17—21.
485
θορύβου, τινὲς ἀπὸ τῆς ᾽Ασίας “loudaior, 19. οὓς ἔδει ἐπὶ σοῦ
παρεῖναι καὶ κατηγορεῖν εἴ τι ἔχοιεν πρός µε.
20. ἢ αὐτοὶ οὗτοι
εἰπάτωσαν,; εἴ τι εὗρον ἐν ἐμοὶ ἀδίκημα, στάντος µου ἐπὶ τοῦ συνε-
δρίου: 21. ἢ περὶ μιᾶς ταύτης φωνῆς, js ὃ ἔκραξα ἑστὼς ἐν αὐτοῖς,
Ὅτι περὶ ἀναστάσεως νεκρῶν ἐγὼ κρίνοµαι σήµερον * ὑφ᾽ ὑμῶν.
1 After τινες ΝΑΒΟΕ, 13, 49, 61, Sah., Boh., Syr. H.; Tisch., W.H., Weiss, R.V., Wendt [Blass] add δε; omitted by HLP.
2 Instead of τι ευρ. W.H., R.V., Blass, Weiss, Wendt, T.R. has ει τι evp. with P Pp
very slight attestation; cf. ver. 10.
ev εµοι om. SAB 13, 40, 61, Tisch., W.H.,
R.V., Weiss, Wendt, Blass, but not Hilg.
3 For εκραξα (Lach., Hilgenfeld) the form εκεκραξα is found in SABC 13, 40, 61, Chrys., Tisch., W.H., Blass, Weiss; redupl. form only here in Ν.Τ., but often in
LXX; see Winer-Schmiedel, p. 104.
4 Instead of vd’ ABC 13, 40, 61, Syr. Pesh., Aethutr. read εφ’, so Tisch., W.H., R.V., Weiss, Wendt, Blass in B; υφ’ is supported by EHLP, Chrys. (so Vulg.,
‘Gig., Boh., Syr. H., a vobis, and Hilg.).
—tivés: in A.V. the word is simply re- ferred to εὗρον and there is no difficulty ; but if we insert δέ after it (see critical note). R.V. renders ‘‘ but there were ‘certain Jews from Asia,” etc. The sentence breaks off, and the speaker makes no direct reference to xxi. 27, but implies that these Asiatic Jews should have been present to accuse him if they had any accusation to make—their ab- sence was in the prisoner’s favour; ‘ the passage as it stands (2.6., with this break) is instinct with life, and seems to ex- hibit the abruptness so characteristic of the Pauline Epistles,” cf. xxvi. 9, see Page’s note in loco. Others take δέ though less forcibly as more strictly in opposition to the preceding words, meaning that his accusers had not found him as they alleged, and as Ter- tullus alleged, ver. 5, but that certain Jews of Asia had found him. Hackett retains δέ, and sees in the words a re- tort of the charge of riot upon the true authors of it: ‘but certain Jews from Asia”—it is they who excited a tumult, not I; the verb could be omitted, a true picture of the Apostle’s earnestness, be- cause so readily suggested from θορύ- βου, but this interpretation seems hardly borne out by the context.
Ver. 19. ἔδει without ἄν, cf. Luke xi. 42, XV. 32; on the force of this imperfect, see Burton, p. 14, Winer-Moulton, xli. 2.---εἴ τι ἔχοιεν πρός µε: the optative of subjective possibility, representing the subjective view of the agent —if they had anything against me (in their own beliet), Winer-Moulton, xli. 6 2, Viteau, Le Grec du Ν. Τ., p. 111 (1893), Burton,
- 106.—katnyopety: “to make accusa- tion,” R.V., cf. ver. 2..
Ver. 20. ἢ αὐτοὶ οὗτοι: “ quando- quidem absunt illi, hi dicant,” Blass; as the Jews from Asia are not present as accusers, he appeals to those Jews who are—he cannot demand speech from the absent, but he claims it from the present (Weiss): ‘‘or else let these men them- selves say,” R.V., since they are the only accusers present. Kuinoel refers the words to the Sadducees, and thinks this proved from the next verse, but the context does not require this reference, nor can the words be referred with Ewald to the Asiatic Jews, since στάν- τος µου ἐπὶ τοῦ συν. is against such an interpretation.—tt, see critical note.
Ver. 21. ἢΞ ἄλλο ἤ after ἀδίκημα (Rendall); St. Paul, of course, uses the word (ἀδίκημα) of his accusers, St. Paul is taken by some to speakironically .. . strange ἀδίκημα, a question of belief with regard to which the Jews them- selves were at variance, and which the procurator would regard as an idle con- tention! Weiss renders “or let them say, if in other respects they have found nothing wrong, concerning this one utterance,” etc.—in what respect they regard it as an 48(xypa,” supplying εἶπά- τωσαν from the previous verse. On the whole verse see further Blass, Gram., p. 168, Winer-Schmiedel, p. 187; and also p. 225 on 4s ἔκραξα-- ἧς probably not for 4 (cf. Matt. xxvii. 50), but here φωνή is used in the sense of a loud cry, so that the construction resolves itself into Φωνὴν κράζειν, cf. Rev. vi. το, v. 1, (and for the expression in LXX.