Ver. 23. ἐγένετο δὲ: on the frequency of the formula in Luke’s writings see Friedrich, p. 13, and above on iv. 5. —tdpaxos οὐκ ὀλίγος: the same phrase as in xii. 18, nowhere else in N.T., for οὐκ ὀλίγος as Lucan see above, xii. 15.
22—25.
411
1 a , 4 νι Q ~ > 25. οὓς συναθροίσας, καὶ τοὺς περὶ τὰ τοιαῦτα ἐργάτας, εἶπεν, ” , @ , lol > / 3 , ε Αρ Άνδρες, ἐπίστασθε ὅτι ἐκ ταύτης τῆς ἐργασίας ἡ εὐπορία ἡμῶν
1 Blass (so Hilg.) reconstructs in B text, according to Syr. Pesh., ουτος συνα- θροισας παντας τους τεχνιτας και τους συνεργατας αντων εφη προς αυτους; this was shortened in a, τεχν. and συνεργ. being combined under one word εργαται, ουτος being still read instead of ους and και omitted; see further Blass, p. vii. and in loco. After ανδρες D, Sah., Syr. H. mg. add σνντεχνιται, but if original, it is not easy to see why omitted. For ηµων SABDE, Vulg., Sah., Boh., Arm., Tisch., W.H., R.V., Weiss, Wendt, Blass, Hilg. read ηµιν.
--τῆς 6800: as in ix. 2, xix. 9, xxiv. 22; much better than to refer it with Weiss merely to the method adopted by Paul in ver. 26,
Ver. 24. Δημ.: a sufficiently common name, as St. Luke’s words show (Blass). There is no ground for identifying him with the Demetrius in 3 John, ver. 12, except the fact that both came from the neighbourhood of Ephesus; see, however, “ Demetrius,” Hastings’ B.D.—apyvpo- κόπος, LXX, Judg. xvii. 4 (A al.), Jer. vi. 29; on the trade-guilds in Asia Minor cf. Ramsay, Cétées and Bishoprics of Phrygta, i., p. 105, and ‘“ Ephesus,” Hastings’ B.D.; Church in the Roman Empire, p. 128; Demetrius may have been master of the guild for the year.—vaots apy. ᾽Αρτέ- µιδος: ‘silver shrines of Diana,” R.V., 1.6., representing the shrine of Diana (Artemis) with the statue of the god- dess within (ὡς κιβώρια pixpd, Chrys.). These miniature temples were bought up by Ephesians and strangers alike, since the worship of the goddess was so widely spread, and since the “shrines” were made sufficiently small to be worn as amulets on journeys, as well as to be placed as ornaments in houses. There is no need to suppose that they were coins with a representation of the temple stamped upon them, and there is no evi- dence of the existence of such coins; Amm. Marc., xxii., 13, Dio Cass., xxxix., 20, cf. Blass and Wendt, in loco. They were first explained correctly by Curtius, Athenische Mitthetlungen, ii., 49. Ex- amples of these ναοί in terra-cotta or marble with dedicatory inscriptions abound in the neighbourhood of Ephesus. No examples in silver have been found, but they were naturally melted down owing to their intrinsic value, ‘‘ Diana” (Ramsay), Hastings’ B.D., and Church in the Roman Empire, u. 5. On the interest- ing but apparently groundless hypothesis (as Zockler calls it, Apostelgeschichte, p. 277, Second edition) that Demetrius should be identified with Demetrius, the νεοποιός of an inscription at Ephesus which pro-
bably dated from a considerably later time, the very close of the first century, γεοποιός being really a temple war- den, the words γεοποιὸς ᾿Αρτέμιδος being mistaken by the author of Acts and rendered “making silver shrines of Diana,” see Zéckler, µ. s. ; and Ramsay, Church in the Roman Empire, p. 112 ff. ; and Wendt (1899), p. 317. As Ramsay puts it, there is no extant use of sucha phrase as νεοπ. "Apt. in any authority about A.D. 57, νεοποιοί simply being the term used in inscriptions found at Ephe- sus—as Hicks himself allows (Church in the Roman Empire, pp. 122, 123).—7apei- χετο, see critical note or reading in Blass. Rendall ‘distinguishes between active voice, xvi. 16, where the slave girl finds work for her masters, whilst here, middle voice, Demetrius finds work for himself and his fellow-craftsmen in their joint employ- ment.—épyaotay ‘business,’ R.V., in xvi. 16, το, ‘‘ gain” ; here the two mean- ings run into each other, in ver. 25 “business,” R.V., is perhaps more in accordance with the context οὐκ ὀλίγην, Lucan, see on ver. 23.--τεχνίταις . . . ἐργάταις: “‘alii erant τεχνῖται, artifices nobiliores ; alii ἐργάται, operarii,” so Zockler and Grimm-Thayer following Bengel. But Blass regards them as the same, cf. reading in D, and Ramsay, Church in the Roman Empire, p. 128, note. There were no doubt shrines of widely differing value, for the rich of silver made by the richer tradesmen, for the poorer classes of marble and terra- cotta, so that several trades were no doubt seriously affected, Ramsay, St. Paul, p. 278, and ‘‘ Ephesus,” x. s., Church in the Roman Empire, p. 128, and to the same effect Wendt (1899), p. 817. The word ἐργάται occurs in one of the inscriptions at Ephesus, épy. mpo- πυλεῖται πρὸς τῷ Ποσειδῶνι, “ Ephesus,” 1. S., Pp. 723, note.