24---35.
A ε ΄ τὰς ἡμέρας ταύτας.
119
25. ὑμεῖς ore! υἱοὶ τῶν προφητῶν, καὶ τῆς
διαθήκης fs διέθετο ὁ Θεὸς πρὸς τοὺς πατέρας 3 ἡμῶν, λέγων πρὸς
1 νιοι, prefix οι ΔΑΒΟΕ, 61, Boh., Sah.; so Tisch., W.H., R.V., Weiss.
2 mpav S*CDP 1, 13, 31, Vulg., Boh., Sah., Syrr. (P. and H.), Arm., Aeth., so Tisch., W.H. margin, Hilg.; νµων S°ABE, Sahwoi., Armcodd., Chrys., so W.H.
text, Weiss, Wendt.
in more than seventy places, so also fre- quently in classical writers.—dra9yKns : on the word, see below, vii. 8.—év τῷ σπέρµατί σου, cf. Gen. xxii. 18, xii. 3. For the application of the prophecy to the Messiah as the seed of Abraham by the Rabbinical writers, see Wetstein on Gal. iii. 16 (and Edersheim, ¥esus the Messiah, ii., p. 712); so by St. Luke, al- though the words of the prophecy were first uttered in a collective sense.— πατριαὶ: “families,” R.V., Luke ii. 4, Eph. iii. 15; ‘‘kindreds,” A.V., is the rendering of other words, iv. 5, vii. 3. πατριά is found in LXX (and in Hero- dotus); in Gen. xii. 3 φνλαί is used, and in xviii. 18 ἔθνη, but in Ps. xxii. 27 and in 1 Chron, xvi. 28 we have the phrase al πατριαὶ τῶν ἐθνῶν (but see Nosgen, in loco). In this quotation, cf. Gal. iii. 8, 16, and in the πρῶτον of the next verse we may see a Striking illustration of the unity of Apostolic preaching, and the recognition of God’s purpose by St. Peter and St. Paul alike (Rom. i. 16, ii, 9, 10).—évevdoynPycovrar : év of the instrument as often: the verb is not used in classical writers, but Blass gives several instances of verbs similarly compounded with ἐν, cf, ἐνευδαιμονεῖν, ἐνευδοκιμεῖν. The compound verb is found several times in LXX.
Ver. 26. ὑμῖν πρῶτον- ὑμῖν: again emphatic. In the words of St. Peter we may again note his agreement with St. Paul, xiii. 46, Rom. i. 16 (x. 11), al- though no doubt St. Peter shared the views of his nation in so far that Gentiles could only participate in the blessings of the Messianic kingdom through accept- ance of Τιάαίδτη.---ἀναστήσας, cf. νετ. 22, τὸν παῖδα, ‘his servant,” R.V., see above on νετ. 13. ἀπέστειλεν also shows that ἄνασ. here refers not to the Resur- rection but to the Incarnation.—evAo- γοῦντα: as in the act of blessing, present participle; the present participle ex- pressing that the Christ is still continuing His work of blessing on repentance, but see also Burton, N. T. Moods and Tenses, p- I71.—év τῷ: this use of ἐν governing the dative with the infinitive is most commonly temporal, but it is used to
express other relations, such as manner, means, as here (cf. iv. 30, where the attempt to give a temporal sense is very far-fetched, Hackett, in loco); see Burton, u. S., Ῥ. 162, and Blass, Grammatik des N. G., p. 232. This formula of ἐν with the dative of the article and the infinitive is very common in St. Luke, both in his Gospel and in the Acts, and is char- acteristic of him as compared with the number of times the same formula is used by other writers in the N.T.,
Friedrich, Das Lucasevangelium, p. 37, and also Zeller, ih Of ihe Apostles, ii., p. 196, Ε.. 7» also in
the LXX the same construction is found, cf. Gen. xix. 16, xxxiv. 15, etc.—dro- στρέφειν: probably intransitive (Blass, Grimm, and so often in LXX, although the English A. and R.V. may be under- stood in either sense). Vulgate renders “ut convertat se unusquisque,’’ but the use of the verb elsewhere in Luke xxiii. 14 (cf. also Rom. xi. 26, Isa. lix. 20) makes for the transitive sense (so Weiss, in loco). The argument from ver. Το (as Alford points out) does not decide the matter either way (see also Holtzmann). ---πσονηριῶν, cf. Luke xi. 39, and adjective πονηρός frequent both in the Gospel and in the Acts; in LXX both words are very common. The word may denote miseries as well as iniquities, as Bengel notes, but the latter sense is demanded by the context. πρῶτον according to Jungst does not mark the fact that the Jews were to be converted first and the Gen- tiles afterwards, but as belonging to the whole clause, and as referring to the first and past sending of Jesus in contrast to the second (νετ. 20) and future sending in glory. But to support this view Jangst has no hesitation in regarding 25 as an interpolation, and so nothing is left but a reference to the διαθήκη of God with the fathers, 1.6., circumcision, which is quite in place before a Jewish audience.