mind; as in 1 Macc. 4, 27. 2 Macc. 10, 30. Thus Hesychius explains συγκέχυται by συντετάρακται. Οι this sense many examples are produced by Wetstein and Loesner. Διάλεκτος is for γλώσσα in 1, 19. 2, 4. (Kuin.)

7, 8. ἐξίσταντο * ἐγεννήθημεν. Most Commentators suppose that the auditors wondered that men, by nation Galileans, without the advantages of literature, or intercourse with foreign nations, should speak foreign languages. (See Storr. Op. 3, 174.) But the Galileans, it must be observed, were of a mixed race, composed of many nations; and the country was inhabited by Egyptians, Arabs, Phonicians, and Syrians. The province flourished in commerce, and was not unpolished in manners. (See the note on Matt. 4, 12. and the Proleg. to Joh. p. 34.) Wherefore a knowledge of foreign languages might be acquired by the Galilæans. And thus there might also be present at the Christian assembly, on the day of Pentecost, Galilæans ac

* On the words ežiotîvai and Oavμážeiv Valcknaer has the following learned remarks:

I. 'Eliornμ is used both as an active and a neuter verb. Thus ἐκστῆσαί τινα τῆς πολέως signifies to drive any one out of town; and ἐκστῆναι πολέως, to depart from town, as τῆς ὁδοῦ ἐκστῆναι. (See Herodot. 1. 3. c. 77.) In the same sense éíoraobai is used by Nymphodor. in Schol. ad Sophocl. d. in Col. 124.

II. The opposite to ἐν ἑαυτῷ εἶναι, οι ἐντὸς ἑαυτοῦ γίνεσθαι, τo be composed and sedate, is ἐξίστασθαι, or ἐκστῆναι τοῦ νοῦ, and frequently, by ellipsis, étioraodat, to be beside oneself. Moreover, ἐξίστασθαι, ἐκστηκέναι, and ἐκσῆναι, were used of prophets Deo plenis, under a divine inspiration, and transported by a sacred furor. Hence may be illustrated a passage of 2 Cor. 5, 13. where éкoτñναι and σωφρονεῖν are opposed ; as σωφρονεῖν and μαίνεσθαι in Lucian. See Alberti on Mark, c. 3. p. 177.

III. It is most frequently used of wonder, by which any one is struck, and, as it were, put beside himself. In this sense it is employed in the present passage, as also in Acts 8, 13. 19, 21. Matt. 12, 23. We have the active éxorñoaι, to astonish, in Luke 24, 22. Acts 8, 9. The state of a mind transported is in Scripture expressed by ἔκστασις.

Davμázev properly signifies spectare cum admiratione, from Javμa præstigia, a show. Oavua comes from the perfect, Dédaypai, of the old form Oavw, which was derived from 0άw. (Valcknaer.)

quainted with foreign languages, and Jews living out of Palestine. How then, it may be asked, could it seem wonderful to the Jews, assembling together, that the Galilæans were speaking in foreign languages? Why did it not occur to them that among the number of speakers there might be Jews living out of Palestine, who might have learned foreign languages? Now the cause of this wonder Luke has himself plainly declared, since he introduces the religious Jews as thus speaking: άkovoμer λαλοῦντων αὐτῶν ταῖς ἡμετέραις γλώσσαις τὰ μεγαλεία TOU OEOû. These wondered, therefore, that the Galilæans were celebrating the praises of God in foreign languages. (Kuin.) But see the note supra ver. 4. Kuinoel agrees with Eichhorn and some commentators mentioned by Wolf in regarding TaAλaî here as the name of a sect rather than of a country. "The followers of Christ (says he), before they were called Christians, bore the name of Galilæans, because the author of the sect and his first followers derived their origin from that district. See Reland's Palest. 184. Matt. 26, 69 & 71. Joh. 7, 50. Acts 11, 26. But it may be doubted whether the name had, at so early a period, ever been given them at least of this we may justly require some proof,

9-11. Πάρθοι Αραβες. To shew that the foreign Jews heard the Christians speaking in the language of their countries, Luke reckons up these countries from the East, (i. e. Parthia and Media,) to the West, (i. e. Lybia and Cyrene); from the North, (i. e. Cappadocia and Pontus, &c.), to the South, (i. e. Egypt,) in which the Jews then dwelt, and from whence sojourners might, at the time of the feast, be expected to arrive. This catalogue, however, or list, is rather ad ornatum, by way of ornament, and is not to be too much pressed; nor need we maintain that there were auditors present from each and every of the above-named countries, and that the Christians spoke in so many different languages,

since in many of the above named provinces the same language was in use; as in Phrygia, the Pamphylian, i. e. the Greek tongue; in Judæa and Mesopotamia, the Syrochaldee; in Parthia, Media, and Elynais, the Persian. (Kuin.)

To this interpretation, however, I cannot accede, since it supposes such a perfect knowledge of those countries as we do not, in reality, possess; and seems, therefore, an unwarrantable liberty. Besides, this paring down of the sense is evidently done to serve a purpose; namely, to countenance and support the hypothesis brought forward at ver. 4. And admitting that the same language was in use in many of those provinces, we may be allowed to suppose that it would vary considerably according to the different dialects, of which there would, probably, be several.*

Wetstein observes that as the Passover was celebrated early in the Spring, there was not sufficient time for any one to come from a great distance; and that the feast of Pentecost, to which both Jews and religious persons of all nations resorted, was far more convenient. He then cites Philo de Monarch. 2, p. 223, 14. καὶ τοῦδε σαφεστάτη πίστις ἐστι τὰ γενόμενα. Μύριοι Μύριοι γὰρ ἀπὸ μυρίων ὅσων πόλεων, οἱ μὲν διὰ γῆς, οἱ δὲ διὰ θαλάττης ἐξ ἀνατολῆς, καὶ δύσεως, καὶ ἄρκτου, καὶ μεσημβρίας, καθ ̓ ἑορτὴν εἰς τὸ ἱερὸν καταίρουσιν, οἷα τινὰ κοινὸν ἱππόδρομον, καὶ καταγωγὴν ἀσφαλῆ πολυπράγμονος καὶ ταραχωδεστάτου βιοῦ.

9. Пápfo, i. e. Jews born and resident in Parthia. Of these Justin says, L. 41. Proæm. Parthi, Scytharum exules fuerunt. Hoc etiam ipsorum vocabulo manifestatur; nam Scythico sermone Parthi (exules) dicuntur. See Cellar. Geog. 3, 18. 'Exapîraι, inha

* Of this variation, according to the different dialects, the Italian language affords a notable instance. Of the most remarkable varying of its dialects may be reckoned those of Venice, Friuli, Mantua, Genoa, Naples, Padua, Istria, and Bergamo, a specimen of which is given in a translated fragment of a celebrated Italian author, published by the Chevalier Salviati, and inserted in the introduction to Montucci's very useful “Italian Extracts."

bitants of Elymais, a province on the Persian gulph, and which formed part of Persia. Hence it is put for that country; as in Is. 21, 2. where the Sept. Version has ἐπ' ἐμοὶ οἱ Ἐλαμῖται, καὶ οἱ πρεσβεῖς τῶν Пepoшv èn' èuè éрxovraι. So also 1 Macc. 6, 1. Jos. Ant. 1, 6, 4. Οι Μεσοποτάμια see Cellar and Schl.

Lex.

9. 'Ioudaíav. This word has, by some ancient and modern interpreters, been thought spurious, because they did not see how Luke could reckon the Jews among foreign nations. Hence Tertullian and. Augustin read Armenia, and Theophylact omits Ἰουδαίαν. Schmid. conjectures Ινδίαν, Barth Ἰοδουμαίαν, Markland and Bryant Λυδίαν, and Hemsterhusius (with the approbation of Valcknaer) Biluvíar. Most Commentators have, however, (more rightly,) judged that the common reading, as being supported by the authority of all the MSS. and Versions is to be retained, and have remarked that Judæa might properly be mentioned, since the Galilæan dialect was somewhat different from that of Jerusalem and the rest of Judæa; and that the word diáλEKTOS not only signifies language, but also dialect, i.e. a different species of the same language. For Luke, who, at ver. 5., had made mention only of the foreign Jews, meant also to signify that the Jerusalemites too, and Jews who (as we have before observed) were very averse to communicating religious instruction, or offering religious worship in any other language than the old Hebrew or Syro-Chaldee, had heard the Christians praying in foreign languages. (Kuin.) On the other names see Wetstein, Cellarius, aud Schleusner, as also Horne's Introduction.

oi

10, 11. οἱ ἐπιδημοῦντες Ρωμαῖοι, i. e. “ Jews who had settled and had their dwellings at Rome." So AVTIOXЄis occurs in Joseph. C. Ap. 2, 11. After Éionμoûtes subaud de, i. e. at Jerusalem. (Compare 17, 21.) Those are said ionμeiv, who sojourn and fix their temporary residence at some place

different from their proper country and home. So Diodor. Sic. 53 A. (cited by Munth) οἱ παρεπιδημοῦντες τῶν ἀπὸ τῆς Ἰταλίας. (Kuin.) Among the many examples produced by Wetstein, the following are the most apposite. Plotin. Enn. 6, 3, 1. ὥσπερ ἂν εἴτις βουλόμενος τοὺς πολίτας συνάξαι πόλεως τινος, οἷον κατὰ τιμήσεις ἢ τέχνας, τοὺς ἐπιδημοῦντας ξένους παραλίποι χωρίς. Athenæus 8, p. 361 F. οἱ Ρώμην κατοι κοῦντες, καὶ οἱ ἐπιδημοῦντες τῇ πόλει, & 4 p. 188 F. τοὺς ἐπιδημήσαντας των ξένων. Simplic. in Epictet. p. 210. ἐστι δὲ τις σχέσις καὶ πρὸς τοὺς ξένους ἐπιδημοῦντας ἡμῖν. Xenoph. Hell. 2. οἱ ἐπιδημοῦντες ἐν Λακεδαίμονι ξεῖνοι. Lucian V. Η. 2, 46. τοὺς ἐπιδημοῦντας ξένους.

10. Λιβύης τῆς κατὰ Κυρήνην. So Dio Cass. 574, 33. 704, 82. τὴν Λιβύην τὴν περὶ κυρηνήν. Joseph. 722, 20, 20. ἡ πρὸς κυρηνήν Λιβυή. Malchus ap. Corp. H. Byz. 80 Β. ἐν τῇ κατ' Ἠπείρῳ.

10. Ἰουδαῖοι καὶ προσήλυτοι, i. e. both Jews born and proselytes, those who had been made so; οἱ ἐξ ἐθνῶν προσεληλυθότες τῷ Θεῷ, as Suidas explains. Some refer these words to the Romans before mentioned ; others, more properly, to all the nations of which mention was made in the preceding; nay, even the Cretes and Arabs just afterwards named. (Kuin.)

11. τὰ μεγαλεῖα τοῦ Θεοῦ. We must here subaud πράγματα οι ἔργα, which signify, 1st, deeds worthy of admiration; 2dly, mighty benefits. (See the note on Luke 1, 49.) They celebrated the praises of God either in the Psalm usually recited on those days, or in their own words, and in prayers; declaring the benefits bestowed by God through Jesus Christ.

12, 13. ἐξίσταντο δὲ καὶ διηπόρουν. The word διαπορεῖν (which occurs in no other sacred writer but St. Luke) is a somewhat stronger term than ἀπορεῖν, and denotes "knowing not what to do, what course to take," and is generally expressive of hesitation, doubt, and uncertainty ; as in Luke 9, 7. καὶ διηπόρει, and Acts 10, 17. διηπόρουν περὶ αὐτῶν, and 10,