19. µετα-
- aA , νοήσατε οὖν καὶ ἐπιστρέψατε, eis τὸ ἐξαλειφθῆναι ὑμῶν τὰς ἁμαρτίας,
near Dijon... is a beautiful monu- ment. ... It consists of a group of Prophets and Kings from the O.T., each holding in his hand a scroll of mourning from his writings—each with his own individual costume and gesture and look, each distinguished from each by the most marked peculiarities of age and character, absorbed in the thoughts of his own time and country. But above these figures is a circle of angels, as like each to each as the human figures are unlike. They, too, as each overhangs and overlooks the Prophet helow him, are saddened with grief. But their ex- pression of sorrow is far deeper and more intense than that of the Prophets, whose words they read. They see some- thing in the Prophetic sorrow which the Prophets themselves see not: they are lost in the contemplation of the Divine Passion, of which the ancient saints below them are but the unconscious and indirect exponents:”’ Stanley’s fewish Church, pref. to vol. ii.
Ver. 19. ἐπιστρέψατε: “turn again,” R.V.; cf. also Matt. xiii. 15, Mark iv. 12, and Acts xxviii. 27 (Luke xxii. 32), in each of these passages, as in the text, A.V., “should be converted,” following the Vulgate, convertantur. But the verb is in the active voice in each of the pas- sages mentioned ; cf. LXX, 1 Kings viii. 33, 2 Chron. vi. 24, 37, Isaiah vi. 10 (‘turn again,” R.V.), Tobit xiii. 6—ém- στρέψατε ἅμαρτωλοί: this passive ren- dering in the Vulgate and A.V. testifies to the unwillingness in the Western Church to recognise the ‘‘ conversion ” to God as in any degree the spontaneous act of the sinner himself—men have en- larged upon Lam. v. 21, but have forgotten James iv. 8 (Humphry, Com- mentary on the R. V., pp. 31, 32).—™pos τὸ ἐξαλειφθῆναι: in the LXX the verb is found in the sense of obliterating ἀνομίας, Ps. 1. (1.) 1,9; Isaiah xliii. 25, Ecclesiasticus xlvi. 20, Jer. xviii. 23, with Gpaprias, 2 Macc. xii. 42, with ἁμάρτημα (cf. 3 Macc. ii. 19, ἀπαλείφειν with ἁμαρτίας), and in N.T.; cf. Col. ii. 14. For other instances of its use in the N.T., cf. Rev. iii. 5, with Deut. ix. 14, Ps. ix. 5, etc., and see also Rev. vii. 17, xxi. 4. In Psalms of Solomon it is used twice—cnce of blotting out the memories of sinners from off the earth, Psalm ii. 19; ¢f. Exod. xvii. 14, etc., and once of blotting out the transgressions of Saints
by the Lord, Psalm xiii. 9. Blass speaks of the word as used “‘ de scriptis proprie; itaque etiam de debita pecunia”; cf. Dem., 791, 12 (Wendt), and see also Wetstein, in loco. The word can scarcely be applied here to the Baptism (as Meyer), for which a word expressing washing would rather be required, cf. xxil. 16, although no doubt, as in ii. 38, Baptism joined with Repentance was re- quired for the remission of sins.—émus ἄν: not “when” (as if ὅπως = ὅτε), but ‘that so there may come,” R.V., av with ὅπως indicates that the accomplishment of the purpose is dependent upon cer- tain conditions ; here dependent upon the repentance. In the N.T. there are only four instances of this use of ὅπως ἄν, all in puré final clauses, vz., in the text, Luke ii. 35, and in two quotations from the LXX, Acts xv. 17 (where ἄν is want- ing in LXX, Amos ix. 12), and Rom. iii. 4 = LXX, Ps. Ἱ. (li.) 4, so that this usage is practically peculiar to St. Luke in the N.T. Viteau, Le Gree du N..T., p. 80 (x893); Blass, Grammatik des N. G.., p. 207, and Burton, N.T. Moods and Tenses, p. 85.—katpol ἀναψύξεως: the word ἀνάψνξις, used only by St. Luke, means refreshing or refreshment. In the LXX it occurs in Exod. viii. 15 (but cf. Aq. on Isaiah xxviii. 12, and Sym. on Isaiah xxxii. 15), where it is translated “respite,” although the same Hebrew