Ver. 3. Ύεγενν. ἐν T., see above p. 202.---ἄνατεθ. δὲ: although by birth a foreign Jew, yet brought up in Jerusa- lem, and so belonging to his hearers. It was important for the Apostle to em- phasise this, as his close association with Jerusalem had a significant bearing on his future life. The comma best after Γαμ., so that each clause begins with a participle, but Weiss places comma after
Sel. 14.
“TH EBpatds διαλέκτῳ λέγων, XXII. 1.
> , , a N con rae a3 , σκουσατε μου THS προς υρας γυν ἀπολογίας.
457
"Ανδρες ἀδελφοὶ καὶ πατέρες,
2. ᾿Ακούσαντες δὲ ὅτι
τῇ Εβραΐδι διαλέκτω προσεφώνει” αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν. 3. καί φησιν, ᾿Εγὼ μέν ὃ ceive ἀνὴρ ἸΙουδαῖος, γεγεννηµένος ἐν Ταρσῷ τῆς Κιλικίας, ἀνατεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ παρὰ τοὺς πόδας
Γαμαλιήλ, πεπαιδευµένος κατὰ ἀκρίβειαν τοῦ πατρώου νόµου, ζηλωτὴς ὑπάρχων τοῦ Θεοῦ, καθὼς πάντες ὑμεῖς ἐστε σήμερον. 4. ὃς ταύτην
τὴν ὁδὸν ἐδίωξα ἄχρι θανάτου, δεσµεύων καὶ παραδιδοὺς εἰς φυλακὰς
1 νυν, but all good authorities νυνι.
2 rpocepwver SABP, most verss., Tisch., R.V., W.H., Wendt, Weiss; L, Syr. Harcl. have προσεφωνησεν; whilst DEH προσφωνει, so Blass in β, and Hilg.
3 μεν om. SABDE, Vulg., Sah., Arm., Tisch., Weiss, Wendt, W.H., Blass, R.V.; Meyer retains with HLP, Boh., Syr. H., Aethutr., but it may have been added after xxi. 39. The punctuation of the verse varies considerably ; W.H. have ανατεθ. .. . Γαμ., πεπαιδ. . . . vopov, ζηλ. . . . σηµερον"; Blass has ανατεθ. . . . ταντῃ, παρα . + + ακριβειαν, Tov πατ. νοµον ζηλ. (του Θεον); and Tisch. has ανατεθ. . . . ταυτῃ,
“παρα . . . νγοµου, ἵηλωτης . . .σημερον".
Θεου.
“παύτῃ (so De Wette, Hackett). Pro- bably Paul went to Jerusalem not later than thirteen, possibly at eleven, for his training as ateacher ofthe law. ἀνατεθ.: only in Luke, cf. Acts vil. 20, 21, Luke iv. 16 (W.H. margin), “‘ educated,” so in -classical Greek, 4 Macc. x. 2, xi. 15, but in latter passage AR Τραφ. In Wisd. vii. 4 we have ἐν σπαργάνοις ἀνετράφην (A aveorp.).—tapa τοὺς πόδας: the more usual attitude for teacher and taught according to the N.J. and the Talmud; according to later Talmudic tradition the sitting on the ground was not cus- tomary until after the death of Gamaliel I., J. Lightfoot, Hor. Heb., on Luke ii. 46; cf. also Schirer, Fewish People, div. i., vol. 1, p. 326, E.T., and Taylor, Sayings of the Fewish Fathers, pp. 14, 15, 2nd edit.; even if the later tradition was true, the scholar standing would still be at the feet of his teacher on his raised seat.—kara ἀκρίβειαν: noun only here in N.T., but cf. xxvi. 5, ‘‘ according to the strict manner of the law of our fathers,” R.V., and so practically A.V. For a comment on the words cf. Jos., Ant., xvii., 2, 4, Vita, 38, and B.f., ii., 8, 18. Φαρισαῖοι ot δοκοῦντες μετὰ axpiBelas ἐξηγεῖσθαι τὰ νόµιµα: Eder- sheim, ¥esus the Messiah, ii., 314, note -on ἀκρίβεια as used by Josephus and St. Paul, Schirer, fewish People, div. li,,, vol. ii, Ρ. 54, E:T. Whether therefore τοῦ wat. νόµου (3 Macc. i. 23) included anything besides the Mosaic law or not, the words before us .at least refer to the strictness upon which
T.R. = W.H., except comma after
the Pharisees prided themselves in the ob- servance of the law. In Gal. i. 14 St. Paul speaks of being a zealot of the traditions handed down from his fathers, πατρικῶν, where the traditions are ap- parently distinguished from the written law, Jos., Ant., xiii., 16, 2, and 1ο, 6; but the ‘‘oral law” which the scribes developed was apparently equally binding with the written Thorah in the eyes of the Pharisees, Schirer, fewish People, div. ii., vol. Π., pp. το, 11, E.T., but cf. also Lightfoot, 1.5. The word πατρῴον would appeal to the hearts of the people, who loved the Thorah as the chief good, but St. Chrysostom’s words are also to be remembered: ‘‘all this seems indeed to be spoken on their side, but in fact it told against them, since he, knowing the law, forsook it”? Hom., xlvii.—{nrwtHs ὑπάρ. τοῦ Θεοῦ: St. Paul might have called himself a zealot of the law, or a zealot of God (Lightfoot, u. 5.) of. 2 Macc. iv. 2, ζηλ. τῶν νόμων, sued of Phinehas, 4 Macc. xviii. 12.— καθὼς πάντες . . . σήμερον: he recog- nises that their present zeal was a zeal for God, as his own had been, ἀλλ᾽ οὐ Kat’ ἐπίγνωσιν, Rom. x. 2: argumentum concilians, Bengel. , Ver. 4. ταύτην τὴν ὁδὸν, see above ix. 2.---ἄχρι θανάτον: sometimes taken to mean not that he prosecuted the Chris- tians ‘‘unto death” (for if this was the meaning the following participles would sound feeble), but that this was his aim; ver. 20 and xxvi. 10, however, seem fully to justify the former meaning.—gvAakas :