Gospel, 16, 28. τόπος τῆς βασάνου. The same manner of speaking is likewise observable in the Jewish writers. So Baal Turim on Num. 24, 25. Balaam ivit in locum suum, i. e. in Gehennam. Targum, Eccles. 6, 6. Die mortis suæ descendit anima ejus in Gehennam, in locum unum, quo omnes peccatores abeunt. See Lightfoot, Hor. Heb. in h. 1. Nor are there wanting testimonies for the confirmation of this opinion deduced from the Greek writers; as Plato, Phæd. c. 57. εἰς ᾅδου πορεύεσθαι, scl. τόπον: and c. 58, speaking of the souls of the good and bad: ᾤκησε τὸν αὐτῇ ἑκάστῃ τόπον προσήκοντα. Æschin. Socr. Axioch. c. 5. τῆς ψυχῆς εἰς τὸν οἰκεῖον ιδρυνθείσης τόπον, τὸ ὑπολειφθὲν σῶμα, γεῶδες ἂν καὶ ἄλογον, οὐκ ἔστιν ὁ ἄνθρωπος. This is strongly confirmed too by some passages of the most antient ecclesiastical writers; as Ignat. in his Ep. to Magnes. c. 5. ἐπεὶ οὖν τέλος τὰ πράγματα ἔχει, ἐπίκειται τὰ δύο, ὁμοῦ ὅ τε θάνατος, καὶ ἡ ζωὴ καὶ ἕκαστος εἰς τὸν ἴδιον τόπον μέλλει χωρεῖν. Clemens, Rom. Ep. 1. to Corinth. p. 24. edit. Wotton. πλείονας ὑπένεγκεν πόνους, καὶ οὕτω μαρτυρήσας, ἐπορεύθη εἰς τὸν ὀφειλόμενον τόπον τῆς δόξης. Polycarpus in Ep. to Philipp. c. 9. where, exhorting his readers to follow the example of Paul, and the rest of Christ's Apostles, he uses this argument: ὅτι οὗτοι πάντες οὐκ εἰς κενὸν ἔδραμον, ἀλλ ̓ ἐν πίστει καὶ δικαιοσύνῃ καὶ ὅτι εἰς τὸν ὀφειλόμενον αὐτοῖς τόπον εἰσὶ παρὰ τῷ κυρίῳ, ᾧ καὶ συνέπαθον. (Kuin.)

The above learned Collectanea form a summary of the most valuable matter derived from various quarters; in conjunction with which, the reader may with advantage consult the annotations of Drs, Whitby and Hammond. In this latter conclusion I entirely acquiesce: but may not the words τὸν τόπον τὸν ἴδιον be understood of death both temporal (i. e. the grave) and spiritual (i. e. the punishment of another world, the worm that never dieth). So they seem to have been understood by Ecumenius, who explains: τὴν ἀγχόνην ἧς ἄξιον ἑαυτὸν παρεσκεύασεν ὁ Ἰούδας διὰ τῆς προδοσίας. Mr. Bulkley cites Max.

Tyr. Diss. 25. where it is said that, upon the decease of the body, the soul is called to its own place, èπì TOY AUTÊS TÓTOV. Plotinus, Ennead 4. L. 3. c. 24. τὸν αὐτῆς where he says that the wicked man, upon quitting the present state, falls into the place accommodated to him, εἰς τὸν προσήκοντα αὐτῷ τόπον ἐνέπεσεν.

It is plain that at nopeusai we are to subaud eis Tò, which is often omitted (as in Luke 9, 2.): yet, as Grotius well observes, it signifies event rather than purpose. So Rom. 1, 20., 2 Cor. 4, 4., and elsewhere.

26. καὶ ἔδωκαν κλήρους αὐτῶν, &c. The mode in which they cast the lots cannot be determined, various being the methods by which the antients were wont so to do. (See Fabric. Bibliogr. 460., Selden de Syned. C. 11, 4., Le Clerc on Lev. 16, 8., and Wolf Bib. Heb. P. 2. p. 103.) They were accustomed, among other modes, to cast slips of parchment, or pieces of the tabulæ scriptoriæ, with the names inscribed, into an urn. And this sort of sortitio most commentators here understand; and they render ἔπεσεν κλῆρος, sors exiit; ἔδωκαν κλήρους. So the Hebr. in Levit. 16, 8. (Kuin.) It should rather, however, seem that there is an allusion to the custom of deciding the lots by casting dice (as is suggested by Beza)

26. Kλnρous AUTшv. This kind of phrase, and that which immediately follows, is idiotical and popular. The lots (we may observe) are said to be theirs on whom the lots are cast, and to fall upon him who comes off successful in the lot. Συγκαταψηφίζειν properly denotes to choose by common suffrages, and then to number with or unto, συγκαταριθμεῖν. That it must be so taken in the present passage is plain, since the persons chosen were chosen not by suffrage, but appointed at the pleasure of Jesus. (Kuin.) The sortilegium (it may be remarked) was understood to be a mode of showing the will of the Almighty, and was therefore, from the earliest times, resorted to in the creation of kings or

appointment of priests. See Wesselig on Diodor. Sic. 4, 42., Perizon ad Æl. H. V. 3, 45., and Palairet Obss. p. 272. So Cicero Verr. 2, 51. Ut quot essent renuntiati, tot in hydriam sortes conjicerentur. Cujus nomen exisset, ut is haberet hoc sacerdotium. Among the numerous passages here cited by Wets. the most apposite are the following. Tacit. A. 13, 29. Ambitu suffragiorum suspecto sorte ducebantur ex numero prætorum, qui præessent, Neque id diu mansit, quia sors deerrabat ad parum idoneos. Jud. 20, 9. With the expression reoey & Kanpos Wetstein compares Joseph. Ant. 6, 5. ὁ τῆς Βενιαμίτιδος κλῆρος ἐξέπεσε. Plut. Crasso, p. 552 D. ἐκπεσόντι τῷ κλήρῳ. Palairet cites Cinnamus Hist. L. 2. p. 96. TOU KλŃρOU ἐπὶ τὸν πρεσβύτατον τῶν ἀδελφῶν πίπτοντος: and L. 4. p. 156. ἔπιπτε δὲ ἐπὶ τὸν Λούκαν ὁ κλῆρος.

CHAP. II.

1. ἐν τῷ συμπληροῦσθαι τὴν ἡμέραν τ. Π. The verb συμπληρούσθαι, as also the simple πληρούσθαι, not only denotes the consummation, but also the approach of any time, and therefore here signifies advenisse, adesse. See the note on Mark 1, 15., Luke 1, 57. 9, 51. 2, 21., and so ver. 15. For τὴν ἡμέραν, many early Versions, and some antient MSS., read ràs uégas, which is preferred by Scaliger, Drusius, Grotius, and others. Thus would be denoted the whole period of the fifty days from the Passover, of which the clausula, or last day, had then come. (See Grot.) No change, however, must be made, since the common reading, which is supported by all the MSS. gives the same sense: nay the antient Interpreters may be thought to have had regard rather to the sense than the expression. (See Wolf.) At πεντεκοστῆς we must subaud, not ἡμέρας, but ἑορτῆς. On which it has been well observed by Schmid, that it may seem one should say τὴν ἡμέραν τὴν πεντακόσTy, when the fiftieth day, i. e. from the Passover, was completed: but it should be remembered, 1st,

that TETEKOOTS is here not to be taken adjectively, but substantively, and is, as it were, a proper name; so that there is no subaudition of pépas, (for it would be absurd to say that the fiftieth day of the day was completed,) but rather of coprns. This observation is confirmed by Tobet 2, 1. év T TEVTEKOOTÝ Eopr. Whence also in 2 Macc. 2, 32. we must, at the words μετὰ τὴν λεγόμνην πεντεκοστὴν, subaud EOPT. The same applies to 1 Cor. 16, 8. (Kuin.)

On this feast see Michaelis, in his Mosaic Law, p. 4. § 167, and the writer on Jewish Antiquities (including Horne's Introd. Edit.) By the words T ἡμέραν τῆς πεντεκοστῆς some have thought is to be understood the fiftieth day after Christ's resurrection, because on the Lord's day, on which the festival of the Pentecost is now celebrated, the Holy Spirit was poured out on the Apostles; as we learn from the dicta of the antient Church, &c. But if the fiftieth day from the resurrection of Christ, and not the Jewish festival, were to be understood, propriety of language would require ἐν τῷ συμπληροῦσθαι ἡμέραν πεντεκοστὴν, οι ἐν τῷ συμπληροῦθαι ἡμέραν πενTYKOVTα. Thus, however, the phraseology would be obscure and ambiguous. Many commentators too are of opinion that it cannot with certainty be affirmed that the Pentecost was, that year, celebrated by the Jews on the Sabbath day; nay that there are not wanting arguments by which it may be proved to have been celebrated on the Sunday. The Pentecost fell on the fiftieth day from the Passover ; and this fiftieth day was numbered (as we learn by Lev. 23, 15.) from the last day of that Sabbath

on which they brought the sheaf of the ממחית השבת

wave-offering. So that from that day seven whole weeks, forty-nine days might be numbered, and thus the fiftieth would be the feast day. But in the explanation of the word n the Sadducees, i. e. the Karai, or Scriptuarii (see the note on Matt. 26, 17.) and the Pharisees differed, the former understanding by it a Sabbath properly so called, which

was celebrated on the seventh day; but the latter, the first day of the Passover, which was celebrated as a Sabbath. (See Exod. 12, 16.) Hence the feast of the Pentecost, according to the decree of the Karæi, always fell upon the first day of the week, Sunday, but, according to that of the Pharisees, on the fiftieth day from the offering of the handful of barley in the Temple. See Ikenius's Dissertation on the time of the celebration of the last Supper, and Barker's Obs. Exeg. on Acts 2. in Bibliotheca Hagana, vol. 2. p. 373. Now if Jesus, as most of the Commentators maintain, ate the passover on the same day with the rest of the Jews, the Jewish commonalty indeed celebrated the Pentecost on the Sabbath day, but Christ's disciples, if they followed the maxims of the Karai, celebrated that feast on Sunday. Extremely probable, however, (as has been shown at large in the note on Matt. 26, 17.) is the opinion of those Commentators who maintain that Jesus, with the Karæi, anticipated by one day the ordinary Passover of the Jews. If therefore Jesus and the Karai had eaten the Passover on Thursday, but the rest of the Jews on Sunday after sun-set, (which first day of the Passover was a Sabbath one, since they numbered the day from the preceding evening, (as has been observed on Matt.) both of these, Sadducees and Pharisees, at that time celebrated the Pentecost on Sunday. (Kuinoel.)

1. ἦσαν ἅπαντες ὁμοθυμαδὸν ἐπὶ τὸ αὐτὸ. It has been disputed whether by the word anavτes is signified the twelve Apostles only, (and indeed oi áróσTOλ is added in some MSS. but by a gloss,) or the rest of the disciples of both sexes included. (Compare 1, 14, 11. Those who refer it solely to the Apostles, found their opinion on these arguments. I. In the preceding, 1, 26. (say they,) we read of the eleven Apostles, to whom was added Matthias. The context therefore clearly shows that άnavτes is referable to the Apostles only. II. Those who spoke in foreign tongues (ver. 7) are said to be Galilæans;