473
A ~ , ~ ~ ~ παρακαλῶ ἀκοῦσαί σε ἡμῶν συντόµως TH of ἐπιεικεία.
5. εὑρόντες
γὰρ τὸν ἄνδρα τοῦτον λοιµόν, καὶ κινοῦντα στάσιν ] πᾶσι τοῖς Ἰουδαίοις τοῖς κατὰ τὴν οἰκουμένην, πρωτοστάτην τε τῆς τῶν Ναζωραίων αἱρέ- σεως, 6. ὃς καὶ τὸ ἱερὸν ἐπείρασε βεβηλῶσαι: ὃν καὶ ἐκρατήσαμεν
1 The plural στασεις for στασιν is supported by ABE 13, 40, 61, 68, Vulg., Boh., Chrys., so Tisch., W.H., R.V., Blass, Weiss, Wendt, Hilg. Blass in B text with Gig. adds ov povov Tw yevet ηµων αλλα σχεδον Tacy TH οικουµενῃ.
trading upon the influence of his infamous brother Pallas he allowed himself a free hand to indulge in every licence and excess, Tac., Hist., ν., 9, and Amn., xii., 54, Schirer, fewish People, div. i., vol. ii., Ῥ. 177-181, Ε.Τ.
Ver. 4. δέ: autem, “innuit plura dici potuisse in laudem Felicis,”” Bengel.— ἐγκόπτω, impedire, as if Felix was so busy in his reforms that Tertullus would not interrupt him, but see critical note, cf. Rom. xv. 22, Gal. ν. 7.--ἐπὶ πλεῖον, cf. iv. 17, xx. 9; in 2 Tim. ii. 16, ili. g, with the opposite verb προκόπτω.-- cvytépws: So in classical Greek, with λέγειν, εἰπεῖν; in Jos., ο. Apion., i., 1, 6, with γράψαι and διδάσκειν, see Wet- stein on Rom. ix. 28, cf. 2 Macc. ii. 31, for the adjective and for the adverb, Prov. xiii. 23, 3 Macc. v. 25; ‘fest hec communis oratorum promissio "’ (Blass).—émvetxetq: only in Luke and Paul, see 2 Cor. x. 1, ‘‘pro tua clementia,” Vulgate, derived from εἴκω, cedo, it properly might be rendered yieldingness ; equity as opposed to strict law; so Aristotle sets the ἐπιεικής against the ἀκριβοδίκαιος, Eth, Nic., v., το, 6. It is often joined with Φιλανθρω- πία, πραότης. Its architype and pattern is to be found in God, cf. Wisd. xii. 18, 2 Macc, ii. 22, x. 4 R., Ps. Ixxxv. 5, and so also in Psalms of Solomon, v.,14. The word also occurs, Baruch ii. 27, Song of the Three Children, ver. 1ο (Dan., LXX and Theod. iii. 42), where it is used of God, also in Wisd. ii. το, 3 Mace. iii. 15, vii. 6. For a valuable account of the word see Trench, Synonyms, 1., p- 176 ff.
Ver. 5. εὑρόντες yap τὸν Gvdpa.. . bs καὶ . . » ὃν καὶ ἐκρατ.: on the ana- colouthon, Blass, Gram. des N.G., p. 277, Winer-Moulton, xlv.,65. Blassremarks that Luke gives no address so carelessly as that of Tertullus, but may not the anacolouthon here be the exact expression of the orator’s invective? see critical note.—Aoindv: 1 Sam. ii. 12, x. 27, xxv. 17, 25, Ps. i. 1 (plural), 1 Macc. xv. 21; 1 Macc. x. 61, xv. 3 R, ἄνδρες λοιμοί (cf. Prov. xxiv. 9, xxix. 8 A). So in classical Greek Dem., and in Latin pestis, Ter.,
Cic., Sallust. In 1 Macc. x. 6A, ἄνδρες παράνομοι is a further description of “‘ the pestilent fellows ’’ (so 1 Sam. ii. 12, viot λοιµοί = ἀνὴρ ὁ παράνομος, 2 Sam. xvi. 7).--κινοῦντα στάσιν, cf. Jos., B.F., il., 9, 4. κιν. ταραχήν.: not against the Romans but amongst the Jews them- selves—such a charge would be specially obnoxious to Felix, who prided himself on keeping οτἀετ.---τὴν οἶἰκ.: the Roman empire, see on p. 270, cf. xvii. 6, and xxi, 28 ; see addition in B text.—mpwro- στάτην: the τε closely connecting the thought that the prisoner does all this as the leader, etc., literally one who stands in the front rank, so often in classical Greek, in LXX, Job xv. 24, ΑΒ.-- τῶν Ναζ.: ‘the disciple is not above his Master,” and the term is applied as a term of contempt to the followers of Jesus, as it had been to Jesus Himself, Who was stamped in the eyes of the Jews as a false Messiah by His reputed origin from Nazareth, John i. 46, vii. 41, 42: see for the modern employment of the name amongst Jews and Moham- medans Plumptre, im loco, and further, Harnack, History of Dogma, i., 301, E.T. Blass compares the contemptuous term used by the Greeks, Χρηστιανοί, xi. 26.--αἱρέσεως, see above on v. 17, all references to the question of law, xxiii. 6, 29, were purposely kept in the back- ground, and stress laid upon all which threatened to destroy the boasted ‘‘peace”’ _ (Weiss). an Ver. 6. ἐπείρασε: the charge could * not be proved, cf. xxi. 28, but the verb here used is an aggravation not a modi- fication of the surmise (ἐνόμιζον, ver. 29) of the Jews.—BeB., cf. Matt. xii. 5 (βαίνω, βηλός, threshold), Judith ix. 8, 1 Macc. ii. 12, iv. 38, 44, 54, 2 Macc. x. 5, etc., and frequent in LXX, cf. Psalms of Solomon i. 8, and βέβηλος four, βεβή- λωσις three times.—Probably Tertullus wanted to insinuate that the prisoner was punishable even according to Roman law, see above on xxi. 29; but Trophi- mus as a Greek and not Paul would have been exposed to the death penalty,