647
22.
ἀλλὰ καὶ γυναϊκές τινες ἐξ ἡμῶν ἐξέστησαν ἡμᾶς, γενόµεναι ὄρθριαι 3 ἐπὶ τὸ μνημεῖον: 23. καὶ μὴ εὑροῦσαι τὸ σῶμα αὐτοῦ, ἦλθον, λέγου-
σαι καὶ ὁπτασίαν ἀγγέλων ἑωρακέναι, ot λέγουσιν αὐτὸν Liv.
24-.
ae er / a Ν en, yoy x ο) A 2 Lj καὶ ἀπῆλθόν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ μνημεῖον, καὶ εὗρον οὗτις
καθὼς καὶ ὃ αἱ γυναῖκες εἶπον ’ αὐτὸν δὲ οὐκ εἶδον.
25. Kat αὐτὸς
εἶπε πρὸς αὐτούς, “"Q ” ἀνόητοι καὶ © βραδεῖς τῇ καρδίᾳ τοῦ πει-{ here only
in Gospels.
, 9 A e > 5 ~ ο αν a a” τεύειν ἐπὶ πᾶσιν ois ἐλάλησαν οἱ προφῆται" 26. οὐχὶ ταῦτα ἔδει ᾳ Jas. i. το.
1 Omit σηµερον NBL 1.
only in N.T. The. τε connects what follows with what goes before as together constituting one complete tragic story: the best of men treated as the worst by the self-styled ροοά.--καὶ ἐσταύρωσαν: this confirms the idea suggested in the previous narrative of the crucifixion that Lk. regarded that deed as the crime of the Jewish people, and even as executed by them.—Ver. 21. ἡμεῖς δὲ, but we, on the other hand, as opposed to the priests and rulers.—Amilopev, were hoping; the hope dead or in abeyance now. But how wide asunder these disappointed ones from the rulers, ethically, in that they could regard such an one as Jesus as the Redeemer of Israel! λυτροῦσθαι is to be taken in the sense of i. 68, 74.— ἀλλά ye: these two particles stand together here contrary to the ordinary usage of Greek writers, who separate them by an intervening word, It is not easy to express the turn of feeling they represent. Does the ἐστιν in the pre- vious clause mean that they think of Him as still living, hoping against hope on the ground of the women’s report, mentioned in the following clause, and does the ἀλλά ye express a swing of feeling away in the opposite direction of hopelessness ? = we hoped, we would like to hope still; yet how can we? He is dead three days, and yet again on the other hand. (ἀλλὰ καὶ, ver. 22) there is a story going that looks like a re- surrection.. How true to life this alternation between hope and despair ! σὺν πᾶσι τούτοις, in addition to ail these things, 7.e., all that caused them to hope: prophetic gifts, marvellous power in word and work, favour with the people: there is the hard fact making hope impossible.—dye.: pro- bably to be taken impersonally = agitur, one lives this third day since. So Grotius and many others. Other sug- gestions are that χρόνος or 6 ᾿Ιησοῦς is
believe the report.—Ver. 24.
2 opPpwas in SRABDL al. 5 Omit και BD (W.H.).
to be understood (cf. Acts xix. 38).— Ver. 22. ἀλλὰ καὶ y. τ.: introducing another hope-inspiring phase of the 5ίοτΥ.---ἐξέστησαν ἡ., astonisned us.— ὀρθριναὶ: ὀρθρινός is a late form for ὄρθριος, and condemned by Phryn.; the adjective instead of the adverb = early ones, a common classical usage.—Ver. 23. μὴ εὑροῦσαι, etc.: that part of the women’s story—the body gone—is accepted as a fact ; their explanation οἱ the fact is regarded as doubtful, as appears from the cautious manner of ex- ΡΙΕΡΘΙΟΠ.---λέγουσαι, etc., they came saying that they had also seen a vision of angels who say. Yet the use of the present indicative, λέγονσιν, in reporting what the angels said, shows a wish to τινες των σὺν ἡμῖν : a general reference to the Apostles, though the phrase covers all the lovers of Jesus. The tives were Peter and John (John xx. 3).---αὐτὸν δὲ οὐκ εἶδον, but Him they saw not, as surely, think the two friends, they ought to have done had He really been alive. from the dead.
Ver. 25 f. Fesus speaks.—avdnror, ‘*fools”? (A.V.) is too strong, “ foolish men” (R.V.) is better. Jesus speaks not so much to reproach as by way of en- couragement, As used by Paul in Gal. iii. 1the word is harder. ‘ Stupid” might be a good colloquial equivalent for it here. ---πιστεύειν ἐπὶ π.: ἐπὶ with dative of person after πιστεύειν is common, with dative of the thing only here.—Ver. 26. ἔδει: here as always in Lk. pointing to the necessity that O.T. prophecy should be fulfilled. Accordingly Jesus is repre- sented in the next verse as going on to show that prophecy demanded the course of experience described : first the passion, then entrance into Ρ]οτγ.---καὶ εἰσελθεῖν :. the passion is past, the entering into glory is still to come, therefore it seems unfit to make eioeA. dependent with