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Act_10:11-13. Observe the vividly introduced historical present θεωρεῖ .
τέσσαρσιν ἀρχαῖς δεδεμ .] attached with four ends, namely, to the edges of the opening which had taken place in heaven. Chap. Act_11:5 requires this explanation, not the usual one: “bound together at the four corners.” Nor does the text mention anything of ropes, bound to which it was let down. The visionary appearance has something marvellous even in the way of its occurrence. We are to imagine the vessel (whose four corners, moreover, are without warrant explained by Augustine, Wetstein, Bengel, Lange, and others as pointing to the four quarters of the world), looking like a colossal four-cornered linen-cloth ( ὀθόνη ), letting itself down, while the corners attached to heaven support the whole. On ἀρχαί , extremitates, see Jacobs, ad Anthol. XI. p. 50.
πάντα τὰ τετράποδα ] The formerly usual interpretation: “four-footed beasts of all sorts, i.e. of very many kinds” is linguistically erroneous. The phenomenon in its supernatural visionary character exhibits as present in the σκεῦος ( ἐν ᾡ ὕπηρχε ) all four-footed beasts, reptiles, and birds (all kinds of them) without exception.[256] In a strangely arbitrary manner Kuinoel, after Calovius and others, holds that these were only unclean animals. See on Act_10:14.
τοῦ οὐρανοῦ ] See on Mat_6:26.
ἈΝΑΣΤΆς ] Perhaps Peter lay during the trance. Yet it may also be the mere call to action: arise (Act_9:11; Act_9:39, Act_8:26, and frequently; comp. on Act_8:26).
θῦσον ] occide (Vulg.), slay, not: sacrifice, as 1Ma_1:47 (Thiersch), see Act_10:10.
[256] That fishes (those without fins and scales were forbidden) are not included in the vision, is explained from the fact that the σκεῦος was like a cloth. Fishes would have been unsuitable for this, especially as the animals were presented as living ( θῦσον ). According to Lange, it is “perhaps a prophetic omission, wherein there is already floating before the mind the image of fishes as the souls to be gathered.” A fanciful notion.