xxxix. 2, we have [———]. When it is remembered that the author of Acts always quotes the Septuagint version, even when it departs from the sense of the Hebrew original, and in all probability was only acquainted with the Old Testament through it, nothing is more natural than the use of this expression taken from that version; but with the error already existing there, to ascribe it afresh and independently to the Author of Acts, upon no other grounds than the assumption that Peter may have spoken in Aramaic, and used an expression which the author misunderstood or wrongly rendered, is not permissible. Indeed, we have already pointed out that, in this very speech, there are quotations of the Old Testament according to the lxx. put into the mouth of Peter, in which that version does not accurately render the original.(1)
The next trace of translation advanced by Bleek(2) is found in ii. 33,(3) where Peter speaks of Christ as exalted: "[———]." There can be no doubt, Bleek argues, that there is here a reference to Psalm ex. 1, and that the apostle intends to speak of Christ's elevation "to the right (hand) of God;" whereas the Greek expression rather conveys the interpretation: "by the right (hand) of God." This expression certainly comes, he asserts, from a not altogether suitable translation of the Hebrew. To this on the other hand, much may be objected. Winer,(4) followed by others, defends the construction, and affirms that the passage may without
hesitation, be translated "to the right (hand) of God."(1) In which case there is no error at all, and the argument falls to the ground. If it be taken, however, either that the rendering should be or was intended to be "by the right (hand) of God"(2) i.e., by the power of God, that would not involve the necessity of admitting an Aramaic original,(3) because there is no error at all, and the argument simply is, that being exalted by the right hand of God, Jesus had poured forth the Holy Spirit; and in the next verse the passage in Ps. ex. 1 (Sept. cix.) is accurately quoted from the Septuagint version: "Sit thou on my right (hand)" [———]. In fact, after giving an account of the crucifixion, death, and resurrection of Jesus, the speaker ascribes his subsequent exaltation to the power of God.(4)
We have seen that at least the form of the speeches in Acts is undoubtedly due to the author of the book, and that he has not been able to make the speeches of the different personages in his drama differ materially from each other. We shall hereafter have occasion to examine further the contents of some of these speeches, and the circumstances under which it is alleged that they were spoken, and to inquire whether these do not confirm
the conclusion hitherto arrived at, that they are not historical, but merely the free composition of the Author of Acts, and never delivered at all. Before passing on, however, it may be well to glance for a moment at one of these speeches, to which we may not have another opportunity of referring, in order that we may see whether it presents any traces of inauthenticity and of merely ideal composition.
In the first chapter an account is given of a meeting of the brethren in order to elect a successor to the traitor Judas. Peter addresses the assembly, i. 16 if., and it may be well to quote the opening portion of his speech: 16. "Men (and) brethren, this scripture must needs have been fulfilled, which the Holy Spirit by the mouth of David spake before concerning Judas, who became guide to them that took Jesus, 17. because he was numbered with us and obtained the lot of this ministry. 18. Now [———] this man purchased a field with the wages of the iniquity [———], and falling headlong he burst asunder in the midst, and all his bowels gushed out; 19. and [———] it became known(1) unto all the dwellers at Jerusalem, so that that field was called in their own tongue [———] Acheldamach, that is: field of blood. 20. For [———] it is written in the book of Psalms: 'Let his habitation be desolate, and let no man dwell therein,' and 'his office let another take,'" &c, &c. Now let it be remembered that Peter is supposed to be addressing an audience of Jews in Jerusalem, in the Hebrew or Aramaic language, a few
