Ver. 4. ἀποφθέγγεσθαι--α word pecu- liar to Acts, cf. v. 14 and xxvi. 25; in the LXX used not of ordinary conversation, but of the utterances of prophets; cf. Ezek. xiii. 9, Micah v. 12, t Chron. xxv.
3—6.
73
γλῶσσαι doet πυρὸς, ἐκάθισέ] te Ep ἕνα ἕκαστον αὐτῶν, 4. καὶ
ἐπλήσθησαν ἅπαντες Πνεύματος “Ayiou, καὶ ἤρξαντο λαλεῖν ἑτέραις
γλώσσαις, καθὼς τὸ Πνεῦμα ἐδίδου αὐτοῖς ἀποφθέγγεσθαι. 5. Ἠσαν
δὲ ἐν Ἱερουσαλὴμ κατοικοῦντες Ιουδαῖοι ἄνδρες εὐλαβεῖς ἀπὸ παντὸς
9” ~ ς ‘ ΔΝ > , ἔθνους των υπο τον οὐρανον.
6. γενομένης δὲ τῆς φωνῆς ταύτης,
συνῆλθε τὸ πλῆθος καὶ συνεχύθη : ὅτι ἤκουον eis ἕκαστος τῇ ἰδίᾳ
1 εκαθισαν δ "Τ, probably emendation from γλωσσαι, but overwhelming evidence
for -σεν.
1, so fitly here: (cf. ἀποφθέγματα, used by the Greeks of the sayings of the wise and philosophers, and see also references in Wendt).—érépars γλώσσαις, see addi- tional note.
Ver. 5. κατοικοῦντες, probably used not merely of temporary dwellers for the Feast, but of the devout Jews of the Diaspora, who for the purpose of being near the Temple had taken up their residence in Jerusalem, perhaps for the study of the Law, perhaps to live and to die within the city walls (see St. Chry- sostom’s comment on the word). They were not proselytes as is indicated by ᾿Ιουδαῖοι, but probably devout men like Symeon, Luke ii. 25, who is described by the same word εὐλαβής, waiting for the consolation of Israel. The expression, as Zéckler points out, is not quite synonymous with that in ver. 14 (or with Luke xiii. 4), and he explains it as above. There is certainly no need to consider the word, with Spitta and Hilgenfeld, as an epithet added by a later editor, or to omit Ἰουδαῖοι, as Blass strongly urges (while Hilgenfeld desires to retain this word). The word may fairly be regarded as contrasted with Γαλιλαῖοι (ver. 7). .The same view of it as applied here to foreign Jews who had their stated residence in Jerusalem is maintained by Schiirer, Fewish People, div. ii., vol. ii., Ρ. 291 (note) Ε.Τ.--κατοικεῖν is used generally of taking up a permanent abode as in contrast to παροικεῖν used of tem- porary sojourn, and on the frequent use of the word in St. Luke, Friedrich, ubi supra, p. 39. But here it is followed most probably by els not ἐν, constructio pregnans, cf. Wendt and Weiss as against W.H. (Τ.Ε. ἐν and so Blass in B). Weiss, Apostelgeschichte, p. 36, regards this frequent use of εἰς as characteristic of the style of Acts, cf. ix. 21, xiv. 25, and considers it quite inconceivable that év would be changed into eis, although the reverse is likely enough to have happened (Wendt).—evAaBeis, see viii. 2.--ἀπὸ
παντὸς ἔθνους: ‘from every nation,” so R.V.; ‘‘out of,” A.V., but this would represent ἐκ rather than ἀπό, and would imply that they belonged to these different nations, not that they were born Jews residing among them and coming from them (Humphry, Com- mentary on R.V.).—t@v ὑπὸ τὸν οὐρανόν, sc. ἐθνῶν. The phrase is used frequently in LXX, cf. Deut. ii. 25, and in classical literature by Plato and Dem. If κατοι- κοῦντες includes the Jews who had come up to the Feast as well as those who had settled in Jerusalem from other countries, this expression is strik- ingly illustrated by the words of: Philo, De Monarchia, ii., 1, p. 223. The Pente- cost would be more largely attended even than the Passover, as it was a more favourable season for travelling than the early spring (see Wetstein, in loco), and cf. Schiirer, Fewish People, div. ii., vol. i., pp. 291, 307, E.T.
Ver. 6. Φφωνῆς ταύτης: “ when this sound was heard,” R.V. ‘Hic idem quod ἦχος comm. 2,” so Wetstein, who compares for φωνή in this sense Matt. xxiv. 31, 1 Cor. xiv. 7, 8 (2 Chron. ν. 13), and so most recent commentators (cf. John iii. 8); if human voices were meant, the plural might have been ex- pected. But the word in singular might refer to the divine voice, the voice of the Spirit, cf. Matt. iii. 17, xvii.5. The A.V., so too Grotius, following Erasmus, Cal- vin, render the word as if φήμη, but the two passages quoted from LXX to justify this rendering are no real examples, ϱ/., e.g., Gen. xlv. 16, Jer. xxvil. 46.— τὸ πλῆθος: a characteristic word of St. Luke, occurring eight times in his Gospel, ΄ seventeen in Acts, and only seven times in rest of the N.T.; on the frequency with which St. Luke uses expressions indicative of fulness, see Friedrich, Das Lucasevangelium, pp. 40, 102. In in- scriptions the word seems to have been used not only of political but of religious communities, see Deissmann, Neue Bibel-