so used in the New Testament; as in 1 Cor. 8, 10, 23. 14, 4. 1 Thess. 5, 11. The later ones, and, among others, Doddridge, take it to denote increase in number, as a house which, while it is building, increases in size. Either interpretation may be de fended: but the former seems preferable.

Ilopevérba, like the Heb. 5, signifies to live. The metaphor, therefore, seems to refer to habitual action. So Luke 1, 6. 'Ev must be understood before poß, like the Heb. 2 Examples of this in the Old Testament are frequent; as in 2 Sam. 15, 11. Ps. 81, 14. 79, 31. Prov. 28, 26. So also the Targum on Gen. 5, 22. (cited by Wets.) "Enoch walked in the fear of God;" & 6, 9.

32. From this verse up to 11, 18. St. Luke treats of the journies which Peter (who had hitherto taught the Christian doctrines at Jerusalem, and for a short time at Samaria, 8, 14.) undertook, in order to visit the congregations founded in Palestine, and, by preaching the doctrine of Christ, increase the number of his followers.

Αt διὰ πάντων subaud χωρίων or τόπων, by a very common ellipsis. It seems to be an adverbial phrase equivalent to every where. On Lydda (situated near the Mediterranean) and called by Joseph. Ant. 20, 6, 2. a town not much inferior in size to a city. See Reland's Palestine, 878., Lightfoot, in his Chorogr. C. 16., Wets. in loc., and Horne's Introduction. Karenbey is used, with reference to the situation, as κατάγειν a little before. The opposite ἀνέρχεσθαι is always employed of those going to Jerusalem.

33. Aivéas. From the name (which is Greek) it is probable that he was an Hellenist; and that he was a Christian may (as Kuinoel thinks) be inferred from the turn of the whole passage. To me, however, this seems to amount to no more than a high degree of probability. Ἐξ ἐτῶν ὀκτὼ κατακείμενον ἐπὶ Kρaßßáτw, o. n. 7. By this we are not (I think) to suppose that he had been literally ten years laid on a bed, but had been for that time, as we say, bed

ridden. On кpáßßaтov see the note on Mark 2, 4. and Joh. 5, 8. Παραλελύμενος is for παραλυτικός.

34. ἰαταὶ σε Ἰησοῦς κ. τ. λ. Jesus is pleased to heal thee. Στρῶσον σεαυτῷ. On this passage most Commentators trifle egregiously. Erpov must denote what we call making a bed (which, by the way, is not a mere Hebraism, since in Herodot. 7, 17. and in Vit. Hom. we have кoíтov Toleioba). It is therefore a stronger expression than take up thy bed, which Beza thinks is meant here. The truth is, that the expression take up thy bed had reference to those portable couches on which cripples were laid, in order to excite charity, and which were made portable for convenience of frequent removal. But the present expression σrpoo has reference to a bed properly so called, namely, of a large size, and suitable to persons of respectable situation in life: for (as Chrysostom tells us) Æneas was amp èionμos. The words are well paraphrased by Dr. Doddridge (from Grotius): "Eneas, Jesus, the true Messiah, in whose name I preach and act, not at this instant healeth thee, and operates, while I speak, to strengthen and restore thy weakened frame. With a dependance, therefore, upon his Almighty agency, arise and make thy bed. And upon this the palsy left him, and the disabled man was, all at once, so strengthened, that he arose immediately and did it."

Dr. Doddridge (after Clarius, and he from Chrysostom) points out the difference there is between the manner in which this miracle was wrought by Peter, and that in which Christ performed his works of Divine power and goodness. "The different characters of the servant and the Son, the creature and the God, are every where apparent."

35. καὶ εἶδον αὐτὸν—ἐπὶ τὸν Κύριον. Some modern Commentators, as Heinrichs and Kuinoel, take ééσTpear in the sense of a pluperfect, had turned; and refer to Glass. Phil. S. 299. And I do not deny that many instances occur of aorists in a pluperfect signification; but here it would lead to a peculiarly

awkward sense; as if no other had seen the healed person but the Christian converts. But surely all the inhabitants must have seen it; and this is what St. Luke means to assert; and not only that, but to narrate the effect which this most stupendous miracle had on those dwelling in that part of the country. I would therefore retain the common interpretation, which gives the best sense, and is not liable to any serious objection. Kal may be understood before ἐπέστησαν, and οἵτινες may be taken for the relative : than which nothing is more frequent. As to the TάVτes, we need only understand the greater part; and certainly all saw, or might have seen: which is an idiom very often found in the antient and modern languages. Kuinoel indeed objects that if Luke had meant this, he would have expressed himself otherwise. But this is begging the question, and is a mere matter of opinion. The learned Commentator might have more truly said, that a Classical author would perhaps have expressed himself otherwise : though I have occasionally met with some examples of this subaudition of kal after a relative pronoun, in the best Attic writers, as Thucydides. In such a case, however, it may be most advisable to resolve the relative into its component parts, namely, the copula and a pronoun personal. That, in fact, is the force of the relative pronoun; though it may not be easy to prove this from the form which they now assume. Thus the Latin qui may come from que and ille, ille being melted down into (whence our he), and quis comes from qui and is. And so the Italian quello.

Ιόππη.

36. 'Ió. See the writers on Sacred Geography, Reland, and Wets., including Horne's Introduction. Marpia, an Hellenistic or vulgar Greek word for the Attic painrgis. It is used, and in the same sense μαθητρὶς. as here, by Diog. Laert. 4, 2. 'néyovro de autoÛ Kal oi Πλάτωνος ἀκούειν μαθήτριαι· and Pyth. 8, 42. μαθή τριαν dè Пubayópou. On the name Dorcas I must remy readers to the Commentators and Schl. Lexi

fer

con; who, however, come to no certainty. Indeed, there is not more egregious or unprofitable trifling, than that which is employed upon etymologizing proper names, antient or modern.

36. πλήρης ἀγαθῶν ἐργών, &c. is a popular expres sion for "she was highly studious of." Kuinoel observes that the term epya ayalà, in the New Testament, sometimes signifies generally actions agreeable to the precepts of the Christian Religion; as in Rom. 2,7. 13, 3. and sometimes specially liberality and beneficence exercised towards the poor; as here, and in 2 Cor. 9, 8. 1 Tim. 5, 10. and elsewhere.

37, 38. λούσαντες δὲ αὐτὴν ἔθηκαν ἐν ὑπερῴῳ. Kuinoel observes, that washing the dead was customary both among the Hebrews, Greeks, and Romans; and he refers to Geier de Luctu, Hebr. c. 5, 9. and Doughty's Anal. p. 2, 77. Some Commentators stumble at the sense which seems inculcated by λouGavres, as if men had washed the body of Dorcas; which Bp. Pearce thinks not probable. And yet we read in Herodotus of men being professionally so employed; which, indeed, weakens the objection on the score of indelicacy. But Bp. Pearce, Markland, and Owen, are of opinion that it may be taken for λούσασαι, ἀνθρώποι being understood, which, as it is a general term, may include females. To me, however, this appears a far-fetched device. It is better to regard λούσαντες—ἔθηκαν as a popular mode of expression for "she was washed and laid out," " they washed and laid her out," i. e. they whose business it was, namely, the women. In such cases the masculine is used in a general sense for either sex, as being (if we may believe the Grammarians) the worthier. Now we learn, both from the Scriptures and the Classical writers, that women were employed upon such sad offices even towards men. So Ennius (cited by Wets.), Tarquinii corpus bona femina lavit, et unxit. And Socrates (as we learn from Plato in Phædon.) chose to take a bath just before he drank the fatal cup, thinking it better not to trouble the wo

men, μὴ πράγματα ταῖς γυναιξὶν παρέχειν. Thus we cannot doubt that women performed the same offices one to another: and this is proved by a very pathetic passage of Apulejus 8. (cited by Pricæus and Wetstein): Familiares miseræ Charites accuratissimè corpus ablutum unita sepultura ibidem marito perpetuam conjugem reddidere. Οι ὑπερώον see the note on 1, 13. Such rooms were, no doubt, selected for their privacy.

38. ἀπέστειλαν—ἕως αὐτῶν, “ sent unto him two men, desiring him that he would not delay to come to them." Not merely to condole with them (as some Commentators think): for that is inconsistent with okoα, which hints that he should come without delay. So Joseph. Αnt. 2, 7. τῶν δ ̓ ὀκνούντων ἀλλ ̓ ἰεμένων μετὰ σπουδής to which may be added the following passages cited by Wetstein: Thomas. Tokvæ δοκιμώτερον ἢ ὀκνώ. Galen. Anat. 4. μὴθ ̓ ὁδοῦ μῆκος ὀκνήσας μήτε πλοῦν. Εtymol. ὀκνῷ τὸ ῥαθυμῷ, οἱονεὶ οὐ Kiv. Num. 22, 16. Plato sæpiss. ok. Diog. Laert. Periand. 1, 99. μὴ ἐκνεῖτε καὶ παρ' ἐμὲ φοιτῇν. So the Hebr. in Judg. 18, 2. where the Sept. render un ÓKVÝσNTE TOÛ TOρEuvas. (Kuin.) This, indeed, seems to be the primitive sense of okve, namely, to delay, be slow and oкvos, sloth, which I am surprised the etymologists should not have seen comes from exw, to hold, stop, detain; whence x and xos, a bank, also, όχλος, όχ-μα, όχμη, όχ-μος, όχυρος. Thus our loath comes from the old word lag-an, lageth. Valcknaer here remarks that okvos properly denotes sitting on the ground, complicatis manibus et pedibus. This, however, does not make against the above derivation.

39. παρέστησαν αὐτῷ. It is well known that the women of antient times, even those of the higher ranks, used to manufacture garments for the use of the family. There are often allusions to this, both in Homer and Virgil, from the latter of whom Pricæus cites, "Vestes ostroque auroque rigente; Extulit Æneas, quas illi læta laborum ipsa suis manibus