86
adou,! οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν.
28. ἐγνώρισάς
μοι ὁδοὺς ζωῆς: πληρώσεις µε εὐφροσύνης μετὰ τοῦ προσώπου cou.” 20. Ανδρες ἀδελφοὶ, ἐξὸν εἰπεῖν μετὰ παῤῥησίας πρὸς ὑμᾶς περὶ
τοῦ πατριάρχου Δαβὶδ, ὅτι καὶ ἐτελεύτησε καὶ ἐτάφη, καὶ τὸ μνῆμα
1 ᾳδου EP, Chrys. (in LXX A); ᾳδην NABCD, Clem., Epiph., so|Tisch., W.H., Weiss, Wendt (so in LXX B—rov αδην S').
Ver. 28. ἐγνώρισάς µοι ὁδοὺς ζωῆς: St. Peter quotes from the LXX, which has the plural 680vs—so in Proverbs v. 6, where Hebrew has the same word as here in the singular, the LXX translates ὁδοὺς ζωῆς. - -μετὰ τοῦ προσώπον σον, “ with thy countenance ”’ = ‘‘ in thy pre- sence,” margin ; = Hebrew, ‘‘in thy pre- sence”. The LXX πρόσωπον is a literal
translation of the Hebrew D5, face or
countenance, inthe O.T. The expression is a common one in the Ο.Τ., ‘* in God’s presence ”’; cf. Psalm iv. 6, xvii. 15, xxi. 6, οχΙ. 13. Grimm-Thayer explains (pe) ὄντα μετὰ, etc., “being in thy pre- sence (see sub µετά, i. 2 6). The force of the expression is strikingly seen in its repeated use in Numbers vi. 25; cf. Exodus xxxiii. 14; Oehler, Theo- logie des A. T., pp. 46, 56, 62, and West- cott, Hebrews, p. 272. And so the Psalm ends as it had begun with God; cf. νετ. 2, and ver. 11. The Psalmist’s thoughts carried him beyond mere tem- poral deliverance, beyond the changes and chances of this mortal life, to the assurance of a union with God, which death could not dissolve; while as Chris- tians we read with St. Peter a deeper and a fuller meaning still in the words, as we recall the Life, Death, Resurrec- tion, and Ascension of Him, of Whom it was written: 6 λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν.
Ver. 29. ἄνδρες ἀδελφοί: an affec- tionate form of address as compared with vv. τά and 22 (cf. vii. 2, xxii. 1), but still much more formal than iii. 17, where we have ἀδελφοί alone in St. Peter’s pity for those who crucifying the Saviour knew not what they ἁῑά.----ἐξὸν, sc., ἔστι (with infinitive), cf. 2 Cor. xii. 4, only in Ν.Τ. Viteau, Le Gree du N.T., p. 200 (1893), cf. LXX Esther iv. 2; 4 Mace. v. 18; not “‘ may I speak unto you,” but “ T may say unto you,” R.V., not=éorte, but ἐστί (ἔξεστι), Wendt, ix loco.—pera παρρησίας: on the phrase, see below, iv. 13, and its repeated use by St. Luke; cf. Heb. iv. 16; Lat., cum fiducia, West- cott, Hebrews, p. 108. In the LXX
the phrase is found, Lev. xxvi. 13,. Esther viii. 12, 1 Macc. iv. 18, 3 Macc. iv. I, vii. 12. St. Peter will first of all state facts which cannot be denied, before he proceeds to show how the words used of David are fulfilled in ‘ great David’s greater Son”. He speaks of David in terms which indicate his respect for his name and memory, and as Bengel well says, ‘est igitur hoc loco προθεραπεία.. previa sermonis mitigatio”’ (‘‘est Πας προθερ. ut aiunt rhetores,” Blass, in loco). ---τοῦ πατριάρχον, the name is emphati- cally used in the N.T. of Abraham; cf. Heb. vii. 4 (properly the ἄρχων (auctor), πατριᾶς), and of the sons of Jacob, Acts vii. 8, 9, and cf. 4 Macc. vii. 19, used of Abraham, Isaac and Jacob. Inthe LXX it is used of the ‘‘ heads of the fathers’ houses,” 1 Chron. ix. 9, xxiv. 31, in a comparatively lower sense. Here used, as a term of high honour, of David, re- garded as the ancestor of the kingly race. See on the word and its formation, Ken- nedy, Sources of New Testament Greek, Ρ. 114.—6tt καὶ ἐτελεύτησε καὶ ἐτάφη : “that he both died and was buried,” R.V. St. Peter states notorious facts, and refers to them in a way which could not wound the susceptibilities of his hearers, whilst he shows them that David’s words were not exhausted in his own case. The argument is practically the same as that of St. Paul in xiii. 36 from the same Psalm.—kat τὸ μνῆμα αὐτοῦ ἐστιν ἐν ἡμῖν, 1.ε., in Jerusalem, the mention of the tomb empha- sises the fact and certainty of the death of David, and implies that Ais body had seen corruption. ‘That David’s tomb was shown in the time of Nehemiah we know from Neh. iii. 16. From Jos., Ant., Vii., 15, 3; xiti., 8, 4 B. F.,1., 2, 5, we learn that Solomon had buried a large freasure in the tomb, and that on that account one of its chambers had been broken open by Hyrcanus, and another by Herod the Great. According to Jos., Ant., xvi., 7, 1, Herod, not content with rifling the tomb, desired to penetrate further, even as far as the bodies of David and Solomon, but a flame burst