Ver. 25. ἑνόμιζε δὲ: a comment by St. Stephen, but we are not told upon
23—27.
, , Ν 3... 1 καταπονουµένῳ, πατάξας τὸν Αἰγύπτιον.
25. ἐνόμιζε δὲ συνιέναι
τοὺς ἀδελφοὺς αὐτοῦ, ὅτι ὁ Θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν αὐτοῖς
a - σωτηρίαν ' οἱ δὲ οὐ συνῆκαν.
µαχομένοις, καὶ συνήλασεν 3
ἀδελφοί ἐστε ὑμεῖς 3: ἱνατί ἀδικεῖτε ἀλλήλους ; ”
26. τῇ τε ἐπιούσῃ Hepa ὤφθη αὐτοῖς > ‘ > ea: > Ul ες αὐτοὺς εἰς εἰρήνην, επών, '' Ἄνδρες,
27. 6 δὲ ἀδικῶν τὸν
, , πλησίον ἀπώσατο αὐτόν, εἰπών, “Tis σε κατέστησεν ἄρχοντα καὶ
1 After Αιγυπτιον, D (Wer.) add και εκρυψεν αυτον εν τῃ appw; cf. Exodus ii, 12
(Blass rejects, Hilg. retains).
? cuvndacev AEP, Chrys., some verss,, so Meyer, Alford; σννηλλασσεν SBCD e, Vulg., Syrr. (P. and H.), Sah., so Tisch., W.H., R.V., Weiss, Wendt, Hilg. After paxopevors D adds ειδεν αυτους αδικουντας (not retained by Blass but by Hilg.).
ὄνμεις HP, Boh., Syr. Harcl., Aeth.; om. ΝΑΒΟΡΕ 27, 61, Vulg., Sah., Arm., Chrys., so Tisch., W.H., R.V., Weiss, Wendt. For ανδρες αδελφοι εστε, D, Prom.
read τι ποιειτε, ανδρες αδελφοι;
what grounds Moses based his expecta- tion (see however Lumby’s note, in loco). The verb is found in Luke it. 44, iii. 23, and seven times in Acts, but else- where in the Gospels only three times in St. Matthew; it is used three times by St. Paul. It is frequently found in ii. and iv. Μασο., twice in Wis- dom and once in Ecclesiasticus.—é.a χειρὸς αὐτοῦ, ii. 23. δίδωσι, “was giving them,” R.V. (not ‘‘ would give,” A.V.), as if the first step in their deiiver- ance was already taken by this act, so ovvtevat, understood,” R.V. (not ‘ would understand,” A.V.). In Jos., 414., il., 9, 2, 3, reference is made to the intimation which was said to have been vouchsafed by God to Amram the father of Moses that his son should be the divine agent who was expected to arise for the de- liverance of the Hebrews, and whose glory should be remembered through all ages. It has been sometimes thought that St. Stephen had this tradition in mind.—ot δὲ οὐ συνῆκαν: Mr. Page notes the rhetorical power in these words, cf. νετ. 53 καὶ οὐκ ἐφυλά- gate.
Ver. 26. ὤφθη: Wendt commends Bengel, who sees in the word the thought that he appeared ultro, ex improviso, cf. ii. 3, vii. 2, Heb. ix. 28.—ovvyAacev: but if we read συνήλλασσεν, see critical note = imperfect, de conatu, cf. Matt. iii. 14, Luke i. 59, xv. 14, Acts xxvi. 11, see Burton, N. T. Moods and Tenses, Ῥ. 12, from συναλλάσσω, only found here in N.T., not in LXX or Apocrypha, but in classical Greek, cf. Thuce., i., 24. —ivatt = ἵνα τί γένηται:; cf. iv. 25, and Luke xiii. 7 (Matt. ΙΧ. 4, xxvii. 46, 1 Cor. x. 29), and with the words
tvatit ἀδικεῖτε ἀλλήλους; Exod. ii. 13 (Moulton and Geden); used several times in LXX, also by Aristoph. and Plato. Like the Latin ut quid? see Grimm, sub v.,and for spelling; and comp. also Blass, Gram,, p. 14, and Winer- Schmiedel, p. 36.---ἄνδρες, ἀδελφοί ἐστε: the fact of their brotherhood aggravated their offence; it was no longer a matter between an Egyptian and a Hebrew as on the previous day, but between brother and brother—community of suffering should have cemented and not destroyed their sense of brotherhood. Hackett and Alford take ἄνδρες as belonging to ἀδελφοί (not as = xvptot, ‘Sirs’ in A. and R.V.), men related as brethren are ye, cf. Gen. xiii. 8.
Ver. 27. ἀπώσατο for Attic ἀπεώσατο (see also ver. 45), not found in the O.T. parallel, but added by Stephen, cf. ver. 38, compare LXX, Jer. iv. 30. The word may be introduced to empha- size the contumaciousness of the people, which in Stephen’s narrative is the motive of the flight of Moses; in Exodus, Moses flees from fear of Pharaoh, and the answer of the Hebrew demonstrates to him that his deed of yesterday was known—but there is no contradiction in the two narratives. The matter would become known to Pharaoh, as the words of the Hebrew intimated; it could not be hidden; and in spite of the attempt at concealment on the part of Moses by hiding the body in the sand, his life was no longer safe, and so he fled because he had nothing to hope for from his people. Stephen’s words would be quite consis- tent with the narrative in Exodus (Nés- gen, Apostelgeschichte, p. 163, as against Overbeck).