[72]. An inscription found at Rome in the Jewish cemetery at the Porta Portuensis (Boeckh Corp. Inscr. 9916) runs thus; ενθα . κιτε . αμμια . [ε]ιουδεα . απο . λαδικιαϲ. κ.τ.λ. i.e. ἔνθα κεῖται Ἀμμία Ἰουδαία ἀπὸ Λαοδικείας. Probably Laodicea on the Lycus is meant. Perhaps also we may refer another inscription (6478), which mentions one Trypho from Laodicea on the Lycus, to a Jewish source.
[73]. Acts ii. 10.
[75]. Acts xvi. 14. Is there an allusion to this branch of trade in the message to the Church of Laodicea, Rev. iii. 17 οὐκ οἶδας ὅτι σύ εἶ ὁ ... γυμνός· συμβουλεύω σοι ἀγοράσαι ... ἱμάτια λευκὰ ἵνα περιβάλῃ, κ.τ.λ.? The only other of the seven messages, which contains an allusion to the white garments, is addressed to the Church of Sardis, where again there might be a reference to the βάμμα Σαρδιανικόν (Arist. Pax 1174, Acharn. 112) and the φοινικίδες Σαρδιανικαί (Plato Com. in Athen. II. p. 48 E) of the comic poets.
[76]. Talm. Babl. Sabbath 147 b, quoted by Neubauer La Géographie du Talmud p. 317: see Wiesner Schol. zum Babyl. Talm. p. 259 sq., and p. 207 sq. On the word translated ‘baths,’ see Rapoport’s Erech Millin p. 113, col. 1.
[77]. Acts xvi. 6 τὴν Φρυγίαν καὶ Γαλατικὴν χώραν, the correct reading. For this use of Φρυγίαν as an adjective comp. Mark i. 5 πᾶσα ἡ Ἰουδαία χώρα, Joh. iii. 22 εἰς τὴν Ἰουδαίαν γῆν, Luke iii. 1 τῆς Ἰτουραίας καὶ Τραχωνίτιδος χώρας, Acts xiii. 14 Ἀντιόχειαν τὴν Πισιδίαν (the correct reading).
[78]. See Galatians, p. 18 sq., 22.
[79]. Acts xviii. 23.
[80]. M. Renan (Saint Paul pp. 51 sq., 126, 313) maintains that the Galatia of St Paul and St Luke is not the country properly so called, but that they are speaking of the Churches of Pisidian Antioch, Iconium, Lystra, and Derbe, which lay within the Roman province of Galatia. This interpretation of Galatia necessarily affects his view of St Paul’s routes (pp. 126 sq., 331 sq.); and he supposes the Apostle on his third missionary journey to have passed through the valley of the Lycus, without however remaining to preach the Gospel there (pp. 331 sq., 356 sq., 362). As Antioch in Pisidia would on this hypothesis be the farthest church in ‘Galatia and Phrygia’ which St Paul visited, his direct route from that city to Ephesus (Acts xviii. 23, xix. 1) would naturally lie by this valley. I have already (Galatians pp. 18 sq., 22) stated the serious objections to which this interpretation of ‘Galatia’ is open, and (if I mistake not) have answered most of M. Renan’s arguments by anticipation. But, as this interpretation nearly affects an important point in the history of St Paul’s dealings with the Colossians, it is necessary to subject it to a closer examination.
Without stopping to enquire whether this view is reconcilable with St Paul’s assertion (Col. ii. 1) that these churches in the Lycus valley ‘had not seen his face in the flesh,’ it will appear (I think) that M. Renan’s arguments are in some cases untenable and in others may be turned against himself. The three heads under which they may be conveniently considered are: (i) The use of the name ‘Galatia’; (ii) The itinerary of St Paul’s travels; (iii) The historical notices in the Epistle to the Galatians.