Graefe, following on the lines of Birt and Rüegg, supposes that the shorter form was due to want of space, that Luke was glad to get the shorter form all into his roll at the foot the first time he wrote it out, and sent off the book to Theophilus in that form, hoping to deal with the Ascension in the second of his books. In the second edition he had sufficient space to admit of the insertion of καὶ ἀνεφέρετο εἰς τὸν οὐρανόν, then of προσκυνήσαντες αὐτόν, and finally of εὐλογοῦντες.[243] These additions he made, feeling, rightly enough, that there could be no more fitting conclusion to his Life of Jesus than a brief allusion to the Ascension, which he had already described more particularly in the Acts. At the same time he substituted ἕως εἰς for ἔξω πρὸς. Graefe thinks that all these changes are connected with the alterations made also in the introduction to the Acts, though he omits to say what the connection is. Weiss, father and son, omit the words καὶ ἀνεφέρετο εἰς τὸν οὐρανόν as “a gloss derived from Acts i.,” and “likewise” the words προσκυνήσαντες αὐτόν in verse 52 (is this also a gloss from Acts i.?). Which text they hold to be correct in verse 53 they do not say.[244] Αἰνεῖν[245] is the specifically Lucan word for “to praise,” while εὐλογεῖν in this sense does not occur in Acts at all, and only in the first two chapters of Luke. Further, as any concordance will show, αἰνεῖν is the regular equivalent of הלל and εὐλογεῖν of ברך, while αἰνεῖν is rarely used for ברך or εὐλογεῖν for הלל. This confirms the supposition that αἰνοῦντες, which is preferred by Tischendorf but rejected by Westcott and Hort, is the original reading.