lation of another Hebrew word ow
(dual). This partitive construction (supply τινα) is also a Hebraistic mode of expression, and frequent in the LXX ; cf. li, 18, v. 2. See Viteau, Le Grec du N. T., p. 151 (1896).
Ver. 31. προϊδών, cf. Gal. iti. 8. The word ascribes prophetic conscious- ness to David in the composition of the Psalm, but, as we learn from St. Peter himself, that prophetic consciousness did not involve a distinct knowledge of the events foretold (1 Pet. i. 10-12); that which the Holy Ghost presignified was only in part clear to the prophets, both as to the date of fulfilment and also as
88
αὐτοῦ εἶδε διαφθοράν.
32. τοῦτον τὸν ᾿Ιησοῦν ἀνέστησεν 6 Θεός, οὗ πάντες ἡμεῖς ἐσμεν μάρτυρες.
33. τῇ δεξιᾷ οὖν τοῦ Θεοῦ
ὑψωθεὶς, τήν τε ἐπαγγελίαν τοῦ ᾽Αγίου Πνεύματος 1 λαβὼν παρὰ τοῦ
1 του Ay. Πν.; but τον mv. τον αγ. ΝΑΒΟΕ 13, 61, 130, Vulg., Chrys., so W.H., Weiss; but TR. in DP, Irint., and accepted by Blass in B and by Hilg.
to historical shaping (Schmid, Biblische Theol. des N. Τ., p. 395, and Alford, in loco).—@rv: introducing the words which follow as a fuller explanation, or simply as expressing a well-known {αοῖ.---ἐγκατε- λείφθη ... εἶδεν : aorists, not futures, be- cause from St. Peter’s standpoint the pro- phecy had been already fulfilled (Felten, Wendt). With this verse we naturally compare the mention of Christ’s descent into Hades and His agency in the realms of the dead in St. Peter’s First Epistle, iii. το (cf. Phil. ii. το, Ephes. iv. 9, Rom. x. 7; Zahn, Das Apost. Symbolum, pp. 71-74; but see also Schmid, ui supra, p- 414). Thus while the words bore, as we have seen, a primary and lower re- ference to David himself, St. Peter was led by the Holy Ghost to see their higher and grander fulfilment in Christ.—eis &Sov: on the construction see above on ver. 27, and on the Jewish view of Sheol or Hades in the time of our Lord as an intermediate state, see Charles, Book of Enoch, p. 168 and p. 94, and compare also the interesting although indirect parallel to 1 Pet. iii. το, which he finds in The Book of the Secrets of Enoch, p. xlv. ff.; Weber, Fidische Theologie, pp- 163, 341. :
Ver. 32. οὗ: may be masculine = Christ, cf. xiii. 31, but is taken as neuter by Blass (so too Overbeck, Holtzmann, Weiss, Wendt, Felten). Bengel remarks “‘nempe Dei qui id fecit,” and compares ν. 32, x. 41, and r Cor. xv. 15.
Ver. 33. ovv: the Ascension is a necessary sequel to the Resurrection, ¢/. Weiss, Leben $esu, iii., 409 ff. and in loco. Or the word may mark the result of the assured and manifold testimony to the Resurrection, to which the Apostle had just appealed: '' Confirmata resurrec- tione Christi, ascensio non potest in dubium vocari,” Βεησε].-- τῇ δεξιᾷ τοῦ Θεοῦ: best to take the words as an in- strumental dative, so in v. 31, with the majority of recent commentators. On erammatical grounds it would be difficult to justify the rendering ‘to the right hand’’ (although taken in connection with v. 34 it would give very good sense), since such a combination of the dative alone is found only in the poets,
and never in prose in classical Greek. The only other instances adduced, Acts xxi. 16 and Rev. ii. 16, can be other- wise explained, cf. Winer-Moulton, xxxi., p. 268. On Judg. xi. 18 (LXX) quoted in support of the local rendering by Fritzsch, see Wendt’s full note iz loco. The in- strumental meaning follows naturally upon νετ. 32—the Ascension, as the Resurrection, was the mighty deed of God, Phil. ii. g. There is therefore no occasion to regard the expression with De Wette as a Hebraism, see Wetstein, in loco.— ὑψωθείς, cf. especially John xii. 32, and Westcott’s note on John iii. 14. The word is frequently found in LXX. As Lightfoot points out, in our Lord Himself the divine law which He Himself had enunciated was fulfilled, 6 ταπεινῶν ἑαυτὸν ὑψωθήσεται (Luke xiv. II, xvili, 14).--τήν τε ἐπαγγελίαν τοῦ ἁγίου πνεύματος κ.τ.λ., See above on i. 4 (Gal. iii. 14). The language of St, Peter is in agreement with, but yet in- dependent of, that in St. John, whilst it calmly certifies the fulfilment of our Lord’s promise. — é&€xee: “hath poured forth,’ R.V. ΑΙ previous English versions except Rhem. = A.V. The verb is used in the LXX in the prophecy cited above, Joel ii. 28, 29 (cf. also Zech. xii. 10), although it is not used in the Gos- pels of the outpouring of the Spirit.— τοῦτο: either the Holy Ghost, as the Vulgate takes it, or an independent neuter ‘‘ this which ye see and hear,” ἐ.ε., in the bearing and speech of the assem- bled Apostles. St. Peter thus leads his hearers to infer that that which is poured out is by its effects nothing else than the Holy Ghost. It is noteworthy that just as Joel speaks of God, the Lord Jehovah, pouring out of His Spirit, so the same divine energy is here attributed by St. Peter to Jesus. See above on νετ. 17. Ver. 34. St. Peter does not demand belief upon his own assertion, but he again appeals to the Scriptures, and to words which could not have received a fulfilment in the case of David. In this appeal he reproduces the very words in which, some seven weeks before, our Lord Himself had convicted the scribes of error in their interpretation of this