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Luk_24:17-18. What are these discourses that ye in turn throw out to one another as ye walk, and are of gloomy countenance? Instead of καὶ ὄντες σκυθρωποί , the address passes over into the finite verb, bringing out this characteristic more emphatically, Matthiae, § 632; Kühner, § 675. 4. After καί we are not to supply τί (Beza). The relative clause οὓς ἀντιβάλλ . πρ . ἀλλ . corresponds to the idea of συζητεῖν (disputare).
σὺ μόνος παροικεῖς κ . τ . λ .] Dost thou alone dwell as a stranger in Jerusalem, and hast not learned, etc.? In respect of this question of surprise, it is to be considered—(1) that the destiny of Jesus is so entirely the only thought in the soul of the two disciples, and appears to them now so absolutely as the only possible subject of their conversation and their sadness, that from their standpoint they instantly conclude from the question of the unknown one that he cannot at all know what has come to pass, since otherwise he would not begin by asking of what they speak and why they look sad; (2) that μόνος belongs to παροικεῖς and καὶ οὐκ ἔγνως ; so that thus παροικεῖς Ἱερ . καὶ οὐκ ἔγνως (there is no comma to be placed before καί ), taken together, constitute the ground of their question, whether it is he alone in whose experience this is the case. Hence it is wrong to take καί in the place of a relative. Comp. Joh_7:4
παροικεῖν Ἱερουσ . may either mean: dwell as a stranger in Jerusalem (thus often in the LXX.; usually with ἐν , but also with the accusative, Gen_17:8; Exo_6:4), or: dwell near, at Jerusalem (Grotius, Rosenmüller, and, with hesitation, Bleek; comp. Xen. De redit. i. 5; Isocr. Panegyr. 162; Thuc. iii. 93; Lucian, D. M. ii. 1); thus Ἱερουσ . would be in the dative. The former view is the usual and the correct one (comp. Heb_11:9; Act_7:6; Act_13:17; 1Pe_1:17; 1Pe_2:11), since the disciples might recognise the unknown, perchance, as a foreign pilgrim to the feast (even from his dialect), but not as a dweller in the vicinity of Jerusalem. Ungrammatically (not to be supported by passages such as Gen_24:37; Num_20:15; Psa_15:1; Psa_120:6, where the LXX. have translated éùá and ùëï by terms more specific than the original), Theophylact, also Zeger and others, have taken παροικεῖν as simply to dwell; and Castalio, Vatablus, Clarius, and Kuinoel have taken it in the figurative sense of ξένον εἶναι and hospitem esse: “de iis, qui quid agatur ignorant, art thou then alone so strange to Jerusalem?”