9ο ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ I.
37. “Axodcavtes! δὲ κατενύγησαν τῇ καρδία, εἶπόν τε πρὸς τὸν. Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους, Τί ποιήσοµεν, ἄνδρες ἀδελφοί;
1 ακουσαντες; before this word D (so Syr. Harcl. mg.) reads τοτε παντες οι συνελθοντες και, and after κατενυγ. την καρδ. D adds και τινες εξ αντων (ειπαν), so Hilg. According to Blass’s theory this would show more'account and detailed informa- tion, . . . all were pricked, etc., but only some inquired—but on the other hand it may have been inserted to explain an apparent difficulty. According to Weiss, Codex D, p. 57, this and the following addition in D, υποδειξατε ηµιν, are emendations of a kind similar to those which we find in ii. 45. In rote κ.τ.λ. in D, Harris sees either a lectionary preface or reader’s expansion. Others find a case of assimilation, e.g., to Luke xxiii. 48 (Chase points out that similar words occur in the Syriac of the two passages). In τοτε Weiss can only see one of the frequent ways in which the characteristic alterations of D are introduced.
Ἑλοιπους om. by D, Gig., Aug.—Hilg., and Blass, who omits it in B also, say ‘‘ recte fort. etina”; cf. v.29. ποιησωμεν SSABCEP, Epiph., Chrys.; so Tisch., W.H., R.V., Weiss, Wendt (as against Meyer), so also Blass in B; but Hilg. follows Τ.Ε. αδελφοι; after this word D adds νποδειξατε np, so E, Gig., Par., Wer. tol., Syr. Harcl. mg., Aug., Prom.; so Hilg. The word could be well connected with the και τινες as indicating their earnestness and willingness; cf. Luke iii. 7, Matt. iii. 7 (το
which Chase sees an assimilation), Acts ix. 16, xx. 35.
over His spiritual enemies. On the remarkable expression Χριστὸς Κύριος in connection with Ps. cx. 1, see Ryle and James, Psalms of Solomon, pp. 141-143, cf. with the passage here x. 36, 42. In x Peter iii. 15 we have the phrase Κύριον δὲ Χριστὸν ἁγιάσατεκ.τ.λ. (R.V. and W.H.), “sanctify in your hearts Christ as Lord’’ (R.V.), where St. Peter does not hesitate to command that Christ be sanctified in our hearts as Lord, in words which are used in the Ο.Τ. of the Lorp of hosts, Isa. viii. 13, and His sanctification by Israel. If it is said that it has been already shown that in Ps. cx. 1 Christ is referred to not as the Lorp but as ‘‘ my lord,” it must not be forgotten that an exact parallel to 1 Peter iii. 15 and its high Christology may be found in this first sermon of St. Peter, cf. note on vv. 18-21 and 33.— τοῦτον τὸν |. dv tpets ἐσταυρώσατε, ‘‘hath made Him both Lord and Christ, this Jesus whom ye crucified,” R.V., so Vulgate. The A.V., following Tyndale and Cranmer, inverts the clauses, but fails to mark what Bengel so well calls aculeus in fine, the stinging effect with which St. Peter’s words would fall on the ears of his audience, many of whom may have joined in the cry, Crucify Him! (Chrysostom). Holtzmann describes this last clause of the speech as ‘‘ ein schwerer Schlusstein zur Krénung des Gebaudes”’.
Ver. 37. κατενύγησαν τὴν καρδίαν: no word could better make known that the sting of the last word had begun to work (see Theophylact, im loco) = com- pungo, so in Vulg. The word is not
used in classical Greek in the same sense as here, but the simple verb νύσσειν is so used, In LXX the best parallels. are Gen. xxxiv. 7, Ps. cviii. 16 (cix.): cf. Cicero, De Orat., iii., 34. ‘“ Hoc peenitentiz initium est, hic ad pietatem ingressus, tristitiam ex peccatis nostris concipere ac malorum nostrorum sensu vulnerari . . . sed compunctioni accedere debet promptitudo ad parendum,” Calvin, in loco.—tt ποιήσωµεν; conj., delib., cf. Luke iii. το, 12, 14, Mark xii. τή, xiv. 12, John xii. 27, Matt. xxvi. 54, Burton, Moods and Tenses of N. T. Greek, pp. 76, 126, and Viteau, Le Grec du Ν. T..,. p. 28 ff. (1503).--ἄνδρες ἀδελφοί: in- dicating respect and regard—St. Peter’s address had not been in vain—‘‘ non ita dixerant prius”” Bengel ; but now the words come as aresponse to St. Peter’s own appeal, v. 29, cf. also Oecumenius, (so too Theophylact), καὶ οἰκειωτικῶς αὐτοὺς ἀδελφοὺς καλοῦσιν, οὓς moony ἐχλεύαζον.---μετανοήσατε, Luke xxiv. 47. The Apostles began, as the Baptist began, Matt. iii. 2, as the Christ Himself began, Matt. iv. 17, Mark i. 15, with the exhort- ation to repentance, to a change of heart and life, not to mere regret for the past. On the distinction between μετανοεῖν and µεταµέλοµαι, see Trench, N. T. Syno- nyms, Ἱ., 208. Dr. Thayer remarks that the distinction drawn by Trench is hardly sustained by usage, but at the same time he allows that μετανοεῖν is undoubt- edly the fuller and nobler term, expressive of moral action and issues, as is indicated by the fact that it is often employed in the imperative (werapéAopat never), and: