εἴασεν αὐτοὺς τὸ Πνεῦμα. 8.1 παρελθόντες δὲ τὴν Μυσίαν, κατέβησαν cis Τρωάδα. 9. καὶ ὅραμα διὰ τῆς νυκτὸς ὤφθη τῷ Παύλῳ 3 ἀνήρ τις ἦν Μακεδὼν ἑστώς, παρακαλῶν αὐτὸν καὶ λέγων, Διαβὰς eis
1 For παρελθοντες D, Gig., Vulg. read διελθοντες, so Blass (‘‘recte ’) in a and β. But the meaning of παρελ. is disputed. In its ordinary sense of ‘ passing along- side’’ it can hardly stand, or even “‘ passing along Mysia,” i.e., on border of Mysia and Bithynia (Weiss, Codex D, p. 26), as the travellers to reach Troas would pass through Mysia, see below in comment. It seems unlikely that διελθ., a common word, should be changed to wapeA@.—the converse is far more probable; see also Harris, Four Lectures, etc., p. 83, note. For κατεβησαν D has κατηντησαν: “nos venimus,” Iren., iii., 14, 1; see especially Harris, #. s., pp. 64, 65.
2In R.V. (avnp) Μακεδων τις nv, So ABCD? 33, 31, 61, Vulg., so Tisch., W.H., Blass, Weiss, Wendt; Μακ. τις, om. nv DE; so D reads also εν οραµατι, and before ανηρ D, Syr.-Pesh., Sah. insert wre. After εστως D, Syr. Harcl. mg., Sah. add κατα προσωπον αντον. Belser points out that the phrase occurs only in Luke, Luke ii. 31, Acts iii. 13, xxv. 16, and regards it as original; but see also Corssen, u. 5., pp. 436, 437, who compares α and β, and holds that in the latter the reviser has purposely added words for clearness in the description. Blass in B and Hilg. both
read these additions.
see further Askwith, Epistle Galatians, p. 46, 1899.
Ver. 7. κατὰ τὴν Μ.: “over against Mysia,” R.V., i.¢., opposite Mysia, or perhaps, on the outskirts of Mysia, «7. xxvii. 7, and Herod., i., 76, κατὰ Σινώπην, Ramsay, St. Paul, p. 194, Wendt, p. 354 (1888), and Gifford, uw. 5., p.13. If we read εἰς for κατά (2), it means that they endeavoured to go out of Asia into the Roman province Bithynia on the north, Ramsay, Sf. Paul, p. 105.--ἐπεί- ραζον: for a similar use of the verb ¢f. ix. 26, xxiv, 6.---τὸ Πνεῦμα, add ᾿Ιησοῦ, see critical note. Doctrinally, the ex- pression shows that the Spirit may be called the Spirit of Christ, Rom. viii. 9, or of Jesus, no less than the Spirit of God, Rom., l. c., Matt. x. 20; see West- cott, Historic Faith, p. 106.
Ver. 8. παρελθόντες: “passing by Mysia”. Ramsay renders “neglecting Mysia,” cf. St. Paul, pp. 194, 196, 197, ie., passing through it without preach- ing. McGiffert, p. 235,50 Wendt (1899), following Ramsay. Rendall, p. 278, ex- plains “passing along or alongside of Mysia,” {.ε., skirting it, the southern portion of it. The words cannot mean passing by without entering. Mysia was part of Asia, but there was no dis- obedience to the divine command, which, while it forbade them to preach in Mysia did not forbid them to enter it. Troas could not be reached without crossing Mysia; Blass sees this clearly enough (but note his reading): ‘‘non praetereunda sed transeunda erat Mysia, utad AZgeum mare venirent,’’ Blass, in loco, ef. also
to the
Ramsay, Church in the Roman Empire, p. 76; Wendt (1899), in ἶοεο.-- Τρωάδα: a town on the sea coast (Alexandria Troas, in honour of Alexander the Great), a Roman colony and an important port for communication between Europe and the north-west of Asia Minor, opposite Tenedos, but not to be identified with New Ilium, which was built on the site of ancient Troy, considerably further north. It was not reckoned as belong- ing to either of the provinces Asia or Bithynia, cf. also xx. 5, 2 Cor. ii. 13, 2 Tim. iv. 13: C. and H., pp. 215 and 544, Renan, St. Paul, p. 128, Zockler, in loco.
Ver.g. καὶ ὅραμα: used by St. Luke eleven times in Acts elsewhere (in N.T. only once, Matt. xvii. το), three times in i.-xii., and eight times in xii.-xxviii. (see Hawkins, Hore Synoptice, p. 144). But St. Luke never uses ὄναρ; sometimes dp. διὰ νυκτός as here, sometimes 6p. alone. It is quite arbitrary on the part of Baur, Zeller, Overbeck to interpret this as a mere symbolical representation by the author of the Acts of the eagerness of the Macedonians for the message of sal- vation; see as against this view not only Wendt and Zéckler but Spitta, p. +331. Hilgenfeld, Zeitschrift fur wissenschaft. Theol., ii., p. 189, 1896, thinks that the “author to Theophilus” here used and partly transcribed an account of one of the oldest members of the Church of Antioch who had written the journey of St. Paul partly as an eye-witness, and see for the question of the “‘ We” sections Introduction.—avijp τις ἦν M.: Ramsay,