Chú giải Kinh Thánh

CHAPTER 3

Acts 3:3. After ἐλεημοσ., λαβεῖν is to be defended, which is wanting in D, min. Theophyl. Lucif. and some VSS., and is wrongly deleted by Heinr. and Bornem. The authorities which omit it are too weak, especially as the complete superfluousness of the word (it is otherwise in Acts 3:5) rendered its omission very natural.

Acts 3:6. ἔγειραι καί] is wanting in B D א, Sahid.; deleted by Bornem. But as Peter himself raises up the lame man, Acts 3:7, this portion of the summons would more easily be omitted than added from Luke 5:23; Luke 6:8; comp. Acts 7:14. Lachm. and Tisch. have the form ἔγειρε; rightly, see on Matthew 9:5; Mark 2:9.

Acts 3:7. After ἤγειρε, A B C א min., the VSS., and some Fathers, have αὐτόν. Adopted by Lachm. A usual addition.

Acts 3:11. αὐτοῦ] Elz. has τοῦ ἰαθέντος χωλοῦ, against decisive testimony. A church-lesson begins with Acts 3:11.

Acts 3:13. καὶ ʼΙσαὰκ κ. ʼΙακώβ] Lachm. and Bornem. read καὶ Θεὸς ʼΙσαὰκ, κ. Θεὸς ʼΙακώβ, following A C D א, 15, 18, 25, several VSS., Chrys., and Theophyl. From Matthew 22:32 (therefore also several of these witnesses have the article before Θεός), and LXX. Exodus 3:6.

μέν] is wanting in Elz., but is to be defended on the authority of A B C E א, min., VSS., and Fathers, and because no corresponding δέ follows.

Acts 3:18. αὐτοῦ (not αὑτοῦ) is, with Lachm. and Tisch., according to decisive evidence, to be placed after Χριστόν, and not after προφητῶν (Elz. Scholz).

Acts 3:20. προκεχειρισμένον] Elz.: προκεκηρυγμένον, against decisive evidence. A gloss (Acts 3:18; Acts 3:21 ff.) more precisely defining the meaning according to the context (comp. also Acts 13:23 f.).

Acts 3:21. τῶν] Elz.: πάντων, against decisive testimony. Introduced to make the statement stronger, in accordance with Acts 3:24.

ἀπʼ αἰῶνος] is wanting in D, 19, Arm. Cosm. Tert. Ir.; so Born. It was considered objectionable, because, strictly speaking, no prophets existed ἀπʼ αἰῶνος. The position after ἁγίων (Lachm. Tisch.) is so decidedly attested that it is not to be derived from Luke 1:70.

Acts 3:22. Instead of μέν, has μὲν γάρ, against decisive evidence, γάρ was written on the margin, because the connection was not understood.

πρὸς τοὺς πατέρας] is wanting in A B C א, min. Syr. Copt. Vulg. It is placed after εἶπεν in D E, VSS., and Fathers. So Born. Rightly deleted by Lachm. and Tisch. An addition by way of gloss.

Acts 3:23. Instead of if ἐξολοθρ., A B C D, Lachm. Born. Tisch. read ἐξολεθρ. An etymological alteration, which often occurs also in Codd. of the LXX. Comp. the variations in Hebrews 11:28.

Acts 3:24. κατήγγειλαν] Elz.: προκατήγγειλαν, against decisive evidence. A gloss of more precise definition.

Acts 3:25. οἱ υἱοί] Elz.: υἱοί. But the article, which before υἱοί was easily left out by a transcriber, is supported by preponderant witnesses, as is also the ἐν wanting before τῷ σπέρμ. in Elz., which was omitted as superfluous.

Acts 3:26. After αὑτοῦ Elz. has ʼΙησοῦν, against many and important authorities. A familiar addition, although already read in A B.

ὑμῶν] C, min. VSS. Ir. have αὐτῶν (so Lachm.) or αὐτοῦ. The original ὑμῶν was first changed into αὐτοῦ (in conformity with ἕκαστον), and then the plural would be easily inserted on account of the collective sense. The pronoun is entirely wanting in B.

Acts 3:1. After the description of the first peaceful and prosperous life of the church, Luke now, glancing back to Acts 2:43, singles out from the multitude of apostolic τέρατα κ. σημεῖα that one with which the first persecution was associated.

ἐπὶ τὸ αὐτό] here also in a local reference (see on Acts 1:15; comp. LXX: 2 Samuel 2:13; Joseph. Antt. xvi. 8. 6); not merely at the same time and for the same object, but also in the same way, i.e. together, יַחְדָּיו, 2 Sam. l.c. Prominence is here given to the united going to the temple and the united working, directing special attention to the keeping together of the two chief apostles.

ἀνέβαινον] they were in the act of going up.

ἐπὶ τὴν ὥραν τῆς προσευχῆς] ἐπί, used of the definition of time, in so far as a thing extends to a space of time; see on Mark 15:1; Nägelsb. on the Iliad, p. 284, ed. 3. Hence: during the hour, not equivalent to περὶ τὴν ὥραν (Alberti, Obss., Valckenaer, Winer, and many others). Concerning the three hours of prayer among the Jews: the third (see on Acts 2:15), the sixth (noon), and the ninth (that of the evening sacrifice in the temple), see Lightfoot, Schoettgen, and Wetstein, in loc. Comp. Acts 10:3; Acts 10:9.

The Attic mode of writing ἐνάτην is decidedly attested in the Book of Acts.

Acts 3:2. Χωλὸς ἐκ κοιλ. μητρ.] born lame. Comp. Acts 14:8; John 9:1. And he was above forty years old, Acts 4:22.

The imperfect ἐβαστάζετο, he was being brought, denotes the action in reference to the simultaneous ἀνέβαινον, Acts 3:1; and ἐτίθουν, its daily repetition.

τὴν λεγομ. ὡραίαν] which bears the by-name (see Schaefer, Melet. p. 14) “Beautiful.” The proper name was, “gate of Nicanor.” It lay on the. eastern side of the outermost court of the temple, leading towards the valley of Kidron, and is described by Josephus, Bell. v. 5. 3, as surpassingly splendid: τῶν δὲ πυλῶν αἱ μὲν ἐννέα χρυσῷ καὶ ἀργύρῳ κεκαλυμμέναι πανταχόθεν ἦσαν, ὁμοίως τε παραστάδες καὶ τὰ ὑπέρθυρα· μία δὲ ἡ ἔξωθεν τοῦ νεῶ Κορινθίου χαλκοῦ πολὺ τῇ τιμῇ τὰς καταργύρους καὶ περιχρύσους ὑπεράγουσα. Καὶ δύο μὲν ἑκάστου τοῦ πυλῶνος θύραι, τριάκοντα δὲ πηχῶν τὸ ὕψος ἑκάστης, καὶ τὸ πλάτος ἦν πεντεκαίδεκα. Others (Wagenseil, Lund, Bengel, Walch) understand it of the gate Susan, which was in the neighbourhood of Solomon’s porch, and at which the market for pigeons and other objects for sacrifice was held. But this is at variance with the signification of the word ὡραῖος; for the name Susan is to be explained from the Persian capital (שׁוּשַׁן, town of lilies), which, according to Middoth, 1 Kal. 3, was depicted on the gate.[143] Others (Kuinoel, et al.) think that the gate Chulda, i.e. tempestiva, leading to the court of the Gentiles, is meant. See Lightf. Hor. ad Joh. p. 946 f. But this derivation of the name (from חלד tempus) cannot be historically proved, nor could Luke expect his reader to discover the singular appellation porta tempestiva in ὡραίαν, seeing that for this the very natural “porta speciosa” (Vulg.) could not but suggest itself.

Among the Gentiles also beggars sat at the gates of their temples (Martial. 1:112)—a usage probably connected with the idea (also found in ancient Israel) of a special divine care for the poor (Hermann, Privatalterth. § 14. 2).

τοῦ αἰτεῖν] eo fine, ut peteret.

[143] Perhaps, however, this picture of Susa on the gate of the temple is only an invention on account of the name, and the latter might be sufficiently explained from the lily-shaped decorations of the columns (מַעֲשֵׂה שׁוּשַׁן, 1 Kings 5:18).

Acts 3:3-5. Μέλλοντας εἰσιέναι εἰς τ. ἱερ.] For it was through this outermost gate that the temple proper was reached.

ἠρώτα ἐλεημοσ. λαβ.] he asked that he might receive an alms. Modes of expression used in such a case (Merere in me; In me benefac tibi, and the like) may he seen in Vajicra rabb. f. 20. 3, 4.

On λαβεῖν, which in itself might be dispensed with, see Winer, p. 565 [E. T. 760].

ἀτενίσας … βλέψον εἰς ἡμᾶς] They would read from his look, whether he was spiritually fitted for the benefit to be received. “Talis intuitus non caruit peculiar! Spiritus motu; hinc fit, ut tarn secure de miraculo pronuntiet,” Calvin. Comp. Acts 13:9.

ἐπεῖχεν αὐτοῖς] The supplying of τὸν νοῦν serves to make the sense clear. Comp. Luke 14:7; 1 Timothy 4:16. He was attentive, intent upon them. Comp. Schweigh. Lex. Herod. i. p. 241, and Lex. Polyb. p. 238.

Acts 3:6. Δίδωμι] I give thee herewith.

ἐν τῷ ὀνόμ.… περιπάτει] by virtue of the name (now pronounced) of Jesus the Messiah, the Nazarene, arise and walk, ἐν denotes that on which the rising and walking were causally dependent. Mark 16:17; Luke 10:17; Acts 4:10; Acts 16:18. Comp. the utterance of Origen, c. Cels. 1, against the assertion of Celsus, that Christians expelled demons by the help of evil spirits: τοσοῦτον γὰρ δύναται τὸ ὄνομα τοῦ ʼΙησοῦ. This name was the focus of the power of faith, through which the miraculous gift of the apostles operated. Comp. on Matthew 7:22; Luke 9:49; Luke 10:17; Mark 16:17. A dico or the like is not (in opposition to Heinrichs, Kuinoel, and others) to be supplied with ἐν τ. ὀνόμ. κ.τ.λ. Observe, moreover, first, the solemnity of the ʼΙησοῦ Χριστοῦ τοῦ Ναζ.; and secondly, that Χριστοῦ, as in Acts 2:38, cannot yet be a proper name. Comp. John 17:3; John 1:42.

Acts 3:7-8. Αὐτὸν τῆς δεξιᾶς] comp. Mark 9:27, and see Valckenaer, ad Theocr. iv. 35.

ἐστερεῶθησαν] his feet were strengthened, so that they now performed their function, for which they had been incapacitated in the state of lameness, of supporting the body in its movements.

αἱ βάσεις are the feet, as in Wis 13:18; Joseph. Antt. vii. 5. 5; Plat. Tim. p. 92 A, and in later Greek writers.

τὰ σφυρά: the anklebones, tali (very frequent in the classics), after the general expression subjoining the particular.

ἐξαλλόμενος] springing up, leaping into the air. Xen. Cyr. vii. 1. 32; Anab. vii. 3. 33; LXX. Isaiah 55:12. Not: exsiliens, videlicet e grabbato (Casaubon), of which last there is no mention.

καὶ εἰσῆλθε … τὸν θεόν] This behaviour bears the most natural impress of grateful attachment (comp. Acts 3:11), lively joy (περιπατ. καὶ ἁλλόμενος,—at the same time as an involuntary proof of his complete cure for himself and for others), and religious elevation. The view of Thiess—that the beggar was only a pretended cripple who was terrified by the threatening address of Peter into using his feet, and afterwards, for fear of the rage of the people, prudently attached himself to the apostles—changes the entire narrative, and makes the apostle himself (Acts 3:12; Acts 3:16; Acts 4:9-10) the deceiver. Peter had wrought the cure in the possession of that miraculous power of healing which Jesus had imparted to His apostles (Luke 9:1), and the supernatural result cannot in that case, any more than in any other miracle, warrant us to deny its historical character, as is done by Zeller, who supposes that the general χωλοὶ περιπατοῦσιν, Luke 7:22, Matthew 15:31, has here been illustrated in an individual instance.

Acts 3:10. ʼΕπεγίνωσκον αὐτὸν, ὅτι κ.τ.λ.] A well-known attraction. Winer, p. 581 [E. T. 781].

πρὸς τὴν ἐλεημοσ.] for the sake of alms.

ὁ καθήμενος] See on John 9:8.

ἐπὶ τῇ ὡραίᾳ π.] ἐπί: immediately at; on the spot of the Beautiful gate. See on John 4:6.

θἀμβους καὶ ἐκστάσ.] astonishment and surprise at what had happened to him—an exhaustive designation of the highest degree of wonder. Comp. θαῦμα καὶ θάμβος, Plut. de audit. 8. 145, and similar expressions, Lobeck, Paral. p. 60 f.

Acts 3:11. Κρατοῦντος] But as he held fast Peter and John, i.e. in the impulse of excited gratitude took hold of them and clung to them, in order not to be separated from his benefactors. Comp. John 20:23; Revelation 2:25; Revelation 3:11; Song of Solomon 3:4 : ἐκράτησα αὐτὸν καὶ οὐκ ἀφῆκα αὐτόν. Polyb. viii. 20. 8; Eur. Phoen. 600; Plut. Mor. p. 99 D. There is no sanction of usage for the meaning commonly given, and still adopted by Olshausen and De Wette: assectari. For in Colossians 2:19 κρατεῖν occurs in its proper sense, to hold fast; the LXX. 2 Samuel 3:6 is not at all in point, and in Achill. Tat. 5 :p. 309, ἐπεχείρει με κρατεῖν is: me retinere conabatur.

As to the porch of Solomon, see on John 10:23.

ἔκθαμβοι] the plural after the collective noun ὁ λαός. Kühner. ad Xen. Anab. ii. 1. 6. Ast, ad Plat. Legg. I. p. 63. Nägelsb. on the Iliad, ii. 278. Comp. Acts 5:16.