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Luk_24:19-21. Ποῖα ] scil. οὐκ ἔγνων γενόμενα κ . τ . λ . The qualitative word of interrogation presupposes things of a special kind which must have happened; προσποιεῖται ἄγνοιαν , Euthymius Zigabenus.
οἱ δὲ εἶπον ] Probably here also Cleopas was the speaker, and the other added his own assent to what was said.
ὃς ἐγένετο ] not: who was (thus usually), but: who became, whereby the idea se praestitit, se praebuit (see Kühner, ad Xen. Anab. i. 7. 4), is expressed.
ἀνὴρ προφ .] an honourable expression, Bernhardy, p. 48.
δυνατὸς ἐν ἔργῳ κ . λόγῳ ] Comp. Thuc. i. 139. 4, where Pericles is called λέγειν τε καὶ πράσσειν δυνατώτατος . ἐν marks the sphere wherein, etc. Comp. Act_18:24; Act_7:22; Jdt_11:8; Sir_21:8. In the classical writers the mere dative of the instrument is the usual form. See Bornemann, Schol. p. 159. See examples of both arrangements: ἔργῳ κ . λ . and λόγῳ κ . ἔ ., in Lobeck, Paralip. p. 64 f.; Bornemann, ad Xen. Mem. ii. 3. 6; Pflugk, ad Eur. Hec. 373. In this place ἔργῳ is put first as containing the first ground of acknowledgment of the Messianic dignity. Comp. Act_1:1; Joh_10:38; Act_10:38
ἐναντίον κ . τ . λ .] i.e. so that He represented Himself as such to God and the whole people.
Luk_24:20. ὅπως τε ] et quomodo, still depending on the οὐκ ἔγνως of Luk_24:18, which is mentally supplied as governing τὰ περὶ Ἰησοῦ κ . τ . λ . On εἰς κρίμα θανάτου , to the condemnation of death, comp. Luk_23:24
καὶ ἐσταύρωσαν ] for it was their work that He was crucified by the governor. Comp. Act_2:23
Luk_24:21. ἡμεῖς δὲ ἠλπίζομεν ] but we, on our part, were entertaining the hope (observe the imperfect), etc. This hope, demolished by the crucifixion, how soon was it again inflamed! Act_1:6
αὐτός ] He, and no other
λυτροῦσθαι ] according to the politico-theocratic idea of the national Messiah. Comp. Act_1:6, and see Theophylact.
ἀλλά γε ] but indeed, although we cherished this hope. See Hermann, ad Eur. Ion. 1345, Praef. p. xx.; Kühner, ad Xen. Mem. i. 2. 12. On the immediate juxtaposition of the two particles, a usage foreign to the older Greek writers, see Bornemann, Schol. p. 160; Klotz, ad Devar. pp. 15 f., 25; Stallbaum, ad Plat. Rep. I. p. 331 B.
καί ] (see the critical remarks): besides.
σὺν πᾶσι τούτοις ] σὺν denotes the accompanying circumstance: with all this, i.e. with the having undergone all this fate, namely, of being delivered up and crucified (Luk_24:20). Comp. Neh_5:18; 3Ma_1:22; and see, generally, Ellendt, Lex. Soph. II. p. 763.
τρίτην ταύτην ἡμέραν ἄγει σήμερον ] The subject is Jesus, who immediately before was the subject emphatically made prominent. Comp. Beza, Kypke. ἄγειν , of time: to spend; as e.g. δέκατον ἔτος ἄγειν , to be in the tenth year, and the like, does not belong merely to the later Greek.[273] Compare the passages in Kypke. τρίτην ταύτην ἡμέραν is equivalent to ταύτην τρίτην οὖσαν ἡμέραν , or ταύτην , ἣ τρίτη ἐστὶν ἡμέρα . See Kühner, ad Xen. Anab. iv. 7. 5. Comp. iii. 5. 9. Hence: But indeed, besides all this, He passes this present day as the third since, etc. In this case, it is true, σήμερον is superfluous, but it corresponds to the painful excitement of the words. Comp. Mar_14:29. ἄγει has been ungrammatically taken as impersonal: agitur (Grotius, Bengel, Rosenmüller, Kuinoel, de Wette, Baumgarten-Crusius, Ewald, Buttmann, Bleek, and others); while others grasp at arbitrary modes of supplying the subject, as ὁ χρόνος (Camerarius), Θεός (Heinsius), ὁ ἥλιος (Er. Schmid, Heumann). Bornemann regards Ἰσραήλ as the subject: “Is dies, quem Israel hodie celebrat, tertius est, ex quo,” etc. But the context leads us neither to Israel nor to the mention of the celebration of the festival.
[273] Sophocles, El. 258, has: ἔπειτα ποίας ἡμέρας δοκεῖς μʼ ἄγειν : What kind of days thinkest thou I am spending?