Theologie, p. 68; so too Jos., c. Apion, ii., 28, 29, 36; Juvenal, xiv., 103; Tacitus, Hist., ν., 5.--κολλᾶσθαι, see on v. 13 and Lightfoot, Hor. Heb., in Ίοεο.---προσέρ- χεσθαι: objected to by Zeller and Over- beck, because we know of instances where Jews went without scruple into the houses of Gentiles (cf. Jos., Ant., xx., 2, 3); but here the whole context plainly shows what kind of intercourse was intended (see also Wetstein). Hil- genfeld too regards the notice as un- historical, but an answer may be found to his objections in the references above and in Feine, pp. 202, 204, although his language seems inconsistent with that on p. 205.--ἀλλοφύλῳ: in the LXX and Apocrypha, so in Philo and Josephus as here; nowhere else in N.T. but here with a certain delicate touch, avoiding the use of the word ‘“‘heathen”’; in xi. 3 no such delicacy of feeling.—xal: not “but,” A.V., but asin R.V., ‘and yet,” i.¢., in spite of all these prohibitions and usages.—6 ©.: emphatic, preced- ing ἔδειξε (Weiss). How fully Peter
afterwards lived and preached this truth his First Epistle shows, cf. 1 Pet: ii. 17.
Ver. 20. ἀναντιῤῥήτως: only here in
N.T., but see xix. 36; on spelling see critical notes; used also by Polyb. ‘sanctum Πάει silentium ” (Calvin).— µεταπεμφθείς: only here in passive in N.T., see ver. 22.
“17
ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ x.
πεµφθείς. πυνθάνοµαι οὖν, τίνι λόγω µετεπέμψασθέ µε; 30. Kai 6 Κορνήλ.ος ἔφη, “Amd τετάρτης ἡμέρας ] µέχρι ταύτης τῆς ὥρας ἥμην νηστεύων, καὶ τὴν ἐννάτην ὥραν προσευχόµενος ἐν τῷ οἴκῳ µου; καὶ ἰδού, ἀνὴρ ἔστη ἐνώπιόν µου ἐν ἐσθῆτι λαμπρᾷ, 31. καί φησι, Κορνήλιε, εἰσηκούσθη σου ἡ προσευχή, καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐνώπιον τοῦ Θεοῦ: 32. πέµψον οὖν εἰς ᾿Ιόππην, καὶ µετακάλεσαι Σίμωνα ὃς ἐπικαλεῖται Πέτρος: οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρσέως παρὰ θάλασσαν: ὃς παραγενόµενος λαλήσει σοι. 33. ἐξαυτῆς οὖν ἔπεμψα πρὸς σέ' σύ τε καλῶς ἐποίησας παραγενό- viv οὖν πάντες ἡμεῖς ἐνώπιον τοῦ Θεοῦ πάρεσµεν ἀκοῦσαι 4
μενος.ὃ © ~ A ~ πάντα τὰ προστεταγµένα σοι ὑπὸ τοῦ Θεοῦ.
1 απο τ. ηµερας; Blass emends: τεταρτην ημεραν ταντην, a more usual con- struction, but β emendation has no support. τεταρτης--Ώ reads της τριτης, due, perhaps, to diff. modes of calculation, so Hilg. For tavtns της wpas D reads της αρτι ωρας (cf. 1 Cor. iv. 11), so Hilg. νηστευων και om. SABC 61, Vulg., Boh., Arm., Aeth., so Tisch., W.H., R.V., Blass, Weiss, Wendt( against Meyer). εννατην, on spelling see above. wpav om. S,ABCD 49, 61, so Tisch., W.H., Blass, Hilg.
2 og παραγεν. . « - σοι om. NAB 3, 15, 18, 61, Vulg., Boh., Αείητο., so Tisch., W.H., R.V., Weiss, Wendt ; retained by Blass in B and by Hilg., following CDEHLP, Syr. P. and H., Sah., Gig. and Par.
3 παραγενοµενος, D inserts εν ταχει before (ix. 38), and so Hilg. Instead of ενωπιον του Θ. Blass (5ο Hilg.) reads σον (‘‘ verum puto ”), so D, d, Vulg., Syr. Pesh., Sah., Aeth., Par.—here Western reading may be correct, as ενωπ. του O. is 5ο common in N.T., and might easily creep in, but see also Weiss, Codex D, p. 69.
4Θεου DHLP, Par., Syr. Pesh., Sah., Chrys., so Hilg.; but Κυριου SABCE, Vulg, Boh., Syr. Harcl., Arm., so Tisch., W.H., R.V., Weiss, Wendt, and so too Blass,
Ver. 30. For readings see critical notes. ‘ Four days ago, until this hour, I was keeping the ninth hour of prayer,” R.V., this hour, z.¢., the present hour, the hour of Peter’s visit; four days ago reckoned from this present hour, lit., ‘from the fourth day,” ‘‘ quarto abhinc die”. The four days according to the Jewish mode of reckoning would include the day of the vision and departure of the messengers, the day they reached Joppa, the day of their return with Peter, and the day of their reaching Czsarea. Cornelius wishes to signify two things: (1) that the vision occurred, even to the hour, four days before Peter’s arrival ; (2) that this period of time when it occurred was the ninth hour.—év ἐσθῆτι λαμπρῷ, see on i. rr, “cur illum contemneremus et fuge- remus cui angeli ministrant ? ’’ Wetstein.