2. Ac 23^ : ' The assembly [RV ; AV the multi- tude] was divided ' (iaxladrj to ir\rjdo$). The refer- ence is to the council (ttcij' t6 aw^dpiof, 22^") summoned by Lysias the tribune of the Roman garrison in the tower of Antonia, consequent upon the tumult in the Temple, and St. Paul's arrest. We are not to understand a regular sitting of the Sanhedrin, but an informal meeting for what is known in Scots Law as a precognition ( ' a meeting of the councillors, aiding the Tribune to ascertain the facts ' [Ramsaj']). As Lysias called the meet- ing, he probably presided and conducted the busi- ness. This would account for St. Paul's ignorance of the fact that Ananias was the high priest, and explains his apology. As to the charge made against him, the Apostle conducted his defence in a way that won for himself the sympathy of the Pharisees. It is a needless rehnement to find here difficulties of an ethical kind. ' Luke saw nothing wrong or unworthy in this, and he was best able to judge. Paul was Avinning over the Pharisees not merely to himself but to the Christian cause. Paul states the same view more fully in 26""^ where there is no question of a clever tricK, for there were no Pharisees among his judges' (Ramsay, Pictures of the Apostolic Church, 1910, p. 283). The result of this defence was that t6 awibpiov became rb irXrjdos.
3. Ja 2-: 'If there come into your assembly' (AV and RVm ; RV and AVm 'synagogue': eh Ti)v (Tvvayuiyrjv). — James, writing 'to the twelve tribes scattered abroad,' uses the old familiar word 'synagogue,' which had become hallowed in the ears of the Dispersion by associations of worshi]) and fellowsliip. This usage is a delicate indication (unintentional on the writer's part, of course) that tlie Ciiristian meeting had its ties not with the Temjile, but with the synagogues which for ages hail nourished the f.aith of Israel.
4. He 12--' : ' Ye are come ... to innumerable hosts of angels, to the general assembly and church
of the firstborn who are enrolled in heaven ' (RV ; fivpidaiv ayyiXoiv, TravtjyvpeL Kai iKKXriaiq. irpwTOTOKwv OLTToyeypaixfilvuv iv ovpafoh). In classical usage TrafTiyvpLs is the festal assembly of the whole nation, gathered for some solemnity, such as the Olympic Games. But the word occurs only here in the NT, though it is found in LXX Ezk 46^^, Hos 2^1 9^, Am 5^^ The passage has given rise to considerable variety of interpretation, indication of which may be seen in RV text and margin. The difficulty is to determine how many classes are referred to.
(a) A. B. Davidson ('Hebrews,' Bible Class Handbooks, in loco) holds that the only subject is angels, and translates : ' to myriads of angels, — even a festal assembly and convocation of first- borns enrolled in heaven.' In this interpretation he is followed by A. S. Peake [Century Bible, ' Hebrews').
(b) On the other hand, Westcott (Hebreivs) con- tends for two classes — angels and men ; and renders the passage : ' to countless hosts of angels in festal assembly, and to the Church of the first- born enrolled in heaven.' So also Farrar {Cambridge Bible for Schools) and Edwards (Expositor's Bible).
Against this latter interpretation, it may be pointed out that men are mentioned separately — 'and to the spirits of just men made perfect' — and it is improbable that the groups occur twice. ' Tens of thousands ' is an almost technical term for angels ; and, though ' firstborn ' is not elscMiiere applied to them, it is a quite natural name for the sons of God. Besides, if living Christians are referred to, as this interpretation seems to imply, it is awkward ' to speak of their coming to a company which includes themselves ' (A. S. Peake). On the whole it appears better to abide by the first interpretation. It is the picture of noble souls returning home to God, and welcomed with the 'joy that is in the presence of the angels of God.' Students of Dante will compare the corresponding passage in the Convivio : ' And, as his fellow- citizens come forth to meet him who returns from a long journey, even before he enters the gate of his city ; so to the noble soul come forth the citizens of the eternal life.' Bernard's great hymn (Neale's translation) 'Jerusalem the Golden' may also be cited as instinct with the spirit of He 12^.
W. M. Grant.
ASSOS ("Ao-cros). — An ancient Greek city on the Adramyttian Gulf, in the south of the Troad. Originally an yEolic colony, it was re-founded, under the name of Apol Ionia, by the Pergamenian kings, whose dominions were converted into the Roman province of Asia in 133 B.C. Its situation was one of the most commanding in all the Greek lands. 'It is a strong place,' says Strabo, ' and well fortified w'ith walls. There is a long and steep ascent from the sea and the harbour. . . . Cleanthes, the Stoic philosoi)her, was a native of this place. . . . Here also Aristotle resided for some time' (XIII. i. 58). The walls are still Avell- preserved, and the harbour mole can be traced by large blocks under the clear water. The summit of the hill was crowned by the Doric temple of Athene (built c. 470 B.C.), the panels of which — now mostly in the Louvre — are among the most iiiiportant remains of ancdent Greek art. The iiio'lern town, Behram Kalessi, is still the chief sli'pping-place of the southern Troad.