19—23.
χρημάτων κτᾶσθαι.
τούτῳ: ἡ γὰρ καρδία σου οὐκ ἔστιν εὐθεῖα ἐνώπιον 1 τοῦ Θεοῦ.
219
21. οὖκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγω
22.
µετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ Θεοῦ,” εἰ dpa ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου’ 23. εἰς ὃ γὰρ χολὴν
1 ενωπιον EHLP; εναντι ΝΑΒΓΡ 15, 36, so Tisch., W.H., R.V., Blass, Hilg. (cf.
2 @cov HLP, Vulg., Syr. Pesh., Irint., Blass in B (prob. after νετ. 21); Κυριον ΜΑΒΟΡΕ, Sah., Boh., Syr. Harcl., Arm., Const. apost., Bas., so Tisch., W.H., R.V.,
Weiss, Wendt, so Hilg.
5 D! has ην (=ev (?)) γαρ πικριας χολῃ και συνδεσµῳ αδικ., so Blass and Hilg.,
prob. caused by the difficult ets.
opw—DE read θεωρω, so Const. apost., Chrys. ;
“‘recte” Blass, so in a and B, and Hilg.; but there seems no real reason why opw
should not occur here.
had come from a heart not right before God, ver. 21; cf. Matt. xv. το.
Ver. 21. pepis οὐδὲ κλῆρος, cf. Deut. xii, 2, xiv. 27, 29, xviii. 1, Isa. lvii. 6, and instances in Wetstein, see on i. 17.— λόγῳ τούτῳ: both A. and R.V. ‘‘in this matter,” 1.6., in the power of communi- cating the Holy Spirit, but Grotius, Neander, Hackett, Blass, Rendall and others refer it to the Gospel, i.e., the word of God which the Apostles preached, and in the blessings of which the Apostles had a share. λόγος is frequently used in classical Greek of that de quo agitur (see instances in Wendt). Grimm, sub v., compares the use of the noun in classical Greek, like ῥῆμα, the thing spoken of, the subject or matter of the λόγος, Herod., i., 21, etc.— γὰρ καρδία .. » εὐθεῖα, cf. LXX, Ps. vii. 1Ο, x. 3, χχχν. 1Ο, Ixxil. I, lxxvii. 37, etc., where the adjective is used, as often in classical Greek, of moral uprightness (cf. εὐθύτης in LXX, and Psalms of Solomon, ii., 15, ἐν εὐθύτητι καρδίας), so also in Acts xiii. το, where the word is used by St. Paul on a similar occasion in rebuking Elymas; only found once in the Epistles, where it is again used by St. Peter, 2 Pet. ii. 15.
Ver. 22. κακίας: not used elsewhere by St. Luke, but it significantly meets us twice in St. Peter, cf. 1 Pet. ii. 1, 16.--- ἀφεθ.: if we read above, Κυρίου, the meaning will be the Lord Jesus, in whose name the Apostles had been baptising, ver. 16, and ἀφεθ. may also point to the word of the Lord Jesus in Matt. xii, 31 (so Alford, Plumptre).— εἰ ἄρα, Mark xi. 13 (Acts xvii. 27). R. and A.V. both render ‘if perhaps,’’ but Κ.Υ. “if perhaps . . . shall be forgiven thee”; A.V. “if perhaps . . . may be forgiven thee”. St. Peter does not throw
doubt on forgiveness after sincere repent- ance, but the doubt is expressed, because Simon so long as he was what he was (see the probable reading of the next verse and the connecting γάρ) could not repent, and therefore could not be for- given, cf. Gen. xviii. 3. “If now I have found favour in thine eyes,” εἰ apa
($3°ON), which I hope rather than
venture {ο assume; see also Simcox, Language of Ν. Τ. Greek, pp. 180, 181, and compare Winer-Moulton, xli., 4 c., and liii., 8 a; and Viteau, Le Grec du ΔΝ. Τ., p. 62 (1893).—étvo.a: only here in N.T.; cf. Jer. xx. το, Wisdom vi. 16, etc., 2 Macc. xii. 45, 4 Macc. xvii. 2, and often in classical Greek.
Ver. 23. εἰς yap χολὴν: The pas- sages in LXX generally referred to as containing somewhat similar phraseology are Deut. xxix. 18, xxxii. 32, Lam. iii. 15- But the word χολή is found in LXX several times, and not always as the equivalent of the same Hebrew. In Deut. xxix. 18, xxxii. 32, Ps. lxix. 21, Jer. viii. 14, ix. 15, Lam. iii. το, it is used to translate tig (wii, Deut. χακί. 32), a poisonous plant of intense bitter- ness and of quick growth (coupled with wormwood, cf. Deut. xxix. 18, Lam. iii 1ο, Jer. ix. 15). In Job xvi. 14 (where, however, AS? read ζωήν for χολήν) it is