265 ἀδελφοὶ οὗτοι, καὶ εἰσήλθομεν εἰς τὸν οἶκον τοῦ ἀνδρός, 13. ἀπήγγειλέ τε ἡμῖν πῶς εἶδε τὸν ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ σταθέντα καὶ εἰπόντα αὐτῷ ᾿Απόστειλον εἰς ᾿Ιόππην ἄνδρας, καὶ µετάπεμψαι Σίμωνα τὸν ἐπικαλούμενον Πέτρον, 14. ὃς λαλήσει ῥήματα πρὸς σέ, ἐν οἷς σωθήσῃ σὺ καὶ Tas ὁ οἶκός σου: 15. ἐν δὲ τῷ ἄρξασθαί µε λαλεῖν, «ἐπέπεσε } ἀρχῇ» μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι “Αγίῳ.”
τὸ Πνεῦμα τὸ Άγιον ἐπ᾽ αὐτούς, ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν 16. ἐμνήσθην δὲ τοῦ ῥήματος Κυρίου, ὡς ἔλεγεν, Ἰωάννης
17. εἰ οὖν τὴν tony δωρεὰν ἔδωκεν αὐτοῖς 6 Θεὸς ὡς καὶ ἡμῖν,
” FN Q , > ο 4 τον δὲ 3 a πιστεύσασιν ἐπὶ τὸν Κύριον ᾿Ιησοῦν Χριστόν, ἐγὼ δὲ τίς ἤμην δυνατὸς 2
κωλῦσαι τὸν Θεόν”; 18. ᾽Ακούσαντες δὲ ταῦτα ἠσύχασαν, καὶ ἐδόξαζον ἃ
tov Θεόν, λέγοντες, “Apaye* καὶ τοῖς ἔθνεσιν ὁ Θεὸς τὴν µετάνοιαν 4 > , «ἔδωκεν εἰς ζωήν.
1 επεπεσε, but D reads simple verb, whieh Blass rejects here, although he accepts it in x. 44 (AD). Hilg. has simple verb.
30 Geos om. D, Aug., so Hilg., but Blass retains. D, Syr. Harcl. mg., Par. Aug. (Hilg. follows D) add του µη δουναι αυτοις π. ay., and D further adds τοις πιστεν- -σασιν er αυτῳ and Syr. Harcl. πιστ. εις tov K. |. X. Blass omits these last two additions (with Aug.), but places πιστευσασιν em’ avtw in brackets; additions apparently to explain of what the κωλ. τον ©. consisted, described by Weiss as quite superfluous, see Codex D, p. 71, and note.
° εδοξαζον AEHLP, Arm., so Meyer ; Blass (see force of imperf. in his comment.), Wendt, Weiss. εδοξασαν ΒΡΡ, Vulg., Sah., Boh., Syr. P. and H., Aeth., so Gig.,
Par. ; Tisch., W.H., ΠΡ. Weiss, Wendt).
But aor. manifestly conformed to aor. ησυχασαν (so
4 apaye, but apa only in ΝΑΒΓΡ 40, 61, 65, 133: so Tisch., W.H., R.V., Weiss,
Blass, Wendt (against Meyer).
episode, Spitta and Feine (so Weiss and Wendt), inasmuch as they regard St. Luke’s narrative as containing at least a genuine historical kernel, and as marking a special exceptional case, and not a general rule as existing at such an early time, are much less radical than Weiz- sacker, Holtzmann, and Clemen. Fora good review of the relation of modern criticism to the narrative see Wendt (1899) on x. 1 and Zéckler, Apostel- _geschichte, pp. 226, 227 (second edition).
Ver. 13. σταθέντα-- σταθείς: used only by St. Luke, in Gospel and Acts: Luke xviii. 11, 40, xix. 8, Acts ii. 14, v. Zoe Kin το να 22, XXKV. 1S, παπα ο, found therefore in all parts of Acts (Friedrich, Vogel).
Ver. 14. ἐν ols σωθ. σὺ καὶ πᾶς 6 οἷκ. -σου: words not found in x., but may be fairly taken as implied; the prayers of Cornelius we can scarcely doubt had been that he might see the salvation of God, and his household were devout like himself, cf. x. 2-6.
D omits την before µετανοιαν.
Ver. 15. ἄρξασθαι: somewhat more precisely stated than in x. 44. The speech has there no abruptness, but St. Peter may well have intended to say much more; if this was so, the notice here is quite natural, Winer-Moulton, Ixv., 7 d.—év ἀρχῇ, {.ε., at the great Pentecost.
Ver. 16. Words not found in the Gospels, but in Acts i. 5, quoted here with the omission of οὐ μετὰ πολλὰς ταύτας ἡμέρας, showing that St. Peter regarded the baptism of the Holy Ghost received by Cornelius as equally decisive of the Spirit’s presence as the bestowal upon himself and others at Pentecost.— ὡς ἔλεγεν: not merely pleonastic, cf. Luke xxii. 61 ; Winer-Moulton, Ixv., 1 a, Wendt, Felten.
Ver. 17. πιστεύσασιν, see R.V., best to take participle as referring both to αὐτοῖς and to ἡμῖν; in each case the Holy Spirit was bestowed, and in each case as a result of the preceding beliet, not as a result of circumcision, or of