24. Ιουδαῖος δέ τις ᾽Απολλὼς ] ὀνόματι, ᾽Αλεξανδρεὺς τῷ γένει, 9 3 ῃ , > Ἔ δ 9 Εὶ > a a ἀνὴρ λόγιος, κατήντησεν εἰς Ἔφεσον, δυνατὸς ὢν ἐν ταῖς γραφαῖς. 25. οὗτος ἦν κατηχηµένος τὴν ὁδὸν τοῦ Κυρίου, καί, ζέων τῷ πνεύ-
/ a - 6 ματι, ἐλάλει καὶ ἐδίδασκεν ἀκριβῶς τὰ περὶ τοῦ Κυρίου,” ἐπιστάμενος
1D reads Απολλωνιος, possibly correct, so Blass in β, and Hilg., but cf. Ramsay, St. Paul, p. 268, C. R. E., p. 151, and see below; see also Wendt (1899), p. 308, note, who thinks with Blass that orig. in Acts Απελλης as in §Q*.
2 For Κνριου NABDEL 13, 36, 40, verss., Tisch., W.H., R.V., Weiss, Wendt,
Blass, Hilg. read Ιησου.
After κατηχ. D (Gig.) reads ev τῃ πατριδι.
For την οδον
‘) has τον λογον, but not Blass. For ελαλει Γ] has απελαλει (d, eloguebatur), so
Blass in B, and Hilg.; see also below.
XV. 33, ΧΧ. 3, James iv. 13, Rev. xiii. 5, St. Matt. xx. 12, 2 Cor. xi. 25.—The stay was probably not lengthy, especially if advantage was to be taken of the travelling season for the highlands of Asia Minor, Turner, Chronology of N. T., Ρ. 422, Hastings’ B.D. On the connec- tion of the Galatian Epistle with this stay in Antioch see Ramsay, especially St. Paul, pp. 190, 265.---ἐξῆλθε, on his third missionary Ἰουσπεγ.-- καθεξῆς, see above on p. 11δ.---διερχόµενος, see above on xiii. 6.
Ver. 24. ᾿Αλεξ., cf. vi. 9, Schirer, Fewish People, div. ii., vol. ii., p. 226, E.T. At Alexandria the LXX was written and Philo lived; here too was the magnificent mosque of which it was said that he who had not worshipped in it had not witnessed the glory of Israel, Edersheim, History of the fewish People, pp. 67, 186, 405, 409; on the contact of Jewish and Greek thought in Alexandria, ‘ Alexandria,” B.D.” (Westcott). What was the exact in- fluence of his Alexandrian training upon Apollos we are not told, but as a cul- tured Jew of such a centre of Hellenistic influence, it is quite possible that Aquila and Priscilla chose him for the work at Corinth because they thought that his training and learning would attract the attention of a Corinthian audience. Possibly his preaching may have in- cluded some Philonian speculatidns, but the difference between him and St. Paul in their teaching at Corinth may have consisted in outward form and delivery rather than in substance; see Canon Evans, Speaker’s Commentary, iii., p. 240. No doubt the subtle Corinthian would admire the eloquence of Apollos and pervert his words, but there is no reason to suppose that Apollos encouraged any such party spirit. On his work at Corinth and the last notice of him, Titus iii, 13, see “ Apollos,” B. Ὀ.3, and Has-
tings’ B.D., cf. 1 Cor. xvi. 12, for his unambitious and peaceful character, and Plumptre, in loco. The Book of Wis- dom was attributed to Apollos by Dean Plumptre, but see on the other hand ‘‘ Wisdom of Solomon,” B.D.? (Westcott), and Speaker’s Commentary, “Apocrypha,” vol. i., p. 413.—Adytos ; “‘Jearned,” R.V., “eloquent,” margin; A.V., ‘eloquent’; the word may in- clude both learning and eloquence. In classical Greek of a man learned, as, e.g., in history (Herod.), but in Plutarch λογιό- της, eloquence, and so λόγιος, eloquent. Meyer rendered the word “eloquent,” so Weiss, Zéckler, Page, Alford, Hackett, Felten, Blass (doctus ap. antiquos), δυνατός referring rather to his learning and acquaintance with the Scriptures: “a good speaker and well read in the Scriptures” (Ramsay). Rendall however takes δυνατός as conveying the idea of eloquence, but in vii. 22 the word cannot mean eloquent as applied to Moses, but rather denotes the wise and weighty nature of his utterances, see Lobeck, Phryn., p. 198.
Ver. 25. See critical note on the pro- posed omission of the verse and reading also in D.—xarnx., cf. Luke i. 4, “ taught by word of mouth,” R.V., margin; D. adds ἐν τῇ πατρίδι, and Blass holds that we may learn from this that some form of Gospel teaching had already been known in Egypt. But how far had Apollos been instructed? It is commonly held that he only knew the Baptism of John and nothing further, and that he was imperfectly acquainted with the facts of our Lord’s life. But he is said to have taught accurately (ἀκριβῶς) “‘the things concerning Jesus” (see critical note), and not only so, but, as Blass also points out, the mention of the twelve disciples at Ephesus has previously been taken to mean literally that these men were dis- ciples of the Baptist, and had never