Ver. 20. Πορεύεσθε: characteristic of St. Luke both in Gospel and Acts. The word appears here in Acts for the first time, and it is found in St. Luke’s Gos- pel about fifty times, and in this book nearly forty (Friedrich, Lekebusch).— σταθέντες, ii. 14, on this pictorial use ot the word, see Page’s note, and Friedrich, Das Lucasevangelium, Ῥ. 42; so also ἀναστάς, ἐπιστάς, ἐγερθείς, καθίσας, otpadeis—here it intimates the boldness with which the Apostles were to proclaim their message.—év τῷ ἱερῷ : they were to speak not only boldly but publicly.— rs ζωῆς ταύτης (cf. xiii. 26, τῆς σωτηρίας ταύτης, and Rom. vii. 24), ἐ.6ε., the life to which the whole Apostolic preaching referred, the life which the Sadducees denied, bestowed by Him who was Himself the Resurrection and the Life, cf. ili. 15, Iv. 12. This or a similar ex- planation is accepted by Holtzmana,
150
λαλεῖτε ἐν τῷ ἱερῷ τῷ λαῷ πάντα τὰ ῥήματα τῆς ζωῆς ταύτης.
γ.
21.
ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερόν, καὶ ἐδίδασκον.ὶ
ς
παραγενόµενος δὲ ὁ
> ‘ ‘ ε 9 2 A ῃ 2 bY ἄρχιερευς και οι συν αυτω, συνεκάλεσαν το
, ‘ - ‘ , a cay 3 , ‘ / συνέδριον καὶ πᾶσαν THY γερουσίαν τῶν υἱῶν Ἰσραήλ, καὶ ἀπέστειλαν
‘ axovoavres δε, E, Pesh. read εξελθοντες δε εκ της Φυλακης, received by Blass in
B; but cf. xvi. 40; may have been omitted on revision, or added for exactness.
After
εδιδασκον Prov., Wern. add ev τω ονοµατι K. |.; cf. iv. 18, ix. 27.
2 For σννεκαλεσαν D has εγερθεντες To πρῳι και συγκαλεσαµενοι (so also Hilg.) ; may be addition for sake of clearness, or omitted in revision ; assim. to our Lord’s trial and the Jewish authorities seems unnecessary.
Wendt, Weiss, Zockler, Blass. On the attempt to explain the words as simply = these words of life, see Winer-Moulton, xxxiv. 3, 6., and see also Grimm, subd ο. ῥῆμα.
Ver. 21. ὑπὸ τὸν ὄρθρον, “ about day- break,” R.V., ἐ.ε., without delay they obeyed the angel’s command (Weiss). The words may also indicate the custom- ary usage of Palestine where the heat was great in the daytime. The people rose early and came to our Lord to hear Him, Luke xxi. 38 (John viii. 2). ὑπὸ = sub, circa (of time), so in classical Greek, Blass, Grammatik des N. G., p. 132. The first sacrifice took place in the Temple very early, Edersheim, Temple and its Services, p. 132, and it may be that the Apostles went to catch the people at the hour of their early devotions (Plumptre),—té is used no- where else in the N.T. with an accusative in this sense, cf. Tobit vii. 11, S, al; ὑπὸ τὴννύκτα, 3 Macc. v. 2.--παραγενόµενος: having come, 7.¢., to the place where the Sadducees met, not merely pleonastic; the verb may fairly be regarded as character- istic of St. Luke in both his writings—it occurs eight times in his Gospel and thirty in the Acts, and frequently absolutely as here—elsewhere in N.T. only eight or nine times, frequent in LXX.—t6 συνέ- δριον καὶ πᾶσαν τὴν Ὑερονσίαν: does γερουσία represent an assembly or body in addition to the συνέδριον, or do the two words represent the same Court? The word yep. appears nowhere else in the N.T., but in the LXX it is used in several places of the Jewish Sanhedrim, 1 Macc. xii. 6, 2 Macc. i. 10, iv. 44, xi. 27, Jud. iv. 8, xiv. 4, xv. 8. Inthe N.T. the Sanhedrim is also called πρεσβι- τέριον, Luke xxii. 66, Acts xxii. 5. If the two words denote the same body καὶ must be regarded as merely explicative (so Wendt as against Meyer) to empha- sise the solemn importance and τερτε- sentative nature of the assembly (so
Grimm-Thayer to signify the full San- hedrim sub v. yep. and so apparently Blass). If we adopt Rendall’s view καί may still be explicative, but in another way, specifying the comprehensive char- acter of this meeting as compared with the hasty and informal gathering in iv. 5, 6 (cf. Kuinoel’s view, in loco). The difficulty has caused others to suggest that yep. refers to men of age and ex- perience who were asked to join the Council as assessors, or to some other assembly larger than the Sanhedrim and only summoned on special occasions. For the former view, Lumby and Plumptre (see also Page’s note) refer to Mishna, ¥oma, i., 1, where men- tion is made of ‘the chamber of the assessors,” parhedrin = πάρεδροι. Fur- ther we may note, Schirer, Fewzsh People, div. ii., vol. i., p. 172, E.T., in a note on this passage points out that as there can be no doubt as to the identity of the two conceptions συ»Άμιον and γερουσία (so too Zockler and Weiss, in loco), καί must be taken as explanatory, or St. Luke makes a mistake in assuming that the συνέδριον was of a less compre- hensive character than the yepovota, “the Sanhedrin and all the elders of the people together”. Schirer prefers the latter alternative, but the former may reasonably be maintained not only from the Greek text but also because St. Luke’s information admittedly derived from a Jewish-Christian source is not likely to have been inaccurate. Hilgen- feld agrees with Weiss that in the source the O.T. expression yepovota, Exod. iii. 16, iv. 29, xii. 21, stood alone, but that the reviser prefixed the usual expression συνέδριον which in v. 27 and 34 is found without any addition. On ‘ Synhedrion,” see Hamburger, Real-Encyclopddie des Fudentums, Π., 8, 1149, and “' Aelteste,” i, I, pp- 59, 60, and Ο. Holtzmann, Neutestamentliche Zeitgeschichte, pp. 175, 176 (1805).---δεσµωτήριον, xvi. 26; Thuc,