Ver. 43. Av. δὲ: Paul and Barnabas
299 43. λυθείσης δὲ τῆς συναγωγῆς, ἠκολούθησαν πολλοὶ τῶν Ἰουδαίων καὶ τῶν σεβοµένων προσηλύτων τῷ Παύλῳ καὶ τῷ Βαρνάβα 1: οἵτινες προσλαλοῦντες αὐτοῖς, ἔπειθον αὐτοὺς ἐπιμένειν τῇ χάριτι τοῦ Θεοῦ.
44. TO δὲ ἐρχομένῳ ” σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνήχθη ἀκοῦσαι τὸν λόγον τοῦ Θεοῦ. 45." ἰδόντες δὲ οἱ Ιουδαῖοι τοὺς ὄχλους ἐπλήσθησαν ζήλου, καὶ ἀντέλεγον τοῖς ὑπὸ τοῦ Παύλου λεγομένοις, 46. παῤῥησιασάμενοι δὲ ὁ Παῦλος καὶ ὁ Βαρνάβας εἶπον, Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαληθῆναι τὸν
ἀντιλέγοντες καὶ βλασφημοῦντες.
λόγον τοῦ Θεοῦ: ἐπειδὴ δὲ’ ἀπωθεῖσθε αὐτόν, καὶ οὐκ ἀξίους κρίνετε
1 Βαρναβᾳ, 137, Syr. Harcl. mg. add αξιουντες βατττισθηναι, so Blassin B. Belser supports, p. 69, and thinks that it explains context, but if thus important it seems curious that it should have been omitted. At end of verse D, Syr. H. mg., Prov. add εγεν. kal’ ολης της πολεως διελθειν τον λογον (cf. E, Wern.), so Blass in B., and Hilg. επιµενειν, but προσµ. SABCDE 61, Chrys., Tisch., W.H., Blass, R.V., Weiss Wendt, Hilg.
Σερχομενῳ SQBC*DE*LP 61, Chrys., Tisch., W.H., Wendt, Weiss, Hilg; εχοµενῳ AC*E* 13, 40, W.H. marg., Blass (4 ἐχομένη several times in Luke). For τον λογον τον ©. (Κ.) D reads only MavAov; so Blass and Hilg. Belser defends (with addition in previous verse) as marking exactly what the people would be likely to say, p. 69. But as D reads τον λογον τον ©. in previous verse, probably the change may have been made here merely to avoid repetition, Weiss, Codex D,
p- 76.
3D commences πολυν τε λογον ποιησαµενον περι του κυριου (all this following upon Παυλου at close of previous verse): may be meant to mark that the Opposition
showed itself after Paul had spoken at length.
αντιλ. και DIP 40, Syr. Harcl.,
Chrys., Theophyl., Par.1, Tisch., Wendt, Hilg.; om. ΝΑΒΟΙ, 13, 61, Vulg., Syr.
Pesh., Sah., Boh., Arm., Aeth., W.H., Blass, R.V., Weiss.
εναντιοµενοι (sic) και E,
Gig.; Blass in B αντιτασσοµενοι (cf. xviii. 6). «επειδη δε, but δε om. N*BD* 180, Syr. H., Sah., Boh., Tisch., W.H., R.V.,
Wendt (Weiss retains, so Blass and Hilg.). Wern., Cypr., Prom., so Blass in B, read απωσασθε.. .
opportunity was past and gone,
had gone out before the synagogue was formally broken up; δέ marks the con- trast in the case of those who followed them to hear more.—tév σεβ. προσ.: only here. σεβ. τὸν Θεόν or of. τὸν Θεόν: used elsewhere of the uncircum- cised Gentiles who joined the Jewish synagogue, whilst προσήλυτοι means those who became circumcised and were full proselytes : “‘ devout,” R.V., referring rather to the outward worship, ‘“‘religious,” A.V., rather to inward feelings (but in ver. 50, ‘devout,’ A.V.).—otties (ix. 35, xi. 28) refers to the Apostles, but see on the other hand Rendall’s note, pp. 92, 165, referring it to the people (so ap- parently τα. The Apostles thought by the eager following of the people that the grace of God had found an entrance into their souls, see critical notes for D. —mpoohadotvtes: in N.T. only else- where in xxviii. 20, cf. Wisdom xiii. 17 (Exod. iv. 16, A B?).
απωθ. . . «κρινετε. . ., Gig., Par., εκρινατε, marking that the
Ver. 44. ἐρχ., see critical notes.— σχεδὸν, cf. xix. 26, Heb. ix. 22, each time before was, and in 2 Macc. v. 2, 3 Macc. v. 14, 45. In classical use as in text, often with πᾶς. -συνήχθη, {.ε., in the synagogue, not, as some have thought, before the lodging of the Apostles.
Ver. 45. οἱ Ἰ.: not the proselytes with them (Ramsay, St. Paul, p. ror). —rovs ὄχλους, cf. ver. 48, τὰ ἔθνη.--- ἀντιλ. καὶ, see critical notes; if retained, participle emphasises finite verb: ‘not only contradicting but blaspheming”’; see Simcox, Language of the N. T., p. 130.--βλασ.: nomen Christi, xviii. 6, xxVi. 11.
Ver. 46. παβῤῥησιασάμενοι, see on ix. 27.--ἦν ἀναγκαῖον, cf. on ver. 14.— ἐπειδὴ δὲ, see critical notes. δέ marks the contrast, but its omission emphasises it even more vividly and sternly.—ato- θεῖσθε: “ye thrust it from you,” R.V.; repellitis, Vulgate; only in Luke and