$2
pevos! παρήγγειλεν αὐτοῖς ἀπὸ ἹἹεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ
, AY > Xt ~ , ἁ > , , 2 οί περιµένειν τὴν ἐπαγγελιαν του πατρός, ἣν Ὁκούσατε µου”' 5. Ότι
1 συναλιζοµενος, some good cursives συναυλιζοµενος. Aug. prefixes ws to συναλ.;
so β (see also Belser).
D reads συναλισκοµενος (-σγομ. D*).
D, Gig., Par.?, Sah.
add per’ αυτων, perhaps explanatory addition, Syriac (Chase), or Latin, to bring out force of συν. retained by Blass in B. R.V. omits per’ αντων; so W.H., Wendt,
and Weiss.
2 nv ηκουσατε pov; in place of this, D, Ῥατ.", Vulg. (Clem.), Hil., Aug. read nv: ηκουσατε φησιν δια του στοµατος pov, 50 Blass in B and Hilgenfeld (see also Belser), may be mere amplification of pov in T.R., possibly assimilated to xv. 7 (Chase), Harris ascribes it toa Montanist. ηκουσα in D}.
of our Lord’s Ascension ; ¢f. also Gospel of Peter, το, in a doubtfully orthodox sense. It is to be noted that the word is here used absolutely, as of an event with which the Apostolic Church was already familiar. On the cognate noun ἀνάληψις, used only by St. Luke in N.T., and absolutely, with reference to the same event, in his Gospel, ix. 51, see Psalms of Solomon, iv., 20, ed. Ryle and James, p. 49. In the latter passage the word is apparently used for the first time in extant Greek literature, but its meaning is very different from its later technical use with reference to the Assumption of the Blessed ; see instances, p- 49, ubi supra. St. Irenzus, i., ΤΟ, 1, whilst using the noun of our Lord’s Ascension, is careful to say τὴν ἔνσαρ- κον εἰς τοὺς οὐρανοὺς ἀνάληψιν; see especially Swete, The Apostles’ Creed, ΡΡ. 70-72, and below on verse 11.
Ver. 3. ots καὶ παρέστησεν, “he also showed himself,” R.V., but margin “presented himself” (cf. ix. 41), praebuit se, Vulg. In ix. 41 monstravit, Ἡ. 1. magis demonstravit (Blass). The verb is used thirteen times in Acts (once in a quotation, iv. 26), both transitively and intransitively. St. Luke in his Gospel uses it three times, and as in Acts both transitively and intransitively. In this he is alone amongst the Evan- gelists. In the Epistles it is found only in St. Paul, and for the most part in a transitive sense.— peTa τὸ παθεῖν, “after his passion,” so in A. and R.V.; post passionem suam, Vulg.; “too sacred a word to be expunged from this the only place where it occurs in the Bible,” Humphry, Commentary on R.V.; cf. iii. 18, xvii. 3, xxvi. 23.—év πολλοῖς τεκµηρίοις — τεκµήριον only here in N.T.—twice in Wisdom v. 11, xix. rg. and (3, Macc. I4,) 240.4 πο eine followed the Genevan Version by insert- ing the word “infallible” (although the latter still retained ‘‘tokens” instead of ‘‘proofs”). But R.V. simply “ proofs”
expresses the technical use of the word τεκµήριον, convincing, certain evidence. Although in a familiar passage, Wisdom ν. II, τεκµήριον and σημεῖον are used as practically synonymous, yet there is no doubt that they were technically dis- tinguished, e¢.g., Arist., Rhet., 1., 2, τῶν σηµείων τὸ μὲν ἀναγκαῖον τεκ.. This technical distinction, it may be observed, was strictly maintained by medical men, although St. Luke may no doubt have met the word elsewhere. Thus it is used by Josephus several times, as Krenkel mentions, but he does not mention that it is also used by Thucydides, ii., 39, to say nothing of other classical writers. Galen writes τὸ μὲν ἐκ τηρήσεως σημεῖον τὸ δὲ ἐξ ἐνδείξεως τεκµήριον, and the context states that rhetoricians as well as. physicians had examined the distinction ; Hobart, Medical Language of St. Luke, Ῥ. 184. The word also occurs in the Proem of Dioscorides to his De Materia Medica, p. 3, which Vogel and Meyer- Weiss hold that Luke imitated in the Prologue to his Gospel (but see Zahn, Einleitung, ii., 384).—80 Ἠἡμερῶν τεσ- σαράκοντα. St. Chrysostom comments οὐ γὰρ εἶπε τεσσαράκοντα ἡμέρας, ἀλλὰ Sv ἡμερῶν τεσσαράκοντα: ἐφίστατο yep καὶ ἀφίστατο πάλιν. Το this interpreta- tion of the genitive with διά Blass refers, and endorses it, Grammatik des Neutesta- mentlichen Griechisch, p. 129, following the Scholiast. The meaning, if this interpretation is adopted, would there- fore be that our Lord did not remain with His disciples continuously (οὐ διηνεκῶς, Schol.) as before, but that He appeared to them from time to time; non perpetuo, sed per intervalla, Bengel. But cf. also Simcox, Language of the N.T., p. 140. Men have seen in this period of forty days, mentioned only by St. Luke in N.T., what we may reverently call a symbolical fitness. But in a Certain sense the remark of Blass seems justified: Parum ad vem est quod idem (numerus)-