Some texts read for εἰς, into, ἐν, in. So Rev. In that case we must understand, "in thy kingly glory."

Originally an enclosed park, or pleasure-ground. Xenophon uses it of the parks of the Persian kings and nobles. "There (at Celaenae) Cyrus had a palace and a great park (παράδεισος), full of wild animals, which he hunted on horseback....Through the midst of the park flows the river Maeander ("Anabasis," i., 2, 7). And again' "The Greeks encamped near a great and beautiful park, thickly grown with all kinds of trees" (ii., 4, 14.) In the Septuagint, Genesis 2:8, of the garden of Eden. In the Jewish theology, the department of Hades where the blessed souls await the resurrection; and therefore equivalent to Abraham's bosom (Luke 16:22, Luke 16:23). It occurs three times in the New Testament: here; 2 Corinthians 12:4; Revelation 2:7; and always of the abode of the blessed.

"Where'er thou roam'st, one happy soul, we know,

Seen at thy side in woe,

Waits on thy triumph - even as all the blest

With him and Thee shall rest.

Each on his cross, by Thee we hang awhile,

Watching thy patient smile,

Till we have learn'd to say, ' 'Tis justly done,

Only in glory, Lord, thy sinful servant own.'"

Keble, Christian Year.

Midday.

Ninth hour

See on Matthew 27:46.

See on Matthew 27:51.

See on Luke 9:16.

Gave up the ghost (ἐξέπνευσεν)

Lit., breathed out (his life). Wyc., sent out the spirit. See on Matthew 27:50.

Lit., followed with (σύν). So Rev. See on Matthew 27:55.

See on Mark 15:43. Matthew calls him rich; Mark, honorable; Luke, good and just.

Only here in New Testament. Another of Luke's numerous compounds. The Greek student will be struck with the array of compounds, from Luke 23:49 to Luke 23:56, inclusive. The verb means to put (τίθημι), down (κατά), along with (σύν). Hence to put down the same vote or opinion with another: to agree with or assent to.

See on Mark 14:51; and compare Luke 16:19.

Hewn in stone (λαξευτῷ)

Only here in New Testament, and not at all in classical Greek.

This word occurs thirty-two times in Luke, and only three times in the rest of the New Testament. It is a significant fact that, reckoning the aggregate space occupied by the four Gospels, nearly one-sixth of the whole amount is occupied with the account of the twenty-four hours beginning with the last supper and ending with the burial of Jesus. There is no day in all Bible history narrated with the fulness of that day. If we possessed the whole life of Christ, written with the same detail, the record would occupy one hundred and eighty volumes as large as the whole Bible.

Lit., at deep dawn, or the dawn being deep. It is not uncommon in Greek to find βαθύς, 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, ὄρθρος βαθύς, the dawn is deep, i.e. breaking (Plato, "Crito," 43).

Only here and Luke 17:24, Akin to ἀστράπη, lightning. See on bright shining, Luke 11:36 and compare Luke 17:24.

Rev., literally, in their sight

Idle tales (λῆρος)

Lit., silly talk; nonsense. Only here in New Testament. Used in medical language of the wild talk of delirium. Wyc., madness. Tynd., feigned things.

See on looketh, James 1:25. The best texts omit this verse.

Clothes

Not garments, but the linen bandages in which the body had been rolled. So Rev., cloths.

Seven miles.

The 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.

Lit., throw back and forth; exchange.

"Discussed a doubt and tossed it to and fro" (Tennyson).

And are sad (σκυθρωποί)

Only here and Matthew 6:16, on which see note. The best texts put the interrogation point after walk, add καὶ ἐστάθησαν, and render, and they stood still, looking sad. So Rev.

Παροικεῖν, to dwell as a stranger, is used in later Greek of strangers who have no rights of citizenship, and no settled home. Compare Hebrews 11:9. See on strangers, 1 Peter 1:1; and compare sojourning, 1 Peter 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.

Lit., "what kind of things."

More correctly, hoped. Imperfect: were hoping all the while.

Should have redeemed

Rev., more correctly, should redeem (λυτροῦσθαι). See on 1 Peter 1:18.

Beside all this (σὺν πᾶσιν τούτοις)

Lit., with all these things: his betrayal and crucifixion, etc.

To-day is the third day (τρίτην ταύτην ἡμέραν ἄγει σήμερον)

The best texts omit to-day. The phrase forms an idiom which cannot be neatly rendered. Literally it is, "He (Christ) is passing (ἄγει) this day as the third." Rev., It is now the third day since, etc.

Literally 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.

Early (ὀρθριναὶ)

Lit., early ones. Only here and Revelation 22:16. Compare ὄρθρος, dawn, Luke 24:1.

Cleopas, 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" (λέγουσιν).

This 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 ἀ, not, and νοέω, 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, Mark 16:14.

All (ἐπὶ πᾶσιν)

Rev., rightly, in all; relying upon (ἐπί) all the utterances of the prophets.

The 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?

Or interpreted: throughout (διά). Imperfect, he went on interpreting from passage to passage.

Imperfect, were going. So Rev,

Made as though (προσεποιήσατο)

The 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.

Contrary to (παρά) his apparent intention of going on. Only here and Acts 16:15.

Is far spent (κέκλικεν)

Lit., has declined. Wyc., is now bowed down.

A 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).

Clearly recognized.

And he vanished out of their sight (αὐτὸς ἄφαντος ἐγένετο ἀπ' αὐτῶν)

Lit., he, invisible, became away from them. It is not simply, he suddenly departed from them, but he passed away from them invisibly. The ἐγένετο, became, is construed with ἀπ' αὐτῶν, from them.