Q—I2. ἐγώ, Κύριε. 11. 6 δὲ Κύριος πρὸς αὐτόν, ᾽Αναστὰς ] πορεύθητι ἐπὶ τὴν ῥύμην τὴν καλουμένην Εὐθεῖαν, καὶ ζήτησον ἐν οἰκίᾳ Ιούδα
Σαῦλον ὀνόματι,” Ταρσέα. idod γὰρ προσεύχεται, 12.8 καὶ εἶδεν ἐν
3] , A A ὁράματι ἄνδρα ὀνόματι Avaviay εἰσελθόντα καὶ ἐπιθέντα αὐτῷ χεῖρα,
1 Αναστας SACEHLP, Vulg. (am. demid. tol.), so Tisch., W.H. marg., Weiss, Hilg. (cf. κ. 13, 20); but αναστα in B and most verss., so Lach., W.H. text, Wendt.
? Before Ταρσεα Flor. and Par. have yevet, not an unusual word with adjectives of nationality.
3 Blass in B, following Flor., omits the whole verse, Hilg. brackets; but there seems no reason for its insertion if not genuine, as it is not influenced by any parallel passage (cf. long discussion in Corssen, Der Cyprianische Text, p. 21 ff.). Wendt (edit. 1809) decides for its retention, but another and a further question arises as to the original reading if the verse is retained. ev οραµατι om. ΝΑ 61, Vulg., Sah., Boh., Aeth., so Tisch. R.V., Werdt. The words may be an explanatory gloss. In BC 163, so Blass [W.H.] Weiss ev opap. follow ανδρα. Instead of χειρα the plural χειρας is found in ΝΑΒΟΕ, Vulg., Boh., Arm., so W.H., R.V., Weiss, Wendt, but the art. τας is doubtful, probably to be omitted (Wendt) with ΑΟ 61, so Tisch., Weiss :
but retained by NcBE, Κ.Υ. [W.H.].
not in the least support the idea that the vision was a dream of the night, cf. viii. 26.--ἐπὶ τὴν ῥύμην τ. κ. Εὐθεῖαν: ῥύμη, cf. xii. 10, Matt. vi. 2. In Luke xiv. 21 it seems to be used in contrast to πλα- τεῖα, but in LXX at least in one passage it is used as its equivalent, Isa. xv. 3, cf.
R.V., “ broad places,” πμ. It is found
also in Ecclus. ix. 7 (perhaps twice) and in Tobit xiii, 18, where in the previous νετ., 17, we have πλατεῖαι, although it is very doubtful whether we can press a contrast here, and ῥύμη, ver. 18, might perhaps be taken as meaning a city- quarter, Latin vicus, see Speaker’s Com- mentary,in loco. On the stages in the history of the word, and its occurrence in Attic Greek, ¢.g., in the comic writers Antiphanes (380 B.c.) and Philippides (323 B.c.), see Kennedy, Sources of N. T. Greek, pp. 15, 16; Rutherford, New Phrynichus, p. 488. — Εὐθεῖαν: ‘the street called Straight” may be traced from the eastern to the western gate, and it still bears the name, Derb el-Mus- takim, Schneller, Apostelfahrten, pp. 254, 255, ‘‘ Damascus,” Hastings’ B.D. The ‘‘house of Judas,” also that of Ananias, are still pointed out, but considerable uncertainty attaches to the attempts at identification, see ‘*‘ Damascus,” u. s., also Felten, in loco.—Tapoéa: Tarsus was the capital of the Roman Province of Cilicia. Curtius has called it the Athens of Asia Minor, and Strabo emphasises its celebrity for the production of men famous in all branches of science and
art. As a celebrated university town it may have ranked amongst its students not only St. Paul but his companion St. Luke, attracted it may be by the renown of its medical school; and if this be so, the acquaintance of the two men may date from their student days. To Tar- sus, moreover, and to a country where Stoicism was cradled, St. Paul may have been indebted for his evident familiarity with the ideas and tenets of the Stoic philosophy. From Cyprus came Zeno and Perseus, from Soli, Chrysippus and Aratus, whilst Anazarba in Cilicia was the birthplace of the physician Dioscorides, contemporary of St. Luke as of St. Paul. It is indeed possible to enumerate at least six Stoic teachers whose home was Tarsus. See notes on St. Paul at Athens and at Ephesus, and see J. Lightfoot, Hor. Heb., on Acts vi. g; Curtius, Gesammelte Abhandlungen, ii., Ῥ. 538 ff.; Zahn, Einleitung i., pp. 37, 50; Lightfoot, Philippians, p. 303 ff.; Salmon, Introd., Ρ. 317.--ἰδοὺ γὰρ προσεύχεται : “ oran- tes videt Jesus” Bengel; present tense, continuous prayer, 1 Thess. v. 17.