{"collection":"Bible & Christianity","html_url":"https://unchartedknowledge.5gfusion.net/browse/bib/cmt/vws/luk024.htm","path":"bib/cmt/vws/luk024.htm","source_url":"https://sacred-texts.com/bib/cmt/vws/luk024.htm","text":"Vincent's Word Studies, by Marvin R. Vincent, [1886]\nVery early in the morning (\u1f44\u03c1\u03b8\u03c1\u03bf\u03c5 \u03b2\u03b1\u03b8\u03ad\u03c9\u03c2)\nLit., at deep dawn, or the dawn being deep. It is not uncommon in Greek to find \u03b2\u03b1\u03b8\u03cd\u03c2, deep, used of time; as deep or late evening. Plutarch says of Alexander, that he supped \"at deep evening;\" i.e., late at night. Philo says that the Hebrews crossed the Red Sea \"about deep dawn (as here), while others were yet in bed.\" So Socrates, in prison, asks Crito the time of day. He replies, \u1f44\u03c1\u03b8\u03c1\u03bf\u03c2 \u03b2\u03b1\u03b8\u03cd\u03c2, the dawn is deep, i.e. breaking (Plato, \"Crito,\" 43).\nShining (\u1f00\u03c3\u03c4\u03c1\u03b1\u03c0\u03c4\u03bf\u03cd\u03c3\u03b1\u03b9\u03c2)\nOnly here and Luk 17:24, Akin to \u1f00\u03c3\u03c4\u03c1\u03ac\u03c0\u03b7, lightning. See on bright shining, Luk 11:36 and compare Luk 17:24.\nTo them (\u1f10\u03bd\u03ce\u03c0\u03b9\u03bf\u03bd \u03b1\u1f50\u03c4\u1ff6\u03bd)\nRev., literally, in their sight\nIdle tales (\u03bb\u1fc6\u03c1\u03bf\u03c2)\nLit., silly talk; nonsense. Only here in New Testament. Used in medical language of the wild talk of delirium. Wyc., madness. Tynd., feigned things.\nStooping down\nSee on looketh, Jam 1:25. The best texts omit this verse.\nClothes\nNot garments, but the linen bandages in which the body had been rolled. So Rev., cloths.\nThreescore furlongs\nSeven miles.\nWent with (\u03c3\u03c5\u03bd\u03b5\u03c0\u03bf\u03c1\u03b5\u03cd\u03b5\u03c4\u03bf)\nThe use of the imperfect here is very beautiful. Jesus drew near while they were absorbed in their talk, and was already walking with them when they observed him.\nYe have (\u1f00\u03bd\u03c4\u03b9\u03b2\u03ac\u03bb\u03bb\u03b5\u03c4\u03b5)\nLit., throw back and forth; exchange.\n\"Discussed a doubt and tossed it to and fro\" (Tennyson).\nAnd are sad (\u03c3\u03ba\u03c5\u03b8\u03c1\u03c9\u03c0\u03bf\u03af)\nOnly here and Mat 6:16, on which see note. The best texts put the interrogation point after walk, add \u03ba\u03b1\u1f76 \u1f10\u03c3\u03c4\u03ac\u03b8\u03b7\u03c3\u03b1\u03bd, and render, and they stood still, looking sad. So Rev.\nArt thou only a stranger in Jerusalem (\u03c3\u1f7a \u03bc\u03cc\u03bd\u03bf\u03c2 \u03c0\u03b1\u03c1\u03bf\u03b9\u03ba\u03b5\u1fd6\u03c2 \u1f38\u03b5\u03c1\u03bf\u03c5\u03c3\u03b1\u03bb\u1f74\u03bc)\n\u03a0\u03b1\u03c1\u03bf\u03b9\u03ba\u03b5\u1fd6\u03bd, to dwell as a stranger, is used in later Greek of strangers who have no rights of citizenship, and no settled home. Compare Heb 11:9. See on strangers, Pe1 1:1; and compare sojourning, Pe1 1:17. The only of the A. V. is commonly understood adverbially: \"Are you nothing but a stranger?\" But the emphasis of the question falls there, and the word is an adjective. Render \"Dost thou alone dwell as a stranger in Jerusalem?\" Are you the only one who sojourns as a stranger in Jerusalem, and who does not know, etc. So, nearly, Wyc., Thou alone art a pilgrim in Jerusalem.\nWhat things (\u03c0\u03bf\u1fd6\u03b1)\nLit., \"what kind of things.\"\nTrusted (\u1f20\u03bb\u03c0\u03af\u03b6\u03bf\u03bc\u03b5\u03bd)\nMore correctly, hoped. Imperfect: were hoping all the while.\nShould have redeemed\nRev., more correctly, should redeem (\u03bb\u03c5\u03c4\u03c1\u03bf\u1fe6\u03c3\u03b8\u03b1\u03b9). See on Pe1 1:18.\nBeside all this (\u03c3\u1f7a\u03bd \u03c0\u1fb6\u03c3\u03b9\u03bd \u03c4\u03bf\u03cd\u03c4\u03bf\u03b9\u03c2)\nLit., with all these things: his betrayal and crucifixion, etc.\nTo-day is the third day (\u03c4\u03c1\u03af\u03c4\u03b7\u03bd \u03c4\u03b1\u03cd\u03c4\u03b7\u03bd \u1f21\u03bc\u03ad\u03c1\u03b1\u03bd \u1f04\u03b3\u03b5\u03b9 \u03c3\u03ae\u03bc\u03b5\u03c1\u03bf\u03bd)\nThe best texts omit to-day. The phrase forms an idiom which cannot be neatly rendered. Literally it is, \"He (Christ) is passing (\u1f04\u03b3\u03b5\u03b9) this day as the third.\" Rev., It is now the third day since, etc.\nMade us astonished (\u1f10\u03be\u03ad\u03c3\u03c4\u03b7\u03c3\u03b1\u03bd)\nLiterally the verb means to put out of place ; and so, to drive one out of his senses. Hence the A. V. is feeble. Rev., better, amazed us.\nEarly (\u1f40\u03c1\u03b8\u03c1\u03b9\u03bd\u03b1\u1f76)\nLit., early ones. Only here and Rev 22:16. Compare \u1f44\u03c1\u03b8\u03c1\u03bf\u03c2, dawn, Luk 24:1.\nThat they had seen - which said\nCleopas, absorbed in his story, throws himself back to the time of his interview with the women. Lit., \"They came saying that they have seen a vision of angels which say\" (\u03bb\u03ad\u03b3\u03bf\u03c5\u03c3\u03b9\u03bd).\nFools and slow of heart (\u1f00\u03bd\u03cc\u03b7\u03c4\u03bf\u03b9 \u03ba\u03b1\u1f76 \u03b2\u03c1\u03b1\u03b4\u03b5\u1fd6\u03c2 \u03c4\u1fc7 \u03ba\u03b1\u03c1\u03b4\u03af\u1fb3)\nThis is an unfortunate translation, in the light of the ordinary, popular use of the word fool. Jesus would never have called those sorrowful disciples fools in that sense. The word is compounded of \u1f00, not, and \u03bd\u03bf\u03ad\u03c9, which implies, besides seeing, perception of the mind as consequent upon sight. It is therefore equivalent to dull of perception. They had read what the prophets had spoken, but had failed to perceive its application to Christ. While this rebuke relates to the understanding, the following one, slow of heart, goes deeper, and contemplates the region of feeling and moral susceptibility. Your heart is dull and slow to respond to these testimonies of your own prophets. Compare hardiness of heart, Mar 16:14.\nAll (\u1f10\u03c0\u1f76 \u03c0\u1fb6\u03c3\u03b9\u03bd)\nRev., rightly, in all; relying upon (\u1f10\u03c0\u03af) all the utterances of the prophets.\nOught not (\u03bf\u1f50\u03c7\u1f76 \u1f14\u03b4\u03b5\u03b9)\nThe A. V. does not convey the precise meaning, which is, that, in the eternal order of things, and in fulfilment of the eternal counsel of God as expressed in the prophecies, it was essentially fitting that Christ should suffer. Rev. is clumsy but correct: behoved it not the Christ to suffer?\nHe expounded (\u03b4\u03b9\u03b5\u03c1\u03bc\u03ae\u03bd\u03c5\u03b5\u03bd)\nOr interpreted: throughout (\u03b4\u03b9\u03ac). Imperfect, he went on interpreting from passage to passage.\nThey went (\u1f10\u03c0\u03bf\u03c1\u03b5\u03cd\u03bf\u03bd\u03c4\u03bf)\nImperfect, were going. So Rev,\nMade as though (\u03c0\u03c1\u03bf\u03c3\u03b5\u03c0\u03bf\u03b9\u03ae\u03c3\u03b1\u03c4\u03bf)\nThe verb means originally to add or attach to; hence to take to one's self what does not belong to him; and so, to pretend; though pretending as implying anything false, does not attach to this act of Jesus. He was going on, and would have gone on but for their invitation. Only here in New Testament.\nThey constrained (\u03c0\u03b1\u03c1\u03b5\u03b2\u03b9\u03ac\u03c3\u03b1\u03bd\u03c4\u03bf)\nContrary to (\u03c0\u03b1\u03c1\u03ac) his apparent intention of going on. Only here and Act 16:15.\nIs far spent (\u03ba\u03ad\u03ba\u03bb\u03b9\u03ba\u03b5\u03bd)\nLit., has declined. Wyc., is now bowed down.\nAnd gave (\u1f10\u03c0\u03b5\u03b4\u03af\u03b4\u03bf\u03c5)\nA very beautiful use of the imperfect, indicating that while he was in the act of distributing they recognized him. He blessed, and having broken, was giving it to them, when, in an instant, their eyes were opened (aorist tense).\nThey knew (\u1f10\u03c0\u03ad\u03b3\u03bd\u03c9\u03c3\u03b1\u03bd)\nClearly recognized.\nAnd he vanished out of their sight (\u03b1\u1f50\u03c4\u1f78\u03c2 \u1f04\u03c6\u03b1\u03bd\u03c4\u03bf\u03c2 \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf \u1f00\u03c0' \u03b1\u1f50\u03c4\u1ff6\u03bd)\nLit., he, invisible, became away from them. It is not simply, he suddenly departed from them, but he passed away from them invisibly. The \u1f10\u03b3\u03ad\u03bd\u03b5\u03c4\u03bf, became, is construed with \u1f00\u03c0' \u03b1\u1f50\u03c4\u1ff6\u03bd, from them.\nDid not our heart burn - while he talked - opened. (\u03bf\u1f50\u03c7\u1f76 \u1f21 \u03ba\u03b1\u03c1\u03b4\u03af\u03b1 \u1f21\u03bc\u1ff6\u03bd \u03ba\u03b1\u03b9\u03bf\u03bc\u03ad\u03bd\u03b7 \u1f26\u03bd - \u1f61\u03c2 \u1f10\u03bb\u03ac\u03bb\u03b5\u03b9 - \u03b4\u03b9\u03ae\u03bd\u03bf\u03b9\u03b3\u03b5\u03bd)\nThe A. V., as usual, pays no attention to the graphic imperfects here. They are speaking of something which was in progress: \"was not our heart burning (finite verb and participle) while he was speaking, and was opening the scriptures?\"\nIs risen (\u1f20\u03b3\u03ad\u03c1\u03b8\u03b7) - appeared (\u1f64\u03c6\u03b8\u03b7)\nBoth aorists. The Lord rose and appeared. So Wyc. See on appeared, Luk 22:43.\nThey told (\u1f10\u03be\u03b7\u03b3\u03bf\u1fe6\u03bd\u03c4\u03bf)\nRev., rehearsed is better, because the verb means to tell at length or relate in full.\nJesus himself\nThe best texts omit Jesus. Render as Rev., \"he himself stood.\"\nAnd saith unto them, Peace be unto you\nThe best texts omit.\nThoughts (\u03b4\u03b9\u03b1\u03bb\u03bf\u03b3\u03b9\u03c3\u03bc\u03bf\u1f76)\nSee on Jam 2:4, and deceiving, Jam 1:22. Rev., reasonings. As if he had said, \"Why do you reason about a matter which your spiritual perception ought to discern at once.\" Compare note on fools, Luk 24:25.\nHandle (\u03c8\u03b7\u03bb\u03b1\u03c6\u03ae\u03c3\u03b1\u03c4\u03b5)\nCompare Jo1 1:1. The word occurs also Act 17:27; Heb 12:18. \"It never expresses the so handling an object as to exercise a moulding, modifying influence upon it, but at most a feeling of its surface; this, it may be, with the intention of learning its composition (Gen 27:12, Gen 27:21, Gen 27:22); while, not seldom, it signifies no more than a feeling for or after an object, without any actual coming in contact with it at all\" (Trench, \"Synonyms\"). Compare Act 17:27. Used of groping in the dark, Job 5:14 :; of the blind, Isa 59:10; Deu 28:29; Judges, Jdg 16:26. See on Heb 12:18.\nMeat (\u03b2\u03c1\u03ce\u03c3\u03b9\u03bc\u03bf\u03bd)\nOnly here in New Testament. Lit., anything eatable. Wyc., anything that shall be eaten. Rev., better, anything to eat, as the word meat has largely lost, in popular usage, its old sense of food in general.\nBroiled\nOnly here in New Testament.\nOf an honey-comb\nThe words\nThe best texts insert my.\nMust (\u03b4\u03b5\u1fd6)\nSee on ought not, Luk 24:26.\nUnderstanding (\u03bd\u03bf\u1fe6\u03bd)\nWhich had been closed. See on fools, Luk 24:25.\nThus it behoved\nThe best texts omit. Render, as Rev., thus it is written that the Christ should suffer.\nChrist (\u03c4\u1f78\u03bd \u03a7\u03c1\u03b9\u03c3\u03c4\u1f78\u03bd)\nNote the article, the Christ, and see on Mat 1:1.\nShould be preached\nSee on preacher, Pe2 2:5.\nIn his name\nOn the foundation of (\u1f10\u03c0\u1f35) See on Mat 24:5.\nRemission\nSee on Luk 3:3; and on forgiven, Jam 5:15.\nBeginning from Jerusalem\nSome editors place a period after nations, and join these words with the next sentence, omitting and: \"beginning from Jerusalem ye are witnesses.\"\nI send (\u1f10\u03b3\u1f7c \u1f10\u03be\u03b1\u03c0\u03bf\u03c3\u03c4\u03ad\u03bb\u03bb\u03c9)\nRev., better, send forth, giving the force of \u1f10\u03be. I emphatic.\nEndued with power\nThe Rev. has properly substituted the simpler clothed, which, to the English reader, conveys the exact figure in the word. This metaphorical sense of clothed is found in classical Greek. Aristophanes has clothed with audacity; Homer, clothed with strength; Plutarch, clothed with nobility and wealth.\nAnd was carried up into heaven\nSome texts omit.","title":"Vincent's Word Studies: Luke: Luke Chapter 24","type":"page"}