μηδενὶ ἀνθρώπων.
131
18.1 καὶ καλέσαντες αὐτούς, παρήγγειλαν αὐτοῖς
x , S 2 ν ΄ . α αρ a> A τὸ καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ τῷ ὀνόματι τοῦ ᾿Ιησοῦ. 10. ὅ δὲ Πέτρος καὶ ᾿Ιωάννης ἀποκριθέντες πρὸς αὐτοὺς εἶπον, Ei δίκαιόν ἐστιν ἐνώπιον τοῦ Θεοῦ, ὑμῶν ἀκούειν μᾶλλον ἢ τοῦ Θεοῦ,
κρίνατε.
20. οὗ δυνάµεθα γὰρ ἡμεῖς ἃ ” εἴδομεν καὶ ἠκούσαμεν μὴ
ΣΑ: begin. of νετ. D, Flor., Syr. Harcl. mg., Lucif., Hilg. add συγκατατιθεµενων δε
αυτων TH γνωμῃ.
Belser sees here the hand of Luke who omitted the clause in
revision, as he thinks no one could have added it (so τα ρηµατα αυτων after λαον in
ver. 17, see B); but, on the other hand, Weiss, Codex D, p. 61. αυτοις om. SABDE 13, Vulg., Syr. Harcl., Arm., Chrys.,.so Tisch.,
Φωνησαντες.
καλεσαντες, D has
W.H., R.V., Wendt, Weiss ; so ro before καθολου $9*B, Tisch., W.H., Weiss, Wendt.
2ειδομεν BSEP, Chrys., Cyr.; ειδαµεν SAB*D 4, Chrys., so Tisch., W.H., Weiss, Hilg.; see W.H., Afp., p. 171 (so for ειπαν above), Winer-Schmiedel, Ρ. 112.
ἐπὶ τῷ ὀνόματι: on the name, {.ε., resting on, or with reference to, this name, as the basis of their teaching, Winer- Moulton, xlviii. c., cf. ν. 28, and Luke xxiv. 47, ix. 48,xxi. 8. The phrase has thus a force of its own, although it is ap- parently interchangeable with év, ver. 10 (Simcox, see also Blass, in loco); Ren- dall takes it = “' about the name of Jesus,” ἐπί being used as often with verbs of speech.—tovrw : ‘“‘ quem nomin- are nolunt, v. 28, vid. tamen 18,” Blass; (on the hatred of the Jews against the name of Jesus and their periphrastic titles for him, ¢.g., otho ha’ish, ‘‘ that
man,” ‘*so and so,” see ‘‘ Jesus Christ in the Talmud,” H. Laible, pp. 32, 33 (Streane)).
Ver. 18. καθόλου: only here in N.T. The word which had been very common since Aristotle (previously xa6’ ὅλου) is quite classical in the sense in which it is used here, and it is also found a few times in the LXX (see Hatch and Redpath for instances of its use without and with the art., as here in T.R.). It is frequently used by medical writers, Hobart, Medical Language of St. Luke, Ρ. Ιο7.--μὴ Φθέγγεσθαι: “not to utter a word,” so Rendall, ne muttive quidem (Blass). The word seems to indicate more than that the disciples should not speak, ‘‘ne hiscerent aut ullam vocem ederent,” Erasmus. In contrast to διδάσκειν we might well refer it to the utterance of the name of Jesus in their miracles, as in iii. 6; only found twice elsewhere in N.T., and both times in 2 Peter, ii. 16, 18, but its use is quite classical, and it is also found several ‘times in LXX.
Ver. 19. Parallel sayings may be quoted from Greeks and Romans, and from Jewish sources, see instances in
Wetstein, cf. Plato, Afol., 29, D., the famous words of Socrates: πεισόµεθα τῷ θεῷ μᾶλλον ἢ ὑμῖν, and Livy, xxxix., 37; Jos., Ant., xvil., 6, 3; xvili. 8, 2; on ἐνώπιον 5εε ver. 10; ἀκούειν = πειθαρ- χεῖν, v. 29, and cf. iii. 22, Luke x. 16, xvi. 31; μᾶλλον = potius, cf. Rom. xiv. 13, I Cor. vii. 21.—xptvare: this appeal to the Sadducees could only be justified on the ground that the Apostles were sure of the validity of their own appeal to a higher tribunal. No man could lay down the principle of obedience to every ordinance of man for the Lord’s sake, whether to the king or to governors, more plainly than St. Peter (1 Pet. ii. 13, cf. Rom. xiii. 1), and he and his fellow- disciples might have exposed themselves to the charge of fanaticism or obstinacy, if they could only say οὐ Suv... . μὴ λαλεῖν: but they could add ἃ εἴδομεν καὶ ἠκούσ., cf. Acts i. 8. The same appeal is made by St. John, both in his Gospel (i. 14) and in his First Epistle (i. 1, 2), in vindication of his teaching; and here the final answer is that of St. John and St. Peter jointly.