Ver. 14. σταθεὶς δὲ Πέτρος: St. Chry- sostom rightly remarks on the change which had passed over St. Peter. In the place where a few weeks before hé had denied with an oath that he knew ‘the man,” he now stands forth to pro- claim him as the Christ and the Saviour. It is quite characteristic of St. Luke thus to introduce participles indicating the position or gesture of the speaker (cf. Friedrich, Zéckler, Overbeck) ; cf. St.
14. Σταθεὶς δὲ Πέτρος σὺν τοῖς ἔνδεκα,ὶ ἐπῆρε τὴν φωνὴν αὐτοῦ,
- - c ” καὶ ἀπεφθέγξατο αὐτοῖς, Άνδρες ᾿Ιουδαῖοι καὶ ot κατοικοῦντες
A - , Ἱερουσαλὴμ ἅπαντες, τοῦτο ὑμῖν γνωστὸν ἔστω, καὶ ἐνωτίσασθε τὰ
ῥήματά µου.
15. οὐ γὰρ, ὡς ὑμεῖς ὑπολαμβάνετε, οὗτοι µεθύουσιν -
ἔστι γὰρ pa τρίτη τῆς ἡμέρας ' 16. ἀλλὰ τοῦτό ἐστι τὸ εἰρημένον
διὰ τοῦ προφήτου Ἰωὴλ,, 17. “Καὶ ὃ ἔσται ἐν ταῖς ἐσχάταις ἡμέραις,
1 ενδεκα D, Gig., Par., Syr., Pesh., Aug. add αποστολοις; cf.i.20. D reads δεκα
for ενδεκα, perhaps through carelessness (Weiss).
After επηρεν D, Par.” insert
πρωτος; E has προτερον after την φωνην αυτον; πρωτος retained by Blass in β, and by Hilg.; it seems a needless addition as it is implied in the verse (see also Harris,
Four Lectures, p. 58).
2 lwnA SABCEIP, Vulg., Bas., Chrys., Cyr.-Jer.; so W.H., R.V., Weiss. Om. D, Iren., Aug., Hil. “ Rebapt.,” so Hilg. Blass regards it as an interpolation even
in α text.
3 και om. by D, Gig., Par., Ir., Aug., Sah., Boh.; but in LXX.
‘Luke xviii. 11, 40, xix. 8, Acts v. 40, xi. 13, XVii. 2, xxv. 18, xxvii. 21.—obv τοῖς évSexa, and so with Matthias; cf. v. 32, and i. 22.--ἐπῆρε τὴν φωνὴν αὐτοῦ: this phrase is only found in St. Luke’s Gospel (xi. 29) and the Acts (xiv. 11, xxii. 22), but it is quite classical, so in Demosthenes, and in LXX it occurs several times.— amepOéygato: “spake forth,” R.V., cf. xxvi. 25, expressive of the solemnity of the utterance, see above in ver. 4, and showing that St. Peter’s words were in- spired no less than the speaking with tongues (Weiss).—Gv8pes ᾿Ιουδαῖοι: no word of reproach, but an address of respect; the words may be taken quite generally to indicate not only those previously present, but also those who were attracted by the noise. There is no need to suppose that St. Peter addressed the inhabitants of Jerusalem and the Jews as if they had been the only scoffers as distinct from the pilgrims from other lands. It is no doubt possible that the first part of the speech was addressed to the native home-bred resi- dents, and that in ver. 22 St. Peter in the word ᾿Ισραηλῖται includes all the Jews whether resident in Jerusalem or ποῖ.- ἐνωτίσασθε: only here in Ν.Τ., but frequent in LXX, especially in the Psalms. It usually translates Hebrew
PIs from Hebrew Tis =ear; of.
inaurive; Kennedy, Sources of N. T. Greek, p. 130. ‘‘Give ear unto my words,” R.V. Auribus percipite, Vulg.
Ver. 15. ὥρα τρίτη τῆς ἡμέρας: if the words refer {ο the hour of early prayer, 9 Α.Μ., the Jews previously did ποί partake of food, and on festal days
they abstained from food and drink until the sixth hour (twelve o’clock). But if Schiirer (see on iii. 1, and Blass, im loco) is right in specifying other hours for prayer, the expression may mean that St. Peter appeals to the early period of the day as a proof that the charge of drunkenness was contrary to all reason- able probability.
Ver. 17. ἐν ταῖς ἐσχ. ἡμέρ., 1.6., the time immediately preceding the Parousia of the Messiah (Weber, Fiidische Theolo- gie, p.372). The expression is introduced here instead of μετὰ ταῦτα, LXX, to show that St. Peter saw in the outpour- ing of the Spirit the fulfilmént of Joel’s prophecy, ii. 28-31 (LXX), and the dawn of the period preceding the return of Christ in glory, Isaiah ii. 2, Micah iv. 1 (2 Tim. iil, 1, James v. 3, Heb. i. 1).— λέγει 6 Θεός: introduced possibly from Joel ii. 12, although wanting in LXX and Hebrew.—éxxe@: Hellenistic future, Blass, Grammatik des N.G., pp. 41, 42, 58, cf. x. 45, Titus iii. 6. In LXX the word is used as here, not only in Joel, but in Zach. xii. το, Ecclus. xviii. 11, xxiv. 33, but very often of pouring forth anger.— ἀπὸ τοῦ πνεύμ. pov, ‘I will pour forth of my Spirit,’’ R.V.,soin LXX, but in Heb., ΕΙ will pour out my Spirit”. The parti- tive ἀπό may be accounted for by the thought that the Spirit of God considered in its entirety remains with God, and that men acquire only a certain portion of its energies (so Wendt, Holtzmann). Or the partitive force of the word may be taken as signifying the great diversity of the Spirit’s gifts and operations. See also Viteau, Le Grec du N. T., p. 151 (1893).— πᾶσαν σάρκα, {.ε., all men; but this ex-