Ver. 4. καὶ πεσὼν ἐπὶ τὴν γῆν, cf. xxli. 7, both expressions show the over- whelming impression made by the sudden bright light. In xxvi. 14 all fall to the ground, but there is no contradiction with ix. 7, see below on verse 7. Lewin, Farrar (so Hackett, and some early interpreters)
419 ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ Ix,
᾿Εγώ εἰμι Ιησοῦς: dv σὺ διώκεις”' σκληρόν σοι πρὸς κέντρά λακτίζειν. 6. τρέµων τε καὶ θαμβῶν εἶπε, Κύριε, τί µε θέλεις ποιῆσαι; καὶ ©
1Ίησους ΔΜΑΡΒΙ.Ρ, Vulg., Sah., Boh., Syr. Harcl. text, Arm., Orig., so Tisch., W.H., Blass, Weiss; I. ο Naf. ACE 25, Par., Flor. (Vulg. demid.), Syr. (Pesh. and Harcl.), Aeth., Hil., but cf. xx. 8—Blass rejects; Hilg. retains.
3 After διωκεις Flor., Gig., Par., Wern., Vulg. (fu. demid.), Syr. Harcl. mg. read σκληρον σοι |. κ.τ.λ. So, too, the same authorities (-- Gig., Wer. + Hil.) read also ο δε τρεµων τε και θαμβων ειπε, Κυριε . . . avtov—Blass receives, so too Hilg. For all this between διωκ. and αναστηθι the true reading appears to be αλλα (ail else omitted), NABCEHLP, Vulg. (am.), Syr. P. and H. text, Sah., Boh., Arm., Tisch., Chrys.; evidence for insertions purely Western—inserted under influence of xxii. and xxvi. After @apBwv all these Western authorities except Vulg. add em τῳ γεγονοτι avtw; this is a clear case of assimilation to iii. το. There seems no Greek authority for the whole insertion ; apparently a retranslation by Erasmus from
the Latin.
have held that Saul and some at least of his companions were mounted, since Saul was the emissary of the high priest, and the journey would occupy some days. On the other hand Felten (following Corn, 4 Lapide) holds that the text makes no suggestion of this, and that the ex- pression “‘ they led him by the hand” and the command “rise and enter into the city ’ are against it; but the near neigh- bourhood of Damascus might easily account for the fact that his companions led Saul by the hand for the remaining distance, which could not have been long, although the immediate proximity of the traditional site cannot be main- tained (see above on ver. 3). As the strict Jews, like the Pharisees, seldom used horses, Felten may be right in con- jecturing that Saul rode upon an ass or a mule (p. 186, note).—qKovee φωνὴν λέγονσαν: in St. Paul’s own account we have ἤκουσα Φφωνῆς λεγούσης, xxii. 7, and ἤκονσα φωνὴν λέγ., as here, in xxvi. 14. It would seem therefore that the listinction between ἀκούειν with (1) accusative, and (2) genitive; (1) to hear and understand, (2) to hear, merely, cannot be pressed (so Alford, iz loco, and Simcox, Language of N.T., p. go, and Weiss on xxii. 7; but see on the other hand Rendall on ix., ver. 7). Thus in the passage before us it has been usual to explain ἀκούειν with φωνήν, ver. 4, as indicating that Saul not only heard but understood the voice, cf. xxii. 14, whilst ἀκούειν with φωνῆς, νετ. 7, has been taken to show that his comrades heard, but did not understand (so Weiss, tn loco, and also on xxii. ο). But there is (1) no contradiction with xxii. 9, for there it is said of Paul’s companions: τὴν δὲ φωνὴν οὐκ ἤκονσαν τοῦ λαλοῦντός o.—they heard the utterance, ix. 7, xxii.
7, but did not hear definitely, or under- stand who it was that spoke, µηδένα δὲ θεωροῦντες. But (2) on comparing the passages together, it appears that in ix. 4 and 7 a distinction is drawn between the contents of the utterance and the mere sound of the voice, a distinction drawn by the accusative and genitive ; in xxii. 7 the same distinction is really maintained, and by the same cases, since in xxii. 7 Paul, in speaking of himself, says that he heard a voice, 1.6., was conscious of a voice speaking to him (genitive, φωνῆς), (Simcox, w. s., p. 85), whilst in νετ. 9 (accusative φωνήν) the contents of the utterance are referred to, cf. ver. 14 in the same chapter; in xxvi, 14 the accusative is rightly used for the contents of the utterance which are given there more fully than elsewhere.—ZaovA, Σαούλ: in each of the three narratives of the Conversion it is significant that tne Hebrew form is thus given, and it is also found in the address of Ananias, probably himself a Hebrew, ver. 17, to the new convert. On the emphatic and solemn repetition of the name cf. Gen. xxii, 11, and in the N.T., Luke x. 41, xxii. 31, Matt. xxiii. 37, and on the fre- quency of this repetition of a name as characteristic of Luke in Gospel and Acts see Friedrich, pp. 75, 76, cf. Luke viii. 24, Χ. 41, xxii. 31, cf. xxiii. 21 (see also Deissmann’s note Bibelstudien, p. 184, on the introduction of the Hebrew name). —ti µε διώκεις; cf. vii. 52, and 1 Cor. xv. 9, Gal. i. 13. ‘Saul’s first lesson was the mystical union between Christ and His Church” cf. Matt. x. 40, xxv. 40, 45, John x. 16, etc. Νο wonder that Felten sees ‘‘an ineffable pathos” in the words; Wendt quotes St. Augustine: ‘caput pro membris clamabat,” cf. also Corn. a Lapide: ‘corpus enim mysti-