Chú giải Kinh Thánh

CHAPTER 17

Acts 17:2. διελέγετο] A B א, min. have διελέξατο (so Lachm.). D E, min. have διελέχθη, which Griesb. has recommended and Born. adopted. Different alterations of the imperf. into the aor. (in conformity with εἰσῆλθε).

Acts 17:4. After σεβομ. Lachm. has καί (A D loti. Vulg. Copt.). Offence was taken at the combination σεβομ. Ἑλλήν., and therefore sometimes Ἑλλήν. was omitted (min. Theophyl. 1), sometimes καί was inserted.

Acts 17:5. προσλαβ. δὲ οἱ Ἰουδ.] So Griesb. But Elz. has ζηλώσαντες δὲ οἱ ἀπειθοῦντες Ἰουδαῖοι, καὶ προσλαβ. Lachm.: ζηλώσαντες δὲ οἱ Ἰουδ. καὶ προλαβ. which also Rinck prefers. Matthaei: προσλαβ. δὲ οἱ Ἰουδ. οἱ ἀπειθ. So Scholz and Tisch. Still other variations in codd. vss. and Fathers (D: οἱ δὲ ἀπειθοῦντες Ἰουδαῖοι συστρέψαντες, so Born.). The reading of Lachm. has most external evidence in its favour (A B א, min. Vulg. Copt. Sahid. Syr. utr.), and it is the more to be preferred, since that of Griesb., from which otherwise, on account of its simplicity, the others might have arisen as amplifications in the form of glosses, is only preserved in 142, and consequently is almost entirely destitute of critical warrant; the ἀπειθοῦντες in the Recepta betrays itself as an addition (from Acts 14:2), partly from its being exchanged in several witnesses for ἀπειθήσαντες and partly from the variety of its position (E has it only after πονηρούς).

ἀγαγεῖν] So H, min. Chrys. Theoph. Oec. But D, 104, Copt. Sahid. have ἐξαγαγεῖν (so Born.); A B א, min. Vulg.: προαγαγεῖν (so Lachm.); E: προσαγαγεῖν G, 11 : ἀναγαγεῖν. All of them more definite interpretations.

Acts 17:13. After σαλεύοντες, Lachm. and Born have καὶ ταράσσοντες. So A B D, א, min. and several vss. But σαλ. was easily explained after Acts 17:8 by ταρ. as a gloss, which was then joined by καὶ with the text.

Acts 17:14. ὡς] A B E א, min. have έως, which Lachm. has adopted. But ὡς was not understood, and therefore was sometimes changed into ἕως sometimes omitted (D, min. vss.)

Acts 17:15. After ἤγαγον, Elz. Scholz have αὐτόν, against preponderating testimony. A familiar supplement.

Acts 17:16. θεωροῦντι, Lachm. and Tisch. read θεωροῦντος, which also Griesb. recommended, after A B E, א, min. Fathers. Rightly; the dative is adapted to the αὐτῷ.

Acts 17:18. Instead of αὐτοῖς (which with Lachm., according to witnesses of some moment, is to be placed after εὐηγγελ.) Rinck would prefer αὐτοῦ, according to later codd. and some vss. A result of the erroneous reference of the absolute τὴν ἀνάστασιν to the resurrection of Jesus. The pronoun is entirely wanting in B G א, min. Chrys. So Tisch.; and correctly, both on account of the frequency of the addition, and on account of the variety of the order. In D the whole passage ὅτι … εὐηγγελίζετο is wanting, which Born approves.

Acts 17:20. Instead of τί ἄι, A B א, min. vss. have τίνα, and instead of θέλοι: θέλει. Lachm. has adopted both. But TINA was the more easily converted after the preceding τινα into TINA, as ταῦτα follows afterwards. The removal of the ἄν then occasioned the indicative.

Acts 17:21. καὶ ἀχούειν] Lachm. Tisch. Born, read ἢ ἀκούειν, which, according to A B D א, Vulg. Sahid. Syr. p. is to be adopted.

Acts 17:23. Instead of ὅν and τοῦτον, A* B D א* loti Vulg. Cant. Or. Jer. have ὅ and τοῦτο. So Lachm. Tisch. Born. Rightly; the masculine is an old alteration (Clem. already has it) in accordance with what precedes and follows.

Acts 17:25. ἀνθρωπίνων] Elz. Scholz have ἀνθρώπων, against decisive evidence.

καὶ τὰ πάντα] B G H most min. and some vss. and Fathers have κατὰ πάντα. So Mill, and Matth. An error of transcribers, to whose minds κατὰ πάντα, from Acts 17:22, was still present.

Acts 17:26. αἵματος] is wanting in A B א, min. Copt. Sahid. Aeth. Vulg. Clem. Beda, Lachm. The omission easily took place after ἐνΟΣ. Had there been a gloss, ἀνθρώπου would most naturally have suggested itself; comp. Romans 5:12 ff.

πᾶν τὸ πρόσωπον] Lachm. Tisch. Born, read παντὸς προσώπου, according to A B D א, min. Clem. But the article is necessary, and in the scriptio continua ΠΑΝΤΟ was easily taken together, and παντος made out of it.

προστεταγμ.] Elz. Born, read προτεταγμ., against decisive testimony. A frequent interchange.

Acts 17:27. Κύριον] Griesb. Lachm. read Θεόν, according to A B G H א, min. and several vss. and Fathers. So Tisch. and Born. But certainly an interpretation, which was here in particular naturally suggested, as Paul is speaking to Athenians. Τὸ θεῖον in D, Clem. Ir. Ambr., inserted from Acts 17:29, is yet more adapted to this standpoint.

χαίτοιγε So א. But B D G H, min. Fathers read καίγε, which Griesb. has recommended, and Lachm. Tisch. Born, have adopted. A E, Clem, read καίτοι. See on Acts 14:17.

Acts 17:30. πᾶσι] A B D** E א, min. Ath. Cyr. and vss. have πάντας. Recommended by Griesb., adopted by Lachm. Born.; and rightly. The dative came in after ἀνθρώποις.

Acts 17:31. διότι] Lachm. Tisch. Born, read καθότι, according to A B D E א, min. and Fathers. Rightly; it was supplanted by the more usual διότι.

Acts 17:1. Amphipolis, an Athenian colony, at that time the capital of Macedonia prima (comp. on Acts 16:12), around which on both sides flowed the Strymon. Apollonia, belonging to the Macedonian province Mygdonia, was situated 30 miles to the south-west. It is not to be confounded with Apollonia in Macedonian Illyria. Thessalonica lay 36 miles to the west of Apollonia—so called either (and this is the most probable opinion) by its rebuilder and embellisher, Cassander, in honour of his wife Thessalonica (Dionys. Hal., Strabo, Zonaras), or earlier by Philip, as a memorial of his subjection of Thessaly (Stephan. Byz., Tzetzes), at an earlier period Therme,—on the Thermaic gulf, the capital of the second district of Macedonia, the seat of the Roman governor, flourishing by its commerce, now the large and populous Saloniki, still inhabited by numerous Jews; see Lünemann on 1 Thess. Introd. § 1.

ἡ συναγωγή] Beza held the article to be without significance. The same error occasioned the omission (approved by Buttmann in the Stud. u. Krit. 1860, p. 360) of ἡ in A B D א, min. Lachm. But the article marks the synagogue in Thessalonica as the only one in all that neighbourhood. Paul and Silas halted at the seat of the synagogue of the district, according to their principle of attempting their work in the first instance among the Jews.

Acts 17:2-4. Κατὰ δὲ τὸ εἰωθ. τῷ Π.] Comp. Luke 4:16. The construction is by way of attraction (κατὰ δὲ τ. εἰωθ. αὐτῷ εἰσῆλθεν ὁ Παῦλος), with anticipation of the subject; Buttmann, neut. Gr. p. 116 [E. T. 133],

διελέγετο αὐτοῖς] he carried on colloquies with them. Thus frequently in and after Plato, with the dative or πρός (Mark 9:34; Acts 17:17), in which combinations it is never the simple facere verba ad aliquem (in opposition to de Wette), not even in Acts 18:19, Acts 20:7, nor even in Hebrews 12:5, where the paternal παράκλησις speaks with the children. Comp. Delitzsch in loc. p. 612. The form of dialogue (Luke 2:46 f.) was not unsuitable even in the synagogue; Jesus Himself thus taught in the synagogue, John 6:25-59; Matthew 12:9 ff.; Luke 4:16 ff.

ἀπὸ τῶν γραφ.] starting from the Scriptures, deriving his doctrinal propositions from them. Comp. Acts 28:23; Winer, p. 349 [E. T. 465]. Is ἀπὸ τῶν γραφ. to be connected with διελ. αὐτοῖς (so Vulg., Luther, and many others, Winer and de Wette) or with διανοίγων κ.τ.λ. (Pricaeus, Grotius, Elsner, Morus, Rosenmüller, Valckenaer, Kuinoel, Ewald)? The latter is, on account of the greater emphasis which thus falls on ἀπὸ τ. γρ., to be preferred.

διανοίγ-g0-. κ-g0-. παρατιθ-g0-.] Upon what Paul laid down as doctrine (thetically) he previously gave information (by analytical development: διανοίγ., Luke 24:32). Bengel well remarks: “Duo gradus, ut si quis nucleum fracto cortice et recludat et exemtum ponat in medio.”

ὅτι τὸν Χριστὸν ἔδει (Luke 24:26) κ.τ.λ. is related to καὶ ὅτι οὗτος κ.τ.λ., as a general proposition of the history of salvation to its concrete realization and manifestation. The latter is to be taken thus: and that this Messiah (no other than He who had to suffer and rise again) Jesus is, whom I preach to you. Accordingly, Ἰησοῦς ὃν ἐ. κατ. ὑμ. is the subject, and οὗτος ὁ Χριστός the predicate. By this arrangement the chief stress falls on Ἰησοῖς κ.τ.λ., and in the predicate οὗτος (which, according to the preceding, represents the only true Scriptural Messiah) has the emphasis, which is further brought out by the interposition of ἐστί between οὗτος and ὁ Χριστός.

ἐγώ] emphatic: I for my part. As to the oratio variata, see on Acts 1:4.

προσεκληρ.] is not to be taken as middle (comp. Ephesians 1:11), but as passive: they were assigned (by God) to them (as belonging to them, as μαθηταί). Only here in the N.T.; but see Plut. Mor. p. 738 D; Lucian. Amor. 3; Loesner, p. 209 f.

τινες … πολὺ πλῆθος] The proselytes were more free from prejudice than the native Jews.

Acts 17:5-6. Ζηλώσαντες (see the critical remarks): filled with zeal, and having taken to themselves, namely, as abettors towards producing the intended rising of the people.

ἀγοραῖοι] are market-loungers, idlers, a rabble which, without regular business-avocations, frequents the public places, subrostrani, subbasilicani. See Herod. ii. 141; Plat. Prot. 347 C, and Ast in loc. The distinction which old grammarians make between ἀγοραῖος and ἀγόραιος appears to be groundless from the conflicting character of their statements themselves (Suidas: the former is ὁ ἐν τῇ ἀγορᾷ ἀναστρεφόμενος ἄνθρωπος, the latter ἡ ἡμέρα ἐν ᾗ ἡ ἀγορὰ τελεῖται, whereas Ammonius says: the former denotes τὸν ἐν ἀγορᾷ τιμώμενον, the latter τὸν πονηρὸν τὸν ἐν ἀγορᾷ τεθραμμένον); see Göttling, Accentl. p. 297. Comp. Stephanus, Thes. I. p. 430, ed. Paris.

Whether Jason is an originally Hellenic name, or only a Hellenic transformation of the Jewish Jesus, as according to Joseph. Antt. xii. 5. 1 was certainly the case with the high priest in 2Ma 1:7; 2Ma 4:7 ff., remains entirely undecided from our want of knowledge as to the man himself. It was his house before which they suddenly appeared (ἐπιστάντες, comp. on Luke 2:9), because this was known to them as the place where Paul and Silas were lodged. These two, however, were absent, either accidentally, or designedly after receiving information.

τὸν Ἰάσονα κ. τινας ἀδελφ.] as accomplices, and Jason also as such, and at the same time as the responsible host of the insurgents.

πολιτάρχας] like τοὺς ἄρχοντας, Acts 16:19. Designation of the judicial personages acting as magistrates of the city. Boeckh. Inscript. II. p. 53, No. 1967. πολίταρχος is found in Aeneas Tacticus 26; elsewhere in classic Greek, πολίαρχος. Pind. Nem. vii. 123; Eur. Rhes. 381; Dio Cass. xl. 46.

οἱ τὴν οἰκουμ. ἀναστατ.] who have made the world rebellious! The exaggerative character of the passionate accusation, especially after what had already taken place amidst public excitement at Philippi, is a sufficient reason to set aside the opinion that the accusation bears the colouring of a later time (Baur, Zeller); comp. Acts 24:5.

ἀναστατόω, excito (Acts 21:38; Galatians 5:12), belongs to Alexandrian Greek. Sturz, de Dial. Al. p. 146. Comp. ἀναστάτωσις, Poll. iii. 91.

Acts 17:7. Ὑποδέδεκται] not secretly, which Erasmus finds in ὑπό, but as in Luke 10:38; Luke 19:6.

As formerly in the case of Jesus the Messianic name was made to serve as a basis for the charge of high treason, so here with the confessors of Jesus (οὗτοι πάντες) as the Messiah. Comp. Acts 19:12. Perhaps (see 1 and 2 Thess.) the doctrine of the Parousia of the risen (Acts 17:3) Jesus had furnished a special handle for this accusation.

οὗτοι πάντες] “Eos qui fugerant, et quiaderant notant,” Bengel.

ἀπέναντι τῶν δογμάτ. Καίσ.] in direct opposition to the edicts of the emperor, which interdicted high treason and guarded the majesty of the Caesar. On ἀπέναντι, comp. Sir 36:13; Sir 37:4.

βασιλ. λέγ. ἕτερον εἶναι] βασιλ. in the wider sense, which includes also the imperial dignity, John 19:15; 1 Peter 2:12; Herodian, i. 6. 14.

Acts 17:8-9. Ἐτάραξαν] This was alarm at revolutionary outrage and Roman vengeance. Comp. Matthew 2:3.

λαβόντες τὸ ἱκανόν] Comp. Mark 15:15, where τὸ ἱκανὸν ποιεῖν τινι is to satisfy one, so that he can demand nothing more. Therefore: after they had received satisfaction, so that for the present they might desist from further claims against the persons of the accused, satisdatione accepta. Comp. Grotius. But whether this satisfaction took place by furnishing sureties or by lodging a deposit of money, remains undecided; certainly its object was a guarantee that no attempt against the Roman majesty should prevail or should occur. This is evident from the relation in which λαβόντες τὸ ἱκανόν necessarily stands with the point of complaint (Acts 17:7), and with the disquietude (ἐτάραξαν) excited thereby. Therefore the opinions are to be rejected, that λαβ. τ. ἱκ. refers to security that Paul and Silas would appear in case of need before the court (Grotius, Raphel), or that they would be no longer sheltered (Michaelis, Heinrichs, comp. Ewald), or that they should immediately depart (Heumann, Kuinoel). Moreover, it is erroneous, with Luther and Camerarius, to suppose that by τὸ ἱκανόν is meant a satisfactory vindication. Luke would certainly have brought out this more definitely; and λαβόντες denotes an actual receipt of the satisfaction (τὸ ἱκανόν), as the context suggests nothing else.

Observe, too, how here (it is otherwise in Acts 16:20) the politarchs did not prosecute the matter further, but cut it short with the furnished guarantee, which was at least politically the most prudent course.

Acts 17:10-12. Διὰ τ. νυκτ.] As in Acts 16:9.

Beroea, a city in the third district of Macedonia, Liv. xvi. 30, to the south-west of Thessalonica. See Forbiger, Geogr. III. p. 1061. Now Verria.

ἀπῄεσαν] ἄπειμι, so frequent in Greek writers, only here in the N.T. Comp. 4Ma 7:8; 2Ma 12:1. They separated, after their arrival, from their companions, and went away to the synagogue.

εὐγενέστεροι] of a nobler character; Plat. Def. p. 413 B, Polit. p. 310 A; Soph. Aj. 475; 4Ma 6:5; 4Ma 9:27. Theophyl. after Chrys.: ἐπιεικέστεροι. An arbitrary limitation; tolerance is comprehended in the general nobleness of disposition.

τῶν ἐν Θεσσαλ.] than the Jews in Thessalonica.

τὸ καθʼ ἡμέραν] daily. Comp. Luke 11:3; Luke 19:47; Bernhardy, p. 329.

ἀνακρίνοντες τὰς γρ.] searching the Scriptures (John 5:39), namely, to prove: εἰ ἔχοι ταῦτα (which Paul and Silas stated) οὕτως (as they taught). “Character verae religionis, quod se dijudicari patitur,” Bengel.

εὐσχημ.] see on Acts 13:50.

The Hellenic women and men are to be considered partly as proselytes of the gate who had heard the preaching of Christ in the synagogue, and partly as actual Gentiles who were gained in private conversations. Comp. on Acts 11:20.

Ἐλληνίδων] construed with γυναικῶν, but also to be referred to ἀνδρῶν. See Matthaei, § 441.

That the church of Beroea soon withered again, is quite as arbitrarily assumed by Baumgarten, as that it was the only one founded by Paul to which no letter of the apostle has come down to us. How many churches may Paul have founded of which we know nothing whatever!

Acts 17:13-15. Κἀκεῖ] is to be connected, not with ἦλθον (so that then the usual attraction would take place; see on Matthew 2:22), but with σαλεύοντες for not the coming, but the σαλεύειν, had formerly taken place elsewhere.

Acts 17:14. Then immediately the brethren sent Paul away (from the city), that he might journey ὡς ἐπὶ τὴν θάλασσαν. Neither here nor elsewhere is ὡς redundant, but it indicates the definitely conceived purpose of the direction, which he had to take toward the sea (the Thermaic gulf). See Winer, p. 573 f. [E. T. 771]; Hermann, ad Philoct. 56; Ellendt, lex Soph. II. p. 1004. Others (Beza, Piscator, Grotius, Er. Schmid, Bengel, Olshausen, Neander, Lange) render it: as if toward the sea; so that, in order to escape the snares, they took the road toward the sea only apparently, and then turned to the land-route. But in that case Luke, if he wished to be understood, would not have failed to add a remark counter to the mere semblance of the πορ. ἐπὶ τ. θάλ., especially as in what follows nothing necessarily points to a Journey by land to Athens.[61]

ὁ Τιμόθ.] Where Timothy, supposing him to have remained behind at Philippi (see on Acts 16:40), again fell in with Paul and Silas, is uncertain.

ἐκεί] in Beroea.

Acts 17:15. καθιστάναι to bring to the spot; then, to transport, to escort one.[62] Horn. Od. xiii. 274: τούς μʼ ἐκέλευσα Πύλονσε (thus also by ship) καταστῆσαι. Thuc. iv:78, vi:103. 3; Xen. Anal. iv. 8. 8.

ἵνα ὡς τάχιστα κ.τ.λ.] See Acts 18:5, according to which, however, they only joined Paul at Corinth. But this, as regards Timothy, is an incorrect statement, as is clearly evident from 1 Thessalonians 3:1,—a point which is to be acknowledged, and not to be smoothed over by harmonistic combinations (such as Otto, Pastoralbr. p. 61 f., makes) which do not tally with any of the two statements. See Lüinemann on 1 Thessalonians 3:1. According to Baumgarten, Luke has only mentioned the presence of the two companions again with Paul (Acts 18:5) when their co-operation could again take an effective part in the diffusion of the Gospel But it is not their being together, but their coming together, that is narrated in Acts 18:5.

[61] Erasmus correctly observes: “probabilius est eum navigavisse … quia nulla fit mentio eorum, quae P. in itinere gesserit, cui fuerint tot civitates peragrandae.”

[62] Not: who brought him in safety (Beza and others).