FIA EL SSS Ss τς Ἐ πε τεττρ τε τα εεςειόψος Specs toes τις τοτστ τ =; 2S aha rouse 1 - ΄ AY OF PRING anh ΝᾺ Ly “Vv SEP 16 aad < \ Ascension supplements and explains the former brief notice in. the Gospel, it seems reasonable to accept the Acts as a narrative written with the purpose of continuing the history of the Christian Church after Christ’s ascension, in the same manner in which the history of Christ’s own deeds had been set forth in the Gospel. Now the writer declares that his object in the first work had been to explain what ‘Jesus began to do and teach.’ He had not, any more than the other Evangelists, aimed at giving a complete life of Jesus. He set forth only an explanation of those principles of His teaching, and those great acts in His life, on which the foundations of the new society were to be laid. Τῇ then the second book be meant to carry on the history in the same spirit in which it had been commenced, we shall expect to find in it no more than what the disciples began to do and teach when Jesus was gone away from them. And such unity of purpose, and consequently of treatment, will be all the more to be looked for because both books are addressed to the same person, That the Acts of the Apostles is a work of this eharacter, a history of beginnings only, will be apparent from a very brief examination of its contents. We are told by the writer that Christ, before His ascension, marked out the course which should be taken in the publication of the Gospel. ‘Ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost parts of the earth.’ Taking these words for his theme the author directs his labour to shew in what manner the teaching of the Apostles was begun in each of these appointed fields of labour. And he does nomore. He men- tions the eleven Apostles by name at the outset, implying thereby that each one took his due share in the work of evangeliza- tion. But of many of them we hear no more. It did not come within the historian’s purpose to describe their portion of the work. With like brevity he relates how the Apostolic band was completed by the election of Matthias into the place INTRODUCTION. ΧΥ͂ of Judas. This done, he turns to his proper theme, which is what Jesus did from heaven through the Spirit after His ascen- sion, and this work he exemplifies in the history of a series of beginnings of Christian congregations in various places. He tells us how the disciples, filled with the Holy Ghost, preached in Jerusalem until it was declared by the lips of their adversaries (Acts v. 28) that the city was filled with their doctrine. After this commencement we hear but little of the work done in Jeru- salem. The author’s next step is to relate how from the Holy City the mission of the disciples was extended into Judaea and Samaria. To make this intelligible it is found needful to de- scribe with some detail the events which led to the death of Stephen, and before that to point out the position which the first martyr held in the new society. And as the defence which Stephen made before the Jewish rulers forms what may be called the Apology to the Jews for the universalism of Christianity, we have the argument of that speech given at some length. The time had arrived when the Gospel was to be published to others than Jews, and we can see from the charges laid against Stephen that this further spread of their labours had been ‘dwelt upon in the addresses of the Christian teachers. ‘ Blasphemous words’ spoken ‘ against the Temple and the Law’ would be but a vague accusation were it not explained: by the defence which was made in reply to it. From this defence we see what the provocation was which had roused the Jews against Stephen, It was the doctrine that God was the God not of the Jews only, but also of the Gentiles, and that His worship was no longer to be restricted to any particular locality as heretofore. To prove to his hearers that this was shewn in their own history and taught by their own prophets, Stephen points out that it was not in the Holy Land, to which they attached such sanctity, that God first appeared to Abraham, but in Mesopotamia; that God was with him also in Haran, and that when He had brought ‘the father of the faithful’ into Canaan, He gave no permanent possession therein either to him or to his descendants for many generations. Yet though the people of Israel were for a long b2 XVi INTRODUCTION. time strangers in Egypt God was with them there. He blessed them so that they multiplied exceedingly, and manifested His constant care of them in their slavery until at last He sent them a deliverer in Moses. This prophet God had trained first in Pharaoh’s court and then in the land of Midian, and had mani- fested His presence to him in a special manner in the wilderness of Mount Sinai, and all these tokens of God’s care of His people had been shewn without any preference on the part of Jehovah for one place above another. The mention of Moses leads the speaker into a brief digression, in which he compares the rebellious behaviour of the Israelites towards their deliverer, with the hostile disposition of the Jews towards Jesus. But he soon resumes the thread of his argument, and points out that the Tabernacle, and with it the visible sign of God’s presence among His chosen people, was moving from place to place for forty years in the wilderness, and that when the people came into Canaan there was no thought of a fixed abode for the Tabernacle until the days of David: that then God did not at once permit the building of the Temple which that king designed to raise, and when Solomon was at length allowed to build God’s house, the voice of their prophets, as Stephen re- minds his hearers, still testified that the Most High did not dwell in temples made with hands, but sat in heaven, while earth was as His footstool, and that He was the Maker and Preserver not of one race, but of all men. This language, enforcing, from a review of their own history and prophecies, the position which Stephen had taken up in the defence of the new doctrine, and rather going beyond, than defending himself against, the accusa- tion of his opponents, roused their indignation. Apparently perceiving this, the speaker concludes his defence not with a peroration, but with a solemn rebuke, in which he says that, with all their zeal for the Law they have not kept the true spirit of that heaven-sent deposit of which they had been made the guardians. Provoked still more by such a declaration the crowd broke out into a furious rage, and by stoning Stephen and persecuting all who adhered to his cause, endeavoured to stop the spread of the Christian doctrines, but these persecutions INTRODUCTION. XVli became the cause οὗ a still wider propagation of the new teach- ing and effected the very object to which the Jews were so strongly opposed. Stephen’s defence is the longest speech contained in the Acts, and the great prominence given to it by the author seems to harmonize with what we judge to be his general design. For this address was the jist ἀπολογία for the wider extension of the preaching of the disciples, and on such initiatory stages of the movement it is after the author’s manner to dwell. He next proceeds with the history of the propagation of Christ’s doctrine in Judzea and Samaria. And as if to indicate at once that the message was now to be spread to the farthest corners of the earth, Philip’s mission to the Ethiopian eunuch is mentioned. Thus we are informed concerning the firstfruits of the faith in Africa, but the story is carried no farther, nor have we any after-record concerning Philip, except the notice (xxi. 8) which seems to imply that he made his home for the future in Caesarea, where the population would be mainly Gentiles. Saul’s conversion and Peter’s visit to Cornelius may be called companion pictures. They seem meant to display the two lines of activity by which the conversion of the Gentiles was to be brought about. The one mission, initiated by St Peter, was to those among the heathen who, like the centurion of Caesarea, had been already led to some partial knowledge of God, through the study of the Jewish Scriptures. On the other hand the great Apostle of the Gentiles was sent forth to his allotted work among those who were to be turned (Acts xiv. 15) ‘from their vanities to serve the living God which made heaven and earth and all things therein.’ As soon as Peter’s share in the beginning of his mission is concluded, and he has twice testified concerning it (xi. 4—17, xv. 7—11) that his action had been prompted by a Divine revelation, and that the propriety of what he had done was confirmed by the witness of the Holy Spirit, our historian dis- - misses him, the most energetic of the original twelve, from his narrative, because the other beginnings of Gospel- preaching among the heathen can be better explained by following the xviii INTRODUCTION. career of St Paul, the chief pioneer of the Christian faith as it spread to the ends of the earth. Still through the whole of what is related concerning the labours of that Apostle, we learn only ἢ of the founding of Churches and societies, and of the initiul steps of the Christian work in those places which he visited. We are indeed told that St Paul proposed, some time after the completion of their first missionary journey (xv. 36), that he and Barnabas should go and visit those cities in which they had already preached the word of the Lord. But that proposal came to nought. The Apostle with Silas subsequently visited only Lystra and Derbe, and that apparently for the sole purpose of taking Timothy as a companion in his further labours. After this visit, the account of which is summed up in three verses, the whole of the second journey was made over new ground. ‘Troas, Philippi, Thessalonica, Athens and Corinth were visited, and probably in all these places, and in others unnamed, the begin- nings of a Christian society were established. We know that it was so in three of these cities. In returning by sea to Jeru- salem the Apostle touched at Ephesus, but remained there so short a time that his real work in that metropolis can hardly be dated from this visit. We are only told that he entered into the Synagogue and reasoned with the Jews (xviii. 19), no mention being made of what was his special work, the mission to the Gentiles. But on his third journey, as though he had foreseen how ‘great a door and effectual’ was opened to him in Ephesus, he chose that city as the first scene of his settled labours. There he continued for the greater part of three years, and became in that time, we cannot doubt, the founder of the Asiatic Churches of the Apocalypse. From thence he passed over to Macedonia, but though this journey is noticed there is no word told us concerning the Churches which had been founded there by St Paul and his companions on the previous visit, nor con- cerning his labours in Greece whither he afterwards went. Nay even though he made a special halt on his homeward voyage at Philippi, where was a congregation which above all others was a deep joy to the Apostle, we have no detail recorded of the condition in which he found the brethren whom he so much INTRODUCTION. xix loved. Very little had been said concerning the results of the former stay at Troas (xvi. 8—11) to indicate whether any Chris- tian brotherhood had been established there; and it may be that the missionaries were forbidden of the Spirit at that time to preach in Troas as in the rest of Asia. For this reason, it seems, the historian dwells more at length (xx. 6—12) on the residence of St Paul in that city during his third journey, in such wise as to make clear to us that here too the work of Christ was now begun. After that, during the whole course of the voyage, with the ex- ception of the invitation of the Ephesian elders to Miletus and the solemn parting address given to them there, in which we hear repeated echoes of the language of St Paul’s Epistles, there is no mention of any stay at places where the work of Evan- gelization had already commenced. And when Jerusalem is reached the imprisonment speedily follows, and the writer afterwards records merely those stages in the Apostle’s history which led up to his visit to Rome. He might have told us much of the two years passed in Ceesarea, during which St Paul’s friends were not forbidden ‘to minister or to come unto him.’ He might have told us much of those two other years of the Roman imprisonment, of which he knew the termination. But this entered not into his plan of writing. He has made no attempt to write a history of St Paul, any more than of St Peter. As soon as we have heard that the message of the Gospel was published first to the Jews and then to the Gentiles in the empire-city of the world in that age, the author pauses from his labour. He had completed the task which he undertook: he had described what Jesus, through His messen- gers, began to do and teach, after His ascension into heaven, for in reaching Rome the message of the Gospel had potentially come ‘to the uttermost parts of the earth.’ 11. THE TITLE. It will be clear from what has been already said of its contents that the title, by which the book is known to us, can hardly have been given to it by its author, The work is certainly not ‘ The xx INTRODUCTION. Acts of- the Apostles.’ It contains no detailed account of the work of any of the Apostles except Peter and Paul. John is | mentioned on three occasions, but he appears rather as the com- panion of Peter than as the doer of any special act by himself. Of James the son of Zebedee we have no notice except of his execution by. Herod, while much more space is devoted to Stephen and Philip, who were not Apostles, than to him. The same remark applies to the notices of Timothy and Silas. We may conclude then that the title, as we now have it, was a later addition. The author (Acts 1. 1) calls the Gospel ‘a treatise’ (λόγος), a term the most general that could be used ; ‘and if that work were styled by him ‘the first treatise,’ the Acts would most naturally receive the name of ‘the second treatise.’ Or it may be that the form of title given in the Cod. Sinaiticus was its first appellation. There the book is called simply (πράξεις) ‘Acts,’ and for a while that designation may have been sufficient to distinguish it from other books. But it was not long before treatises came into circulation concerning the doings of indi- vidual Apostles and Bishops, and these were known by such titles as ‘The Acts of Peter and Paul, ‘The Acts of Timothy,’ ‘The Acts of Paul and Thecla,’ &. It would become neces- sary, as such literature increased and was circulated, to enlarge the title of this original volume of ‘Acts,’ and from such exigency we find in various MSS. different titles given to it, such as ‘Acts of the Apostles,’ ‘Acting of Apostles,’ ‘Acts of all the Apostles, ‘Acts of the Holy Apostles, with still longer additions in MSS. of later date. Ill. THE AUTHOR. All the traditions of the early Church ascribe the authorship of the Acts to the writer of the third Gospel, and Eusebius (//is¢. Eccl. τι. 11) says, ‘ Luke, by race a native of Antioch and by pro- fession a physician, having associated mainly with Paul and having companied with the rest of the Apostles less closely, has left us examples of that healing of souls which he acquired from INTRODUCTION. xxi them in two inspired books, the Gospel and the Acts of the Apostles.’ Eusebius lived about 3254.p. Before his time Tertullian, A.D. 200, speaks (De jejuniis, 10) of the descent of the Holy Ghost upon the Apostles and of Peter going up to the housetop to pray, as facts mentioned in the com- mentary of Luke. Also (De baptismo, 10) he says, ‘ We find in the Acts of the Apostles that they who had received the baptism of John had not received the Holy Ghost, of which indeed they had not even heard.’ Similar quotations could be drawn from Clement of Alexandria, a little anterior to Tertullian, and also from Irenaeus, who wrote about A.D. 190. The earliest clear quotation from the Acts is contained in a letter preserved in Eusebius (77. Δ, v. 2) sent by the Churches in the south of Gaul to the Christians of Asia and Phrygia and written a.p. 177, concerning the persecutions of the Church in Gaul. Alluding to some who had been martyred there, the writers say, “ They prayed for those who ordered their torture as did Stephen, that perfect martyr, ‘Lord, lay not this sin to their charge,” In still earlier writings there are found words which may well - be allusions to ‘the Acts,’ yet they are not sufficiently distinct to warrant their insertion as quotations. But in the scarcity of writings at this early period we need not be surprised if a century elapsed after the writing of the book before we can discover traces of its general circulation, It was probably completed, as we shall see, between A.D. 60—70, and if in a hundred years from that time the Christians of Europe could quote from it as a book well known to their brethren in Asia we may feel quite sure that it had been in circulation, and generally known among Christians, for a large portion of the intervening century. Modern critics have doubted the existence of ‘the Acts’ at the date when this letter of the Churches of Vienne and Lyons was written, and have argued thus: “The tradition of St Stephen’s martyrdom, and the memory of his noble sayings, may well have remained in the Church, or have been recorded in writings then current, from one of which indeed eminent critics conjecture that the author of Acts derived his materials 1.” 1 Supernatural Religion, 111. 25. XXii INTRODUCTION. As if it were easier to admit on conjecture the existence of writings for which no particle of evidence is forthcoming, than to allow, in agreement with most ancient tradition, that ‘the Acts’ was composed at the date to which, on the face of his work, the writer lays claim. In his book the author makes no mention of himself by name, though in the latter part of his narrative he very fre- quently employs the pronoun ‘we,’ intimating thereby that he was present at the events which in that portion of his work he is describing. The passages in which this pronoun is found (xvi. 10—17; xx. 5—38; xxi. 1—18; xxvii.; xxviii.) deserve special notice. The author of ‘the Acts, by alluding in the opening words to his ‘former treatise,’ leads us to the belief that in this second work he is about again to use material which he gathered from those who had been eyewitnesses and ministers in the scenes which he describes. Much of this material he has clearly cast into such a shape as fitted his purpose, and much which was no doubt at hand for him he did not use because of the special aim which in his treatise he had in view. It is very difficult to believe that an author who has in other parts systematically shaped other men’s communications, many of which would naturally be made to him in the first person, into a strictly historical narrative, should in four places of his work have for- gotten to do this, and have left standing the ‘we’ of those persons from whom he received his information. It seems much more natural to infer that the passages in question are really the con- tributions of the writer himself, and that, on the occasions to which they refer, he was himself a companion of St Paul. For whoever the writer may have been he was neither neglectful nor ignorant of the rules of literary composition, as may be seen by the opening words both of the Gospel and ‘the Acts,’ But it has been alleged that anyone who had been the com- panion of St Paul at those times, to which reference is made in the passages we are considering, would have had much more and greater things to tell us than the writer of ‘the Acts’ has here set down. This would be quite true if the author had set out with the intention of writing a life of St Paul. But, as has been INTRODUCTION. xxiii observed before, this is exactly what he did not do. His book is a description of the beginnings of Christianity. And bearing this in mind we can see that the matters on which he dwells are exactly those which we should expect him to notice. In the first passage (xvi. 10—17) he describes the events which were connected with the planting of the first Christian Church in Europe at Philippi, and though the word ‘ we’ only occurs in the verses cited above, it would be ridiculous to suppose that he, who wrote those words implying a personal share in what was done, was not a witness of all that took place while Paul and Silas remained in Philippi. A like remark applies to the second passage (xx. 5—38). Here too the word ‘we’ is not found after verse 15, where we read ‘we came to Miletus.’ But surely having been with St Paul up to this point, there can be no reason for thinking that the writer was absent at the time of that earnest address which the Apostle gave to the Ephesian elders whom he summoned to Miletus to meet him; an address which is exactly in the style that we should, from his Epistles, expect St Paul to have used, and which we may therefore judge the writer of ‘the Acts’ to have heard from the Apostle’s lips, and in substance to have faithfully reported. The next ‘we’ passage (xxi. 1—18) brings the voyagers to Jeru- salem, and there the writer represents himself as one who went with St Paul to meet James and the Christian elders when the Apostle was about to give an account of his ministry among the Gentiles. But though after that the story falls again, as a history should, into the third person, have we any right to conclude from this that the writer who had come so far with his friend, left him after he had reached the Holy City? It seems much more natural to suppose that he remained near at hand, and that we have in his further narrative the results of his personal observa- tion and enquiry, especially as when the pronoun ‘we’ again appears in the document it is (xxvil. 1) to say ‘it was determined that we should sail into Italy.’ The writer who had been the com- panion of St Paul to Jerusalem is at his side when he is to be sent to Rome. The events intervening had been such that there was no place for the historian to speak in his own person, XXiv INTRODUCTION. but the moment when he is allowed again to become St Paul’s companion in travel, the personal feature reappears, and the writer continues to be eye-witness of all that was done till Rome was reached, and perhaps even till the Apostle was set free, for he notes carefully the length of time that the imprisonment lasted, | That the writer of ‘the Acts’ does not mention St Paul’s Epistles is what we should expect. He was with St Paul, and not with any of those congregations to which the Epistles were addressed, while as we have said, the plunting of the Church, and not the further edification thereof was what he set before him to be recorded in ‘the Acts.’ Moreover we are not to look upon St Luke as with St Paul in the same capacity as Timothy, Silas, or Aristarchus. He was for the Apostle ‘the beloved physician’; a Christian brother it is true, but abiding with St Paul because of his physical needs rather than as a prominent sharer in his missionary labours. The passages in question seem to give us one piece of definite information about their writer. They shew us that he accom- panied St Paul from Troas as far as Philippi, and there they leave him. But they further shew that it was exactly in the same region that the Apostle, when returning to Asia for the last time, renewed the interrupted companionship, which thence- forward till St Paul’s arrival in Rome seems only to have been interrupted while the Apostle was under the charge of the Roman authorities. If we suppose, as the title given to him warrants us in doing, that Theophilus was some official, perhaps in Roman employ; that he lived (and his name is Greek) in the region of Macedonia; then the third Gospel may very well have been written for his use by St Luke while he remained in Macedonia, and ‘the Acts’ subsequently when St Paul had been set free. In this case when addressing Theophilus, who would know how the writer came to Macedonia with St Paul, and how he went away again as that Apostle’s companion, the places in which the author has allowed ‘we’ to stand in his narrative are exactly those in which the facts would dictate its retention. Nor is this personal portion of the writer’s narrative so unim- INTRODUCTION. XXV portant as has been alleged by some critics. The founding of the Church at Philippi may be called the recorded birthday of European Christendom. And for the writer of ‘the Acts’ it was not unimportant to tell us that a Christian Church was establish- ed at Troas, seeing that he had said in an earlier place that on a former visit they were forbidden of the Spirit to preach the word in Asia. Who moreover can reckon the address at Miletus an unimportant document in early Church history? Does it not shew us how the prescient mind of the Apostle saw the signs of the times, the germs of those heretical opinions which he lived to find more fully developed, and against which he afterwards had to warn Timothy and Titus, against which too almost all the letters of the other Apostles are more or less directed? And how the ‘Apostle of the Gentiles’ was brought to Rome was a subject which could not but find full place in a history of the beginnings of the Gospel. For though the writer of ‘the Acts’ fully acknowledges the existence of a Christian Church in Rome before St Paul’s arrival, it was a part of his purpose to shew us how that Church was for the first time strengthened by the personal guidance and direction of one of the Apostles. The letters of St Paul bear their witness to St Luke’s pre- sence with the Apostle when he was a prisoner in Rome; for in the Epistle to Philemon, written from Rome during his first imprisonment, the writer sends to Philemon the salutation of Luke (ver. 24) as one of his fellow-labourers, and in the Epistle to the Colossians (iv. 14) he is also mentioned as ‘Luke the beloved physician.’ Indeed it seems very probable that St Luke afterwards continued to be the companion of St Paul, for in a later Epistle (2 Tim. iv. 11) we find him saying, ‘Only Luke is with me.’ That ‘the beloved physician’ was the writer both of the Gospel and of ‘the Acts’ may perhaps also be inferred from the use which the author makes of technical medical terms in his description of diseases, as in the account of Simon’s wife’s mother (Luke iv. 38), in the story of the woman with the issue of blood (viii. 43, 44), and in his narration of the agony of Christ XXV1 INTRODUCTION. (xxii. 44). Also in the description of the cripple at the Temple gate (Acts iii. 7), in the notice of the death of Herod Agrippa (xii. 23), and when he writes of the blindness of Elymas (xiii. 11), and of the sickness of the father of Publius in Melita (xxviii. 8). A comparison of the Greek phraseology of the Gospel and of ‘the Acts’ leads also to the conclusion that the two books are from the same hand. It should further be noticed that | there are more than fifty words used in the Gospel and also in ‘the Acts’ which are not found elsewhere in the New Testament. This work, as well as the Gospel, being anonymous, attempts have been made to refer the authorship to some other person than St Luke, seeing that it is only assigned to him by tradition, and that his name never appears in the story as do the names of other actors in the work. Some critics have suggested that Timothy was the author of those sections in which the plural pronoun ‘we’ occurs, because in the letters addressed to the Corinthians, Thessalonians and Philippians, St Paul mentions Timothy with great affection as his fellow-preacher. It is argued that whoever wrote the narrative of the Acts must have been in very close relation to St Paul at the time when he visited Corinth and Thessalonica and Philippi, and that the name of such a man would not have been omitted, at all events, from the opening greetings of all these Epistles. But we can see from Acts xx. 4—5 that there was an intimate companion of St Paul, who for some reason remained at his side when the others could leave him, and who there states expressly that he was with the Apostle when Timothy had gone away. And the suggestion of those who think that Luke the physician was taken with him by St Paul because of the bodily infirmities under which the Apostle laboured, and that it is in this capacity, rather than as a fellow-preacher, that St Luke was in such close attendance during the missionary journeys, is worthy of con- sideration. If this were so, Luke, though the writer of the diary, yet would not come so prominently before the Churches in the various cities which were visited, as those companions of St Paul who were fellow-missionaries, and this would explain why he is omitted in the greetings of the letters afterwards written INTRODUCTION. XXVil by St Paul to the newly-founded congregations. Moreover, the - physician would be the one person who would naturally remain in attendance, when the fellow-preachers had gone forth on their several ways. Nor is there any better ground for supposing, as some have done, that Silas is the narrator who writes in the first person. We have only to look at Acts xv. 22, where, in the portion of the narrative which, according to this hypothesis, must have been written by Silas, he is spoken of as a ‘chief man among the brethren,’ to see that Silas could not be the writer of such a notice concerning himself. And the argument which would make Silas (i.e. Silvanus), and Luke (i.e. Zucanus), two names belonging to one and the same person, because the one is derived from silva=a wood, and the other from Jucus=a grove, and so their sense is cognate, does not merit much consideration. It is said in support of this view that Silas and Luke are never mentioned together. But it is plain from the story of the preaching and arrest of Paul and Silas at Philippi, that the writer who there speaks in the first person plural was a different person from Silas (cf. Acts xvi. 16—19). And with regard to the cognate significa- tion of the two names it should be borne in mind that when such double appellations were given to the same person they were not derived from the same language. Cephas and Thomas are Aramaic, while Peter and Didymus are Greek. But Silvanus and Zucanus have both a Latin origin. With still less ground has it been suggested that Titus was the author of these personal sections and that some later writer incorporated them in his work. Titus was with St Paul in his missionary journeys, as we know from the second Epistle to the Corinthians, but to accept him as author of ‘the Acts’ would be to prefer a theory of modern invention before the tradition which, though not capable of exact verification, has the voice of long antiquity in its favour. We are therefore inclined to give the weight which it deserves to the ancient opinion, and to accept the traditional view of the origin of both the Gospel and ‘the Acts,’ rather than any of the modern suppositions, which are XXVill INTRODUCTION. very difficult to be reconciled with the statements in ‘the Acts’ and the Epistles, and which are the mere offspring of critical imaginations. IV. DATE OF THE WORK. That the writer was one who lived amid the events with which he deals will be clear to any one who will consider how he connects his narrative with contemporary history, and that in no case can he be proved to have fallen into error. We find him speaking of Gamaliel (Acts v. 34) exactly as what we know from other sources about that doctor of the Law would lead us to expect a contemporary to speak. In the same place he deals with historical events in connection with Theudas and Judas, and it has been shewn in the notes that there is great probability that all he says is correct; for he speaks of the latter of these rebels with more exactness than is found in Josephus, while the former has probably been unnamed by that writer, because the rebellion in which Theudas was concerned was comprised under the general description that he gives of the numerous outbreaks with which Judaea was at that time disturbed. Again, the writer of ‘the Acts’ brings Caesarea before us exactly in the condition in which we know it to have been under Roman government, in the period before the destruction of Jerusalem. He alludes (xi. 28) to the famine in the days of Claudius Czesar, in language which only one who had personal knowledge of the event would have used. He gives a notice of Herod Agrippa which accords with Josephus in most minute details, and which shews that the writer of the description was most intimately acquainted with the circumstances which at- tended that monarch’s death. In his mention of Cyprus he makes it clear, by the designation which he uses for the Roman governor of that island, that he was conversant with all the circumstances of its government, which had but recently undergone a change, as is pointed out in the notes on St Paul’s visit to Cyprus. Of the same character is his very precise notice of the magisterial titles in Thessalonica and Malta. He employs in his narrative INTRODUCTION. ΧΧΙΧ about these places no general expression, signifying ‘ruler’ or ‘chief man,’ but gives the special names of the officials there, using words far from common, and which modern investigations have proved to be of that precision which bespeaks a personal acquaintance with the condition of the districts to which the writer refers. It is noteworthy also that he introduces at Ephesus the burn- ing of the books of magic exactly at that place where, almost above any city in the whole of Asia, such acts were held in the greatest repute. So too the whole dialogue which he records when Paul was rescued by the chief captain in Jerusalem is full of incidental allusions to the tumults and disorders with which Judaea was afflicted at the time, allusions which would hardly have been made, and certainly not so naturally and without all comment, by a writer who put together the story of the Acts at a time long after the Apostles were dead. The mention of the large force told off to convey Paul to Caesarea is just one of those notices which a later writer would never have invented. A body- guard of four hundred and seventy men for the conveyance of a single prisoner would have seemed out of all proportion except to one who when he wrote knew that the whole land was in- fested with bands of outlaws, and that these desperadoes could be hired for any outrage at the shortest notice. In the same way Felix, Festus and Agrippa are brought before us in exact harmony with what we learn of their history and characters from other sources, and with none of that description which a late writer would have been sure to introduce, while a contemporary would know it to be unnecessary. Even the speech of Tertullus before Felix, both by what it says and what it omits, in its words of flattery, is evidence that we are dealing with the writing of one who lived through the events of which he has given us the history. But it is in the frequent notices of Jerusalem that the most cogent evidence is to be found for the date of the writer. That city was destroyed by the Romans Α.Ὁ. 70, but in the whole of the Acts there is no single word to indicate that the author of this book knew anything of that event or even of the causes THE ACTS δ xxx INTRODUCTION. whose operation brought it about. The city is always mentioned as still in its grandeur; the Temple services and sacrifices con- tinue to be observed; at the great feasts the crowds of strangers assemble as the Law enjoined, and among its population the Scribes and Pharisees and Sadducees act the same parts which they do in the Gospel histories; localities such as Solomon’s porch, and the field Akeldama, the tower of Antonia and its near neighbourhood to the Temple, are spoken of as though still existing and as well-marked spots; the synagogues erected in the city for the foreign Jews are mentioned, and the writer speaks of them as places which would be well known to his readers. Annas and Caiaphas and Ananias are to him no characters re- moved by long years of past history, but recent holders of office in the city which was still standing in all security. These features, so many and so various, of contemporary knowledge mark the Acts as a book which must have been written before the over- throw of Jerusalem, and as the narrative terminates about the year 63 A.D., we conclude that its composition must have been completed very soon after that date, and probably not later than A.p. 66. About the latter year St Paul was martyred at Rome, and had the writer of the Acts known of that event it is very difficult to imagine that he would have made no allusion to it in such passages as those in which the Apostle declares his ex- pectation of death and his readiness to suffer in the cause of Christ. But not only does the writer of the Acts move easily in his narrative as if amid contemporary history, and give notices of persons and places as one would do to whom actual experience in what he writes about makes his footing sure, he has also left an undesigned testimony to the date at which he wrote in the character of his narrative. We know that before the end of the first century the Christian Church was troubled by the rise of much false doctrine. In the New Testament we have a few allusions to false teachers, as when it is said of Hymenaeus and Alexander (1 Tim. i. 19, 20) that they ‘have made shipwreck con- cerning the faith, and (2 Tim. ii, 17, 18) of Hymenaeus and Philetus, that they ‘have erred concerning the truth.’ But from INTRODUCTION. XXxXl other sources we learn much more than from Holy Writ con- cerning these first heretical teachers. The earliest and most prominent among them were the Gnostics, who derived their name from the pretensions which they made to superior know- ledge (γνῶσις). This knowledge, as they taught, distinguished the more elevated among mankind from the vulgar, for whom faith and traditional opinion were said to be sufficient. These teachers also perverted the Scriptures by great license in the use of allegorical explanation; they held that from God had emanated generations of spiritual beings, whom they named Aeons (αἰῶνες), and who, from the description given of them, are seen to be im- personations of the Divine attributes. By the Gnostics matter was declared to be evil, but superior knowledge could enable men either by asceticism to become superior to it, or if they indulged in excesses, to do so without harm. These heretics also denied the resurrection of the body. One of their number, Cerinthus, taught that Christ was one of the Aeons, and that he descended upon the man Jesus at His baptism, and gave Him the power of working miracles, but departed from Him before His crucifixion. There were many other forms assumed by their various heretical doctrines, but what has been said will be a sufficient notice of their character for us to see how free from all knowledge of such speculations was the writer of the Acts. He mentions the opposition of the Judaizing Christians, those of the Circumcision, and he records in many places the violent assaults made on the first missionaries by those sections of the heathen population who saw that the spread of Christianity would interfere with their sources of gain, but of Gnosticism in any of its phases he has never a word, though that kind of teaching was widely spread before the end of the first century. It is therefore to be believed that his history was composed before such heretical teaching had spread, or even made itself much known, otherwise we must suppose that the writer, though aware of the existence of all these errors, has yet been able to compile a narrative of the early years of the Church without giving us a hint of what had been developed within her at the time when he wrote. He has brought forward St Paul speaking at Miletus (xx. 29, 30), c2 XxXxil INTRODUCTION. ‘I know that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them;’ and yet on such a passage he has given no sign that the words of the Apostle had been exactly verified. ΤῸ suppose that the writer could thus compose his book and never shew that he knew of the later course of the history of the Church, if he did know of it, is quite as difficult as to conceive that he was ‘aware of the overthrow of the Holy City, and yet, though making mention of Jerusalem in almost every chapter, he has never let fall a word to intimate his knowledge that the city no longer existed. The only safe conclusion to which a consideration of these characteristics of the Acts can lead us is that the author wrote as he has done because, at the time when he was writing, Gnosticism had not been spread abroad, nor was Jerusalem destroyed. The absence of any allusions to the writings of St Paul in the Acts is a piece of the same kind of evidence for the early date of its composition. Many of the Pauline Epistles were no doubt written and in the possession of those Churches to which they were addressed before the composition of the Acts, but they had not yet been widely circulated, and so were probably unknown to St Luke. There are, however, some points in the history, which he has given us, that derive support from the Epistles. Thus the provision for widows, alluded to Acts vi. 1, was a new feature of social obligation introduced by Christianity. In the narrative of St Luke we are shewn that this was one of the earliest cares of the infant Church, and that it even took precedence of all that we now embrace under the name of public worship. Consonant with this part of the early Christian organization are the regulations given by St Paul to Timothy (1 Tim. v. 9) concerning provision for the widows in the Church over which he was to preside. Again the historian gives in several places the account of Saul’s conversion after he had been a persecutor of the Christians; in entire accord with this the Apostle speaks of himself (1 Tim. i. 13) as ‘a blasphemer, and a persecutor, and injurious,’ but as having ‘obtained mercy INTRODUCTION. XXXlil because he did it ignorantly in unbelief.’ St Paul tells of his escape from Damascus (2 Cor. xi. 32) in language which agrees with what we read in the Acts (ix. 23—25). In like manner he makes mention (Gal. i. 18) of his visit to Jerusalem to see Peter and James exactly as St Luke mentions it in the history (Acts ix. 28). We learn from the Acts (xii. 17) that James was president of the Church in Jerusalem, and with that agrees the testimony of St Paul (Gal. ii. 9), while the persecutions which the Apostle underwent in Lystra, Antioch and Iconium, of which the his- torian speaks at some length (Acts xiii, xiv.), are mentioned by St Paul when he is writing to Timothy, a native of Lystra (2 Tim. iii. 10, 11), as matters about which the latter had full knowledge. So too the letters of St Paul confirm the history in the Acts with reference to the sufferings endured by the Apostle in his mission to Macedonia. Speaking of these sufferings he reminds the Philippians (i. 30) that their conflict is of the same kind as they had seen him endure. He alludes also (ii. 22) to their knowledge of the character of Timothy whom St Luke mentions as one of St Paul’s companions in that journey. And at an earlier period when writing to the Thessalonians (1 Thess. i. 6) he makes mention of the great affliction under which they had received the word of the Gospel, and specially names (ii. 2) the shameful treatment to which he and his companions had been subjected at Philippi. Then the teaching recorded at Athens in which the Apostle points out how men from natural religion should be led to ‘seek the Lord if haply they may feel after Him and find Him’ has its counterpart in what is said in the opening of the Epistle to the Romans. There too St Paul declares that the invisible things of God, even His eternal power and Godhead, are clearly seen, being understood by the things that are made, so that men are without excuse. While the quo- tation from Aratus in that same speech on Mars’ Hill is exactly in the style of St Paul, as may be seen from similar quotations made by him 1 Cor. xv. 33 and Titus i. 12, while no other N.T. writer is found quoting from the works of heathen authors. Again both history and letters shew us how St Paul laboured with his own hands for the support not only of himself but of XXXIV INTRODUCTION. those who were with him. St Luke mentions the working with Aquila and Priscilla at Corinth (xviii. 3) and puts a reference to the like conduct at Ephesus into the Apostle’s mouth (xx. 34) when he is speaking to the elders at Miletus. The passages which confirm this narrative in the Epistles will be found in 1 Cor. iv. 12; 2 Cor. xi. 8—10; 1 Thess. ii. 9; 2 Thess. iii. 8; while from Rom. xvi. 4 and 2 Tim. iv. 19 we have evidence that these persons whom St Luke tells us were fellow-workers with the Apostle as tent-makers were really friends whom he valued highly as brethren in Christ. On another point we have similar confirmation of one docu- ment by the others. We know from the Acts how St Paul en- couraged the Gentiles to aid with their substance the poor Christians in Judaea, and he mentions (Acts xxiv. 17) that it was to bring some of the alms collected in answer to his appeals that he had come to Jerusalem when he was attacked in the Temple. Writing to the Romans (xv. 25) the Apostle says ‘Now I go unto Jerusalem to minister unto the saints’ and in the next verse mentions the ‘contributions’ of Macedonia and Achaia. We have also a proof (1 Cor. xvi. 1) that such collections were directed to be made in the churches of Galatia as well as at Corinth, and the same subject is mentioned 2 Cor. viii. 1-—4, In Acts xix. 21, the historian tells us of St Paul’s intention to visit Rome, and to the Christians there the Apostle writes (Rom. i. 13) ‘I would not have you ignorant that oftentimes I have purposed to come unto you.’ We know from the Acts very incidentally (xxvii. 2) that Aristarchus went with St Paul when he was carried prisoner to Rome. This is confirmed by the language which the Apostle uses in a letter written during that imprisonment (Col. iv. 10) where he speaks of Aristarchus as his fellow-prisoner, a term which might well be used figuratively by him to express the devotion of the friend who gave up his own liberty that he might minister to the venerable Apostle. Such coincidences of testimony in works written indepen- dently of each other are of the highest value, and could only be found in writings produced by those who wrote from direct personal knowledge. So that we are in this way brought to INTRODUCTION. XXXV the conclusion that the narrative of the Acts was composed before the time when the Epistles of St Paul had been brought into circulation. For there is in the history no notice of the letters, and yet the details betoken the same freshness, and closeness to the events of which they speak, as is seen in the confessedly contemporary allusions made by St Paul in his Epistles. There can, therefore, be no great difference in their date of composition between those Epistles of St Paul from which we have’ quoted and St Luke’s account in the Acts of the Apostles. A consideration of these various features of the Acts,—that the writer makes mention of contemporary secular history as one who was living among the events of which he speaks; that in his work we find no indication that he knew of the fall of Jerusalem; that he displays no acquaintaince with the here- tical tenets which were rife before the end of the first century ; that he makes no reference to any of St Paul’s Epistles, though writing as one fully conversant with the missionary-travels of that Apostle,—forces us to the conclusion that the work was written at some time between A.D. 63 and A.D. 70, and most probably about midway between these dates. V. THE SOURCES OF THE NARRATIVE. In the preface to the Gospel of St Luke the writer states definitely that the information which he is about to record for Theophilus was derived from those ‘which from the beginning were eye-witnesses and ministers of the word.’ And as he him- self was certainly not a disciple of Christ from the first, it was necessary that in the earlier treatise he should consult others, and it may have been needful to do so for the greater portion of what he has there written. But in the later book the sources of his information are not necessarily of exactly the same kind as for the Gospel. So that the preface of the Gospel need not be taken as having reference to the Acts likewise; and it is manifest from the passages in which the author in the Acts XXXVI INTRODUCTION. speaks in the first person plural that he meant to imply that he was himself an eye-witness of the events which he is there describing. What has been said in the notes on iii. 8 about the graphic character of the language there used, and of its simi- larity in style to the Gospel of St Mark, the vivid narratives of which have much in common with the acknowledged language of St Peter, it seems not improbable that the account of the events at and after the Ascension and of the spread of the Gospel in Jerusalem (Acts iy.) may have been drawn directly or indirectly from that Apostle’s information. We may also ascribe to the same source all those portions of the narrative in which St Peter plays a conspicuous part, and of which the language is markedly of one character. Such portions would include ix. 32—xi. 18 and also xii. 1—19, much of which could have come in the first instance from no other lips than those of Peter himself. From some member of the Hellenistic party, of whom St Luke would meet many during his travels with St Paul, (just as we know (xxi. 8) that he dwelt with Philip the Evangelist many days at Caesarea,) our author probably drew the whole of that portion of his narrative which relates to the appointment of the deacons and the accusation, defence and death of Stephen (vi.—vii.), as well as those notices of the after movements of the Hellenistic missionaries (vill. 1—40, xi. 19—-30, xil. 25) which are found at intervals in the history. The narrative of Saul’s conversion (ix. 1—30) must have been told by St Paul himself, and after xiii. 1 the remainder of the book deals exclusively with the labours of that Apostle, and as the writer had abundant opportunities while journeying with St Paul of hearing all the history of his life before he became his companion, we cannot suppose that he has recorded anything in that part of his narrative except what was derived from the information of the Apostle or his fellow-labourers, There remain the two historic notices (1) of the rest experi- enced by the Churches of Judaea and Galilee and Samaria (ix. 31) and (2) of the death of Herod Agrippa (xii. 20—23); but of these, if, as we have endeavoured to shew, he were living amidst the events of which he writes, the author would be aware INTRODUCTION. XXXVil from his personal knowledge; and the natural manner in which both these incidents are introduced indicates how well the writer knew that for his Christian readers as well as for himself a slight hint would recall the bypast trials of Christ’s Church. VI. ON SOME ALLEGED DIFFICULTIES IN THE CHARACTER OF THE NARRATIVE IN THE ACTS. It has been said in recent criticism on the Acts that the book represents the Gospel as intended not for Jews only but for all mankind, in a manner at variance with the teaching of the Gospels. Those who put forward this objection would assign the teaching of the universality of the Gospel message to St Paul alone and would set it down as his development of what was meant at first to be only a modification of Judaism. That in the Acts the preaching of the Gospel is represented as for all nations is certainly true. St Peter says (1. 39) ‘The promise is unto you and to your children and to all that are afar of, even as many as the Lord our God shall call.’ The accusation laid against Stephen (vi. 14) was that he had said ‘Jesus of Nazareth shall destroy this place and change the customs which Moses delivered us’ and his whole defence shews that he had preached that not the Jews nor Jerusalem were any longer to be God’s special care, but that all men were now to be embraced in His covenant, while the whole of St Paul’s labours are directed to make of Jews and Gentiles one worldwide Church of Christ. But the student of the Gospels need surely find no stumblingblock here. For if we take that which is on all hands accepted as the most Jewish of the Gospels, that of St Matthew, we can see that the universalism of the Acts is therein foreshadowed from the first, and spoken of definitely before the close. To God’s ancient people His offers of mercy were made first, and in accordance with this is the conduct of all the preaching of the Acts, but Gentiles are no longer excluded when once Christ has been born. To lay the foundations of the Christian Church firmly in the short space of the ministerial life of its Founder it was needful that the labours both of Himself XXXVIlil INTRODUCTION. and His disciples should be confined within a limited range, and directed to a people prepared by the Old Testament revelation and among whom some were likely to be ready to hear the words of the Gospel message. But while the infant Jesus is in His cradle we see wise men from the Hast brought to be His earliest worshippers. The voice of His herald proclaims that not the natural seed of Abraham shall of necessity be heirs of the pro- mises, but that God is able of the very stones (and if so, much more from among the rest of mankind) to raise up children unto Abraham. When the ministry of Christ is begun and He takes up His abode in the border land of the Gentiles, we are reminded that it had been made known of old that ‘the people which sat in darkness were to see great light, and that light is sprung up for them that sat in the region and shadow of death.’ Then what can be more universal than the benedictions with which the Sermon on the Mount begins? The poor in spirit, the mourners, the meek, the pure, the merciful, these are not restricted to the Jewish race, and on these it is that Jesus utters His first blessings. How often too does He shew that the customs of the Jews were to be done away, the ceremonial law, the fastings and the sabbaths to be disregarded, while the moral law was to be widened and deepened so that all men should learn that they were neighbours one of another! How often does He select the Samaritans to illus- trate His teaching, and place them before us as those with whom He was well pleased, while He points out (Matt. viii. 10) that in the Roman centurion there was faith manifested beyond what He had found in Israel! It is true that when Jesus first sent out the twelve (Matt. x. 5) He said unto them ‘Go not into the way of the Gentiles’ but this was in the same spirit in which all the teaching of Christianity had its commencement among the Jews. Yet the Lord, who gave the injunction that this should be so, knew that those to whom the message was first sent would largely refuse to hear. For He adds to his commission the warn- ing that His ministers are going as ‘sheep among wolves, and foretells that they should be persecuted from one city to another (Matt. x. 16—23), and goes on to say that His message is to be published far and wide, yea even proclaimed, as it were, from INTRODUCTION. XXXIX the housetops. When He speaks afterwards (Matt. xii. 18—21) of His own work in the language of Isaiah He quotes ‘He shall shew judgment to the Gentiles...and in His name shall the Gentiles trust’ and before the close of that same address He adds those words which proclaim that not only the ties of race but even those of family and kindred are to be disregarded in comparison with the unity of all men in Him ‘Whosoever shall do the will of my Father which is in heaven, the same is my brother and sister and mother.’ Think too how he figures the kingdom of God. It is a tree (Matt. xiii. 32) in whose branches the birds of the air from all quarters shall come and find a home: it is a net cast into the wide sea of the world and gathers (xiii. 47) of every kind of fish; while the field in which God’s seed is to be sown is not Judea nor Palestine nor any limited region, but in His own gracious ex- position (xiii. 38) ‘The field is the world” He makes known (Matt. xviii. 11) that His mission is not to save one race only but to seek and save that which is lost, and says to the professedly, but only outwardly, religious among His own people (xxi. 31) ‘The publicans and harlots go into the kingdom of God before you, and adds the solemn warning afterwards (xxi. 43) ‘The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof,’ And as the end of His life drew near Jesus spake even more plainly. Thus He says (Matt. xxiv. 14) ‘This Gospel of the kingdom shall be preached in all the world for a witness unto all nations, and His final commission (xxviii. 19) bids His dis- ciples do what St Luke tells us in the Acts they did: ‘Go ye therefore and teach all nations baptizing them...and teaching them to observe all things whatsoever I have commanded you.’ When in one Gospel we find so many evidences of what the character of the Christian preaching was meant to be, we need not examine farther to see with how little ground it is asserted that in the Acts St Luke paints Christianity in different colours from anything that was known to the writers of the Gospels or set forth in the life and teaching of Jesus. As the angels pro- claimed at the birth of the Lord, ‘the tidings of great joy’ were xl INTRODUCTION. to be ‘unto all people, and the new-born King while ‘the glory of God’s people Israel’ was also heralded from the first as to be ‘a light to lighten the Gentiles.’ Another objection to the narrative in the Acts is that the book marks no rupture with Judaism. To bring this objection into prominence much stress is laid, by those who use it, on the severity with which St Paul speaks of the Judaizers in some parts of his letters, notably in the Epistle to the Galatians. From the language there used it is argued that the Apostle had broken altogether with Judaism, and that the picture of his life and labours as we have received it in the Acts is untrustworthy. Now first of all it is extremely unlikely that the preachers of Christ’s Gospel, with His example before them, would sever themselves from their Jewish brethren until circumstances arose which forced them to do so. Our Lord had been a devout Jew while rebuking without measure what was deserving of rebuke in Pharisaic Judaism. And what we have set before us in the Acts, first in the doings of the twelve, and then in the story of St Paul, is in natural sequence to the Gospel history. Peter and John going up to the Temple at the hour of prayer is the link which binds one history to the other, and it is a link which would not lightly be broken, for who could be so powerfully appealed to by the first Evangelists as those who had the ancient scriptures already in their hands? And in St Paul’s case a distinction should be made between Judaism and Judaizers. He knew that Judaism must pass away, yet how tenderly, lovingly he deals in his letters with the devout Jew. The Judaizers, who were of set purpose an obstacle and hindrance to the work of the Gospel, he cannot away with. They are the men who desire merely ‘to make a fair shew in the flesh, who preach ‘another Gospel,’ and therefore are to the Apostle anathema. But he could still see constantly in the Law the pedagogue appointed to bring men to Christ; and how near his heart his own people were we can discern from that Moses-like language of his written to the Romans at the very same time that he wrote in his severest strain to the misleading Judaizers among the Galatians. In what a truly tender light St Paul regarded all INTRODUCTION. xli that was Jewish is seen from his words to the Romans (Rom. ix. 1—5) ‘I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Ghost, that I have great sorrow and unceasing pain in my heart. For I could wish that I myself were anathema from Christ for my brethren’s sake, my kinsmen according to the flesh: who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever.’ Now this very same feeling is shewn to us in the Acts. There to the Jews he becomes a Jew that he may gain them for the Gospel. He follows the advice of the brethren in Jerusalem and takes on him the Nazirite vow, and in his speech before the Council he shrinks not from saying ‘I am a Pharisee, a son of Pharisees, exactly in accord with the spirit which dictates again his argument to the Romans (xi. 1) ‘Did God cast off His people? God forbid. For I also am an Israelite.’ And those whom God had not cast off we may rest sure St Paul had not cast off, nor made with them such a breach as is sug- gested by those who argue from some expressions in his Epistles that the behaviour described in the Acts is not such as St Paul would have shewn to the other disciples nor they to him. Again it is said that in the Acts Peter is represented as Pauline in all he says and does and Paul’s conduct is pictured as in complete harmony with Peter’s. But to those who believe that these two were both Apostles of the same Jesus, both preachers of the same Evangel, both guided by the same Holy Spirit, there is nothing but what is natural in this. The historian brings both before us as labouring for the same work, the ex- tension of the Gospel according to Christ’s command from Jeru- salem to the ends of the earth. He gives us only short abstracts of what either preacher said, and is it not to be supposed that there would be great similarity in the drift of their addresses? Their main theme must be the Resurrection as a proof of the Divinity and the Messiahship of Jesus. Their chief exhortation ‘Repent and be baptized in the name of Jesus Christ for the re- mission of your sins.’ xlii INTRODUCTION. But this figment of a Pauline and a Petrine party never entered into the thoughts of either Luke or Paul or Peter. There were partizans of Paul and of Peter at Corinth, it is true, but we know how they were rebuked by Paul himself, who bade them remember that Christ was not divided. Nor is there any evidence worth the name that His Apostles were divided. Paul tells us how he rebuked Peter because he stood condemned by the inconsistency of his own actions. But it was the rebuke of a friend and not of an opponent, for in the same chapter he speaks of Peter as one who had been entrusted by the Spirit with the Gospel of the circumcision, and who had given to him and Barnabas the right hand of fellowship, as labourers in a common cause though in different fields. But neither in the Acts nor in the Epistles have we any warrant for that opinion which is so prominent in the Clementine fictions of the second century. There, without being named, St Paul is alluded to by Peter ‘as the man who is mine enemy, and under the guise of Simon Magus is attacked for reproving Peter at Antioch. These writings are a most worthless ground on which to base any argument at all. Their author, whoever he may have been, durst not mention St Paul by name, so doubtful is he of the acceptance which his work will meet with; and yet it is of these works that writers who deny the fidelity of the New Testament documents assert ‘there is scarcely a single writing which is of so great importance for the history of Christianity in its first stage.’ It is out of these fictions that the Petrine and Pauline parties have been evolved. The writings of Justin Martyr, who knew the sentiments of Christians in the Holy Land at the beginning of the second century, have no trace of these parties, neither is there a trace to be found in what is left us of the writings of that Judeo-Christian Hegesippus. And if these men, who were in the position to know most about it, have no word of the matter, we can only conclude that the opposition so much dwelt on did not exist, but that, just as in the Acts we have it set before us, the preaching of Peter and Paul was in entire harmony. For them Christ was not divided, nor did their doctrine differ except so far as was made necessary by the con- INTRODUCTION. xliii dition of the audiences which they addressed. For a fuller dis- cussion of this subject than is here possible, and for demonstra- tion that there was no antagonism between Paul and the rest of the Apostles, the reader is referred to Dr Lightfoot’s Essay on ‘St Paul and the Three’ in his Edition of the Epistle to the Galatians. In the notes on various readings the text of the Vulgate has been compared throughout and it will be found that that version supports to a remarkable degree the readings given in the earliest MSS. The language of the Acts, and in part the grammar, has been illustrated, where it is possible, from the Septuagint (and especially from the Greek of the Apocryphal Books), since to that version we are indebted in the main for the New Testament diction. As will be seen from the Index, a considerable number of extracts from the Homilies of Chrysostom on the Acts have been given in the notes. The study of patristic commentaries is now encouraged by some of the University examinations. It there- fore seemed worth while to draw the attention of the student from the first to such commentaries, and no more attractive writer than Chrysostom could be found with whom to begin an acquaintance with patristic Greek. Where the recently published ‘Teaching of the Twelve Apostles’ offers any matter illustrative of St Luke’s history it has been noticed, and in the same manner reference will be found not unfrequently made to the various portions of the Apocryphal Acts. For grammatical reference Winer-Moulton has been quoted where the student might wish for a fuller discussion of any point than could be given in the notes. TPA=SEI= AMTO2FOAQN 1 ἘΠῚ \ - / 5) / \ t OV μὲν πρῶτον λόγον ἐποιησάμην περὶ πάν- ἊΝ ς a a των, ὦ Θεόφιλε, ὧν ἤρξατο ὁ ᾿Ιησοῦς ποιεῖν τε καὶ διδάσ- ἥ a 3 Kew, "ἄχρι ἧς ἡμέρας ἐντειλάμενος τοῖς ἀποστόλοις “Ὁ , ἔ διὰ πνεύματος ἁγίου ods ἐξελέξατο ἀνελήμφθη. " οἷς a \ a καὶ παρέστησεν ἑαυτὸν ζῶντα μετὰ τὸ παθεῖν αὐτὸν ἐν “ ? lal , πολλοῖς τεκμηρίοις, δι’ ἡμερῶν τεσσεράκοντα ὀπτανό- μενος αὐτοῖς καὶ λέγων τὰ περὶ τῆς βασιλείας τοῦ lal , A > θεοῦ" “καὶ συναλιζόμενος παρήγγειλεν αὐτοῖς ἀπὸ > \ / \ Ἱεροσολύμων μὴ χωρίζεσθαι, ἀλλὰ περιμένειν τὴν n e / 5 a7 >’ / ἐπαγγελίαν τοῦ πατρὸς ἣν ἠκούσατέ μου " ὅτι ᾿Ιωάννης \ > / ids c - δὲ > / θ / μὲν ἐβάπτισεν ὕδατι, ὑμεῖς δὲ ἐν πνεύματι βαπτισθή- εσθε ἁγίῳ οὐ μετὰ πολλὰς ταύτας ἡμέρας. “ οἱ μὲν σεσθε ayim ov peta πολλᾶς τ S ἡμερᾶς. μ 5 , eh er , ἢ δ τ ἢ οὖν συνελθόντες ἠρώτων αὐτὸν λέγοντες, Κύριε, εἰ ἐν / ¥ al τῷ χρόνῳ τούτῳ ἀποκαθιστάνεις τὴν βασιλείαν τῷ > / é ye 3 \ 2 , 3 Ls A > \ rn Ἰσραήλ ; ‘cimrev πρὸς αὐτούς, Οὐχ ὑμῶν ἐστὶν γνῶναι / x \ «ὃ «ς \ ΝΜ > “Ὁ δι > / χρόνους ἢ καιροὺς ods ὁ πατὴρ ἔθετο ἐν TH ἰδιῳᾳ ἐξουσίᾳ, Β..5 \ / rae , ἀλλὰ λήμψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου πνεύ- WK ᾽ ἐᾷ “Ὁ , 4 4 ματος ἐφ᾽ ὑμᾶς, καὶ ἔσεσθέ μου μάρτυρες ἔν τε lepov- σαλὴμ καὶ ἐν πάσῃ τῇ ᾿Ιουδαίᾳ καὶ Σαμαρείᾳ καὶ ἕω Te πάσῃ τῇ lovdaia καὶ Σαμαρείᾳ ς > A »-“ rn » / ’ “Ὁ ἐσχάτου τῆς γῆς. “Kal ταῦτα εἰπὼν βλεπόντων αὐτῶν 3 ‘ \ / an A ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν 3A 10 \ ᾽ \ αὐτῶν. “Kat ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν THE ACTS Ht ; I a 2 TTPA=EI2 I. 10 “ / , / πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παρειστήκεισαν a “ 1 \ a 53 ” αὐτοῖς ἐν ἐσθήσεσι λευκαῖς, “olf καὶ εἶπαν, *Avdpes al / \ > Γαλιλαῖοι, τί ἑστήκατε βλέποντες εἰς τὸν οὐρανόν: - ra) rn e798 \ Je ς An ’ \ ’ \ οὗτος ὁ ᾿Ιησοῦς 6 ἀναλημφθεὶς ad ὑμῶν εἰς τὸν οὐρανὸν «Ὁ / \ ΄ οὕτως ἐλεύσεται ὃν τρόπον ἐθεάσασθε αὐτὸν πορευό- > \ > , 12 27 C7 oe: μενον εἰς τὸν οὐρανόν. ™TOTE ὑπέστρεψαν εἰς lepov- \ 5» \ v ~ [4 5 lal [ .} σαλὴμ ἀπὸ ὄρους τοῦ καλουμένου ᾿λαιώνος, Ὁ ἐστιν ς \ / ἐγγὺς Ἱερουσαλὴμ σαββάτου ἔχον ὁδόν. “Kal ore oA > \ ς A ΞΟ - > ; εἰσῆλθον, εἰς τὸ ὑπερῷον ἀνέβησαν οὗ ἦσαν κατα- τ “ / “23 / \ σεῦ \ μένοντες, ὅ τε Llétpos καὶ ᾿Ιωάννης καὶ ᾿Ιάκωβος καὶ ᾿Ανδρέας, Φίλιππος καὶ Θωμᾶς, Βαρθολομαῖος καὶ an / Μαθθαῖος, ᾿Ιάκωβος ᾿Αλφαίου καὶ Σίμων ὁ Ζηλωτὴς > / > / 14 e / 4 L ᾿Ιούδας Ἰακώβου. “οὗτοι πάντες ἦσαν προσκαρ- lal Us Ν a A \ _TepovyTes ὁμοθυμαδὸν TH προσευχῇ σὺν γυναιξὶν Kat \ A \ (ee nr \ nr » “ἅμ r Μαριὰμ τῇ μητρὶ Tod ᾿Ιησοῦ καὶ τοῖς ἀδελφοῖς αὐτοῦ. 15 K A 3 a PBS A , > A ,ὕ > al ἐν ταῖς ἡμέραις ταύταις ἀναστὰς Ilétpos ἐν , a ’ a - J ΠΣ wv > , ah μέσῳ τῶν ἀδελφῶν εἶπεν ἦν TE ὄχλος ὀνομάτων ἐπὶ 3, τὸ αὐτὸ ὡς ἑκατὸν elxoow “”Avdpes ἀδελφοί, ἔδει A \ « fy: 5: \ “Ὁ ee πληρωθῆναι THY γραφὴν ἣν προεῖπεν TO πνεῦμα TO ἅγιον \ ΄ ef ΝᾺ a / ¢ - διὰ στόματος Δαυεὶδ περὶ ᾿Ιούδα τοῦ γενομένου ὁδηγοῦ a a > a 17 ὦ , s > τοῖς in al ape, ὅτι κατηριθμημένος ae saad καὶ ἔλαχεν τὸν λῆρον τῆς διακονίας ταύτης. " οὗτος per οὖν ἐκτήσατο χωρίον ἐκ μισθοῦ τὴν ἀδικίας, καὶ πρηνὴς γενόμενος ἐλάκησεν μέσος, καὶ ἐξεχύθη “ \ a πάντα Ta σπλάγχνα αὐτοῦ “Kal γνωστὸν ἐγένετο nr lal la) ¢ / A πᾶσι τοῖς κατοικοῦσιν lepovcadnpm, ὥστε κληθῆναι TO / > a a γὼ / > A 3 “ἢ χωρίον ἐκεῖνο τῇ ἰδίᾳ διαλέκτῳ αὐτῶν ᾿Αχελδαμάχ, n 3 Ν ͵ “ δὴν ἡ \ 5) 7, τοῦτ ἔστιν χωρίον αἵματος. “᾿ γέγραπται γὰρ ἐν βίβλῳ - , δι ΔΚ ’ » ὧν \ \ ψαλμῶν, Τενηθήτω ἡ ETAUALS αὐτοῦ ἔρημος καὶ μὴ Y ε a We i Υ, yen ἔστω ὁ κατοικῶν ἐν αὐτῇ, Kal, Tv ἐπισκοπὴν αὐτοῦ / “ 2 lal = an al , λαβέτω ἕτερος. “ δεῖ οὖν τῶν συνελθόντων ἡμῖν ἀνδρῶν IL 9 ~ ATIOZTOAQN 3 = > “Ἢ Fe \ lal » « n ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν Kai ἐξῆλθεν ἐφ᾽ ἡμᾶς ὁ ͵ ᾽ a 22 ? , Αὐτοῦ A , 5) κύριος ᾿Ιησοῦς, ~ ἀρξάμενος ἀπὸ τοῦ βαπτίσματος ‘lw- , “ A ς lA ba > μ“ 3. 4... 5.8 a / ἄννου ἕως τῆς ἡμέρας ἧς ἀνελήμφθη ad’ ἡμῶν, μάρτυρα A > / » fal \ δ᾿ .99 7 , τῆς ἀναστάσεως αὐτοῦ σὺν ἡμῖν γενέσθαι ἕνα τούτων. / \ \ an “ὃ καὶ ἔστησαν δύο, Iwond τὸν καλούμενον Βαρσαββᾶν, ε 3 a / ὃς ἐπεκλήθη ᾿Ιοῦστος, καὶ Μαθθίαν. “καὶ mpocev- “ 4 \ / a ἕξάμενοι εἶπαν, Σὺ κύριε καρδιογνῶστα πάντων, ava- δειξον ὃν ἐξελέξω ἐκ τούτων τῶν δύο ἕνα “λαβεῖν τὸν ‘ nw / Ψ Ὁ ? Φ τόπον τῆς διακονίας ταύτης καὶ ἀποστολῆς, ἀφ᾽ ἧς Ea) 5 / a > \ / \ » παρέβη ᾿Ιούδας πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. 26 peer / 3 a \ ” ς a wes καὶ ἔδωκαν κλήρους αὐτοῖς, καὶ ἔπεσεν ὁ κλῆρος ἐπὶ \ a ο Μαθθίαν, καὶ συγκατεψηφίσθη μετὰ τῶν ἕνδεκα ἀπο- ᾿ στόλων. an nr ς an 2 “Καὶ ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τῆς Πεν- a 5 ¢ n > τηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ TO αὐτό. * Kal ἐγένετο 7 nr a 7 Α͂ Ὁ ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος ὥσπερ φερομένης πνοῆς / eae | a \ 9 « tJ ‘ βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον οὗ ἦσαν καθη- 3 Ν Μ θ > an ὃ , an μενοι, καὶ ὠφθησαν αὐτοῖς διαμεριζόμεναι γλῶσσαι ςς EN , ἀνα ey 5», «Ψ Ψ 3. Ὅν 4 \ ὡσεὶ πυρός, καὶ ἐκάθισεν ἐφ᾽ Eva ἕκαστον αὐτῶν, * καὶ 5) l , , δ, ἃ ΣΡ ἐπλήσθησαν πάντες πνεύματος ayiov, καὶ ἤρξαντο Qn , \ \ fal 5, λαλεῖν ἑτέραις γχώσσαις καθὼς τὸ πνεῦμα ἐδίδου ἀπο- ΄ Set οἷς 5.53 Ni... spate ς \ φθέγγεσθαι αὐτοῖς. ἦσαν δὲ ἐν “Ἱερουσαλὴμ κατοι- a > a x” 5 fal > \ \ » κοῦντες ᾿Ιουδαῖοι, ἄνδρες εὐλαβεῖς ἀπὸ παντὸς ἔθνους a ς \ \ 2 / \ a a τῶν ὑπὸ TOV OUpavoy’ “ γενομένης δὲ τῆς φωνῆς ταύτης an \ a συνῆλθεν τὸ πλῆθος καὶ συνεχύθη, ὅτι ἤκουον εἷς Ὁ “Ὁ 50.ὕ >’ Ὁ ἕκαστος τῇ ἰδίᾳ διαλέκτῳ λαλούντων αὐτῶν. ἢ ἐξί- / σταντο δὲ πάντες καὶ ἐθαύμαζον λέγοντες, Οὐχ ἰδοὺ Uj e J, > L ς a 8 \ al TAVTES OUTOL εἰσιν οἱ τες Τ᾿ αλιλαῖοι; * καὶ πῶς «ς a. 3 Ul Ὁ A 5.9} ͵7 ς a > - ἡμεῖς ἀκούομεν ἕκαστος TH ἰδίᾳ διαλέκτῳ ἡμῶν ἐν ἡ ? ra : t a a ε ἐγεννήθημεν, "Ἰ]άρθοι καὶ Μῆδοι καὶ ᾿Ελαμῖται, καὶ οἱ κατοικοῦντες τὴν Μεσοποταμίαν, ᾿Ιουδαίαν te καὶ Καπ- Ἐ-. Ὁ» 4 ΠΡΑΞΕΙΣ 1.9 ἢ \ > / 10 , \ παδοκίαν, Πόντον καὶ τὴν ᾿Ασίαν, “" Φρυγίαν τε Kat \ \ / lal / “ Παμφυλίαν, Αἴγυπτον καὶ τὰ μέρη τῆς Λιβύης τῆς \ , \ ς " a ¢ a ’ ~ ὧν κατὰ Κυρήνην, καὶ ot ἐπιδημοῦντες “Ρωμαῖοι, ᾿Ιουδαϊοί \ / 11 A ἊΝ 9 / Te Kal προσήλυτοι, " Κρῆτες καὶ “ApaBes, ἀκούομεν lal a «ς / \ “ λαλούντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεῖα τοῦ θεοῦ. " ἐξίσταντο δὲ πάντες καὶ διηποροῦντο, ἄλλος / A 3 3 ¢ πρὸς ἄλλον λέγοντες, Τί θέλει τοῦτο εἶναι; * ἕτεροι 7 / δὲ διαχλευάζοντες ἔλεγον ὅτι ['λεύκους μεμεστωμένοι εἰσίν. ς al lal \ 4S rabels δὲ ὁ Létpos σὺν τοῖς ἕνδεκα ἐπῆρεν THY lal » lal / “- φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς, "Avdpes ᾿Ιουδαῖοι a id \ “ Εἰς, νι καὶ οἱ κατοικοῦντες ᾿Ιερουσαλὴμ πάντες, τοῦτο ὑμῖν ἢ , 5.3 γνωστὸν ἔστω, καὶ ἐνωτίσασθε Ta ῥήματά μου. “οὐ \ ¢ « lal ¢ ͵ e “ »” \ yap ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ “ / - id VA 1g. 2 \ lal / > Ν ’ / ὥρα τρίτη τῆς ἡμέρας, ANAA τοῦτο ἐστιν TO εἰρημένον ἈΝ aA / » / 17 \ 3 lal 3 / διὰ Tov προφήτου ᾿Ιωὴλ, “" Kai ἔσται ἐν ταῖς ἐσχάταις ~ \ -“" / / ἡμέραις, λέγει ὁ θεός, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου a ¥ e « “Ὁ ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ id A e lal ΕΥ͂Σ αἱ θυγατέρες ὑμῶν, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψον- \ e « a ται, Kal οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσον- . 18 ἢ SAN \ , \ ται “Kai ye ἐπὶ τοὺς δούλους μου Kal ἐπὶ τὰς δούλας “ «ς / lal fa μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ TOU πνεύματός \ μ \ - μου, καὶ προφητεύσουσιν. “Kai δώσω τέρατα ἐν τῷ ’ a wv A \ a A +S οὐρανῷ ἄνω καὶ σημεῖα ἐπὶ τῆς γῆς κάτω, αἷμα Kal πῦρ Ν ’ / “ 20 ¢ e/ / > καὶ ἀτμίδα καπνοῦ. “ὁ ἥλιος μεταστραφήσεται εἰς / ‘ “4 / ’ φ \ a c , σκότος Kal ἡ σελήνη εἰς αἷμα, πρὶν ἐλθεῖν ἡμέραν , al y rn a κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. ™ καὶ ἔσται πᾶς ὃς » τ , ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται. rn > / Ἁ , / *®” A vdpes ᾿Ισραηλῖται, ἀκούσατε τοὺς λόγους τούτους" » lal \ “ v ὃ ’ ὃ ὃ 7 > A “ Τησοῦν τὸν Ναζωραῖον, avdpa ἀποδεδειγμένον ἀπὸ τοῦ A - ’ / Φ θεοῦ εἰς ὑμᾶς δυνάμεσι καὶ τέρασι καὶ σημείοις, οἷς ἐποί- Il. 37 “ATLOZTOAQN : ᾽ ΕῚ nr ce \ > 7 ς tal \ » \ y ησεν dt αὐτοῦ ὁ θεὸς ἐν μέσῳ ὑμῶν, καθὼς αὐτοὶ οἴδατε, -“ A ¢ ΠΝ “Ὁ \ r al li * τοῦτον TH ὡρισμένῃ βουλῇ καὶ προγνώσει τοῦ θεοῦ Ex- \ \ 5 / ’ > " «ὁ ς δοτον διὰ χειρὸς ἀνόμων προσπήξαντες ἀνείλατε, ™ dv ὁ κι | A Qn , , θεὸς ἀνέστησεν λύσας τὰς ὠδῖνας τοῦ θανάτου, καθότι ᾽ 5 \ a re GAs ᾽ A 25 \ οὐκ ἦν δυνατὸν κρατεῖσθαι αὐτὸν ὑπ᾽ αὐτοῦ. Δαυεὶδ \ y ’ A 7 yap λέγει εἰς αὐτόν, ]Ϊροορώμην τὸν κύριον ἐνώπιόν μου \ fg ἐν ? n ? Be on \ rn, διὰ παντός, ὅτι ἐκ δεξιῶν μου ἐστίν, ἵνα μὴ σαλευθῶ \ nr » / ς ’ὔ 4 διὰ τοῦτο ηὐφράνθη μου ἡ καρδία καὶ ἠγαλλιάσατο «ς An / li Ἂν φ , Γ ἡ γλῶσσά μου, ἔτι δὲ καὶ ἡ σάρξ μου κατασκηνώσει ’ γ \ ep ἐλπίδι, “OTL οὐκ ἐγκαταλείψεις THY ψυχήν μου ᾽ f > \ , \ lA / A εἰς ἅδην οὐδὲ δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. 28. Ὁ ἢ , “δ \ a ἢ ᾽ ἢ ἐγνωρισάς μοι ὁδοὺς ζωῆς, πληρώσεις με εὐφροσύνης \ Ξ ἢ 29 » ᾽ Raves aheltA μετὰ τοῦ προσώπου σου. ἄνδρες ἀδελφοί, ἐξὸν εἰπεῖν \ ς a \ a / μετὰ παρρησίας πρὸς ὑμᾶς περὶ τοῦ πατριάρχου Δα- / ¢, \ / \ \ a A velo, OTL καὶ ἐτελεύτησεν Kal ἐτάφη, καὶ TO μνῆμα αὐτοῦ , Ch Ae eT, , 30 , > ἔστιν ἐν ἡμῖν ἄχρι τῆς ἡμέρας ταύτης. προφήτης οὖν ef ν᾿ A ς ὑπάρχων καὶ εἰδὼς ὅτι ὅρκῳ ὥὦμοσεν αὐτῷ ὁ θεὸς ἐκ an ~ “ / -“ καρποῦ τῆς ὀσφύος αὐτοῦ καθίσαι ἐπὶ τὸν θρόνον αὐτοῦ, 31 SEN Say \ a 5) , κα A προϊδὼν ἐλάλησεν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ, ef ΕἸΣ ’ / ’ ef ΕΣ «ς \ "5 rod 3 OTL οὔτε ἐγκατελείφθη εἰς ἅδου οὔτε ἡ σὰρξ αὐτοῦ εἶδεν ὃ 32 a \ 5» lal , , € , a ιαφθοράν. ™ tovtov τὸν ᾿Ιησοῦν ἀνέστησεν ὁ θείς, οὗ / ς A \ Ud 33 a A 5 ἴω - πάντες ἡμεῖς ἐσμὲν μάρτυρες. τῇ δεξιᾷ οὖν τοῦ θεοῦ 6 / / ω id ’ ὑψωθεὶς τήν τε ἐπαγγελίαν πνεύματος τοῦ ἁγίου \ i, A nr “Ὁ id A λαβὼν Tapa Tod πατρὸς ἐξέχεεν τοῦτο ὃ ὑμεῖς βλέπετε \ ,’ / 34 5 Ἁ \ 9 / » Ἁ ,’ / καὶ ἀκούετε. οὐ γὰρ Δανεὶδ ἀνέβη εἰς τοὺς οὐρανούς, λέ δὲ ’ / Ei , A / 10 ’ éyes δὲ αὐτός, Εἶπεν κύριος τῷ κυρίῳ μου, κάθου ἐκ ὃ Ka 35 ὦ a - \ » , ς ‘5 εξιῶν μου, * ἕως av O@ τοὺς ἐχθρούς σου ὑποπόδιον A a 86 » a > /; aA ΗΑ τῶν ποδῶν σου. ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος ᾽ \ ae \ ’ SN \ \ ς \ > ͵ Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ Χριστὸν ὁ θεὸς ἐποίη- A \ » A mY ς A ΄ σεν, τοῦτον τὸν Ιησοῦν ὃν ὑμεῖς ἐσταυρώσατε. 37? t \ ’ \ , 9 7 Axovoavtes δὲ κατενύγησαν τὴν καρδίαν, εἶπόν 6 ΠΡΑΞΕΙΣ Il. 37 \ \ \ > / , τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους, Τί > , 38 , \ \ » ἢ ποιήσωμεν, ἄνδρες ἀδελφοί; ™ ἸΙέτρος δὲ πρὸς αὐτούς, ς “Ὁ \ “Ὁ Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ nr tod nw rn al ς “~ ὀνόματι ᾿Ιησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, \ i \ \ a ee. , 89 € κα καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος. “ἢ ὑμῖν “Ὁ ¢ a \ n yap ἐστιν ἡ ἐπαγγελία καὶ τοῖς τέκνοις ὑμῶν καὶ πᾶσιν a « / / ς Ν τοῖς εἰς μακράν, ods ἂν προσκαλέσηται κύριος ὁ θεὸς co 40 ¢_/ ! ἢ ὃ , \ ἡμῶν. “ἑτέροις τε λόγοις πλείοσιν διεμαρτύρατο, καὶ / > \ an a a παρεκάλει αὐτοὺς λέγων, Σώθητε ἀπὸ τῆς γενεᾶς τῆς σκολιᾶς ταύτης. Ss 5 / ? lal τ Οἱ μὲν οὖν ἀποδεξάμενοι τὸν λόγον αὐτοῦ ἐβαπτί- \ / > “a ¢e / > / ΄ » σθησαν, καὶ προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ « Ν , ΜᾺ \ lal A ὡσεὶ τρισχίλιαι. “noav δὲ προσκαρτεροῦντες TH δι- lal n 2 ‘ a a al δαχῇ τῶν ἀποστόλων καὶ TH κοινωνίᾳ, TH κλάσει TOD Χ a a / / a ἄρτου καὶ ταῖς προσευχαῖς. “ὃ ἐγίνετο δὲ πάσῃ ψυχῇ Ψ , / \ an \ a ’ f φόβος πολλά τε τέρατα Kal σημεῖα διὰ τῶν ἀποστόλων \ e / = \ \ ’ ἐγίνετο. “πάντες δὲ οἱ πιστεύοντες ἦσαν ἐπὶ TO αὐτὸ / 5 \ / \ Kal εἶχον ἅπαντα κοινά,. “Kal τὰ κτήματα Kal τὰς / ’ Ὁ ὑπάρξεις ἐπίπρασκον καὶ διεμέριζον αὐτὰ πᾶσιν, καθότι 5 ᾿ wr : / an ἄν τις χρείαν eiyev’ “καθ᾽ ἡμέραν τε προσκαρτεροῦντες ς \ an ς A “ 7 | 5) ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές TE KAT οἶκον ἄρτον, n 3 i > μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι a \ \ \ 4 καρδίας, “ αἰνοῦντες Tov θεὸν καὶ ἔχοντες χάριν πρὸς [{ Ν / 3 \ , / \ / ὅλον TOV λαόν. ὁ δὲ κύριος προσετίθει τοὺς σωζομένους ᾽ καθ᾽ ἡμέραν ἐπὶ τὸ αὐτό. δι » oe \ 3 ᾿'Πέτρος δὲ καὶ ᾿Ιωάννης ἀνέβαινον εἰς τὸ ἱερὸν - a \ / 2 / 5. οἷς ἐπὶ τὴν ὥραν τῆς προσευχῆς τὴν ἐνάτην. ~ καί τις ἀνὴρ \ » cal ς / 5 / χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο ᾿ \ \ / mn Δ fal \ ὃν ἐτίθουν καθ᾽ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν a a ’ \ n λεγομένην ὡραίαν Tov αἰτεῖν ἐλεημοσύνην Tapa τῶν ᾿] / >’ se foo ὃ \ II / \ *T , εἰσπορευομένων εἰς TO ἱερόν" * ὃς ἰδὼν Ilerpov καὶ lwav- III. 16 ΑΠΟΣΤΟΛΩΝ 5 / 2 / Ρ] Ἁ e \ 3 £ / νὴν μέλλοντας εἰσιέναι ELS TO ἱερὸν ἡρώτα ἐλεημοσύνην - 4 0 / \ / > 3 AN \ A λαβεῖν. “atevicas δὲ Πέτρος εἰς αὐτὸν σὺν TO ᾿Ιωάννῃ 5 / > Ὁ a δ. -£ \ 3 A ? 4 εἶπεν, Βλέψον eis ἡμᾶς. “ὁ δὲ ἐπεῖχεν αὐτοῖς προσδο- n > νι a - 5 ; κῶν TL Tap αὐτῶν λαβεῖν. " εἶπεν δὲ Πέτρος, Αργύριον \ / ’ ς / . \ \ a Kal χρυσίον οὐχ ὑπάρχει por ὃ δὲ ἔχω, τοῦτό σοι δίδωμι ἐν τῷ ὀνό Ἰησοῦ Χ ῦ τοῦ Ναζωραί μ ματι ᾿Ιησοῦ Χριστοῦ τοῦ Nafwpaiou ” \ ͵ - \ ͵ > a a ἔγειρε Kal περιπάτει. ‘Kal πιάσας αὐτὸν τῆς δεξιᾶς \ / > ’ - \ χειρὸς ἤγειρεν αὐτόν. παραχρῆμα δὲ ἐστερεώθησαν ai 3 na \ \ , 8 XY, 3 / » \ βάσεις αὐτοῦ καὶ τὰ σφυρά, * καὶ ἐξαλλόμενος ἔστη, Kal / \ > rn \ ᾿ lal ᾽ \ \ περιεπάτει, καὶ εἰσῆλθεν σὺν αὐτοῖς εἰς TO ἱερὸν περι- “ \ ς / \ > [4] \ / 9 \ 9 πατῶν καὶ ἁλλόμενος καὶ αἰνῶν τὸν θεόν. καὶ εἶδεν »“ « \ ’ \ na na \ / πᾶς ὁ λαὸς αὐτὸν περιπατοῦντα Kal αἰνοῦντα τὸν θεόν' 10." , δλ ΓΝ “ ΓΙ 5 ς \ \ ἐπεγίνωσκον δὲ αὐτόν, OTL οὗτος ἦν ὁ πρὸς τὴν ἐλεη- , t ἣ \ fal ς 7 ' ee Φ a μοσύνην καθήμενος ἐπὶ TH ὡραίᾳ πύλῃ τοῦ ἱεροῦ" καὶ 2 / U % 5 “ b] \ a ἐπλήσθησαν θάμβους καὶ ἐκστάσεως ἐπὶ TO συμβεβη- 5 fel KOTL αὐτῷ. 1 "ἢ fal ᾽ a / 3 / ‘ Κρατοῦντος δὲ αὐτοῦ τὸν Πέτρον καὶ tov ᾿Ιωάννην / a ς \ 2 \ an a - συνέδραμεν πᾶς ὁ λαὸς πρὸς αὐτοὺς ἐπὶ τῇ στοᾷ τῇ 7 lal f 12 3 \ \ ς καλουμένῃ Σολομῶντος ἔκθαμβοι. "" ἰδὼν δὲ ὁ Πέτρος > \ \ ie > A / ἀπεκρίνατο πρὸς τὸν Aaov,”*Avdpes ᾿Ισραηλῖται, Ti θαυ- / b] \ / nN ¢ ad / > / ¢ ἰδί ὃ , μάζετε ἐπὶ τούτῳ, ἢ ἡμῖν τί ἀτενίζετε ὡς ἰδίᾳ δυνάμει Ny ᾽ A a ier 13 ¢ \ ἢ εὐσεβείᾳ πεποιηκόσιν τοῦ περιπατεῖν αὐτόν; “ὁ θεὸς 5 \ > \ > ¢ \ A , Αβραὰμ καὶ ᾿Ισαὰκ καὶ Ἰακώβ, ὁ θεὸς τῶν πατέρων La fal 286 x 1}. 5 “ΟΣ ral «Ὁ € al \ ἡμῶν, ἐδόξασεν τὸν παῖδα αὐτοῦ ᾿Ιησοῦν, ὃν ὑμεῖς μὲν / ’ , \ U / παρεδώκατε Kal ἠρνήσασθε κατὰ πρόσωπον Πιλάτου, , ἈΠ δ , Sara δὲ \ “ \ κρίναντος ἐκείνου ἀπολύειν “vets δὲ τὸν ἅγιον καὶ δί Υ̓ / θ \ 3 / y ὃ , ίκαιον ἠρνήσασθε, καὶ ἡτήσασθε ἄνδρα φονέα χαρισ- a a 5 \ \ > \ a > / “Δ θῆναι ὑμῖν, " τὸν δὲ ἀρχηγὸν τῆς ζωῆς ἀπεκτείνατε, ὃν ce 4, ν᾽ rn e ς cal / / > ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, οὗ ἡμεῖς μάρτυρές ἐσμεν 16 . Δ 2% a > ? a la) a καὶ ἐπὶ TH πίστει τοῦ ὀνόματος αὐτοῦ τοῦτον, OV a nN = fal ‘ θεωρεῖτε καὶ οἴδατε, ἐστερέωσεν τὸ ὄνομα αὐτοῦ, καὶ 8 HRASEIS III. 16 σχτ τ el ς / ¢ ae 5) ed ao! ‘ Cat re / ἡ πίστις ἡ Ot αὐτοῦ ἔδωκεν αὐτῷ τὴν ὁλοκληρίαν Ud 3 / / ς a 17 \ a iO , ταύτην ἀπέναντι πάντων ὑμῶν. “Kal νῦν, ἀδελφοί, 5 a aed > / γ΄, \ wae οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε, ὥσπερ καὶ οἱ ἄρχοντες ς Pie) 45 © δὲ θ 4 ΩΝ t ὃ \ , , ὑμῶν" "ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάν- a a a Ἄν \ > a > f των τῶν προφητῶν, παθεῖν τὸν Χριστὸν αὐτοῦ, ἐπλή- δ s \ , 3 ρωσεν οὕτως... ᾿" μετανοήσατε οὖν καὶ ἐπιστρέψατε εἰς ἘῸΝ a con \ ¢ , / x τὸ ἐξαλειφθῆναι ὑμῶν Tas ἁμαρτίας, ὅπως dv ἔλθωσιν > Δεν a / 20 A. 3 καιροὶ ἀναψύξεως ἀπὸ προσώπου τοῦ κυρίου ™ καὶ ἀπο- " \ CoA Nall pil OFT στείλῃ τὸν προκεχειρισμένον ὑμῖν Χριστὸν ᾿Ιησοῦν, ™ ov al 5 ᾽ / δεῖ οὐρανὸν μὲν δέξασθαι ἄχρι χρόνων ἀποκαταστάσεως U a / , A e / πάντων ὧν ἐλάλησεν ὁ θεὸς διὰ στόματος TOY ἁγίων αν τ IA > “- A 22 ae A \ 3 γ ἀπ αἰῶνος αὐτοῦ προφητῶν. “᾿ Mwians μὲν εἶπεν ὅτι μ Ἐς: νὰ = / / « ε a A Προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν ἐκ τῶν LO a ς A ς hg 7 > a =) UY \ , ἀδελφῶν ὑμῶν ὡς EME’ αὐτοῦ ἀκούσεσθε κατὰ πάντα isd Ἃ \ id A 7 A ὅσα av λαλήσῃ πρὸς ὑμᾶς. “ἔσται δὲ πᾶσα ψυχὴ ef x Nee ( a / > / > / τις ἂν μὴ akovan τοῦ προφήτου ἐκείνου ἐξολεθρευθή- “ al / lel 9 σεται ἐκ τοῦ λαοῦ. “Kal πάντες δὲ οἱ προφῆται ἀπὸ x ᾿ a a c/ 5 UY \ / Σαμουὴλ καὶ τῶν καθεξῆς ὅσοι ἐλάλησαν, καὶ κατὴγ- \ ¢ U 95 ¢ a e fal γειίλαν Tas ἡμέρας ταύτας. “ὑμεῖς ἐστὲ οἱ viol τῶν προφητῶν καὶ τῆς διαθήκης ἧς διέθετο ὁ θεὸς πρὸς τοὺς πατέρας ἡμῶν, λέγω ὃς ᾽Αβραάμ, Καὶ ἐν τῷ ς pas ἡμῶν, λέγων πρὸς ραάμ, Καὶ ἐν τῷ , / > ’ a e a σπέρματί σου ἐνευλογηθήσονται πᾶσαι ai πατριαὶ τῆς an os. an id \ 2 \ na ’ n γῆς. “ὑμῖν πρῶτον ὁ θεὸς ἀναστήσας τὸν παῖδα αὐτοῦ 5 7] > \ nr ¢ “Ὁ a > / ἀπέστειλεν αὐτὸν εὐλογοῦντα ὑμᾶς ἐν τῷ ἀποστρέφειν “4 ? a A e A ἕκαστον ATO TOV TOVNPLOV ὑμών. 4 1 , \ eae \ \ / perry Λαλούντων δὲ αὐτῶν πρὸς Tov λαόν, ἐπέστησαν " al 2 an er \ “ la) αὐτοῖς οἱ ἱερεῖς Kal ὁ στρατηγὸς τοῦ ἱεροῦ καὶ of Lad- a ‘ \ ’ δουκαῖοι, " διαπονούμενοι διὰ τὸ διδάσκειν αὐτοὺς τὸν \ \ / > a) A \ ’ / ‘ λαὸν Kal καταγγέλλειν ἐν τῷ ᾿Ιησοῦ THY ἀνάστασιν τὴν > a 8 \ > , > a \ a \ ἐκ νεκρῶν, “Kal ἐπέβαλον αὐτοῖς Tas χεῖρας καὶ ἔθεντο > / > \ , ἣ 3 εἰς τήρησιν εἰς τὴν αὔριον ἦν γὰρ ἑσπέρα ἤδη. IV.17 ATTOZSTOAQN 9 4 \ \ a > ͵ \ , Sos. af \ πολλοὶ δὲ τῶν ἀκουσάντων TOV λόγον ἐπίστευσαν, καὶ ᾽ / ’ 0 \ A ’ ὃ n € \ ὃ / ἐγενήθη ἀριθμὸς τῶν ἀνδρῶν ὡσεὶ χιλιάδες πέντε. \ \ , an > A \ ἐγένετο δὲ ἐπὶ τὴν αὔριον συναχθῆναι αὐτῶν τοὺς \ 7 \ \ cal ἄρχοντας καὶ τοὺς πρεσβυτέρους Kal τοὺς γραμματεῖς id ’ AC ! ς > \ \ of ἐν ‘lepovoarnm, “kat “Avvas ὁ ἀρχιερεὺς καὶ Καϊάφας ws ͵ \? , Ny if 53 > , καὶ ᾿Ιωάννης καὶ ᾿Αλέξανδρος καὶ Ὅσοι ἦσαν ἐκ γένους » A \ > \ » “Ὁ “ ἀρχιερατικοῦ. ‘Kal στήσαντες αὐτοὺς ἐν τῷ μέσῳ > / ᾽ 7 / Rte / > / 5 ἐπυνθάνοντο, "Ev ποίᾳ δυνάμει ἢ ἐν ποίῳ ὀνόματι ἐἔποιυ- , / > \ > βύτεροι, ° εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπὶ εὐεργεσίᾳ ] / fal e / 10 \ ἀνθρώπου ἀσθενοῦς, ἐν τίνει οὗτος σέσωσται, YYwWaTOV » lal e A \ \ An Ls ee / “ > ἔστω πᾶσιν ὑμῖν καὶ παντὶ τῷ λαῷ ᾿Ισραὴήλ, ὅτι ἐν aA » ᾽ὔ μὴ: a 4 lal “ Ν ζ / “ὃ 4 a τῷ ὀνόματι ᾿Ιησοῦ Χριστοῦ τοῦ Nalwpaiov, ov ὑμεῖς » ε \ a > / ἐσταυρώσατε, ὃν ὁ θεὸς ἤγειρεν ἐκ νεκρῶν, EV τούτῳ e , ἢ Cain ς ἢ τ". οὗτος παρέστηκεν ἐνώπιον ὑμῶν ὑγιής. “οὗτός ἐστιν id ,ὔ Ἕ \ «ς ’ ς a an 5 / «ς ’ ὁ λίθος ὁ ἐξουθενηθεὶς ὑφ᾽ ὑμῶν τῶν οἰκοδόμων, ὁ γενό- ᾽ \ / 12 \ ’ ” b LA μενος εἰς κεφαλὴν γωνίας. καὶ οὐκ ἔστιν ἐν ἄλλῳ >] Ν [ ae 50." A wv , > “ [4 \ οὐδενὶ ἡ σωτηρία. οὐδὲ yap ὄνομά ἐστιν ἕτερον ὑπὸ Ν 5 \ \ / > > / 5 = lal lal τὸν οὐρανὸν τὸ δεδομένον ἐν ἀνθρώποις ἐν @ δεῖ σωθῆναι ς “Ὁ ἡμᾶς. 13 a \ \ n Σ Θεωροῦντες δὲ τὴν τοῦ ἸΠέτρου παρρησίαν καὶ ἯΙ / \ / e/ wv θ 5 / / ὠάννου, Kal καταλαβόμενοι OTL ἄνθρωποι ἀγράμματοί > work, A , εἰσιν καὶ ἰδιῶται, ἐθαύμαζον, ἐπεγίνωσκόν τε αὐτοὺς ὅτι \ a? AS ED , U La σὺν τῷ ‘Inood ἦσαν, "τόν τε ἄνθρωπον βλέποντες σὺν 5 a e a \ , > 3 αὑτοῖς ἑστῶτα τὸν τεθεραπευμένον, οὐδὲν εἶχον ἀντει- 2 15 / ’ a πεῖν. “κελεύσαντες δὲ αὐτοὺς ἔξω TOD συνεδρίου ἀπελ- “A 7. \ ᾽ ’ θεῖν, συνέβαλλον πρὸς ἀλλήλους " λέγοντες, Τί ποιή- an ’ / f \ \ σωμεν τοῖς ἀνθρώποις τούτοις ; OTL μὲν γὰρ γνωστον a / > > A A Lal A σημεῖον γέγονεν δι’ αὐτῶν, πᾶσιν τοῖς κατοικοῦσιν ἱἸερου- \ , a ? 7 δὰ σαλὴμ φανερόν, καὶ ov δυνάμεθα ἀρνεῖσθαι “add ἵνα ΠΡΆΞΕΙΣ IV. 17 TO μὴ ἐπὶ πλεῖον διανεμηθῇ εἰς τὸν λαόν, ἀπειλησώμεθα an al A, “- 5 f \ αὐτοῖς μηκέτι λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ μηδενὶ ‘ , ’ \ / ἀνθρώπων. “Kat καλέσαντες αὐτοὺς παρήγγείλαν TO \ / rn ’ / καθόλου μὴ φθέγγεσθαι μηδὲ διδάσκειν ἐπὶ TO ὀνόματι δ 3 lal 19 ¢ \ / ny 4 ’ / τοῦ [Ιησοῦ. ὁ δὲ Πέτρος καὶ ᾿Ιωάννης ἀποκριθέντες , , 7 / / lal rn εἶπον πρὸς αὐτούς, Ki δίκαιόν ἐστιν ἐνώπιον τοῦ θεοῦ, id A ’ / “ “Δ nr cal / 5 20 9 / ὑμῶν ἀκούειν μᾶλλον ἢ Tov θεοῦ, κρίνατε' * οὐ δυνά- \ ¢ lal \ » \ >’ dg \ n μεθα yap ἡμεῖς ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν. 21 ¢ \ / ee μὸν 5) ἢ \ οἱ δὲ προσαπειλησάμενοι ἀπέλυσαν AVTOUS, μηδὲν [4 Ν “Ὁ , , vi: A \ 7 εὑρίσκοντες TO πῶς κολάσωνται αὐτούς, διὰ τὸν λαόν, “ , 207 \ \ ee n ͵ 229 OA ὅτι πάντες ἐδόξαζον Tov θεὸν ἐπὶ TO γεγονότι. ™ ἐτῶν > ͵ ¢ v « γὰρ ἦν πλειόνων τεσσεράκοντα ὁ ἄνθρωπος ἐφ᾽ ὃν γε- a lal lal ve α γόνει TO σημεῖον τοῦτο τῆς ἰάσεως. » / δ Ὁ \ \ 5. " \ ᾽ / ἢ Απολυθέντες δὲ ἦλθον πρὸς τοὺς ἰδίους καὶ ἀπήγ- 3 \ ar an ς γείλαν ὅσα πρὸς αὐτοὺς οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι > 24 ¢ Kees , ς \ 5 \ εἶπαν. “ot δὲ ἀκούσαντες ὁμοθυμαδὸν ἦραν φωνὴν \ \ 5 / \ ¢ i \ πρὸς τὸν θεὸν καὶ εἶπαν, Δέσποτα, σὺ ὁ ποιήσας τὸν 3 “Ὁ \ ’ \ οὐρανὸν Kal τὴν γῆν Kal τὴν θάλασσαν καὶ πάντα Ta ἐν » an \ ς “ \ ¢ / / αὐτοῖς, “ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στό- \ ; ae ν eps 5 , ” ματος Δαυεὶδ παιδός σου εἰπών, ἱνατί ἐφρύαξαν ἔθνη \ πον 7 δ τ ΘᾺ , ε a καὶ λαοὶ ἐμελέτησαν κενά; “παρέστησαν οἱ βασιλεῖς = a 4 \ \ 5 \ \ τῆς γῆς καὶ οἱ ἄρχοντες συνήχθησαν ἐπὶ TO αὑτὸ κατὰ κι ἴω a 3 A 27 , τοῦ κυρίου, καὶ κατὰ τοῦ Χριστοῦ αὐτοῦ. ““ cuvny- \ ’ ᾽ 5 / > lal / ‘ ’ \ \ θησαν yap ἐπ᾽ αληθείας ἐν τῇ πόλει ταὐτῃ ἐπὶ τὸν “ τὃ Λ ἽἾ la e\ 4 Ἥ "ὃ \ ἅγιον παῖδά σου ᾿Ιησοῦν, ὃν ἔχρισας, Ἡρώδης τε καὶ - \ Qn 5 / 28 a Πόντιος Πιλᾶτος σὺν ἔθνεσιν καὶ λαοῖς ᾿Ισραήλ, ™ ποιῆ- 4 ς / As / / / θ σαι (oa ἡ χείρ σου καὶ ἡ βουλή σου τ eat Hoe γενέσθαι. Pr IF an \ Versa > a \ “Kal τὰ νῦν, κύριε, ἔπιδε ἐπὶ τὰς ἀπειλᾶς αὐτῶν, καὶ na \ / , - \ δὸς τοῖς δούλοις σου μετὰ παρρησίας πάσης λαλεῖν τὸν ΓΟ “ / > vv λόγον σου “ ἐν TO τὴν χεῖρά σου ἐκτείνειν σε εἰς ἴασιν ἑ lal / / \ “ 5 f rf καὶ σημεῖα καὶ τέρατα γίνεσθαι διὰ τοῦ ονόματος τοῦ V.6 ΑΠΟΣΤΟΛΩΝ = c 3 , 5 fal 81 \ ὃ θέ > a 4 ἁγίου παιδός σου ᾿Ιησοῦ. “Kat δεηθέντων αὐτῶν ἐσα- / ¢ / » 2. ns δι 2 λ / Q λεύθη ὁ τόπος ἐν ᾧ ἦσαν συνηγμένοι, Kal ἐπλήσθησαν lal ε ’ \ FJ U \ / ἅπαντες τοῦ ἁγίου πνεύματος, Kat ἐλάλουν Tov λόγον fal lal \ / τοῦ θεοῦ μετὰ παρρησίας. rn lal , a / \ Tod δὲ πλήθους τῶν πιστευσάντων ἦν καρδία καὶ ’ - an e U ’ lal f- ψυχὴ μία, Kal οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν 5 3 > ᾽ a / ΄, 33 \ ’ ἴδιον εἶναι, ἀλλ᾽ ἦν αὐτοῖς ἅπαντα κοινά. ™ καὶ δυνάμει , 5 ,ὔ \ / ς 5 / A 4 μεγάλῃ ἀπεδίδουν τὸ μαρτύριον οἱ ἀπόστολοι τῆς ava- ΄ a > fal fs / 3 δι δὰ στάσεως τοῦ κυρίου ᾿Ιησοῦ, χάρις τε μεγάλη ἣν ἐπὶ , ? , 84 γῶν \ ἢ ; 5 ᾽ 4. Δ ae πάντας αὐτούς. “ovdé γὰρ ἐνδεής τις ἦν ἐν αὐτοῖς [7 x / / “Δ an « -“ na ὅσοι yap κτήτορες χωρίων ἢ οἰκιῶν ὑπῆρχον, πωλοῦντες my] \ a , 35 Nah. 5 \ ἔφερον Tas τιμὰς τῶν πιπρασκομένων © καὶ ἐτίθουν Tapa \ / ἣν Ὁ. 5 ἢ : / Ure F ἢ τοὺς πόδας τῶν ἀποστόλων" διεδίδετο δὲ ἑκάστῳ καθότι yf 3 \ \ ¢ 9 \ / av τις χρείαν εἶχεν. “᾿Ιωσὴφ δὲ ὁ ἐπικληθεὶς Bapva- \ a / li e\ Bas ἀπὸ τῶν ἀποστόλων, 6 ἐστιν μεθερμηνευόμενον υἱὸς l ft ’ A , 51 ¢ , παρακλήσεως, Λευΐτης, Κύπριος τῷ γένει, “ ὑπάρχοντος 5 n b] a , U \ a \ 7 αὐτῷ ἀγροῦ, πωλήσας ἤνεγκεν τὸ χρῆμα καὶ ἔθηκεν \ \ / a ’ Tapa τοὺς πόδας τῶν ἀποστόλων. 12 \ , 4“. / >] / a 5 "᾿Ανὴρ δέ τις ᾿Ανανίας ὀνόματι σὺν Σαπφείρῃ τῇ ¥ > a 3 / “a 2 / = γυναικὶ αὐτοῦ ἐπώλησεν κτῆμα, “Kal ἐνοσφίσατο ἀπὸ lal a / \ a , \ τῆς τιμῆς, συνειδυίης Kal τῆς γυναικός, καὶ ἐνέγκας , Ν \ t n ᾽ μέρος τι παρὰ τοὺς πόδας τῶν ἀποστόλων ἔθηκεν. bs at Ny Je / > / / , ¢ aA εἶπεν δὲ ὁ Ilétpos, ᾿Ανανία, διατί ἐπλήρωσεν ὁ σατανᾶς \ 7 , Δ \ a 7 τὴν καρδίαν σου, Ψψεύσασθαί σε TO πνεῦμα TO ἅγιον Kal / 3 \ A A a t ’ ‘ νοσφίσασθαι ἀπὸ τῆς τιμῆς τοῦ χωρίου; “ οὐχὶ μένον XP \ \ b] A AL / ς lal 4 Lick σοὶ ἔμενεν καὶ πραθὲν ἐν τῇ σῇ ἐξουσίᾳ ὑπῆρχεν ; τί ὅτι > 5 a , \ lal a 2 / ἔθου ἐν TH καρδίᾳ σου TO πρᾶγμα τοῦτο; οὐκ ἐψεύσω > / > \ a Ὁ 5 3 f Code ἀνθρώποις ἀλλὰ TO θεῷ. “ἀκούων δὲ ὁ ᾿Ανανίας τοὺς ΄ , \ \ λόγους τούτους, πεσὼν ἐξέψυξεν" καὶ ἐγένετο φόβος f ae ἂν / \ 3 ? μέγας ἐπὶ πάντας τοὺς ἀκούοντας " ἀναστάντες δὲ οἱ / 7] >] \ / νεώτεροι συνέστειλαν αὐτὸν καὶ ἐξενέγκαντες ἔθαψαν. 12 ΠΡΑΞΕΙΣ ν. 7 \ al n / ν᾽. κα \ - ᾿ ἐγένετο δὲ ὡς ὡρῶν τριῶν διάστημα καὶ ἡ γυνὴ αὐτοῦ \ 20 An \ \ Me θ 8 3 , δὲ \ μὴ εἰδυῖα TO γεγονὸς εἰσῆλθεν. ὅ ἀπεκρίθη δὲ πρὸς Ψ \ / » > , \ / ᾽ αὐτὴν Ἰ]έτρος, Εὐπέ μοι, εἰ τοσούτου τὸ χωρίον ἀπε- / \ δοσθε; ἡ δὲ εἶπεν, Nai, τοσούτου. °6 δὲ Πέτρος πρὸς ΟΥ̓ 4 c a la) αὐτήν, Τί ὅτι συνεφωνήθη ὑμῖν πειράσαι τὸ πνεῦμα , 5 Ae ἢ 1 be ἢ \ ” a," κυρίου; ἰδοὺ οἱ πόδες "τῶν θαψάντων τὸν ἄνδρα σου ἐπὶ τῇ θύρᾳ, καὶ ἐξοίσουσίν σε. " ἔπεσεν δὲ παραχρῆμα \ \ ᾽ a / ς πρὸς τοὺς πόδας αὐτοῦ, καὶ ἐξέψυξεν᾽ εἰσελθόντες δὲ οἱ / 4φ » \ 4 4 νεανίσκοι εὗρον αὐτὴν νεκράν, Kat ἐξενέγκαντες ἔθαψαν \ \ Ld 2235 11 Ὁ τὰ δένο, ΄ 7, >,? πρὸς τὸν ἄνδρα αὐτῆς. *' καὶ ἐγένετο φόβος μέγας ἐφ ¢ \ b ΄ , ὅλην τὴν ἐκκλησίαν καὶ ἐπὶ πάντας τοὺς ἀκούοντας ταῦτα. ΤΑΝ \ δὲ “ . “Ὁ ᾿ ᾽ / ἥ lal ιἃ δὲ TOV χειρῶν TOV ἀποστόλων ἐγίνετο σημεῖα \ , \ ’ A A. \ “- " \ Kal τέρατα πολλὰ ἐν τῷ AAW Kal ἦσαν ὁμοθυμαδὸν dA 5) a A Ss a 4 13 a δὲ a ἅπαντες ἐν τῇ στοᾷ Σολομῶντος" “tov δὲ λοιπῶν ’ a ’ a ’ οὐδεὶς ἐτόλμα κολλᾶσθαι αὐτοῖς, GAN ἐμεγάλυνεν av- \ e A fal τοὺς ὁ λαός" “ wadrdov δὲ προσετίθεντο πιστεύοντες TO ,ὔ , ,’ - \ lal f » κυρίῳ, πλήθη ἀνδρῶν τε καὶ γυναικῶν, “" ὥστε καὶ εἰς ‘ Ι bd / \ ’ lal a’ , » \ Tas πλατείας ἐκφέρειν τοὺς ἀσθενεῖς καὶ τιθέναι ἐπὶ = ’ εὖ U “ > / / x κλιναρίων Kat κραβάττων, ἵνα ἐρχομένου Πέτρου κἂν ξ \ 3 “-“ \ ἡ σκιὰ ἐπισκιάσῃ τινὶ αὐτῶν. “auvnpyeto δὲ Kal TO lal lal , / ’ πλῆθος τῶν πέριξ πόλεων “Ἱερουσαλήμ, φέροντες ἀσ- lal » δ, > / θενεῖς καὶ ὀχλουμένους ὑπὸ πνευμάτων ἀκαθάρτων, ul οἵτινες ἐθεραπεύοντο ἅπαντες. 11 » \ he ee, \ \ , - \ x A Ἀναστὰς δὲ ὁ ἀρχιερεὺς Kal πάντες οἱ σὺν αὐτῷ, fal Nn ’ / ἡ οὖσα αἵρεσις τῶν Σαδδουκαίων, ἐπλήσθησαν ζήλου 18 ips \ a "ἊΝ \ " , \ καὶ ἐπέβαλον τὰς χεῖρας ἐπὶ τοὺς ἀποστόλους, Kal ἔθ "τοὺς ἐ ΄σει δημοσίᾳ. “ ἄγγελος δὲ ου ἔθεντο αὐτοὺς ἐν τηρήσει δημοσίᾳ. yyeros δὲ κυρίο \ \ v \ / “Ὁ “Ὁ >’ / διὰ νυκτὸς ἤνοιξεν Tas θύρας τῆς φυλακῆς ἐξαγαγών τε > \ s 20 , \ , a > lal αὐτοὺς εἶπεν, ~ IlopeverGe καὶ σταθέντες λαλεῖτε ἐν TO ἱερῷῳᾳ τῷ λαῷ πάντα τὰ ῥήματα τῆς ἕωῆς ταύτης. V. 33 ATTOZTOAQN 13 21 » ἢ \ “ΣῊ ΓᾺΔ \ ” > Mai 68. ἐν ἀκούσαντες δὲ εἰσῆλθον ὑπὸ τὸν ὄρθρον εἰς τὸ ἱερὸν \ / , Ls ᾽ καὶ ἐδίδασκον. παραγενόμενος δὲ ὁ ἀρχιερεὺς καὶ οἱ \ a \ \ A σὺν αὐτῷ συνεκάλεσαν TO συνέδριον καὶ πᾶσαν τὴν a CA ΕῚ / \ Bd / > \ γερουσίαν τῶν υἱῶν ᾿Ισραήλ, καὶ ἀπέστειλαν εἰς TO / A δεσμωτήριον ἀχθῆναι αὐτούς. “oi δὲ παραγενόμενοι c 4“ 3 Φ \ a A ὑπηρέται οὐχ εὗρον αὐτοὺς ἐν TH φυλακῇ ἀναστρέ- Ν > / / / ψαντες δὲ ἀπήγγειλαν ™ déyovtes ὅτι Τὸ δεσμωτήριον “ , ’ , ’ 7 \ \ , εὕρομεν κεκλεισμένον ἐν πάσῃ ἀσφαλείᾳ καὶ τοὺς φύ- ς A BN A val 3 ,ὔ Non i 50. 7 λακας ἑστῶτας ἐπὶ τῶν θυρῶν, ἀνοίξαντες δὲ ἔσω οὐδένα “ 24 Ἔ δὲ v \ / / “ εὕρομεν. “ws δὲ ἤκουσαν τοὺς λόγους τούτους ὅ τε “ “ ἴω) / στρατηγὸς τοῦ ἱεροῦ Kal οἱ ἀρχιερεῖς, διηπόρουν περὶ αὐτῶν, τί ἂν γένοιτο TOTO. “παραγενόμενος δέ τις > / 5 a “4 > \ ily \ »” > Ἂ ἀπήγγειλεν αὐτοῖς ὅτι ᾿Ιδοὺ οἱ ἄνδρες ods ἔθεσθε ἐν TH a a A A \ / φυλακῇ εἰσὶν ἐν τῷ ἱερῷ ἑστῶτες Kal διδάσκοντες TOV ’ .ς6. 5) \ ς A \ rn ς / λαόν. “TOTE ἀπελθὼν ὁ στρατηγὸς σὺν τοῖς ὑπηρέταις 5 » / ’ \ / 2 ἴω \ \ / ἦγεν αὐτούς, ov μετὰ Bias, ἐφοβοῦντο γὰρ τὸν λαόν, \ a A é 7-3 , \ ’ \ » > a μὴ λιθασθῶσιν" “ ἀγαγόντες δὲ αὐτοὺς ἔστησαν ἐν TO ,ὔ wes , ᾽ ek oe WE ΒΕ: ΞΔ συνεδρίῳ. καὶ ἐπηρώτησεν αὐτοὺς 6 ἀρχιερεὺς ™ λέγων, , εν. | A Παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ διδάσκειν ἐπὶ τῷ ee | / tna | \ , \ ec ὀνόματι τούτῳ, καὶ ἰδοὺ πεπληρώκατε τὴν ἱἹΙερουσαλὴμ lel - id a \ U b] a >4? ς a τῆς διδαχῆς ὑμῶν, καὶ βούλεσθε ἐπαγαγεῖν ἐφ᾽ ἡμᾶς SA na 3 , , 29 » \ \ , τὸ αἷμα τοῦ ἀνθρώπου τούτου. ™ ἀποκριθεὶς δὲ Ilétpos καὶ οἱ ἀπόστολοι εἶπαν, Πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ a 2 ¢ lal f ’ ἴω ἀνθρώποις. 6 θεὸς τῶν πατέρων ἡμῶν ἤγειρεν Inoodr, “Δ c a ὃ ͵ θ ’ 5. ΟΝ . 81 i ὃν ὑμεῖς διεχειρίσασθε κρεμάσαντες ἐπὶ ξύλου" * τοῦτον πὶ A A f a a ’ fal ὁ θεὸς ἀρχηγὸν καὶ σωτῆρα ὕψωσεν τῇ δεξιᾷ αὐτοῦ lal / lal ’ \ \ v ε A δοῦναι μετάνοιαν τῷ “lopanrX Kal ἄφεσιν ἁμαρτιῶν. 82 ς a A U / ᾷ καὶ ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥημάτων τούτων, καὶ Ν an ε ral ΄“ τὸ πνεῦμα τὸ ἅγιον ὃ ἔδωκεν ὁ θεὸς τοῖς πειθαρχοῦσιν » A αὐτῷ. ͵ ᾽ ὁ Οἱ δὲ ἀκούσαντες διεπρίοντο καὶ ἐβουλεύοντο ave- 14 TIPA=EI= Vir nr 3 \ / al / λεῖν αὐτούς. “avactas δέ τις ἐν TO συνεδρίῳ Φαρι- a ee Ci μ / / Ν σαῖος ὀνόματι αμαλιήλ, νομοδιδάσκαλος τίμιος παντὶ - Xx r > aN ἔξ B 7 4 > θ / τῷ λαῷ, ἐκέλευσεν ἔξω βραχύ Te τοὺς ἀνθρώπους a $5 5 ἡ \ 5) , ” 5 > A ποιῆσαι, * εἶπέν τε πρὸς αὐτούς, “Avdpes ᾿Ισραηλῖται, a \ a ] / προσέχετε ἑαυτοῖς ἐπὶ τοῖς ἀνθρώποις τούτοις, τί μέλ- 36 \ \ / “ ς an Lae λετε πράσσειν. “πρὸ yap τούτων τῶν ἡμερῶν ἀνέστη an / 3 / « / a / 5 -“ Θευδᾶς, λέγων εἶναί τινα ἑαυτόν, ᾧ προσεκλίθη ἀνδρῶν ᾽ c / ray ’ / \ / " ἀριθμὸς ὡς τετρακοσίων, ὃς ἀνῃρέθη, καὶ πάντες ὅσοι > / » a / \ > / > » / ἐπείθοντο αὐτῷ διελύθησαν Kai ἐγένοντο εἰς οὐδέν. “ > lal a Ἵ μετὰ τοῦτον ἀνέστη ᾿Ιούδας ὁ Τ'αλιλαῖος ἐν ταῖς ἡμέ- lal n \ 3 A 5 / > A. pais τῆς ἀπογραφῆς καὶ ἀπέστησεν λαὸν ὀπίσω αὐτοῦ a \ / / / > - κἀκεῖνος ἀπώλετο, καὶ πάντες ὅσοι ἐπείθοντο αὐτῷ \ 4 “4 “ > διεσκορπίσθησαν. “Kal τὰ viv λέγω ὑμῖν, ἀπόστητε J \ n > , "4 \ 7 3 ΞΟ gee 4. ἃ - ἀπὸ τῶν ἀνθρώπων τούτων καὶ ἄφετε αὐτούς᾽ ὅτι ἐὰν Pry > / « a ad * A. ὦν nr ἢ ἐξ ἀνθρώπων ἡ βουλὴ αὕτη ἢ τὸ ἔργον τοῦτο, KaTa- na Ἂ ΄ λυθήσεται “et δὲ ἐκ θεοῦ ἐστίν, οὐ δυνήσεσθε κατα- A > / / \ / ¢ lal 40 9 ΄ λῦσαι αὐτούς, μήποτε καὶ θεομάχοι εὑρεθῆτε. “ ἐπεί- Ν 2 A \ \ > σθησαν δὲ αὐτῷ, Kal προσκαλεσάμενοι τοὺς ἀποστόλους / / \ 4 > \ an ’ ,ὔ lal δείραντες παρήγγειλαν μὴ λαλεῖν ἐπὶ τῷ ὀνόματι τοῦ Ἢ a \ > / 41 O ς \ oy > / / ησοῦ, Kal ἀπέλυσαν. ἱ μὲν οὖν ἐπορεύοντο yai- > \ , ἴω Lf 7 ροντες ATO προσώπου τοῦ συνεδρίου, OTL κατηξιώθησαν 3 \ “- 21 iS ᾽ a 2 a Wg ὑπὲρ τοῦ ονόματος atipacOnvar’ “πᾶσάν τε ἡμέραν [4] [4] \ > 53 ’ / ἐν τῷ ἱερῷ Kal κατ᾽ οἶκον οὐκ ἐπαύοντο διδάσκοντες \ ’ / \ \ Pl] rn καὶ εὐωγγελιζόμενοι Tov Χριστὸν ᾿Ιησοῦν. 6 1° δὲ n Cis oh , θ , a ν δὲ ταῖς ἡμέραις ταύταις πληθυνόντων τῶν n ’ lal a μαθητῶν ἐγένετο γογγυσμὸς τῶν ᾿Ελληνιστῶν πρὸς \ ¢ 4 / a a a τοὺς ᾿βραίους, ὅτε παρεθεωροῦντο ἐν τῇ διακονίᾳ τῇ A e lal ’ a καθημερινῇ αἱ χῆραι αὐτῶν. * προσκαλεσάμενοι δὲ οἱ δώδ δ πλῆθ ᾿ θητῶν εἶ Οὐκ a ) ὠδεκα TO πλῆθος τῶν μαθητῶν εἶπαν, Οὐκ ἀρεστόν 3 ς “A / \ / lal a a ἐστιν ἡμᾶς καταλείψαντας TOV λόγον τοῦ θεοῦ διακονεῖν / a τραπέζαις. " ἐπισκέψασθε οὖν, ἀδελφοί, ἄνδρας ἐξ ὑμῶν VII. 2 ATIOZTOAQN 15 μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, ods καταστήσομεν ἐπὶ τῆς χρείας ταύτης" * ἡμεῖς δὲ τῇ “μ΄. lal al ἴω / προσευχῇ καὶ TH διακονίᾳ τοῦ λόγου προσκαρτερήσο- , \ an ἵν ἐσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, 5 ΡῈ τῇ μὲν. ° καὶ ἢ , ἢ καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ δ: SF \ , \ ’ \ NT , πνεύματος ἁγίου, καὶ Φίλιππον καὶ Ἰ]Ϊρόχορον καὶ Νικά- 3, i \ ἐν Ν / / vopa καὶ 'Τίμωνα καὶ Ilappevay καὶ Νικόλαον προσή- ΄ «Ὁ fal λυτον ᾿Αντιοχέα, ° ovs ἔστησαν ἐνώπιον TOV ἀποστόλων, / ἫΝ »“" ; at καὶ προσευξάμενοι ἐπέθηκαν αὐτοῖς Tas χεῖρας. * Kal c / a a » \ > / ¢ 3 \ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς - a \ / τῶν μαθητῶν ἐν ἱἹερουσαλὴμ σφόδρα, πολύς τε ὄχλος “Ὁ ξ «ς a τῶν ἱερέων ὑπήκουον TH πίστει. / \ / “ \ / "Στέφανος δὲ πλήρης χάριτος Kal δυνάμεως ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. * ἀνέστησαν δέ “ ’ - a n / τινες TOV EK τῆς συναγωγῆς τῆς λεγομένης AvBeptivwy ae an καὶ Κυρηναίων καὶ ᾿Αλεξανδρέων καὶ τῶν ἀπὸ Κιλικίας γ΄. / aw aA. A , 10 \ ’ ΕΣ καὶ ᾿Ασίας δυνξζητοῦντες τῷ Στεφάνῳ, “" καὶ οὐκ ἴσχυον 4 a A ῃ a A " ΟΣ ΣΤ ἢ ΠῚ, ἀντιστῆναι τῇ σοφίᾳ καὶ τῷ πνεύματι ᾧ ἐλάλει. “ τότε / U A a ὑπέβαλον ἄνδρας λέγοντας ὅτι ᾿Ακηκόαμεν αὐτοῦ λα- “ ’ / oo al U λοῦντος ῥήματα βλάσφημα εἰς Μωῦσῆν καὶ τὸν θεόν. / t \ “ συνεκίνησάν τε τὸν λαὸν Kal τοὺς πρεσβυτέρους καὶ \ la) \ / τοὺς γραμματεῖς, Kal ἐπιστάντες συνήρπασαν αὐτὸν U > \ ΄ καὶ ἤγαγον εἰς τὸ συνέδριον, ᾿" ἔστησάν τε μάρτυρας a 7 ς y e ᾽ aA ψευδεῖς λέγοντας, O ἄνθρωπος οὗτος οὐ παύεται λαλῶν \ a Vale “ ῥήματα κατὰ τοῦ τόπου τοῦ ἁγίου καὶ τοῦ νόμου᾽ “ ἀκη- , \ > a / a > a ς a κόαμεν γὰρ αὐτοῦ λέγοντος ὅτι ᾿Ιησοῦς ὁ Ναζωραῖος - , \ , lal Ν > / \ »ν) οὗτος καταλύσει τὸν τόπον τοῦτον, καὶ ἀλλάξει τὰ ἔθη ε / ¢ n - A ἃ παρέδωκεν ἡμῖν Maovons. “Kai atevicavtes eis δόσιν / e U > “Ὁ / 9 Ν αὐτὸν πάντες οἱ καθεζόμενοι ἐν τῷ συνεδρίῳ, εἶδον τὸ > a / > πρόσωπον αὐτοῦ ὡσεὶ πρόσωπον ἀγγέλου. 'Εἶπεν δὲ 6 ἀρχιερεύς, Ei ταῦτα οὕτως ἔχει; " ὁ 16 ITRASEI2 ὙΠ νιν / > \ / ᾽ δὲ ἔφη, “Avdpes ἀδελφοὶ καὶ πατέρες, ἀκούσατε. ὁ θεὸς an / wv “~ Ν « n ? \ ” > lal τῆς δόξης ὠφθη τῷ πατρὶ ἡμῶν ᾿Αβραὰμ ὄντι ἐν TH ᾿ / \ x a 5... N > , 3 \ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν, * καὶ 4 \ ab Wi " ? a A ἈΞ a εἶπεν πρὸς αὐτόν, ἔξελθε ἐκ τῆς γῆς σου Kal ἐκ THs \ lal ’ \ “ «Ὁ συγγενείας σου, καὶ δεῦρο εἰς τὴν γῆν ἣν ἄν σοι δείξω. 4 / \ » nr τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. » “ \ \ ,’ nw \ ’ Qn κἀκεῖθεν μετὰ TO ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴ- \ a / 3 “Δ ξ “-“ rn KLOEV αὐτὸν ELS THY γῆν ταύτην εἰς ἣν ὑμεῖς νῦν KaTOL- - 5 \ 7 Μ ᾽ lal / > » ee Ψῷ 2O\ κεῖτε, °Kal οὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ aA lal “Ὁ / βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς KaTa- δ. τὰ \ a , > a > es, 5) σχεσιν αὐτὴν καὶ TO σπέρματι αὐτοῦ μετ᾽ αὐτόν, οὐκ v , n / 6 > , A ¢/ ς \ cd OVTOS AUT@ τέκνου. ἐλάλησεν δὲ οὕτως ὁ θεὸς ὅτι " \ / » an / » fal » 7 \ ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, Kal J \ / f / δουλώσουσιν αὐτὸ Kal κακώσουσιν ἔτη τετρακόσια. 7 \ Laer SES / aes " c \ καὶ TO ἔθνος ᾧ ἐὰν δουλεύσουσιν, κρινῶ ἐγώ, ὃ θεὸς > rn / \ / εἶπεν, καὶ μετὰ ταῦτα ἐξελεύσονται Kal λατρεύσουσίν “ / ‘ vy ᾽ n μοι ἐν τῷ τόπῳ τούτῳ. “καὶ ἔδωκεν αὐτῷ διαθήκην al ef ΄ \ ] \ \ περιτομῆς" καὶ οὕτως ἐγέννησεν τὸν ᾿Ισαὰκ Kal περιέ- Ts. ΜΚ A ¢ , A > Ul \o> Ν \ ᾽ / τεμεν αὐτὸν TH ἡμέρᾳ TH ὀγδόῃ, καὶ ᾿Ισαὰκ τὸν ᾿Ιακώβ, \ \ / καὶ ᾿Ιακὼβ τοὺς δώδεκα πατριάρχας. ὅ καὶ οἱ πατρι- / / \ ᾽ \ ’ / > ” apxat ζηλώσαντες Tov ᾿Ιωσὴφ ἀπέδοντο εἰς Αἴγυπτον' \ 9 ¢ \ > ’ rn 10 Age , any > A καὶ nv ὁ θεὸς μετ᾽ αὐτοῦ, " καὶ ἐξείλατο αὐτὸν ἐκ πασῶν Ὁ / ΩΣ Lal \ » > A / \ / τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν Kal σοφίαν > / \ / » / \ / ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν » \ ¢ / > , yy \ & \ 3 ᾽ “ αὐτὸν ἡγούμενον ἐπ᾽ Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ. Tape! \ \ mle 4 \ / \ τ "ἦλθεν δὲ λιμὸς ἐφ᾽ ὅλην τὴν Αἴγυπτον καὶ Χαναὰν καὶ ᾽ 7 θλίψις μεγάλη, καὶ οὐχ εὕρισκον χορτάσματα οἱ Ta- ΄ c “ 5 / A » Vv / }] " τέρες ἡμῶν. © ἀκούσας δὲ ᾿Ιακὼβ ὄντα σιτία εἰς Αἴγυπο- / \ / ε rn A τον ἐξαπέστειλεν τοὺς πατέρας ἡμῶν πρῶτον" ™ καὶ ἐν a / » / > \ al ’ “ » a τῷ δευτέρῳ ἀνεγνωρίσθη ᾿Ιωσὴφ τοῖς ἀδελφοῖς αὐτοῦ, \ \ ’ / a 4b) \ \ / Da , 14? καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος ᾿Ιωσήφ. “ ἀπο- VII. 2 ATIOZTOAQN 17 5 \ ‘ \ στείλας δὲ Ἰωσὴφ μετεκαλέσατο ᾿Ιακὼβ τὸν πατέρα a] a \ / lal αὐτοῦ Kal πᾶσαν THY συγγένειαν ἐν ψυχαῖς ἑβδομή- 5 LA >] κοντα πέντε. “Kal κατέβη ᾿Ιακὼβ eis Αἴγυπτον, καὶ ἘΠῚ ΔΆ, . 7 e al 1 \ ἐτελεύτησεν αὐτὸς Kal οἱ πατέρες ἡμῶν, ° καὶ μετετέθη- \ 7 a“ / e ’ / σαν εἰς Συχὲμ Kal ἐτέθησαν ἐν TO μνήματι ᾧ ὠνήσατο "AB \ A 5 / \ al ea Ἢ \ > ραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν ᾿Εμμὼρ ἐν ἊΣ 7 17 θ Ν δὲ " ς , A > / υχέμ. “Kabds δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας e Ε / ¢ \ A > / Yj ἧς ὡμολόγησεν ὁ θεὸς τῷ ᾿Αβραάμ, ηὔξησεν ὁ λαὸς \ ‘ ΡῚ Py ὅν κΚ \ καὶ ἐπληθύνθη ἐν Αἰγύπτῳ, axypt ov ἀνέστη βασιλεὺς S10 a Μ «Ὁ 5 ” \ > , 19 Φ ἕτερος ἐπ᾿ Αἴγυπτον, ὃς οὐκ ἤδει τὸν ᾿Ιωσήφ. “δ οὗτος / \ , - , Ν κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσεν τοὺς πατέρας “ a ! A nr Tov ποιεῖν TA βρέφη ἔκθετα αὐτῶν εἰς TO μὴ ζωογονεῖσ- 09.43 Ka a > “ ” a \ 3 ᾽ al θαι. “ev ᾧ καιρῷ éyevvnOn Motors, καὶ ἦν ἀστεῖος A A \ » , “Ὁ a ’ A v lal τῷ θεῷ. ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ TOD / ofe 3 , \ 5 a 5 , Le «ς , πατρός. ™ ἐκτεθέντος δὲ αὐτοῦ ἀνείλατο αὐτὸν ἡ θυγα- \ « A ey Tnp Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν. ™ καὶ on A , / > / 2 “- \ ἐπαιδεύθη Maions ἐν πάσῃ σοφίᾳ Αἰγυπτίων" ἦν δὲ ὃ Ἁ > / Ὁ 1 ’ a 93 ¢ δὲ > A υνατος ἐν λογοις καὶ ἔργοις αὑτοῦ. ως ὃὲ ἐπληροῦτο 5 A \ / 5 / 2 \ \ Ns αὐτῷ TETTEPAKOVTAETHS χρόνος, ἀνέβη ἐπὶ THY καρδίαν 5 la) > \ 5 \ ᾽ A \ Cas αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς 5) ’ 24 NOUS See 5) ἢ ΩΝ, \ Ἰσραήλ. καὶ ἰδών τινα ἀδικούμενον ἠμύνατο, καὶ lal 7] ͵ A ἐποίησεν ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν > ers 5 ᾿ 7 A > \ 6 Αὐγύπτιον. “ἐνόμιζεν δὲ συνιέναι τοὺς ἀδελφοὺς ὅτι ς \ \ \ ? a / / eS eee τ es © ὁ θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν σωτηρίαν αὐτοῖς οἱ > A A / 7 = a δὲ ov συνῆκαν. τῇ τε ἐπιούσῃ ἡμέρᾳ ὠφθη αὐτοῖς μαχο- / ' 9 > / > , μένοις, Kal συνήλλασσεν αὐτοὺς εἰς εἰρήνην εἰπῶων, 4 - A / ΡΥ Δ \ "Avopes, ἀδελφοί ἐστε ἱνατί ἀδικεῖτε ἀλλήλους ; “ ὁ δὲ 9 “ \ / ? / 9 \ ’ / / ἀδικῶν TOV πλησίον ἀπώσατο αὐτὸν εἰπῶν, Tis σε 7, \ Sw. Cane ee ee κατέστησεν ἄρχοντα Kal δικαστὴν ἐφ᾽ ἡμῶν ; ~ μὴ ἀνε- a \ ΄, a \ SS ak λεῖν με σὺ θέλεις, Ov τρόπον ἀνεῖλες ἐχθὲς τὸν AuyuTr- 29 Κ “ a , t \ τίον; “ἔφυγεν δὲ Μωῦσῆς ἐν τῷ λόγῳ τούτῳ, καὶ THE ACTS 2 18 ΠΡΆΞΕΙΣ VII. 29 ER U > A M ὃ / 1, ee ον 4.5 Ὁ δύ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο. 380 \ / ὅς δὸς / ” θ 9 me AS καὶ πληρωθέντων ἐτῶν τεσσεράκοντα ὠφθὴ αὐτῷ ἐν a an YU 3 \ \ U τῇ ἐρήμῳ Tod ὄρους Σινᾶ ἄγγελος ἐν φλογὶ πυρὸς Ba- 31 ¢ O\ - A IOAN 5) ͵ \o¢ . tov. “6 δὲ Μωῦσῆς ἰδὼν ἐθαύμασεν τὸ ὅραμα προσερ- a al leet \ / χομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ κυρίου, ᾿ a 1 c \ 3 \ \ *°-EKyo ὁ θεὸς τῶν πατέρων σου, ὁ θεὸς ᾿Αβραὰμ καὶ \ / on - ᾿Ισαὰκ καὶ ᾿Ιακώβ. ἔντρομος δὲ γενόμενος Μωῦσῆς A 3 \ ᾿ “Ὁ ς / οὐκ ἐτόλμα κατανοῆσαι. “εἶπεν δὲ αὐτῷ ὁ κύριος, an AE / A a ξ ς \ / >? Λῦσον τὸ ὑπόδημα τῶν ποδῶν σου ὁ yap τόπος ἐφ δ᾽ ἢ A ¢ uy / 34) \ 3 \ / ᾧ ἕστηκας yn ayia ἐστίν. “ἰδὼν εἶδον τὴν κάκωσιν “ a fal \ lal nr τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ, Kal τοῦ στεναγμοῦ 5. Ἂς Ὑ \ / > μ ’ Varten \ a αὐτῶν ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς" καὶ νῦν an " 35 κ᾿ \ Ἔ δεῦρο ἀποστείλω σε εἰς Αἴγυπτον. ὁ τοῦτον τὸν Mav- a “Ὁ / / σῆν, ὃν ἠρνήσαντο εἰπόντες, Tis σε κατέστησεν ἄρχοντα Ν ἴω f \ \ καὶ δικαστήν; τοῦτον ὁ θεὸς καὶ ἄρχοντα Kal λυτρωτὴν Nes, \ \ 3 , ΠΟΥΛῪ τὸ t ee See ἀπέσταλκεν σὺν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν a / ᾿ 5 A 7 , τῇ βάτῳ. “οὗτος ἐξήγαγεν αὐτοὺς ποιήσας τέρατα καὶ σημεῖα ἐν γῇ Αἰγύπτῳ καὶ ἐν ἐρυθρᾷ θαλάσσῃ καὶ ne Tu i 4 ff tities a 5 “ ’ Ui Ls / >| - “. ἐν τῇ ἐρήμῳ ἔτη τεσσεράκοντα. ἥἧ οὗτός ἐστιν ὁ Mav- “A ε " lal a a) ᾿] / 4 , 4 a 3 σῆς ὁ εἴπας τοῖς υἱοῖς ᾿Ισραήλ, ΠΓροφήτην ὑμῖν avac- μ ς \ 2 tal 3 val ¢ a ς 9... 283 , nA τήσει ὁ θεὸς ἐκ TOV ἀδελφῶν ὑμῶν ὡς ἐμέ. ™ οὗτός 3 e / 5 A 5 / 5 “ τ / \ fal ἐστιν ὁ γενόμενος ἐν TH ἐκκλησίᾳ ἐν TH ἐρήμῳ μετὰ TOU , n an J A al τ al rn ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν TO ὄρει Σινᾶ καὶ TOV ¢ Ὁ A > / / “Ὁ lal ς Cal πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι, ἡμῖν, 89 Ὁ ᾽ θέλ ς / , θ e ! ς A ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν, 5 \ ’ / \ > / ’ “A / 5 ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν ἐν ταῖς καρδίαις αὐ- al > A ti 40 5 a eX / II i c.f τῶν εἰς Αἴγυπτον, * εἰπόντες τῷ ᾿Δαρών, Iloinoov ἡμῖν «Ὁ “ \ o A θεοὺς of προπορεύσονται ἡμῶν ὁ yap Μωῦσῆς οὗτος, “Δ 5». " ¢ A ᾽ tal a ae ’ Μ / Os ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί / Pile. ' a ἐγένετο αὐτῷ. “Kal ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραί- ς nyay (av τῷ εἰδώλῳ, ραί VIL. ss ATIOZTOAQN 19 lal 357 nA τ lal 4 vovTO ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. “ἔστρεψεν 4 \ / ,’ \ / “Ὁ A δὲ ὁ θεὸς Kat παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ A " 4 \ / , / al aA τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν βίβλῳ τῶν προφητῶν, I i \ , / , li Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσερά- ’ A 5» / 3 ak +4 43 \ ’ >. qe} \ κοντα ἐν τῇ ἐρήμῳ, οἶκος ᾿Ισραήλ, “ καὶ ἀνελάβετε τὴν ᾿Ὶ -“ \ \ \ v A ane , \ σκηνὴν τοῦ Modoy Kal TO ἄστρον τοῦ θεοῦ Ρεφαν, τοὺς \ / an ,’ A A τύπους OUS ἐποιήσατε προσκυνεῖν αὐτοῖς ; καὶ μετοικιῶ id nr ’ , a 44 ¢ \ a , ὑμᾶς ἐπέκεινα Βαβυλῶνος. ἢ σκηνὴ τοῦ μαρτυρίου 5 A eww ᾽ ΜΕ \ ͵ ἣν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο € lal “Ὁ “ ~ A » \ A \ / ὁ λαλῶν τῷ Movon ποιῆσαι αὐτὴν Kata τὸν τύπον δ e , ἐδ ἃ \ ae, , ε , ὃν ἑωράκει" “ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέ- 4 lal δ Ὁ lal 5» / »“» A pes ἡμῶν μετὰ ᾿Ιησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν, ὧν / 6 \ , \ / n 7 [ὦ a ἔξωσεν ὁ θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν, ἕως A € A A iS 46 ἃ e ἢ ΡΝ, A Ἂν τῶν ἡμερῶν Δαυείδ, “0s εὗρεν χάριν ἐνώπιον τοῦ θεοῦ ἕλος.» ς na , a y > / 47 χ' καὶ ἡτήσατο εὑρεῖν σκήνωμα τῷ οἴκῳ ᾿Ιακώβ. >oX0- A ’ > - 48 9 > ᾽ ε΄ ὦ μῶν δὲ ὠκοδόμησεν αὐτῷ οἶκον. “ἀλλ᾽ οὐχ ὁ ὕψιστος > , a Nas ὧν / , 49¢ ἐν χειροποιήτοις κατοικεῖ, καθὼς ὁ προφήτης λέγει, “Ὃ , ς \ n e , an A οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου᾽ -“ “" ’ / / / “Δ / / ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει κύριος, ἢ τίς τόπος 5 A ἢ ΠΩ͂Σ, yok eae. ἢ , τῆς καταπαύσεώς μου; “οὐχὶ ἡ χείρ μου ἐποίησεν lal / 5 / \ , / ταῦτα πάντα; ™ σκληροτράχηλοι καὶ ἀπερίτμητοι καρ- , \ “ , / £ “ +s “ ff “ c / δίαις Kal τοῖς ὠσίν, ὑμεῖς ἀεὶ TO πνεύματι TO ἁγίῳ > ἢ ς ε , Crier Ne tila δ ay ἀντιπίπτετε, WS OL πατέρες ὑμῶν Kal ὑμεῖς. δ᾿ τίνα τῶν A ΄ 7] eS nr \ ’ , προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν ; Kal ἀπέκτει- \ / Lal I a nr vay τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως TOD / Ka a ς “ / \ al , δικαίου, οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς ἐγένεσθε, 63 Ud \ / ’ \ > ᾿ \ οἵτινες ἐλάβετε TOY νόμον εἰς διαταγὰς ἀγγέλων, καὶ 5" οὐκ ἐφυλάξατε. 54 » ͵ \ a , a 7 4 Ακούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐ- a Vin ov \ 2O7 ἈΠ ΕΈΝ ’ 55 Ὁ , τῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπ᾽ αὐτον. ὑπάρχων Ν hy / ς » ,ὔ ’ \ δὲ πλήρης πνεύματος ἁγίου, ἀτενίσας εἰς τὸν οὐρανὸν 2 2 20 ΠΡΑΞΕΙΣ VIL. 55 , a 5 “ lal al “ -“ εἶδεν δόξαν θεοῦ καὶ ᾿Ιησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ, 56 \ 7, "16 ‘ θ ἐκ \ > \ ὃ L καὶ εἶπεν, ᾿Ιδοὺ θεωρώ τοὺς οὐρανοὺς διηνουιγμένους “ > “ na “ lal καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν ἑστῶτα τοῦ θεοῦ. 57 ! δὲ al / , ᾿ς ἦἉ tein κράξαντες ὃὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν δ, ἊΝ ς \ sae Ἐπ 58 Ν > / Kal ὥρμησαν ὁμοθυμαδὸν ἐπ᾽ αὐτόν, * καὶ ἐκβαλόντες “- e ΄ 5» / ἔξω τῆς πόλεως ἐλιθοβώλουν. καὶ οἱ μάρτυρες ἀπέθεντο a / τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου \ Vi - ’ Lavrov, ” καὶ ἐλιθοβόλουν τὸν Στέφανον, ἐπικαλούμενον / 2 a a E> \ Kat λέγοντα, Κύριε ᾿Τησοῦ, δέξαι τὸ πνεῦμά pov. © θεὶς \ \ U » “Ὁ U / \ / δὲ Ta γόνατα ἔκραξεν φωνῇ μεγάλῃ, Κύριε, μὴ στήσῃς - ¢ “ ’ \ / αὐτοῖς τὴν ἁμαρτίαν ταύτην. Kal τοῦτο εἰπὼν ἐκοιμήθη. 8 1 a a: 5 5 a a» / ’ A Σαῦλος δὲ ἦν συνευδοκῶν TH ἀναιρέσει αὐτοῦ. Ἢ / de > “> / “ «ς / \ / ee. γένετο δὲ ἐν ἐκείνῃ TH ἡμέρᾳ διωγμὸς μέγας ἐπὶ \ > / \ Ber ne , 5 , \ τὴν ἐκκλησίαν τὴν ἐν Ἱεροσολύμοις" πάντες δὲ διε- \ \ a σπάρησαν κατὰ Tas χώρας τῆς Ιουδαίας καὶ Σαμαρείας \ A ᾽ / 2 , \ \ , πλὴν τῶν ἀποστόλων. " συνεκόμισαν δὲ τὸν Στέφανον v ’ a \ > / \ ᾿ De 9 “ ἄνδρες εὐλαβεῖς καὶ ἐποίησαν κοπετὸν μέγαν ἐπ᾽ αὐτῷ. 3 A \ > , ae, , \ \ " Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν, κατὰ τοὺς οἴκους , a εἰσπορευόμενος, σύρων τε ἄνδρας Kal γυναῖκας παρε- , , = A δίδου eis φυλακήν. “οἱ μὲν οὖν διασπαρέντες διῆλθον / / εὐαγγελιζόμενοι TOV λόγον. , \ a "Φίλιππος δὲ κατελθὼν εἰς THY πόλιν τῆς Σαμα- / ’ a \ - a pelas ἐκήρυσσεν αὐτοῖς τὸν Χριστόν. “ προσεῖχον δὲ οἱ a / ς “ ὄχλοι τοῖς λεγομένοις ὑπὸ τοῦ Φιλίππου ὁμοθυμαδὸν ἐν A ᾽ ᾽ \ “ «ἃ τῷ ἀκούειν αὐτοὺς καὶ βλέπειν τὰ σημεῖα ἃ ἐποίει. \ nw / , Ὁ“ ᾿ πολλοὶ γὰρ τῶν ἐχόντων πνεύματα ἀκάθαρτα, βοῶντα A / . φωνῇ μεγάλῃ ἐξήρχοντο" πολλοὶ δὲ παραλελυμένοι Kal / fol χωλοὶ OeparrevOncav' * ἐγένετο δὲ πολλὴ χαρὰ ἐν TH \ “ πόλει ἐκείνῃ. ἥ ἀνὴρ δέ τις ὀνόματι Σίμων προὐὔπῆρχεν > A / / \ > / A ot A ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Lapa- / 3 7 e a pelas, λέγων εἶναί Twa ἑαυτὸν μέγαν, “ ᾧ προσεῖχον b>, Ke ae α.ς....( VIII 25 *, BEERGN ¢ > / > A lal - / , e / > πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες, Οὗτός ἐστιν lal ἴω ¢ / / cal ἡ δύναμις τοῦ θεοῦ ἡ καλουμένη μεγάλη. “προσεῖχον \ 3 a \ he a / a > / δὲ αὐτῷ διὰ TO ἱκανῷ χρόνῳ ταῖς μαγείαις ἐξεστακέναι Ul UA “Ὁ / 2 αὐτούς. "ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζο- \ A lal -“ \ nr b μένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος = a XS a 2 , v 5 \ a ησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες Te καὶ γυναῖκες. 13 ¢ δὰ / \ 2 N δι τῶ \ \ 3 ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν lal lal / “Ὁ n προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ , / / - δυνάμεις μεγάλας γινομένας ἐξίστατο. » ς "᾽ Ἀκούσαντες δὲ οἱ ἐν “Ἱεροσολύμοις ἀπόστολοι ὅτι δέδ € Ss / \ / a a 3 / ἐδεκται ἡ Σαμάρεια Tov λόγον τοῦ θεοῦ, ἀπέστειλαν \ ᾽ \ , \>? ἢ ΕΝ τὲ , πρὸς αὐτοὺς Iléetpov καὶ ᾿Ιωάννην, “" οἵτινες καταβάντες , > A f / “ προσηύξαντο περὶ αὐτῶν ὅπως λάβωσι πνεῦμα ἅγιον. ee WS \ 53 ee ee \ S11 rags s , οὐδέπω γὰρ ἦν ἐπ᾽ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον \ / ς ol > \ " “ δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου » fal / “~ Ἰησοῦ. “Tore ἐπετίθεσαν τὰς χεῖρας ἐπ᾽ αὐτούς, Kal / a , / ἐλάμβανον πνεῦμα ἅγιον. "ἰδὼν δὲ 6 Σίμων ὅτι διὰ Ὁ“ / »" Lal “Ὁ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ lal / ᾿ lal πνεῦμα, προσήνεγκεν αὐτοῖς χρήματα “λέγων, Δότε > \ \ > / / “ Φ bee > m \ κἀμοὶ τὴν ἐξουσίαν ταύτην, ἵνα ᾧ ἐὰν ἐπιθῶ τὰς rn , ἴω “ A 20 / \ ΜῈ \ χεῖρας λαμβάνῃ πνεῦμα ἅγιον. ™ Ilérpos δὲ εἶπεν πρὸς ant = τυ ῃ , \ \ " > ; , “ αὐτὸν, Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι “Ὁ la) / Ὁ τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. οἵ 2 BA \ *O\ al > A ’ ’ ‘ οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ / 7 Ψ a Yj a a ἢ yap καρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. / A / / \ / “ PETAVONTOV οὖν ἀπὸ τῆς κακίας σου ταύτης, Kal δεή- a : ς / a θητι Tov κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς / \ , καρδίας σου “ἢ εἰς yap χολὴν πικρίας καὶ σύνδεσμον ’ , Cc _ σὺ ” 24 5 θ \ δὲ gt τὰν τ, ἀδικίας ὁρῶ σε ὄντα. “᾿ ἀποκριθεὶς δὲ ὁ Σίμων εἴπεν, Δ 10 ς a See b) a \ \ , v4 δὲ εήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον, ὅπως μηδὲν 4.1} θ ἡ ἀ ORK ὦ er, Gren. 'e \ 5 ὃ U ἐπέλθῃ ἐπ᾽ ἐμὲ ὧν εἰρήκατε. ~ οἱ μὲν οὖν διαμαρτυρα- 22 TIPAZEIS VIII. 25 \ ; 5 / \ , Lal / « / μενοι Kal λαλήσαντες TOV λόγον τοῦ κυρίου ὑπέστρεφον , , an “Ὁ εἰς Ἱεροσόλυμα, πολλάς τε κώμας τῶν Σαμαρειτῶν » εὐηγγελίζοντο. \ / / ἜΑ γέλος δὲ κυρίου ἐλάλησεν πρὸς Φίλιππον λέ- \ Ν \ you, ᾿Ανάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν «ον \ / ᾽ A ing \ ᾽ , ; ὁδὸν τὴν καταβαίνουσαν ἀπὸ “Ἱερουσαλὴμ eis Γάξαν “ > \ ” 27 C259 \ 5) , ae. \ αὕτη ἐστὶν ἔρημος. ™ Kal ἀναστὰς ἐπορεύθη. καὶ ἰδοὺ » \ ’ ἴω 4 / ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης ΚΚανδάκης βασιλίσσης > \ ἮΡ a “ ae , Αἰθιόπων, ὃς Hv ἐπὶ πάσης τῆς γάξης αὐτῆς, ἐληλύθει ἢ ἀρ ple / 28 5 ε , \ προσκυνήσων εἰς “Ἱερουσαλήμ, “ἦν τε ὑποστρέφων, Kal na a \ ’ καθήμενος ἐπὶ TOD ἅρματος αὐτοῦ Kal ἀνεγίνωσκεν τὸν “ἡ \ a “ προφήτην Ἡσαΐαν. ™ εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ, / a / , 3 Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. ™ mpoc- \ t lal / δραμὼν δὲ 6 Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος « Sf \ / \ s . / s a Ησαΐαν τὸν προφήτην, καὶ εἶπεν, ᾿Αρά ye γινώσκεις ἃ > , Rie) OR Le a \ a , >\ avayiwoaoKes; “ὁ δὲ εἶπεν, Ids yap av δυναίμην ἐὰν / « / / 7 \ Λ μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸν Φίλιππον 5 B / θί. \ » a $2 ¢ δὲ \ Ὁ ἀναβάντα καθίσαι σὺν αὐτῷ. ἡ δὲ περιοχὴ τῆς A Δ > / 3 ἀλλο Ne , > ἢ γραφῆς ἣν ἀνεγίνωσκεν nv αὕτη Os πρόβατον ἐπὶ \ / r / σφαγὴν ἤχθη, Kal ὡς ἀμνὸς ἐναντίον τοῦ κείροντος ee | > “ αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. ™ ἐν a , « / an » \ \ “ τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἤρθη τὴν γενεὰν αὐτοῦ / / / ’ - an lal τίς διηγήσεται; ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. ’ “ lal / > “ ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν, Δέομαί -“ \ lal σου, περὶ Tivos ὁ προφήτης λέγει τοῦτο ; περὶ ἑαυτοῦ ἢ Ἀν Ι 385 2 / ee 5 " \ 4 περὶ ἑτέρου Tivos; ἧ᾿ ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα a) - \ a - 5» αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελί- ᾽ a a / gato αὐτῷ Tov ᾿Ιησοῦν. “ws δὲ ἐπορεύοντο κατὰ τὴν ς , s , ef ’ rn ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος, ᾿Ιδοὺ ΄“ / , a vdwp' τί κωλύει pe βαπτισθῆναι; “Kai ἐκέλευσεν a Ν, δῇ \ /, 3 Ζ > Vo στῆναι TO ἅρμα, Kal κατέβησαν ἀμφότεροι εἰς TO ὕδωρ, EX ¥2 ATIOZ TOAQN 23 ul \ ς " an \ 6 τε Φίλιππος καὶ ὁ εὐνοῦχος, Kat ἐβάπτισεν αὐτόν. / “OTe δὲ nk ale ἐκ TOU ὕδατος, πνεῦμα Κυρίου ἥρ- πασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ > = me , \ \ << 3 a , 40 , εὐνοῦχος" ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. “ Φί- \ Φ' “ἢ 3, ὦ \ , , λιίππος δὲ εὑρέθη ets ᾿Αζωτον, καὶ διερχόμενος εὐηγγε- “ U id fal a λίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Και- σάρειαν. 1. 9 Ὁ δὲ Σαῦλος ἔ ἔτι ἐμπνέων ἀπειλῆς, καὶ φόνου « εἰς τοὺς μαθητὰς τοῦ κυρίου, προσελθὼν τῷ cea ᾿ aH σατο wtp αὐτοῦ ἐπιστολὰς εἰς Δαμασκὸν Tpos τὰς συναγωνγάς, ὕπως ἐάν τινὰς εὑρῇ) τῆς ὁδοῦ ὄντας, ἄνδρας τε καὶ γυναῖκας, δεδεμένους ἀ ἀγάγῃ εἰς ᾿Ἰέρουσαλήμ. * ἐν δὲ τῷ mec rae ἐγένετο αὐτὸν ἐγγίζειν τῇ Δαμασκῷ, ἐξαίφνης τε αὐτὸν περιήστραψεν φῶς ἐκ τοῦ οὐρανοῦ, 4 Ν Ν PN \ a v \ , ΠΣ καὶ πεσὼν ἐπὶ τὴν γῆν ἤἠκόυσὲν φωνὴν λέγουσαν αὐτῷ, / 5 Ὁ / Σαοὺλ Σαούλ, τί pe διώκεις ; " ἐἶπεν δέ, Tis εἶ, κύριε; ὁ re / ,’ ἴω «δ ’ Adi δέ, “Eye εἰμι ᾿Ιησοῦς, ὃν σὺ διώκεις. " ἀλλὰ nanan καὶ εἴσελθε εἰς τὴν πόλιν, καὶ λαληθήσεταί σοι ὅ τι σε δεῖ ποιεῖν. ἢ οἱ "δὲ ἄνδρες οἱ συνοδεύοντες αὐτῷ εἱστή- κεισαν éveol, ἀκούοντες μὲν τῆς φωνῆς, μηδένα δὲ θεω- a 8 ΛΔ δὲ s a b) \ a A > 4 ροῦντες. “ἠγέρθη δὲ Σαῦλος ἀπὸ THs γῆς, avewypevov \ a > ‘ n ? rn 5 ὧἋΧ » Ὶ Σ “- δὲ τῶν ὀφθαλμῶν αὐτοῦ οὐδὲν ἔβλεπεν χειρωαγωγοῦντες > ‘ Ny ς νῈ a δὲ αὐτὸν εἰσήγαγον εἰς Δαμασκόν. ° καὶ nv ἡμέρας Tpets’ \ 7 ν \ > » FQ WV ς μὴ βλέπων, καὶ οὐκ ἔφαγεν οὐδὲ ἔπιεν. 5. , a Wray ieee 4 > Hy δὲ τις μαθητὴς ἐν Δαμασκῷ ὀνόματι ᾿Ανανίας, c , >, καὶ εἶπεν πρὸς αὐτὸν ἐν ὁράματι ὁ κύριος, ᾿Ανανία. ¢€ \ 3 5 a > / / TiS \ / \ > ! ὁ δὲ εἶπεν, Ἰδοὺ ἐγώ, κύριε. “0 δὲ κύριος πρὸς αὐτόν, ’ \ ’ “τῶν \ ἘΣῪ \ , Avactas πορεύθητι ἐπ calli ee σὴν καλουμένην εὐθεῖαν καὶ ξόρησον ἐν οἰκίᾳ ᾿Ιούδα Lavrov ὀνόματι 12 εὐ \ Tapoéa. ἰδοὺ γὰρ προσεύχέται, Kat εἶδεν ἄνδρα 2. ᾿ / , A Ln Ἀνανίαν ὀνόματι εἰσελθόντα Kal ἐπιθέντα αὐτῷ χεῖρας, 24 ΠΕΆΞΕΙΣ IX. 12 ὅπως ἀναβλέψη. "ἀπεκρίθη δὲ ᾿Ανανίας, Κύριε, " δ ἧς A \ ake ἢ \ , ov ἤκουσα ἀπὸ πολλῶν περὶ τοῦ ἀνδρὸς τούτου, ὅσα κακὰ τοῖς ἁγίοις σου ἐποίησεν ἐν ᾿ἱερουσαλήμ᾽ ™ Kat ὧδε ἔχει ἐξουσίαν παρὰ τῶν ἀρχιερέων δῆσαι πάντας τοὺς ἐπικαλουμένους τὸ ὄνομά σου. "εἶπεν δὲ πρὸς αὐτὸν ὁ κύριος, Ilopevou, ὅτι σκεῦος ἐκλογῆς ἐστίν μοι οὗτος τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον ἐθνῶν τε καὶ βασιλέων υἱῶν te ᾿Ισραήλ' "ἐγὼ γὰρ ὑποδείξω αὐτῷ ὅσα δεῖ αὐτὸν ὑπὲρ τοῦ ὀνόματός μου παθεῖν. 2 ἀπῆλθε δὲ ᾿Ανανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπ᾿ αὐτὸν τὰς χεῖρας εἶπεν, Σαοὺλ ἀδελφέ, κύριος ἀπέσταλκέν με, iynauss ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῆς πνεύματος ἁγίου. “Kat εὐθέως ἀπέπεσαν αὐτοῦ ἀπὸ τῶν ὀφθαλμῶν ὡς λεπίδες, ἀνέβλεψέν τε, καὶ ἀναστὰς ἐβαπτίσθη, " καὶ λαβὼν τροφὴν ἐνίσχυσεν" ἐγένετο δὲ μετὰ τῶν ἐν Δα- μασκῷ μαθητῶν ἡμέρας τινάς, “καὶ εὐθέως ἐν ταῖς ς oO Ὁ 7) συναγωγαῖς efor pur ge τὸν Ἰησοῦν, ὅτι οὗτός ἐστιν ὃ υἱὸς τοῦ θεοῦ. “ ἐξίσταντο δὲ πάντες οἱ ἀκούοντες καὶ ἔλεγον, Οὐχ οὗτός ἐστιν ὁ πορθήσας ἐν “Ἱερουσαλὴμ τοὺς ἐπικαλουμένους τὸ ὄνομα τοῦτο, καὶ ὧδε εἰς τοῦτο ἐληλύθει, ἵνα δεδεμένους αὐτοὺς ἀγάγῃ ἐπὶ τοὺς ἄρχιες ir 22 pets ; Σαῦλος δὲ pane ἐνεδυναμοῦτο καὶ συνέχυνεν τοὺς ᾿Ιουδαίους τοὺς κατοικοῦντας ἐν Δαμασκῷ, συμβι- / ὅ e , ΕῚ ς Yr / " Bafwv ὅτι οὗτός ἐστιν ὁ Χριστός. φ ες Kg “- ς x Ὡς δὲ ἐπληροῦντο ἡμέραι ixavai, συνεβουλεύσαντο » lal 5» n A Ἰουδαῖοι ἀνελεῖν adbtov' "“᾿ἐγνώσθη δὲ τῷ Σαύλῳ ἡ > \ > nr rn \ \ \ / ἐπιβουλὴ αὐτῶν. παρετηροῦντο δὲ καὶ τὰς πύλας « \ , / ἡμέρας τε καὶ νυκτός, ὅπως αὐτὸν ἀνέλωσιν “λαβόντες δὲ οἱ μαθηταὶ αὐτοῦ νυκτὸς διὰ τοῦ τείχους καθῆκαν αὐτὸν χαλάσαντες ἐν σπυρίδι. IX. 38 ATTIOZTOAQN 26 26 , \ Sua e \ Ἔ ͵ , “Παραγενόμενος δὲ εἰς ᾿Ιερουσαλὴμ ἐπείραξεν κολ- fal “ - “ἂς U » ἴω τι λᾶσθαι τοῖς μαθηταῖς: καὶ πάντες ἐφοβοῦντο αὐτόν, Η͂ ΄ “ > \ 6 ΠΑΡ: 7B Z δὲ 2 μὴ πιστεύοντες ὅτι ἐστὶ μαθητῆης. “ BapvaBas δὲ ἐπίλα- J \ if \ \ > / \ / Bopevos αὐτὸν ἤγαγεν πρὸς τοὺς ἀποστόλους, καὶ διηγή- - fal CaaS lal = \ ΄ \ / σατο αὐτοῖς πῶς ἐν TH ὁδῷ εἶδεν τὸν κύριον Kal ὅτι / >’ a \ tal > a » / ἐλάλησεν αὐτῷ, καὶ πῶς ἐν Δαμασκῷ ἐπαρρησιάσατο a a = » Ψ A > ἐν τῷ ὀνόματι ᾿Ιησοῦ. “καὶ ἢν μετ᾽ αὐτῶν εἰσπορευό- ; , ae ΄ 29 / μενος Kal ἐκπορευόμενος εἰς ᾿ἱερουσαλήμ, “ παρρησιαζό- ᾧ "5 a / I~ = \ 7 μενος ἐν τῷ ὀνόματι TOV κυρίου, ἐλάλει TE καὶ συνεζητει \ εἴ ¢ ee eny ’ 7 ᾽ fal » / πρὸς τοὺς ᾿Ελληνιστάς" οἱ δὲ ἐπεχείρουν ἀνελεῖν αὐτὸν. 80 > / \ ς > \ 7, ’ ᾿ ᾽ , ἐπιγνόντες δὲ οἱ ἀδελφοὶ κατήγαγον αὐτὸν εἰς Καισά- ΑΥΤΆ 7 ΓΤ ᾽ T ’ 31 ¢ \ 3 ρείαν καὶ ἐξαπέστειλαν αὐτὸν εἰς Ταρσόν. “ἡ μὲν οὖν Ἰ] 7 al > / \ rs ἐκκλησία καθ᾽ Orns τῆς ᾿Ιουδαίας καὶ Ἰ᾿αλιλαίας καὶ / 3 2 ΄ ᾽ ΄ \ / Σαμαρείας εἶχεν εἰρήνην, οἰκοδομουμένη καὶ πορευομένη A / a / \ n / rn ¢ τῷ φόβῳ τοῦ κυρίου, καὶ TH παρακλήσει τοῦ ἁγίου / πνεύματος ἐπληθύνετο. 39} ὔ \ 7ὕ \ Ἐγένετο δὲ Ἰ]έτρον διερχόμενον διὰ πάντων κατελ- - \ \ \ ¢ \ a θεῖν καὶ πρὸς τοὺς ἁγίους τοὺς κατοικοῦντας Λύδδα. 83 τ OE ie Π , ΠΡΟΣ, ae > ow εὗρεν δὲ ἐκεῖ ἀνθρωπόν τινα ὀνόματι Aivéay ἐξ ἐτῶν > / e\ τὸ ὀκτῶ κατακείμενον ἐπὶ κραβάττου, ὃς ἦν παραλελυ- J 34 \ 3 5 = Gs / ee >a) / > nr μένος. “καὶ εἶπεν αὐτῷ ὁ Ἰ]έτρος, Αἰνέα, ἰᾶταί ce “Inoods ᾽ \ a an 5 ? Χριστός" ἀνάστηθι καὶ στρῶσον σεαυτῷ. “καὶ εὐθέως 2 / \ 53 3 \ / e n ‘ ἀνέστη. καὶ εἶδαν αὐτὸν πάντες οἱ κατοικοῦντες Λύδδα Ν ay U / 3 / b] \ \ , καὶ Tov Σάρωνα, οἵτινες ἐπέστρεψαν ἐπὶ τὸν κύριον. 362 77 , 5 , ey - ἂν Ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβιθά, ἣ / / / if 2 / 3 διερμηνευομένη λέγεται Δορκάς. αὕτη ἦν πλήρης aya- a y \ fal τ / ᾿ θῶν ἔργων καὶ ἐλεημοσυνῶν ὧν ἐποίει. ™ ἐγένετο δὲ ἐν a ck ΕΣ , 5. νὰ eo a Tals ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν᾽ , \ « \ \ λούσαντες δὲ ἔθηκαν αὐτὴν ἐν ὑπερῴῳ. “éyyds δὲ ” Avédd A SW € \ b) , “ οὔσης Λυδὸας τῇ ᾿Ιὄππὴ οἱ μαθηταὶ ἀκούσαντες ὅτι Il / > \ > 2 b / ὃ , by ὃ \ Ilerpos ἐστὶν ἐν αὐτῇ, ἀπέστειλαν δύο ἄνδρας πρὸς 26 ΠΡΆΞΕΙΣ ΙΧ. 38 > 4 a x ’ , rn ΄ « Lal αὐτὸν παρακαλοῦντες, Μὴ ὀκνήσης διελθεῖν ἕως ἡμῶν. 39 5 \ \ , n ow ae , ἀναστὰς δὲ Ἰ]έτρος συνῆλθεν αὐτοῖς: ὃν παραγενό- > / > Ἀ ς Lal > / >] nr μενον ἀνήγαγον εἰς TO ὑπερῷον, καὶ παρέστησαν αὐτῷ al e a / \ , n πᾶσαι ai χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας “ > , » ἀν δὸς 3 c ͵ καὶ ἱμάτια, ὅσα ἐποίει μετ᾽ αὐτῶν οὖσα ἡ Aopkas. \ \ , / € / \ \ δι Ψ' Ὁ ἐκβαλὼν δὲ ἔξω πάντας ὁ Ilétpos καὶ θεὶς τὰ γόνατα / \ > / \ \ tal ἣν προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν, Kea ἐν ς ᾿ τὰ \ » \ ae Ταβιθὰ ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, \ 9: a \ / > / 41 \ \ 5. α nr καὶ ἰδοῦσα τὸν Ilérpov ἀνεκάθισεν. * δοὺς δὲ αὐτῇ χεῖρα 3... ἐμ ’ πω / \ \ ¢ / \ \ ἀνέστησεν avTnv' φωνήσας δὲ τοὺς ἁγίους Kal Tas , ΠΩ Se Nl Asean 42 \ \ 7ὕ χήρας παρέστησεν αὐτὴν ζῶσαν. γνωστὸν δὲ ἐγένετο > Ao? ΩΡ ΡΝ, ee Sar καθ᾽ ὅλης τῆς ᾿Ιόππης, καὶ ἐπίστευσαν πολλοὶ ἐπὶ TOV ’ Ἢ ἄτα, 7 \ Bulli Ade, e \ A κύριον. “ἐγένετο δὲ αὐτὸν ἡμέρας ἱκανὰς μεῖναι ἐν > , , / “ Τόππῃ παρά τινι Σίμωνι βυρσεῖ. 159 \ 7, ᾽ ͵ > ἡ , 10 “᾿Ανὴρ δέ τις ἐν Καισαρείᾳ ὀνόματι Κορνήλιος, » / lal ΄ τ. a ἑκατοντάρχης ἐκ σπείρης τῆς καλουμένης ᾿Ιταλικῆς, : "εὐσεβ \ \ B ’ \ 6 \ \ \ a » ns καὶ φοβούμενος τὸν θεὸν σὺν παντὶ τῷ οἴκῳ ᾽ “ A , \ A A \ / αὐτοῦ, ποιῶν ἐλεημοσύνας πολλὰς τῷ λαῷ καὶ δεόμενος a n , 3 53 > Cay A ς \ τοῦ θεοῦ διαπαντός, *eidev ἐν ὁράματι φανερῶς, ὡσεὶ / , n ¢ / a rn > περὶ ὥραν ἐνάτην τῆς ἡμέρας, ἄγγελον τοῦ θεοῦ εἰσελ- / \ Ἢ Ν \ » , > a a / 4% \ θόντα πρὸς αὐτὸν καὶ εἰπόντα αὐτῷ, Kopyndue. (*6 δὲ ΕῚ / > an ‘. ” β / s ᾿ ἣν ᾿ ’ ἀτενίσας αὐτῷ καὶ ἔμφοβος γενόμενος eitrev,\'Ti ἐστιν, / 3 7 \ 2 a ς , \ e κύριε; εἶπεν δὲ αὐτῴ, Αἱ προσευχαί σου καὶ ai ἐλεη- ’ Μ al μοσύναι σου ἀνέβησαν εἰς μνημόσυνον ἔμπροσθεν τοῦ rn r / vv > 5 7 \ θεοῦ. "καὶ viv πέμψον ἄνδρας εἰς ᾿Ιόππην καὶ peta- “Ὸ an / 2 6 Φ πέμψαι Σίμωνά τινα ὃς ἐπικαλεῖται Ἰ]έτρος" “ οὗτος nr e > J ξενίζεται Tapa τινι Σίμωνι βυρσεῖ, ᾧ ἐστιν οἰκία παρὰ - ς / ς lal 2 al θάλασσαν. ‘ws δὲ ἀπῆλθεν ὁ ἄγγελος ὁ λαλῶν αὐτῷ, an a \ , » - a φωνήσας δύο τῶν οἰκετῶν καὶ στρατιώτην εὐσεβῆ τῶν » n \ ’ U “ προσκαρτερούντων αὐτῷ, “Kai ἐξηγησάμενος ἅπαντα lal ἈΝ 3 , αὐτοῖς ἀπέστειλεν αὐτοὺς εἰς τὴν lomarny. 7 Χ. 23 ATIOZTOAQN 27 9 a ΝΟ , ὃ , > / \ A / Τῇ δὲ ἐπαύριον ὁδουπορούντων ἐκείνων καὶ τῇ πόλει ’ , Tk / ᾽ Ν \ A / ἐγγιζόντων ἀνέβη Ilétpos ἐπὶ τὸ δῶμα προσεύξασθαι ear “ 10> 7 δὲ Nin tse περὶ ὥραν ἕκτην. “eyevero δὲ πρόσπεινος καὶ ἤθελεν γεύσασθαι" μὴν ts aed δὲ αὐτῶν ἐγένετο͵ ἐπ᾽ αὐτὸν ἔκστασις, " καὶ θεωρεῖ τὸν οὐρανὸν ἀνεῳγμένον καὶ καταβαῖνον σκεῦός τι ὡς πριν: ΠΡΡΌΔΑ τέσσαρσιν ἀρχαῖς καθιέμενον ἐπὶ τῆς γῆς, “ἐν ᾧ ὑπῆρχεν πάντα ral \ \ fal τὰ τετράποδα Kal ἑρπετὰ τῆς γῆς καὶ TeTEWa τοῦ > a 13 a \ \ ΡΝ: > \ οὐρανοῦ. “καὶ ἐγένετο φωνὴ πρὸς αὐτόν, ᾿Αναστὰς a re 7 \ / 3 a Ilétpe θῦσον καὶ φάγε. “ὁ δὲ Ilétpos εἶπεν, Μηδαμῶς, , e Q/ ΝΜ a \ \ > / κύριε, OTL οὐδέποτε ἔφαγον πᾶν κοινὸν Kal ἀκάθαρτον. / > ε "Ὁ καὶ φωνὴ πάλιν ἐκ δευτέρου πρὸς αὐτόν, “A ὁ θεὸς ’ / \ / 16 fal \ > , ΕῚ \ y ἐκαθάρισεν σὺ μὴ Kolvov. “TovTO δὲ ἐγένετο ἐπὶ τρίς, \ La a > f \ a ’ \ > , καὶ εὐθὺς ἀνελήμφθη τὸ σκεῦος εἰς τὸν οὐρανόν. iG A / ς , ’ πὰ Os δὲ ἐν ἑαυτῷ διηπόρει ὁ Ἰ]έτρος, τί ἂν εἴη τὸ ἘΠ οὶ A. 9 ὅτι ἃς co. e239 , ὦ n ὅραμα ὃ εἶδεν, ἰδοὺ οἱ ἄνδρες οἱ ἀπεσταλμένοι ἀπὸ τοῦ “ \ / a Κορνηλίου διερωτήσαντες THY οἰκίαν τοῦ Σίμωνος ἐπέ- “Ὁ 7 ἢ στησαν ἐπὶ τὸν πυλῶνα, Kai φωνήσαντες ἐπυνθάνοντο / , Σίμων ὁ ἐπικαλούμενος Ilétpos ἐνθάδε Eeviferau. 19 a δὲ / 5 / \ A eres 5 τοῦ δὲ Πέτρου διενθυμουμένου περὶ τοῦ ὁράματος εἶπεν - a tal eee a a τὸ πνεῦμα αὐτῷ, ᾿Ἰδοὺ ἄνδρες τρεῖς ζητοῦσί σε * ἀλλὰ » ‘ 5 - \ ἀναστὰς κατάβηθι, καὶ πορεύου σὺν αὐτοῖς μηδὲν δια- ἢ “ Sa aN ef ᾽ ͵ 21 \ \ κρινόμενος, OTL ἐγὼ ἀπέσταλκα αὐτούς. ™ καταβὰς δὲ / \ / ea ’ ΄ «Ῥ a Πέτρος πρὸς τοὺς ἄνδρας εἶπεν, Ἰδοὺ ἐγώ εἰμι ὃν ζητεῖτε" , « ES Lr Se / 22 ε hae , τίς ἡ αἰτία δι’ ἣν πάρέστε; “οἱ δὲ εἶπαν, ἹΚορνήλιος e U Bree / \ , \ / ἑκατοντάρχης, ἀνὴρ δίκαιος καὶ φοβούμενος τὸν θεόν, τ , « / n a μαρτυρούμενός τε ὑπὸ ὅλου τοῦ ἔθνους τῶν ᾿Ιουδαίων, Φ' / « \ 5 , ¢ , / / > ἐχρηματίσθη ὑπὸ ἀγγέλου ἁγίου μεταπέμψασθαί σε εἰς \ πὰ » fa a ‘ al TOV οἶκον αὐτοῦ Kal ἀκοῦσαι ῥήματα παρὰ σοῦ. “ὃ εἰσ- καλεσάμενος οὖν αὐτοὺς ἐξένισεν. τῇ δὲ ἐπαύριον > \ IER \ ΕῚ a , a ᾽ - A ἀναστὰς ἐξῆλθεν σὺν αὐτοῖς, καί τινες τῶν ἀδελφῶν τῶν 28 ΠΡΑΞΕΙΣ X. 23 ἀπὸ ᾿Ιόππης συνῆλθον αὐτῷ. ™ τῇ δὲ ἐπαύριον εἰσῆλθαν > \ / Pas \ / > , a 3 ΄ εἰς τὴν Καισάρειαν" ὁ δὲ Κορνήλιος ἦν προσδοκῶν αὐτούς, ad »"Ἥ ’ συγκαλεσάμενος τοὺς συγγενεῖς αὐτοῦ Kal τοὺς avay- / , καίους φίλους. o5¢ oe ae rn , a \ , haben ie. Os δὲ ἐγένετο τοῦ εἰσελθεῖν τὸν Llétpov, συναντή- , AS / \ 3 \ \ , / σας αὐτῷ ὁ Κορνήλιος πεσὼν ἐπὶ τοὺς πόδας προσεκύ- vnoev. “ὁ δὲ ἸΤέτρος ἢ ἤγειρεν αὐτὸν as ᾿Ανάστηθι" καὶ ἐγὼ αὐτὸς ΠΡΟΣ εἰμι. ΟΞ καὶ σὐυνομιλῶν αὐτῷ εἰσῆλθεν, καὶ εὑρίσκει ΕΞ τα πολλούς, ἔφη τε πρὸς αὐτούς, "“ ὙὝμεϊς ἐπίστασθε ὡς ἀθέμιτόν ἐστιν ἀνδρὶ lal " > ᾿Ἰουδαίῳ κολλᾶσθαι ἢ προσέρχεσθαι ἀλλοφύλῳ: κἀμοὶ Ei ἔδειξεν ὁ θεὸς μηδένα κοινὸν ἢ ἀκάθαρτον λέγειν ἄνθρω- ἐπ τος αν + 37 a > , πον διὸ καὶ ἀναντιρρήτως ἦλθον μεταπεμφθείς. πυνθάνομαι οὖν, τίνι λόγῳ μετεπέμψασθέ με; “καὶ ὁ Sara Nees ἔφη, ᾿Απὸ τετάρτης ἡμέρας μέχρι ταν τῆς ὥρας ἤμην τὴν ἐνάξην προσευχόμενος, ἐν τῷ οἴκῳ μου, καὶ ἰδοὺ ἀνὴρ ἔστη ἐνώπιόν μου ἐν ἐσθῆτι λαμπρᾷ, καί φησιν, " Κορνήλιε, εἰσηκούσθη σου ἡ ROCHA καὶ αἱ ἐλεημοσύναι σου ἐμνήσθησαν ἐ ἐνώπιον τοῦ θεοῦ. “πέμ- yoy οὖν εἰς ᾿Ἶόππην καὶ μετακάλεσαι Σίμωνα ὃς ἐπικα- a / Z + Ἐς Ὁ > iF Sy ΄ λεῖται ἸἹ]έτρος᾿ οὗτος ξενίζεται ἐν οἰκίᾳ Σίμωνος βυρ- / A ‘ σέως παρὰ θάλασσαν. * ἐξαυτῆς οὖν ἔπεμψα πρός ce, σύ τε καλῶς ἐποίησας παραγενόμενος. νῦν οὖν πάντες ἡμεῖς ἐνώπιον τοῦ θεοῦ πάρεσμεν ἀκοῦσαι πάντα τὰ “προστεταγμένα σοι ὑπὸ τοῦ κυρίου. **’AvoiEas δὲ Πέτρος τὸ στόμα εἶπεν, Em’ ἀληθείας , “ > Vv / « καταλαμβάνομαι ὅτι οὐκ ἔστιν προσωπολήμπτης ὁ θεός, “ ἀλλ᾽ ἐν παντὶ ἔθνει ὁ φοβούμενος αὐτὸν καὶ ἐργα- ζόμενος δικαιοσύνην δεκτὸς αὐτῷ ἐστιν" Tov λόγον ὃν » , fal tan 5 \ 53 ᾿ ; , ᾿ » , ἀπέστείλεν τοῖς υἱοῖς Ἰσραὴλ εὐαγγελιζόμενος εἰρήνην > “ a n 97 lal διὰ ᾿Ιησοῦ Χριστοῦ" οὗτός ἐστιν πάντων κύριος. ὅ ὑμεῖς XI.2 _« AMOZTOAQN 29 ” . us ’ ἈΠῸ ae J > of ee , τ , οἴδατε τὸ γενόμενον ῥῆμα καθ᾽ ὅλης τῆς ᾿Ιουδαίας, ἀρξά- 3 \ n / \ \ γι τὶ ἡ : μενος ἀπὸ τῆς Γαλιλαίας μετὰ TO βάπτισμα ὃ ἐκήρυξεν » / 38 3 “Ὁ Ν > \ N 20, ¢ + 5 \ Speen ἜΝ TOV απὸ st ὡς eXpurer αὐτὸν ὁ θεὸς πνεύματι ἁγίῳ καὶ δυνάμει, ὃς διῆλθεν εὐεργετῶν καὶ ἐμενὸς πάντας τοὺς καταδυναστευομενους ὑπὸ τοῦ διαβόλου; ὅτι ὁ θεὸς ἢ τῇ μετ᾽ αὐτοῦ" Ἢ καὶ ἡμεῖς μάρτυρες A ᾽ / \ 3 πάντων ὧν ἐποίησεν ἔν τε τῇ χώρᾳ τῶν ᾿Ιουδαίων καὶ ἐν «ς , «“ \ ᾽ “ , ἜΝ , “spaces ὃν καὶ avethav sits esos aie seer ° τοῦτον ὁ θεὸς dS paid τῇ τρίτῃ ἡμέρᾳ καὶ ἔδωκεν αὐτὸν ἐμφανῆ γενέσθαι, “ov παντὶ τῷ λαῷ, ἀλλὰ μᾶρτυσὺρ τοῖς ,«προκεχειροτονημένοις͵ ὑπὸ τοῦ θεοῦ, ἡμῖν οἵτινες συνεφάγομεν καὶ μην αὐτῷ μετὰ τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν" “ καὶ παρήγγειλεν ἡμῖν κηρύξαι τῷ λαῷ καὶ διαμαρτύράσθαι ὕ ὅτι αὐτός ΕαΝῸΝ ὁ ὡρισμένος ὑπὸ τοῦ θεοῦ κριτὴς ζώντων καὶ νεκρῶν." ὁ τούτῳ πᾶντες οἱ προθῆπαι oo gla dgpeow ἁμαρτιῶν λαβεῖν διὰ τοῦ ὀνόματος αὐτοῦ πάντα τὸν πιστεύοντα εἰς αὐτόν. Saad τῇ fal an / aa Bae a » ΄, Tt λαλοῦντος τοῦ Iletpov τὰ ρήματα ταῦτα ἐπέ- a \ πεσεν TO πνεῦμα TO ἅγιον ἐπὶ πάντας τοὺς ἀκούοντας \ , 45 \ 39/7 δὲν fh lal \ ca τὸν λόγον. * Kal ἐξέστησαν οἱ ἐκ περιτομῆς πιστοὶ Ὁσοι A lal / 6 \ FLA \ Ὅν ς \ a συνῆλθαν τῷ Πέτρῳ, ὅτι καὶ ἐπὶ τὰ ἔθνη ἡ δωρεὰ τοῦ ἘΣ ; te ἕλος 2 A ἁγίου πνεύματος ἐκκέχυται' “ἤκουον γὰρ αὐτῶν λα- U / \ \ ΄ / λούντων γλώσσαις καὶ μεγαλυνόντων τὸν θεὸν... τότε Ε] , , PO CS ἀπεκρίθη Ilérpos, “ Μήτι τὸ ὕδωρ δύναται 'κωλῦσαί TLS an \ a \ Ξ a \ τοῦ μὴ βαπτισθῆναι τούτους, οἵτινες TO πνεῦμα TO A 5 er Ν ΓΕ nites 48 , \ ᾿ \ ? ἅγιον ἔλαβον ὥς Kal ἡμεῖς ; “προσέταξεν δὲ αὐτοὺς ἐν ρα, ἐἡ 3 A a a / ᾽ τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτη- ae ἃς a σαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς. f e 11 *"Heoveay δὲ οἱ ἀπόστολοι καὶ of ἀδελφοὶ οἱ U t \ ὄντες κατὰ τὴν Ἰουδαίαν ὅτι Kal τὰ ἔθνη ἐδέξαντο τὸν / a nr «ς / λόγον τοῦ θεοῦ. * ὅτε δὲ ἀνέβη Πέτρος εἰς ‘lepoveadnp, 30 . ΠΡΆΞΕΙΣ ΧΙ \ ΄ a / 14 διεκρίνοντο πρὸς αὐτὸν οἱ ἐκ περιτομῆς, λέγοντες * ὅτι » rn \ ν » / 7 \ ’ Εἰσῆλθες πρὸς ἄνδρας ἀκροβυστίαν ἔχοντας καὶ συνέφα- J 4 4 , , XN , » / ’ -“ γες αὐτοῖς. ἀρξάμενος δὲ Πέτρος ἐξετίθετο αὐτοῖς fal ’ ’ . καθεξῆς λέγων, "᾿Εγὼ ἤμην ἐν πόλει ᾿Ιόππῃ προσευχό- / / lal alr μενος, Kal εἶδον ἐν ἐκστάσει ὅραμα, καταβαῖνον σκεῦός « ᾽ , / 9 A 7 τι ὡς ὀθόνην μεγάλην τέσσαρσιν ἀρχαῖς καθιεμένην ἐκ rn A a. ’ “Δ ’ / τοῦ οὐρανοῦ, καὶ ἦλθεν ἄχρι ἐμοῦ" 5 εἰς ἣν ἀτενίσας , , A A \ \ / κατενόουν, καὶ εἶδον τὰ τετράποδα τῆς γῆς καὶ τὰ θηρία ΄ Ἁ “ » a U \ Kal τὰ ἑρπετὰ Kal τὰ πετεινὰ τοῦ οὐρανοῦ. ἴ ἤκουσα δὲ a , / “-“ \ / καὶ φωνῆς λεγούσης μοι, ᾿Αναστὰς Ilétpe θῦσον καὶ φάγε. 8 5 , A ͵ . “ \ re eee, εἶπον δέ, Μηδαμώς, κύριε' ὅτι κοινὸν ἢ ἀκάθαρτον γΩῸ 7 >A > \ , 9 > , \ οὐδέποτε εἰσῆλθεν εἰς TO στόμα pov. ἣ ἀπεκρίθη δὲ \ , , ᾿] » ᾿Ὶ an ws ες \ , ’ φωνὴ ἐκ δευτέρου ἐκ τοῦ οὐρανοῦ, “Α ὁ θεὸς ἐκαθάρισεν A ἢ 7 \ , σὺ μὴ Kolvov. "τοῦτο δὲ ἐγένετο ἐπὶ τρίς, Kal aveo- , / t/ » \ > / 21 \ » Ά, oI πάσθη πάλιν ἅπαντα εἰς τὸν οὐρανόν. καὶ ἰδοὺ ἐξ- A A \ / Φ αυτῆς τρεῖς ἄνδρες ἐπέστησαν ἐπὶ τὴν οἰκίαν ἐν ἧ ἦμεν, ᾽ 7 ae ῃ , 12. 5 \ κι ἀπεσταλμένοι ἀπὸ Καισαρείας πρὸς με. εἶπεν δὲ τὸ nw fn b] lal \ / % πνεῦμα μοι συνελθεῖν αὐτοῖς μηδὲν διακρίναντα. ἦλθον \ \ +e ᾽ \ δὲ σὺν ἐμοὶ καὶ οἱ ἕξ ἀδελφοὶ οὗτοι, * καὶ εἰσήλθομεν εἰς Ἁ 3 lal 5 , ’ / \ id ~ “Ὁ 3 \ TOV οἶκον τοῦ ἀνδρός. ἀπήγγειλεν δὲ ἡμῖν πῶς εἶδεν TOV » 5 “ x” 5» “ ͵ \ ’ , > / ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ σταθέντα καὶ εἰπόντα, ᾿Από- ’ » \ ' / \ ᾿] στείλον εἰς ᾿Ιόππην καὶ μετάπεμψαι Σίμωνα τὸν ἐπι- , , 14 ἃ ἢ cy , > καλούμενον Ἰ]έτρον, “ds λαλήσει ῥήματα πρός σε, ἐν ᾿ \ \ A ¢ “ / 15 3 \ A v οἷς σωθήσῃ σὺ καὶ πᾶς ὁ οἶκός σου. ἐν δὲ τῷ ἄρξασ- 7 nw , ‘ ~ li » » θαί με λαλεῖν ἐπέπεσεν τὸ πνεῦμα τὸ ἅγιον ἐπ᾽ αὐτοὺς [7 \ 9 . ἽΝ ὁ Ὁ , 5 A 16 > td \ “Ὁ δι ὥσπερ καὶ ἐφ᾽ ἡμᾶς ἐν ἀρχῇ. “ἐμνήσθην δὲ τοῦ ῥήματος lal / c ΝΜ. » / \ » / ¢/ τοῦ κυρίου, ws ἔλεγεν, ᾿Ιωάννης μὲν ἐβάπτισεν ὕδατι, ΄ nan \ , 5» / € , 17 , > ὑμεῖς δὲ βαπτισθήσεσθε ἐν πνεύματι ἁγίῳ. “et οὖν A v \ »” » wn «ς A [4 \ € cal τὴν ἴσην δωρεὰν ἔδωκεν αὐτοῖς ὁ θεὸς ὡς Kal ἡμῖν, / \ , ral πιστεύσασιν ἐπὶ τὸν κύριον ᾿Ιησοῦν Χριστόν, ἐγὼ τίς " \ a \ ! 1s ? ' \ a ἤμην δυνατὸς κωλῦσαι τὸν θεον; “" ἀκούσαντες δὲ ταῦτα XI. 30 ATIOZTOAQN 31 / Ν \ , . ἡσύχασαν, καὶ ἐδόξασαν τὸν θεὸν λέγοντες, "Apa καὶ A » ¢ \ \ tA 3 \ » τοῖς ἔθνεσιν ὁ θεὸς τὴν μετάνοιαν εἰς ζωὴν ἔδωκεν. 7 3 \ A A "Oc μὲν οὖν διασπαρέντες ἀπὸ τῆς θλίψεως τῆς , A “ / \ γενομένης ἐπὶ Στεφάνῳ διῆλθον ἕως Φοινίκης καὶ Κύ- Ne 9 a \ an \ , , πρου καὶ Ἀντιοχείας, μηδενὶ λαλοῦντες τὸν λογον εἰ \ , > " “0 5 δέ > ὅς Sieur) eS μὴ μόνον ‘lovdaiots. ἦσαν δέ τινες ἐξ αὐτῶν ἄνδρες A , > / Κύπριοι καὶ Κυρηναῖοι, οἵτινες ἐλθόντες εἰς ᾿Αντιόχειαν J f ΕῚ ἐλάλουν καὶ πρὸς τοὺς “EXAnvas, εὐαγγελιζόμενοι τὸν lal > > “-“ κύριον ᾿Ιησοῦν. ™ καὶ ἦν χεὶρ κυρίου μετ᾽ αὐτῶν, πολύς 5 τε ἀριθμὸς ὁ πιστεύσας ἐπέστρεψεν ἐπὶ τὸν κύριον. 22) , Se ς , > Ἀν ΝΝ A > ἢ a ἠκούσθη € 0 λογος εἰς TA WTA τῆς ἐκκλησίας τῆς v , id \ \ » “Ὁ \ > / οὔσης ἐν “lepovoadam περὶ αὐτῶν, καὶ ἐξαπέστειλαν “Ὁ , \ BapvaBav ἕως ᾿Αντιοχείας: “Os παραγενόμενος Kat ’ x \ ‘ Qn Qn , \ / ἰδὼν τὴν χάριν τὴν τοῦ θεοῦ ἐχάρη, καὶ παρεκάλει » Ἷ rn 7 rn / / ad / πάντας τῇ προθέσει τῆς καρδίας προσμένειν TO κυρίῳ, 4 [72 > 5 x ’ \ \ / / «ς 7 \ ὅτι nV ἀνὴρ ἀγαθὸς Kal πλήρης πνεύματος ἁγίου Kal / \ / ΕΙΣ e \ a 7 95 95 πίστεως. καὶ προσετέθη ὄχλος ἱκανὸς τῷ κυρίῳ. ἐξ- lal \ lal lal ς ἦλθεν δὲ εἰς Ταρσὸν ἀναζητῆσαι Lavrov,” καὶ εὑρὼν Ὑ / \ 5 lal \ ἤγαγεν εἰς ᾿Αντιόχειαν. ἐγένετο δὲ αὐτοῖς καὶ ἐνιαυτὸν ey n 5 an , / \ , ” ὅλον συναχθῆναι ἐν τῇ ἐκκλησίᾳ καὶ διδάξαι ὄχλον Φ / / / > , / , ἱκανόν, χρηματίσαι Te πρώτως ἐν ᾿Αντιοχείᾳ τοὺς μαθη- \ tas Χριστιανούς. 279 n / A Sterne “Ev ταύταις δὲ ταῖς ἡμέραις κατῆλθον απὸ ‘lepo- / “Ὁ ᾽ > / E 2 σολύμων προφῆται εἰς Αντιόχειαν - > x A <3 ” > / \ fal / εἷς ἐξ αὐτῶν ὀνόματι “AyaBos ἐσήμανεν διὰ τοῦ πνευ- la - > f ματος λιμὸν μεγάλην μέλλειν ἔσεσθαι ἐφ᾽ ὅλην τὴν , lA A οἰκουμένην, ἥτις ἐγένετο ἐπὶ Κλαυδίου. ™ τῶν δὲ μαθη- cal ’ A τῶν καθὼς εὐπορεῖτό Tis, ὥρισαν ἕκαστος αὐτῶν εἰς ὃ / , fal lal 3 A) ὃ ͵ὕ δὲ ιακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ιουδαίᾳ ἀδελ- a «Δ \ \ hots. ” 0 καὶ ἐποίησαν ἀποστείλαντες πρὸς TOUS πρεσ- 8 9 Ὁ ἀναστὰς δὲ βυτέρους διὰ χειρὸς Βαρνάβα καὶ Σαύλου. 32 ΠΡΆΞΕΙΣ ἌΤΙ al / « U 12 ‘Kar’ ἐκεῖνον δὲ τὸν καιρὸν ἐπέβαλεν Ἡρώδης ὁ lal “A 5 lal βασιλεὺς τὰς χεῖρας κακῶσαί τινας TOV ἀπὸ τῆς ἐκ- ‘ A Pa \ 3 f κλησίας. "ἀνεῖλεν δὲ ᾿Ιάκωβον τὸν ἀδελφὸν ᾿Ιωάννου / 8 ὃ \ δὲ “ 5 ’ a | ὃ / μαχαίρῃ. "ἰδὼν δὲ ὅτι ἀρεστόν ἐστιν τοῖς ᾿Ιουδαίοις, rn € / προσέθετο συλλαβεῖν καὶ Πέτρον, ἦσαν δὲ ἡμέραι TOV Yer 4 ἃ \ , ” > , ὃ \ ἀζύμων, “ὃν καὶ πιάσας ἔθετο εἰς φυλακὴν, παραδοὺς / a / > τέσσαρσιν τετραδίοις στρατιωτῶν φυλάσσειν αὐτόν, “ ΘΝ “ βουλόμενος μετὰ τὸ πάσχα ἀναγαγεῖν αὐτὸν τῷ λαῷ. δ ἐ \ ed / > a > a (a \ δὲ ὁ μὲν οὖν ἸΤέτρος ἐτηρεῖτο ἐν τῇ φυλακῇ προσευχὴ δὲ 3 A A U \ \ \ NV ἐκτενῶς γινομένη ὑπὸ τῆς ἐκκλησίας πρὸς τὸν θεὸν \ > “ 6 “ \ v lal Due 4 περὶ αὐτοῦ. “ὅτε δὲ ἤμελλεν προαγαγεῖν αὐτὸν ὁ Ἥ ᾽ὃ lal \ > / 53 5 II i , \ pons, τῇ νυκτὶ ἐκείνῃ ἦν ὁ ἸΤέτρος κοιμώμενος μεταξὺ ’ an / ς 4 / if / δύο στρατιωτῶν, δεδεμένος ἁλύσεσιν δυσίν, φύλακές TE \ a ͵ nay \ , 7 \ 5 \ » πρὸ τῆς θύρας ἐτήρουν τὴν φυλακήν. ‘Kai ἰδοὺ ἄγγελος , > / \ a ” > n 3:. . κυρίου ἐπέστη, καὶ φῶς ἔλαμψεν ἐν τῷ οἰκήματι , \ \ \ A 7 " Sakaki πατάξας δὲ τὴν πλευρὰν τοῦ Ilétpouv ἤγειρεν αὐτὸν , > U > 4 δ. 5.» δ 5) a € tar λέγων, Avacta ἐν ταχει. καὶ ἐξέπεσαν αὐτοῦ ai adv- a a 5 ¢ Ν \ Ἄν. οι, ΄ σεις ἐκ τῶν χειρῶν. “εἶπέν τε ὁ ἄγγελος πρὸς αὐτόν, ΖΔῶσαι καὶ ὑπόδησα, τὰ σανδαλιά σου. ἐποίησεν δὲ 7 a “ ¢ U οὕτως. Kal λέγει αὐτῷ, Περιβαλοῦ τὸ ἱμάτιόν σου καὶ es / , ἀκολούθει μοι. “ καὶ ἐξελθὼν ἠκολούθει, καὶ οὐκ ἤδει “ > / ’ \ / \ an πὰ ΄. 5» , \ OTL ἀληθές ἐστιν TO γινόμενον διὰ TOD ἀγγέλου, ἐδόκει, δὲ 7 / / , ὅραμα βλέπειν. " διελθόντες δὲ πρώτην φυλακὴν Kat / 53 3... τῷ \ “ \ a \ / δευτέραν ἦλθαν ἐπὶ τὴν πύλην THY σιδηρᾶν THY φέρουσαν > \ , “ > / > ῃ > A \ 4 , εἰς τὴν πόλιν, ἥτις αὐτομάτη ἠνοίγη αὐτοῖς, Kal ἐξελθόν- lal =F / \ , 7 > / c ΑΓ Tes προῆλθον ῥύμην μίαν, Kal εὐθέως ἀπέστη ὁ ἄγγελος » » 5 - , “ ἀπ᾿ αὐτοῦ. “Kai ὁ Ἰ]έτρος ἐν ἑαυτῷ γενόμενος εἶπεν, “ 53 ᾽ “Ὁ [7 / Νῦν οἶδα ἀληθῶς ὅτι ἐξαπέστειλεν κύριος τὸν ἄγγελον 5 lal \ ,’ 4 / » \ ς / \ / Ὁ αὐτοῦ καὶ ἐξείλατό με ἐκ χειρὸς Ηρώδου καὶ πάσης τῆς / a - n / 3 προσδοκίας τοῦ λαοῦ τῶν ᾿Ιουδαίων. ᾿" συνιδὼν τε ἦλθεν ’ \ \ ’ / a A nr ἐπὶ THY οἰκίαν τῆς Μαρίας τῆς μητρὸς ᾿Ιωάννου τοῦ ἐπι- XII. 25 ATIOZ TOAQN 33 ΗΝ / / ε τὸ e si 2 \ καλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. *Kpovoavtos δὲ αὐτοῦ τὴν θύραν τοῦ πυλῶνος προσῆλθεν παιδίσκη ὑπακοῦσαι, ὀνόματι “Ῥόδη, “Kal ᾿ ἐπιγνοῦσα τὴν φωνὴν τοῦ Ilérpov ἀπὸ τῆς χαρᾶς οὐκ ἤνοιξεν τὸν πυλῶνα, εἰσδραμοῦσα δὲ ἀπήγγειλεν ἑστάναι \ , \ A A 1 Q\ \ ἘΣ ΝΑΥ͂Ν τ τὸν Ilétpov πρὸ τοῦ πυλῶνος. ™ οἱ δὲ πρὸς αὐτὴν εἶπαν, Μαίνῃ. ἡ δὲ διϊσχυρίζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον, « " , > 3 a 16¢ ΩΝ r ΡΥ, ͵ ᾿ Ο ἀγγελός ἐστιν αὐτοῦ. " ὁ δὲ Ἰ]έτρος ἐπέμενεν κρούων > / ‘ie 5. ΦΈΡ. 17 ͵ ἀνοίξαντες δὲ εἶδαν αὐτὸν καὶ ἐξέστησαν. “ κατασείσας δὲ αὐτοῖς τῇ χειρὶ συγᾷν διηγήσατο αὐτοῖς πῶς ὁ κύριος Tie \ 5 / 5] A A 9 ΄ ᾽ 7, αὐτὸν ἐξήγαγεν ἐκ τῆς φυλακῆς, εἶπέν τε, ᾿Απαγγεί- λατε ᾿Ιακώβῳ καὶ τοῖς ἀδελφοῖς ταῦτα. καὶ ἐξελθὼν > 40 ἢ Ψ 18 , δὲ eo τ 3 ἐπορεύθη εἰς ἕτερον τόπον. “᾿ γενομένης δὲ ἡμέρας ἦν τάραχος οὐκ ὀλίγος ἐν τοῖς στρατιώταις, τί ἄρα ὁ » Πέτρος ἐγένετο. “᾿᾿ Ἡρώδης δὲ ἐπιζητήσας αὐτὸν καὶ μὴ εὑρών, ἀνακρίνας τοὺς φύλακας ἐκέλευσεν ἀπαχθῆναι, καὶ κατελθὼν ἀπὸ τῆς ᾿Ιουδαίας εἰς Καισάρειαν διέ- τριβεν. “Ἦν δὲ θυμομαχῶν Τυρίοις καὶ Σιδωνίοις" ὁμο- \ \ A \ ϑιὰ a ᾿ / , θυμαδὸν δὲ παρῆσαν πρὸς αὐτόν, καὶ πείσαντες Βλάστον τὸν ἐπὶ τοῦ κοιτῶνος τοῦ βασιλέως ἠτοῦντο εἰρήνην, διὰ \ 2 ray / > Ὁ A τὸ τρέφεσθαι αὐτῶν τὴν χώραν ἀπὸ τῆς βασιλικῆς. 21 lal δὲ Θ / ¢ Ἥ ὃ >’ ὃ / > On τακτῇ δὲ ἡμέρᾳ ὁ Ἡρώδης ἐνδυσάμενος ἐσθῆτα βασι- λικὴν καὶ καθίσας ἐπὶ τοῦ βήματος ἐδημηγόρει πρὸς αὐτούς" “ὁ δὲ δῆμος ἐπεφώνει, Θεοῦ φωνὴ καὶ οὐκ > θ ͵ 23 A Na Seth 2% v ἀνθρώπου. “ὃ παραχρῆμα δὲ ἐπάταξεν αὐτὸν ἄγγελος , >” 5 are). if \ / a A \ ͵ κυρίου ἀνθ᾽ ὧν οὐκ ἔδωκεν τὴν δόξαν τῷ θεῷ, καὶ γενό- μενος σκωληκόβρωτος ἐξέψυξεν. “ὁ δὲ λόγος τοῦ θεοῦ ἢ A ηὔξανεν καὶ ἐπληθύνετο. ““ Βαρνάβας δὲ καὶ Σαῦλος ¢ / > ς 7 [4 \ ὃ ὑπέστρεψαν ἐξ “Ἱερουσαλήμ, πληρώσαντες τὴν διακο- THE ACTS 3 24 ΠΡΆΞΕΙΣ XIT. 25 +] / \ b / νίαν, συμπαραλαβόντες ᾿Ιωάννην τὸν ἐπικληθέντα Μάρκον. | / 18 "Ἦσαν δὲ ἐν ᾿Αντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλη- a “ / ciav προφῆται καὶ διδάσκαλοι 6 τε BapvaBas καὶ \ ‘4 / / \ / ¢€ “ Συμεὼν 6 καλούμενος Νίγερ, καὶ Λούκιος ὁ Κυρηναῖος, / ς / an / / A Mavanv τε ἫἩρώδου τοῦ τετράρχου σύντροφος καὶ a , > a a Σαῦλος. ᾿λειτουργούντων δὲ αὐτῶν τῷ κυρίῳ Kal / = \ al \ “ ΑΝ / ὃ , νηστευόντων εἶπεν τὸ πνεῦμα τὸ ἅγιον, ᾿Αφορίσατε δή Sy Βαρνάβαν καὶ Σαῦλον εἰς τὸ ἔργον ὃ προσ- μοι τὸν Βαρνάβαν us py poo \ κέκλημαι αὐτούς. *TOTE νηστεύσαντες καὶ προσευξά- lal 3 a ’ 7 ᾽ μενοι καὶ ἐπιθέντες τὰς χεῖρας αὐτοῖς ἀπέλυσαν. “ αὐτοὶ \ = b] / ¢ \ an ¢ Ι / A μὲν οὖν ἐκπεμφθέντες ὑπὸ τοῦ ἁγίου πνεύματος κατῆλ- > / δ᾿ “Δ΄ > / > / Gov εἰς Σελεύκειαν, ἐκεῖθέν τε ἀπέπλευσαν eis Κύπρον, ὅ καὶ γενόμενοι ἐν Σαλαμῖνι κατήγγελλον τὸν λόγον τοῦ fal a -“ an * 3 ς θεοῦ ἐν ταῖς συναγωγαῖς τῶν ‘lovdaiwy' εἶχον δὲ καὶ ᾽ , ς , 8 , \¢ \ a ” Τωάννην ὑπηρέτην. ° διελθόντες δὲ ὅλην THY νῆσον ἄχρι U / / > A Πάφου εὗρον ἄνδρα τινὰ μάγον ψευδοπροφήτην ᾿Ιουδαῖον, - -“ «᾿ 3 \ A > ᾧ ὄνομα Bapinaods, ᾿ὃς ἣν σὺν τῷ ἀνθυπάτῳ Σεργίῳ / ε οἾ A φ / / Παύλῳ, ἀνδρὶ συνετῷ: οὗτος προσκαλεσάμενος Bapva- rn 3 / > A \ / na a. Bav καὶ Σαῦλον ἐπεζήτησεν ἀκοῦσαι Tov λόγον τοῦ θεοῦ ee / \ 92) = AiG ' ς , ef \ ἀνθίστατο δὲ αὐτοῖς ᾿Ελύμας ὁ μάγος, οὕτως yap μεθερ- ͵ ery ᾽ a a , \ > , μηνεύεται TO ὄνομα αὐτοῦ, ζητῶν διαστρέψαι τὸν ἀνθύ- a a / ¢ a TaTov ἀπὸ τῆς πίστεως. “Σαῦλος δέ, ὁ καὶ Παῦλος, , 5 / > = a | = πλησθεὶς πνεύματος ἁγίου ἀτενίσας εἰς αὐτὸν ™ εἶπεν, 3 U \ / \ / «ε “ [Δ Q. πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ Ν 5 διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέ- at. ἐδ πᾶν / \ een ae A ed ΒΩ \ φων τὰς ὁδοὺς κυρίου τὰς εὐθείας ; “Kal νῦν ἰδοὺ χεὶρ ᾽ὔ \ / / κυρίου ἐπὶ σέ, καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον Ὑ “ [4] \ Ν᾽ 3 > 5 \ > \ ἄχρι καιροῦ. παραχρῆμα δὲ ἔπεσεν ἐπ᾽ αὐτὸν ἀχλὺς ῇ ΓΒ καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς. "ἢ τότε ἰδὼν ὁ ἀνθύπατος τὸ γεγονὸς ἐπίστευσεν, ἐκπλησσόμενος πον a a “ / ἐπὶ TH διδαχῆ τοῦ κυρίου. XIII. 25 ATIOZ TOAQN 35 » / \ ’ Ἂς lal ? rf “’AvayGevtes δὲ ἀπὸ τῆς Πάφου οἱ περὶ ἸΠαῦλον “ / » ἦλθον εἰς Ἰ]έργην τῆς Παμφυλίας. ᾿Ιωάννης δὲ ἀποχω- / Sse ? a ¢ / > ee as , 14 > \ ρήσας ἀπ᾽ αὐτῶν ὑπέστρεψεν εἰς Ἱεροσόλυμα. “αὐτοὶ \ , Be N a fi - / ee / δὲ διελθόντες ἀπὸ τῆς Ilépyns παρεγένοντο εἰς ᾿Αντιό- \ / ΄ n yevay τὴν ΤΠισιδίαν, καὶ ἐλθόντες εἰς τὴν συναγωγὴν TH ε ΄ [4] / >’ / 15 \ δὲ Ν >’ / ἡμέρᾳ τῶν σαββάτων ἐκάθισαν. © μετὰ δὲ THY ἀνάγνω- σιν τοῦ νόμου καὶ τῶν προφητῶν ἀπέστειλαν οἱ ἀρχισυ- ’ \ ’ ᾿ / vaywyot πρὸς αὐτοὺς λέγοντες, “Avdpes ἀδελφοί, εἴ τις ” 3 ©. in , , \ \ ῃ / ἐστιν ἐν υμὶίν λογος παρακλήσεως προς TOV λαὸν, λέγετε. 10 \ a a Αναστὰς δὲ Iladdos καὶ κατασείσας τῇ χειρὶ > ’ an εἶπεν, "Avdpes ᾿Ισραηλῖται καὶ οἱ φοβούμενοι τὸν θεόν, ¢ ἴον a / ἀκούσατε. “ἶ ὁ θεὸς τοῦ λαοῦ τούτου ᾿Ισραὴλ ἐξελέξατο \ “ ¥. A \ \ \ A τοὺς πατέρας ἡμῶν, καὶ TOV λαὸν ὕψωσεν ἐν TH παροικίᾳ A , \ \ la ἐν yn Αἰγύπτῳ, καὶ μετὰ βραχίονος ὑψηλοῦ ἐξήγαγεν 3 al αὐτοὺς ἐξ αὐτῆς, " καὶ ὡς τεσσερακονταέτη χρόνον ἐτρο- , 5) Ἀ 4. γῇ AY Dini 19 \ Vea ε \ φοφόρησεν αὐτοὺς ἐν TH Epnuw, καὶ καθελὼν ἔθνη ἑπτὰ ἐν γῇ Χαναὰν κατεκληρονόμησεν τὴν γῆν αὐτῶν, “ ὡς ἔτεσιν τετρακοσίοις καὶ πεντήκοντα. καὶ μετὰ ταῦτα » Vay ἣν \ , 21 eee ee ἔδωκεν κριτὰς ἕως Σαμουὴλ προφήτου. * κἀκεῖθεν ἠτή- / ἣν 3, > a ς \ \ \ εχ σαντο βασιλέα, καὶ ἔδωκεν αὐτοῖς ὁ θεὸς τὸν Σαοὺλ υἱὸν / ” > fal 4 7 / g Keis, ἄνδρα ἐκ φυλῆς Βενιαμείν, ἔτη τεσσεράκοντα 22 \ t eek ” \ \ > a > καὶ μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ αὐτοῖς εἰς β λέ Ka \ s / Εὖ A 10 \ n actNéa, ᾧ Kal εἶπεν μαρτυρήσας, Εὗρον Δαυεὶδ τὸν τοῦ a A Ἴεσσαί, ἄνδρα κατὰ τὴν καρδίαν pov, ὃς ποιήσει πάντα \ , t 23 D ς \ ets a , τὰ θελήματά pov. ““ τούτου ὁ θεὸς ἀπὸ τοῦ σπέρματος Ι lal Ν tal 3 fal κατ᾽ ἐπαγγελίαν ἤγαγεν τῷ ᾿Ισραὴλ σωτῆρα ‘Inoodr, “ προκηρύξαντος ᾿Ιωάννου πρὸ προσώπου τῆς εἰσόδου αὐτοῦ βάπτισμα μετανοίας παντὶ τῷ λαῷ ᾿Ισραήλ. \ * eos δὲ ἐπλήρου ᾿Ιωάννης τὸν δρόμον, ἔλεγεν, Τί ἐμὲ «ς - > 3 ϑι. X 5 Ls > > » \ » ’ ὑπονοεῖτε εἶναι, οὐκ εἰμὶ ἐγώ: ἀλλ᾽ ἰδοὺ ἔρχεται μετ ἐμὲ οὗ οὐκ εἰμὶ ἄξιος τὸ ὑπόδημα τῶν ποδῶν λῦσαι. as 36 ΠΡΆΞΕΙΣ XIII. 26 9 ν᾽ ᾿ ᾿] \ \ e > ¢ n ἄνδρες ἀδελφοί, viol γένους ᾿Αβραὰμ καὶ οἱ ἐν ὑμῖν / σιν i / n / / φοβούμενοι τὸν θεόν, ὑμῖν ὁ λόγος τῆς σωτηρίας ταύτης > , 27 ¢ \ n bi ie \ \ ἐξαπεστάλη. “ἶ οἱ yap κατοικοῦντες ἐν ᾿Ιερουσαλὴμ καὶ , n a ’ / \ \ \ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ Tas φωνὰς - a \ \ “ , » / τῶν προφητῶν Tas κατὰ πᾶν σάββατον ἀναγινωσκομένας / / / κρίναντες ἐπλήρωσαν, ™ καὶ μηδεμίαν αἰτίαν θανάτου «ς / 3 / “ >] nr , / - 99 ¢ δὲ εὑρόντες ἡτήσαντο Πιλᾶτον ἀναιρεθῆναι αὐτόν" ™ ὡς δὲ ~ Ε “ / / ἐτέλεσαν πάντα τὰ περὶ αὐτοῦ γεγραμμένα, καθελόντες » Ν -“ , Μ ᾿] al 30 ¢ \ \ ” ἀπὸ τοῦ ξύλου ἔθηκαν εἰς μνημεῖον. “ὁ δὲ θεὸς ἤγειρεν es. 5) a 81 «\ v Hey id / / a αὐτὸν ἐκ νεκρῶν, * ds ὠφθη ἐπὶ ἡμέρας πλείους τοῖς a ᾽ lal 5 \ lal / ’ ¢ / συναναβᾶσιν αὐτῷ ἀπὸ τῆς Vadwralas εἰς lepoveardnp, οἵτινες νῦν εἰσὶν μάρτυρες αὐτοῦ πρὸς τὸν λαόν. ™ καὶ «ς “Ὁ « “ ’ / \ 7 ἡμεῖς ὑμᾶς εὐαγγελιζόμεθα τὴν πρὸς τοὺς πατέρας ἐπαγ- , 838. τ ͵ \ ͵ a γελίαν γενομένην, ἧ ὅτι ταύτην ὁ θεὸς ἐκπεπλήρωκεν τοῖς ς a 5 U 2 “ὦ «ς al τέκνοις ἡμῶν ἀναστήσας ᾿Ιησοῦν, ὡς Kal ἐν TO πρώτῳ ᾿Ξ , er 5 een Tae , 7 ψαλμῷ γέγραπται, Tios μου εἶ σύ, ἐγὼ σήμερον γεγέν- ἢ 84 ὦ ᾽ A νηκά oc. “Ott δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν μηκέτι , ¢ , > ῃ “ » μέλλοντα ὑποστρέφειν εἰς διαφθοράν, οὕτως εἴρηκεν tc A c ὃς ΕΝ τὸ A ὶὃ \ , 835 , \ ott Δώσω ὑμῖν τὰ ὅσια Δαυεὶδ τὰ πιστά. * διότι καὶ / 5 / \ 7 a ἐν ἑτέρῳ λέγει, Ov δώσεις τὸν ὅσιόν σου ἰδεῖν διαφθοράν. 86 A 15 \ \ ΤΙ apie ͵ A A a avelO μὲν yap ἰδίᾳ γενεᾷ ὑπηρετήσας TH τοῦ θεοῦ a Ss / \ / a βουλῇ ἐκοιμήθη καὶ προσετέθη πρὸς τοὺς πατέρας αὐτοῦ Ν 53 = “Ὁ καὶ εἶδεν διαφθοράν: ™ dv δὲ ὁ θεὸς ἤγειρεν, οὐκ 5 “ a εἶδεν διαφθοράν. “γνωστὸν οὖν ἔστω ὑμῖν, ἄνδρες ᾽ / “ \ / cc. “ ψὴ ΝΜ ς -“ ἀδελφοί, ὅτι διὰ τούτου ὑμῖν ἄφεσις ἁμαρτιῶν KaTay- , ἜΣ ἃ Ξ: ᾽ > ͵ > , γέλλεται" “απὸ πάντων ὧν οὐκ ἠδυνήθητε ἐν νόμῳ " ’ὔ a “Ὁ Moicéws δικαιωθῆναι, ἐν τούτῳ πᾶς ὁ πιστεύων δικαι- a 40 ἢ 3 ΡΝ ἢ ΤΠ, \ > / a οὗται. “᾿ βλέπετε οὖν μὴ ἐπέλθῃ TO εἰρημένον ἐν τοῖς ἢ 41 "δ ἕ ΄ \ , προφήταις, ετε, οἱ καταφρονηταί, καὶ θαυμάσατε “5 / θ “ ” > , Se ee - ἀν καὶ ἀφανίσθητε, ὅτι ἔργον ἐργάζομαι ἐγὼ ἐν ταῖς ἡμέραις [ὦ “Ὁ »Μ “Ὁ ᾽ \ , a a ὑμῶν, ἔργον ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται ὑμῖν. XIV. 2 ATIOZTOAQN 37 ‘ \ > a ς / \ “°Kéwvrav δὲ αὐτῶν, παρεκάλουν εἰς TO μεταξὺ A 5 ἴω ψ val σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα. ““λυ- 7 \ A A 5 / \ A θείσης δὲ τῆς συναγωγῆς ἠκολούθησαν πολλοὶ τῶν al , , Ὁ Ἰουδαίων καὶ τῶν σεβομένων προσηλύτων τῷ Ilavrw \ a / / a ’ a ” καὶ τῷ BapvaBa, οἵτινες προσλαλοῦντες αὐτοῖς ἔπειθον a , A a 4 [4] \ αὐτοὺς προσμένειν TH χάριτι τοῦ θεοῦ. “᾿τῷ δὲ ἐρχο- ῇ / \ A ¢€ / b] al μένῳ σαββάτῳ σχεδὸν πᾶσα ἡ πόλις συνηχθὴη ἀκοῦσαι \ ; A / 45, 257 Se a rae ΤΌΣ \ τὸν λόγον τοῦ κυρίου. “ἰδόντες δὲ οἱ ᾿Ιουδαῖοι τοὺς , / \ ’ 2 “ «ς ὄχλους ἐπλήσθησαν ζήλου, καὶ ἀντέλεγον τοῖς ὑπὸ A / » , “Ὁ Παῦλου λαλουμένοις ἀντιλέγοντες καὶ βλασφημοῦντες. 46 , / ς A ᾿: / 3 παρρησιασάμενοί Te ὁ ἸΙαῦλος καὶ ὁ Βαρνάβας εἶπαν, os Lal 5 » “Ὁ Ὁ Ὁ“ \ / fal piv nv ἀναγκαῖον πρῶτον λαληθῆναι τὸν λόγον τοῦ ae 5 te 9 A 9228 \ 3 5»“.} t θεοῦ ἐπειδὴ ἀπωθεῖσθε αὐτὸν καὶ οὐκ ἀξίους κρίνετε e \ a > / “Ὁ > \ / >’ \ » ἑαυτοὺς τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς Ta ἔθνη. 4 ὦ \ > , aS ς ͵ 7 ’ > οὕτως yap ἐντέταλται ἡμῖν ὁ κύριος, 'Γέθεικα σε εἰς φῶς ἐθνῶν τοῦ εἶναί σε εἰς σωτηρίαν ἕως ἐσχάτου τῆς A 4g 2 , \ \ » ” NEDO? \ γῆς. “ἀκούοντα δὲ ta ἔθνη ἔχαιρον Kai ἐδόξαζον τὸν , fal / / bee λόγον τοῦ κυρίου, Kal ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι / / rf εἰς ζωὴν aidviov’ * διεφέρετο δὲ ὁ λόγος τοῦ κυρίου bu “ A / 50 € \. +3 a / 4 ὅλης τῆς χώρας. “ot δὲ ᾿Ιουδαῖοι παρώτρυναν τὰς σεβομένας γυναῖκας τὰς εὐσχήμονας καὶ τοὺς πρώτους a , δι 3 ῇ \ ΣΡ Τα \ a \ τῆς πόλεως, καὶ ἐπήγειραν διωγμὸν ἐπὶ τὸν LladXov καὶ V3 / 5 Ν 5 Ν A ce / ’ An Βαρνάβαν, καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν. 51 id \ 2 \ \ A a ἥν ee. οἱ δὲ ἐκτιναξάμενοι TOV κονιορτὸν τῶν ποδῶν ἐπ » \ 53 3 / ει e \ ral αὐτοὺς ἦλθον εἰς ᾿Ικόνιον᾽ ™ οἱ δὲ μαθηταὶ ἐπληροῦντο a \ fia χαρᾶς Kat πνεύματος ἁγίου. / \ a 14 *’Eyévero-8é ἐν ᾿Ικονίῳ κατὰ τὸ αὐτὸ εἰσελθεῖν » \ > \ \ “ ἢ ὃ / \ a αὐτοὺς εἰς τὴν συναγωγὴν τῶν lovoaiwy καὶ λαλῆσαι " 7 n / «ς οὕτως ὥστε πιστεῦσαι lovdaiwy τε καὶ ᾿ Ελλήνων πολὺ a 2 a / πλῆθος. “οἱ δὲ ἀπειθήσαντες ᾿Ιουδαῖοι ἐπήγειραν Kai p re 4 \ \ a 20 a \ a tO a ἐκάκωσαν τὰς ψυχὰς τῶν ἐθνῶν κατὰ τῶν ἀδελφών. 38 ΠΡΑΞΕΙΣ XIV. 3 ave \ \ 3 , ὃ / / ; ee ἱκανὸν μὲν οὖν χρόνον διέτριψαν παρρησιαζόμενοι ἐπὶ ω / an tal n Ul a U ,’ nr TO κυριῳ T@ μαρτυρουντι TO λόγῳ τὴς χάριτος avuTou, a 7 \ a tal διδόντι σημεῖα καὶ τέρατα γίνεσθαι διὰ τῶν χειρῶν lel n a ¢e \ αὐτῶν. ᾿ἐσχίσθη δὲ τὸ πλῆθος τῆς πόλεως, Kal οἱ μὲν s \ a ᾽ / e \ \ aA , / ἦσαν σὺν τοῖς ᾿Ιουδαίοις, οἱ δὲ σὺν τοῖς ἀποστόλοις. ΄ 7 \ r " ὡς δὲ ἐγένετο ὁρμὴ τῶν ἐθνῶν τε καὶ ᾿Ιουδαίων σὺν τοῖς a \ lal » / ἄρχουσιν αὐτῶν ὑβρίσαι καὶ λιθοβολῆσαι αὐτούς, “ συνι- / / > \ / a / Ud δόντες κατέφυγον εἰς Tas πόλεις τῆς Λυκαονίας Λύστραν \ Ἵ aa , τον ee ; καὶ Δέρβην καὶ τὴν περίχωρον" ᾿ κἀκεῖ εὐαγγελιζόμενοι 4 ἦσαν. 9 lal \ δ Καί tis ἀνὴρ ἐν Λύστροις ἀδύνατος τοῖς ποσὶν > 10 \ > / \ ? oS a Ἰδέ ἐκάθητο, χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ, ὃς οὐδέποτε U 9 Ξε " a / a περιεπάτησεν. * οὗτος ἤκουσεν τοῦ IlavXoV λαλοῦντος, ε A 5 7 7 a a ὃς ἀτενίσας αὐτῷ Kal ἰδὼν OTL ἔχει πίστιν τοῦ σωθῆναι, 5 πὴ» Cees \ εἶπεν μεγάλῃ φωνῇ, ᾿Ανάστηθι ἐπὶ τοὺς πόδας σου > ’ Lo \ a lo” » "Ὁ 7 ὀρθός. καὶ ἥλατο, καὶ περιεπάτει. “ot τε ὄχλοι ἰδόντες ee / “ > A \ \ 9 οι \ ὃ ἐποίησεν Ἰ]αῦλος ἐπῆραν THY φωνὴν αὐτῶν Λυκαονιστὶ / e \ ς / 5 / iA λέγοντες, Οἱ θεοὶ ὁμοιωθέντες ἀνθρώποις κατέβησαν lal / / \ \ πρὸς ἡμᾶς, "ἐκάλουν τε τὸν Βαρνάβαν Δία, τὸν δὲ lal A ε « / A / Παῦλον “Ἑρμῆν, ἐπειδὴ αὐτὸς ἦν ὁ ἡγούμενος τοῦ λόγου. 13 ὦ e a av \ a , °0 τε ἱερεὺς τοῦ Διὸς τοῦ ὄντος πρὸ τῆς πόλεως, ταύρους καὶ στέμματα ἐπὶ τοὺς πυλῶνας ἐνέγκας, σὺν τοῖς v v ὄχλοις ἤθελεν θύειν. “ἀκούσαντες δὲ οἱ ἀπόστολοι / lal / BapvaBas καὶ Ἰϊαῦλος, διαρρήξαντες τὰ ἱμάτια αὐτῶν ᾽ AS > \ v 15 ΄ \ , ἐξεπήδησαν εἰς τὸν ὄχλον, “ κράζοντες καὶ λέγοντες, / lal Qn -" »-»" Ανδρες, τί ταῦτα ποιεῖτε ; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμὲν ae. / > ¢ A lal ὑμῖν ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν / n ᾿ ματαίων ἐπιστρέφειν ἐπὶ θεὸν ζῶντα, ὃς ἐποίησεν τὸν » ‘ \ \ “Ὁ οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα τὰ » > lal 16 «\ “ A ἐν αὐτοῖς, “os ἐν ταῖς παρῳχημέναις γενεαῖς εἴασεν / \ / a a a πάντα Ta ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν “ καίτοι XV. 2 ATIOZTOAQN 39 ΕΣ > , πω ἢ » A 2 tal 7 t οὐκ ἀμάρτυρον αὐτὸν ἀφῆκεν ἀγαθουργῶν, οὐρανόθεν [6 5.53. γᾶς ς A \ \ / a ᾿ ὑμῖν ὑετοὺς διδοὺς καὶ καιροὺς καρποφόρους, ἐμπιπλῶν aA \ ’ ͵ , Con ὩΝ = τροφῆς καὶ εὐφροσύνης τὰς καρδίας ὑμῶν. “Kal ταῦτα / / \ / fal λέγοντες μόλις κατέπαυσαν τοὺς ὄχλους τοῦ μὴ θύειν ’ a αὐτοῖς. » - >’ ᾽ ἢ ἙἜπηῆλθαν δὲ ἀπὸ ᾿Αντιοχείας καὶ ᾿Ικονίου ᾿Ἰου- a \ f δαῖοι, Kai πείσαντες τοὺς ὄχλους καὶ λιθάσαντες τὸν “ Μ A Παῦλον ἔσυρον ἔξω τῆς πόλεως, νομίζοντες αὐτὸν Te- θνηκέναι. "“᾿κυκλωσάντων δὲ τῶν μαθητῶν αὐτὸν ἀνα- \ lal > \ / lal A στὰς εἰσῆλθεν εἰς THY πόλιν. καὶ TH ἐπαύριον ἐξῆλθεν \ A ἢ ; , ᾿ς ΨΩ, δ. 5 ἢ , σὺν τῷ Βαρνάβᾳ eis Δέρβην εὐαγγελιζόμενοί τε τὴν / \ / ¢ πόλιν ἐκείνην καὶ μαθητεύσαντες ἱκανοὺς ὑπέστρεψαν > Ν / \ > 5 / \ > » / εἰς τὴν Avotpay καὶ εἰς ᾿Ικόνιον καὶ εἰς ᾿Αντιόχειαν, \ - “ἐπιστηρίζοντες τὰς ψυχὰς τῶν μαθητῶν, παρακα- lal / a \ a λοῦντες ἐμμένειν TH πίστει, καὶ OTL διὰ πολλῶν θλίψεων an A a \ an a det ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. * χει- 2 a ’ ροτονήσαντες δὲ αὐτοῖς κατ᾽ ἐκκλησίαν πρεσβυτέρους, / \ a / n προσευξάμενοι μετὰ νηστειῶν παρέθεντο αὐτοὺς τῷ δ / κυρίῳ εἰς ὃν πεπιστεύκεισαν. “καὶ διελθόντες τὴν s e \ - Πισιδίαν ἦλθον εἰς τὴν Παμφυλίαν, * καὶ λαλήσαντες \ / ev Ilépyn τὸν λόγον κατέβησαν εἰς ᾿Αττάλειαν, * Ka- an > / 2 ; ἮΝ , vA > κεῖθεν ἀπέπλευσαν εἰς ᾿Αντιόχειαν, ὅθεν ἦσαν παραδε- a / a a > » e > δομένοι τῇ χάριτι τοῦ θεοῦ εἰς τὸ ἔργον ὃ ἐπλήρωσαν. \ \ ει παραγενόμενοι δὲ καὶ συναγαγόντες τὴν ἐκκλησίαν, ΟῚ 7 ed 5 ͵ ς θ \ 5 » A \ vA avnyyeXXov oa ἐποίησεν ὁ θεὸς MET αὐτῶν, καὶ OTL cal y , / / \ ἤνοιξεν τοῖς ἔθνεσι θύραν πίστεως. “ὃ διέτριβον δὲ / \ a an χρόνον οὐκ ὀλίγον σὺν τοῖς μαθηταῖς. 5 \ A 3 / 15 ᾿Καί τινες κατελθόντες ἀπὸ τῆς ᾿Ιουδαίας ἐδί- \ / > \ \ a a » δασκον τοὺς ἀδελφοὺς ὅτι ᾿Εὰν μὴ περιτμηθῆτε τῷ ἔθει a PE OM | 3 ͵ : a 2 7 \ / τῷ Maicéws, ov δύνασθε σωθῆναι. "γενομένης δὲ στά- A / > > / Ὁ / A "Ὁ σεως καὶ ζητήσεως οὐκ ὀλίγης τῷ Ila’Aw καὶ τῷ 40 ΠΡΑΞΕΙΣ XV. 2 , / a BapvaBa πρὸς αὐτούς, ἔταξαν ἀναβαίνειν Ἰ]αῦλον καὶ , / »” 5 ’ -“ \ \ 3 BapvaBav καί τινας ἄλλους ἐξ αὐτῶν πρὸς τοὺς aTro- \ lal στόλους Kal πρεσβυτέρους εἰς ‘lepovcadnpm περὶ τοῦ é ¢ \ ζητήματος TovTov. “οἱ μὲν οὖν προπεμφθέντες ὑπὸ a > / / t / ‘\ , τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμά- ρείαν, ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ n “-“ Ἢ a 4 ἐποίουν χαρὰν μεγάλην πᾶσιν τοῖς ἀδελφοῖς. “Tapa- \ > € \ / θ id \ - γενόμενοι δὲ εἰς “Ἱερουσαλὴμ παρεδέχθησαν ὑπὸ τῆς ἐκκλησίας καὶ τῶν ἀποστόλων καὶ τῶν πρεσβυτέρων, » / / d ¢ \ 5] / ΕῚ ’ ral 5) / ἀνήγγειλάν τε ὅσα ὁ θεὸς ἐποίησεν μετ᾽ αὐτῶν. "ἐξανέ- tal \ lal / A στησαν δέ τινες TOV ἀπὸ τῆς αἱρέσεως TOV Φαρισαίων 7 - > \ πεπιστευκότες, λέγοντες OTL Δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Mwicéas. ΝΣ / δὲ δ..5 / \ e / υνήχθησαν δὲ οἱ ἀπόστολοι καὶ οἱ πρεσβύτεροι - lal 7 »"»ἢλΜ / ἰδεῖν περὶ τοῦ λόγου τούτου. ‘woddAHs δὲ ἕητήσεως 7 ’ \ / 3 Ἃ 3 , ΕῚ γενομένης ἀναστὰς []έτρος εἶπεν πρὸς αὐτούς, ᾿Ανδρες ᾿ / ¢ a b] / dé Ψ 4 A ? / > ἀδελφοί, ὑμεῖς ἐπίστασθε OTL ἀφ ἡμερῶν ἀρχαίων ἐν ων σὲ > / ¢ \ \ a / 4 > n ὑμῖν ἐξελέξατο ὁ θεὸς διὰ τοῦ στόματός μου ἀκοῦσαι \ » \ / fal 9 ᾽ ο A . 8 \ τὰ ἔθνη τὸν λόγον τοῦ εὐαγγελίου Kal πιστεῦσαι. ὃ καὶ , “ ὁ καρδιογνώστης θεὸς ἐμαρτύρησεν αὐτοῖς δοὺς τὸ le] \ / ιν πνεῦμα τὸ ἅγιον καθὼς καὶ ἡμῖν, "καὶ οὐθὲν διέκρινεν \ «ς “ » “Ὁ r μεταξὺ ἡμῶν τε καὶ αὐτῶν, TH πίστει καθαρίσας Tas ᾽ al a) καρδίας αὐτῶν. "νῦν οὖν τί πειράζετε τὸν θεόν, ἐπι- a \ A a ε θεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε e / ¢ Lal / ¢ “A οἱ πατέρες ἡμῶν οὔτε ἡμεῖς ἰσχύσαμεν βαστάσαι; 1 ? \ \ al a lal ᾿ἀλλὰ διὰ τῆς χάριτος τοῦ κυρίου ᾿Ιησοῦ πιστεύομεν “Ὁ \ - lal σωθῆναι καθ᾽ ὃν τρόπον κἀκεῖνοι. “éolynoev δὲ πᾶν \ n ee ’ τὸ πλῆθος, καὶ ἤκουον Βαρνάβα καὶ ἸΙαύλου ἐξηγουμέ- A .) , ¢e \ - “-“ νων Ὅσα ἐποίησεν ὁ θεὸς σημεῖα καὶ τέρατα ἐν τοῖς ἔθνεσιν δι’ αὐτῶν. 13 \ \ \ An , Μετὰ δὲ τὸ σιγῆσαι αὐτοὺς ἀπεκρίθη ᾿Ιάκωβος νδ΄. ATIOZTOAQN 41 , ᾽ 1.5.5 , , 14 λέγων, "Avdpes ἀδελφοί, ἀκούσατέ μου. "“᾿Συμεὼν ἐξη- / \ A « \ / n ynoato καθὼς πρῶτον ὁ θεὸς ἐπεσκέψατο λαβεῖν ἐξ nr ¥ a ’ -“ 5 \ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ. “Kal τούτῳ συμφω- νοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται, 1Μ \ a » / \ >’ , \ \ ετὼ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω THY σκηνὴν Δαυεὶδ τὴν πεπτωκυΐῖαν, καὶ τὰ κατεστραμμένα αὐτῆς > / Sa AS , Se We Ἃ > ἢ ἀνοικοδομήσω καὶ ἀνορθώσω αὐτήν, “Ὅπως ἂν ἐκζητή- € A σωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, Kal δ 8. 9.» « > / \ v / 3D πάντα Ta ἔθνη ἐφ᾽ ovs ἐπικέκληται TO ὄνομά μου ἐπ ’ , / U a A a αὐτούς, λέγει κύριος ποιῶν ταῦτα “yYwoTa aT alavos. ἘῸΝ \ b \ / \ - A ’ \ ral > -“ LO ἐγὼ κρίνω μὴ παρενοχλεῖν τοῖς ἀπὸ τῶν ἐθνῶν » 7 \ a nv an ἐπιστρέφουσιν ἐπὶ Tov θεόν, “᾿αλλὰ ἐπιστεῖλαι αὐτοῖς “ > ’ a 5 “Ὁ “Ὁ τοῦ ἀπέχεσθαι τῶν ἀλισγημάτων τῶν εἰδώλων καὶ τῆς / \ 4 a A A “ A πορνείας καὶ τοῦ πνικτοῦ καὶ τοῦ αἵματος. ™ Μωῦσῆς A > / yap ἐκ γενεῶν ἀρχαίων κατὰ πόλιν τοὺς κηρύσσοντας > \ an - “ αὐτὸν ἔχει ἐν ταῖς συναγωγαῖς κατὰ πᾶν σάββατον 5 ἀναγινωσκόμενος. 2 / ral ’ ~ “Tote ἔδοξε τοῖς ἀποστόλοις Kal τοῖς πρεσβυτέροις \ Ov Lal > λ / ’ ὌΝ / bd ὃ 2 3 “ σὺν ὅλῃ τῇ ἐκκλησίᾳ, ἐκλεξαμένους ἄνδρας ἐξ αὐτῶν Υ͂ > > / \ (al UY \ U πέμψαι εἰς ᾿Αντιόχειαν σὺν τῷ Παύλῳ καὶ BapvaBa, 2 / / a }- Ν lovdav τὸν καλούμενον Βαρσαββᾶν καὶ Σίλαν, ἄνδρας ξ A a ‘ \ \ ἡγουμένους ἐν τοῖς ἀδελφοῖς, “γράψαντες διὰ χειρὸς ἀν hei ἢ ε ͵ ᾽ \ a αὐτῶν, Οἱ ἀπόστολοι Kal οἱ πρεσβύτεροι ἀδελφοὶ τοῖς \ , / / > a κατὰ τὴν ᾿Αντιόχειαν καὶ Συρίαν καὶ Κιλικίαν ἀδελφοῖς a3 ’ fal , 94. 9 ἀπ cS) , or \ ’ τοῖς ἐξ ἐθνῶν χαίρειν. ™ ἐπειδὴ ἠκούσαμεν ὅτι τινὲς ἐξ « La > / Σ / ¢ A / ’ / ἡμῶν ἐξελθόντες ἐτάραξαν ὑμᾶς λόγοις ἀνασκευάζοντες \ ξ an ne ’ I Ε. νύ Tas ψυχὰς ὑμῶν, οἷς οὐ διεστειλάμεθα, “ἔδοξεν ἡμῖν / ς / 5 / v / γενομένοις ὁμοθυμαδόν, ἐκλεξαμένους ἄνδρας πέμψαι Ν ς a a a fal \ πρὸς ὑμᾶς σὺν τοῖς ἀγαπητοῖς ἡμῶν BapvaBa καὶ / 5 7 \ 5 nr Παύλῳ, “ἀνθρώποις παραδεδωκόσι τὰς ψυχὰς αὐτῶν ς \ a 3 A A rn “ ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. 42 ΠΡΆΞΕΙΣ XV. 27 > 2 I \ b] "GrectadKkapev οὖν ᾿Ιούδαν καὶ Σίλαν, καὶ αὐτοὺς διὰ ’ / \ » , 28 v \ “Ὁ ΄ λόγου ἀπαγγέλλοντας τὰ αὐτά. “᾿ἔδοξεν γὰρ τῷ πνεύ- A ς / \ € wn \ / > / ε lal ματι TO ἁγίῳ Kal ἡμῖν, μηδὲν πλέον ἐπιτίθεσθαι ὑμῖν A » [4 βάρος πλὴν τούτων τῶν ἐπάναγκες, “ ἀπέχεσθαι εἰδω- λοθύτων καὶ αἵματος καὶ πνικτῶν καὶ πορνείας, ἐξ ὧν ᾽ al \ 3 / / διατηροῦντες ἑαυτοὺς εὖ πράξετε. ἔρρωσθε. ᾽ “Ὁ > > Ὁ Of μὲν οὖν ἀπολυθέντες κατῆλθον εἰς ᾿Αντιόχειαν, \ “Ὁ \ Kal συναγαγόντες TO πλῆθος ἐπέδωκαν τὴν ἐπιστολήν. 31? ’ Csr 4.3 ἢ, A , 32? > ἀναγνόντες δὲ ἐχάρησαν ἐπὶ TH παρακλήσει. ““᾿Ιούδας \ I \ > \ n ” \ / τε καὶ Σίλας, καὶ αὐτοὶ προφῆται ὄντες, διὰ λόγου fa) 3 \ \ 3 / πολλοῦ παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐπεστήριξαν᾽ 5 ’ > / > ὃ; ποιήσαντες δὲ χρόνον, ἀπελύθησαν μετ᾽ εἰρήνης ἀπὸ lal a > , 3 ‘al τῶν ἀδελφῶν πρὸς τοὺς ἀποστείλαντας αὐτούς. “11αῦ- / ᾽ / / Nos δὲ καὶ BapvaBas διέτριβον ἐν ᾿Αντιοχείᾳ, διδάσκον- , \ \ e / Lal Tes Kal εὐαγγελιζόμενοι μετὰ Kal ἑτέρων πολλῶν τὸν λόγον τοῦ κυρίου. / 3 \ / re °° Mera δέ τινας ἡμέρας εἶπεν πρὸς Βαρνάβαν Παῦλος, / \ > \ \ ᾿Επιστρέψαντες δὴ ἐπισκεψώμεθα τοὺς ἀδελφοὺς κατὰ “Ὁ I \ / a πόλιν πᾶσαν ἐν ais κατηγγείλαμεν τὸν λόγον τοῦ κυρίου, al / , -“ πῶς ἔχουσιν. “Βαρνάβας δὲ ἐβούλετο συμπαραλαβεῖν καὶ τὸν ᾿Ιωάννην τὸν καλούμενον Μάρκον" “᾿ΙΙΠαῦλος δὲ 5 ͵ \ , U 5 9 ᾽ val > \ / \ ἠξίου, τὸν ἀποστάντα ἀπ᾽ αὐτῶν ἀπὸ Ilaududas καὶ \ , > A ᾽ wee \ , μὴ συνελθόντα αὐτοῖς εἰς τὸ ἔργον, μὴ συμπαραλαμβά- ἴω Ld 7 > νειν τοῦτον. “ἐγένετο δὲ παροξυσμός, ὥστε ἀποχωρισ- “Ὁ ᾿ / / θῆναι αὐτοὺς ἀπ᾿ ἀλλήλων, τόν τε Βαρνάβαν παραλα- “ > A “ βόντα τὸν Μάρκον ἐκπλεῦσαι εἰς Κύπρον. “ἸἸ[αῦλος A \ a “ δὲ ἐπιλεξάμενος Σίλαν ἐξῆλθεν, παραδοθεὶς τῇ χάριτι rn lal ? A 1 / \ Tov κυρίου ὑπὸ τῶν ἀδελφῶν" “dinpyeto δὲ τὴν Συρίαν Ἁ / ’ / \ 9 / καὶ Κιλικίαν ἐπιστηρίζων τὰς ἐκκλησίας. > / > / 16 'Κατήντησεν δὲ εἰς Δέρβην καὶ εἰς Λύστραν. καὶ > \ / 9 5 Ase / / ey \ ἰδοὺ μαθητής Tis ἦν ἐκεῖ ὀνόματι Τιμόθεος, vids γυναικὸς XVI. 14 ATIOZTOAQN 43 ΕῚ 7 a \ A Ὑ e\ » A Ιουδαίας πιστῆς πατρὸς δὲ “Ἕλληνος, "ὃς ἐμαρτυρεῖτο ς - , \ / ’ al “ ὑπὸ τῶν ἐν Λύστροις καὶ ᾿Ικονίῳ ἀδελφῶν. τοῦτον » \ » A 4 ἠθέλησεν ὁ Παῦλος σὺν αὐτῷ ἐξελθεῖν, καὶ λαβὼν , \ 5 \ , f περιέτεμεν αὐτὸν διὰ τοὺς ᾿Ιουδαίους τοὺς ὄντας ἐν τοῖς » / ‘/ fa) τόποις ἐκείνοις" ἤδεισαν γὰρ ἅπαντες τὸν πατέρα αὐτοῦ "» ¢ A ὅτι “Ελλην ὑπῆρχεν. “ws δὲ διεπορεύοντο τὰς πόλεις, " an παρεδίδοσαν αὐτοῖς φυλάσσειν Ta δόγματα τὰ κεκριμένα ὑπὸ τῶν ἀποστόλων καὶ πρεσβυτέρων τῶν ἐν ‘lEepoco- λύμοις. "αἱ μὲν οὖν ἐκκλησίαι ἐστερεοῦντο τῇ πίστει eS / a ee a ΩΝ ἢ U 6 a x καὶ ἐπερίσσευον τῷ ἀριθμῷ καθ᾽ ἡμέραν. “διῆλθον δὲ \ / \ \ 4 / ς A a τὴν Φρυγίαν καὶ Varatixny χώραν, κωλυθέντες ὑπὸ τοῦ ¢ “A a ἁγίου πνεύματος λαλῆσαι τὸν λόγον ἐν TH ᾿Ασίᾳ" “éd- ᾿ \ \ \ / > Ul ᾽ \ / θόντες δὲ κατὰ τὴν Μυσίαν ἐπείραζον εἰς τὴν Βιθυνίαν A 3 a a πορευθῆναι, καὶ οὐκ εἴασεν αὐτοὺς TO πνεῦμα ᾿Ιησοῦ" / “παρελθόντες δὲ τὴν Μυσίαν κατέβησαν eis Τρωάδα. \ a , " "καὶ ὅραμα διὰ νυκτὸς τῷ Παύλῳ ὠφθη, ἀνὴρ Μακεδών 3 ΞΕ \ \ a ΨΥ Ἃ, ᾿ f \ τίς HV ἑστὼς καὶ παρακαλῶν αὐτὸν καὶ λέγων, AvaBas a / 3 εἰς Μακεδονίαν βοήθησον ἡμῖν. “ὡς δὲ τὸ ὅραμα εἶδεν, / al εὐθέως ἐζητήσαμεν ἐξελθεῖν εἰς Μακεδονίαν, συμβι- / “ ’ ς a ς \ ᾽ / βάζοντες ὅτι προσκέκληται ἡμᾶς 6 θεὸς evayyericac bat ᾽ , 11? , 3 ae , ᾽ , αὐτούς. ἀναχθέντες οὖν ἀπὸ Τρωάδος εὐθυδρομή- > > θ , A δὲ ᾿ , > Né a» σαμεν εἰς Σαμοθρᾷάκην, TH δὲ ἐπιούσῃ εἰς Néay πόλιν, 195. Ὁ ἃ + ἢ “ > \ / A (δ κἀκεῖθεν εἰς Φιλίππους, ἥτις ἐστὶν πρώτη τῆς μερίδος Μακεδονίας πόλις, κολωνία. ἦμεν δὲ ἐν ταύτῃ τῇ πόλει t διατρίβοντες ἡμέρας τινάς. “Tn τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς / τ \ 3 πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, \ 7 rf an / / καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. 14 f 3 Kat τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως / ys / vy ia « / Ovateipwv, σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος , A 7 ξ \ διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ 44 ΠΡΆΞΕΙΣ XVI. 14 4 / \ [ 3 0a Παύλου. “ws δὲ ἐβαπτίσθη Kai ὁ οἶκος αὐτῆς, Tape- / / 5 / / \ a ΄ κάλεσεν λέγουσα, Ki κεκρίκατέ pe πιστὴν τῷ κυρίῳ 5 > ἢ > \ o 7 / ἣ \ / εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε" καὶ παρεβιά- A / ς a > \ σατο ἡμᾶς. " ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευ- A nw «ς “ χήν, παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι a Ul a al / ee a | ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις αὐτῆς n lal , \ μαντευομένη. “αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ a e / A = nr ἡμῖν ἔκραζεν λέγουσα, Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ ἐπ Le , Dep “ 7, Cha = τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν , 18 a δὲ ) l Ee, \ cme 5 σωτηρίας. “τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. δια- \ \ a oe) / a f 9 πονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν, / >’ n lal a Παραγγέλλω σοι ἐν ὀνόματι ᾿Ιησοῦ Χριστοῦ ἐξελθεῖν 3 5» ’ »-“ Ξ \ , “ » a n [72 19 » ͵ὔ \ e ἀπ᾿ αὐτῆς" καὶ ἐξῆλθεν αὐτῇ τῇ dpa. “ἰδόντες δὲ οἱ / r σὺ e/ 5» κα 4 3 \ A ϑ / ? al κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν, lal \ / ¢, 9 ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σίλαν εἵλκυσαν εἰς \ ’ \ ᾽ τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας, ™ Kal προσαγαγόντες av- \ n a 53 δ εν τοὺς τοῖς στρατηγοῖς εἶπαν, Οὗτοι οἱ ἄνθρωποι ἐκτα- Uy -“ 3 lal « / 21 \ ράσσουσιν ἡμῶν τὴν πόλιν, ᾿Ιουδαῖοι ὑπάρχοντες, " Kal ty y Se Sie con δέ θ καταγγέλλουσιν ἔθη ἃ οὐκ ἔξεστιν ἡμῖν παραδέχεσθαι δὲ One ͵ 3 22 \ / c oy οὐδὲ ποιεῖν “Ρωμαίοις οὖσιν. “Kal συνεπέστη ὁ ὄχλος ᾿ > | al ΄ a \ κατ αὐτῶν, καὶ οἱ στρατηγοὶ περιρήξαντες αὐτῶν Ta ΄ ,ὔ / ΡῈ Lal ἱμάτια ἐκέλευον ῥαβδίζειν, πολλάς τε ἐπιθέντες αὐτοῖς \ », ᾽ / } A πληγᾶς ἔβαλον εἰς φυλακήν, παραγγείλαντες τῷ δεσ- / 5 A A 5 \ μοφύλακι ἀσφαλῶς τηρεῖν αὐτούς" “Os παραγγελίαν , » \ τοιαύτην λαβὼν ἔβαλεν αὐτοὺς εἰς τὴν ἐσωτέραν φυλα- ‘ \ \ U 5 / ’ al > \ / κὴν καὶ τοὺς πόδας ἠσφαλίσατο αὐτῶν εἰς τὸ ξύλον. 25 \ ε “κατὰ δὲ τὸ μεσονύκτιον Ἰ]αῦλος καὶ Σίλας προσευχό- 7 ee A » - μενοι ὕμνουν τὸν θεόν᾽ ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι. 26 ἡ \ \ res / “ A \ ἄφνω δὲ σεισμὸς ἐγένετο μέγας, ὥστε σαλευθῆναι τὰ , [οὶ 7 5 5» / \ a θεμέλια τοῦ δεσμωτηρίου" ἠνεῴχθησαν δὲ παραχρῆμα | OY a \ / \ ὃ ΠΕ £9 91» αι θύραι πᾶσαι, καὶ πάντων τὰ δεσμὰ ἀνέθη. “ἔξυπνος XVI. 40 ATIOZ TOAQN 45 δὲ ͵ Sas aN a ASS ’ , i € γενόμενος ὁ δεσμοφύλαξ καὶ ἰδὼν ἀνεῳγμένας τὰς aA A / / ᾽ θύρας τῆς φυλακῆς, σπασάμενος μάχαιραν ἤμελλεν > a / / ἑαυτὸν ἀναιρεῖν, νομίζων ἐκπεφευγέναι τοὺς δεσμίους. “ἐφώνησεν δὲ φωνῇ μεγάλῃ Παῦλος λέγων, Μηδὲν a , 7 πράξῃς σεαυτῷ KaKov' ἅπαντες yap ἐσμεν ἐνθάδε. al / Ἐν ἡ "αἰτήσας δὲ φῶτα εἰσεπήδησεν, καὶ ἔντρομος γενόμενος / A , N al I~. προσέπεσεν τῷ Παύλῳ καὶ τῷ Lira, Kal προαγαγὼν / / a a a αὐτοὺς ἔξω ἔφη, Κύριοι, τί με δεῖ ποιεῖν ἵνα σωθῶ ; “oi \ - / > Ν \ / > an \ 7 δὲ εἶπαν, ἸΠστευσον ἐπὶ τὸν κύριον ᾿Ιησοῦν, καὶ σωθήσῃ \ NX Ε ἂν ἐν 32 \ 5, / ΡῚ A \ , σὺ καὶ ὁ οἰκός Gov. “καὶ ἐλάλησαν αὐτῷ τὸν λόγον lal \ A “-“ A an τοῦ κυρίου σὺν πᾶσιν τοῖς ἐν TH οἰκίᾳ αὐτοῦ. “Kal \ > \ > 3 / A lal \ », παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν A a / δ \ a ἀπὸ τῶν πληγῶν, Kal ἐβαπτίσθη αὐτὸς Kal οἱ αὐτοῦ / A 3 5 / ᾽ \ > 5 πάντες παραχρῆμα, “ἀναγαγών τε αὐτοὺς εἰς TOV οἶκον Ν 3 / παρέθηκεν τράπεζαν, καὶ ἠγαλλιάσατο πανοικὶ πεπι- στευκὼς τῷ θεῷ. " "gee , δὲ , 2 / ς \ Ἡμέρας δὲ γενομένης ἀπέστειλαν οἱ στρατηγοὶ / > / \ > τοὺς ῥαβδούχους λέγοντες, ᾿Απόλυσον τοὺς ἀνθρώπους Ν ¢ / ἐκείνους. “amnyyeirev δὲ ὁ δεσμοφύλαξ τοὺς λόγους , \ \ a S19 , ςε \ τούτους πρὸς Tov Παῦλον ὅτι ᾿Απέσταλκαν οἱ στρατηγοὶ A A 3 / / iva ἀπολυθῆτε᾽ νῦν οὖν ἐξελθόντες πορεύεσθε ἐν εἰρήνῃ. 41. O\ a ” \ > ͵ / Chutes , ὁ δὲ ΤΤαῦλος ἔφη πρὸς αὐτούς, Δείραντες ἡμᾶς δημοσίᾳ ! > / «ς 7, ς / ἀκατακρίτους, ἀνθρώπους Ῥωμαίους ὑπάρχοντας, ἔβα- \ lal / ¢ A > Nav εἰς φυλακήν, καὶ νῦν λάθρα ἡμᾶς ἐκβάλλουσιν ; > , > \ / 5 \ ¢ fal b] rf ov yap, ἀλλὰ ἐλθόντες αὐτοὶ ἡμᾶς ἐξαγαγέτωσαν. 385 > / \ A A ec e ὃ “- \ ἀπήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦχοι τὰ φ: ἢ fal > 40 δὲ ᾽ Ἷ e/ ς ῥήματα ταῦτα. ἐφοβήθησαν δὲ ἀκούσαντες ὅτι ‘Po- na? ᾽ 39 Sons i / 5) , \ μαῖοί εἰσιν, “Kat ἐλθόντες παρεκάλεσαν αὐτούς, Kal 7 A 5» \ lal ἐξαγαγόντες ἠρώτων ἀπελθεῖν ἀπὸ τῆς πόλεως. “ἐξελ- A a ‘al \ \ θόντες δὲ ἐκ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφούς, καὶ ἐξῆλθαν. 46 ΠΡΑΞΕΙΣ XVIL 1 17 " Διοδεύσαντες δὲ τὴν ᾿Αμφίπολιν καὶ τὴν ᾿Απολ- λωνίαν ἦλθον εἰς Θεσσαλονίκην, ὅπου ἦν συναγωγὴ τῶν Ἰουδαίων. “κατὰ δὲ τὸ εἰωθὸς τῷ Παύλῳ εἰσῆλθεν πρὸς αὐτούς, καὶ ἐπὶ σάββατα τρία διελέξατο αὐτοῖς ἀπὸ τῶν γραφῶν, “ διανοίγων καὶ παρατιθέμενος ὅτι τὸν Χριστὸν ἔδει παθεῖν καὶ ἀναστῆναι ἐκ νεκρῶν, καὶ ὅτι οὗτός ἐστιν Χριστὸς ᾿Ιησοῦς, ὃν ἐγὼ καταγγέλλω ὑμῖν. καί τινες ἐξ αὐτῶν ἐπείσθησαν καὶ προσεκληρώθησαν τῷ IlatAw καὶ τῷ Lira, τῶν τε σεβομένων ᾿λλήνων πλῆθος πολύ, γυναικῶν τε τῶν πρώτων οὐκ ὀλίγαι. "ζηλώσαντες δὲ οἱ ᾿Ιουδαῖοι καὶ προσλαβόμενοι τῶν ἀγοραίων τινὰς ἄνδρας πονηροὺς καὶ ὀχλοποιήσαντες ἐθορύβουν τὴν πόλιν, καὶ ἐπιστάντες τῇ οἰκίᾳ ᾿Ιάσονος ἐζήτουν αὐτοὺς προαγαγεῖν εἰς τὸν δῆμον “μὴ εὑρόντες δὲ αὐτοὺς ἔσυρον ᾿Ιάσονα καί τινας ἀδελφοὺς ἐπὶ τοὺς πολιτάρχας, βοῶντες ὅτι Οἱ τὴν οἰκουμένην ἀναστατώ- σαντες οὗτοι καὶ ἐνθάδε πάρεισιν, ‘ods ὑποδέδεκται ᾽1ά- cov’ καὶ οὗτοι πάντες ἀπέναντι τῶν δογμάτων Καίσαρος πράσσουσιν, βασιλέα ἕτερον λέγοντες εἶναι ᾿Ιησοῦν. δἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα, “καὶ λαβόντες τὸ ἱκανὸν παρὰ τοῦ ᾿Ιάσονος καὶ τῶν λοιπῶν ἀπέλυσαν αὐτούς. Oi δὲ ἀδελφοὶ εὐθέως διὰ νυκτὸς ἐξέπεμψαν τόν τε Παῦλον καὶ τὸν Σίλαν εἰς Βέροιαν, οἵτινες παραγε- νόμενοι εἰς τὴν συναγωγὴν τῶν ᾿Ιουδαίων ἀπήεσαν" ἡ οὗτοι δὲ ἦσαν εὐγενέστεροι τῶν ἐν Θεσσαλονίκῃ, οἵτινες, ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, καθ᾽ ἡμέραν ἀνακρίνοντες τὰς γραφάς, εἰ ἔχοι ταῦτα οὕτως. "“πολλοὶ μὲν οὖν ἐξ αὐτῶν ἐπίστευσαν, καὶ τῶν ᾿λληνίδων γυναικῶν τῶν εὐσχημόνων καὶ ἀνδρῶν οὐκ ὀλίγοι" “ws δὲ ἔγνωσαν οἱ ἀπὸ τῆς Θεσσαλονίκης ᾿Ιουδαῖοι ὅτι καὶ XVII. 24 ATOZ TOAQN 47 a / /- ¢ \ nr a ς A ἐν TH Bepoia κατηγγέλη ὑπὸ τοῦ ἸΠαῦλου ὁ λόγος τοῦ fal 5 > a / \ / θεοῦ, ἦλθον κἀκεῖ σαλεύοντες καὶ ταράσσοντες τοὺς \ Ye \ A ὄχλους. “evléws δὲ τότε τὸν Παῦλον ἐξαπέστειλαν “ οἱ ἀδελφοὶ πορεύεσθαι ἕως ἐπὶ τὴν θάλασσαν" ὑπέ- \ a μεινάν τε 6 Te Σίλας καὶ ὁ Τιμόθεος ἐκεῖ. “oi δὲ \ fal , » val καθιστάνοντες τὸν ἸΙΪαῦλον ἤγαγον ἕως ᾿Αθηνῶν, καὶ λαβόντες ἐντολὴν πρὸς τὸν Σίλαν καὶ τὸν Τιμόθεον, ἵνα «ς / » Ἂν » / » / ὡς τάχιστα ἔλθωσιν πρὸς αὐτόν, ἐξήεσαν. \ A ᾽ , 3 ΡΥ Ev δὲ ταῖς ᾿Αθήναις ἐκδεχομένου αὐτοὺς τοῦ / \ a >] nr A Παύλου, παρωξύνετο τὸ πνεῦμα αὐτοῦ ἐν αὐτῷ, θεω- nr / 7 \ , ροῦντος κατείδωλον οὖσαν τὴν πόλιν. "διελέγετο μὲν 5 5 Ὁ lol “ 5 / \ lal / οὖν ἐν TH συναγωγῇ τοῖς ᾿Ιουδαίοις καὶ τοῖς σεβομένοις \ Say A ? a \ a «ς 7 \ \ καὶ ἐν TH ἀγορᾷ κατὰ πᾶσαν ἡμέραν πρὸς τοὺς Tapa- 8 \ \ \ A 5 / τυγχάνοντας. “twes δὲ καὶ τῶν ᾿᾿ὐπικουρείων καὶ “" “Ὁ / 3 A Στωϊκῶν φιλοσόφων συνέβαλλον auTo, Kal τινες ἔλεγον, ofa } ς = , Τί ἂν θέλοι ὁ σπερμολόγος οὗτος λέγειν ; οἱ δέ, Ξένων a 3 “ δαιμονίων δοκεῖ καταγγελεὺς εἶναι, ὅτι τὸν ᾿Ιησοῦν καὶ Nice ett il ? / 19 > , , ᾽ a τὴν ἀνάστασιν εὐηγγελίζετο. “᾿ἐπιλαβόμενοί τε αὐτοῦ > \ \ ” U v / / ἐπὶ τὸν "Αρειον πάγον ἤγαγον, λέγοντες, Δυνάμεθα “Ὁ / ξ \ “ Or Ὲ \ A / / γνῶναι τίς ἡ καινὴ αὕτη ἡ ὑπὸ σοῦ λαλουμένη διδαχή ; ς0 / / > LA 3 \ > \ ¢ Piss Eevifovta yap τινα εἰσφέρεις εἰς τὰς ἀκοὰς ἡμῶν" Bov- πὰ a / / a a λόμεθα οὖν γνῶναι τίνα θέλει ταῦτα εἶναι. “᾿Αθηναῖοι δὲ , \ δ’ ὃ a ΄ ? woe Ψ € πάντες καὶ οἱ ἐπιδημοῦντες ξένοι εἰς οὐδὲν ἕτερον τ / ἈΝ - ὧδ / ηὐκαίρουν ἢ λέγειν τι ἢ ἀκούειν καινότερον. \ a / ἴω “᾿Σταθεὶς δὲ ἸΠαῦλος ἐν μέσῳ τοῦ ᾿Αρείου πάγου BA »᾿ > a ’ ra ἔφη, “Avdpes ᾿Αθηναῖοι, κατὰ πάντα ὡς δεισιδαιμονεστέ- cal A 23 \ A ρους ὑμᾶς θεωρῶ. ““διερχόμενος γὰρ καὶ avabewpav \ / ¢ A e \ \ > a2 > / τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέ- > A a a) > A ypatTo, ἀγνώστῳ θεῷ ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, a Ea 7 Cle 24 ¢ \ - , \ τοῦτο ἐγὼ καταγγέλλω ὑμῖν. ™“*o θεὸς ὁ ποιήσας τὸν Ν n ᾽ “Ὁ a κόσμον καὶ πάντα τὰ ἐν αὐτῷ, οὗτος οὐρανοῦ Kal γῆς 48 ΠΡΆΞΕΙΣ XVII. 24 « / “ 5 ᾿] - -“ ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖ, νοι κς ον. κα A : θ / , ͵ οὐδὲ ὑπὸ χειρῶν ἀνθρωπίνων θεραπεύεται προσδεό- ᾿] \ \ -“ μενός τινος, αὐτὸς διδοὺς πᾶσιν ζωὴν καὶ πνοὴν καὶ τὰ ’ E τῶ 7 7, > δ ἡ A ” > ͵ πάντα" “ἐποίησέν τε ἐξ ἑνὸς πᾶν ἔθνος ἀνθρώπων a \ / lal a κατοικεῖν ἐπὶ παντὸς προσώπου τῆς γῆς, Opicas προσ- \ lal τεταγμένους καιροὺς καὶ Tas ὁροθεσίας τῆς κατοικίας 5 Ὁ 7 a \ / > αὐτῶν, ” ζητεῖν τὸν θεόν, εἰ ἄρα ye ψηλαφήσειαν αὐτὸν / ’ \ / al καὶ εὕροιεν, καί γε οὐ μακρὰν ἀπὸ ἑνὸς ἑκάστου ἡμῶν ͵ 98 » > a \ a \ ὑπάρχοντα. “ἐν αὐτῷ yap ζῶμεν καὶ κινούμεθα Kai / « a ’ nr al ͵ ἐσμέν, ὡς καί τινες τῶν KAO ὑμᾶς ποιητῶν εἰρήκασιν, rn / Ψ / lal Τοῦ yap καὶ γένος ἐσμέν. ™yévos οὖν ὑπάρχοντες TOU θ fa) ’ εν X {4 nA KN τ᾿ Uy * λίθ εοῦ οὐκ ὀφείλομεν νομίζειν, χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, \ / ’ / \ “Ὁ χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου, τὸ θεῖον / 3 \ \ 5 ͵ A «3 7 ε Ἢ εἶναι ὅμοιον. “᾿ τοὺς μὲν οὖν χρόνους τῆς ἀγνοίας ὑπεριδὼν Η a , A > , ͵ ὁ θεὸς τὰ νῦν παραγγέλλει τοῖς ἀνθρώποις πάντας παν- n nn 31 / » «ς » e / ταχοῦ μετανοεῖν, “᾿καθότι ἔστησεν ἡμέραν ἐν 1) μέλλει A 7 κρίνειν τὴν οἰκουμένην ἐν δικαιοσύνῃ, ἐν ἀνδρὶ ᾧ ὥρισεν, \ a bd aE. a πίστιν παρασχὼν πᾶσιν ἀναστήσας αὐτὸν ἐκ νεκρῶν. 32? , Kp ee A ee er , Ακούσαντες δὲ ἀνάστασιν νεκρῶν, οἱ μὲν ἐχλεύαζον, e \ s 5 / , \ 4 \ / οἱ δὲ εἶπαν, ᾿Ακουσόμεθά cov περὶ τούτου καὶ πάλιν. ¢, “ A / » fal ϑ. οὕτως ὁ Παῦλος ἐξῆλθεν ἐκ μέσου αὐτῶν. “τινὲς δὲ Μ / » ASS ͵ > - \ ’ ἄνδρες κολληθέντες αὐτῷ ἐπίστευσαν, ἐν οἷς καὶ Διονύ- ΞΕ / ’ / σιος ὁ ᾿Αρεοπαγίτης καὶ γυνὴ ὀνόματι Δάμαρις, καὶ ἕτεροι σὺν αὐτοῖς. \ fal A “Ὁ 18 ᾿ Μετὰ ταῦτα χωρισθεὶς ἐκ τῶν ᾿Αθηνῶν ἦλθεν > ἢ 2 ‘Cera ; a Rae > ͵ εἰς Κόρινθον. “καὶ εὑρών τινα ᾿Ιουδαῖον ὀνόματι ᾿Ακύ- \ al > lal λαν, ἸΤοντικὸν τῷ γένει, προσφάτως ἐληλυθότω ἀπὸ τῆς lal κ \ \ Ἰταλίας, καὶ ΤΠρίσκιλλαν γυναῖκα αὐτοῦ, διὰ τὸ διατε- / \ > ταχέναι Κλαύδιον χωρίζεσθαι πάντας τοὺς ᾿Ιουδαίους " \ Lc c , A“ 5» “- 8 A \ \ ε 7 ἀπὸ τῆς Ῥώμης, προσῆλθεν αὐτοῖς, “καὶ διὰ TO ὁμό- 3 > > ω > / “ = τεχνον εἶναι ἔμενεν Tap αὐτοῖς, Kal ἠργάζετο" ἦσαν XVIII. 17 ATIOZTOAQN 40 yap σκηνοποιοὶ TH τέχνῃ. “διελέγετο δὲ ἐν TH συνα- γωγῇ κατὰ πᾶν σάββατον, ἔπειθέν τε ᾿Ιουδαίους καὶ Ἕλληνας. “ὡς δὲ κατῆλθον ἀπὸ τῆς Μακεδονίας 6 τε Σίλας καὶ ὁ Τιμόθεος, συνείχετο τῷ λόγῳ ὁ Ἰ]αῦλος, δια- μαρτυρόμενος τοῖς ᾿Ιουδαίοις εἶναι τὸν Χριστὸν ᾿Ιησοῦν. δἀντιτασσομένων δὲ αὐτῶν καὶ βχλασφημούντων ἐκτι- ναξάμενος τὰ ἱμάτια εἶπεν πρὸς αὐτούς, Τὸ αἷμα ὑμῶν ἐπὶ τὴν κεφαλὴν ὑμῶν καθαρὸς ἐγὼ ἀπὸ τοῦ νῦν εἰς τὰ ἔθνη πορεύσομαι. ‘Kal μεταβὰς ἐκεῖθεν εἰσῆλθεν εἰς οἰκίαν τινὸς ὀνόματι ᾿Ιούστου σεβομένου τὸν θεόν, οὗ ἡ οἰκία ἦν συνομοροῦσα τῇ συναγωγῇ. "ΚΚρίσπος δὲ ὁ ἀρχισυνάγωγος ἐπίστευσεν τῷ κυρίῳ σὺν ὅλῳ τῷ οἴκῳ αὐτοῦ, καὶ πολλοὶ τῶν Κορινθίων ἀκούοντες ἐπί- στευον καὶ ἐβαπτίζοντο. " εἶπεν δὲ ὁ κύριος ἐν νυκτὶ δι’ ὁράματος τῷ Παύλῳ, Μὴ φοβοῦ, ἀλλὰ λάλει καὶ μὴ σιωπήσῃς, " διότι ἐγὼ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστίν μοι πολὺς ἐν TH πόλει ταύτῃ. “ ἐκάθισεν δὲ ἐνιαυτὸν καὶ μῆνας ἕξ διδά- σκων ἐν αὐτοῖς τὸν λόγον τοῦ θεοῦ. ᾿ Ταλλίωνος δὲ ἀνθυπάτου ὄντος τῆς ᾿Αχαΐας κατεπ- έστησαν ὁμοθυμαδὸν οἱ ᾿Ιουδαῖοι τῷ Παύλῳ καὶ ἤγαγον αὐτὸν ἐπὶ τὸ βῆμα, “λέγοντες ὅτι Ἰ]αρὰ τὸν νόμον ἀναπείθει οὗτος τοὺς ἀνθρώπους σέβεσθαι τὸν θεόν. 4 wédXovtos δὲ τοῦ Παύλου ἀνοίγειν τὸ στόμα εἶπεν ὁ Γαλλίων πρὸς τοὺς ᾿Ιουδαίους, Ei μὲν ἦν ἀδίκημά τι ἢ ῥᾳδιούργημα πονηρόν, ὦ ᾿Ιουδαῖοι, κατὰ λόγον ἂν ἀνεσχόμην ὑμῶν “et δὲ ζητήματά ἐστιν περὶ λόγου καὶ ὀνομάτων καὶ νόμου τοῦ καθ᾽ ὑμᾶς, ὄψεσθε αὐτοί" κριτὴς ἐγὼ τούτων οὐ βούλομαι εἶναι. " καὶ ἀπή- λασεν αὐτοὺς ἀπὸ τοῦ βήματος. “ἐπιλαβόμενοι δὲ πάντες Σωσθένην τὸν ἀρχισυνάγωγον ἔτυπτον ἔμ- THE ACTS 4 50 ΠΡΑΞΕΙΣ XVIII. 17 A Z IO\ , - ἢ προσθεν τοῦ βήματος" καὶ οὐδὲν τούτων τῷ Τ᾽ αλλίωνι lj ἔμελεν. « a 7 ς / lal *"O δὲ Παῦλος Ett προσμείνας ἡμέρας ἱκανάς, τοῖς 5 al ’ \ / \ ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, Kat \ ᾽ tal σὺν avt@ ἸΤ]ρίσκιλλα καὶ ᾿Ακύλας, κειράμενος ἐν Key- ~ A 5 ’ / / χρεαῖς τὴν Kehadynv’ εἶχεν yap εὐχήν. ™“ κατήντησαν \ > ᾽ a δὲ eis "Edecov, κἀκείνους κατέλιπεν αὐτοῦ, αὐτὸς δὲ » \ > \ \ / “ » / εἰσελθὼν εἰς THY συναγωγὴν διελέξατο τοῖς “lovédaiors. / a / / a “ἐρωτώντων δὲ αὐτῶν ἐπὶ πλείονα χρόνον μεῖναι οὐκ , 21? NaS ἐπένευσεν, AANA ἀποταξάμενος καὶ εἰπών, Iladw ava- / \ id a lal rn / > / > \ lal κάμψω πρὸς ὑμᾶς τοῦ θεοῦ θέλοντος, ἀνήχθη ἀπὸ τῆς > / 22 Edeoov, “ καὶ κατελθὼν εἰς Καισάρειαν, ἀναβὰς καὶ 3 \ > / f » > , ἀσπασάμενος THY ἐκκλησίαν κατέβη εἰς ᾿Αντιόχειαν, 23 \ / / \ Jn / an καὶ ποιήσας χρόνον τινὰ ἐξῆλθεν, διερχόμενος καθεξῆς \ τὴν Γαλατικὴν χώραν καὶ Φρυγίαν, στηρίζων πάντας τοὺς μαθητάς. 3 al / / “Ἰουδαῖος δέ τις ᾿Απολλὼς ὀνόματι, ᾿Αλεξανδρεὺς A / DN λό / > "i ὃ \ τῷ γένει, ἀνὴρ λόγιος, κατήντησεν εἰς "Edecor, δυνατὸς “ a ε΄ e 3 / 4 ὧν ἐν ταῖς γραφαῖς. “οὗτος ἦν κατηχημένος τὴν ὁδὸν lal '§ \ / [4] > / \ > / Tov κυρίου, Kal ζέων TO πνεύματι ἐλάλει καὶ ἐδίδασκεν [4] \ Qn ᾿ Qn ἀκριβῶς τὰ περὶ τοῦ ᾿Ιησοῦ, ἐπιστάμενος μόνον τὸ e / βάπτισμα ᾿Ιωάννου, “ οὗτός τε ἤρξατο παρρησιάζεσθαι “Ὁ “Ὁ 3 rn ͵ \ ἐν TH συναγωγῆ. ἀκούσαντες δὲ αὐτοῦ IIpicKirAXa καὶ ᾽ / Sie A; ἃ , 5. ἢ Ακύλας προσελάβοντο αὐτὸν καὶ ἀκριβέστερον αὐτῷ “ al x 3 Ze) ἐξέθεντο τὴν ὁδὸν Tod θεοῦ. “βουλομένου δὲ αὐτοῦ al 5 of 5 διελθεῖν εἰς τὴν ᾿Αχαΐαν, προτρεψάμενοι οἱ ἀδελφοὶ » - a > / Ef \ ἔγραψαν τοῖς μαθηταῖς ἀποδέξασθαι αὐτόν. ὃς παρα- a / - γενόμενος συνεβάλετο πολὺ τοῖς πεπιστευκόσιν διὰ τῆς ’ » - χάριτος. “εὐτόνως γὰρ τοῖς ᾿Ιουδαίοις διακατηλέγχετο δημοσίᾳ ἐπιδεικνὺς διὰ τῶ ὃν εἶ yy X ) ημοσίᾳ ἐπιδεικνὺς διὰ τῶν γραφῶν εἶναι τὸν Χριστὸν Ἰησοῦν. MINS 14 ATIOZTOAQN ει 3 / \ nr \ 3 Εἰ 19 “Ἐγένετο δὲ ἐν τῷ τὸν ᾿Απολλὼ εἶναι ἐν Ko- / an f » A ρίνθῳ ἸΙαῦλον διελθόντα τὰ ἀνωτερικὰ μέρη ἐλθεῖν εἰς "RR q \ Cn \ , Δ ἀν. ἐν \ φεσον' καὶ εὑρεῖν τινὰς μαθητάς, "εἶπέν τε πρὸς ᾽ / > “ dA Ud , e αὐτούς, Et πνεῦμα ἅγιον ἔλαβετε πιστεύσαντες : οἱ δὲ \ » / "A » 5... ’ ἴω ed / b] € πρὸς AUTO), AN οὐδὲ εἰ πνεῦμα ἅγιόν ἐστιν > , ἘΣ π΄. ἢ > , 5 > / ς ἠκούσαμεν. “εἶπέν τε, Kis τί οὖν ἐβαπτίσθητε; οἱ \ be 5 πεῖν , / 5 a δὲ εἶπαν, Eis τὸ ᾿Ιωάννου βάπτισμα. ‘eimev δὲ Παῦ- > / / a A Nos, lwavyns ἐβάπτισεν βάπτισμα μετανοίας, TO λαῷ δ > \ / > \ ie / λέγων εἰς τὸν ἐρχόμενον μετ᾽ αὐτὸν iva πιστεύσωσιν, , 5) Nw n Fe , LES , τουτέστιν εἰς τὸν Ἰησοῦν. ° ἀκούσαντες δὲ ἐβαπτίσθη- > \ fal a σαν εἰς TO ὄνομα τοῦ κυρίου ᾿Ιησοῦ, “ καὶ ἐπιθέντος > a a / a 3 \ a ΕΔ αὐτοῖς τοῦ IlavXouv χεῖρας ἦλθεν τὸ πνεῦμα τὸ ἅγιον ϑὺν | > / 5 Us / \ > / ἐπ αὐτούς, ἐλάλουν τε γλώσσαις Kal ἐπροφήτευον. 73 Naor ὁ / " ε \ ἢ ἦσαν δὲ οἱ πάντες ἄνδρες ὡσεὶ δώδεκα. 8 Ε \ δὲ 5) \ \ ? / sey ἰσελθὼν δὲ εἰς τὴν συναγωγὴν ἐπαρρησιάζετο ἐπὶ lal a fs \ / an μῆνας τρεῖς διαλεγόμενος καὶ πείθων τὰ περὶ τῆς βασι- f a a ς / λείας τοῦ θεοῦ. *ws δέ τινες ἐσκληρύνοντο Kal ἠπεί- lal \ ¢e x ’ “ fa) / Jovy κακολογοῦντες THY ὁδὸν ἐνώπιον τοῦ πλήθους, ᾽ \ ’ > 5 “ > / \ / "Ὁ / ἀποστὰς ἀπ᾿ αὐτῶν ἀφώρισεν τοὺς μαθητάς, καθ᾽ ἡμέ- ραν διαλεγόμενος ἐν τῇ σχολῇ Τυράννου. "“ τοῦτο δὲ / \ , Ld 7 \ an ἐγένετο ἐπὶ ἔτη δύο, ὥστε πάντας τοὺς κατοικοῦντας \ 5 7 > fal \ 4 lal / ’ / τὴν ᾿Ασίαν ἀκοῦσαι Tov λόγον τοῦ κυρίου, ᾿Ιουδαίους ΔΎ τ ’ > \ / ς \ te cal” EXAnvas. “ δυνάμεις τε οὐ Tas τυχούσας ὁ θεὸς > / \ a A ἢ 12 ¢/ nee eat \ ᾽ ἐποίει διὰ τῶν χειρῶν Lavrov, ” ὥστε καὶ ἐπὶ τοὺς ἀσθε- “ > / > \ la) \ ? a / vouvtas ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια 3 5 / ᾽ 3 ’ A \ ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπ᾽ αὐτῶν Tas νόσους ΄ ͵ \ \ / 1 Ta τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι. * ἐπεχεί- 7 a / > / ρησαν δέ τινες Kal τῶν περιερχομένων ᾿Ιουδαίων ἐξορ- “Ὁ >’ / \ \ 4 & / \ κιστῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας Ta πνεύματα τὰ \ Ny, A 7 ? a , ξ t πονηρὰ TO ὄνομα Tov κυρίου ᾿Ιησοῦ, λέγοντες, OpKifw « A \ > “ a a Uy 145% δέ ὑμᾶς τὸν ᾿Ιησοῦν ὃν ἸΙαῦλος κηρύσσει. ἦσαν δὲ A—2 52 ΠΡΆΞΕΙΣ XIX. 14 s avs δαί ; ͵ e \ e 4 - τινες Σκευᾶ ᾿Ιουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποι- a 5 \ \ an \ \ = obvtes. "“᾿ἀποκριθὲν δὲ TO πνεῦμα TO πονηρὸν εἶπεν val a \ “ / Ἢ αὐτοῖς, Τὸν ᾿Ιησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι ς a \ / > , 16 \ > / cw 9-9 ὑμεῖς δὲ τίνες ἐστέ ; “Kal ἐφαλόμενος ὁ ἄνθρωπος ἐπ ’ / - > \ la) \ sy / αὐτούς, ἐν ᾧ ἦν TO πνεῦμα TO πονηρόν, κατακυριεύσας » lal / \ ἀμφοτέρων ἴσχυσεν KAT αὐτῶν, ὥστε γυμνοὺς καὶ Te- “ lal 7. nr τραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου. ™ τοῦτο a bcd δὲ ἐγένετο γνωστὸν πᾶσιν ᾿Ἰουδαίοις τε καὶ “EXAnow Qn a x v \ 3 / / ’ \ τοῖς κατοικοῦσιν τὴν “Edecor, καὶ ἐπέπεσεν φόβος ἐπὶ , a 7 πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου 5 Ἂς Ὁ / a y Ἰησοῦ, " πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομο- \ ’ ’ ᾽ a Noryoupevol καὶ ἀναγγέλλοντες Tas πράξεις αὐτῶν. \ an i é 4 “ikavol δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες \ / / Sie ἢ ‘ \ , τὰς βίβλους κατέκαιον ἐνώπιον πάντων" καὶ συνεψή- Ν \ S30 un ; [ ͵ φισαν τὰς τιμὲς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας Γ / \ 7 a Ὁ / πέντε. “OUTWS κατὰ κράτος τοῦ κυρίου ὁ λόγος \ ηὔξανεν καὶ ἴσχυεν. / a] Lal "Os δὲ ἐπληρώθη ταῦτα, ἔθετο ὁ ἸΠαῦλος ἐν τῷ i \ \ ΕῚ πνεύματι διελθὼν τὴν Μακεδονίαν καὶ ᾿Αχαΐαν πορεύ- > | ' » \ “ Μ \ \ / θ εσθαι εἰς ἱἹεροσόλυμα, εἰπὼν ὅτι Μετὰ τὸ γενέσθαι με an a VC al ’ I \ x ἐκεῖ δεῖ με καὶ Ῥώμην ἰδεῖν. ™ ἀποστείλας δὲ εἰς τὴν 4 A ’ “ Μακεδονίαν δύο τῶν διακονούντων αὐτῷ, Τιμόθεον καὶ wv ’ \ 5 / / » \ a / Epacrtov, αὐτὸς ἐπέσχεν χρόνον eis τὴν ᾿Ασίαν. > / \ x a / » Ἐγένετο δὲ κατὰ τὸν καιρὸν ἐκεῖνον τάραχος οὐκ \ A ¢ - 24 ' , 5...» ὀλίγος περὶ τῆς ὁδοῦ. “᾿Δημήτριος γάρ τις ὀνόματι, "» an \ 53 ἴω .} 4 ͵ὔ ἀργυροκόπος, ποιῶν ναοὺς ἀργυροῦς ᾿Αρτέμιδος παρεί- a ’ 5 / 25 \ NETO τοῖς τεχνίταις οὐκ ὀλίγην ἐργασίαν, ” οὗς συναθ- \ \ \ a “ 3 ΝΜ ροίσας καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας εἶπεν, ΓΑνδρες, / a > , « ,’ A € 7 ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῖν > 26 \ θ a aie / v4 ? / Ἢ 4 ἐστιν, ἢ καὶ θεωρεῖτε καὶ ἀκούετε OTL οὐ μόνον ᾿Εφέσου A / ς fal e 7 Ἧ ἀλλὰ σχεδὸν πάσης τῆς ᾿Ασίας ὁ ἸΙαῦλος οὗτος πείσας XIX. 38 ATIOZTOAQN 53 e \ ΝΜ / 5 μετέστησεν ἱκανὸν ὄχλον, λέγων ὅτι οὐκ εἰσὶν θεοὶ οἱ a 9 > \ fal διὰ χειρῶν γινόμενοι. “ov μόνον δὲ τοῦτο κινδυνεύει A 5 \ A na ἡμῖν TO μέρος εἰς ἀπελεγμὸν ἐλθεῖν, ἀλλὰ Kal TO τῆς r e \ 3 / > ’ \ A μεγάλης θεᾶς ἱερὸν ᾿Αρτέμιδος εἰς οὐθὲν λογισθῆναι, \ a Aa A μέλλειν Te καὶ καθαιρεῖσθαι τῆς μεγαλειότητος αὐτῆς, Ae oe ©? / Α΄ οὐ us , / 28 » ͵ ἣν oAn ἡ Ἀσία καὶ ἡ οἰκουμένη σέβεται. ακούσαντες \ \ / / rn Μ / δὲ καὶ γενόμενοι πλήρεις θυμοῦ ἔκραζον λέγοντες, ‘ ¢ / >’ / Μεγάλη ἡ “Apteuis ᾿Εφεσίων. "καὶ ἐπλήσθη ἡ πόλις “Ὁ , ἃ / \ τῆς συγχύσεως, ὥρμησάν Te ὁμοθυμαδὸν εἰς TO θέατρον, / fu συναρπάσαντες Laiov καὶ ᾿Αρίσταρχον Μακεδόνας, , , 3 συνεκδήμους Ἰ]αύλου. “᾿1Παύλου δὲ βουλομένου εἰσελ- - » Ν δῆ >’ » it, * e FS \ θεῖν εἰς τὸν δῆμον, οὐκ εἴων αὐτὸν οἱ μαθηταί: ™ τινὲς \ \ al > tal / ᾽ A , 7 δὲ καὶ τῶν ᾿Ασιαρχῶν, ὄντες αὐτῷ φίλοι, πέμψαντες \ > \ / al πρὸς αὐτὸν παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. s δ᾽ ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον" ἦν yap ἡ ἐκκλησία “ \ e συγκεχυμένη, Kal οἱ πλείους οὐκ ἤδεισαν Tivos ἕνεκα 3 "“ 5" συνεληλύθεισαν. “ἧ ἐκ δὲ τοῦ ὄχλου συνεβίβασαν ᾿Αλέ- / a ξανδρον, προβαλόντων αὐτὸν τῶν “lovdaiwy’ ὁ δὲ ᾿Αλέ- / \ A ” > a a Eavdpos κατασείσας τὴν χεῖρα ἤθελεν ἀπολογεῖσθαι TO ἢ 84 5 ἢ ιν δ > ar ἢ San tee, δήμῳ. “ἐπιγνόντες δὲ ὅτι ᾿Ιουδαῖός ἐστιν, φωνὴ éyé- / / veTo pia ἐκ πάντων, ws ἐπὶ ὥρας δύο κραζόντων, Μεγάλη ἡ Ἄρτεμις ᾿Εφεσίων. © καταστείλας δὲ ὁ v γραμματεὺς τὸν ὄχλον φησίν, “Avdpes ᾿Εφέσιοι, τίς ΄ b] , « \ > / yap ἐστιν ἀνθρώπων ὃς ov γινώσκει τὴν “Edeciov , / > A / > , \ r πόλιν νεωκόρον οὖσαν τῆς μεγάλης ᾿Αρτέμιδος Kal τοῦ nA Ld / Διοπετοῦς ; “᾿ἀναντιρρήτων οὖν ὄντων τούτων δέον a / ἐστὶν ὑμᾶς κατεσταλμένους ὑπάρχειν Kal μηδὲν προ- >] / / πετὲς πράσσειν. “nyayeTe γὰρ τοὺς ἄνδρας τούτους by « / v “ Ν % « an οὔτε ἱεροσύλους οὔτε βλασφημοῦντας τὴν θεὸν ἡμῶν. \ ΕΣ al lal ef μὲν. οὖν Δημήτριος καὶ οἱ σὺν αὐτῷ τεχνῖται lal τ 5 / ἔχουσιν πρός τινα λόγον, ἀγοραῖοι ἄγονται καὶ avOv- 54 ΠΡΑΞΕΙΣ XIX. 38 / 3 892. » πατοί εἰσιν, ἐγκαλείτωσαν ἀλλήλοις. “ εἰ δέ τι περὶ ἑτέρων ἐπιζητεῖτε, ἐν τῇ ἐννόμῳ ἐκκλησίᾳ ἐπιλυθήσεται ετέρων ἐπιζὴη ᾽ 7 KG No le 4 , / lal \ “Ὁ “ καὶ γὰρ κινδυνεύομεν ἐγκαλεῖσθαι στάσεως περὶ τῆς \ ¢ >] / σήμερον, μηδενὸς αἰτίου ὑπάρχοντος περὶ οὗ ov δυνησό- al an f μεθα ἀποδοῦναι λόγον περὶ τῆς συστροφῆς ταύτης. 41 \ A > \ Dey. \ > / καὶ TAUTA επὼν ἀπέλυσεν τὴν ἐκκλησίαν. 20 ᾿ Mera δὲ τὸ παύσασθαι τὸν θόρυβον μεταπεμ- / ¢ fa) \ \ \ / ψάμενος ὁ ἸΙαῦλος τοὺς μαθητὰς καὶ παρακαλέσας, ἀσπασάμενος ἐξῆλθεν πορεύεσθαι εἰς Μακεδονίαν. ὅ δι- \ \ \ / 9 “ Ν 7 » \ / ελθὼν δὲ Ta μέρη ἐκεῖνα Kal παρακαλέσας αὐτοὺς λόγῳ πολλῷ ἦλθεν εἰς τὴν ᾿ Ελλάδα, * ποιήσας τε μῆνας τρεῖς, / > a ’ nat \ “ 5 / / γενομένης ἐπιβουλῆς αὐτῷ ὑπὸ τῶν ᾿Ιουδαίων μέλλοντι ἀνάγεσθαι εἰς τὴν Συρίαν, ἐγένετο γνώμης τοῦ ὑὕπο- , \ , 4 ͵, \ 3, ἔγῶς 2 στρέφειν διὰ Μακεδονίας. * συνείπετο δὲ αὐτῷ ἄχρι τῆς ᾿Ασίας Σώπατρος Πύρρου Βεροιαῖος, Θεσσαλονι- lal Taw κέων δὲ ᾿Αρίσταρχος καὶ Σεκοῦνδος καὶ Γάϊος Aep- al \ \ / ᾿ βαῖος καὶ Τιμόθεος, ᾿Ασιανοὶ δὲ Τυχικὸς καὶ Τρόφιμος Bs \ / ΝΜ ς n b / ey es a οὗτοι δὲ προελθόντες ἔμενον ἡμᾶς ἐν Tpwads " ἡμεῖς \ 5 / \ \ ς / lal > / ’ \ δὲ ἐξεπλεύσαμεν μετὰ Tas ἡμέρας τῶν ἀζύμων ἀπὸ \ \ Φιλίππων, καὶ ἤλθομεν πρὸς αὐτοὺς eis τὴν Τρωάδα a e ΄ ἄχρι ἡμερῶν πέντε, οὗ διετρίψαμεν ἡμέρας ἑπτά. Τ᾿ Ἔν δὲ TH μιᾷ TO BBa σ ένων ἡμῶ ν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν / / id “ / 5 a κλάσαι ἄρτον ὁ ἸΙαῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέ- pal τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσο- ΄ o (SF \ , ς A709 AY Ke , e νυκτίου “ἦσαν δὲ λαμπάδες ἱκαναὶ ἐν TO ὑπερῴῳ οὗ ἦμεν συνηγμένοι. ° καθεζόμενος δέ τις νεανίας ὀνόματι al 7 - Ἐὔτυχος ἐπὶ τῆς θυρίδος, καταφερόμενος ὕπνῳ βαθεῖ, ΄ a / Lyre - \ 2 \ διαλεγομένου Tov ἸΤαύλου ἐπὶ πλεῖον, κατενεχθεὶς ἀπὸ τοῦ ὕπνου ἔπεσεν ἀπὸ τοῦ τριστέγου κάτω καὶ ἤρθη νεκρός. “καταβὰς δὲ ὁ ἸΠαῦλος ἐπέπεσεν αὐτῷ καὶ συμπεριλαβὼν εἶπεν, Μὴ θορυβεῖσθε: ἡ γὰρ ψυχὴ XX. 23 ATIOZTOAQN © 55 > n 5 A 5 αὐτοῦ ἐν αὐτῷ ἐστίν. "᾿ ἀναβὰς δὲ καὶ κλάσας τὸν / £ 94? ἄρτον καὶ γευσάμενος, ἐφ᾽ ἱκανόν τε ὁμιλήσας ἄχρι ᾽ A e/ IA 12 ¥ \ \ lal A αὐγῆς, οὕτως ἐξῆλθεν. "ἤγαγον δὲ τὸν παῖδα ζῶντα, x / ’ Kal παρεκλήθησαν ov μετρίως. s¢ »"Ἤ a "Ἡμεῖς δὲ προελθόντες ἐπὶ τὸ πλοῖον ἀνήχθημεν \ , - / ἐπὶ τὴν “Accor, ἐκεῖθεν μέλλοντες ἀναλαμβάνειν τὸν a x “ \ / = , Παῦλον᾽ οὕτως γὰρ διατετωγμένος ἦν, μέλλων αὐτὸς ἢ Ay Oe \ ΄, aie πεζεύειν. “ ws δὲ συνέβαλλεν ἡμῖν eis τὴν “Accor, 3 » \ I. 5 a ἀναλαβόντες αὐτὸν ἤλθομεν εἰς Μιτυλήνην. " κἀκεῖθεν lal , ἀποπλεύσαντες τῇ ἐπιούσῃ κατηντήσαμεν ἄντικρυς ͵ a Caer oF , > , A Ay ats Χίου, τῇ δὲ ἑτέρᾳ παρεβάλομεν εἰς Σάμον, TH δὲ ἐχο- / wv > / 16 / \ ¢ lal μένῃ ἤλθομεν εἰς Μώλητον. “ Kexpixes yap ὁ Παῦλος al \ ” ¢/ \ / 3 A παραπλεῦσαι THY” Edecor, ὅπως μὴ γένηται αὐτῷ χρο- A 3 a > / / \ νοτριβῆσαι ἐν τῇ ᾿Ασίᾳ᾽ ἔσπευδεν yap, εἰ δυνατὸν εἴη αὐτῷ, τὴν ἡμέραν τῆς Ἰ]εντηκοστῆς γενέσθαι εἰς “Ἱεροσόλυμα. Ν A ΜΝ "Aro δὲ τῆς Μιλήτου πέμψας εἰς “Edecov μετε- / \ / a > / 18....8 \ καλέσατο τοὺς πρεσβυτέρους τῆς ἐκκλησίας. “ws δὲ / \ / A a παρεγένοντο πρὸς αὐτόν, εἶπεν αὐτοῖς, Ὕ μεῖς ἐπί- 2 \ / ¢ / ce ed > 2 , > \ στασθε, ἀπὸ πρώτης ἡμέρας ἀφ᾽ ἧς ἐπέβην εἰς τὴν 3 / a > £ A \ ‘ Aciav, πῶς μεθ᾽ ὑμῶν τὸν πάντα χρόνον ἐγενόμην, 19 , A / \ , / \ δουλεύων TO κυρίω μετὰ πάσης ταπεινοφροσύνης Kal \ A A al δακρύων καὶ πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν ᾿Ιουδαίων, “ws οὐδὲν ὑπεστειλάμην Ξ , A AS A Cir \ , τῶν συμφερόντων τοῦ μὴ ἀναγγεῖλαι ὑμῖν Kal διδάξαι a / » / ὑμᾶς δημοσίᾳ Kal κατ᾽ οἴκους, * διαμαρτυρόμενος ᾿Ἰου- , \ “ \ 3 \ , \ δαίοις τε καὶ “EXAnow τὴν εἰς θεὸν μετάνοιαν καὶ , > \ / εξ -“ 9 al / 22 \ πίστιν εἰς τὸν κύριον ἡμῶν ᾿Ιησοῦν Χριστόν. ™ καὶ rn 5 \ / 5 \ A / ᾿ 5 νῦν ἰδοὺ δεδεμένος ἐγὼ τῷ πνεύματι πορεύομαι εἰς ε / 53 “Ὁ / / \ 3 [4 Ἱερουσαλήμ, τὰ ἐν αὐτῇ συναντήσοντά μοι μὴ εἰδώς, A / / “adv ὅτι TO πνεῦμα TO ἅγιον κατὰ πόλιν διαμαρτύ- 56 ΠΡΆΞΕΙΣ XX. 23 ed \ \ / ΄ ρεταί μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν. a \ \ t b] Ἃ ἀλλ᾽ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυ- tal a \ \ «Ὁ τῷ ὡς τελειῶσαι τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ”. \ la) z I a ὃ / θ \ ἔλαβον παρὰ τοῦ κυρίου ᾿Ιησοῦ, διαμαρτύρασθαι τὸ - A A 25 \ αἰ τα ii Sa εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ. “Kal νῦν ἰδοὺ ἐγὼ 1 vA » / vy Θ \ / / ¢ lal 4 οἷδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πᾶντες A \ / % \ , ἐν ols διῆλθον κηρύσσων τὴν βασιλείαν. “did μαρτύ- - A / ¢ / vA / 3 ᾽ \ ρομαι ὑμῖν ἐν TH σήμερον ἡμέρᾳ OTL καθαρός εἰμι ἀπὸ a Ξε > iN ie / lal \ τοῦ αἵματος πάντων “ov yap ὑπεστειλάμην τοῦ μὴ >’ nw a \ \ a θ δε “ον φῇ 98 ἀναγγεῖλαι πᾶσαν τὴν βουλὴν τοῦ θεοῦ ὑμῖν. προσ- al n / 5 “δ ¢ \ έχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς TO rn t / πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειν τὴν a « “ ἐκκλησίαν τοῦ κυρίου, ἣν περιεποιήσατο διὰ τοῦ “ a 5.7 29 93 \ ὃν vA > ͵ αἵματος τοῦ ἰδίου. ἐγὼ οἶδα ὅτι εἰσελεύσονται / nA > id “A \ / μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς, μὴ φειδό- A \ ς A 3 A 3 / μενοι TOU ποιμνίου, ἧ Kai ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμμένα τοῦ ὠποσπᾷν τοὺς μα- ρ μ' ‘ a 1 \ a / θητὰς ὀπίσω ἑαυτῶν. * διὸ γρηγορεῖτε, μνημονεύοντες ΄ f \ > / OTL τριετίαν νύκτα Kal ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον. “Kal τὰ νῦν παρα- Zz ς “Ὁ “ [4] \ [4] / An / 5 lal τίθεμαι ὑμᾶς TA θεῷ καὶ TO λόγῳ τῆς χάριτος αὐτοῦ, tal / 3 A \ la) \ τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονο- ͵ > a ¢ , A 33 » " ath oe μίαν ἐν τοῖς ἡγιασμένοις πᾶσιν. ἀργυρίου ἢ χρυ- 3 e a \ σίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα “avtol y- 7 a \ a nr VWOKETE OTL ταῖς χρείαις μου καὶ τοῖς οὖσιν μετ᾽ ἐμοῦ ς lal & / ς 7 A ὑπηρέτησαν al χεῖρες αὗται. ~ πάντα ὑπέδειξα ὑμῖν, ‘/ ¢/ fal ὃ a 5 ’ A > OTL οὕτως κοπιώντας δεῖ ἀντιλαμβάνεσθαι τῶν ἄσθε- νούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου ᾿Ιησοῦ, “ ? \ > / / b] “Ὁ / ὅτι αὐτὸς εἶπεν, Μακάριόν ἐστιν μᾶλλον διδόναι x» Ἂ, / 30 \ Le) > , \ \ / ἢ λαμβάνειν. καὶ ταῦτα εἰπών, θεὶς τὰ γόνατα 37 > lal \ n » ἴω / αὐτου συν πασιν AUTOS προσηύξατο. ἱκανὸς δὲ BEX! τὶ ATTOZTOAQN 57 \ Ns / Ἂ..5 / 4 \ , κλαυθμὸς ἐγένετο πάντων, Kal ἐπ'πεσόντες ἐπὶ TOV τρά- A - ᾽ 38 5 ἢ χηλον τοῦ Παύλου κατεφίλουν αὐτόν, “ὁ ὀδυνώμενοι , > \ a , ee OY; “ > s , \ μάλιστα ἐπὶ τῷ λόγῳ ᾧ ELPNKEL, OTL OVKETL μέλλουσιν TO fal a \ 3 \ πρόσωπον αὐτοῦ θεωρεῖν. προέπεμπον δὲ αὐτὸν εἰς TO πλοῖον. 91 i¢ a ἄν 3 A ΟΝ ἜΣ / Ὡς δὲ ἐγένετο ἀναχθῆναι ἡμᾶς ἀποσπασθέντας ee J 3 “Ὁ 5 / v > \ a a ἀπ᾽ αὐτῶν, εὐθυδρομήσαντες ἤλθομεν εἰς τὴν Ko, TH δὲ ἑξῆς εἰς τὴν “Ρόδον, κἀκεῖθεν εἰς ἸΙάταρα. * καὶ «ς / “ n > / > / » ᾽ εὑρόντες πλοῖον διαπερῶν εἰς Φοινίκην, ἐπιβάντες ἀνήχ- 39 , \ \ , \ ΄ θημεν. “ἀναφάναντες δὲ τὴν Κύπρον καὶ καταλυπόν- 5 \ 4 > Α > / \ / TES αὐτὴν εὐώνυμον ἐπλέομεν ELS Συρίαν, καὶ κατήλθο- > / 5 2 a \ \ a - > U μεν εἰς Τύρον" ἐκεῖσε γὰρ τὸ πλοῖον ἦν ἀποφορτιζόμενον > / \ \ \ 2 τὸν γόμον. * ἀνευρόντες δὲ τοὺς μαθητὰς ἐπεμείναμεν 5 fal e / «ς / “4 a / Μ, \ A αὐτοῦ ἡμέρας ἑπτά, οἵτινες τῷ ΤΙ]αύλῳ ἔλεγον διὰ τοῦ ΄ ee / 22. (ἃ i 5 “ eg Bee πνεύματος μὴ ἐπιβαίνειν εἰς Ιεροσόλυμα. “ὅτε δὲ ἐγέ- ε lal > / \ ¢ / 5 / > / veto ἡμᾶς ἐξαρτίσαι τὰς ἡμέρας, ἐξελθόντες ἐπορευό- ς la) μεθα προπεμπόντων ἡμᾶς πάντων σὺν γυναιξὶ καὶ , Ψ ” A t \ ͵ \ ’ iy Sh τέκνοις ἕως ἔξω τῆς πόλεως, Kal θέντες τὰ γόνατα ἐπὶ \ > \ Γῇ 6? / + , τὸν αἰγιαλὸν προσευξάμενοι “ ἀπησπασάμεθα ἀλλή- λους καὶ ἐνέβημεν εἰς τὸ πλοῖον, ἐκεῖνοι δὲ ὑπέστρεψαν εἰς τὰ ἴδια. ε - A Ἡμεῖς δὲ τὸν πλοῦν διανύσαντες ἀπὸ Τύρου κατην- / > Νὰ \ 3 / Ν Ψ τήσαμεν εἰς ἸΠτολεμαΐδα, καὶ ἀσπασάμενοι τοὺς ἀδελ- \ , > a a φοὺς ἐμείναμεν ἡμέραν μίαν Tap αὐτοῖς. ὅ τῇ δὲ ἐπαύ- ρίον ἐξελθόντες ἤλθομεν εἰς Καισάρειαν, καὶ εἰσελθόντες 3 ! “Ὁ 3 a A els τὸν οἶκον Φιλίππου τοῦ εὐαγγελιστοῦ ὄντος ἐκ τῶν 5 fal 9 5 ἑπτά, ἐμείναμεν Tap αὐτῷ. * τούτῳ δὲ ἦσαν θυγατέρες πρᾶν; Ἶ τέσσαρες παρθένοι προφητεύουσαι. “δ ἐπιμενόντων δὲ ς , a f A ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς ᾿Ιουδαίας προφή- ἃ τὸς " 11 \ \ eee Ps \ oo» της ὀνόματι “AyaBos, “ καὶ ἐλθὼν πρὸς ἡμᾶς Kal ἄρας \ / “ , / e wn \ / \ τὴν ζώνην tod Παύλου, δήσας ἑαυτοῦ τοὺς πόδας Kal 58 ΠΡΆΞΕΙΣ XXI. 11 Ἢ a 3 ' , \ na A” neh τὰς χεῖρας εἶπεν, Τάδε λέγει TO πνεῦμα τὸ ἅγιον, Τὸ bu ὃ e > ς 4 “ ὃ / 5 dv ἄνδρα οὗ ἐστιν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἱερουσαλὴμ οἱ “lovdaior καὶ παραδώσουσιν εἰς χεί- A 2 δ \ ᾿ / lal n pas ἐθνῶν. " ὡς δὲ ἠκούσαμεν ταῦτα, παρεκαλοῦμεν Lal e / fal x | ἡμεῖς TE καὶ οἱ ἐντόπιοι τοῦ μὴ ἀναβαίνειν αὐτὸν εἰς ΄ ’ 3 οἱ ΄ ς lal lal Ἱερουσαλήμ. “τότε ἀπεκρίθη ὁ ἸΙαῦλος, Τί ποιεῖτε , \ κλαίοντες καὶ συνθρύπτοντές μου THY καρδίαν; ἐγὼ \ ’ / ὃ θῆ 3 \ \ 2 θ a > ¢ yap ov μόνον δεθῆναι ἀλλὰ καὶ ἀποθανεῖν εἰς “lepov- « lal a Ὁ 6 σαλὴμ ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ κυρίου “ 7 ’ a Ἰησοῦ. "μὴ πειθομένου δὲ αὐτοῦ ἡσυχάσαμεν εἰπόν- 7 1) μ “ / \ / / τες, Tod κυρίου τὸ θέλημα γινέσθω. 15 \ 9) ae ee , ἢ , > Mera δὲ τὰς ἡμέρας ταύτας ἐπισκευασάμενοι aveE- , a an \ - βαίνομεν εἰς Ἱεροσόλυμα " συνῆλθον δὲ.καὶ τῶν μαθη- tal / \ Φ τιν Yj Dwar a τῶν ἀπὸ Καισαρείας σὺν ἡμῖν, ἄγοντες Tap ᾧ ξενισθώ- / > Me A μεν Μνάσωνί τινι ΚΚυπρίῳ, ἀρχαίῳ μαθητῇ. 17 Us δὲ ¢ a > 2 | / >? 7 ΕῚ Γενομένων δὲ ἡμῶν εἰς Ιεροσόλυμα, ἀσμένως ἀπε- A ess / 18 «a oles δέξαντο ἡμᾶς of ἀδελφοί. “TH δὲ ἐπιούσῃ εἰσήει ὁ rn ε “ Ν 5 / / Παῦλος σὺν ἡμῖν πρὸς ᾿Ιάκωβον, πάντες Te παρεγένοντο \ 4 “ 5 \ lal οἱ πρεσβύτεροι. “Kal ἀσπασάμενος αὐτοὺς ἐξηγεῖτο eet “ τ > / ς \ 5 A », \ καθ᾽ ἕν ἕκαστον ὧν ἐποίησεν ὁ θεὸς ἐν τοῖς ἔθνεσιν διὰ A peers CNN (8 τῆς διακονίας αὐτοῦ. ot δὲ ἀκούσαντες ἐδόξαζον τὸν / 2 a - ’ / U θεόν, εἶπάν τε αὐτῷ, Θεωρεῖς, ἀδελφέ, πόσαι μυριάδες lal 5 Ὁ / εἰσὶν ἐν τοῖς Ἰουδαίοις τῶν πεπιστευκότων, καὶ πάντες n , ΠΡΊΝ oa ζηλωταὶ τοῦ νόμου ὑπάρχουσιν κατηχήθησαν δὲ “ ’ / ' περὶ σοῦ OTL ἀποστασίαν διδάσκεις ἀπὸ Μωῦσέως τοὺς \ 1 / > / , \ / κατὰ Ta ἔθνη πάντας ᾿Ιουδαίους, λέγων μὴ περιτέμνειν αὐτοὺς τὰ τέκνα μηδὲ τοῖς ἔθεσιν περιπατεῖν. ™ τί οὖν , an lal “ ’ ἐστιν; πάντως δεῖ συνελθεῖν πλῆθος" ἀκούσονται yap 2% A > / / / ὅτι ἐλήλυθας. “ὃ τοῦτο οὖν ποίησον ὅ σοι λέγομεν. εἰ- \ Cy 3 ” / » \ » 349 e Ae σὶν ἡμῖν ἄνδρες τέσσαρες εὐχὴν ἔχοντες EP ἑαυτῶν 24 / \ ς / \ ? a \ / τούτους παραλαβὼν ἁγνίσθητι σὺν αὐτοῖς, καὶ δαπά- XXI. 34 ATIOZTOAQN 59 ἥδ Ὁ 3 al 4 £ \ , \ νῆσον ἐπ᾽ αὐτοῖς ἵνα ξυρήσονται τὴν κεφαλήν, καὶ “ = / \ a γνώσονται πάντες OTL WY κατήχηνται περὶ σοῦ οὐδέν > b] a a“ \ ? \ ’ \ U ἐστιν, ἀλλα OTOLYELS καὶ αὐτὸς φυλασσων τὸν νόμον. - / [4] «ς a "περὶ δὲ τῶν πεπιστευκότων ἐθνῶν ἡμεῖς ἐπεστείλαμεν / , ᾽ \ 4 > , \ κρίναντες φυλάσσεσθαι αὐτοὺς TO τε εἰδωλόθυτον καὶ a \ \ } / 26 / ε Ξ αἷμα καὶ πνικτὸν καὶ πορνείαν. τότε ὁ ἸΙαῦλος xX Bo D a ὃ α lo me / ς / \ 5 a παραλαβὼν τοὺς ἄνδρας τῇ ἐχομένῃ ἡμέρᾳ σὺν αὐτοῖς « \ > / > A, 1 / , \ b] / ἀγνισθεὶς εἰσήει εἰς TO ἱερόν, διαγγέλλων τὴν ἐκπλήρωσιν A «ς A A ¢ A Ὁ - τῶν ἡμερῶν τοῦ ἁγνισμοῦ, ἕως οὗ προσηνέχθη ὑπὲρ CLAN ee? oF ,“ ἃ ς , 91 ¢ δὲ » ε ενὸοὸς ἐκάστου αὐτῶν ἢ προσφορα. ως ὃὲ ἐμελλον αἱ e \ ς J fn e Ε] \ ΄»Ὸῃὥ ’ 4 5 an ἑπτὰ ἡμέραι συντελεῖσθαι, οἱ ἀπὸ τῆς ᾿Ασίας ᾿Ιουδαῖοι / . > ra tied a / , \ ’ θεασάμενοι αὐτὸν ἐν τῷ ἱερῷ συνέχεον πάντα TOV ὄχλον, , > = aE \ a 28 t : ” kai ἐπέβαλαν ἐπ᾽ αὐτὸν τὰς χεῖρας, “ὃ κράζοντες, "Ανδρες i | ΧΡ; B θ -“ = ifs ἃ ¢ v θ ¢ \ σραηλῖται, βοηθεῖτε' οὗτός ἐστιν ὁ ἄνθρωπος 6 κατὰ “Ὁ fal A / rn / / , τοῦ λαοῦ Kal τοῦ νόμου Kal τοῦ τόπου τούτου πάντας Ὁ / Μ Ν 5» / ᾽ πανταχῇ διδάσκων, ἔτι τε Kal” EXAnvas εἰσήγαγεν εἰς rf a > TO ἱερὸν Kal κεκοίνωκεν TOV ἅγιον τόπον τοῦτον. “ἦσαν / ey a yap προεωρακότες Τρόφιμον τὸν ᾿Εφέσιον ἐν τῇ πόλει Α 3 A \ NS 4 ¢/ 3 \ e \ > / is σὺν αὐτῷ, ὃν ἐνόμιζον OTL εἰς TO ἱερὸν εἰσήγαγεν ὁ aA / / / \ / Παῦλος. “ἐκινήθη τε ἡ πόλις ὅλη καὶ ἐγένετο συν- \ A ἴω / a / δρομὴ τοῦ λαοῦ, καὶ ἐπιλαβόμενοι τοῦ Lavrov εἷλκον » \ Μ na ¢ ἴω \ ’ , > / 6 / αὐτὸν ἔξω Tov ἱεροῦ, καὶ εὐθέως ἐκλείσθησαν ai θύραι. 21 / ’ \ » A 5 / / lal ξητούντων τε αὐτὸν ἀποκτεῖναι ἀνέβη φάσις τῷ χι- > 7 al / v4 or / st Xx / ιάρχῳ τῆς σπείρης OTL ὅλη συγχύννεται ᾿ἱἹερουσαλήμ, e A \ , \ “ds ἐξαυτῆς παραλαβὼν στρατιώτας Kal ἑκατοντάρχας / αϑτυ 3 ΝᾺ εἰν 07 \ , \ κατέδραμεν ἐπ᾽ αὐτούς" οἱ δὲ ἰδόντες TOV χιλίαρχον Kal , / / \ a TOUS στρατιώτας ἐπαύσαντο τύπτοντες τὸν Παῦλον. 33 ἢ" 5 , ς / ᾽ , ie Cait, τότε ἐγγίσας ὁ χιλίαρχος ἐπελάβετο αὐτοῦ Kal éxé- A / \ / λευσεν δεθῆναι ἁλύσεσι δυσί, καὶ ἐπυνθάνετο τίς εἴη / καὶ τί ἐστι πεποιηκώς. ™ ἄλλοι δὲ ἄλλο Te ἐπεφώνουν ἐν a Δ. X A \ ὃ / δὲ > “ ῶνα \ a Xe ὃ \ TO OYA μὴ δυναμένου δὲ αὐτοῦ γνῶναι TO ἀσφαλὲς διὰ 60 ΠΡΆΞΕΙΣ XXI. 34 \ , a? v - Τῷ ΣῊΝ \ τὸν θόρυβον, ἐκέλευσεν ἄγεσθαι αὐτὸν εἰς τὴν παρεμ- \ Bory. “ὅτε δὲ ἐγένετο ἐπὶ τοὺς ἀναβαθμούς, συνέβη \ - a βαστάζξεσθαι αὐτὸν ὑπὸ τῶν στρατιωτῶν διὰ τὴν βίαν a ’ “ lal fal τοῦ ὄχλου “ ἠκολούθει γὰρ TO πλῆθος τοῦ λαοῦ Kpa- Ψ ΠΌΑ ζοντες, Alpe avTov. 7 Μέλλων τε εἰσάγεσθαι εἰς THY παρεμβολὴν ὁ Ilad- 4 λέ a > / EZ Μ / > al / os λέγει τῷ χιλιάρχῳ, Ei ἔξεστίν μοι εἰπεῖν τι πρός σε; 6 δὲ ἔφη, ᾿Ελληνιστὶ γινώσκεις; “οὐκ ἄρα σὺ εἶ ὁ Αἰγύπτιος ὁ πρὸ τούτων τῶν ἡμερῶν ἀναστατώ- \ > \ 7 \ σας καὶ éEayayov εἰς THY ἔρημον τοὺς τετρακισχι- a / < 3 rn λίους ἄνδρας τῶν σικαρίων ; “ὃ εἶπεν δὲ ὁ IladXos, , > a lal "Eyo ἄνθρωπος μέν εἰμι ‘lovdatos, Ταρσεύς, τῆς Kudu- , > ἜΤ Το ἢ / Ἶ , , ἃ; ὧδ κίας οὐκ ἀσήμου πόλεως πολίτης" δέομαι δέ σου, ἐπίτρε- lal \ ψόν μοι λαλῆσαι πρὸς τὸν λαόν. “ ἐπιτρέψαντος δὲ » ye la) e \ > \ ed 5 -“ 7 αὐτοῦ ὁ Παῦλος ἑστὼς ἐπὶ τών ἀναβαθμῶν κατέσεισεν τῇ χειρὶ τῷ λαῷ’ πολλῆς δὲ σιγῆς γενομένης προσε- φώνησεν τῇ EBpaids διαλέκτῳ λέγων" 99, ""Ανδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατέ μου A a > ω τῆς πρὸς ὑμᾶς νυνὶ ἀπολογίας. " ἀκούσαντες δὲ ὅτι τῇ Ἕβραΐδι διαλέκτῳ προσεφώνει αὐτοῖς, μᾶλλον παρέσχον ἡσυχίαν. καί φησιν, * Eye εἰμι ἀνὴρ ‘ 5 A , 5 7 a n K Ἔ 7 > ουδαῖος, γεγεννημένος ἐν Ταρσῷ τῆς Κιλικίας, ava- lal / ‘ τεθραμμένος δὲ ἐν τῇ πόλει ταύτῃ, Tapa τοὺς πόδας ᾿] lal Γαμαλιὴλ πεπαιδευμένος κατὰ ἀκρίβειαν τοῦ πατρῴου νόμου, ζηλωτὴς ὑπάρχων τοῦ θεοῦ καθὼς πάντες ὑμεῖς ’ / 4n / \ ὃ \ 28 / v θ , ἐστε σήμερον, "ὃς ταύτην τὴν ὁδὸν ἐδίωξα ἄχρι θανά- / \ \ > \ ” του, δεσμεύων καὶ παραδιδοὺς εἰς φυλακὰς ἄνδρας τε a \ a n καὶ γυναῖκας, ἢ ὡς Kal ὁ ἀρχιερεὺς μαρτυρεῖ μοι καὶ πᾶν τὸ πρεσβυτέριον, παρ᾽ ὧν καὶ ἐπιστολὰς δεξάμενος \ \ , \ 5 \ rd / v πρὸς τοὺς ἀδελφοὺς eis Δαμασκὸν ἐπορευόμην, ἄξων \ ‘ . oe ” / MeN Ἢ “ καὶ τοὺς ἐκεῖσε ὄντας δεδεμένους εἰς ᾿Ιερουσαλὴμ ἵνα PEXT1: “20 ATTOZ TOAQN 61 τιμωρηθῶσιν. “ἐγένετο δὲ μοι πορευομένῳ καὶ ἐγγί- ‘cast τῇ Δαμασκῷ περὶ μεσημβρίαν ἐξαϊφνης; ἐκ τοῦ Αρλτρβον περίαστῤάψαι φῶς ἱκανὸν περὶ ἐμέ; * ἔπεσά τε εἰς τὸ. ἔδαφος καὶ binder oa A all λεγούδης μοι, Σαούλ Σαούλ, τί με διώκεις ; ὃ ἐγὼ δὲ ἀπεκρίθην, Tis εἶ Ys 9. 4. \ : κύριε; ᾿εἶπέν TE πρὸς ye "Evo εἰμι ΡΟΝ ὁ Να- Cwpaios, ὃν σὺ διώκεις. “οἱ δὲ σὺν ἐμοὶ ὄντες τὸ μὲν... φώς ao Sine τὴν δὲ φωνὴν οὐκ ἤκοῦσαν TOU λαλοῦν- Tos μοι. “εἶπον δέ, Τί ποιήσω, κύριε; ὁ δὲ κύριος > εἶπεν πρός με, ᾿Αναστὰς μεν εἰς τὴν θαῤοττε κἀκεῖ σοί χρῥαιμανο περὶ πάντων ὧν τέτακταΐ GOL ποιῆ- σαι. ᾿ ὡς ‘Oe ob ἐνέβλεπον ἀπὸ τῆς δόξης τοῦ φωτὸς ἐκείνου, χειραγωγούμενος ὑπὸ τῶν συνόντων μοι ἦλθον εἰς Δαμασκόν. *"Avavias δέ τις, ἀνὴρ εὐχαβὴς κατὰ τὸν νόμον, ἘΠ Bide ΙΝ ἐς ὑπὸ πάντων τῶν κατοικούν- των Ἰουδαίων, " ἐχθὼν πρὸς ἐμὲ καὶ ἐπιστὰς εἶπέν μοι, Σαοὺλ ἀδελφέ, ἀνάβλεψον. Kayo αὐτῇ τῇ ὥρᾳ ἀνέ- βλεψα εἰς αὐτόν. “o δὲ εἶπεν, .Ο θεὸς τῶν πατέρων. ἡμῶν προεχειρίσατό σε γνῶναι τὸ θέλημα αὐτοῦ καὶ ἰδεῖν “τὸν δίκαιον καὶ ἀκοῦσαι ον ἐκ τοῦ στόματος αὐτοῦ, » OTL ἔσῃ μᾶρτυς αὐτῷ πρὸς πάντας ᾿ἀνθρώπους ὧν ἑώρακας καὶ ἤκουσας. “Kal νῦν τί μέλλεις ; ἀνα- στὰς βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σου, ἐπι- καλεσάμενος τὸ ὄνομα αὐτοῦ. “ ἐγένετο δέ μοι ὑπο- στρέψαντι εἰς ἱΙερουσαλὴμ καὶ προσευχομένου μου ἐν τῷ ἱερῷ γενέσθαι με ἐν ἐκστάσει, “Kal ἰδεῖν αὐτὸν λέγοντά μοι, Σπεῦσον καὶ ἔξελθε ἐν τάχει ἐξ ‘lepov- σαλήμ, διότι οὐ παραδέξονταί σου μαρτυρίαν περὶ ἐμοῦ. “Kayo εἶπον, Κύριε, αὐτοὶ ἐπίστανται ὅτι ἐγὼ ἤμην φυλακίζων καὶ δέρων κατὰ τὰς συναγωγὰς τοὺς πι- , 2 An \ e / στεύοντας ἐπὶ σέ ™ καὶ ὅτε ἐξεχύννετο τὸ αἷμα Στεφάνου 62 ΠΡΉΞΕΙΣ XXII. 20 a U U : \ \ x τοῦ MAPTUPOS σου, καὶ αὐτὸς ἤμην ἐφεστὼς καὶ συνευ- “ \ / \ 3 ~ >’ ’ δοκῶν καὶ φυλάσσων τὰ ἱμάτια τῶν ἀναιρούντων av- ͵ 21 Κι κα ὦ , , “ SO ὦ ae Tov. “καὶ εἶπεν πρός με, Ilopevov, OTL ἐγὼ εἰς ἔθνη \ > A μακρὰν ἐξαποστελῶ σε. 22.Η 4 ’ nw / n / \ » “Ὁ κουον δὲ αὐτοῦ ἄχρι τούτου τοῦ λόγου, καὶ ἐπῆ- \ \ > lal / 3 > \ A lal \ ραν τὴν φωνὴν αὐτῶν λέγοντες, Aipe ἀπὸ τῆς γῆς τὸν lal > \ lal 5 \ lal τοιοῦτον ov yap καθῆκεν αὐτὸν ζῆν. ™ κραυγαζόντων fal / e x δὲ αὐτῶν Kal ῥιπτούντων τὰ ἱμάτια καὶ κονιορτὸν Sif / ¢ / βαλλόντων εἰς TOV ἀέρα, ™ ἐκέλευσεν ὁ χιλίαρχος εἰσά- Ψ ‘ » ΄ > γεσθαι αὐτὸν εἰς THY παρεμβολήν, εἴπας μάστιξιν ἀνε- “ . “ 5 A pes οἱ fae & “ » ΄ τάζεσθαι αὐτόν, ἵνα ἐπιγνῷ δι ἣν αἰτίαν οὕτως ἐπεφώ- n 95 id / ᾽ \ lal “Ὁ νουν αὐτῷ. “ ὡς δὲ προέτειναν αὐτὸν τοῖς ἱμᾶσιν, 3 \ A . 1 a € / £ nr ᾽ εἶπεν πρὸς τὸν ἑστῶτα ἑκατόνταρχον ὁ Παῦλος, Ev ’ ς al 9 € -“ ἄνθρωπον Ῥωμαῖον καὶ ἀκατάκριτον ἔξεστιν ὑμῖν / 26 > f \ 3 e UG \ μαστίζειν; * ἀκούσας δὲ ὁ ἑκατόνταρχος προσελθὼν a / ’ / / / , an ς τῷ χιλιάρχῳ ἀπήγγειλεν λέγων, Τί μέλλεις ποιεῖν ; ὃ \ ” Φ ς ar > 27 \ yap ἄνθρωπος οὗτος “Ῥωμαῖός ἐστιν. προσελθὼν Ν ς / 3 5 a , \ ς -“ δὲ ὁ χιλίαρχος εἶπεν αὐτῴ, Λέγε μοι, σὺ “Ῥωμαῖος 53 ς ’ ig ς \ et; ὁ δὲ ἔφη, Ναί. “ὃ ἀπεκρίθη δὲ ὁ χιλίαρχος, ᾿Εμγὼ lal , \ / / » / πολλοῦ κεφαλαίου τὴν πολιτείαν ταύτην ἐκτησάμην. \ lal li » / ὁ δὲ Παῦλος ἔφη, ᾿Εγὼ δὲ καὶ γεγέννημαι. ™ εὐθέως 53 / » > » “ 5 , οὖν ἀπέστησαν aT αὐτοῦ οἱ μέλλοντες αὐτὸν ἀνετάζειν' e / x 7 a καὶ ὁ χιλίαρχος δὲ ἐφοβήθη, ἐπιγνοὺς ὅτι ‘Pwpaios > Ae ἐδ ΟΝ > / ἐστιν καὶ ὅτι αὐτὸν ἣν δεδεκώς. “ \ r \ TH δὲ ἐπαύριον βουλόμενος γνῶναι TO ἀσφαλές, rn ς \ -“ γ. τὸ τί κατηγορεῖται ὑπὸ τῶν ᾿Ιουδαίων, ἔλυσεν αὐτὸν καὶ lal ’ a A ἐκέλευσεν συνελθεῖν τοὺς ἀρχιερεῖς καὶ πᾶν TO συνέ- Ν \ “ ͵ δριον, καὶ καταγαγὼν τὸν Παῦλον ἔστησεν εἰς αὐτούς. 4..5 lal / ¢ a 93 * Atevicas δὲ τῷ συνεδρίῳ ὁ ἸΙαῦλος εἶπεν, » / \ / A "Avdpes ἀδελφοί, ἐγὼ πάσῃ συνειδήσει ἀγαθῆ πεπο- a se ΄ a εἰ ὃ ὁ uF \ λίτευμαι TO θεῷ ἄχρι ταύτης τῆς ἡμέρας. ὁ δὲ XXIII. 13 ATIOSTOAQN 63 ͵7 lal ἴω 5 fn ἀρχιερεὺς “Avavias ἐπέταξεν τοῖς παρεστῶσιν αὐτῷ ral / , fal \ τύπτειν αὐτοῦ TO στόμα. *TOTe ὁ IlavAos πρὸς av- \ s i 7 ς , a τὸν εἶπεν, Τύπτειν σε μέλλει ὁ θεός, τοῖχε κεκονια- : / \ \ μένε: Kal σὺ κάθῃ κρίνων με κατὰ τὸν νόμον, Kal Tapa- lal Uy “4 ¢ an νομῶν κελεύεις pe τύπτεσθαι; “ot δὲ παρεστῶτες \ 5» 7 lal -“ n 5 li εἶπαν, Tov ἀρχιερέα τοῦ θεοῦ Rotdopeis; “ἔφη τε ὁ fa) ’ » > / ͵ Παῦλος, Οὐκ ἤδειν, ἀδελφοί, ὅτι ἐστὶν ἀρχιερεύς" \ J f rn ἴω 5 > a γέγραπται yap ὅτι “Apxovta τοῦ λαοῦ σου οὐκ ἐρεῖς a 6 \ \ ¢ fa v4 \ a / > \ κακῶς. “ryvovs δὲ ὁ Ἰ]αῦλος ὅτι TO ἕν μέρος ἐστὶ / \ \ Ὁ / Μ > A Σαδδουκαίων τὸ δὲ ἕτερον Φαρισαίων, ἔκραζεν ἐν τῷ ’ / \ al ey συνεδρίῳ, “Avdpes ἀδελφοί, ἐγὼ Φαρισαῖός εἰμι, υἱὸς Φαρισαίων: περὶ ἐλπίδος καὶ ἀναστάσεως νεκρῶν ἐγὼ ρ lal a / κρίνομαι. “TovTO δὲ αὐτοῦ λαλήσαντος ἐγένετο στά- ὃν Φ ' t Ladd [ ὶ ἐσχίσθη τὸ σις τῶν Φαρισαίων καὶ Σαδδουκαίων, καὶ ἐσχίσθη τὸ a - \ \ 3 “ πλῆθος. “ Σαδδουκαῖοι μὲν γὰρ λέγουσιν μὴ εἶναι ava- a a e στασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμο- A rics , eae er \ \ ἢ λογοῦσιν τὰ ἀμφότερα. ° ἐγένετο δὲ κραυγὴ μεγάλη, “Ὁ an , An Kal ἀναστάντες τινὲς TOV γραμματέων τοῦ μέρους τῶν / / / 5 \ \ «ς / Φαρισαίων διεμάχοντο λέγοντες, Οὐδὲν κακὸν εὑρί- σκομεν ἐν τῷ ἀνθρώπῳ τούτῳ" εἰ δὲ πνεῦμα ἐλάλησεν ,’ “Ὁ “Δ ” x : 10 rAN δὲ , , αὐτῷ ἢ ἄγγελος; “πολλῆς δὲ γινομένης στάσεως \ «ς fal «ς lal φοβηθεὶς ὁ χιλίαρχος μὴ διασπασθῇ ὁ Παῦλος ὑπ᾽ ’ al « / 5 αὐτῶν, ἐκέλευσεν τὸ στράτευμα καταβὰν ἁρπάσαι av- \ > / > A TOV ἐκ μέσου αὐτῶν ἄγειν τε εἰς THY παρεμβολήν. 11 Tn δὲ > / ἮΝ \ 3 a¢ / 3 ἢ δὲ ἐπιούσῃ νυκτὶ ἐπιστὰς αὐτῷ ὁ κύριος εἶπεν, ἢ πος \ , \ a ς Θάρσει' ὡς yap διεμαρτύρω τὰ περὶ ἐμοῦ εἰς ‘lepov- / / nr ¢ a 9 σαλήμ, οὕτω ce δεῖ καὶ εἰς Ρώμην μαρτυρῆσαι. “yevo- / \ ¢ / / - μένης δὲ ἡμέρας ποιήσαντες συστροφὴν οἱ ᾿Ιουδαῖοι >’ / ς A A ἀνεθεμάτισαν ἑαυτούς, λέγοντες μήτε φαγεῖν μήτε πιεῖν [τς @ ’ a) = MS ἕως ov ἀποκτείνωσιν τὸν Παῦλον. “ἦσαν δὲ πλείους , τεσσεράκοντα οἱ ταύτην THY συνωμοσίαν ποιησάμενοι, 64 ΠΡΆΞΕΙΣ XXIII. 14 1 4 “ la) \ rn ‘oitwes προσελθόντες τοῖς ἀρχιερεῦσιν καὶ τοῖς πρεσ- , s > / > ς βυτέροις εἶπαν, Αναθέματι ἀνεθεματίσαμεν ἑαυτοὺς \ / Ψ 18 3 ΄ \ fa) μηδενὸς γεύσασθαι ἕως οὗ ἀποκτείνωμεν τὸν Παῦλον. 5 lal 5 c al 8 / -“ an “νῦν οὖν ὑμεῖς ἐμφανίσατε τῷ χιλιάρχῳ σὺν τῷ συν- / e/ / ᾽ \ > ¢ “Ὁ e / εδρίῳ, ὅπως καταγώγῃ αὐτὸν εἰς ὑμᾶς ὡς μέλλοντας δια- » / \ \ >] lal “-“ γινώσκειν ἀκριβέστερον τὰ περὶ αὐτοῦ" ἡμεῖς δὲ πρὸ la) > / a “- τοῦ ἐγγίσαι αὐτὸν ἕτοιμοί ἐσμεν τοῦ ἀνελεῖν αὐτόν. ’ A “ / ‘ " ἀκούσας δὲ ὁ vids τῆς ἀδελφῆς Παύλου τὴν ἐνέδραν, / \ 5 \ > \ \ ’ / παραγενόμενος Kal εἰσελθὼν εἰς τὴν παρεμβολὴν ἀπήγ- al / lal γείλεν τῷ Παύλῳ. προσκαλεσάμενος δὲ 6 ἸΠαῦλος a \ lal v ἕνα τῶν ἑκατοντάρχων ἔφη, Tov νεανίαν τοῦτον ἄπαγε A f 5 a ? ~ πρὸς τὸν χιλίαρχον, ἔχει yap τι ἀπαγγεῖλαι αὐτῷ. ¢ \ > by \ \ “0 μὲν οὖν παραλαβὼν αὐτὸν ἤγαγεν πρὸς τὸν χι- λίαρχον καί φησιν, Ὃ δέσμιος Παῦλος προσκαλε- t a \ / > a σάμενός ME ἠρώτησεν τοῦτον τὸν νεανίσκον ἀγαγεῖν A 9 39 ’ \ πρὸς σέ, ἔχοντά TL λαλῆσαί σοι. “ ἐπιλαβόμενος δὲ tal \ ’ rn \ 5 / P| τῆς χειρὸς αὐτοῦ ὁ χιλίαρχος Kal ἀναχωρήσας κατ »ὰἵ > / / » ra ” > -“ / ἰδίαν ἐπυνθάνετο, Τί ἐστιν ὃ ἔχεις ἀπαγγεῖλαί μοι; al 4 “ “Ὁ Ἢ εἶπεν δέ ὅτι Οἱ ᾿Ιουδαῖοι συνέθεντο τοῦ ἐρωτῆσαί “ ” \ “ ΄ ᾽ \ / σε ὅπως αὔριον Tov Ἰ]αῦλον Katayayns εἰς TO συνέδριον «ς / , / ’ \ > “ ὡς μέλλων TL ἀκριβέστερον πυνθάνεσθαι περὶ αὐτοῦ. 1 \ 3 an , ws “ov οὖν μὴ πεισθῆῇς αὐτοῖς" ἐνεδρεύουσιν yap αὐτὸν ’ » “Ὁ / ‘ ig ἐξ αὐτῶν ἄνδρες πλείους τεσσεράκοντα, οἵτινες ave- / \ / rn - θεμάτισαν ἑαυτοὺς μήτε φαγεῖν μήτε πιεῖν ἕως οὗ » , ,’ an / avéhwow αὐτόν, καὶ νῦν εἰσὶν ἕτοιμοι προσδεχόμενοι \ tae esis / 22 ¢ \ τ ͵ τὴν ἀπὸ σοῦ ἐπαγγελίαν. Ο μὲν ovy χιλίαρχος , ΄ \ v4 f \ b] “Ὁ ἀπέλυσε τὸν νεανίσκον, παραγγείλας μηδενὶ ἐκλαλῆ- cA lal / σαι ὅτι ταῦτα ἐνεφανισας πρὸς ἐμέ. ™ καὶ προσκα- “ / / a λεσάμενός τινας δύο τῶν ἑκατοντάρχων εἶπεν, ᾿ἕτοι- ͵ / / ef agate στρατιώτας διακοσίους ὅπως πορευθωσιν ἕως / e a / Καισαρείας, καὶ ἱππεῖς ἑβδομήκοντα καὶ δεξιολάβους ΧΧΙν. 3 ΑΠΟΣΤΟΛΩΝ 65 / 3 \ / 7 διακοσίους, ἀπὸ τρίτης ὥρας τῆς νυκτός, “᾿ κτήνη τε A “ 3 ΄ A παραστῆσαι, ἵνα ἐπιβιβάσαντες τὸν Παῦλον διασώ- \ / \ ¢e / 5 σωσι πρὸς Φήλικα τὸν ἡγεμόνα, “γράψας ἐπιστολὴν 14 lal ἔχουσαν τὸν τύπον τοῦτον᾽ 20 ! / A / ¢ / , Κλαύδιος Λυσίας τῷ κρατίστῳ ἡγεμόνι Φήλικι / 2 \ Vv a - χαίρειν. “tov ἄνδρα τοῦτον συλλημφθέντα ὑπὸ τῶν > / \ / 5 A ε 3 5 A 3 \ Ἰουδαίων καὶ μέλλοντα ἀναιρεῖσθαι ὑπ᾽ αὐτῶν ἐπιστὰς \ a =, 2 x / θ \ “ ‘p as σὺν τῷ στρατεύματι ἐξειλάμην, μαθὼν ὅτι ‘Pwpaios > 28 ͵ , ἢ a ae ON pee 5 ται ἐστιν. βουλόμενός τε ἐπυιγνώναι τὴν αἰτίαν δι’ ἣν . A > ἐνεκάλουν αὐτῷ, κατήγαγον αὐτὸν εἰς TO συνέδριον αὐτῶν, “ὃν εὗρον ἐγκαλούμενον περὶ ξητημάτων τοῦ , ’ a \ \ v / nv an Μ νόμου αὐτῶν, μηδὲν δὲ ἄξιον θανάτου ἢ δεσμῶν ἔχοντα 4 / > A ἔγκλημα. * μηνυθείσης δέ μοι ἐπιβουλῆς εἰς τὸν ἄνδρα » 5 >] A » / Λ x ἔσεσθαι ἐξ αὐτῶν, ἔπεμψα πρός σε, παραγγείλας Kal cal 5 \ \ an τοῖς κατηγόροις λέγειν αὐτοὺς ἐπὶ σοῦ. “Ot μὲν οὖν στρατιῶται κατὰ τὸ διατεταγμένον 9 A 3 / \ na » \ \ > αὐτοῖς ἀναλαβόντες τὸν ἸΤαῦλον ἤγαγον διὰ νυκτὸς εἰς \ 3 / 32 Ὁ Χ > “ » (Β΄. \ τὴν ᾿Αντιπατρίδα, ™ τῇ δὲ ἐπαύριον ἐάσαντες τοὺς A 2 ba) ¢ / ἱππεῖς ἀπέρχεσθαι σὺν αὐτῷ, ὑπέστρεψαν εἰς τὴν / παρεμβολήν" * οἵτινες εἰσελθόντες εἰς τὴν Καισάρειαν A «ς 7 / καὶ ἀναδόντες THY ἐπιστολὴν TO ἡγεμόνι, παρέστησαν \ \ lal 3 A 94 39 \ \ \ b] / καὶ τὸν Παῦλον αὐτῷ. “ ἀναγνοὺς δὲ καὶ ἐπερωτήσας » / > / > / \ ᾿ς “ b] \ ἐκ ποίας ἐπαρχίας ἐστίν, καὶ πυθόμενος OTL ἀπὸ ΚΚιλι- ’ 35 ͵ , oo “ \ ς , / κίας, Ἢ Διακούσομαί σου, ἔφη, ὅταν καὶ οἱ κατήγοροί / nA A σου παραγένωνται, κελεύσας ἐν τῷ πραιτωρίῳ τοῦ 3 Ἡρώδου φυλάσσεσθαι αὐτόν. 94 1 \ \ , Caf ΄ ς ? \ Mera δὲ πέντε ἡμέρας κατέβη ὁ ἀρχιερεὺς >? / \ 4 a \ ef ἊΝ Avavias μετὰ πρεσβυτέρων τινῶν καὶ ῥήτορος Tep- a ς / \ a τύλλου τινός, οἵτινες ἐνεφάνισαν TH ἡγεμόνι KATA TOU 3 rn > fr ε Παύλου. “κληθέντος δὲ αὐτοῦ ἤρξατο κατηγορεῖν ὃ , a / \ Τέρτυλλος λέγων, " Πολλῆς εἰρήνης τυγχάνοντες διὰ THE ACTS 5 66 TIPAZEI= XXIV. 3 a \ , / a ” / \ σοῦ καὶ διορθωμάτων γινομένων τῷ ἔθνει τούτῳ διὰ “Ὁ al / Ε \ an? / τῆς σῆς προνοίας, πάντῃ τε καὶ πανταχοῦ ἀποδεχόμεθα, / a \ / 2 / 4° δὲ κράτιστε Φηλιξ, μετὰ πάσης εὐχαριστίας. * ἵνα δὲ al Lal > lal μὴ ἐπὶ πλεῖόν σε ἐγκόπτω, παρακαλῶ ἀκοῦσαί σε an a n / 5 € / \ \ ἡμῶν συντόμως TH σῇ ἐπιεικείᾳ. ° εὑρόντες γὰρ TOV “ \ \ la) / - val ἄνδρα τοῦτον λοιμὸν καὶ κινοῦντα στάσεις πᾶσιν τοῖς A \ \ » / / ᾿Ιουδαίοις τοῖς κατὰ τὴν οἰκουμένην, TPWTOTTATHY TE a a Τ , ξν οὐ 6 ἃ Ἀν. τὰν δ \ b] / τῆς τῶν Ναζωραίων αἱρέσεως, ° ὃς καὶ τὸ ἱερὸν ἐπεί- A «Ὁ Ἀ Ὁ ἣν “ Ξ > e ὃ / ρασεν βεβηλῶσαι, ὃν καὶ ἐκρατήσαμεν, “Tap ov δυνή- / \ / / b] Ὁ τ σῃ αὐτὸς ἀνακρίνας περὶ πάντων τούτων ἐπυιγνώναι ὧν an fa n / \ e ἡμεῖς κατηγοροῦμεν αὐτοῦ. * συνεπέθεντο δὲ καὶ οἱ > a 7 an 7 Ἰουδαῖοι φάσκοντες ταῦτα οὕτως ἔχειν. » ε “ ΄ ᾽ lal “ ¢ *’AmexpiOn τε ὁ Ἰαῦλος, νεύσαντος αὐτῷ τοῦ ἡγε- / / 3 a 5 A v \ a μόνος λέγειν, Ex πολλῶν ἐτῶν ὄντα σε κριτὴν TO f / ᾽ lal τ ἔθνει τούτῳ ἐπιστάμενος, εὐθύμως τὰ περὶ ἐμαυτοῦ ἀπο- “Ὁ 1 [4 ral 5 λογοῦμαι, “" δυναμένου σου ἐπιγνῶναι ὅτι οὐ πλείους > , ς J ὃ "ὃ 3 32 4Φ > / Ud > εἰσίν μοι ἡμέραι δώδεκα ad ἧς ἀνέβην προσκυνήσων εἰς 4 12 \ Y 2 ane ae Oe “Ἱερουσαλήμ. ™ καὶ οὔτε ἐν τῷ ἱερῷ εὗρόν με πρός τινα / Ἃ / le) 5) al διαλεγόμενον ἢ ἐπίστασιν ποιοῦντα ὄχλου, οὔτε ἐν ταῖς ΝΥ ἢ \ \ 5.5... A συναγωγαῖς οὔτε κατὰ THY πόλιν. “ἡ οὐδὲ παραστῆσαι U / \ ἣν \ A δύνανταί σοι περὶ ὧν νυνὶ κατηγοροῦσίν μου. ™“ ὁμο- a \ (a “ \ \ eg, «Ὁ / λογώ δὲ τοῦτό σοι, OTL κατὰ τὴν ὁδὸν ἣν λέγουσιν “ A “ “ tal lal αἵρεσιν οὕτω λατρεύω τῷ πατρῴῳ θεῷ, πιστεύων πᾶσι - \ \ / \ a - τοῖς κατὰ τὸν νόμον καὶ τοῖς ἐν τοῖς προφήταις γεγραμ- / 15 5 ὃ Μ > \ θ / «ὃ \ φΦ \ Ls μένοις, “" ἐλπίδα ἔχων εἰς τὸν θεόν, ἣν καὶ αὗὑτοὶ οὗτοι / 5 / / » / προσδέχονται, ἀνάστασιν μέλλειν ἔσεσθαι δικαίων τε \ 9, 16 > / a καὶ ἀδίκων. “ἐν τούτῳ Kal αὐτὸς ἀσκῶ ἀπρόσκοπον ! / \ συνείδησιν ἔχειν πρὸς τὸν θεὸν Kai τοὺς ἀνθρώπους 5 , oe ES ; ; P ιαπταντός. L ἐτῶν δὲ πλειόνων ἐλεημοσύνας ποιή- > \ / σων εἰς τὸ ἔθνος μου παρεγενόμην Kal προσφοράς, * ἐν e Lg / aS / > a € “Ὁ 9 \ v ais εὑρὸν μὲ ἡγνίσμενον EV τῷ ἱερῷ, OU μετὰ ὄχλου XXV. 4 ATIOZTOAQN 67 5 3 \ A A οὐδὲ μετὰ θορύβου, τινὲς δὲ ἀπὸ τῆς ᾿Ασίας ᾿Ιουδαῖοι, \ A - A “ods ἔδει ἐπὶ σοῦ παρεῖναι καὶ κατηγορεῖν, εἴ τι ἔχοιεν / Ἃ e / πρὸς ἐμέ. “ἢ αὐτοὶ οὗτοι εἰπάτωσαν τί εὗρον ἀδίκημα / A 3 a στάντος μου ἐπὶ τοῦ συνεδρίου, "7 περὶ μιᾶς ταύτης aA a > aa A > > a ς \ v4 Ng , φωνῆς ns ἐκέκραξα ἐν αὐτοῖς ἑστὼς ὅτι Ilept ἀναστά- σεως νεκρῶν ἐγὼ κρίνομαι σήμερον ἐφ᾽ ὑμῶν. > A Σ᾽ Ανεβάλετο δὲ αὐτοὺς ὁ Φῆλιξ, ἀκριβέστερον εἰδὼς \ < A ¢ A " ἢ“ / ¢ / Ta περὶ τῆς ὁδοῦ, εἴπας, Ὅταν Λυσίας ὁ χιλίαρχος A ὃ / \ ᾽ ξ a 23 / καταβῇ, διαγνώσομαι τὰ Kal ὑμᾶς, “ὃ διαταξάμενος n e / lal τῷ ἑκατοντάρχῃ τηρεῖσθαι αὐτὸν ἔχειν TE ἄνεσιν Kal ΄ A an a A μηδένα κωλύειν τῶν ἰδίων αὐτοῦ ὑπηρετεῖν αὐτῷ. 24 \ δὲ ery \ , ς a Ἢ μετὰ δὲ ἡμέρας τινὰς παραγενόμενος ὁ Φῆλιξ σὺν Λ A » > Apovoihrn τῇ ἰδίᾳ γυναικὶ οὔσῃ ‘lovdaia μετεπέμ- \ A Yes ? a \ a bd rato τὸν Ἰ]αῦλον, καὶ ἤκουσεν αὐτοῦ περὶ τῆς εἰς Χρι- ΡΣ ΤΙ a , 25 " \ 3 κα \ στὸν ᾿Ιησοῦν πίστεως. ™ διαλεγομένου δὲ αὐτοῦ περὶ δικαιοσύνης καὶ ἐγκρατείας καὶ τοῦ κρίματος τοῦ μέλ- A / a λοντος ἔμφοβος γενόμενος ὁ Φῆλιξ ἀπεκρίθη, To νῦν lj ἔχον πορεύου, καιρὸν δὲ μεταλαβὼν μετακαλέσομαί 26 ὦ \ / “ , ὃ ee iva σε, “ἅμα καὶ ἐλπίζων oT χρήματα δοθήσεται αὐτῷ ς \ a ee ὑπὸ Tov IlavAov' διὸ Kal πυκνότερον αὐτὸν μεταπεμ- / / , πόμενος ὡμίλει αὐτῷ. ™ διετίας δὲ πληρωθείσης ἔλαβεν διάδοχον ὁ Φῆλιξ Πόρκιον Φῆστον᾽ θέλων τε χάριτα A ς A , \ n καταθέσθαι τοῖς ᾿Ιουδαίοις ὁ Φῆλιξ κατέλιπε τὸν Ilad- λον δεδεμένον. 25 1 DF > 5) \ Ain / \ an haotos οὖν ἐπιβὰς τῇ ἐπαρχίᾳ μετὰ τρεῖς Ἐπ SZ > ¢ , ΞΡ , 5.» ἡμέρας ἀνέβη εἰς ᾿Ιεροσόλυμα ἀπὸ Καισαρείας, * ἐνε- A A e A Lal φάνισάν Te αὐτῷ οἱ ἀρχιερεῖς Kal of πρῶτοι τῶν ᾿Ἰου- 7 \ A , \ / bs eK 3 ᾽ δαίων κατὰ τοῦ Ἰ]αύλου, καὶ παρεκάλουν αὐτὸν ὃ αἰ- Les τούμενοι χάριν κατ᾽ αὐτοῦ, ὅπως μεταπέμψηται αὐτὸν > a lal εἰς Ἱερουσαλήμ, ἐνέδραν ποιοῦντες ἀνελεῖν αὐτὸν κατὰ \ cas 4 - \ 5 n ᾽ ' a \ τὴν ὁδόν. “ὁ μὲν οὖν Φῆστος ἀπεκρίθη τηρεῖσθαι τὸν 5—2 68 ΠΡΆΞΕΙΣ ΧΧν.4 ἴω \ \ A > / Παῦλον εἰς Καισάρειαν, ἑαυτὸν δὲ μέλλειν ἐν τάχει > U 5 e Φ b] feeble , \ ἐκπορεύεσθαι. ° Οἱ οὖν ἐν ὑμῖν, φησίν, δυνατοὶ συγκατα- al 5» U / βάντες, εἴ τι ἐστὶν ἐν TO ἀνδρὶ ἄτοπον, κατηγορείτωσαν ’ rn 6 / \ 5 9 na e / ’ ͵7ὔ αὐτοῦ. " διατρίψας δὲ ἐν αὐτοῖς ἡμέρας οὐ πλείους > \ * / \ > / al 9 ὀκτὼ ἢ δέκα, καταβὰς εἰς Καισάρειαν, τῇ ἐπαύριον a , \ a) ᾽ al καθίσας ἐπὶ τοῦ βήματος ἐκέλευσεν Tov Παῦλον ἀχθῆ- 5 a / Ss vat. ἧἶ παραγενομένου δὲ αὐτοῦ περιέστησαν αὑτὸν U 2 a \ of ἀπὸ Ἱεροσολύμων καταβεβηκότες ᾿Ιουδαῖοι, πολλὰ / \ > καὶ βαρέα αἰτιώματα καταφέροντες, ἃ οὐκ ἴσχυον lal lal ’ / tA ἀποδεῖξαι, ὃ τοῦ ἸΪαύλου ἀπολογουμένου ὅτι Οὔτε εἰς τὸν a 3 / Bd > ys \ v > / U νόμον τῶν lovdaiwy οὔτε εἰς TO ἱερὸν οὔτε εἰς Καίσαρα A \ , biel ae s τι ἥμαρτον. ° 6 Φῆστος δὲ θέλων τοῖς ᾿Ιουδαίοις χάριν / \ “Ὁ , J / καταθέσθαι, ἀποκριθεὶς τῷ ἸΙαύλῳ εἶπεν, Θέλεις εἰς c / » \ > -“ Ν / “ ᾽ ᾽ Ἱεροσόλυμα ἀναβὰς ἐκεῖ περὶ τούτων κριθῆναι ἐπ a = a 3 \ a ἐμοῦ; "εἶπεν δὲ ὁ Ἰ]Παῦλος, “Emit τοῦ βήματος Kai- ς / > 2 ὃ a / a > ὃ / 27O\ σαρος ἑστώς εἰμι, ov με δεῖ κρίνεσθαι. ᾿Ἰουδαίους οὐδὲν νοῶ ε \ \ , > ἢ ii \ ἠδίκηκα, WS καὶ συ κάλλιον ἐπιυγινώσκεις. εἰ μὲν a / / / - οὖν ἀδικῶ καὶ ἄξιον θανάτου πέπραχά τι, οὐ παραιτοῦ- > hae > \ 5ὼ “7 e = μαι TO ἀποθανεῖν" εἰ δὲ οὐδέν ἐστιν ὧν οὗτοι KaTNYO- ἴω > / , a ροῦσίν μου, οὐδείς με δύναται αὐτοῖς χαρίσασθαι" Kai- a 12 ¢ nA ΄ capa ἐπικαλοῦμαι. "" τότε ὁ Φῆστος συλλαλήσας μετὰ la} / / / / τοῦ συμβουλίου ἀπεκρίθη, Καίσαρα ἐπικέκλησαι, ἐπὶ r , j Kaicapa πορεύσῃ. “Ὁ / lal ᾽ , ““Hyuepov δὲ διαγενομένων τινῶν ᾿Αγρίππας ὁ βα- / > σιλεὺς καὶ Βερνίκη κατήντησαν εἰς Καισάρειαν ἀσπα- Ν a id / ς / / σάμενοι τὸν Φῆστον. “* ws δὲ πλείους ἡμέρας διέτριβον a “ A a » Sf \ ἐκεῖ, ὁ Φῆστος τῷ βασιλεῖ ἀνέθετο τὰ κατὰ τὸν fal / » / / £ Παῦλον λέγων, ᾿Ανήρ τις ἐστὶν καταλελειμμένος ὑπὸ , 15 \ ἸἩΦ , 51 τῷ κ᾿ Φήλικος δέσμιος, ” wept οὗ γενομένου μου εἰς “lepoao- “ e Ὁ λυμα ἐνεφάνισαν οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι τῶν / > Qn Ἰουδαίων, αἰτούμενοι Kat αὐτοῦ καταδίκην. * πρὸς XXV. 26 ATTOZTOAQN 69 «“ὉὍὄ 2 / vA ᾽ » ΝΜ ξ U 7 ͵ ods ἀπεκρίθην ὅτι οὐκ ἔστιν ἔθος Ῥωμαίοις χαρίζεσθαί \ ἂν SE , \ , τινα ἄνθρωπον πρὶν ἢ ὁ κατηγορούμενος κατὰ πρό- \ / / 5 / / σωπον ἔχοι TOUS κατηγόρους τόπον TE ἀπολογίας λάβοι \ “ / 17 06) > ey ) θ ὃ περὶ τοῦ ἐγκλήματος. “᾿ συνελθόντων οὖν αὐτῶν εἐνθαὸε ᾿] \ ὃ / / ial e fal θί ,’ \ ἀναβολὴν μηδεμίαν ποιησάμενος, TH ἑξῆς καθίσας ἐπὶ a ’ a ς > θῇ \ ” ὃ Ξ 13 \ e τοῦ βήματος ἐκέλευσα ἀχθῆναι Tov avopa περὶ ov € , ’ / ,’ / 7 τ \ σταθέντες οἱ κατήγοροι οὐδεμίαν αἰτίαν ἔφερον ὧν ἐγὼ , / 1 / U \ A 1O7/ ὑπενόουν πονηράν, * ζητήματα δέ τινα περὶ τῆς ἰδίας 3 \ ’ \ \ / 5 - δεισιδαιμονίας εἶχον πρὸς αὐτὸν καὶ περί τινος ᾿Ιησοῦ \ , ¢ an a 20 ? , τεθνηκότος, ὃν ἔφασκεν ὁ IlatXos ζῆν. ἀπορούμενος \ 5 \ \ \ , / » 5 / δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ἔλεγον εἰ βούλοιτο «ς / ’ lal / \ / πορεύεσθαι εἰς ‘lepocodupa κακεῖ κρίνεσθαι περὶ Tov- - \ “ A tov. τοῦ δὲ Παύλου ἐπικαλεσαμένου τηρηθῆναι pe ais \ a ~~ a ὃ , : a αὐτὸν εἰς τὴν τοῦ Σεβαστοῦ διάγνωσιν, ἐκέλευσα τη- - Sik ἂν “ e ’ / > \ X= K / peta Oar αὐτὸν ἕως οὗ ἀναπέμψω αὐτὸν πρὸς Καίσαρα. 6 \ a > / - 5 ὩΣ Αγρέίππας δὲ πρὸς τὸν Φῆστον, ᾿Ε βουλόμην καὶ αὐ- \ a > / 5 A v / » , τὸς τοῦ ἀνθρώπου ἀκοῦσαι. Αὔριον, φησίν, ἀκούσῃ αὐτοῦ. rn 3 ιν..." / \ Ὁ TH οὖν ἐπαύριον ἐλθόντος τοῦ Αγρίππα καὶ τῆς val \ ’ ᾽ Βερνίκης μετὰ πολλῆς φαντασίας, καὶ εἰσελθόντων εἰς / \ ᾽ ’ - τὸ ἀκροατήριον σύν τε χιλιάρχοις καὶ ἀνδράσιν τοῖς al / A / Kat ἐξοχὴν τῆς πόλεως, Kal κελεύσαντος τοῦ Φήστου A 4 / ¢e “Ὁ 5 / ἤχθη ὁ Παῦλος. “καί φησιν ὁ Φῆστος, Αγρίππα Aa id , ς lal Vv βασιλεῦ καὶ πάντες of συμπαρόντες ἡμῖν ἄνδρες, θεω- a A ® / \ a > / ρεῖτε τοῦτον περὶ οὗ ἅπαν τὸ πλῆθος τῶν ᾿Ιουδαίων . € , \ νι a ἐνέτυχόν μοι ἔν τε Ἱεροσολύμοις καὶ ἐνθάδε, βοῶντες a > a , 25 2 \ Qi / \ μὴ δεῖν αὐτὸν ζῆν μηκέτι. * ἐγὼ δὲ κατελαβόμην μηδὲν / ’ n \ / > ἄξιον αὐτὸν θανάτου πεπραχέναι, αὐτοῦ δὲ τούτου ἐπι- , \ \ »Μ / £6 \ καλεσαμένου τὸν Σεβαστὸν ἔκρινα πέμπειν. περὶ e » , , A ἢ > ” : 5 \ ἢ οὗ ἀσφαλές τι γράψαι τῷ κυρίῳ οὐκ ἔχω" ὃιο προὴη- a / FN a nA yayov αὐτὸν ἐφ᾽ ὑμῶν καὶ μάλιστα ἐπὶ σοῦ, βασιλεῦ 70 ΠΡΆΞΕΙΣ 'ΧΧΥ͂. 26 n 2 / / a / ᾿Αγρίππα, ὅπως τῆς ἀνακρίσεως γενομένης σχῶ τί / “ 97 Υ» U ὃ a / δέ \ γράψω ἄλογον γάρ μοι δοκεῖ πέμποντα δέσμιον μὴ , la) > / a Kal τὰς KAT αὐτοῦ αἰτίας σημᾶναι. \ \ Ἂ 7 > 26 '"᾿Αγρίππας δὲ πρὸς τὸν Παῦλον ἔφη, ᾿Ἐπι- na ' ε “ τρέπεταί σοι περὶ σεαυτοῦ λέγειν. τότε ὁ Ilavros ἐκτείνας τὴν χεῖρα ἀπελογεῖτο, " Περὶ πάντων ὧν ἐγ- an a > καλοῦμαι ὑπὸ ᾿Ιουδαίων, βασιλεῦ ᾿Αγρίππα, Hynwat nA / / a ἐμαυτὸν μακάριον ἐπὶ σοῦ μέλλων σήμερον ἀπολογεῖ- / an σθαι, "μάλιστα γνώστην ὄντα σε πάντων τῶν κατὰ Ε] / 2 a \ Ι Η ὃ \ δέ Ἰουδαίους ἐθῶν τε καὶ ζητημάτων διὸ δέομαι μακρο- al 4 \ Ὁ / / \ θύμως ἀκοῦσαί pov. ᾿ τὴν μὲν οὖν βίωσίν μου τὴν ἐκ ’ > an , > Ὁ 4 νεότητος τὴν aT ἀρχῆς γενομένην ἐν τῷ ἔθνει μου ἔν Pee! “ 5 te ἹἹεροσολύμοις ἴσασι πάντες οἱ ᾿Ιουδαῖοι, ° προγινώ- A »-“ σκοντές με ἄνωθεν, ἐὰν θέλωσι μαρτυρεῖν, ὅτι κατὰ τὴν f “ ς / + ἀκριβεστάτην αἵρεσιν τῆς ἡμετέρας θρησκείας ἔζησα “ lal 5 / - > \ 7] Φαρισαῖος. 5 καὶ νῦν ἐπ᾽ ἐλπίδι τῆς εἰς τοὺς πατέρας - / « . lal an ef / ἡμῶν ἐπαγγελίας γενομένης ὑπὸ τοῦ θεοῦ ἕστηκα κρινό- ee Beran \ , eka ses / , μενος, ‘els ἣν τὸ δωδεκάφυλον ἡμῶν ἐν ἐκτενείᾳ νύκτα a a ὃ \ Kal ἡμέραν λατρεῦον ἐλπίζει καταντῆσαι" περὶ ἧς “ ς * 3 A ἐλπίδος ἐγκαλοῦμαι ὑπὸ ᾿Ιουδαίων, βασιλεῦ. ὃ τί ἄπι- 3, sf a8 » ΚΒ \ \ / στον κρίνεται Trap ὑμῖν εἰ ὁ θεὸς νεκροὺς ἐγείρει ; ° ἐγὼ \ 3 » > lal \ A om > a a μὲν οὖν ἔδοξα ἐμαυτῷ πρὸς TO ὄνομα ᾿Ιησοῦ τοῦ Ναζω- ὃ a Viooad / A . 10 ἃ \ 9 , > paiov δεῖν πολλὰ ἐναντία πρᾶξαι" “ ὃ καὶ ἐποίησα ἐν aA εἰν , = “Ἱεροσολύμοις, Kal πολλούς TE τῶν ἁγίων ἐγὼ ἐν φυλα- καῖς κατέκλεισα, τὴν παρὰ τῶν ἀρχιερέων ἐξουσίαν ’ ᾽ na / a λαβών, ἀναιρουμένων τε αὐτῶν κατήνεγκα ψῆφον, "" καὶ \ A ᾽ κατὰ πάσας TAS συναγωγὰς πολλάκις τιμωρῶν αὐτοὺς > Tal - ἠνάγκαζον βλασφημεῖν, περισσῶς τε ἐμμαινόμενος av- a δ / “ \ ’ \ » /- 12 2? cd τοῖς ἐδίωκον ἕως καὶ eis τὰς ἔξω πόλεις. ᾿ἦ ἐν οἷς ? \ \ > »᾽οΑ ΩΝ , πορευόμενος εἰς τὴν Δαμασκὸν μετ᾽ ἐξουσίᾶᾷς καὶ ἐπι- tol A he a / ς , I A τροπῆς THY τῶν ἀρχιερέων, nuepas μέσης κατὰ τὴν Π i XXVI. 25 ATIOZTOAQN γι εἶδον, βασιλεῦ, οὐρανόθεν ὑπὲρ ἫΝ λαμπρότητα τοῦ ἡλίου περίχάμψάν᾽ He φῶς καὶ τοὺς σὺν ἐμοὶ ba and ss ὁ πάντων καταπεσόντων ἡμῶν εἰς τὴν γῆν ἠκουσὰ φωνὴν χεγουσαν πρός με τῇ Ἕβραΐδι διαλέκτῳ, Σαούλ, Σαούλ, τί ΔῈ ca ini Bee ον σοι πρὸς κέντρα λακτίξειν. " ἐγὼ δὲ εἶπα, Τίς εἶ, κύριε; £6) δὲ , 53 > , 5) ’ a 7 ἃ \ t ἐ κύριος εἶπεν, Kyo εἰμι ᾿Ιησοῦς ov σὺ διώκεις. 62 N oe eer θ oe A! ἐπὶ aS Ca * Let tt ἀλλὰ ἀνάστηθι καὶ στῆθι ἐπὶ τοὺς πόδας σου" εἰς ie 2 ΜΠ ‘ t τοῦτο yop ὦφθην σοι, προχειρίσασθαί σε ὑπηρέτην καὶ We, e 5 ie | > Mt , μάρτυρα ὧν τε εἶδες av τε ὀφθήσομαϊί σοι, “ ἐξαιρού-. « a A Ὶ f a CAM bd «Ὁ μενός σε ἐκ τοῦ λαοῦ καὶ ἐκ τῶν ἐθνῶν, εἰς οὺἣς ἐγὼ -" 5 al A ἀποστέλλω σε, avotEat ὀφθαλμοὺς αὐτῶν, τοῦ ἐπι- / , \ / ’ A \ “Ὁ ,’ / a στρέψαι ἀπὸ σκότους εἰς φῶς καὶ τῆς ἐξουσίας τοῦ a δον \ / A a 3 \ v ς catava ἐπὶ τὸν θεόν, τοῦ λαβεῖν αὐτοὺς ἄφεσιν ἅμαρ- “ a a / / a TLOV καὶ κλῆρον ἐν τοῖς pene Relais πίστει TH ELS ἐμέ. / ὅθεν, βασιλεῦ al cae οὐκ ἐγενόμην ἀπειθὴς τῇ οὐρανίῳ ὀπτασίᾳ, “ ἀλλὰ τοῖς ἐν Δαμασκῷ πρῶτόν τε a \ / fal ἡ Ἱεροσολύμοις πᾶσάν τε τὴν χώραν τῆς ᾿Ιουδαίας \ lal 4 > t a“ oe 4 καὶ τοῖς ἔθνεσιν ἀπήγγελλον μετανοεῖν καὶ ἐπιστρέφειν a , ἐπὶ τὸν θεόν, ἄξια τῆς μετανοίας ἔργα πράσσοντας. * ἕνεκα τούτων με ᾿Ιουδαῖοι συλλαβόμενοι ἐν τῷ ἱερῷ [ [ A 7, ὧν 5 7 3 ἐπειρῶντο διαχειρίσασθαι. ™ ἐπικουρίας οὖν τυχὼν fol \ a As. Ss A ¢ / 4 τῆς ἀπὸ τοῦ θεοῦ ἄχρι τῆς ἡμέρας ταύτης ἕστηκα μαρ- An \ ͵ 5 2 τυρόμενος μικρῷ τε καὶ μεγάλῳ, οὐδὲν ἐκτὸς λέγων ὧν τε οἱ προφῆται ἐλάλησαν μελλόντων γίνεσθαι καὶ - A An ᾿ Μωὺῦσῆς, * εἰ παθητὸς ὁ Χριστός, εἰ πρῶτος ἐξ ἀναστά- νι a / . a A σεως νεκρῶν φῶς μέλλει καταγγέλλειν τῷ TE Naw καὶ τοῖς ἔθνεσιν. 24 A \ 3 A 3 / e A U Ταῦτα δὲ αὐτοῦ ἀπολογουμένου ὁ Φῆστος μεγαλῃ a A / lal \ / / τῇ φωνῇ φησίν, Maivy Ιαῦλε: τὰ πολλά σε γράμματα > , , 25 ¢ \ A > / εἰς μανίαν περιτρέπει. ~o δὲ Iladdos, Οὐ μαίνομαι, 72 ΠΡΆΞΕΙΣ XXVI. 25 an 3 3 / \ , φησίν, κράτιστε Φῆστε, ἀλλὰ ἀληθείας καὶ σωφροσύνης » \ \ , ῥήματα ἀποφθέγγομαι. “ὃ ἐπίσταται yap περὶ τούτων \ ΄ on ὁ βασιλεύς, πρὸς ὃν καὶ παρρησιαζόμενος λαλῶ" λαν- ᾽ IO Fc eS ,? / θάνειν yap αὐτόν τι τούτων οὐ πείθομαι οὐδέν" οὐ γάρ / a 2 / fal ἐστιν ἐν γωνίᾳ πεπραγμένον τοῦτο. ™ πιστεύεις, βασιλεῦ > " A ἢ ; 25 ¢/ , 28 ¢ Ss Aypintra, τοῖς προφήταις ; οἰδα OTL πιστεύεις. oO ὃὲ n > ’ , 7 ᾿Αγρίππας πρὸς τὸν Παῦλον, "Ev ὀλίγῳ με πείθεις A ¢ \ fal ? / x a Χριστιανὸν ποιῆσαι. “ὁ δὲ ἸΙαῦλος, EvEaiuny av τῷ “ \ > ἫΝ , \ ’ / ᾽ / 3 \ \ θεῷ καὶ ἐν ὀλίγῳ καὶ ἐν μεγάλῳ οὐ μόνον σε adda καὶ .« c L ᾽ , U / / Ι͂ πάντας τοὺς ἀκούοντάς μου σήμερον γενέσθαι τοιούτους vad al lal “ 8 > ὁποῖος κἀγώ εἰμι, παρεκτὸς τῶν δεσμῶν τούτων. “ ἀν- 7 ¢ \ \ ¢ « \ e/ / \ e ἔστη τε ὁ βασιλεὺς καὶ ὁ ἡγεμὼν ἥ Te Bepvixn Kat οἱ συγκαθήμενοι αὐτοῖς, “καὶ ἀναχωρήσαντες ἐλάλουν ᾿ / > / a -“ πρὸς ἀλλήλους λέγοντες ὅτι Οὐδὲν θανάτου ἢ δεσμῶν " ἢ εκ @ 32? , \ A ἄξιον πράσσει ὁ ἄνθρωπος οὗτος. Αγρίππας δὲ τῷ > Φήστῳ ἔφη, ᾿Απολελύσθαι ἐδύνατο ὁ ἄνθρωπος οὗτος εἰ μὴ ἐπεκέκλητο Καίσαρα. na rn al \ 21 "Ὡς δὲ ἐκρίθη τοῦ ἀποπλεῖν ἡμᾶς eis τὴν Ἰταλίαν, παρεδίδουν τόν τε Ἰ]αῦλον καί τινας ἑτέρους / e / 9 , >] / , δεσμώτας ἑκατοντάρχῃ ὀνόματι Ἰουλίῳ σπείρης Σεβασ- A 29 , \ ey a y a τῆς. "ἐπιβάντες δὲ πλοίῳ ᾿Αδραμυττηνῷ μέλλοντι πλεῖν \ ’ U b] εἰς τοὺς κατὰ τὴν ᾿Ασίαν τόπους, ἀνήχθημεν, ὄντος an ’ - fal σὺν ἡμῖν ᾿Αριστάρχου Μακεδόνος Θεσσαλονικέως" * τῇ > “ τε ἑτέρᾳ κατήχθημεν εἰς Σιδῶνα, φιλανθρώπως τε ὃ Ἰούλιος τῷ Παύλῳ σά ἐπέ ὸ ὺ ς τῷ λῳ χρησάμενος ἐπέτρεψεν πρὸς τοὺς / na a φίλους πορευθέντι ἐπιμελείας τυχεῖν. ᾿ κἀκεῖθεν avax- θέντες ὑπεπλεύσαμεν τὴν Κύπρον διὰ τὸ τοὺς ἀνέμους 3 5 / 5΄λ᾽, , \ \ \ , εἶναι ἐναντίους, "τό τε πέλαγος τὸ κατὰ τὴν Κιλικίαν καὶ Ἰϊαμφυλίαν διαπλεύσαντες κατήλθαμεν εἰς Μύρρα A / » al rn τῆς Λυκίας. “κακεῖ εὑρὼν ὁ ἑκατοντάρχης πλοῖον > \ / 3 a Αλεξανδρινὸν πλέον εἰς τὴν ᾿Ιταλίαν ἐνεβίβασεν ἡμᾶς XXVII. 20 ATIOZTOAQN 73 > SKYE γε Ὦ A ὧν Poem, a \ els αὐτό. ἐν ἱκαναῖς δὲ ἡμέραις βραδυπλοοῦντες καὶ \ \ / \ A n μόλις γενόμενοι κατὰ τὴν Κνίδον, μὴ προσεῶντος ἡμᾶς Ap N52 ς , \ Κ ΄ \ s t τοῦ ἀνέμου, ὑπεπλεύσαμεν τὴν Κρήτην κατὰ Σαλμώνην, 8 / Ud > \ Μ θ > / \ μόλις τε παραλεγόμενοι αὐτὴν ἤλθομεν εἰς τόπον τινὰ / = \ 5 , καλούμενον Καλοὺς λιμένας, ᾧ ἐγγὺς nv πόλις Aacaia. ἴω / \ f Ὑ "ἱκανοῦ δὲ χρόνου διαγενομένου καὶ ὄντος ἤδη ἐπι- - A \ \ \ \ \ , ” σφαλοῦς τοῦ πλοὸς διὰ TO Kal THY νηστείαν ἤδη / / ¢ la) / al παρεληλυθέναι, παρήνει ὃ Ἰαῦλος "λέγων αὐτοῖς, U a 7 / \ a t "Avépes, θεωρῶ ὅτι μετὰ ὕβρεως Kal πολλῆς ζημίας b) / A / \ n / > \ \ a ov μόνον τοῦ φορτίου καὶ TOU πλοίου ἀλλὰ καὶ τῶν A A / > \ “-“ i hes ψυχῶν ἡμῶν μέλλειν ἔσεσθαι τὸν πλοῦν. “ὁ δὲ ; A A / “Ὁ ἑκατοντάρχης τῷ κυβερνήτῃ καὶ τῷ ναυκλήρῳ μᾶλλον = / 2°? , \ ἐπείθετο ἢ τοῖς ὑπὸ Παύλου λεγομένοις. “ἢ ἀνευθέτου δὲ lal / ¢ / 8 Ul τοῦ λιμένος ὑπάρχοντος πρὸς παραχειμασίαν, οἱ πλείονες » \ > lal ) a ” / ἔθεντο βουλὴν ἀναχθῆναι ἐκεῖθεν, εἴπως δύναιντο καταν- > y , / a , τήσαντες εἰς Φοίνικα παραχειμάσαι, λιμένα τῆς Κρήτης / \ / \ x a βλέποντα κατὰ λίβα καὶ κατὰ χῶρον. “ ὑποπνεύσαντος - / δὲ νότου δόξαντες τῆς προθέσεως κεκρατηκέναι, ἄραντες 5 7 \ a 14 5) ᾽ κ᾿ \ ἄσσον παρελέγοντο τὴν Κρήτην. “wet ov πολὺ δὲ »” 5 ’ A wv \ c ’ ἐβαλεν κατ΄ αὐτῆς ἄνεμος τυφωνικὸς ὁ καλούμενος » , Sask θέ δὲ n / \ \ ευρακύλων συναρπασθεντος ὃὲ τοῦ πλοίου καὶ μὴ / 5 la) tal > 7 > / =} U δυναμένου ἀντοφθαλμεῖν TO ἀνέμῳ ἐπιδόντες ἐφερόμεθα. 16 , δὲ ς ὃ , , Κ ae > 7 νησίον δέ τι ὑποδραμόντες καλούμενον Καῦδα ἰσχύσα- / lal / pd e fev μόλις περικρατεῖς γενέσθαι τῆς σκάφης, “Hv v / nr ς lal ἄραντες βοηθείαις ἐχρῶντο, ὑποζωννύντες τὸ πλοῖον" “ / \ ’ \ ' φοβουμενοί τε μὴ εἰς τὴν σύρτιν ἐκπέσωσιν, χαλάσαντες \ a “ ἜΡΙΝ, 18 a \ 7, τὸ σκεῦος, οὕτως ἐφέροντο. “ἢ σφοδρῶς δὲ χειμαζομένων rd a R teen » \ ) an 19 \ - ͵, ΓΝ ἡμῶν τῇ ἑξῆς ἐκβολὴν ἐποιοῦντο, “ἡ καὶ τῇ τρίτῃ αὐτό- ap aN \ a , ” . 20 ἢ NGS Cac χειρες τὴν σκευὴν τοῦ πλοίου ἔρριψαν" “ μήτε δὲ ἡλίου , U / μήτε ἄστρων ἐπιφαινόντων ἐπὶ πλείονας ἡμέρας, χει- ἊΝ / 5» Ὃς 3 ‘ ral μῶνός TE οὐκ ὀλίγου ἐπικειμένου, λοιπὸν περιῃρεῖτο 74 ΠΡΑΞΕΙΣ XXVII. 20 A lal / ε rn lal ’ / ἐλπὶς πᾶσα Tov σώζεσθαι ἡμᾶς. ™ πολλῆς τε ἀσιτίας ς Ul / \ ς lal > / ᾽ a ὑπαρχούσης, τότε σταθεὶς ὁ ἸΙαῦλος ἐν μέσῳ αὐτῶν 5 ” / > ” / / \ εἶπεν, "ἔδει μέν, ὦ ἄνδρες, πειθαρχήσαντάς μοι μὴ 45.8 Bi cN a ! a / \ ¥ ἀνάγεσθαι ἀπὸ τῆς Κρήτης κερδῆσαί te τὴν ὕβριν \ \ a Lal € a ταύτην καὶ THY ζημίαν. ™ Kal Ta viv παραινῶ ὑμᾶς 5» lal b \ lal ’ , “Ὁ εὐθυμεῖν: ἀποβολὴ γὰρ ψυχῆς οὐδεμία ἔσται ἐξ ὑμῶν 2. 23 f / t n πλὴν τοῦ πλοίου. “παρέστη yap μοι ταύτῃ TH νυκτὶ a A yes) A aes DO ΥΩ κα \ / " My 7 τοῦ θεοῦ οὗ εἰμὶ ἐγώ, ᾧ καὶ λατρεύω, ἄγγελος “᾿λέγων, \ a a - fal \ Μὴ φοβοῦ, ἸΤαῦλε: Καίσαρί σε δεῖ παραστῆναι, καὶ ᾿] Ν ¢ ἰδοὺ κεχάρισταί σοι ὁ θεὸς πάντας τοὺς πλέοντας μετὰ δ᾿ 25 \ > - ” 2 ͵ \ A n o σοῦ. ~ διὸ εὐθυμεῖτε, ἄνδρες᾽ πιστεύω yap τῷ θεῷ ὅτι “ ΝΜ a / / / ΘΠ ΣΝ fal οὕτως ἔσται καθ᾽ ὃν τρόπον λελάληταί μοι. εἰς νῆσον ῇ ne a a d Ul δέ τινα δεῖ ἡμᾶς ἐκπεσεῖν. “ds δὲ τεσσαρεσκαιδεκάτη \ nh 8 / ς fal 5 nD / \ νὺξ ἐγένετο διαφερομένων ἡμῶν ἐν τῷ ᾿Αδρίᾳ, κατὰ a ς A / \ μέσον τῆς νυκτὸς ὑπενόουν οἱ ναῦται προσάγειν τινὰ > a \ αὐτοῖς χώραν. “καὶ βολίσαντες εὗρον ὀργυιὰς εἴκοσι, \ \ / \ / / e βραχὺ δὲ διαστήσαντες Kal πάλιν βολίσαντες εὗρον ’ \ \ a ὀργυιὰς δεκαπέντε" ™ φοβούμενοί τε μήπου κατὰ τραχεῖς / / >] τόπους ἐκπέσωμεν, ἐκ πρύμνης ῥίψαντες ἀγκύρας τέσ- % y ~ Lal capas εὔχοντο ἡμέραν γενέσθαι. “tav δὲ ναυτῶν lal fal / / ζητούντων φυγεῖν ἐκ τοῦ πλοίου Kal χαλασάντων τὴν / 2 \ / U ¢ 2 / σκάφην εἰς τὴν θάλασσαν προφάσει ὡς ἐκ πρώρας > Uy / > / 31 #7 ς “ ΚΡ a@yKupas μελλόντων ἐκτείνειν, “ εἶπεν ὁ Παῦλος τῷ ἑκα- / na / τοντάρχῃ καὶ τοῖς στρατιώταις, Kay μὴ οὗτοι μείνωσιν 5 a / ς a a Ἵ / 32 / > / ἐν τῷ πλοίῳ, ὑμεῖς σωθῆναι ov δύνασθε. * τότε ἀπέκοψαν a A 2 \ οἱ στρατιῶται τὰ σχοινία τῆς σκάφης Kal εἴασαν αὐτὴν > κα 55 Υ δὲ ee δ ” / θ ἐκπεσεῖν. “ ἄχρι δὲ οὗ ἡμέρα ἤμελλεν γίνεσθαι, παρε- ς rn / a a / κάλει ὁ ἸΙαῦλος ἅπαντας μεταλαβεῖν τροφῆς λέγων, Τεσσαρεσκαιδεκάτην σήμερον ἡμέραν προσδοκῶντες a , 84 \ ἄσιτοι διατελεῖτε, μηθὲν προσλαβόμενοι. “810 παρα- n ς a a a lal \ \ a καλῶ ὑμᾶς μεταλαβεῖν τροφῆς τοῦτο yap πρὸς τῆς XXVIIL. 4 ATIOZTOAQN 76 € , ἢ ce Σ A BS \ \ Ceen \ ὑμετέρας σωτηρίας ὑπάρχει᾽ οὐδενὸς yap ὑμῶν θρὶξ > \ - lal > a 35 ν \ A \ ato τῆς κεφαλῆς απολεῖται. εἴπας δὲ ταῦτα καὶ 3 / A A , λαβὼν ἄρτον εὐχαρίστησεν τῷ θεῷ ἐνώπιον πάντων / ’ ΜΝ / 8 ! \ καὶ κλάσας ἤρξατο ἐσθίειν. ὁ εὔθυμοι δὲ γενόμενοι Ν ’ \ / A ’ πάντες Kal αὐτοὶ προσελάβοντο τροφῆς. “ἤμεθα δὲ ai πᾶσαι ψυχαὶ ἐν τῷ πλοίῳ διακόσιαι ἑβδομή ἕξ x é wo διακ l ομήκοντα ἕξ. 38 f \ a ͵ Ἐ- κορεσθέντες δὲ τροφῆς ἐκούφιζον τὸ πλοῖον ἐκβαλλό- \ A > \ θ , 39 οἱ δὲ eum μενοι τὸν σῖτον εἰς τὴν θάλασσαν. ὅτε δὲ ἡμέρα ay? A ’ ; , ἐγένετο, τὴν γῆν οὐκ ἐπεγίνωσκον, κόλπον δέ τινα / ” 3 ! πον aN 5 / > , κατενόουν ἔχοντα αἰγιαλόν, εἰς ὃν ἐβουλεύοντο εἰ δύναιντο 17 \ A 40 \ \ 3 , / " ἐξῶσαι τὸ πλοῖον. “ καὶ τὰς ἀγκύρας περιελόντες εἴων » , if > \ A εἰς τὴν θάλασσαν, ἅμα ἀνέντες Tas ζευκτηρίας τῶν \ / \ > A πηδαλίων, Kal ἐπάραντες TOV ἀρτέμωνα TH πνεούσῃ a 5 , 4 , Sard ’ κατεῖχον εἰς τὸν αὐγιαλόν. “᾿ περιπεσόντες δὲ εἰς τόπον / 5 / \ “ \ ¢ \ A διθάλασσον ἐπέκειλαν τὴν ναῦν, Kal ἡ μὲν πρῷρα > / Μ ’ / « \ Ἷ ᾿ / ¢ x ἐρείσασα ἔμεινεν ἀσάλευτος, ἡ δὲ πρύμνα ἐλύετο ὑπὸ a / 42 nr \ A \.3 ’ “ Ἁ τῆς βίας. τῶν δὲ στρατιωτῶν βουλὴ ἐγένετο ἵνα τοὺς , ’ f / > / £ δεσμώτας ἀποκτείνωσιν, μή τις ἐκκολυμβήσας διαφύγῃ" A \ n ἢ ὃ δὲ ἑκατοντάρχης βουλόμενος διασῶσαι τὸν Παῦλον Ψ ‘ 5 N x n / 5 , ΞΕ \ ἐκώλυσεν αὐτοὺς τοῦ βουλήματος, ἐκέλευσέν TE τοὺς 7 A 5 , / > \ \ δυναμένους κολυμβᾷν ἀπορρίψαντας πρώτους ἐπὶ τὴν A te 44 \ \ \ Δ \ aN / γῆν ἐξιέναι, “καὶ τοὺς λοιποὺς os μὲν ἐπὶ σανίσιν, ᾺἋ \ A A \ / , οὺς δὲ ἐπί τινων τῶν ἀπὸ τοῦ πλοίου. καὶ οὕτως ἐγένετο U an a πάντας διασωθῆναι ἐπὶ τὴν γῆν. 1 μ 7 / ς 28 ᾿ Καὶ διασωθέντες τότε ἐπέγνωμεν ὅτι Μελέτη ἡ A A 7 , A ’ νῆσος καλεῖται. “οἵ τε βάρβαροι παρεῖχαν ov τὴν τυ- fa} / et: τὸ ὙΕ \ χοῦσαν φιλανθρωπίαν ἡμῖν" ἅψαντες yap πυρὰν προσε- , U ¢ [2] \ x «ς \ i\ 2 A \ λάβοντο πάντας ἡμᾶς διὰ τὸν ὑετὸν τὸν ἐφεστῶτα καὶ \ / A , / διὰ TO ψύχος. *auvaotpéavtos δὲ τοῦ Παύλου dpvya- 20 i pe θέ ΠΝ \ , » ὃ > \ νων τι πλῆθος καὶ ἐπιθέντος ἐπὶ τὴν πυράν, ἔχιδνα ἀπὸ “Ὁ / “Ὁ lal A \ > ἴω πος τῆς θέρμης ἐξελθοῦσα καθῆψεν τῆς χειρὸς αὐτοῦ. “ws 76 ΠΡΆΞΕΙΣ XXVIII. 4 \ 3 e U / \ / 3 A \ δὲ εἶδον οἱ βάρβαροι κρεμάμενον τὸ θηρίον ἐκ τῆς χειρὸς lal ’ / / / : 3 αὐτοῦ, πρὸς ἀλλήλους ἔλεγον, Ilavtws φονεύς ἐστιν ὃ Μ Φ \ / > A U ¢ / ἄνθρωπος οὗτος, ὃν διασωθέντα ἐκ τῆς θαλάσσης ἡ δίκη A > " ἘΠπὲ \ 5 > , \ ; > \ ζῆν οὐκ εἴασεν. ° ὁ μὲν οὖν ἀποτινάξας τὸ θηρίον εἰς TO an » 2O\ / fe \ ; δέ τς πῦρ ἔπαθεν οὐδὲν κακόν. “οἱ δὲ προσεδόκων αὐτὸν / / ax / wv / ’ \ μέλλειν πίμπρασθαι ἢ καταπίπτειν ἄφνω νεκρόν. ἐπὶ a / \ ὰ πολὺ δὲ αὐτῶν προσδοκώντων καὶ θεωρούντων μηδὲν v ᾽ 5 \ / , », ἄτοπον εἰς αὐτὸν γινόμενον, μεταβαλλόμενοι ἔλεγον αὐτὸν εἶναι θεόν. “ἐν δὲ τοῖς περὶ τὸν τόπον ἐκεῖνον € a / a / A ’ / / ὑπῆρχεν χωρία τῷ πρώτῳ τῆς νήσου ὀνόματι Ποπλίῳ, “δ 5 / «ς a A ¢ / / ’ / ὃς ἀναδεξάμενος ἡμᾶς τρεῖς ἡμέρας φιλοφρόνως ἐξένισεν. , Ν / “ lal “ἐγένετο δὲ τὸν πατέρα τοῦ ἸΠοπλίου πυρετοῖς καὶ lal « «ς la δυσεντερίῳ συνεχόμενον κατακεῖσθαι, πρὸς dv ὁ Παῦλος .Ὶ \ \ > \ Χ an » n εἰσελθὼν καὶ προσευξάμενος, ἐπιθεὶς τὰς χεῖρας αὐτῷ, U ’ e \ ἰάσατο αὐτόν. ὃ τούτου δὲ γενομένου καὶ οἱ λοιποὶ οἱ ἐν a U4 ’ / , \ τῇ νήσῳ ἔχοντες ἀσθενείας προσήρχοντο καὶ ἐθερα- «Ὁ a ee / ς fal πεύοντο, ot Kal πολλαῖς τιμαῖς ἐτίμησαν ἡμᾶς Kal \ / ἀναγομένοις ἐπέθεντο τὰ πρὸς τὰς χρείας. 11 \ \ a A ΕῚ ͵ > , Mera δὲ τρεῖς μῆνας ἀνήχθημεν ἐν πλοίῳ παρακε- td ΕῚ ~ / > a. / χειμακότι ἐν τῇ νήσῳ, ᾿Αλεξανδρινῷ; παρασήμῳ Διο- / > ’ σκούροις. “Kal καταχθέντες εἰς Συρακούσας ἐπεμεί- « / al f / U ναμεν ἡμέρας τρεῖς, “ὅθεν περιελθόντες κατηντήσαμεν > \ ς / / εἰς Ρήγιον. καὶ μετὰ μίαν ἡμέραν ἐπιγενομένου νότου a ᾽ , 1 ie χε ; δευτεραῖοι ἤλθομεν εἰς ἸΤοτιόλους, “ov εὑρόντες ἀδελφοὺς > a a ¢ / ν᾿ e U παρεκλήθημεν παρ᾽ αὐτοῖς ἐπιμεῖναι ἡμέρας ἑπτά" Kal 7 \ 5 Ὁ ς > Ξ οὕτως εἰς τὴν “Ῥώμην ἤλθαμεν. “κἀκεῖθεν οἱ ἀδελφοὶ A ἘΝ > / δὲ ἀκούσαντες τὰ περὶ ἡμῶν ἦλθαν εἰς ἀπάντησιν ἡμῖν wv > / / \ a a “ὉΟ > \ ς΄ ἄχρι ᾿Αππίου φόρου καὶ Τριῶν ταβερνῶν, ovs ἰδὼν ὁ Lal nr “Ὁ > / Παῦλος εὐχαριστήσας τῷ θεῷ ἔλαβε θάρσος. “ὅτε δὲ tal / > εἰσήλθομεν εἰς Ρώμην, ἐπετράπη τῷ Παύλῳ μένειν καθ \ A Ud ἑαυτὸν σὺν τῷ φυλάσσοντι αὐτὸν στρατιώτῃ. XXVIIL. 27 ATTOZTOAQN 77 17 ἫΝ / δὲ x «ς , - 7 γένετο δὲ μετὰ ἡμέρας τρεῖς συγκαλέσασθαι , Ὁ > / / = f αὐτὸν τοὺς ὄντας τῶν ᾿Ιουδαίων πρώτους" συνελθόντων ‘ON = A 4 ’ > \ f 3 / δὲ αὐτῶν ἔλεγεν πρὸς αὐτούς, “Eyo, ἄνδρες ἀδελφοί, Ἔ 7] A A * -“ / “ οὐδὲν ἐναντίον ποιήσας τῷ λαῷ ἢ τοῖς ἔθεσι τοῖς πα- 7 δέ 3 Ἵ λύ δόθ » \ an τρῴοις, δέσμιος ἐξ “Ἱεροσολύμων παρεδόθην εἰς Tas χεῖρας A ς , 1. ὦ ᾽ / , ᾽ , τῶν Ῥωμαίων, “δ οἵτινες ἀνακρίναντές pe ἐβούλοντο οὶ a \ \ / Ἂ ἐκ / e , > ἀπολῦσαι διὰ TO μηδεμίαν αἰτίαν θανάτου vrrapyew ἐν 5 [fon ΟὟ; / \ lal 5 / > / 5 ἐμοί: " ἀντιλεγόντων δὲ τῶν ᾿Ιουδαίων ἠναγκάσθην ἐπι- ΄ θ K Ys b) ς “ 0 » καλέσασθαι Καίσαρα, οὐχ ὡς τοῦ ἔθνους μου ἔχων τι lal 20 / κατηγορεῖν. “dia ταύτην οὖν THY αἰτίαν παρεκάλεσα ς a > - \ al pA “ \ a > / ὑμᾶς ἰδεῖν Kal προσλαλῆσαι" ἕνεκεν γὰρ τῆς ἐλπίδος pa \ \ “ ΄ / 21 e \ τοῦ Ἰσραὴλ τὴν ἅλυσιν ταύτην περίκειμαι. οἱ δὲ \ , 3 ς a an πρὸς αὐτὸν εἶπαν, Ἡμεῖς οὔτε γράμματα περὶ σοῦ ἐδε- ’ + lal ? / / a ξάμεθα ἀπὸ τῆς ᾿Ιουδαίας, οὔτε παραγενόμενός τις τῶν 5 “ ’ / DI / / \ lal / ἀδελφῶν ἀπήγγειλεν ἢ ἐλάλησέν τι περὶ σοὺ πονηρον. ᾽ A le) > a «Ὁ a " ἀξιοῦμεν δὲ Tapa σοῦ ἀκοῦσαι ἃ φρονεῖς" περὶ μὲν lal ¢ al yap τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστὶν ὅτι παν- ayo / 3 ταχοῦ ἀντιλέγεται. ™ ταξάμενοι δὲ αὐτῷ ἡμέραν ἦλθον \ 3 \ > \ / Ns - » / πρὸς αὐτὸν eis τὴν ξενίαν πλείονες, οἷς ἐξετίθετο δια- , \ ΄ lal a μαρτυρόμενος τὴν βασιλείαν τοῦ θεοῦ, πείθων τε av- ee “ > / “ / - τοὺς περὶ Tov ᾿Ιησοῦ ἀπό τε τοῦ νόμου Mwicéws καὶ al an τ \ Δ. ld € / 2 td τῶν προφητῶν, ἀπὸ πρωΐ ἕως ἑσπέρας. “ καὶ οἱ μὲν ΡῚ , a / e bg νῶν / 95 5» / ἐπείθοντο τοῖς λεγομένοις, οἱ δὲ ἠπίστουν. “ ἀσύμφωνοι \ / AN » > / A δὲ ὄντες πρὸς ἀλλήλους ἀπελύοντο εἰπόντος τοῦ Παύλου εν Δ f -“ \ n +, ῥῆμα ἕν ὅτι Καλῶς τὸ πνεῦμα TO ἄγιον ἐλάλησεν διὰ e ἈΠ a , Ν \ / Ὁ A 8 7 Ησαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν “λέγων, \ \ a “ Πορεύθητι πρὸς τὸν λαὸν τοῦτον καὶ εἰπόν, ᾿Ακοῇ ἊΝ \ A Z ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε Kal ἌΡΑΣ . 91 » "ἢ we δί A A , ov μὴ ἴδητε" ™ ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου, \ - $e. ye v \ \ 2 \ καὶ τοῖς ὠσὶν βαρέως ἤκουσαν, καὶ τοὺς ὀφθαλμοὺς 3 a > ΄ a a αὐτῶν ἐκάμμυσαν᾽ μήποτε ἴδωσιν τοῖς ὀφθαλμοῖς καὶ 78 TTPA=EI2 ATIOZTOAQN. XXVIII. 27 τοῖς ὠσὶν ἀκούσωσιν Kal TH καρδίᾳ συνῶσιν Kal ἐπι- στρέψωσιν, καὶ ἰάσομαι αὐτούς. “᾿ γνωστὸν οὖν ἔστω ὑμῖν ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ" αὐτοὶ καὶ ἀκούσονται. Ὁ ᾿Βνέμεινεν δὲ διετίαν ὅλην ἐν ἰδίῳ μισθώματι, καὶ ἀπεδέχετο πάντας τοὺς εἰσπορευομένους πρὸς αὐτόν, Ἵ κηρύσσων τὴν βασιλείαν τοῦ θεοῦ καὶ διδάσκων τὰ περὶ τοῦ κυρίου Ἰησοῦ Χριστοῦ μετὰ πάσης παρρησίας ’ ἀκωλύτως. NOTES. In the notices of various readings prefixed to each chapter it is not intended to give more than the most important variants, and to indicate the uncial authorities by which each is supported. Of versions the Vulgate alone is specially noticed. CHAPTER 1. Readings varying from the Tezt. recept. Title. πράξεις ἀποστόλων adopted on the authority of B, and as describing the contents of the book better than any other. The book is not the Acts of the Apostles, but merely some acts of certain Apostles, which are related by the author, but intermixed with the acts of others who were not Apostles, wherever such additions seem needed to make the narrative clear. N gives πράξεις only, which appears too brief, sufficient for the purposes of quotation, but not for a complete title. δὲ has the subscription rpate:s ἀποστόλων. The longer forms bear marks of the reverent additions of a later date. 1. δ᾽ Ἰησοῦς with NAE, The omission in other MSS. is probably due to the occurrence of o as the last letter of ἤρξατο. 3. τεσσεράκοντα is the spelling of NAB and other authorities. 6. ἠρώτων with NABC. The shorter form was most likely the earlier, The same may be said too of βλέποντες in verse 11. 8. pov. The Text. recept. is the result of a conformity to the more common construction. 10. ἐσθήσεσι λευκαῖς. This is the reading of NABC. The Vulgate has ‘in vestibus albis.’ The Text. recept. has conformed to the ordinary expression, 14. καὶ τῇ δεήσει omitted with NABCDE. The Vulgate has only ‘oratione.’ The insertion of the words is probably due to a marginal note taken from Phil, iv. 6. 15. ἀδελφῶν with NABC. μαθητῶν seems to have been introduced to avoid the occurrence of the same word in three consecutive verses. The Vulg. has ‘ fratrum,’ 80 THE ACTS. Et 16. ταύτην omitted with SABC and Vulgate. 17. ἐν for σὺν with all the most ancient authorities. The Vulg. has ‘in.’ 19. ᾿Αχελδαμάχ with NA. The form, though not easy to be ac- counted for, has also much support from the versions. 23. BapoaBBav with NABE. Μαθθίαν with BD, following the analogy of Maé@@aios in 13, which is there the form given by N-also. But the authorities are inconsistent about the latter name. 25. τόπον for κλῆρον with ABCD. Text. recept. seems to have been a change made because τόπον occurs again in the verse. The Vulg. has ‘locum,’ δὲ κλῆρον. ἀφ᾽ for ἐξ with NABCD. Cu. I. 1- 14, Linx connecTING THIS Boox witH St LUKE’s GosPEn. DETAILED ACCOUNT OF THE ASCENSION. 1. πρῶτον. The use of πρῶτος for the former of two things was not uncommon in later Greek. We have examples, Matth. xxi, 28; 1 Cor. xiv. 30; Heb. viii. 7; ix. 15; Rev. xxi. 1. We use /irst in the same way in English, and Cicero (de Inventione) in his second book (chap. iii.) calls the former book primus liber. The work here intended by it is the Gospel according to St Luke, also addressed to Theophilus. τὸν μὲν πρῶτον λόγον. The clause which should have answered to this and been of the form τοῦτον δὲ τὸν δεύτερον x.7.X. 15. omitted, The writer is carried on by the subject to speak of Christ’s appear-— ances and leaves the structure of his sentence incomplete. λόγος is used in a similar way by Xenophon (Anab. 11. 1) in speak- ing of one ‘book’ of his history. ἐποιησάμην, I made. The time is indefinite and we have no warrant in the text for that closer union of the two books, in point of date, which is made by the rendering of the A.V. Ocddire. Nothing is known of the person so called, except that from the adjective κράτιστος applied to him in Luke i. 3 he seems to have held some official position. Cf. Acts xxiii. 26; xxiv. 3; xxvi. 25. Some have however thought that had the title been an official one ‘it would not have been omitted in this verse. The word is used without any official sense; cf. Josephus Ant. vi.6,8; where the Midianitish women speak to the Israelites as ὦ κράτιστοι νεανιῶν. But its employment elsewhere in the Acts favours the acceptance of it asa title. Josephus uses the word as a title in addressing Epaphroditus, to whom he dedicates the account of his life (Vit. Joseph. ad fidem). The sugges- tion, that θεόφιλος, =‘ lover of God,’ is a name adopted by the author to indicate any believer, is improbable. Such personification is unlike the rest of Scripture and is not supported by evidence. év. The relative, instead of standing as required by the governing verbs (ποιεῖν and διδάσκειν) in the accusative is attracted into the L. 3.] NOTES. 81 case of the preceding demonstrative. This grammatical peculiarity is very common. Cf. Acts iii, 21, 25, vii. 17; &e. ἤρξατο. This is an emphatic word. The writer regards the Gospel as a record of work which Jesus began, and committed to others to be carried forward; and this later book is to be a history of the beginning of Christian congregations in various places, and after such a begin- ning has been made at Rome, then the metropolis of the civilized world, his proposed labour is brought to a close. The Gospel was the record of Christ’s work on earth, the Acts of His work from heaven. Hence the force of ‘began’ as applied to the former. His work was continued by the various ‘ beginnings’ recorded in the Acts. “ποιεῖν Te καὶ, διδάσκειν. So in St Luke (xxiv. 19) the disciples call Jesus ‘a prophet mighty in deed and in word.’ The acts and the life spake first and then the voice. 2. ἄχρι ἧς ἡμέρας. An instance of the incorporation of the ante- cedent into the relative clause, where it must take the case of the relative. Cf. Matth. vii. 2, ἐν ᾧ μέτρῳ μετρεῖτετεἐν τῷ μέτρῳ, ἐν @ μετρεῖτε. διὰ πνεύματος aylov. The preposition indicates the operation of that power of the Holy Spirit with which Jesus was filled after His baptism (Luke iv. 1). Chrysostom speaks of Christ’s communication to the Twelve thus: πνευματικὰ πρὸς αὐτοὺς εἰπὼν ῥήματα οὐδὲν ἀνθρώ- πινον. Along with the charges which Jesus gave to His disciples there was bestowed on them too a gift of the Holy Ghost (John xx. 22), which at Pentecost was to be poured out in rich abundance, so that ‘filled with the Holy Ghost’ becomes a frequent phrase in the Acts to describe the divine endowment of the first evangelists. (Cf. Acts li. 4, iv. 8, 31, vi. 3, 5, vii. 53, xi. 24, xiii. 9.) 3. μετὰ TO παθεῖν αὐτόν, after He had suffered. The death is included with the other forms of the passion. ἐν πολλοῖς τεκμηρίοις. This use of ἐν for expressing the means by which anything is done, is from a translation of the Hebrew 2 =in. Thus the LXX. have (Eccles. ix. 15) καὶ διασώσῃ αὐτὸς τὴν πόλιν ἐν τῇ σοφίᾳ αὐτοῦ. A τεκμήριον is such an evidence as to remove all doubt. It is ex- plained by Hesychius as σημεῖον ἀληθές. See also Aristot. Rhet. i. 2. So 3 Mace. iii. 24, καὶ τεκμηρίοις καλῶς πεπεισμένοι. The proofs which Christ gave of His true resurrection were His speaking, walking and eating with His disciples on several occasions after His resurrection, and giving to Thomas and the rest the clearest demonstration that He was with them in the same real body as before His death (Luke xxiv. 39, 43; John xx. 27; xxi. 13). As the verity of the Resurrection would be the basis of all the Apostolic teaching, it was necessary for the Twelve who were to be His witnesses to have every doubt re- moved. δι ἡμερῶν. The preposition intimates that the appearances of THE ACTS 6 ~s 82 THE ACTS. [Las Jesus to His disciples happened from time to time during the forty — days, a force which is scarcely to be gathered from A.V. So Chry- sostom who remarks οὐκ εἶπεν τεσσεράκοντα ἡμέρας ἀλλὰ δι’ ἡμερῶν τεσσεράκοντα, ἐφίστατο γὰρ καὶ ἀφίπτατο πάλιν. The period of forty days is only mentioned here, and it has been alleged as a discrepancy between St Luke’s Gospel and the Acts that the former (Luke xxiv.) represents the Ascension as taking place on the same day as the Resurrection. It needs very little examination to disperse such an idea. The two disciples there mentioned (verse 13) were at Emmaus ‘towards evening’ on the day of the Resurrection. They came that night to Jerusalem and told what they had seen. But after this has been stated, the chapter is broken up at v. 36 (which a comparison with John (xx. 26—28) shews to be an account of what took place eight days after the Resurrection), and again at vv, 44 and 50, into three distinct sections, with no necessary marks of time to connect them. And in the midst of the whole we are told that Christ opened the minds of His disciples that they should understand the Scriptures. No reasonable person can suppose that all this was done in one day. Beside which the objectors prove too much, for according to their reasoning the Ascension must have taken place at night, after the two disciples had returned from Emmaus to Jerusalem. ὀπτανόμενος. Arare word. It is used Tobit xii. 19 by the angel Raphael, πάσας τὰς ἡμέρας ὠπτανόμην ὑμῖν, and in the LXX. of 1 Kings viil. 8 about the staves on which the ark was carried, and which when it rested in the Most Holy place were not seen outside. βασιλ. τοῦ θεοῦ. The more frequently used phrase is βασιλ. τῶν οὐρανῶν. Here the meaning is, the new society which was to be founded in Christ’s name, and in which all members were to be His soldiers and servants and to bear His name. On the nature of the intercourse between Christ and His disciples during this period, see John xx. 21; Matth. xxviii, 20; Mark xvi. 15, 16; Luke xxiv. 45. They received their solemn commission, and were made to understand the Scriptures, and also were comforted by the promise of the Lord’s constant presence to aid them in their great work. 4. συναλιζόμενος. This word is not found elsewhere in N. T., and in only one doubtful instance (Ps. exl. 5) in the LXX., but is frequent in Herodotus, and several times found in Xenophon. Connected with adyns=close gathered together, its sense is ‘being gathered in com- pany,’ and αὐτοῖς is to be supplied in thought. The Vulgate renders by ‘convescens’=eating together, as if the word were derived from ἅλς, salt. This sense was put on the word by some of the Greek Fathers, Chrysostom expounding it by τραπέζης κοινωνῶν. érayy. Tov πατρός. That promise which God had made of old time through His prophet (Joel iii. 1—5) concerning the outpouring of His Spirit, which Jesus knew was shortly to be fulfilled. This promise is alluded to, Luke xxiy, 49, and is found in St John (xiv. 16, 26, xv. 26), ‘The Comforter, which is the Holy Ghost, shall teach you all things’; ‘He shall testify of Me.’ This was to be their special prepa- ration for their future work. se NOTES. 83 ἣν ἠκούσατέ pov. Here the language passes from the oblique to the direct form of narrative, as is not uncommon in Greek. Cf. Acts XXili. 22 where a similar change occurs. See also Tobit vill. 21, καὶ εἶπεν αὐτῷ 'Ραγουὴλ.. λαβόντα τὸ ἥμισυ τῶν ὑπαρχόντων αὐτοῦ πορεύεσθαι μεθ᾽ ὑγείας πρὸς τὸν πατέρα, καὶ τὰ λοιπὰ ὅταν ἀποθάνω καὶ ἡ γυνή μου. μου. Vulg. ‘per os meum.’ 5. The variation in construction after βαπτίζειν, first the dative ὕδατι without a preposition and then with ἐν, is probably due to the difference of sense between baptism with water and with the Spirit. But βαπτίζειν ἐν ὕδατι is found (John i. 31) where there is no contrast between sacramental and spiritual baptism. 6. εἰ. This conjunction, at first used after some verb on which it was dependent, at last came to be employed in questions of an inde- pendent form. We may suppose that originally some such expression as ‘Tell us’ was understood before the ‘if,’ but in translating this sentence the Vulgate merely gives ‘Domine, si restitues’...and the Latin si in Jerome’s time had become a particle of direct interrogation. For other examples of εἰ thus used cf. Acts xix. 2, xxl. 37, xxil. 25. βασιλείαν. Though they were being taught the nature of the king- dom of God, yet their minds were even still far from open, and ran on the thought of a temporal kingdom over Israel to be established by Jesus. The change from the spirit which dictated the question in this verse, to that in which St Peter (Acts ii. 38, 39) preached repent- ance and forgiveness to all whom the Lord should call, is one of the greatest evidences of the miracle of Pentecost. Such changes are only wrought from above. 7. οὐχ ὑμῶν ἐστίν, it does not belong to you, it is not your busi- ness. This sense of the genitive, implying property or propriety, is not uncommon in classical Greek. During the tutelage, as it may be called, of His disciples, Jesus constantly avoided giving a direct answer to the inquiries which they addressed to Him. He checked in this way their tendency to speculate on the future and drew their minds to their duty in the present. Cf. John xxi. 21, 22. Of this conduct Chrysostom writes : διδασκάλου γὰρ τοῦτό ἐστι, μὴ ἃ βούλεται ὁ μαθητὴς ἀλλ᾽ ἃ συμφέρει μαθεῖν, διδάσκειν. καιρούς. Vulg. ‘momenta.’ This word differs from χρόνος in being restricted to some well-defined point of time, while χρόνος embraces a more extended period. Cf. LXX. Neh. x. 34, where the wood for the altar is to be brought εἰς καιροὺς ἀπὸ χρόνων ἐνιαυτὸν κατ᾽ ἐνιαυτόν, Ξ- αὖ fixed points of time chosen out of larger periods, year by year. The A.V. has ‘at times appointed year by year.’ Cf. also for the idea of the words LXX. 2 Sam. xx. 5, καὶ ἐχρόνησεν ἀπὸ τοῦ καιροῦ οὗ ἐτάξατο - αὐτῷ, ‘he tarried longer than the set time which he had appointed him’ (A.V.). The two nouns are found in conjunction LXX. Dan. ii. 21, vil. 12. Also in 1 Thess. v. 1. ἐξουσίᾳ =authority, absolute disposal. ‘Which the Father appointed by His own authority.’ It is not the same word as that in the next verse, δύναμις, though the A. V. renders both by ‘power.’ 6—2 84 THE ACTS. mes 8. ϑύναμιν. Khe Vulgate renders ‘virtutem,’ and makes it govern the words in the genitive which immediately follow, ‘Ye shall receive the influence of the Holy Spirit which shall come upon you.’ It is better, with A.V., to render the genitive as genitive absolute, because of the participle included in the expression, The phrases δύναμις τοῦ πνεύματος and δ. πνεύματος ἁγίου do occur (Lk. iv. 14; Rom. xv. 13, 19), but not constructed as in this verse. The effect of this gift was to be something different from the profitless speculations to which they had just desired an answer, even ‘a mouth and wisdom which their adversaries could neither gainsay nor resist’ (Lk. xxi, 15). “Ιερουσαλὴμ. κιτιλ. The order here appointed for the preaching of the Gospel was exactly observed. At Jerusalem (Acts ii.—vii.), Judwa and Samaria (Acts viii. 1), and after the conversion of Saul, in all parts of Asia, Greece, and last of all at Kome. ἕως ἐσχάτου τῆς γῆΞ. The precise expression occurs several times in the LXX. of Isaiah (xlviii. 20, xlix. 6, Ixii. 11). See also Acts xiii. 47. 9. βλεπόντων αὐτῶν. The Ascension took place while the Eleven beheld, for they were to be witnesses of that event to the world as well as of the life, death, and resurrection. That the Eleven alone saw Christ go into heaven is told us, Mark xvi. 14. In the Gospel (Luke xxiv. 51), we are told that Christ was parted from them ‘while He blessed them.’ 10. πορευομένου αὐτοῦ, as He went. The ‘up’ of A.V. is not re- presented in the Gk. καὶ ἰδού. The καὶ with the apodosis after expressions signifying time is very common in N.T. Greek and is to be classed with those where a similar untranslatable καὶ follows ἐγένετο δέ and like expres- sions. See Winer-Moulton, p. 756 n. ἐν ἐσθήσεσι λευκαῖς. The plural rendering given by the Vulgate is strong evidence in favour of the reading of the older MSS., for the unusual Greek is not likely to have been put into the place of the more usual form. The two persons are called men, but were evidently angels. So one of the two angels which Mary saw in the sepulchre after the Resurrection is called (Mark xvi. 5), a young man, clothed in a long white garment. The Jews use the expression ‘clad in white garments’ in describing angelic or divine messengers. Cf. Luke xxiv. 4; Acts x. 30, xi. 13. 11. Γαλιλαῖοι. We know that most of the Twelve were called in Galilee, and it is very probable that they were all from the same district, as they would be called at the earliest portion of Christ’s ministerial life, which was begun among His countrymen in the north. Below (v. 22) Peter speaks of the new disciple to fill the place of Judas, as one who must be fit to be a witness from the time when John was baptizing; so the Twelve must themselves have been companions of Jesus from thatearly period. Men of Galilee were easily known by their peculiar dialect, Thus when Peter is accused (Matth. xxvi. 73) of I. 12.] NOTES. 85 being a follower of Jesus, it is said to him, ‘Surely thou art one of them, for thy speech bewrayeth thee,’ a remark which shews plainly that Christ’s immediate followers and friends were known as Galileans. οὕτως ἐλεύσεται. These words explain the statement which occurs in the abridged account of the Ascension given by St Luke in the Gospel (xxiv. 52), ‘They returned to Jerusalem with great joy.’ They had been supernaturally assured that He would return to them. ὃν τρόπον. The manner in which an action is performed is often expressed both in classical and Hellenistic Greek by the simple accusative; cf. Jude 7, τὸν ὅμοιον τούτοις τρόπον ἐκπορνεύσασαι. When a relative and antecedent are to be used in this way, the antecedent is transferred not unfrequently, as here, into the relative clause. See Matth. xxiii. 37, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία. Also LXX, Ezek. ΧΙ], 7; 2 Mace. xv. 40. 12. τοῦ καλουμένου, as well as the subsequent indication of the locality of mountain, shew us that he for whom the Acts was written was a stranger to these places. *Edatavos. Here ᾿Ελαιών is given as the designation by which the mountain was known. Its name was= Olivetum. ἐγγὺς ᾿Τερουσαλήμ, near unto Jerusalem. The A.V. omits to translate the preposition. The mount of Olives is on the east of Jerusalem, between that city and Bethany. σαββάτου δδόν. The journey which a Jew was allowed to take on the sabbath. This was put at two thousand yards or cubits (Heb. ammoth), and the Rabbis had arrived at the measure by a calculation based on their exposition of Exod. xvi. 29, ‘Abide ye every man in his place.’ Here the Hebrew word is takhtav, and this the Talmud (Erubin 51 a) explains to mean the four yards (which is the space allowed for downsitting and uprising), but in the same verse it says, ‘Let no man go out of his place,’ and here the word is makom, and this means two thousand yards. For makom is in another passage explained by nisah=flight, and nisah is explained by gebul=border, and gebul is explained elsewhere by khuts=extremity, and in one place khuts=two thousand yards. For it is written (Numb. xxxy. 5) ‘And ye shall measure from the extremity of the city on the east side two thousand yards,’ So taking khuts as defined in the last passage, they made an equation khuts=gebul=nisah=makom, and made makom in Exod. xvi. 29 also equal to two thousand yards. The Scriptural passages on which the above reasoning is based are (1) Exod. xxi. 13 ‘I will appoint thee a place (makom) whither he shall flee’ (yanus), and from the verb yanus the noun nisah is formed. (2) Numb. xxxv. 26 ‘But if the slayer shall at any time come without the border (gebul) of the city of his refuge whither he is fied,’ a passage which connects gebul and nisah, (3) Numb. xxxv. 27 ‘If the avenger of blood shall find him without (mikhuts) the border of the city of his refuge,’ where gebul-is brought into connexion with khuts. 86 | THE ACTS. Π Tet 13. εἰσῆλθον, they were come in, i.e. entered into Jerusalem, coming from the open country where the Ascension had taken place. εἰς τὸ ὑπερῷον, into the upper room. The occurrence of the article is probably because the room was the same which had been used before for the Last Supper (Mark xiv. 15; Luke xxii, 12). The noun is not the same here as in those passages, but it seems most probable that the disciples, strangers in Jerusalem, when they had shortly before.found one such room which could be obtained, would hardly seek after another. The passover chamber moreover would be hallowed to them by what happened at the Last Supper. In the next clause καταμένοντες seems to imply that the Twelve had taken possession of the room while awaiting the fulfilment of the promise which Jesus had made to them. The names of the Eleven are probably here recited again, though they had been given to Theophilus in the Gospel, that it might be on record, that though all of them at the arrest and trial forsook their Master, this was done by all but Judas only through fleshly weakness not through defection of heart. It may also be that their names are here given at the outset of the Acts, that it may be intimated thus, that though the separate works of each man will not be chronicled in these fragmentary ‘ Acts of Apostles,’ yet all alike took their part in the labour which their Master had appointed for them. Ἰάκωβος ᾿Αλφαίου.. Ἰούδας ᾿Ιακώβου. The A.V. renders these two identical constructions in different ways, making James the son of Alpheus, but Judas the brother of James. There is authority to be found for both renderings, though many more instances occur where the ellipse is the word son, than where it is brother. Judas is made to be the brother of James here, because in Jude 1 that Judas calls himself brother of James. But we cannot be sure that they were the same person, and in the list of the Twelve it is hardly conceivable that two different words were meant to be supplied with names which stand in close juxtaposition. It is better therefore to render Judas the son of James, for which insertion we have more abundant authority. Σίμων ὁ Ζηλωτής. Ζηλωτής is a Greek rendering of the Hebrew word which is represented by Kavavirns (Matth. x. 4; Mark iii. 18). That word signifies one who is very zealous for his opinions or his party, and was applied in our Lord’s time to those Jews who were specially strict in their observance of the Mosaic ritual. 14. τῇ προσευχῇ. It would seem from the article here as if already some religious service had taken definite form among the disciples. This is almost implied too in the fact of their continuance therein with one accord, a description hardly consistent with mere individual supplication. The disciples had long before made the request ‘Lord, teach us to pray’ (Luke xi. 1), and during the three years of association with Jesus, the form given them as an example may very well have grown into the proportions suited for general worship. σὺν γυναιξίν, best rendered ‘with certain women,’ There is nothing 1. 16.] τ SAMOTES. 87 to define them, but from the first, women played a helpful part in Christian offices. τῇ μητρί. It is noteworthy how from first to last the Gospel history shews our Lord acknowledging a human mother, and so causing her to be cared for by His friends, but from the dawn of consciousness at twelve years old never speaking but of a Father in heaven. The blessed Virgin would naturally remain with St John, to whose care she had been confided by Jesus at the Crucifixion (John xix. 27). This is the last mention of the Virgin, and thus Scripture leaves her on her knees. She is mentioned apart from the other women as having a deeper interest in all that concerned Jesus than the rest could have. ἀδελφοῖς. See Matth. xiii. 55; Mark vi. 3, The brethren of our Lord are there named James, Joses (or Joseph), Simon and Judas. Being mentioned here as persons distinct from the Eleven, we may fairly conclude that James, the son of Alpheus, and James, the Lord’s brother, were different persons. A change has come over these ‘brethren’ since the last mention of them (John vii. 5), There we are told that they did not believe on Jesus. 15—26. Erection oF AN APOSTLE TO FILL THE PLACE OF JUDAS IscARIOT. 15. ἡμέραις. The days which intervened between the Ascension and Pentecost. Πέτρος. Asin the Gospels, so here, Peter is always the moving spirit and speaker among the Apostles, till he drops out of the history and gives place to St Paul. ἦν τεκιτιλ. This sentence is not well rendered in A.V. Better ‘and there was a crowd of persons [names] gathered together, about a hundred and twenty.’ On this use of évouara=persons, cf. Rev. iii. 4, ‘Thou hast a few names even in Sardis, which have not defiled their garments.’ 16. ἄνδρες ἀδελφοί. This form of beginning an address is com- mon throughout the Acts (ef. i. 11, ii. 14, 22, 29, iii. 12, &c.), and an objection has been raised against this uniformity. But we cannot but suppose, that St Luke after collecting the speeches which were report- ed to him, cast them into a form fitted for insertion in his narrative. This is only what a writer of history must do. Some introductory words were necessary at the commencement of the speeches, and it is probable that the uniformity found in these places is due to him and not to those whose words he reports and supplies with the links need- ful to attach them to his narrative. γραφή. A constant word for Old Testament Scripture (cf. John vii. 38, x. 35; Acts vili. 32, &c.), and often used in the plural in the same sense (Matth. xxi. 42, xxii. 9, &c.). ἣν προεῖπεν. The quotations made below are from Pss. lxix. 25 and cix. 8, and these the minds of the disciples, being opened, comprehend >. 88 THE ACTS. (I. 16— may be applied to the case of Judas, whose treachery more than fulfils all the description of the Psalmist. The words which describe the traitor-friend suit completely the conduct of Judas, but we are not on that account to suppose that they had not a first fulfilment in the life-history of him who wrote these Psalms, and the otherwise fierce character of the imprecations they contain finds its best justification: when we learn how they are to be applied. While the Psalmist spake of himself and of his own circumstances, the Holy Ghost was speaking through him of what should happen to “the son of David.” 17. ἐν ἡμῖν. This preposition is supported by the ‘in nobis’ of the Vulgate, and seems to give, more than is done by the σὺν of the Teat. recept. the sense that though Judas was counted in the Twelve, he was not truly of them. τὸν κλῆρον. The article is best rendered by the possessive pronoun ‘his part.’ 18. μὲν οὖν. These particles at the opening of the verse shew that there is a break in the continuity of the narrative and that what fol- lows, in verses 18 and 19, must be taken for a parenthesis. For examples of such use of μὲν οὖν ef. Acts v. 41, xiii. 4, xvii. 30, xxiii. 22, xxvi. 9. ; ἐκτήσατο, acquired. The word may be used not only of him who gets something for himself, but of one who is the cause of its being gotten by another. The field was bought by the chief priests (Matth. xxvii. 5—8), but it was the return of the money by Judas, and the difficulty of disposing of it in any other way, which brought about the purchase of the field. ἐκ μισθοῦ τῆς ἀδικίας. This expression is found only here and in 2 Pet. ii. 13, 15. It seems therefore to be a Petrine phrase. The varied English of the A.V. in these places effectually obscures the evidence of this, Though these verses are in the form of a paren- thesis, St Luke most probably gathered the facts which they contain from St Peter himself, or he would not thus have inserted them within the compass of that Apostle’s address. πρηνὴς γενόμενος. Of course this occurred after he had hanged himself, as is recorded by St Matthew (xxvii. 5). If the cord used by Judas broke with his weight, it is easy to understand how all that is related took place. The ground, to be suitable for an Eastern burial- place must needs be rocky and cavernous. St Matthew intimates that it was a clay-pit which had probably been long before dug out for making pottery. When the body suspended over such a place fell down on the hard bottom, a result would ensue like that described 2 Chron. xxv. 12, and which might well be described by the language in the text. ἐλάκησεν (from Adoxw). The word indicates that the occurrence was ~ attended by a loud sound. There is a passage in the apocryphal Acta Thome § 33 which illustrates the language of this verse, and where this rare verb occurs. ὁ δράκων φυσηϑεὶς ἐλάκησε καὶ ἀπέθανε καὶ ἐξε- I. 20.] NOTES. 80 χύθη ὁ ἰὸς αὐτοῦ καὶ ἡ χολή. The dragon burst asunder by reason of the poison which he had been compelled by the Apostle to suck back out of the body of a young man whom he had slain and whom the Apostle raised to life. The apocryphal story then goes on to tell how a chasm opened, so that the dragon was swallowed into the earth, while the Apostle, after commanding the hollow to be filled up, and houses to be built over it, adds, iva οἴκησις γένηται τοῖς ξένοις, that it may be a dwelling-place for the strangers. Cf. Matt. xxvii. 7. 19. Kal γνωστὸν ἐγένετο, and it became known. And hence the name of ‘the Potter’s Field’ was by general consent changed to ‘the Field of Blood.’ The entire story, as St Luke tells it, must have been what in later days became widely known, for there is nothing of it in St Matthew’s narrative, which only mentions the purchase to account for the change of name. τῇ ἰδίᾳ διαλέκτῳ. i.e.in the Aramaic speech, which was the lan- guage of the dwellers in Jerusalem. The giving of this name must have taken place some time after _the Day of Pentecost. So that St Luke is explaining parenthetically something in which evidence still remained, in the name, to bear witness to the terrible fate of Judas, and to the impression which it produced throughout all Jerusalem. ᾿Αχελδαμάχ. This orthography, which has most authority, is not easy to explain. The Aramaic form would be NID4 Son, and for this we should expect an aspirate at the beginning of the word, and itis so represented in some authorities, as in Vulg., which gives ‘ Haceldama.’ When the word was made to commence with 4, the principle of com- pensation for the lost aspirate may have converted Hacel into’ Axed (cf. for the converse of this ἔχω, future ἕξω), and the final χ may be due to a desire to represent in some way the final δὲ of the Aramaic, which together with the preceding vowel-point might be deemed incompletely represented by a only. 20. γενηθήτω, let it become (or be made) desolate. The Vulgate gives ‘fiat commoratio eorum deserta,’ quoting exactly from Ps. lxix., where the pronoun is plural, But there is no authority for reading αὐτῶν instead of αὐτοῦ, and the singular is needed in this application of the verse to Judas. The further application of the prophecies to the Jewish nation, and their fulfilment in that case too, came at a later date, but were as terrible as the fulfilment upon Judas. ἐπισκοπήν. An office involving oversight of others. Im A. V. ‘bishoprick,’ and so in all previous versions except the Geneva, which has ‘charge.’ But ‘office’ which is the word used in Ps. cix, 8 is better. It is this second prophecy which makes a new election necessary. Judas has perished, but the work must have another overseer and not be hindered by the sin of the traitor. The former of these quotations stands in the LXX. (Ps. lxviii., Heb. lxix. 26) thus γενηθήτω ἡ ἔπαυλις αὐτῶν ἠρημωμένη, καὶ ἐν τοῖς σκηνώ- μασιν αὐτῶν μὴ ἔστω ὁ κατοικῶν. These variations are of interest go THE ACTS. (1. 20— as shewing the freedom with which the text was handled in quota- tion. 21. ἐν παντὶ χρόνῳ. It seems then that Justus and Matthias had been companions of Jesus from a very early period, as no doubt were several others; for the Twelve were chosen out of a greater number, and the sending of the Seventy shews us that Jesus em- ployed many more agents, and had many more who were ready to be employed, than the Twelve selected to be His closest com- panions. εἰσῆλθεν καὶ ἐξῆλθεν. These verbs are used in connexion more than once in the LXX. (cf. Deut. xxxi. 2; Josh. xiv. 11; 1 Sam. xviii. 13), but in those passages (though the third sentenee about David is not so manifestly like the other two) the reference is to some leader- ship in war or otherwise. Here the sentence seems to mean no more than ‘ passed His life’ (cf. Acts ix. 28), unless the leadership of Jesus is to be understood in the preposition 颒=over, which immediately follows. On the expression cf. Chrysostom’s words: δείκνυσιν αὐτοὺς συνῳκηκότας αὐτῷ οὐχ ἁπλῶς ὡς μαθητὰς παρόντας. 22. ἀρξάμενος. For it could not be long after His baptism that Jesus began to gather followers around Him, and some of these had been beforetime disciples of John, had perhaps been witnesses of the baptism of Jesus, and certainly had heard the frequent testimony borne to Him by the Baptist. ἧς. This is perhaps not to be regarded as an attraction of the relative like that in verse 1, for the genitive of the time when is common in Greek, and this may be taken as an example of it. Cf. LXX. Levit. xxiii. 15, ἀπὸ τῆς ἡμέρας ἧς ἂν προσενέγκητε τὸ δράγμα. So too Deut. iv. 32; Baruchi, 19. The form ἀπὸ τῆς ἡμέρας ἢ x.7.d. Occurs Numb. xv. 21; Josh. ix. 12, &c. τῆς ἀναστάσεως. This, as the central point of the Christian faith, must be attested, and they would be the most cogent witnesses thereto who had known most of Jesus before His crucifixion. Cf. the language of Chrysostom on this as the chief subject of the Acts: καὶ γὰρ τοῦτο μάλιστά ἐστι τὸ βιβλίον, ἀπόδειξις ἀναστάσεως. τούτων. Resuming the construction of the συνελθόντων at the be- ginning of the verse. 23. ἔστησαν. They first exercised their own powers in selecting those who best fulfilled the condition laid down. Probably there were only few among the hundred and twenty, besides the Eleven See the selected two, who had been continuously in the company of esus. BapoaBBav. Apatronymic. The man’s Jewish name was Joseph, and his father’s Sabba. He had besides a Roman name, Justus, This was a common thing among the Jews to have one name among their own people, and another for use in their intercourse with non- Jews. Thus Saul becomes generally known as Paulus when he is to 1. 26.] NOTES. οι go forth on his missionary labours. Simon takes (from Christ, per- haps that by it he might become known to all the world) the name of Petrus, and Thomas is called Didymus. If we may judge from his three appellations, and from his being set first in order, Joseph was the better known, and it may be of more repute among the brethren. But God’s choice falls on Matthias. 24. προσευξάμενοι. They made a solemn supplication to God for His guidance. St Luke mentions the only point towards which the whole tenor of their petitions was directed, viz. for light to see God’s choice. No doubt the prayers, like the speeches in the book, were of greater extent than is indicated in the sentence or two of abstract in which the author sums up for us their purport. The participle προσευξάμενοι, though aorist, is used to express a simultaneous action with the verb, ‘they prayed and (in their prayer) said.’ : avaSetov: Having done their utmost to select fit persons, and having sought God’s blessing on their endeavour, they now ask for some token by which they may be guided in the final choice. From the use of κύριε we may judge that the prayer was addressed to Christ, by whom at first the Twelve had been chosen. καρδιογνώ- στῆς is applied to God the Father (Acts xv. 8), but the Apostles (John ii, 25) had learnt that their Master ‘knew what was in man.’ 25. τόπον. Used in the sense of a position or office, Sirach xii. 12 μὴ ἀνατρέψας σε στῇ ἐπὶ τὸν τόπον cov. Cf. also 1 Cor. xiv. 16. The testimony of the Vulyate is in favour of τόπον, for κλῆρον could not be rendered by ‘ locum ministerii.’ διακονίας... καὶ ἀποστολῆς. The office is described by two words, the first of which is the more general, the second defining the charac- ter of the work which was to constitute the διακονία. παρέβη, fell away. The periphrasis ‘by transgression fell’ of the A.V. gives the sense correctly, but does not shew that the whole expres- sion is but a single verb in the original. τὸν τόπον τὸν ἴδιον. He had been chosen for one place, but had made choice of another for himself. The writer does not define what this was, but what this phrase meant in a Jewish mouth is seen from the Baal Haturim on Numb. xxiv. 25, where the place to which Balaam went is explained as Gehenna, the place of torment. So too Midrash Koheleth Rabbah, yu. 1. 26. κλήρους. The giving of lots was a provision in the Law (Lev. xvi. 8) by which one of the two goats offered on the great Day of Atonement was to be selected for the Lord. ‘The goat upon which the Lord’s lot fell’ was offered for a sin offering. Most probably in this case each one of the Eleven wrote on a tablet the name of that one of the two men for whom in his heart he was prompted to vote, and he who had most votes was chosen to fill the vacant place among the Apostolic band. St Chrysostom, on this passage, remarks that these events took 92 THE ACTS. [1]. 26— place before Pentecost. After the Holy Ghost had been given they used no more casting of lots. ; συγκατεψηφίσθη μετά, he was numbered (literally together) with. This is an example of redundancy of prepositions with which may be compared LXX. Ps. xlvi. 10, ἄρχοντες λαῶν συνήχθησαν μετὰ τοῦ θεοῦ ᾿Αβραάμ. See also Ezek. xxviii. 7. CHAPTER II. Readings varying from the Text. recept. 1. πάντες ὁμοῦ with NABC. The Vulg. has ‘pariter.’ 7. πρὸς ἀλλήλους omitted with NABC and Vulg. 12. τί θέλει with ABCD. Vulg. has ‘quidnam vult.’ δὲ reads τί θέλοι Without dv, which seems to confirm the correctness of the other uncials, θέλοι being only a slip of the scribe for θέλει. 17. ἐνυπνίοις with NABCD. There is the like variation between accusative and dative in the MSS. of the LXX. 22. Omit καὶ before αὐτοὶ with NABCDE and numerous cursives. The Vulg. inserts ‘et.’ 23. Omit λαβόντες with NABC and Vulg. 30. τὸ κατὰ σάρκα ἀναστήσειν τὸν Χριστόν omitted with NABCD. The Vulg. does not represent these words. The omitted words seem like a marginal exposition which in time made its way into the text. 31. ἡ ψυχὴ αὐτοῦ omitted with NABCD and Vulg. They appear to have been added to balance ἡ σὰρξ in the following clause. 33. νῦν omitted with NABCD and Vulg. 36. αὐτὸν placed after κύριον with NABC. The Vulg. has ‘domi- num eum et Christum.’ 38. ἔφη omitted with NAC, which however add, what the Vulg. appears to have read, φησίν after μετανοήσατε. There is much varia- tion in the word as well as in its position in the different MSS, and versions. Add ὑμῶν after ἁμαρτιῶν with NABC and Vulg. 41. ἀσμένως omitted with NABCD and Vulg. 42. Omit καὶ after κοινωνίᾳ with NABCD. The Vulg. has ‘et com- municatione fractionis panis,’ which also supports the omission of καί. 47. Omit τῇ ἐκκλησίᾳ, and add from the commencement of the next chapter ἐπὶ τὸ αὐτό after ἡμέραν, so that chap. iii. will begin Πέτρος δέ. This reading is given by NABCG and is confirmed by the Vulg. and many other versions. Tesi] NOTES. 93 Cx. Il. 1—-13. THe Hory Guost ciIvEN at Pentecost. EFFECT FIRST PRODUCED THEREBY ON THE DWELLERS AT JERUSALEM. 1. ἐν τῷ συμπληροῦσθαι. This compound verb is not found in the LXX. (nor in classical Greek in this’ sense), but the derived noun occurs 2 Chron. xxxvi. 21 of the ‘complete fulfilling’ of a period of time. The simple verb is used both of a period of time to be gone through and of a point of time which has to be reached. See Numb. vi. 5, and Jer. xxv. 12 compared with verse 34 of the same chapter. The Vulg. gives ‘cum complerentur dies Pentecostes,’ as if the day of the feast was regarded as the completion of the whole seven - weeks. τὴν ἡμέραν τῆς Πεντηκοστῆς. Pentecost was the second of the three great Jewish feasts, the Passover being the first, and the third the Feast of Tabernacles. The name is derived from πεντηκοστός, © fiftieth ; because it was kept on the fiftieth day after the Passover Sabbath. In the Law it is called ‘the feast of harvest, the first- fruits of thy labours’ (Exod. xxiii. 16) and also, from being seven weeks after the Passover, it is named ‘the feast of weeks’ (Exod. xxxiv. 22; Deut. xvi. 9—10). The offering in this festival was the two first loaves made from the first portion of the wheat-harvest of the year, as a thank-offering. The words of Chrysostom on the typical character of the Pente- costal feast are worthy of notice. τίς ἐστιν αὕτη ἡ Πεντηκοστή ; ὅτε τὸ δρέπανον ἐπιβάλλειν ἔδει τῷ ἀμήτῳ, ὅτε τοὺς καρποὺς συνάγειν ἐχρῆν. εἶδες τὸν τύπον᾽ βλέπε πάλιν τὴν ἀλήθειαν. This day was probably chosen for the outpouring of the Spirit upon the Apostles, that there might be a greater multitude present in Jerusalem, and so the tidings of this gift might at once be spread abroad. It is perhaps for this reason that the very word employed is one which indicates that the day was fully come, and so all that were intending to be present at the feast were there. We find in ix. 2 that there were Christians at Damascus before we read of any one of the Apostolic band visiting that city. It may well be that among those who saw the gifts now bestowed, and whose hearts were pierced by Peter’s sérmon, there were some who went forth to this and other cities, bearing the fame and teaching of the new society along with them. In like manner, we cannot doubt that it was in order that more might hear His words, that our Lord so frequently went to Jeru- salem at the feasts (John iv. 45, v. 1, vii. 10, x. 22, &c.). ὁμοῦ, together. This word and that which takes its place in the Text, recept. i.e. ὁμοθυμαδόν occur frequently in this part of the Acts and mark very strongly the unity which existed in the new society, but which was so soon destined to be broken. For ὁμοθυμαδόν cf. Acts i. 14, ii. 46, iv. 24, v. 12, &c. Beside this book the word is only found in N.T. in Rom. xv. 6. ἐπὶ τὸ αὐτός Doubtless this was in the upper room in which the disciples were wont to meet. 94 THE ACTS. [ire 2. ὥσπερ φερομένης πνοῆς βιαίας. Literally ‘as of a mighty wind borne along,’ i.e. as of the rushing of a mighty wind. The verb here employed to express the rushing of the wind is used by St Peter (2 En. i. 17, 18) of ‘the voice which came from heaven’ at the Transfigura- tion, also (1. 21) of the gift of prophecy, and the motion of the pro- phets by the Holy Ghost. 3. διαμεριζόμεναι γλῶσσαι ὡσεὶ πυρός, tongues like as of fire distributed among them. Cf. Is. v. 24, where the Hebrew has ‘ tongue of fire’ (see margin) while the A. V. gives only ‘fire.’ It is also to be noticed that the appearance is not called fire, but only compared to fire. The idea conveyed by the verb is that the flamelike tongues were distributing themselves throughout the assembly (the Vulg. has ‘dispertite’), and the result is expressed by what follows; and it sat upon each of them. The intention of the writer is to describe some- thing far more persistent than meteoric light or flashes of electricity. The sound which is heard fills the house, and the flame rests for © some time on the heads of the disciples. (See ver. 33.) 4, This verse describes a great miracle, and its simplicity of state- ment marks it as the record of one who felt that no additional words could make the matter other than one which passed the human under- standing. ἤρξαντο λαλεῖν ἑτέραις γλώσσαις. These are spoken of as καιναὶ γλῶσσαι, new tongues (Mark xvi. 17). The meaning is, they spake in languages which before were unknown to them, and from the history it would appear that some of the company spake in one and some in another language, for the crowd of foreigners, when they come to- gether, all find somebody among the speakers whom they are able to understand. ἀποφθέγγεσθαι αὐτοῖς. The order is supported by the Vulg. ‘dabat eloqui illis,’ as well as by the oldest MSS. 5. ἦσαν δὲ ἐν ἹΙερουσαλήμ. Probably, in addition to the visitors who had come to the feast, many religious Jews from foreign parts were permanent residents in Jerusalem, for it was to the Jew a thing much to be desired, that he might die and be buried near the Holy City. Itis said (T.B. Kethuboth, 111 α), ‘Every one that is buried in the land of Israel is in as good case as if he were buried under the altar,’ and there are many other like expressions in the immediate context of this quotation. That among the crowd were some residents seems the more likely, because when they recognized the new tongues, some asked as though they were acquainted with the speakers, ‘Are not these men Galileans?’ εὐλαβεῖς, devout. The word is used of the aged Simeon (Luke ii, 25) and of the men who carried Stephen to his burial (Acts viii. 2), It is one of those Greek words which Christianity has taken hold of and dignified. In classical language its sense is merely =circum- spect. The LXX. (according to some authorities) has it (Micah vii. 2) of the good, godly, merciful man; other MSS. read εὐσεβὴς there, IL. 7.] NOTES. 95 ἀπὸ παντὸς ἔθνους. This expression is hyperbolic. We say from every part of the world, when we only mean from a great many parts. Cf. also Deut. ii. 25, ‘This day will I begin to put the fear of thee upon the nations that are under the whole heaven.’ That the Jews were spread abroad very widely is seen from Josephus (B. J. 1. 16, 4) where Herod Agrippa says ‘There is not a nation in the world which does not contain some of us’ (Jews). So Philo In Flaccum, § 7, says of them, τὰς πλείστας καὶ εὐδαιμονεστάτας τῶν ἐν Εὐρώπῃ Kal’ Acia κατά τε νήσους καὶ ἠπείρους ἐκνέμονται. 6. γενομένης δὲ τῆς φωνῆς ταύτης, and when this sound was heard. Φωνή though not the same word as ἦχος which is used for sound in verse 2, yet is never found in the sense of a report or rumour, as is given by the A.V. It is used for crying aloud, as in the mourn- ing at Rama and Christ’s cry on the cross (Matt. 11. 18), or in John the Baptist’s preaching (Mark i. 3), and of voices from heaven fre- quently (Matt. xvii. 5; Mark 1. 11; Luke iii. 22; Acts ix. 4, &c.), of the sound of the wind which is used as a figure for the gift of the Spirit in Christ’s conversation with Nicodemus (John iii. 8), and con- stantly of the heavenly voices in the book of the Revelation (i. 10, v. 2, vi. 6, &c.). So in the LXX. we have φωνή with σάλπιγγος, βροντῆς, σεισμοῦ, and such like words, all indicating a loud noise. The sound which was sent forth, though heard around in the city, was evidently such as could be traced to a central spot, for led by the sound, the multitude came together to the room in which the Apostles were assembled. It would need but a brief space for a crowd to gather, and all the new-comers found among the disciples, now divinely prepared to be Christ’s heralds, some who were declaring what had come to pass, and the great things which God had wrought with them, in the different languages of the lands where the strangers had been born, This was clearly not a proclamation of the wonderful works of God in some one language, which the Spirit, acting upon the hearers, caused them to appreciate as if it were their own, for in that way the gift of the Holy Ghost ought to have been described as poured out, not on the speakers, but on the listeners. ἤκουον. The verb is plural, in consequence of the plural idea contained in πλῆθος, though the verbs in immediate connexion with the noun are singular. For πλῆθος joined directly with a plural cf. Luke xxiii. 1 ἅπαν τὸ πλῆθος ἤγαγον αὐτόν. See also Acta Apocryph. Philip. 7 πολὺ πλῆθος ἐξ αὐτῶν ἀποφυγόντες ἀπὸ τοῦ ἐχθροῦ ἐπεστρέ- φοντο ἐπὶ τὸν Ἰησοῦν. εἷς ἕκαστος is explanatory and distributive, and not to be regarded as a direct nominative to the verb. So too in verse 8, and also xi. 29. 7. οὐχ. This form, though the succeeding word has only the smooth breathing, is supported by the best MS. authority and adopted by Lachmann and Tischendorf. See also Acts xix. 23, where οὐχ ὀλίγος is read by Lach.; but not by Tisch. though it has the sup- port of SAD. Similarly below in verse 26 of this chapter ἐφ᾽ ἐλπίδι is the reading favoured by Lachmann, Tischendorf and Tregelles, Tischendorf reading also ἑλπίδι. 96 THE ACTS. (II. 8s— 8. τῇ ἰδίᾳ διαλέκτῳ. There is no description here of any jargon or incoherent speech. We are told of utterances tested by the ears of men who had spoken these languages from their youth. Cf. Chrysos- tom’s words ov yap ἁπλῶς ἐλάλουν, ἀλλά τινα θαυμαστὰ ἔλεγον. ‘The only question on which from St Luke’s description we are left in un- certainty is this: whether the disciples did or did not understand the new words which they were enabled to utter. The only other place in the New Testament which throws any light on this matter is St Paul’s 1st Epistle to the Corinthians. For a consideration of the expressions which St Paul there employs concerning these marvel- lous gifts, see note after ver. 13. 9,10. Under all the nationalities mentioned in these verses we are to understand the Jews, either by birth or conversion (as is indicated in the case of Rome), whose homes were in the countries named. TIap§0r. A people who occupied a wide extent of country south of the Caspian Sea, from which they were separated by Hyrcania. They stretched in the Apostolic times from India to the Tigris, and no doubt stand foremost in this list because of their great fame among the nations of the time. Μῆδοι. Their country lay east of Assyria, north-west of Persia and south-west of the Caspian Sea. *Edapirat. These dwelt in the district known to the Greeks and Romans as Susiana. It lay at the north of the Persian Gulf and was bounded on the west by the Tigris, touching Media on the North and Persia on the South and East. They were a Semitic people, perhaps taking their name from Elam, son of Shem (Gen. x. 22). ‘Shushan in the province of Elam’ is mentioned Dan. viii. 2. Μεσοποταμίαν. The country between the Euphrates and the Ti- gris. ᾿Ιουδαίαν. These would comprise the Jews from the neighbouring towns, Καππαδοκίαν.. Παμφυλίαν. These were all countries within Asia Minor, Pontus lying in the N.E. and forming, on the north, part of the shore of the Euxine. Cappadocia was south of Pontus, Phrygia was westward of Cappadocia, separated from it by Lycaonia, while Pamphylia stretched on the south coast of Asia Minor between Lycia on the W. and Cilicia on the FE. By Asia in this verse, and every- where else in the Acts is meant the Roman province known as Pro- consular Asia. It comprised all the western coast of Asia Minor and may be roughly considered as embracing the countries known as Mysia, Lydia and Caria. Its capital was Ephesus, and in this district were the seven churches of the Apocalypse. Αἴγυπτον. The cities of the north of Egypt, and especially Alex- audria, were the abodes of great numbers of Jews. Λιβύη was the name anciently applied to the African continent. The ‘parts of it about Cyrene’ means the district called Cyrenaica. This lay E. of the Syrtis Major and contained five chief cities of which I. 11.] NOTES. 97 Cyrene was the best known. We find Simon a Cyrenian living in Jerusalem at the time of the Crucifixion (Matt, xxvii. 32). Josephus has a passage (Antig. xtv. 7, 2) which testifies to the wide dispersion of the Jews at this time, and also mentions specially Egypt and the parts of Libya about Cyrene as full of them. It runs thus: ‘Strabo in another place bears witness to this [the wealth and influence of the Jews]; saying that when Sulla crossed over into Greece to war against Mithridates, he also sent Lucullus to put down in Cyrene the revolution raised there by our nation, of whom the whole world is full. His words are: There were four classes in the city of the Cyrenians, that of citizens, that of husbandmen, that of resident aliens, and the fourth of the Jews. Now this last class has already spread into every city, and it 1s not easy to find a place in the world which has not admitted this tribe and which is not swayed by them. And with regard to Egypt and Cyrene as being under the same governors, and many portions of other countries, it has come to pass that they imitate them [the Jews], and also give special support to companies of the Jews, and flourish from their adoption of the ances- tral laws of the Jews. For instance, in Egypt there is a special district set apart for the Jews, and beside this a large part of the city of Alexandria is apportioned to this race. And a special magistrate is appointed for them, who governs their nation and administers judg- ment, and takes charge of their contracts and agreements as if he were the governor of an independent state.’ Philo in Flaccum, § 8, confirms what is said here about Alexandria, telling that two districts, out of the five into which that city was divided, were known as _ Ἰουδαϊκαί, while Jews also lived in parts of the other three. ot ἐπιδημοῦντες Ῥωμαῖοι. Render, sojowrners from Rome, both Jews dc. We know from the allusions to them in Latin writers that Jews were numerous in Rome (Hor. Sat. 1.5; Juv. x. 14, &.). It is most probable that converts from among these Romans founded the Church which we learn from Acts xxviii. 14, 15 was flourishing there when St Paul first came to that city. προσήλυτοι. This word, signifying one who has come over, is mainly employed of converts from heathenism to the religion of the Jews. It is of very frequent occurrence in the LXX. of the last four books of Moses. 11. Κρῆτεςς Natives of the well-known island which lies south of the Cyclades in the Mediterranean, and is now called Candia. Christianity may perhaps have been spread in Crete also from the converts of Pentecost. Titus was made bishop of Crete. "ApaBes. Inhabitants of the great peninsula which stretches be- tween the Red Sea and the Persian Gulf. τὰ μεγαλεῖα. Literally, the great works of God. Vulg. ‘magnalia.’ The word is rendered ‘wonderful works’ (as A.V.) in Ecclus. xxxvi. 8. In the same way it is said (xiii. 46) of the first Gentile converts on whom the Holy Ghost came, ‘They heard them speak with tongues THE ACTS ἢ 98 THE ACTS. (ion and magnify God.’ And of those to whom the Spirit was given at Ephesus (xix. 6), ‘ They spake with tongues and prophesied.’ 12. διηποροῦντο, were perplexed. They were in no doubt about the facts. Their eyes and ears were trusty witnesses. But they were at a loss how to account for what they heard and saw. 13. ἕτεροι δὲ K.t.d., but others mocking said: They are full of new wine, ‘yAedKos, not a common word, is found in LXX. of Job xxxii. 19, In the above description of the events of the day of Pentecost, the meaning which St Luke intends to convey is very plain in every respect, except that we cannot with certainty gather from it whether the dis- ciples, as well as speaking new languages, also understood what they uttered. It would seem most reasonable to conclude that the Holy Spirit with the one power also bestowed the other, and this may have been so in the case of the disciples at Pentecost, even though it was not so at other times and under other circumstances. The only Scripture which bears upon the question is St Paul’s 1st Epistle to the Corinthians (xii. 10—xiv. 30). There among the gifts of the Spirit the Apostle enumerates “divers kinds of tongues” (xii. 10, 30) and as what might be a separate gift not included in the first, “‘ the interpretation of tongues”’ (xii. 10). He mentions in the next chapter the tongues of angels as well as of men (xiii. 1), but not in such an enumeration as to connect the words with our inquiry. It should be borne in mind that all which the Apostle says in the Epistle is ad- dressed to the Corinthians, not as missionary labourers but as members of a settled Christian Church, and he is instructing them what the best gifts are after which they should seek. Now their labours and utterances were to be among their own people and mostly among those already professing Christianity. St Paul repeatedly dwells on ‘the Church’ as the scene of their labours, which expression without necessarily always implying an edifice (which however here seems to be its meaning, see xiv. 23, 24) indicates a Christian community. The Apostle tells them that gifts of tongues are not for these. Tongues are for a sign not to them that believe but to the unbelieving. To speak with tongues was therefore not the best gift to be desired for the Church at Corinth. Yet we can fancy that some members longed for such a power, and it is to such as these that the Apostle’s remarks are directed. In such a congregation as theirs, he tells them, ‘he that speaketh in a tongue, speaketh not unto men, but unto God’ (xiv. 2), meaning to teach them that if a man had this gift he would yet profit his neighbours nothing, for they would not be men of a foreign speech like the crowd at Pentecost, or like those in foreign lands which the Christian missionaries must visit. Next he adds ‘he that speaketh in a tongue edifieth himself’ (xiv. 4), for he feels the power and tells of the great works of God.. The Apostle could wish ‘they all spake with tongues,’ if, that is, there were an ad- vantage to the Church therein, but under their circumstances he rather wishes for them the gift of prophecy, or power of exposition of the Scriptures and preaching. We next come to those sentences I, 14. NOTES. — 99 which bear directly upon our inquiry (xiv. 13), ‘Let him that speaketh in a tongue pray that he may interpret.’ There were then in the Corinthian Church examples of that division of these closely connected gifts which in the recital of spiritual gifts the Apostle seems to imply ; some spake with tongues who could not interpret, and others could interpret who did not speak with tongues. And the next words confirm this view, ‘If I pray in a tongue my spirit prayeth’ (and in this way I edify myself), ‘but my understanding is unfruitful.’ Therefore the Apostle desires that form of power for himself which in a congregation shall exercise both spirit and understanding. He himself had this gift in great fulness, but in the Church it is not that which he would desire to use, lest the unlearned should not be able to say ‘Amen’ to his giving of thanks. For in the ordinary church- assembly if the gift of tongues were exercised, it would seem madness to those Corinthian unbelievers who came in, and heard a speaker uttering a foreign language to a congregation who were all Greeks, and their minister a Greek likewise. St Paul therefore ordains that if any man speak in a tongue in the Church, he must have an interpreter, or else must keep silence. From which ordinance also it appears that there were those who, though endowed with the gift of speaking with tongues, were yet not able to interpret to the congregation the words which they were empowered to speak. In these passages we have all the references to this gift of the Holy Ghost which seem to help us to appreciate in some degree what its character was. Whatever may have been the case at Pentecost, cer- tainly in the Corinthian Church the power of speaking seems not always to have had with it the power of interpretation, though in some cases it had, and all were to pray for the one to be given with the other. Yet in this whole account it is to be borne in mind that we have no indication that such gifts were frequent in Corinth, but only that the members of the Church longed to possess them, From this wish the Apostle dissuades them, because their duty was to minister to believers rather than to unbelievers, whereas on those occasions where the gift was most markedly bestowed, as related by the author of the Acts, viz. at the house of Cornelius, and in the heathen and multilingual maritime city of Ephesus, as well as at the outpouring on Pentecost, there was the probability of having an audience on whom such a display of God’s gifts would be likely to produce the same kind of effect as that produced in Jerusalem on the first manifestation, 14—21. Sxercu or St Petrer’s Sermon. ReFuration or THE MockErs. 14. ἹΤέτρος σὺν τοῖς ἕνδεκα. The Twelve naturally take the leading place among the disciples, and Peter, who is usually the spokesman in the Gospels, begins the general address now, directing it principally to those who were dwellers in Jerusalem and the neighbouring country, for it was more likely to be these who gave vent to the mocking speeches than the foreigners who would better recognize the astound- ing nature of what had come to pass. 7--ὦ 100 THE ACTS. ΠῚ. 14— ἀπεφθέγξατο, spake forth unto them. The word is the same that is used to describe the gift which they had just received. ‘ They spake as the Spirit gave them utterance,’ lit. ‘to speak forth’ (ii. 4). St Paul employs it when Festus had said he was mad. ‘I speak forth the words of truth and soberness’ (xxvi. 25). ἐνωτίσασθε. The word signifies ‘to take anything into the ears.’ It is only found here in N.T. but is very common in the LXX., espe- cially in the Psalms. Cf. also Gen. iv. 23 (Lamech’s address); Job ean 10, xxxty, 16, xxxvin, 13: 15. μεθύουσιν. Wine was drunk by the Jews with flesh only, and, founding the custom on Exodus xvi. 8, they ate bread in the morning, and fiesh in the evening, and so took no wine till late in the day. So Eccles. x. 16, 17, by the ‘princes who eat in the morning’ are meant those who eat to the full of all sorts of food and so take wine, and their opposites are next described as those who eat in due season for strength and not for drunkenness, The paraphrase of this passage given in the Targum is worth notice in illustration of the text of the Acts. It reads, ‘ Woe to thee, O land of Israel, when there shall reign over thee Jeroboam the wicked, and shall exterminate from the midst of thee the offering of the morn- ing sacrifice, and when thy lords shall eat bread before any man has offered the perpetual offering of the morning. Blessed art thou, land of Israel, at the time when Hezekiah the son of Ahaz (who is of the genealogy of the house of David) shall reign, who will be a mighty hero in the law, and fulfil all the duties of the commandments, and then thy princes shall only eat bread after the perpetual offering has been offered (i.e. their eating shall be) at the fourth hour, from the labour of their hands in the strength of the iaw, and not in faintness and blindness of the eyes,’ apa τρίτη. Only one quarter of the day was over. The Jews divided the day and night each into twelve parts, calling them hours, though their length varied according as the daylight was less or more. When day and night were equal, the third hour would be nine o’clock in the morning. - 16. διὰ τοῦ προφήτου, through the prophet. διὰ is the preposi- tion generally used in such phrases, and denotes that the prophet was the instrument by whose intervention God spake, Joel himself (i. 1) calls his prophecy ‘ the word of the Lord that came unto Joel.’ The quotation is from Joel ii. 2332. The order of sentences differs here from the Hebrew (which is represented by the A.V. of Joel), but agrees with the LXX. very nearly, only for ἐν ταῖς éox. ἡμέραις the LXX. has μετὰ ταῦτα, and omits σημεῖα in verse 19. 17. ἐν ταῖς ἐσχάταις ἡμέραις. In the language of the Old Testa- ment prophets these words signify the coming of the Messiah (cf. Is, ii. 2; Micah iv. 1). . 18. καί ye may be rendered, Yea and, or And truly. Cf. Acts xvii. 27 where καί ye is the correct reading. The Vulg. gives ‘et quidem,’ II. 22.] NOTES. ΙΟΙ προφητεύσουσιν. Fulfilled also in the case of Agabus (xi. 28), and of the Ephesian converts (xix. 6), and of the daughters of Philip the Evangelist (xxi. 9). 19. τέρατα. Even when the Kingdom of Christ shall have come mighty troubles will still prevail. Christ Himself gave the same lesson (Matth. xxiv. 21—30). 20. ἐπιφανῆ, notable. The Hebrew word in Joel means terrible. But the Hebrew verbs to fear and to see are often confounded in the LXX. version, with which the quotation in the text agrees. The pro- phecy of Joel had a partial fulfilment in the destruction of Jerusalem by Nebuchadnezzar, but it also looked onward to its later destruction by the Romans. 21. σωθήσεται. Eusebius (H. EH. 11. 5. 3) tells how the Christians were warned to leave Jerusalem before its destruction, and went into a city of Perea called Pella. 22—36. Recrirau or Gop’s TESTIMONY BY THE RESURRECTION TO THE MESSIAHSHIP OF JESUS, 22. ἄνδρες ᾿Ισραηλῖται. As the prophecies which St Peter is about to put forward were given before the nation was rent into two parts, he calls them by a name which points to their union and common descent from Jacob. ᾿Ιησοῦν τὸν Ναζωραῖον. This accusative, taken up by the following τοῦτον, continues in suspense till the close of the next verse. ἄνδρα. St Peter begins with the humanity of Jesus, as a point on which they would all agree. ἀποδεδειγμένον. Publicly demonstrated, or set forth. Cf. the words of Nicodemus (John iii. 2) ‘No man can do these miracles that thou doest except God be with him.’ The sense of the participle is given by the gloss of D, which reads δεδοκιμασμένον. εἰς ὑμᾶς. Render, wnto you. The testimony was not given among them only (as A.V.), but wnto them. Cf. John xii. 37 ‘Though He had done so many miracles before them yet they believed not on Him.’ δυνάμεσι «.t.A. These distinct names are given to Christ’s mar- vellous works according to the light in which they are viewed. The first name, δυνάμεις, lit. powers, is applied to them because they pro- claimed the might of Him who wrought them; they are named répara, wonders, because they called forth that feeling when they were wrought; and σημεῖα, signs, because they point out their author as divine. ois. Attracted into the case of the antecedent, as ini. 1, though here that case is dative. See note there. ὁ θεός. St Peter does not advance at once to the declaration that Christ is God, but speaks of Jesus as God’s agent, in the mighty works which their own eyes had seen. 102 THE ACTS. [II. 23— 23. ἔκδοτον. Given up unto you as God had decreed He should be, for the sake of man’s redemption. διὰ χειρὸς ἀνόμων, by the hand of wicked (lit. lawless) men. διὰ χειρός is @ literal translation of a Hebrew expression = by means of. Cf. Ley. viii. 36 ‘Things which the Lord commanded by the hand of Moses.’ See also 2 Kings xiy. 25, though in both those passages the LXX. has ἐν χειρί. But διὰ χειρός in the same sense is found 2 Kings xiv. 27; 1 Chron. xi. 3, xxix. 5, &c. 24. τὰς ὠδῖνας τοῦ θανάτου. The expression occurs in LXX. Ps. xvu. 5, ὅσο. 25. AavelSx«.t.A. The passage which St Peter quotes is from Ps, xvi. 8—11, and he argues that it could not be of himself that the Psalmist there spake, for they had evidence that the words could not be truly said of him. But having regard to God’s promise David spake of Him who was to be born from his line, as identified with himself. St Peter’s quotation is from the LXX. εἰς αὐτόν, in reference to him. The preposition indicates the direc- tion of the thoughts of him who spoke. Cf. Winer-Moulton, p. 495. προορώμην. The πρὸ is used here as a strengthening of the follow- ing ἐνώπιόν μου, and in the same sense. The foresaw of A.V. is equal to no more than saw. The Hebrew text would be rendered, I set. 26. ἡ γλῶσσα pov. The Hebrew=my glory. For this exposition of glory, cf. Ps. οὐ]. 1, where the A. V. has, according to the Hebrew, ‘I will give praise even with my glory,’ while the Prayer-Book Version renders ‘with the best member that I have.’ If however we are to be guided by the Hebrew parallelism ‘the glory’ is the soul or life. Cf. Ps. vii. 5, ‘Let him tread my life upon the earth, and lay my glory (A.V. honour) in the dust.’ On the use of a similar expression by the Arabs for any member of the body of special honour, see Gesenius fi Vix. 8 deka κατασκηνώσει, Lit. shall tabernacle. 27. εἰς ἅδην, in Hades, i.e. in the unseen world. So too in verse 31 where we have the more usual expression εἰς @dov (understanding δόμον), but in the Psalm from which quotation is made, the best text of the LXX. gives the accusative there too. δώσεις, Thow wilt suffer [lit. give]. τὸν ὅσιόν σου, Thy Holy One. The Hebrew word in the Psalm conveys the idea of beloved, as well as godly or pious. 28. πληρώσεις «.t.A. This is an example of how the LXX. some- times paraphrases. The Hebrew text literally translated is, ‘in thy presence is fulness of joy.’ 29. ἐξὸν εἰπεῖν. Here ἔστι is the verb to be supplied. Render ‘It is allowed me=I may freely say unto you concerning the patriarch David that he both died and was buried.’ Here St Peter begins his argument with a statement which none of them will gainsay. St Paul II. 33.] NOTES. 103 makes use of the selfsame argument (xiii. 36) ‘David after he had served his own generation...fell on sleep and was laid unto his fathers.’ τὸ μνῆμα. The existence of the sepulchre is evidence that David did not rise again. The sepulchre of the House of David was a famous object in the Holy City. Among the marvels of Jerusalem mentioned in the Aboth de-Rabbi Nathan (c. 35), we are told, ‘There are no graves made in Jerusalem except the tombs of the House of David and of Huldah the Prophetess, which have been there from the days of the first prophets.’ On the burial of David in Zion, cp. 1 Kings ii. 10 with 2 Sam. v. 7. 30. ὅρκῳ dpooev. See Ps, exxxii. 11 ‘Of the fruit of thy body will I set upon thy throne.’ ἐκ καρποῦ κιτιλ. Render, of the fruit of his loins one should sit for, he would set one] on his throne; for καθίζειν is used both transitively and intransitively. 31. περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ, of the resurrection of the Christ, i.e. the Messiah, Jehovah’s Anointed. ὅτι οὔτε ἐγκατελείφθη, that neither was He left in Hades nor did His flesh, &e. The ἡ ψυχὴ αὐτοῦ of the Text. recept. has been introduced to make this application accord more exactly with the words of the prophecy quoted in verse 27. At first perhaps the addition was inno- cently placed as a note on the margin, but the next copyist incor- porated it. 32. ἀνέστησεν, raised up (from the dead). The word takes up the ἀνάστασις of the previous verse. The English cannot mark by simi- larity of word the forcible character of the Greek, which would be given in sense somewhat thus: ‘David spake of a resurrection, which manifestly was not his own, but here is now come to pass the resur- rection of Jesus, of which we all are witnesses.’ The πάντες is pro- bably to be confined to Peter and the Eleven, with whom he is more closely connected in this speech (see ver. 14) than with the rest. 33. ὑψωθείς, exalted (into heaven), for the Apostles are wit- nesses not only of the Resurrection but of the Ascension also. τήν τε ἐπαγγελίαν mv. τ. dy. Called ini. 4 ἡ ἐπαγγελία τοῦ πατρός. The promise was made by the Father, and the Holy Ghost was the gift promised. Christ’s words were, ‘I will pray the Father, and He shall give you another Comforter’ (John xiv. 16), What was at first an ἐπαγγελία has now attained its fulfilment, so that λαβών implies the complete fruition of all that was promised. ἐξέχεεν, He hath poured forth. Thus fulfilling the promise in the prophecy quoted verse 17: ἐκχεῶ ἀπὸ Tod πνέυματός μου. βλέπετε καὶ ἀκούετε. It would seem from this that the appearance, like as of fire, which rested upon each of them, remained visible for some time, thus making it evident how different this was from any meteoric flashes into which some have endeavoured to explain away the miracle which St Luke describes. 104 THE ACTS. (II. 34— 34. ov...dvéBn, he ascended not. He went down to the grave, and ‘slept with his fathers.’ λέγει δέ. The passage is from Ps. cx. 1. David saith, speaking as a prophet, and concerning the same person, whom though He is to be born of the fruit of his loins, he is yet taught by the Spirit to call his Lord. The words of this Psalm were admitted by the Jews them- selves in their discourse with Jesus (Matt. xxii. 44, 45) to be spoken of the Christ. κύριος τῷ κυρίῳ pov. The sense is, the Lord [Jehovah] said unto [Him whom I must even now call] my Lord, since I foresee how great He shall be. κάθου ἐκ δεξιῶν pov. A common Oriental expression for sharing power and sovereignty. Cf. the request of the mother of James and John when she desired places of influence for her sons in the future kingdom, which she supposed would be an earthly one (Matth. xx. 21). 35. ὑποπόδιον. To put the foot on the neck of a prostrate enemy was in the Eastern world a token of complete conquest. (Cf. Josh. x. 24.) 36. γινωσκέτω. This appeal could only be made to Israel, for they alone knew of the promises and prophecies in which the Christ had been foretold. ὅτι kal «.t.A. Render, that God hath made Him both Lord and Christ, even this Jesus whom ye crucified. ‘Thus closes the argument. Its steps are: Jesus, who has been crucified, has been by God raised from the grave, by God exalted to heaven, and set at His right hand, and thus proved to be the Lord and the Anointed One. 37—40. Erreot or St PETER’s SERMON. 37. κατενύγησαν τὴν καρδίαν. The verb, without the following noun, is found LXX. Gen. xxxiv. 7 (were grieved A.V.) and κατανενυγ- μένον τῇ καρδίᾳ, Ps. ΟΥ̓. 16 of one ‘broken in heart.’ The sense here is, they were stung with remorse at the enormity of the wicked- ness which had been committed in the crucifixion, and at the blind- ness with which the whole nation had closed their eyes to the teaching of the prophecies which had spoken of the Messiah. πρὸς tov Πέτρον x.t.A. For these men, who had so clearly set before them the error of the whole people, were the most likely to know what could be done to atone for it. ἄνδρες ἀδελφοί. See i. 16 note. 38. μετανοήσατε. This was in accordance with the directions of Jesus before His Ascension (Luke xxiv. 47) ‘that repentance and remission of sins should be preached in His name.’ On the omission of both ἔφη and φησίν in this verse, cf. Acts xxv. 22, xxvi. 28, where the best MSS. are without any verb=he said. It should be noticed that the Vulg. has ‘ Penitentiam (inquit) agite,’ ΤΙ. 40.] NOTES. 105 βαπτισθήτω. The verb is here singular from the close connexion with the distributive ἕκαστος, but the plural with which the verse com- menced is resumed immediately in λήμψεσθε. The exhortation to baptism is in accord with Christ’s injunction (Matth. xxviii. 19), and though there the baptism is directed ‘to be in the name of the Father and of the Son and of the Holy Ghost,’ and here it is only said ‘in the name of Jesus Christ,’ we are not to sup- pose any change made from the first ordinance, but only that as the Church was to be called Christ’s, so in mentioning the Sacrament for the admission of its members His name was specially made promi- nent. It was belief in Christ as the Son of God which constituted the ground of admission to the privileges of His Church. This made the whole of St Peter’s Creed (Matt. xvi. 16) when Christ pronounced him blessed. Swpedy τ. ay. wv. This is expressly stated to have been bestowed on some of the first converts (see viii. 17, x. 44, &c.), and the prompt repentance of these earliest hearers of the truth would not be without its reward. 39. ἐπαγγελία must be taken to embrace the same gifts which it included in i. 4 and 11, 33. καὶ tots τέκνοις. As under the old covenant the promises were made (Gal. iii. 16) ‘to Abraham and his seed,’ so is it to be under the new dispensation. τοῖς εἰς μακράν. Peter knew from the first, we see, that the Gentiles were to be admitted to the same privileges as Israel. But Christ’s commission said they were to preach first in Jerusalem and in Judza. Peter needed the vision of the great sheet let down from heaven to tell him when God’s time was come for the extension of the work; and though in his dream the natural prejudice of his race was asserted, yet when he awoke he went ‘without gainsaying as soon as he was sent for’ (x. 29), as he says to Cornelius. For Christ’s words had been ‘Go, teach all nations.’ The expression oi εἰς μακράν means those persons, whom to reach you have to go out into the distance. προσκαλέσηται. Render, shall call unto Him. Thus the force of the preposition will be given, which disappears in A.V. 40. ἑτέροις τε λόγοις πλείοσιν. This is a very important statement. We learn from it that there is no attempt made by the writer of the Acts to produce more than the substance and character of what was here said, And we may be sure that he uses the same rule always. We need not therefore be startled if we find an address followed by mighty results, even though St Luke’s abstract of it may only extend over a few verses. διεμαρτύρατο, he charged, as 1 Tim, v. 21; 2 Tim. ii. 14, iy. 1. Peter’s address was not of the nature of testimony but a direction what the penitents were to do. σκολιᾶς. Literally crooked. The expression ‘crooked generation’ is found in A.V. (Deut. xxxii. 5) where the Greek of the LXX. is the 106 THE ACTS. (Il. 40— same as here and in Phil. ii. 15. γενεὰ σκολιά is also the text in Ps. lxxvii. (Ixxviii.) 8. 41—47. Tue First CoNVERTS AND THEIR BEHAVIOUR. 41. προσετέθησαν. Render, there were added on that day about three thousand souls, i.e. to the hundred and twenty who composed the community when the day began. In v. 47 it is said ‘the Lord added.’ 42. προσκαρτεροῦντες. This means that they allowed nothing to interfere with the further teaching which the Apostles no doubt gave to the newly baptized. The converts would naturally seek to hear all the particulars of the life of Him whom they had accepted as Lord and Christ, and such narratives would form the greatest part of the teach- ing of the Apostles at the first. The phrase ἡ διδαχὴ τῶν ἀποστόλων has acquired a new interest since the recent discovery and publication of a MS. with that title. But the subjects treated of in this new discovery, a work manifestly of the first or beginning of the second century, are not such as could be spoken of immediately after the Pentecostal outpouring of the Spirit. They relate to the Church when she has taken a firm hold on the world. κοινωνίᾳ, that communion, or holding all things common, of which a more full description is given in the following verses, and which _ would bind them most closely into one society. Chrysostom calls this ‘an angelic republic’: τοῦτο πολιτεία ἀγγελικὴ μηδὲν αὐτῶν λέγειν ἴδιον εἶναι. ἐντεῦθεν ἡ ῥίζα τῶν κακῶν ἐξεκόπη, καὶ bc ὧν ἔπραττον ἔδειξαν ὅτι ἤκουσαν. The omission of the conjunction after κοινωνίᾳ makes a division between the educational and social duties on one hand, and the strictly devotional on the other. τῇ κλάσει τοῦ ἄρτου. The earliest title of the Holy Communion and that by which it is mostly spoken of in Scripture. (See Acts xx. 7; 1 Cor. x. 16, &c.) In consequence of the omission here and elsewhere of any mention of the wine, an argument has been drawn for communion in one kind. But it is clear from the way in which St Paul speaks of the bread and the cup in the same breath, as it were, that such a putting asunder of the two parts of the Sacrament which Christ united is unwarranted by the practice of the Church of the Apostles. It is worth notice that in the ‘Teaching of the xm Apostles’ to which allusion has just been made, the directions concerning the cup stand first. See chap. 9 περὶ δὲ τῆς εὐχαριστίας, οὕτως εὐχαριστή- σατε. πρῶτον wept ποτηρίου" κ.τ.λ. ταῖς προσευχαῖς. There is the article here too. MHender, the prayers. See note oni. 14. 43. πάσῃ Ψυχῇ. Even the mockers were afraid to continue their jeers in the ph of such preaching and such lives. τέρατα Kal σημεῖα. See note on verse 22. The purposes now chiefly aimed at by the miracles were to arrest attention and bear TT. 46.] NOTES. 107 evidence to the new teaching. So they are not here spoken of 85 δυνάμεις. 44. ἦσαν ἐπὶ τὸ αὐτὸ κιτιλ. With the words of the angels still in their ears (i. 11) ‘ This same Jesus shall so come in like manner as ye have seen Him go into heaven,’ the disciples were no doubt full of the thought that the return of Jesus was not far distant. Such an opinion spreading among the new disciples would make them ready to resign their worldly goods, and to deyote all things to the use of their brethren, For so the spreading of a knowledge of Christ could be made the chief work of the whole body of believers. 45. κτήματα.. ὑπάρξεις. The Vulg. distinguishes the words by rendering ‘ possessiones et substantias.’ The former of the Greek words seems to imply those means which were at the time actively employed in the acquisition of more wealth; this would include farming and trade stock, &c., while ὕπαρξις refers rather to realized property (cf. however iv. 34). Soon, it seemed, there would be no need for either, and the produce of their sale was the most convenient form in which the bounty could be used for those who needed it. καθότι ἄν τις χρείαν εἶχεν, according as any man had need. We gather from this that the first converts kept their homes and things needful for themselves, but held the rest as a trust for the Church to be bestowed whenever need was seen. This is an earlier stage than that in which the money was brought and put at the disposal of the Apostles. The verb εἶχεν is in the indicative notwithstanding the preceding καθότι ἂν, because the writer’s intention is to describe a fact, viz. that there were persons in need, 46. καθ᾽ ἡμέραν te κιτ.λ., and day by day attending continually with one accord, &c. At the Temple they were likely to meet with the greatest number of devout listeners; and we shall find that the first Christians did not cease to be religious Jews, but held to all the observances of their ancient faith, its feasts, its ritual, and its hours of prayer, as far as they could do so consistently with their allegiance to Jesus. We find (xxi. 20—24) the elders of the Church in Jerusalem urgent on St Paul that he should shew his zeal for the Law by taking upon him the vow of a Nazirite, and should so quiet the scruples of Jews, and of such Christian brethren who were more zealous for the Law than St Paul himself, and the Apostle saw no reason why he should not comply with their request. κλῶντές Te Kat’ οἶκον ἄρτον. Render, breaking bread at home; though the A.V., if rightly understood, gives the sense very well. What is meant is, that the specially. Christian institution of the breaking of bread was not a part of the service in the Temple, but was observed at their own homes, the congregations meeting now at one house, now at another. The Vulg. has ‘circa domos.’ The connexion of the Lord’s Supper with the Passover meal at its institution made the Christian Sacrament essentially a service which could be cele- 108 THE ACTS. [11. 46— brated, as on the first occasion it was, in the dining-room of a dwelling- house. τροφῆς, i.e. their ordinary meals, ἀγαλλιάσει, with gladness. Because those who were able to con- tribute to the support of the poorer members of the Church were delighted to do so, and thus all over-anxious care for the morrow was removed from the whole community. ἀφελότητι καρδίας. Vulg. ‘simplicitate cordis.? Having but one end in view, that the faith of Christ should be as widely spread abroad as possible. 47. χάριν, favour. As it was said of Christ, ‘The common people heard Him gladly’ (Mark xii. 37), so it seems to have been with the Apostles. The first attack made on them is (iv. 1) by the priests, the Captain of the Temple, and the Sadducees. τοὺς σωζομένους. For this use of the present participle in relation to a work or condition begun, but only as yet in progress and not complete, cf. LXX. Judges xiii. 8 (Manoah’s question to the angel), τί ποιήσωμεν TH παιδίῳ τικτομένῳ, The child spoken of is not born, but will be, for God has promised it. So here the men were put into the way of salvation, but not yet saved, though made through hope to be heirs of salvation. The rendering of the text is, and the Lord added day by day together such as were in the way of salvation. CHAPTER III. Readings varying from the Text. recept. 1. Πέτρος δέ. In accordance with the change made in the last verse of chap. 11. 7. ἤγειρεν αὐτόν with NABCG. The Vulg. has the pronoun twice expressed. 11. αὐτοῦ instead of τοῦ ἰαθέντος χωλοῦ with NABCDE. Vulg. ‘cum teneret autem Petrum.’ 13. Omit αὐτὸν after ἠρνήσασθε with NABC and many cursives. Vulg. ‘et negastis ante faciem Pilati.’ 18. αὐτοῦ after Χριστὸν with NABCDE. Vulg. ‘Christum suum.’ 20. προκεχειρισμένον is the reading of NABCDEP. The Vulg. favours the Text. recept. in giving ‘qui predicatus est.? But that sense is out of harmony with verse 25 where the people are called υἱοὶ. τῆς διαθήκης. See notes. ᾿ 21. τῶν ἁγίων for πάντων ἁγίων with NABCD. Vulg. ‘per os sanc- torum, &c.’ dr αἰῶνος before αὐτοῦ with NABC. The Vulg. has ‘suorum a seculo prophetarum,’ which does not leave am’ αἰῶνος to the end of the verse. TIT. 2.) NOTES. 109 22. Omit yap πρὸς τοὺς πατέρας with NABC. Vulg. ‘Moses quidem dixit.’ 26. Omit Ἰησοῦν with NBCDE and Vulg. Ca. III. 1--10. Heauine or THE Lame MAN at THE BEAUTIFUL GATE OF THE TEMPLE. 1. ἀνέβαινον, were going up. The verb is in the imperfect tense and to render it exactly adds much to the vividness of the narrative. On the close attachment always seen between Peter and John, Chrysostom observes, παντάχου φαίνονται οὗτοι πολλὴν ἔχοντες πρὸς ἀλλήλους ὁμόνοιαν. τούτῳ νεύει ὁ Πέτρος. ὁμοῦ εἰς τὸν τάφον ἔρχον- ται οὗτοι. περὶ αὐτοῦ φησὶν τῷ Χριστῷ, οὗτος δὲ τί; The Temple stood above the city on Mt Moriah. τὸ ἱερόν. While earnestly labouring for the spread of Christ’s teach- ing, they did not cast off their regard for that schoolmaster which had been appointed to bring men to Christ. ἐπί. The preposition indicates the period of time towards which their movement tended, and may be well rendered for the hour, &e. They were on their way, and would get there at the time appointed for prayer. This is not the most common use of ἐπὶ with the accusative of time. It more frequently denotes that space of time over which any action is extended. Cf. Acts xiii. 31 ἐπὶ ἡμέρας πλείους ΞΞ- during many days. See Winer-Moulton, pp. 508, 509. We read in Scripture of three specified hours of prayer in accord- ance with which the Psalmist speaks of his own custom (Ps. lv. 17), ‘Evening, and morning, and at noon will I pray.’ And in like manner Daniel prayed ‘three times a day’ (Dan. vi. 10). Cf. also ‘The Teaching of the twelve Apostles,’ chap. 8, τρὶς τῆς ἡμέρας οὕτω προσεύχεσθες The hour of morning prayer was the third hour, and Peter went up to the housetop to pray (Acts x. 9) about the sixth hour, which was noon, and the evening prayer was this to which Peter and John were going up. ἐνάτην. This orthography has the support of much authority, See Tischendorf’s Prolegomena, p. 49, ed. 7. At the Equinox the ninth hour would be three o’clock in the after- noon, but when the daylight was longer it would be later, so that if there were 18 hours’ day and 6 hours of darkness, each hour of the day would be an hour and a half long, and the hours of the night only half an hour each. At such time the ninth hour would be at half-past four. See ii. 15 note. 2. ex. Just as when this preposition is used with words directly indicative of time, the idea here contained in it is of a starting-point since which a certain state has been continuous. Cf. Acts xxiv. 10, ἐκ πολλῶν ἐτῶν ὄντα κριτήν. Render, a certain man who was lame, otherwise ὑπάρχων is not represented. ἐβαστάζετο.. ἐτίθουν. The imperfect tenses imply that this was done regularly every day, and the position in which he had been daily 110 THE ACTS. [Π1|. 2— set for the greater part of his forty years’ life (see iv. 22) made it certain that he would be widely and well known. In the same fashion Bartimaeus sat by the wayside to beg (Mark x. 46). πρὸς τὴν θύραν... ὡραίαν. The gateways of the Temple gave ad- mission to the inner court from the court of the Gentiles and the court of the women. There were three on the north and the same number on the south, but the Beautiful Gate meant in this verse was probably the gate on the east which led from the court of the women. The other gates, Josephus says (B. J. v. 5, 3), were overlaid with gold and silver, but this one was ‘made of Corinthian bronze, and much surpassed in worth those enriched with silver and gold.’ τοῦ αἰτεῖν, to ask. This form of construction of the infinitive with τοῦ to indicate purpose is abundantly common in N.T. and LXX. Cf. Gen. iv. 15, καὶ ἔθετο κύριος ὁ θεὸς σημεῖον τῷ Κάϊν τοῦ μὴ ἀνελεῖν αὐτὸν πάντα τὸν εὑρίσκοντα αὐτόν. ἐλεημοσύνην. Not ἃ classical word, but very common in the LXX., first, for the feeling of mercy which dictates the giving of alms, and then, for the gift itself, as here. For the latter sense see Tobit xii. 8, ἀγαθὸν προσευχὴ μετὰ νηστείας καὶ ἐλεημοσύνης...... καλὸν ποιῆσαι ἐλεη- μοσύνην ἢ θησαυρίσαι χρυσίον. Also EKeclus. iii, 14, 30, xxxv. 2. From this word comes the English alms, formerly spelt almesse, or awmous, and in German it has become almosen. 3. λαβεῖν. This infinitive is redundant. A similar pleonasm is found Mark i. 17. 4. ἀτενίσας δέ. Soof St Paul in a similar case (xiv. 9). And doubt- less too here Peter ‘ perceived that the man had faith to be healed.’ For his first act after his cure—‘he entered into the temple’—be- speaks a devout frame of mind, and we may judge that though his infirmity had kept him atthe gate for forty years, he had felt earnestly a longing to enter. 5. ἐπεῖχεν, gave heed. The verb requires τὸν νοῦν, or something similar, to be supplied with it. The sense is ‘turned (his attention).’ Cf. Ecclus. xxxiv. 2, ὁ ἐπέχων ἐνυπνίοις, ‘he that pays attention to dreams’; and verse 18 of the same chapter, τίνι ἐπέχει; ‘To what does he pay attention?’ 6. οὐχ ὑπάρχει por. The Apostles, we may see from this, made no claim for themselves upon the contributions of the richer converts. There seems to be a difference intended in the kind of possession, ὑπάρχω being used of the worldly belongings, ἔχω of the spiritual gifts, as being the best, and the most surely held. Render the second clause, ‘What I have that give I thee.’ Weare nowhere told how much time had passed since the day of Pentecost, but it is probable that this was not the first miracle which Peter wrought (see ii. 43). For he speaks as not without experience of what works God will enable him to do. His language is that of firm assurance, ‘what I have,’ though in a moment he adds ‘in the name of Jesus Christ.’ 111 8 NOTES. 11 ἸΝαζωραίου. According to St John’s account, the name Nazareth _ was included in the title on Christ’s cross (John xix. 19), and we can see that the place was despised in the eyes of the Jews (John i. 46) from Nathanael’s question to Philip. This despised origin, as well as the shameful death, of Jesus, was a stumblingblock to the Jews. ἔγειρε καὶ περιπάτει. There is some variation in the MSS. here, some having only the last verb. As it stands, the text is exactly the same as the words which Christ used (Luke v. 23) at the cure of the paralytic. Hence objectors have alleged that St Luke in the Acts has based his history here on those recorded words of Jesus. .But what is more natural than that St Peter at such a time when speaking and acting in Christ’s name should employ Christ’s very words? 7. αἱ βάσεις αὐτοῦ καὶ τὰ σφυρά. These words are found nowhere else in the N.T. They are of a technical character, and their use, to- gether with the other features of exact description of the cripple’s case, indicate that we have before us the language of the physician (Col. iv. 14). And it is hardly possible to dwell too strongly on indications of this kind, which indirectly mark in the history something which is likewise noted in the Epistles. Those who would assign the second century as the date of the composition of the Acts, must assume for their supposed writer the keenest appreciation of every slight allusion in the letters of St Paul, and at the same time an ability to let his knowledge peep out only in hints like that which we find in this verse. Such persons, while rejecting all that is miraculous in the story as we have it, ask us to believe in such a writer as would himself be almost a miracle, for his powers of observation and the skill with which he has employed them. βάσις in the LXX. is generally used of some basement or foundation on which a thing may rest, but it occurs with the meaning of this verse in Wisdom xiii. 18, where, in speaking of an idolater, it is said he makes petitions περὶ ὁδοιπορίας [ἱκετεύει] TO μηδὲ βάσει χρῆσθαι duva- μενον, ‘for a good journey unto that which cannot set a foot forward.’ 8. ἐξαλλόμενος, leaping up. Thus manifesting his faith by his instant obedience, though his limbs must have shrivelled with forty years’ want of use. περιεπάτει. Every word seems to express the man’s joy. He kept walking is the sense of this imperfect. εἰσῆλθεν, he went in. As we see afterwards, he did not want to leave his benefactors. Beside this, it was the best use he could make of his new powers, to go to the Temple with the other worshippers. Of this conduct Chrysostom says, διὰ τοῦ μετὰ τὸ ἅλλεσθαι αἰνεῖν τὸν θεόν, οὐκ ἐκείνους θαυμάζων ἀλλὰ τὸν θεὸν τὸν δι᾽ ἐκείνων ἐνεργήσαντα" οὕτως εὐχάριστος ἦν ὁ ἀνήρ. ἁλλόμενος. He cannot put his strength sufficiently to exercise by the calm pace of those who have been walking all their lives. His exultant ‘leaping’ was a part of his ‘ praising God.’ We can hardly fail to see, if we compare the narrative of this miracle with that of the similar one wrought at Lystra by St Paul (xiv.), to 112 THE ACTS. ΠΗ; #2 which we have already referred, that St Luke has used faithfully the materials with which he was furnished by ‘ eye-witnesses,’ and has given the accounts as he received them without any colouring of his own. In this chapter we have a description such as a painter would desire; the scene is brought vividly before us, and all the characters are in lively action. Itis just such an account as we find in St Mark’s Gospel of the cure of the demoniac child (Mark ix. 14—27), and both are quite in accord with all that we know of St Peter’s mode of speaking, and from St Peter it is most probable that the narrative in this chapter (like the substance of the Second Gospel) is derived. On the contrary, the story of the cure wrought at Lystra by St Paul is told in the fewest possible words and with no touch of the graphic power of which this description is so full. The difference bespeaks the faithfulness of the writer of the Acts, and shews us that he has left the narratives as they came to his hand, without any attempt to stamp on them an individuality of his own. 9. πᾶς 6 λαός, all the people. There was no lack of testimony to the reality of the cure. Many of the witnesses must have known the cripple for years. The Jewish authorities (iv. 16) admit the un- impeachable character of the evidence. 10. ἐπεγίνωσκον. This verb is rendered they took knowledge in iv. 13, and that is the better sense here. It can hardly be intended to say that the whole of the people present knew the man. For the con- struction which brings from the predicate-sentence its subject and makes it the object in the antecedent clause, cf. below, ix. 20, ἐκήρυσ- σεν Tov Ἰησοῦν ὅτι οὗτός ἐστιν ὁ Vids τοῦ θεοῦ. πρός with an accusative of the aim or purpose. Cf. xxvii. 12, πρὸς παραχειμασίαν, ‘for the purpose of wintering in.’ 11—26. Sr Peter’s Discourse To THE CRowpD. 11. Σολομῶντος. As the name of Solomon was so intimately con- nected with the Jewish temple, it is natural enough that one of its porches (or cloisters) should be called after him. There is no account of any such porch in Solomon’s own temple, but Josephus tells us (Ant. xx. 9. 7) that there was an eastern porch in Herod’s temple called by this name. The mention of this feature in the building is a sign that the writer, from whom St Luke drew, was one acquainted with the localities about which he speaks, and that the account was written before the fall of Jerusalem, or he would not have said ‘is called,’ or if he had done so would have been convicted of inconsistency of language by those to whom his work was first presented. ἔκθαμβοι is in the plural, because the notion of λαὸς is a plural one, 12. ἰδὼν δέ. Seeing, viz. their astonishment, as we may gather from his opening words, τί θαυμάζετε. ἀπεκρίνατο, gave answer, i.e. to their looks, for there had been no words. This word, like the Hebr. 7, is frequently used for the first utterance of a speaker, unevoked by any question. Cf. (LXX. and Hebrew) Deut. xxi. 7, xxvi. 5, xxvii. 14. So too Acts v. 8, where IIT. 14.] NOTES. 113 Peter is said to have answered Sapphira, though she had said nothing, as far as we are told, and where the Apostle’s words are a question. ἐπὶ τούτῳ, ‘at this man,’ as is evidenced by the pronoun being αὐτόν at the end of the verse. ἰδίᾳ δυνάμει. As he had said to the crippled man, so now he makes it clear to the crowd, that the name of Jesus is the power to which the cure is due. εὐσεβείᾳ. That extreme devotion to God was sometimes conceived to obtain miraculous power for its reward may be gathered from such narratives as the raising of the widow’s son by Elijah (1 Kings xvii. 24). The mother seeing her son restored to her says, ‘Now by this I know that thou art a man of God.’ Cf. also Nicodemus’ statement, John iii. 2. πεποιηκόσιν τοῦ περιπατεῖν αὐτόν, having made him to walk. This genitive of the infinitive is such a harsh construction after a verb with which a direct infinitive would be expected, that it is worth while to give a few illustrations of it, mainly from the LXX. 1 Chron. xvii. 6 ois ἐνετειλάμην Tod ποιμαίνειν τὸν λαόν μου, compared with 1 Kings xvii. 4 καὶ τοῖς κόραξιν ἐντελοῦμαι διατρέφειν σε ἐκεῖ. So too Is. v. 6 ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν. The construction is also found Gen. xxxvii. 18 ἐπονηρεύοντο τοῦ ἀποκτεῖναι αὐτόν, Exod. ii. 18 διὰ τί ἐταχύνατε τοῦ παραγενέσθαι σήμερον ; ‘How is it that ye are come so soon to-day?’ (A.V.). Cf. also Acta Andr. Apocryph. 14 ἄλλοι οὖν Kal ἄλλοι ἐπετήδευον τοῦ λῦσαι αὐτόν, and Acta Petri et Pauli, 5, ἠἡτήσαντο Καίσαρα τοῦ ἀποστεῖλαι ἐν πάσαις ταῖς ἐπαρχίαις αὐτοῦ. 13. ὁ θεὸς ᾿Αβραὰμ κιτιλ. The crowd of listening Jews must have been sorely troubled to be told that they had been guilty of such re- bellion against the God of their fathers. maida αὐτοῦ, His servant. The use of this word would carry the minds of the hearers back, as St Peter no doubt intended, to Isaiah xlii. 1, ‘Behold my servant whom I uphold,’ a passage which St Matthew (xii. 18) applies to Jesus. ἠρνήσασθε.ς When to Pilate’s question (John xix. 15), ‘Shall I erucify your king?’ they had answered, ‘We have no king but Caesar,’ Kata πρόσωπον. This is a rendering of a Hebrew form spd, and is common in the LXX. Cf. 1 Sam. xiv. 13, xvi. 8; 1 Kings i. 23. κρίναντος. Render, when he had given sentence to release Him. For Pilate had pronounced Jesus innocent (John xix. 4). 14. τὸν ἅγιον. Whom eyen the demoniac (Mark i, 24) had con- fessed to be ‘the Holy One of God.’ φονέα, i.e. Barabbas, who had committed murder (Mark xv. 7; Luke xxiii. 19). “Avdpa seems here joined with φονέα, a8 ἄνθρωπος so often is with nouns that signify some occupation which is discredit- able (γόης, συκοφάντης), to increase the odiousness of the term. So we have ἀνὴρ γεωργός for a tributary servant, LXX. Gen. xlix. 15, a sort of adscriptus glebe. THE ACTS 8 114 THE ACTS. [Tir 15 15. ἀρχηγὸν τῆς ζωῆς, the prince of life. The same word applied to Jesus (Heb. xii. 2) is rendered ‘author and finisher of our faith,’ and in the same epistle (ii. 10) ‘the captain of their salvation.’ It is probably in the latter sense that St Peter, whose thoughts are on the resurrec- tion, uses the word here, thinking of Christ as the firstfruits of them that slept (1 Cor. xv. 20), but the other sense, that ‘in Him was life’ (John i. 4), is also embraced in the word. ἤγειρεν, raised, i.e. once for all. ov. This pronoun takes up the preceding ὃν, and refers to Jesus, ‘whose witnesses we are.’ Not merely of the Resurrection did the Apostles bear witness, but of all Christ’s teaching and deeds. Cf. 1, 22, where Matthias was chosen to be such a witness. 16. καὶ ἐπὶ τῇ πίστει κιτιλ., and on the ground of faith in His name, His name hath made strong this man whom ye see and know. This use of name = power, and even as an absolute equivalent for God, is very Jewish; cf. iv. 12, The usage grew out of such passages as Ps. evi. 8, ‘He saved them for His name’s sake.’ In the literature of the Jews great power was attributed to the name of God even when only inscribed, e.g. as it was said in tradition to have been on the rod of Moses. By this power he is reported to have wrought the miracles in Egypt and in the wilderness. But St Peter’s language here explains that it is no such power of which he is now speaking, for the name of Jesus does not work the miracle per se, but only because of the faith of the believer. For éri=on account of, cf. Luke v. 5, ἐπὶ τῷ ῥήματί cov χαλάσω τὸ dixrvov=on account of thy bidding. See Winer-Moulton, p. 491, who explains it as=‘ induced by.’ ἡ πίστις ἡ δι’ αὐτοῦ. Cf. the same Apostle’s words (1 Pet. i. 21), τοὺς δὲ αὐτοῦ πιστοὺς, ‘you who through Him are believers.’ Christ is ‘the author and finisher of our faith,’ ὁλοκληρίαν, complete soundness. The word occurs in the LXX. Is. i. 6, οὐκ ἔστιν ἐν αὐτῷ ddoxAnpia. Also in later Greek writers, as Plu- tarch. 17. κατὰ ἄγνοιαν, through ignorance. Ignorance has many degrees and may arise from many causes. The Jewish multitude were igno- rant from want of teaching, their rulers from mental perverseness in looking only on one part of the prophecies concerning the Messiah. Yet of both of these it may be said that through ignorance (i.e. want of knowledge, however caused) they crucified Jesus. Compare the words of Chrysostom, ἀλλ᾽ ὅμως δίδωσιν αὐτοῖς ἐξουσίαν ἀρνήσασθαι καὶ μετα- γνῶναι ἐπὶ τοῖς γεγεννημένοις" μᾶλλον δὲ καὶ ἀπολογίαν ὑπὲρ αὐτῶν συντί- θησιν εὐπρόσωπον, καὶ λέγει" ὅτι μὲν οὖν ἀθῷον ἀνηρεῖτε, ἤδειτε" ὅτι δὲ τὸν ἀρχηγὸν τῆς ζωῆς, ἴσως ἠγνοεῖτε. καὶ ἐντεῦθεν οὐκ αὐτοὺς μόνους ἀφίησιν ἐγκλημάτων, ἀλλὰ καὶ τοὺς τῶν κακῶν ἀρχιτέκτονας. 18, τὸν Χριστὸν αὐτοῦ, Render, by the mouth of all the prophets that His Christ should suffer. The purpose of the whole of the Scrip- ture is to set forth the redemption of men through the suffering of Christ. So that from the first mention of the bruising of the heel of | IIT. 20.] NOTES. 115 the seed of the woman (Gen. iii. 15), there had been a constant chain of testimony that the Christ should suffer. The ignorance of the Jews was manifested in this, that they would only see what spake of the sovereignty of the Messiah, and so rejected Him who came to give His life as a ransom for men. οὕτως. Emphatic. By turning your evil deed to a purpose of salvation. So Chrysostom, ὅρα πόση τοῦ θεοῦ ἡ σοφία, ὅτ᾽ ἂν ταῖς ἑτέρων πονηρίαις els τὸ δέον ἢ κατακεχρημένη. 19. μετανοήσατε, repent; seeing how great your offence is, but yet that sin done in ignorance may be pardoned. ἐπιστρέψατε. Literally, turn again, 1.e. from the evil of your ways. So (xi. 21) ‘a great number believed and turned unto the Lord.’ The phrase ‘be converted’ of the A.V. has received much augmentation of meaning since 1611. ἐξαλειφθῆναι. A very common word in the LXX. for the blotting- out of offences. The idea is, they are written down, but may be erased, Cf. Jerem. xvili. 23, τὰς ἁμαρτίας αὐτῶν ph ἐξαλείψῃς. So Pss, 1. (li.) 1, 11, eviii. (cix.) 14; 2 Mace. xii. 42. ὅπως av. These particles cannot be translated ‘when the times... shall come,’ but ‘that the times...may come.’ They indicate a purpose, the accomplishment of which still lies in doubt. So the Apostle’s argument is, Repent, that your sins may be blotted out, that in this way (i.e. by your penitence) the times of refreshing may come. ὅπως ἄν is rendered in this sense (Acts xv. 17), ‘That the residue of men might [better may] seek after the Lord.’ See also Luke ii. 35. καιροὶ ἀναψύξεως. Literally, ‘appointed times of refreshing.’ These God hath appointed and keeps in His own power, but the penitence of men can hasten them. They are called ‘times of refreshing,’ i.e. peace and blessedness, for the Apostle describes them afterwards as’ the coming of the Christ. But by the prophecies which he quotes he shews that the refreshing is for those only who repent (vers. 23) and hear the prophet whom God sends. The anticipation of a speedy return of Christ from heaven was common among the first believers. St Peter here does not directly state this opinion, but we can see how current it was from St Paul’s Second Epistle to the Thessalonians, where he finds it necessary to warn the Christians of that Church against the disquiet which the immediate expectation of the second Advent was causing among them. ἀνάψυξις is used in LXX. Exod. viii. 15 of the relief which Pharaoh felt when the plague of frogs was removed. 20. Kal ἀποστείλῃ. The construction is continued from ὅπως dy in the previous verse, Render, and that He may send. προκεχειρισμένον, the Christ which was appointed for you, even Jesus. This reading and sense agree with the proof which St Peter presently cites (ver. 25), ‘Ye are the children of the covenant which God made with our fathers.’ The Christ, the Messiah had been ap- 8—2 116 THE ACTS. (IT. 20— pointed and promised unto the Jewish nation, and now the promise of the covenant is fulfilled in Jesus. 21. ϑέξασθαι. And Peter and the rest could bear witness that He was gone into heaven, His work on earth being finished. ἀποκαταστάσεως πάντων, restoration of all things, i.e. at Christ’s second coming. But this phrase, ‘the restoration of all things,’ is used in two sensesin N.T, For it is said (Matt. xvii. 11; Mark ix. 12) that Elias must ‘first come and restore all things.’ There the beginning of Christ’s Kingdom is meant. As Christ’s death was for all men’s redemption, the restoration of all things may be said to have begun then. In the present verse the words have reference to the time when the course of that restoration shall be completed. av ἐλάλησεν. For the attraction of the relative, see note on i. 1, Render, of which [times] God hath spoken. 22. Μωῦσῆς μέν, Moses indeed said. Here the Apostle cites the prophecies to which he has been alluding. First from Deut. xviii. 15 (though not quoting the LXX. quite exactly) he points out that the prophet who had been promised was to be of their brethren, as Moses had been.. This was a comparison which the Jews themselves were fond of making, and they often identified the prophet of whom Moses spake with the Messiah. Thus the Midrash Rabbah on Eccl. i. 9 says, ‘Rabbi Berakhiah in the name of Rabbi Yizkhak [Isaac] says: ‘‘ As was the former redeemer so shall the latter redeemer be.’’ While of the former redeemer it is said (Exod. iv. 20), ‘‘ And Moses took his wife and his sons and set them upon an ass,” so of the latter: for it says (Zech. ix. 9), ‘‘He is lowly and riding upon an ass.” And while the former redeemer brought down manna, as it says (Exod. xvi. 4), ‘‘Be- hold I will rain bread from heaven for you,” so the latter redeemer will bring down manna. For it says (Ps. lxxii. 16), ‘‘ There shall be abund- ance of corn in the earth.” And as the former redeemer caused the well to spring up (see Num. xxi. 17), so the latter redeemer shall also cause the waters to spring up. For it says (Joel iii. 18), ‘‘A fountain shall come forth of the house of the Lord, and shall water the valley of Shittim.””’ ὡς ἐμέ, like unto me. This is a rendering of the Hebrew 5, and is very common in the LXX. Cf. Jud. viii. 18 καὶ εἶπαν Ὥς σὺ ὡς αὐτοὶ, els ὁμοίωμα υἱοῦ βασιλέως. ἀκούσεσθε, i.e. those who have ‘ears to hear’ when the prophet comes and speaks. The next verse shews that all the nation were not included in the ‘ye.’ 24. καὶ πάντες δὲ οἱ προφῆται. To other prophecies St Peter only makes a general reference. We learn (Midrash Shemuel, c. 24) that Samuel was called by the Jews the Rabban, the chief and teacher, of the prophets and there are several reasons why he is put in this fore- most place. (1) We never read of a school of the prophets before his time. (2) His mother Hannah is the first person in Holy Writ who speaks of the Messiah (1 Sam. ii. 10), ‘God’s anointed.’ (3) IIT. 36. NOTES. 117 Jewish tradition says that the man of God who came to Eli (1 Sam. ii, 27) was Elkanah. The Targum on 1 Sam.x. 12, ‘But who is their father?’ explains father by Rabbi, and refers the word to Samuel, so that the question in that verse would imply, ‘Why do you wonder at Saul among the prophets? Who is it that instructs the prophets? Is it not Samuel? And has not Saul been with him just now and been anointed by him?’ All this could be said without the speaker having any knowledge that Saul was to be king. For the use of father as=teacher or Rabbi cf. Elisha’s cry to Elijah (2 Kings ii, 12), ‘My father, my father.’ ὅσοι ἐλάλησαν Kal κατήγγειλαν. Render, as many as spake they also told of these days. The προ which is prefixed to the latter verb in the Teaxt: recept. seems to have been introduced with the notion that the words of a prophet must of necessity be predictive. Where- as the prophet was one who spake for God, gave a message in His name, but was not necessarily a foreteller of the future. 25. viol τῶν προφητῶν. Render, sons of the prophets, i.e. of the same race as they, and hence what they spake is meant for you. For you is the prophet raised up whom Moses foretold. καὶ τῆς διαθήκης, and [sons] of the covenant, i.e. heirs to its promises and obligations. So (2 Kings xiv. 14) hostages are called literally sons of the pledgings or compacts. LXX. οἱ υἱοὶ τῶν συμμίξεων. So the two anointed ones are called LXX. Zech. iv. 14 viol τῆς πιό- TNTOS. λέγων. The quotation is from Gen, xxii. 18, but the LXX. instead of πᾶσαι ai πατριαὶ has πάντα τὰ ἔθνη. 26. ὑμῖν πρῶτον. That the house of Israel might first receive the blessing, and be God’s instruments in spreading it abroad. ἀναστήσας. The word is used here not of the resurrection of Jesus, but recalling the promise of Moses, cited in v. 22 that a prophet should be raised up (ἀναστήσει κύριος) and sent unto the people. τὸν παῖδα αὐτοῦ, His servant. See note on verse 13. εὐλογοῦντα, to bless you (literally, blessing you), i.e. by the appointed times of refreshing alluded to in verse 19. The way and means to this blessing is to be by the repentance and turning again to which the Apostle has been exhorting them. And to effect this they must turn away from their iniquities, but for doing this he assures them they will find present help in Christ. Such a construction as this of a present participle after an aorist tense has sometimes been explained as though it were equal to a future. It is better to regard the action expressed by the participle as having begun from the point of time indicated by the verb. So here, the blessing was ready for the faithful as soon as ever Christ was sent. Cf. Winer-Moulton, p. 429. ἐν TO ἀποστρέφειν, in turning away every one of you from his iniquities, This word is very common in the LXX. in this sense, 118 THE ACTS. [IIT. 26— See Ezek. xviii. 27, ἐν τῷ ἀποστρέψαι ἄνομον ἀπὸ τῆς ἀνομίας αὐτοῦ. Also Ezek, iii. 19, xxxiii. 14 and Jonah iii. 10, ἀπέστρεψαν ἀπὸ τῶν ὁδῶν αὐτῶν τῶν πονηρῶν. CHAPTER IV. Readings varying from the Tezt. recept. 6. “Avvas «.7.A. All the names in this verse are in the nomina- tive with SAB. The Vulg. has also nominatives but the construction of the previous verse in the Latin brings the words there also into the same case. 8. τοῦ Ἰσραήλ omitted with NAB. The Vulg. also omits, but reads ‘Principes populi et seniores, audite.’ 11. οἰκοδόμων instead of οἰκοδομούντων with NABD. The Vulg. has a participle. 17. ἀπειλῇ omitted with NABD. Unrepresented in the Vulg. 18. αὐτοῖς omitted with NABDE. The Vulg. gives the pronoun only once, ‘vocantes eos.’ 19. εἶπον πρὸς αὐτούς with NABDE, and the Vulg. agrees with this. 24. ὁ Θεὸς after od omitted with NAB. Vulg. has ‘tu es qui fecisti.’ 25. ὁ τοῦ πατρὸς ἡμῶν διὰ πνεύματος ἁγίου στόματος Aaveld παιδός σου. This is the reading of NABE. The Vulg. in some degree confirms it, having ‘qui Spiritu sancto per os patris nostri David, pueri tui.’ But the reading is full of difficulty and there is probably some error. The Vulg. would seem to have had τοῦ πατρὸς ἡμῶν after στόματος, and, it may be, another διὰ preceding that word. Dr Hort suggests that τοῦ πατρὸς may be a corruption for τοῖς πατράσιν, and that στόματος &c. may be taken in apposition with what precedes, the mouth of David being represented as the mouth of the Holy Ghost. 27. After ἀληθείας add ἐν τῇ πόλει ταύτῃ With NABDE. Vulg. ‘in civitate ista.’ 32. ἡ omitted before καρδία and ψυχὴ with NABD. 33. δυνάμει μεγάλῃ (the order of the Vulg.) with SABD and several cursives. 34. ἦν for ὑπῆρχεν with NABF, 36. ᾿Ιωσὴφ with NABDE and Vulg., also several cursives and some other versions. IV. 1.] NOTES. 119 Cu, IV. 1—12. First Arrest oF THE AposTLEs. THEIR HEARING AND DEFENCE. 1. λαλούντων δέ. Some little time must have elapsed since Pente- cost, for now the movements of the Apostles have become a matter of concern to the Jewish authorities. See their complaint (v. 28). There is no note of time at the beginning of chap. iii. It need not have been a long period, for news soon spread in the city, as we learn from the events related in the previous chapter. ἐπέστησαν, came upon them, 1.6, to arrest them. The same word is used (xxiii. 27) of the action of the chief captain. See note there. οἱ ἱερεῖς. Those whose duty it was at the time to take charge of the Temple services, and who probably had taken offence at the multitudes assembled in the Temple court. The division of the priests was into twenty-four courses, each of which was to serve in the Temple for a week, see 1 Chron. xxiv. 1—19; 2 Chron. xxiii. 8. It was during such service in the order of his course, that the promise of the birth of John the Baptist was made to Zacharias the priest (Luke i. 5—8). Some versions render high-priests, but these were only gathered to the council on the following day. 6 στρατηγὸς Tov ἱεροῦ. There is mentioned in the O. T. an officer whose title is ‘the ruler of the house of God,’ ὁ ἡγούμενος οἰκοῦ κυρίου (or τοῦ θεοῦ), (1 Chron. ix. 11; 2 Chron. xxxi. 13; Neh. xi, 11). He was not a military officer, but had charge of the guard of priests and Levites who watched the Temple at night. There are two titles given to such an officer in the later writings of the Jews. (1) the memunneh (T. Babl. Tamid 1.), a kind of prefect of the Temple guard; and (2) a higher officer called ‘the captain of the mountain of the [Lord’s] house.’ (1. Babl. Middoth 11.) Rabbenu Shimshon describes this second officer as ‘the Commander who was set over every watch of those that watched in the less sacred portion of the Temple.’ He was apparently a civil as well as a religious official, for we find (v. 26) that he goes with ‘the officers’ to make the second arrest of the Apostles. ot Σαδδουκαῖοι. This was the name of one of the most influential sects among the Jews in our Lord’s time. Their name has been variously explained. The Jewish authorities state that the name, which they write T'sedukim, is derived from Tsadok (Zadok) the proper name, and that thus they are ‘the followers of Zadok.’ The Zadok from whom they derive the title is said to have been a disciple of Antigonus of Socho. This Antigonus is the second in order of the Jewish Fathers whose sayings are recorded in the Pirke Aboth, and the commentators thereon mention two of his pupils, Baithos and Zadok, to the latter of whom and to his followers they attribute the teaching that ‘there was nothing for them in the world tocome.’ But it is perhaps more probable, from their constant connexion with the priests, that the name of the Sadducees was derived from the more famous Zadok who became high priest in the reign of king Solomon (1 Kings ii. 35). We read of the distinction of his descendants as ‘the sons of Zadok,’ and ‘the priests the Levites of the seed of 120 THE ACTS. (IV. 1— Zadok,’ even as late as the description of Ezekiel’s temple (Ezek. xl. 46, xliv. 15). The probability of this priestly descent of the sect of the Sadducees is strengthened by the way in which they are mentioned Acts v. 17, ‘Then rose up the high priest and all they that were with him (which is the sect of the Sadducees),’ The derivation which makes their name the plural of the Hebrew adjective Tsaddik, =righteous, has not much authority to support it. The teaching of the Sadducees is partly described (Acts xxiii. 8). They ‘say that there is no resurrection, neither angel nor spirit.’ In addition to this they attached no authority to the Oral Law, while the Pharisees maintained that the greater portion thereof had been trans- mitted to them from Moses. The Sadducees also taught the doctrine of the freedom of the will of men. The statement that they rejected all the Old Testament Scriptures except the Pentateuch has no con- firmation in Josephus, and has arisen from a confusion of the Sadducees with the Samaritans. Josephus (Antiq. xvut. 1. 4) says ‘their doctrine is accepted only by a few, but yet by those of the greatest dignity,’ a statement fully borne out by the influential position in which we find them when the history of the Acts opens. They play no very pro- minent part in the Gospel history, because the teaching of Christ while on earth was directed more specially against the formalism and out- ward show of religion that prevailed among the Pharisees. It is when the doctrine of the resurrection begins to be preached that the hostility of the Sadducees makes itself most apparent. 2. διαπονούμενοι. The word is found in LXX. (Eccles. x. 9) of the pain and risk which a man incurs in removing stones. Here the pain is mental, they were sorely grieved. It is used (xvi. 18) of St Paul’s feeling when the ‘damsel possessed with a spirit of divination’ cried after him at Philippi. Chrysostom’s words on this sentence are: διεπονοῦντο οὐ μόνον ὅτι ἐδίδασκον, ἀλλ᾽ ὅτι οὐκ αὐτὸν μόνον ἔλεγον ἐγηγέρθαι, ἀλλὰ Kal ἡμᾶς δι᾽ ἐκεῖνον ἀνίστασθαι. οὕτως ἰσχυρὰ ἐγένετο ἡ ἀνάστασις ὡς καὶ ἑτέροις αὐτὸν αἴτιον γενέσθαι ἀναστάσεως. διδάσκειν. The scribes and priests would have made teaching a monopoly of their own, and would be the more vexed because these new teachers were ἄνθρωποι ἀγράμματοι. See verse 13, καταγγέλλειν ἐν τῷ “I. x.7.A. Render, and published in Jesus the resurrection from the dead. This would rouse the feelings of the Sad- ducees. The resurrection is said to be in Jesus, because His resurrec- tion was a pledge that all should rise. ‘In Christ all shall be made alive’ (1 Cor. xv. 22). The language of the Apostles in the Acts does not dwell on this as a consequence of the resurrection of Jesus, for the Apostles set forth at first what was historical rather than doctrinal teaching. Their language was a proclamation, not an argument. τὴν ἀνάστασιν τὴν ἐκ νεκρῶν, the resurrection from the dead. Here this expression seems to mean exactly the same as ἀνάστασις νεκρῶν in xxiv. 21, viz. the general resurrection. The latter expression is the more common, being found nine or ten times (in Acts xxiv. 15 modern IV. 4.] NOTES. 121 editors omit νεκρῶν), and means most frequently the general resur- rection, though it is applied to Christ’s resurrection in Acts xxvi. 23; Rom. i. 4; while in 1 Cor. xy. 21 it signifies the general resurrection implied i in the particular raising up of Jesus. ἡ ἀνάστασις τῶν νεκρῶν is found twice (Matt. xxii. 31; 1 Cor. XV. 42) of the general resurrection ; and the form in this verse (ἡ ἀνάστασις ἡ ἐκ νεκρῶν) is found again in Luke xx. 35, there, as here, signifying the resurrection of all men. Like this is ἡ ἐξανάστασις ἡ ἐκ νεκρών οἵ Phil. iii. 11. And we have once (1 Pet. i. 3) ἀνάστασις ᾿Ιησοῦ Χριστοῦ ἐκ νεκρῶν. When the verb (ἐγείρω, ἀνίστημι, 0.) is used, the preposition which most usually follows it is ἐκ commonly ἐκ νεκρῶν, now and then ἐκ τῶν νεκρῶν. In St Matthew we have, three times, ὠπὸ τῶν νεκρῶν (xiv. 2, xxvii. 64, xxviii. 7). It appears that the preposition most commonly employed after the verb was also put after the derived noun (as 1 Pet. i. 3); and once or Swice the preposition was used, as here, in the adjectival form (ἡ ἐκ νεκρῶν) appended to the noun. Those sentences where the verb is used refer nearly always to Christ’s coming up from among the dead, or to some particular rising, like that of Lazarus or John the Baptist; but once in Mark xii. 25 there is a wider sense. Where the noun is found the phrase is nearly always of the general resurrection, though the examples given above shew that it is sometimes restricted to our Lord’s rising again. 3. τήρησιν, ward, safe keeping, i.e. in a prison-house. And it is worth noticing on the use of it, that the Jews only employed im- prisonment for this precautionary purpose. It was not a mode of punishment with them, and where we find mention of it so used in the Scripture records, the authorities who inflicted it were not Jewish. ἑσπέρα ἤδη, already eventide. The Apostles had gone up to the Temple about the ninth hour, so sundown would soon come on, and the Jews were not allowed to give judgment in the night, while ‘their day ceased at the twelfth hour. The Rabbis founded the prohibition on Jer. xxi. 12, ‘O house of David, thus saith the Lord, Execute judgment in the morning.’ In Mishna Sanhedrin tv. 1 it is said: ‘Judgments about money may be commenced in the day and con- cluded in the night, but judgments about life must be begun in the day and concluded in the day.’ And even the rule about the de- claration of the new moon, which was looked on as a judicial pro- ceeding, is similarly regulated (Mishna Rosh ha-Shanah ται. 1), and it may not be declared unless the examination of the witnesses and all other preliminaries enjoined before its proclamation be completed before dark. 4. πολλοὶ δέ, but many &c.; 1.6, they were not deterred by the arrest of the Apostles. ἐπίστευσαν, believed, 1.6. on Him (Jesus) whom Peter had set before them as the Prophet of whom Moses had spoken. ἐγενήθη, came to, amounted to. Thus the Christian brotherhood 122 THE ACTS. [IV. 4— | nek gained nearly two thousand adherents since the day of- Pentecost (cf. ii. 41). δ. ἐπὶ τὴν αὔριον, on the morrow, when the investigation was permitted to be held. τοὺς ἄρχοντας Kal τοὺς πρεσβυτέρους. Here we may see that the party of the Sadducees was at this time the party of power and in- fluence. Kal τοὺς γραμματεῖς. Not only did the Scribes copy, but they also expounded the Law. And the teaching of the followers of Jesus would probably differ as much as did His own from the lessons of the Scribes. Cf, Matth. vii. 29. ἐν ‘IepoveaArp. This is the preposition in the best MSS. Some of the authorities may have resided away from the city, and had to be summoned. Hence συναχθῆναι, to be gathered together. 6. καὶ “Avvas ὁ ἀρχιερεύς, and Annas the high-priest was there. The verb in this sentence is understood. Annas (called Ananus in Josephus) son of one Seth was made high-priest (4.p.7) by the Roman governor Quirinus [Cyrenius], and so continued till a.p. 14 (Joseph. Antig. xvi. 2.1). We do not find that he was ever again appointed to the office, though St Luke here calls him high-priest. But the way in which he is mentioned at the time of the trial of Christ, who was brought, as we read, before Annas first (John xviii. 13), and sent by him afterwards bound unto Caiaphas, shews that, though not actual high-priest, yet in the eyes of the people of Jerusalem his position was one which justified them in bringing Jesus to him as soon as he was seized. It is difficult to explain from the words of the New Test. the relation of these two men in their office. Caiaphas is expressly called high-priest by St John, yet we are not told why Christ was not at once brought to him, It may be that one was acting high-priest, while the other was nasi or president of the Sanhedrin. Moreover it is not improbable that Annas, haying been high-priest before, and only deposed from the office by the Roman governor Gratus, would, both during the short high-priesthood of his son Eleazar (4.p. 16), and the longer high-priesthood of Caiaphas, his son-in-law (A.D. 25—37), exercise much influence by reason of his age and experience, and might from his former tenure of the office even be spoken of as high-priest. It is clear that he was at the head of one of the most influential Jewish families, for before his death, five of his sons had been high-priests (Joseph. Antig. xx. 9.1). We can see from Luke iii. 2, where both Annas and Caiaphas are said to be high-priests, that there was some laxity in the common use of the title. So far only does the New Testa- ment carry us, but when we come to examine the Old Testament, and the records of later Jewish literature, there seems every reason to con- clude that the expressions which seem somewhat hard to reconcile are exactly those which would naturally be employed. We find that Moses, who is himself counted (Ps. xcix. 6) high-priest on the same level with Aaron, anointed not Aaron only, but his sons at the same time (Exod. xl. 12—15) to be high-priests. Also (Numb. xxxi. 6) Phinehas the son of Eleazar is sent to the war against the Midianites with ‘the holy IV. 6.] NOTES. 123 instruments’ (i.e. the Urim and Thummim), which shews that he was high-priest at the same time as EHleazar his father. Again in later times (2 Kings xxv. 18) we have mention made of ‘Seraiah the chief priest and Zephaniah the second priest,’ which the Targum explains as ‘high-priest and Sagan’ or deputy high-priest. The Talmud makes it very clear that there was a special arrangement for providing on some occasions such a deputy for the high-priest. Thus (Mishna Joma 1. 1) it says, ‘Seven days before the day of atonement they remove the high-priest from his house to the chamber of the assessors, and they provide another priest in his place lest any disqualification should befall him.’ On this passage Rashi’s note is ‘to be high-priest instead of him’: and a little later on in the same treatise (T. B. Joma 39 a) it is said concerning the services of the Day of Atonement: ‘Rabbi Khanina the Sagan of the priests (and so one qualified to speak on the duties of the office) said: ‘* Why does the Sagan stand on the right hand of the high-priest (when the lots are being cast for the goats)?” The answer is, ‘‘ So that if any disqualification should befall him, the Sagan may go in (to the Holy of Holies) and perform the service in his stead.”’ Cp. also Midrash Rabbah on Leviticus (par. 20 ad fin.). ‘If there was any defilement on Aaron, Eleazar served (as high-priest), and if there was any defilement on Eleazar, Ithamar served.’ (On the slight matters which caused such ceremonial defilement, see note on x. 28.) And in the same chapter we find ‘Had not Elisheba (Exod. vi. 23, the wife of Aaron) joy in this world who saw five crowns (i.e. subjects for rejoicing) in one day; her brother-in-law (Moses) a king (Deut. xxxiii. 5); her brother (Naashon) nasi, i.e. president of the Sanhedrin ; her husband high-priest; her two sons, Sagans of the high-priest; and Phinehas her grandson anointed for the war?’ These notices make it clear that from the earliest times down to a period posterior to the date of the Acts, there were occasions, and these not unfrequent, when two men were called high-priests at the same time. That one who had been high-priest should still retain the title may be seen from the principle laid down in several places in the Talmud, (see Mishna Shekalim v1. 6, ed. prince. Jerus.), viz. that ‘you may elevate in a sacred office or service, but you cannot bring down’: as with us ‘once a Bishop, always a Bishop.’ The illustration given is that you might lay the shewbread on a marble table first, and after- wards on a golden one, but the contrary order of proceeding was for- bidden. (For another illustration, see note on vi. 3.) Therefore Annas, having been high-priest could, according to Jewish usage, never be called by any lower title. The relationship between Annas and Caiaphas and the seniority of the former is enough to explain the conduct of the crowd in bringing Jesus to him first: while the omission of the word high-priest (Acts iv. 6) with the name of Caiaphas is no more a proof that he was not also known to be high-priest, as well as Annas, than the words of St Mark’s Gospel (xvi. 7), ‘Go your way, tell His disciples and Peter’ can be made evidence that Peter was not one of the disciples. For a similar phrase see chap. v. 29 and the note there. 124 THE ACTS. τ frees καὶ Καϊάφας, and Caiaphas. He was called Joseph Caiaphas (Joseph. Ant. xv1. 22), and was son-in-law of Annas. καὶ ᾿Ιωάννης, and John. This is the same name as Johanan, and Lightfoot concludes that this person was the famous Johanan ben Zaceai, who by his influence with Vespasian procured permission for many of the Jews to settle in Jamnia (Jafneh) after the destruction of their city, and himself became head of the synagogue there. καὶ ᾿Αλέξανδρος, and Alexander, of whom we have no other notice than this. The adoption of a Greek name, and his being by that best known, is a sign that foreign influence was at this time strong among the Jews. ἀρχιερατικοῦ. The adjective is of rare occurrence. It occurs of the chief priest’s dress τὸ ἔνδυμα τὸ ἀρχιερατικόν in the Acta Philippi in Hellade §§ 9 and 23; also Joseph. Ant. x1. 8. 2. Here ‘the kindred of the high priest’ would most likely all of them belong to the sect of the Sadducees. 7. ἐν τῷ μέσῳ, in the midst. The council or Sanhedrin was assembled in the Beth-din or Judgment-hall. ἐν ποίᾳ δυνάμει, by what power. The noun here is the same which is used often for ‘a mighty work,’ and so has the force of ‘miraculous power.’ ἢ ἐν ποίῳ ὀνόματι. Literally ‘in what name.’ But ὄνομα is con- stantly used in the sense of authority. In this second member of the sentence, the literal translation is the most forcible. Cf. Peter’s very words in iii. 6. 8. πνεύματος ἁγίου. The Spirit of God which had come upon him had changed Peter ‘into another man.’ Cf. 1 Sam. x. 6. ἄρχοντες τοῦ λαοῦ. This was the highest tribunal which the Jews possessed. Kal πρεσβύτεροι. The council was composed of the chief priests, i.e. the heads of each of the twenty-four classes into which the priests were divided, the scribes, men who were skilled in all the Jewish law, and the elders, grave and learned men chosen to complete the number, which is stated to have been in all seventy-one. 9. εἰ. This conjunction followed as here by the verb in the indi- cative=if, as is really the case; and so in sense is equivalent to ἐπεὶ, since, but may still be rendered ‘if.’ ἀνακρινόμεθα K.t.A. Render, we are examined concerning a good deed done to an impotent man. Both the nouns are without the article. This of itself however is not conclusive, as may be seen below in verse 11, εἰς κεφαλὴν γωνίας. Not unfrequently after a preposition the article is omitted even where a definite sense is required. But in this verse the definiteness begins in the οὗτος which follows immediately. εὐεργεσία very often means well-doing, kindness of spirit, generally, but it is used of a concrete act, as here, in 2 Mace. ix. 26, ἀξιῶ μεμνημέ- νους τῶν εὐεργεσιῶν, “1 claim that ye should remember my good actions,’ -ν Ἐν. 191 NOTES. 125 ἐν τίνι οὗτος σέσωσται, by what means this man is made whole. The demonstrative pronoun should be expressed in the translation (it is not so in A.V.) for it is emphatically inserted in the Greek. The man was there for all to see (cf. verse 14) and probably St Peter pointed him out as he spake. σέσωσται. The verb σώξω primarily refers to the body, and means the keeping of that safe and sound, and out of peril of death. Then it is used for healing, bringing the body into a sound state out of an unsound one. But as disease and death are the consequences of sin, the scriptural use of the word was elevated, and it meant in the end the salvation of the soul. 10. ἐν τῷ ὀνόματι, in the name, as before in verse 7. ὑμεῖς ἐσταυρώσατε, ye crucified. For though the Roman soldiers were the actual agents in the crucifixion, it was the Jewish people and their rulers who set the Roman power in motion and urged it to the last extremity. The pronoun is therefore emphatically inserted. ἐν τούτῳ. Refer back to the previous ἐν, and so render, in this name. 11. οὗτος, this, viz. Jesus. ὑφ᾽ ὑμῶν τῶν οἰκοδόμων. Render, of you the builders. The article has its proper force. The council are fitly called the builders, for on them depended the whole religious and civil government of the people. St Peter, with his mind now enlightened to apply the Scriptures, uses the words of the Psalmist (cxvili, 22) as spoken prophetically of Christ. Christ had already (Matt. xxi, 42) applied these words to Himself and to the way in which He was being rejected of the Jews, in the close of one of His parables which the Pharisees felt had been spoken against them. The rendering of the Psalm by the Apostle does not altogether accord with the words of the LXX. εἰς κεφαλὴν γωνίας, the head of the corner. Christ, now exalted into heaven, is no longer the despised, but is become the most im- portant, stone in the new bui e-Christian society, ef. Eph. ii. 20—22. St Peter uses this quotation in his Epistle (1 Pet. ii. 7), and joins with it a passa _xxyili. 16) where the like figure is cmpleye prophetically of the Messiah, ‘the foundation stone laid in jon.” sen iy Re eT For the expression cf. LXX. Jerem., xxviii. 26, λίθος εἰς γωνίαν and Job xxxvill. 6 ὁ βαλὼν λίθον γωνιαῖον. 12. καὶ... ἡ σωτηρία. Render, and salvation is not in any other, i.e. salvation in all the fulness of its conception. St Peter thus intimates that the cure of the lame man is only a sign of the power of salvation for the soul which was in Jesus. The people were to draw from the effect produced by ‘Arise and walk,’ the conclusion that the same power could as surely give the greater blessing, ‘thy sins be forgiven thee’ (Matt. ix. 5). Cf. on σώξω, verse 9, and the use of σωθῆναι immediately. 126 THE ACTS. [IV. 12— τὸ δεδομένον ἐν ἀνθρώποις, i.e. communicated to men by God, as a means of salvation. Set implies the necessity of seeking our salvation in this name, if we are ever to find it. 13—22. Tur APOSTLES ARE DISMISSED UNPUNISHED, 13. θεωροῦντες. This is not the common verb for seeing, but im- plies that they beheld with some astonishment. παρρησίαν, a freedom and readiness of speech not to be expected in unlearned men. This it was which made them wonder. tov Πέτρου... καὶ "Iwdvvov. It appears then, though St Luke has not recorded a word of his, that St John had also shewn boldness of speech on this occasion. Another evidence that St Luke has not aimed to report complete speeches of those about whom he writes, ἰδιῶται. Render, common men. The word signifies plebeian, as opposed to men of noble birth. ἐπεγίνωσκόν te αὐτούς. These words have been interpreted as though they meant that the members of the Sanhedrin now for the first time discovered the relation in which the two Apostles stood to Jesus. Those who press such a rendering must overlook the force of the very same verb as used in 111, 10, ‘They knew that it was he which sat for alms.’ The men of whom this is said had known the cripple for years, but now observed in addition that he was a cripple no longer, though still the same man whom they had‘so long seen begging. Just so with the Jewish authorities; they could hardly fail to have known the connexion of the preachers with Jesus after the sermon on the Day of Pentecost and the events which followed it, and now they further (ἐπὶ) notice that as the Master’s words had been powerful, so there was like power in the language of those who had been with Him. We are told (John xviii. 15) of one disciple, taken always to be St John himself, that he was known to the high-priest before the Crucifixion, 14. τόν τεἄνθρωπον. It has been asked on this verse: Why did the sight of the healed man so utterly confound the judges that they had not a word to say? We may see from what happened afterwards that there were men in the council not without the thought that God was really working through the Apostles. Gamaliel says (v. 39) ‘If this work be of God’; and if this feeling operated in him, the recognised head of the Jewish court, it is not unlikely that others were also silent with the consideration that ‘haply they might be fighting against God.’ Chrysostom says the miracle spake as forcibly as did the Apostles: οὐχ ἧττον δὲ τῆς τούτων φωνῆς ἠφίει φωνὴν τὸ θαῦμα καὶ τὸ tia é δὴ καὶ μάλιστα ἐνέφραξεν αὐτῶν τὰ στόματα. 15. ἔξω Tov συνεδρίου, i.e. to retire from the ee chamber while the members of the council considered in conference what course should be taken. συνέβαλλον is the word used (xvii. 18) of the TV. 21. NOTES. 127° conference of the Stoic and Epicurean philosophers with St Paul at Athens, 16. γνωστόν, well-known, patent to all. For the word, which is legs common in the singular than in the plural, cf. Ecclus. xxi. 7 yrw- στὸς μακρόθεν ὁ δυνατὸς ἐν γλώσσῃ. πᾶσιν... φανερόν, manifest to all them that dwell in Jerusalem. Be- cause all the inhabitants knew the beggar at the Temple-gate, and that he had been lame all his life. There could only be two grounds on which, in reference to the cure of the cripple, the Apostles could be worthy of punishment: (1) If it were a case of imposture, but this nobody in the council or anywhere else insinuated, or (2) if the miracle had been wrought by some unlawful agency (Deut. xiil.). The question of the Sanhedrin points in this direction, ‘By what power have ye done this?’ But Peter from the first (iii. 13) had ascribed the miracle to the ‘God of Abraham, Isaac and Jacob,’ and again testifies that it is God through Jesus Christ that hath made the man whole. So that there was no charge possible on the second ground. 17. διανεμηθῇ, be spread abroad, i.e. the fame of the miracle and the consequent belief in the divinity of Jesus. ἐπὶ τῷ ὀνόματι. The notion in the preposition here is that of rest- ing upon. The Apostles were no more to make the name of Jesus the basis and groundwork of their addresses, nor to refer to it as the source of their power. 18. καλέσαντες, having called them, i.e. back again into the council- chamber. παρήγγειλαν, they commanded. The verb is frequently used of our Lord’s strict injunctions that His miracles should not be published abroad (Mark vi. 8; Luke v. 14, &c.). τὸ καθόλου, at all. This not very common adverb is found in verse 26 of the Song of the Three Children, καὶ οὐχ ἥψατο αὐτῶν τὸ καθόλου TO πῦρ. 19. ὁ δὲ Πέτρος kal ᾿Ιωάννης. Both alike express their determina- tion to publish the news of Christ’s life and resurrection. The reason why both names are here mentioned may be that each was separately appealed to for a promise to desist. For an instance of like firmness in a good cause cf. 2 Mace. vii. 30. κρίνατε, judge ye, i.e. come to whatever decision you please. Our minds are made up, and ‘we are not careful to answer you in this matter.’ 20. εἴδαμεν kal ἠκούσαμεν, we saw and heard. For the witness is to be concerning the whole life of Jesus. 21. προσαπειλησάμενοι, having further threatened. The first threats must have been made as soon as the Apostles were called back into the council-hall, as was suggested in verse 17. They did not see their way to do more than threaten, because the people were sure that the lame man had been healed and that there was no charge 128 THE ACTS. [Iv. 21 against the Apostles for which they deserved punishment. They could not say that the miracle was untrue, for there was the man standing by, and proving its reality; and they could not inflict a punishment ‘for a good deed,’ nor could they find any ground for an accusation in the declaration that the man had been healed in the name of Jesus. On the contrast between the courage of the Apostles and the terror of the Sanhedrin Chrysostom says: τοιοῦτον ἣ φιλοσοφία. ἐκεῖνοι ἐν ἀπορίᾳ, οὗτοι ἐν εὐφροσύνῃ" ἐκεῖνοι πολλῆς γέμοντες αἰσχύνης, οὗτοι μετὰ παῤῥησίας πάντα πράττοντες" ἐκεῖνοι ἐν τῷ δεδοικέναι, οὗτοι ἐν τῷ θαῤῥεῖν. τίνες γὰρ ἦσαν, εἰπέ μοι, οἱ φοβούμενοι; οἱ λέγοντες ἵνα μὴ ἐπὶ πλέον διανεμηθῇ εἰς τὸν λαὸν ἢ οἱ λέγοντες οὐ δυνάμεθα ἃ εἴδαμεν καὶ ἠκούσαμεν μὴ λαλεῖν ; καὶ ἐν ἡδονῇ καὶ ἐν παῤῥησίᾳ καὶ ἐν εὐφροσύνῃ μείζονι πάντων οὗτοι" ἐκεῖνοι ἐν ἀθυμίᾳ ἐν αἰσχύνῃ ἐν φόβῳ. τὸν γὰρ λαὸν ἐδεδοίκεσαν. ἃ ἐβούλοντο ἐφθέγξαντο οὗτοι, ἐκεῖνοι ἃ ἐβούλοντο οὐκ ἐποίησαν. τίνες ἦσαν ἐν δεσμοῖς καὶ ἐν κινδύνοις ; τὸ πῶς κολάσωνται, i.e. on what pretext, or in what way they might punish them, without enraging the multitude. For the form of the sentence cf. 1 Thess. iv. 1 παρελάβετε παρ᾽ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περι- πατεῖν. 22. ἐτῶν... τεσσεράκοντα, above forty years old. To one who looked on the circumstances, as St Luke, with a physician’s eye (Col. iv. 14), this feature would be most noticeable. For limbs un- used shrink and wither, and become disproportionate to the other parts of the frame. ἐφ᾽ ὃν γεγόνει τὸ σημεῖον κιτλ. Literally, ‘on whom this sign of healing was wrought.’ The A.V. rendering σημεῖον by miracle has given somewhat of its sense by using the verb shewed. 23—31. Tuer APOSTLES RELEASED, ‘THEIR PRAYER AND ITS ANSWER. 23. πρὸς τοὺς ἰδίους, to their own company, who were perhaps still abiding in the upper room which they had occupied before Pentecost. Because St Peter on a later occasion (xii. 12) made his way, after his delivery from prison, to the house of Mary the mother of John Mark where many were gathered together praying, some have thought that this was the house where the Apostles had dwelt from the first. Such men at such a time would have neither means (see iii. 6) nor in- clination to change from house to house, and Christ’s injunction (Luke x. 7) ‘Go not from house to house’ was given with a pur- pose which the Apostles would be likely to bear in mind and act upon. 24. ot δὲ ἀκούσαντες, and they, having heard it, viz. the report of the threats. ἦραν φωνήν, lifted up their voice. The compound verb ἐπαίρειν is the more common in classical Greek in this phrase. Both forms are © found in the LXX. For αἴρειν φωνὴν cf. Judges xxi. 2; 1 Sam. xi. 4, and ἐπαίρειν occurs Judges ix. 7; Ruth i. 9,14. The words of the IV. 27.] NOTES. 129 prayer which follows have so direct a reference to the circumstances which had just occurred that we cannot interpret otherwise than that to the prayer, uttered by the lips of one, all the rest, with one mind, pronounced fervent Amens, ‘The author (says Zeller) takes no for- biddén liberty when he collects the concordant expressions of indi- viduals into one common expression.’ Séorrota, Lorn, lit. Master. The word is not often used of God (as Luke ii. 29) or Christ, but it is worth notice that St Peter (2 Pet. ii. 1) and St Jude (4) apply it to Jesus. σὺ ὁ ποιήσας, Thou that hast made. The ὁ θεός of the Text. Recept. is an expository note, meant to explain δέσποτα. 25. 6 Tov πατρὸς... παιδός cov. Render, who by the Holy Ghost [through] the mouth of our father David thy servant. See textual note. If through be omitted in this rendering then the latter clause becomes an apposition in explanation of the words ‘by the Holy Ghost.’ The Apostle now proceeds to apply the words of the second Psalm, which has been admitted by the Jews themselves to be Messianic, to the circumstances under which Christ was put to death. The words of the LXX. are here quoted exactly. ἔθνη, the nations, or the Gentiles as it is rendered in verse 27. The Psalm in its first application probably referred to some revolt against the king of Israel. We have such a revolt mentioned in David’s reign (2 Sam. viii.), where the Syrians, Moabites, Ammonites and other nations were conquered by David, after being in vain rebellion. 27. ἐπ᾽ ἀληθείας, of a truth. This expression is both classical and is also found often in the LXX. as Dan. ii. 8, 47; Job ix. 2, xix. 4, xxxvi. 4; Is. xxxvii. 18, for the Hebrew DIIIN= verily. The Apostle proceeds to apply the language of the Psalmist to the events which preceded the Crucifixion. Thus the words ἐν τῇ πόλει ταύτῃ find a natural place here, as given by the best authorities. maida, servant, as in ili, 13. ἔχρισας, Thow hast anointed, i.e. by the descent of the Holy Ghost upon Him at His baptism. “Hpodns. The representative of the rulers of the Jews. This par- ticular Herod was Antipas the son of Herod the Great by his Samaritan wife Malthace. He was tetrarch of Galilee and Perea (Luke iii. 19), and because our Lord belonged to Galilee, Pilate took occasion to send Jesus to be examined by him, as Herod was in Jerusalem to keep the feast of the Passover. καὶ IIdyrios Πιλάτος, who was the Roman Governor; and so in his person were represented many nations at this time under the sway of Rome. His officials and soldiers would be drawn from all lands, and the mockery to which Jesus was exposed at their hands might well be described as the rage of the Gentiles. Pontius Pilate was the sixth Roman procurator of Juda; he was THE ACTS 9 130 THE ACTS. (IV. 27— appointed a.p. 25—6 in the twelfth year of Tiberius, and continued to hold the office till a.p. 36, when he was sent to Rome by Vitellius under an accusation brought against him by the Samaritans. Of his after life and his death there are many legends, but no history. 28. ποιῆσαι, to accomplish. God made the passions, which the enemies of Jesus indulged, to be the instruments for working out His will. So men, when they suppose they are choosing their own way, have the ends thereof shapen by God, ‘rough hew them how they will.’ Their misdeeds are made to execute the will of God, yet they are not on that account exempt from blame. ἡ χείρ σου. The verb (προώρισεν, = preordained) which follows is due to the intervening noun BovAy=counsel. Such a zeugma is not un- common. And in χείρ is conveyed the idea of grandeur and majesty, so that the need for a different verb is scarcely felt. For an instance of zeugma, cf. Acta Pauli et Thecle 43, wxynoe ἐν σπηλαίῳ ἐσθίουσα βοτάνας καὶ ὕδωρ. 29. ἔπιδε, look upon. The verb is employed in heathen writings very often of the oversight and notice of the gods, and is common in the LXX. for God’s providential care. Cf. Job xxii. 12; Ps. cxii. 6; Ezek. viii. 12, and 2 Mace. vii. 6 ὁ κύριος ὁ θεὸς ἐφορᾷ. δούλοις. The Apostles use this word of themselves, they are Christ’s bond-servants. For Jesus the word is παῖς. Cf. verse 30. St Paul constantly calls himself δοῦλος Ἰησοῦ Χριστοῦ or the like, Cf. Rom: i. 1; Phil, i. 1; Titus i. 1, &. παρρησίας, boldness, freedom of speech, as above, verse 13, Christ had promised that this should be given to them (Luke xxi. 15), and they are able to feel (cf. below, verse 31) that His promise is fulfilled. 30. ἐν τῷ τὴν χεῖρά σου ἐκτείνειν oe. Literally, ‘while Thou stretchest forth Thine hand.’ Thus the mighty works were to be ἃ sign and testimony to the words which the Apostles spake, to demon- strate that they were God’s words, and that none could do the works which they did except God were with him, (John iii.’ 2.) παιδός cov, Thy servant (as in verse 27). 31. ἐσαλεύθη ὁ τόπος. That they might feel at once that the God of all nature, to whom they had appealed (ver. 24), was among them. In their immediate need an immediate answer is vouchsafed, and a token with it that their prayer was heard. Cp. xvi. 26 of the shaking of the prison at Philippi after the prayers of Paul and Silas. ἐλάλουν. The imperfect tense indicates that they went on preach- ing, speaking the word which God gave unto them, without regard to the threats of the council. 32—37. UNANIMITY AND LOVE AMONG THE FIRST CHRISTIANS. 32. καρδία kal ψυχὴ pla, one heart and soul. This was a Hebrew form of expressing complete accord. So (1 Chron. xii. 38) καὶ ὁ κατά- λοιπὸς Ἰσραὴλ ψυχὴ pla τοῦ βασιλεῦσαι τὸν Δαυίδ, Also οἵ, such ex- IV. 35. ] NOTES. 131 pressions as (1 Sam. xiv. 7; 2 Kings x. 15) ὡς ἡ καρδία σοῦ καρδία μοῦ. In some MSS. there is an addition to this verse, καὶ οὐκ ἣν διάκρισις (some have χωρισμος) ἐν αὐτοῖς οὐδεμία. This is followed by several versions and quoted by the Fathers. It has not found its way into the Received Text, but is just such a marginal explanation as a scribe would be sure sooner or later to incorporate. καὶ οὐδὲ εἷς K.T.A., and not one of them said. This is much stronger than the rendering of the A.V. Each felt that he held his possessions only as a trust, and if occasion called for it, they were to be given up. Such love towards one another, Christ had foretold, should be a mark of His disciples (John xiii. 35). AJl those who have sketched a perfect society, as Plato in his Republic, and Sir Thos. More in his Utopia, have placed among their regulations this kind of community of goods which was established by the first Christians. In theory it is the perfection of a commonwealth, but there is need of perfection in the citizens before it can be realized. There can be no question that an expectation of Christ’s immediate return from heaven, acting along with the unity of thoughts and feeling, made these men willing to part with their possessions and goods, there being, as we shall see from the case of Ananias, no constraint upon them to do 80. 33. ἀπεδίδουν τὸ μαρτύριον, they gave their witness. The article should have its force. See above on verse 12. The verb is also much stronger than the usual verb ‘to give.’ Itis used for ‘paying a debt’ (Matth. xviii. 29; Luke vil. 42) and for ‘rendering an account’ (Matth. sii. 36; Heb. xiii. 17): so that there is implied in it the sense of obligation under which the Apostles so constantly declare themselves placed (cf. above, verse 20). χάρις Te μεγάλη, and great grace (or favour). Like their Master, while experiencing the favour of God, they were also finding favour with men. Cf, Acts v. 13. 84. οὐδὲ γὰρ ἐνδεής τις ἦν. The A.V. omits to translate yap, but it is essential to the sense. For neither was there, ἄορ. This was one reason for their favour among men. All could see and admire the spirit of self-sacrifice which was exhibited by what they were doing. See ii. 44, 45 and the notes there. TAS τιμὰς TOV πιπρασκομένων. The language here expressly avoids saying that these men sold all they had. They sold some things, and the sum realized by what was sold was offered to the common store. We never hear that a similar fund was raised in any place except Jerusalem. 35. παρὰ τοὺς πόδας. To lay a thing at, or under, any one’s feet was a significant act. Here it denoted that entire control was given to the Apostles over the bestowal of these sums. For the figure, cp. Ps. viii. 6, and Cicero pro Flacco (xxvu. § 68) ‘ante pedes pretoris in foro expensum est auri pondo centum paullo minus.’ διεδίδετο δὲ «.t.A. Render, and distribution was made unto each according as any had need, There were no doubt many who were not g—2 132 THE ACTS. [IV. 35— in need, and they of course lived on their own. The distribution was intended only for the needy, as widows, &c., and for those who could not otherwise support themselves while they took part, as many did, in the active propagation of the new faith. It may be, too, that some were deprived of the means of support because they had become Christians. Cf. the threat of the authorities, John ix. 22. 36. Ἰωσήφ. The oldest MSS. give this as the form of the word. Barnabas, who was so called, was afterwards the companion of St Paul in his first missionary journey (Acts xiii. 2), and is often men- tioned by St Luke. He was invited by St Paul to join him on his second journey, but as they disagreed about taking John Mark with them, they did not labour again, as far as we know, in the same field, and the writer leaves Barnabas (xv. 39) with the mention that ‘he took Mark and sailed to Cyprus.’ μεθερμηνευόμενον. The interpretation is added for the sake of Theophilus, who may have had no knowledge of Hebrew (see on i. 19). vids παρακλήσεως. Probably, son of exhortation, rather than, of consolation. The Hebrew noun nebuah is from the same root as the common word for prophet. The title may have been given to Barna- bas from his ability as a preacher (xi. 23), though in this he seems (Acts xiv. 12) to have been less prominent than St Paul, as most men must have been. In describing the work of Barnabas in xi. 23 the verb used (παρεκάλει), ‘he exhorted,’ is that from which the noun in this verse is derived, and is akin to the word παράκλητος, which is so often translated ‘Comforter’ when applied to the Holy Ghost, but rendered ‘advocate’ in 1 John ii. 1 when used of the intercession of Jesus. Λευΐτης, a Levite. In the Holy Land, the Levites had no portion assigned unto them, but were scattered through all the tribes; the same regulation may not, however, have applied to the Levites in other countries ; and we are not informed where the field was situated which Barnabas sold. He may also have been a married man, and have held lands from his marriage. Κύπριος. The island of Cyprus, still called by the same name, is in the Eastern part of the Mediterranean Sea. We find Jews settled there in the Maccabean times (1 Macc. xv. 23). It was one of the places to which Paul and Barnabas went in their missionary journey, and it had been previously visited by some of the Christian teachers who were driven from Jerusalem by the persecution which succeeded the death of Stephen (Acts xi. 19). 37. ἀγροῦ, a field. Joseph is perhaps chosen as an example of the primitive liberality of the Christian community, because there was something remarkable in the kind of gift, or the nature of the sacrifice which he made. And the character of the man, who was to play a part in the history of the Acts, is also set before us by his first recorded action. Ξ Chrysostom says: μέλλει διηγεῖσθαι τὸ κατὰ ᾿Ανανίαν λοιπὸν καὶ ὯΙ NOTES. 133 Σάπφειραν, καὶ θέλων δεῖξαι τὸν ἄνδρα χείριστα ἡμαρτηκότα, πρῶτον μέμνηται τοῦ κατωρθωκότος. τὸ χρῆμα, the money, the price realized. The word is seldom found in the singular in this sense. Perhaps it is so used here to in- dicate the compactness, the entirety of what was brought. It was the sum without deduction, in contrast to the proceeding which follows in the next chapter. CHAPTER V. Readings varying from the Text. recept. 2. αὐτοῦ omitted with NABD. δ. ταῦτα omitted with NABD, So also Vulg. and other versions. 8. πρὸς αὐτὴν for αὐτῇ with NABD. 9. εἶπε omitted with NBD. Vuly. has ‘ Petrus autem ad eam.’ 10. πρὸς for rapa with NABD. 12. τέρατα πολλὰ ἐν τῴ λαῷ with NABDE. Vulg. has ‘ prodigia multa in plebe.’ 15. καὶ εἰς for κατὰ with NABD. Vulg. has ‘ita ut in plateas.’ κλιναρίων for κλινῶν with NABD. κραβάττων asin ΔΑΒ). Vulg. has ‘ grabatis.’ 16. eis omitted with NAB. The Vulg. has no preposition. 18. αὐτῶν omitted with NABD. The Vulg. has no pronoun. 19. τῆς before νυκτὸς omitted with NABD. 22. ot δὲ παραγενόμενοι ὑπηρέται With NAB, The Vulg. has ‘cum autem venissent ministri.’ 23. μὲν omitted with NABD. ἔξω omitted with NABDEP. It is not represented in Vulg. ἔπὶ for πρὸ with NABD. Vuilg. has ‘ ante.’ 24. ἱερεὺς kalo omitted asin NABD. Vulg. has only ‘ magistratus templi.’ 25. λέγων omitted with NABDEP. It is not represented in Vulg. . 28. ov omitted with NAB, also unrepresented in Vulg. 32. αὐτοῦ omitted with NAD. Vulg. ‘et nos sumus testes horum verborum.’ 34. ἀνθρώπους for ἀποστόλους with NAB. Vulg. ‘homines.’ 36. ᾧ προσεκλίθη ἀνδρῶν ἀριθμὸς ὡς τετρακοσίων with NABC. 81. ἱκανὸν omitted with NAB. Vulg. has only ‘populum.’ 134 THE ACTS. [vis 38. ἄφετε for ἐάσατε with NABC. 39. δυνήσεσθε with NBCDE. Vulg. ‘poteritis.’ αὐτούς for αὐτό with NABCDE. Vulg. ‘illud.’ 40. αὐτούς omitted with NABC. Vulg. ‘eos.’ 41. κατηξιώθησαν ὑπὲρ tod ὀνόματος ἀτιμασθῆναν with NABC. Vulg. ‘digni habiti sunt pro nomine Jesu contumeliam pati.’ 42. τὸν Χριστὸν ᾿Ιησοῦν with NAB. Vulg. ‘ Christum Jesum.’ Cu. V. 1—11. Account oF ANANIAS AND SAPPHIRA. The narrative with which this chapter commences is one which none but a veracious narrator would have inserted where it stands. The last chapter concludes with a description of the unity of heart and soul which prevailed among the brethren, and expressly notices that all were filled with the Holy Ghost. But as among the twelve Apostles there was a Judas, so into the infant Church there had in- truded two at least whose professions were not sincere, and who were unworthy of the gifts of grace which, with the rest, they had received. We cannot but be surprised that persons like Ananias and Sap- phira should have thought it worth while to act as they did. Why join the Christian community at all? Or why not leave it when they found what was required of them? But there is in some characters an innate and incorrigible duplicity. It is clear that there must have been a strong conviction of the truth of Christianity. The offence of Ananias and Sapphira shewed contempt for God, vanity and ambition in the offenders, and utter disregard of the corrup- tion which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of divine indignation, and to those who, likewise filled with the Spirit, knew all that had been done and why it was done, there is no shock produced by the terrible doom of the sinners. Nor is any language employed in the narration but the simplest and plainest. A late compiled story would have enlarged and spoken apologetically on the reasons for such a judgment, and would not have presented us with a bare recital of facts without comment. 1. ’“Avavias. The name was common. See Acts ix. 10—17, and Xxili, 2, xxiv. 1. It is the same as Hananiah, Jer. xxviii. 1; Dan. i. 6, 7, &c., where it is the Hebrew name of Shadrach, which is spelt Ananias in the Benedicite, and that form of the name is found Tobit v.12. It signifies ‘one to whom Jehovah has been gracious.’ Σαπφείρῃ. The name is probably derived from σάπφειρος, sapphire, the precious stone so called. Similar derivations may be found in Beryllus (βήρυλλος), and the more common name Margaret (uapya- pirns), though the latter may have gone through more than one stage in its passage from a common noun to a proper name. V. 3. NOTES. 135 κτῆμα. In verse 3 it is called χωρίον, a piece of land, but the word may be applied to any kind of property. it is used (Matth. xix. 22) of the young man who had ‘great possessions.’ The LXX. use it (Hos. ii. 15) of vineyards. 2. évordicato, kept back, withheld, bringing only a part and pretending it was the whole. The portion withheld can hardly have been large, or the disproportion between what was offered and the value of the property sold and represented as sacrificed to the common cause would have been too apparent. νοσφίζομαι is rendered (Tit. ii. 10) to purloin, and is used 2 Mace. iv. 32 of the golden vessels which Menelaus stole. It has the stronger sense constantly in clas- sical Greek. συνειδυίης, being privy to it. This is mentioned to shew that the offence was an aggravated one, and had not been committed without deliberation and set purpose. She. was a willing aecomplice in the intended fraud. παρὰ τοὺς πόδας... ἔθηκεν. Thus professing equal devotion with all the others who were making sacrifices for the cause of the faith. We are not told what Ananias and his wife hoped to gain by their act, whether in reputation among the people (ii. 47), or, by giving what was supposed to be their whole estate (which may be implied in the vague word possession), to procure for themselves in perpetuity a maintenance from the common funds. The former ambition was most probably what led to their offence. They thought more of the display made at the Apostles’ feet than of the offence before God’s eyes. And we know from St Peter’s Epistle (2 Pet. ii. 3) that it was soon foretold that men would arise in the Christian community who ‘through covetous- ness would with feigned words make merchandise of’ the society, and at a later date (Jude 11) these men are described as those who run ‘greedily after the error of Balaam for reward.’ We may therefore be convinced that in the example of Ananias we have a typical instance of the kind of offence into which at this time the Christian community was in danger of being tempted. 3. διατί. Stronger probably than the simple ri. ‘On what ac- count? to what temptation have you listened?’ It may be an indica- tion that it would have been possible to resist the evil influence, had Ananias desired to do so. ἐπλήρωσεν, filled. The idea seems to be that of complete occupa- tion. The heart is so charged and possessed with one purpose, that there is no room left for any other influence. Cf. LXX. Eccles. viii. 11, ἐπληροφορήθη καρδία υἱῶν Tov ἀνθρώπου ἐν αὐτοῖς τοῦ ποιῆσαι τὸ πονηρόν. σατανᾶς. The word, which is Hebrew, signifies ‘an adversary,’ and is especially applied to the prince of evil spirits, as the great adversary of all good. It is used in LXX. of 1 Kings xi. 14, 23, 25 in its primary sense of an ‘adversary’ raised up against king Solomon, but in the sense of ‘Satan’ Ecclus, xxi. 27. TO πνεῦμα τὸ ἅγιον, the Holy Ghost, for it was the power of the Holy Ghost that was manifested in the Apostles. It is much to be 136 THE ACTS. ΕΞ noticed how from the first the Apostles disclaim any power in them- selves. It is Christ who works the miracles, the God of Abraham who gives the power of healing, and the Holy Ghost who is grieved by sins like that of Ananias. There is no trace of any seeking after consideration for themselves and their deeds among the records of these Acts of Apostles, and no sign could be more indicative of the earliest age of the Christian Church. 4. οὐχὶ μένον col ἔμενεν. To bring out the force of the repeated verb render, whiles it remained, did it not remain thine own? that is, there was no compulsion on Ananias to sell it, the only thing expected from him being that, if he were moved to sell, he should honestly set forth what he had done. There seems to have been no necessity to give at all to the common fund unless a man felt that he could well afford to do so, nor to give all that he either had, or had realized by any sale, provided only he made honest declaration of what his gift really was. This is implied in the words which follow, which declare that the sum produced by any sale was at the seller’s disposal until he made it over to the common fund, ἔθου ἐν τῇ καρδίᾳ. The precise phrase occurs in LXX. of Dan. i. 8, and is rendered ‘Daniel purposed in his heart’; cf. also Haggai 11. 19. The force of the expression is ‘to lay anything (as a plan or a precept) deep in the heart,’ and it implies long and stedfast deliberation on the part of this offender. The offence of Ananias was not a case of yield- ing to a sudden temptation, but the plan had been accepted into the heart, and fostered there till there seemed to be a way of carrying it out. Satan had filled his heart, and he had made no effort to cast out the intruder. οὐκ ἐψεύσω ἀνθρώποις, thow hast not lied unto men. That is, the grave portion of the offence is not the lie to men, but the lie to God. In verse 3 the Apostle said that the deception had been practised to- wards the Holy Ghost, and so is expressed the Divinity of the third Person of the Trinity. 5. ἀκούων. The present tense seems to indicate the immediate result of the Apostle’s words, spoken in the power of the Spirit with which he was filled. Here is no description of a death from apoplexy or mental excitement under the rebuke of the Apostle, but a direct intervention of the divine power. Terrible as this divine judgment was, we cannot wonder that it should be inflicted, for it was so done to check that kind of offence which brought in all the troubles of the early Church, and which though they be not so punished now, when Christ’s Church has at- tained more firm hold on the world, yet would, if not terribly visited in these earlier days, have overthrown the whole work of the Apostles. Of a like character is the apparent severity of the penalty inflicted on Aaron’s sons, Nadab and Abihu, at the commencement of the Jewish priesthood (Ley. x. 2); and the way in which Aaron and his family are forbidden to mourn for those whom God so punished may teach us what interpretation to put upon the judgment inflicted on Ananias . V.6.] NOTES. 137 and Sapphira. For they were of the members of the infant Church ; they had presumed to come nigh unto God and in a wrong spirit. On them, we may conclude, some gifts had been bestowed, and in this they differed from Simon Magus (viii. 20) and Elymas (xiii. 11), with whom they are sometimes compared. So that the words which God spake of Nadab and Abihu may be used of these offenders, “1 will be sanctified in them that come nigh Me.’ We see what evils the spirit of greed and hypocrisy wrought in the Corinthian Church, even to the profanation of the Lord’s Supper (1 Cor. xi. 17—21). Every good institution would have been thus perverted and, as is said of some in later times (Jude 4), they would have ‘turned the grace of God into lasciviousness.’ The very community of goods which here was insti- tuted for a time, was in this way perverted and turned into an argu- ment for a community of all things, which resulted in the vices for which the Nicolaitans are so severely censured (Rev. ii. 6,15). The death of Ananias and his wife is the finger of God interposed to save His Church from danger, just as He interposed to build it up by stretching forth His hand to heal, and that through the name of His Servant Jesus mighty works might be wrought by the first preachers. ἐξέψυξεν, gave up the ghost. ἐκψύχω is not classical, but is found in LXX. (of some MSS.) in Judges iv. 21 and in Ezek. xxi. 7. It is only used in the N.T. concerning the death of this husband and wife, and of the end of Herod Agrippa (Acts xii. 23), but is found Acta Andr. et Matth, Apocr. 19 used of men suddenly falling down dead. φόβος μέγας. A great fear, which would deter those who were not sincere from making a profession of Christianity. This result would help the stability of the young community, which would have been sorely hindered by hypocritical members. 6. ot νεώτεροι, the younger men. Some have thought that already an organized body had been formed whose business it was to take charge of funerals. But it seems unlikely that, at a time when assist- - ance had not been provided to relieve the Apostles from ‘serving tables’ and distributing the funds to those who needed (vi. 1—4), there should already have been an organization for this less pressing necessity. The use of another word, νεανίσκοι, for these same persons in verse 10 seems to shew that οἱ νεώτεροι was not an official designa- tion, but that those who are meant are those most able physically to perform such an office as is here described. On the way in which the Jews regarded attention to funeral rites see note on viii. 2. συνέστειλαν, wound him up, i.e. in the robe which he was at the moment wearing. The middle voice is used in classical Greek in the sense of ‘gathering one’s robe about one.’ ἔθαψαν. We know from what took place after the Crucifixion that graves were made ready beforehand; and in the caves where the dead were deposited, as we can see from the account of the raising of Lazarus, there (John xi. 43) needed little preparation, for they were closed by the simple means of a stone placed at the cave’s mouth. It would not therefore need much time to complete the whole work of 138 THE ACTS. [vee burial. In hot climates burial must needs follow quickly after death. Cf. the brief time which Jehu allowed to pass after Jezebel’s death (2 Kings ix. 34) before he gave orders for her burial. 7. ὡρῶν τριῶν διάστημα, the space of three hours. This was time enough for the bestowal of the dead body, but yet so short that news of the death of her husband had not reached Sapphira. It may have been that their home was in the country at a distance from Jerusalem, and that the husband alone came in to offer the money by reason of the distance. διάστημα is found of a distance in space in LXX. of Gen. xxxii. 16; Ezek. xli. 8, xlv. 2; 2 Macc. xiv. 44, but not of an interval of time. διάστημα τετραετές occurs Polyb. 1x. 1.1; and ἡμιωρίου διάστημα, the space of half an hour, Apocryph. Act. Andree 14. καὶ ἡ γυνή. The construction is broken here. We should have expected an accusative and infinitive in dependence on éyévero. But such interruptions are not uncommon after a clause beginning with éyé- vero. Cf. Luke vili. 1, 22, ix. 28, &. The construction is due to the Hebrew form ‘1° followed by }. μὴ εἰδυῖα. μὴ here cannot be held to differ from ov. There is a direct statement of a fact, present, and nothing which can convert the words in any sense into a mere thought or conception. 8. ἀπεκρίθη, answered. This verb is not unfrequently used both in LXX. and N.T. where no question has preceded, and often where no remark has gone before (see Deut. xxvi. 5, xxvii. 14; Dan. ii. 14, 26; Matth. xi. 25; Luke iii. 16). The peculiarity here is that St Peter’s words are not an answer but a question. The word is similarly used before a question Act. Andr. et Matth. Apocr. 20. τοσούτου, for so much. St Peter mentioned the sum which Ananias had brought in, or perhaps it was still lying on the ground where he had first put it down. 9. τί ὅτι. This form, which occurs also in verse 4, is to be ex- plained by the ellipsis of ἐστὶ. ‘ Why is it that...’ πειράσαι, to tempt. They would make trial whether the Spirit of the Lord would make their deception known. Nothing could render more manifest their want of faith, their unfitness to be members of the society, than such an attempt. οἱ modes. The footsteps of the young men as they returned were probably now audible without. καὶ ἐξοίσουσίν σε, and they shall carry thee out, i.e. to burial like- wise. St Peter, as before, was prompted by the Holy Ghost in what he said, and was enabled to predict the punishment of Sapphira for her persistent dissembling. We are not told that he knew beforehand what would befal Ananias, but as the Spirit shewed him what was to come on the wife we may perhaps conclude that he knew what the fate of the husband would be also. bi NOTES. 139 10. πρὸς τοὺς πόδας αὐτοῦ, at his feet. Close to the place where the money, for which they had sinned, had been laid, and where perhaps it was still lying. For we cannot think that St Peter would be willing to mix an offering given in such a hypocritical spirit with the more pure offerings of the other brethren. It may be that as he spake, in verse 8, he pointed to the money still lying there unaccepted, ‘Did ye sell the land for so much ?’ εἰσελθόντες. The young men came to join the congregation again, for the worship appears not to have ceased during the time between the death of Ananias and the arrival of Sapphira. And this may be the explanation of the wife’s ignorance of her husband’s fate. None had gone forth but the younger men to bury the dead body. πρὸς TOV ἄνδρα αὐτῆς, beside her husband. 11. καὶ ἐγένετο k.t.X., and great fear came upon the whole Church, and upon all that heard these things. To produce such a fear as should deter others from a like offence was God’s intention in this miracle of punishment. And St Luke seems to have pointed to the reason by making here for the first time any mention of ‘the Church’ (see note on 11. 47). The true ἐκκλη- σία must be free from such hypocritical professors, or its work could not advance. The lesson was to be stamped into the hearts of all who were fit to be of ‘ the Church,’ though at the same time it would strike deep into the minds of all others who learnt how the Spirit of God had punished the lying lips of those who sought the praise of men rather than that of God. 12—16. Mrracuntous Powers or tHE ApostiEs. CONTINUED GROWTH OF THE CHURCH. 12. διὰ δὲ τῶν χειρῶν, and by the hands. This may be only a Hebrew mode of expressing by, and need not necessarily be pressed to imply imposition of hands. Cf. (Josh. xiv. 2) ‘By lot was their inheritance, as the Lord commanded by the hand (ἐν χειρὶ) of Moses.’ But as in the description of our Lord’s miracles we very often read ‘He laid His hands upon a few sick folk’ (Mark vi. 5, &c.), and as it is said of the Apostles (Mark xvi. 18) ‘they shali lay their hands on the sick and they shall recover,’ it seems better to understand the words here of such acts of imposition of hands, though we presently find (ver. 15) that the multitudes believed that a cure could be wrought without such an act. ἐγίνετο. The imperfect tense, probably to indicate that such oc- currences were numerous at the first. ἅπαντες. The reference in this sentence must be to such assemblies as were held by the Apostles for conference and instruction when they went up at the usual times of prayer. Thus ἅπαντες will signify the whole company assembled on some such occasions, and not em- brace every person who had joined the new teaching. ἐν τῇ στοᾷ Σολομῶντος, in Solomon’s porch. Probably this be- 140 THE ACTS. Γ΄. 12— came a recognized meeting-place of those who wished to tell and to hear more of the new teaching. 13. τῶν δὲ λοιπῶν, but of the rest, &., i.e. of those not yet interested in the movement. The sense is that the assemblies of Christians made the porch of Solomon their special rendezvous when they went up to the Temple, seeing that it was there that the first addresses in the Temple-precincts had been given by St Peter. And while they were so assembled none of the other people who had not yet joined the new community ventured to attach themselves intru- sively to the Christian body. The verb κολλᾶσθαι is used of Philip (viii. 29) when he is commanded ‘Go near and join thyself to this chariot,’ where the action meant by it is one that was to press some notice of Philip upon the eunuch. From such intrusion all who were not Christians held back, and left the worshippers in Solomon’s porch alone. GAN ἐμεγάλυνεν κιτιλ., howbeit the people magnified them. The fear inspired by what had happened, though it deterred those who might have tried to join the community from other than sincere motives, did not produce an unfavourable feeling among the people, but quite the contrary. For the English ‘magnify’ in the sense of praise cf. the opening of the Magnificat, ‘My soul doth magnify the Lord.’ 14. προσετίθεντο, were added. And the tense implies the con- tinuous growth of the Church. The addition of this verse makes clear what has just been said about the sense of κολλᾶσθαι, that it implied insincere intrusion into the Christian assemblies. For the number of the faithful went on increasing. 15. wore καὶ eis τὰς πλατείας, so that even into the streets. These words are a description of one way in which the new believers gave evidence of their faith. To bring a sick person on a couch to the presence of Jesus was accepted by Him (Mark ii. 5) as a sign of true faith, and for the sake of the faith shewn by those who brought him the paralytic was made whole. So here, though we are not told of any cures, we may conclude that to the like faith God would give a like blessing. ἐπὶ κλιναρίων, on beds. In the east the warm climate made it possible to bring the sick into the open air, as we read more than once in the Gospels. ἵνα ἐρχομένου Ilérpov «.7.d., that, as Peter came by, at least his shadow might fall on some one of them. Peter is alone mentioned here because he was the most prominent figure, but we are not to conclude that no mighty works were done by the rest. These men who gave such an exhibition of faith have been described (ver. 14) as believers in the Lord. There can therefore be no question as to what they regarded as the power which was to heal their sick. They did not believe on Peter, though they magnified him as the Lord’s instrument; they did not ascribe healing power to Peter’s shadow, though it might please God to make that a sacrament of healing, as to Israel in old times ae ee NOTES. 141 He had made the brazen serpent. They had seen health bestowed through the Apostle by the name of Christ, and to demonstrate their faith in that name, they bring their afflicted friends into the way of salvation. κἀν. The explanation of the καί here is that in the first clause there is some word or two suppressed. The full idea is ‘that as Peter came by they might be in the way and so his shadow,’ &e. 16. τὸ πλῆθος κιτιλ., the multitude of the cities round about. The word πόλις is not unfrequently used of places which are comparatively small. So of Nazareth (Matth. ii. 23), Nain (Luke vii. 11) and Arima- thea (Luke xxiii, 51). With τῶν πέριξ πόλεων cf. Acta Andr. et Matth. Apocr. 26, ots ὁ μακάριος ἐξέβαλεν ἐκ τῶν πέριξ χωρῶν. The preposition being omitted before ἹἹερουσαλήμ, it becomes the accusative under the government of συνήρχετο, a verb with the sense of motion to a place. ὀχλουμένους, troubled, vexed. The word is found also Luke vi. 18, and nowhere else in N.T. As it occurs often in the works of Greek medical writers, it points to Luke as having been a physician. Cf. for its use concerning evil spirits, Tobit vi. 7, ἐάν τινα ὀχλῇ δαιμόνιον ἢ πνεῦμα πονηρόν, ταῦτα δεῖ καπνίσαι ἐνώπιον ἀνθρώπου ἢ γυναικὸς καὶ μηκέτι ὀχληθῇ. ὑπὸ πνευμάτων ἀκαθάρτων, by wnclean spirits. It was recognized that the power of the Apostles extended not only to physical, but also to spiritual maladies. Indeed the whole history being of a supernatural character, the cures wrought on ordinary maladies were of the nature of signs and wonders, and spake of a power which was not human. The power here displayed is that which in Christ’s own life was con- fessed to be that of the Son of God (Luke iv. 40, 41). Unclean spirits are those which are called wicked (πονηρά) in other parts of the New Testament (Matth. xii. 45, &c.); and the former epithet is probably applied to them because an unclean life had made the afflicted man the subject of this possession, or because in his state of frenzy he wandered into places where he would incur ceremonial defilement, as the demoniac who had his dwelling among the tombs (Mark v. 3); the latter adjective indicates the evil effects so often patent in the condition of the afflicted person, as loss of speech, hearing and other senses, the belief of the Jews being that spirits afflicted with such maladies were the cause of the like affliction in human beings. ἅπαντες, all of them. For it was only a complete faith which had prompted the bringing them unto the Apostles, and to such faith all things had been promised by Christ (Mark ix. 23). 17—32. ARREST OF THE TWELVE. THEIR MIRACULOUS DELIVERANCE AND THEIR DEFENCE BEFORE THE SANHEDRIN. 17. ἀναστὰς δέ. The ‘rising up’ is due to the indignation caused by the spread of the Christian teaching. The word ἀναστάς has this sense of movement in opposition. See below, of the insurrections of 142 THE ACTS. ΓΤ 7: Theudas and Judas (vv. 36, 37) and in vi. 9 of the disputants with Stephen. The rendering should be, but the high-priest rose up. While the multitudes thronged to be healed, the effect on the authorities was to rouse them to opposition. πάντες οἱ σὺν αὐτῷς A phrase more comprehensive than that used in iv. 6, ‘as many as were of the kindred of the high-priest.’ The opposition has had time to gather its forces, and now represents not only the family of Annas, but the heads of the party of the Sadducees. αἵρεσις, the sect. It is the word from which our English heresy comes. But St Paul uses it of his own mode of worship (though there shewing that the Jews attached an ill meaning to it), in his defence (Acts xxiv. 14) before Felix, ‘after the way which they call a sect.’ But he employs it without any sense of blame (xxvi. 5) about the Pha- risees, and it is used of them also xv. 5. With a bad sense it is applied to the Nazarenes (xxiv. 5), and similarly xxviii. 22. It is used disparagingly in Apocr. Act. Phil. in Hellad. 10, Ἰησοῦς ...0s ἐδίδαξεν τὴν αἵρεσιν ταύτην. The words are in the mouth of the Jewish high-priest. τῶν Σαδδουκαίων. From verse 21 it will be seen that the statement of Josephus concerning the influence of this sect is fully borne out (Ant. x1. 11. 6), that they had the rich on their side. We have no certain evidence in Scripture that Annas was a Sadducee, but Josephus (Ant. xx. 9. 1) tells us that his son Ananus [or Annas] was of this sect. ζήλου, jealousy. This is rather the sense of the word than ‘ indig- nation’ as A.V. Of course the one was bred of the other. But what is here described is an outbreak of party feeling in a body who were jealous of the spread of this teaching about a resurrection. 18. ἐπὶ τοὺς ἀποστόλους. The whole twelve are now arrested. The new teachers must be put down. It is clear from this, though St Luke has only mentioned the speeches of Peter, with some slight notice that John also was a speaker, that all the Apostles were busy, and could have been quoted as preachers and teachers had it been any part of the compiler’s purpose to write a history of all the Apostles. ἐν τηρήσει δημοσίᾳ, in public ward. See note on iy. 3. This was meant to be a temporary imprisonment, till next day when the council could be gathered. 19. ἄγγελος δὲ k.7.A., but an angel of the Lord by night, &c. As if for a protest against the actions of those who taught that ‘there was neither angel nor spirit.’ There is no possibility of explaining St Luke’s words into anything but a miraculous deliverance. He gives no word that can be twisted into any other meaning. It was not an earthquake, it was not a friendly human being who interposed to procure the release of the Apostles. The writer readily acknow- ledges in this very chapter the effect of such intervention on the part of Gamaliel, but he is here speaking of supernatural aid. If it be remarked that the Apostles make no mention of their miraculous 12] NOTES. 143 deliverance when they are called upon for their defence, it may be answered that they in no case dwell on the miracles either wrought by or for them, except where they have been wrought under the eyes of men and are to be used as signs of the divine power which was working in and for the Church. To enter on a description of a miracle which had been wrought in the lonely night, as this deliver- ance had been, and to ground their claims to be heard upon circum- stances of which the eyes of those to whom they speak could not bear testimony, is foreign to the whole character of the Apostolic ministry. διὰ νυκτός. διά cannot have here the sense throughout which is most usual when itis constructed with a genitive. Here the expres- sion means no more than at night, for the release took place at one point of time only. It is found in this sense in xvi. 9. 20. πορεύεσθε kal σταθέντες κιτιλ., go ye and stand and speak. There was to be no attempt made to conceal their escape. They were to go back to the same place where their most frequent teachings had been given before, and were to continue the same teaching. They are not directed to appeal to the multitude for sympathy, nor to try and excite any feeling against those who had arrested them. τὰ ῥήματα τῆς ζωῆς ταύτης. This has been explained as if it meant no more than ‘these words of life’ (see Winer-Moulton, pp. 297, 298). But this weakens the sense immensely. The Apostles were to preach this new life through the resurrection. It was Christ’s own message (John xi. 25) ‘I am the Resurrection and the Life.’ It was the words of this life which the Sadducees could not away with. But spite of all opposition the same teaching about the life to come is to be per- sisted in. 21. ὑπὸ τὸν ὄρθρον, at break of day. The words indicate a time as soon as possible after day dawn. They lost no time in obeying the command. How early it was possible for them to come to the Temple we find from the directions in the Talmud concerning the morning sacrifice. It is said (Mishna Joma m1. 1) ‘The Memunneh (see note on iv. 1) said to them: Go ye out (on to the Temple wall or roof) and see whether the time for killing the sacrifice has arrived. If it had arrived, the outlooker said, ‘‘It has flashed forth” (i.e. day has dawned). Matthia ben Shemuel said [that the form of question was], ‘‘ Has the whole face of the east become lit up as far as to Hebron? And the man answered, Yes.” So that the first sacrifice took place at the very peep of day.’ A like explanation is found Mishna Tamid 11. 2. παραγενόμενος, having come, i.e. into the council-chamber, to consider what steps to take about their prisoners. συνεκάλεσαν τὸ συνέδριον, they called together the council; i.e. the Sanhedrin proper. This was evidently deemed to be a matter of the gravest character, for, as we see from Gamaliel’s presence, it was not the Sadducees alone who were summoned to the council. τὴν γερουσίαν. The word occurs many times in LXX. of the Pen- tateuch, and in the Apocryphal books, and is variously rendered elders, cowncil, or senate (see 1 Macc. xii. 6; 2 Macc. i. 10, iv. 44, 144 THE ACTS. [V. 21— xi. 27), The name indicates that they were older men, who probably were invited as assessors to join the council by reason of their age and consequent weight of character. We can find from the Jewish literature that such assessors were often appointed. In the extract Mishna Joma τ. 1, quoted on iv. 6, the word for ‘ assessors’ is parhe- drin, 1.6. the Greek πάρεδροι, and the adoption of such a word into the Jewish vocabulary shews that the institution which it describes was of so permanent a nature as to justify the adoption of a foreign ex- pression to describe it. 22. οἱ δὲ παραγενόμενοι ὑπηρέται, but the officers that came. The word may refer to some military body, or it may have been only some of the Levitical guard who were sent. The same word is used (Luke iv. 20) for the ‘minister’ of the synagogue. 23. τοὺς φύλακας, the guards, who were of course unconscious that their prisoners were gone. ἐπὶ τῶν θυρῶν. This, the oldest reading, is not the usual mode of expressing by, at, beside. ἐπὶ with the genitive usually means upon or over, which can hardly be meant here. We find however ἐπὶ τῶν θυρῶν =at the doors, 1 Mace. i. 55, and the singular ἐπὶ τῆς θύρας, in a like sense, LXX. Numb. xi. 10, xii. 5, xxvii. 2. 24. ἤκουσαν τοὺς λόγους τούτους, heard these words, i.e. the report of the officers who had been to the prison. ὁ στρατηγὸς τοῦ ἱεροῦ. On this officer see on iv. 1, and on ἀρχιερεῖς iv. 23. διηπόρουν, they doubted of them, i.e. they were at a loss about what was said, and did not know what step to take next. It is worthy of notice that when the Apostles are brought before them in the end, the magistrates avoid all questions about how they had been released. They clearly wished to have no more testimony to the supernatural powers which had been so often manifested in connexion with Jesus and His followers. Caiaphas and his party could not be ignorant how Jesus Himself had risen out of His grave to the great terror of the Jewish guard set over it. Holding the opinions which they did, we can quite understand their perplexity and their silence on the sub- ject, at all events before the disciples and the multitude. 25. παραγενόμενος δέ τις, and there came one, &c. The Apostles made no attempt at concealment, and the judgment-hall was at no great distance from the place in which they were teaching. εἰσὶν ἐν τῴ ἱερῷ κιτιλ. Render, are in the Temple, standing and teaching, &c. ‘The words look back to the command of the angel in ver. 20, and shew that Peter and his fellows were obedient thereto. This standing implies the prominent and undaunted position which the Apostles had taken up. They were not like prisoners who had escaped, and so were seeking a place to hide themselves; but like men whose work had been interfered with, and who, as soon as they were able, had come back to it ayain. 26. ov peta Blas, without violence. Nor can we suppose that the Apostles were ac all likely to offer resistance, for their examination V. 29. NOTES. 148 before the council would afford them an opportunity of proclaiming the message of the Gospel. On this verse Chrysostom says ὦ τῆς ἀνοίας" ἐφοβοῦντό, φησι, τὸν ὄχλον. τί γὰρ αὐτοὺς ὁ ὄχλος ὠφέλει; δέον τὸν θεὸν φοβηθῆναι τὸν καθά- περ πτηνοὺς ἀεὶ τῶν χειρῶν αὐτοὺς ἐξαρπάζοντα τῶν ἐκείνων, οἱ δὲ μᾶλλον τὸν ὄχλον φοβοῦνται. μὴ λιθασθῶσιν. After a past tense, as ἐφοβοῦντο, the verb would be expected to be in the optative not in the subjunctive mood. The sub- junctive is explained as implying more certainty of a result. Here= ‘lest they should be stoned,’ as surely they would have been. We have already had evidence of the favour with which the disciples were looked upon by the people, and we can see from the account of the death of Stephen that a sudden outbreak of popular rage might result in the death of him against whom this feeling was displayed. And that the Jewish people were ready enough thus to take the law into their own hands, we can see from the Gospel history (John x. 31—33), and the parables of Jesus speak of such proceedings as though they were of no very rare occurrence (Matth. xxi. 35). 28. παραγγελίᾳ κιτιλ., we strictly charged you. The charge had been given (iv. 18) only to Peter and John, but the magistrates assume that it has been conveyed by them to their companions. For this manner of expressing intensity, by the dative case of a cognate noun joined to the verb, cf. Luke xxii. 15 ἐπιθυμίᾳ ἐπεθύμησαΞ ‘I have earnestly desired.’ Other examples are in John iii. 29; Acts xxii. 14, ἐπὶ τῴ ὀνόματι τούτῳ, i.e. resting all your teaching upon this name. They go at once to that which is the great offence in their eyes. The name of Jesus of Nazareth, whom they knew to have been crucified, but who was proclaimed to be alive again, and whose fol- lowers manifested such mighty works, was the object against which their power was directed. πεπληρώκατε τὴν ἹΙερουσαλήμ, ye have filled Jerusalem. The best of evidence, coming from the mouths of adversaries, that the Apostles had actively fulfilled the first part of Christ’s directions (i. 8). Kal βούλεσθε k.7.A., and ye wish to bring this man’s blood upon us. It is a marvellous spectacle to see judges take the place of culprits, and deprecate accusation where they would naturally be dealing out penalties. But the invocation of the people before Christ’s cru- cifixion, ‘His blood be upon us and upon our children’ (Matth. XXvii. 25), was felt by the council to be likely to be brought to fulfil- ment. 29. Kal ot ἀπόστολοι, and the Apostles. It is quite like the style of the New Testament to say ‘ Peter and the Apostles’ (cf. Mark xvi. 7). It is not implied hereby that Peter was excluded from the num- ber of the Apostles, but, as he probably was the chief speaker, his name is singled out for prominence in the narrative (see note on iv. 6). Here again we have evidence that St Luke has made no attempt THE ACTS Io 146 THE ACTS. [Υ͂. 29— to do more than produce for us the substance of such speeches as he notices. πειθαρχεῖν Set. Render, we must obey. The argument is that of Peter and John (iv. 19) on a former occasion, though here there is more stress laid on the impossibility of doing otherwise. 30. ὁ θεὸς τῶν πατέρων ἡμῶν. The Apostles point out, just as Peter did (iii. 13), that there is no severance of themselves from the worship of the Covenant God of Israel. On the contrary they were Ἃ teaching that His promise through Moses had now been fulfilled, since in Jesus the promised prophet had appeared. Cf. Deut. xviii. 15, and St Peter’s speech, Acts iii, 22. ὃν ὑμεῖς κιτιλ. Render, whom ye hanged on a tree and slew. This sentence describes the Roman, and not the Jewish mode of execution. By the Jewish law only those who were already dead were to be hanged (Deut. xxi. 22; Josh. x. 26). ; In the word διεχειρίσασϑε the Apostles point out that the guilt of the Crucifixion was as truly upon the Jews as if they had slain Jesus with their own hands. The phrase κρεμάσαντες ἐπὶ ξύλου is used again (x. 39) by St Peter, and by nobody else in the N.T. He also has év- λον =tree, for σταυρός, a cross, in 1 Pet. ii. 24, ‘He bare our sins in His own body on the tree.’ ¥ 31. ἀρχηγὸν kal σωτῆρα, a prince and a Saviour. If Christ seeks ( to rule it is that He may save those who take His yoke upon them. τῇ SEG, by His right hand, as in ii. 88. The right hand is the symbol of might. Cf. ‘His right hand, and His holy arm, hath gotten Him the victory’ (Ps. xeviii. 1). . δοῦναι μετάνοιαν, for to give repentance, thus offering the way of salvation to all those who were ready to accept it. These words toa Jew would have great significance, for they had a saying (T. B. Sanhe- drin 113 a) that salvation was one of the things which God kept in His own power. if Christ then was to bestow this gift on Israel He 4 a be owned by them as God. 32. Kal ἡμεῖς ἐσμὲν μάρτυρες τῶν ῥ. T., and we are witnesses of +1 these things, i.e. of the Crucifixion, Resurrection and Ascension. Kal τὸ πνεῦμα τὸ ἅγιον, and so is the Holy Ghost. Christ had said, while alive, concerning the Holy Ghost, ‘He shall testify of Me’ (John xv. 26), And this He now did in the minds of the Apostles by ‘bringing all things to their remembrance,’ and by enlightening them to see how Christ’s life had fulfilled the prophecies, and also in the mighty