650
ὁπτοῦ µέρος, καὶ ἀπὸ µελισσίου Knypiou.!
αὐτῶν ἔφαγεν.
43. καὶ λαβὼν ἐνώπιον΄
44. Εἶπε δὲ αὗτοῖς,” “ Οὗτοι οἱ λόγοι, οὓς ἐλάλησα
πρὸς ὑμᾶς ἔτι dv σὺν ὑμῖν, ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμµένα. ἐν τῷ νόμῳ Μωσέως καὶ προφήταις” καὶ ψαλμοῖς περὶ ἐμοῦ... 45. Τότε διήνοιξεν αὐτῶν τὸν νοῦν, τοῦ συνιέναι τὰς γραφάς: 46. καὶ εἶπεν αὐτοῖς, “Or. οὕτω γέγραπται, καὶ οὕτως ἔδειδ παθεῖν τὸν Χριστόν, καὶ ἀναστῆναι ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ, 47. καὶ κηρυχ- θῆναι ἐπὶ τῷ ὀνόματι αὐτοῦ µετάνοιαν Kal® ἄφεσιν ἁμαρτιῶν εἰς πάντα τὰ ἔθνη, ἀρξάμενονἸ ἀπὸ ἹἹερουσαλήμ. 48. ὑμεῖς δέ ἐστεδ
} και απο µελ. κηρ. omitted in NABDL (Tisch.; W.H., text, with the words in
marg.). 2 pos αντους in NBLX 33. 3 Add pov ABDL 33.
A Syrian and Western interpolation.
‘ B has τοις προφ. (W.H.).
ὅ kat ουτως εδει omitted in BCDL a bce ff?; an explanatory addition.
δεις in $QB (Tisch., W.H., text).
CD have και (W.H. πιατρ.).
7 αρξαµενοι in NBCLNX 33 (Tisch., W.H.). ® REBCL have vpets without δε, and BD omit εστε.
only in N.T.—Ver. 42. ἀπὸ µελισσίου κηρίου, of a bee-comb. The adjective µελ. occurs nowhere else. κηρίον is the diminutive of κηρό. The words are probably a gloss.—Ver. 43. That Jesus ate is carefully stated. The materiality thus evinced seems inconsistent with the pneumatic nature of Christ’s body as suggested by sudden appearing arid de- parture, and with the immortal form of embodied life generally. Hahn suggests that the materiality was assumed by Jesus for the moment to satisfy the disciples that He had a body, and that He was risen. Euthy. Zig. expresses a similar view, stating that Jesus ate and digested supernaturally (ὑπερφνῶς), and that what He did to help the faith of the disciples was exceptional in reference to the immortal condition of the body, which can have nothing to do with wounds or food (οὐδεὶς γὰρ ἕτερος μετὰ τὴν ἀφθαρσίαν τοῦ σώματος ὠτειλὰς ἕξει, ἢ βρῶσιν προσήσεται).
Vv. 44-49. Parting words.—etwe δὲ avrots: it is at this point, if anywhere, that room must be made for an extended period of occasional intercourse between Jesus and His disciples such as Acts i. 3 speaks of. It is conceivable that what follows refers to another occasion. But Lk. takes no pains to point that out. His narrative reads as if he were still relating the incidents of the same meet- ing. In his Gospel the post-resurrection scenes seem all to fall within a single day, that of the resurrection.—otrot οἱ
λόγοι, etc., these are the words. With: Euthy. Zig. we naturally ask: which ? (οὗτοι: ποῖοι; and there he leaves it). Have we here the concluding fragment of a longer discourse not given by Lk., possibly the end of a document contain- ing a report of the words of Jesus generally (so J. Weiss in Meyer)? As- they stand in Lk.’s narrative the sense must be: these events (death and resurrection) fulfil the words I spoke to you before my death. If that be the meaning the mode of expression is peculiar.—év τ. ν. Μωσέως, etc.: Moses, Prophets, Psalms, a unity (no article before προφήταις or Ψψαλμοῖς) = the whole Ο.Τ, canon. So most. Or, these three parts of the O.T. the main sources of the Messianic proof(Meyer, Hahn,etc.). The latter the more likely.—Ver. 45 points to detailed exposition of Messianic texts, generally referred to in ver. 44, as in the case of the two brethren.—Ver. 46 gives the conclusion of the expository discourse in Christ’s own words (καὶ εἶπεν, ὅτι) = the gist of prophecy is: the suffering and resurrection of the Christ, and the preaching in the name of the Risen One, to all nations, of repentance unto the remission of sins.—Ver. 47. ἄρξάμενοι: this well-approved reading gives a satis- factory sense. We have to suppose a pause and then Jesus resuming says to the eleven—“ beginning,” the implied though not expressed thought being: this preaching of repentance to the nations is to be your work; or go ye-