260
τῆς Γαλιλαίας, μετὰ τὸ βάπτισμα ὃ ἐκήρυξεν Ἰωάννης: 38. ᾿Ιησοῦν'
τὸν ἀπὸ Ναζαρέτ, ὡς ἔχρισεν αὐτὸν ὁ Θεὸς Πνεύματι “Ayiw καὶ
δυνάµει, ὃς διῆλθεν εὐεργετῶν καὶ ἰώμενος πάντας τοὺς καταδυνα- στευοµένους ὑπὸ τοῦ διαβόλου, ὅτι ὁ Θεὸς ἦν pet αὐτοῦ: 39. καὶ ἡμεῖς ἐσμεν μάρτυρες πάντων Gv ἐποίησεν ἐν τε τῇ χώρᾳ τῶν Ἰουδαίων καὶ ἐν “Ἱερουσαλήμ: ὃν ἀνεῖλον] κρεµάσαντες ἐπὶ ξύλου. 40. τοῦτον ὁ Θεὸς ἥἤγειρε τῇ τρίτῃ ἡμέρα,” καὶ ἔδωκεν αὐτὸν ἐμφανῆ.
1 ανειλον; in ΜΑΒΟΓΕ, και ανειλαν, so Tisch., W.H., Blass, R.V., Weiss, Hilg.,
see Kennedy, p. 160, and Winer-Schmiedel, p. 112.
After ov Blass inserts απεδοκι-
µασαν ot lovdaror, but no Greek MS., quite insuff. 2 ey τριτῃ ηµερᾳ WCABD?EHLP, so W.H.., Blass ; with prep. ev prefixed 9Ο 31,
so Tisch., Weiss (Wendt doubtful).
pression of the divine power and authority already assigned by St. Peter to our Lord, cf. ii. 33, 36 (cf. Rom. x. 12) ; on their ex- planation by St. Athanasius and their place in the Arian controversy, see Four Discourses against the Arians, iv., 30, E.T. (Schaff and Wace edition). On Blass’s ‘brilliant suggestion’’ to omit K., see Blass, iw loco (he seems to think that κοινός is possible), and Page, Classi- cal Review, p. 317, July, 1897.
Ver. 37. τὸ ῥῆμα: so far Peter has referred to a message which would be unknown to Cornelius, the message of peace through Christ, but he now turns to what Cornelius probably did know by report at all events; τὸ ῥ. not the λόγος of ver. 36, but only the ‘‘ report ”’.—«a6” ὅλης τῆς Ἰ., {.6., all Palestine including Galilee, cf. ii. 9, xi. 1, 29, St. Luke i. 5 (iv. 44), Vii. 17, xxiii. 5, see on ix. 31, 42 above.—apidpevov, see critical notes; cf. i. 22 and Luke xxiii. 5. If we read the accusative it agrees with ῥῆμα (see above); if the nominative, ¢f. for a similar construction Luke xxiv. 47, and see Blass, Gram., p. 81. The abrupt- ness of the construction is quite in accordance with that elsewhere marked in St. Peter’s speeches, cf. ii. 22-24, iii. 14 ff.
Ver. 38. “Inootv τὸν ἀπὸ Ν.: in ap- position to ῥῆμα, the person in Whom all else was centred, and in Whom Peter had found and now preached “ the Christ”; or may be treated as accusative after ἔχρισεν.- ὡς ἔχρ.: taken by St. Ambrose, St. Cyril of Jerusalem (so by Bede) to refer to the Incarnation, by St. Athanasius to the Baptism only. But the expression may also be connected with the entrance of our Lord upon His ministry at Nazareth, cf. Luke iv. 14; cf. in this passage the mention of Na- zareth and Galilee. —evepyerov: our Lord
Hilg. follows D and reads the phrase in the acc.
was really εὐεργέτης, cf. Luke xxii. 25 (only in St. Luke) ; ‘‘ far more truly used of Christ than of Ptolemy the king of Egypt,”’ Cornelius 4 Τ,αρίάε.--καταδυνα-- στευοµένους: only elsewhere in James ii. 6 in N.T., but cf. Wisdom ii. το, xv. 14, Ecclus. xlviii. 12, Jos., Ant., xii., 2, 3. No doubt other diseases be- sides those of demoniacal possession are included, cf. especially Luke xiii. 11, 16; but aspecial emphasis on the former exactly corresponds to the prominence of a similar class of disease in Mark i. 23.—6 Θεὸς ἦν per αὐτοῦ, cf. vii. 9, John iii. 2, so also Luke i. 28, 66, and in LXX, Judg. vi. 16. We cannot seein the expression a “low” Christology; St. Peter had first to declare that Jesus was the Christ, and it is not likely that he would have entered upon a further exposition of His Person in his introductory discourse with a Gentile convert; but vv. 42 and: 43 below, to say nothing of St. Peter’s public addresses, certainly do not point to a humanitarian Christ.
Ver. 39. ἀνεῖλον, see above, p. 155.. —xpepaoavres, p. 154.