96 ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ i.
a / 4 κον, καὶ διεµέριζον αὐτὰ πᾶσι, καθότι ἄν τις χρείαν εἶχε: 46.3 καθ᾽
- ς x ~ ~ ο) ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε KAT
1D omits καθ’ ηµεραν (see previous note) and reads παντες τε προσκαρτερουν, perhaps for additional clearness, or perhaps some confusion (see also Weiss’s comments). D reads also και κατοικουσαν επι το avto—D? del. av, and so Blass corrects και κατοικους ησαν; 59 too Hilg. Belser sees in kat οικους an answer to the objection that Kar’ οικον in a text refers to the house of assembly of the Christians, and that as the number 3000 could not assemble in a single dwelling it must be an exaggeration—no doubt if Luke had meant one house of assembly he would have written κατα τον οικον, but the reading kat’ οικους puts the matter beyond.
a doubt, and shows how κατ᾽ οικον must be taken as = vicissim per domos. ’ Ρ
cause the mention of miracles is out of place. But it is nowhere stated, as Hilgenfeld and Weiss presuppose, that the healing of the lame man in iii. 1 ff. was the first miracle performed (see note there, and Wendt and Blass).
Ver. 44. πάντες δε κ.τ.λ., cf. ili. 24, all, i.c., not only those who had recently joined, νετ. 41.---ἐπὶ τὸ αὐτὸ, see note on i. 15; here of place. Theophylact takes it of the unanimity in the Church, but this does not seem to be in accordance with the general use of the phrase in the N.T. = ὁμοῦ, ἐπὶ τὸν αὐτὸν τόπον (Hesychius). Blass points out that ἐπὶ τὸ αὐτὸ demands ἦσαν, and if we omit this word (W.H.) we must supply ὄντες with ἐπὶ τὸ αὐτὸ, as ἐπὶ τὸ αὐτὸ εἶχον could not stand (W.H.). The difficulty raised by Hilgenfeld, Wendt, Holtzmann, Overbeck, in this connection as to the number is exaggerated, whether we meet it or not by supposing that some of this large number were pilgrims who had come up to the Feast, but who had now returned to their homes. For in the first place, ἐπὶ τὸ αὐτὸ cannot be taken to mean that all the believers were always assembled in one and the same place. The reading in B, ver. 46, may throw light upon the expression in this verse καὶ Kat’ οἴκους ἦσαν ἐπὶ τὸ αὐτό, or the phrase may be referred to their assembling together in the Temple, ver. 46, and v. 12 may be quoted in support of this, where all the believers apparently assemble in Solomon’s Porch. It is therefore quite arbitrary to dismiss the number here or in iv. 4 as merely due to the idealising tendency of the Apostles, or to the growth of the Christian legend. —etyov ἅπαντα κοινά, “held all things common,’ R.V. Blass and Weiss refer these words with ἐπὶ τὸ αὐτὸ to the assembling of the Christians together for common meals and find in the statement the exact antithesis to the selfish conduct in 1 Cor. xi. 20, 21. But the words also
demand a much wider reference. On the ‘Community of Goods,’’ see ad- ditional note at end of chapter.
Ver. 45. τὰ κτήματα... Tas ὑπάρξεις: according to their derivation, the former word would mean that which is acquired, and the latter that which belongs to a man for the time being. But in ordinary usage κτήµατα was always used of real property, fields, lands, cf. v. 1, whilst ὑπάρξεις was used of personal property (Ξτὰ ὑπάρχοντα in Heb. x. 34). This latter word, τὰ ὑπάρχοντα, was a fa- vourite with St. Luke, who uses it eight times in his Gospel and in Acts iv. 32. No doubt κτῆμα is used in LXX for field and vineyard, Prov. xxiii. 10, xxxi. 16, but the above distinction was not strictly ob- served, for τὰ ὑπάρχοντα, ὕπαρξις, are used both of movable and immovable property (see Hatch and Redpath, sub v.).—€mimpackoy: all three verbs are in the imperfect, and if we remember that this tense may express an action which is done often and continuously without being done universally or extending’ to a complete accomplishment (cf. iv. 34, xviii. 8, Mark xii. 41), considerable light may be thrown upon the picture here drawn (see Blass, Grammatik des N. G., p. 186, on the tense and this passage): ‘And kept getting . . . and distributing to all, as any man [τις] [not ‘every man,’ A.V.] had need”. See Rendall, Acts, in loco, and on iv. 32, and Expositor, vii., p. 358, 3rd series.— καθότι: peculiar to St. Luke; in Gospel twice, and in Acts four times. ἄν makes the clause more indefinite: it is found in relative clauses after Ss, Sorts, etc., with the indicative—here it is best ex- plained as signifying ‘“‘accidisse aliquid nor certo quodam tempore, sed quoties- cumque occasio ita ferret,” quoted by Wendt from Herm., ad Vig., p. 820; cf. Mark vi. 56, Blass, 7x loco, and Viteau,. Le Grec du N. T., p. 142 (1893). Grimm renders καθότι ἄν here ‘“‘in so far,” on