1.
αὐτοῖς ἐν
n ~ a Δ Φ ” n ἐσθῆτι AceuK,2 11. ot καὶ εἶπον, “AvSpes Γαλιλαῖοι, τί ἑστήκατε
3 / > 5 > , ea ἐμβλέποντες εἰς τὸν οὐρανόν; οὗτος 6
ς
᾿Ιησοῦς 6 ἀναληφθεὶς ad’
~ / 5 , a ὑμῶν eis τὸν οὐρανόν, οὕτως ἐλεύσεται, ὃν τρόπον ἐθεάσασθε αὐτὸν
ή πορευόµενον εἷς τὸν οὐρανόν.
12. τότε ὑπέστρεψαν εἲς Ἱερουσαλὴμ.
1 παρειστηκεισαν; W.H. read παρισ., but see also Winer-Schmiedel, p. roo.
2 ex Ont λευκῃ C®DE Syr. Harcl., Aeth., Orig.-int., Chrys., so Hilgenfeld; but in R.V. εσθησεσι λευκαις ΝΑΒΟ and good cursives, Vulg., Syr. Pesh.. Arm., Sah. Boh., Tisch., W.H., Weiss; so also Blass in B.
to denote a peculiar fixed look (Zahn) ; so in Luke xxii. 56, where it is used for the servant-maid’s earnest gaze at St. Peter, a gaze not mentioned at all by St. Matthew, and expressed by a different word in St. ‘Mark xiv. 67; Hobart, Medical Language of St. Luke, p. 76. In LXX, as above, it is employed in a secondary sense, but by Aquila, 1. s., in its primary meaning of gazing, beholding. —kal ἰδοὺ: καὶ at the commencement of the apodosis is explained as Hebraistic, but instances are not wanting in classical Greek; cf. Blass, Grammatik des N.G., p. 257, and see also Simcox, ubi supra, p. 160 ff. For the formula καὶ ἰδοὺ cf.
the Hebrew mary), and on St. Luke’s
employment of it in sudden interpositions, see Hort, Ecclesia, p. 179. The use of καί (which in the most Hebraic books of the N.T. is employed much more exten- sively than in classical Greek) is most frequent in Luke, who also uses more frequently than other writers the formula καὶ ἰδού to introduce an apodosis; cf. Friedrich, δὲ supra, p. 33---παρειστή- κεισαν αὐτοῖς: in the appearance of angels which St. Luke often narrates there is a striking similarity between the phraseology of his Gospel and the Acts ; cf. with the present passage Acts x. 30, xii. 7, and Luke xxiv. 4, ii. 9. The de- scription in the angels’ disappearances is not so similar, cf. Acts x. 7 and Luke ii. 15, but it must be remembered that there is only one other passage in which the departure of the angels is mentioned, Rev. xvi. 2; Friedrich, wbi supra, pp. 45, 52, and Zeller, Acts ii., p. 224 (E. Τ.). For the verb cf. Luke i. 19, xix. 24, Acts xxiii. 2, 4, and especially xxvii. 23.—év ἐσθῆτι λευκῇ: in Κ.Υ. in the plural, see critical notes and also Deissmann, Neue Bibelsiudien, p. go.
Ver. 11. ἄνδρες Γαλ.: the ἄνδρες in similar expressions is often indicative of respect as in classical Greek, but as ad-
dressed by angels to men it may denote the earnestness of the address (NOsgen). St. Chrysostom saw in the salutation a wish to gain the confidence of the disciples: ‘“‘Else, why needed they to be told of their country who knew it well enough?” Calvin also rejects the notion that the angels meant to blame the slowness and’ dulness of apprehension of Galilzans. At the same time the word Γαλ. seems to remind us that things which are de- spised (John vii. 52) hath God chosen. Ex Galilea nunquam vel certe raro fuerat propheta ; at omnes Apostoli (Bengel) ; see also below.—ottos 6 ᾿Ιησοῦς: if the mention of their northern home had re- minded the disciples of their early choice by Christ and of all that He had been to them, the personal name Jesus would assure them that their master would still be a human Friend and divine Saviour 3. Hic Fesus: qui vobis fuit eritque semper Fesus, id est, Salvator (Corn. a Lap.). ---πορευόµενον: on the frequency of the verb in St. Luke as compared with other N.T. writers, often used to give effect and vividness to the scene, both Frie- drich and Zeller remark; St. Peter uses the same word of our Lord’s Ascension, I Peter iii. 22. As at the Birth of Christ, so too at His Ascension the angels’ mes- sage was received obediently and joyfully, for only thus can we explain Luke xxiv. 52.