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ὀνόματος αὐτοῦ 1 κατηδιώθησαν ἀτιμασθῆναι: 42. πᾶσάν τε ἡμέραν ἐν
τῷ ἱερῷ καὶ Kat’ οἶκον οὐκ ἐπαύοντο διδάσκοντες καὶ εὐαγγελιζόμενοι
᾿Ιησοῦν τὸν Χριστόν. ὰ
1 After ονοµατος a few cursives read avrov; but om.
R.V., Weiss, Wendt.
SABCDHP, Tisch., W.H.,
3 Flor., Gig. add Fesu, Par. adds Christi (see for variations Alford and Wendt). R.V., W.H., Weiss have τον Χριστον Ingovy; D, Flor., Par. τον κυρον |. X., so Hilg.
penalty which must have been a very painful one, although the command not to exceed forty stripes often led to its mitigation, was often inflicted by the synagogues, and not only by the great Sanhedrim, for all kinds of offences as against heretics and others. These verses 40-42, with the exception of the words ἐπείσθησαν δὲ αὐτῷ, were referred by Jingst to the redactor on the ground. that they do not fit in well after Gamaliel’s speech, and that the Apostles would have been at once released, but the Apostles were punished for a transgression of the command previously laid upon them in iv. 18. According to Jangst, who here follows Spitta, the original conclusion of the narrative is to be found in inserting after ver. 39, chap. vi. 7! Here we are told is a notice, which is quite out of place where it now stands, that a great number of the priests were obedient to the faith: this was the result of the speech of Gamaliel, and his warning not to be found “ fighting against God”; a speech delivered in the Sanhedrim in the midst of the priests!
Ver. 41. ot μὲν οὖν: no answering δέ as after i. 6, ii. 41, but explained because immediately upon ἐπορεύοντο (which answers to ἀπέλυσαν) follows χαίροντες, marking the attitude of the Apostles, and showing how little they proposed to obey the injunction from fear of further punish- ment. But see also Mr. Rendall’s note, and also his Appendix on μὲν οὖν, Acts, p. 163, in which he examines this view at length; according to him there is an answering δέ, but it is found in the antithesis to this sentence in chap. vi. 1, the connection being that the Apostles now became more absorbed in their spiritual work, and a murmuring arose in consequence of their neglect of the distribution of the common funds, But this antithesis does not seem natural, and a censure on the Apostles is not neces- sarily contained in vi. i. ff.—émopevovro Χαίροντες: ‘“‘imperf. quia describitur modus” (Blass, Grammatik des N. G., p- 186 ; if one prophecy of their Lord had
been already fulfilled, another was fulfilled in the sequel, Matt. v. 11, 12, Phil. i. 20.---κατηξιώθησαν . . . ἀτιμασθῆναι: oxymoron, cf. 2 Cor. vi. 8-10 ; cf. Bengel’s note—he calls it ‘‘eximium oxy.”. The verb καταξ. is used by St. Luke in his Gospel, xx. 35 (xxi. 36, T.R., but not W.H. or R.V.), and here ; only found once elsewhere, 2 Thess. i. 5, in a passage where the thought of Christian suffering and inheritance is combined; 2 Macc. xiii. 12, 3 Macc. ΠΠ. 21, iv. 11, 4 Mace. XVili. 3. ἀτιμασθῆναι only used once else- where by St. Luke, cf. Luke xx. 11, where it is also found in connection with δέρω.--- ὑπὲρ τοῦ ὀνόμ., “the Name”—i.ec., the Name κατ’ ἐξοχήν, cf. 3 John 7, and James ν. 14 (ii. 7) (τοῦ K. doubtful), cf. also Clem. Rom., 2 Cor. (so called), xiii., 4, Ignat., Ephes., iii., 1, used here as the
absolute use of Ot) in Lev. xxiv. 11, 16,
by which the Jews understood Jehovah. See Grimm, Mayor’s St. ¥ames above, and Taylor, Pirke Aboth, p. 67, second edition; cf. τῆς 6800, “the Way,” ix. 2, etc.— πᾶσάν τε ἡμέραν: the τε joins the imperfect ἐπαύοντο closely to the preceding, indicating the continuance of the work of the Apostles in spite of threats and blows, and of their resolve to welcome suffering for Christ as an honour = κατὰ πᾶσαν ἡμέραν. This use of παύεσθαι with the participle almost entirely in Luke and Paul may be re- garded as a remains of literary usage, Luke v. 4, Col. i. 9, Ephes. i. 16 (Heb. x. 2); Viteau, Le Grec du N. T., p. 193 (1893).—év τῷ iep. καὶ κατ᾽ οἶκον: the words may mark a contrast between the public preaching which was not discon- tinued, cf. νετ. 21, and the teaching con- tinued at home in a household assembly, or κατά may be taken distributively, and refer to the Christian assemblies met to- gether in various houses in the city, as in il. 46. See Zéckler’s note, and Edersheim, Fewish Social Life, pp. 259, 26ο.---τὸν Xp.’l.: ‘‘ Jesus as the Christ,’’ Κ.Υ. The contents of the first Apostolic preaching, the sum and substance of the Apostles’