_An upper room._――The location of this chamber has been the subject of a vast quantity of learned discussion, a complete view of which would far exceed my limits. The great point mooted has been, whether this place was in a private house or in the temple. The passage in Luke xxiv. 53, where it is said that the apostles “were continually in the temple, praising and blessing God,” has led many to suppose that the same writer, in this continuation of the gospel story, must have had reference to some part of the temple, in speaking of the upper room as the place of their abode. In the Acts ii. 46, also, he has made a similar remark, which I can best explain when that part of the story is given. The learned Krebsius (Observationes in Novvm Testamentvm e Flavio Iosepho, pp. 162‒164) has given a fine argument, most elegantly elaborated with quotations from Josephus, in which he makes it apparently quite certain from the grammatical construction, and from the correspondence of terms with Josephus’s description of the temple, that this upper room must have been there. It is true, that Josephus mentions particularly a division of the inner temple, on the upper side of it, under the name of ὑπερῳον, (_hyperoon_,) which is the word used by Luke in this passage, but Krebsius in attempting to prove this to be a place in which the disciples might be constantly assembled, has made several errors in the plan of the later temple, which I have not time to point out, since there are other proofs of the impossibility of their meeting there, which will take up all the space I can bestow on the subject. Krebsius has furthermore overlooked entirely the following part of the text in Acts i. 13, where it is said, that when they returned to Jerusalem, “they went up into an upper room _where they had been staying_,” in Greek, οὑ ησαν καταμενοντες, (_hou esan katamenontes_,) commonly translated “they _abode_.” The true force of this use of the present participle with the verb of existence is _repeated_ action, as is frequently true of the imperfect of that verb in such combinations. Kuinoel justly gives it this force,――“_ubi commorari_ sive _convenire solebant_.” But the decisive proof against the notion that this room was in the temple, is this. In specifying the persons there assembled, it is said, (Acts i. 14,) that the disciples were assembled there with the _women_ of the company. Now it is most distinctly specified in all descriptions of the temple, that the women were always limited to one particular division of the temple, called the “women’s court.” Josephus is very particular in specifying this important fact in the arrangements of the temple. (Jewish War, V. 5. 2.) “A place on this part of the temple specially devoted to the religious use of the women, being entirely separated from the rest by a wall, it was necessary that there should be another entrance to this.