506
Tis et, Κύριε; 6 δὲ] εἶπεν, Εγώ εἰμι ᾿Ιησοῦς ὃν σὺ διώκεις. 16. ἀλλὰ ἀνάστηθι, καὶ στῆθι ἐπὶ τοὺς πόδας σου: εἰς τοῦτο γὰρ ὤφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδες ” ὧν τε ὀφθή- σοµαί σοι, 17. ἐξαιρούμενός σε ἐκ τοῦ aod καὶ 5 τῶν ἐθνῶν, εἰς οὓς
lo δε, add Κνριος ΝΑΒΟΕΙΙ,, so Tisch., W.H., R.V., Blass, Weiss, Wendt,
Hilg.
2 After ειδες BC* i105, 137, Syrr. P.H., Arm., Ambr., Aug. add pe, so W.H., Weiss, Hilg., R.V. text, but R.V. marg. Blass and Wendt omit; see the latter’s
note, p. 394 (1899), as against Weiss.
3 Before των εθνων ΜΑ ΒΕΕτ.Ι 13, 40, 61, repeat ex, so Tisch., W.H., R.V., Blass,
Hilg., Weiss, Wendt.
Renan, Apostles, p. 13, E.T., Salmon, Introd., p. 121. Clemen, who agrees in the main with Wendt in regarding xxvi. as the original narrative, refers chap. ix. to his Redactor Antijudaicus, and chap. xxii. to his Redactor Judaicus; he sees evidences of the hand of the former in’ 1X.; σου το απ Ἀπά οἱ the latter ἵα κι. το τε. (EE αι. τή f., and the words in ver. 15, πρὸς πάντας ἀνθρώπους, do not fit in with this theory, they are ascribed by Clemen to the later Redactor Antijudaicus; but the latter ex- pression πρὸς π. ἀνθ. is already contained in the meaning of the original source, xxvi. 17, 20a and ¢ (2ob belonging, according to Clemen, to the Redactor Judaicus). Space forbids any further examination of passages in the three narratives with regard to which the partition critics, Clemen and Jiingst, are again hopelessly at variance with each other, but ¢f. Jiingst, Apostelgeschichte, pp. 84, 87, 89, 94, and the strictures of Knabenbauer, Actus Apostolorum, p. 11 (1899). But it is strange to find that Clemen should be prepared to fall back upon the view of Baur, Paulus, ii., 13, that the narrative of Paul’s blindness was derived from the spiritual blindness referred to in xxvi. 17, and that therefore this narrative is evi- dently older than the other accounts in ix. and xxii., which introduce a tragical blindness. As Wendt points out, there is no hint in the text that Paul’s blind- ness was symbolical, and there is nothing to suggest the circumstantial narratives relating to Ananias in the phrase xxvi. 17, which relates not to the Apostle’s own conversion, but to his power of converting others.
Ver. 16. ἀλλὰ ἀνάστηθι: “ Prostravit Christus Paulum ut eum humiliaret; nunc eum erigit ac jubet bono esse animo,” Calvin; for the expression cf. Ezek. ii. 1, 2.—mpoyetp., cf. ili. 14, xxii.
For νυν NABCEHILP read εγω, so other authorities above.
14, ix. 15, σκεὂος ἐκλογῆς.- ὑπηρέτην καὶ μάρτυρα ὧν τε εἶδες, so like the Twelve, and cf. also αὐτόπται καὶ ὑπηρέ- ται τοῦ λόγον, Luke i. 1; in Cor. iv. 1 St. Paul speaks of himself as ὑπηρέτης. --ὧν te εἶδές µε, see critical note, ‘‘ where- in thou hast seen me,” R.V., ¢f. 1 Cor. ix. I, quite in harmony with the stress which the Apostle there lays upon “‘ seeing the Lord”’.—dv τε ὀφθ. = τούτων a: “and of the things wherein I will appear to thee,” so A. and R.V. Cf. Acts xviii. 9, XXil. 18, 21, ‘xxiii, Ir, 2 6ο. zits 2. ὀφθ., future passive (Grimm-Thayer), cannot be rendered ‘I will make thee to 5εε, or ‘‘I will communicate to thee by vision,” as if ἐγὼ ὑποδείξω, ix. 16. For construction see Page, and Blass, in loco.
Ver. 17. ἐξαιρούμενός σε: “ deliver- ing,” A. and Κ.Υ. Vulgate, eripiens, and so the word is elsewhere rendered in ΝΤΟ ος vil.) 10, 34, xii. πι χαρη, Gal. i. 4, and below, ver. 22; so very frequently in LXX (although twice in the sense below, Job xxxvi. 21, Isa. xlviii. to). It may be called a Lucan-Pauline word (only twice elsewhere in N.T.; in St. Matt. v. 29, xviii. 9, but in an en- tirely different signification). Blass ren- ders it as above, and points out that there is no reason for rendering Τε" choos- ing” in this one passage, a sense which is not at all fitted to the context; for the language cf. 1 Chron. xvi. 35, Jer. i. 8, so Wendt (1899, but in the sense below previously), Weiss, Felten, Hackett, Bethge, Knabenbauer. It is no objection to say that Paul was not delivered, but was persecuted all his life long, for he was delivered in the sense of deliverance to proclaim the message for which he was sent as an Apostle. On the other hand Overbeck, Rendall, Page, so C. and H. take it in the sense of “choosing,” cf. ix. 15, oKevos ἐκλογῆς. Grimm-Thayer is