404
ἐπ᾽ αὐτούς, ἐλάλουν τε γλώσσαις καὶ προεφήτευον. πάντες ἄνδρες ὡσεὶ ] δεκαδύο.
7. ἦσαν δὲ οἱ 8. Εἰσελθὼν δὲ cis τὴν συναγωγὴν
ἐπαῤῥησιάζετο,: ἐπὶ µῆνας τρεῖς διαλεγόµενος καὶ πείθων τὰ περὶ
τῆς βασιλείας τοῦ Θεοῦ.
ϱ. Ὡς δέ τινες ἐσκληρύνοντο καὶ ἠπείθουν,
κακολογοῦντες τὴν ὁδὸν ἐνώπιον τοῦ πλήθους, ἀποστὰς ἀπ᾿ αὐτῶν
ἀφώρισε τοὺς µαθητάς, καθ ἡμέραν διαλεγόµενος ἐν τῇ σχολῇ
1 For δεκαδνο(Τ.Ε., so Meyer, HLP, Chrys.), ΝΑΒΡΕ, Tisch., W.H., Blass,
Weiss, Wendt read δωδεκα.
2 Before επαρρησιαζετο D, Syr. H. mg. read ev ἂνναμει peyady ; see Harris, Four Lectures, etc., pp. 60, 61. τα before wept NAEHLP 13, 36, Chrys., retained by T.R., Tisch., but om. by Lach., W.H., Weiss, Wendt, Blass (cf. viii. 12), in accordance
with BD.
ii. is narrated in relation to Jews, the second in relation to Gentiles, x., and the third in relation to a kind of middle class, half-believers like the Samaritans | (so Zeller and Schneckenburger). But not only does this require us to identify ii. with x. and xix., the speaking of tongues at Pentecost with subsequent bestowal of the gift, but it seems strange that a narrative should not have been constructed more free from liability to misconception and misinterpretation if the leading purpose of its introduction had been as supposed above.
Ver. 7. ὠὡσεὶ, as Weiss admits, ex- cludes any special significance attaching to the number twelve on account of which the narrative would be constructed. See also Knabenbauer, in loco. We know so little about these men that it seems hazardous to attempt to define them more clearly (see Plumptre, in loco).
“es 8. The Apostle follows his usual method—to the Jew first, and also to the Greek. διαλεγ., see above; cf. xvii. 2, “ reasoning,” R.V. (“‘ discoursing,” Ren- dall).
Ver. 9. ἐσκληρύνοντο: only here and in Rom. ix. 18, but four times in Hebrews, three times as a quotation from Ps. xcv. 8, and once in direct reference to that passage, iii. 13, cf. Exodus vii. 3, Deut. ii. 30, etc. In Ecclus. xxx. 12 it is found as here with ἀπειθέω, cf. also Clem. Rom., li., 3, 5.---ἠπείθ.: ‘‘ were dis- obedient,” R.V., unbelief is manifested in disobedience, Westcott, Hebrews, pp. 87, 97, cf. Ign., Magn., viii., 2; Polyc., PAil., ii., τω τὴν ὁδὸν;: “the Way,” see on ix. 2.--κακολ., Mark ix. 39, used by our Lord of speaking evil of Him, Matt. xv. 4, and Mark vii. 10, as a quotation from Exod. xxi. 17; in LXX five times, and once in same sense in 2 Mace. iv. I.
---ἀποστὰς: as in xviii. 7, at Corinth; verb only in Luke and Paul, except Heb. ili, 12, see Friedrich, p. 7, and above on xv. 38, seven times in N.T. with ἀπό and a genitive as here.—agwpice: except Matt. xiii. 49, xxv. 32 (2), only in Luke and Paul, cf. Luke vi. 22, Acts xiii. 2, Rom. i. 1, 2 Cor. vi. 17, quotation, Gal. i, 15, ti, 12; ef. Grimm-Thayer for dif- ferent shades of meaning, both in a good and bad sense, in classical Greek and also in LXX frequently. It is evidently presupposed that as in xviii. 26 there were still disciples who held fast to the common worship of a Jewish community in the synagogue.—xa@ ἡμέραν: on the days when synagogue worship was held, and so the separation was complete.— ἐν σχολῇ Τυράννου τινός, see critical note. We cannot tell whether reference is made to the lecture-hall of some heathen sophist hired by Paul or to the Beth Hammidrash kept by a Jew. Others have thought that Tyrannus, like Titius Justus, xviii. 7, may have been “a pro- selyte of the gate,” but if so, one might expect it to be signified as in the case of Justus. The name was common enough, Jos., Απ, ανι., το, Β. Ff... 26.3) 2 Macc. iv. 40, and see Plumptre’s note, in loco. Overbeck’s view is quite possible, that the expression referred tothe standing name of the place, so called from its original owner, cf. Hort, fudaistic Chris- tianity, p. 93. Probably, if we take the first-mentioned view, in teaching in such a school or lecture-hall the Apostle him- self would appear to the people at large as one of the rhetors or travelling sophists of the time, Ramsay, St. Paul, pp. 246, 271 (so McGiffert, p. 285, who regards the notice as taken from a trustworthy source). For instances of the use of σχολή as a school of the philosophers for teaching and lecturing see Wetstein,