[691]. In the Greek historians of Rome for instance the personal name is always Ἄππιος and the road Ἀππία; so too in Acts xxviii. 15 it is Ἀππίου Φόρον.
[692]. The point to be observed is that examples of these names are thickest in the heart of Phrygia, that they diminish in frequency as Phrygian influence becomes weaker, and that they almost, though not entirely, disappear in other parts of the Greek and Roman world.
[693]. ver. 2 τῇ ἀδελφῇ. See the note.
[694]. So Theodore of Mopsuestia. But Chrysostom ἕτερόν τινα ἴσως φιλόν, and Theodoret ὁ δὲ Ἄρχιππος τὴν διδασκαλίαν αὐτῶν ἐπεπίστευτο.
[695]. It occurs in two Smyrnæan inscriptions, no. 3143, 3224.
[696]. Col. iv. 17 βλέπε τὴν διακονίαν ἣν παρέλαβες ἐν Κυρίῳ, ἵνα αὐτὴν πληροῖς.
[697]. So the Ambrosian Hilary on Col. iv. 17.
[698]. Ephes. iv. 11 bears testimony to the existence of the office of evangelist at this date.
[699]. It is adopted by Theodore of Mopsuestia. On the other hand Theodoret argues against this view on critical grounds; τινὲς ἔφασαν τοῦτον Λαοδικείας γεγενῆσθαι διδάσκαλον, ἀλλ’ ἡ πρὸς Φιλήμονα ἐπιστολὴ διδάσκει ὡς ἐν Κολασσαῖς οὗτος ᾤκει· τῷ γὰρ Φιλήμονι καὶ τοῦτον συντάττει: but he does not allege any traditional support for his own opinion.