ν > Ay a προς TOUS ἀποστολους ταυτα.
645
Δ A 11. Kat ἐφάνησαν ἐνώπιον αὐτῶν ε ‘ lol 5 ev wey em | ΝΑ UEARE 3 a ὡσεὶ λῆρος τὰ ῥήματα αὐτῶν, Kal ἠπίστουν αὐταῖς.
12. 6 δὲ
Πέτρος ἀναστὰς ἕδραμεν ἐπὶ τὸ μνημεῖον, καὶ "παρακύψας βλέπει «]οῦπακ.»,
τὰ ἃ ὀθόνια κείµενα μόνα" καὶ ἀπῆλθε πρὸς ἑαυτὸν θαυµάζων τὸ σ5.
γεγονός.»
11. Jas.i.
d John xix. 40; XX. 5,
13. Καὶ ἰδού, δύο ἐξ αὐτῶν ἦσαν πορευόµενοι ἐν αὐτῇ τῇ ἡμέρᾳ ®
eis κώµην ἀπέχουσαν σταδίους ἑξήκοντα ἀπὸ Ἱερουσαλήμ, ᾗ ὄνομα Ἐμμαούς: 14. καὶ αὐτοὶ ᾿ ὠμίλουν πρὸς ἀλλήλους περὶ πάντων τῶν « Acts κκ.
συµβεβηκότων τούτων.
ΔΝ 3 3 a ες a) > κα ‘ 15. καὶ ἐγένετο ἐν τῷ ὁμιλεῖν αὐτοὺς Kal 26.
II; xxiv.
1 παντα for αυτων in BDL codd. vet. Lat. 2 Ver. 12 is another “' Western non-interpolation,” wanting in D abe 1 (Tisch.
omits, W.H. double brackets).
εαντογν.
5 ησαν πορ. after εν a. T. np. in NB.
women as, in a subordinate way, joint- informants. The at before ἔλεγον in T. R. makes the construction easier, and just on that account may be regarded as a correction by the scribes.—Ver. 11. ἐφά- νησαν: plural with a neuter pl. nom. (τὰ ῥήματα), denoting things without life (vide John xix. 31), because the ‘‘ words,” reports, are thought of in their separate- ness (vide Winer, § lviii., 3 α).---λῆρος: here only in N.T. = idle talk, not to be taken seriously.
Ver. 12. Peter runs to the sepulchre. This verse, omitted in D and some copies of the old Latin version, is regarded by some as an interpolation. For Rohr- bach’s theory vide notes on the appendix to Mark’s Gospel (xvi. 9-20).—dvaeras, rising up, suggesting prompt action, like the man; asif after all he at last thought there might be something in the women’s story.—Tapakvas may mean: stooping down so as to look in, but in many passages in which the verb is used the idea of stooping is not suggested, but rather that of taking a stolen hasty glance with outstretched neck. Kypke gives as its meaning in profane writers exserto capite prospicere (examples there). Field (Ot. Nor.) quotes with approval these words of Casaubon against Baren- ius (p. 693): ** Male etiam probat humili- tatem sepulchri ex eo quod dicitur Joannes se inclinasse ; nam Graeca veritas habet παρακύψαι, quod sive de fenestra sumatur sive de janua, nullam inclinationem cor- poris designat, qualem sibi finxit B., sed protensionem colli potius cum modica corporis incurvatione ”’.—péva, alone, without the Ροάγ.--- πρὸς ἑαυτὸν (or av- τὸν): most connect this with ἀπῆλθεν =
SB omit κειµενα, and BL have προς αυτον for π.
went away to his home, as in John xx. 10 (πρὸς τὴν ἑαυτοῦ διαγωγήν, Euthy. Zig.). The Vulgate connects with @av- µάζων = secum mirans, and is followed by not a few, including Theophyl. and Grotius; Wolf also, who lays stress on the fact that the ancient versions except the Coptic so render.—@avp.dfwv, wonder- ing; for, remarks Euthy., he knew that the body had not been carried off, for then the clothes would have been carried off also.
Vv. 13-35. On the way to Emmaus: in Lk. only, and one of the most beauti- ful and felicitous narratives in his Gospel, taken, according to J. Weiss (in Meyer), from Feine’s precanonical Luke. Feine, after Holtzmann, remarks on the affinities in style and religious tone between it and Lk. i. and ii.
Vv. 13 ff. δύο ἐξ αὐτῶν, two of them. The reference ought naturally to be to the last-named subject, the Apostles (ver. 10) ; yet they were evidently not Apostles. Hence it is inferred that the reference is to τοῖς λοιποῖς in ver. g. Feine (also J. Weiss) thinks the story had been originally given in a different connection. —Eppaots: now generally identified with Kalonieh, the Emmaus of Josephus, B. J., vii. 6, 6, lying to the north-west of Jerusalem (vide Schirer, Div. I., vol. ii., p- 253, note 138, and Furrer, Wan- derungen, pp. 168-9).—Ver. 15. συζητεῖν. This word, added to ὁμιλεῖν to describe the converse of the two disciples, suggests lively discussion, perhaps accompanied by some heat. One might be sceptical, the other more inclined to believe the story of the resurrection.—Ver. 16. ἐκρατοῦντο, their eyes were held, from