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238 ἼΡρΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ IX,
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Δαμασκῷ μαθητῶν ἡμέρας τινάς; 20.1 kal εὐθέως ἐν ταῖς συναγωγαῖς , 5 , ρα 5 ϱ > ς cy a a Py A
ἐκήρυσσε τον Χριστον, οτι OUTOS ἐστιν O υιος TOU Θεοῦ. 21. ἐξίσταντο δὲ πάντες ol ἀκούοντες καὶ ἔλεγον, Οὐχ οὗτός ἐστιν ὁ πορθήσας ἐν c a ‘ > , a ” A 4 ha > ~ ἱερουσαλὴμ, τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει ἵνα δεδεµένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἀρχιερεῖς; 22. Σαῦλος δὲ μᾶλλον ἐνεδυναμοῦτο, καὶ συνέχυνε» τοὺς Ιουδαίους τοὺς
κατοικοῦντας ἐν Δαμασκῷ, συµβιβάζων ὅτι οὗτός ἐστιν 6 Χριστός.
1 Ε]ογ., Par., Wern. read και εισελθων εις τας συναγωγας των I., cf. xiii. 5, xiv. 1, xix. 8, 5ο Hilg. The phrase ‘‘synagogue of the Jews” usually implies contrast be- tween Jews and Gentiles, which is hardly the case here, but the writer might wish to emphasise the boldness of Saul: Flor., Iren. read peta πασης παρρησιας, so
Hilg.
ο Χριστος after εστι 68, Flor., Irenlat. (Irengk. after Θεου), retained by Blass
and by Hilg., perhaps from νετ. 22 (cf. John xx. 31).
2Xpiorov HLP, Chrys.; Ίησουν S$ABCE 61, Iren., Vulg., so Tisch., W.H., R.V., Blass, Weiss, Wendt; Hilg. has τον κυριον Ιησουν with Flor.; ουτος in ver.
22 seems to demand a preceding Inaouv.
3 συνεχυνε AB°HLP, so Blass; συνεχυννε NB*C, Tisch., W.H., App., p. 172, and
see also Winer-Schmiedel, p. 111; Hilg. has ovvexeev. by §3*B, so W.H., R.V., Weiss, Wendt, Blass.
τους lovd., but τους om. At end of verse Flor., Gig., Par.
add εις ov evSoxnoev ο Geos—retained by Blass and Hilg.
retained by Weiss. We have the verb, in the N.T. peculiar to St. Luke, used in the transitive sense (cf Luke xxii. 43 and 44, W. H., App., 67, and Plummer, in loco), and in this sense its use outside the LXX is confined to Hippocrates and St. Luke, Hobart, p. 80 (cf 2 Sam. xxii. 40, Ecclus. Ἱ. 4); but cf. Psalms of Solomon, xvi. 12. The reading here to which Wendt apparently inclines is ἐνισχύθη (see critical notes), as this would be in accordance with the tran- sitive use of the verb in Luke xxii. 43, and other instances.
Ver. 19. ἡμέρας τινάς: used here ap- parently, as in x. 48, xvi. 12, xxiv. 24, etc., of a short period; see note on ver. 23, and cf. critical notes, Blass in B, and see ver. 23.
Ver. 20. ἐν ταῖς cuvaywyats—publicly in the Jewish Assemblies: οὐκ ἠσχύνετο (Chrys.).—6 vids τοῦ Θεοῦ: only here in Acts. As the preaching was in the syna- gogue the term would be used in its Messianic sense (cf. John i. 49), accord- ing to the early Messianic interpretation of Psalm ii. 7; cf. xiii. 33 and St. Paul’s reference to the Psalm in another address to Jews, in the Pisidian Antioch. For the use of the term as applied to the Messiah by the Jews see further Book of Enoch, cv., 2, and Dr. Charles’ note.
Ver. 21. πορθήσας: same word used by St. Paul of himself in Gal. i. 13, 23; nowhere else in N.T., but see 4 Macc. iv. 23, xi. 4 ; used often in classical Greek.
Blass draws attention to the coincidence between this passage and the use of the word in Gal., and adds: ‘‘ut a Paulo hoc ipsum verbum scriptorem accepisse dicas”. Wendt (1899) dismisses the point of connection in the use of the word by the two authors Luke and Paul as accidental. He bases his objection, Ρ. 35, upon the view that St. Paul’s Epistles and Acts are independent of each other ; but this would not prevent St. Luke from receiving the narrative of the events at Damascus from the lips of Paul himself.trovs ἐπικ., see above on ver. τ4.---ἐληλύθει, pluperfect : ‘‘inestindicatio voluntatis mulcte,” Blass, cf. also Bur- ton, N. T. Moods and Tenses, p. 44, and Blass, Gramm., p. 197. On the jurisdic- tion of the Sanhedrim and their com- missions to their officers see iv. 5, and Lewin, St. Paul, i., 52 (smaller edition). For ἵνα followed by the conjunctive after a past tense in preference to the optative cf. ν. 26, xxv. 26, in Winer-Moulton, xli. b. 1a.