270 ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ ΧΙ. αὐτῶν, ὀνόματι “AyaBos, ἐσήμανε] διὰ τοῦ Πνεύματος, λιμὸν µέγαν 3 µέλλειν ἔσεσθαι ἐφ᾽ ὅλην τὴν οἰκουμένην: ὅστις καὶ ἐγένετο ἐπὶ Κλαυδίου 5 Καίσαρος. 20. τῶν δὲ μαθητῶν ΄ καθὼς ηὐπορεῖτό τις,
1 εσηµανε NAEHLP, most verss., 80 Tisch., W.H. marg.; but B, d, Vulg., Chron., Aug., so Lach., W.H., Weiss read imperf. eonpoarve— Wendt undecided.
2ueyav DIEHLP, Chrys., Chron.; but S§\ABD? 61, so Tisch., W.H., Blass, Weiss, Wendt, Hilg. have µεγαλην (ητις).
3 Καισαρος om. ABD 13, 61, Vulg., several verss., so Tisch., W.H., R.V., Blass, Weiss, Wendt, so Hilg.
4rov δε µαθητων, D, Par., Vulg. (Gig.) read οι δε pa@nrar, and so Ὦ καθως
««νπορουντο instead of ευπ. Τις.
28 (1898); Harnack, “‘ Apostellehre ”’ in Real-Encyclopddie fir Protestant. Theol. (Hauck), p. 716, and see, further, on xiii. I.
Ver. 28. “AyaBos: on derivation see W.H., ii., 313, from AY ‘to love”;
or from “Py “a locust,” Ezra il. 45,
Neh. vii. 48, with rough breathing “Αγ. W.H. follow Syriac and read the former as in T.R., so Weiss; Blass doubtful; Klostermann would connect it with ᾿Αγανός, Probleme im Apfosteltexie, p. 10. As a Jewish prophet he would naturally use the symbolic methods of a Jeremiah or an Ezekiel, see on xxi. 10, 11. On insertion in D see critical notes. --μέλλειν ἔσεσθαι: future infinitive only used in N.T. with µέλλειν in this one phrase, and only so in Acts, ¢f. xxiv. 15, xxvii. 10. In xxiii. 30 µέλλειν omitted (although in T.R.), and in xxiv. 25 ἔσεσθαι omitted (although in T.R.). Klostermann, Vindicie Lucana, p. 51, Simcox, Language of the N. T., p. 120, and Viteau, Le Grec du N. T., p. 158 -{1893).—Atpov: masculine in Luke iv. 25, and so in common usage, but in Doric usage, as it is called, feminine, and so also in later Greek; feminine in Luke xv. τά and here; see critical notes ; Blass, Gram., p. 26.—éd’ ὅλην τὴν oik. —the civilised world, 1.ε., the Roman Empire. Cf. xxiv. 5, and Luke ii. 1, see Plummer’s note on Luke iv. 5 (and Hackett’s attempt, in loco, to limit the expression), and Ramsay, Was Christ born at Bethlehem? p. 118. We have ample evidence as to a widespread dearth over various parts of the Roman Em- pire, to which Suetonius, Dion Cassius, Tacitus, and Eusebius all bear witness, in the reign of Claudius ; and in no other reign do we find such varied allusions to ;periodical famines, “‘assiduae sterilitates,”
Suetonius, Claudius, xviii., cf. Dion Cas- sits, Ix:, 1x13" Dac.,. Avn:; xii 143g yuetc: These and other references are given by Schirer, fewish People, div. i., vol. ii., p. 170, E.T. (so also by O. Holtzmann, Neutest. Zeitgeschichte, p. 124), but in- stead of drawing from these varied refer- ences the inference that the author of Acts had ample justification for his state- ment as to the prevalence of famine over the Roman Empire, he takes him to task for speaking of a famine “ over the whole world’. See Ramsay, St. Paul, pp. 48, 49, and also Was Christ Born at Beth- lehem 2 pp. 251, 252, cf. vv. 29 and 30. At least there is no ground to suppose, with Clemen and others, that the writer of Acts was here dependent on Josephus for the mention of the famine which that historian confined to Judzea, but which the writer of Acts, or rather Clemen’s Redactor Antijudaicus, magnified ac- cording to his usual custom.
Ver..29. Kaas ηὐπορεῖτό τις: only here in N.T., and the cognate noun in xix. 25, but in same sense in classi- cal Greek; cf. Lev. xxv. 26, 28, 49, and Wisdom x. 10 (but see Hatch and Red- path on passages in Lev.). ‘* Accord- ing to his ability,’ so A. and R.V., 1.6., as each man prospered, in proportion to his means. The expression intimates that the community of goods, at least in a communistic sense, could not have been the rule, cf. 1 Cor. xvi. 2, but a right view of “the community of goods” at Jerusalem invokes no contradiction with this statement, as Hilgenfeld apparently maintains, Zeitschrift fiir wissenschaft. Theol., p. 506, 1895. On the good effect of this work of brotherly charity and fellowship, this practical exhibition of Christian union between Church and Church, between the Christians of the mother-city and those of the Jewish dis- persion, see Hort, Ecclesia, p. 62 ; Ram-