Ver. 36. viv οὖν, Lucan, cf. κ. 33, xv. 10, Xxili. 15.—év εἰρήνῃ (omitted by D) : the jailor may well have used the words in a deeper sense after the instruction of Paul, and his own admission to citizen- ship in a kingdom which was “righteous- ness, peace, joy in the Holy Ghost”’.
Ver. 37. Δείραντες ἡμᾶς δ.: in flagrant violation of the Lex Valeria, B.c. 509, and’ the Lex Porciz, B.c. 248; see also Cicero,
23
354
38. ἀνήγγειλαν δὲ τοῖς στρατηγοῖς οἱ ῥαβδοῦ- 1 καὶ ἐφοβήθησαν ἀκούσαντες ὅτι ᾿Ῥωμαῖοί εἶσι, 39. καὶ ἐλθόντες παρεκάλεσαν αὐτούς, καὶ ἐξαγαγόντες ἠρώτων
ἡμᾶς ἐξαγαγέτωσαν.
χοι τὰ ῥήματα ταῦτα -
Ὦ reads at beginning of verse και παραγενοµενοι peta φιλων πολλων εις THF Φυλακην (εις τ. ϕ. 137, Syr. Η. mg.). After εξελθειν the same authorities continue ειποντες Hyvonoapev τα Kad’ υµας οτι εστε ανδρες δικαιο. D then continues (137, ντ. H. mg., Ephr.) και εξαγαγοντες παρεκαλεσαν αντονς λεγοντες: Ex της πολεως ταντης εξελθατε, µηποτε παλιν συστραφωσιν ηµιν επικραζοντες καθ᾽ υΌμων (so practically the other authorities above, followed here by Blass in B, and Hilg.). Ramsay, St. Paul, p. 224, points out that the Bezan text hits off the situation with obvious truth, and the way in whichin the A¢gean cities the weak municipal government was always a danger to order, ‘one would gladly think this Lucan’”’. Belser draws attention to the fact that συστραφ. has a parallel in Acts xxiii. 12; see Harris, Four Lectures, etc., pp. 26, 27, for Ephraem’s commentary on wv. 35-37, 39, and likenesses to the Bezan text. Schmiedel, Encycl. Bibl., p. 52, regards this passage as plainly derived from a fusion of two texts, and as militating strongly
against Blass.
In Verrem, v., 57, 66, it was the weightiest charge brought by Cicero against Verres. Το claim Roman citizenship falsely was punishable with death, Suet., Claud., χχν. --- ἀκατακρίτους: ‘‘uncondemned” gives a wrong idea, cf. also xxii. 25, although it is difficult to translate the word otherwise. The meaning is ‘‘ with- out investigating our cause,” res incog- nita, “causa cognita multi possunt absolvi; incognita quidem condemnari nemo potest,” Cicero, In Verrem, i., 9, see also Wetstein, in loco. The word is only found in N.T., but Blass takes it as= Attic, ἄκριτος, which might be sometimes used of a cause not yet tried. The ren- dering “ uncondemned” implies that the flogging would have been legal after a fair trial, but it was illegal under any circumstances, Ramsay, St. Paul, p. 224. --δηµοσίᾳ contrasted with λάθρα, so a marked contrast between ἔβαλον eis φυλ. and ἐκβάλλουσιν.-- Ῥωμαίους ὑπάρχον- τας: '“΄Ῥοπιαηῃ citizens as we are,” the boast made by the masters of the girl, ver. 21. St. Paul, too, had his rights as a Roman citizen, see below on xxii. 28. The antithesis is again marked in the Apostles’ assertion of their claim to courtesy as against the insolence of the pretors—they wish ἐκβάλλειν λάθρα; nay, but let them come in person (αὐτοί), and conduct us forth (ἐξαγαγέτωσαν).--- οὐ yap: non profecto; Blass, Grammattk, pp. 268, 269, ‘‘ ut szepe in responsis,’’ see also Page, in loco.—éfay.: not only his sense of justice, but the fact that the public disgrace to which they had been subjected would seriously impede the acceptance of the Gospel message, and perhaps raise a prejudice to the injury of
his Philippian converts, would prompt Paul to demand at least this amount of reparation. Wetstein’s comments are well worth consulting.
Ver. 38. ἀνήγγειλαν, see critical notes. ---ἐφοβήθησαν, so the chief captain, xxii. 29 ; and no wonder, for the illegal punish- ment of Roman citizens was a serious offence. If convicted, the magistrates would have been degraded, and incapable in future of holding office; cf. Cicero, In Verrem, v., 66; Rep., ii., 31; and see Blass, note on xxii. 29, Grotius, iz loco, and O. Holtzmann, Neutest. Zeitgeschichte, p. 90. In Α.Ρ. 44 the Rhodians had been deprived by Claudius of their privileges for putting some Roman citizens to death (Speaker's Commentary, in loco).