Ver. ΙΟ. πρόσπεινος: only here, not found in LXX or classical Greek, pro- bably intensive force in πρός, see Grimm- Thayer, sub v., although not in R.V.— ἤθελε γεύσασθαι: there is no mention of any long period of previous fasting, as if that would account for the vision; Peter was about to partake of his ordin- ary πιεα].---ἐπέπεσεν, see critical notes. ---ἔκστασις: represented in such a way as to distinguish it from the ὅραμα of Cornelius in ver. 3; a trance, an ecstasy in which a person passes out of himself, always in connection with “ visions,” in what may be called its technical use; sometimes it is used as expressing simple astonishment, cf. Acts ili. το, etc.; fora good account of the word and its various significations in N.T. and LXX, see Ken- nedy, Sources of Ν. T. Greek, pp. 121, 122: on the distinction between ἔκσ. and dp. see Alford, note, in loco.
Ver. 11. θεωρεῖ: '' beholdeth,” historic present, giving vividness.—ds ὀθόν. pey. Both words, ὀθόνη and ἀρχή (in this sense), are peculiar to St. Luke in N.T.— the phrase ἀρχαὶ ὀθόνης is medical, so that the expression here rendered ends or corners of a sheet is really technical medical phraseology, see Hobart, p. 218, Plummer, Introd. to St. Luke, lxv., Zahn, Einleitung, ii., 436. ἄρχαί is aisc used-
254
καθιέµενον ἐπὶ τῆς γῆς: 12. ἐν ᾧ ὑπῆρχε πάντα τὰ τετράποδα τὴς
lal \ X 9 Τι λ a Sie A x Sy BY A 3 A yns και τα Όηρια και τα ερπετα και τα πετεινα του ουρανου.
ig.
καὶ ἐγένετο φωνὴ πρὸς αὐτόν, “Avactds,” Πέτρε, θῦσον καὶ pdye.
14. 6 δὲ Πέτρος εἶπε Μηδαμῶς, Κύριε: ὅτι οὐδέποτε ἔφαγον may
κοινὸν ἢ ἀκάθαρτον.
, “A+ 6 Θεὸς ἐκαθάρισε, σὺ μὴ κοίνου.
15. καὶ dwvh πάλιν ἐκ δευτέρου πρὸς αὐτόν,
16. τοῦτο δὲ ἐγένετο ἐπὶ τρίς:
καὶ πάλιν ὃ ἀνελήφθη τὸ σκεῦος εἰς τὸν οὐρανόν.
? According to AB 61 the words τα θηρια and the articles before ερπετα and πετεινα are to be omitted, and της γης to be inserted after ερπετα according to SABCE, etc.; see R.V., W.H., Wendt, Weiss.
2 For αναστας Π.: Aug. has Πετρε παν ὅ ev τῳ σκενει βλεπεις, see B text (Blass).
ὃ For µηδαµως . . - ακαθαρτον Aug. has Κυριε κοινου και ακαθαρτου ουχ αψο-
μαι (see β). 4 Ῥοτ ἃ
ὁ ©.... κοινον Aug. has 6 εγω ηγιασα ακαθαρτον µη eye (see β).
These three readings are preferred by Belser, Ρ. 5ο, as clearer, and more characteristic
in Peter’s answer. Wis πιο:
ex Sevtepov om. Gig., Aug., Apost., Const.
Blass brackets, and
ὅπαλιν, cf. xl. 10; but ευθυς is supported by ABCE 61, Vulg., Boh., Syr. Harcl.
mg., so Tisch., W.H., R.V., Weiss, Wendt.
In β Blass omits, for which there is
some authority, but evidence for ενθυς strongest; Hilg. reads παλιν.
in LXX, Exod. xxxvi. 24 (xxxix. 17), ὀθόνη not at all in LXX, but both words are found in classical writers in senses ap- proaching their meaning here; but here as elsewhere in St. Luke it is the com- bination which arrests attention, for ἀρχή and ἀρχαί are found again and again in medical language with ὀθόνη or ὀθόνιον.--τέσσαρσιν ἀρχαῖς: “' by four corners,” R.V. No article; there might have been many ends or corners. It is doubtful how far we can therefore press the imagery as referring to the four regions of the world, or that men would come from the north, south, etc., to share the kingdom.
Ver. 12. τετράποδακ.τ.λ.: fish are not mentioned, perhaps because the vessel was not represented as containing water (so Blass, Weiss, Wendt), although fish also were divided into clean and un- clean, Lev. xi. 9, Deut. xiv. g.
Ver. 13. ἀναστάς, see above on v. 17: he may have been, as St. Chrysostom says, on his Κπεςς.---θῦσον : the beasts are represented as living— not here in a sacrificial sense, cf. Luke XV. 23.