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The expositor's Greek Testament

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V. 1-4.


V. I. 'AiJjp hl Tts 'Aycmas1 ftvópari, <jOk lair^cipT) rfj yuvaiKi auTOu, eirw\r]<r€ KTrjp.a, 2. Kal ^0cr<j>uraT0 diró rrjs Tiftfj?, cru^ciWas Kal Trjs yuvaiKÓs auTOu, Kal èvéyua? fji^pos ti Trapa tous iró&as tw dirocrróXwi' cÖTjKey. 3. curc Sc 2 n^Tpos, 'Afacia, Stari cTrX^pcoac^ ó laTams TTjy KapSiai* aou, tj/cuaacröai <rc to n^cufxa tÓ "Ayiov, Kal Koa<j>Laao-0ai diro Trjs Tifirjs tou x^piou » 4* °"Xl ti^yoy CT°l c^c^c, Kal irpaOcy Iv Ttj <rfj é£oucri<ji uirrjpxc; ti oti cÖou iv rfj KapSia aou

1 Av. ovojxan ^BEP, so Tisch., W.H., Weiss, Winer-Schmiedel, p. 256; ov. Av. AD, Vuig., Chrys. lair^eip-n AP, so Tisch., W.H., so Blass in P ; iautJieipqL B, so Weiss. Many variations: 5^ Zapi^ip-Q, D cra<j><f>vpa, corr. Za<j><f>ipq, (so Hilg.); E has Xa^xfup-Q ; see comment.

1 rUrpos DP; but & fl. fc^ABE, Chrys., so Tisch., W.H., Wendt, Weiss.

has been gracious (the Hebrew name of Shadrach, Dan. i. 6, LXX, Jer. xxviii. 1, Tob.v. i2,(SongoftheThreeChildren,ver. 66) (Lumby, but see also Wendt, note, in loco).—2air4>€ip*Q, so also W.H., either from o-aircfjcipos (<rap.<|>., so here 2ap.(J).,

Blass), a sapphire, or from the

Aramaic beautiful. The latter

derivation is adopted by Blass (Grammatik des N. G., p. 8), and WinerSchmiedel, p. 76. It is declined like «rirctpa, fiaxaLPa> Acts x. 1, xii. 2, etc., in N.T., and so makes dative u, WinerSchmiedel, pp. 80, 93, and Blass, u. s. —KTTjfia = xwpÉ°v, ver. 3: but may mean property of any kind. It is used in the singular several times in the LXX, as a possession, heritage, etc., Job xx. 29, Prov. xii. 27, xxxi. 16, Wisdom viii. 5, Ecclus. xxxvi. 30, li. 21, etc.

Ver. 2. évo<r<J>uraTo: may merely mean from its derivation, to set apart v<Sor<jH. But both in LXX and N.T. it is used in a bad sense of appropriating for one's own benefit, purloining, Josh. vii. 1, of Achan, 2 Macc. iv. 32, so here and in ver. 3, and Tit. ii. 10, cf. also a similar use of the word in Jos., Ant., iv., 8, 29 (so in Greek authors, Xen., Polyb., Plut.). —diró: the same combination in Josh.

vii. 1 (cf. ii. 17 above, diró, cf,

Hebrew See Bengel's note, in loco,

on the sin of Achan and Ananias).— <tuv€i8vlt]s : it was thus a deliberate and aggravated offence. On the irregular form, instead of -via?, cf. the LXX, Exod.

viii. 21, 24, 1 Sam. xxv. 20; and see also Winer-Schmiedel, p. 81, note, and Blass on instances from the papyri, in loco.— Trapa tovs iróSas: a further aggravation (iv. 35), since the money was brought ostentatiously to gain a reputation for the

donors. Blass well comments: " in conventu ecclesiae hoe liberalitatis documentum editum " ; cf. Calvin, who in marking the ambition of Ananias to gain a reputation for liberality adds: 44 ita fit ut pedes Apostolorum magis honoret quam Dei oculos

Ver. 3. 81a rC: not simply44 why ? " but 14 how is it that ? " R. V., cf. Luke ii. 49 ; the force of the Greek seems to emphasise the fact that Ananias had it in his power to have prevented such a result, cf. James iv. 7, 1 Peter v. 9.—ÉirX^pcoo-ev, occupavit (cf. John xvi. 6), so that there is room for no other influence, Eccles. ix. 3. On the Vulgate, tentavit, which does not express the meaning here, see Felten's note. — \{/€v<ra<r0ai, sc., «ore, often omitted; cf. Luke i. 54, the infinitive of conceived result, see Burton, N. T. Moods and Tenses, pp. 148, 154. The verb with the accusative of the person only here in N.T., but in LXX, Deut. xxxiii. 29, Psalm lxv. 3, Isa. lvii. 11, Hos. ix. 2, 4 Macc. v. 34, etc., and frequently in classical writers.

Ver. 4. ot>xl> 44 id quaerit quod sic esse nemonegat," Grimm,44 while itremained, did it not remain thine own ?" R.V. Very frequent in Luke as compared with the other Evangelists, see also vii. 50. This rendering better retains the kind of play upon the word p-cvw, to which Weiss draws attention, and compares 1 Macc. xv. 7 for the force of «ficvcv. —irpaOev, i.e., the price of it when sold (rectius irpaöevTos to dpYvpiov, cf. Viteau, Le Grec du N. T.t p. 57 (1896)); so avra in ii. 45 is used for the prices of the possessions and goods sold. The whole question, while it deprived Ananias of every excuse, also proves beyond doubt that the community of goods in the Church of Jerusalem was not compulsory