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τοῦ Θεοῦ; 12. ἐξίσταντο δὲ πάντες καὶ διηπόρουν,ὶ ἄλλος πρὸς ἄλλον λέγοντες, Τί ἂν θέλοι τοῦτο εἶναι; 13. ἕτεροι δὲ χλευάζοντες 2
ἔλεγον, Ὅτι γλεύκους µεμεστωμένοι εἰσί.
1 διηπορουν CDEI, Bas., Chrys., so Lach.; διηπορουντο SAB, so Tisch., Weiss,
W.H., R.V. After προς αλλον D adds επι tw
γεγονοτι, so Blass in B, and Hilg.
(Syr. Harcl., Aug.); cf. ili. το, iv. 21, and Weiss, Codex D, p. 56. 2 χλευαζοντες, but διαχλευαζ. R.V., W.H., Weiss, Wendt, beyond doubt to be read.
in N.T.; the reading of T.R., Luke i. 49, cannot be supported; cf. Psalm Ixx. (Ixxi.) Ig, where the word occurs in LXX.
(Hebrew, riba) Ecclesiasticus xvii.
Q, XVili. 4, xxxili, (xxxvi.) 8, xlii. 21, 3 Macc. vii. 22, R. The word is found in Josephus, and also in classical Greek: used here not only of the Resurrection of the Lord (Grotius), but of all that the prophets had foretold, of all that Christ had done and the Holy Ghost had con- ferred.
Ver.12. διηπόρουν: not found in LXX (only in Psalm Ixxvi. 5, and Dan. ii. 3, Symmachus), and peculiar to St. Luke in the N.T., once in his Gospel, ix. 7 (xxiv. 4 ἀπορεῖσθαι, W.H. and R.V.), and three times in Acts, cf. v. 24, x. 17. διηποροῦντο in R.V. “were perplexed ”’; A.V. “were in doubt,” although in Luke xxiv. 4 this or a similar word is rendered as in R.V., ‘‘ were (much) perplexed”’. The Greek conveys the thought of utter uncertainty what to think, rather than doubt as to which opinion of several is right (Humphry). The word no doubt is frequently found in classical writers, and is found also in Philo (not in Jo- sephus), but it may be worth noting that ἀπορία, εὐπορία, διαπορεῖν, εὐπορεῖν are all peculiar to St. Luke, and were terms constantly employed by medical writers (Hobart, Medical Language, etc., Ρ. 163). τί ἂν θέλοι τοῦτο εἶναι- “θέλω was constantly used in this sense in classical writers, see instances in Wet- stein. On the popular use of 0éAw instead of βούλομαι in later Greek, cf. Blass, Acta Apostolorum, p.15. Blass points out that St. Luke’s employment of βούλομαι is characteristic of his culture, although it must be remembered that the Evangelist uses θέλω (as here) very frequently.
Ver. 13. ἕτεροι δὲ: although the word is ἕτεροι, not ἄλλοι, it is doubtful how far it indicates a distinct class from those mentioned as speaking in vv. 7-12. Atthe same time not only πάντες, ver. 12, but also the behaviour of the ἕτεροι, seems to separate them from the εὐλαβεῖς in
ver. 5.—xAevalovres: but stronger with the intensifying διά than the simple verb in xvii. 32; used in classical Greek, Dem., Plato, and in Polybius—here only in N.T., not found in LXX, although the simple verb is used (see below).— γλεύκους: if the rendering R.V. ‘new wine” is adopted, the ridicule was indeed ill-timed, as at the Pentecost there was. no new wine strictly speaking, the earliest vintage being in August (cf. Chrysostom and Oecumenius, who see in such a charge the excessive folly and the excessive malignity of the scoffers), Neither the context nor the use of the word elsewhere obliges us to suppose that it is used here of unfermented wine. Its use in Lucian, Ep., Sat., xxii. (to which reference is made by Wendt and Page), and also in LXX, Jobxxxii. 19, ὥσπερ ἀσκὸς γλεύκους {éwv δεδεµένος, points to a wine still fermenting, intoxicating, while the defi- nition of Hesychius, τὸ ἀπόσταγμα τῆς σταφυλῆς πρὶν πατηθῇῃ, refers its lus- ciousness to the quality of its make (from the purest juice of the grape), and not of necessity to the brevity of its age, see B.D. ‘‘Wine’”’. It would therefore be best to render ‘“‘sweet wine,” made per- haps of a specially sweet small grape, cf. Gen. xlix. 11. ‘The extraordinary candour of Christ’s biographers must not be forgotten. Notice also such sentences as ‘but some doubted,’ and in the account of Pentecost, ‘these men are full of new wine’. Such observations are wonderfully true to human nature, but no less wonderfully opposed to any ‘accretion’ theory”: Romanes, Thoughts on Religion, p. 156.