Ver. 3. εἶδεν: there is no ground for explaining away the force of the words by assuming that Cornelius had formerly a longing to see Peter. — φανερῶς: “openly,” R.V.; manifeste, Vulgate. The words plainly are meant to exclude any illusion of the senses, not in a trance as in νετ. 10, cf. xxii. 17; only here in Luke’s writings, cf. 2 Macc. iii, 28.—dcet
252
~ ’ εἰσελθόντα πρὸς αὐτόν, 4. καὶ εἰπόντα αὐτῷ, Κορνήλιε. ὁ δὲ ἀτενίσας
| ey \ oo” 2 Lae ΄ - 4 3 A c αὐτῷ καὶ ἔμφοβος γενόμενος εἶπε, Τί ἐστι, Κύριε; εἶπε δὲ αὐτῷ, Al
προσευχαί σου καὶ at ἐλεημοσύναι σου ἀνέβησαν cis μνηµόσυνον
ἐνώπιον τοῦ Θεοῦ.
‘A ” , 3 aes ” x 5. καὶ νῦν mwéppov εἰς Ἱόππην ἄνδρας, καὶ
µετάπεμψαι Σίμωνα 1 ὃς ἐπικαλεῖται Πέτρος: 6. οὗτος ξενίζεται παρά
>
τινι Σίµωνι βυρσεῖ, ᾧ
, A ~ 9 σοι τί oe δεῖ ποιεῖν.
ἐστιν οἰκία παρὰ θάλασσαν: οὗτος λαλήσει
7. ὡς δὲ ἀπῆλθεν 6 ἄγγελος ὁ λαλῶν τῷ
Κορνηλίω, Φωνήσας δύο τῶν οἰκετῶν αὐτοῦ, καὶ στρατιώτην εὐσεβῆ Ρνηλίῳ, Φωνήσας ρατιώτη jj
1 After Σιµωνα add τινα W.H., R.V., Blass, Weiss.
2ovros λαλησει . « « δει ποιειν, whole clause om. NABCELP 13, 61, Vulg. (am. fu. tol.), Syr., P. and H., etc., so W.H., R.V., Hilg., retained by Blass in B on the authority of Vulgel., Par.?, and a few min., evidently case of insertion, cf. ix. 6,
pre eg τη.
(περί) : the ὡσεί, as Blass points out, inti- mates the same as wep{—the dative which is read here by Chrysostom (omit περί) is sometimes confused with the accusative in the sense of duration of time, see Blass on νετ. 30, and viii. ΤΙ (for the accusative see John iv. 52, Rev. iii. 3), and Gram., Ρ. 93. Cornelius observed without doubt the Jewish hours of prayer, and the vision is represented as following upon, or whilst he was engaged in, prayer, and in answer to it.
Ver. 4. Κορνήλιε, cf. ix. 10 (x Sam. iii.). Of Cornelius the words of the Evangelical Prophet were true, xlili. 1, ‘‘ Fear not, for I have redeemed thee, I have called thee by thy name; thou art mine”.—atevicas, see above on i. Io. —€udoBos: four times in St. Luke, twice in Gospel, twice in Acts, and always with second aorist participle of γίγνοµαι as here, only once elsewhere in N.T., Rev. xi. 13 (with ἐγένοντο); cf. Ecclus. xix. 24 (21), of the fear of God; and in 1 Macc. xiii. 2 both ἔντρο- µος and ἔμφοβος are apparently found together, cf. Acts vii. 32 and xvi. 29, but in classical Greek the word is used properly actively, formidolosus.—rl ἐστι, Κύριε; the words, similar to those used by Paul at his conversion, reveal the humility and the attentive attitude and readiness of Cornelius.—ai προσ., cf. ii. 22, with article: of regular prayers. —4avéBnoav: tanquam sacrificia, cf. Ps. cexli. 2, Phil. iv. 18, Heb. xiii. 15, and for the word, 2 Kings iii. 20, Job xx. 6, Ezek. viii. 11, 1 Macc. v. 31.—eis μνηµόσνυνον: in Lev. ii. 2,9, 16, ν. 12, vi. 15, Num. v. 26 (cf. Ecclus. xxxviii. 11, xlv. 16), the word is used as a translation of the Hebrew
FT IDIN, “a name given to that portion Tae ce of the vegetable oblation which was
burnt with frankincense upon the altar, the sweet savour of which ascending to heaven was supposed to commend the person sacrificing to the remembrance and favour of God,” a remembrance offering. The words at all events ex- press the thought that the prayers and alms of Cornelius had gained the favour- able regard of God, and that they would be remembered, and are remembered accordingly (see notes by Wendt, Felten and Holtzmann), the alms being regarded by zeugma as ascending like the prayers, With this passage cf. Tob. xii. 12, 15, and Mr. Ball’s note in Speaker's Commentary, i., p. 231. “*O quam multa in terram cadunt, non ascendunt ” Ben- gel, and cf. Hamiet, Act iii., Sc. 3: “ΜΥ words fly up,” etc.: see Book of Enoch, xlix., 3, for a striking parallei to the thought of raising prayers as a memorial to God, Charles’ edition, pp. 70, 284.