Ver. 50. παρώτρυναν: “urged on,” R.V.; only here in N.T., not in LXX or Apocrypha; so in Pind., Lucian, and so too in Josephus, Ant., vii., 6, 1,
καὶ ἐξέβαλον αὐτοὺς ἀπὸ τῶν ὁρίων αὐτῶν.
τὸν κονιορτὸν τῶν ποδῶν αὐτῶν ἐπ᾽ αὐτούς, ἦλθον 1 εἰς ᾽Ικόνιον.
301
51. οἱ δὲ ἐκτιναξάμενοι 52. οἱ
δὲ μαθηταὶ ἐπληροῦντο χαρᾶς καὶ Πνεύματος Αγίου. XIV. τ. ἘΓΕΝΕΤΟ δὲ ἐν “Ikoviw, κατὰ τὸ αὐτὸ εἰσελθεῖν αὐτοὺς εἲς τὴν συναγωγὴν τῶν ᾿Ιουδαίων, καὶ λαλῆσαι οὕτως ὥστε πιστεῦσαι
1 ηλθον, D reads κατηντησαν, so Blass and Hilg., a common word in Acts but not
necessary here.
and also in Hippocrates and Aretaeus.— ἐπήγειραν, cf. xiv. 2; nowhere else in N.T., several times in LXX, and also frequently in Hippocrates and Galen, Hobart, pp. 225, 226. On the addition in Codex D see critical notes, and Ramsay, St. Paul, pp. 105, 106.-- τὰς εὐσχ.: “of honourable estate,’’ R.V.; not of char- acter, but of position, cf. Mark xv. 43. This influence assigned to women at Antioch, and exerted by them, is quite in accordance with the manners of the country, and we find evidence of it in all periods and under most varying con- ditions. Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as an Archisyna- gogos, at least in ope instance, at Smyrna, Ramsay, St. Paul, p. 102; Church in the Roman Empire, p. 67; C. and H., p. 144; “ Antioch,” Hastings’ B.D.; Loening, Die Gemeindeverfassung des Urchristen- thums, p. 15.---τοὺς πρώτους: perhaps approaching them through their wives. On the addiction of women to the Jewish religion cf. Jos., B. F., ii., 20,2; Strabo, vii., 2; Juvenal, vi., 542; see Blass, Felten, Plumptre, 7 loco, and instances in Wetstein.—éf¢Bahov αὐτοὺς, see xiv. 21.
Ver. 51. ἐκτιναξάμενοι, cf. Matt. x. τα, (Duke: x.) τα Ματ ο rie ihe symbolic act would be understood by the Jews as an intimation that all further intercourse was at an end. There is no reason to see in the words a late addition by the author of Acts to the source; the disciples mentioned in ver. 52 need not have been Jews at all, but Gentiles, and in xiv. 21 nothing is said of any inter- course except with those who were already disciples.—’Ixéviov, see on xiv. I.
Ver. 52. χαρᾶς, cf. 1 Thess. i. 6, Rom. xiv. 17, 2 Tim. i. 4.
CuHaPpTER XIV.—Ver. 1. ἐν ᾽Ικονίῳ (Konia), sometimes regarded as a Roman colony towards the end of the reign of Claudius, thus dignified on account of the title conferred upon the frontier town, Claudio-Derbe. But Hadrian, not Clau- dius, constituted it a colony. In ver. 6 the Apostles flee from Iconium to the
cities of Lycaonia, Lystra and Derbe, and the inference from this statement is that Iconium was not itself Lyca- onian. But this inference justifies the local accuracy of the historian, as it would appear that the people of Iconium regarded themselves as Phry- gian even after Iconium had been united with Lycaonia in one district of Roman administration: cf. Ramsay, Church in the Roman Empire, p. 37 ff., and the testimony of the Christian Hierax, 163 Α.Ρ., before his Roman judge: “I have come hither (i.¢., as a slave), torn away from Iconium of Phrygia”: on the road travelled by the Apostles see also Ramsay, 1. s., p. 27 ff. Strictly speaking, Lystra and Derbe were cities of Lycaonia-Galatica, while Iconium reckoned itself as a city of Phrygia-Galatica, all three being com- prised within the Roman province of Galatia. See also Rendall, Acts, p. 262. On the place and its importance, situated with a busy trade on the principal lines of communication through Asia Minor, see C. and H., smaller edition, p. 145, B.D.%. Iconium is the scene of the famous Acts of Paul and Thekla, forming a part of the Acts of Paul, C. Schmidt’s transla- tion of which we must await with interest. See Harnack, Chronol.,i., p. 493, Wendt (1899), p. 42, Ramsay, Church in the Ro- man Empire, p. 375, and ‘Iconium,” Hastings’ Β.Γ.-- κατὰ τὸ αὐτὸ, “ to- gether,” so R. and A.V., cf. LXX, 1 Sam. xi. II, or it may mean “at the same time’’. Blass however (so Ramsay, Weiss, Rendall) renders “ after the same fashion,” ié., as at Antioch. But for this meaning cf. xvii. 2, where a different phrase is used.—EAAyjvey: on the whole best taken as referring to the σεβ. or of. τὸν Θεόν, because in ver. 2 we have ἔθνή, which would signify the Gentiles’ generally, as opposed to those devout persons who as proselytes had joined the Jewish synagogue.