Ver. 14. ἡσνχάσαμεν: only in Luke and Paul, cf. Luke xiv. 3, Acts xi. 18. In LXX, Job xxxii. 6, Neh. v. 8.—ro θέλ. τοῦ K., cf. Matt. vi. το, Luke xxii. 42, and also St. Paul’s own expression in
ὰ11----χ6.
447
ἑτοίμως ἔχω ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου Ιησοῦ. 14. μὴ πειθο- µένου δὲ αὐτοῦ, ἡσυχάσαμεν εἰπόντες, Τὸ θέληµα τοῦ Κυρίου γενέσθω. 15. Mera δὲ τὰς ἡμέρας ταύτας ] ἀποσκευασάμενοι ἀνεβαίνομεν eis
Ἱερουσαλήμ. 16. συνῆλθον δὲ καὶ τῶν μαθητῶν ἀπὸ Καισαρείας
σὺν ἡμῖν,” ἄγοντες wap ᾧ ξενισθῶμεν, Μνάσωνί τινι Κυπρίῳ, ἀρχαίῳ
μαθητῇ.
1 Instead of αποσ. SABELP, Tisch., Wendt, Weiss, R.V., W.H. reademo. D has αποταξαµενοι, so Blass in B, and Hilg. Blass proposed απασπασαµενοι͵, but did not put in text; see Ramsay’s criticism of Blass on this passage, E xposi- tor, March, 1895.
2 Instead of αγοντες κ.τ.λ. Blass in B text (following D, Syr. H. mg.) οντοι δε ηγον ημας προς ους ξενισθωμεν, και παραγενοµενοι εις τινα κωμην εγενοµεθα παρα Μνασονι Κ. µαθητῃ αρχ. κακειθεν εξιοντες ηλθομεν εις |. From the trans. given in comment. it would appear that the Cesarean disciples accompanied Paul on a journey of no less than sixty-four miles to Jerusalem to introduce him to Mnason, who lived in the Holy City. But the improbability of this has been justly urged by Blass, Philology of the Gospels, p. 128 (so too Salmon, Hermathena, xxi., p. 239 ; Zahn, Einleitung, ti., p. 343), not only on account of the long distance, too long for one day, but also because Paul might presumably have relied upon the hospitality of private friends, already known in Jerusalem, to say nothing of the brethren referred to in νετ. 17. But the B text makes Paul rest at the house of Mnason, not at Jeru- salem, but at some village on the way, and the Cesarean disciples might naturally accompany Paul to a village known to them, but not to Paul, where their fellow- disciple (Mnason) dwelt. The originality of the B text is supported not only by Belser and Zoéckler, but by Holtzmann, Th. Zz., p. 81, 1896, and Hilgenfeld; but, on the other hand, see Corssen, G. G. A., p. 438, 1896, and Weiss, Codex D, p. 1o1 ; Page, Classical Review, pp. 318, 319 (1897), Wendt (1899), p. 342, and Schmiedel, u.s. Wendt cannot see why, if B text was original, it could have been altered into T.R., whereas if we note that the arrival of Paul at Jerusalem is only notified in ver. 17, the lodging with Mnason might well have been placed previously at some village on the route. But if we give the proper force to ανεβαινοµεν, ver. 15, the a text properly understood (as Zahn admits) implies the same fact as is brought out in B, viz., that Mnason entertained the company, not at Jerusalem, but on the evening of the first day of their journey thither; ver. 15, they set about the journey ; ver. 16, they lodged with Mnason on the introduction of the Czsarean disciples ; ver. 17, they came to Jerusalem, see especially Ramsay, Expositor, March, 1895, and his preference for the “ Eastern” as against the ‘‘ Western” reading (although Zéckler is still unpersuaded by Ramsay’s arguments, Greifswalder Studien, p. 138).
xviii. 21, 1 Cor. iv. 19, xvi. 7 (Heb. vi. 3), cf. Mayor’s note on James iv. 15 for similar phrases amongst Greeks and Romans, as also amongst Jews and Arabians, Taylor’s Sayings of the Fewish Fathers, pp. 29, 95, 128, 2nd edit.
Ver. 15. ἀποσ.: A.V., ‘*took up our carriages,’ but the latter word is not used now in a passive sense for luggage or impedimenta, as in Ο.Τ., Judg. xviii. 21, 1 Sam. xvil. 22, Isa. x. 18, cf. Shakes., Tempest, ν. 1, 3: ‘Time goes upright with his carriage’”’ (burden); see also Plumptre’s interesting note on the word. R.V., reading ἐπισ., renders ‘‘ we took up our baggage,” margin ‘‘ made ready our baggage,” τὰ πρὸς τὴν ὁδοιπορίαν λα- βόντες, Chrys., Ramsay renders ‘‘ having