Ver. 20. ὑπεστειλάμην: ‘how that 1 shrank not from declaring unto you any- thing that was profitable,” R.V., cf. ver. 27, where βουλήν follows the same verb ἀναγγέλλειν, here followed by οὐδέν; on the construction see Page’s note, in loco. The verb means to draw or shrink back from, out of fear or regard for another. In the same sense in classical Greek with οὐδέν or μηδέν: “locutio Demosthenica.” Blass and Wendt, ¢f. also Jos., Β. F., i., 20, 21; Vite, 54; in LXX, Deut. i. 17, Exod. xxiii. 21, Job xiii. 8, Wisd. vi. 7, Hab. ii. 4; see West- cott on Heb. x. 38. It is used once in Gal. ii. 12 by Paul himself. It is possible that the verb may have been used meta- phorically by St. Paul from its use in the active voice as a nautical term to reef or lower sail, and there would be perhaps a special appropriateness in the metaphor, as St. Paul had just landed, and the sails
20—23.
ἰουδαίοις τε καὶ Ἕλλησι τὴν εἰς) τὸν Θεὸν µετάνοιαν, καὶ πίστιν
THY εἰς τὸν Κύριον ἡμῶν ᾿Ιησοῦν Χριστόν.
22. καὶ νῦν ἰδοὺ ἐγὼ
δεδεµένος τῷ πνεύματι πορεύοµαι eis ἹἹερουσαλήμ, τὰ ἐν αὐτῇ
συναντήσοντά pot μὴ εἰδώς, 23. πλὴν ὅτι τὸ Πνεῦμα τὸ Ἅγιον κατὰ
πόλιν διαμαρτύρεται λέγον, ὅτι δεσµά µε καὶ θλίψεις µένουσιν.
1 τον Θεον, om. art. ΔΒΟΕ, Tisch., W.H., Weiss, Wendt, Blass; after πιστιν BCD 18, 36, Arm. om. την, so Tisch., W.H., R.V., Weiss, Wendt, Blass. At end of verse BHLP, Sah., Syr. H., Aethro., Lucif., so W.H., Weiss, Wendt (probably), read simply Inoovv; but Tisch., R.V. text, W.H. marg. (Blass) |. Χριστον with SAC(D)E, Vulg., Syr. Pesh., Boh., Arm., Aethpp. Blass reads gen. with D, δια
του Κυριον; cf. iii. 16.
of the ship may have been before his eyes in speaking, to say nothing of the fact that the word would become familiar «0 him day by day on the voyage (see iiumphry, Plumptre, Farrar); but it is not well to press this special metaphorical usage too far here, especially as the word is frequenthy used elsewhere of military rather than nautical matters (see Light- foot’s note on Gas ii. 12, and the use of the verb in Polybius).—tév συµφ., cf. 1 Cor. vii. 35, x. 33; Pauline: ‘the things profitable for their salvation,” a message not always agreeable, but which never- theless the Apostle spoke with the same παῤῥησία (ὑποστέλλεσθαι is the oppo- site of παῤῥησιάζεσθαι, Page) which characterised him. Blass compares also the whole phrase ὑποστείλασθαι περὶ ὧν ἡμῖν συµφέρειν ἡγοῦμαι, Dem., i., 16.—
np. καὶ Kat’ οἴκους: publice et privatim, another and a further glimpse of the Apostle’s work at Ephesus:: publicly in the synagogue and in the school of Tyrannus, privately as in the Church in the house of Aquila and Priscilla, τ Cor. XVi. IQ.
Ver. 21. διαµαρτ., see above on p. 92; Lucan - Pauline. —petdv. καὶ πίστιν, cf. the earliest notes in the preaching of Jesus, Mark i. 15, and these were equally the notes of the preaching of St. Peter and St. Paul alike. Whether Paul was preaching to Jews or Gentiles, to philo- sophers at Athens or to peasants at Lystra, the substance of his teaching ‘was the same under all varieties of forms, ¢f. xiv. 15, xvii. 30, xxvi. 20. It is quite arbitrary to refer μετάνοια to the Gentile and πίστις to the Jew.—'lovd. τε καὶ Ἕλλησι, Pauline, cf. Rom. i. 16, ii. Q, 1ο, ili. 9, 12, 1 Cor. 1. 24.
Ver. 22. καὶ viv ἰδού: the exact phrase occurs again in ver. 25, and only once elsewhere in words ascribed to Paul, xiii. 11 (ἰδού viv, twice in Paul
only, 2 Cor. vi. 2).--δεδεµένος τῷ πγεύ-
part: {bound in the spirit,” compulsus animo, Blass; so δέω in classical Greek, Xen., Cyr., viii., 1, 12; Plato, Rep., viii., p- 567 ε, cf. xix. 21, xviii. 25, 1 Cor. v. 3 The fact that the Holy Spirit is specifi- cally so called in ver. 23 seems to decide for the above rendering in this verse; but see Weiss on ver. 23; Ramsay also ren- ders “constrained by the Spirit”. Pos- sibly πνεῦμα is named as that part of the man in closest union with the Spirit of God, cf. Rom. viii. 16, so that the sense is not affected. if we compare with xix. 21 the expression presents an advance in the Apostle’s thought—his purpose be- comes plainer, and the obligation more definite, as the Spirit witnesses with his spirit. The expression may mean that the Apostle regarded himself as already bound in the spirit, t.e., although not outwardly bound, he yet knows and feels himself as one bound. For St. Paul’s frequent use of πνεῦμα cf. Rom. i. 9, viii. 16, xii. 11, Cor. ii. 11, v. 3, 4, xiv. 14, etc. Oecumenius and Theophylact take πνεύματι with πορεύοµαι, i.c., bound, as good as bound, I go by the leading of the Spirit to Jerusalem; but this seems forced. Paley, Hore Paulina, ii., 5, re- marks on the undesigned coincidence with Rom. xv. 3ο.- συναντήσοντά por: the verb is found only in Luke in N.T. (except Heb. vii. 10 as a quotation, Gen. xiv. 17), and only here in this sense, cf. Eccles. ii. 14, ix. 11, also Plut., Sulla, 2; Polyb., xx., 7,14; middle, τὰ συναντώ- peva. On the rarity of the future participle in Greek, and its use in this passage ‘‘an exception which proves the rule,” see Simcox, Language of the N.T.., Kesey ; Ver. 23. πλὴν ὅτι: The collocation is found nowhere else in N.T. except in Phil. i. 18, only that (so Alford, Light- foot, W.H., see Lightfoot, 1. ο., for paral- lels), 1.ε., knowing one thing only, etc., ‘*I do not ask to see the distant scene;