ρα Go N
ἄσιτοι διατελεῖτε, μηδὲν 1 προσλαβόμµενοι.
34. διὸ παρακαλῶ ὑμᾶς
προσλαβεῖνΆ τροφῆς; τοῦτο γὰρ πρὸς τῆς ὑμετέρας σωτηρίας ὑπάρχει :
οὐδενὸς γὰρ ὑμῶν θρὶξ3 ἐκ τῆς κεφαλῆς πεσεῖται.
35. εἰπὼν δὲ
Gta, καὶ λαβὼν ἄρτον, εὐχαρίστησε τῷ Θεῷ eva ά i ταῦτα, ρτον, εὐχαρίστη D Θεῷ ἐνώπιον πάντων, καὶ
κλάσας ἤρξατο ἐσθίειν. 36.
εὔθυμοι δὲ γενόµενοι πάντες, καὶ αὐτοὶ
1 Instead of προσλαβ. Lach. with A 40 reads προσλαµβανοµενοι, prob. change
to suit προσδοκωντες.
2 Instead of προσλ. WABC, Chrys., so Tisch., W.H., R.V., Blass, Weiss, Wendt read µεταλ. For υµετ. ALP have ηµετ., so Hilg.
2? For εκ ABC minusc., Tisch., W.H. and other authorities above read απο, but Hilg. has εκ with NHLP. For πεσειται SABC Vulg., Syr. P., Boh., Arm., Aethpp- have απολειται, so Tisch., W.H. and other authorities above; but πεσ. is supported by HLP, Sah., Syr. H., sa Hilg. and Meyer who suppose that απολ.
is from Luke xxi. 18; but see on the other hand Alford’s note.
After νπαρχει
Blass in B text and Belser, so Hilg., add ελπιζω yap ev τῳ Θεῳ µου οτι with Gig. 4 After εσθιειν Blass and Hilgenfeld add επιδιδους και ηµιν with 137 Sah., Syr.
Ιον
food they might have by them; in an- cient ships there were no tables spread, or waiters to bring food to the passengers, and each one who wanted refreshment must fetch it for himself. Plumptre takes πρός as meaning no extra food, only what would keep body and soul together, but it is doubtful whether the Greek will bear this or Breusing’s inter- pretation.
Ver. 34. 88: so that they might be ready for the work which would be ne- cessary.—mpoohaPetv, see critical note. —mpos: here only with genitive in N.T., cf. Blass, Gram., p. 136; {.6., stands, so to speak, on the side of our deliverance, Latin α parte, cf. Thuc., ii., 86; iii., 59; Plat., p. 459 C; Winer-Moulton, xlviii. f. —iper., emphatic.—owt.: ‘safety,’ Κ.Υ., only used here and in Heb. xi. 7 of the preservation of physical life, safety, so in classical Greek and in Greek medical writers, see on xvi. 17; ‘‘ health,” A.V., not limited formerly as now to the condition of body and mind, cf. Luke i. 77, “science of health’? Wycliffe = “knowledge of salvation,” and cf. also Ps. Ixvii. 2, ‘‘ thy saving health,”’ literally “thy salvation’? (Humphry). Effort on their part was necessary, and yet no hair of their heads should perish; what a sig- nificant union of faith in God and self- help! (Bethge.)—otSevds γὰρ . . . πε- σεῖται, see νετ. 22, cf. Luke xxi. 18, nowhere else in N.T., but the proverbial phrase, as it apparently was, is found in 1 Sam. xiv. 45, 2 Sam. xiv. 11, 1 Kings i. 52 (cf. Matt. x. 29), see critical note, and cf. Shakespeare, Tempest, Act i., Scene 2.
Ver. 35. λαβὼν ἄρτον εὐχαρίστησε τῷ Θ., cf. Luke xxii. 19, xxiv. 30, with in- tentional solemnity (Weiss, Weizsacker). The words are sometimes taken to mean that Paul simply encourages them by his own example to eat. But Blass, see critical note, who comments “ et oratione confirmat et exemplo,” adds in β text ἐπιδιδοὺς καὶ ἡμῖν, {.ε., to Luke and Aristarchus, in which he sees a distinct reference to the:cena sacra (so Belser). But quite apart from this reading in B the peculiar language of St. Luke seems to intimate such a reference. Olshausen and Ewald (so Plumptre) take the words to refer to the Agape, whilst Meyer (so Hackett) sees a reference to the act of the Jewish house-father amidst his household; but Wendt simply refers it to the act of a pious Jew or Christian giving thanks before eating a meal and sharing it, so Zéckler. Bethge, more specifically, sees in the act a thanksgiving of a Christian to God the Father, an in- stance of what St. Paul himself recom- mends, Ephes. v. 20, Col. iii. 17, and both Felten and Knabenbauer apparently prefer to interpret the words as marking Paul’s reverence towards God before the Gentiles around him. Breusing shows, p. 196, that ἄρτος might = panis nauticus, but in the passage which he quotes from Lucian we have ἄρτους VQUTLKOUS.