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ἀνθρώπους διαπαντός. ἐλεημοσύνας ποιήσων eis τὸ ἔθνος µου καὶ προσφοράς; 18.7 ἐν ols εὗρόν µε ἠἡγνισμένον ἐν τῷ ἱερῷ, οὗ μετὰ ὄχλου οὐδὲ μετὰ
17. δι ἐτῶν δὲ πλειόνων ] παρεγενόµην
1 R.V. transposes παρεγ., placing it after pov, with νΒ60, Tisch., W.H., Weiss, Blass (but not Hilg.), who places it after προσφορας; A omits.
2 ev οις HLP, so Blass, but ev arg ΝΑΒΟΕ, Blass in B text, Tisch., W.H., R.V., Weiss, Wendt, Hilg. ous may have been changed into ats on account of the immediately preceding προσφοραις; but the fem. may also have been changed into οις, because no definite reference is made to offerings in xxi. 27, where the tumult took place, and the expression ev org would express a more general reference to ver.
η. in loco.
in N. T., cf. 1 Cor. x. 32, where used actively, and cf. Ecclus. xxxii. (xxxv.) 21,3 Macc. iii. 8. In Phil. i. το Light- foot points out that the word may be taken either transitively or intransitively, although he prefers the latter. Mr. Page in his note on the word in this passage commends A.V. “void of offence” as including the two images, not offending, upright, ἄπροσ. πρὸς τὸν Θεόν; not causing offence, προσ. πρὸς τοὺς ἀνθρώ- πους. quod sequitur eleemosynas et oblationes,” Εεπσε].-- διὰ παντός, see Plummer on Luke xxiv. 53, cf. Acts ii. 25, x. 2, Matt. xviii. 10, Mark ν, 5, Heb. iil. 15, em- phatic here at the end of sentence, im- plying that the Apostle’s whole aim in life should free him from the suspicion of such charges as had been brought against him.
Ver. 17. πλειόνων: “many,” R.V., but margin, ‘“‘some,” so Rendall: if xviii. 22 refers to a visit to Jerusalem (see note) at the close of the Apostle’s second missionary journey, the number expressed by πλειόνων would not exceed four or Πνε.---ἐλεημοσύνας ποιήσων, see above on collection for the Saints at Jerusalem. ἐλεη.: not elsewhere used by Paul, who speaks of κοινωνία, δια- κονία εἰς τοὺς ἁγίους, see on x. 2.— παρεγενόµην, Lucan, but cf. also 1 Cor. xvi. 3, for the word again used by St. Paul.—eis τὸ ἔθνος pov: quite natural for St. Paul to speak thus of the Jewish nation, for the Jewish-Christian Church naturally consisted of Jews, cf. Rom. ix. 3. For this allusion in Acts to the great work of the collection, and its evidential value, as corroborating the notices in the Epistles, see above on p. 422, and Paley, H.P., chap. ii., 1. On this use of eis cf. 1 Cor. xvi. 1, 2 Cor. viii. 4, ix. I, 13, Rom. xv. 26, and see Deissmann, Bibelstudien, Ρ. 113.---καὶ προσφοράς:
“Ad Deum et homines congruit °
See note below, and also Winer-Schmiedel, pp. 193, 228; Wendt (1899), note,.
no mention is made of offerings as part of the purpose of St. Paul’s visit to Jerusalem, but we know that he came up to Jerusalem to worship, ver. 11, and to be present at the Feast of Pentecost, xx. 16, and even if he did not present some offering in connection with that Feast (a thank-offering as Bethge sup- poses), Dr. Hort’s view may well com- mend itself that the Apostle wished to make some offering on his own account, or it may be a solemn peace-offering in connection with the Gentile contribution for the Jewish Christians, and its ac- ceptance, see on xxi. 26, and also Weiss, in loco. The position: of προσφ. seems against the supposition that we can take it simply with ἐλεη., and in combination with it, as if both words referred to the collection for the Saints. Jiingst would omit the words καὶ προσφ. . . . ἱερῷ altogether, whilst even Hilgenfeld re- gards vv. 17-21 as an addition of his ** Author to Theophilus”.
Ver. 18. ἐν ols, see critical note. If we read ἐν ais = ‘‘amidst which,” R.V., ‘in presenting which,” margin, with reference to προσφοράς, including not only the offerings in connection with the Apostle’s association of himself with the poor men in the Nazirite vow, but also offerings such as those referred to in ver. 17. ἐν ols = inter que (Winer- Schmiedel, pp. 193, 228), z.c., in reference to these matters generally, cf. xxvi. 12.— εὗρον, cf. νετ. 5: ‘they found me,” in- deed, as they have said, but οὐ μετὰ ὄχλου κιτ.λ.; a direct answer to the charge of profaning the Temple: he had gone there for worship and sacrifice, “then how did I profane it ?’’ Chrys., Hom., L. ---ἡγνισμένον: the expression is generally taken to refer to the offerings involved in the association with the vow, xxi. 26, but it may also include other acts of worship and purification in the Temple.