Ver. 27. Βαρνάβας, cf. iv. 36. Saul and Barnabas may have been previously acquainted, see J. Lightfoot, Hor. Heb., and note on iv. 36. St. Chrysostom, Hom., xxi. (so Theophylact and Oecu- menius), sees here a proof of the kindly
τοι. IL i6
~ 3 a 3 ae a > 2 a> a πῶς ἐν Δαμασκῷ ἐπαβῥησιάσατο ἐν τῷ ὀνόματι τοῦ ᾿Ιησοῦ.
ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ 1x.
28. καὶ
nn > ἦν pet αὐτῶν εἰσπορευόμενος καὶ ἐκπορευόμενος ἐν Ἱερουσαλήμ: : / > ~ , ~ [ο καὶ παῤῥησιαζόμενοςἸ ἐν τῷ ὀνόματι τοῦ Κυρίου Ἰησοῦ, 29. ἐλάλει τε
ley |. και w.—but εις |. παρρησ. ΝΑΒΟΕΓΡ 61, so Tisch., W.H., R.V., Blass, Weiss, Wendt; εις perhaps not understood. Blass takes εις = ev ut alias.
nature of Barnabas, so truly called “Son of Consolation”. For an appre- ciative notice of the goodness and generosity of Barnabas, from a very different standpoint, see Renan, Apostles, p. 191 E.T.—emd., cf. xxili. 19; sO as to disarm fear: on the force of this char- acteristic word of St. Luke see Ramsay, St. Paul, p. 245, Friedrich, p. 27, and below xvii. 19; generally constructed with genitive, but here αὐτὸν is probably governed by ἤγαγε; cf. xvi. 19, and xviii. 17, where also the accusative is found in cases of a finite transitive verb follow- ing the participle, ἐπιλ. Blass, Gram., p. 100, note 2, refers αὐτόν to ἤγαγε, and understands αὐτοῦ with ἐπιλ.-- πρὸς τοὺς ἀποστόλους, cf. Gal. i. 19; there is no contradiction, although St. Paul’s own narrative confines Saul’s in- troduction to Peter and James: ‘though most of the Apostles were absent, yet the two real leaders were present” (Ram- say), and this was the point which St. Luke would emphasise. Wendt (1899) rejects the narrative of Acts as indis- tinct when compared with Gal. i., but see Lightfoot, Galatians, p. 91, and Drum- mond, Galatians, p. 67; see below on ver. 30 αἶςο.-- διηγήσατο, exposuit, t.e., Bar- nabas (but Beza and Meyer make Saul the subject, although unlikely from con- struction and context); verb twice in Luke’s Gospel, viii. 39, ix. 10, and three times in Acts, viii. 33 (quotation), xii. 17; cf. Heb. xi. 32, and Mark v. 16, ix. 9; and nowhere else in N.T.; fre- quent in LXX to recount, narrate, de- clare, cf. 1 Macc. v. 25, vili. 2, Χ. 15, xi. 5, and several times in Ecclesiasticus. Similarly used in classical Greek ; Grimm compares figurative use of German durch- fihren.—més εἶδε Κ.: while it is not said in any part of the three accounts of the Conversion that Saul saw Jesus, it is dis- tinctly asserted here in a statement which Barnabas may well have received fronr Saul himself, and also in the two ex- pressions of Ananias, cf. ver. 17, xxii. 14; cf. also the Apostle’s own words, 1 Cor. ix. 1, xv. δ.--ἐπαῤῥησιάσατο, cf. the verb with the expression μετὰ παρρησίας λαλεῖν, see above on iv. 13, and of
the preaching of the other Apostles and of the Church, cf. xxviii. 31 (of Paul). Verb only used by Luke and Paul, and- always of speaking boldly the truths of the Gospel; so seven times in Acts, and also in 1 Thess, ii. 2, Ephes. vi. 20.
Ver. 28. qv. « « εἰἶσπ.: for char- acteristic construction see i. 10, etc. εἰς καὶ ἐκπ., cf. i. 21. Hebraistic for- mula to express the daily confidential intercourse with the Apostles ; cf. 1 Sam. xviii. 13, 2 Chron. xxiii. 7 (1 Macc. ΧΙΙ. 49, XV. 14, 25, for somewhat similar expressions, but see H. and R.). —éy: if we read eis, see critical note. Weiss connects closely with ἐκπ. and takes it to signify that Saul was not only associated with the Apostles privately, but openly in the town, so Wendt and Holtzmann, privatim and publice. Page connects ἦν eis together, and thinks eis probably due to the intervention of the verbs expressing motion. Zéckler com- pares xxvi. 20, and takes ets as referring to Jerusalem and its neighbourhood (but see critical notes).