tiles, who should submit themselves to the governance of King Messiah, would be compelled first to embrace Judaism. The opinion of Lightfoot and others, who recognize in these words somewhat of indignation (q. d. Wilt thou then restore the kingdom to those Jews who have crucified thee ?') is too improbable and ill founded to deserve any attention. The common interpretation is the more natural and agreeable to the context, and is supported by the authority of the ancient commentators. Of the modern ones it is adopted by Bp. Pearce. 7. οὐχ ὑμῶν ἐστι γνώναι χρόνους ἢ καιροὺς, non ves. trum est, "it does not lie under your province, it is not for you," &c. Between the words xpóvos and Kapos there is properly this distinction; namely, that the former denotes time in general, the latter a point of time, a fair occasion, opportunity for any purpose. Here, however, they seem to be synonymous*. See Koppe on 1 Thess. 5, 1. Dan. 2, 21. 7, 12. where is rendered by the Sept. καιροὺς καὶ χρόνους. And in the present passage ή seems to have the force of κal. (Kuin.) This wears the air of a popular, and perhaps proverbial saying, applied properly to private soldiers, who, as they know not the seasons and opportunities for battle, of which their general alone can judge, ought not to pry into, but acquiesce in, his counsels and plans. Bulkley here compares Hom. II. L. 1. v. 545 seqq. Ἥρη, μὴ δὴ πάντας ἐμοὺς ἐπιέλπεο μύθους Εἰδήσειν· χαλεποί τοι ἔσοντ', ἀλόχω περ ἐούσῃ. Stat. Thebaid L. 3. Unde iste per orbem Primus venturi miseris animantibus æger Crevit amor? divum ne feras hoc munus an ipsi gens avida, et parto non unquam stare * H. Stephens and Valckn., however, render the words " opportunos temporum articulos;' and the latter observes that Luke might have written xpórov kaιpovs, as Soph. El. 1306. Yet I remember no prose writer who has so written It seems poetical, and may be numbered with those peculiar phrases in which Sophocles is so abundant. quieti? Eruimus quæ prima dies; ubi terminus vi; Quid bonus ille deum genitor; quid ferrea clotho Cogitet - Sylvas amor unus humumque edomuisse manu: quid crastina volveret ætas scire nefas homini. Nos pravum ac debile vulgus. Scrutamur penitus superos. 7. "Eleto év Tỷ idig ovcía. The E. V. has put into his power:' Doddridge renders reserved in his own power,' which sense, however, the Greek word will not admit, though it is certainly more intelligible than the version put into his own power.' It rather signifies to alter, plan, destine, determine, appoint: and then è Tèoucía will have the sense of according to his own authority.' So the words are explained by Kypke, whose interpretation has been adopted by most recent commentators. Our Lord does not return a direct answer to their question, since such an answer was not necessary to them: he rather tells them what is really of importance for them to know. For, as Chrysostom observes, διδασκάλου τουτό ἐστι μὴ ἃ βούλεται ὁ μαθητὴς, ἀλλ ̓ ἃ συμφέρει μαθεῖν, διδάσκειν. He knew that their minds were not yet thoroughly prepared to understand the nature of the heavenly kingdom (see Joh. 16, 12. seqq.), and that nothing would remove their prejudices but the illumination of the Holy Spirit. He therefore, on bidding them farewell, was pleased not entirely to destroy their vain hopes, and yet not give them countenance. His words, however (as Bp. Pearce observes), seem to imply that, when the Holy Ghost was come upon them, they should then know the nature of his kingdom: and till that time they appear not to have known it. 8. ἀλλὰ. The particle ἀλλὰ has here a very elliptical use. Heinrichs renders it genug, enough, let this suffice, referring this to what was promised in ver. 5., namely, that they should be endued with the power of the Holy Spirit. Aúvapuis here relates Δύναμις to those high spiritual endowments necessary to the discharge of their Apostolic office, including a per fect knowledge of Christianity, zeal, and perseverance in the propagation, and unshaken constancy in the profession of it. By the words év Tάon T 'Ioudaía are meant every region of Judæa, including Galilee. Of λαμβάνειν δύναμιν Wetstein produces many examples. 8. ἕως ἐσχάτου τῆς γῆς. Some commentators subaud égos, which is sometimes supplied. (See the examples of Munthe and Wetstein; as Herodot. 3, 25. ὅτι ἐς τὰ ἔσχατα γῆς ἔμελλε στρατεύεσθαι.) They remark, too, on the omission of the article; in which, however, they seem not to have been aware that there is an Hellenistic idiom. It was a Hebrew formula, expressing the whole world; as in Ps. 19, 5. Is. 49, 6. The expression must not be too much pressed; since it may merely denote a considerable part of the civilized world. 9. βλεπόντων αὐτῶν ἐπήρθη. Επήρθη is equivalent to the ἀνελήφθη εἰς τὸν οὐρανόν of Luke 24, 51. ΒλεTóνTY AUTŵy is rendered by Valckn. quum totâ facie conversâ spectarent recedentem. Kuinoel 9. καὶ νεφέλη ὑπέλαβεν αὐτὸν α. ά. τ. ο. α. takes kai in the sense of enim; and in the same light it seems to have been considered by Wetstein, who cites Herodot. 1, 24. τὸν δὲ δελφίνα λέγουσι' ὑπολαβόντα ἐξενεῖκαι ἐπὶ Ταίναρον, and Hesych. ὑπέλαβεν, ὑπεδέξατο. So Plutarch p. 985. (cited by Kypke) den‡ívшv úñоnαβόντων καὶ ἀνανηξαμένων. Apollodor. Bibl. 2, 7. καιομένης δὲ τῆς πυρᾶς λέγεται νέφος ὑποστὰν μετὰ βροντῆς αὐτὸν [τὸν Ηρακλέα] εἰς οὐρανὸν ἀναπέμψαι. Thus Bp. Pearce renders, and a cloud supported him out of their sight.' De Dieu, too, takes it for avéλaßev. Yet it seems better to render, with Beza, Piscator, Valckn., and Kuinoel, susceptum abstulit, abduxit, or subduxit. Into the particular mode of the ascension it seems not advisable, with the German Theologians, too curiously to pry. Valckn. observes that what is here truly said of Jesus, was by the ancients falsely attributed to many of their heroes; examples of which are adduced by Elsner. 10. ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν. On the sense of review see the note on Luke 22, 54. Notwithstanding what Kuinoel and others urge, ἀτενίζοντες must be conjoined with eis ròv oupavov, and not with πορευομένου αὐτοῦ, rendered by Kuinoel postquam abierit: which seems harsh. Wetstein cites Antipater ap. Stob. p. 418. ἀτενίζειν εἰς τὸ ἔμπροσθεν τοῦ Biou. I add a more apposite passage from Arat. Phonom. 128. where, speaking of justice leaving the earth, and ascending to heaven, he says: Tous ǎça εἰς αὐτὴν ἔτι πάμπαν ἐλίμπανε παπταίνοντας. So also Sil. Ital. L. 13. (cited by Bulkley.) His læti rediere duces loca amoena piorum; Prosequiturque oculis puer adveneratus euntes. 11. τι ἑστήκατε ἐμβλέποντες εἰς οὐρανόν. The word Tavas not unfrequently, as here, has a conjunct notion of amazement, &c.; which is, however, sometimes expressed by words added, κατ' ἐξήγησιν; as in Aristot. Polit. 3. (cited by Wets.) éσTaкévai kai μπλKTOV Elvαι. And Aristoph. cited by Valck. TI πάσχετ ̓ ἄνδρες ; ἔστατ ̓ ἐκ πεπλήγμενοι. 12. 'Exai@vos. On these forms in wv consult Bp. Blomfield on Eschyl. Prom. 667, and Agam. 235. The learned Prelate, with great probability, conjectures that this form was derived from the genitive plural of the noun in the nominative. Valcknaer too remarks that this form has a collective force, and has a sense of plenty. The student may with advantage consult his note, in which he gives many examples of this. 12. σαββάτου ἔχον ὁδόν. Ἔχον is put for ἀπέχον, being distant. So the best Commentators, from Chrysostom downwards. This signification occurs not only in the best Classical writers, of which examples are given by Kypke and Alberti, (see also St. Thes.) but also in Luke 24, 13. This distance consisted of two hundred cubits, or paces, or seven stadia and a half. (See Luke 24, 13. Joh. 11, 18. and the note.) This space had been determined, not by any positive injunction of the Mosaic Law, but by the decision of the Rabbis. (See Lightfoot in loc.) The distance of the Mount of Olives from Jerusalem is variously calculated; sometimes at only six, or even five stadia; but either of the distances might be correct, according to the particular point of Jerusalem, and of the mountain reckoned from. 13. ἀνέβησαν εἰς τὸ ὑπερῷον. The word ὑπερώος, which often occurs in the Greek writers, (see Wetstein's examples,) is properly an adjective, signifying upper, elevated*, and requires the subaudition of oinua, which is supplied in Lucian, As. 45. (cited by Wets.) κομίζουσιν ἄνω τῷ κλίμακι εἰς οἴκημα ὑπερῴον. The question however is, whether we are here to understand it of an upper apartment in the Temple, or of a private house. The former opinion is adopted by De Dieu, Hammond, Schoettgen, Vitringa, and Krebs, in support of which they appeal to Luke 20, 50. Acts 2, 46. Now that there were upper rooms in the Temple for various religious uses, there is no reason to doubt, (see Jos. Ant. 15, 5. Selden de Syn. 1279, and Vitringa de Synag. 1, 6.) but that any one was κατ' ἐξοχὴν called τὸ ὑπερώον, is more than can be proved; and it is difficult to conceive how such comparatively private apartments should have been conceded by the Jewish magistracy, and for such a use, to a few poor Galilæans. As to the passages of Luke 24, 58. and Acts 2, 46. I agree with Kuinoel, that they are not of such a nature as to compel us to think of any such apartment of the Temple. There seems therefore no reason to abandon the antient and commonly received opinion, that this was a large upper apartment of some pri * So Dionys. Hal. 659, 24. ἑτέρων μὲν τὰ κατὰ γεῖα λαγχανοντων, ἑτεραὶ δὲ τὰ ὑπερῷα. This word had been considered by all Commentators as a compound, until L. Bos discovered that it was a simple. Valck. compares Hom. II. 6. 514. Пaplévos aidoín væeρώϊον εἰσαναβᾶσα, and observes that this form is frequent in the Odyssey. Yepúïov, (continues he,) contracted to repov, is an adjective signifying nothing more than superius. We have the full form vrepúïov, superius conclave, which is found in Pollux, L. 1. s. 81, where by vñeρm̃a oiкýμara are meant conclavia superiora, · |