taken from the word BPW, “‘ abomina-
tion,” see Art., ‘‘Chiun,” x2. s.—rovds τύπους, simulacra: in LXX, in opposi- tion to σκηνή and ἄστρον. If the σκηνή is to be taken as meaning the tent or tabernacle containing the image of the god, it might be so described. τύποι is used, Jos., Ant., i., 19, 11; xv.Q, 5, of the images of Laban stolen by Rachel.— προσκυνεῖν αὐτοῖς: not in LXX, where we read τοὺς τύπους αὐτῶν οὓς ἐποιήσατε ἑαυτοῖς.- ἐπέκεινα βαβυλῶνος: in LXX and Hebrew “‘Damascus”. ἐπέκ. only here in N.T., but in classical authors, and in LXX, Gen. xxxv. 16 (21), Jer. xxii. 19 (and Aquila on passage in Genesis). “Babylon” may have been due to a slip, but more probably spoken designedly: ‘interpretatur vaticinium Stephanus ex eventu”’ (as the Rabbis often interpreted passages), see Wendt, in loco, and Light- foot. It may be that St. Stephen thus closes one part of his speech, that which shows how Israel, all through their history, had been rebellious, and how punishment had followed. If this con- jecture is correct, we pass now to the way in which Stephen deals with the charge of blasphemy against the temple.
Ver. 44. Here again we notice that the first sanctuary of the fathers was not the temple, nor was it erected on holy ground, but ἐν τῇ ἐρήμῳ according to
44-46.
αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει ' 45. ἣν καὶ εἰσήγαγον διαδεξάµενοι
a ~ - - a ~ οἱ πατέρες ἡμῶν μετὰ ᾿Ιησοῦ, ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἐξῶσεν
i
- A - A 4 6 Θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν, ἕως τῶν ἡμερῶν Δαβίδ:
46. ὃς εὗρε χάριν ἐνώπιον τοῦ Θεοῦ, καὶ ἠτήσατο εὑρεῖν σκήνωµα
1 εξωσεν ΦΝΑΒΟΏΗΡ, Chrys., so W.H., Weiss, Hilg.; «ξεωσεν Ες, Tisch.,
‘so Blass, Grammatik, p. 37.
God’s direct command.—y σκηνὴ τοῦ µαρτ.: it is possible that there was in the speaker’s mind a contrast to the σκηνή in ver. 43, but the connection is not clearly drawn out, ἀσυνδέτως, “ut in oratione concitatiore ’’ (Blass).—4 σ. τοῦ μαρτυρίου, “the tabernacle of the testi- mony’. The same phrase in LXX is used (incorrectly as Meyer noted) to translate the Hebrew tabernacle of the congregation or tabernacle of meeting, i.e., of God with His people, cf. Exod. xxvil. 21. But the tabernacle was justly called μαρτυρίου, because it contained ‘‘the ark of the testimony,” LXX, Exod. xxv. 9 (10), κιβωτὸς µαρτυρίον, and so frequently in the rest of the book, and xxxi. 18, τὰς δύο πλάκας τοῦ µαρτνρίου. The tabernacle might properly be so called as a witness of God’s presence, and a testimony to the covenant between God and His people. See also Westcott on Heb. viii. 5, additional note.—8te- τάξατο, cf. xx. 13, xxiv. 23; only in St. Luke and St. Paul in N.T., except once in Matt. xi. 1; in Gospel four times, in Acts four or five times, and frequent in LXX. Grimm compares disponere (ver- οτάπεπ).---καθὼς δ. 6 λαλῶν: “even as he appointed who spake,” R.V.; ‘per reverentiam appellatio siletur’”’ Blass ; cf. Exod. xxv. 40, Heb. viii. ςσ.--κατὰ τὸν τύπον, cf. Wisdom ix. 8, where the command is given to Solomon.—pipynpa σκηνῆς ἁγίας fv προητοίµασας: “ ac- cording to the figure,”’ *..V., i.e., pattern, likeness, cf. ver. 43 and Rom. v. 14. Again we see how far Stephen was from denying the divine sanction given to Moses foz the tabernacle. In the thought thus implied lies the germ of Hooker’s great argument, Eccles. Pol., iii., 11 (Plumptre).
Ver. 45. διαδεξάµενοι: having received in their turn, i.e., from Moses, only here in N.T., cf. 4 Macc. iv. 15; so also in classical Greek, in Dem. and in Polyb., cf. διαδοχῆς, “in their turn,” Herod., vill., 142: (on the technical meaning of διάδοχος, to which in the LXX διαδεχό- µενος is akin to the term of a deputy, or of one next to the king, see Deissmann,