(probably the prototype) ὁλκάδος τυχῶν ἀναγομένης ἐπ ̓ Ἰωνίας, καὶ ἐπίβας καταφέρεται ἐs, &c., and 3, 3. καὶ ἐπὶ Τ. ἐλθὼν, ὁλκάδος ἀναγομένης ἐπιτυχὼν, πλῷ χρησ σάμενος ἐς Μ. ἀμφικόμενος. This passage has been imitated by Procop. p. 121. ὁλκάδος ἀναγομένης ἐπιτυχών, and also by Appian. 2, 87, 52. edit., Schweigh. by Plutarch, Camill. 4, and others.

2. ἀνήχθημεν, weighed anchor, loosed the ropes, set sail. Or it may simply signify departed.

3. ἀναφάνεντες δὲ τὴν Κύπρον. There is an appear ance of irregularity in this phrase, at which Critics and Commentators have not a little stumbled; to remove which, some have resorted to conjectural emendation, and others have devised such far-fetched interpretations as are not worth detailing. See Pole's Synops., Wolf's Curæ, &c. The only rational one is that of Camerarius, Grotius, Bois, Kypke, Valckn., Wets., Rosenm., Schleusner, Heinrichs, and Kuin., who regard it as a nautical and idiomatical expression for ἀναφανείσης τῆς κύπρου. There is, in fact, a kind of hypallage, since ἀνεφάνην τὴν Κύπρον and ἀνεφάνη μοι ἡ Κύπρος come to the same thing. And, indeed, there are many such hypallages, as ἐπιστεύθην τὸ εὐαγγέλιον for it is usual with the Greek writers to construe passive verbs with persons, which ought to be construed with things. See 1 Cor. 9, 17. So Lucian. p. 774. (cited by Wets.) ἐπεὶ δὲ ἀπεκρύψαμεν αὐτοὺς. Apollod. Bibl. 1, 9, 26. τῷ δὲ παρὰ προσδο κίαν ἀναφανῆναι, προσορμισθέντες ̓Αναφὴν ἐκάλεσαν. Lucian Dial. Mor. 10, 1. τὴν νῆσον - ταύτην ἀνάφηναν — τινα δ' ὅμως παρέξει αὐτῷ τὴν χρείαν ἀναφανεῖσα. Liban. p. 24 D. ἀναφανέντες ἐπὶ τῷ τέλει συνέχαιρον. Theophan. 392. περιεφέροντο ἐν τῷ πελάγει, ἀναφανέν των δὲ αὐτῶν τὴν γῆν, εἶδον αὐτοὺς οἱ στρατηγοί. So also the Latin writers used the word aperire; as Virg. Æn. 3. 205. Quarto terra die primum se attollere tandem Visa, aperire procul montes, ac voluere fumum. The opposite to this is abscondere; as in Virg. Æn. 3, 291. Protenus aërias Phæacum abscondimus arces; and 701. Apparet Camarina procul.

The ratio of the phrase may be understood by considering that, in nautical phraseology, a sailor is said ȧvaṣaívew tŷv gn, who discerns the land afar off, and the land so discerned by him αναφαίνεται. Hence may be understood the force of our nautical phrase to make land, and the Latin aperire terram, i. e. to make it appear, in which there is the very same hypallage. Now the conjecture of R. Steph. and Beza, ava@yvávτes would exactly correspond to the Latin apparuerunt. But here there is a double irregularity, (viz. "being brought into view to Cyprus," which is equivalent to "coming into view of Cy. prus,") completely justified, however, by the foregoing examples, especially that from Theophanes. The sense is therefore simply this: "coming in view of Cyprus," making Cyprus. The ancient Translators had a tolerably accurate understanding of the word, which they undoubtedly read as we do. The Vulg. renders literally: " quum apparuissemus Cypro." The Syr., "when we had come to Cyprus."

3. καταλιπόντες αὐτὴν εὐνομον, “leaving it on the left." Another nautical phrase, illustrated by Wets. from Lucian, Navig. 9. ous deι TηY Kρntηy değiàv λαβόντας, ὑπὲρ τὸν Μαλέαν πλεύσαντας ἤδη εἶναι ἐν Ἰτα aía. Philostr. Apoll. 542. xcpour ἐπὶ καμήλων ἔχουμενοι δεξιὸν θέμενοι τὸν Νεῖλον. Virg. Æn. 5, 162. Quo mihi dexter abis.

3. κατήχθημεν εἰς Τύρον. Another nautical term, the opposite to ȧváyerlar; the ȧvà signifying up, out at sea; the κarà down, to land. Examples are frequent in all the Greek writers. 'Ekeiσe, thither, there.

3. ἐκεῖσε ἦν τὸ πλοῖον ἀποφορτιζόμενον. The literal sense is "for there the ship was unlading." But (as is not unusual in the Hellenistical, idiotical, and popular style) the present άoopTigouevov is for the future droogroóuevov, would unload, or (as the Vulg. renders) "erat expositura." Or it may be rendered still better (with the E. V.) "was to unload." So also Grot. "debebat exponere." 'A, Tòv góμov, un

load its cargo. Φόρτος and γόμος * were (as we find from Pollux 1, 99. both terms denoting the lading, or freight of ships. 'Aro¢oprierbar, to unload, is used both in a natural and figurative sense.

It seems that this was a vessel in the coasting or carrying trade, which loaded goods at one place to convey to another; and so throughout the extent of coast which the ship-master thought proper to navigate. And such was the ship mentioned in 27, 2 seqq. Chrysostom justly observes, that the reason why Paul went to Tyre was, that the ship was to call there. And this appears to have been the sole reason why Paul and his companions did not go to Antioch, namely, because the ship on board of which he embarked at Patara was not to stop there. Now this completely destroys all idea of Paul's hiring a yessel at Troas.

4. Kai άveUpóvtes, "having found out the disciples, or those who were disciples, there," i. e. Christians. 'Aveupio kw signifies to find out, on enquiry. See Raphel, Obss. Pol. on this passage and the note on 2, 17. (Kuin.) Others, as Schleusner, take άvevgóVTES for the simple.

"The first seeds of Christian doctrine (says Kuin.) had been cast there, on the persecution after the murder of Stephen, by the Jerusalemite Christians, who had fled thither. (See 11, 19.) The Christians there resident Paul had before saluted and visited (see 15, 13.) Their number does not seem to have been very great."

4. οἵτινες τῷ Παύλῳ ἔλεγον διὰ τοῦ Πνεύματος, μὴ ἀναβαίνειν εἰς Ἱερουσαλήμ. Many difficulties have

* Examples of this word are given by Wets. from Demosth. c. Zenoth, τὸν γόμον τῆς νεώς. Herodot. 1, 194. τὰ δὲ μέγιστα αὐτέων καὶ πεντακισχιλίων ταλάντων γόμον ἔχει. See Apoc. 17, 11.

So Tab. Cebetis. (cited by Wets.) ai vijes rà popría éžeλóμevai πάλιν ἀνακάμπτουσιν, καὶ ἄλλων τινων γεμίζονται: where observe the use of the more elegant term ἐξέλεσθαι instead of the ἀποφορτ. of the present passage (which properly denotes to disburthen, as by throwing overboard the lading of a ship). Of the former term I shall adduce many examples on Thucyd. 8, 28.

been raised respecting Paul's neglecting this warning of inspired persons. Some earlier Commentators, as Camerarius, Beza, and A Lapide, explain dià Toû TVεúμаτos ex proprio spiritu: and Bp. Pearce thinks it may mean earnestly. A mode of interpretation, however, quite unauthorized. Some recent Commentators, as Rosenm., Heinrichs, and Kuinoel, think that these Christians might very well foresee the danger without inspiration; but that as they themselves ascribed it to inspiration, so Luke has used the expression. But this is cutting, not untying the knot. Markland would put a comma after ἔλεγον, and render διὰ Πνεύματος inspired (like EY TO TVEÚμATI). This he takes to mean by revelation of the Holy Ghost, not by order of, &c.; and what follows is, he thinks, no more than their advice. But the difficulty is not to be removed by any such grammatical hocus pocus; nor is any reliance to be placed on a sense so wrung out of any words. After all, there need be no difficulty raised, if we consider that the sentence expressed populariter,* and therefore is to be understood as limited by some clause omitted, such as, "if he valued his life and safety." It was, in fact, a popular mode of warning him that troubles awaited him if he went up to Jerusalem. And this is the very way in which Chrysostom must have taken the passage, since he explains it by poηTEÚπροφητεύQUσI TAS ARVEIS. It is plain, too, that Paul so underουσι τὰς θλίψεις. stood it, for if he had regarded himself as forbidden by the Spirit to go up, we may be sure he would not have done so.

5. ὅτε δὲ ἐγένετο ἡμᾶς ἐξαρτίσαι, “ when it had come to pass that we had completed those days," i. e. the days of the ship's stay. For, as I have observed above, it formed part of their system to go where the ship on board which they took their passage was going, and stop at each port as long as the ship stopped.

And thus all dialectical quibbling, founded on fatalism, or anti-fatalism, conditional prediction, &c. are quite out of place.

The student will notice the Hebrew pleonasm in ἐγένετο, &c., and the use of εξαρτίζω in the sense of tempus transigere, which seems to be Hellenistical, since it does not occur in the Classical writers.

5. Ἐξελθόντες ἐπορευόμεθα, “ we set out in our way.” This appears best to represent the force of the formula.

5. προπεμπόντων ἡμᾶς πάντων. Subaudi των μαθητῶν, taken from μαθητὰς a little before. Ἕως ἔξω Ts Tóλews. This appears to be an idiotical form of speaking; for I do not remember that the Classical writers ever use it.

We may observe that this accompanying of the wives and children was in order to do the Apostles the more honour. To the passages produced by Schleusner in illustration of this custom I add Eurip. Hip. 1102. προσείπαθ ̓ ἡμᾶς, καὶ προπέμψατε Xtóvos: and Orest. 60. There is reason to think that the Tyrian disciples were not very numerous.

5. θέντες τὰ γόνατα ἐπὶ τὸν αἰγιαλόν. This is a very interesting circumstance, as illustrating the fervent devotion of these early Christians. I see no reason to suppose, with Hammond and Pearce, that there was a proseucha, or school, near the place of embarkation. Though it appears from Zorn. Bibl. Ant. 1, 224., that the Jews used to build schools by the sea side. But these disciples were not Jews; nor is there any proof that they had ever been such. If the Jews had had a proseucha or school, they would not have used it; for at this period the Christians had almost separated from religious communion with the Jews. Grotius, however, has proved from two passages of Tertullian, that the Jews offered up prayer every where, even on the sea shore: nay, that they had forms of prayer called orationes litorales. But these (I should imagine) were for the use of seafaring people, who could not attend at the synagogues or proseucha.

The prayers in question were doubtless offered up by the Apostles in common with the Tyrian disci