tion of the place would, not a little, promote and increase the tumult, since, as we find from the accounts of those who (as Spohn. and Wheeler) have surveyed the situation of the temple of Diana, it was within view of the theatre. 29. συναρπάσαντες Γάϊον καὶ ̓Αρίσταρχον Μακεδόνας, συνεκδήμους τοῦ Παύλου. It is not quite clear what is the force of σuvékonμos here, and in 2 Cor. 8, 19. Some render it fellow traveller; which is, indeed, its primary sense, but does not seem very suitable here. Others render fellow countryman. But that signification wants confirmation. (See Schl. Lex.) Most recent Commentators here adopt the interpretation of the Vulgate, comites, companions; which is supported by the Gloss. Vet. 66 99. συναρπάσαντες, seizing and hurrying away with them." These persons (of whom ráïos is not to be confounded with the one mentioned in Rom. 16, 23., who was a Corinthian) are supposed by Kuinoel to have resided in the vicinity of Demetrius's house. Of Aristarchus, see 20, 4 & 27. 2 Col. 4, 10., and Philem. 24. 30. βουλομένου εἰσελθεῖν εἰς τὸν δῆμον. The Greeks used the phrases εἰσελθεῖν and παρελθεῖν εἰς δῆμον, and προσιέναι τῷ δήμῳ, of those who came forward to address the people in an oration.* 66 30. οὐκ εἴων οἱ μαθηταί, " the Christians would not suffer him :" from regard to his personal safety. oi rerum omnium rudes, ignarique consederant: tum bella inutilia sustinebant, tum seditiosos homines reipublicæ præficiebant, tum optime meritos cives e civitate ejiciebant. Polyæn. p. 730. éar ó δῆμος ἅπας αύριον εἰς ἐκκλησίαν συνελθὼν τοῦτο ψηφίσηται — οἱ μὲν τῆς ὑστεραίας εἰς τὸ θέατρον συνελέγησαν. Tacit. Η. 2, 80. Antiochensium theatrum ingressus, ubi illis consultare mos est, concurrentes et in adulationem effusos alloquitur. * So Demosth. de Corón. p. 314. Wolf. πрoσeλ0εiv Tÿ dýμų kai λόγου τυχεῖν. Xenoph. Memn. 3, 7, 1. ὀκνοῦντα προσιέναι τῷ δήμῳ. Joseph. Αnt. 13, 16, 1. οἱ δ' εἰς τὸ πλῆθος παρελθόντες ἐδημηγόρουν : and 14, 18, 24. εἰσελθόντες ἐπὶ τὴν βουλὴν καὶ τὸν δῆμον, παρεκάλεσαν. I add Thucyd. 1, 90. οὐ προσῄει πρὸς τὰς ἀρχὰς: and a little further on, οὐκ ἐπέρχεται ἐπὶ τὸ κοινὸν. On both which places I shall bring forward a great number of parallel passages. VOL. IV. 2 T 31. τινὲς τῶν ̓Ασιαρχών. These Asiarchæ, who derived their appellation from the name of the province over which they presided (as Syriarchæ, Cypriarchæ, &c.) were, in Proconsular Asia (of which Ephesus was the metropolis), the chief presidents of the religious rites, whose office it also was to exhibit, in honour of the Gods, and the Roman Emperor, every year, solemn games in the theatre, at their own expence (like the Roman ædiles); whence none but the more opulent could bear this office, though it only lasted a year. The mode in which they were chosen was as follows:-At the beginning of every year (i. e. about the autumnal equinox) each of the cities of Asia held an assembly, in which they elected some one of their citizens to be put in nomination for this office. Then each town sent one ambassador to some certain city of importance in Proconsular Asia, such as Ephesus, Smyrna, Sardes; and others to the To Kowo, or common council of the nation, in order to publicly announce the name of him whom they had elected to be put in nomination, as Asiarch. Of those whom each of the cities of Asia had thus recommended, the common council created ten only as Asiarchs, and out of that number the Roman Proconsul chose the president of the sacred rites, sometimes called the 'Apxiepeùs. Commentators, however, are not agreed on one point, namely, whether all who were designated by the public council of Asia performed this function together, or whether only one was elected Asiarch. In my opinion, one elected by the Proconsuls was κατ' ἐξοχὴν styled ὁ ̓Ασιαρχης, and the rest were his assessores, and themselves also styled Asiarchs. Strabo, indeed (p. 960 a.), makes mention of many Asiarchs. But in Euseb. Hist. Eccl. 4, 15., Polycarp is said to have suffered martyrdom when Philip was Asiarch, and Statius Quadratus Proconsul of Asia." Moreover, the Asiarchs (as we find from the Greek authors) did not (as some have supposed) always reside at Ephesus, but also in other cities to which the sacred rites of Asia were common; as Smyrna, Cyzicus, &c. (See Spanh. de Num. p. 694.) At the time when Paul abode at Ephesus, the Asiarch, with his colleagues, was, it seems, then in residence, and games were probably then in exhibition; from whence, however, it does not follow that the events here narrated took place at the solemn games. There is not in the whole narration any mention made of the Ephesian games. It must be observed, too, that even those who had discharged the office of Asiarch, used to have the title still bestowed on them by courtesy, (as was the case among the Jews with those who had filled the office of High Priest): so that the Asiarchs here mentioned may either have been those then in office, or who had been so. See Spanh, ubi supra, Salmas. ad Solin. C. 40. p. 566., Van Dalen's Diss. ad Antiqq. et Marm. p. 253. seqq., Hammond in loc., Schoettg. Diss., Deyling's Obss. 3, 295., Wesseling's Diss. de Asiarchis, 1753., Lintrup Spec. 2. Melet. Crit., and Zeibeich. Obss. ex nummis sacris p. 86. (Kuin.) To enlarge and illustrate the above admirable compendium of the best information on this subject, consult the copious Classical citations adduced by Wets., of which the following are the most important. Phlegon. de mirab, who mentions an Etoliarch; Strabo 980. who mentions a Lyciarch. Philostrat. V. Sophist. 1, 21. ἀρχιερεὺς μὲν ἐγένετο τῆς ̓Ασίας αὐτός τε καὶ πρόγονοι αὐτοῦ, παῖς ἐκ πατρὸς πάντες· ὁ δὲ στέφανος οὗτος πολὺς, καὶ ὑπὲρ πολλών χρημάτων. Liban. Ep. 1217., who mentions a Syriarch. Galen, too, and Hippocrates, call these Asiarchs άexieges, which, I conceive, is only applicable to the Aoapyns, or principal Asiarch. I add Modestin. 6, 14. 'Aoiapxía, Βιθυναρχία, καππαδοκαρχία, ἔθνους ἱερωσύναι. 31. παρεκάλουν μὴ δοῦναι ἑαυτὸν εἰς τὸ θέατρον. This, like the εἰσελθεῖν εἰς δῆμον just before, was a forensic, or political phrase of the same import with the former. At least, such is the opinion of Valckn. and Kypke; in support of which they cite Joseph. Ant. 7, 9. & 15, 11. Diodor. Sic. 5, 99., and Cic. Verr. 3, 19. Populo se ac coronæ daturum. But in the passage of Joseph. and Diodor. the sense is, betake oneself to; which is not here suitable. The others from Demosth., Polyb., and Dionys., are more apposite (since there is here a sense of throwing oneself into danger), but eis kívovvov, or the like, is added. In this, therefore, consists the difference between this and the Classical usage: and thus it is to be considered as an Hellenistic idiom, or perhaps a Latinism; as we may judge from the passage of Cicero, which, after all, is the only apposite one. 32. ἄλλοι μὲν οὖν ἄλλο τι ἔκραζον, " now some were bawling one thing, and some another.* So 21, 34. ἄλλοι δὲ ἄλλο τι ἐβόων. The student will observe this Greek phrase, which is highly elliptical and idiomatical. Thekkanoia signifies the people assembled, as we say, the meeting, assembly. Deyling remarks that this was not a regular éккλnoía, since that, like the Latin concio, required to be legitimately convoked. This is very true; but ékkλnoia was often applied to public meetings of the people, and even very tumultuary ones; though not, I think, in the earlier and purer writers. At this the Grammateus hints in his speech, when he says their requests shall be considered ἐν τῇ ἐννόμῳ ἐκκλησίᾳ, in the lawful assembly. The words οι πλείους οὐκ ᾔδεισαν τινος ἕνεκεν συνεληλύθεισαν are a very lively picture of a tumultuous mob; with which Elsner compares a similar one of Plutarch 1, 1030. 33. Ek dè TOû oxhou. Here Tives must, as often, be supplied. See Matt. 25, 34. and Joh. 16, 17. Προεβίβασαν Αλέξανδρον, προβαλόντων αὐτόν τῶν Ἰου * Prictus here cites D. Cass. διαρεῖται καὶ περισπᾶται ὁ δῆμος καὶ οἱ μὲν ταῦτα, οἱ δὲ ἐκεῖνα προαιρούμενοι. Themist. 12. Orat. εἰς οὐδεὶς τῷ πέλας τὰ αὐτὰ ὑπείληφεν, ἀλλ' ὁ μὲν τοδὶ, ὁ δὲ τοδί. Quintilian: Nulli, cùm coimus, sua cogitatio, sua mens, aut ulla ratio præsto est: aut habet ulla turba prudentiam singulorum. daiwy. On the construction, and, as depending thereon, the sense of, these words, the Commentators are much divided in opinion; which has been partly owing to somewhat of defect in point of perspicuity in style. Many adopt the following construction: προεβίβασαν Αλέξανδρον ἐκ τοῦ ὄχλοῦ, and they render, "drove or thrust forward Alexander out of the multitude." But this interpretation the true force of πpoßißágw will not admit of, which must be, "they made him go forward, and set him up to speak." And if so, the construction of EK TOû xhov must be adopted. In this sense most recent Critics take Tроeßißarav. But they have omitted to observe, that this word, and some other compounds of Bißáza, are used of setting up any one to speak. So Lucian 2, 899. ῥήτορας ἀναβιβάζονται τοὺς ἐροῦντας ὑπὲρ αὐτῶν. Polyb. 24, 3, 7. προβιβάζειν τινα εἰς λόγους. We may also advert to Thucyd. 3, 52 fin. αιτησάμενοι μακρό τερα εἰπεῖν, καὶ προτάξαντες σφῶν αὐτῶν ̓Αστόμαχον. Hence it very frequently signifies to impel, urge, &c. Those who did it were, it seems, the better disposed of the multitude: and thus it is easy to see what is the sense of goßaλóvτwv, which our Translators, closely following the metaphor, render, "putting him forward." Others, more intelligibly, recommending. This signification of poßißágw is frequent in the best writers, and examples of it are given by Kypke and Wets.; as Plut. Pericl. p. 157 Ε. ἢ μὲν γὰρ εἰς τῶν κατηγόρων ὁ Περικλῆς ὑπὸ τοῦ δήμου προβεβλημενος. Thucyd. ἐμὲ προβάλλετε. But the most apposite passage I have yet seen is that cited by Wets. from Plutarch 1, 991 E. Túλ10 Kíμβρον ἐξ ἑαυτῶν προβάλλοντες: which is the more acceptable, since Kypke professes that he had not seen this signification in the active. The circumstances of the narration are thus illustrated by Kuinoel: "The Ephesians had been fired with desire to vindicate the worship and honour of Diana, in opposition to the Jews. (v. 34.) For they accounted as Jews Cajus and Aristarchus, whom |