παραβάινειν means, by a subaudition of ὁδὸν, to go out of the road, yet, when the substantive is expressed, it is always put in the accusative, not, as here, in the genitive, with the preposition K. We have a similar use in Exod. 32, 8. and Deut. 9, 22. where apρáßarVELV EK TYS Boû answers to the Heb. 10. Here the expression figuratively denotes desertion of office.

25. Πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον. In determining the sense of these words, commentators are not a little divided in opinion. Some refer them to Judas, others to his successor in the Apostolic office. Those who maintain the latter opinion (as Knatchbull, Hammond, Homberg, Heumann, Kypke), urge, in the first place, that the words depend on the verb λαβεῖν, that the formula 'ξ ἧς παρέβη Ἰούδας is to be included in a parenthesis, and the word Tóros to be taken of office: and they determine the sense to be as follows: Ut occupet locum Judæ antea proprium;" or, ut occupet locum ipsi (i. e. Judæ successori) a Deo destinatum. But this interpretation is liable to many objections. For, in the first place, the very term ἐξ ἧς παρέβη Ἰούδας clearly shows that the words Togeunvai, &c. more naturally refer to Judas himself than to his successor. 2. The former words of the verse contain the sense "another is to be invested with the Apostolic office, which Judas has deserted;" if, therefore, the latter words be referred to the successor of Judas, the same thing is repeated, but only in a more obscure manner. 3. It does not appear that any example can be produced of πορευθῆναι εἰς τὸν τόπον τὸν ἴδιον in the sense of succession to place or office. 4. In order that the last words may cohere with λaße, propriety of language requires (as is well observed by Clericus, Wolf, and Ernesti mogu. Hence it is clear that this interpretation is arbitrary and utterly unfounded, and that the words in question are, by other interpreters, rightly referred to Judas. Those, however, who maintain this latter opinion, are not quite agreed on the sense to be assigned. Keuchen,

Moldenhauer, Moschius, Krebs, and Bolten, by TÓTOY TOY idioν understand the house of Judas, since in the Sept. Toos is often so employed; as in Jud. 7,7. 1 Kings 24, 23. Jud. 9, 55. 1 Macc. 4, 38. They also compare Acts 21, 6. eis à loia, and give the words this sense; "betook himself to his former habitation, after having deserted our society." "He departed home (say they), to pursue his own interest, but, stung with sudden remorse, hanged himself." But how jejune and frigid is the sense thus elicited, every intelligent person will immediately perceive.

Others by Toy TOTOY understand the sepulchre, and think there is an allusion to the ignominious burial of a felo-de-se. To establish this signification of TÓTOS they appeal to Sir. 46, 12. 49, 10. But this exposition is somewhat strained; nor are the passages of Sirach similar to the one now under our consideration. For there the context plainly points to burial; which cannot be said of the present passage, and no example has been adduced of rogeubñvaι εἰς τὸν τόπον τὸν ἴδιον being used for " to be buried.” Others, since TÓTOs is sometimes employed of condition, as in Sir. 12, 12. interpret it of the condition of Judas in the other world: q. d. "he has gone to the state awarded to him." So Wolf, Klotz, Schleusner, and others. This does not materially differ from the opinion maintained by most commentators, ancient and modern, namely, that by TÓTOS is here to be understood the place of the damned, hell. This interpretation recommends itself by its simplicity, its suitableness to the context, and its agreeableness to the usus loquendi of both Jewish and Heathen writers; and is therefore, doubtless, to be preferred. So, too, it seems to have been understood by the most ancient Ecclesiastical writers. Tomos los denotes the place that is suitable to, fit for, due to any one; which sense is well expressed by the gloss. díkanos, read in the Cod. Cant. This term is also used by Luke himself, in his

Gospel, 16, 28. τόπος τῆς βασάνου. The same malner 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 ὄν 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, Èñì TOY AUTÊS TÓTOV. Plotinus, Ennead 4. L. 3. c. 24. 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 opeua 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. Kλйρous auτшv. 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 of 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 El. 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 Terey & Kapos Wetstein compares Joseph. Ant. 6, 5. ὁ τῆς Βενιαμίτιδος κλῆρος ἐξέπεσε. Plut. Crasso, p. 552 D. ἐκπεσόντι τῷ κλήρω. Palairet cites Cinnamus Hist. L. 2. p. 96. TOU KλŃρOU τοῦ κλήρου 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 πλῆρουσθαι, 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 Tv μépav, 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 πεντεκοστής 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,