Vv.
17. ᾽Αναστὰς] δὲ 6 ἀρχιερεὺς καὶ πάντες of σὺν αὐτῷ, ἡ οὖσα
αἴρεσις τῶν Σαδδουκαίων, ἐπλήσθησαν ζήλου, 18. καὶ ἐπέβαλον τὰς
χεῖρας αὐτῶν ἐπὶ τοὺς ἀποστόλους, καὶ ἔθεντο αὐτοὺς ἐν τηρήσει
1 αναστας, Par. reads Αννας, “cod. Dubl. αρ. Berger”’ (Blass); so also Prov. after
αναστ. 5<—Blass follows Par. in B. it is quite characteristic of St. Luke.
αναστας is no doubt a very common word, but Western reading may have possessed the true
text, cf. iii. 6, but if Αννας is original then αναστας is a corruption, not a revision.
Hobart’s work, regards the use of the two verbs just mentioned as the employ- ment in St. Luke of technical medical terms, Evangelium des Lukas, pp. 273, 274 (1892); found in Hipp., Galen, Dios- corides, cf. in the latter, Mat. Med., iii., 116, τοὺς ὑπὸ ξηρᾶς βηχὸς καὶ ὀρθοπνοίας ὀχλουμένους θεραπεύει, see also Luke vi. το, viil. 46, for a like effect following on the manifestation ofthe miraculous powers of Christ.
Ver. 17. ἀναστὰς, see on i. 15, cf. vi.g: it may denote a hostile inten- tion (but need not force this), Mark iii. 26, Luke x. 35, Matt. xii. 41, in LXX, Job xvi. 8; see Overbeck, Blass, Weiss; 6 ἀρχ., {.ε., Annas not Caiaphas, iv. 6.— πάντες ol σὺν αὐτῷ: the context seems to imply that more are included than referred to in iv. 6.—# οὖσα αἴρεσις(-- οἵ εἶσιν αἴρεσις), a rare employment of the relative in the N.T., but found in Luke and Paul, most of all in the latter; cf. Acts xvi. 12, 1 Cor. iii. 17, Gal. iii. 16, Ephes. iii, 13, vi. 2, Phil. i. 28, ete. (cf. Rev. iv. 5, ν. ο): Viteau, Le Grec du Ν. T., p. 192 (1896).—atpeots: (1) a choosing, choice, so in classical writers, cf. also LXX, Lev. xxii. 18, 21, 1 Macc. viii. 30; (2) that which is chosen, a chosen method of thought and action; (3) later, a philosophic principle; those who have chosen certain principles, a school, a sect, so six times in Acts. It is used thrice elsewhere in N.T., 1 Cor. xi. 29, Gal. ν. 20, 2 Pet. ii. 1 in the plural, of factions or parties within the Church; in its later ecclesiastical use, applied to doctrines, ‘‘heresies,’’? which tended to cause separation from the Church. The word need not therefore be used in a bad sense, although it is so used of the Nazarenes, cf. xxiv. 5, 14, Χαν]. 22, whilst on the other hand St. Paul uses it of the Pharisees, xxvi. 5 (cf. xv. 5), in no depreciatory sense (cf. its use by Josephus of the Sadducees, Ant., xx.,9, 1). Lumby gives a disparaging use of the word in Afocr. Act. Phil. in Hellad., 1Ο, see his note. It is not expressly said by St. Luke that Annas was a Sadducee, although he seems to imply it. But this
is not in itself inconceivable (see iv. 1) in spite of the strictures of Zeller and Overbeck; Josephus distinctly says, 1. s., that the son of Annas who bore his father’s name was of the sect of the Sadducees, and if he mentions this as something peculiar, and as showing why the younger Annas was so bold and insolent (Zeller, cf. Nosgen’s note, in loco), yet there is no difficulty in sup- posing that the elder Annas was at least associated with the Sadducees if only for political reasons.—{yjAov: jealousy, R.V., so rightly A.V in xiii. 45; Wycliffe “envy,” cf. Rom. xiii. 13, 1 Cor. iii. 3, 2 Cor. xi. 2, Gal. v. 20, James Iii. 14, 16, Clem. Rom., Cor., iii., 4 and iv.-vi. (cf. Numb. xxv. το, 11, 1 Mace. viii. 16, ov« ἐστι φθόνος οὐδὲ ζῆλος ἐν αὐτοῖς, and ii. 54, 58, Psalms of Solomon, Π., 27), and in some places of the jealousy which God has, as in 2 Cor. xi. 2, Numb, xxv. 10, 11, and cf. Psalms of Solomon, ii., 27, iv., 2, 1 Macc. ii, 54. But φθόνος is capable only of an evil signification. By Aristotle ζῆλος is used in its nobler sense (Rhet., Π., 11), as opposed to τὸ dBovetv, but it seems to be used by other writers as = Φθόνος or coupled with it. The meaning is defined by the context. Trench, N. T. Synonyms, i., 99. Here the envy and jealousy of the Sanhedrim was provoked by the popular favour shown to the disciples, and hence to their doctrine of the resurrection.