Ver. 13. ἀνεγνωρίσθη: the compound verb apparently from LXX, Gen. xlv. 1. —davepov ἐγέν., cf. Luke viii. 17, iv. 36, i. 65, vi. 49, etc.; on Luke’s fondness for periphrasis with γίνομαι, see Plummer on Luke iv. 36.---τὸ γένος τοῦ Ἰ.: R.V. “race,” so ver. 10, cf. iv. 36, because wider than συγγένειαν, “kindred,” in ver. 14. R.V. ‘‘ became manifest ”’ strictly; the captain of the guard, Gen. xli. 12, had previously mentioned that Joseph was a Hebrew, but the fact which
Φαραὼ τὸ γένος τοῦ Ἰωσήφ.! 14. ἀποστείλας δὲ ᾽Ἰωσὴφ µετεκαλέσατο τὸν πατέρα αὐτοῦ ᾿Ιακώβ, καὶ πᾶσαν τὴν συγγένεια αὐτοῦ, ἐν ψυχαῖς ἑβδομηκονταπέντε.: 15. κατέβη δὲ ᾿Ιακὼβ εἰς Αἴγυπτον,ὃ καὶ ἐτε-
1 το γενος του ἱωσηφ DHP, Chrys., so Hilg.; om. ἱἰωσηφ BC 47, so Lach., W.H.,
Wendt, Weiss.
το yevos αυτου AE 4o, Vulg., Arm., so Tisch., Blass; την συγγ.
αυτον - αυτου om. $ABCHP, Vulg. (am. fu. demid.), Syr. Harcl., Arm., Chrys., so
Tisch., W.H., R.V., Weiss, Wendt.
2 DH, Gig. read εν εβδ. και πεντε ψυχαις (cf. Deut. x. 22), so Blass and Hilg. 3 ug Αιγυπτον om. B (W.H. in brackets)—Wendt regards as an addition from LXX—but retained in }ACDEHP, Vulg., Syrr. (P.H.), etc.; so Weiss and Hilg.
had been only mentioned incidentally ‘became manifest” when Joseph’s brethren came, and he revealed himself to them, so that Pharaoh and his house- hold were aware of it, ver. 16. It was not until later that five of Joseph’s brethren were actually presented to Pharaoh, xlvii. 1 ff. (Hackett).
Ver. 14. µετεκαλέσατο: four times in Acts, and nowhere else in N.T., cf. x. 32, XX. 17, xxiv. 25, only once in LXX, H, and R., cf. Hosea xi. 2, A; so εἴσκα- λέομαι, only once in N.T., cf. Acts x. 23; not in LXX or Apocrypha. Both com- pounds are peculiar to St. Luke in N.T., and are frequent in medical writers, to ‘send for” orto ‘‘callin” (although Polyb. in middle voice, xxii. 5, 2, in same sense) a physician, Hobart, Medical Language, etc., p. 219. In Attic Greek we should have μεταπέμπεσθαι.--ἐν ψυχαῖς ἑβδομή-
κοντα πέντε: ἐν = Hebrew Ἅ, cf. Deut.
x. 22, in (consisting in) so many souls, cf. Luke xvi. 31. Here in Deut., LXX, as also in Hebrew, we have the number given as seventy (although in A, seventy- five, which seems to have been intro- duced to make the passage similar to the two others quoted below) who went down into Egypt. But in Gen. xlvi. 27, and in Exod. i. 5, LXX, the number is given as seventy-five (the Hebrew in both passages however giving seventy as the number, although in Gen. xlvi. 26 giving sixty-six, making up the seventy by adding Jacob, Joseph, and his two sons). For the curious Rabbinical traditions current on the subject, see Lumby, Acts, Ρ. 163. In Gen. xlvi. 27 the LXX make up the number to seventy-five by adding nine sons as born to Joseph while in Egypt, so that from this interpolation it seems that they did not obtain their number by simply adding the sons and grandsons, five in all, of Ephraim and Manasseh from Gen. xlvi. 20 (LXX) to the seventy mentioned in the Hebrew
text, as Wetstein and others have main- tained. But there is nothing strange in the fact that Stephen, as a Hellenist, should follow the tradition which he found in the LXX. Josephus in Azt., ii., 7, 43 Vi-, 5, 6, follows the Hebrew seventy, and Philo gives the two num- bers, and allegorises about them. See Meyer-Wendt, p. 174, note, Hackett, Lumby, iz loco, and Wetstein. Nothing in the argument is touched by these varia- tions in the numbers.
Ver. 15. The frequent mention of Egypt may perhaps indicate that Stephen meant to emphasise the fact that there, far away from the land of promise, God’s Presence was with the chosen race (who were now all in a strange land) and His worship was observed.—pereteOynoav : only here in this sense in N.T. Some have supposed that only ot πατέρες and not αὐτός is the subject; this would no doubt avoid the first difficulty of the verse, viz., that Jacob was buried in Shechem, whereas according to Gen. 1. 13 he was laid to rest in the cave of Machpelah. But a further difficulty must be met. Joseph is the only son of the Patriarch who is expressly stated to have been buried in Shechem, Josh. xxiv. 32, and of the removal of the bodies from Egypt nothing is said. But the silence as to the latter fact need not trouble us, as whether we accept the tradition men- tioned by Josephus or by St. Jerome, they both presuppose the removal of the bodies of the Patriarchs to the promised land, cf. the discussion on Exod. xiii. 19. Mechilta (Lumby, p. 164), Wetstein, in loco, and see also the tradition in the Book of F$ubilees, chap. xlvi., that the children carried up the bones of the sons of Jacob, and buried them in Machpelah, except those of Joseph. But another tradition is implied in Sot. 7 6. Accord- ing to Josephus, who probably repeats a local tradition, Ant., ii., 8, 2, they were buried at Hebron. But according to