Kuinoel thinks zures is not to be too much pressed, but denotes "there are many prophecies in Scripture concerning these times." This, however, is paring down the sense; for though it be admitted that it does not always mean strictly all, yet it must surely denote in a manner all, nearly all, a very considerable portion. Zapon. See 2 Sam. 7, 16. Now Samuel was first in the series of Jewish Prophets. So Hieros. Chagiga, f. 77, 1. Midrasch Schemuel 24. (cited by Wets.) Ait ei Saul: Reduc mihi Samuelem, magistrum omnium Prophetarum.-Si eximius omnium prophetarum judicium timuit, quanto magis cæteri omnes. The construction of the sentence is this: καὶ ὅσοι τῶν καθεξῆς ἐλάλησαν. * Aane, it may be observed, is used very frequently of the oracles of the Prophets. See Acts 26, 22. Heb. 1, 1. 2 Pet. 1, 21.

25. ὑμεῖς ἐστε υἱοὶ τῶν προφητῶν, “ ye are the chil dren of the Prophets." Now Prophets and teachers were, by the Jews, styled fathers, and their disciples sons. See the note on Matt. 12, 27. The sense therefore intended is this: "The Prophets taught you:" and since mention had just been made of the times of the Messiah, the passage may be thus rendered. "To you they announced these times. Hear ye, therefore, and strive after the promised felicity." Some Commentators interpret: "To you the prophecies pertain."

25. Kai Tηs diatκns," and to you, the posterity of Abraham, the promise (i. e. the promised felicity) pertains." Here, too, there is a sort of Hebraism; since in the Hebrew language (son) is often joined to names of things, to denote any one to whom the

* Casaubon conjectured, that the reading should be, kai droi Twv kalekйs; but I think that there is no need of this change of order in the words. They produce the same sense, as they now stand in the printed copies: ooo will admit of a genitive case, and that case is often placed before it in the order of the words; as in Aristoph. Plut. Act 4. sc. 5. v. 1052. we read, 'Ev rý πроσúπy τūv ῥωτίδων ὅσας ἔχει. And in Eurip. Med S, 476. ὡς ἴσασιν, Ελλήνων ὅσοι Ταυτὸν συνεισέβησαν Αργῶον σκαφάς.

thing in any way belongs.* See the note on Matt. 8, 12. Joh. 17, 12. By diaben is here meant the promise; like the Heb. in Gen. 9, 9 & 11. Ps. 25, 14. 89, 29. 1 Macc. 2, 54. 2 Macc. 8, 15. Sir. 44, 18. Gal. 3, 15. Ephes. 2, 12. See the note on Luke 22, 29. Matt. 26, 28. Markland (less properly, I think) explains the passage thus: "Ye are the sons of the prophecies and of the covenant; i.e. ye are heirs (as St. Paul argues, Rom. 8, 17.): ye have a right to all the advantages of the prophecies and of the covenant."

25. λέγων πρὸς ̓Αβραάμ, &c. On this promise, often given to Abraham, as in Gen. 22, 15. (which passage Peter quotes from memory) compare the Hebrew and the Sept. So Gen. 12, 3. 'EveuλoynbŃΕνευλογηθή σονται ἐν σοὶ πᾶσαι αἱ φυλαὶ τῆς γῆς. Now Peter (as Paul to Gal. 3, 16.) has here applied the words of Gen. 22, 18. to the Messiah, the descendant of Abraham. (Compare ver. 26.) The sense of the passage may be thus expressed: "By the Messiah and his doctrine will all nations be blessed. How much more, then, will he bless you his countrymen, if you acknowledge him as the Messiah, and admit his doctrine." By rà e, however, Peter then undoubtedly meant all Gentiles who should pass over to Judaism. (See the note on 2, 39.) Ḥ diébeto is for ἦν διέθετο (as in 1, 1.) and τῷ σπέρματι ἐνευλογη θήσονται for ἐν τῷ σπέρματι εὐλογηθήσονται. See Glass. Phil. Sacr. 462. Ai margiai, tribes, nations. See Kypke on Luke 2, 4. So Tob. 1, 9. λaßov "Arvav γυναῖκα ἐκ τοῦ σπέρματος τῆς πατρίας ἡμῶν. & 5, 15. Пarpià, like the corresponding Hebrew term

* Of this Wetstein adduces the following Rabbinical examples. Bava Kama, 1, 2, 3. Filii fœderis, i. e. confœderati, extraneis oppositi. f. 16, 1. Mezia, f. 71, 2. Sanhedrin, f. 72, 2. Mechilta, in Ex. 20, 10. and 23, 12. Servus et ancilla. Filii fœderis, an servus incircumcisus? Berachoth, f. 16, 2. Rabbi orabat: - sive sit filius fœderis, sive non sit filius fœderis. Sch. non circumcisus. Gittin, f. 23, 2. R. Jannai dicit: sicut vos estis filii foederis, ita et legati vestri sint filii fœderis.

in Am. 3, 1. Jer, 3, 14. Mich. 2, 3, and Neh. 3, 5 denotes a nation or people. (Kuin.)

26. ὑμῖν πρῶτον ὁ Θεὸς, ἀναστήσας — εὐλογοῦντα ὑμᾶς. Αναστῆναι is (as was observed in the note on ver. 22.) often used of the appearance of Prophets and teachers. The sense seems to be this: "God hath sent forth his Son as teacher and Messiah." "Tuiv, as being a Dative of profit, signifies "for your benefit." By @Tov is meant especially; as in Matt. 6, 35. Joseph. Ant. 10, 10, 5. and in other passages. 'Inooûv is omitted in many excellent MSS. and is rejected by Mill, Bengel, and Griesbach. Exoyeîv denotes to confer blessings upon, render any one happy; as in Matt. 25, 34. See Suicer's Thes. 1, 1246.

26. ἐν τῷ ἀποστρέφειν ἕκαστον ἀπὸ τῶν πονηριῶν ὑμῶν. Our Version renders "In turning every one of you away," &c. This mode of translating the words is supported by the authority of the Ital. and Piscator. Others, however, as Erasmus, Beza, Grotius, and Tindal, render: "So that every one should turn, &c." De Dieu, Pearce, and others: "If every one shall turn." Hammond, Morus, Heinrichs, &c. take ἀποστρέφειν entirely of Christ reforming and blessing the Jewish people; as in Rom. 11, 26. 2 Tim. 4, 4. But this lies open to the objection of Orobio, as stated in his conference with Limborch (referred to by Doddridge); namely, that Christ did not, in fact, turn every one of them from their iniquities, though it must be allowed that he took such steps as were very proper for that purpose. Doddridge, therefore, adopts the version, Every one of you turning from your iniquities," which he thinks farther preferable," as the Apostle knew that the Jews would, in fact, reject the Gospel, and bring destruction on themselves as a nation, by that means." It may, I am aware, be said that the action only reaches so far as Christ's wishes and best exertions to effect it extends; yet this is not quite satisfactory. So that, upon the whole, I am inclined to accede to

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the interpretation of Beza, Piscator, Bp. Pearce, Doddridge, Rosenmuller, and Kuinoel: On each one turning himself from his iniquities:" and this (as Kuinoel observes) is most suitable to Peter's words at ver. 19. μετανοήσατε καὶ ἐπιστρέψατε. Finally, this interpretation was probably adopted by the ancient Greek Fathers; since it is brought forward by Ecumenius: εἰ ἄρα καὶ αὐτοὶ ἔλοισθε επι στρέψαι ἀπὸ τῶν κακῶν ὑμῶν.

CHAP. IV.

1. ἐπέστησαν αὐτοῖς. This is a formula often used of those who come upon any one suddenly and unexpectedly. See the note on Luke 20, 1. and Krebs and Loesner on this passage. By στρατηγὸς τοῦ ἱεροῦ is not meant (as Schmid and Hammond have thought) the commander of the citadel Antonia, but the Prefect of those Priests and Levites who kept guard in the Temple. See the note on Matt. 26, 47. Luke 22, 4. Deyling, Obss. T. 3, 236. and Schleusner's Lex. It was the duty of this officer to take care that there should be no tumult in the Temple. Under the pretext that the Apostles had excited disturbances there, and acted without the knowledge or consent of the Sanhedrim, to whom belonged the privilege of granting permissions to teach, (see Deut. 17, 18. & 19, 7. Ez. 44, 15 & 24. Acts 4, 2. Matt. 21, 23.,) the Priests (we are told) apprehended them, and committed them to custody. (Kuin.) The Sadducees here mentioned seem to have been private persons. One may observe, by the way, that from the Acts of the Apostles it appears the Sadducees were more intolerant than the Pharisees, and evinced towards the Apostles a yet more persecuting spirit; which peculiar bitterness may be ascribed to the doctrine of the resurrection, that fundamental one of Christianity, so firmly (and fatally for their dogmas) established by the resurrection of Jesus. On

the other hand, the Pharisees were better affected to the Apostles. See 5, 34. 23, 6 seqq.

dià tò

2. διαπονούμενοι διὰ τὸ δ. α. τ. λ. The word διαπο veio baι signifies properly to be wearied out, than to be exceedingly vexed, take much to heart, bear with impatience, &c. This signification, however, is not found in the Classical writers, but is purely Hellenistic, and occurs in Gen. 6, 6. Eccl. 10, 9. (Sept.) It answers to the Heb. y. Wetstein illustrates this sense of the word from Plut. Lycurg. p. 47 F. τὰ δὲ σώματα τῶν παρθένων δρόμοις καὶ πάλαις διεπό νησεν. Versio. Vulg. dolentes. Cod. D. dolore percussi E. indignantes. Hesych. diatombeis, unbeis. Other examples are adduced by Wesseling on Diodor. Sic. 2, 7. 'Ev To 'Inoou may be explained, "by the example of Jesus;" as in 1 Cor. 4, 5. iva pálete ἐν ἐμοὶ.

3, 4. ἔθεντο εἰς τήρησιν. On the various senses of Thpnois, see Fischer on Vorst de Heb., Dindorf in loc., and Schleusner's Lexicon. Among its other significations is the present one, puλak hold, prison and in this it occurs in Thucyd. 7, 80. KαTEßíβασαν εἰς τὰς λιθοτομίας ἀσφαλεστάτην εἶναι νομίσαντες τὴν τήρησιν· where the Schol. explains φυλακήν.

3. Earépa, afternoon: for they had entered the Temple at our three o'clock in the afternoon. Now éoépa, like the Heb. 7 is used of all the afternoon hours; and there were among the Hebrews two éréngar the first commencing at our three o'clock; the second at our six o'clock. See the note on Matt. 8, 15. (Kuin.) Πολλοὶ δὲ τῶν ἀκουσάντων τὸν λόγον ἐπίστευσαν, &c. Ἐπίστευσαν must be taken in a Piuperfect sense. Many Commentators, as most of the ancients, and, of the moderns, Lightfoot and Benson, think that this number was exclusive of the three thousand converted on a former day; and Lightfoot argues that propriety of speech would require this sense. But our author is sometimes little attentive to this, and here the sentence is a somewhat inaccurate one. To me it appears clear, as it has done to