308
ἐπὶ τοὺς πυλῶνας ἐνέγκας, σὺν τοῖς ὄχλοις ἤθελε θύειν.
14. ᾿Ακού-
σαντες δὲ οἱ ἀπόστολοι] Βαρνάβας καὶ Παῦλος, διαῤῥήξαντες τὰ
ς 7A > / > ” . ἵμάτια αὐτῶν eicemnSnoay” eis τὸν ὄχλον, KpdLovtes καὶ λέγοντες,
” , A a A al - 15. Άνδρες, τί ταῦτα ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ἐσμεν ὑμῖν
ἄνθρωποι, εὐαγγελιζόμενοι ὑμᾶς ἀπὸ τούτων τῶν µαταίων ἐπιστρέφειν
ἐπὶ τὸν Θεὸν τὸν Lavra,’ ὃς ἐποίησε τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν
1οι αποστολοι om. D, Flor., Gig., Syr. Pesh., Blass “recte’’. caused because offence was taken at the extension of the title to Barnabas.
Weiss thinks om. In ver. 4
Barnabas is not expressly mentioned, while here he is not only mentioned by name
but placed first.
2 εισεπηδησαν, but εξεπ. NABCDE 13, 61, Chrys., so Tisch., W.H., R.V., Blass,
Weiss, Wendt, Hilg.
3 επι τον Θεον τον ζωντα ΝΕΑΡΟ ΡΕ 13, ο, 61, Ath., so Tisch., W.H., R.V.,
Weiss, Wendt; cf. Blass, Gram., Ῥ. 144.
D has evayy. υμιν tov Θεον (so Iren.),
and again επι τον Θεον ζωντα τον ποιησαντα, thus reading τον Θεον in both places (whilst Blass in B and Hilg. follow Flor. in omitting τον Θεον the second time). Ramsay however also retains the words in both places, as ‘‘ the God”’ was the title under which the supreme God was worshipped in Asia Minor, St. Paul, p. 118.
Ver. 14. ἀκούσ.: how, we are not told ; whether, as Blass supposes, they had returned to their lodgings, and hurried forth to the city gates when they heard what was going on, or whether, later in the day, they hurried from the city to the temple when they heard of the approach- ing sacrifice, we do not know, and a better knowledge of the localities would no doubt make many points clearer. The crowd who had seen the miracle, ver. 11, would naturally be eager to follow the priest to the sacrifice, σὺν τοῖς ὄχλοις, ver. Τ1.---διαῤῥήξαντες: in token of distress and horror, cf. Gen. xxxvii. 29, 343 Josh. vii. 6; Matt. xxvi. 65; frequently in LXX, and several times in 1 Μαες.-- εσεπήδησαν: xvi. 29, see critical notes.
Ver. 15. ἄνδρες: brief address in ac- cordance with the hurry of the moment. ---ὁμοιοπαθεῖς, James v. 17, “of like passions,” so R.V. in both passages, but ‘nature’ in margin, so Ramsay. But to others the latter word seems too general, and they explain it as meaning equally capable of passion or feeling, as opposed to the ἀπάθεια of the idols; or, equally prone to human weakness, and not αἱ]- powerful as the people seemed to infer from the miracle (Bethge) ; whilst others again take it as meaning ὁμοίως θνητός (so Blass). On its meaning in Wisdom vii. 3 see Grimm, sub v., and Speaker's Commentary. In 4 Mace. xii. 13 it is also used to mark the atrocious nature of persecution inflicted by one who, a man himself, was not ashamed τοὺς
ὁμοιοπαθεῖς γλωττοτομῆσαι: cf. its use in medical writers and in classical Greek (Wetstein); by the Fathers it was used of our Lord Himself, Euseb., H. E., i., 2, of. Heb. iv. 15 (see Mayor on James ν. 17).--εὐαγγελιζ.: we preach not our- selves—Paul was a ‘‘ messenger of God”’ in a higher sense than the people conceived; on the construction see above p. 210 and Simcox, Language of the N. T., p.79. For reading in D see critical note = bringing you glad tidings of ‘“‘the God”—in Asia Minor a familiar term for the great God, so that just as St. Paul introduces the Christian God at Athens as ‘tthe Unknown God,” whom the Athenians had been worshipping, so here he may have used a familiar term known to the crowd around him at Lystra, Ramsay, St. Paul, Ρ. 11δ.--ἐπιστρέφειν ἐπὶ, cf. especially 1 Thess. i. 9, in Acts ix. 35, ΧΙ. 21, XV. IQ, XXVi. 20; ΟΠ the construction see Wendt, and Weiss, ix loco, cf. iv. 18, v. 28, 40, infinitive after παραγγέλλειν.---τὸν Lavra, see critical note.—rovrwy: may be used contemp- tuously, as if St. Paul pointed to the pre- parations for the sacrifice.—patatwv, cf. Jer. ii. 5, x. 3, of the gods of the nations and their worship, cf. also 2 Kings xvii. 15 B, Jer. viii. 19; ef. Rom. i. 21, Ephes. iv. 17. R.V. and A.V. take it as neuter, othersas masculine, sc.,e@v.—s ἐποίησε κ.τ.λ., cf. especially Jer. x. 11, 12-15, 16, for the contrast between the gods who are no gods, and the God Who made the heavens, and cf. also Acts xvii. 24 for a similar appeal from the same Apostle.