135
Ισραήλ, 28. ποιῆσαι ὅσα ἡ χείρ σου καὶ ἡ βουλή σου} προώρισε
γενέσθαι.
- A ~ 29. καὶ τὰ νῦν, Κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ
a , A δὸς τοῖς δούλοις σου μετὰ παῤῥησίας πάσης λαλεῖν τὸν λόγον σου, ~ a , A 3ο. ἐν τῷ τὴν χεῖρά σου ἐκτείνειν σε εἰς ἴασιν, καὶ σημεῖα καὶ
τέρατα Ὑίνεσθαι διὰ τοῦ ὀνόματος τοῦ ἁγίου παιδός σου Ιησοῦ.
1σου omit A*B, Arm., Lucif. (Cod. Am. of Vulg.), so W.H., Weiss, Wendt; retained by ΝΜΑΑΡΕΡ, Vulg., vers., Irint., so Tisch. Here, as commonly, Tisch. follows ὼ, W.H., B—and difficult, as often, to decide; insertion appears more
obvious than omission.
who came up to the Feast were gathered, but possibly to the tribes of Israel,
Grimm-Thayer, sub, λαός, like που,
Gen. xlix. το, Deut. xxxii. 8, Isa. iii. 13, etc., R.V., ‘‘ the peoples of Israel’”’. St. Luke’s Gospel alone gives us the narrative of Herod’s share in the proceedings con- nected with the Passion, xxiii. 8-12; see Plumptre, ix loco, and Friedrich, Das Lucasevangelium, pp. 54, 55.
Ver. 28. ποιῆσαι, infinitive of pur- pose, see on iii. 2; but even this purpose was overruled by God to the accomplish- ment of His will, cf. Luke xxii. 22, xxiv. 26, συνῆλθον μὲν γὰρ ἐκεῖνοι ὡς ἐχθροὶ .. « ἐποίουν δὲ ἃ σὺ ἐβούλον, Oecum. —? yelp σου, a common expression to signify the controlling power of God, cf. in the N.T. (peculiar to St. Luke’s Gospel and the Acts) the phrases yelp Κυρίου, Luke i. 66, Acts xi. 21, ΧΙ. 11. —7 Bovdy: only used by St. Luke, cf. Luke vii. 30, Acts ii. 23, ΧΙΙ. 36, xx. 27. ---προώρισε: only in St. Luke and St. Paul, but never in LXX or Apocrypha, Rom. viii. 29, 30, 1 Cor. ii. 7, Ephes. i. 5, 11, but the thought which it contains is in striking harmony with St. Peter’s words elsewhere; cf. ii. 23, x. 42, and τ Pet. i. 2, 20, ii. 4-6—see above on Peter’s speeches—cf. Ignat., Ephes., tit. χείρ connected with β. by Zeugma, since only βουλή directly suits the verb; cf. 1 Cor. iii. 2, and Luke i. 64. (The two verses (27, 28) are referred by Hilgenfeld to the “‘author to Theophilus”. In his view there is a want of fitness in intro- ducing into the Church’s prayer the words of the Psalm, and their reference to the closing scenes of the life of Jesus ; he thinks with Weiss that in the αὐτῶν of ver. 29 there is quite sufficient reference to the words of the Psalm.)
Ver. 20. 1a viv (cf. iii. 17) only used in the Acts v. 38, xvii. 30, xx. 32, xxvii. 22, but frequently found in classical writers (Wetstein), cf. also 1 Macc. vii.
35, ix. 9; 2 Macc. xv. 8, Klostermann, Vindicie Lucane, p. 53. As elsewhere St. Peter’s words have a practical bearing and issue, ii. 16, iii. 12 (Felten).—émSe: only used here and in Luke i. 25, and both times of God ; so in Homer, of the gods regarding the affairs of men (and so too in Dem. and Herod.), cf. the use of the simple verb ἰδεῖν in Gen. xxii. 14, and also of ἐπιδεῖν in Gen. xvi. 13, 1 Chron: xvit.\ τη, Ῥδι ααχ. (xxxi. 7), 2 Macc. i. 27, and viii. 2.---τὸν λόγον cov: a characteristic phrase in St. Luke, cf. his use of 6 Ady. τοῦ Θεοῦ, ver. 31, four times in his Gospel, and twelve times in Acts, as against the use of it once in St. Mark, St. John and St. Matthew, xv. 6 (W.H.). The phrase is of frequent oc- currence in St. Paul’s Epistles, and it is found several times in the Apocalypse.— μετὰ παρρησίας, see above on iv. 13. There is an antithesis in the Greek words, for boldness of speech was usually the privilege, not of slaves, but of freemen —but it is the duty of those who are in the service of Christ (Humphry, Acts, in loco).