23—24.
«Θεοῦ ἔκδοτον λαβόντες,] διὰ χειρῶν ἀνόμων προσπήξαντες ἀνείλετε" 24. ὃν 6 Θεὸς ἀνέστησε, λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι οὐκ
1 λαβοντες om. ΝΑΒΟ 61, Vulg., Sah., Boh., Syr. Pesh., Arm., Aeth., Ath., Irint., Victorin. ; so Tisch., W.H., R.V., Weiss— but omitted by Blass in B although found in DNPEC%P, Syr. Harcl., Eus., Chrys. ; Hilg. retains. χειρων ; but χειρος in NABC*D 13, 15, 61, Syt. Harcl., Aeth., Eus., Ath., Cyr., so Tisch., W.H., R.V., Weiss, Wendt,
Hilg. (plural probably out of the following ανοµωγ).
ανειλετε minusc., but ανειλατε
NABCDEP, so Tisch., W.H., Weiss—see W.H., Appendix, p. 172, and Winer-
Schmiedel, p. 112.
2 @avarov ΝΑΒΟΕΡ, Syr. Harcl., Sah., Arm., Aeth., Eus., Ath., Cyr., Theodrt. ;
so Tisch., W.H., Wendt, Weiss.
ᾳδον D, Vulg., Syr. Pesh., Boh., Gig., Par., Polyc.,
Epiph., Irenint—similar var. 1, in 1 Cor. xv., 55, cf. Ps. xvii. (xviii.) 5,6; ᾳδον out
of ver. 27, 31 (Wendt).
occurrence in that place, and the thoughts which it expresses, may be classed amongst the points of contact between Acts and 1 Peter (see at end of chap. iii.). In the Passion and Resur- rection of Christ, which at one time seemed to Peter impossible, cf. Matt. xvi. 22, he now sees the full accom- plishment of God’s counsel, cf. ili, 20, and 1 Peter i. 20 (Nosgen, Apostelgeschichte, p- 53, and also 48-52). In this spiritual insight now imparted to the Apostle we see a further proof of the illu- minating power of the Holy Ghost, the gift of Pentecost, which he himself so emphatically acknowledges in his first epistle (i.. 1-12).—81a χειρῶν, best -explained as a Hebraism. Cf. for the fre- quent use of this Hebraistic expression, Blass, Grammatik des N.G., pp. 126, 127; and Simcox, Language of the Ν. a Ῥ τα πι λαο οι Kings xiv. 27, 1. Chron, xi, 3, xxix. 5. St. Luke is very fond of these para- phrases with πρόσωπον and χείρ, see Friedrich, Das Lukasevangelium, pp. 8, 9, and Lekebusch, A fostelgeschichte, p. 77; cf. ν. 12, Vil. 25, Χἰ. 3ο, XIV: ἂν ἂν. 24, XIX: II, SO ἐν χειρί, εἰς χεῖρας.- ἀνόμων : ‘lawless,’ R.V., generally taken to refer to the Roman soldiers who crucified our Lord, i.e., Gentiles without law, as in 1 Cor. ix. 21, Rom. ii. 14. In Wisdom xvii. 2 the same word is used of the Egyptians who thought to oppress the holy nation—they are described as ἄνομοι. | —mpoonytavtes, 5ο., τῷ σταυρῷ: a gra- phic word used only here, with which we may compare the vivid description also by; St. (Peteg sin ν. 29-34 1.119, ,.chs 1 Peter ii. 24—the language of one who could justly claim to be a witness of the sufferings of Christ, τ Peter v.1.. The word is not found in LXX, ¢f. Dio Cassius.—avetAate: an Alexandrian form, see for similar instances, Kennedy,
Sources of N. T. Greek, pp. 159, 160. The verb is a favourite with St. Luke, nine- teen times in Acts, twice in the Gospel, and only once elsewhere in the Evan- gelists, viz., Matt. ii. 16, and the noun ἀναίρεσις is only found in Acts viii. το (xxii. 20), cf. its similar use in classical Greek andin the LXX. The fact that St. Peter thus describes the Jewish people as the actual murderers of Jesus is not a proof that in such language we have an instance of anti-Judaism quite incon- sistent with the historical truth of the speech (Baur, Renan, Overbeck), but the Apostle sees vividly before his eyes essentially the same crowd at the Feast as had demanded the Cross of Jesus before the judgment-seat of Pilate, Nésgen, Afostelgeschichte, p. 103.—8v 6 Θεὸς ἀνέστησε, “est hoc summum orationis,’’ Blass, cf. v. 32, and Iga?
Ver 24. λύσας τὰς ὠδῖνας τοῦ θαν.: Κ.Υ. ‘‘pangs”’ instead of “pains” (all previous versions) approaches nearer to the literal form of the word—‘ birth- pangs,” the resurrection of Christ being conceived of as a birth out of death, as the Fathers interpreted the passage. The phrase is found in the Psalms, LXX xvil. 4, cxiv. 3, but it is most probable that the LXX has here mistaken the