2—%.
κοπετὸν µέγαν ἐπ᾽ αὐτῷ.
209
3. Σαῦλος δὲ ἐλυμαίνετο την ἐκκλησίαν,
κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας
(vv. 18-24) that the laying on of the Apostles’ hands bestowed the Spirit ; so Clemen refers the whole representation in its present form of the communication of the Spirit, not through Baptism, but through the laying on of the Apostles’ hands, to his Redactor Antijudaicus (cf. xix. 6), and to the same hand he attri- butes the πλὴν τῶν ἀποστόλων, ver. I, and cf. ver. 25, introduced for the pur- pose of showing that the Apostles Peter and John sanctioned the Samaritan mission from the central home of the Christian Church.—ovvexdépicay: in its primary sense the verb means to carry or bring together, of harvest ; to gather in, to house it ; so also in LXX, Job v. 26; in a secondary sense, to help in burying; so Soph., Ajax, 1048; Plut., Sull., 38. The meaning is not ‘ carried to his burial,’ as in A.V., but rather as R.V., ** buried,” for, although the Greek is properly ‘‘ joined in carrying,” the word includes the whole ceremony of burial— it is used only here in the N.T., and in LXX only in 1. ο.---εὐλαβεῖς: only found in St. Luke in N.T., and used by him four times, once in Luke ii. 25, and in Acts ii. 5, xxii. 12 (εὐσεβής, T.R.). The primary thought underlying the word is that of one who handles carefully and cautiously, and so it bears the meaning of cautious, circumspect. Although evAda- βεια and εὐλαβεῖσθαι are both used in the sense of caution and reverence to- wards the gods in classical Greek, the adjective is never expressly so used. But Plato connects it closely with δίκαιος (cf. Luke ii. 25), Polit. 311 A and 311 B (so εὐσεβῶς and εὐλαβῶς are used to- gether by Demosthenes). In the LXX all three words are found to express re- verent fear of, or piety towards, God; εὐλαβεῖσθαι, frequently, εὐλάβεια in Prov. xxviii. 14, where σκληρὸς τὴν καρδίαν in the second part of the verse seems to point to the religious character of the εὖλαβ., whilst εὐλαβής is found in Micah vii. 2 as a rendering of DP (cf. Psalms of Solomon, p. 36, Ryle and James’ edition) ; cf. also Ecclus. xi. 17 (but see for both passages, Hatch and Redpath); in Lev. xv. 31 we find the word εὐλαβεῖς ποιήσετε τοὺς υἱοὺς
Ἰ. ἀπὸ τῶν ἀκαθαρσιῶν αὐτῶν, "Τὸ
hi. The adverb εὐλαβῶς is found once, 2 Mace. vi. 11. St. Luke uses the word
νου TT
chiefly at all events of O.T. piety. In Luke ii. 45 it is used of Simeon, in Acts ii. 5 of the Jews who came up to worship at the feasts in Jerusalem, and in xxii. 12, although Ananias was a Christian, yet the qualifying words εὐλ. κατὰ τὸν νόµον point again to a devout observ- ance of the Jewish law. Trench, N. T. Synonyms, i., pp. 38, 198 ff.; Westcott, Hebrews, on v. 7; Grimm-Thayer, sub v., and sub ο. δειλία.--ἄνδρες εὐλ.: much discussion has arisen as to whether they were Jews or Christians. They may have been Christians who like the Apostles themselves were still Jews, attending the temple services and hours of prayer, some of whom were doubtless left in the city. But these would have been described more pro- bably as ἀδελφοί or µαθηταί (so Felten, Page, Hackett). Or they may have been devout Jews like Nicodemus, or Joseph of Arimathea, who would show their respect for Stephen, as Nicodemus and Joseph for Jesus (so Holtzmann, Zéckler). Wetstein (so too Renan and Blass) explains of Gentile proselytes, men like Cornelius, who rendered the last offices to Stephen out of natural respect for the dead, and who stood outside the juris- diction of the Sanhedrim, so that the funeral rites need not have been per- formed in secret. But St. Luke as a rule uses other words to denote Gentile proselytes, and the Sanhedrim would probably not have interfered with the burial, not only on account of the known Jewish care for the dead, but also because devout Jews would not have been obnox- ious in their eyes to the charges brought against Stephen, vi. 14 (so Ndésgen). The word might therefore include both devout Jews and Jewish Christians who joined together in burying Stephen.— κοπετὸν µέγαν, from κόπτω, κόπτοµαι, cf. planctus from plango, to beat the breast or head in lamentation. Not used elsewhere in N.T., but frequent in LXX; cf., e.g., Gen. 1. το, 1 Mace. ii. 7ο, iv. 30, 1X. 20, xiii. 26, for the same allocation as here, and for ποιῆσαι κοπετόν, Jer. vi. 26, Mic. i. 8, and cf. also Zech. xii. to. In classical Greek koppés is found, but see Plut., Fab., 17, and Kennedy, Sources of N. T. Greek, p. 74, for refer- ence to the comic poet Eupolis (cf. also Blass), and Grimm-Thayer, sub v. For the Jewish customs of mourning cf. Matt. ix. 23, Hamburger, Real-Encyclo-