34—36.
36. Ιωσῆς 1 δὲ ὁ ἐπικληθεὶς Βαρνάβας ὑπὸ τῶν ἀποστόλων (5 ἐστι
139
µεθερμηνευόµενον, Yids παρακλήσεως), Λευΐτης, Κύπριος τῷ γένει,
1 ]ωσης P 1, 13, 31, Sah., Syr. Harcl., Chrys., Theophy., Meyer, Alford; lwond NABDE, Vulg., Boh., Syr. Pesh., Arm., Aeth., Epiph., so Tisch., W.H., R.V., Weiss, Wendt, Hilg.—see Blass, Grammatik, p. 30.
reverence of those who brought the money. Friedrich notes the expression as characteristic of St. Luke’s style, since it is used by him five times in the Gospel, six times in Acts, and is found in the N.T. only once elsewhere, see above, cf. Cicero, Pro Flacco, 28, and instances in Wetstein.—8e8idero : impersonal, or τὸ ἀργύριον may be supplied, Viteau, Le Grec du N.T., p. 57 (1896), and in St. Luke’s Gospel twice, xi. 22, xviii. 22; only once elsewhere in N.T., John vi. 11; on the abnormal termination ero for oro, cf. LXX, Kennedy, Sources of N. T. Greek, p. 159, cf. Exodus v. 13, ἐδίδοτο, but A -ero; Jer. lii. 34, ἐδίδοτο, but AB!S -ero; 1 Cor. xi. 23, Winer-Schmie- del, p. τ21.- καθότι: only found in St. Luke in N. T., twice in Gospel, four times in Acts; Luke i. 7, xix. 9, Acts ii. 24, 45, iv. 35, xxii. 31; on the imperfect with ἄν in a conditional relative clause, Burton, N. T. Moods and Tenses, pp. 13, 125, and Viteau, Le Grec du N. Τ., p. 142 (1893), cf. ii. 45. 33-35 are ascribed by Hilgenfeld to his ‘‘author to Theo- philus,” but this reviser must have been very clumsy to introduce a notice involv- ing a general surrender of all landed property, as Hilgenfeld interprets the verse, which could not be reconciled with St. Peter’s express words in v. 4—words which, on Hilgenfeld’s own showing, the reviser must have had before him.
Ver. 36. ᾿Ιωσῆς δὲ: δέ introduces the special case of Barnabas after the general statement in ver. 34.—6 ému., cf. i. 23. On what occasion this surname was conferred by the Apostles nothing certain is known (ἀπό as often for ὑπό, ii. 22), although the fact that it was conferred by them may indicate that he owed his conversion to them. Possibly it may not have been be- stowed until later, and reference may here be made to it simply to identify him (Nésgen).—BapvaBas: most com-
monly derived from ΓΊΝ} 12 “3 (“quod
neque ad sensum neque ad litteras pror- sus convenit,’’ Blass) = properly vids προφητείας. But St. Luke, it is argued, renders this viés παρακλήσεως, because under the threefold uses of prophecy,
1 Cor. xiv. 3, the special gift ο/παράκλησις distinguished Barnabas, cf. Acts xi. 23. So Harnack (whose full article ‘‘ Barna- bas” should be consulted, Real-Ency- clopadie fir prot. Theol. und Kirche,” xv., 410) explains it as indicating a prophet in the sense in which the word was used in the early Church, Acts xv. 32 (xi. 23), παράκλησις = edify- ing exhortation. But not only is πλ
an Aramaic word, whilst “ΤΝ 1 is He- brew, but the above solution of St. Luke’s translation is by no means satisfactory (see Zockler, 7m loco). In 1 Cor. xiv. 3 παρακ. might equally mean consolation, cf. 2 Cor. i. 3-7, and it is translated ‘*comfort”’ (not ‘‘exhortation’’) in the R.V. In St. Luke’s Gospel the word is used twice, ii. 25, vi. 24, and in both passages it means comfort, consolation, cf. the cognate verb in xvi. 25. Another derivation has been suggested by Kloster- mann, Probleme im Aposteltexte, pp. 8-14. He maintains that both parts of the
word are Aramaic, "Ἡλ and NMA,
solatium, and that therefore St. Luke’s translation is quite justified. Blass however points out that as in the for- mer derivation so here there is a diffi- culty in the connection between Bap- vaBas and the somewhat obscure Aramaic word, In the conversion of Barnabas, the first man whose heart was so touched as to join him, in spite of his Levitical status and culture, to ignorant and un- lettered men, the Apostles might well see a source of hope and comfort (cf. Gen. v. 29), Klostermann, p. 13. It is also worthy of note that the LXX fre- quently uses παράκλησις as a translation of the common Hebrew words for com- fort or consolation; cf. Job xxi. 2, Ps. xciii. 19, Isa. lvii. 8, Jer. xvi. 17, etc., and cf. Psalms of Solomon xiii., title, παρά- κλησις τῶν δικαίων. On the whole question, Deissmann, Bibelstudien, p. 175 ff., should be consulted. Deissmann, referring to an inscription recently dis- covered in Northern Syria, in the old Nicopolis, probably of the third or fourth century Α.Ρ., explains the word as follows: The inscription contains the