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Act_21:1-16
Act_21:4-6. And finding disciples [And having found the disciples].—The verb ἀíåõñåῖí presupposes that a search had been made; hence they knew, or at least conjectured, that they would find Christians there, without, however, being acquainted with their names and residences. [“Observe the article in ôïὺò ἀäåëöïὺò ” (Conyb. I. 236. n. 3).—Tr.]. This delay of a whole week, although the apostle had exhibited such haste in Asia Minor, was doubtless occasioned by the circumstance that the vessel occupied this time in discharging the cargo [“it may have brought grain from the Black Sea, or wine from the Archipelago” (Conyb. I. 235.—Tr.], and getting ready to sail again. Ἐîáñôßæåéí ôὰò ἡì . is explere, absolvere; see Steph. Thes.
Act_21:7-9. And when we had finished our course.—The words ôὸí ðëïῦí äéáíýóáíôåò are not to be connected with ἀðὸ Ôýñïõ , since the former refer to the actual termination of the entire sea-voyage from Macedonia. The last part of the voyage extended only from Tyre to Ptolemais, or Acco (Acre) the best harbor on the Syrian coast, at the mouth of the small stream called Belus, in sight of Carmel. [Ptolemais, the ancient Accho (Jdg_1:31), Akre or Acre, is thirty miles below Tyre, and eight miles north of Mount Carmel. It is now called St. Jean d’Acre by Europeans.—Tr.]. From this point the travellers proceeded by land, as it seems, and at length reached Cesarea which was only thirty-six Roman miles distant, that is, not more than a day’s journey. [“This is the third time that Paul has been at Cæsarea. He was there on his journey from Jerusalem to Tarsus (Act_9:30), and again on his return to Antioch from his second missionary progress (Act_18:22); see on Act_8:40.” (Hackett).—Tr.]. Here they met with Philip, who is already known from Act_6:5, to which passage Luke refers in the words ὄíôïò ἐê ôῶí ἑðôÜ . We were informed in Act_8:40 that he travelled from Philistäa northward as an evangelist, until he came to Cesarea, and here we now find him as a resident, and described as an åὐáããåëéóôÞò . The latter title immediately follows his name, since he continued to labor as a herald of the Gospel, without being confined to a particular congregation, and his office in Jerusalem, as one of the Seven, had ceased in point of fact after the death of Stephen. The interpretation according to which åὐáããåëéóôïῦ is connected with ὄíôïò , in the sense: “He was the evangelist among the Seven,” is forced, and not well sustained. [For the omission of ôïῦ before ὄíôïò , see note 7 above, appended to the text.—Tr.].—The fact that he had four daughters who were virgins, and who had received from the Spirit the gift of pronouncing edifying discourses, is quite incidentally introduced, in connection with the name of their father; it stands in no immediate connection with the events which are here related, and no intimation whatever is given that they uttered in the presence of Paul any prediction respecting his future lot. From this circumstance, however, and from the fact that Eusebius [erroneously] relates, on the authority of Papias (Hist. Eccl. III. 39 [and III. 31; V. 24]), that the apostle Philip had four daughters who prophesied, Gieseler concluded (Stud. und Krit. 1829. p. 140), that Act_21:9 is an interpolation, which originated with some one who confounded the evangelist Philip with the apostle of the same name. But he is entirely in error; for who can prove that it was not Papias himself who confounded the two persons? Indeed, it is not here that we find the first historical notice which is not essentially connected with the events related by the historian.
Act_21:10-11. A certain prophet, named Agabus.—It is, on the other hand, somewhat singular that Agabus is here introduced as if he had hitherto been entirely unknown to the reader, whereas he is already mentioned in Act_11:28, and there too described as a prophet. That passage appears to have passed unnoticed, when the present words were written.—Agabus fully conforms to the manner of the prophets of the old covenant by setting forth the matter of his prediction not only in words, but also in a symbolical action, which he performs on his own person. [Comp. 1Ki_22:11; Isa_20:2; Jer_13:1 if.; Eze_4:1 ff; Eze_5:1, etc. (Alf.).—Tr.]. He took the girdle which confined the upper garment of Paul, bound his own hands and feet with it in the presence of the apostle and of the other Christians, and then made the following statement, which he declared to be a prophecy of the Spirit (corresponding with the formula ðְàֻí éְäåָֹä in the Old Testament [see Rob. Lex. p. 637.—Tr.]): that the Jews in Jerusalem would bind the owner of the girdle in like manner as he (Agabus) was now bound, and would deliver him to the Gentiles. The words ðáñáäþóïõóéí åἰò ÷ . ἐèí . bear a close analogy to those which Christ employs when he predicts his own sufferings. Mat_17:22; Mat_20:19.
Act_21:12-16. And when we heard these things.—The prediction, partly, because it proceeded from the inspiration of the Holy Ghost, and, partly, because it was set forth in such an impressive manner, so powerfully affected the attendants of the apostle and the Christians of Cesarea, that they united in entreating him not to attempt to proceed to Jerusalem. [ Ôïῦ ìὴ ἀíáâáßíåéí , the infinitive of exhortation; comp. Act_15:20 (de Wette) and Act_27:1; see Winer: Gr. § 44. 4.—Tr.]. Their weeping was heart-rending; óõíèñýðôù means to soften, to render effeminate, to crush the strength of the soul. [“They wept, and implored him not to go to Jerusalem. But the apostle himself could not so interpret the supernatural intimation. He was placed in a position of peculiar trial. A voice of authentic prophecy had been so uttered, that, had he been timid and wavering, it might easily have been construed into a warning to deter him. … But the mind of the Spirit had been so revealed to him in his own inward convictions, that he could see the Divine counsel through apparent hinderances, etc.” (Conyb. and H. II. 240).—See below, Doctr. and Eth.—Tr.]. The question: ôé ðïéåὶôå êëáé , etc., implies that the apostle declines to comply, and wishes them to refrain from urging him. “Forbear,” he says, “for I am willing and ready not only, etc.” [Winer, § 65. 4. ult.—Tr.]. The reply: “The will of the Lord be done!”, while it expresses submission, refers to the Redeemer in the word êõñßïõ , for Paul had just mentioned the name of Christ [ ôïῦ êõñßïõ Ἰçóïῦ ]; hence êõñßïõ does not stand here for èåïῦ (de Wette). Ἐðéóêåõáó . means: to make the necessary preparations [see note 10 above, appended to the text; Vulg. præparati.—Tr.]. Ôéíåò is of course to be supplied by the reader before ôῶí ìáèçôῶí [Winer: Gr. § 64. 4.—Tr.]. The attraction in the construction: ἄãïíôåò ðáñ ʼ ᾦ , may be thus resolved in the most simple manner: ἄãïíôåò ðáñὰ ÌíÜóùíá , ðáñ ᾧ îåí . [See on the passage Winer: Gr. N. T. § 24. 2, and § 31. 5.—Tr.]. The chief object of these disciples in accompanying Paul and his travelling companions, accordingly, was to introduce them to Mnason, with whom they, the Christians of Cesarea, were acquainted, and to conduct them to him as his guests. Ἀñ÷áῖïò ìáè . is equivalent to ἀð ̓ ἀñ÷ῆò ìáè . He was undoubtedly a Hellenist by birth. [“He was possibly converted during the life of our Lord Himself, and may have been one of those Cyprian Jews(“of Cyprus”) who first made the Gospel known to the Greeks at Antioch, Act_11:20.” (Conyb. and H. II. 241.—Tr.]
2. The prophecy of Agabus is also remarkable, in so far as we can by means of it, measure, as it were, the degree in which the revelations which Paul received respecting his impending sufferings, became clearer and more definite, the nearer he came to Jerusalem, and the more rapidly the time of the fulfilment of that prophecy approached. Such, indeed, was the course of revelation, both under the old and under the new covenant; for prophecy corresponded in the degree of its fullness and distinctness to those normal forms or processes of development in time, to which the counsel and the work of God always adapt themselves.
3. The obscurity which attends the circumstances that occurred at Tyre (Act_21:3-4), is removed at Cesarea (Act_21:8; Act_21:11 ff.). Agabus, as the organ of the Holy Ghost, predicts that the apostle will be arrested and delivered up at Jerusalem. For this reason, the travelling companions of the latter, together with the Christians who resided in Cesarea, urgently and with tears implore the apostle to make no attempt to proceed to Jerusalem. And yet the united request of an entire assembly of Christians, comprising enlightened men, who labored faithfully and successfully for the kingdom of God, such as Philip, Timotheus, and others, exercised no decisive influence on the apostle. The will of the people, and even the unanimous wish and will of genuine Christians, cannot always be regarded as the will of God. The servant of the Lord does not exhibit a stoical indifference; the earnest entreaties and hot tears of his friends melt his heart. Still, he does not change his purpose; his resolution to suffer imprisonment and even death for the sake of Jesus, is unaltered; he speaks and acts with a calm and resolute spirit.
Act_21:2. And finding a ship sailing over unto Phenicia, etc.—“Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee.” Isa_60:9. The allusion is doubtless to merchant ships. The traders in that ship little thought that the freight which their Jewish fellow-traveller brought on board, was more precious than the purple of Tyre, the spices of Arabia, and the amber of the Hyperboreans—the precious pearl of the Gospel that saves men.
Act_21:3-4. And landed at Tyre.—And finding disciples, we tarried there seven days.—The discovery of disciples was one of the principal topics which the journals of the travelling apostles introduced. While learned men, naturalists, and lovers of the arts, inquire, when they travel, after rare objects in nature, or those which belong to art and science, the servant of Jesus, on the other hand, inquires after rare objects belonging to the kingdom of Jesus, and he is never happier than when he meets with God’s children. (Ap. Past.).—Detentions which we experience on our journeys, are often specially ordered by divine Providence for our own salvation, or for that of others. (Starke).—As the duties of the crew of the vessel detained them for some time at that spot, Paul found a favorable opportunity for strengthening the disciples at Tyre. Trade and commerce induced men to search for America, and God thus conveyed the Gospel of His Son to that country. (Rieger).—Why did he remain precisely seven days? Without doubt, because it gave him pleasure to observe a sabbath and partake of the Lord’s Supper in company with the disciples. A servant of God is far better pleased when he can spend his time among the disciples of Jesus, than when he is with the people of the world. (Ap. Past.).
Act_21:5. They all brought us on our way, with wives and children.—Parents ought to conduct their children to those places where they may be encouraged to pray and to do good in general, but not to those where they may be corrupted.—The meeting and the parting of Christians should not take place without prayer and good wishes. (Starke).—It is worthy of notice that this is the first occasion on which children are expressly mentioned in the Acts. “Out of the mouth of babes and sucklings hast thou ordained strength.” Psa_8:2. These little worshippers on the Tyrian shore remind us of Luther’s remark concerning the auxiliary army “consisting entirely of heroes,” from whom he and his associates derived aid in their conflict with the enemy. (Besser).
Act_21:6. And when we had taken our leave, etc.—Our intercourse in this world, even with those who are most dear to us, is but of short duration; the hour of parting soon comes. But in that blessed world, in which the children of God will meet with joy, they will never be separated from one another. 1Th_4:17. (Starke).
Act_21:7. We … saluted the brethren, etc.—The religious conversations of Christians strengthen their faith, increase their love, confirm their hopes, and cheer the hearts of those who have been bowed down by afflictions, 1Th_5:11. It is an unusually great pleasure, when we meet on a journey with devout persons. (Starke).
Act_21:8. Philip the evangelist, etc.—It is indeed an appropriate title which this faithful teacher here receives. When we examine the historical statements which are made respecting him in Act_6:5, and Act_8:5; Act_8:26; Act_8:40, namely, how impressively he preached the name of Jesus, and how admirably he explained the fifty-third chapter of Isaiah, we readily perceive that his fitness to be an evangelist was demonstrated by the gift which he had received of proving distinctly to men, from the revelations of the old and new covenant, that Jesus was the central point of the Gospel. May Jesus qualify us more and more perfectly to be such evangelists. (Ap. Past.). Which was one of the seven.—Here observe that Philip, an officer of the church at Jerusalem, who fled when Saul made havoc of it (Act_8:3-5), is now the host of Paul and of the seven who accompanied him, and who were bringing to the poor saints at Jerusalem the gifts of love which their brethren of the Gentiles had contributed. What devout conversations were held in the house of Philip, in which Paul and the seven who accompanied him, abode! What praises they offered to the Lord, when they considered his wonderful ways! (Besser).
Act_21:9. And the same man had four daughters, virgins, which did prophesy.—The house of the evangelist Philip, whose office as a deacon expired after the persecution (Act_8:1 ff.), became, in consequence of the fulfilment of the prophecy of Joel, Act_2:28, the honored central point of the Christian congregation of Cesarea. His four daughters, who had received the gift of prophecy and of interpretation, and who, as pure virgins, represent the chastity of the daughter of Zion, furnish new and clear evidence that all believers alike enjoy the privileges of children; and even the earlier instances of the prophetesses Miriam, Deborah, etc., prove that there is no difference in the kingdom of grace between male and female, Gal_3:28. (From Leonh. and Sp.).
Act_21:10-11. Agabus … took Paul’s girdle, and bound his own hands and feet, etc.—The knowledge of the facts which the Spirit had withheld from the daughters of Philip, is imparted by revelation to Agabus, who is probably the same person, who, on a former occasion, Act_11:28, was appointed to bring tidings of evils that were approaching.—The man that owneth this girdle, that is, who has devoted himself entirely to the service of the Lord Jesus and of His Gospel. The prophet purposely selects this image in order to represent the duty which the servants of Jesus are bound [comp. Jer_13:1-11] to fulfil, namely, to crown the beginning of their course by a glorious termination. May the Lord daily remind us, that, as we have now assumed the girdle of His service, we may always be found with our loins girt, and ready to fulfil all His good pleasure. (Ap. Past.).—And shall deliver him into the hands of the Gentiles.—The nearer the apostle approached the city of Jerusalem, the clearer were the prophecies which announced the sufferings that awaited him, even as Jesus spoke most clearly of his death on the cross during his last journey to the city in which he suffered. Our Lord is very faithful, for he does not conduct us to the scenes of our sufferings with blindfolded, but with open, eyes, and with hearts strengthened by faith. We are thus fully assured that all that befalls us, is in accordance with the holy will of the Saviour, and is intended for our own good. (Ap. Past.).
Act_21:12. Besought him not to go up to Jerusalem.—Christians are required to contend not only with the infirmities, deceitfulness, and fears of their own hearts, but also with the tender feelings of their friends, Gen_43:3-4. The purpose may be kind and affectionate, but does not always accord with the thoughts of God, Joh_20:17. (Starke).—When Luther was on his way to the city of Worms, he met with friends in every place, who warned him; and when he was near the city, his beloved friend Spalatin sent him a message, entreating him not to enter and expose himself to such dangers. His answer is well known: “Although there were as many devils in Worms, as there are tiles on the house-tops, I will still go thither.” (Besser).
Act_21:13. What mean ye to weep and to break my heart?—The Lord, who wept at the grave of Lazarus, does not demand that his disciples should extirpate all natural feeling; but it is his will that grief, however natural and just, should yield to the power of a childlike faith and of victorious hope; and He Himself is mighty in the weak. (Leonh. and Sp.).—I am ready not to be bound only, etc.—The best means for dispelling all doubts and extricating ourselves from difficulties of any kind, is an honest and sincere purpose of the heart to submit with uncomplaining willingness to Jesus, and to obey, whatever our lot may be. (Ap. Past.).—The guiding principle of the apostle Paul is expressed in the words: “Being made conformable unto his death,” Php_3:10. He desires to know “the power of His resurrection,” only through the means of “the fellowship of His sufferings.” In his view, the only path which conducted to glory, was that of the cross. He lived only to suffer.—In this respect, the Christianity of our times should not only be improved, but be entirely changed. Where do men in our day seek after this conformity to the death of Jesus? Where is it known or understood?—Not the cross for the sake of the cross, but the cross for the sake of the Lord! He who desires the Crucified One without the cross, grasps at His shadow. A Christianity without the cross is a Christianity without Christ. (A. Monod).
Act_21:14. The will of the Lord be done.—The love of believers to their shepherd must yield to the love of that shepherd to Jesus Christ, 1Co_11:1.—Whenever we can accomplish nothing by our own counsel and plans, we should submit the whole matter to God and His will, since He always knows better than we do, whether any course which we may desire to pursue will be profitable or injurious. (Starke).—The chief virtue of the Christian, and the source of all other virtues, is his readiness in all cases to do the will of God, even in opposition to his own will and desires, whether he is called to act or to suffer. (Rieger).—Blessed is he who submits to the will of God; he can never be unhappy. Men may deal with him as they will; they may expose him to death by fire or by water, may confine him in a dungeon or release him. He is without care; he knows that all things work together for good to him, Rom_8:28. (Luther).—The time will come when we shall rejoice not so much because we had been comforted in sorrow, and met with great prosperity, as because the will of God had been fulfilled alike in us and through us. Hence, we daily say in the Lord’s Prayer: “Thy will be done in earth, as it is in heaven.” O how pure and serene is our life, when that will alone directs us, and when not a trace of our own will remains behind. With such a frame of mind we become like unto God. (St. Bernard).
Act_21:15. And after those days, etc.—There is something emphatic in the word ἀðïóêåõáóáìÝíïõò , which Luke applies to Paul and his travelling companions [but see note 10 above, appended to the text.—Tr.]. They are, namely, released from all enjoyments, from all that is earthly, from all attachment to mere creatures. The term is specially suited to Paul. In this spirit he went to Jerusalem, and illustrated by his example all that he taught in 2Ti_2:20-21. May God impress those words on our hearts, so that we too may fulfil the duties of our office as men who are ἀðïóêåõáóÜìåíïé . (Ap. Past.).
Act_21:16. Mnason … an old disciple.—We have reason to rejoice when aged disciples still survive, or men who have already, at a former period, found rich treasures in the word of God. (Rieger).
ON THE WHOLE SECTION, Act_21:1-16.—The power of love to Jesus Christ: I. It unites those who had been strangers to one another, Act_21:4 : II. It forewarns of possible dangers, Act_21:4; III. It maintains Christian fellowship, Act_21:5; IV. It humbles men before God in united prayer, Act_21:5. (Lisco).
Paul’s readiness to suffer for the cause of the Redeemer, an instructive example, Act_21:7—16. (id.).
The Christian’s pilgrimage to his home: I. Faith reveals to him its happy end; II. Love enables him to overcome the difficulties of the road. (id).
On fidelity to the Lord, (Act_21:8-14): I. Its nature; II. Its source; III. Its reward. (Langbein).
“The will of the Lord be done” —the Christian’s watchword on his journey through life, (Act_21:14): I. He is the Lord: II. His will is righteous and benevolent; III. It will be done, whether we obey or resist it. (id.).
The will of the Lord be done: I. The vow of an obedient spirit; II. The confession of a believing spirit; III. The testimony of a sanctified spirit. (Leonh. and Sp.).
What imparts true joy in seasons of affliction? I. Faith in the grace of God revealed in Christ Jesus; II. Love to Him who suffered on the cross for us; III. The hope of a time of refreshing from the presence of the Lord. (id.).
Faith, Love, and Hope, the three attending angels of the Christian during his pilgrimage to the heavenly Jerusalem: I. A childlike faith, which, even when its path is dark, acts and suffers in submission to the will of God, Act_21:13-15; II. Brotherly love, which imparts and receives consolation amid the toils of the pilgrimage, Act_21:4-6; Act_21:12-13; III. Victorious hope, which in joy and in sorrow unfalteringly surveys the heavenly goal, Act_21:13-15.
The hour in which the children of God part on earth, (Act_21:1; Act_21:5; Act_21:15): I. It is an hour of deep mourning, admonishing us that here we have no continuing city; II. It is an hour of salutary trial, teaching us to sacrifice all to the Lord, in the obedience of faith; III. It is an hour of holy devotion, raising the soul above the influence of time and the grave, and animating our hope of a heavenly home, in which love perpetually endures.
The only bonds which the faithful servant of God recognizes as indissoluble: I. Not the bonds of his own flesh and blood—these he has already severed by the power of the Spirit; II. Not the bonds of human force and enmity (Paul bound at Jerusalem) —these cannot harm him in opposition to the will of God; III. Not the bonds of brotherly love and fellowship (Act_21:4; Act_21:13) —he that loveth brother or sister more than the Lord, is not worthy of him; but, IV. Only the bonds of love to his Lord, to whom he is bound in gratitude and childlike fidelity, even unto death, Act_21:13.
“What mean ye to weep and to break mine heart?” (Act_21:13) —the impressive address of a Christian sufferer to those who surround him: I. Do not murmur against the Lord and his holy ways; II. Do not add to the severity of the conflict appointed unto the children of God; III. Do not deprive yourselves of the blessing which their example can convey.
“The will of the Lord be done!” —the saying which most effectually silences all our objections to the ways of God: I. Our wisdom (the predictions, Act_21:4; Act_21:11) must be silent before the thoughts of Him who alone is wise; II. Our power must submit to Him who alone is omnipotent, Act_21:14; III. Our love must yield to the claims of Him, to whom we, with all that we are and have, belong, Act_21:13.
[Act_21:8. Lessons taught by Paul’s visit to Philip at Cesarea (their earlier history—Saul the persecutor, Philip the fugitive, Act_8:4; Act_8:6.): I. The changes which time witnesses in our external condition (Paul, with his Christian companions—Philip, with his family—both in a different city). II. The power of divine grace in changing the character (Isa_11:6). III. The happy influence of religion on our domestic relations (Philip’s devout family). IV. The irresistible progress of the Gospel (which Paul had once expected to extirpate). V. The intercourse of Christian friends (abroad—at home—hospitality). VI. The course of events independent of the will of man.—Tr.]
Footnotes:
Act_21:1. [The text. rec. has Êῶí , with G. H.; the reading found in A. B. C. D. E. and Cod. Sin. is Êῶ ; the latter is adopted by recent editors generally. Both forms of the accusative occur, although the former is the more usual; see Winer: Gram. N. T., § 8. 2.—Tr.]
Act_21:3. [Instead of êáôÞ÷èçìåí of text. rec. before åἰò T., from C. D. G. H., Lach. reads êáôÞëèïìåí with A. B. E., and also Cod. Sin.; Vulg. venimus. Alf. retains the reading of the text. rec.—Tr.]
Act_21:4. a. ôïὺò [of text. rec.] before ìáèçôὰò , [although rejected by Bengel, Matthæi and Rinck], is very decidedly sustained by the authorities [by A. B. C. E. Cod. Sin.], and is omitted only in some of the later manuscripts. [G. H.]
Act_21:4. b. ἐðéâáßíåéí is sufficiently attested [by A. B. C. Cod. Sin.] to sanction the adoption of it as the genuine reading, rather than the more usual, and therefore easier word ἀíáâáßíåéí [which latter (inserted in text. rec.) is found in E. G. H.; Vulg. ascenderet. Lach. Tisch. and Alf. adopt ἐðéâ .—Tr.]
Act_21:6. The reading [at the end of Act_21:5, and the beginning of Act_21:6, namely] ðñïòåõîÜìåíïé ἀðçóðáóÜìåèá ἀëëÞëïõò , êáὶ ἀíÝâ . is decidedly attested [(excepting ἀíåâ .), by A. B. C. E., with minor orthographical variations, and it is adopted by Lach. and Tisch.], whereas the reading ðñïòἠõîÜìåèá , êáé ἀóðáóÜìåíïé ἀëëÞëïõò ἐðÝâ . [of text. rec.] is sustained by comparatively feeble testimony [by G. H.; Alf. retains the reading of text. rec.—Vulg. oravimus. Et cum valefecissemus.—For ἐðÝâçìåí , of text. rec., as in G. H., Tisch. and Alf. read ἀíÝâçìåí with A. C.; Lach. ἐíÝâçìåí with B. E.—Tisch. exhibits the following as the reading of Cod. Sin.: ãïíáôá ‘ ðñïòåõîáìåíïé ʼ åðé ô . áéã . ðñïòåõîáìåíïé áðçóðáóáìåèá áëëçëïõò êáé áíåâçìåí . He remarks on the first ðñïòåõî . which he prints with inverted commas: “notarunt ipse scriptor (ut videtur) et C.” He adds that C substituted åíåâ . for áíåâ .—Tr.]
Act_21:8. a. The words ïἱ ðåñὶ ôὸí Ðáῦëïí after ἐîåëèüíôåò , were inserted in the text, as an ecclesiastical reading lesson began at this place [with ἐîåëèüíôåò ]; they are undoubtedly spurious. [They occur in G. H., but are omitted in. A. B. C. E. Cod. Sin. Vulg., etc., and are dropped by recent editors generally.—Tr.]
Act_21:8. b. ôïῦ before ὄíôïò [of text. rec.] is not found in a single uncial manuscript. [It occurs only in some minuscules, but is omitted in A. B. C. E. G. H. Cod. Sin., and is dropped by recent editors; see Winer: Gram. N. T. § 20.1.c.—Tr.]
Act_21:11. [The ambiguity in the text. rec. ( áὐôïῦ , i. e., Paul’s, or áὑôïῦ , i. e., his own), is found in G. H.; the other uncial manuscripts, A. B. C. D. E. and Cod. Sin. read ἑáõôïῦ ; recent editors adopt the latter.—On the general subject, see Winer: Gram. § 22. 5.—Tr.]
Act_21:13. [Instead of Ἀðåêñßèç äὲ ὁ Ðáῦëïò · Ôß , as the text. rec. reads with C (original)., and, instead of ôå for äὲ , with G. H., Lach., Tisch. and Alf. read: Ôüôå ἀðåêñßèç ὁ II. with A. B. C (corrected)., omitting äὲ . Lachmann also inserts êáὶ åἶðåí Ðáῦëïò , from A. E.—Cod. Sin. gives here, as well as very often elsewhere, precisely the reading of Lachmann, who died in 1851, before the publication of that text; the Vulg. also has: Tunc respondit Paulus et dixit.—Tr.]
Act_21:15. ἐðéóêåõáóÜìåíïé is undoubtedly the genuine reading [instead of ἀðïóêåõ . of text. rec. from some minuscules]; for some of the many conflicting readings sustain åðé —[ ἐðéóêåøÜìåíïé in H.; ðáñáóêåõ . in C.; ἀðïôáîÜìåíïé in D. (adopted by Born.)], and others the simple form óêåõáó ., while a sufficient number of weighty authorities support the reading ἐðéóêåõ . [namely, A. B. E. G., and also Cod. Sin.—Mill, Bengel, Griesb., Matthæi, Knapp, Rinck, Lach. Tisch. and Alf. adopt ἐðéóêåõ .—Alford says: “The remarkable variety of reading in this word shows that much difficulty has been found in it. The rec. ἀðïóê . (which may perhaps have arisen from the mixture of ἀðïôáîÜìåíïé (D) with ἐðéóêåõ .) would mean, not, ‘having deposited our (useless) baggage, ’ but,‘having discharged our baggage,’ that is, unpacked the matters necessary for our journey to Jerusalem, from our coffers.—But ἐðéóêåõ . is the better supported reading, and suits the passage better: ‘having packed up,’ that is, made ourselves ready for the journey.—Carriages, in the Engl. version, is used as at Jdg_18:21, (where it answers to to ôὸ âÜñïò LXX.) for baggage,—things carried.”—But the reading of the LXX. in the verse here quoted by Alf., is uncertain.—Tr.]