648
παθεῖν τὸν Χριστόν, καὶ εἰσελθεῖν eis τὴν δόξαν αὐτοῦ; 27. Καὶ ἀρξάμενος ἀπὸ Μωσέως καὶ ἀπὸ πάντων τῶν προφητῶν, διηρµήνευεν 1
αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.
28. Καὶ ἤγγισαν
2 - als τὴν κώμµην οὗ ἐπορεύοντο " καὶ αὐτὸς προσεποιεῖτο ” πορρωτέρω
, πορεύεσθαι.
29. καὶ παρεβιάσαντο αὐτόν, λέγοντες, “ Μεῖνον μεθ
ἡμῶν, ὅτι πρὸς ἑσπέραν ἐστί, καὶ κέκλικεν ἡ ἡμέρα.”δ Καὶ εἰσῆλθε
+o μεῖναι σὺν αὐτοῖς.
30.
A , ~ ~ καὶ ἐγένετο ἐν τῷ κατακλιθῆναι αὐτὸν
per αὐτῶν, λαβὼν τὸν ἄρτον εὔλόγησε, καὶ κλάσας ἐπεδίδου αὐτοῖς. ο) ῤ 41. αὐτῶν δὲ διηνοίχθησαν οἱ ὀφθαλμοί, καὶ ἐπέγνωσαν αὐτόν: καὶ
αὐτὸς ἄφαντος ἐγένετο ἀπ᾿ αὐτῶν.
33. Καὶ εἶπον πρὸς ἀλλήλους,
* Οὐχὶ ἡ καρδία ἡμῶν καιοµένη ἦν ἐν ἡμῖν, ὡς ἐλάλει ἡμῖν ἐν τῇ
* Ἀνερμήηνευσεν in BL (Tisch., W.H. text).
spjyvevery (W.H. πιατρ.).
D has ην before αρξαµενος with
“προσεποιησατο in SABDL 1, for πορρωτερω (in SDL) AB 382 have
πορρωτερον (W.H.).. * ηδη before η np. in NBL 1, 33 al.
*So in WALX ail, pl. µενη (W.H. πιατρ.).
παθεῖν on ede. Meyer supplies δεῖ, Bornemann ταῦτα παθόντα, the Vulgate οὕτω = et ita intrave—Ver. 27. καὶ ἀρξάμενος ἀπὸ, etc.: there is a grammatical difficulty here also. He might begin from Moses, but how could He begin from Moses and all the prophets? Hahn, after Hofmann, suggests that Moses and the prophets together are set in contrast to the rest of the O.T. But Lk. seems to have in mind not so much where Jesus began as what He began to do, viz., teach = beginning (to instruct them) from Moses, etc.—Ver. 28. προσεποιήσατο, He assumed the air of one going farther. The verb in the active means to bring about that something shall be acquired by another, in middle, by oneself = “‘meum aliquid facio” (Alberti, Observ. Phil., ad loc.). Jesus wished to be in- vited to stay.—Ver. 20. παρεβιάσαντο, they constrained by entreaty, again in Acts xvi. 15, found in Gen. xix. Ο.---μεθ᾽ ἡμῶν, with us, presumably in their home or lodgings. If they were but guests they could not well invite another.— πρὸς ἑσπέραν, κέκλικεν 4 ἤ.: two phrases where one was enough, by way of press- ing their fellow-traveller. They make the most of the late hour, which is not their real reason.—Ver. 30. λαβὼν τ. a., etc.: Jesus possibly by request assumes the position of host, prepared for by the previous exercise of the function of Master. By this time a suspicion of who
BD omit ev ap. (W.H.).
For καιοµενη D has kexahup-
He was had dawned upon. the two disciples. While He spoke old impres- sions of His teaching were revived (Pricaeus).—Ver. 31. διηνοίχθησαν οἱ ὀφ., their eyes were at length opened, a Divine effect, but having its psychological causes. Euthy. suggests the use of the well-known blessing by Jesus as aiding recognition. The opening of the mind to the prophetic teaching concerning Messiah’s suffering was the main pre- paration for the opening of the eyes The wonder is they did not recognise Jesus Ἅδ5οοπεΓ.- ἄφαντο: απ early poetical and late prose word = ἀφανής, not in Sept., here only in N.T. After being recognised Jesus became invisible, ἀπ᾿ αὐτῶν, not to them (αὐτοῖς) but from them, implying departure from the house. Some take ἄφαντος adverbially as qualify- ing the departure = He departed from them in an invisible manner.
Vv. 32-35. After Fesus’ departure.— Ver. 32. Ἡ καρδία καιοµένη, the heart burning, a beautiful expression for the emotional effect of new truth dawning on the mind; common to sacred writers (vide Ps. xxxix. 4, Jerem. xx. 9) with profane. Their heart began to burn while the stranger expounded Scripture, and kept burning, and burning up into ever clearer flame, as He went on— ‘valde et diu,” Bengel. It is the heart that has been dried by tribulation that burns so. This burning of the heart experienced by the two disciples was