Ak
34—39-
455
, ~ γινώσκεις; 38. οὐκ dpa σὺ ef 6 Αἰγύπτιος 6 πρὸ τούτων τῶν ἡμερῶν
ἀναστατώσας καὶ ἐξαγαγὼν cis τὴν ἔρημον τοὺς τετρακισχιλίους
ἄνδρας τῶν σικαρίων; 39. etme δὲ ὁ Παῦλος, ᾿Εγὼ ἄνθρωπος µέν εἰ. Ιουδαῖος 1 Ταρσεύς, τῆς Κιλικίας οὐκ ἀσήμου πόλεως πολίτης : δέοµαι δέ σου, ἐπίτρεψόν por λαλῆσαι πρὸς τὸν λαόν.
1 Instead of T. της Κ. ουκ ασηµ. πολεως πολ. D has εν Ταρσῳ δε της K. γεγεν-
νηµενος, SO Blass in 3 (cf. Gig.), so Blass in B text, and Hilg.
was now set upon by the people as an impostor (so also Schirer, Fewish People, div. i., vol. ii., p. 180, note, E.T.). There is no sign whatever that St. Luke was dependent upon Josephus, as Krenkel maintains, but it is of course quite pos- sible that both writers followed a different tradition of the same event. But St. Luke differs from Josephus in his num- bers, there is no connection in the Jewish historian, as in St. Luke, between the Egyptian and the Sicarii, and whilst Josephus mentions the Mount of Olives, St. Luke speaks of the wilderness ; Belser, Theol. Quartalschrift, pp. 68, 69, Heft i., 1896, ‘“‘ Egyptian, The” (A. C. Headlam), Hastings’ ΒΕ.Γ.--ὁ ... ἄναστ. καὶ ἐξαγ.: ‘“‘stirred up to sedition and led out,” R.V., this rendering makes the first verb {used only in Luke and Paul) also active, as in other cases in N.T. where it occurs, Acts xviii. 6, Gal. v. 12. The verb is not known in classical writers, but cf. LXX, Dan. vii. 23, and also in the Ο.Τ. fragments, Aquila and Symm., Ps. x. 1, lviil. 11, Isa. xxii. 3 (Grimm-Thayer).— τοὺς: ‘the 4000,” R.V., as of some well-known number.—rév σικαρίων: ‘of the Assassins,” R.V. The word sicarius is the common designation of a number, A.V., cf., é.g., the law passed under Sulla against murderers, ‘‘ Lex Cornelia de Si- cariis et Veneficis”; so in the Mishna in this general sense, but here it is used of the Sicarli or fanatical Jewish faction (and we note that the writer is evidently aware of their existence as a political party) which arose in Judea after Felix had rid the country of the robbers of whom Josephus speaks, Ant., xx., 8, 5, B.F., ii., 13, 2, so called from the short daggers, sice, which they wore under their clothes. They mingled with the crowds at the Festivals, stabbed their political opponents unobserved, and drew suspicion from themselves by apparent indignation at such crimes, ‘‘ Assassin” (A. C. Headlam), Hastings’ B.D., Schi- rer, Fewish People, div. i., vol. ii., p. 178,
ws
text, and Hilg.; instead of επιτρεψον D has συγχωρησαι
Ver. 39. ᾿Εγὼ ἄνθρωπος µέν εἰμι ‘I. .. « δέοµαι δέ. . .: there is no strict antithesis, ‘‘I am indeed a Jew of
Tarsus” (and therefore free from your suspicion) ; but without speaking further of this, and proceeding perhaps to demand a legal process, the Apostle adds ‘but I pray you,” etc. Mr. Page explains, from the position of pév: ‘I (ἐγώ) as regards your question to me, am a man (ἄνθρω- πος μέν), etc., but, as regards my question to you, I ask (δέοµαι δέ . . .),” see reading in B. On St. Paul’s citizen- ship see note below on xxii. 28. St. Paul uses ἄνθρωπος here, but ἀνήρ, the more dignified term, xxii. 3, in addressing his fellow-countrymen; but according to Blass, ‘‘vix recte distinguitur quasi illud (ἄνθρωπος) ut ap. att. sit humilius,” cf. Matt. xviii. 23, and xxii. 2.--λαλῆσαι: Blass has a striking note on Paul’s hope- fulness for his people, and the proof apparent here of a man ‘qui populi sui summo amore imbutus nunquam de eo desperare potuit,” Rom. ix.-xi.—lovd. not only Tap., which would have dis- tinguished him from ’Aty., but Ἴονδ., otherwise the chiliarch from his speaking Greek might have regarded him as no Jew, and so guilty of death for profaning the Temple.—ovx ἀσήμου πόλεως: litotes, xx. 29, on Tarsus see ix. II. The city had on its coins the titles µητρόπολις αὐτόνομος. For ἄσημος, cf. 3 Macc. iii. 1, and in classical Greek, Eurip., Jon.,8. οὐκ ao. Ἑλλήνων πόλις, 2.€., Athens (Wetstein), see further xxii. 27- Hobart (so too Zahn) mentions ἄσημος as one of the words which show that Luke, when dealing with unpro- fessional subjects, shows a leaning to the use of professional language; ἄσημος is the technical term for ‘a disease without distinctive symptoms,” and Hippocrates, just as Luke, says, µία πόλεων οὐκ ἄσημος, Efis., 1273. So again in xxiii. 13, ἄναδιδόναι, a word applied to the distribution of nourishment throughout the body, or of blood throughout the veins, is used by Hippocrates, as by