Ver. 54. No charge could have been more hateful to such an audience, cf. our Lord’s words, John vii. το: see Schitrer, Fewish People, vol ii., div. ii., p. go Π., Ε.Τ. Schirer twice quotes St. Paul’s words, pp. 96, 124, ζῆλον Θεοῦ ἔχουσιν ἀλλ᾽ οὐ Kat’ ἐπίγνωσιν; no words could better characterise the entire tendency of the Judaism of the period.—8.erptovro, cf. ν. 33-—€Bpvxov: not elsewhere in N.T., in LXX, Job xvi. 10 (9), Ps. xxxiv. (v.) 16, xxxvi. (vii.) 12, cf. cxi. (xii.) 10; Lam. ii. 16, cf. Plutarch, Pericles, 33 (without ὀδόντας, intransitive). The noun βρύχη is found in the same sense, Ap. Rh., ii., 83, of brute passion, not the despair so often associated with the cognate noun; cf. Matt. viii. 12, xii 42, etc.
8ο”
2» 2 9. 6 επ αυτον.
201
55-2 Ὑπάρχων δὲ πλήρης Πνεύματος ᾽Αγίου, ἀτενίσας εἰς
τὸν οὐρανόν, εἶδε δόξαν Θεοῦ, καὶ Ιησοῦν * ἑστῶτα ἐκ δεξιῶν τοῦ Θεοῦ,”
6 Δ a "13 , θ ~ ‘ > a a , Ν ‘ εν 5 + και ειπεν, οι, Ψεωρω τους ουρανους νεῴγμενους, και τον υιον
τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ Θεοῦ.
57. κράξαντες δὲ φωνῇ
. - Ν ε µεγάλη, συνέσχον τὰ ὦτα αὐτῶν, καὶ ὥρμησαν ὁμοθυμαδὸν ἐπ᾽ αὐτόν :
1 umapxwv δε πληρης Π. Α., Flor. represents ὁ δε υπαρχων (or ων) ἐν πνευµατι αγιῳ; possibly assim. to Apoc. 1. Το, iv. 2, as it has been thoughtfully suggested that to be “‘in the spirit” would account for his vision, whereas the expression in
T.R. would not seem to account for it.
2 Incovv; D, Flor., Gig. add τον Κυριον, 5ο Hilg.
° For του θεου Par., Wern. read virtutis Dei ; Const. Apost. της δυναµεως, “ recte ut videtur” Blass, so in B; cf. Matt. xxvi. 64, Luke xxii. 69.
Ver. 55. atevioas, cf. i. 10, εἰς τὸν οὐρανόν, cf. John xvii. 1, ‘ubi enim est oculus, ibi est cor et amor”. In the power of the Holy Ghost, with which Stephen is represented as being full, as in life so in death, he saw δόξαν Θεοῦ, in which He had appeared to Abraham, cf. ver. 2, πλήρης, “ crescente furore hos- tium, in Stephano crescit robur spiritus, omnisque fructus Spiritus,” Bengel.— *Incotvv ἑστῶτα: elsewhere He is τερτε- sented as sitting, 11. 34. If St. Luke had placed this saying in the mouth of St. Stephen in imitation of the words of Jesus, Matt. xxi. 64, Mark xvi. 19, Luke xxii. 69, he would, without doubt, have described Him as sitting, cf. also the -expression ‘‘Son of Man,” only here outside the Gospels, and never in the Epistles (Rev. i. 13, a doubtful instance), a noteworthy indication of the primitive date and truthfulness of the expression and the report. See especially Wendt’s note on p. 194 (1888). Standing, as if to succour and to receive His servant, να δείξῃ τὴν ἀντίληψιν τὴν εἰς αὐτόν (Oecum., and so Chrys.) ; ‘‘ quasi obvium Stephano,” Bengel, so Zéckler, and see Alford’s note and Collect for St. Stephen’s day. St. Augustine represents Christ as standing: ‘‘ut Stephano stanti, patienti, et reo, ipseé quoque stans, quasi patiens et reus compatiatur”. Alford supposes reference in the vision to that of Zech. iii. 1.—ék δεξιῶν: as the place of honour, cf. 1 Kings ii. το, Matt. xx. 21. The Sanhedrin would recall the words “the Son of Man,” as they had been spoken by One Who was Himself the Son of Man, and in Whom, as in His follower, ‘they had seen only a blasphemer. On the expression ‘‘Son of Man” cf. Charles, Book of Enoch, Appendix B, p. 312 ff., -and Witness of the Epistles, p. 286 τδο2).
Ver. 57. κράξαντες: so as to silence him.—ovvéoxov τὰ Ota αὐτῶν: in order that the words which they regarded as so impious should not be heard, cf. Matt. xxvi. 65. Blass compares the phrase LXX, Isa. lii. 15, καὶ συνέξουσι βασιλεῖς τὸ στόµα αὐτῶν. --- ὥρμησαν ... ἐπ αὐτόν, cf. 2 Macc. x. 16, and in several places in 2 Macc. the verb is found with the same construction (although not quite in the same sense).