362, maintains that as the date of the edict 1s thus unknown, we cannot base any chronological conclusions upon it, cf. Zahn, Einleitung, ii., 634. Meyer maintained that by Chrestus Sue- tonius meant a Jewish agitator so called, but it is more probable that the historian confused Christus with Chrestus—an unfamiliar name with one in use among both Greeks and Romans. This Chrestus Suetonius speaks of as actually living, as the historian might have heard enough to lead him to regard the-commotions between Jews and Jewish Christians in Rome as instigated by a leader bearing this name, commotions like those excited in the Pisidian Antioch, in Thessalonica, and elsewhere; or it may be that he thus indicates the feverish hopes of the Messiah amongst the Jews resident in Rome, hopes so often raised by some pretentious deliverer. But Lightfoot makes the important remark that even in this case we may fairly suppose that the true Christ held a prominent place in
3---δ. ΠΡΑΞΕΙΣ ΑΠΟΣΤΟΛΩΝ 335
σκηνοποιοὶ τὴν τέχνην. 4. διελέγετο 1 δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ἔπειθέ τε ᾽Ιουδαίους καὶ Ἕλληνας. 5. Ὡς δὲ κατῆλθον
1 After διελεγετο (δε) D, Flor. Gig., Vulgcl., Syr. Harcl. mg., Blass in β, so Hilg. add εντιθεις το ονοµα του κυριου |. If in contrast to ver. 5 it is difficult to see why omitted, nor does the introduction of the name of Jesus seem likely in itself (inter- ponens, Flor.) to have persuaded both Jews and Greeks, unless we take επειθε as conative only. εντιθηµι is not found elsewhere in the N.T. Belser thinks that here εντιθεις means “ insinuating ” (p. 85), and that the passage in B reminds us of Paul’s own description of his preaching in 1 Cor. ii. 3 (so Blass). ου povoy |. αλλα και Ελλ., so D and Flor., Blass in B, supported by Belser, x. 5.
these reports, for He must have been not An Expositor’s Note-Book, pp. 419-438 less known at this time than any of the (the late Dr. Samuel Cox), see alse false Christs (Philippians, p. 16, note). Ramsay, St. Paul, pp. 34-36.--σκηνο- Such indifference on the part of a Roman ποιοὶ: only here in N.T. (σκηνοποιεῖν, of the period is surely not surprising, Symm., Isa. xiii. 20, xxii. 15) ; much has and the probability is more generally been said about the word, but there maintained that this Chrestus was really seems no reason to depart from the Christ, the leader of the Christians, see translation “ tent-makers,” i.¢., σκηνοῥ- Weiss, Einleitung in das N. T., p. 227: ῥάφος, Aelian, V.H.,ii., 1, and so St. Paul Wendt (1899), in loco; Ramsay, δὲ. is called by Chrysostom and Theodoret, Paul, pp. 47, 254; McGiffert, Apostolic although Chrysostom also calls him Age, p. 362, note, but, on the other σκυτοτόµος, 2 Tim. Π., Hom., iv., 5, 3. hand, Zahn, Einletiung, i., p. 306. It is no doubt true that tents were often Ver. 3. διὰ τὸ ὁμότεχνον: the word made of a rough material woven from is peculiar to St. Luke, and although it the hair of the goats in which Cilicia is found in classical Greek and in Jose- abounded, and that the name κιλίκιον phus, it is not used in the LXX, and it (Lat. cilicium, Fr. cilice, hair-cloth) was may be regarded as a technical word given to this material; but the word in used by physicians of one another; the the text does not mean ‘makers of ma- medical profession was called ἡ ἰατρικὴ terials for tents”. There is no ground for τέχνη, physicians were ὁμότεχνοι; thus rendering the word with Renan fapissier, Dioscorides in dedicating his work to or with Michaelis ‘“ Kunst-Instrumenten- Areus speaks of his friendly disposition macher”. On the curious notion that towards fellow-physicians (ὁμοτέχνους), St. Paul was a landscape painter, which Mobart, p. 239, Weiss in Meyer’s Kom- appears to have arisen from a confusion mentar, Luke i. 6, and also Vogel, Zur between σκηνοῤῥάφος and σκηνογράφος, Charakteristik des Lukas, p. 17 (1897). and the fact that he is described as On the dignity of labour as fully recog- ἡνιοποιός, probably a confusion with nised by Judaism at the time of the σκηνοποιός, see Expository Times, and Advent, see Edersheim, Fewish Social notes by Ramsay, Nestle, Dec., 1896, Life, chapter xi.; Sayings of the fewish Jan. and March, 1897. As it was often Fathers, pp. 18, το, 141 (Taylor, 2nd enjoined upon ason not to forsake the edit.).—€peve map’ αὐτοῖς: “In Alex- trade of his father, perhaps from respect, andria the different trades sat in the perhaps because a similar trade might be synagogue arranged into guilds; and more easily learnt at home, it is likely St. Paul could have no difficulty in that Saul followed his father’s trade, meeting in the bazaar of his trade which both father and son might easily with the like-minded Aquila and Priscilla have learnt at Tarsus. Schiirer, fewisk (Acts xviii. 2, 3), with whom to find a People, div. ii., vol. i., p. 44, Ε.Τ. In a lodging,” Edersheim, 1. s., p. 89, and commercial city like Corinth the material see passage from T. B. Sukkah, 51 b, would be easily obtainable, see critical quoted by Lumby, iz loco, and on vi. note. ἡ Ο.---ἠργάζετο: “at Corinth St. Paul’s Ver. 4. διελέγετο δὲ . . . ἔπειθέ τε: first search seems to have been for ‘‘and he used to discourse... and work,” cf. Acts xx. 34, 35, 1 Thess. ii. tried to persuade,” so Ramsay, marking 9ο, 2 Thess. iii. 8, 1 Cor. iv. 11, 12, the imperfects, see also Hackett’s note.— 2 Cor. xi. 9, Phil. iv. 12. In close Έλληνας: proselytes, since they are connection with this passage ‘cf. “St. represented as in the synagogue, cf. xiv. Paul a Working Man and in Want,” 1. The heathen are not addressed until .