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25. τὸ δὲ Ἅγαρ Σινὰ ὄρος ἐστὶν ABDgr syrHarcl. marg. Σινὰ omitted by d and Ambrosiaster Com. (ut videtur). τὸ γὰρ Σινὰ ὄρος ἐστὶν אCG vulg. Orig. and so Lightfoot, W.H. margin, and Westcott in notes on select readings. Observe that the first two readings “differ only by the presence or absence of Δεα.” τὸ γὰρ Ἅγαρ Σινὰ ὄρος ἐστιν Text. Rec. with KLP syrpesh. Harcl. text
NOTE A
Arabia in Gal 1:17 and Gal 4:25
THE terms Arabia and Arabians, as used during the first century A.D., referred not only to the peninsula proper including the Sinaitic peninsula (Gal 4:25), but also especially to the kingdom of the Nabathaeans. So Josephus expressly in Antt. I. 12. 4 § 221. He also speaks of Arabia being on the east of Peraea (B.J. III. 3. 3 [§ 47]), of its being visible from the Temple towers (B. J. v. 4. 3 [§ 160]), and of its limit in the country of Gamalitis (Antt. XVIII. 5. 1§ 113). The Nabathaeans, who presumably came from a more southern part, were settled in Petra B.C. 312 (if not even earlier, in the first half of the 5th cent. B.C. see Mal 1:3), and from that time came into frequent touch with the Seleucid, Egyptian, Jewish, and Roman rulers, holding their own with some ease, on account of the natural difficulties of their country. The limits of their kingdom changed, but in the first century A.D. extended as far north as the neighbourhood of Damascus. Damascus itself was under the suzerainty of Rome, but the cessation of Roman coinage there after 33–34 until 62 A.D. makes it probable that during those years it was in the hands of the Arabians, probably ceded to Aretas IV. by Caligula. Thus St Paul’s notice, 2Co 11:32, is so far confirmed. See further Schürer, English Translation, I. ii., pp. 345 sqq., C. H. Turner in Hastings, D.B. I. 416, and Nöldeke in Hastings-Selbie, D.B. s.v. Arabia.
It is then clear, if the language of Josephus is sufficient guide, that when St Paul speaks of spending two years in Arabia he may mean anywhere in the kingdom of the Nabathaeans, from near Damascus down to the Sinaitic peninsula. As he does not give any closer definition he probably wandered from place to place. He may even have gone as far south as Mt Sinai, but we know too little of the possibilities of travelling at that time in Petra and the districts bordering upon it to be able to say that he could do so. It may be doubted whether the sentimental reason of visiting the scene of the giving of the Law would have appealed to him just after his conversion. The case of Elijah was wholly different: to him the revelation to Moses was the highest conceivable; not so to St Paul.