him, follow him. The verb does not occur in the New Testament; but its derivative górkλis in 1 Tim. 5, 21. And the reading gorekin, which προσεκλήθη, is found in many MSS., may be an error of the scribes for рoσekλion. Yet, when I consider that προσκολλάσθαι is a word of frequent occurrence in the Old and New Testament (as in Acts 5, 13. Gosp. 15, 15.), though disused by the Classical writers, I cannot but suspect that the readings goσeкλion and προσεκλήθη are only παραδιόρθρωσεις of half-learned sciolists.

36. διελύθησαν, "were scattered and dispersed." So, among other passages produced by Elsner and Wetstein, Herodian 6, 7, 2. ὃς (στρατός) ἅπαξ διαλυ Beis où padíws repoígero. Arrian, Epict. A. 6, 18. To which I add Thucyd. 7, 34. διαλυθέντος τοῦ στρατοῦ, dispersed. And 4, 74. διαλυθέντων. And 5, 50. διελύOnav. And 2, 23. 3, 26. (See other examples in Pricæus.) The phrase yiverfas eis oudèy answers to our come to nought; as also ήκειν εἰς οὐδὲν: on which phrase see Elsner, Raphel, and Kypke. So Eurip. Hec. 622. ὡς εἰς τὸ μηδὲν ἥκομεν, φρονήματος τοῦ πρὶν στερέντες.

Illi

37. ἀνέστη Ἰούδας ὁ Γαλιλαῖος, ἐν ταῖς ἡμέραις τῆς άoypas. Schoettgen here cites a passage of R. Abraham in libro Juchasin, fol. 139, 1. where mention is made of this Judas. "Illo tempore tres fuerunt sectæ, nam præter Pharisæos et Sadducæos Jehuda Galilæus tertiam sectam incepit, quæ dicitur Essenorum. - Opinio Nasiræorum, qui Esseni dicti sunt, quorumque auctor fuit Judas Galilæus. vero caussam dederunt Judæis, ut contra Romanos rebellarent, dicentes, Neminem debere aliis hominibus imperare, neque Dominum vocari, nisi solum Deum S. B." 'Aroygap here signifies a census, or valuation, not only of persons but of property. (See the note on Luke 2, 1.) Josephus, Ant. 18, 1, 1. calls it ἀποτίμησις οὐσιῶν. Neither ought the census here mentioned to be confounded with the census of

Απογραφή

population made in the reign of Herod by the order of Augustus. The present census was taken by Quirinus, after Archelaus, the son of Herod, had been sent into exile by Augustus to Vienna, and his kingdom had been reduced to the form of a Roman province. See the note on the passage of Luke's Gospel, and Deyling's Obs. Sacr. P. 3. p. 257. This census Judas and his companion Sadoc abused to the purpose of exciting insurrection, by representing to the people that it manifestly involved servitude, and that the Jews, as being the people of God, ought to be exempt from paying tribute to the Romans. (See Joseph. Ant. 18, 1, 1. and the note on Matt. 22, 16, seq.) Judas is by Luke called a Galilæan, and by Josephus a Gaulanite (from the town Gamala). But Josephus, who elsewhere (as, for instance, in Bell. 2, 20, 4.) carefully distinguishes Galilee and Gaulonitis, yet he himself, in another place, calls Judas a Galilæan; as in Ant. 18, 1, 6. 20, 5, 2. Bell. 2, 9, 1. Judas had, therefore, a double cognomen, perhaps because he had been born in Gaulanitis, but had been brought up or dwelt in Galilee; as Apollonius, though an Egyptian, yet was, from the place of his residence, called Rhodius. (Kuin.)

37. ἀπέστησε λαόν. The verb ἀφίστημι, it must be observed, has, in some of its tenses, an active sense; namely, to excite to an insurrection, or revolt; as here, and frequently in the best Greek writers, especially the Historians as, for instance, Thucydides. It sometimes occurs with an άò TIVOS, but never (as far as I remember) with oniow autou, which properly requires another verb, and not orμ. The Vulgate renders, "avertit populum post se ;" with which Pricæus compares Macrob. 2, 5. avertere in se populum. On ikavol see the note on Matt. 28, 12. and Luke 7, 11.

38. Kai tà vûv λéyw. Here there is an ellipsis of ὄντα & πράγματα. See the note on 4, 29. Απόστητε

åçò τŵν åνðρáπшv. A sort of euphemism for "abstain from putting them to death,* as ye determined." There is a similar kind of passage in Diog. Laert. (cited by Pricæus) μὴ ἀποκτείνετε τὸν ἄνθρωπον, ἀλλ ̓ ἐμοὶ πεισθέντες, ἄφετε.

38. Ὅτι ἐὰν ἢ ἐξ ἀνθρώπων, &c. Drusius here cites a similar sentiment from Perke Aboth, 4, 11. omnis congregatio quæ fit in nomine Dei stabilis erit; quæ vero non fit in honore Dei, cadet. And Wetstein (from Pricæus) cites an opinion pronounced by Marcus Antoninus whether Avidius Cassius should be put to death. "Si ei divinitus debetur imperium, non poterimus interficere, etiamsi velimus. Scis enim proavi tui dictum, Successorem suum nullus occidit: sin minus, ipse sponte, sine nostrâ crudelitate fatales laqueos inciderit." Herodot. 9, 16. ὅ τι δεῖ γενέσθαι ἐκ τοῦ θεοῦ· ἀμηχανον ἀποστεέψαι ἀνθρώπῳ. Eurip. Melanipp. 41. γάμους δ' ὅσοι σπεύδουσι μὴ πεπρωμένους, μάτην πονοῦσιν· ἡ δὲ τὸ χρεὼν πόσει μένουσα, κ ̓ ἀσπούδαστος ἦλθεν ἐν δόμοις. Moreover, the el seems to mean but, if (as it seems); so in Soph. Antig. 278. ἄναξ, έμοι τοι μὴ τι θεήλατον Τοῦργον τοδ ̓ ἡ ξυννοια βουλεύας παλαι.

39. Μήποτε καὶ θεομάχοι εὑρεθῆτε. The word θεοpáxo, Pricæus, Hammond, Valcknaer, Markland, and others, connect with éάoare autoùs, and separate the intermediate word from the rest by means of a parenthesis. Others, as Camerarius, Grotius, Beza, and Kuinoel, regard the μore, &c. as elliptical, and would subaud igare, or the like. That there is an

* Markland pronounces this signification (which also occurs in Acts 22, 29.) to be rare; and he asks whether it be not peculiar to St. Luke. I answer, not so; since it is met with occasionally in the Classical writers. So Thucyd. 2, 47. where he says that the Athenians, who had, during the plague, first had recourse to religious expiations, at length finding all means useless, avr☎v åπéOTNσαν, desisted from them. The words καὶ ἐάσατε αὐτοὺς are added kar' éhynow, in which there is an ellipsis of some word, either aπeλoci (as Valcknaer thinks), like the Latin missum facere, or an adverb. So our let alone. Here we may compare Joseph. 868. Ιωανάθην ἔασε.

ellipsis is clear from the words being found supplied; ex. gr. Lu. 21, 34. Herodot. 3, 36. ὅρα, ὅπως μή σευ ἀποστήσωνται Πέρσαι. Æschyl. Suppl. 507. φύλαξαι, μὴ θράσος τέκη φόβον. Prom. 67. ὅπως μὴ σαυτὸν οἶκ τιεῖς πότε. Aristoph. Nub. 256. 2 Τim. 2, 25. And this seems, upon the whole, the best founded opinion. Ευρίσκεσθαι is used for εἶναι. See Schl. Lex. Among the numerous examples cited by Wetstein of θεομάχος, and the sentiment suggested, the following are the most apposite: Philostr. V. A. 4, 15. (where he perhaps had this very passage of the New Testament in view) ὥσπερ θεομαχεῖν φυλαττόμενος, χώρει, ἔφη, οὐ βούλῃ· σὺ γὰρ κρεῖττον ἢ ὑπ' ἐμοῦ ἄρχεσθαι. & 6, 10. θεοῖς ἀντινομοθετεῖν μανίαν οἶμαι. Arrian. Εpict. 3, 24. τί οὖν ; τῶν μὴ δυνατῶν ἐφίεσθαι ἀνδραποδώδες καὶ ἠλίθιον, ξένου θεομαχοῦντος, ως μόνον οἷον τε, τοῖς δόγμασι τοῖς ἑαυτοῦ — τἀπίχειρα τῆς θεομαχίας ταύτης καὶ ἀπειθείας οὐ μόνον παῖδες παίδων ἐκτίσουσιν, ἀλλ ̓ αὐτὸς ἐγώ. See also Virg. n. 5, 465. Justin. 2, 12, 9. Curt. 7, 6. Hom. II. p. 18. Justin. 24, 8. Curt. 9, 7. Plaut. Pers. 1, 1, 26. Diodor. Sic. 14, 69. I add Soph. Trach. 491. κοὔ τοι νόσον γ ̓ ἐπαίτιον ἐξαιρόμεθα, θεοῖσι δυσμαχοῦντες, to omit other passages.

40. ἐπείσθησαν αὐτῷ, “ were inclined to accede to his opinion;" so far, at least, as to let them go, though not without chastisement. And this, as it seems, to save their own credit, lest they should appear to have apprehended them causelessly, as also to strike terror into the people. Now flagellation was, indeed, a punishment very usual both among the Jews and Romans for lesser delinquencies (see the note on Matt. 10, 17. Luke 23, 6. infr. 22, 19. 2 Cor. 11, 24.); yet it was regarded as τιμωρία αισχίστη, a most ignominious punishment, as we learn from Joseph. Αnt. 4, 9. On δέρειν see the note on Matt. 21, 34. Ἐπὶ τῷ ὀνόματι Ἰησοῦ, i. e. concerning Jesus. See the note on ver. 28. (Grot. & Kuin) With the words δείραντες — ἀπέλυσαν αὐτοὺς I would compare a very similar passage of Athen.

37 Ε. ἐπιτιμήσαντες, μὴ πλείονος οἴνου ἐκφορεῖσθαι, ἄφηκαν.

41, 42. xaigovres, remembering with joy the words of Christ (in Matt. 5, 11 & 12). A great height of virtue this to patiently and even joyfully suffer evil in a good cause. (Grot.) 'Arò πроσπоυ, &c. A Hebrew pleonasm. See Glass. 108. Tèg Toû ỏvá- . ματος, "for the cause of Jesus." In the words κατηξιώθησαν ἀτιμασθῆναι, Casaubon, with his usual taste, notices the elegant use of the figure Oxymoron, which arises when two ideas, repugnant to each other, are so joined as not to be really repugnant, but only to seem so; of which the following examples are cited by Wetstein. Terent. Eunuch. 5, 2, 25. Non te dignum, Chærea, fecisti: nam, si ego digna hac contumeliâ sum maximè: at tu indignus, qui faceres tamen. Senec. de Provid. 4. Digni visi sumus Deo, in quibus expereretur, quantum humana natura posset pati. Arrian Epict. 1, 29. TI σE ÉTÍμησε τοιαύτην τιμὴν, καὶ ἄξιον ἡγήσατο προσαγαγεῖν εἰς μαρτυρίαν τοσαύτην.

42. Tâσav jμégav every day. Subaud karà and EKάσTY. The preposition is in this distributive sense added to all nouns of time. And since Kat' olκOY is opposed to ev T iego, it plainly signifies in private houses ; κατ' οἶκον being put for κατ ̓ οἶκους, from house to house: for karà here, perhaps, exerts its distributive force; though it is not perceptible in Acts 20, 20. δημοσία καὶ κατ ̓ οἶκους.

CHAP. VI.

1. λnouvóvτæv, increasing. For the word has properly a transitive sense; as in Heb. 6, 14., and the passive is often used in the New Testament. But it occurs in this intransitive sense here, and in Exod. 1, 20. éñàýðvev i hads (which St. Luke seems to have had in mind) and 1 Sam. 14, 29. Bos tells us that there is an ellipsis of the pronoun auroùs; which may, however, be doubted. Many active verbs are