26—28. ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ 269 27. Ἐν ταύταις δὲ ταῖς ἡμέραις κατῆλθον
28. ἀναστὰς δὲ εἲς ἐξ
μαθητὰς Χριστιανούς. ἀπὸ Ἱεροσολύμων προφῆται eis ᾽Αντιόχειαν.}
1 At end of verse and commencement of νετ. 28 we have the remarkable reading in B: ην δε πολλη αγαλλιασις. συνεστραµµενων δε ημων εφη εις εξ αντων, so D, Aug., Par., Wern., and also, a new witness, Fragment of the Old Latin translation of Acts in the Miscellanea Cassinese, 1897 (see Harnack’s note in Theol. Literatur- zeitung, p.172,1898), αγαλλιασις is quite Lucan, cf. ii. 46, and the solutions of Weiss and Corssen are not sufficient to weaken the view that here, at least, we may have an original draft. If it is said that the words are introduced to show the i impression made by the visit of the prophets (so Weiss), we must remember that they stand in strange contrast to the announcement of the coming famine, and that it would have been a bold thing for an emendator to introduce them here. The circumstances in viii. 8 are quite different. Blass sees in the following words, p. 137) “juculen- tissimum testimonium, quo auctor sese Antiochenum fuisse monstrat,’”’ see also Philology of the Gospels, p. 131; we get by these three words, συνεσ. δε ημων, a fresh we-section ; to the same effect Zockler, Greifswalder Studien, p. 137; Salmon, Introd., pp. 597, 602; Belser, Ρ. 64; see also Harnack, wu. s., and Zahn, Einleitung in das N. Τ. » Ἡ,, pp. 341, 350. Wendt (1898), p. 216, note, inclines to accept the reading as original, and even Weiss, Codex D, p. 111, thinks it not impossible; so too Hilgenfeld, Zeitschrift fir wissenschaft. Theol., Ρ. 505 (1895); and cf. Jilicher, Einleitung in das N. Τ., p. 271. Harnack, 1. s., admits, jeer that the language is not un-Lucan, but he regards the other passages in which συστρεφ. occurs as Western interpolations, and ην δε πολλη αγαλλ. as a mere amplification, as in viii. 24, xiii. 8.
was of Roman origin, although we may readily concede that the Latin termina- tion -tanus was common enough at this period. There is ample proof of the use of the same termination not only in Latin but in Greek, even if we do not regard -tavés with Wendt as a termination of a native ‘‘ Asiatic type”’. The notice in Tacitus, Ann., xv., 44 (cf. Suetonius, Nero, 16), who was probably in Rome during Nero’s persecution, A.D. 64, is very signi- ficant, for he not only intimates that the word was commonly and popularly known, but also that the title had been in vogue for some time: ‘‘quos vulgus Christianos appellabat,” note the imper- fect tense. Against the recent strictures of Weizsacker and Schmiedel we may place the opinion of Spitta, and also of Zahn, Einleitung, ii., 158. How soon the title given in mockery became a name of honour we may gather from the Ignatian Epistles, cf. Rom., iii., 3; Magn., iv.; Ephes., xi., 2, and cf. Mart. Polyc., x. and xii.,1, 2. See further Lightfoot, Phil., p. 16; Lechler, Das Apostolische Zeitalter, Ῥ. 129 ff.; Smith, B.D.? “ Christian,” Conybeare and Howson, p. 100 (smaller edition), and Expositor, June, 1898. Meron 27. Antioch sends relief to Jerusalem.—év ταύταις δὲ ταῖς ἡ., cf. i. 15, vi. I. ταύταις emphatic, by its position and also by its significance, days full of importance for Barnabas and Saul, who were still at Antioch (Weiss). ----προφῆται: the coming of the prophets gave an additional sanction to the work
at Antioch. There is no reason in the uncertainty of the dates to suppose that they had been driven from Jerusalem by persecution. For the position of the Christian prophets in the N.T. cf. Acts xiii. 1, where Barnabas and Saul are spoken of as prophets and teachers; afterwards as Apostles, xiv. 4; xv. 32, where Judas and Silas are described as prophets, having been previously spoken of, ver. 22, as ἡγούμενοι amongst the brethren at Jerusalem (while Silas later bears the name of Apostle); ¢f., further, 1 Cor. xii. 28, xiv. 29-33, 39, Ephes. iv. 11, where in each case the Prophet is placed next to Apostles (al- though in 1 Cor. he may have been merely a member of a local com- munity), perhaps because “πε belonged to the same family as the great prophets of the Old Testament,” for whilst foreknowledge of events was not necessarily implied by the word either in the O.T. or in the N.T., the case ot Agabus, both here and in xxi. 1ο, 11, shows that predictiveness was by no means excluded. The Christian pro- phets, moreover, as we see them in Acts, combine the duty of “ ministering to the Lord” with that of preaching the word; | they are not only foretellers, but forth- tellers of God’s will, as in the case of a Samuel or an Elijah, Gore, Church and the Ministry, pp. 240, 261, 393, etc.; Mo- berly, Ministerial Priesthood, p. 160 ff. ; and for Sub-Apostolic Age, p. 179 ff. ; Bigg, Doctrine of the Twelve Apostles, p.