456
ΧΧΙ. ο.
40. ᾿Επιτρέψαντος δὲ αὐτοῦ, ὁ Παῦλος ἑστὼς ἐπὶ τῶν ἀναβαθμῶν κατέσεισε] τῇ χειρὶ τῷ Aad: πολλῆς δὲ σιγῆς γενομένης, προσεφώνησε
1D has και σεισας instead of κατεσεισε, not Blass; so D has ησυχιας instead of
σιγης, see note in comment.
Luke, J.c., of a messenger delivering a letter, Efis., 1275 (see Hobart and Zahn) ; but it must be admitted that the same phrase is found in Polybius and Plutarch. Still the fact remains that the phraseology of St. Luke is here illustrated by a use of two similar expressions in Hippo- crates, and it should be also remembered that the verb with which St. Luke opens his Gospel, ἐπιχειρεῖν, was frequently used by medical men, and that too in its secondary sense, just as by St. Luke, ¢.g., Hippocrates begins his treatise De Prisca Med., ὁκόσοι ἐπειχεί- ρησαν περὶ ἰατρικῆς λέγειν ἢ γράφειν (see J. Weiss on Luke i. 1); so too Galen uses the word similarly, although it must be admitted that the same use is found in classical Greek and in Josephus, c. Apion., 2.
Ver. 40. ἐπιτρέψ.: because he no doubt saw that Paul’s purpose was to inform and pacify the people, so that there is nothing strange in such permis- sion to speak.—katéoetore, See ON ΧΙ]. 17. ‘« What nobler spectacle than that of Paul at this moment! There he stands bound with two chains, ready to make his defence to the people. The Roman commander sits by to enforce order by his presence. An enraged populace look up to him from below. Yet in the midst of so many dangers, how self-possessed is he, how tranquil!’ Chrys., Hom, xlvii. --πολλῆς δὲ σιγῆς γεν., cf. Virg., Aen., i., 148-152, ii., 1; but probably the phrase means not ‘‘a great silence,” but rather “aliquantum silentii” (Blass), xxii. 2, cf. Xen., Cyr., vii, 1, 25 —EBpat&: in W.H. Ἔβ., see Introd., 408; so as to gain the attention, and if possible the hearts, of the people, by using the language of the people, the Aramaic dialect of Palestine (Grimm-Thayer how- ever points out that this is not rightly described as Syro-Chaldaic, it was rather Chaldee): see also Schirer, Fewish People, div. ii., vol. i., E.T., pp. 47, 48.
CHaPTER XXII.—Ver. 1. ἄνδρες a. καὶ π., cf. vii. 2. So St. Stephen had addressed a similar assembly, in which had been Saul of Tarsus, who was now charged with a like offence as had been laid to the charge of the first Martyr.
Those whom he addressed were his brethren according to the flesh, and his fathers, as the representatives of~ his nation, whether as Sanhedrists, or priests, οι Rabbis. The mode of address was quite natural, since St. Paul’s object was conciliatory: τοῦτο τιμῆς, ἐκεῖνο Ύνησ- ιότητος, Chrys., Hom., xlvii.—axovoate : “hear from me,” cf. John xii. 47, a double genitive of the person and thing, as in classical Greek, or ‘“‘hear my defence,” cf. 2 Tim. iv. 16.---ἀπολογίας: five times in St. Paul’s Epistles, once elsewhere in Acts xxv. 16, in a strictly legal sense (cf. 1 Peter iii. 15). Used with the verb ἀπολογέομαι of defending oneself against a charge, Wisd. vi. το, Xen., Mem., iv., 8, 5. In 2 Macc. xiii. 26 the verb is also used of Lysias as- cending the rostrum and addressing the people in defence.
Ver. 2. προσεφώνει: only in Luke and Paul, except Matt. xi. 16, cf. Luke vi. 13, Vil. 32, xiii. 12, xxill. 20, xxi. 40, see Friedrich, p. 29, for the frequency of other compounds of φωνεῖν in Luke.— μᾶλλον παρ. ἡσυχ: the phrase is used similarly in Plut., Coriol., 18, Dion Hal., ii., 32, and LXX, Job xxxiv. 29; on the fondness of St. Luke for σιγή, σιγᾶν, ἠσυχάζειν, and the characteristic way in which silence results from his words and speeches, or before or during the speech, see Friedrich, p. 26, cf. Luke xiv. 4, xv. 26, Acts xi. 18, xv. 12, Acts xii. 17, xxi. 40, and for ἡἠσυχάζειν, x Thess. iv. 11, Luke xiv. 4, Acts xi. 08, xxi. 14, 50 too παρέχειν with accusative of the thing offered by any one, xix. 24, xxvili. 2 (xvi. 16). The verb is used only in Matt. xxvi. 1Ο, and parallel, Mark xiv. 6, except in Luke and Paul, Luke vi. 29, vii. 4, xi. 7, xviii. 5, Acts xvi. 16, xvii. 31, and as above, and five times in St. Paul’s Epistles.