not yet been glorified. The mystery remains unsolved, but it
was proof to the disciples of the identity of the Risen Christ
with Jesus of Nazareth.

24:40 Another Western non-interpolation according to Westcott and
Hort. It is genuine in #Joh 20:20|.

24:41 {Disbelieved for joy} (\apistountôn autôn apo tês charas\).
Genitive absolute and a quite understandable attitude. They were
slowly reconvinced, but it was after all too good to be true.
{Anything to eat} (\brôsimon\). Only here in the N.T., though an
old word from \bibrôskô\, to eat.

24:42 {A piece of broiled fish} (\ichthuos optou meros\). \Optos\
is a verbal from \optaô\, to cook, to roast, to broil. Common
word, but only here in the N.T. The best old documents omit "and
a honeycomb" (\kai apo melissiou kêriou\).

24:44 {While I was yet with you} (\eti ôn sun humin\). Literally,
{Being yet with you}. The participle \ôn\ takes the time of the
principal verb.

24:45 {Opened he their mind} (\diênoixen autôn ton noun\). The
same verb as that in verses #31,32| about the eyes and the
Scriptures. Jesus had all these years been trying to open their
minds that they might understand the Scriptures about the Messiah
and now at last he makes one more effort in the light of the
Cross and the Resurrection. They can now see better the will and
way of God, but they will still need the power of the Holy Spirit
before they will fully know the mind of Christ.

24:46 {It is written} (\gegraptai\). Perfect passive indicative
of \graphô\, to write, the usual phrase for quoting Scripture.
Jesus now finds in the Old Testament his suffering, his
resurrection, and the preaching of repentance and forgiveness of
sins to all nations. Note the infinitives \pathein, anastênai,
kêruchthênai\.

24:47 {Beginning} (\arxamenoi\). Aorist middle participle of
\archô\, but the nominative plural with no syntactical connection
(an anacoluthon).

24:49 {Until ye be clothed} (\heôs hou endusêsthe\). First aorist
middle subjunctive of \enduô\ or \endunô\. It is an old verb for
putting on a garment. It is here the indirect middle, put on
yourselves power from on high as a garment. They are to wait till
this experience comes to them. This is "the promise of the
Father." It is an old metaphor in Homer, Aristophanes, Plutarch,
and Paul uses it often.

24:50 {Over against Bethany} (\heôs pros Bêthanian\). That is on
Olivet. On this blessed spot near where he had delivered the
great Eschatological Discourse he could see Bethany and
Jerusalem.

24:51 {He parted from them} (\diestê ap' autôn\). Second aorist
active (intransitive) indicative of \diistêmi\. He stood apart
(\dia\) and he was gone. Some manuscripts do not have the words
"and was carried into heaven." But we know that Jesus was taken
up into heaven on a cloud (#Ac 1:9|).

24:52 {Worshipped him} (\proskunêsantes auton\). Here again we
have one of Westcott and Hort's Western non-interpolations that
may be genuine or not. {With great joy} (\meta charas megalês\).
Now that the Ascension has come they are no longer in despair.
Joy becomes the note of victory as it is today. No other note can
win victories for Christ. The bells rang in heaven to greet the
return of Jesus there, but he set the carillon of joy to ringing
on earth in human hearts in all lands and for all time.