Hebrew 13 elsewhere always refers
not to the upper part of the building, but to the lower (Isa. xxviii. 16, Jer. li. 26, Job xxxviii. 6, 6 βαλὼν λίθον γωνιαῖογ, Delitzsch). Probably therefore the εχ- pression here refers to a foundation-stone at the base of the corner. On the occurrence of the phrase from Ps. cxviii. 22 in St. Peter’s First Epistle, and in his speech here, see p. 119, and also Scharfe, Die Petrinische Strémung, 2 ¢., Ρ. 126.
128
lV.
13. Θεωροῦντες δὲ τὴν τοῦ Πέτρου παῤῥησίαν καὶ Ἰωάννου, καὶ
καταλαβόμενοι ὅτι ἄνθρωποι ἀγράμματοί εἶσι καὶ ἰδιῶται, eau
Ver. 12. ἢ σωτηρία, cf. v. 31, xvii. 11, {.ε., κατ’ ἐξοχήν, the Messianic salva- tion. The interpretation which would limit ἡ σωτ. to bodily healing is less satisfactory; infinitely higher than the healing of one man, ver. g, stands the Messianic salvation, for which even the Sanhedrists were hoping and longing, but see also Rendall’s note, iz loco. A parallel to the expression is found in Jos., Ant., iii., 1,5, but there are many passages in the O.T. which might have suggested the words to St. Peter, cf. Isa. xii. 2, xlix, 6-8, Π1. το.---οὔτε γὰρ ὄνομα, see On i. I5, ii. 21. οὐδὲ is the best reading, Winer-Moulton, ΠΠ, το, “ for not even is there a second name ”—the claim develops more precisely and conse- quently from the statement ἐν ἄλλῳ οὐδενὶ ' ἕτερος μὲν, ἐπὶ δυοῖν: ἄλλος δὲ, ἐπὶ πλειόνων (cf. 1 Cor. xii. 8, 2 Cor. xi. 1, Gal. i. 6, 7), Ammonius, quoted by Bengel.—re δεδοµένον: on the force of the article with the participle, see Viteau, Le Grec du N. T., pp. 183, 184 (1893) Ξ τοῦτο yap τὸ ὄνομα, τὸ δεδοµ. ἐν ἀνθρώποις, µόνον ἐστὶν ἐν ᾧ δεῖ . . . and Blass, Grammatik des Ν. ., p. 238; cf. Luke xviii. 9, Gal. i. 7, Col. ii. δ.--ᾧ δεῖ σωθῆναι: “' Jesus when He spoke of the rejection as future, predicted that the stone would be a judgment-stone to destroy the wicked builders. But Peter takes up the other side, and presents the stone as the stone of Messianic salva- tion; this name is the only name under heaven that is a saving name. Here Peter apprehends the spiritual signifi- cance of the reign of the Messiah,” Briggs, Messiah of the Apostles, p. 34, and the whole passage.
Ver. 13. θεωροῦντες δὲ, cf. Π. 16, not merely βλέπ., as in ver. 14, but “ inest notio contemplandi cum attentione aut admiratione,” Tittm., Synon. N. T., p. τοι. The present participle marks this continuous observation of the fearless bearing of the Apostles during the trial (Βεπάα]]).---παρρησίαν : either boldness of speech, or of bearing; it was the feature which had characterised the teaching of our Lord; cf. Mark viii. 32, and nine times in St. John in connection with Christ’s teaching or bearing; and the disciples in this respect also were as their Master, ο. iv. 29, 31 (ii. 29); so too of St. Paul, xxviii. 31, and frequently used by St. Paul himself in his Epistles; also by St. John four times in his First Epistle
of confidence in approaching God: “ ur- bem et orbem hac parrhesia vicerunt,’” Bengel. Cf. παρρησιάζεσθαι used of Paul’s preaching, ix. 27, 28, and again of him and Barnabas, xiii. 46, xiv. 3, of Apollos, xviii. 26, and twice again of Paul, xix. 8, xxvi. 26 ; only found in Acts, and twice in St. Paul’s Epistles, Eph. vi. 20,1 Thess. ii. 2, of speaking the Gos- pel boldly. For παρρησία, see LXX,. Prov. xiii. 5, 1 Macc. iv. 18, Wisdom v. 1 (of speech), cf. also Jos., Ant., ix., 10, 4, XV., 2, 7.--᾿Ἰωάννου: even if St. John had not spoken, that ‘confidence towards God,” which experience of life deepened, 1 John iv. 17, v. 14, but which was doubtless his now, would arrest attention; but it is evidently assumed that St. John had spoken, and it is quite characteristic of St. Luke’s style thus to quote the most telling utterance, and to assume that the reader conceives the general situation, and procedure in the trial, Ramsay’s St. Paul, pp. 371, 372.--καὶ carahaBdpevor : “and had perceived” R.V., rightly marking the tense of the participle; either by their dress or demeanour, or by their speech (67. x. 34, xxv. 25, Eph. iii. 18, Blass, Grammatik des N. G., p. 181). --δτι .« « εἶσι. . . ὅτι σὺν τῷ ἸΙ. ἦσαν in dependent clauses where English usage would employ a past tense and a pluper- fect, N.T. usage employs a present and an imperfect “‘perceived that they weve... that they had been . . .,” Blass, and see- Salmon on Blass’s Cemmentary, Her- mathena, xxi., p. 220.--ἄνθρωποι: Wendt sees in the addition something depreci- ΑΤΟΣΥ.--ἀγράμματοι: lit., unlettered, {.ε., without acquaintance with the Rabbinic learning in τὰ ἱερὰ γράμματα (2 Tim. iii. 15), the Jewish Scriptures (lit., letters, hence γραμματεύς), cf. John vii. 15, Acts xxvi. 24, where the word is used without iepd, so that it cannot be con- fined to the sacred Scriptures of the O.T., and includes the Rabbinic training in their meaning and exposition. In classical Greek the word = ‘‘illiterati,” joined by Plato with ὄρειος, ἄμονσος, see also Xen., Mem., iv., 2, 20; by Plutarch it is set over against the μεμουσωμένος, and elsewhere joined with ἄγροικος, Trench, N. T. Synonyms, ii., p. 134, and Wetstein, in loco, cf. Athenzus, x., Ῥ. 454 B., βοτὴρ & ἐστὶν ἀγράμματος. ἰδιῶται: the word properly signifies a- private person (a man occupied with τὰ ἴδια), as opposed to any one who: