646
συζητεῖν, καὶ αὐτὸς ὁ 1 Ιησοῦς ἐγγίσας συνεπορεύετο αὐτοῖς: 16. ot 17. Εἶπε δὲ πρὸς αὐτούς, “ Tives οἱ λόγοι οὗτοι, οὓς ἀντιβάλλετε πρὸς ἀλλή-
δὲ ὀφθαλμοὶ αὐτῶν ἐκρατοῦντο τοῦ μὴ ἐπιγνῶναι αὐτόν. hous περιπατοῦντες, καί ἐστε σκυθρωποί 2; 18. ᾽Αποκριθεὶς δὲ 6 εἷς,ὃ ᾧ ὄνομα " Κλεόπας, εἶπε πρὸς αὐτόν, “EO µόνος παροικεῖς ἐν δ “Ἱερουσαλήμ. καὶ οὐκ ἔγνως τὰ γενόµενα ἐν αὐτῇ ἐν ταῖς ἡμέραις ταύταις; 10. Καὶ εἶπεν αὐτοῖς, “ Ποῖα;” Οἱ δὲ εἶπον αὐτῷ, “Ta περὶ Ἴησου τοῦ Ναζωραίου,ό ὃς ἐγένετο ἀνὴρ προφήτης, δυνατὸς ἐν ἔργω καὶ Adyw ἐναντίον τοῦ Θεοῦ καὶ παντὸς τοῦ λαοῦ: 20. ὅπως τε παρέδωκαν αὐτὸν OL ἀρχιερεῖς καὶ OL ἄρχοντες ἡμῶν els κρίµα βῥανάτου, kat ἐσταύρωσαν αὐτόν: 21. ἡμεῖς δὲ ἠλπίζομεν ὅτι αὐτός ἐστιν 6 µέλλων λυτροῦσθαι τὸν Ισραήλ. ἀλλά γε] σὺν πᾶσι τούτοις
1 SABL omit ο. > kat εσταθησαν σκ. in $B e sah. cop. 5 For o εις SQBDL 1, 13 al. have εις.
D retains ο but omits αυτος.
D has simply σκνυθρωποι.
4 For ω ονοµα (AD, etc., Tisch.) SBLNX have ονοµατι (W.H.).
> Omit εν S$ABDIL and many others.
ὃ Ναζαρηνου in SBIL.
7 adda ye και in SBDL 1, 33 (Tisch., W.H.).
recognising Him (here only in this sense). Instances of the use of the verb in this sense in reference to the bodily organs are given by Kypke. It is not necessary, with Meyer, to suppose any special Divine action or purpose to pre- vent knowledge of Jesus.—Ver. 17. ἀντιβάλλετε: an expressive word (here only in N.T.), confirming the impression of animated and even heated conversa- tion made by συζητεῖν. It points to an exchange of words, not simpiy, but with a certain measure of excitement. As Pricaeus expresses it: “‘ fervidius aliquanto et commotius, ut fieri amat ubi de rebus novi; mirisque disserentes nullamque expediendi nos viam invenientes, alter- camur’’. The question of the stranger quietly put to the two wayfarers is not without a touch of kindly humour.— καὶ ἐστάθησαν, σκυθρωποί: this well- attested reading gives a good graphic sense = ‘they stood still, looking sad ”’ (R.V.). A natural attitude during the first moments of surprise at the in- terruption of their talk by an unknown person, and in a puzzling tone.—Ver. 18. ἀποκριθεὶς δὲ: at last after τε- covering from surprise one of them, Cleopas, finds his tongue, and explains fully the subject of their conversation.— Σὺ pdvos, etc.: he begins by expressing his surprise that the stranger should need to be told. What could they be
talking about but the one supreme topic of the hour? The verb παροικεῖς might mean; live near, and the point of the question be: dost thou live near Jerusalem (in the neighbourhood of Emmaus, a few miles distant), and not know, etc. So Grotius; Rosenmiller, Bleek, etc. The usual meaning of the verb in Sept. and N.T. (Heb. xi. ϱ) is to sojourn as a stranger, and most take it in that sense here = art thou a stranger sojourning in Jerusalem (at passover time), and therefore ignorant? The μόνος implies isolation over and above being a stranger. There were many strangers in Jerusalem at passover season ; the two friends might be among them; but even visitors from Galilee and other places knew all about what had happened = do you live alone, having no communication with others— a stranger in Jerusalem so as to be the only man who does not know? (pévos qualifies ἔγνως as well as παροικεῖς).--- Ver. 19, ποῖα, what sort of things? with an affected indifference, the feign- ing of love—ot δὲ εἶπον: both speak now, distributing the story between them,—avip προφήτης, a prophetic man, a high estimate, but not the highest.— ἀνὴρ may be viewed as redundant— ‘‘eleganter abundat,’’ Kypke.—Ver. 20. ὅπως τε, and how; ὅπως here = πῶς, used adverbially with the indicative, here
κ6---26.
τρίτην ταύτην ἡμέραν ayer σήμερον, ad οὗ ταῦτα ἐγένετο.