4. At 2 Mac 12' A., ' son of Gennsns,' appears as one of the local commandants who, notwith- standing the covenant that the Jews should have rest and leave to observe their own laws, continued to vex them, and to countenance such attacks on their liberties as the treacherous massacre at Joppa, which Judas hastened to avenge. Nothing more is known of him. The patronymic 'son of Gennaens' distinguishes him from (1) the son of Thrasffius and (2) the son of Menestheus ; and the suggestion of Winer {EWB t.v., following Luther's rendering edlen), that Ttyyalov might be taken as an adjective,' the well-bom,' used ironically (presumably of the latter), is highly improbable ; for, as Grimm remarks, the irony would be too covert, and Gennaeus occurs elsewhere as a proper name (Pape, t.v.).
6. When Demetrins II. Nikator came forward to claim his father's crown in rivalry to Alexander Balas (about B.C. 148), we learn from 1 Mac. 10""** that he appointed {KarioTyiaep) A., who was over Coele-Syria ; who gathered a great force, challenged Jonathan the high priest as a supporter of Balas, bat, after a series of successful manceuvres on the
part of Jonathan with the support of his brothei Simon, was defeated in battle at Azotus (B.C. 147). From the mode of expression, he would seem to have been previously governor under Balas, and won over by Demetrius ; which is the more prob- able, if he is to be identified with the A. mentioned by Polybius (xxxL 19. 6 and 21. 2) as the aivTpa<pm (foster-brother) and confidant of the elder Demetrius, who shared in the plot for his escape from Rome, and may readily have sympathised with the claims of the younger, when he came to assert them. Jos. (Ant. XIU. iv. 3) calls him a Daian, i.e. one of the Dai or Dahae near the Caspian Sea, and speaks as though he fought against Jonathan in the interest of Balas ; but this, as Grimm (in loc.) shows, is much less probable. The circumstance that the A. of Polybius had two brothers, Meleager and Menestheus (xxxi. 21. 2), is a somewhat slender ground for assuming relation- ship to the son of Menestheus (No. 3 above).
William P. Dickson.
APOLLOPHANES ('AiroXXo^d.'ijs, 2 Mac Iff"), a Syrian killed at the taking of Gazara by Judas Maccabeus. This Gazara is not the well-known town in the Shephelah, near to Nicopolis and Ekron ; probably it should be identified with Jazer on the farther side of Jordan, in the Ammonite country (so Rawlinson). See 1 Mac 5*.
H. A. White.
APOLLOS ('AiroXXiis). — An Alexandrian Jew (Ac 18"). Apollonius, of which Apollos is a natural abbreviation, is the reading of Cod. D, the chief representative of the Western text of the Acts, which is here very interesting, and probably presents a genuine tradition. He is described as 'fervent in spirit' (see lio 12"), as 'an eloquent man' (for Xi^iot means this rather than ' learned '), and as ' mighty in the Scriptures,' i.e. well versed in the Gr. OT. He seems to have been connected with Alexandria by early residence as well as by race, for D records that his religious instruction was received ir rj varplSi. He came to Ephesus in the summer of 54, while St. Paul was on his third missionary journey, and there ' he spake and taught accurately the things concerning Jesus, knowing only the baptism of John ; and he began to speak boldly in the syna-
fogue.' The precise character of his religious nowledge is not easily determined from these few words. It has been generally held that A.'s instruction in 'the way of the Lord' (v.''', see Is 40^ Mt 3') was such as any well-educated Jew might have gathered from teaching like that of the Baptist, based on the Messianic prophecies. This view is confirmed to some extent by the account of what happened when St. Paul returned to Ephesus after A. s departure. He there found twelve disciples, who being asked, ' Did ye receive the Holy Ghost when ye believed ? ' returned an answer which showed their ignorance of any dis- tinctive gift of the Holy Spirit. They explained that they had formerly received John's baptism, but willmjjly accepted the Christian rite at St. Paul's hands. It is probable that these men were disciples of A., and that, having been influenced by his teaching in the synagogues of Ephesus, their knowledge of Christian truth fairly represented his. But Blass {in loc.) points out that the words nadr/ral and Trurrevaayrtt used of them are never used save of Christians, and thus some knowledge at the least of the Christian stoiy may be supposed to have been theirs. Indeed A. is said (v.^') to have taught dupi/Suj the things concerning Jesus, al- though he knew only of the baptism of John. And so Blass suggests that, possibly from a written Gospel which had reached Alexandria, A. had learnt the main facts of the Lord's life, and that his ignorance of Christian baptism may be
APOLLOS
APOSTASY
125
ex|>lain«d by liis not having come in the way of Christian teachers. Taking' this view, the narra- tive proceeils naturally : ' lint when Prisiilla aiul Aqiiila heard liini, they took hitn iintu them, and exi>uuM>Ie(l unto him the way of IJoil aKfii^^arepov.' It would seem probable, though the fact is not stated, that A. received baptism at their hands, as his followers in a like case did at the hands of St. I'aul. After some stay in Ephesus, A. determined to go to Corinth, an invitation to do so having come to him, according to the Western text, from certain Corinthians who were in Ephesus at the time. They gave him letters of commendation, and when he arrived in Corinth 'he helped them much which had believed through grace ; for he powerfully confuted the Jews and tliat publicly, showing oy the Scriptures that Jesus was the Christ' (Ac 18*").