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τάνεις τὴν βασιλείαν τῷ Ἰσραήλ; 7. εἶπε δὲ πρὸς αὐτούς, Οὐχ ὑμῶν
Ver. 4. συναλίζοµενος: α 5ίΤΟΠΡ array of modern commentators renders “ eating with them,” following the Vulgate con- vescens illis (so both A. and R.V. in margin, and Wycl. and Rhem.). It is thus rendered by Overbeck (as against De Wette), Wendt, Holtzmann, Felten, Weiss, Matthias, Knabenbauer,and Blass, who adopts the reading ὡς συναλ., and regards the particle as showing that the recapitulation is continued of the events already mentioned in Luke xxiv. 42 ff. It is evidently taken in the same sense by Spitta, Feine, Jingst. If weso translate it, we must derive it from ἅλς (salt), so Schol. κοινωνῶν ἁλῶν, τραπέζης, in the sense given to the expression by Chrys., Theophyl., @Ecum. In Ps. οχ|. 4 LXX, to which Wendt refers, μὴ ovv- δυάσω (although the reading is somewhat doubtful—the word isused by Symmachus, 1 Sam. xxvi. Ig) is also rendered συνα- λισθῶ (Alius) as an equivalent of the
Hebrew OFTPN, μὴ συµφάγοιµι, Sym- machus. Blass gives no classical re- ferences, but points out that the word undoubtedly exists in the sense referred to in Clem. Hom., xiii., 4 (but see Grimm- Thayer, sub v.). Hilgenfeld (Zeitschrift fir wissenschaft. Theol., p. 74 (1894)) contends that the use of the word in the psalm quoted and in the passage from the Clementines refers not to the use of salt at an ordinary meal, but rather to the sacrificial and symbolical use of salt in the Old and New Testaments. Thus in the passage Clem. Hom., xiii., 4, τότε αὐτοῖς συναλι- ζόμεθα, τότε means “after the Baptism” ; cf. also Ignatius, ad Magnes., x., ἁλίσ- θητε εν αὐτῷ, “be ye salted in him”. Wendt takes the word quite generally as meaning that the sharing in a common meal with His disciples, as on the evening of the Resurrection, was the habitual practice of the Lord during the Forty Days; cf. Acts x. 41 and Luke xxiv. 36 ff. Feine similarly holds that the word presupposes some such incidents as those mentioned in Luke xxiv., and that Luke had derived his information from a source which described the final instructions to the disciples as given at a common meal. On the other hand it must be borne in mind that in classical Greek, as in Herodotus and Xenophon (Wetstein) (as also in Josephus, B. F., iii., 9; 4), σνναλίζω = to assemble, cf, Hesy-
chius, συναλιζ.ΞΞ συναλισθείς, συναχθείς, συναθροισθείς, and it is possible that the preceding present participles in the im- mediate context may help to account for the use of the same participle instead ot the aorist συναλισθείς. The verb is then derived from σύν and ἁλής (a), meaning lit., close, crowded together. Mr. Rendall (Acts of the Apostles, p. 32) would derive it from “Αλίη (-α), a common term for a popular assembly amongst Ionian and Dorian Greeks, and he supposes that the verb here implies a general gathering of believers not limited to the Twelve; but the context apparently points back to Luke xxiv. 49 to a command which was certainly given only to the Twelve.— παρήγγειλεν, “he charged them,” R.V., which not only distinguishes it from other verbs rendered ‘‘to command,” but also gives the emphatic meaning which St. Luke often attaches to the word. It is characteristic of his writings, occurring four times in his Gospel and ten or eleven times in Acts, and it is very frequent in St. Paul’s Epistles (Friedrich, Lekebusch). — Ἱεροσολύμων: a neuter plural (but cf. Matt. ii. 3 and Grimm subv.). St. Luke most frequently uses the Jewish form ‘lepovoadynp—twenty-seven times in his Gospel, about forty in Acts—as against the use of Ἱεροσόλυμα four times in his Gospel and over twenty in Acts (Friedrich, Lekebusch). Blass retains the aspirate for the Greek form but not for the Jewish, cf. in loco and Grammatik des N. G., pp. 17, 31, but it is very doubtful whether either should have the aspirate; W.H., ii., 313; Plummer’s St. Luke, p. 64; Winer-Schmiedel, p. 93. Grimm points out that the Hebrew form is used in the N.T.: ‘“ubi in ipso nomine tanquam sancta vis quedam reponitur ut, Gal. iv. 25; ita in compellationibus, Matt. xxiii. 37, Luke xiii. 34;” see further sub ο. Ἱεροσόλυμα.--μὴ χωρίζ.: it was fitting that they should not depart from Jeru- salem, not only that the new law as the old should go forth from Zion and the word of the Lord from Jerusalem, Isa. ii. 3 (Felten), but that the Apostles’ testimony should be delivered not to men unac- quainted with the facts, but to the inhabitants: of the city where Jesus had been crucified and buried. Ei δὲ εὐθὺς ἐχωρίσθησαν “Ἱεροσολύμων, καὶ τούτων οὐδὲν ἐπηκολούθησεν, ὕποπτος ἄν ἡ ἀνάσ- τασις ὑπῆρξεν, CEcumenius, in loco ; see also Theophyl. --- περιµένειν: not else-