31—33.
32. TOY δὲ πλήθους τῶν πιστευσάντων FY ἡ καρδία καὶ ἡ ψυχὴ µία]: καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι, ἀλλ᾽
ἦν αὐτοῖς ἅπαντα κοινά.
43. καὶ µεγάλη δυνάµει ἀπεδίδουν τὸ
A co] , lol μαρτύριον ot ἀπόστολοι τῆς ἀναστάσεως τοῦ Κυρίου ᾿Ιησοῦ, χάρις
* After µια DE, Cypr., Amb., Zeno, insert και ουκ ην διακρισις (χωρισµος, E) ev αυτοις ουδεµια (τις, E);so Hilg. Belser (so too Zéckler) again sees an original reading which, beautiful as it is, was sacrificed to brevity; but Weiss objects that the words are no explanation of the preceding words, which point, as the context shows, to a
fulness of love rather than to the mere absence of division.
But it is possible that
the words may at first have been written in close connection with what follows as a fuller picture of the ψυχη µια and afterwards abbreviated. Chase suggests Syriac— assim. to John ix. 16, where Greek has oxtopa—see further on this and other points in connection with parallel passage in ii. 44 ff., Harris, Four Lectures, etc., pp. 57, 85.
argument so forcibly put by St. Chrysos- tom: ‘‘If you deny miracles, you make it all the more marvellous that they should obtain such moral victories— these illiterate men!” Jingst refers the whole verse to a redactor, recording that there was no one present with reference to whom the παρρησία could be employed. But the distinction between the aorist ἐπλήσ. and the imperfect ἐλάλονν shows that not only the immediate but the continuous action of the disciples is denoted.
Ver. 32. 8émarks no contrast between the multitude and the Apostles; it intro- duces a general statement of the life of the whole Christian community, cf. xv. 12, 30. On St. Luke’s frequent use of words expressing fulness, see iv. 32. Deissmann, Neue Bibelstudien, p. 59 (1897), points out that in the inscriptions πλῆθος with a genitive has a technical significance, not only in official political life, but also in that of religious com- munities, cf. Luke i. 10, xix. 37, Acts ii. 6, but especially xv. 30; so too iv. 32, vi. 2, 5, XV. 12, xix. Q, xxi. 22, where the word =not Menge or Masse, but Gemeinde. —kapdia καὶ Wux7 pia: it is difficult to distinguish precisely between the two words, but they undoubtedly imply en- ‘tire harmony in affection and thought according to a common Hebrew mode of expression ; cf. passages in the LXX in which both ψυχή and καρδία occur as here with pla, 1 Chron. xii. 38, 2 Chron. xxx. 12 (Wetstein) ; butin each passage the
Hebrew word is the same, 1, and it would include not only affection and emotion, but also understanding, intelli- gence, thought; cf. Phil. i. 27, ii. 2, 20. “‘ Behold heart and soul are what make the together!” Chrys. δύο φίλοι, ψυχὴ µία, Plutarch, cf. instances in Blass, in doco, from Aristotle and Cicero. Grotius
comments ‘‘erant ut Hebrzi loquuntur
“TIN WN _—Kad οὐδὲ εἷς, “and
not one of them said,” R.V., {.ε., not one among so many; of. Johni. 3. οὐδὲ ἕν, ‘not even one thing”; cf. Rom. iii. 10; see above on il. 45 and J. Lightfoot, Hor. Heb., in loco. On the difference between the classical and N.T. use of the infinitive after verbs of declaring, see Viteau, Le Grec du N. T., pp. 51, 52, 153, 155 (1896) ; except in Luke and Paul the infinitive tends to disappear, whilst these two writers retain the more literary usage. Ver. 33. ἀπεδίδουν τὸ µαρτύριον, “‘ gave the Apostles their witness,” Κ.Υ, See ver. 12. τὸ µαρτ., prop., “res quz testimonio est,” but sometimes in N.T, pro paprupia (Blass). ἀπεδ., however, implies paying or rendering what is due; it suggests that there is a claim in response to which something is given (Westcott on Heb. xiii. 11); cf. Matt. xii. 36, Luke xii. 59, xvi. 2, xx. 25, Rom. xiii. 7, 1 Cor. vii. 3, etc. This was its first and strict significance in classical Greek, cf. also its use in LXX, frequently. The Apostles therefore bear their witness as a duty to which they were pledged, cf. i. 8, 22, iv. 20; καὶ ὡς περὶ ὀφλήματος λέγει αὐτό, Oecum.—8vvdper µεγάλῃ: the words may include miraculous powers, as well as stedfast witness. But the τε must not, as Weiss maintains, be so taken as to indicate that χάρις µεγάλη was the result, as in ii. 47. For if we regard χάρις as referring to the favour of the people (as in the former narrative in ii.), the ydp in ver. 34 seems to point to the’ love and liberality of the Christians as its cause. But many commentators prefer to take χάρις as in vi. 8 (and as in Luke ii. 40, Hilgenfeld), of the grace of God, since here as there it is used absolutely, and ver. 34 would thus be a proof of the efficacy of this grace, cf. 2 Cor. ix. 14.