LIBRARY OF PRINCETON THEOLOGICAL SEMINARY THE FOUR GOSPELS, TRANSLATED FROM THE GREEK, WITH PRELIMINARY DISSERTATIONS, AND NOTES CRITICAL AND EXPLANATORY. BY GEORGE CAMPBELL, D.D. PRINCIPAI, OF MARISCHAL COLLEGE, AND ONE OF THE MINISTERS OF ABERDEEN. MONHc QTTEON TIL AAHQEIA. FROM THE LATEST LONDON EDITION. IN TWO VOLUMES. voLjuL ? LIBRARY OF PRINCETON andoveir/UG 6 2007 PRINTED AND PUBLISHEIJ BY (tOULD AND NEWMAN. NEw|jr.H£eiOGICAL SEMINARY CORNER OF FULTON A N U 1^ Ab& A U \l I . 1837. L 2j »^ CONTENTS. ST. MARK'S GOSPEL. Section I. The Entrance on the Ministry. — Ch. i. ii. ifi. 1 — 12. John's mission. Jesus baptized by him, and attested from heaven. Tempted by Satan. Announces in Gahlee the reign of God. Calls Peter, Andrew, James, and John. Performs miraculous cures. Calls Matthew. Eats with publicans. Vindicates himself and his disciples from the accusations of the Scribes and Pharisees, in regard to blasphemy, evil company, neg- lect of fasting, breach of Sabbatli, .... Ptto-e 158 Section II. The Nomination of Apostles. — Ch. iii. 13, etc. iv. v. Jesus selects his twelve apostles. Is so much crowded by the people, that even his relations speak disrespectfully of him for permitting them. The absurdity of the pretext, tliat by demons he expelled demons. The danger of detracting from the Holy Spirit. Who accounted kinsfolks by Jesus. The parable of the sower, with the explanation. The reason for using par- ables. Other moral instructions and similitudes. Jesus stills a tempest on the sea. Cures a demoniac who abode in tombs. Heals a woman who had a bloody issue. Restores the daughter of Jairus to life, . 162^ Section III. The first Mission of the Apostles. — Ch. vi. Jesus despised by his fellow-citizens. Commissions the apostles. Different opinions concerning him. The death of John the Baptist. The disciples report the execution of their mission. Jesus feeds miraculously five thou- sand in the desert. Walks on the sea in the morning to his disciples, who had embarked the night before ; stills the wind, lands, and cures all who touch him, ........ 1.66- Section IV. The Errors of the Pharisees. — Ch. vii. viii. 1 — 2G.. Jesus vindicates his disciples, and charges the Pharisees with annulling the commandment of God by their tradition. Nothing pollutes the man but vice. A demon expelled from the daughter of a Syrophenician woman of great faith. The cure of one deaf and dumb. Four thousand men fed in the desert. A sign in the sky refused to the Pharisees. The disciples cautioned against their doctrine under the name of leaven, which they, in- terpreting literally, misunderstood. A blind man cured, . . 168 Section V. 77te transfiguration. — Ch. viii. 27, etc. ix. x. 1 — 31. The opinions of the people concerning Jesus. Peter avows him to be the Messiah. Jesus foretells his own death and resurrection. Rebukes PetCF, who was scandalized at the mention of death. Warns his followers to pre- pare for suffering. Is transfigured. Acquaints them who the Elijah was that should come. Cures a dumb demoniac. Humility the road to emi- nence in his reign. The services of those not to be rejected who did not accompany the apostles. No service done for Jesus shall be unrewarded. The dangers of offences and snares. The marriage tie may not be loosed at the pleasure of either party. The people encouraged to bring children to Jesus. What must be done to obtain eternal life. Riches a great ob- struction in the way to the kingdom. The reward of those who abandon any thing for Jesus, ....... 171 Section VI. 77/e Entry into Jerusalem. — Ch. x. 32, etc. xi. xii. 1 — 12. Jesus, on the road to Jerusalem, foretells his death and resurrection. Is ap- plied to, by the sons of Zebedee, for the chief honors in his reign. He iv CONTENTS. warns them to prepare for suffering, as the only road to honor then would, be humihty. Gives sight to Bartinieus. Rides into Jerusalem on an ass ; the people attending him with shouts. Devotes the barren fig-tree. Drives the traffickers out of the temple. Manifests the power of faith. Enjoins forgiveness on all who would be forgiven of God. Silences those who controvert his authority. Illustrates their ingratitude to God, by the par- able of the husbandmen who ill-treated and killed their landlord's messen- gers. Concludes with predicting the rejection of tiie Jews, and the call of the Gentiles, ....... 175 Section VII. The Prophecy on Maimt Olivrt. — Ch. xii. 13. etc. xiii. Jesus eludes the craft of the Pharisees, who consult him on the lawfulness of pa3ang tribute to Ceesar. Vindicates the doctrine of the resurrection against the Sadducees. Answers the Scribes who questioned him about what is most important in the law. Puzzles the Pharisees with an expres- sion in the Psalms applied to the Messiah. Warns the people against the ambition and hypocrisy of the Scribes. The liberality of a gift must be rated by the circumstances of the giver. The destruction of the temple foretold. The calamities by which it will be preceded. The signs that the Judge is at hand. The time unknown to all but God. The necessity of unintermitted vigilance, ...... 178 Section VIII. TTie Last Supper. — Ch. xiv. 1 — 52. The rulers consult together about the method of apprehending Jesus. A fe- male disciple anoints his head. Judas bargains with the chief priests to deliver him to them. Jesus eats the passover with his disciples. Acquaints them of the treachery of one of them. Institutes the commemoration of his death. Foretells their desertion, and Peter's denial of him. His dis- tress in the garden. He is seized hj an armed multitude conducted by Judas, ......... 182 Section IX. TJie Cnicifixion. — Ch. xiv. 5^. etc. xv. 1 — 41. Jesus is brought before the Sanhedrim. Charged with blasphemy, and con- demned. Denied by Peter. Delivered bound to the Roman procurator. Before whom he is accused by the Jewish rulers. Pilate, perceiving that the accusation proceeded from envy, tries in vain to save him, under pre- tence of granting him to the prayer of the multitude, accustomed to obtain the release of a prisoner at the passover. They, instigated by their rulers, demand the release of Barabbas, and the crucifixion of Jesus. Pilate at last consents to gratify them. Jesus is scourged, mocked, and crucified between two malefactors. Is insulted on the cross by persons of all de- nominations, fellow-sufferers not excepted. His death attended with prodi- gies, which strike the Roman centurion and other spectators with aston- ishment, ........ 184 Section' X. The Hcsurrection. — Ch. xv. 42, etc. xvi. The body of Jesus given to Joseph of Arimathea. who lays it in his own sep- ulchre. The resurrection of Jesus announced at the sepulchre to some pi- ous women by an angel. He appears first to Mary Magdalene ; then to others ; afterwards to the eleven, whom he sends to publish his doctrine every-where, empowering them to work miracles in evidence of their mis- sion. And is taken up into heaven, ..... 187 Notes. ......... 189 ST. LUKE'S GOSPEL. Introduction. — Ch. i. 1 — 4. ...... 254 Section I. The Jlimvnciation. — Ch. i. .^ — 5G. The conception and birth of John the Baptist announced from heaven to his father Zacharias in the temple. Zacharias doubting, receives for a sign CONTENTS. V that he shall be speechless till the fulfilment of tlie prediction. Returns home with his wife Elizabeth, who, after conceiving, lives some months in retirement. The inmiaculate conception and birth of Jesus announced to his virgin mother by the same heavenly messenger. Mary's visit to her cousin Elizabeth. Elizabeth's joy, and prophecy, on the siglit of Mary. Mary's hymn of thanksgiving and triumph, . . . 254 Section II. Tlic Katirity.—Ch. i. 57. etc. ii. 1—40. The birth of John. His circumcision. The Emperor's edict for registering the people occasions Mary's journey to Bethlehem. There she bears Je- sus. The tidings announced by an angel to shepherds. Their visit to the infant at Bethlehem. Jesus is circumcised. Afterwards, at Mary's purifi- cation, presented to the Lord as a first-born male. The prophecy of Sime- on on that occasion : And of Anna ........ 25G Section III. The Baptism. — Cli. ii. 41, etc. iii. iv. 1 — 13. , Jesus in tender age discusses some questions with the rabbis. Is subject to his parents. John sent to baptize and admonish the people, announcing the Messiah. The bad treatment he receives from Herod. Jesus baptized and attested from heaven. His genealogy from Adam. He is tempted by tlie devil, 259 Section IV. The Entrimrc on the Ministry. — Ch. iv. 14, etc. v. vi. 1 — 11. Jesus teaches in Galilee witii applause. Explains, in the synagogue of Naza- reth, a prediction of Isaiah. The people oifended, attempt to throw him down a precipice. He escapes their fury. Expels a demon at Capernaum. Cures Peter's wife's mother of a fever. Performs many other cures. An- nounces the reign of God in the synagogues of Galilee. From a bark be- longing to Peter, teaches the people on shore. Bj' an extraordinary draught of fishes, prefigures the success of his apostles as fishers of men. Cleanses a leper, and heals a paralytic carried on a bed. Is charged with blasphe- iny. Calls Matthew. Eats with publicnns. Vindicates this conduct. Also that of his disciples, in not fasting. Clears from breach of Sabbath — himself for curing on that day, and them for plucking and rubbing the ears of corn induced by hunger, ......... 261 Section V. Tlie JVomination of Apostles. — Ch. vi. 12, etc. vii. 1 — 35. Jesus selects his twelve apostles : afterwards, attended by a great multitude, teaclies who are trulj- happy ; that we ought to love all men. and do good to all, enemies not excepted : warns against uncharitablcness in judging others ; partiality in judging ourselves. The evidence that a man is good, is his actions, not his professions ; the insignificancy of the latter without the former. Jesus cures a centurion's servant. At Nain restores to life a widow's son. John's message to Jesus. Testimony of Jesus concerning John. The people's opinron of both, .... 2C5 Section VI. Sigurd Miracles and Instrnctiuns. — Ch. vii. 3(5, etc. viii. ix. 1 — 17. A woman of a bad life annoints the feet of Jesus in the house of a Pharisee ; whom, being scandalized at his permitting it, Jesus instructs in the extent of divine mercy, and its happy consequences; travels about, teaching and warning in cities and villages, attended by tlie twelve and some pious wo- men. Tlie parable of the sower. Reason for us'ng parables : — the expla- nation. A lamp not lighted but to enlighten. Knowledge not given but to be communicated. Who are considered by Jesus as his dearest relatives. He embarks — meets with a tempest — stills it by a Vv"ord — lands — cures tlie demoniac who had the legion, and a woman of a bloody issue. Tlie daugh- ter of Jairus restored to life. Jesus sends the twelve, empowering them to cure diseases. Herod's doubts concerning Jesus. Jesus feeds 5000 in the desert, ........ 2G0 Section VII. Tlic Transfiovratioii. — Ch. ix. IS, etc. v. Different opinions concerning Jesus. Peter acknowledges him to be the Mes- siah. Jesus foretells his own death and resurrection. All who would be vi CONTENTS. followers, must prepare for sufleriiig. Jesus transfigured in the presence of Peter and Zebodue's sons — cures a demoniac — again foretells tliat he will be delivered to his enemies. Humility the road to preferment in the reign of heaven. The meanest disciple not to be despised. The services of those who do not accompany the apostles not to be rejected. Jesus sets out for Jerusalem — is refused admittance into a Samaritan city on the road. The vindictive proposal of two disciples rejected by their Master, with a severe reprimand to the proposers. Those who would follow Jesus, must do it at all hazards, and without delay. The mission of the Seventy. The aggravation of the guilt of those who, tliough they had enjoyed the minis- try of Jesus and seen his miracles, remained impenitent. The return and report of the Seventy. Jesus is consulted by a lawyer, as to what must be done to obtain eternal life. He explains by the parable of the humane Samaritan, the meaning of neighbor. In the example of Martha and her sister Mary, we are taught what is the most important pursuit, . 273 Section VHI. The Character of the Pharisees. — Ch. xi. xii. Jesus gives his disciples a model of prayer — enjoins importunity — cures a dumb demoniac — refutes the plea of the Pharisees, that by the aid of de- mons he expelled demons — points out the true happiness of man. Jonah the only sign that would be granted to that generation : their obduracy and folly contrasted to the penitence of the Ninevites and the Queen of Sheba's love of wisdom. A Pharisee, at whose house Jesus dines, scan- dalized at his not washing his hands before dinner. Jesus reproaches the Scribes and Pharisees, with being more solicitous about cleansing the out- side than the inside ; with exactness in things of little moment, whilst they neglected things of the greatest; with affecting pre-eminence in every thing ; with hypocrisy ; with imposing burdens on others, from which they kept themselves free ; with persecuting the prophets when living, and pretending to honor them when dead ; with obstructing the people's entry into the kingdom of God. He warns his disciples of their danger- ous doctrine — fortifies them against the dread of their power — reminds them of the care of Providence — and of the greatness of their future recompense. The danger of apostacy ; and of detracting from the Holy Spirit. Warn- ing against covetousness, from the example of a rich fool who exulted in his stores, and knew not that he had not a day to live : against anxiety. Incitements to vigilance and activity. The doctrine of Jesus the occasion of contention and division. Men attentive and judicious in temporal affairs, often careless and injudicious in spiritual concerns, .... 277 Section IX. The Nature of the Kingdom. — Ch. xiii. xiv. Sudden and violent deaths not evidences of greater guilt in individuals, but general warnings to reformation. The similitude of the barren fig-tree. An infirm woman cured on the Sabbath. The similitude of the grain of mustard-seed ; and of the leaven. Salvation demands our utmost vigilance and exertion. In spite of Herod's designs upon him, Jesus would go about safely for a short time, and then finish his course at Jerusalem. His lamen- tation over that impenitent and devoted city. A dropsical man cured in a Pharisee's house on the Sabbath. A warning against forwardness and vanity. Admonition to entertain the needy rather than the wealthy. Parable of the supper to which the invited refused to come. The neces- sity of deliberation before we engage in the Messiah's service, illustrated from the example of a prudent builder, and of a king at war, . . 282 Section X. Parables. — Ch. xv. xvi. The lost sheep. The lost drachma. The prodigal son. The unjust but provident steward. The use men make of temporal things here, marks their fitness for the trust of spiritual things hereafter. Admonitions against avarice ; hypocrisy ; reliance on the judgment of men ; against divorce. The utmost exertion requisite to secure a place in the kingdom of heaven. The rich man and Lazarus, ...... 285 Section XI. Instructions and Warnings. — Ch. xvii. xviii. xix. 1 — 27. Nothing more dangerous than to insnare. The method of treating an offend- ing brother. The power of faith. .Obedience to the Creator, gives no CONTENTS. vii claim on his favor. The cure of ten lepers, of whom only one, a Samari- tan, proves grateful. The reign of God not introduced with outward show. The coming to judgment sudden and unexpected, like the deluge, and the destruction of Sodom. That disciple is fortified against danger who prefers his Master to everj' earthly thing. The parable of the impor- tunate widow and the unjust judge. The devotions of the Pharisee and of the publican compared. The people encouraged to bring their children to Jesus. What must be done to obtain eternal life. How far the desire of perfection would lead us. Riches a great obstacle to men's admission into the kingdom. The reward of them who abandon any thing for Jesus. His death and resurrection foretold. The cure of a blind beggar. The conversion of Zaccheus. The parable of the pounds, . . 288 Section XH. The Entry into Jenisalem.—Ch. xix.28, etc. xx. xxi. 1—4. Jesus rides into the city on an ass, the multitude accompanying him with shouts — laments the obduracy of the city, and foretells its fate — drives the traffickers out of tlie temple — silences the chief priests and others who questioned his authority. The parable of the husbandmen who ill-treated and killed their landlord's messengers — foretells the rejection of the Jews, and the admission of the Gentiles into the church — eludes the craft of the Pharisees, who question him on the lawfulness of paying tribute to Csesar — vindicates the resurrection against the Sadducees — puzzles the Pharisees about the meaning of an expression in the Psalms — warns his hearers against the vanity and arrogance of the Scribes — teaches that charity is to be rated more by the ability of the giver than by the greatness of the gift, . \ . ^ . ^ . ' . " . .293 Section XHI. The Last Supper. — Ch. xxi. 5, etc. xxii. 1 — 53. The destruction of the temple foretold. The calamities by which it would be preceded. The signs that judgment is nigh. The punishment of the wicked will prove the deliverance of the saints. The need of unremitted vigilance. The rulers consult together about putting Jesus to death. Judas sells him to them. Jesus eats the passover with his disciples — institutes the commemoration of his death — acquaints them of the treachery of one of them — assures them that, in his reign, humility and usefulness will prove^ the only genuine honor — foretells the transgression of Peter, and some of the calamities to which they were soon to be exposed. The agony on Mount Olivet. He is seized by an armed multitude conducted by Judas — heals the high priest's servant, whose ear had been cut off by one of the apostles, . . ...... 296 Section XIV. The Crucifixion. — Ch. xxii. 54, etc. xxiii. 1 — 49. Jesus is brought to the high-priest's house — denied by Peter — abused by tlie servants — tried by the Sanhedrim, and condemned — consigned to the Ro- man procurator, before whom they accuse him of sedition and rebellion. Pilate, not convinced, sends him to Herod, then at Jerusalem. Herod, dis- appointed of seeing him perform miracles, derides him, and remands him to Pilate. Pilate, perceiving his innocence, tries in vain to save him, on pretence of granting him to the prayer of the people, accustomed to obtain the release of a prisoner at the passover ; but they and their rulers obstinate- ly demand the crucifixion of Jesus, and the release of Barabbas, impris- oned for sedition and murder. Pilate reluctantly consents to gratify them. Jesus led to Calvary, the cross carried by Simon a Cyrenian — is followed by some female disciples, who lament him — is nailed to the cross between two malefactors — prays for his enemies — is insulted by all ranks. One of the malefactors joins in insulting him, and is rebuked by the other. Jesus promises paradise to the penitent criminal. The death of Jesus, attended with such prodigies as confound the centurion and other spectators, . 299 Section XV. The Rr.mrrection. — Ch. xxiii. 50, etc. xxiv. Tlie body of Jesus given to Joseph of Arimath*a, who deposites it in his own sepulchre. The resurrection of Jesus announced by angels to some pious women at the sepulchre. These report it to the disciples. Peter hastens to viii CONTENTS. the sepulchre, where he finds nothing but the linen. Jesus appears to two disciples on the way to Emmaus. He appears to Peter, and afterwards to the eleven. He eats with them, and shows them from the Scriptures the necessity of his death and resurrection ; commisstons them to preach his doctrine, after tlie instructions they were soon to receive from the Holy Spirit ; leads them out to Bethany ;. and, havinif blessed them, ascends into heaven. ........ 302 Notes, ........ 305 ST. JOHN'S GOSPEL. Section I. Tlie I ncarnation . — Ch. i. The pre-existence, divinity, and creative exertion of the Word. The light of the world. The end of John's mission. The reception of the Word among God's ancient people. The word incarnate, the interpreter of God, the fountain of grace and truth to men. visits the earth. The Baptist's testi- mony concerning himself; concerning the Messiah, vi^hora God had indica- ted to him by a visible token. Two of John's disciples, induced by their Master's testimony, follow Jesus. Others also called by Jesus, . . 423 Section H. The Entrance on the. Ministry. — Ch. ii. iti. Jesus turns water into wine at a marriage in Cana ; goes to Jerusalem ; drives the traffickers out of the temple ; silences those who questioned his authori- ty ; makes many converts, but not all worthy of confidence ; is visited se- cretly by Nicodemus, a magistrate, with whom he converses on regenera- tion, faith, and fortitude in the cause of truth. Jesus retires into the coun- try ; employs his disciples in baptizing : this is reported to John, who gives his testimony of Jesus, exalting his mission and personal dignity much above his own, ....... 426 Section HI. The Journey to Galilee. — Ch. iv. Jesus, near Sychar of Samaria, enters into conversation with a Samaritan woman : discovers himself to her to be the Messiah. The disciples, who had gone into the city to buy food, are surprised to find them conversing together. He acquaints his disciples, that to do the work for which he was sent, was to him as food ; goes into the city ; stays two days, making many converts : returns to Galilee ; heals the courtier's son who lay sick at Ca- pernaum, ........ 428 Section IV. The Cure at Bethesda. — Ch. v. The supernatural cures wrought at Bethesda by the agitation of the water. A diseased man who lay there, waiting such a cure, healed on the Sabbath by Jesus, who commanded him to carry home his couch. Hence some al- tercation of the Jews, — first with the man — afterwards with Jesus. Jesus al- leges the example of his Father, from whom he derives both the power where- by he acts, and the wisdom wherewith he teaches. His mission proved by — 1. the testimony of John; 2. the miracles he wrought; 3. the decla- ration of the Father at his baptism ; 4. the Jewish Scriptures, . 431 Section V. The People fed in the Desert. — Ch. vi. vii. 1. Jesus feeds five thousand miraculously in the desert. While his disciples embark, he retires from the multitude, who intend by force to make him their king. The night being stormy, he follows his disciples, walking on the sea ; enters their vessel, which immediately reaches the intended port ; instructs the people who fiock about him, as to the object most worthy of their labor ; declares' himself the bread of life, the source of spiritual nour- ishment and comfort, prefigured by the manna which the Israelites ate in the desert. His language, so strongly metaphorical, proves unintelligible to many, and makes not a few withdraw altogether. Jesus having asked CONTENTS. ix the twelve wlicther tliey meant to follow tlicir example, Peter, in the name of the whole, acknowledges him the Messiah, professing inviolable fidelity. Jesus acquaints them that even in their small number, there is one per- fidious, •••...... 433 Skctio.v VI. Tlic Feast of tabernacles. — Ch. vii. 2, etc. viii. Jesus declines going with his kinsmen to the festival. When they were gone, sets out privately ; teaches in the temple, vindicating his doctrine' and mission. The chief priests and Pharisees send officers to seize him. He continues to teach. The people are much divided about him. The officers return without him, urging for their excuse the unexampled power of his speeches. The rage of the rulers mildly checked by Nicodemus. Jesus dismisses the woman taken in adultery ; declares himself the light of the world ; exposes the vanity of the Jewish boasts of liberty ; of their relation to Abraham ; of their relation to God : defends himself against their abuse ; and, when they were preparing to kill him, conveys himself out of their reach, ••...... 436 Sectiok vii. — The Cure of the Man born blind. — Ch. ix. x. Jesus gives sight to a man blind from his birth. This excites the astonish- ment of the neighbors. The Pharisees inquire into the fact, examining first the man, afterwards his parents, then again the man himself They acquaint him that the person who had cured him must be a bad man, be- cause he had done it on the Sabbath. As the man who had been cured de- clared his dissent from this judgment, they expelled him tlie synagogue. Jesus afterwards finding the man, comforts him ; compares himself to the door of the fold, and to the good shepherd. Divisions among the people concerning him. His enemies charge him with blasphemy. He vindicates himself, and eludes their designs, ..... 440 Section VIII. Lazarus raised from the dead. — Ch. xi. xii. 1 — 11. Lazarus of Bethany being sick, his sisters send w^ord to Jesus, who, after two days, returns to Judea, his disciples reluctantly accompanying him. Jesus restores Lazarus to life, who had been four days buried : — this proved the means of convincing numbers. The rulers alarmed, convene the Sanhe- drim, where the destruction of Jesus is determined. He retires into the country. On the approacli of the passover measures are again concerted against Jesus. He comes to Bethany ; sups with Lazarus ; his feet anoint- ed by Mary, who is accused of profusion by Judas, but vindicated by his Master. Crowds flock to the house, to see not only Jesus, but Lazarus, who had been raised from the dead, .... 443 Section IX. The Entry into Jerusalem. — Ch. xii. 12, etc. xiii. Jesus rides into Jerusalem on an ass, the multitude shouting. Some Greeks desire to see him. Jesus foretells his own death, and its effect in engaging disciples ; warns his hearers to improve the present opportunity, of which they would soon be deprived. Several rulers convinced, but restrained by fear from declaring their sentiments. Jesus announces his doctrine as di- rectly from God ; washes the feet of his disciples ; points out this as an ex- ample to them ; foretells that one of them would betray him ; by a token acquaints the beloved disciple that Judas Iscariot was the man ; recom- mends mutual love ; warns Peter, more confident than the rest, of his transgression in disowning him, ..... 446 Section X. Consolation to the Disciples. — Ch. xiv. xv. xvi. xvii. Jesus before his departure, comforts his disciples, assuring them that his ab- sence would conduce to their good, and be but temporary. Promises them another Monitor to supply liis place ; that he will soon discover him- self to them, though not to the world. Tlie similitude of the vine. Ex- horts to tlie observance of his precepts, and to mutual love ; encourages them by his example to bear persecution with constancy ; warns them of their danger; acquaints them of the Monitor's functions; excites them to pray the Father in hi.^ name ; foretells that their sorrow will be soon sue- Vol. II. b X CONTENTS. ceeded by joy, and the world's joy by sorrow ; that his people will have peace in him, but affliction in the world ; — concludes with a pra3'er to his Father, 1. for himself, to glorify him in the issue of the awful trial ; 2. for his disciples, to preserve them in unity and truth ; 3. for all the converts that should be made to him through their ministry, .... 449 Section XI. TIic Crucifixion. — Ch. xviii. xix. 1 — 37. Jesus, being betrayed to his enemies by Judas, manifests his power to those sent to apprehend him ; is brought to the high-priest's house and examined ; is denied by Peter ; consigned to Pilate, who, after inquiry finding no cause for condemning, offers to the people to release him, according to the cus- tom which obtained at the passover. The people, influenced by their ru- lers, refuse Jesus, demanding that he may be crucified, and Barabbas re- leased. Pilate causes Jesus to be scourged ; and, after repeated declara- tions of his innocence, gives him up to the will of the multitude. Jesus is brought with two malefactors to Calvary carrying his cross ; the charge of his mother he, from the cross, recommends to his beloved disciple, who from that time took her to his own house. The soldiers part his garments amono-them: one of them, with a spear, pierces the side of Jesus when dead," .454 Section XII. Jlie Resurrection. — Ch. xix. 38, etc. xx. xxi. The body of Jesus given to Joseph of Arimathea. He and Nicodemus em- balm it, and lay it in the sepulchre. The sepulchre is found empty early on Sunday morning, first by Mary Magdalene, afterwards by Peter and John. Soon after, Jesus appears to Mary Magdalene at the sepulchre, and sends her to acquaint his disciples of his resurrection, and that his ascen- sion would soon follow. In the evening, he appears to the apostles in a house, and gives them commission to teach. Thomas, who had been ab- sent, owns to his fellow-disciples his disbelief of their testimony. Jesus appears again to the apostles, Thomas being present, whose incredulity is overcome by the evidence he had wanted. Again he appears to the disci- ples at the Sea of Tiberias, discovering himself by means of an extraordi- nary draught of fishes ; eats with them ; draws from Peter thrice, in pres- ence of the rest, a declaration of his love to him. Jesus gives him charge of his flock, and foretells his martyrdom; rebukes his curiosity about the fate of a fellow-disciple. It was that disciple who wrote this Gospel, and was witness of most of the things recorded in it, . . . 458 Notes, ....... 461 ADVERTISEMENT. It is proper to observe, that, in the following Notes, repetitions and unneces- sary references are as much as possible avoided. When an useful illustration of any word or phrase is to be found in the Notes on one of the succeeding Gospels, the place is commonly referred to; not so, when it is in one of the preceding, be- cause it may probably be remembered ; and if it should not, the margin of the text will direct to the places proper to be consulted. But when the explanation of a term occurs in the Notes on a preceding Gospel, in a passage not marked on the margin as parallel, the place is mentioned in the Notes. In words which fre- auently recur, it has been judged convenient to adopt the following Abbrevia- quently recur, TIONS Al. Alexandrian manuscript C Anonymous English transla- -^"- I tion in 1729 Ar. Arias Montanus Ara. Arabic Arm. Armenian Be. Beza Beau. Beausobre and Lenfant Ben. Bengelius Cal. Calvin Cam. Cambridge manuscript Cas. Castalio Cha. Chaldee Chr. Chrysostom Com. Complutensian edition Cop. Coptic Dio. Diodati Diss. Dissertation Dod. Doddridge E. B. Eng. Bible — in common use E. T. English translation— the same Eng. English Er. Erasmus Eth. Ethiopic Euth. Euthymius Fr. French G. E. Geneva English G. F. Geneva French Ger. German Go. Gothic Gr. Greek Gro. Grotius Ham. Hammond Heb. Hebrew Hey. Heylin Itc. Italic Itn. Italian J. John L. Luke La. Latin Lu. Luther L. CI. Le Clerc M. G. Modern Greek Mr. Mark MS. Manuscript Mt. Matthew N. T. New Testament O. T. Old Testament P. R. Rort Royal translation Per. Persic Pise. Piscator Rh. Rhemish Sa. Saci Sax. Saxon Sc. Scott Sep. Septuagint Si. Simon Sy. Syriac The. Theophylact Vat. Vatican manuscript Vul. Vulgate Wa. Wakefield Wes. Wesley Wet. Wetstein Wh. Whitby Wor. Worsley Wy. Wynne Zu. Zuric translation. If there be a few more contractions not here specified, they are such only as are in pretty general use. In terras which occur seldomer, the words are given at length. NOTES ON ST. MATTHEW'S GOSPEL. THE TITLE. The title, neither of this nor of the otlier histories of our Lord, is to be ascribed to the penmen. But it is manifest, that llie titles were prefixed, in the earliest times, by those who knew the per- sons by whom, and the occasion on which, these writings were composed. For the sense wherein the word Gospel is here used, see Prel. Diss. V. Part ii. sect. 18. 2 Kuxu MuT&alov, " according to Matthew," "of Matthew," or " by Matthew." These are synonymous, as has been evinced from the best authorities. Cas. rendered it " auctore Matthaeo," probably enough. Nor is this, as Be. imagines, in the least repug- nant to the claim of the evangelists to inspiration. Paul does not hesitate to call the doctrine with which he was inspired his Gospel. Nor does any man at present scruple to call the Epistles written by that apostle, Paurs epistles. ^ To uttzd Max&aiov fvuyytXiov. I have preferred this to every other title, because it is not only the briefest and the simplest, but incomparably the oldest, and therefore the most respectable. All the ancient Gr. MSS. have it. The titles in the old La. version called Itc. were simply " Evangelium secundum Matthaeum" — " secundum Marcutn," etc. ; and in most ancient MSS., and even editions of the present Vulgate, they are the same. From the writings of the Fathers, both Gr. and La., it appears that the title was retained every where in the same simplicity, as far down as the fifth century. Afterwards, when, through a vitiated taste, use- less epitliets came much in vogue, some could not endure the naked- ness of so simple a title. It then became " Sanctum Jesu Christi Evangelium secundum Matthaeum," etc., which is that used in the Vul. at present. Tlie N. T. printed at Alcala (called the Com- plulensian Polyglot) is the first Gr. edition wherein a deviation was made, in this respect, from the primitive simplicity. The title is there, in conformity to the Vul. printed along with it. To x«z« Muf&ulov ayiop ivayythov. Tiiis mode was adopted by some sub- sequent editors. Most of the translators into modern languages have gone further, and prefixed the same epithet to the name of the writer. Thus Dio. in Itn. " 11 santo evangelio," etc. " se- VOL. II. 1 X NOTES ON ST. MATTHEW. condo S. Matleo.*' The translators of P. R. Si. Sa. Beau, and L. CI. in F. " Le saint evangile," etc. " selon Saint Mattliieu." Our translators after Lu. June not given the epitliet to the Gospel, but have added it to the writers. Yet they have not prefixed this term to the names even of the apostles, in the titles of their Epis- tles. In this I tliink tl)ey are singular. The learned Wet. in his excellent edition of the Gr. N. T. remarks, that though the term corresponding to Gospel occurs in that book upwards of seventy times, it is not once accompanied with the epithet holij. CHAPTER I. 1. ''The lineage." E. T. '"The book of the generation." Ii!3Xug '/fft'of (<}■:. This phrase, which corresponds to the Heb. niirin ~>20 " sepher tholdoth," is supposed by some to be the ti- tle of the first seventeen verses only ; by others, of the whole book. The former in etlect translate it as I have done ; the latter, The Histori/. That in the first of these senses, and also for an account of progeny, the Gr. phrase is used by Hellenist writers, is undenia- ble ; it is not so clear that it is used, in the second, for a narrative of a man's life. It is true we sometimes find it where it can mean nei- ther genealogy nor list of descendants, as in that phrase in the Sep. Bifikog yfitoicc.^ ovgaiov y.al ;'?;c, Gen. '2 : 4, the meaning of which is doubtless, '' the ori<:in and gradual production of the universe;" which has plainly some annlo<:y, though a remote one, to an ac- count of ancestry. The quotations which have been produced on the other side, from the Pentateuch, Judith, and the Epistle of James, do not appear decisive of the question. Of still less weight is the name ' Sepher toledoth Jesu,' given to paltry, modern. Jew- ish fictions, written in opposition to the Gospel : though this also has been urged as an ar;:;ument. - '• Christ," Xgiatog, without the article, is here to be under- stood, not as an appellative, as it is in almost all other places of the Gospel, but as a proper name. Into this use it came soon after our Lord's resurrection, but not before. Sonie distinction was ne- cessary, as at that time the name Jesus was common among the Jews. Diss. V. Part iv. sect. 7. ^ " Son," vlov indefinitely, not zov vlov " the son" emphatically. The sense is rightly rendered by Cas. '• prognati Davide," a de- scendant of David. There is a modesty and simplicity in the manner in which the historian introduces his subject. He says no more than is necessar\- to make his readers distinguish the person oi whom he speaks, leaving them to form their judgment of his mis- sion and character, froin a candid but unadorned narration of the facts. CHAPTER I. 2. " Judah," etc. My reason for preferring the O. T. ortho- graphy of proper names you have Diss. XII. Part iii. sect. 6. etc. 6. " By her who had been wife of Uriali." E-a Trjg lov Ov- giov. Literally, " By her of Uriah." It is not just to say that the feminine article thus used denotes tJie wife. The relation is in this phrase neither expressed nor necessarily implied, but is left to be supplied from the reader's knowledge of the subject. We have no idiom in English entirely similar. That which comes nearest is when we give the names, but suppress the relation on account of its notoriety. Thus, if it were said that David had Solomon by Uriah'' s Bathsheba, every body would be sensible that the expres- sion does not necessarily imply that Bathsheba was the wife, more than the ividow, the daughter, or even the sister of Uriah. We have an instance in Mark 16: I, Mu(jiu i] rov Jaxw^ov, where the void must be supplied by the word /u??rjyo, ' mother.' The like liolds of the masculine. In Acts I : 13, 'Junoi^uv yllquiuv must be supplied by iv'tl?, 'son;' and in Luke 6 : 16, 'Jovdav Vaxw/iot;, by udf/.qop, brother.' What tlierefore is really implied in any particular case, can be learnt only hom a previous acquaint- ance with the subject. Hence we discover that the ellipsis in this place cannot be supplied by the word wife ; for when Uriah was dead, he could not be a husband. Those, therefore, who render ix zvjg xov OvQiov ' of Uriah's wife,' charge the historian with a blunder of which he is not guilty, and mislead careless readers into the notion that Solomon was begotten in adultery. The common version exhibits the sense with sufficient exactness. 8. " LTziah," tov 'OCiuv. So the Sep. renders this name in Gr. 2 Chr. 26:3; whereas Ahaziah is by them rendered 'Oyo^iug. Some names are omitted in the line, in whatever way it be rendered here; for though Ahaziali was indeed the son of Jo- ram, LTzziah was the father of Jotham. H. Some copies read, '' Josiah begat Jehoiachin ; Jehoiachin had Jeconiah," etc. ; and this reading has been adopted into some editions. But there is no authority from ancient MSS., translations, or commentaries, for this reading, which seems to have sprung from some over-zealous transcriber, who, finding tliat there were only thirteen in either the second series or the third, has thought it ne- cessary thus to supply the defect. For if Jehoiachin be reckoned in the second series, Jeconiah may be counted the first of the third, and then the whole will be complete. But as in very early times the Fathers found the same difficulty in this passage which we do at present, there is the greatest ground to suspect the correction above-mentioned. 11, 12. "About the time of the migration into Babylon." "After the migration into Babylon," inl xrig ^iTOixialug Ba^- vhovog. Miia T7]v /.ifToixiolaf Ba§vlMvog. In the La. versions, 4 NOTES ON ST. MATTHEW. the word fxiTQiimaia is differently translated. The Vul. Arias, and Leo de Juda, render it ' transmigration Be. ' transportation Pise. * deportatio,' Er. Cal. and Cas. ' exilium,' Lu. in Ger. calls it ' ge- fangniss,' Dio. in Iln. 'catlivita,' Si. and L. CI. in Fr. 'transmi- gration.' G. F. P. K. Beau, and Sa. adopt a circumlocution, em- ploying the verb ' transporter.' The E. T. says, " about the time they were carried away to Babylon ;" " After they were brought to Babylon." In nearly the same way the words are rendered by Sc. Dod. renders them, "About the time of the Babylonish cap- tivity :" " After the Babylonish captivity." Wa. says, " the re- moval to Babylon." It is evident, not only from the word employ- ed by the sacred historian, but also from the context, that he points to the act of removing into Babylon, and not to the termination of the State wherein tlie peoj)le remained seventy years after their re- moval, as the event which concluded the second epoch, and began the third, mentioned in the 17th verse : Whereas the La. ' exilium,' Ger. ' geAingniss,' Itn. ' cattivita,' and Eng. ' captivity,' express the stale of the people during all that period, and by consequence egregiously misrepresent the sense. They make the author say what is not true, that certain persons were begotten after, who were begotten during the captivity. Further, it deserves to be re- marked, that as this apostle wrote, in the opinion of all antiquity, chiefly for the converts from Judaism, ho carefully avoided giving any unnecessary offence to his countrymen. The terms captivity, exile, transportation, subjection, were offensive, and, with whatev- er truth they might be applied, the Jews could not easily bear the application. A remarkable instance of their delicacy in this respect, the effect of national pride, we have in J. 8 : 33, where they boldly assert their uninterrupted freedom and independency, in contradic- tion, both to their own historians, and to their own experience at that very tiu)e. This humor had led them to express some disagreea- ble events, which they could not altogether dissemble, by the soft- est names they could devise. Of this sort is ^fTotmnia, by which they expressed the most direful calamity that had ever befallen that nation. The word strictly signifies no more than passing from one place or state to another. It does not even convey to the mind whether the change was voluntary or forced. For this reason we must admit that Be. Pise. Beau. Sa. and the E. T. have all de- parted, though not so far as Cas. liU. Dio. Dod., and from the more indefinite, and therefore more delicate expression of the orig- inal, and even from that of the Vul. from which Sa.'s version is professedly made. For the words used by all these imply compul- sion. Nor let it be imagined, that, because f4fioixfolu occurs fre- quently in the Sep. where the word in Heb. signifies ' captivity,' it is therefore to be understood as equivalent. That version was made for the use of Grecianor Hellenist Jews, who lived in cities where Gr. was tlie vulgar tongue ; and as the translation of the CHAPTER I. O Scriptures into tiie language of the place exposed their history to the natives, they were the more solicitous to soften, hy a kind of euphemism, a circumstance so humiliating as their miserable en- thrahnent to the Babylonians. For this reason, that event is es- pecially in the historical part, rarely denominated ui/fAu),(>}Ota ' cap- tivitas,' and never d'taxofiidr], ' transportatio ;' but by one or other of these gentler names, fUxoiKiu, fiitoiyfola, anoixla, and UTJoixiala, * colonia,' ' migratio,' ' demigratio,' ' incolatus,' seu ' habitatio in terra aliena.' On the whole, Vul. Si, L. CI. and Wa. have hit the import of the original more exactly than any of the other trans- lators above-mentioned. I did not think the term transmigration so proper in our language, that word being in a manner appropria- ted to the oriental doctrine of the passage of the soul, after death, into another body. Emigration is at present, I imagine, more com- monly used when the removal is voluntary. The simple term mi- gratioii seems fully to express the meaning of the original. 16. " Messiah," X^ioiog. For the import of the word, see Diss. V. Part iv. sect. 9. J8. "Jesus Christ." The Vul. omits Jesu, and is followed only by the Per. and Sax. versions. 19. " Being a worthy man," dhaiog ojj/. Some would have the word dlxuiog, in this place, to signify good-natured, humane, merciful ; because, to procure the infliction of the punishment de- nounced by the law, cannot be deemed unjust, witl)out impeach- ing the law. Others think that it ought to be rendered, according to its usual signification, jj«^; and imagine that it was the writer's intention to remark two qualities in Joseph's character ; first, his su'icl justice, which would not permit him to live with an adulter- ess as his wife ; secondly, his humanity, which led him to study privacy in his method of dissolving the marriage. Herein, say they, there can be no injustice, because there are many things, both for compensation and punishment, which the law entitles, but does not oblige, a man to exact. Though this interpretation is specious, it is not satisfactory ; for if the writer had intended to express two dis- tinct qualities in Joseph's character, which drew him different ways, I think he would have expressed himself differently, — as thus, " Though Joseph was a just man, yet being unwilling," etc. ; whereas the manner in which he has connected the clauses, seems to make the latter explanatory of the former, rather than a contrast to it. It has indeed been said, that the participle wV sometimes admits being interpreted ' though.' In proof of this. Matt. 7:11, and Gal. 2 : 3, have been quoted. But the construction is not sim- ilar in either passage. Here the on- is coupled with another parti- ciple by the conjunction xal. In the places referred to, it is im- mediately followed by a verb in the indicative. In such cases, to which the present has no resemblance, the words connected may 6 NOTES ON ST. MATTHEW. give the force of an adversative to the participle. On the other hand, I have not seen sufficient evidence for rendering dlxaiog ' hu- mane,' or 'merciful ;' for though these virtues be sometimes com- prehended under the term, they are not specially indicated by it. I have therefore chosen a middle way, as more unexceptionable than either. Every body knows that the word dy.iaiog admits two senses. The first is 'just,' in the strictest acceptation — attentive to the rules of equity in our dealings, particularly in what concerns our judicial proceedings. The second is ' righteous,' in the most extensive sense, including every essential part of a good character. In this sense it is equivalent, as Chr. remarks, to the epithet tvugi- TOS, ' virtuous,' * worthy,' ' upright.' And in this not uncommon sense of the word, the last clause serves to exemplify the charac- ter, and not to contrast it. ~ " To expose her." ui)ir,i> ■jxagadtiyi.iariGut, : E. T. " to n)ake her a public example." In order to express things forcibly, trans- lators often, overlooking the modesty of the original, say more than the author intended. It has not, however, been sufficiently ad- verted to, in this instance, that by extending the import of the woxd nuQuSiiy^iazloat, they diminish the character of benignity as- cribed by the historian to Joseph. It was not the writer's inten- tion to say barely, that Joseph was unwilling to drag her as a crim- inal before the judges, and get the ignominious sentence of death, warranted by law, pronounced against her, which few perhaps would have done more than he ; but that he was desirous to con- sult privacy in the maimer of dismissing her, that he might as little as possible wound her reputation. The word appears to me to de- note no more than making the affair too flagrant, and so exposing her to shame. So the Syrian interpreter, and the Arabian, under- stood the term. I have therefore chosen here to follow the exam- ple of the Vul. Leo. and Cal. who render the words, ' earn tradu- cere,' rather than of Cast, and Pise, who render them, * in eam ex- emplum edere,' and ' eam exemplum facere,' which have been fol- lowed by our translators. The expressions used by these natural- ly suggest to our minds a condemnation to suffer the rigor of tiie law. Yet the original word seems to relate solely to the disgrace resulting from the opinion of the public, and not to any other pun- ishment, corporal or pecuniary. Infamy is, indeed, a common at- tendant on every sort of public punishment. Hence by a synecdoche of a part for the whole, it has been sometimes employed to express a public and shameful execution. And this has doubtless occasion- ed the difficulty. But that it is frequently and most properly used, when no punishment is meant but the |)ublication of tlie crime, Raphelius, in his notes on the place, has, by his quotations from the most approved authors, put beyond a doubt. 1 shall bring one out of many. It is from Polybius, Legal. 88, where he says, CHAPTER I. *Ifdi avyxltjTog XQo^fifVTj TM xalgM, not ^ovXofiivr] UAPAAEII- MATI^Al rovg'Podlovg, anoxgiaiv itfl^dkfv tjg r/v id ovff^^ovTcc Tuvza. " The senate taking the opportunity, and wilhng to expose the Rhodians, published their answer, whereof these are the heads." I shall only add, that Chr. one of the most eloquent of the Gr. fa- thers, understood this passage in the Gospel as meaning no more ; accurately distinguishing between naQudfiyfiaxl^iiv and xoAuCf**', ^ exposing' and ' punishing.' Thus he argues concerning Joseph's conduct on this trying occasion : Kaiioiyi ov JJAP AAEJ I'MA- TIZMOTfAOvov 7)i> vmv&vpog i] toiavii]- dXXd nai A'OAAZBJ^- 0A/ avit}P 6 v6/Mog ixfXivfv. A}X 6 ' Jwarlqi ov /novov to fAflyof ix- iivo, aXXa xai to tkaiiov auvi^vjQrinf, zt]v aio^vin^i/' ov ydg f.i6vov 6v KOAAZAJ, «AA' 6v8^ nAPAAEirMATlZAl i^ovXno. " Now such a woman (as Mary was tlien thought to be) was not only exposed to shame, but also by law subjected to imnishment. Whereas Joseph not only remitted the greater evil, ihe punishment, but the less also, the ignominy ; for he determined not only not to punish, but not even to expose her." For the meaning of a term which occurs in so few places in Scripture, and those not unfavora- ble to the explanation given, a term with which no ancient contro- versy was connected, the authority of such a man as Chr. is justly held decisive. The verdict of Euth. is in effect the same. This also is the sense which the translator into M. G. gives the term, saying ftiq 'OiXovTag va 7i]i/ qav£Qb)R7j, adding as an illustration on the margin, va ti]v nojHTif'i/"?. ' to defame her.' ^ "To divorce her," c(7ioXvaatuvii]v. In the N. T. the word anoXvfcv is the ordinary term for divorcing a wife, and thereby dis- solving the marriage. Nor did it make any difference in the Jew- ish commonwealth, that the parties were only betrothed to each other, and that the marriage was not completed by cohabitation. From the moment of their reciprocal engagement, all the laws in relation to marriag(i were in force between them. He was her hus- band, and she his wife. Her infidelity to him was adultery, and appointed to be punished as such, Deut. 22 : 23, 24. In conform- ity to this is the style of our evangelist. Joseph is called, ver. 16, Mary^ s husbaiid ; she, ver. 20, his roife : the dissolution of their contract is expressed by the same word that is uniformly used for the dissolution of marriage by the divorce of the wife. I have pre- ferred here, and in other places, the term divorcing to that of put- ting away. The latter phrase is very ambiguous. Men are said to put away their wives, when they put them out of their houses, and will not live with thein. Yet the marriage union still subsists ; and neither party is at liberty to marry another. This is not what IS meant by dnokvf IV Ttjv yvvulxa in ihe Gospel. Now a divorce vviih them might be very private. It required not, as with us, a ju- dicial process : the determination of the husband alone was suffi-r 8 NOTES ON ST. MATTHEW. cient; Deut. 24: 1,2. The utmost, in point of form, required by the rabbis (for the law does not require so much) was, that the writing should be delivered to the wife in presence of two subscrib- \a/'}, literally, "that it might be verified." The conjunction, in all cases, denotes no more than that there was as exact a conformity between the event and the passage quoted, as there could have been if the former had been effected merely for the accomplishment of the latter. God does not bring about an event, because some prophet had foretold it : but the prophet was inspired to foretell it, because God had previously decreed the event. If such particles as /Vw, or oViw? were to be always rigor- ously interpreted, we should be led into the most absurd conclu- sions. For instance, we should deduce from J. 19: 24, that the Roman soldiers, pagans, who knew nothing of holy writ, acted, in dividing our Lord's garments, and casting lots for his vesture, not from any desire of sharing the spoil, but purely with a view that the Scriptures relating to the Messiah might be fulfilled ; for it is said that they resolved on this measure, 'ivu ?J yQuqt] ■nl7]Qw&r} ij liyouaa, — See INote on ch. 8: 17. ^ " In all this — was verified ;" rovxo di oXov ytyovev Yva -nXtj- ^co^jj. Chr. and some others have considered this and ver. 23, as spoken by the angel to Joseph : I considered these verses as containing a remark of the evangelist. By messages from heaven particular orders are communicated, and particular revelations giv- en. But I do not find this method taken, for teaching us how to Vol. II. 2 10 NOTES ON ST. MATTHEW. interpret former revelations : whereas such applications of Scripture are common with the evangelists, and with none more than with Mt. The very phrase tSvto di oAoi/ ytyofiv, with which this is in- troduced, he repeatedly employs in other places, (ch. 21 : 4. 26: 56.) Add to all this, that the interpretation given of the name Immanuel, " God with us," is more apposite in the mouth of a man, than in that of an angel. 23. " The virgin," ?? nagxtnog. I do not say that the article is always emphatical, though it is generally so; or that there is a particular emphasis on it, in this passage, as it stands in the Gos- pel. But the words are in this place a quotation ; and it is proper that the quotation should be exhibited, when warranted by the original, as it is in the book quoted. Both the Sep. and the Heb. in the passage of Isaiah referred to, introduce the name virgin with the article ; and as in this way they have been copied by the evan- gelist, the article ought doubtless to be preserved in the transla- tion. 25. " Her first-born son," zoi' viov avii]g tov tiqwtotoxov. As there were certain prerogatives, which, by the Jewish constitution, belonged to primogeniture, those entitled to the prerogatives were invariably denominated the first born, whether the parents had issue afterwards or not. Nothing, therefore, in relation to this point, can be inferred from the epithet here used. The turn which Mr. Wes. and others have given the expression in their versions, her son the first-born, though to appearance more literal, is neither so natural nor so just as the common translation. It is founded on the repetition of the article before the word first-born. But is it possible that they should not have observed, that nothing is more common in Gr. when an adjective follows its substantive, especially if a pronoun or other word intervene, than to repeat the article be- fore the adjective ? This is indeed so common, that it is accounted an idiom of the tongue ; insomuch that, where it is omitted, there appears rather an ellipsis in the expression. Sc. in his notes on this verse, has produced several parallel expressions from Scripture, which it would be ridiculous to translate in the same manner; and which therefore clearly evince that there is no emphasis in the idiom. ^ In regard to the preceding clause, "Joseph knew her not, until," tag ov: all we can say is, that it does not necessarily imply his knowledge of her afterwards. That the expression suggests the affirmative rather than the negative, can hardly be denied by any candid critic. The quotations produced in support of the contrary opinion are not entirely similar to the case in hand, as has been proved by Dr. Wh. in his commentary. And as there appears here no Hebraism, or peculiarity of idiom, to vindicate our giving a different turn to the clause, I cannot approve Beau.'s manner of CHAPTER II. 11 rendering it, though not materially different in sense : " Mais il ne I'avoit point connu lors qu'elle mit au nionde son fils premier ne." The P. R. translation and Si.'s are to the same purpose. The on- ly reason which a translator could htive here for this slight devia- tion, was a reason which cannot be justified ; to render the evan- gelist's expression more favorable, or at least less unfavorable to his own sentiments. But there is this good lesson to be learnt, even from the manner wherein some points have been passed over by the sacred writers, namely, that our curiosity in regard to them is impertinent ; and that our controversies concerning them savor little of the knowledge, and less of the spirit of the Gospel. CHAPTER II. 1. "Eastern Magians," (.luyot, uno aVcToAcoi/: E. T. "wise men from the East;" rendering the word /^layoi as though it were synonymous with aocfoi. This is not only an indefinite, but an improper version of the term. It is indefinite, because tliose call- ed Mayot were a particular class, party, or profession among the orientals, as much as Stoics, Peripatetics, and Epicureans, were among the Greeks, They originated in Persia, but afterwards spread into other countries, particularly into Assyria and Arabia, bordering upon Judea on the east. It is probable that the Magians here mentioned came from Arabia. Now to employ a term for specifying one sect, which may witli equal propriety be applied to fifty, of totally different, or even contrary opinions, is surely a vague manner of translating. It is also, in the present acceptation of the word, improper. Formerly the term irise men denoted philosophers, or men of science and erudition ; it is hardly ever used so now, unless in burlesque. Dod. perhaps comes nearer, in using the term sages ; as this term is sometimes appropriated, though seldom se- riously in prose, to men of study and learning : but it is still too indefinite and general, since it might have been equally applied to Indian Brahmins, Gr. philosophers, and many others; whereas the term here employed is applicable to one sect only. This is, there- fore, one of those cases wherein the translator, that he may do jus- tice to his author, and not mislead his readers, is obliged to retain the original term. Diss. Vlil. Part ii. sect. 1. Sc. and others say Magi ; I have preferred Prideaux's term Magians ; both as having more the form of an Eng. word, and as the singular Ma- gian, for which there is occasion in another place, is much better adapted to our ears, especially when attended with an article, than Magus. The studies of the Magians seem to have lain principally in astronomy, natural philosophy, and theology. It is from them we derive the terms magic and magicinn, words which vvere doubt- 12 NOTES ON ST. MATTHEW. less used originally in a good, but are now always used in a bad sense. 2. " We have seen his star in the east country," ii'do/xip aviov TOP ttOtiQu iv Trj «t'aroA>~: E. T. " We have seen his star in the East." To see either star or meteor in the East, means in Eng. to see it in the east quarter of the heavens, or looking eastwards. But this is not the apostle's meaning here. The meaning here manifestly is, that when the Magians themselves were in the east, they saw the star. So far were they from seeing the star in the east, according to the Eng. acceptation of the phrase, that the}^ must have seen it in the west, as they were, by its guidance, brought out of the east country westwards to Jerusalem. Thus the plural of the same word, in the preceding verse, signifies the countries lying east from Judea, fxayot dno avaxoXoJv. Some ren- der the phrase h z^ u^uioXrj, " at its rise." But, 1st, The words in that case ought to have been, iv rj] dvaxo'kri avzov; 2dly, The term is never so applied in Scripture to any of the heavenly lumi- naries, except the sun ; 3dly, It is very improbable that a lumi- nous body, formed solely for guiding the Magians to Bethlehem, would appear to perform the diurnal revolution of the heavens from east to west. The expression used in Lu.'s version, im morgen- lande, coincides entirely with that here employed. ^ " To do hitn homage," -ugoaKrvJioai uvto). The homage of prostration, which is signified by this Gr. word, in sacred authors as well as in profane, was throughout all Asia commonly paid to kings, and other superiors, both by Jews and by Pagans. It was by Moses to his father-in-law, Exod. 18: 7, called in the E. T. "obeisance." The instances of this application are so numerous, both in the O. T. and in the N. as render more quotations unnecessary. When God is the object, the word denotes adoration in the highest sense. In old Eng. the term worshif, was indifferently used of both. It is not commonly so now. 4. " The chief-priests," Tovg ugyugilg. By the term agyteg- i7s, " chief-priests," in the N. T. is commonly meant, not only those who, were, or had been high-'pricsts, (for this office was not then, as formerly, for life,) but also the heads of the twenty-four courses, or sacerdotal families, into which the whole priesthood was divided. ^"Scribes of the people," /p«/f/^aTf7? rot' A«oi~ : the men of letters, interpreters of the law, and instructors of the people. 5. "Bethlehem of Judea," BtjOkfi^i Tijg' Jovdalc.g. Viil. both here and ver. 1. "Bethlehem Judge." This reading has no sup- port from either MSS. or versions, and appears to be a conjectural enK?nHation of Jerom, suggested by the Heb. of the Nazarenes. 6. '' !n i!ie canton nf Jiuiali," y}j 'Jov()'u. E. T. " In the land of Juda." The word yij without the article, joined to the name of CHAPTER n. 13 a tribe, also without the article, denotes the canton or _ territory assigned to that tribe. In this sense, yij Zaj3ovl(Zi>, and yrj Nfq&u- Ifif^, occur in chap. 4:15. As the land of Judah might be under- stood for the country of Judea, I thought it proper to distinguish in the version things sufficiently distinguished in the original.^ 2 " Art not the least illustrious among the cities of Judah," ovdafiojg iXaxtOT}] n li> roig r]fy}.t6(itv 'Jovda. E. T. " Art not the least among the princes of Judah." The term riyfiAwv, in this place, denotes ' illustrious,' ' eminent.' The metaphor _/jr/nte, ap- plied to the city, is rather liarsh in modern languages. It is remark- ed, that this quotation agrees not exactly either with the Heb. text or with the Gr. version. There appears even a contradiction in the first clause to both these, as in them there in no negative par- ticle. The most approved way of reconciling them, is by suppos- ing that the words in the prophet are an interrogation, which, agreeably to the idiom of most languages, is equivalent to a nega- tion. On this hypothesis we must read in the O. T. "Art thou the least ?" And in written language, an interrogation is not al- ways to be distinguished from a declaration ; though in speaking it may, by the emphasis, be clearly distinguishable. But, whatever be in this, it ought to be observed, that the quotation is only reported by the evangelist, as part of the answer returned to Herod by the chief-priests and the scribes. 7. " Procured from them exact information," vapi^one nag av- Twr. E. T. " Inquired of them diligently." In conformity to this is the greater part of modern translations. The Vul. renders it " diligenter didicit ab eis," making very rightly tlie import of the verb dxQi^oo) to lie chiefly, not in the diligence of the inquiry, but in the success of it. Agreeable to this are most of the ancient ver- sions, particularly the Sy. and the Ara. Dod. and Sc. have pre- ferred these, and rendered the words, " Got exact information from them." That this is more conformable to the import of the word, is evident from ver. 16, where Herod makes use of the information he had gotten, for directing his emissaries in the execution of the bloody purpose on which tliey were sent; " according to the time" (as our translators express it) " which he had diligently inquired of the wise men." This is not perfectly intelligible. It could not be the questions put by Herod, but the answers returned by the Ma- gians, which could be of use for directing them. But, though the versions of Sc. and Dod. are preferable to the common one, they do not hit entirely the meaning of the Gr. word. It signifies, in- deed, to get exact information, but not accidentally, or any-how ; it is only in consequence of inquiry, or at least of means used on the part of the informed. Be. has not badly rendered the verb ex- quisivit, searched out, denoting both the means employed, and the effect. The better to show that this was his idea, he has given this explanation in the margin, " Certo ct explorate cognovit." 14 NOTES ON ST. MATTHEW. 12. " Being warned in a dream," ygfiiaTiadi'vTeg xaz' ovug. E. T. " Being warned of God in a dream." With this agree some ancient, and most modern translations, introducing the term ' re- sponse,'' oracle,' ' divinity,' or something equivalent. The Syr. has preserved the simplicity of the original, importing only " it was signified to them in a dream," and is followed by L. CI. That the warning came from God, there can be no doubt : But as this is not expressed, but implied, in the original, it ought to be exhibit- ed in the same manner in the version. What is said explicitly in the one, should be said explicitly in the other ; what is conveyed on- ly by implication in the one, should be conveyed only by implica- tion in the other. Now that %Qi]^iaTiCitv does not necessarily im- ply from God, more than the word ivaming does, is evident from the reference which, both in sacred authors and in classical, it often has to inferior agents. See Acts 10: 22, where the name of God is indeed both unnecessarily and improperly introduced in the trans- lation ; 1 1 : 26. Rom. 7 : 3. Heb. 12 : 25. For Pagan authori- ties, see Raphelius, 16. "Deceived," Ivinuly&ri: E. T. " mocked." In the Jew- ish style we find often, that any treatment which appears disrespect- ful, comes under the general appellation of mockery. Thus, Poti- phar's wife, in the false accusation she preferred against Joseph of making an attempt upon her chastity, says that " he came in to mock her," Gen. 29 : 17. 'EfxnuLiai\s the word employed by the Seventy. Balaam accused his ass of mocking him, when she would not yield to his direction, Num. 22: 29 ; and Dalilah said to Samson, Judg. 16 : 10, " Thou hast mocked (that is, deceived) me, and told me lies." As one who deceived them, appeared to treat them contemptuously, they were naturally led to express the form- er by the latter. But as we cannot do justice to the original by doing violence to the language which we write, 1 thought it better to give the sense of the author, than servilely to trace his idiom. ^ " The male children," tovq naldug. Thus also Dod. and oth- ers. E. T. " The children." Sc. follows this version, but says in the notes, "Perhaps male children f' adding, " Not that the masculine article rovg excludes femalelchildren ; for had our histori- an intended to include both sexes under one word, naidag, he would have prefixed the masculine article as now." But how does he know that ? In support of his assertion, he has not produced a sin- gle example. He has shown, indeed, what nobody doubts, that as naig is of the common gender, the addition of ci^^T^v or '&tjKv serves to distinguish the sex without the article. But it is also true that the attendance of the article o or >] answers the purpose, without the addition of uQ(jt]v or '07~jkv. Fueri and puelU are not more distin- guished by the termination in haUn, than ol nuideg znd aonuidig are distinguished by the article in Greek. I do not deny, that CHAPTER II. 15 there may be instances wherein the term ol nmdeg, like olv'tot, may- mean children in general. The phrase, both in Hebrew and in Greek, is " the sons of Israel," which our translators render, " the children of Israel," as nobody doubts that the whole posterity is meant. We address an audience of men and women by the title brethren ; and, under the denomination all men, the whole species is included. But, in such examples, the universality of the appli- cation is either previously known from common usage, or is mani- fest from the subject or occasion. Where this cannot be said, the words ought to be strictly interpreted. Add to this, 1st, That the historian seems here purposely to have changed the term naidiov, which is used for child, no fewer than nine times in this chapter ; as that word being neuter, and admitting only the neuter article', was not fit for marking the distinction of both sexes ; and to have adopted a term which he nowhere else employs for infants, thouo-h frequently for men-servants, and once for youths or boys : 2dly, That the reason of the thing points to the interpretation 1 have giv- en. It made no more for Herod's purpose to destroy female chil- dren, than to massacre grown men and women ; and, tyrant though he was, that he meant to go no further than, in his way of judo-incr his own security rendered expedient, is evident from the instruc- tions he gave to his emissaries, in regard to the age of the infants to be sacrificed to his jealousy, that they might not exceed such an age, or be under such another. . ^ " ^'■'^'^1 '^l^ose entering the second year, down to the time," ano dtfrovg xat KuxMrtQw, kutu xov xqovov : E, T. "From tvvo years old and under, according to the time." There can be no doubt, that in this direction Herod intended to specify both the age above which, and the age under which, infants were not to be in- volved m this massacre. But there is some scope for inquiry into the miport of the description given. Were those of the second year mcluded, or excluded by it ? By the conmion translation they are included ; by that given above, excluded. Plausible things may be advanced on each side. The reasons which have deter- inmed me, are as follows. The word dmng is one of those which, in scriptural criticism, we call anul Ifyofxeva. It occurs in no oth- er place of the N. T. nor in the Sep. It is explained by Hesy- chius and Phavorinus, that which lives a whole year, dl blov xov (Tovg. Aiiii,ntog is also explained in our common lexicons ' per totum annum durans, anniversarius :' and the verb ^ is used by Aristotle for ' living a whole year.' At the same time it must be owned, that the explanation ' bimulus,' ' biennis,' is also given to the word dutr^g. The term is therefore doubtless equivocal ; but what weighs with me here principally is, the ordinary method used by the Jews in reckoning time ; which is to count the imperfect days, months, or years, as though they were complete, speaking of 16 NOTES ON ST. MATTHEW. a period begun, as if it were ended. Thus it is said, Gen. 17: 12^ " The child that is eight days old among you shall be circumcised ;" and Lev. 12: 3, " On the eighth day he shall be circumcised." Now it is evident, that, in the way this precept was understood, it behov- ed them often to circumcise their children when they were not seven days old, and never to wait till they were eight. For the day of birtu, however little of it remained, was reckoned the first ; and the day of the circumcision, however little of it was spent, was reckon- ed the eighth. But nothing can set this matter in a stronger light than what is recorded of our Lord's death and resurrection. We are told by himself, that he was to be three days and three nights in the bosom of the earth ; that his enemies would kill him, and that after three days he would rise again. Yet certain it is, that our Lord was not two days, or forty-eight hours, (though still part of three days,) under the power of death. He expired late on the sixth day of the week, and rose early on the first of the ensuing week. Both these considerations lead me to conclude, with Wh. and Dod. that Herod, by the instructions given to his messengers, meant to make the highest limit of their commission, those entering, not fin- ishing, the second year. The lowest we are not told, but only that it was regulated by the information he had received from the Ma- gians ; for this 1 take to be the import of the clause, xaza top ygo- vov. He had probably concluded, that the star did not appear till the birth, though they might not see it on its first appearance, and that, therefore, he could be in no danger from children born long before, or at all after, it had been seen by them. Supposing, then, it had appeared just half a year before he gave this cruel order, the import would be, that they should kill none above twelve months old, or under six. 18. " In Ramah," 'Ev 'Pa^ia. Ramah was a city on the con- fines of Benjamin, not far from Bethlehem in Judah. As Rachel was the mother of Benjamin, she is here by the prophet Jeremiah, from whom the words are quoted, introduced as most nearly con- cerned. It is true, however, that in the Heb. the term rendered in Ramah may be translated on high : and both Origen and Jerom were of opinion that it ought to be so translated. But the authors of the Sep. have thought otherwise ; and it is more than probable that the Evangelist, or his translator, have judged it best to follow that version. The mention of Rachel as lamenting on this occa- sion, gives a probability to the common version of the prophet's ex- pression ; otherwise it would have been more natural to exhibit Leah the mother of Judah, than Rachel the mother of Benjamin, as inconsolable on account of a massacre perpetrated in a city of Judah, and aimed against one of that tribe. ^ " Lamentation and weeping, and bitter complaint," -dgnvog not xkuvdfiogxtti od'vg/iog nolvg. Vul. " Ploratus et ululatus multus." CHAPTER II. 17 In three Gr. copies ^(jr'n'O.i xui are wantinti. All the iliree words are in the Sep. in the passage referred to, ihoiigli there are hut two corresponding words in the Heh. In most of the ancient versions there is the same omission as in the Vul. 22. •' Hearing that Archelaus had succeeded his fiither Herod in the throne of Judea, he was afraid to return tliither." Arche- laus was constituted by Augustus eihnarch (that is, ruler of the na- tion, but in title inferior to kin^) over Judea, Samaria, and Idu- mea. The orientals, however, commonly gave to such, and indeed to all sovereigns, the appellation of kings. The emperor is repeat- edly so named in Scripture. And here the word tjjaoi/.f-i':n{f is ap- plied to Archelaus, who succeeded his father, not in title, but in authority, over the principal part, not the whole, of his dominions. But though Joseph was afraid to go into Judea strictly so called, he still continued in the land of Israel ; for under that name Galilee, and a considerable extent of country lying east of the Jordan, were included. Prel. Diss. I. Part i. sect. 7. 23. " That he should be called a Nazarene," uti ?\uCLO(juiog nh]\fy]o£T(xi. E. T. " He shall be called a Nazarene." The words may be rendered either way. A direct quotation is often introduced with the conjunction or*. On the other hand, that the verb is in the indicative, is no objection of any v>eight against translating the passage obliquely. Tiie Heb- has no subjunctive mood, ani.l there- fore the indicative in the JN. T. is often used subjunctively, in con- formity to the oriental idiom. And as there is no place in the pro- phets still extant, where we have this affirmation in so many words, 1 thought it better to give an oblique turn to the e.\pression. ^ " Nazarene." To mark a difference l)elvveen Ni/.^MOouog, the term used here, and Nu^aoijvog, the coujmon woid for an inhabi- tant of Nazareth, Sc. and Dod. say " Nazarasan ;" Wa. says " Na- zorean." But as the term Nu^o)Qu.l(jg is, by this Evangelist, (26: 71), used manifestly in the same sense, and also by both Mr. and J., I can see no reason for this sn)all variation. Some find a coin- cidence in the name with a Heb. word for a Nnzarite ; others for a word signifying brunch, a term by which the Messiah, in the judg- ment of Jews as well as of Christians, is denon)inated, Isaiah 11:1. It is proper to observe, that in the Heb. exemplar of this Gos- pel which was used by the Ebionites, and called •' The Gospel ac- cording to the Hebrews," the first two cha[)ters were wanting : — the book be^an in this manner, " It happened in the days of Herod king of Judea, that John came baptizing, with the ba|)tism of refor- mation, in the river Jordan. He was said to be of the race of Aaron the priest, and son of Zacharias and Elizabeth." But for this reading, and the rejection of the two chapters, there is not one concurrent testimony from MSS., versions, or ancient authors. It is true the Al. has not the two chapters ; but this is no authority Vol. II. 3 18 NOTES ON ST. MATTHEW. for rejecting tlieiu, a? thai copy is mtitilated, and contains but a very small fragment of Mt.'s Gospel. No fewerlhan the first twen- ty-four chapters are wanting, and the copy begins with tlie verb iQ'/^ircii, ' Cometh,' in the middle of a sentence, ch. 26: 6, By a like mutilation, though much less considerable, the first nineteen verses of the first chapter are wanting in the Cam. ; which also be- gins in the middle of a sentence with the verb vu^aXu^fiv,'- \o\zke home.' And in the Go. version all is wanting before the middle of the fifteenth verse of ch. V. It begins likewise in the middle of a sentence with the words answering to tnl tiii> Xv-^ilav. Now if we abstract from these, which prove nothing but that the words they begin with were preceded by something now lost, there is a perfect harmony in the testimonies, both of MSS. and of versions, in favor of the two cha[)ters. The old Itc. translation and the Syr. were probably made before the name Ebioniiewas known in the church. Even so early a writer as Irenaeu^, in the fragment formerly quoted, (Pref. sect. 7.), takes notice that Mt. began his history with the genealogy of Jesus. That the Nazarenes, (or Jewish Christians, on whom, though disci ])les, the Mosaic ceremonies were by them- selves thought binding), who also used a Heb. exemplar of this Gospel, had the two chapters, is probable, as Epiphanius calls their co[)y very full, Tjkrjgiaiazov, though it must be owned he immediate- ly after expresses some doubt of their retaining their pedigree. Si. thinks it probable that they did retain it, as he learns from Epipha- nius that Carpocras and Cerinthus, whose notions pretty much coin- cided with theirs, retained it, and even used it in arguing against their adversaries. I might add to the testimony of versions, MSS. and ancient authors, the internal evidence we have of the vitiation of tlie Ebionite exemplar, the only copy that is charged with this defect, from the very nature of the additions and alterations it contains. CHAPTER III. 1. "In those days." As the thing last mentioned was the res- idence of Jesus with his parents at Nazareth, the wortis " tliose days" may be used with strict propriety of any time before he left that city. Now John was about six months older than Jesus : it may therefore be thought not improbable that he began his public ministry so much earlier, each in the thirtieth year of his age, agree- ably to the practice of the Levites, Num. 4 : 3. But it must be owned that this is no n)ore than conjecture ; for as to the age of the Baptist, when he commenced preacher, Scripture has been silent. 2 " The Baptist," o BaTiiioit]g. A title from his office, not a proper name. It is equivalent to the title given him, Mr. 6 : 14. d Banxi^oiv^ " the Baptizer." It is therefore improperly rendered CIIAPTtR III. 19 into modem languages witliout the article, as Dlo. has done in Itn. calling him " Giovanni Battista," and all the Fr. translators I know (except L. CI.,) wiio call him '• Jean Baptiste." ^ "Cried," xtj'jucauji'. Diss. VI. Part v. ^ "Wilderness,"" iiin^io). Mr. 1: 3. N. 2. "Reform," fifiavueht. Diss. VI. Part iii. 2 " Reign," (iaodflu. Diss. V. Part i. 4. " Of camel's hair." Not of the fine hair of that animal, whereof an elegant kind of cloth is made, which is thence called camlet, in imitation of which though made of wool, is the English camlet,) but of the long and shaggy hair of camels, which is in the East manufactured into a coarse stuff anciently worn by monks and anchorets. It is only when understood in this way that the words suit the description here given of John's manner of life. ^ Locusts," (ixgidtg. I see no ground to doubt that it was the animal so named that is meant here. Locusts and (rrnsshoppers are among the things allowed by the law to be eaten. Lev. 11 : 22, and are at this day eaten in Asia by the poorer sort. I have never had satisfactory evidence tliat the word is susceptible of any other interpretation. 5. " The country along the Jordan," tj Tjfglxoigog zov 'JoQdavov Mr. 1: '^8. N. 7. " From the impending vengeance," ano t^s fifkkovatjg 6(j- ytjg. E. T. " From the wrath to come." Millwr often means not only ' future,' but ' near.' There is just such a difference between i'aiui and i-iiXlii taeaOui, in Gr. as there is between ' it will be' and ' it is about to be,' in Eng. This holds particularly in threats and warnings. " Eomi VifAog is ' erit fames;' fit'kXn tafoOui klf^og is ' imminet fames.' In Job 3 : 8, a Heb. word signifying ready, pre- pared, is rendered by the Seventy ^u'kkwv. Besides, its connexion with the verb cfvynv in iliis verse ascertains the import of the word. We think of fleeing only when pursued. The flight itself natural- ly suggests to spectators that the enemy is at hand. In cases, how- ever, wherein no more appears to be intended than the bare pre- diction of an event, or declaration of some purpose, we are to con- sider it as equivalent to an ordinary future, ch. 17:2-2. N. The words, ' the wrath to come,' appear to limit the sense to what is strictly called ' the future judgment.' 3. " The proper fruit of reformation," viaQnovg aiiovg trig (ii- Tui'oiug. E. T. •' Fruits meet for repentance." Vul. " fructum dignum pcenitenliae." A very great number of MSS. read ymqtiov uiiov, amongst which are some of the oldest and most valued ; like- wise several ancient versions, as the Ara. the second Sy. Cop. Eth. and Sax. It appears, too, that some of the earliest fathers read in the same ujanner. Of the moderns, Lu., Gro., Si., Ben., Mill, and Wet. have approved it. it is so read in the Com. and some other old 20 NOTES ON ST. MATTHEW. editions. Ka^jTiovg a^iovg is universally allowed to be the genuine reading in L. Some ignorant transcriber has probably thought proper to correct one Gospel by the other. Such freedoms have been too often used. JO. " Turned into fuel." Ch. 6 : 30. = N. 11. " In water — in the Holy Spirit," ivvdari — tv dylciinvivfitt- Tc. E. T. "with water — with the Holy Ghost." Vul. "in aqua — in Spiritu Sancto." Thus also the Sy. and other ancient ver- sions. All the modern translations from theGr. which I have seen render the words as our common version does, except L. CI. who says, " dans I'eau — dans le Saint Esprit." I am sorry to observe, that the Popish translators from the Vul. have shown greater vener- ation for the style of t[)at version than of the orif^inal. For in this the La. is not more explicit than the Gr. Yet so inconsistent are the inierpreters last mentioned, that none of them have scrupled to render if n;7 Jog8uvi;i, in the sixth verse, 'in Jordan,' though noth- ing can be plainer, than that if there be any incongruity in the ex- pression ' in water,' this ' in Jordan' must be equally incongruous. But they have seen that the preposition in could not be avoided tl)ere, without adopting a circumlocution, and saying ' with the wa- ter of Jordan,' which would have made their deviation from the text too glaring. The word (SujiitCeci', both in sacred authors and in classical, signifies ' to dip,' ' to plunge,' ' to immerse,' and was ren- dered by Tertullian, the oldest of the La. fathers, ' tingere,' the term used for dyeing cloth, which was by immersion. It is always construed suitably to tins meaning. Thus it is, if vduit, if zw log- ddfi]. But i should not lay much stress on the preposition if, which, answering to the Heb. 1, may denote with as well as in, did not the whole phraseology in regard to this ceremony concur in evincing the same thing. Accordingly to the baptized are said dfa- Paifiif, ' to arise,' ' emerge,' or ' ascend,' ver. IG, unu lov vduiog, and Acts 8 : 39, i/. rov vduTog, 'from or out of the water.' Let it be observed furtlier, that the verbs ^aivM and Qufii^cD, used in Scrip- ture for sprinkling, are never construerl in this manner. " 1 will sprinkle you with clean water," says God, Ezek. 26 : 25, or as it runs in the E. T, literally from the Heb. " 1 will sprinkle clean water upon you," is in the Sep. 'Pufoj eq' ff.(ag xuOaoof vdog, and not as (^anil^o) is always construed. 'Fafi» lyug if y.u\}ag(Z vdaii. See also Exod. 29 : 21. Lev. 6 : 27. 16: 14. Had ^ujir/- Co been here employed in the sense of (5«/''w, ' 1 sprinkle,' (which, as far as I know, it never is in any use, sacred or classical), the ex[)res- sion would doubtless have been 'Eyiu fiiv ^uniiCtm fov (or lyX- ^Jov) ix Tov ntofAutog is oftener than once to be met with, in'the version of the Seventy, for a ' declared purpose,' ' resolution, or appointment.' See Num. 32: 24. 1 Sam. 1 : 23. But nothing can be more express to our purpose than Jer. 44: 17. ITou'iaofiev 24 NOTES ON ST. MATTHEW, ■navTaloyov 6g iSfXeiofrai ix rou oio^tuTog 7iiimv. E. T. ''We will do whatsover thing goeth forth out of our own mouth," vui^ivc Xoyoi', in Heb. l2---b3 ' col habdabar,' ' every word ; that is, " we will do whatsoever we have purposed." The version 1 have aiven is tiierefore entirely agreeable, both to the sense of the pas- sac^e quoted and to the idiom of holy writ. I may add, that it is mCch better adapted to the context than the allegorical explanation which some give of the words as relating purely to the spn^itual life. The historian tells us that Jesus had fasted lorty days, tliat he was hunorv, and in a desert, where food was not to be had. Ihe tempter, taking his opportunity, interposes, ^' If thou be the Mes- siah, convert these stones into loaves." The question was simply. What, in this exigence, was to be done for sustaining life ? Our Saviour answers very pertinently by a quotation from the O. i , purporting, that when the sons of Israel were in a like perilous sit- uation in a desert, without the ordinary means of subsistence, God supplied them with food, by which their lives were preserved, (for it is not pretended that the manna served as spiritual nourishment), to teach us that no strait, however pressing, ought to shake o^r con- fidence in him. Beau, and the anonymous Eng. translator in H-^y, exhibit the same sense in their versions. 6. "Lest," MJiojf. E. T. " Lest at any time." From an ex- cessive solicitude not to say less than the original, words have been explained from etymology, rather than from use ; in consequence of which practice, some versions are encumbered with expletives, which enfeeble instead of strengthening the expression. Of this kind is the phrase at any time, which in this passage adds nothing to the sense. The compound iujnOTf, in the use of the sacred pen- man, rarely signifies more than the simple ^^^?, 'lest.' It is used by the Seventy in translating a Heb. term that imports no more. In the Psalm referred to it is rendered simply lest. And to go no fur- ther than this Gospel, our translators have not hesitated to render it so in the following passages; 7: 6. 13: 29. 15: 32. 25: 9. 2k 64. Why they have not done so in this, and most other places, 1 can discover no good reason. , « . . 7 " Jesus a^ain answered. It is written," tqv ««^rw o Jtjaoug Tiahv yt'yocxTiTai. E. T. " Jesus said unto him, It is written acrain." The words in the original are susceptible of either inter- pretation, the difference depending entirely on the pointing. 1 place the comma after Tiahv, they after ' /noovg. This was the second answer which Jesus made, on this occasion, to the devil It is not easy to see in what sense the words quoted can be said to have been written again. The punctuation is not of divine author- ity, any more than the division into chapters and verses. ^ ^ 2 u Thou Shalt not put the Lord thy God to the proof, ovx *x- niiQaaecg Kvq^ov top Gtop aov. E. T. " Thou shalt not tempi the CHAPTER IV. 25 Lord thy God." What we commonly mean by the word tcmjjjt- ing, does not suit the sense of the Gr. word iitnfifjaCo in this pas- sage. Tlie Eng. word means, properly either ' to solicit to evil,' or ' to provoke ;' whereas the import of the Gr. verb in this and several other places is ' to assay,' ' to try,' ' to put to the proof.' It is thus tlie word is used, Gen. 22: 1, wiiere God is said to have tempted Abraham, commanding him to offer up his son Isaac for a burnt-offering. God did not solicit the patriarch to evil, for, in this sense, as tbe apostle James tells us, 1: 13, he neither can be tempt- ed, nor teinpteth any man. But God tried Abraham, as the word ought manifestly to have been rendered, putting his faith and obedience to the proof. His ready compliance, so far from being evil, was an evidence of the sublimest virtue. It was in desiring to have a proof of God's care of them, and presence with them, that the children of Israel are said to have " tempted the Lord at Massah," saying," Is the Lord among us or not?" Ex. 17: 7. And on the present occasion, it was God's love to him, and faithfulness in the performance of his promise, that the devil desired our Lord, by throwing himself headlong from a precipice, to make trial of. As however it has been objected, that this last phrase, which I at first adopted, is somewhat ambiguous, I have changed it for one which cannot be mistaken. 15. "On the Jordan,^' n^'guv Tov'/ogdui/ov. E. T. "Beyond Jordan." The Heb. word narT? ' megheber,' rendered by the Seventy Jiifjai/, signifies indifferently ' on this side,' or 'on the oth- er side.' In Num. 32: 19, the word is used in both meanings in the same sentence. Unless, therefore, some other word or phrase is added, as hut ai/aroXug, or x«r« -tyulaaaup, to ascertain the sense, it ought to be rendered as in the text, or as in verse 25. Zebu- lun and Naphthali were on the sameside of the Jordan with Jerusa- lem and Judea, where Isaiah exercised his prophetical office. ^ " Near the sea," odov Oaldoarig. E. T, " By the way of the sea." Tliis expression is rather indefinite and obscure. There is an ellipsis in the original, but I have given the sense. What is here called sea, is properly not n sea, but a lake. It was custom- ary with the Hebrews to denominate a large extent of water, though fresh water, and encompassed with land, by the name sea. Both Mt. and Mr. denominate this " the sea of Galilee ;" J. calls it "the sea of Tiberias ;" L. more properly, " the lake of Gen- nesareth." It was on this lake that Capernaum, and some other towns of note, were situated. Here also Peter and Andrew, James and John, before ihey were called to the aposileship, exer- cised the occupation of fishers. " The sea of Galilee," and " the sea of Tiberias," are become, in Scripture style, so much like proper names, that it might look affected to change them for "the lake of Galilee," and " the lake of Tiberias." Besides, where it Vol. II. 4 26 NOTES ON ST. MATTHEW. can conveniently be clone, these small differences in phraseology, which diversify the styles of the evangelists in the original, ought to be preserved in translation. 16. " A region of the shades of death," xiitQa koi gxIu d^uvu- Tow. In the Sep. in the passage referred to, the words are x^9^ Gxiag &avaTOv, literally from the Heb. of the prophet, r)T.ab2£ ynj« ' arets tsal-moth.' Tsal-moth, it was observed, Diss. VI. ii. sect. 2, and shcol, are nearly synonymous, and answer to (i8r]g in the N. T. which signifies the invisible world, or the state of the dead. The expression is here evidently metaphorical, and represents the " ignorance or spiritual darkness in which the people of that region, who were intermixed with the heathen, lived, before they received the light of the gospel. 17. " Began to proclaim," ij()'iuio Kijgvaaeiv, Mr. v. 17. N. 18. " A drag," d[.tql§h]aTQov. E. T. " A net." The word is not the same here that it is in verse 20 : there it is SIkxvov, which I take to be the name of the genus, and properly rendered ' net.* The name here is that of a species answering to what we call a dray. The same historian, 13: 47, uses the word oayrivt}, which in the common translation is also rendered ' net.' It is not very material, but neither ought it to be altogether overlooked, to make, when possible in a consistency with propriety, the |ihraseology of the version both as various and as special as that of the original. Diss. XII. Part i. sect. 9—13. 21. " In the bark," tv xo> nloico. E. T. " In a ship." L. 5 : 2 N. 2 " Mending," naictgiiCoi'Tag. Mr. 1: 19. IV. CHAPTER V. 8. "Happy," f4Ui(dgiot. E. T. "Blessed." I agree with those translators who choose generally to render ficcxagiog ' happy,' evKoyi^Tog and ivkoy^j/^evog ' blessed.' The common version rarely makes a distinction. - " Happy the poor," fiwAagtoi ol nzcoxoi. E. T. " Blessed are the poor." It has more energy in these aphoristical sentences, after the example of the original, and all the ancient versions, to omit the substantive verb. The idiom of our language admits this freedom as easily as the Itn. and more so than the Fr. None of the La. versions express the verb. Dio.'s Itn. does not ; nor do the Fr. versions of P. R. L. CI. and Sa. Si. expresses it in the first beati- tude, but not in the following ones. Another reason which induced me to adopt this manner is to render these aphorisms, in regard to happiness, as similar in form as they are in the original to the apho- risms in regard to wretchedness, which are, L. vi, contrasted with CHAPTER V. 27 them, " woe to you that are rich ;" — for I shall show, in the note on that passage, that the verb to be supplied is in the indicative mood equally in both. ^ " Happy the poor who repine not," nuxuiitoi do mcDxoi tw nvfvfiuTi. E. T. " Blessed are the poor in spirit." I have as- signed my reasons, Diss. XI. Part'i. sect. 18, for thinking that it is as much the business of a translator to translate phrases as to translate words. An idiomatic phrase stands precisely on the same footing with a compound word. The meaning is commonly learnt from the usual application of the whole word, or of the whole phrase, and not by the detached meanings of the several parts, which, in another language, conjoined in the same manner, may convey either no meaning at all, or a meaning very different from the author's. Such, in a particular manner, is the meaning which the phrase poor in spirit naturally conveys to English ears. Poor spiriied, which to appearance is coincident with it, is always employed in a bad sense, and denotes mean, dastardly, servile. Foorness of spirit is the same ill quality in tlie abstract. The phrase, therefore, in our language, if it can be said to suggest any sense, suggests one different from the sense of the text. In support of the interpreta- tion here given, let the following things be attended to : First, That it is literally the poor that is meant, may be fairly concluded from the parallel place, L. 6: 20, where the like declaration is pro- nounced of the poor simply, without any limitation as in this pas- sage. And this is of considerable weight, whether we consider the discourse recorded by L. as the same or different, since their coin- cidence in many things, and similarity in otliers, are confessed on all sides. Now what puts it beyond a doubt that it is the poor in the proper sense that is meant there, is the characters contrasted to those pronounced happy. These begin ver. 24. " Woe unto you that are rich." It is also not without its weight, that our Lord be- gins with the poor on both occasions ; but especially that the same beatitude is ascribed to botlj : " Theirs is the kingdom of heaven." 1 might urge further, that if the poor be not meant here, there is none of these maxims that relate to them. Now this omission is very improbable, in ushering in the laws of a dispensation which was entitled, many ages before, " glad tidings to the poor ;" to announce which was one great end of the Messiah's mission. And the fulfilment of this prophecy in him, is what our Lord fails not to observe on more occasions than one. I cannot therefore agree with Wh. and others in thinking that Tirwpt rco nvfvfAuit means ' humble.' The quotations produced by that critic in sup- port of his opinion, are more foreign to his purpose than any thing I have yet discovered in his learned Commentaries. •' The usual expression," says he, " by which the Scriptures [meaning the O. T.J and the Jewish writers represent the humble man is, that he is 28 NOTES ON ST. MATTHEW. ' shephal ruach,' i. e. poor, low, or contrite in his spirit :" And of this he brings some examples. It is true, the meaning of shephal is humble, and of ruach is spirit. But because in Scripture, men humble of spirit means humble men, must therefore ' the poor in spirit'also mean humble men ? To make the inconclusivenessof this reasoning pass unobserved, he has inserted the word poor, amongst others, in his explanation of the word shephal. But that it ever means poor, I have not found so much as a single example. It is never translated by the LXX mcoxog ; but either Tumtvog, or by some word of like import. As to the phrase ' shephal ruach,' it occurs but thrice in Scripture. In one place it is rendered ngaii&v- fiog, in another zamivocfQoiv, and in the third oXiyoxpviog. Should any object, that to exclude the humble from a place here, will seem as unsuitable to the temper of our religion as to exclude the poor ; I answer, that I understand the humble to be comprehended under the third beatitude, " Happy the meek." Not that I look upon the two words as strictly synonymous, but as expressing the same disposition under different aspects — humility, in the contem- plation of self as in the divine presence ; meekness, as regarding the conduct towards other men. This temper is accordingly op- posed to pride as well as to anger. The words seem to have been often used indiscriminately. Humble in the Heb. is once and again by the LXX rendered 7npel<:, and conversely ; and they are some- times so quoted in the N. T. Nay, the very phrase for " lowly in spirit," above criticised, 'shephal ruach,' is at one time rendered 7iQav&vf.iog, ' meek-spirited,' at another, TaniivoqQwv, ' humble.' But should it be asked, what then does rw nvivfiaxt, add to the sense of ol niw/ol ; I think the phrase to which Wh. recurs will furnish us with an answer. Shephal is properly runiivog, ' humi- lis ;' the addition of ruach is equivalent to tw nvfvfxuti,. Such an addition therefore as is made of the sense of tuutivog in the one phrase by rw nvivfxan, such also is made to the sense o{ -niMiog in the other, by the same words superadded. It may be tiiought that no addition is made to the first, t!ie simple term lanfivog express- ing a quality of the mind ; but this is a mistake arising from the ap- plication of the Eng. word humble, which does not entirely coincide with the aforesaid terms in the ancient tongues. In all these the word properly refers to meanness of condition. In the few instan- ces wherein Tunfipog signifies ' humble,' and ranfivoymg ' humil- ity,' there may be justly said to be an ellipsis of ti] naQdlcf or tm Ttvtv^ari. The proper word for humble,' is lanfivoqi/oyp, for ' hu- mility,' TaifipoqpoaiwT]. As therefore TannvoqQiav, ran^ivog tri xagd'ia, and lanitvp? rqi ni/tVfAaTc, (for tliis expression also occurs in the Sep. Ps. 34: 18), denote one whose mind is suited to the low- ness of his station, so ntoyog to) nvfVfiuTt denotes one whose mind is suited to the poorness of his circumstances. As the former im- CHAPTER V. 29 ports unambitious, unaspiring after worldly honors or the applause of men; the latter imports unrepining, not covetous of earthly trea- sure, easily satisfied, content vviili little. This and humility are in- deed kindred virtues, but not the same. Wet. is singular in thinking that the words ought to be construed thus : fiaxagioi Tfp nviLjiuii — al nzw^^ol. He understands nvivf^a to mean the Spirit of God, and renders it into La. " Beati Spiri- tui pauperes ;" as if we should say, " Happy in the Spirit's account are the poor.' He urges that mco'^ol rq> nptvfiuTi is unexampled. But is it more so than fxuxagiol zm nveii.iatt'i Or do we find any thing in Scripture analogous to this phrase in the manner he has ex- plained it ? I have shown that there is at least one phrase, tann- vogicj nvevficcTi, perfectly similar to the other, which may well serve to explain it, and remove his other objection, that it ought to mean a bad quality. Besides,! would ask, whether we are to understand, in verse 8, t?] aagdla as likewise construed with ixaaaQioi ; for nothing can be more similar than the expressions [Aaxdgioi oi nrw- Xol T(o TivevfAUxi and ftaxccQioi ol nudaQol t?] xagdice ? 5. "They shall inherit," avxol ulrigovo^rjaovoi,: Vul. " Ipsi possidebunt." The La. word possidebunt sufficiently corresponds to the Gr. xktjgovofxr/oovoi, which generally denotes possessing by any title, by lot, succession, purchase, conquest, or gift : 1 there- fore think that Cas. judged better in following the Vul. than Be. who expresses the sentiment by a circumlocution which appears too positively to exclude possession of every other kind : " Ipsi terrain haereditario jure obtinebunt." But as the specialty which the word sometimes conveys may be more simply expressed in Eng. I have, with the common version, preferred inherit to possess. It happily accords to the style of the N. T. in regard both to the present priv- ileges and to the future prospects of God's people. They are here denominated ' sons of God ;' and if sons, as the apostle argues, 'then heirs," heirs of God, and coheirs with Christ.' The future recompense is called ' a birthright,' ' an inheritance.' Diss. XII. Part i. sect. 17. 2 " The land," tr,v yijv : E. T. " The earth." That the word is susceptible of either sense, cannot be doubted. The question is, which is the genuine sense in this passage ? Let it be observed, that it had, long before then, become customary among the most enlightened of the Jewish nation, to adopt the phraseology which the sacred writers had employed in reference to ceremonial obser- vances and temporal promises and to affix to the words a more sub- lime meaning, as referring to moral qualities, and to eternal bene- fits. This might be illustrated, if necessary, from many passages of the N. T. as well as from the oldest Jewish writers. The ex- pression under examination is an instance, being a quotation from Ps. 37: U. JVow, in order to determine the sense of the word 30 NOTES ON ST. MATTHEW. here, its meaning there should first be ascertained. Every person conversant in the Heb. knows that the word there used, (and the same may be said of the Gr. and La. words by which it is render- ed,) sometimes means ' the earth,' sometimes a particular ' land' or country. Commonly the context, or epithet, or the words in con- struction, remove the ambiguity. That in the passage referred to it signifies ' the land,' namely Canaan, promised to the patriarchs, is hardly called in question. As for ' tlie earth,' it was given, says the Psalmist, to the children of men ; even the idolatrous and pro- fane were not excluded. Whereas this peculiar, this much-favor- ed ' land,' God reserved for the patrimony of Israel, whom he hon- ored with the title of his son,' ' his first-born.' To this, the an- cient promises given to the Israelites had all a manifest reference. It is true, our translators have rendered the word, in the passage of the Psalms alluded to, 'the earth,' merely, I imagine, that it might be conformable to what they understood to be the expression in this place. A strong proof of this is, they have observed no uniformity in their manner of translating it in this very Psalm. The word oc- curs six times. Thrice they translate it ' the land, and thrice ' the earth.' Yet there is not the shadow of a reason for this variation ; for no two things can be more similar than the expressions so differ- ently rendered. Thus, ver. 11. "The meek shall inherit the earth;" ver. 29, "The righteous shall inherit the land." Indeed, nothing can be plainer to one who reads this sacred ode with atten- tion, than that it ought to be rendered ' land' throughout the whole. Peace, security, and plenty, in the 'land' which the Lord their God had given them, are the purport of all the promises it contains. ' But,' it may be said, ' admit this were the meaning of the Psalmist, are we to imagine that the evangelical promise given by our Lord, is to be confined in the same manner to the possession of the earthly Ca- naan ? By no means. Nevertheless our Lord's promise, as he manifestly intended, ought to be expressed in the same terms. The new covenant which God has made with us, by Jesus Christ, is founded on better promises than that which he made with the Is- raelites by Moses. But then the promises, as well as the other parts of the Mosaic covenant, are the figures or shadows, as the writer to the Hebrews well observes, (ch. 10: 1), of the corresponding parts of the Christian covenant. Even the holy men under that dispensation were taught by the Spirit to use the same language, in regard to blessings infinitely superior to those to which the terms had been originally appropriated. David warns the people, in his time, of the danger of provoking God to swear concerning them, as he had sworn concerning their fathers in the desert, that they should not enter into his rest. Yet the people were at that very time in possession of Canaan, the promised rest, and consequently could not be affected by the threat, in the ordina- CHAPTER V. 31 ry acceptation of the words. Hence the afore-cited author justly concludes, (ch. 4: 9,) that the inspired penman must have had in his view another rest, which still remains for the people of God, and irom which men's disobedience may still prove the cause of their exclusion. Moses had his ' land' of promise, with the prospect of which he roused the Israelites. Jesus Christ also has his, with the hope of which he encourages and stimulates his disciples. That it IS the heavenly happiness that is meant, appears to me certain, (for all the promises here relate to things spiritual and eternal), but still conveyed under those typical expressions to which his hearers had been habituated. The Rh. in Eng. and L. CI. in Fr. are the only translators into modern languages with whose versions I am acquaint- ed, vvho have expressed this properly. L. CI. says, " ils posside- ront le pais.' At the same time, his note on the place shows that be misunderstood the sense. He supposed this declaration to re- late solely to those Jews converted to Christianity, who, after the destruction of Jerusalem, and the subversion of the Jewish polity by the Romans, were allowed to live peaceably in the country, be- cause they had taken no part in the war. Those sentences with which our Lord's doctrine is introduced, are to be regarded not as particular predictions, but as universal axioms. All those who fall within the description, ' the poor,' ' the meek,' ' the merciful,' in any age or country, are entitled to the promise. It is impossible that they should have been understood otherwise, at the time, by the hearer. The general tenor of the expressions used, unlimited by any circumstance of time or place, especially when compared with the scope and tendency of the whole discourse, shows manifestly that they are to be held as the fundamental principles of the new dispensation to be introduced by the Messiah. Besides, all the other promises are confessedly such as suit the nature of the king- dom which IS declared by its founder and sovereign to be not of this world. How unreasonable is it then to think, that this must be un- derstood as an exception ? Indeed some who render n^t^ y^p ' the earth,' acknowledge that heaven is meant. But how vague and arbi- trary must this way of expounding appear, when we consider that heaven IS in this very discourse contrasted to earth, anddistinauished Irom it? That our Lord's style is often figurative, is not to be de- nied. But the figures are not taken at random, nor to be interpret- ed by every body's fancy. They are adopted accordincr to cer- tain rules, easily discoverable from an acquaintance with holy writ and the Jewish laws and ceremonies. And of those rules, none is more common than that which assigns a spiritual and sublime mean- ing, to expressions in the law which relate merely to external rites and temporal benefits. (See the N. on ver. 8.) I shall only add, that all these promises are in effect the same, but presented under such different aspects as suit the dilTerent characters recommended. 32 NOTES ON ST. MATTHEW. Thus a kingdom is promised to the poor, consolation to the mourn- ers, an inheritance to the meek, who are liable here to be disposses- sed of every thing by the aspiring and the violent ; and so of the rest. 4, 5. In the Vul. and the Cam. these verses are transposed. The Vul. is the only version, and the Cam. the only MS. where this arrangement is found. 6. " Who hunger and thirst for righteousness," ol -niivbivTigKal dcipoji'ifg ri^p dtxuioaupf]p. In the ordinary interpretation, to hunger and thirst denotes to have an ardent desire. Maldonate was of opinion, that the words ought rather to be rendered " who hunger and thirst because of righteousness ;" that is, whose righteousness or integrity has occasioned their being reduced to such a state of indigence. His reasons for this exposition are as follow; 1st, That they who are in the literal sense hungry and thirsty are here meant, there is reason to presume from the parallel passage in L. where the words are, " Ye who hunger now," without the addition of right- eousness, or any word corresponding to it. 2dly, Though thirst is by the sacred authors often used metaphorically for the desire of spiritual good things, there is not any clear example that hunger is ever so applied. 3dly, Each of these declarations, commonly cal- led beatitudes, regards a particular virtue, and not a virtuous char- acter in general. I acknowledge that the first is the only one of these reasons which appears to me to have any weight. As to the second, a single instance of a metaphorical application, when plain from the context, is sufficient evidence. Besides, though hunger simply is not used by metaphor for the desire of spiritual things, the spiritual things themselves are represented by bread and by meat, as well as by drink, Isa. 50: 1,2. J. 6: 27 ; and our par- ticipation in them is represented by eating, as well as by drinking, J. 6: 50. 1 Cor. 5: 2. Hunger here, therefore, coupled with thirst, may be accounted sufficiently explicit for expressing strong desire of spiritual things, in like manner as ea/i/?;g" coupled with drinking de- notes an ample participation in them. In tropes so closely related, the sense of one ascertains the sense of the other. As to the third reason, though rigliteousness is used to denote the whole of practi- cal religion, " to hunger and thirst for righteousness" may, not im- properly, be said to express one particular quality only, to wit, a zeal for higher attainments in virtue and piety. The declaration in ver. 10, may, in one view, be considered as equally general with this, and in another, as regarding solely the virtue of perseverance or constancy. But what principally weighs with me is, 1st, The consideration that the common interpretation appears to have been the universal interpretation of the earliest ages. This is a strong presumption that it is the most natural, and best suited to the con- struction. 2dly, The omission of the preposition did, on Maldon- ate's hypothesis, is not at all- suited to the style of these writers ; CHAPTER V. 33 but lliat (hijiuo) is sometimes used actively, and governs the accusa- tive of that which is the object of our thirst, we are authorized by Phavorinus to assei't : awraoatiui, says iliat !exicoi,na|)her, uiziu- Jixrj y.ul yft'ty.tj, uicianxtj /niv, ojg lo, Idlipt^ae Of }] xpvyt] ^ov, nut diiiKo TOi\- koyovg. The fonuer of tliese examples Is quoted from Ps. 62: 2, answering to 63: 1, in the English Bible, which follows the Masoretic Heb. " My soul ihirsteth for thee. The passage appears in the same form in Trommius' Concordance, on the verb diipao). Yet in the common editions of the Sep. the pronoun is ooi, not Of. But that the accusative is sometimes used as well as the dative and the genitive, is manifest from Wisd. 11: 14, ovy' ojnoia d'l'xutoig duptirjixvieg. Besides, the sense which Maldonate gives is included in ver. 10 ; and this I think a strong objection to it. 8. " The clean in heart," ol xa&a(joi rrj yM(jdla. E. T. " The pure in heart." I admit that this is ajust expression of the sense, and more in the Eng. idiom than mine. My only reason for pre- ferring a more literal version of the word Kaxfaoog here is, because I would, in all such instances, preserve the allusion to be found in the moral maxims of the N. T. to the ancient ritual, from which the metaphors of the sacred writers, and their other tropes, are frequent- ly borrowed, and to wiiich they owe much of their lustre and ener- gy. The laws in regard to the cleanness of tlie body, and even of the garments, if neglected by any person, excluded liim from the temple. He was incapacitated for being so much as a spectator of the solemn service at the altar. The Jews considered the em- pyreal heaven as the archetype of the temple of Jerusalem. In the latter, they enjoyed the symbols of God's presence, who spoke to them by his ministers; whereas, in the former, the blessed inhabi- tants have an immediate sense of the divine presence, and God speaks to them face to flice. Our Lord, preserving the analogy be- tween the two dispensations, intimates that cUnnncss will be as neces- sary in order to procure admission into the celestial temple, as into the terrestrial. But as the privilege is inconceivably higher, the qu;ilification is more imjjortant. The cleanness is not ceremonial, but moral ; not of the outward man, but of the inward. The same idea is suggested, Ps. xxiv. When such allusions appear in the original, they ought, if possible, to have a place in the version. 9. " The peace-makers," ol dgrivonotoi. An. " The pacific :" Hey. "The peaceable." Weakly both. With us these words imply merely a negative quality, and are equivalent to ' not conten- tious,' ' not quarrelsome,' ' not litigious.' More is comprised here. This word is not found in any other part of Scripture, but (which is nearly the same) the verb {igrjuonouu), of the same origin, occurs Col. 1: 20, where the connexion shows that it cannot signify to be gentle, to be peaceable, but actively to reconcile, to make yeace. Etymology and classical use also concur in anixinir the sense of're- VoL. H. 5 34 NOTES ON ST. MATTHEW. conciler,' ' peace-maker,' to figtjvunoiog. It is likewise so explain- ed by Chrysostom. Indeed, if no more were meant by it than those pacifically disposed, nothing additional would be given here to what is implied in the first and third of these characters ; for as these ex- clude covetousness, ambition, anger, and pride, they remove all the sources of war, contention, and strife. Now, though all these char- acters given by our Lord are closely related, they are still distinct. 11. " Prosecute," (Jiwi'wot. E. T. "Persecute." Some crit- ics think, not improbably, that the word in this place relates to the prosecutions of the disciples, (to whom Jesus here directly addresses himself,) on account of their religion, before human tribunals, where- of he often warned them on other occasions. In this verse he de- scends to particulars, distinguishing 3ic6iiiii> from ovicdlCftv, and ii- nilii nav nopijfjof ^tjfAa, which seems also to be used in reference to judicial |)roceedings. In the preceding verse, and in the following, there can he no doubt that the verb is used in the utmost latitude, and ought to be rendered ' persecute.' See also chap. 10: 23. 23: 34. 15. " A lamp," Ivyvov. E. T. " A candle." The meaning of the word is ' lamp.' Candles were not used at that time in Judea, for lighting their houses, ylvyj'la consequently means a lamp-stand, not a candlestick. 2 " Under a corn-measure," vno top fiodiov. E. T. " Under a bushel." But ihey had no such measure. And though it is true that any measure of capacity will suit the observation, a translator ought not, even indirectly, to misrepresent the custom of the peo- ple. The measure mentioned by the evangelist, so far from an- swering to our bushel, was less than our peck. But as nothing here depends on the capacity of the measure, it is better to adopt the general term, than to introduce uncouth names without necessity. Diss. VIII. Part i. sect. 6. ^ As to the article prefixed to (.wdiof and Xvxviav, Sc. says, " Observe how the article loses its emphasis, and is rendered a in- stead of the." I admit that the article may be in some cases re- dundant, but not that we have an example of its redundancy here. Is it not our constant way, when we name any utensil whereof there is but one of the kind in the house, to use the definite article ? " Bring me the balance, that I may weigh this :" " Take the bush- el, and mete the grain." And even when there are more than one, if one be superior in value to the rest, or in more frequent use, it is commonly distinguished in the same manner. On the contrary, when there are more of a kind, and no one distinguished from the rest, we express ourselves indefinitely, as " Give me a spoon :" " Set a chair for Mr. Such-a-one." Our Lord's similitude is taken from the customs of families. He therefore uses the style which would be used in any house. ■ This explains sufliciently why he CHAPTER V. 35 says ' a lamp,' as probably most houses l)ad inoie tlian one, but * the modius,' there being but one, and ' the stand' as one n)ight be in fnore frequent use than the rest, for the acconiniodation of the fain- sly. However, as the sense is sulliciently expressed either way, 1 have preferred tiie indefinite manner in my version, being better adapted to the more general terms 1 was obliged to adopt. See N. onch. 27:61. 17. " To subvert the law or tlie prophets," xaxulvaui zov v6- ftov i] TovgTi()0(frjtug. E. T. "To destroy." Of the different senses which have been assigned to the verb xarwAJaat, one is, when applied to a law, ' to break,' or ' violate.' Though this is the sense of the simple verb kvM, ver. 19, it cannot be the sense of the compound here. Nobody could suppose that it needed a di- vine mission to qualify one to transgress the law, which so many, merely from the depravity of their own minds, flagrantly did every day. Another sense, which suits better the context, is authorita- tively ' to repeal,' or ' abrogate.' This appears proper as applied to the law, but harsh as applied to the prophets, though by the prophets are meant, by common metonymy, the prophetical wri- tings. But even these we never speak of abolishing or abrogating. To destroy is rather saying too much, and is more in the military style than in the legislative. If every copy and scrap of these writings were obliterated or burnt, we could not say more than that they were destroyed. The context, in my opinion, shows that the import of the word here is not directly to rescind or repeal, but indi- rectly to supersede a standing rule by the substitution of another ; which, though it does not formally annul the preceding, may be said in effect to subvert it. This appears fully to express the sense, and is equally adapted to both terms, the law and the prophets. ^ " But to ratify," dlku rtlr](juoai. E. T. " But to fulfil." The sense of the verb nXtifjoM is ascertained by yiaiuluo). We have seen that the meaning of this word cannot be ' to break,' and therefore it is highly probable that the other means more than ' to obey.' The proper opposite of weakening and subverting a law is confirming ^r\(\ ratifying it. See N. onch. 3: 15. Some of great name translate it here ' to complete,' ' perfect,' or ' fill up,' and think it alludes to the precepts, as it were, superadded in this dis- course. 1 own there is a plausibility in this explanation ; some of our Lord's precepts being, to a|)pearance, improvements on the law. Yet I cannot help thinking, that these divine sayings are to be re- garded rather as explanatory of the law, in showing its extent and spirituality, than as additions to it, not binding on men before, but deriving their power to oblige, purely from their promulgation by Jesus Christ. Besides, I find no example of the sense to fill up in any passage that can be reckoned analogous to the present. For the phrase " fill up the measure of your fathers," cannot surely be 36 NOTES ON ST. MATTHEW. accounted of the number. The word ' measure' there leaves no room to hesitate. It is otherwise here. The interpretation, " make fully known," given by Benson, (Essay concerning Abolishing of the Ceremonial Law. ch. 2. sect. 2,) though not implausible, does not make so exact a contrast to the preceding word ' subvert,' nor is it, in this application, so well established by use. 18. " Verily I say unto you," ufxrjv kf'yo) vfAiv. As Mt. has re- tained the Heb. word ' amen,' in such affirmations, and is in this followed by the other evangelists, though less frequently by L. than by the rest, it is not improper here, where the word first occurs, to inquire into its import. Its proper signification is ' true,' ' verus,' as spoken of things, ' observant of truth,' ' verax' as spoken of per- sons, sometimes ' truth,' in the abstract. In the O. T. it is some- times used adverbially, denoting a concurrence in any wish or pray- er, and is rendered by the Seventy yivoiTo^ ' so be it.' In this ap- plication the word has been adopted into most European languages. In the N. T. it is frequently used in affirmation. Now as L. has been more sparing than the other evangelists in the use of this ori- ental term, it is worth while to observe, when he is relating the same passages of our Lord's history with them, what word he has substituted for the ' amen,' as this will show in what manner he un- derstood the Heb. adverb. The same prediction which in Mt. 16: 8, is ushered in by the words u^i^vl^yw v^Civ, is thus introduced L. 9: 27, Uym vfiJp ahj^Joig, which answers to ' truly' or ' verily' with us. Another example of this interpretation we find, on comparing Mr. 12: 43, with L. 21: 3. The only example, in passages entire- ly parallel, is Mt. 23: 30, and L. 11: 51, where the aVn;t/ of the former is, by the latter, rendered by the affirmative adverb val. I have not observed any passage in the O. T. wherein the word ' amen' is used in affirming ; and therefore I consider this idiom in the Gospels as more properly a Syriasm than a Hebraism. Indeed some derivatives from 'amen' often occur in affirmation. Such as ' amenah,' Gen. 20: 12. Jos. 7: 20, rendered in the Sep. aXt^Owg. Such also is ' amenam,' which occurs oftener, and is rendered «a- ri'dM',% in aXrj&elag, if ah]&ila, or oviMg, exactly corresponding to the application made of c?/^?)" in the Gospels. This is as strong ev- idence of the import of this word in the N. T. as the nature of the thing will admit. Nor does there appear the shadow of a reason for the opinion maintained by some critics, that, when used thus, it is of the nature of an oath. It is true that to swear by the God of truth, ' elohe-amen,' is mentioned (Is. 65: 16,) as an oath ; and so doubtless would it be to swear ' by the God of knowledge,' or ' by the God of power.' But does any body conclude hence, that the words knowledge and power, wheresoever found, or howsoever ap- plied, include an oath ? It has also been urged, that in the trial of jealousy the woman is said to-be charged with an oath of cursing, CHAPTER V. 37 (Num. 5: 22,) when all that was required of her was to say ' amen, amen,' to the imprecation pronounced upon her by the priest, in case she was guilty of the crime suspected. This was doubtless an imprecation and an oath ; for ' amen,' said in that manner, was equivalent to the repetition of the words spoken by the priest. Should the magistrate in an Eng. judicatory (where the oath admin- istered to witnesses is still in the form of an imprecation) rehearse the words, concluding as usual, "so help you God," and require of the witness only to say 'amen,' it would be justly termed an oath, and an imprecation against himself, if he gave a false testimony. But does any man conclude hence that ' amen' implies either oath or imprecation, when he subjoins it to prayers for health and safe- ty ? This character does not result from any single word, but from the scope and structure of the whole sentence. Yet a critic of no less eminence than Father Si. after transla- ting properly cci.ir]v Xeyoi v^lv, Mr. 8: 12, "je vous assure," subjoins in a note, " autrement, je vous jure." With how little reason this note is added, let the judicious reader determine. Our Lord often recurs to this solemn form of asseveration in his discourse upon the Mount, where he expressly forbids his disciples the use of oaths in their intercourse with one another. How would it have sounded from him to address them in this manner, ' Swear not in any form ; but let your answer to what is asked be simply yes or no ; for I. swear to you, that whatever exceedeth these proceedeth from evil ?' How would this suit the harmony which so eminently subsists be- tween his precepts and example ? In fact, his solemn manner was calculated to impress his hearers with a sense, not so much of the reality as of the importance of what was affirmed; the aim was more to rouse attention than enforce belief. 2 " One iota," lona I'v. E. T. "One jot." I thought it bet- ter here, with most Itn. and Fr. translators, to retain the Gr. word, than to employ a term, which, if it have a meaning, hardly differs in meaning from the word ' tittle' immediately following. This could be the less objected against, as our translators have oftener than once introduced the name of two other Gr. letters, ' alpha' and ' omega,' in the Apocalypse. "^ " Without attaining its end," fojg uv yti>]ia.i. L. 2: 2. N. 19. " Violate," Ivori. It is evident that the sense of the sim- ple Xvo) is not here the same with that of the compound yiaxulvM in ver. 17. The verbs contrasted are different, aaiaXvo} to nhigooj, Xvo) to nou'co. With regard to laws, the opposite to subverting is ratifying, to violating is practising. This Is a further evidence that more is meant in ver. 17, by Tikrjgoo), than barely obeying. And of the sense I have given it, we have lierean actual example. For what tends more to ratify a law than additional sanctions, with which it was not formerly enforced. 38 NOTES ON ST. MATTHKW. 2 " Or," xtti. E. T. " And." This is one of the cases where- in the copulative has the force of a disjunctive. The conjunction does but save the repetition of a common clause, which belongs severally to the words coupled. This remark will be better under- stood by resolving the sentence into the parts whereof it is an abridged expression. Whoever shall violate these commandments, shall be in no esteem in the reign of heaven ; and whosoever shall teach others to violate them, shall be in no esteem, etc. Here the sense, with the aid of the copulative, is evidently the same with that expressed disjunctively in the version. One reason, beside the scope of the passage, for understanding the conjunction in this manner is, because the verbs Xvorj and dlda^ij are separated in the original, each having its regimen. "Og iuf ovv kvot] fxiuv kov ivio- kojf — xai didutri outw rovg av&^wnovg. Consequently the nal is not to be understood disjunctively in the end of the verse, where the verbs are more intimately connected, og d' uv noitjoj] xul diddh], 3 a Were it the least of these commandments," filui^ xojv ivio- Xmp rovTMv TO}v iXa)iiGT(av. E. T. " One of these least command- ments." But if the commandments here mentioned were Christ's ' least commandments,' what, it may be asked, were ' the greatest ?' or, Why have we no examples of tlie greatest ? That this phrase is not to be so understood, our translators themselves have shown by their way of rendering ch. 25: 40, 45. The clause must therefore be explained as if arranged in this manner — ixidu tmv i?,dxiOTiup io)v ivToXwv TovTwv, tlic three last words being the regimen of the ad- jective, and not in concord with it. ^ " Shall be in no esteem in the reign of heaven" — " shall be highly esteemed," iXd'/^iaiog yiXrj&ijafTai Iv rt] (3aailfia tmv ovouvo)v — ovTog fAf'yag Kh^dTjoeiai. E. T. " He shall be called the least in the kingdom of heaven" — " he shall be called great." To be called great and to be called little, for to be esteemed and to be dis- esteemed, is so obvious a metonymy of the effect for the cause, that it naturally suggests itself to every discerning reader. By rendering therefore ^aoilela tmv ougavoiv agreeably to its meaning in most places, ' the reign of heaven,' that is, the gospel dis- pensation, there is not the smallest difficulty in the passage. But if this phrase be rendered the kingdom of heaven,' as referring to the state of the blessed, and if ' he shall be called the least in that kingdom,' mean, as some explain it, ' he shall never be admitted in- to it,' a most unnatural figure of speech is introduced, whereof I do not recollect to have seen an example in any author, sacred or profane. 20. " Excel," nfQioGiraf. E. T. " Exceed." The original word expresses a superiority either in quantity or in kind. The latter difference suits the context at least as well as the fonner. 21. " Thai it was said to the ancients," oiv iQ^t&ri xo7g dgxai- CHAPTER V. 39 mg. E. T. " That it was said by them of old time." Be. " Dic- tum fuisse a veteribus." Be. was the first interpreter of the N. T. who made the ancients those by whom, and not those to whom, the sentences here quoted were spoken. These other La. versions, the V"ul. Ar. Er. Zu. Cas. Cal. and Pise, are all against him. Among the Protestant translators into our modern tongues, Be. whose work was much in vogue with the reformed, had his imita- tors. Dio. in Itn. rendered it" che fu detto dagli antichi ;" the G. F. " qu'il a ete dit par les anciens." So also the common Eng. But all the Eng. versions of an older date, even that executed at Geneva, say ''to thern of old time." Lu. in like manner, in his Ger. translation, says " zu den alten." I have a Protestant transla- tion in Itn. and Fr. published by Giovan Luigi Paschale in 1555, the year before the first edition of Be.'s, (the place not mentioned), which renders it in the same way with all preceding translators without exception, ' a gli antichi,' and ' aux anciens.' All the late translators, Fr. and Eng. have returned to the uniform sense of an- tiquity, rendering it lo, not bij, the ancients. For the meaning of a word or phrase which frequently occurs in Scripture, the first re- course ought to be to the sacred writers, especially the writer of the book where the passage occurs. Now the verb ^t'co (and the same may be observed of its synonymas) in the passive voice, where the speaker or speakers are mentioned, has uniformly the speaker in the genitive case, preceded by the preposition vno or di'u. And in no book does tl)is occur oftener than in Mt. See chap. 2: 15, 17, 23. 3: 13. 4: 14. 8: 17. 11: 17. 13: 35. 21:4. 24: 15. 27: 9. 22: In this last we have an example both of those to whom, and of him by whom, the thing was said ; the former in the dative, the latter in the genitive with the preposition vno. When the persons spo- ken to are mentioned, they are invariably in the dative. Rom 9: 12, 26. Gal. 3: 16. Apoc. 6: 11. 9: 4. With such a number of examples on one side, (yet these are not all), and not one from Scripture on the opposite, I should think it very assuming in a translator, without the least necessity, to reject the exposition given by all who had preceded him. It has been pleaded, that some- thing like an example has been found in the construction of one or two other verbs, neither synonymous nor related in meaning. Thus Tigog TO d^fax^rjfat avro7g, ch. 6: 1, means to be seen by them. 9fuOf.iui in Gr. answers to ' videor' in La. And the argument would be equally strong in regard to La. to say, because visum est nils signifies ' it appeared to them,' that is, ' it was seen by them ;' dictum est illis must also signify ' it was said by them.' The au- thority of Herodotus, (who wrote in a style somewhat resembling, but in a dialect exceedingly unlike that of the N. T.), in regard to a word in frequent use in Scripture, appears to me of no conceiva- ble weight in the question. Nor can any thing account for such a 40 NOTES ON ST. MATTHEW. palpable violence done the sacred text, by a man of Be.'s knowl- edge, but that he had too much of the polemic spirit, (the epidem- ical disease of his time), to be in all respects a faithful translator. Diss. X. Part v. sect. 5. 21, 2-2. " Shall be obnoxious to," ivoxo^ toiut. E. T. "_ Shall be in danger of." To be in danger of evil of any kind, is one thing : to be obnoxious to it, is another. The most innocent per- son may be in danger of death ; it is the guilty only who are ob- noxious to it. Tiie interpretation here given is the only one which suits both the import of the Gr. word and the scope of the passage. 22. " Unjustly," iixrj. This word is wanting in two MSS. one of them the Vat. of great antiquity. There is no word answering to it in the Vul. nor in the Elh. Sax. and Ara. versions, at least in the copies of the Ara. transcribed in the Polyglots, which Si. ob- serves to have been correct on the Vul., and which are consequent- ly of no authority as evidences. Jerome rejected it, imagining it to be an interpolation of some transcriber desirous to soften the rigor of the sentiment ; and in this opinion was followed by Au- gustin. On the other hand, it is in all the other Gr. MSS. now extant. A corresponding word was in the Itc. or La. Vul. before Jerom. The same can be said of these ancient versions, the Sy. Go. Cop. Per. and the unsuspected edition of the Ara. published by Erpenius. Chrysostom read as we do, and comments on the word fiy.rj. The earliest Fathers, both Gr. and L. read it. This consent of the most ancient ecclesiastical writers, the two oldest versions, the Itc. and the Sy, the almost universal testimony of the present Gr. MSS. taken together, give ground to suspect that the exclusion of that adverb rests ultimately on the authority of Je- rom, who must have thought this limitation not of a piece with the strain of the discourse. I was of the same opinion for some time, and strongly inclinable to reject it; but, on maturer reflection, judged this too vague a principle to warrant any alteration which common sense, and the scope of the place did not render necessa- ry. Mr. Wes. rejects this adverb, because, in his opinion, it brings our Lord's instructions on this head down to the Pharisaic model : for the scribes and Pharisees, he says, would have condemned causeless anger as well as Jesus Christ. No doubt they would. They would have also condemned the indulgence of libidinous thoughts and looks. [See Lightfoot, Horae Hebraicae, etc. on ver. 28.] But the difference consisted in this — the generality of the scribes, at that time, considered such angry words, and impure looks and thoughts, as being of little or no account in themselves, and to be avoided solely from motives of prudence. They might ensnare men into the perpetration of atrocious actions, the only evils which, by their doctrine, were transgressions of the law, and, con- sequently, could expose them to the judgment of God. The great CHAPTER r. 41 error which our Lord in this chapter so severely reprehends, is their disposition to consider the divine law as extending merely to the criminal and overt acts expressly mentioned in it. From these acts, according to them, if a man abstained, he was in the eye of the law perfectly innocent, and nowise exposed to divine judgment. We are not however to suppose, that this manner of treating the law of God was universal among them, though doubtless then very prevalent. The writings of Philo in that age and some of their rab- bis since, sufficiently show that the Jews have always had some moralists among them, who, as well as some Christian casuists, could refine on the precepts of their religion, by stretching them even to excess. ~ " To the council," xoj avved(jlco. It might have been render- ed ' to the sanhedrim,' owedQiov being the ordinary name given to that supreme judicatory. 1 accordingly call it so in those places of the history, where it is evident that no other could be meant. But as the term is general, and may be used of any senate or council, though very differently constituted from the Jewish, I thought it better here not to confine it. It is not improbable also, that there is an allusion to the word hqIoh, 'judgment,' to the smaller or city- councils, consisting of twenty.^three judges. 3 'Pttnu and (x(uQe. Preface to his Gospel, sect. 25. ^ Ftivav. Diss. VI. Part ii. sect. 1. 26. " Farthing." Diss. Vlll. Part i. sect. 10. 27. The words toIq aQialoi,? are not found in a great number of the most valuable MSS. and ancient versions, particularly the Sy. The Vul. indeed has them. Mill and Wetstein reject them. 28. " Another man's wife," yvvaiy.a. E. T. " A woman.'* Er. " Uxorem alterius." The word yvvri in GwYxke fcmme in Fr. signifies both woman and wife. The corresponding word in Heb. is liable to the same ambiguity. Commonly the distinction is made by some noun or pronoun, which appropriates the general name. But it is not in this way only that it is discovered to signify wife. Of the meaning here given and ascertained in the same way by the context, we have examples, Pro. 6: 32. Ecclus. 26: 7. Wet. has produced more instances; but in a case so evident ihese may suf- fice. If we translate yvvulau ' woman,' we ought to render ifiot- yevoiv uviriv ' hath debauched her.' The Gr. word admits this latitude. The Lucian (Dial. Dor. et Thet.) says of Acrisius, when his daughter Danae, whom he had devoted to perpetual virginity, proved with child, vno livog ^iff.ioi](^fvG&ai ouj&eig uvTtjv, ' ab ali- quo stupratam fuisse illam arbitratus.' But I prefer the other way, as, by changing here the interpretation of the word (xo'/ivo}, the in- tended contrast between our Lord's doctrine and that of the Jews is in a great measure lost. '. " In order to cherish impure desire," ngos to ini&vfiijaat Vol. II. 6 42 NOTC3 ON ST. AlATTUt:^. uuu],'. E. T. " To lust after I'er." Ar. Er. Zu. Cal. " Ad concuiiiscendum earn." Pise. " Ut eain "concupiscat." The Gr. preposition :t(jOs before an infinitive with the aiticle. clearly marks llie intention, not the etfect. This all the La. versions also do. The expression, chaj). 6: 1, -noog tu itfuOtji/at uvioig here render- ed ' in order to be observed by iheni,' is perfectly similar, and is manifestly employed to express the intention from which the Phar- isees act. Tloog to means, therefore, ' in order to,' ' to the end that ;' whereas ojorf, which we have ch. 8: 24, and L. 5: 7, signi- fies ' so as to,' ' insomuch that,' and marks solely the effect. When an expression, with either of these prepositions, is rendered into Enii;. simply by the infinitive, it may be doubted whether we are to understand it as expressinj; the intention or the eftect, and whether we should supply Ijefore the sion of the infinitive the words in or- der, or so as. Hence it is evident, that ihe connnon version of this passage is not so explicit as the original. 29. " Insnare thee," ny.mduh'Cfi of. E. T. "Offend thee." Vul. " Scandalizat to." ?>^othing can be further from expressing the sense of the Gr. term than the Eng. word off'ind, in any sense wherein it is used. Some render the expression ' cause ihee to oflend.' This is much better, but does net give fully the sense, as it does not hint either what kind of offence is meant, or against whom committed. The translators from the Vul. have generally, after the exam])le of that version, retained the original word. Sa. says, " Vous scandalize ;" Si. no better, " Vous est un sujet de scandale ;" the Rh. " scandalize thee." This I consider as no trans- lation, because the words nhen taken togeilier convey no conceiva- ble meaning. The common version is rather a mistranslation, be- cause the meaning it conveys is not the sense of the original. The word oyMvduXov literally denotes any thing which causes our stum- bling or falling, or is an obstacle in our way. It is used, by meta- phor, for whatever proves the occasion of the commission of sin. The word naytg, ' snare,' is another term which is in Scripture also used, metav)liorically, to denote the same thing. Nay, so perfectly synonymous are these words in their figurative acce|!tation, that in the Sep. the Heb. word "C^p.nT: ' mokesh,' answering lo Tjayig, la- quetis, ' a snare,' is oftener translated by the Gr. word (^y.urdd?.oi/ than by Txuyig, or any other term whatever. Thus, Joeh. 26; 13, what is rendered in Eng. literally from the Heb. " They shall be snares and tra[)s unto you." is in the Sejitnagini Ioovtcl vfdi' etgnay- ISug aul fig axdi'da^ct. Judg. 2: 3. " Tiieir gorls shall be a snare unto vou," 01 {)s6t uvnZv eaomai iftli/ sig axufdakov. 8: 27. " Which thing became a snare unto Gideon," fytpfro rw Ftdfcjv lig (iy.dvdulov. 1 Sa. 18: 21, " That she may be a snare to him," y.ul emuo uoio) eig rrAuioaXoi'. Ps. Gr. cv. cvi. 36. " Wiiich were a snare unto them," xul fyfvih'jOij uviolg fig oy.uvdalo:'. The word CHAPTER V. 43 axcjlov, which is equivalent, is also used by ihe Seventy in transla- ting the same Heb. word. From the above examples, wiiicli are not all that occur, it is manifest, that, in the idiom of the synagogue, one common meaning of the word ay.ufd'a^.ov h snnre ; and that, therefore, to render it so in Scripture, where it suits the sense, is to translate both according to the spirit of the vvriter and according to the letter. The anonymous version uses the same word. 32. " Except for whoredom," Tjage-ATog Xoyov nogrfi'ug. E. T. *' Saving for the cause of fornication." The term fornication is here improper. The Gr. word is not, as the Eng. conlined to the commerce of a man and a woman who are both unmarried. It is justly defined by Parkhurst, " Any commerce of the sexes out of lawful marriage." To this meaning of the word nooielu etymolo- gy points, as well as scriptural use. It is the translation of the Heb. word D"*:!:" and n^2T which are employed with equal latitude, as one may soon be convinced on consulting Trommius' Concor- dance. The word, indeed, when used figuratively, denotes ' idola- try ;' but the context manifestly shows that it is the proper, not the figurative sense that is here to be regarded. Though -nogviia may not be common in classical Gr. its meaning is so well ascertained by its frequent recurrence, both in the Septuagint and in the N. T., that in my opinion it is as little to be denominated ambiguous as any word in the language, 37. " But let your yes be yes, your no, no ;" cmco di 6 loyog v^imv valval, ov ov. E. T. "But let your communication be yea, yea, nay, nay." I take this and the three preceeding verses to be quo- ted James 5: 12. I suppose from memory, as conveying the sense though with some difference o{ expression, 3li] oi^ivvais (.u'lts rov ovQuvov, inijif Ttjf y^v, f.iJji£ akkov Tiva ocjxoi' ' )jT0 de vfiojf to val, vttl' 'Attl JO ov, ou. It is but just that we avail ourselves of this passage of the disciple, to assist us in explaining the w^ords of his Master. It was a proverbial manner among the Jews, (see Wet.), of characterizing a man of strict probity and good faith, by saying his " yes is yes, and his no is no ;" that is, you may depend upon his word — as he declares, so it is, and as he promises, so he will do. Our Lord is therefore to be considered here, not as prescribing the precise terms wherein we are to affirm or deny, in which case it would have suited better the simplicity of his style to say barely val aal oij, without doubling the words ; but as enjoining such an habitual and inflexible regard to truth, as would render swearing unnecessary. That this manner of converting these adverbs into nouns is in the idiom of the sacred penman, we have another in- stance, 2 Cor. 1: 20. " For all the promises of God in him are yea, and in him amen," fV avtw lo val, xal tv uvtm to u/.itji' ' that is, certain and infallible truths. Ft is indeed a common idiom of the Gr. tongue to turn, by means of the article, any of the parts of speech into a noun. And, though there is no article in the pas- 44 NOTES ON ST. MATTHEW. sage under review, it deserves to be remarked that Chr. in his Commentaries writes it with the article, to val, val • nul to ov ov ' as in the passage of James above quoted. Either he must have read thus in the copies then extant, or he must have thought the expression elliptical, and in this way supplied the ellipsis. Which- soever of these be true, it shows that he understood the words in the manner above explained. Indeed, they appear to have been always so understood by the Gr. Fathers. Justin Martyr, in the second century, quotes the precept in the same manner in his second Apology, iaiM di ui-imv to vul vul ' nul to ov ov. And to show that he had the same meaning, he introduces it with signifying, that Christ gave this injunction to the end that we might never swear, but always speak truth ; f^ir] 6f.ivveiv oXwg, x ttki]&i] dt Xtyetv ail. Now, in the way it is commonly interpreted, it has no relation to the speaking of truth ; whereas the above explanation gives a more emphatic import to the sentence. Thus understood, it enjoins the rigid observance of truth as the sure method of superseding oaths, which are never used, in our mutual communications, without be- traying a consciousness of some latent evil, a defect in veracity as well as in piety. In like manner Clemens Alexandrinus, in the beginning of the third century, Stromata,lib. v. quotes these words as our Lord's: vi-icoi/ to val,^vai' xulTdov,ov. The same also is done by'Epiphanius in the fourth century, lib. i. contra Ossenos. Philo's sentiment on this subject (in his book Fligl tioi> dixa loyioiv) is both excellent in itself, and here very apposite. It is to this effect, that we ought never to swear, but to be so uniformly obser- vant of truth in our conversation that our word may always be re- garded as an oath. Kukkioiov, xa} (jimqaXiOTazov, v.ul ug^iOTxov Ao/tKJj (pvoii, TO avM(.iOTOv, ovTojg cch}{}fveii> Iqj' i-Auaxov dfdidoy- f.iei't], (og Tovg loyovg ijgxovg eivut, voui^ia&ui. ^ " Proceedeth from evil," in lov Tiovrigov ioiiv. Some render it " Cometh from the evil one, supposing roij novrioou to be the gen- itive of )] zioiijgog, ' the evil one,' tl)at is, the devil. But it is at least as probably the genitive of to novy'joov, evil in the abstract, or whatever this epithet may be justly applied to. The same doubt has been raised in regard to that petition in the Lord's prayer, " Deliver us from evil," cmo lOv novrigov, or ' from the evil one.' I consider it as a maxim in translating, that when a word is in all re- spects equally susceptible of two interpretations, one of which as a genus comprehends the other, always to prefer the more exten- sive. The evil one is comprehended under the general term evil. But in the phrase the evil one, the pravity of a man's own heart, or any kind of evil, 3alan alone excepted, is not included. If we fail in the former way, the author's sense is still given, though less defi- nitely. If we err in the other way, the author's sense is not given, but a different sense of our own. It has been affirmed, that this CHAPTER V. 45 adjective with the article ought always to be rendered the evil one ; but it is affirmed without foundation. 7'o' ayu-&6v denotes ' good' in the abstract, and to tiovi^qov ' evil.' L. 6: 45. See also Rom. 12: 9. Nor are these the only places. 39. " Resist not the injurious," (xrj afztaTTJvui tm novrjQM. E. T. '* Resist not evil." It is plain here from what follows, that Tfo novtjcKo is the dative of o noprjgog, not of to tiovtjqov. It is equally plain, that by 6 Ttov/joog is not meant here ' the devil,' for to that malignant spirit we do not find imputed in Scripture such in- juries as smiting a man on the cheek, taking away his coat, or com- pelling him to attend him on a journey. 40. " Coat," xiTMva — " mantle," ifxaziov. Diss. VIII. Part iii. sect. 1,2. 42. " Him that would borrow from thee put not away," x6v ■diXovxtt ano aov duviioao&at fit] anoGrgaqtrig. E. T. " From him that would borrow of thee turn not thou away." Of these two ver- sions the former is the closer, but there is little or no difference in the meaning. Either way rendered, the import is, ' Do not re- ject his suit.' 44. " Bless them who curse you." This clause is wanting in the Vul. Sax. and Cop. versions, and in three MSS. of small ac- count. ^ " Arraign," fTTJjofafo'j/rwi'. E, T. " Despitefully use." Vul. ** Calumniantibus." This suits better the sense of the word 1 Pet. 3: 16, the only other place in Scripture (the parallel passage in L. excepted) where it occurs, ol int^Qiu^ovrig vfxwv Tr]v ayuittjv iv XgiaiM avaoTgoqtjp, which our translators render, " who falsely ac- cuse your good conversation in Christ." Eisner justly observes, that the word has frequently a forensic signification, for bringing a criminal charge against any one. Its being followed by the verb diwuM makes it probable that it is used in that sense here. I have translated it ' arraign,' because it suits the meaning of the word in the above quotation, and is equally adapted to the original in the ju- ridical and in the common acceptation. 45. " That ye may be children of your Father in heaven ;" that is, that ye may show yourselves by a conformity of disposition to be his children. ~ " Maketh his sun arise on bad and good, and sendeth rain on just and unjust," tov rjXiov aviov uvaTi'kkei inl novj^oovg xul uya&ovg, aal ^gt'x^i tnl dtKutovg -/.ul adly.ovg. E. T. " Maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the un- just." An indiscriminate distribution of favors to men of the most opposite characters, is much better expressed in the original without the discriminative article, and without even repeating the preposi- tion unnecessarily, than it is in our common version, where the dis- tinction is marked by both with so much formality. Another exam- 46 NOTES ON ST. MATTHEW. pie of this sort we have ch. 22: 10. 1 am surprised that Sc. who in general, more in the taste of the synagogue than of the church, is superstitiously literal, has, both here and elsewhere, paid so little regard to what concerns the article. 46. "The publicans," ol nloii'ui. "The toll -gatherers," a class of people much hated, not only from motives of interest, but from their being considered as tools employed by strangers and idolaters for enslaving their country. Besides, as they farmed the tax- es, their very business laid them under strong temptations to oppress. Johnson observes that /9u6/iCrtn in low language means ' a man who keeps a house of general entertainment.' This is a manifest cor- ruption. The word has never this meaning in the Gospel; neither is this ever the meaning of the Latin etymon. 47. "Your friends." E. T. " Your brethren." The reading of most MSS. and some of the oldest, is rovq Cf:iXovg v^ioiv. Of ancient versions also, the second Sy. and the Go. have read thus. It is the reading of the edition of Alcala, and is favored by Wet. and other critics. The sense, however, it must be owned, is little afiected by the difference. 2 " Wherein do ye excel ?" xl mgiaoov noielre. E. T. " What do ye more than others?" Our Lord had declared, ver. '20, " Un- less your righteousness excel," iau {.o] Tifgiaofvoi], " the righteous- ness of the Scribes and Pharisees, ye shall never enter tlie king- dom of heaven." Now to that declaration there appears, in the ques- tion Ti TtsQiaoovnoiihf, a manifest reference, which, in the common version, disappears entirely. I have endeavored to preserve it by imitating the original, in recurring to the term formerly used. Our Lord's expostulation is rendered more energetical by the contrast. ' If ye do good to your friends only, your righteousness, which, I told you, must excel that of the Scribes and Pharisees, will not ex- cel even that of the publicans and pagans. ^ " The pagans." The reading ]S ol iOvtxol \n the Cam. and several other MSS. It is supported by a number of ancient versions, the Vul. Cop. second Sy. Eth. Ara. Sax. It was so read by Chr. and several of the fathers. It is, besides, much in our Lord's manner, not to recur to the same denomination of persons, but to others in similar circumstances. Publicans, when exhibited in the Gospel as of an opprobrious character, are commonly classed with sinners, with har- lots, or, as in this place, with heathens. The Go. has both words, but in a different order : pagans in the 46th verse, and publicans in the 47th. CHAPTER VI. 1. " That ye perform not your religious duties," ttjv iln^noau- vrjv vftoip fjiri noitiv. E. T. " That ye do not your alms." Some CHAPTER VI, 47 MSS. liave dixuioovvj]v. instead of t).fi]fioavi'7ji>. The Vul. has " justitiaiii vestraui." Tlie Sy. and Sax. are to the same purpose. Some of the fatliers read so. 1 do not take dty.utonvi>r] (which is probably the genuine reading) to be used here iijr tXiymoovni], and to mean alms, as mentioned in the next verse ; but 1 conceive with Dod. this verse to be a common introduction to the three succeeding paragraphs in relation to alms, prayers, and fasting. This removes Wh.'s and Wet.'s principal objection to this reading, namely, that it is not likely the evangelist \vould in the following words, when naming alms, have thrice called them i},{i]f.ioovn], alter introducing the mention of them by another name. As to Wet.'s objection to the hypothesis here adopted, that he does not find prayer and fast- ing ever called dixatoavvi], it is well answered by bishop Pearce, that in our Lord's parable of the Pharisee and the Publican, pro- ])Ounded on purpose to rebuke the conceit which the Pliarisees had of their own righteousness, mention is made of fasting and paying tithes as coming under this denomination. Further, in ch. 3: 15, John's baptism, an ordinance in itself of a positive, not moral nature, was comprehended under the same term. However, as the autho- rities for this departure from the common reading are not so nu- merous as those by which, on most other occasions, I have been de- termined, it is proper to give the reasons which have inclined me to adopt this correction. It appears to be quite in our Lord's man- ner to introduce instructions regarding particular duties by some general sentiment or admonition, which is illustrated or exemplifi- ed in them all. in the preceding chapter, after the general warn- ing, ver. 20, " L^nless your righteousness excel," etc. there follows an illustration of the sentiment in regard, 1st, To murder, 2dly, to adultery and divorce, 3dly, to swearing, and, 4thly, lo retaliation and the love of our neighbor: the scope of every one of these be- ing to enforce the doctrine with which he had prefaced those les- sons. As in the former chapter he showed the extent of the di- vine law, in this he shows that the virtue of the best performances may be annihilated by a vicious motive, such as vain-glory. His general admonition on this head is illustrated in these particulars, alms, prayer, and fasting. Add to tliis, iliat if we retain the com- mon reading, there is in ver. 2, a tautology which is not in our Lord's manner. But if the first verse be understood as a general precept against ostentation in religion, the abstaining fiom the com- mon methods of gratifying this humor, in the performance of a particular duty, is very suitably subjoined as a consequence. 2. " They have received their reward," uni)(ovot rov /aIoO^ov uvToiv; that is, they liave received that applause which they seek and work for. KnatclibuU and others think that the word «7i4/to here means ' hinder,' or 'prevent.' On this supposition the words may be rendered, 'They preclude their rew'ard,' to wit, the reward 48 NOTES ON ST. MATTHKW. of virtue in heaven. But I do not find that in any other passage of the N. T. where the word occurs, this sense can properly be ad- mitted. Wherever, in the Septuagint, the verb is used actively, the meaning is not to hinder, but to obtain. Were, therefore, the only classical authority that has been produced on the other side as clear as it is doubtful, the ordinary version of the word, which is al- so that of the Vul. and Sy. and other ancient translations, is here, by all the rules of interpretation, entitled to the preference. 4. " Recompense thee." In the common Gr. copies, after ano- dfaoti not, we read fv rw (favi^m ; vvhich our translators render * openly.' But these words are not found in some ancient and val- uable MSS., were not received by several of the most eminent fa- thers, nor have been admitted into the Vul. the Sax. or the Cop. versions. Wet. thinks that both Jerom and Augustin have been led to reject this expression by an excessive deference to the opinion of Origen, who did not think it probable that our Lord, in dissuad- ing his disciples from paying a regard to the judgment of men, would have introduced, as an incitement, that the reward should be in public ; a circumstance which brought them back, as it were, by another road, to have still a regard to the esteem of men. But from the vi^ords which Wet. quotes from Augustin, that appears not to have been this father's reason for rejecting those words. His declared reason was, because the expression was not found in the Gr. MSS. That by Gr. MSS. he meant Jerom's La. version, is presumed by Wet. without evidence, and against probability. The same appears to have been Origen's reason for rejecting the words ; though he justly considered their containing something repugnant to the scope of the argument, as adding credibility to his verdict. And even this additional reason of Origen's is, by the way, more feebly answered by Wet. than might have been expected : " Debebat," says he, speaking of Origen, " distinguere gloriam quce a Deo est, et gloriam quae est ab hominibus. Illi studendum est, non huic." But did not Wet. advert, that in the promise, " God siiall reward thee openly," both are contained — honor from God the rewarder, and honor from men the spectators, the most incredulous of whom must be convinced by so glorious an award of the infallible Judge? Now, if the first ought alone to be regarded, of what significance is it whether the reward which God gives shall be public or private ? Er. and Ben. therefore acted not without reason in rejecting these vi^ords. It appears to me most probable, that some transcriber, thinking it certain that the recompense here meant is that which will be given at the general judgment, and perceiving that Iv rot (pa- viQO) made a good antithesis to tv tm x^vtit(^) in the preceding clause, has added it by way of gloss on the margin, whence it has been brought into the text. This is probably the origin of some other interpolations. This remark should be extended to verses 6 CHAPTER VI. 49 and 18. In regard to the last mentioned, the number of MSS. as well as of ancient versions which omit the if rw qavegio, are so many, that Wet. himself has thought fit to reject it. 7. " Talk not at random," /<>; /?arroAo^>?(T?/Tf. E. T. " Use not vain repetitions." This interpretation is rather too confined. Vain repetitions are doubtless included in the prohibition ; but they are not all that is here prohibited. Every thing that may justly be called ivords spoken at random, vain, idle, or foolish, may be con- sidered as comprehended under the term ^aztoXoyBiv. The word noXvloyla, applied to the same fault in the latter part of the verse, is a further evidence of this. 10. "Thy reign come." Diss. V. Part 1. 11. "Our daily bread," tov agtov i^^mv xov tmovaiov. Vul. " Panem nostrum supersubstantialem." Rhe. " Oursupersubstan- tial bread." The same word, tmomoov is, however, in the parallel place in L. rendered in the Vul. ' quotidianum.' In this way it had been translated in both places in the Itc. with which agrees the Sax. version : y] inioma, viz., i]f.aQa, means literally the ' coming day,' a phrase which, in the morning, may have been used for the day already commenced, and in the evening for ' to-morrow.' There is probably an allusion here to the provision of manna made for the Israelites in the desert, which was from day to day. Every day's portion was gathered in the morning, except the seventh day's. But in order to prevent the breach of the Sabbath, they re- ceived a double portion on the sixth day. That food, therefore, may literally be termed o ugrog avicov 6 iniovalog. This suits, in sense, the Sy. "i*/3T ' demahar ;' the word, according to Jerom, used in the Nazarean Gospel, which is accounted, by critics of great name, a genuine though not faultless copy of Mt.'s original. See the Preface, sect. 13. In the M. G. version it is xadri^ifgivov. 12. " Our debts," tu oqfiXr]f.iaTa tj^jwi/. That sins are meant, or offences against God, there can be no doubt. At first, there- fore, for perspicuity's sake, I rendered the verse thus: "Forgive us our offences, as we forgive them who offend us." But reflecting that the metaphor is plain in itself, and rendered familiar by scrip- tural use ; reflecting also, that the remission of real deb/s in many cases, as well as injuries, is a duty clearly deducible from our Lord's instructions, and may be intentionally included in the clause sub- joined to the petition, I thought it better to retain the general terms of the common version. 13. " Abandon us not to temptation," i-a] fiofpfyxtjg r]fiug tig ■jieiQaofiQv. E. T. '•' Lead us not into temptation. The verb no- cpigecv, in the Sep. is almost always used to express the Heb. verb ^{^l ' to go,' in the conjugation hiphil, which, agreeably to the usual power of that conjugation, denotes to cause to go, to bring, to lead. But though this be the usual, it is not the constant import of that Vol. II. 7 50 NOTES ON ST. MATTHEW. form of the verb. The hiphil sometimes, instead of implying to cause to do, denotes no more than to permit, not to hinder. Nor need we be surprised at this, when we consider that, in all known languages, petitions and commands, things the most contrary in na- ture, are expressed by the same mood, the imperative. The words, give me, may either mark a request from my Maker, or an order to my servant. Yet so much, in most cases, do the attendant circum- stances fix the sense, that little inconvenience arises from this lati- tude. In the N. T. there appear several examples of this extent of meaning in verbs, in analogy to the power of that conjugation. Mr. 5: 12, "The devils besought him, saying, Send us," nf'fiipov i^l-iag, "into the swine." Here the words send us mean no more than the words " suffer us to go," tnixQixpov t^^uv dnfX&av, do in Mt. In this sense the word is used also in other places ; as when God is said, 2 Thess. 2: 11, " to send strong delusions." "Send away," Gen. 24: 54, 56, 59, means no more than let go. ^ " Preserve us from evil," Qvoui,t]{iug anoxov novrigoZ. E. T. " Deliver us from evil." The import of the word deliver, in such an application as this, is no more than to rescue from an evil into which one has already fallen ; but the verb gvofiai, which is fre- quently used by the Seventy for a Heb. word signifying ' to save,' or ' preserve,' denotes here as evidently, keep us from falling into evil, as deliver us from the evils into which we are fallen. See cv. 37: 2. ^"Ori oou ioTiv 1} §uoilila, v,ul ?; dvvuf.ug, xat jj do'ia iig xovg aiMvag. 'yJ[.(T]v. E. T. " For thine is the kingdom, and the power, and the glory forever. Amen." This doxology is wanting, not only in several ancient Gr. MSS. but in the Vul. Cop. Sax. and Ara. ver- sions. It was not in the Gr. copies used by Origen, Gregory Nyssen, or Cyril. Cesarius quotes it, not as from the Scripture, but as from the liturgy used in the Gr. churches, whence, in all human proba- bility, according to the judgment of the most celebrated critics, it has first been taken. I shall only add Wet.'s remark : " Si base 8o^ol- oyla non pars est, sed appendix vel antiphona orationis dominicae, cui in ecclesia a sacerdote solo, et semper addi solebat, omnia pla- na sunt, et facile intelligimus, cur librarii illam Matthseo adjecerint ; sin autem ab ipso Domino fuit pra^scripta, qui factum, ut ipso ver- ba praeeunte, nee omnes discipuli, nee Lucas Evangelista, nee Pa- tres Graeci, nee tota ecclesia Latina sequerentur? Porro si quis rem ipsam propius consideraverit, deprehendet, utlque do'EoXoyiav loco minus commodo hie inseri : apparet enim tum comma 14, hoc modo nimis longe removeri a praecedente commate 12, cujus tamen explicandi gratia, adjectiun est," etc. 18. "To thy Fatlier ; and thy Father, to whom, though he is unseen himself, nothing is secret," iw nuxgi aov xco iv tuJ kqvtixm' xtd 6 TiatiiQ GOV 6 SXinbiv h xm kqvtixco. E. T. " Unto thy Fa- CHAPTER VI. 51 ther, which is in secret ; and thy Father, which seeth in secret." It must be acknowledged, that the expression " which is in se- cret," is rather dark and indefinite. If understood as denoting that every the most secret tiling is known to God, the latter clause, *' which seeth in secret," is a mere tautology : but this cannot be admitted to have been the intention of the sacred writer: for the manner in which the clause is introduced shows evidently, that something further was intended by it than to repeat in other words what had been said immediately before. On ver. 6, there is in- deed a different reading ; two MSS. want the article rw after na- .ngl GOV, which makes the secrecy refer to the act of praying, not to the Father prayed to. In support of this reading, the Vul. and Ara. versions are also pleaded. But this authority is far too in- considerable to warrant a change, not absolutely necessary, in point of meaning or of construction. Besides, there is no variation of reading on this 18th verse, either in versions or in MSS. Now the two passages are so perfectly parallel in their aim, and similar in their structure, that there is no ground to suppose a change in the one, which does not take place in the other. The unanimity, there- fore, of the MSS., editions and versions, which support the reading of ver. IS, is a strong confirmation of the common reading of ver. 6. But what then is to be understood by o iv nZ kqvtiim ? I an- swer, with Gro. Wh. and others, that o tv to) itQvmc^ is here a peri- phrasis for 6 xQVTizofievog, and signifies 'hidden,' ' unperceived,' ' unseen.' The sentiment resembles that of the poet Philemon, "O Tiav& OQwv Ti '/! amoq, ov^ OQw^tvog, 'who sees all things, and is unseen himself;' or of the more ancient poet Orpheus, as quoted by Clement of Alexandria (Admonit. ad Gentes), ovda tig amov ElaoQa ■&vi]TO}p ' uvzog di yi navtag OQuiai. To this purpose the words are rendered by Cas. " Patri tuo qui occultus est, et pater tuus qui occulta cernit." Si. has understood this to be the meaning of the Vul. which says, " Qui est in abscon- dito," as he translates it in this manner, " Votre pere qui ne paroit point; et votre pere qui voit ce qu'il y a de plus cache." 19. " Treasure," x^ijaavgovg. I have here retained the word treasure, though not perfectly corresponding to the Gr. -Oijoavgog. With us, nothing is treasure but the precious metals : Here it de- notes stores of all kinds. That garments were specially intended, the mention oi moths plainly shows. It was customary for the opu- lent in Asiatic countries, where their fashions in dress were not fluc- tuating like ours, to have repositories full of rich and splendid ap- parel. However, as the sense here could not be mistaken, I 52 NOTES ON ST. MATTHEW. thought energy of expression was to be preferred to strict proprie- ty. For the same reason I have retained the common version of ^gojoig, ' rust,' (though the word be unusual in this meaning), be- cause it may denote any thing which corrodes, consumes, or spoils goods of any kind. Dod. says ' canker.' 22. " Sound," dn?.ovg. E. T. « Single." Both Chr. and The. represent the Gr. word as synonymous here with vyttjg, ' sa- nus.' 23. " Distempered," nopi'igog. E. T. " Evil." The. voawdt^g, ' morbidus.' That there is no reference to the primitive meaning ofanlovg, 'simple,' or ' single,' is evident from its being contrasted to -noi'tjooQ, and not to dmlovg. -" How great will the darkness be? to GKotognooov. E. T. " How great is that darkness ?" The words are rendered in the same way in all the Eng. versions I have seen, except those made from tlie Vul. which says, " Ipsse tenebrae quantfe erunt ?" From this the other La. translations do not materially differ ; nor the Itn. of Dio. " Quante saranno le tenebre? nor the Fr. of P. R. Si. Sa. Beau, or L. CI. who concur in rendering it, " Combien seront gran- des les tenebres memes ?" nor the Ger. of Lu. who says " wie gross wird denn die finsterniss selber seyn ?" The only foreign versions I have seen, which translate this passage in the same manner with the Eng. are the G. F. " Combien grandes seront ces tenebres la?" and the Itn, and Fr. versions of Giovan Luigi Paschale. In the former of them it is, " Esse tenebre quanto saranno grandi ?" in the latter, " Combein grandes seront icelles tenebres ?" Let it be observed, that there is nothing in the original answering to the pro- noun that, which in this place mars the sense, instead of illustrat- ing it. The concluding word darkness it makes refer to the eye, whereas it certainly refers to the body, or all the other members as contradistinguished to the eye. Those who explain it of the eye, represent our Saviour as saying, " If thine eye be dark, how dark is thine eye ?" the meaning of which 1 have no conception of In my apprehension, our Lord's argument stands thus : ' The eye is the lamp of the body; from it all the other members derive their light. Now, if that which is the light of the body be darkened, how miserable will be the state of the body ? how great will be the darkness of those members which have no light of their own, but depend entirely on the eye ?' And to show that this applies equally in the figurative or moral, as in the literal sense : 'If the conscience, that mental light which God has given to man for regu- lating his moral conduct, be itself vitiated, what will be the state of the appetites and passions, which are naturally blind and precipi- tate V Or, to take the thing in another view : ' You, my disciples, I have called the light of the world, because destined for instruct- ors and guides to the rest of mankind ; but if ye should come, CHAPTER VI. 53 through ignorance and absurd prejudices, lo mistake evil for good, and good for evil, how dark and wretched will be the condition of those who depend on the instructions they receive from you for their guidance and direction?' 24. " Mammon," that is, ' riches. Mammon is a Sy. word, which the evangelists have retained, as serving better to convey the energy of our Lord's expression. Wealth is here personified, and represented as a master who rivals God in our hearts. The word is become familiar enough to our ears to answer the same purpose. 25. " Be not anxious," ^u?? (.leQiiivaif. E. T. " Take no thought." I do not think there is, in the common version, a more palpable deviation than this from the sense of the original. Paul says, Eph. 5: 18, /w>; fii'Oiio'A£a{^e oivu), " Be not drunk with wine." Should one translate this precept, ' Drink no wine,' the departure from the sense of the author would, in my opinion, be neither great- er nor more evident. Midr] does not more clearly signify excess than f.itQtftvu does ; the former in indulging a sensual gratification, the other in cherishing an inordinate concern about the things of this life. Paul has suggested the boundaries, in his admonition to the Philippians, 4: 6, " Be careful for nothing," /xrjdiv fA£Qiy.vaif, " but in every thing by prayer and supplication, with thanksgiving, let your request be made known unto God." Even here the phrase would have been better rendered, 'Be anxious about nothing ;' for doubtless we ought not to be careless about whatever is worthy to be the subject of a request to God. To take no thought about what concerns our own support, and the support of those who depend upon us, would inevitably prove the source of that improvidence and inaction, which are in the N. T. branded as criminal in a very high degree. See 1 Tim. 5: 8. 2 Thess. 3: 8. There is not an apparent only, but a real contradic- tion in the apostle's sentiments to our Lord's precepts, as they ap- pear in the common version, but not the shadow of a repugnancy to them, as expressed by the evangelist. To be without anxiety, is most commonly the attendant of industry in our vocation, joined with an habitual trust in Providence, and acquiescence in its dis- pensations. The Vul. renders the words very properly, " Ne so- liciti sitis," and in this is followed by Er. Zu. Cal. Be. Pise, and Cas. Ar. has adopted the barbarous word anxiemini, in preference to the classical cogitetis, (as the latter does not reach the sense), that he might express in one word in his version what was express- ed in one word in Gr. It is true, that in ver. 27, the Vul. renders the word (.ugi^ivoiv ' cogitans.' But one who considers the taste in which the greater part of that version is composed, can be at no loss to assign the reason of his changing the word. The translator, though not so extravagantly attached to the letter as Arias and Pag- 54 NOTES ON ST. MATTHEW. nin, yet was attached to it even to excess ; and having no partici- ple from the same root with solicitus to answer to iAegi/4v(ov, chose rather to change the word for a weaker, and say cogitans, than either to aker the participial form of the expression, or to adopt a barharous term. The latter of these methods was afterwards taken by Ar. who said, ' anxiatus ;' the former, which was the better method, by the rest. Er. Zu. Pise, and Be. say, ' solicite cogi- tando;' Cal. ' anxie curando;' Cas. 'sua solicitudine.' No foreign version that I know, ancient or modern, agrees with the Eng. in this particular. As to later Eng. translations, suffice it to observe, that Wes.'s alone excepted, there is none of those 1 have seen that does not use either anxious or solicitous. I have preferred the former, as coming nearer the sense of the original, and as being in more familiar use. It may not be improper to observe, that Wy. has employed the term over-solicitous, which I think faulty in the other extreme. Solicitude, as I understand it, implies excess, and consequently some degree of distrust in Providence, and want of resignation. To say, ' Be not over-solicitous,' is in effect to say, ' Ye may be solicitous, if ye do not carry your solicitude too far ;' a speech unbefitting both the speaker and the occasion. Dio. a very good translator, is perhaps reprehensible for the same error: " Non siate con ansieta sollecite." We have, however, a most har- monious suffrage of translators, ancient and modern, against our com- mon version in this instance. Some would say, that even Wes. might be included, who does not say, 'Take no thought,' but, 'Take not thought ;' for there is some difference between these expressions. ^ " What ye shall eat, or what ye shall drink," tl qayt^te y.ai xi nh^Tf. The words, ;<«{ 2 i 7i/);rf, are wanting in two MSS. Like- wise the Vul. Sax. and Eth. versions have not this clause. But these are of no weight, compared with the evidence on the other side. It adds to this considerably, that when our Lord, in the con- clusion of his argumemt, ver. 31, expresses for the last time the precept he had been enforcing, both clauses are found in all the MSS. and versions. ^ " Or," x«t. This is one example in which the conjunction xat is, with equal propriety, translated into Eng. ' or.' When the sen- tence contains a prohibition of two different things, it often happens that either way will express the sense. When the copulative and is used, the verb is understood as repeated. Thus : Be not anxious what ye shall eat : and be not anxious what ye shall drink. When the disjunctive or is used, it expresses with us, rather more strong- ly, that the whole force of the prohibition equally affects each of the things mentioned ; as, ' Be not anxious either what ye shall eat or what ye shall drink.' In the conjunction and, in such cases, there is sometimes a slight ambiguity. Both the things mentioned CHAPTER VI. 55 rnay be prohibited, taken jointly, wlien it is not meant to prohibit them severally. Another instance of this kind, not perfectly simi- lar, the critical reader will find ch. 7: 6. I shall here observe, by the way, tiiat there are two extremes, to one or the other of which most interpreters lean in translating the instructions given by our Lord. Some endeavor to soften what to their taste is harsh, and seem afraid of speaking out to the world what the sacred historian has authorized them to say. Others, on the contrary, imagining that moral precepts cannot be too rigorous, give generally the severest and most unnatural interpretation to ev- ery word that can admit more than one, and sometimes even affix a meaning (whereof ^uQifivu is an instance) for which they have no authority, sacred or profane. There is a danger on each side, against which a faithful interpreter ought to be equally guarded. Our Lord's precepts are, in the oriental manner, concisely and pro- verbially expressed ; and we acknowledge, that all of them are not to be expounded by the moralist strictly according to the letter. But, whatever allowance may be made to the expositor or commen- tator, this is what the translator has no title to expect. The char- acter just now given of our Lord's precepts is their character in the original, as they were written by the inspired penmen for their con- temporaries ; it is the translator's business to give therii to his rea- ders, as much as possible, stamped with the same signature with which they were given by the evangelists to theirs. Those meth- ods, therefore, of enervating the expression, to render the doctrine more palatable to us moderns, and better suited to the reigning sen- timents and manners, are not to be approved. I have given an in- stance of this fault in Wy. and Dio. I shall add another from the pious Dod. Ch. 5: 39. 'Ey(o de liyo) Vfui^, fit] uvTiartivai zw nov- t]Qbt, he renders thus : " But I say unto you, that you do not set yourselves against the injurious person." In this he is followed by Wor. and Wa. The phrase, ' do not set yourself against a man,' if it mean any thing, means, do not become his enemy, or do not act the part of an enemy ; a sense neither suited to the words nor to the context. To pretend to support it from etymology, is no better than it would be to contend that intelHgo should be transla- ted, ' I read between,' and manumitto, ' I send with the hand ' or (to recur to our own language, which answers equally well) to ex- plain I understand as denoting < I stand under,' or 1 reflect, as im- plying ' I bend back.' The attempt was the more futile here, as every one of the three following examples, whereby our Lord illus- trated his precept, sufficiently shows that the meaning of dvztaTTJvat (had the word been equivocal, as it is not) could be nothing else than as it is commonly rendered, ' resist,' or ' oppose.' The anony- mous translator 1729 seems likewise to have disrelished this pre- cept, rendering it, ' Don't return evil for evil ;" a Christian precept 56 NOTES Olf ST. MATTHEW. doubtless, but not the precept of the text. Our Lord says ex- pressly, and the whole context vouches his meaning, " Do not re- sist ;" his translator will have him to say. Do not resent. Jesus manifestly warns us against opposing an injury offered ; his inter- preter will have him only to dissuade us from revenging an injury- committed. Yet in the very interpretation which he gives of the following words, he has afforded an irrefragable evidence against himself, that it is of the former that Christ is speaking, and not of the latter. But it must be owned, that there is danger also on the other side, to which our translators have, in rendering some passages, evi- dently leaned. It is in vain to think to draw respect to a law, by straining it ever so little beyond what consistency and right reason will warrant. " Expect no good," says the Bishop of Meaux, " from those who overstrain virtue : — Ne croyez jamais rien de bon de ceux qui outrent la vertu ;" Hist, des Variations, etc. liv. ii. ch. 60, Nothing can be better founded than this maxim, though it may justly surprise us to read it in that author, as nothing can be more subversive of the whole fabric of monachism. There is not, however, a more effectual method, than by such immoderate stretches, of affording a shelter and apology for transgression. And when once the plea of impracticability is (though not avowedly, tacitly) admitted in some cases, it never fails to be gradually ex- tended to other cases, and comes at last to undermine the authority of the whole. That this, to the great scandal of the Christian name, is become too much the way in regard to our Lord's pre- cepts, in all sects and denominations of Christians, is a truth too evident to admit a question. 27. " Prolong his life one hour." L. 12: 25. N. 28. " Mark the lilies of the field : How do they grow ?" Ka- TctfAaxf^eie rd kqivu tov aygov nixig avtuvei ' So it is commonly pointed in the printed editions. But in the old MSS. there is no pointing ; nor are the points to be considered as resting on any- other than human authority, like the division into chapters and verses. I agree therefore with Palairet, who thinks that there should be a full stop after the uygov, and that the remaining words should be marked as an interrogation, thus, Kurafxu&ne xa ngiva TOV aYQov. TTiZg av^avet, ; This perfectly suits both the scope of the place, and the vivacity of our Lord's manner, through the whole discourse. 30. " The herbage," roV pproy. E. T. " The grass." But lilies are not grass; neither is grass fit for heating an oven. That the lily is here included under the term pV^o?' "S, (if there were no other) sufficient evidence that more is meant by it than is signified with us by the term ' grass.' I acknowledge, however, that the classical sense of the Gr. word is ' grass,' or ' hay.' It is a just re- CHAPTER VI. 57 mark of Gro. that the Hebrews ranked the whole vegetable system under two classes, :!2? ' ghets,' and nir^ ' ghesheb.' The first is ren- dered tvXov, or dt'vdgov, ' tree :' to express the second, the Seventy- have adopted /o'^ro?, as their common way was to translate one Heb. word by one Gr. word, though not quite proi^er, rather than by a cir- cumlocution. It is accordingly used in their version. Gen. I: 11, where the distinction first occurs, and in most other places. Nor is it with greater propriety rendered ' grass' in Eng. than xofjjog in Greek. The same division occurs Rev. S: 7, where our translators have in like manner had recourse to the term ' grass.' I have adopted, as coming nearer the meaning of the sacred writer, the word ' her- bage,'which Johnson defines herbs collectively. Under the name ' herb,' is comprehended every sort of plant which has not, like trees and shrubs, a perennial stalk. That many, if not all sorts of shrubs, were included by the Hebrews under the denomination ' tree,' is evident from Jotham's apologue of the trees choosing a king, Judg. 9: 7, where the ' bramble' is mentioned as one. ^ " Into the oven," ilg rov y.U^avoi\ Wes. " Into the still." But on what authority, sacred or profane, y.li^avog is made a ' still,' he does not acquaint us. For my part I have not seen a vestige of evidence in any ancient author, that the art of distillation was then known. The only objection of moment, against the common ver- sion of nXil^avog, is removed by the former part of this note. In- deed the scarcity of fuel in those parts, both formerly and at pres- ent, fully accounts for their having recourse to withered herbs for heating their ovens : It accounts also for the frequent recourse of the sacred penmen to those similitudes, whereby things, found unfit for any nobler purpose, are represented as reserved for the fire. See Harmer's Observations, ch. iv. obs. 6. As to the words to-day and to-morrow, every body knows that this is a proverbial idiom, to denote that the transition is sudden. 2 O ye distrustful ! ohyoniGTOi. E. T. " O ye of little faith !" It is quite in the genius of the Gr. language to express, by such compound words, what in other languages is expressed by a more simple term. Nor do our translators, or indeed any translators, always judge it necessary to trace, in a periphrasis, the several parts of the composition. In a few cases, wlierein a single word entirely adequate cannot be found, this method is proper, but not otherwise. I have seen no version which renders dXiyoipv/oi, ' they of little soul, or f.itt'AQodvfila, ' length of mind,' or qdoveUog, ' a lover of quar- rels.' How many are the words of this kind in the N. T, whose component parts no translator attempts to exhibit in his version ? Such are, nleovitia, (Atyalo-nQim^g^ y,h]()Opofitoj^ ilXtK^jivtig , and ma- ny others. The word distrustful comes nearer the sense than the phrase of little faith ; because this may express any kind of incre- dulity or skepticism : whereas anxiety about the things of life stands Vol. II. 8 58 NOTES ON ST. MATTHEW. in direct opposition to an unshaken trust in tlie providence and pro- mises of God. 33. " Seek — the righteousness required by him," Cf]Ti7Tf — Trjv diy.ucoouptjv avioi'. E, T. " Seek — his righteousness." ' The righteousness of God,' in our idiotn, can mean only the justice or moral rectitude of the divine nature, which it were absurd in us to seek, it being, as all God's attributes are, inseparable from his es- sence. But, in the Heb. idiom, that righteousness which consists in conformity to the declared will of God, is called his righteous- ness. In this way the phrase is used by Paul, Rom. 2: 21, 22. 10: 3, where (he righteousness of God is opposed by the apostle - to that of the unconverted Jews ; and their own righteousness, which he tells us they were about to establish, does not appear to signify their personal rigliteousness, anymore than the righteousness of God signifies his personal righteousness. The word righteous- ness, as I conceive, denotes there what we should call a system of morality, or righteousness, which he denominates their own, because fabricated by themselves, founded partly on the letter of the law, partly on tradition, and consisting mostly in ceremonies and mere externals. This creature of their own imaginations they had cher- ished, to the neglect of that purer scheme of morality which was truly of God ; which they might have learnt, even formerly, from the Law and the Prophets properly understood, but now, more ex- plicitly, from the doctrine of Christ. That the phrase, " the right- eousness of God," in the sense 1 have given, was not unknown to the O. T. writers, appears from Micah vi. What is called, ver 5, " the righteousness of the Lord," which God wanted that the peo- ple should know, is explained ver. 8, to be " what the Lord re- quireth" of them, namely, " to do justly, to love mercy, and to walk humbly with their God." It is in this sense we ought to under- stand the phrase, James 1: 20. "The wrath of man worketh not the righteousness of God ;" that is, is not the proper means of pro- ducing that righteousness which God requireth of us. Now, " the righteousness of God," meant in this discourse by our Lord, is doubtless what he had been explaining to them, and contrasting to " the rigliteousness of Scribes and Pharisees." The |)hra?e, ' seek- ing righteousness,' for seeking to attain a conformity to the will of God, is not unsuitable to the Jewish phraseology. The same ex- pression occurs 1 Mace. 2: 29, " Then many that sought after jus- tice and judgment," Cn^ovvzeg diy.aioavi'i]v kuI y.gl^a, " went down into the wilderness to dwell there." And though this book is not admitted by Protestants into the canon, it is acknowledged to have been written by a Jew, and entirely in the idiom of his country, if not originallv in their language. CHAPTER VH. 59 CHAPTER VII. 3. " The thorn," t7]i^ ^onoi'. E. T. '• The beam. That the tropes employed by the orientals often appear to Europeans rather too bold and hyperbolical, is beyond a doubt. But I cannot help thinking, that the effect has been, in many cases, heigiitened by translators, who, when a word admits different interpretations, seem sometimes to have preferred that which is worst suited to the fic;u- rative application. The Gr. word doaog has, even in classical use, more latitude of signification than the Eng. term ' beam.' It an- swers not only to the ha.trabs or tig7inm,a ' beam' or rafter,' but also to lancea, hasta, a ' spear' or ' lance.' In the latter significa- tion, when used figuratively, I take it to have been nearly synony- mous to onokoip, which, from denoting pains aculeatus, sudcs, val- Zm5, seems, at least in the use of Hellenists, to have been employed to denote any thing sharp-pointed, (however little), as 'a prickle,' or ' thorn.' Thus, in Numb. 33: 55, axo^OTjeg ii/ zoTg oqj&aX/AoTg vfxMv ; E. T. " pricks in your eyes ;" the Heb. term to v/hich cKoXoneg answers means no more than the Eng. makes it. The Gr. word is similarly rendered in the N. T. idoOs /not axoloxp iv oaoy.l " there was given to ms a thorn in the flesh." The like may be remarked o^ ^oUg, answering to the La. words jaculnm, sagitta, and to the Eng. missile tucnpon, of whatever kind, javelin, dart, or arrow. But in the Hellenistic use it sometimes corresponds to Heb. words denoting no more than prickle or thorn. Thus in Josh. 23: 13, iig ^oXidag iv xolg oqiOakfiolg vf.to)v ; E. T. " thorns in your eyes ;" the word (Sokig is put for a Heb. term which strictly means thorn. It is therefore evident that do'y.og is used here by the same trope, and in the same meaning with axoloiii and (36lig in the places above quoted. And it is not more remote from our idiom to speak of a pole or javelin, than to speak of a beam in the eye. Nor is a great- er liberty taken in rendering donog, thorn, than in rendering j^ohg or oxoXoip in that manner. 6. " Or," xctt. This is one of the cases wherein xat is better rendered or in our language than and. The two evils mentioned are not ascribed to both sorts of anin)als ; the latter is doubtless applied to the dogs, the former to the sivine. The conjunction and would here, therefore, be equivocal. Though the words are not in the natural order, the sense cannot be mistaken. S. " For whosoever asketh obtaineih ; whosoever seeketh find- eth. Diss. XII. Part i. sect. 29. 9. " Who anjongst you men," rig iazipt'i, vfxMv av&Qvmog. E. T. " What man is there of you." There is evidently an emphasis in the word avO^Qwnog, otherwise it is superfluous ; for tig iariv /| t'/4a)*' is all that is necssary : its situation at the end of the clause 60 NOTES ON ST. MATTHEW. is anoilier proof of the same tiling. The word av&goynog here makes the intended illustration of the goodness of the celestial Fa- ther, from the conduct of even human fathers, with all their imper- fections, much more energetic. I think this not sufficiently marked in the common version ; for ivhot man is hardly any more than a translation of rig. 14. " How strait is the gate." In the common Gr. we read, oTt aiii'}} jpvXt]. But in a very great number of MSS. some of them of great antiquity, the reading is xi, not or*. This reading is confirmed by the Vul. " Quam angusta porta;" and by most of the ancient versions, particularly by the old Itc. both the Sy. the Ara. the Cop. the Go. and the Sax. It was so read by Chr. The. and the most eminent Fathers, Gr. and La. and is received by Wet. and some of the best modern critics. 15. " False teachers," ^levdoiiQoqjiiTbiv. E. T. "False pro- phets." But :if)0(friT7]g, not only means a prophet, in our sense of the word, one divinely inspired, and able to foretell future events, but also a teacher in divine things. When it is used in the plural with the article, and refers to those of former times, it always de- notes the prophets in the strictest sense. On most other occasions it means simply teacher of religious truths, and consequently ipfvdo- npog?;!//?, a false teacher in religion. This is especially to be re- garded as the sense, in a warning which was to serve for the instruc- tion of his disciples in every age. I have, for the same reason, translated 7i()oq}]Tivaafi£i>, ver. 22, taught; which, notwithstanding its connexion with things really miraculous, is better rendered thus in this passage ; because to promote the knowledge of the gospel is a matter of higher consequence, and would therefore seem more to recommend men, than to foretell things future. ^ " In the garb of sheep," if ifduf-iaoc nQOi^uziov. Si. renders it, " Converts de peaux de brebis," and says in a note, " It is thus we ought to translate ' indumentis ovium,' because the prophets were clothed with sheep-skins." It is true the author of the epis- tle to il)e Hebrews, 11:37, in enumerating the great things which have been done and suffered, through faith, by prophets and other righteous persons, n)entions this, that they wandered about in " sheep-skins and goat-skins," Iv (.i>]lMia.lg y,tti aiytiotg dtguaoiv, " being destitute, afflicted, tormented : alluding to the persecutions to which many of them were exposed from idolatrous princes. That Elijah was habited in this manner, appears from 2 Ki. 1: 7, 8, com- pared with ch. 2: 13, and 1 Ki, 19: 13, in which two last places the word rendered in Eng. ' mailtle,' is, in the Sep. translated f.it]lviTrj. But I have not seen any reason to think that this was the common attire of the prophets. The first of the three passages serves as evidence rather of the contrary, inasmuch as Elijah seems to have been distinguished by his dress, not only from other men, but from CHAPTER VIII, 61 Other prophets. That some indeed came afterwards hypocritically to affect a similar garb, in order to deceive the simple, is more than probable from Zech. 13: 4. But whatever be in this, as ivdvi-ia does not signify a skin, there is no reason for making the expres- sion in the translation more limited than in the original. 17. ''Evil tree," ounoov dtvdfjov. E. T. "Corrupt tree." The word aangog does not always mean 'rotten,' or corrupted,' but is often used as synonymous to nov>]g6g, ' evil.' Trees of a bad kind produce bad fruit, but not in consequence of any rottenness or corruption. See ch. 13: 48, where, in the similitude of the net which enclosed fishes of every kind, the worthless, which were thrown away, are called rd aungd rendered in the common version * the bad.' Nothing can be plainer than that this epithet does not denote that those fishes were putrid, but solely that they were of a noxious and poisonous quality, and consequently useless. 23. '•' I never knew you ;" that is, ' 1 never acknowledged you for mine.' ^ " Ye who practise iniquity," ol igya^o^tvot ttjp dvof.uav. Be. " Qui operam datis iniquitati." Diss. X. Part v. sect. 12. 28. " At his manner of teaching," tnl trj dtdayr] aviov. E. T. " At his doctrine." The word didayv denotes the ' doctrine' taught, sometimes ' the act' of teaching, and sometimes even ' the manner' of teaching. That this is the import of the expression here, is evi- dent from the verse immediately following. 19. " As the Scribes." The Vul. Sy. Sax. and Arm. versions, with one MS. add " and the Pharisees." CHAPTER Vm. 4. The Sy. says, " the priests," but in this reading is singular. ^ " For notifying the cure of the people," ilg fAagivgiov uvioTg. E. T. " For a testimony unto them." Both the sense and the connexion show that the ' them' here means ' the people.' It could not be ' the priests,' for it was only one priest (to wit, the priest then entrusted with that business) to whom he was command- ed to go. Besides, the oblation could not serve as an evidence to the priest. On the contrary, it was necessary that he should have ocular evidence by an accurate inspection in private, before the man was admitted into the temple, and allowed to make the oblation ; but his obtaining this permission, and the solemn ceremony conse- quent upon it, was the public testimony of the priest, the only le- gal judge, to the people, that the man's uncleanness was removed. This was a matter of the utmost consequence to the man, and of some consequence to them. Till such testimony was given, he lived in a most uncomfortable seclusion from society. No man 62 NOTES ON ST. MATTHEW. durst, under pain of being also secluded, admit hira into his house, eat with him, or so much as touch him. The antecedent therefore to the pronoun them, though not expressed, is easily supplied by the sense. To nie it is equally clear, that the only thing meant to be attested by the oblation was the cure. The suppositions of some commentators on this subject are quite extravagant. Nothing can be more evident, than that the person now cleansed was not permitted to give any testimony to the priest, or to any other, con- cerning the manner of his cure, or the person bv whom it had been performed, "Opa j«?;(5'ft'£ i5£'7i7;s", " See thou tell nobody." The pro- hibition is expressed by the Evangelist Mr. in still stronger terms. Prohibitions of this kind were often transgressed by those who re- ceived them ; but that is not a good reason for representing our Lord as giving contradictory orders. 6. "'Afflicted," ^aGavi^6f.iivoi, E. T. ''Tormented." The Greek word is not confined, especially in the Hellenistic idiom, to this signification, but often denotes simply (as has been observed by Gro. and Ham.) ' afflicted' or 'distressed.' Palsies are not attend- ed with torment. 13. "That instant," if irj ojgu ixilvt]. E. T. "In the self- same hour." But oiga does not always mean ' hour.' This is in- deed the meaning when it is joined with a number, whether ordinal or cardinal, as, He went out about the third hour, and, Are there not tu'clve hours in the day ? On other occasions it more common- ly denotes the precise time, as, ]Mine hour is not yet come. 15. "Him." The common Gr. copies have ai/'ro??, ' them.' But the reading is avroj in a great number of MSS. several of them ancient : it is supported also by some of the old versions and fath- ers, is approved by Mill and Wet. and is more agreeable than the other to the words in construction, none but Jesus having been mentioned in the preceding words. IT. '•' Verifying the saying of the prophet." We have here a remarkable example of the latitude in which the word tt^tjooo) is used. Ch. 1: 22. N. Incur sense of the term 'fulfilling,' we should rather call that the ' fulfilment' of his prophecy, which is mentioned 1 Pet. 4: 24. I have, in translating the quotation, ren- dered i?.a.^6 ' carried ofiV of which the original Heb. as well as the Gr. is capable, that the words, as far as propriety admits, may be conformable to the application. 18. "' To pass to the opposite shore." Let it be remarked, once for all, that ' passing' or ' crossing' this lake or sea, does not always denote sailing from the east side to the west, or inversely ; though the river Jordan, both above and below the lake, runs south- wards. The lake was of such a form, that, without any impropri- ety, it might be said to be crossed in other directions even by those who kept on the same side of the Jordan. CHAPTER VIII. 63 19. " Rabbi," didaay.ule. Diss. VII. Part ii. 20. " Caverns," qw'uoi-g. The word ffoi/.fog denotes ' the den,' ' cavern,' or * kennel,' which a wild beast, by constantly haunting it, appropriates to himself. 2 '•' Places of shelter," yMTuoy.i-iVoJoecg. E. T. "Nests." But xaTa(jxi]vo)ocg signifies a place of shelter and repose, ' a perch,' or ' roost.' The Gr. name for nest, or place for hatching, is voaala, which occurs often in this sense in the Sep. as iwooofvo) des for ' to build a nest." But y.uraoy.r,voiOi:i is never so employed. The verb y.uTuay.r,v6uj is used by the evangelists Mt. ^Ir. and L. speak- ing of birds, to express their taking shelter, perching, or roosting on branches. In the common version it is rendered by the verb to lodge. 2'2. '• Let the dead bury their dead." This expression is evi- dently figurative ; the word dead having one meaning in the begin- ning of the sentence, and another in the end. The import is, ' Let the spiritually dead, those who are no better than dead, being in- sensible to the concerns of the soul and eternity, employ themselves in burying those who, in the common acceptation of the word, are dead. 26. " Commanded,"' tnfTiLi}]Of. Mr. 9: 25, jN . 28. '• Gadarenes." 1 agree with Wet. that ' Gergesenes' ap- pears to have been introduced by Origen upon mere conjecture. Origen's words imply as much. Before him, most copies seem to have read ' Gadareues,' but some * Gerasenes.' The latter is the reading of the Vul. and of the second Sy. The former is prefera- ble on many accounts, and is the reading of the first Sy. I shall only add, that if Origen"s conjectural correction were to be admit- ted, it ought to be extended to the parallel places in 3Ir. and L. ^ " Demoniacs." Diss. \T. Part i. sect. 7. etc. 29. '' What hast thou to do with us ?" it riulv xul ool. E. T. " What have we to do with thee r" The sense of both expressions is the same. But the first is more in the form of an expostulation. J. 2: 4. 2 N. 30. "' At some distance," uuy.ouv. E. T. "' A good way off." Vul. •' Non longe," probably from some copy which read ov uay.- QOt'. This is one of those differences wherein there is more the appearance of discrepancy than the reality. In such general ways of speaking there is always a tacit comparison ; and the same thing may be denominated •' far,' or • not far,' according to the extent of ground with which, in our tiioughts, we compare it. •' At some dis- tance' suits perfectly the sense of theGr. word in this place, is con- formable to the rendering given in the Sy. and makes no difference in meaning from the La. The word i-iay.Qo&ev, L. 18: 13, where it is said of the publican uaxoo&fv iaicog, must be understood in the 64 NOTES ON ST. MATTHEW. same way. ' Afar off,' as it is rendered in the E. T. sounds oddly in our ears, when we reflect that both the Pharisee and the pubh- can were in the outer court of the temple, on the same side of the court, and in the sight of each other at least, if not within hearing. CHAPTER IX. 2. " Thy sins are forgiven thee," (xq,iojvT(xi ooi al uf.ia()Tlai oov. E. T. " Thy sins be forgiven thee." The words are an affirma- tion, not a prayer or wish. As a prayer, the Scribes would not have objected to them. At the time the common version was made, the words he forgiven were equivocal; they would now be improper. At that time he was often used in the indicative plural, for what we always say at present are. But, even then, it would have been better, in this instance, to say are, which was also used, and would have totally removed the ambiguity. 3. "This man blasphemeth." Diss. X. Part ii. sect. 14. 5. " Thy sins are forgiven," uqeo'ivrat cot al dfiagilai. But there is a small difference of reading here. Many MSS. amongst which are some of principal note, have oov instead of ooi, a few have both pronouns. Agreeable to these last are the Vul. both the Sy. Ara. Eih. and Sax. I have followed with Wet. that which seems best supported by number and antiquity. 2 " Or to say [with effect] Arise and walk." The supply of the words in this clause is, if not necessary, at least convenient, for showing more clearly the scope of the sentiment. Merely to say, that is, to pronounce the words of either sentence, is, no doubt, equally easy to any one ; and to say both with effect, were equally easy to our Lord. Now, if the former only was said, " Thy sins are forgiven," the effect was invisible, and, for aught the people could know, there might be no effect at all. But to say to a man manifestly disabled by palsy, " Arise and walk," when instantly the man, in the sight of all present, arises and walks, is an ocular demonstration of the power with which the order was accompanied; and therefore was entirely fit for serving as evidence, that the other expression he had used was not vain words, but attended with the like divine energy, though, from its nature, not discoverable like the other by its consequences. To say the one with effect, whose ef- fect was visible, is a proof that the other was said also with effect, though the effect itself was invisible. This is the use which our Lord makes of this cure, ver. 6, " But that ye may know," etc. 8. " Wondered," iOuvfAuoav. Vul. " Timerunt." This doubt- less arises from a different reading. Accordingly iqol3i]&t]aav is found in three or four MSS. agreeable to which are also the Sy. CHAPTER IX. b5 the Go. the Sax. and the Cop. versions. The common reading not only has the advantage in point of evidence, but is more clear- ly connected with the context. 9. " At the toll-office," inl to nlo'jviov. E. T. " At the re- ceipt of custom." But the word receipt in this sense seems now to be obsolete. Some late translators say " at tl)e custom-house." But have we any reason to think it was a house ? The Sy. name is no evidence that it was ; for, like the Hebrews, they use the word beth, especially in composition, with great latitude of signification. Most probably it was a temporary stall, or moveable booth, which could easily be erected in any place where occasion required. The name tolbooth, which Ham. seems to have preferred, would at pre- sent be very unsuitable, as that word, however well adapted in point of etymology, is now confined to the meaning of jail or pris- on. The word office, for a place where any particular business is transacted, whether within doors or without, is surely unexception- able. 10. " At table." Diss. VUI. Part iii. sect. 3—7. 13. " I required humanity," tksov -OAw. E. T. " I will have mercy." But this last expression in Eng. means probably, " I will exercise mercy." In the prophet here referred to, our translators have rendered the verb much better, ' I desired.' They ought not to have changed the word here. ^"Humanity." E. T. "Mercy." The Gr. word commonly answers, and particularly in this passage, to a Heb. term of more extensive signification than mercy, which, in strictness, denotes only clemency to the guihy and the miserable. This sense (though Phavorinus thinks otheiwise) is included in tkfog, which is some- times properly translated mercij, but it is not all that is included. And in an aphorism, like that quoted in the text, it is belter to in- terpret the word in its full latitude. The Heb. term employed by the prophet Isaiah, in the place quoted, is iDn chescd, a general name for all the kind aftections. See Diss. VI. Part iv. sect. 18. ^ " And not sacrifice," for " more than sacrifice ;" a noted He- braism. ^ "To reformation," f/\' /.tfrai^ocaf. These words are wanting in a o;ood many MSS. There is nothing to correspond to them in the Vul. Sy. Go. Sax. and Eth. versions. Critics are divided about them. To me there scarcely appears sufficient evidence for rejecting them. Besides, it is allowed by all, that if they be not expressed in this place, they are understood. 15. " Bridemen." Mr. 2: 19. N.^ 16. "Undressed cloth," ^ay.ovg uypucfov. E. T. " New cloth." That this gives in effect the same sense cannot be doubted, as it an- swers literally to the expression used by L. who says iftaviov ttai- vov. But as the expressions are different, and not even synonymous, Vol. II. 9 6G NOTES ON 8T. MATTHEW. I thonght it better to allow each evangelist to express himself in his own manner. 17. "Old leathern bottles," uaxovg nuXuiov?. E. T. *' Old bottles." '^0X0? is properly a vessel for holding liquor. Such vessels were commonly then, and in some countries are still, of leather, which were not easily distended when old, and were con- sequently more ready to burst by the fermentation of the liquor. As this does not hold in regard to the bottles used by us, I thought it better, in translating, to add a word denoting the materials of which their vessels were made. 18. " Is by this time dead." a^ii tnlfviriGfv. ^E. T.^ "Is even now dead." Pliilostrat. agrt,, negi top Kaigov itZv Qtifiuioiv : "By this time dead," a natural conjecture concerning one whom lie had left a-dying. As the words are evidently susceptible of this interpretation, candor requires lliat it be preferred, being the most conformable to the accounts of tliis miracle given by the other his- torians. 20. "The tuft of his mantle," tov -AfjuaTifdov tov i^iailov av- 70V. E. T. " The hem of his garment." The Jewish mantle, or upper garment, was considered as consisting of four quarters, called in the oriental idiom ' wings,' nif^vylu. Every wing contained one corner, whereat was suspended a lujt of threads or strings, which they called >cjjaojif()'oj'. See Numb. 15: 37. Deut. 22: 12. What are there called /m?^es are those strings, and the four quarters of the vesture are the four corners. In the Sy. version the word is ren- dered N3-ip karna, ' corner.' As, in the first of the passages above referred to, they are mentioned as serving to make them remember the commandments of the Lord to do them, there was conceived to be a special sacredness in them, (see ch. 23: 5,) which must have probably led the woman to think of touching that part of his gar- ment rather than any other. They are not properly, says Lamy, ' des franges' in our language, but ' des houpes.' See his descrip- tion of them and of the phylacteries, Commentarius in Harmoniam, lib. v. cap. II. Sc. has rendered it in thi'? place fringe; but this word answers worse than hem, for their garments had no fringes. 27. " Son of David." This was probably meant as acknow- ledging him to be the Messiah ; for at this time it appears to have been universally understood that the Messiah would be a descend- ant of David. 30. " Their eyes were opened." A Heb. idiom, neither re- mote nor inelegant, to denote " they received their sight." ^ " Strictly charging them, said," Ivi^Qifiy'iauTO uvrolg Xt'ywv. Vul. Comminatus est illis, dicens." Si. who translates from the Vul. says, "' Leur dit, en les menacant rudement ;" where, instead of softening the harsh words of his author, the La. translator, he has rendered them still harsher. In another place, Mr. 1: 43, ff^^Qt- CHAPTER IX. 67 fit]aafxfvos aviM Xtyec is thus expressed in his translation, " en lui disant avec de fortes menaces." It is strange that, when tlie very words used by our Lord, on both these occasions, are related by the evangelist, in which there is nothing of either threat or harsh- ness, an interpreter should imagine that this is implied in the verb. Si. may use for his apology, that he translates from the Vul. The Sy. translator, who understood better the oriental idiom, renders the Gr. verb by a word in Sy. which implies simply ' he forbade,' ' he prohibited.' Mr. 9: 25, N. 35. "Among the people," iv-iwlaia. This clause is want- ing in many MSS. in the Vul. the Sy. and most other ancient ver- sions. As in this case the evidence on the opposite sides may be said to balance each other, and as the admission or the rejection makes no alteration in the sense ; that the clause possesses a place in the common Gr. editions, and in the E. T. is here sufficient ground for deciding in its favor. 36. " He had compassion upon them." innlayxviodt} nf^l uv- zaiv, E. T. " He was moved with compassion on them." Vul. " Misertus est eis." Be., imagining there was something particu- larly expressive in the Gr. verb here used, has rendered this clause " commiseratione intima commotus est super eis," and is followed by Pise. Er. seems to have had in some degree the same no- tion. He says, " Aftectu tnisericordiae tactus est erga illos," and is followed by Cal. Leo de Juda adds only " intime" to ' mis- ertus est.' Cas. has preferred the unaffected simplicity of the Vul. and said " misertus est eorum." Lu. has taken the same method. Be.'s opinion had great weight with the Protestant trans- lators of that age who came after him. Dio. says, " Sene mosse a gran pieta." G. F. " 11 fut emeu de compassion envers icelles," which is literally tiie same with our common version, and which has also been adopted by L. CI. The P. R. translators, " Ses en- trailles furent emeues de compassion." Sa. after the Vul. says simply, " II en aut compassion." Si. to the same pur[)ose, " II en eut pitie." So does Beau, who translates from the Gr. Of the late Eng. translations. An. Dod. Wor. and Wa. follow the com- mon version. Wes. has chosen to go beyond it, " He was moved with tender compassion for them." But Wy. has in this way out- stripped them all, " His bowels yearned with compassion on them." Sc. and Hey. render the expression as I do. Those strange efforts to say something extraordinary, result from an opinion, founded on etymology, of the signification of the Gr. word onXayx^'i'Co^tai, from Gnkayyva, viscera, ' the bowels.' This the, consider as correspond- ing to the Heb. C^l richam, both noun and verb. The noun in the plural is sometimes interpreted onkayxva. The verb is never by the Seventy rendered onXuyxi'i^ofiat, a word which does not oc- cur in that version, but generally iUaa or olxzfigb), which occur of- 68 NOTES ON ST. MATTHEW. ten, and are rendered * 1 have compassion,' ' I have mercy,' or ' I have pity.' Nay, the Heb. word frequently occurs joined with a negative particle, manifestly denoting to have no mercy, etc. Now for this purpose the verb richam would be totally unfit, if it signifi- ed to be affected with an uncommon degree of compassion ; all that would be then implied in it, when joined with a negative, would be, that an uncommon degree of compassion was not shown. In the historical part of the N. T. where the word onlay %vi^of.iai, oc- curs pretty often, and always in the same sense, not one of those interpreters who in this passage find it so wonderfully emphatical, judge it proper always to adhere to their method of rendering adopted here, but render it barely ' I have compassion.' Even Wes. who has been more uniform than the rest, thought fit to desert his favorite phrase in translating Mr. 9 : 22, where the man who brought his son to Jesus to be cured says, as he renders it. If thou canst do any thing, " have compassion on us," onlay ^v tod ilq icp nfiug, '• and help us." So also says Wy. Both have been sensi- ble that ' emotions of tender compassion,' and ' the yearning of the bowels,' would make an awkward and affected figure in this place. The plea from etymology, in a point wliich ought to be determined solely by use, where use can be discovered, is very weak. If I should render this expression in Cicero, 'stomachabatur, si quid asperius dixerim ;' if I happened to use a severe expression, instant- ly ' his stomach vvas disordered with vexation,' I believe I should be thought to translate ridiculously. And yet the last clause is exactly in the same taste with " his bowels yearned with compassion." The style of the evangelists is chaste and simple ; no effort in them to say extraordinary things, or in an extraordinary manner. The diction, if not, when judged by the rhetorician's rules, pure and elegant, is, however, natural, easy and modest. Though they did not seek out fine words, the plainest, and to that class of people with whom they were conversant, the most obvious, came un- sought. They aimed at no labored antithesis, no rounded periods, no ambitious epithets, no accumulated superlatives. There is a naked beauty in their manner, which is entirely their own. And with all the faults of the Vul. the barbarisms and solecisms with which it is chargeable, it has, in many places, more of that beau- tiful but unadorned simplicity than most modern translations. I should not have been at so much pains, where there is no materi- al difference of meaning, but to take an occasion of showing, once for all, how idly some bestow their labor, hunting after imaginary emphasis through the obscure mazes of etymology ; a method which, in explaining any author in any language, could, with the greatest facility, be employed to make him say what he never formed a con- ception of. Diss. I V. sect. 26. ^"They were scattered and exposed," fjouf inlilv^itvoi x«i CHAPTER X. 69 i(j^i(xi^ii'Oi. E. T. " They fainted and were scattered abroad." It is acknowledged, that in a very great number of MSS. the word is not ixktkvfiifoi, but ioxvli-iii'Oi. In regard to the reading in those copies from whiclithe Vul. and otlier ancient translations were made, this is one of those cases in which nothing can be concluded with cer- tainty. The reason is, one of the senses of the word ixh?u>fxti'Oi, namely, ' fatigued,' ' exhausted,' nearly coincides with the meaning of foxfAjUfVot ; consequently the version might have been the same, whichsoever way it stood in the translator's copy. Now if these translations be set aside, the preponderancy is not such as ought in reason to determine us against the reading which suits best the con- text. To me, the common reading appears, in this respect, prefer- able. Now the word ixAuco, when applied either to a flock or to a multitude of people, means dissipo, ' 1 scatter,' as well as debilito, ' 1 weaken ;' nor can any thing be better suited to the scope of the passage. Be. has preferred that sense, and Eisner has well sup- ported it ; as he has, in like manner, the true meaning of i^jgififAi- voi'xn this place, as signifying exposed. This interpretation has al- so the advantage of being equally adapted to the literal sense and to the figurative ; to the similitude introduced, and to that with which the comparison is made. It is not a natural consequence of the absence of the shepherd that the sheep should be fatigued and worn out, or languid, but it is the consequence that they should be scattered and exposed to danger. The shepherd prevents their wandering and protects them. CHAPTER X. 2. " Apostles," unooxoXcoi/. That is ' missionaries,' ' messen- gers.' It is rarely applied to any but those whom God, or one representing his person, as the chief magistrate or the high-priest, sends on business of importance. The word occurs only once in the Septuagint, 1 Ki. 14: 6, where Ahijah the prophet is, by those interpreters, represented as saying to the wife of Jeroboam, J^yot eif.u dnoGioXog ii(}6g os axkrjgog. After the captivity, in our Lord's time, the term was applied to those whom the high priest chose for counsellors, and to whom he commonly gave commission to col- lect the tribute payable to the temple from the Jews in distant re- gions. It continued in use, as we learn from Jerom, after the de- struction of the temple and dispersion of the people by Titus Ves- pasian. Thus, accounting for the expression used by Paul, Gal. 1: 1, he says, " Usque hodie a patriarchis Judaeorum apostolos mitti constat. Ad distinctionem itaque eorum qui mittuntur ab homini- bus, et sui qui sit missus a Christo, tale sumpsit exordium. Paulus apostolus, non ab hominibus, neque per hominem." We may add, 70 NOTES ON ST. MATTHEW. that in the N. T. the term is once applied to Jesus Christ himself, Heb. 3:1. Some are denominated, 2 Cor. 8: 23, unoaiolot ix- xlrjaiMf. But the denomination, ' Apostle of Christ,' seems to have been given to none but the twelve, Matthias who was substi- tuted in the place of Judas, and Paul and Barnabas who were com- missioned to the Gentiles, J. 10: 36. 2 " The first Simon," ngdjTog lt[^o)v. Though the Gr. here has no article, it is necessary to translate it the first, otherwise the ViovA first would be an adverb, and could answer only to ngaJTOf. ^ " James," /axajl^og. The name is the same with that of the patriarch; but immemorial custom has appropriated in our language the name James to the two apostles, and Jacob to the patriarch. Diss. XII. Part. iii. sect. 13. '* " James, son of Zebedee," '/uy.M(3og 6 too Zt^tdulov. And, 3. "James, son of Alpheus," 'Juxoj^og 6 xou'^Xqulov. In both the above instances the Gr. article serves merely for supplying the ellipsis. It occupies the place of vioq, and is therefore more justly rendered so7i than the son. Ch. 1:6. N. 4. " Caiiaanite," havuvlitjg, E. T. " Canaanite." But this is the name always given in the O. T. to a descendant of Canaan, son of Ham, and grandson of Noah ; and is in Gr, not Kavapivrjg but Xavavouog. The Vul. indeed seems to have read so, rendering it ' Chananseus.' But this reading is not supported by either ver- sions or MSS. nor has it any internal probability to recommend it. Some think the Gr. word imports a native or inhabitant of Cana in Galilee. Others are of opinion that it is a Sy. word used by Mt. and Mr. of the same import with the Gr. C^Awr?;? employed by L. in reference to the same person. L. 6: 15. N. " He who betrayed him," o xulncQudovg uvtov. Vul. " Qui et tradidit eum." Er. Zu. Be. Cas. Pise, and Cal. all use ' prodi- dit,' instead of ' tradidit.' All modern translators I am acquainted with, (except Beau, and Si. who say " qui livra Jesus"), whether they translate from the Gr. or from the Vul. have in this particular, followed the modern La. interpreters. Now it is evident, that in this the Vul. has adhered more closely both to the letter and to the spirit of the original than the other versions. TlaQudovvut, Wet. observes, is ' tradere,' nQodovvui, is ' prodere.' The former ex- presses simply the fact, without any note of praise or blame ; the other marks the fact as criminal, and is properly a term of reproach. Now there is this peculiarity in the spirit of those writers, that, when speaking in their own character as historians, they satisfy themselves with relating the bare facts, without either using such terms, or affixing such epithets, as might serve to impress their readers with their sentiments concerning them, either of censure or commendation. They tell the naked truth, without hinting an opin- ion, and leave the truth to speak for itself. They have hir the hap- CHAPTER X. 71 py medium, In narrative writing, that they avoid equally the slightest appearance, on one hand, of coldness and indifi'erence ; and, on the other, of passion and prejudice. It was said of their Master, " Never man spake like this man ?" May it not be justly affirmed of these his biographers, " Never men wrote like these men ?" And if their man- ner be unhke that of other men in general, it is more especially un- like that of fanatics of all denominations. Some may be surprised af- ter reading this remark, that I have not myself used the more general expression, and said, ' Delivered him up.' Had I been the first who rendered the Gospels into Eng. I should certainly have so rendered that passage. But the case is totally different, now that our ears are inured to another dialect, especially as the customary expres- sion contains nothing but what is strictly true. It is not easy to make so great an alteration, and at the same time preserve a sim- ple and unaffected manner of writing. A translator, by appearing to seek about for an unusual term, may lose more of the genius of the style in one way than he gains in another. There is the greater danger in regard to this term, as, for the same reason for which we render it deliver up in this passage, we ought to translate it so in every other, which in some places, in consequence of our early habits, would sound very awkwardly. But that the manner of the evangelists may not be in any degree mistaken from the ver- sion, I thought it necessary to add this note. Diss. III. sect. 23. 5. " A Samaritan city," n6?ui' 2ui.iu(jii,io)v. Vul. " Civitates Samaritanorum," in the plural. This reading has no support from MSS. or versions. 8. In the common Gr. copies, viKQOiig iyfi()fif, ' raise the dead,' is found immediately after lengovg xa&ugi'CfTf. But it is wanting in a great number of the most valuable MSS. in the Com. Poly- glot, and in the Arm. and Eth. versions. And, though it is retain- ed in the Sy. and also in the Vul. where it is transposed, it is evi- dent that Jerom did not find it in any of his best MSS. as he has omitted it totally in his Commentary, where every other clause of the sentence is specially taken notice of. Neither did Chr. Euth. or Theo. find it in the copies used by them. There is this further evidence against it, that it is not mentioned, either in the beginning of the chapter, where the powers conferred on the apos- tles are related, whereof this, had it been granted, must be consid- ered as the principal ; or in the parallel passages of L. where the apostles are said to have been comn)issioned, and to have had pow- ers bestowed on them. This power they seem never to have re- ceived till after the resurrection of their Lord. 9. " In your girdles." Their purses were commonly in their girdles. 10. " No scrip," jujj TTTJijuv iig odov. E. T. " No scrip for your journey." I understand scrip Xo signify a travelling bag or 72 NOTES ON ST. MATTHEW. wallet, and, consequently to answer io miQailg odov. But what- ever be in tliis, the words in connexion sufficiently show the meaning. ^ " Staves." The common reading in Gr. is QuiSdov. This is one of the few instances in which our translators have not scrupled to desert the ordinary editions, and say staves, notwithstanding that the Vul. agrees with the common Gr. and has virgam. There is sufficient ground, however, for preferring the other reading, which is not only well supported by MSS., some versions, and old editions, and is approved by Wet. and other critics ; but is entirely conformable to those instructions as represented by the other evan- gelists. ^ " No spare coats, shoes, or staves," fitjSi dvo yiioivag, /.it^drj vnodrjf.iaTa, (ir,di gafidov. E. T. " Neither two coats, neither shoes, nor yet staves." 1 consider the word dvo as equally belonging to all the three articles here conjoined, coats, shoes, and staves. Now, as it would be absurd to represent it as Christ's order, ' Take not with you two shoes ;' and as the Heb. word rendered in the Sep. vnodrii-iara is, Am. 2: (3, and 8: 6, properly translated ' a pair of shoes,' being, according to the Massora, in the dual number, I have rendered the word dm here ' spare,' (that is, such as ye are not using at present) ; for by this means I both avoid the impropriety, and exactly hit the sense in them all. ^ " Of his maintenance," r?;? xgoq.'iig avzov. E. T, " Of his meat." But the three particulars last mentioned, coat, staff, and shoes, are surely not meat, in any sense of the word. This, if there were no otlier argument, sufficiently shows that our Lord in- cluded more under the terra rgoqij than food. He prohibits them from encumbering themselves with any articles of raiment, beside what tliey were wearing, or with money to purchase more, when these should be worn out. Why ? Because they would be enti- tled to a supply from those on whom their labors would be bestow- ed, and money would be but an incumbrance to them. The word is used by a synecdoche perfectly agreeable to the oriental idiom, which sometimes makes the term bread denote every thing neces- sary for subsistence. Sc. has shown that this interpretation of TQoqjt] is not supported by classical authority. 12. The Vul. subjoins to this verse, " Dicentes Pax huic do- mui," " Saying, Peace be to his house." The corresponding words in Gr. are found in some MSS. but not in so many as to give any countenance for relinquishing the common reading, which agrees with the Sy. and the greater number of ancient versions ; more especially, as some editions of the Vul. omit these words, and as the connexion is complete without them. There is ground to think, that such corrections have sometimes arisen from an ill- judged zeal in transcribers to render the Gospels more conformable CHAPTER X. 73 to one another. That the common Jewish salutation was, " Peace be to this house," is well known. I have, therefore, for the greater perspicuity, rendered jJ f/fjj;V>? v^kui', in the 13th verse, " the peace ye wish them." Tiiis, at the same time that it gives exactly the sense, renders the addition to the 12th verse quite unnecessary. 14. " Shake the dust off your feet." It was maintained by the scribes, that the very dust of a heathen country polhited their land, and therefore ought not to be brought into it. Our Lord here adopting their language, requires his disciples by this action to signify, tliat tliose Jewish cities which rejected their doctrine deserved a regard noway superior to that wliich they themselves showed to the cities of pagans. It is added in the Gospels of Mr. and L. fis ^lagrvgiov^ ' for a testimony ;' that is, not a denuncia- tion of judgments, but a public and solemn * protestation against them.' 18. "To bear testimony to them," tig ^aoxvQiov aviolg. Mr. 13: 9. N. 20. " It shall not be ye but" — The meaning is, " It shall not be ye so much as" Chap. 9: 13. ^ N. 23. " When they persecute you in one city," ozav diw-Aoyatv v/Liag iv irj TioXei zavirj. Two or three copies, none of the most es- teemed, read in r^jg noh'ojg tavirig. Chr. and Orig. also, found this reading in those used by them. But neither the author of the Vul. nor any ancient translator, appear to have read so. Had there been ground for admitting this reading, the proper translation would have been, " When they banish you out of one citv." 2 "Another." Chap. 27: 61. N. ' ^ " Ye shall not have gone through the cities of Israel," oJ ^it] rf}.t'or,ie idg nohig Too'/oga}]}.. Be. " Nequaquam obieritis urbes Israelis." The late learned Bishop Pearce objects to this version, that though nXilv odov, and if^kfiv alone [odov being understood), are used for accomplishing a journey ; he had seen no example of TfXflv Tiokfig, for going over or travelling through towns. It is suf- ficient to answer, that we huve seen no example of his sense ot the word, adapted to the phrase iiere used ; for rfkiJv fivonjpla, and TiXflv TiPi djio(j()r]ra, are at least as dissimilar to rflelv noXiv, as xililv odov is. Besides, there is nothing in the scriptural style re- sembling that of the pagans, when speaking of what they called their mysteries ; though I acknowledge that a great deal of this sort is to be found in the ecclesiastical writers of the fouilh and fifth cen- turies, who affected to accommodate the pagan phraseology to the Christian doctrine and worship, which they not a little corrupted thereby. But nothing serves more strongly to evince, that the sense which Be. has given to the words is the natural and obvious sense, than the manner in which Chr. explains this passage. He does not seem to have discovered, that the word ifluv, joined with Vol. II. 10 74 NOTES ON ST. MATTHEW. nohi', had any thing either difficult or uncommon in it ; but observ- ing the encouragement given to the apostles in the promise, he thus expresses in his own words, as is usual with i)im, the import of it, ov q:\fuoeii uiQiiXdovTig ziji> IJaXuior ivi]v . •' Ye shall not have fin- ished your travelling tinough Palestine." I shall only add, that the word ' consummabitis,' used by the Vul. is rather ambiguous, and may be differently interpreted. Er. Zu. and Cal. who say ' peram- bulaveritis, perfectly agree in sense with Be. So I imagine, does Cas. though he uses the more indefinite and less proper term, ' perlustraveritis.' 25. " Beelzebub," BieKf^ovX. Vul. " Beelzebub." In this instance, our translators have adopted the reading of the Vul. in preference to that of the Gr. With the Vul. agree the Sy. Eth. and Ara. versions. It is remarkable, that there is no variation in the Gr. MSS. all of which make the word terminate in X not in /?. All the learned seem to be agreed, that Beelzebub was the oriental name. It were superfluous to examine the conjectures of critics on this subject. The obvious reason of this change appears to be that assigned by Gro. No Gr. word ends in § ; and those who wrote in that language, in order to accommodate themselves to the pronunciation of the people who spoke it, were accustomed to make some alterations on foreign names. Thus, Sennacherib is in the Sep. 2:evvttir]Qiifx ; and Habakkuk, for a like reason, is 'Jfx^a- H0U/.1. On how many of the Hebrew names of the O. T. is a much greater change made in the N. in regard to which we find no different reading in the MSS. ? I suppose, however, that the rea- son of the preference given by our translators, was not because the sound was more conformable to the oriental word, a thing of no consequence to us, but because, through the universal use of the Vul. before the Reformation, men were accustomed to the one name, and strangers to the other. The word Beelzebub means, the Lord of flies. It is thought to be the name of some Syrian idol ; but whether given by the worshippers themselves, or, as was not unu- sual, by the Jews in contempt, is to us matter only of conjecture. 26. " Therefore, fear them not." Mtj ovi> (po^t]-&r}T( aviovg. Dr. Symonds asks (p. 74), " Could our Saviour mean, that the reason why his apostles had no just grounds of fear, was because they were sure to meet with barbarous treatment?" I answer, ' No ; but because they could meet with no treatment, however bad, which he had not borne before, and which they had not been warned, and should therefore be prepared to expect.' This meaning re- sults more naturally from the scope of the place than that given by him. 27. " From the house-tops." Their houses were all flat- roofed . 29 " A penny." Diss. VIII. Parti, sect 10. CHAPTER XI. 75 31. "Ye are much more valuable than sparrows," nolXoiv OTQov&lcov diaq>i'(j{i( vfieig. E. T. " Ye are of more value than many sparrows." One MS. and the Com. read tioAAco for nolXtav. This, I acknowledge, is of no weight. The same sense is con- veyed either way. Cas. ' Longe passeribus antecellitis vos.' This expression is more conformable to modern idioms. 34. " I came not to bring peace, but a sword." ) An exegetic 35. " I am come to make dissension." 5 mode of ex- pressing the certainty of a foreseen consequence of any measure, by representing it as the purpose for which the measure was adopt- ed. This idiom is familiar to the orientals, and not unfrequent in other authors, especially poets and orators. 38. " He who will not take his cross and follow me." Every one condemned by the Romans to crucifixion, was compelled to carry the cross on which he was to be suspended, to the place of execu- tion. In this manner our Lord himself was treated. Properly, it was not the whole cross that was cairied by the convict, but the cross-beam. The whole was more than suited the natural strength of a man to carry. The perpendicular part probably re- mained in the ground ; the transverse beam (here called the cross) was added, when there was an execution. As this was not a Jew- ish, but a Roman punishment, the mention of it on this occasion may justly be looked on as the first hint given by Jesus of the death he was to suffer. If it had been usual in the country to execute criminals in this manner, the expression might have been thought proverbial, for denoting to prepare for the worst. 39. " He who preserveth his life shall lose it." There is in this sentence a kind of paronomasia, whereby the same word is used in different senses, in such a manner as to convey the sentiment with greater energy to the attentive. ' He who, by making a sacrifice of his duty preserves temporal life, shall lose eternal life ; and con- trariwise.' The like trope our Lord employs in that expression, ch. 8: 22, " Let the dead bury their dead." Let the spiritually dead bury the naturally dead. See also ch. 13: 12. In the present instance, the trope has a beauty in the original, which we cannot give it in a version. The word i/'u/j? is equivocal, signifying both life and soul, and consequently is much better fitted for exhibiting with entire perspicuity the two meanings, than the Eng. word life. The Syro-Chaldaic, which was the language then spoken in Pales- tine, had, in this respect, the same advantage with the Gr. CHAPTER XI. \. " Give warning." Diss. VI. Part v. sect. 2. etc. ^ " In the cities," iv za7g noknnv avTMf. E. T. " In their cit- 76 NOTES ON ST. MATTHEW. ies." It is not uncommon in the oriental dialects to employ a pro- noun, where the antecedent to which it refers is not expressed, but understood. In this way avioiv is used ; for it must refer to the Galileans, in whose country they then were. But as the pronoun is not necessary in Eng. and as in our ears it would appear to re- fer to disciples, and so might mislead, it is better omitted. 2. '•' Of the Messiah," xoZ Xqioiov. A kw MSS. and the Eth. version read lov ' h^aov. It is not in itself improbable that this is the true reading, though too weakly supported to authorize an alteration in the text. Ir,aoug, Kv^jlog, Siug, and X(jioi6g^ having been anciently almost always written by contraction, were more" liable to be mistaken than the other words. If, however, the com- mon reading be just, it deserves to be remarked that the word Xgio- zdg is never, when alone, and with the article used in the Gospels as a proper name. It is the name of an office. The import of the expression must therefore be, ' When John had heard that those works were performed by Jesus which are characteristical of the Messiah, he sent.' Diss. V. Part iv. sect. 6 — 9. 3. " He that conieth," 6 iQ-j[^i.iii>og. E. T. "He that should come." I thought it better to render this literally, because it is one of the titles by which the Messiah was distinguished. It an- swers in Gr. to the Heb. N2- liaba, taken from Ps. 108: 26, where he is denominated, " He that cometh in the name of the Lord." The beginning of a description is usually employed to suggest the whole. Indeed the whole is applied to liim, chap. 21: 9. Mr. 11: 9. L. 19: 38. J. 12: 13, and sometimes the abbreviation, as here and in J. 6: 14. Heb. 10: 37, 6 toyo^avog seems to have been a title as much appropriated as 6 Xfjioidg and 6 vlog lov Au§id. 5. " Good news is brought." Diss. V. Part ii. 6. " To whom I shall not prove a stumbling-block," 6g luv (ai] ayMfdaXioOrj iv iuoi Chap. 5: 29. N. 7. " A reed shaken by the wind ?" A proverbial expression ; implying, ' It is surely not for any trifling matter that ye have gone thither.' 8. ^v&Qwnov iv fActXuKolg IfAac'totg t]fiq.ifautvov — ot ta /.laXaxu qooovvTtg. It was observed (Diss. X. Part v. sect. 2.), that when a particular species was denoted by an adjective added to the general name, the article, on occasion of repeating the name is made to supply the place of the adjective ; but here we have an example wherein, on rejecting the adjective, the substantive is stip- plied by prefixing the article iu ^akaxd for ftuXaxa i^iurlu. There is evidently, therefore, neither redundancy nor impropriety in using the article here, as some have vainly imagined. Either it or the repetition of the noun was necessary, in point of precision. 10. "Angel." Diss. VIII. Part iii. sect. 9, etc. CHAPTER XI. 77 12. " Invaded." The comparison is here to a country invaded and conquered, or to a city besieged and taken by storm. 13. " Were your instructors," nQoicfTi^nvnuv. Chap 7: 15. N. 15. " Whoever hath ears," etc. Diss. 11. Part ili. sect. 5. 16. "In the market-place, iv ayooulg. E. T. " In the mar- kets." But a great number of MSS. as well as the Vul. Go. and Sy. versions have the word in the singular. The passage was also read thus by some of the ancient expositors. Moreover, the read- ing itself appears preferable. 17. " VVe have sung mournful songs," f&()i]vr/oaf.t{v. E. T. *' We have mourned." But mourning and lamenting are nearly synonymous. Hence that indistinctness in tiie E. T. which makes a reader at a loss to know what those children wanted of their com- panions. If it was to join them in mourning, it would have been more natural to retain the word, and say, ' But ye have not mourn- ed with us.' There are other reasons which render this supposi- tion improbable. One is, the former member of the sentence shows, that it was one part which one of the sets of boys had to play, and another that was expected from the other. A second reason is, the similarity of the construction in the corresponding clauses, and the difference in the contrasted ; i]vh']Guufi^ vftJv — i-(}g7]pt'jaat(fv v(.uv, on one side, and ova o)gp]auad{ — ovx ty.oxpuo{>f, on the other. These things add a great degree of probability to the version I have given, after Er. and Cal. who say " lugubria cecinimus ;" Dio. G. F. and L. CI. who render the words in the same way ; and Hey. who says, "sung mournful tunes." But what puts it with me be- yond a doubt is, to find that the Seventy use OQrjvog for ' elegy,* or ' song of lamentation,' and {tgijffif for ' to sing such a song.* See 2 Sam. 1: 17. For that the ' lamentation' there following is a song or poem, is evident from its structure. See also the pream- ble in the Sep. to the book of Lamentations, where the song which immediately follows, composed alphabetically in the manner of some of the Psalms, is denominated d^ijpog, as indeed are all the other poems of that book. That the Jews used such melancholy music, sometimes instrumental, sometimes vocal, at funerals, and on other calamitous occasions, appears from several passages of Scripture. In Jeremiah's time, they had women whose occupation it was to sing them, Jer. 9: 17. They are called in the Sep. ■&(ji]vovaai. The word is weakly rendered in our version ' the mourning women ;' much better by Cas. ' prseficas,' women who, in melodious strains, gave vent to their lamentations. For those who know the power of music in conjunction with poetry will admit that these, by a won- derful charm soothe, at the same time that they excite, the sorrow of the hearers. The words which follow in ver. 18, render the justness of this interpretation still more evident. They are thus translated by Houbigant, " Ut clto edant in nobis cantus lugubres, 78 NOTES ON ST. MATTHEW. ut lachrymas efFundant oculi nostri," etc. And, In regard to the sense, not much diiJerently by Cas. " Quae nseniam de nobis edi- tum propeie veiiiant ; profundantque ocuh nostri lachrymas," etc. In ver. 2U, which in our version is unintelhgible, (for how mere wailing, artificially taught, could gratify a person in real grief, is be- yond comprehension), the difficulty is entirely removed by a right translation. Houbigant, " Institute ad lamentum filias vestras, su- ani quaeque sodalem ad cantus lugubres." Cas. to the same pur- pose, " Filias vestras naeniam, et alias alee lamentationem docete." In classical use also xtgrivtiv has often the same signification, and answers to ' nseniam edere.' " Naenia," says Festus, " est carmen quod in funere, laudandi gratia, cantatur ad tibiam.'' 19. " Wisdom is justified." L. 7: 35. N. 20. " Began to reproach," ijgiuxo opsidt'ifip. Mr. 5: 17. N. 21. " Wo unto thee, Chorazin." L. 6: 24. N. ^ " In sackcloth and ashes ;" that is, ' the deepest contrition and sorrow.' Sackcloth and ashes were the outward signs of pen- itence in those days. 23. " Which has been exalted to heaven," t] iwg tov ovquvov vxpoj&tJoa. Vul. " Numquid usque in coelum exaltaberis ?" The Cop. and the Eth. versions read in the same manner. In conform- ity to these, we find in a very few Gr. MSS. ftfj io}g tov ovquvov ^ " Hades." Diss. VI. Part ii. sect. 2, etc. 25. " I adore thee," i'ioinokoyoiifiui aoi. E. T. " I thank thee." The word sometimes denotes ' to confess sins,' sometimes ' to ac- knowledge favors,' and sometimes also ' to adore' or ' celebrate.' It is in the last of these senses I understand the word here. The nature of the sentiment makes this probable. But the reason as- signed ver. 26, removes all doubt : " Yes, Father, because such is thy pleasure." ' Every thing in which I discover thy will, I re- ceive, not with acquiescence barely, but with veneration.' 2 " Having hidden these things, — thou hast revealed them," ani'xgvipag lavia, — nul dnf/Mlvipug avia. E. T. " Thou hast hid these things — and hast revealed them." We have the same idiom, Rom. 6: 17, "God be thanked that ye were the servants of sin, but ye have obeyed." The thanks are not given for their having been formerly the servants of sin, but for their being then obedient. Is. 12: 1, rendered literally from the Heb. is, " Lord, I will praise thee, because tho-a wast angry with me, thine anger is turned away." In interpreting this, our translators have not been so scru- pulous, but have rendered the middle clause " though thou wast angry with me." I know not why they have not followed the same method here. Having hidden implies barely not having re- vealed, Mr. 3: 4. N. ^ " From sages and the learned," ano aocpuHv ital avpezcHv. E. T. " From the wise and prudent." 2:o(f6i, as used by the evan- CHAPTER XII. 79 gelists, must be understood as equivalent to the Heb. Ci!i hacham, which, from signifying ivise in the proper sense, came, after the es- labhshment of academies in the country, often to denote those who had the superintendency of these seminaries, or a principal part in teaching. It seems also to have been used almost synonymously with scribe ; so that in every view it suggests rather the literari/ honors a man has attained, than the ivisdom of which he is possess- ed, ^y^fi Off answers to the Heb. word lTi3 nabon, which is more properly intelligent or harried than prudent ; and both refer more to the knowledge acquired by study and application, than to what arises from experience and a good understanding. Accordingly they are here contrasted not with ficogolg, ' fools,' but with vinloig, ' babes,' persons illiterate, whose minds had not been cultivated in the schools of the rabbis. 29. '' Be taught by me," fici&ste an ifiov. E. T. " Learn of me." The phrase in Eng. is commonly understood to signify ' fol- low my example.' But this does not express the full import, which is, ' Be my disciples, be taught by me,' and is explanatory of the first order, " Take my yoke upon you." See J. 6: 45, where *' being taught of God," and " learning of the Father," are used as synonymous. ^ " Condescending,' randvog nj xaQdla. E. T. " Lowly in heart." I think, with Eisner, that our Lord's direct aim in this ad- dress is not to recommend these virtues in him to the imitation of the people, but himself to their choice as a teacher. The whole is to be explained, therefore, as having a view to this end : ' Be in- structed by me, whom ye will find a meek and condescending teacher; not rough, haughty, and impatient, but one who can bear with the infirmities of the weak ; and who, more desirous to edify others than to please himself will not disdain to adapt his lessons to the capacities of the learners.' CHAPTER XII. 1. "Began to pluck," TJg'^avzo riXkeiv. Mr. 5: 17. N. 2. " What it is not lawful." Plucking the ears of corn they considered as a species of reaping and consequently as servile work, and not to be done on the Sabbath. 4. '•' The tabernacle," roV oJxou. E. T. " The house." The temple, whicli is oftenest in Scripture called " the house of God," was not then built ; and if the house of the high-priest be here de- nominated Godh house, as some learned men have supposed, the application is, 1 suspect, without example. I think, therefore, it is rather to be understood of the tabernacle formerly used, including the sacred pavilion or sanctuary, and the court. These, before the 80 NOTES ON ST. MATTHEW. building of the temple, we find commonly denominated the house of God. Further, that it was not into the holy place that David went, appears from this circumstance, — the loaves of which he par- took had heen that day removed from before the Lord, and new bread had been put into their room, 1 Sam. 21: 6. For the sake of perspicuity, therefore, and because we do not apply the word house to such a portable habitation, I have thought it better to use some general name, as tabernacle or n)ansion ; for under either of these terms the court or inclosure may be also comprehended. -"The loaves of the presence," lovg u/Aot;at. E. T. " On the Sabbath days pro- fane the Sabbath." This looks oddly, as though the Sabbath could be profaned on any other day. Lei it be observed that the Heb. word for Sabbath signifies also rest, and is used in both senses in this verse. The evangelist, or rather his translator into Gr. though he retained the original word, ])as, to hint a difference in the meaning, made an alteration on ii when introduced the second time. Thus he uses oa/?/iaof, from oci]f.(iu. Vul. " Blasphemia." E. T. "Blasphemy." Cas. " Maledictum." Er. Zu. Pise, and Cal. "Convitium." The Gr. word denotes injurious expressions, or detraction in the largest acceptation, whether against God or man. When God is the object, it is properly rendered blasphemy. It is evident that in this passage both are included, as the different kinds are compared together ; consequently the general term ought to be employed, which is applicable alike to both ; whereas the term blasphemy, with us, is not used of any verbal injury that is not aim- ed directly against God. Diss. IX. Part ii. ^ " In men is pardonable," aq>tdy]GiTat, zolg av\>QO}noig, E. T. " Shall be forgiven unto men." As the Heb. has no subjunctive or potential mood, the future tense is frequently made use of for sup- plying this defect. This idiom is common in the Sep. and has been thence adopted into the N. T. It is evidently our Lord's meaning here, not that every such sin shall actually be pardoned, but that it is, in divine economy, caj)able of being pardoned, or is pardonable. The words in connexion sufficiently secure this term from being interpreted venial, as it sometimes denotes. The words remissible and irremissible would have been less equivocal, but are rather technical terms than words in common use. 3 " Against the Spirit." Diss. IX, Part ii. sect. H- ^ ^ 32. " In the present state, — in the future," if Tovrro toj aioivi, — iv Tu» niXXovxi. E. T. " In this world, — in the world to come." The word state seems to suit better here than either acre, which some prefer, or world, as in the common version. Admit, though by no means certain, that by the two ulojv^g are here meant the Jewish dispensation and the Christian: these we cannot in Eng. call ages : as little can we name them worlds. The latter implies too much and the former too little. But they are frequently and properly called states. And as there is an ambiguity in the origi- nal, (for the first clause may mean the present life, and the second the life that follows), the Eng. word state is clearly susceptible of tliis interpretation likewise. And though I consider it as a scrupu- losity bordering on superstition, to preserve in a version every am- biguous phrase that may be found in the original, where the scope of the passage, or the words in construction, sufficiently ascertain the sense ; yet where there is real ground to doubt about the mean- ing, one does not act the part of a faithful translator, vvho does not eadeavor to jrive the sentiment in the same latitude to his readers CHAPTKR XII. 83 in which tlie author gave it to him. This may not always be pos- sible ; but where it is possible, it should be done. Diss. XII. Part i. sect. 23. 35. *' Out of his good treasure," fx roiJ uya&ou -dj^ouv^wv rtjg nugdiag. E. T. " Out of the good treasure of the heart." But the words r^s ytaQdiag are wanting in so many MSS. even those of the greatest note, ancient versions, and commentators, that they cannot be regarded as authentic. Pearce, through I know not what inadvertency, has said that the word here should be rendered ' trea- sury.' The treasury is the place where treasure is deposited, which may be a very noble edifice, though all the treasure it con- tains be good for nothing. Now a man's producing good things, is surely an evidence of the goodness, not of his store-house, but of his stores. 36. " Pernicious word," Qfjiuu agySv. E. T. " Idle word." Cas. " Maluum verbum." The epithet dgydg, when applied to words, has been shown by several to denote ' pernicious,' ' false,' calumnious.' To this sense the context naturally leads. In the primitive meaning, idle, It is applicable only to persons. When it is applied to things, as the words or actions of men, it is understood to denote such in quality as spring from habitual idleness. And in this class the Jews were wont to rank almost all the vices of the tongue, particularly lying and defamation. See 1 Tim. 5: 13. Consider also the import of the phrase yaaxiijeg dgyai in the charac- ter given of the Cretans, Tit. 1: 12. This, if we render the word ccgyog as in the text, is 'idle bellies,' which, if we were to interpret it by our idiom, ought to denote ' abstemiousness,' as in the abste- mious the belly may be said to be comparatively idle or unemploy- ed. Yet the meaning is certainly the reverse. The author's idea is rather ' bellies of the idle,' those who spend their time merely in pampering themselves. Thus cruel hands are the hands of cruel per- sons, an envious eye is the eye of a man or woman actuated by en- vy, a contemptuous look the look of one who cannot conceal his con- tempt. From this rule of interpretation, in such cases, I do not know a single exception. And by this rule interpreted, ^rj/naTadg- y« is such conversation as abounds most with habitual idlers. It was not uncommon with the Jewish doctors to make ' verba otii,' stand as a contrast to ' verba veritatis,' thus employing it as a euphemism for falsehood and lies. 1 am far from intending by this remark to signify, that what we commonly call idle, that is, vain and unedifying words, are not sinful, and consequently to be brought into judgment. If these be not comprehended in ^7j7Joo ; With this agree also the Cop. the Arm. the Sax. and the Eth. versions. This reading is likewise approved by Origen, and some other ancients after him, and also by some moderns amongst whom are Er. Gro. Mill, and Ben. The other reading is nevertheless, in my opinion, preferable on more accounts than one. Its evidence from MSS. is beyond comparison superior ; the versions on both sides may nearly bal- ance each other ; but the internal evidence arising from the sim- plicity and connexion of the thoughts, is entirely in favor of the common reading. Nothing can be more pertinent than to say, ' If you believe that God alone is good, why do you call me so ?' whereas nothing can appear less pertinent than ' If you believe that God alone is good, why do you consult me concerning the good that you must do ?' 2 " That life," r»jV Coj»>. Diss. X. Part v. sect. 2. 20. " The young man replied. All these I have observed from my childhood." yh'yfi avim a viupianog, TTavTcc tuvtu ig^vXa^aftijv invfQTTjTog f^ov. E. T. "The young man saith unto him. All these things have I kept from my youth up." As he was a young man who made this reply, the \mport of vioirjg must be 'child- hood,' as relating to an earlier stage of life, and is therefore badly rendered ' youth.' 23. '•' It is difficult for a rich man to enter the kingdom of heaven." By Tiingdom of heaven is sometimes understood in this history the Christian church, then soon to be erected, and some- times the state of the blest in heaven after the resurrection. In regard to this declaration of our Lord, I take it to hold true, in which way soever the kingdom be understood. When it was only by means of persuasion that men were brought into a society, hated and persecuted by all the ruling powers of the earth, Jewish and Pa- gan ; we may rest assured, that tlie opulent and the voluptuous, (char- acters which, in a dissolute age, commonly go together), who had so Vol. II. 14 106 NOTES ON ST. MATTHEW. much to lose and so much to fear, would not, among the hearers of the gospel, be the most easily persuaded. The apostle James, 2: 5, 6, accordingly attests this to have b'^en the fact ; it was the poor in this world whom God hath chosen, rich in faith, and heirs of the king- dom ; whereas, they were " the rich in this world who oppressed them, dragged them before their tribunals, and blasphemed that worthy name by which they were called." As little can there be any doubt of the justness of the sentiment in relation to the state of the blessed hereafter, when the deceitfulness of riches, and the snare into which it often inveigles men, are duly considered. So close an analogy runs through all the divine dispensations, that, in- more instances than this, it may be affirmed with truth that the de- clarations of Scripture are susceptible of eitb.er interpretation. 24. *' A camel," y.ufitjlov. The. observes that some explain the word as signifying here ' a cable.' A good authority, however, for this signification, though adopted by Cas. who says ' rudentern,' I have never seen. The frequency of the term, amongst all sorts of writers, for representing the beast so denominated, is undeniable. Besides, the camel being the largest animal they were acqtiainted with in Judea, its name was become proverbial for denoting any thing remarkably large, and a camel's passing through a needle' s eye came, by consequence, as appears from some rabbinical writings, to express a thing absolutely impossible. Among the Babylonians, in whose country elephants were not uncommon, the phrase was an elephant's passing through a needle's eye ; but the elephant was a stranger in Judea. ^ " To pass through the eye of a needle," did xQvn-t^^taTog ^a- qiidog difl&flv. A great number of MSS. some of the most valu- able, though neither the Al. nor the Cam. instead of Siil&ilv read iloiXdilv, ' enter.' Agreeable to this are both the Sy. the Cop. Eth. and Ara. versions. The Vul. and other versions follow the common reading. Should the external evidence appear balanced on both sides, the common reading is preferable, as yielding a bet- ter sense. Passing through a needle's eye is the circumstance in which the impossibility lies. There was no occasion for suggesting whither : there is even something odd in the suggestion, which is very unlike the manner of this author. Wet. adopts the alter- ation. 28. " That at the renovation, when the Son of Man shall be 'seated on his glorious throne, ye, my followers, sitting also upon twelve thrones, shall judge," ort. vf.ii7g oi a.-/.oXovOi]Guvtfg iAOi,,tv ttJ nahyyei/i^olu, oiav i(u{flo7] 6 itug lov dvdgwjiov inl {)g6vov dohjg uvTOii, y.uOhinOi y.al viifig inl dtadexa ■&Q6vovg, xghovrfg. E. T. " Ye wl)ich have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory, ye shall also sit upon twelve ihrones, judging." In regard to which version, two things occur to CHAPTER XX. 107 be observed : 1st, That iv rtj nahyyfviala (in which there is an ambiguity, as was remarked in Diss. XII. Part i, sect. 22), is ren- dered as though it belonged to the preceding clause dxokouOriaavTfg fioi, whereas the scope of the passage requires that it be construed with the clause which follows it. 2dly, That the word nuhyyeve- oi'u is, in this place, better translated ' renovation.' We are accus- tomed to a|)ply the term regeneration solely to the conversion of individuals ; whereas its relation here is to the general state of things. As they were wont to denominate the creation yivfoig, a remarkable restoration, or renovation, of the face of things, was very suitably termed nahyyfpsola. The return of the Israelites to their own land, after the Babylonish captivity, is so named by Jo- sephus, the Jewish historian. What was said on verse 23, holds equally in regard to the promise we have here. The ])rincipal com- pletion will be at the general resurrection, when there will be, in the most important sense, a renovation or regeneration of heaven and earth, when all things shall become new ; yet, in a subordinate sense, it may be said to have been accomplished when God came to visit, in judgtnent, that guilty land ; when the old dispensation was utterly abolished, and succeeded by the Christian dispensation, into which the Gentiles, from every quarter, as well as Jews, were call- ed and admitted. CHAPTER XX. 1. This chapter, in the original, begins, '0|MO/a ya'^j. The /«p shows manifestly that what follows was spoken in illustration of the sentence with which the preceding chapter concludes, and which, therefore, ought not to have been disjoined from this parable. The Vul. has no particle answering to yog. In that version the chapter begins thus : " Simile est regnum coelorum." But this does not seem to have sprung from a different reading, as there is no di- versity here in the Gr. MSS. nor, for aught I can learn, in ancient translations. I rather think that the omission has happened after the division into chapters, and has arisen from a notion of the im- propriety of beginning a chapter with the causal particle. It adds to the probability of this, that several old La. MSS. have the con- junction as well as the Gr. 2. " The administration." Diss. V. Part i. sect 7. 6. " Unemployed," dgyovg, wanting in the Cam. and two other MSS. not in the Vul. Sax. and Cop. versions. 7. " And ye shall receive what is reasonable," xai o lav 7} dUat- ov li]xpiG&(. This clause is wanting in the Cam. and two other MSS. and there is nothing answering to it in the Vul. and Sax. versions. 108 NOTES ON ST. MATTHEW. 13. " B'liend," iTu7()f. Diss. Xli. Part. i. sect. 11. 15. "May not 1 do what I will with mine own ?" ovu tliaxi f.iomo(vouc 0 dilb) h Toig ifio7g, Vul. " Non licet mihi quod volo facere ?" Here there is no translation of the words if ro7g ifiolg, though of manifest importance to the sense. There is the same defect in the Sax. and Arm. versions, but not in any Gr. MS. that has yet appeared, nor in any other translation. 22. " Undergo an immersion like that which I must undergo," TO ^anitO(.iu b fyu) (SumlCoftai., ^amiox^rivai. E. T. " To be bap- tized with the baptism that 1 am baptized with." The primitive signification of (iamiGna is ' immersion,' of ^anii^eiv ' to immerse,' ' plunge,' or ' overwhelm.' The noun ought never to be rendered hoptism, nor the verb (o baptize, but when employed in relation to a religious ceremony. The verb /JuTrr/ffif sometimes, and jSdninv, which is synonymous, often occurs in the Sep. and Apocryphal wri- tings, and is always rendered in the common version by one or oth- er of these words, ' to dip, • to wash,' ' to plunge.' When the ori- ginal expression, therefore, is rendered in familiar language, there appears nothing harsh or extraordinary in the metaphor. Phrases like these, to be overwhelmed with grief, to be immersed in affliction, will be found conunon in most lanfruases. It is proper here further to observe, that the whole of this clause, and that corresponding to it in the subsequent verse, are in this Gospel wanting in the Vul. and several MSS. As they are found, however, in the far greater number both of ancient versions and of MSS., and perfectly coincide with the scope of the pas- sage, I did not think there was weight enough in what might be urged on the opposite side, to warrant the omission of them ; neither indeed does Wet. But Gro. and Mill are of the contrary opinion. 23. " I cannot give, unless to those," oux I'oiiv i[idv dovvui, dU' oTg. E. T. " Is not mine to give ; but it shall be given to them." The conjunction uUu, when, as in this place, it is not fol- lowed by a verb, but by a noun or pronoun, is generally to be un- derstood as of the same import with fi f^t], nisi, ' unless,' ' except ;' otherwise the verb must be supplied, as is done here in the common version. But as such an ellipsis is uncommon, recourse ought not to be had to it without necessity Of the interpretation I have given of the conjunction dXkd, we have an example Mr. 9: 8, compared with Mt. 17: 8. Vul. " Non est meum dare vobis." See Mr. 10: 40. N. 36. "Servant," didnofog. E. T. " Minister." } In the proper 27. "Slave," dovkog. E. T. "Servant." 5^ and primitive sense of diuKOvog, it is a servant who attends his master, waits on him at table, and is always near his person to obey his orders, which was accounted a more creditable kind of service. By the word CHAPTER XXI. 109 dovXog is not only meant a servant in general, (whatever kind of work he be employed in), but also a slave. It is solely from the scope and connexion that we must judge when it should be render- ed in the one way, and when in the other. In the passage before us, the view in both verses is to signify, that the true dignity of the Christian will arise more from the service he does to others, than the power he possesses over them. We are to judge, therefore, of the value of the words, from the import of those they are con- trasted with : and as desiring to be great is a more moderate ambi- tion than desiring to be chief, we naturally conclude, that as the word opposed to the former should be expressive of some of the in- ferior stations in life, that opposed to the latter must be expressive of the lowest. When this sufficiently suits the ordinary significa- tion of the words, there can hardly remain any doubt. As this is manifestly the case here, I did not know any words in our language by which I could better express a difference in degree, so clearly in- tended, than the words servant and slave. The word minister is now appropriated to the servants, not of private masters, but of the public. It is from the distinctions in private life, well known at the time, that our Lord's illustrations are borrowed. 31. " Charged them to be silent," innl^itiGeu aviolg hu oko- Ti}]ob)oiv, E. T. "Rebuked them, because they should hold ineir peace." The historian surely did not mean to blame the poor men for their importunity. Our Lord, on the contrary, commends such importunity, sometimes expressly in words, and always by mak- ing the application successful. But to render IV« because, appears quite unexampled. It answers commonly to the La. ' ut,' some- times to ' ita ut,' but never, as far as I remember to ' quia.' It is rendered ' ut' in this passage in all tl)e La. versions. Tlie import of iV« ascertains the sense of inmuao), which is frequently translat- ed ' to charge,' even in the common version. In proof of this sev- eral places might be produced ; but I shall only refer the reader to the parallel passage in Mr. 10: 48, where tniTiiAwtf avim jioAAot iVo ai(x)n}joij is translated, " Many charged him that he should hold his peace ; and to Mr. 9: 25. N. CHAPTER XXI. 4. " Now all this was done, that the words of the prophet might be fulfilled," tovto di '6\ov ytyoviv, 'ivu nhjgoi&rj to Qti&iv dioLTov nQO(f'y]iov. Our Lord's perfect knowledge of all that the prophets had predicted concerning him, gives a propriety to this manner of rendering these words, when every thing is done by his direction, which it could not have in any other circumstances. 5. " The daughter of Zion," that is, Jerusalem," so named 110 NOTES ON ST. MATTHEW. from Mount Zion, which was in the city, and on which was erect- ed a fortress for its defence. This poetical manner of personifying the cities and countries to which they addressed themselves, was familiar to the prophets. - From the other evangelisf? it would appear, that our Lord rode only on the colt : from this passage, we should be apt to think that both had been used. But it is not unusual with the sacred au- thors, when either the nature of the thing spoken of, or the attend- ant circumstances, are sufficient for precluding mistakes, to employ the plural number for the singular. 7. ''Covering them with their mantles," iTie&7]xav inavo) av- T(av T(x t/Adiia aviMv. The Sy. interpreter, either from a different reading in the copies he used, or (which is more likely) from a de- sire to express the sense more clearly, has rendered it " they laid their mantles on the colt." 9. " Blessed be he that cometh," fvloy^jfu'vog 6 tgi6f.iivog. E. T. "Blessed is he that cometh." But acclamations of this kind are always of the nature of prayers, or ardent wishes ; like the Fr. " vive le roi," or our " God save the king." Nay, the words connected are entirely of this character. ''Hosanna to the son of David," is equivalent to ' God preserve the son of David ;' and consequently what follows is the same as ' Prosperous be the reign of him that cometh in the name of the Lord.' 2 "In the highest heaven." L. 2: 14. N. 12. " The temple," to legov. Let it be observed, that the word here is not vaug. By the latter was meant properly ' the house,' including only the vestibule, the holy place or sanctuary, and the most holy : whereas, the former comprehended all the courts. It was in the outer courts that this sort of traffic was exercised. For want of pe- culiar names in European languages, these two are confounded in most modern translations. To the vaog, or temple, strictly so called, none of those people had access, not even our Lord himself, because not of the posterity of Aaron. L. 1: 9. N. It may be thought strange that the Pharisees, whose sect then predominated, and who much affected to patronize external decorum in religion, should have per- mitted so gross a violation of decency. But let it be remembered, that the merchandise was transacted in the court of the Gentiles ; a place allotted for the devotions of the proselytes of the gate, those who, having renounced idolatry, worshipped the true God, but did not subject themselves to circumcision and the ceremonial law. To the religious service of such, the narrow-souled Pharisees paid no regard. The place they did not account holy. It is even not im- probable, that, in order to put an indignity on those half-conform- ists, they had introduced and promoted this flagrant abuse. The zeal of our Lord, which breathed nothing of the pharisaical ma- lignity, tended as much to unite and conciliate, as theirs tended to CHAPTER XXI. 1 11 divide and alienate. Nor was there any thing in the leaven of the Pharisees which he more uniformly opposed, than that assum- ing spirit, the surest badge of the sectary, which would confine the favor of the universal Parent to those of his own sect, denomination or country. See ch. 8: 11, 12. L. 4: 23, etc. 10: 29, etc. 13. "A house." Mr. 11: 17. 2 " Of robbers," h^azoip. E. T. " Of theives." Diss. XI. Part ii. sect. 6. 25. " Whence had John authority to baptize ?" to §anxio(ia 'jfauvvov nodfv riv ; E. T. " The baptism of John, whence was it ?" But a man's baptism means, with us, solely his partaking of that ordinance ; whereas this question relates, not to John's receiving baptism, but to his right to enjoin and confer baptism. The ques- tion, as it stands in the common version, conveys to the unlearned reader a sense totally different from the author's. It sounds as though it had been put, ' Was John baptized by an angel, sent from heaven on purpose, or by an ordinary man ?' In all such cases, if one would neither be unintelligible, nor express a false meaning, one must not attempt to trace the words of the original. Diss. XII. Part i. sect. 14. 31. " The first," 0 Trpoiiro?. In the old Itc. it was " novissi- mus." The Cop. Arm. Sax. and Ara. read in the same manner. In the Cam. and two other Gr. MSS. it is 6 taiazog. This is one of those readings which it would require more than ordinary exter- nal evidence to authorize. 32. " In the way of sanctity," Iv 63m Siuaioavvijg. E. T. " In the way of righteousness." This is one proof among many of the various significations given to the word dmaioovvt] in the N. T. There can be no doubt that this is spoken principally in allusion to the austerities of John's manner of living in the desert, in respect of food, raiment and lodging. The word sanctity, in our language, though not quite so common, suits the meaning here better than righteousness. 33. " Went abroad," amdrifiriGiv. E. T. " Went into a far country." This is an exact translation of what is said of the pro- digal, L. 15: 13, anidi]f.ir}afv eig yolgav i-iaagav, but not of what is said here. The word (X7iid)if.i7]a8v implies barely that it was a for- eign country he went to ; nothing is added to inform us whether it was far or near. 35. " Drove away with stones another," ov di tli&o§6\r]aav. E. T. " Stoned another." But ki{fo(ioki7v does not always denote to kill by stoning, as the Eng. word stoned seems to imply. That it does not signify so in this place, is evident from the distinction made in the treatment given ovdt vmiKxeivuv. 36. " More respectable," nXilovag tcov ti^cokwi/. E. T. " More than the first:" nXilovug means morcy either in number or in value. il2 NOTES ON ST. MATTHEW. As vouchers for the latter use in the N. T. see Mt. 5: 20. 6: 25. 12: 41, 42. Mr. 12: 33. L. 11: 31, 32. Heb. 11: 4. The Heb. rah signifies both many and great. The reasons which have induced me, on reconsidering this passage, to prefer, with Markland, the second meaning, are these : 1. If the number of servants first sent had been mentioned, or even alluded to by an epithet, as many, or Jew, TiXiiovug could not have been rendered otherwise than ' in great- er number ;' but not where there is neither mention of number, nor allusion to it. 2. A climax is evidently intended by the historian, in representing the husbandmen as proceeding from evil to worse. Now the climax is much better supported by making nkfiopug relate to dignity than by making it refer to number. He first sent some inferior servants ; afterwards the most respectable ; last of all, his son. 41. "He will put those wretches to a wretched death," xaxovg xanug dnolfaei avtovg. E. T. " He will miserably destroy those wicked men." This idiom is entirely Grecian. Lucian says, naxoi aaxbig anoXovvrm, Icaromenippus. Several other examples have been produced by Sc. and Wa. I have been lucky enough here to express the meaning without losing the paronomasia, which is not without its empiiasis. Wretches and wretched, like xcatovg and xaxuig, are equally susceptible of both significations, wicked and miserable. It is not possible always, in translating, to convey both the sense and the trope. And when both cannot be done, no rea- sonable person will be at a loss which to prefer. 43. " Know therefore." This is one of the clearest predictions of the rejection of the Jews, and of the call of the Gentiles, which we have in this history. ° "To a nation," i&pfi. Some render the word, "To the Gentiles." That the Gentiles are meant cannot be doubted. But the Eng. (especially where there is no risk of n)istake) ought not to be more explicit than the Gr. Had it been our Lord's intention flatly to tell them this, his expression would have been TOtg i'&viot. The article and the plural number are invariably used in such cases. They are here called " a nation," because, though collected out of many nations, they will as Christians constitute one nation, the I'&vog iiyiov mentioned 1 Pet. 2: 9. CHAPTER XXII. 12. " Friend," haJge. Diss. XII. Part. i. sect. 11. 14. " For there are many called, but few chosen," noUot yug flat ylt]toi, oliyoi d'i ixhitzoL E. T. " For many are called, but few are chosen." The difference in these two ways of rendering is to appearance inconsiderable, but it is real. Let it be observed, CHAPTER XXII. 113 that the Gr. words Kh]Tol and txXi/.ioi aie merely adjectives ; call- ed and chosen in the E. T. can be understood no otherwise than as participles ; insomuch that, if we were to turn the Eng. into Gr. we should use neither of those words, but say, Tlolkol yuo flot xfx- h'}f.ievoi, oki'yot di ixX{lf'yufi>oi, whicii does not perfectly coincide in meaning with the expression of the Evangelist. I acknowledge, it is impossible to mark the difference, with equal precision, in any language which has only one term for both uses. The distinction with us is similar, and nowise inferior to that which is found between Olivetan's and more modern Fr. versions. The former says " Plu- sieurs sont appellcs, mais peu sont elus ;" the latter, "II y a beau- coup d'appelles, mais peu d'eUjs." 16. " Herodians." Probably partisans of Herod Antipas, te- trarch of Galilee ; those who were for the continuance of the royal power in the descendants of Herod tiie Great. This was an ob- ject which, it a[)pears, the greater part of the nation, especially the Pharisees, did not favor. Tiiey considered that family, not indeed as idolaters, but as great conformists to the idolatrous customs of both Greeks and Romans, whose favor it spared no pains to secure. The notion adopted by some, that the Herodians were those who believed Herod to be the Messiah, hardly deserves to be mention- ed, as there is no evidence that such an opinion was maintained by any body. 18. " Malice," noprjpluv. Ch. 25: 26. N. ~ " Dissemblers," i^'nox^tra/. E. T. "Hypocrites." Diss. HI. sect. 24. 19. •' A denarius." Diss. VIII. Part. i. sect 4. 23. " Who say that there is no future life," ol Xf'yopTfg firi fivca ccpdoTaGif. E. T. " VVJiich say there is no resurrection." The word avaGiuGiv, or rather the phrase avumuatg TMvvixQwv, is indeed the common term by which the resurrection, properly so called, is denominated in the N. T. Yet this is neither the only, nor the primitive import of the word uvaoiaatg : it denotes simply, being raised from inactivity to action,or from obscurity to eminence, or a return to such a state after an interruption. The verb apiOTT]fic> has the like latitude of signification ; and both words are used in this extent by the writers of the N. T. as well as by the Seventy. Agreeably therefore to the original import, rising from a seat is properly termed ttvaoiaac^, so is nivaldng out of sleep, or promo- tion from an inferior condition. The word occurs in this last sense, L. 2: 34. In this view, when applied to the dead, the word de- notes, properly, no more than a renewal of life to them, in what- ever manner this happen. Nay, that the Pharisees themselves did not universally mean by this term, the reunion of soul and body, is evident from the account which the Jewish historian gives of their doctrine, as well as from some passages in the Gospels ; of both Vol. II. 15 114 NOTES ON ST. MATTHEW. which I had occasion to take notice in Diss. VI. Part ii. sect. 19. To say therefore in Eng. in giving the tenets of the Sadducees, that '' they deny the resurrection," is at least to give a very defec- tive account of their sentiments on this very topic. It is notorious, not only from Josephus, and other Jewish writers, but from what is said Acts 23: 8, that they denied the existence of angels, and all separate spirits. In this they went much further than the Pagans, who did indeed deny what Christians call " the resurrection of the body," but acknowledged a state after death, wherein the souls of the departed exist, and receive the reward, or the punishment, of the actions done upon the earth. But not only is the version here given a juster representation of the Sadduccan hypothesis, at the same time that it is entirely conformable to the sense of the word ; but it is tlje only version which makes our Lord's argument appear pertinent and levelled against the doctrine he wanted to refute. In the common version, they are said to deny the resurrection, that is, that the soul and the body shall hereafter be reunited ; and our Lord brings an argument from the Pentateuch to prove What? not that they shall be reunited, (to this it has not even the most distant relation), but that the soul survives the body, and subsists after the body is dissolved. This many would have admitted, who denied the resurrection. Yet so evidently did it strike at the root of the scheme of the Sadducees, that they were silenced by it, and, to the conviction of the hearers, confuted. Now this, I will take upon me to say, could not have happened, if the fundamental error of the Sadducees had been barely the denial of the resurrection of the body, and not the denial of the immortality of the soul, or rather of its actual subsistence after death ; for I speak not here of what some call the natural immortality of the soul. If possible, the words in L. 20: 38, navTig aviio CcJi}Oiv, make it still more evident, that our Lord considered this as all that was incumbent on one who would confute the Sadducees, to prove, namely, that the soul still continued to live after the person's natural deatli. Now, if this was the sub- version of Sadduceism, Sadduceism must have consisted in denying that the soul continues to live separated from the body, or which is nearly the same, in affirming, that the dissolution of the union is the destruction of the living principle. It may be objected, that in ver. 28, there is a clear reference to what is specially called the resurrection, which, by the way, is still clearer from the manner wherein it is expressed Mr. 12: 23, tt^ rrj o7jv aDttaxaan, oiuv uvua- tojoi. This mode of expression, so like a tautology, appears to me to have been adopted by that evangelist, on purpose to show that he used the word dfdaraaig here in a more confined sense than he had done in the preceding part of the story. The Sadducee, as is conmion with disputants, thinks it sufficient for supporting his own doctrine, to show some absurdity in that of his antagonist ; and CHAPTER XXIT, 1 15 he considers It as furnisliiiig him with a better handle for doing thi?, to introduce upon the scene the woman, and the seven claimants, all at once, who are no sooner raised than they engage in contests about their property in her. But this is no reason why we siiould not interpret our Lord's words, and the words of the historian, re- lating to the opinions of the sect, in all the latitude which the na- ture of the subject, and the context, evidently show to belong to them. The only modern version 1 have seen, wherein uvaaTuaig is rendered /M^ure /lye, is the Eng. An. 24. " Leave no children," ^/; i';f CUV Tf'xi'K. Vul. " Non habens filium." It may be doubted whether this version has proceeded from a different reading, as it is quite unsupported either by MSS. or by other translations. But it agrees exactly with the Heb. in the passage of Deut. 25: 5, referred to. The words are there ib~]\Nt ]13. The sense is the same in both, as in several instances the Heb. ben is used for a child indefinitely, of either sex. In the place quoted, the words are rendered in the Vul. " absque liberis," and in the E. T. " have no child." 32. " God is not a God of the dead," ovy-toTif 6 @i6g, Qeog vixQcav. Vul. " Non est Deus mortuorum." The Sy. Sax. and Cop. agree with the Vul. in using no word answering to the first 0 6iog, which is also omitted in the Cam. Dr. Priestley says, (Harmony, sect. Ixxii.), " This argument of our Saviour's evident- ly goes on the supposition of there being no intermediate slate." Now, to me it is evident, that the direct scope of the argument is to prove that there is such a state, or, at least, that the soul survives the body, and is capable of enjoyment after the natural death. The reason which the Doctor has subjoined, is, if possible, more won- derful still. " For admitting," says he, "this [intermediate state], God might, with the strictest propriety, be said to be the God of those patriarchs, as they were then living, and happy, though their bodies were in the grave." Is it then a maxim with this learned gentleman, that nothing can be admitted which would show the words to be strictly proper, and the reasoning conclusive? So it appears; for, in perfect consistency with this maxim, Ise concludes his explanation (if I may so call it) with these remarkable words : " There does not, however, seem to be much force in the argument, except with the Jews, to whom it was addressed, and wh.o admitted similar constructions of Scripture. For, though Abraham, Isaac, and Jacob, were perished, the person who spake to Moses might make himself known to him, as he whom they had worshipped." If so, this critic should have said, not that there was not much force, but that there was no force at all in the argument. The whole then of this memorable confutation amounts, according to him, to no more than an argument nd hominem, as logicians term it, that is, a fallacious argument, which really proves nothing, and is adopted 1 16 NOTES ON ST. MATTHEW. solely because the medium, though false, is admitted by the antago- nist, who is therefore not qualified to detect the fallacy. But un- luckily, in the present case, if the argument be inconclusive, it has not even that poor advantage of being an argument ad hominem. The Doctor should have remembered that our Lord, in this in- stance, was disputing with Sadducees, who paid no regard to the traditionary interpretations and mystical constructions of Scripture admitted by the Pharisees. Yet even these Sadducees were put to silence by it. The truth is, our Lord's argument stands in no need of such lame apology, as that it is an argument ad hominem. Con- sider it as it lies, without the aid of artificial comments, and it will be found evidently decisive of the great point in dispute with the Sadducees, whether the soul perish with the body. " God," says our Lord, "when he appeared to Moses in the bush, which was long after the death of the patriarchs, said to him, 1 am the God of Abraham, a7id of haac, and of Jacob; now God is not a God of the dead, of those who, being destitute of life, and conse- quently of sensibility, can neither know nor honor him ;, he is the God of those only who love and adore him, and are, by conse- quence, alive." These patriarchs therefore, though dead, in re- spect of us who enjoy their presence here no longer, are alive, in respect to God, whom they still serve and worship. However true then it may be, as the Doctor remarks, that " though Abraham, Isaac, and Jacob, were perished, the person who spoke to Moses might make himself known to him as he whom they had worship- ped," this reniark does not suit the present case : nor could the words of God, on that supposition, have been the same with those which we find recorded by the sacred penman. For God, as in the passage quoted, made himself known to Moses, not as he whom the patriarch had worshipped, but expressly as he whom they' then worshipped ; for he says not, 1 ivas the God of Abraham, and of Isaac, and of Jacob, to wit, when the patriarchs lived upon the earth, but 1 fl??i their God at present. It is manifestly from this particular- ity in the expression, whicli cannot, without straining, be adapted either to the past or to the future, that Jesus concludes they were then living. Nor let it be thought too slight a circumstance for an argument of this importance to rest upon. ^The argument is, in effect, founded, as all reasoning from revelation, in the veracity of God ; but the import of what God says, as related in Scripture, we must, not in this instance only, but in every instance, infer from the ordina- ry construction and idioms of language. When the Creator, in treating with his creatures, condescends to employ their speech ; as his end is to inform, and not to deceive, his words must be inter- preted by the common rules of speaking, in the same way wherein we should interpret what is said by any of our fellow-creatures. Now, if we should overhear one man say to another, ' I wish to CHAPTER XXir. 117 have you in my service, and to be your master, as I am your fa- ther's, and your grandfather's master, should we not conclude that the persons spoken of are alive, and his servants at this very mo- ment ? And would it not be reasonable to insist, that, if they were dead, his expression would be, ' As I was your father's and your grandfather's master ?' This is, in effect, the explanation given of the reasoning in this passage by the most ancient Gr. expositors, Chr. Euth. and The. I know it is urged, on the other side, that though the verb ei^ii is used in the Gr. of the evangelist, and in the Sep. there is nothing which answers to it in the Heb., and conse- quently, the words of Moses might as well have been rendered 1 was, as / am. But this consequence is not just. The Heb. has no present of the indicative. This want, in active verbs, is suppli- ed by the participle ; in the substantive verb, by the juxtaposition of the terms to which that verb in other languages serves as the copu- la. The absence of the verb, therefore, is as much evidence in Heb. thatnvhat is affirmed or denied is meant of the present time, as the form of the tense is in Gr. or La. Wherever either the past or future is intended by the speaker, as the orientals are not defi- cient in these tenses, the verb is not left to be supplied by the hear- er. Thus God says to Joshua (chap. 1:5), " As I was with Mo- ses," that is, when he was employed in conducting the sons of Israel in the wilderness, "so will I be with thee." The verb is expressed in both clauses. See also ver. 17, and 1 Kings 8: 57. All which examples are, except in the single circumstance of time, perfectly similar to this of the evangelist ; and are sufficient evidence, that, where the substantive verb is not expressed, but the personal pro- noun is immediately conjoined with what is affirmed, the sense must, in other languages, be exhibited by the present. Now, to make the force of the argument, as certain expositors have done, result from something implied in the name God, is to convert it into a mere sophism. To affirm that the term itself includes the perpetu- al preservation of the worshippers, is to take for granted the whole matter in dispute. To have argued thus with a Sadducee, would have been ridiculous. In Scripture, as every where else, the God of any persons or people, means simply that wliich is acknowledged by them, and worshipped as such. Thus, Dagon is called the god of the Philistines, Judg. 16: 23, and Baalzebub the god of Ekron, 2 Kings 1: 3. But the sacred writers surely never meant to sug- gest, that these gods were the authors of such blessings to their wor- shippers. Nay, it is not even clear that the latter ever expected such blessings from them. What seems to have occasioned the many un- natural turns that have been given to this argument by later com- mentators, is solely the misunderstanding of the word apuoraaig, throufdi not attending to the latitude of signification wherein it was 118 NOTES ON ST. MATTHEW. often used in the days of the apostles. Nor is this the only term in which the modern use does not exactly tally with the ancient. 34. " Flocked about him," owriy&riouv inl to avio. E. T. " Were gathered together." In this interpretation, the clause, inl to avTo, is a mere pleonasm, as ovi/t]ixh]Gav alone implies the whole. Now let it be observed, that thus much might have been affirmed, in whatever place the Pharisees had met ; whereSs it is the manifest design of the evangelist to acquaint us, that the pre- ceding confutation of the Sadducees occasioned a concourse of Pha- risees to him, which gave rise to the following conversation. I approve, therefore, the way in which Cas. has understood the words tnt 10 avTO, who says " coiverunt eodem ;" and not that which has been adopted by the Vul. and Er. who say, " convenerunt in unum;" or by the Zu. translator, who says, " convenerunt simul ;" which has been followed by our translators, and which in effect destroys the connexion of the passage. The Cam. reads in avzov ,■ but as in this it is singular, we can lay no stress on it. We only s^jy, that it is of the less consequence, as it makes no difference in the sense. Be. who adopts that reading, says, " aggregati sunt apud eum.*' 35. " A lawyer," vof.ux6g. Diss. VII. Part ii. sect. 2, 3, and Diss. XII. Part. v. sect. 12. 42. " Whose son should he be ?" rhog vlog iaii ; E. T. "Whose son is he?" The indicative mood, in the Gr. of the N. T. has of- ten all the extent which is given to that mood in Heb. where it sup- plies most of the other moods. The import of it in this place is justly rendered in Fr. both by L. CI. L. and Beau. " De qui doi- til etre fils ?" which answers exactly to the way I have translated it. 43. " Call him his Lord." Diss. VII. Part i. sect. 8. CHAPTER XXIII. 2. " Sit in Moses' chair." The Jewish doctors always taught sitting. 5. " Phylacteries," (pvlumriQia. A Gr. word exactly corres- ponding in etymology to the word conservatories. They were scrips of parchment used for preserving some sentence of the law written on them, which, from the literal interpretation of Deut 6: 8, they thought themselves obliged, on several occasions, especially at their prayers, to wear bound upon their forehead, and on their left arm. 8. " Assume not the title of rabbi, for ye have only one teach- er," jUT? y.hj&}JTe Qu^(3l dg yagtOTiv vf-iuv 6 nadrjyijrijg. E. T. " Be not ye called rabbi, for one is your master." Vul. " Vos no- lite vocari rabbi, um; e- 1 cnim magister vester." The Vul. seems to have read didaai(a/.og, wiiereitis in the common Gr. xa&riyy]iTjg ; for didaanalog is commonly rendered in that version magister ; and CHAPTER XXIII. 119 diduaxakog Is given by John (1:39,) as an interpretation into Gr. of the Sy. rahbi. At the same time it must be owned, this conclu- sion, in regard to the reading found in the copies used by the La. translator, does not possess a high degree of probability, inasmuch as the word •A(x-!}y]yr}n>]g is twice rendered by him mngister in ver. 10. The same may be said of the Sax. and perhaps some other versions. But it is equally evident, that the Sy. interpreter has read different- ly. For the word •Aa<}t]yt]n']g, in ver. 10, (where there is no such difference of reading,) is by him, as it ought to be, rendered by the word signifying leader, or guide ; whereas the term rabbi is repeat- ed in ver. S, agreeably to his uniform practice in rendering the Gr. di,d\(0}(u?.og. Besides this evidence of a different reading, there is a great number of Gr. MSS. which read didao-AuXog, ver. 8. This reading is approved by Orig. and Chr. and many modern critics ; amongst whom are Gro. Drusius, Be. Selden, De Dieu, Mill, and Ben. The internal evidence is entirely in favor of this reading. The sense requires that the term, in the latter clause, be equiva- lent to rabbi in the former. That didaoxalog is such a term, we learn not only from the evangelist John, in the place above quoted, but from the use of the Sy. interpreter, who always renders the one term by the other ; whereas y.udr,yriTrjg has in that version, a dis- tinct interpretation in ver. 10. Further, in ver. 10, in the common Gr. we find the disciples prohibited from assuming the title of xa- '&t]y}^irjg, for the very reason repeated which we find given in ver. 8, for their not assuming the title of rabbi. Thus it stands in the two verses : " Assume not the. title of rabbi, for ye have only one cathegetes ; assume not the title of cathegetes, for ye have only one cathegetes." For my part, 1 have seen no instance of such a tautology, or so little congruity of expression, in any of the in- structions given by our Lord. I therefore approve in ver. 8, the reading of the Sy. interpreter, w'hich is also the reading of many MSS. replacing dtdaaxaXog, which is perfectly equivalent to rabbi. I also think, with that interpreter, that our Lord meant, in the 10th verse, to say something further than he had already said in the 8th. I acknowledge that the sentiments are nearly related ; but if there had not been some difference, there would have been no occasion for recurrino- to a different, and even unusual term. Our Lord, in my opinion, the more effectually to enforce this warning agamst an unlimited veneration for the judgments and decisions of men, as a most important lesson, puts it in a variety of lights, and prohibits them from regarding any man with an implicit and blind partiality, as teacher, father, or guide. Now this end is not answered, if all or any two of them be rendered as synonymous. The very uncom- monness of the word iiuOi]yriir]g, (for it occurs in no other place of the N. T.), shows an effort to say something more than was com- prehended in the preceding words. And let it be observed, that 120 NOTES ON ST. MATTHEW. whatever serves to prove that its meaning is not coincident with dtddaxaXoi, serves also to prove that it is not the authentic reading in ver. 8. 2 " The Messiah," o Xgiarog. This is wanting in the Sy. Vul. Cop. Sax. and Eth. versions, and in a few MSS. ; but the authorities, both in weight and in number are greatly in its favor. It makes, however, no difference in the sense ; because, if not read, the context manifestly supplies it. 9. "And all ye are brethren." In the common Gr. the words an- swering to these, to wit, nuvTsg dt vi-ielg adeXqjoi ioTi, are placed in the end of the preceding verse, with which they have little connex- - ion. I have followed a considerable number of copies, in trans- posing them to the end of ver. 9, immediately after " he alone is your Father who is in heaven," with which they are intimately connect- ed. The arrangement is manifestly more natural, gives a closer connexion to the sentiments, and throws more light on the passage than the common arrangements, which places this clause at the end of ver. 8, and thereby adds an abruptness to the whole. The in- trinsic evidence is therefore entirely in favor of the change. 12. " Whoever will exalt himself, shall be humbled ; and who- soever will humble himself, shall be exalted," oozig vipcoaet iuvtov, TUTiitPM&riGeitti ■ y.(xl bang laneipcoaei iuviov, viliw&tjoeTai. E. T. " Whosoever shalt exalt himself, shall be abased ; and he that shall huipble himself, shall be exalted." What has induced our translators to render the verb lumii'oa) differently in these two clauses, in one ' to abase,' in the other ' to humble,' it would not be easy to say^ To humble is, in respect of meaning, equally well adapted to both. When that is the case, a change, by weakening the antithesis, hurts the energy of the expression. In the parallel passages, L. 14: 11. 18: 14, they make the same variation. 1 do not find this mode of rendering adopted by any ancient, or any fo- reign interpreter. It seems peculiar to Eng. translators, some of whom before, and some since, the publication of the common ver- sions, have taken this method. 13. 14, 15, 16, 23, 25, 27, 29, " Wo unto you," ovul vfilv. L. 6: 24, 25, 26. N. 14. " Use long prayers for a disguise," ngocfaoei ^laxQu ngoasv- XOfiivoi. E. T. " For a pretence make long prayer." This is ra- ther too elliptical, and consequently obscure. Otherwise it does not differ in import from that here given. For what is a pretence, but a false appearance employed for concealing the truth ! The true motive of their attention and assiduities was avarice; devotion was only their mask. This verse is wanting in some MSS., in others it is transposed, being placed before the 13th. 2 " Punishment," uglf^a. E. T. " Damnation," Mr. 12: 40. N. 16, 18. "Bindeth not," ovdiv ioTiv. E. T. "It is nothing;" CHAPTER XXIII. 121 that is, ' Though it is in appearance, it is not in reality an oath ; it has not the power of binding.' 19. " Foolish and bhnd," fio)()oi xal rvqXoi. The words (.taigoi xai are wanting in the Cam. and two otiier MSS. Tiie like defect is found in the Vul. and Sax. versions. 23. " Dill," roufrj&of. E. T. " Anise." In the same way it is rendered in all the Eng. versions I have seen. Yet uvrjOov does not mean anise, but dill. Our translators have been first misled by a mere resemblance in sound, and afterwards implicitly copied by all their successors. Tiiis mistake, though of small consequence, is the more remarkable, as no other but Eng. translators seem to to have fallen into it. All the La. interpreters say rightly ' ane- thum,' the Itn. ' aneto,' the Fr. ' anetli,' Lu. in his Ger. version says ' till,' and the Sax. version is bile. It is the more observable, as, in most of those languages, the word for nnise has the like re- semblance in sound to uvtjOov with the Eng. word, though with them it has occasioned no mistake. Thus, ' anise' is, in Gr. uvtaov, in La. ' anisum,' in itn. ' aniso,' and in Fr. ' anis.' ^ "Justice, humanity, and fidelity," iriv itfj/aiv, yul rov ikfov, xai T}]v nlaiiv. E. T. "Judgment, mercy, and faith." The word judgment, in our language, when it has any relation to the distribu- tion of justice, never means the virtue or duty of judging justly, but either the right of judging, the act of judging, or the result of judg- ing, that is, tlie doom or sentence given, right or wrong ; sometimes, when spoken in reference to the celestial Judge, it means the effect of that sentence, the punishment inflicted. To this the Gr. word xQi'^ia more properly corresponds ; though it must be owned, that the word xglaig, which, by analogy, should be rather/«(/i(Cf^io than judicium, is also often used to denote it. But it is evident that the word xoi'aig likewise signifies 'distributive justice,' and even some- times 'justice' in the largest acceptation. It is in this place render- ed by Cas. 'jus,' and by the five Fr. translators, P. R. Si. Sa. L. CI. and Beau. ' la justice.' For the meaning of roV t'ltov, see ch. 9: 13. ^ N. ' Fidelity,' or faithfulness, is agreed, on all sides, to be the meaning o( rtjv ntGiif here, where it is ranked among the so- cial virtues. 24. " Who strain your liquor, to avoid swallowing a gnat," 01 dtu^iCoi>ifg roV Ko')v(xma. E. T. " Who strain at a gnat." 1 do not understand the import of this expression. Some have thought, that it has sprung originally from a mere typographical error of some printer, who has made it strain at, instead of strain out. Ac- cordingly, most of the late Eng. translators have said strain out. Yet this expression, strain out a gnat, it must be confessed, sounds very oddly ; and it may be justly questioned, whether any good Eng. authority can be produced for such a manner of construing the Vol. II. 16 122 NOTES ON ST. MATTHEW. verb. For this reason, I thought it safer here, though with the aid of circumlocution, to give what is evidently the sense. 25. " Which within are laden," taoj&fv de yf/AOvaiv. Vul. " fntus autem pleni estis." This has, doubtless, sprung from a dif- ferent reading, but is quite unsupported. 2 " Iniquity," dxoualag. Vul. " Imraunditia." E. T. " Ex- cess." But there is such a general consent of MSS. and fathers, with the Sy. Ara. and Eth. versions, for the word udcxiag, that it is hardly possible to doubt of its being the genuine reading. Be- sides, it suits much better with all the accounts we have, in other places, of the character of the Pharisees, who are never, as far as I remember, accused of intemperance, though often of injustice. The former vice is rarely found with those who, like the Pharisees, make great pretensions to religion. 32. •' Fill ye up then," y.al v/nflg nkrjgmaaTe. A very k\v cop- ies, and those not of the highest value, read (TiXijQolaaje, " Ye have filled up;" or interrogatively, " Do ye fill up?" But as they are unsupported alike by ancient versions and ecclesiastical writers, this reading cannot be admitted. 1 see no difficulty in considering the words as an ironical order, which is always understood to be a se- vere reproach, like that in the ^Eneid, lib. v. " I, sequere Italiam ventis." Irony is a trope which several times occurs in Scripture ; and we have at least one other instance, Mr. 7: 9, of its having been used by our Saviour. Ch. 26: 45. N. 34. " Banish from city to city," dccotfTf ano nolfcag dg noliv. E. T. " Persecute them from city to city." That diMxio has both significations, cannot be doubted. But the words in construction commonly remove all ambiguity. Amvifiv and noXtMg is unques- tionably to baiiisi) from, or drive out of a city. If it had been, as in ch. 10: 23, where the expression is, oiuv dtmxwaiv v^tag h tt] nokfi, not aiu Ttjg nokfiog, it ou^ht to have been rendered ' persecute.' See note on that verse. This distinction seems not to have been attended to by modern translators. 35. " Son of Barachiah." In the book of Chronicles, to which this passage plainly alludes, Zechariah is called so7i of Jihoiada. But no Gr. MS. extant, or ancient version of this Gospel, has Je- hoiitda. Jerom indeed acquaints us, that he found it so in the Heb. Gospel of the Nazarenes. But, considering the freedoms which have been taken with that Gospel in other places, we cannot ac- count it sufficient authority for changing a term which is supported by the amplest evidence. It is more reasonable to think, with Fa- ther Si. that though not mentioned in the O. T. Jehoiada must have also had tlie name Barachiah. To have two names was not then uncommon. ^ "The sanctuary," tov vaov. L. 1:9. N. 36. " \11 shall be charged upon this generation." As I under- CHAPTER XXIV. 123 Stand it, this expression must not be interpreted as implying that those individual crimes, which happened before the time of the peo- ple then living, would be laid to their charge ; but that, with every species of cruelty, oppression, and murder, which had been exem- plified in former ages, they of that age would be found chargeable; inasmuch as they had permitted no kind of wickedness to be pecu- liar to those who had preceded them ; but had carefully imitated, and even exceeded all the most atrocious deeds of their ancestors from the beginning of the world. There is no hyperbole in the representation. The account given of them by Joseplius, who was no Christian, but one of themselves, shows, in the strongest light, how justly they are here characterized by our Lord. CHAPTER XXIV. ^ " All this ye see," ov ^XiniTe navia lavta. E. T. " See ye not all these things ?" The ou is wanting in many MSS. The Vul. Eth. Cop. Ara. and Sax. versions have no negative particle in this place. As the expression must be read interrogatively if we admit the negative, and aftirmatively if we reject it, the difference cannot be said to affect the sense. The composition is rather sim- pler without it. I have, therefore, with many modern critics, omit- ted it. 3. "The conclusion of this state." Ch. 12: 32. N. 5. *' Many will assume my character," nokXol ikfmovxat tm roT OfOfAaii fiov. E. T. " Many shall come in my name." But to come in one's name, signifies with us, more properly, to come by one's authority or order, real or pretended. Thus, " Blessed be he who comeih in the name of the Lord." In this sense, as the Mes- siah came in the nanieof God, the apostles came in the name of the Messiah. This is far from being the sense of tlie phrase in the pas- sage under review. Here it plainly signifies, that many would usurp his title, make pretensions to liis office and character, and thereby lead their followers into the most fatal delusion. That this is the sense here, is plain from what is immediately subjoined, Xt- yovng, ' EyM fif.ii 6 Xgiatog. The expression is rendered not badly into itn. by Dio. " Moiti verranno sotto il mio nome ;" which has been followed in Fr. by the translators of P. R. Si. Sa. and Beau, who say, " Plusieurs viendront sous mon nom ;" but L. CI. says more explicitly, " 11 viendra bien des gens qui prendront mon nom." 10. " Will be insnared," axavdaXca&i^aovTai. Ch. 5: 29. N. 15. "On holy ground," iV rOTiw ay/a*. E. T. "In the holy place." But this exj)ression, with us invariably denotes the sanctu- ary, or the outer part of the vaoff, or temple, strictly so called. 124 NOTES ON ST. MATTHEW. This is not the meaning here ; neither is lonog ayiog the name by whicli the sanctuary is ever distinguished in the IN. T. It is called simply TO uyiov, or j; oxjjfj; ttqoji}], or Ixyia; the inner part of the liouse, or most holy place, being distinguished by the appellation 1] oy.}]vii diviiga, or ayia ixyioyv. I'oTjog uyiog, therefore, denotes any place which, comparatively, may be denominated holy. The whole temple to 't'fQoi^, including all the courts, is twice so termed in the Acts. Nay, the whole city Jerusalem, with its suburbs and environs, was holy, compared with other cities ; and such, also, was the whole land of Judca, compared with other countries. Besides, it deserves to be remarked, that the expression here is indefinite, as " it wants the article, and is therefore more justly, as it is more liter- ally rendered by Sc. ' a holy ])lace,' than in the common version. The place or ground here called holy is, undoubtedly, the environs of Jerusalem. Accordingly, in the parallel passage in L. we are told: "When ye shall see Jerusalem compassed with armies, know that the desolation thereof is nigh." ~ " The desolating abomination," to ^dtXvy(.ia Jijg t^rifAWGioig. E. T. " The abomination of desolation ;" that is, when expressed in the common idiom, ' the abomination which desolateth,' or mak- eth desolate. By abomination, nothing is more commonly under- stood, in the language of Scripture, than idols of every kind. It is here generally, and I think justly, supposed to refer to the Roman standards to be erected round the city, when it would be besieged by Titus Vespasian. The expressions used here, and in the paral- lel passages, especially when compared with the history of the siege as related by Josephus, who, though a Jew, is the best commenta- tor on this propliecy, add the highest probability to the interpreta- tion now given. Those standards had images on them, which were adored by the Romans. Nothing could be more pro|)erly styled a desolating abomination, as they accompanied the armies which came for the utter destruction of the place ; and as the appearance of those detested ensigns was rendered, to all who received this pro- phecy, a sure signal of the impending ruin. ^ " (Reader, attend !)" (o' uvaywMO-AMv vofliw.) E. T. " (Who- so readeth, let him understand.)" The verb voilv signifies not only 'to understand,' but ' to consider,' ' to mind,' 'to attend.' See 2 Tim. 2: 7. In regard to the words themselves, after the strictest examination, I cannot help concluding that they are not the words of our Lord, and consequently make no part of this memorable dis- course, but the words of the evangelist, calling the attention of his readers to a very important warning and precept of his Master, which he was then writing, and of which many of them would live to see the utility, when the completion of these predictions should begin to take place. I have, therefore, given them in the character by which I always distinguish the words of the writer. My reasous CHAPTER XXIV. 125 for ascribing tliern rather to him than to the speaker, are as follows : First, The words are too abrupt, and too much out of the syntactic order for a common parenthesis ; for if this iiad been a clause im- mediately connected with the preceding, (as those must imagine who think that the reader here means the reader of Daniel's pro- phecy), the idff, which follows, should have preceded ; and \he whole would have run thus : "(hav idt]T{ lo ^(itlvy(.tu ro ^tj-Oii/ dtu ztafitjX, — toiwg fi> loruj uyi'to ' lo'rf 0 avuycvoJa-AOJv voflru), oi ivTt] 'jouduia ijeryiTOJOuv, — 6 inl lov dcofAaiog /.it} xara^aivtio), xcti o tv Tw uyoM {.11] iniazQfipaio} — With so small an alteration, the sen- tence would have been grammatical and perspicuous. As it stands, nothing can be more detached than the clause under review. At the first glance, one is ajjt to think that there should be a full stop at voiUo. And indeed, if the latter part were entirely away, the former would make a complete sentence. It is not necessary that the second member of a sentence beginning whh oiav, should be introduced with loie; though this adverb is sometimes used for ren- dering the expression more energetic. The clause, therefore, 0 uvuytvojOY.wv, is here thrust in between the two constituent parts of the sentence, and properly belongs lo neither. That it does not belong to the first member, is evident from the mood, as well as the want of the copulative ; and it is excluded from the second by the following TOTS, which, wherever it is used, ushers in all the subjunc- tive part of the sentence. But though it cannot be made to coa- lesce with our Lord's words, it api)ears, when understood as a call to attention from the evangelist, extremely pertinent. Let it be ob- served, that our Lord pronounced this prophecy about forty years before the fulfihnent of what related to Jerusalem. As this evan- gelist is supposed to have written at least eight or ten years after our Lord's crucifixion, this would be about thirty years before the accomplishment. Jesus said, when he spoke this discourse, that there were of his hearers who would live to see the things happen which he had predicted : now, as the time was still nearer when the evangelist wrote, it was natural for him to conclude, that a great proportion of his readers would be witnesses of the fatal catastrophe, and, therefore, that it was of the last importance to them to fix their attention on a warning, wherein the time is so critically marked, and on the proper use of which, not only their temporal safety, but their conviction of the truth of the gospel, and consequently their spirit- ual interest, might much depend. In this view, this apostrophe is, though short, a complete sentence, and inserted in the only proper place, between the infallible signs of immediate danger, and the conduct then to be pursued. This makes the rois, which ushers in the sequel of the sentence, particularly emphatical, as serving to recal the former part. Nor is this at all unconformable to the best use in writing. Such short interruptions as, Noio mark what fol- 126 NOTES ON ST. MATTHEW. lows ! or, Would God this were duly weighed ! when suitable, serve to awaken attention, and do not suspend the sense long enough to create obscurity. Perhaps it will be said, if there be nothing unsuitable in the figure, ought we not rather to think it has been used by our Lord than by the evangelist ? The answer is obvious. Our Lord did not write, but speak. Those who received instruc- tion immediately from him, were not readers, but hearers. Had the expression been o dxuvoiv poeiico, it must have been part of the dis- course ; as it is, it ought to be regarded as a call from the writer, and consequently no part of the discourse. There is another ob- jection. The evangelist Mr. uses the expression exactly in the same situation. This, if it was spoken by our Lord, is no more to be wondered at, than their coincidence in any other part of the nar- rative ; but, if it was a sentiment of the writer, that it should have struck both precisely in the same part of the narration, may appear extraordinary. That this should have happened to two writers, neither of whom knew of the writings of the other, is no doubt im- probable. But that is not the case here. Mt. who was an apostle, and an eye and ear-witness of most of the things which he relates, doubtless wrote first. That Mr. who had not the same advantages, but drew his knowledge in a great measure from the apostles of our Lord, particularly Peter, had read with attention Mt.'s Gospel, there is no reason to doubt. And though he does not copy or fol- low him implicitly, (for there is a considerable difference of circum- stances in several parts of the narrative), the coincidence, in many things, is so great, as could not otherwise be accounted for. And if this acquaintance with our apostle's history be admitted, it will ac- count sufficiently for adopting a figure so apposite to the occasion. 17. *' To carry things," uvai n. E. T. "To take any thing." This is a just version of the common reading. But there is a very general consent of the MSS. early editions, ecclesiastical writers, and some ancient versions, which read rd instead of r^. This read- ing I have, after Mill and Wet. preferred. 20. " Nor on the sabbath," fiT}di ii^ ou^^utm. E. T. " Neither on the sabbath day." There is no word in the original to which the term day corresponds. Now, as some expositors maintain that it is the sabbatical year, and not the weekly sabbath, which is here meant, the translator ought to preserve, if possible, all the latitude of ex- pression employed by the author. 22. " If the time were protracted," li /n7] ixoko/SajOrjoav al r]/ni- gat i'AHVttt,. E. T. " Except those days should be shortened." To shorten any thing, means always to make it shorter than it was ; or, at least, to make it shorter than was intended. Neither of these meanings is a|)plicable here. The like exception may be made to the Gr. verb in this place, which is used in the idiom of the syna- gogue. See a similar use of ^^yaAww and nXuivvo), eh. 23: 5. CHAPTER XXIV. 127 24. " Will perform great wonders and prodigies," d'tooovai arj- fjifla (xfyuXu kuI iffjuia. Wa. " Will propose great signs and won- ders." No other interpreter that I know, ancient or modern, has so rendered the word dmaovoi. They all present the signs or won- ders, as given or shown (not proposed or promised) to the people. This author, indeed, uses as little ceremony as Beza in assigning his reason for this singularity — no other version, it seems, could be made to suit his doctrine of miracles. It may be so : but as the only topics which ought to weigh with a critic, are the import of the words and the scope of the passage ; the question is, what meaning do these indicate ? As to the first, the words didovui atj- ftfJu xul itQuxa, which literally represents the Heb. first occur in the Sep. in Deut. 6: 22. "Edo.)Y,£ Kvgiog 0}]fjiilu ;<«* itQuxa, [Atyula xul ixovTjoa 11/ ^lyuniio, " The Lord showed signs and wonders, great and sore, upon Egypt." Again, in a public address to God by the Levites, on a solemn fast, Nehem. 9: 10. "JSdoxag orjimJu xul zigaia h yJiyvniw, " Thou showedsl signs and wonders in Egypt." Did the sacred penman mean to tell us, that God only proposed, but did not exhibit signs and wonders ; that he threaten- ed Egypt with plagues, but did not inflict them ? I cannot suppose that even Mr. Wa. will affirn) this. That dovvui ovifnTov invaria- bly denotes to exhibit, not to promise a miracle, might be proved by examples both from the O. T. and from the N. The only pas- sage which this author quotes as favoring his hypothesis, is Deut. 13: 1, etc. "If there arise among you a prophet or a dreamer, who giveth thee a sign or a wonder, and the sign or the wonder come to pass," etc. Is any one at a loss to discover that the sign here meant is the prediction of some event that exceeds human sa- gacity to foresee ? Such a prediction is a miracle, which, though in fact performed when it is uttered, cannot be known to others as miraculous till the accomplishment. The names prophet and dreamer serve to confirm this explanation. As to the scope of the passage in the Gospel, every body sees that it is to warn the disci- ples against the artifices of false teachers. Now, if all the art of these teachers consisted in promising great things which they never performed, it could not surely have been spoken of as enough to seduce if possible, even the elect. To promise much and do nothing, far from fitting those impostors to be successful antagonists to men endowed with supernatural powers, did not qualify them as rivals to an ordinary juggler, who, if he have not the reality, has at least the appearance of a wonder-worker. Mere proposers or pro- misers are fitted for deceiving only the weakest and the most cred- ulous of the people. 30. " Then shall appear the sign of the Son of Man in heaven," Torf q)av}jOfTai to ot]f.if7ou tou vlou jov uv&Qwnov iv jm ovguvto. The Gr. at]fxflop, like the La. ' signum,' means not only ' sign' in 128 NOTKS ON ST. MATTHEW. •general, but 'standard,' 'banner,' which is indeed one species of sign. As the Eng. word ensign is equivocal in the same way, the passage may be rendered, ' Then shall the ensign of the Son of Man be displayed in heaven.' Such military ideas are not unsuit- able to the prophetic style, or even the tenor of this prophecy, which is highly figurative. But as tliere appears in the words a plain reference to the question put by the disciples, ver. 3, " What will be the sign (ro oij./dvoi') of thy coming ?" 1 judged it better to follow the E. T. and retain the reference. We have no reason to think that a particular phenomenon in the sky is here suggested. The striking evidences which would be given of the divine pres- ■ €nce, and avenging justice, are a sufficient justification of the terms. 36. " But, of that day and that hour," niyl di itjg i]f.u'^ug tml- vtjg Y.UI trig (ogag. Bishop Newton, in his excellent work on the prophecies, (Diss, xxi.), says, " It seemeth somewhat improper to say. Of that day and hour knoiveth no man ; for if the day was not known, certainly the hour was not; and it was superfluous to make the addition ;" he tlierei'ore prefers the word season to hour. In my opinion the sentence has less the appearance of redundancy when b)<}ci is rendered hour. One who says he knows the day when such a thing will be done, is understood to mean the day of the year, suppose the 7th of April ; now, if that be known, the season is known. But a man may know the day, who knows not the hour or time of the day when a particular event shall take place. ^ Three MSS. after oogupoJv read oi'de 6 I'log. The Eth. ver- sion has read so. Some MS. copies of the Vul. have " neque Al- ius," and some of the fathers seem to have read so. But it is the general opinion of critics, (and I think is probable), tlxat this clause has been borrowed from the parallel place in Mr. where there is no diversity of reading. 38. " Marrying," ya^iovvug y.ai ly-yafAl^ovng. The Eng. word comprehends the sense of both the Gr. words, and therefore needs no addition. 40. " Two men." > t-.. ^ii . • . -r o n ^ , ,, rr, ,, > Diss. All. part iv. sect. 7, 8, 9. 41. " Ivvo women. 5 Immediately after ver. 41, we find in two or three MSS. only, iaovTui dvo) ini Klivt]g fAiag, as in L. 17: 34, from which it has doubtless been taken. 48. " Vicious," ;(axo? E. T. "Evil." Ch. 25: 26. N. 49. "ShaWheat,'' agivtatTvnTfiv. Mr. 5: 17. N. 51. "Having discarded him," dr/oiOfAijofc aviov. E. T. " Shall cut him asunder." But this ill suits what follows of his punishment, which supposes him still alive. It is no answer to say, that the punishment of the wicked will affect both the present life and the future. Let it be remembered, that this is a parable wherein our Lord represents to us, under the conduct of earthly CHAPTER XXV. 129 rulers and masters towards their subjects and servants In regard to the present state only, what will be the conduct of our Lord and Master in heaven in regard to both, but principally the future. Now, to mingle thus, and confound the letter and the spirit of the parable, or the story and the application, and to ascribe to the earth- ly master the actions peculiar to the heavenly, would be as contrary to all propriety as it is repugnant to our Lord's manner. In regard to the word diyoTO/ttta}, we have little or no light from scriptural use. In the N. T. it occurs only here and in the parallel passage in L., and in the Sep. it occurs only once. But it has been observed, that the Sy. uses the same word to express the sense of dixoio/niuj here and in L. which it employs in other places for rendering diyu^oi and f.ii()iCc), ' to divide,' ' to make a breach,' ' to separate.' Now, the language spoken by our Lord was a sister-dialect of the Sy. Bishop Pearce has observed, that anoxtfivo) is used by the son of Sirach, Ecclus. 25: -20, and fxxo'jirw and ccnoxomco by the apostle Paul, Rom. H: 22. Gal. 5: 12, in the same signification, for discarding, cutting off from one's family or society. Nor needs there stronger evidence, especially when the absurdity implied in the other interpretation is considered, to satisfy us that this is no more than a Syriasm, to denote, he will deprive him of his office, and so cut him off from his family. Be. has therefore justly ren- dered it ' separabit eum,' in which he has been followed by Pise, as well as by all the Fr. translators I am acquainted with: whether they translate professedly from the Gr. or from the Vul. They also say ' le separera ;' for the Vul. which says ' dividet eum,' will bear this version. All the Eng. translators of this century, except An. who says, ' shall turn him out of his family,' have followed the common version. 2 " With the perfidious," /.tfTu xoiv vuqkqih7)v. E. T. " With the hypocrites." But this word with us is confined to that species of dissimulation which concerns religion only. It is not so with the Gr. term, which is commonly and not improperly rendered by Cas. simulator, dissembler. Nay, from the use o^ vnoKQizri'i audits con- jugates, in the Sep. and in the Apocrypha, it appears to have still greater latitude of signification, and to denote sometin)es what we should call an unprincipled person, one unworthy of trust. I ac- knowledge that in the N. T. it coirmionly, not always, refers to re- ligious dissimulation ; but in a parable whose literal sense regards secular affairs, the term ought not to be so much limited. CHAPTER XXV. 1. " To meet the bridegroom," */? unuvttjoiv rov vv{.i(piov. Vul. " Obviam sponso et sponsae ;" " to meet the bridegroom and Vol. II. 17 130 NOTES ON ST. MATTHEW. the bride." The Sy. Arm. and Sax. versions have the like addi- tion ; xai TTJg vvfAqirjg is found in three MSS. of which the Cam. is one. This is no support. The internal evidence arising from the customs is clearly against the addition. The virgins conducted the bride as her companions from her father's house. The bridegroom went out from his own house to meet them, and to bring her home with joy and festivity. 9. " Lest there be not enough for us and you ; go rather to them who sell, and buy for yourselves," fxrinoxi ova ugxiar] ?/^?j/ xat Vfiiv ' nogevsorJe df /.taXkov ngog jovg TKokovptttg, xal ayoganazi iuv- Tttlg. E. T. " Not so, lest there be not enough for us and you ; • but go ye rather to them that sell, and buy for yourselves." Vul. " Ne forte non sufficiat nobis et vobis, ite potius ad vendentes, et emite vobis." Several interpreters have thought that there is an ellipsis in the original. Our translators, who were of this number, have supplied it by the words not so. Eisner and others suppose that it ought to be supplied by the word oguri or ^Xf'niTf, before fiijnOTf, and therefore render the expression " take care, lest there be not enough." But it concerned themselves surely (not those who asked the favor) to take care, before granting it, that there should be a sufficiency for both. Such an answer as this would not be a refusal, as was plainly the case here, but a conditional grant of the request, the askers themselves being made the judges of the condition. The quotation from Acts 5: 39, is nowise applicable. The supply ofoQuif before firjixois nut {tiOf-idyoi fv()ix^T]Tf, nobody can doubt to be pertinent, because it was entirely the concern of those to whom Gamaliel addressed himself, to take care that they did nothing which might imply figluing against God. It is evident therefore, that, to make the words before us suit the sense, it would be necessary to supply dh i]fAocg oxoneii', we must take care. But an ellipsis such as this, is unexampled in these writers. I have judged it, therefore, more reasonable, to follow the authors of the V^ul. who have not discovered any ellipsis in this passage. The on- ly thing which can be considered as an objection is the 6i in the second clause. Suffice it for answer, that this particle is wanting in the Al. Cam. and other MSS. of principal note, as well as in the Vul. and is rejected by some critics of eminence, ancient and mo- dern. And even were it allowed to stand, it would not be impos- sible to sliow that in some instances it is redundant. 13. To this verse there is. in the common editions, a clause an- nexed, which I have not translated, iv tj 6 vlog tov dv&go'mov tg- Xficti. E. T. " Wherein the Son of Man cometh." But it is wanting in so many MSS. and in the Vul. Sy. and most of the an- cient versions, as well as the early ecclesiastical writers who com- mented on the Gospel, that it cannot, in a consistency with the rules of criticism, be received. There is an evident defect in the next verse, CHAPTER XXV. 131 14. Which is the beginning of a new paragraph. Something (it is not said what) is compared to a man who went abroad. This defect is supplied in the common version by these words, "The kingdom of heaven is." In my opinion, it has been originally, *' The Son of Man is ;" and, from the mistake of supposing this to re- fer to the words preceding, (for in the ancient manner of writing they had neither points nor distances between the words), has a- risen the interpolation of some words in the 13th verse, and the want of some in the 14th. This, I acknowledge, is but conjecture, though 1 think a very probable one. At any rate, as a supply of some words must be made to ver. 14, those I have used are at least as well adapted to the words in connexion, as any other that have been employed for the purpose. 26. " Malignant and slothful servant," novrjoe dotj^s i(al oy.t't^ge. E. T. " Thou wicked and slotiiful servant." There are several words in Gr. and indeed in all languages, which may be justly said to be nearly synonymous, but not entirely so. Of this kind especially are those epithets which relate to character, as x«- xog, novriQog, avof.iog, admog, and some others. Tliat they are sometimes used promiscuously, there can be no doubt. And when a translator renders any of them by a general term, as evil, bad, wicked, he cannot be said to mistranslate them. Nay, sometimes, when used without reference to a particular quality in character or conduct, they ought to be so translated. There is, nevertheless, a real difference among them ; and one of them is fitted for marking more especially, one species or one degree of depravity, and another for marking another. '' ^diy.og, for example, in its strictest signification, is 'unjust;' wi^Oitto?^ ' lawless," criminal.' The first relates more to a man's principles of acting, the second to his actions themselves, considered as open violations of law. Kanog, when applied to cha- racter, answers nearly to our word ' vicious,' and novrigog to ' mali- cious,' or ' malignant :' auicog is accordingly properly opposed to ivageiog, ' virtuous,' or dUaiog, ' righteous,' for the former term does not occur in Scripture ; novtjgog to dya&og, ' good.' Kama is * vice,' 7IO^'7Jp/o:, ' malice' or 'malignity.' The use of these words in the Gospel, will be found pretty conformable to the account now given. Thus, in chap. 24: 48, the servant, who not only neglect- ed his master's business, but ill-treated his fellow-servants, and ri- oted with debauchees, is very properly denominated y.ay.og dovXog, ' a vicious servant.' The bad servant, in this parable, appears in a different light. We learn nothing of his revellingsor debaucheries ; but, first, of his sloth, which entitles him to the epithet onvtjgt, and, secondly, of the malignity of his disposition, shown in the unprovok- ed abuse which, under pretence of vindicating his own conduct, he threw upon his master. The cruel and inexorable is also called no- vrjQog, chap. 20: 32. Let it be remarked also, that a malignant, 132 NOTES ON ST. MATTHEW. that is, an e7ivious eye, is novtjgog not ytdxog ocp^aX^iog; that tlie disposition of the Pharisees to our Lord is, chap. 22: 18, called tto- vr}()ia, and that the devil is commonly called o novjjgog not o y.dxog. Malice is the most distinguishing feature in his character ; but vice, which seems more connected with human nature, is not so proper- ly applied to an unembodied spirit. It may be said, is not then the evil one too vague a translation of o noviigog? I acknowledge it is ; but have adopted it merely because it is hazardous, in a term be- come so common, to depart from established custom. The Gr. 0 diu(3oXog does not correspond exactly to the Heb. Satan; yet, as the Seventy had employed it, the penmen of the N. T. did not judge it necessary to change it. It is true, however, in general, that there is much more justness in the epithets employed in the Gospel, than is commonly attended to. Too many, in translating, seem to have no other aim in regard to these, than, when the epi- thet is expressive of a bad quality, to select one to answer to it, as opprobrious as the language they write can afford them. I am far from saying that this was the way of those to whom we owe the common version. Though sometimes the import of an original tern) mif'hthave been more exactly hit, they rarely fail to express them- selves so as to preserve propriety with regard to the speaker. Now, it deserves to be remarked, that though our Lord, in his re- bukes of the hardened offender, (for it is only of such I mn speak- ing), often express himself with sharpness, it is always wiili justice and dignity. In some translations, on the contrary, he is made to express himself so as we should rather call passionately. In the passage under review, one makes him begin his reply with, " Thou base and indolent slave ;" another with, "Thou vile slothful wretch." But do we ever hear such expressions, except from one in a violent passion ? And can any body seriously imagine that it adds weight to the sentence of a Judge, to suppose that bespoke it in a rage ? Our Lord spoke the language of reproof; such interpreters make him speak the language of abuse. Allow me to add, that, in his lan- guage, there is more of pointed severity than in theirs. The reason is, his words touch the particular evils ; theirs signify only evil in general. In a high degree ; and are much more expressive of the re- sentment and contempt of the speaker, than of the demerit of the person addressed. The terms, base, vile, slave, loretch, used thus, are manifestly of this sort. Like rascal, villain, scoundrel, they are what we properly call scurrility. To abound in appellatives of this sort, is not to be severe, but abusive. Such translators invert that fundamental rule in translating, to make their pen the organ of their author for conveying his sentiments to their readers : they, on the contrary, make their author, and the most dignified characters re- corded by him, their instruments for conveying to the world, not only their opinions, but even the asperities of their passions. 27. " With interest," oi!»/ tdxfij. E. T, " With usury." An- CHAPTER XXV^. 133^ ciently the import of tlie wovd usury was no other than profit, whether great or small, allowed to the lender for the use of borrow- ed money. As this practice often gave rise to great extortion, the very name at length became odious. The consideration, that the Jews were prohibited, by their law, from taking any profit from one another for money lent, (though they were allowed to take it from strangers), contributed to increase the odium. When Christian commonwealths judged it necessary to regulate this matter by law,, they gave to such profit as does not exceed the legal, the softer name o{ interest. ; since which time usury has come to signify solely extravagant profit disallowed by law ; and which, therefore, it is criminal in the borrower to give, and in the lender to take. As it is not this kind of profit that is here meant, the word usury is now become improper. 29. "From him that hath not." Mr. 4: 24, 25. N. ^ " That which he hath," o i';fft. In a considerable number of MSS. but few of any note, it is 6 doKn t'leiv . Agreeable to which is the Vul. '' quod videtur habere," also the second Sy. and the Sax. This expression has probably been borrowed by some copy- ists, as more correct, from L. 8: 18, where its genuineness cannot be questioned. 34. From the formation of the world," uno nuiadoXrjg noofiov. E. T. *' From the foundation of the world." Vul. "A constitu- tione mundi." Ar. " A fundamento mundi." Er. " Ab exordio- mundi. Zu. " A primordio mundi." Cas. " Ab orbe condito." Be. " A jacto mundi fundamento." It is very uncommon to find every one of these translators adopting a different phrase, and yet perhaps more uncommon to find, that, with so great a variety in the expression, there is no difference in the sense. If any of the above-mentioned versions be more exceptionable than the rest, it iS' that which renders xaza^o}.}'] ' foundation :' for, first, this term, ex- cept in the sublimer sorts of poetry, is not very happily applied to the world, in which there is nothing that can be said to correspond to the foundation of a house. Secondly, the word is never used in Scripture to express that part of a house, or edifice of any kind, which we call t ha foundation ; for though there is frequent mention of this part of a building, the word is never y.utu^oly], but always ■Oeiii'Xiog, or some synonymous term : and this observation holds equally of the N. T. the Sep. and the Jewish Apocryphal writings. I admitted that in the highly figurative style of the Heb. poets, such an image as that of laying the foundation might be applied to the world. I find it in the O. T. twice applied to the earth, which is nearly the same ; but it deserves our notice, that in neither of the places is the word in the Sep. y.uiu^oh], or any of its deriva- tives. Oneof the passages is Psd. 102: 25, (in the Sep. 101: 26), *' Of old thou hast laid the foundation of the earth," Kai u^iag 134 NOTES ON ST. MATTHEW. Trjv yijv i^ifAiUioaag : the other quite similar, Isa. 48: 13, where the same verb is used. Thirdly, in the only place where xaxa^oXi] oc- curs in Hellenistic use, as applied to a house, (which is in the Apo- crypha, 2 Mac. 2: 29), it is so far from meaning the foundation, that it denotes the whole structure, as contradistinguished to the several parts. See the passage in Gr. and in the common transla- tion, where xaiu^okri is rightly rendered ' building.' 36. " Ye assisted me," imGyixpaO'&i (ab. E. T. " Ye visited me." The Eng. word visited does not sufficiently express the im- port of the Gr. verb, when the subject of discourse is a sick per- son, or one in distress. In such cases, fntaxi'mofiat is strictly ' visi- to ut opem feram.' That more is meant here than a visit of friend- ship, for giving consolation, is probable from the expression used in the next chuse, ijl&izs ngog ^if, which is intended to denote such friendly visits being often all that a Christian brother can do for pris- oners. Some late translators render in{oy.tijiao&£ im, "ye took care of me." This, 1 think, is in the opposite extreme, as it is hardly applicable to any but the physician or the nurse. CHAPTER XXVI. 3. " The clause xal ol yQa[.i^taT{7g is wanting in a few noted MSS. The authors of the Vul. and of some other versions have not read it in their copies. But as it is found in the Sy. and the much greater number both of MSS. and of ancient versions, and is not unsuitable to the scope of the place, I have retained it. ^ " Palace," avh^f. Though avh] strictly signifies an open court before the entry of a house or palace, (see note on ver. 58), it is not uncommon to employ it by synecdoche for the palace. 5. "Not during the festival," ^y] tv rri togiri. E. T. "Not on the feast-day." As there is nothing in the original answering to the word day, the term f'oprrf may include the whole festival; to wit, the day of the paschal sacrifice, and the seven days of unleav- ened bread that followed it. As, therefore, it is not certain that one day only is spoken of, it is better to leave it in the same latitude in which we found it. Festival may either denote the first day, which was properly the day of celebrating the passover, or it may include all the eight days. 7. "Balsam," (av^ov. E. T. "Ointment." But it is evi- dent, from what is said here, and in other places, both in the O. T. and in the New, that their /^n'lga were not of the consistency of what we denominate ointment, but were in a state of fluidity like oil, though somewhat thicker.' 12. " It is to embalm me," Tipo? TO ^Vraqc^ftoai |t«f . E. T. "For my burial." The ngog to, in several instances, expresses rather CHAPTER XXVI. 135 the intention of Providence, than the intention of the person spo- ken of. This circumstance is mentioned by our Lord here, with a view to suggest the nearness of his funeral. For the import of the word furaqtaoai, see the note on J. 19: 40. " Thirty shekels," tqiuhoviu dgyvgia. Diss. VIII. Part i. sect. 10. 16. ** To deliver him up," iV« aviov -nagudJi. E. T. " To be- tray him." We say a man has sold what he has concluded a bar- gain about, though he has not delivered it to the purchaser. In like manner, Judas betrayed his master to the pontiffs when the terms were settled between them, though he did not then put them in possession of his person. 22. " Began every one of them to say," rnj^avio kt'yiip am(o exttOTog ttvioii'. Mr. 5: 17. iV. 26. "The loaf," loVa^ro//. E. T. '' Bread." Had it been uQiov, without the article, it miglit have been rendered either * bread,' or 'a loaf;' but as it has the article, we must, if we would fully express the sense, say ' the loaf.' Probably, on such occa- sions, one loaf, larger or smaller, according to the company, was part of the accustomed preparation. This practice, at least in the apostolic age, seems to have been adopted in the church in com- memorating Christ's death. To this, it is very probable, the apos- tle alludes, 1 Cor. 10: 18. On itg ugrog, fv aiof-ta ol nokXol ioiniv' ol yvig ndineg fx too tvog agiov ^mtioi^itv. That is, ' Because there is one loaf, we, though many, are one body ; for we all partake of the one loaf.' It is in the common translation, " For we, being iTiany, are one bread and one body ; for we are all partakers of that one bread." Passing at present some other exceptions which might be made to this version, tiiere is no propriety in saying one bread, more than in saying one water, or one ivine. Ch. 4: 3. N. ^ " Having given thanks," evXoy)'joug. But the number of MSS. many of them of principal note, editions, fathers, etc. that read fvxagioijjaag, is so great, as to remove every doubt of its be- ing genuine. Mill and Wet. both receive it. Indeed it may be said to be of little consequence here which way we read, as the two words are admitted by critics to be, in this application, synonymous. Ch. 14: 19. N. 28. " Of the new covenant," Tijg xaivi]g dccx&t]x7]g. Diss. V. Part iii. 29. " Of the product of the vine," ix tovtov lov yevvi!]}naxog Ttjg d/ATiikov. E. T. "Of this fruit of the vine." But the Gr. term for fruit is xdgnog. The word yfvpt]f,(u I have literally rendered. Besides, the fruit of the vine is not wine, hui grapes ; and we speak of eating, but never of drinking, fruit. In the phrase correspond- ing to this in the Heb. rituals, a term is employed that commonly signifies fruit. But our original is the language of the evange- "136 NOTES ON ST, MATTHEW. lists, not that of the rabbis. The product is here equivalent to this product ; because it cannot be this individual, but this in kind, that is meant. ^ " Until the day when I shall drink it with you in my Father's kingdom." 1 confess I do not see the difficulty which some fancy they see in these words. That the expression is fi!j;uralive, will not, 1 believe, be denied ; yet not more so than the terms fire and brim- :sione, as applied to the future doom of the wicked. If we have not positive evidence that there will be any thino; in heaven analogous to eating and drinking, as little have we, that there will not. And there is at least no absurdity in the su[)position. As far asour acquaintance" with living creatures extends, means are always necessary for the sup- .port of life. That no means are requisite in heaven, (if it be a truth), is not self-evident. It will hardly be pretended that it is expressly revealed ; and as yet we have no experience on the subject. We know there will be nothing analogous to marriage. Where the inhabitants are immortal, there is no need of fresh supplies. But it does not appear implausible, that the use of means for the pre- •servation of life may constitute one distinction between the immor- tal existence of angels and men, and that of him who, by way of eminence, is said (1 Tim. 6: 16), "alone to have immortality." Difficulties in Scripture arise often from a contradiction neither to reason nor to experience ; but to the presumption we have rashly taken up, in matters whereof we have no knowledge. 30. " After the hymn," vixvi'joai'Tfg. E. T. " When they had sung an hymn." But v/^few may be either ' I sing,' or ' I recite a hymn.' In the latter way it has been understood by the author of the Vul. and by Ar. who render it " Et hymno dicto." Cas. to the same purpose, " Deindedictis laudibus." But Er. Zu. Be. Pise. and Cal. " Quum hymnum cecinissent." All the modern trans- lations I have seen, except Lu's, and such as are made from the Vul. follovv' these last: the Sy. is equally ambiguous with the ori- ginal, and so are most of the oriental versions, and the M. G. As it is evident, however, that the words are susceptible of either in- terpretation, 1 have followed neither, but used an expression of equal latitude with the original. I have chosen to say the hymn, rather than a hymn; as it is a known fact, that particular Psalms, namely the cxiv. and four following, were regularly used after the paschal supper. 31. "I shall prove a stumbling-stone to you all," nuvreg vjiifTg Oicupda?uadt]a{a&e iv ifAol E. T. " All ye shall be offended be- cause of me." The word snare answers equally well with stum- bling-stone for conveying the sentiment, (ch. 5: 29. N.) ; yet as there may be here an allusion to the passage in the Psalms (so often quoted in the N. T.) representing our Lord as a select and chief corner-stone, which to many would prove a stone of stumbling, CHAPTER XXVI. 137 Ttt'rga oitai'dalov, I have been induced to prefer a closer interpreta- tion in this place. 38. " My soul is overwhelmed with a deadly anguish," 7ifgl>>v- ■jtog inxiv rj \pvyi] fAOv i'cjg Ouvatov. E. T. " My soul is exceeding sorrowful, even unto death." But this expression, unto death, is rather indefinite, and seems to imply a sorrow that would continue till death ; whereas the import of the original is, such a sorrow as is sufficient to cause death, that is, deadly. Cas. has expressed the sense thus, " In tanto sum animi dolere ut emoriar." The last clause sufficiently explains i'oig duputov. 39. " Not as 1 would, but as thou wilt," ovy' olg iyoj -OtXco, uXk' ojg ov. E. T. " Not as I will, but as thou wilt." As the Heb. ha3 no subjtmctive or potential mood, the indicative, in conformity to the oriental idiom, is frequently used by the penmen of the N. T. in the sense of the subjunctive. Our Lord's tvill, in effect, perfect- ly coincided with his Father's ; because it was his supreme desire that his Father should be obeyed, rather than that any inclination of his own should be gratified. The first clause, therefore, ought to express, not what was in reality, as matters stood, but what would have been his desire, on the supposition that his Father's will did not interfere. This is properly expressed by L. CI. " Non comme je le voudrois, mais comme tu le veux," which is the way 1 have adopted. 45. " Sleep on now, and take your rest," '^adtvdiif to lomov, -/.ul uvanuvtaOf. Some late interpreters translate this with an interro- gation, thus, " Do ye still sleep on, and ttike your rest?" This ap- pears, at first, to suit better the words whicii follow, " Arise, let us be going." I cannot, however, help favoring the more common, which is also the more ancient translation. The phrase to Xomov, and simply Aotno'f, when it relates to time, seems always to denote the future. There are only three other places in Scrijnure where it has clearly a relation lo time ; and in regard to these there can be no doubt. The first is Acts 27: 20, ylotjiov nffjnjQflTo tjuou iXnig Toi' oM^ioOui 7-/f.tug. E. T. " All ho|)e that we siiould be saved was then taken away." The version would have been still better if clo- ser, and instead of then, it had been thenceforth. It is rendered by Cas. " Ca3tero spes omnis salutis nostrae sublaia erat." 2 Tim. 4: 8, where it is rendered by our translators " henceforth;" and Heb. 10: 13, where it is rendered " from henceforth." There is reason, therefore, here to retain the common version ; nor is there any in- consistency between this order, which contains an ironical reproof, very natural in those circumstances, and the exhortation which fol- lows, " Arise." Ch. 23: 32. N. '■^ " Of sinners," uitufjiwlwv. The Gr. word expresses more here than is implied in the Eng. term. Our Lord thereby signified that he was to be consigned to tht heathev, whom the Jews called, Vol. IL 18 138 NOTES ON ST. MATTHEW. by way of eminence, ufiaQioXol, because idolaters. See Gal. 2: 15. For a similar reason they were also called avofxoi, ' lawless,' * impious,' as destitute of the law of God. The expression 8iu xit- QMv avofAuv (Acts 2: 23) ought therefore to be rendered, not as in the E. T. "by wicked hands," but by the hands of the wicked, or rather impious. 47. " Clubs," I^D,//. L. 22: 52. ^ N. 50. "Friend," iia7(.)i. Diss. XII. Part i. sect 11. 52. " Whoever hath recourse to the sword" — a proverbial ex- pression not to be rigidly interpreted. Such sayings are understood to suggest what frequently, not what always happens. It seems to have been introduced at tliis time, in order to signify to the disci- ples that such weapons as swords were not those by which the Mes- siah's cause was to be defended. 55. " A robber," Xyjarrip. E. T. " A thief." Diss. XI. Part ii. sect. 6. 58. "The court of the high-priest's house," liig avXtjg too dg- Xifgt'c*)?. E. T. " The high-piiest's palace." From ver. 69, as well as from what we are told in the other Gospels, it is evident that Peter was only in the court without, which, though enclosed on all sides, was open above, nor was it anywise extraordinary to kindle a fire in such a place. L. 22: 55. N. ^ " Officers," vn^jQiioiv. E. T. " Servants." 'Tmjgiiai means, commonly, servants of the public, or official servants of those in au- thority, the officers of a judicatory. 59. " And the elders," -auI gI n^fo^vTigoi. This clause is wanting in the Vul. Cop. and Arm. versions, and in two or three MSS. It is not wanting in the Sax. which makes it probable that the Itc. read as we do. 6. " But though many false witnesses appeared, they found it not," xai oi'x iviJOv,iiul noXlvjv xiffvdoiidgivQMv zxQooiXdovTiov, ov"/ ivQov. The repetition o{ ovy' iiigov, in the common copies, is very unlike the manner of this writer. In the Vul. Sy. Cop. Ara. and Sax. the phrase is found only once. It is not repeated in the Com. nor in some ancient INISS. As it makes no addition to the sense, and does not perfectly agree with the strain of the narrative, I have followed the example of some of the best ancient translators, in avoiding the repetition. 63. " I adjure thee," iiogxlCco ae. This appears to have been the Jewish manner of administering an oath. The Heb. 3>!S-iL;ri hishbiang, which in the O. T. is commonly, by our interpreters, rendered ' to make one swear,' is justly translated by the Seventy dy.giCc), or i'£ogy.iC<"- The name of the Deity sworn by was subjoin- ed, sometimes with, sometimes without a preposition. Thus Gen. 24: 3. where we have an account of the oath administered by Abra- ham to his steward, which is rendered in the Eng. Bible, " I will CHAPTER XXVII. 139 make thee swear by the Lord, the God of heaven, and the God of the earth," is thus expressed in the Sep. ftof^xlo) oe Kvqiov top Giov tou ovQuvov xai lijg yijg, " I adjure lliee by Jehovah, the God of heaven and earth." After such adjuration, by a magistrate or lawful superior, the answer returned by the person adjured was an answer upon oath : a false answer was perjury ; and even the si- lence of the person adjured was not deemed innocent. Many ex- amples of this use of the simple verb oo'aiCm, which is of the same import with the compound, may be discovered by consulting Trom- mius' Concordance. Mr. 5: 7. N. 64. "At the right hand of the Almighty," in d'fi.i(ou itjg dvpd- (AtbiQ. E. T. " On the right hand of power." The Heb. word nnTl2~, hngcburah, power, or might, in the abstract, that is omni- potence, or supreme power, was become, with Jewish writers, a coujinon appellation for God. As the abstract here does not suit the idiom of our tongue, and as, in meaning, it is equivalent to our word ' the Almighty," I have used this term in the translation. The Vul. says, " V'irtutis Dei." 65. " Blasphemy." Diss. X. Part ii. 68. " Divine to us," ngoqt^Tivaoi' iq^uv, E. T. " Prophesy unto us." But the Eng. verb to prophesy, always denotes to foretell what is future : here a declaration is required concerning what was past. The verb to divine is applicable to either, as it denotes sim- ply to declare any truth not discoverable by the natural powers of man. From the Evangelists Mr. and L. we learn that our Lord was at this time blindfolded. 71. " Said to them. This man too was there," It'yit To7g tAil- Kttl ovxog i}p. E. T. '■' Said unto them that were there, This fellow was also." But a very great number of MSS. amongst which are some of the most ancient, read liyti uvtolg' Axii aal oviog riv. The Sy. and Go. have read so. It is in the Com. and Aid. edi- tions. It is supported by Origen and Chr. and preferred by Gro. Mill, and Wetstein. I might add, that in the common reading the adv. iKil is absurdly superfluous ; for who can imagine that she ad- dressed herself to ttiose who were not there ? CHAPTER XXVII. 2. " The procurator." Diss. VIII. Part iii. sect. 17. 5. " Strangled himself," dmi/^ccTo. E. T. " Hanged himself." The Gr. word plainly denotes strangling ; but does not say how, by hanging, or otherwise. It is quite a different term that is used in those places where hanging is mentioned. It may be rendered, * was strangled,' or ' was suffocated.' I have, in the above version, followed the Sy. The common translation follows the Vul. which 140 ^ NOTES ON ST. MATTHEW. says, " laqueo se suspendit :" Wa. " was choked with grief." This interpreter does not deny that strangled expresses the common meaning of the Gr. word in classical authors. The examples he produces in support of his version serve only to show, that, in a few obscure instances, the word may (not must) have the signification which he assigns to it. There are only two examples wherein it occurs in the Sep. One is 2 Sam. 17: 23, where it is applied to Ahithophel, in which he does not seem to question the justness of the common version ; the other is Tob. 3: 10, where it is spoken of Sara the daughter of Raguel. Tliis passage, that interpreter thinks, clearly confirms (and I tliink it clearly confutes) his version. ■ That the daughter's suicide would bring dishonor on the father may be understood by any body ; but her dying of grief, in consequence of the bad treatment she received from strangers, might be to a pa- rent a subject of affliction, but could not be a matter of reproach. 6. "The sacred treasury," top -aoo^uvuv. E. T. "The trea- sury." The word in the original occurs in no other passage in Scripture. Josepluis makes use of it, and interprets it, rov ugov ■dtiauvgov. It is formed from koq^uv, originally Heb. which also occurs but once in the Gr. form, Mr. 7: 11, and signifies that which is given or devoted to God. The unlawfulness of putting the thir- ty shekels into this repository, arose from this single circumstance, that it contained the treasure consecrated to God. 8. " That field is called the field of blood," i-ArjxJr] 6 aygog h.fivog aygog a't}iatog. Vul, " Vocatus est ager ille Haceldama, hoc est, ager sanguinis." To the words, " Haceldama, hoc est," as there is nothing that corresponds in any MS. or translation, except the Sax. and as they are quite superfluous, there can be no doubt that they are an interpolation from Acts 1: 19. With insertions of this kind the Latins have been thought, even by some of their, own critics, more chargeable than the Greeks. " Jeremiah." The words here quoted are not in any prophecy of Jeremiah extant ; but they bear a strong resemblance to the words of Zechariah, 11: 12, 13. One MS. not of great account, has Ziyuijiov. Another adds no name to ngocpjrov. There is none added in the first Sy. version. And it would seem, from a remark of Augustine, that some copies in his time named no pro- phet. But as all the other MSS. now extant, even those of the greatest antiquity, the Vul. and the other ancient versions, the Sy. alone excepted, all the earliest ecclesiastical writers, read just as vie do in the common editions, I did not think a deviation from these could be denominated other than an emendation merely conjec- tural. 9, 10. " The thirty shekels, the price at which he was valued, I took, as the Lord appointed me, from the sons of Israel, who gave them for the potter's field." "EXa^ov ta igcaxovza dgyvgia tijv t»- CHAPTER XXVII. 141 fiirlv Tov xfTifiri^tvov ov iTifit]aavTO ano vImv 'loQar^X' ital idwxttv avTct elg tov aygov tov xfga/At'ojg, y.ax)a avvtiai.e fxoi 6 Kvgiog. E. T. 'They took the thirty pieces of silver, the price of him that was valued ; whom they of the children of Israel did value ; and gave them for the potter's field, as the Lord appointed me. "Elu§ov may be either the first person singular, or the third person plural. The latter hypothesis has been adopted by the Vul. and the ma- jority of translators, ancient and modern: the forrtier has been pre- ferred by the Sy. and the Per. translators. There can be no doubt that their way of rendering gives more perspicuity, as well as more grammatical congruity to the sentence. As the words stand in most versions, they appear to represent the action of one, as the obedience of an appointment given to another. Thus : " They took the silver pieces, and gave them as the Lord appointed [not them, hui\ me." This incongruity, and the obscurity arising from it, are entirely removed by the other interpretation, which has also this advantage, that it is more conformable to the expression of Zechariah referred to, tXa^ov zovg Tgiaxovta uoyugiovg. So it runs in the Sep. Now there is no ambiguity in the Heb. verb, as there is in the Gr. The former cannot be rendered but by the first per- son singular. This would certainly have determined all transla- tors to prefer this manner, as being at once more conformable to syntax, to common sense, and to the import of the passage to which the allusion is made. But there arose a difficulty from the verb idcDxav, which appears to be coupled in construction with tka^ov. Now, on the supposition that it was so construed, as idw^av could be no other than the third person plural, tlu^ov must be so too. In one of the copies called Evangelistaries, (which are MSS. of the Gospels, divided according to the manner of reading them in some church or churches), it is t8o}-/.(x, in the first person singular. The Sy. interpreter seems also to have read id\oxa, in the copy or copies used by him. But this is too slight an authority, in my opinion, for deserting the common reading. I therefore entirely approve the ingenious solution that has been given by KnatchbuU, and read tdaixuv in the third person plural, not as coupled by the con- junction with ikaj^ov, but as belonging to a separate clause ; in which case the version will be literally as follows : ' I took the she- kels (the price of him that was valued, whom they valued) from the sons of Israel, (and they gave them for the potter's field.) as the Lord appointed me.' Tlie version given in the text is the same in meaning, but more perspicuously expressed. Here, indeed, the words and they supply the place of the relative tvho, a very com- mon Hebraism. It is surely much less usual, though I wiU not say unexampled, to make, as our translators do, the phrase ano vloJi^ 'la- p«»jA, serve as a nominative to the verb hifxtioavio, 11. " Thou art the King of the Jews?" 2v ei 6 paaiUvg zoJv 142 NOTES ON ST. MATTHEW. 'Jovdaiojv; E. T. " Art thou the King of the Jews ?" Vul. Ar. Er. Cal. " Tu es rex Judaeorum ?" There can be no doubt that this is an interrogation ; but it is equally ceitain. that the form of the expression is such as admits us to imderstand it either as an affirniation or as an interrogation. Now, I imagine it is this particularity in the form of the question, which has given rise to the customary afBrmative answer, ov yyug, wherein the answerer, without mistaking the other's meaning, expresses his assent to the words, considered in the sim- ple form as an assertion ; and this assent serves equally as an an- swer to the question. But this would not be a natural manner of answering, if the form of the question were such as could not ad-- niit being interpreted otherwise than as a question. In that case, nothing can, with any propriety, be said to have been advanced by the asker. As sometimes, with us, a question is put derisively in the form of an assertion, when the proposer conceives, as seems to have happened here, some absurdity in the thing ; 1 thought it best, after the example of so many La. interpreters, to adopt the equivocal, or rather the oblique form of the original expression. Tlie ambiguity is not real, but apparent. The accent in speaking, and the point of interrogation in writing, do, in such cases, suffi- ciently mark the difference. Dio. has also adopted this method, and said, " Tu sei il re de Judei ? All the other modern versions I have seen, follow Be. Pise, and Cas. who put the question in the direct form, the two former saying, " Tune es" the other," Es- ne tu" Leo de Juda says, " Es tu" 17, IS, 19, 20, 21. The reader will observe, that there is in these verses, in the common version, some appearance both of tau- tology and incoherency, which, in my opinion, is entirely removed by including the 18th and 19th in a parenthesis, and understanding the 21st as a resumption, after this interruption, of what had been mentioned in the 17th verse. Let the whole passage in the origin- al be carefully examined, and compared with the common version, and with this. 24. " Of this innocent person," xov dixalov zovzov. E. T. "Of this just person." Cas. " Hujus innocentis." L. CI. ' De cet innocent." The forensic sense (as 1 may call it) of the Heb. word p"*?:; tsadik, and consequently of the Gr. dlxaiog, adopted as equivalent, is no more than ' innocent,' or ' not guilty,' of the crime whereof he stands accused. This appears from many places of the O. T. which relate to judicial procedings, particularly Deut. 25: 1, and Prov. 17: 15, where it is contrasted with a word commonly rendered wicked, and which, in its forensic meaning, denotes no more than guilty of the crime charged. Pilate does not appear to have known any thing of our Lord's character, and therefore could pronounce nothing positively. But he could not fail to see, that CHAPTER XXVII. 143 this accusation brought before him sprang from malice, and was unsupported by evidence. 29. " Of thorns," t^ dicav&oiv. Bishop Pearce has remarked, in a note on this verse, that axuf&cov may be the genitive plural, either of unavOu, 'tiiorn,' or of uxavOog, the herb called ' bear's- foot,' a smooth plant, and without prickles. But, in support of the common version, let it be observed, 1st, That in both Mr. and J. it is called arfcfaiog dxdvOipog. This adjective, both in sacred use and in classical, plainly denotes spineus, ' thorny ;' that it ever means made of ' bear's-foot,' I have no evidence. Thus in the Sep. (Isa. 34: 13), in the common editions, the phrase ditdv{>iva ivXa, is used for prickly shrubs. 2dly, That the word uxav&a^ thorn, both in the right case and in the oblique case, occurs in sev- eral places of the N. T. and of tlie Sep. is unquestionable. But that, in either, the word dxav&og is found, (leaving this, and the parallel passage in J. about which the doubt is raised, out of the question), has not been pretended. 3dly, Not one of the ancient, or of the oriental versions, or indeed of any versions known to me, favors this hypothesis. The Itc. and Sy. which are the oldest, both render the word thorns. The silence of ecclesiastical writers for near two centuries, if this can be properly pleaded after what has been observed of the ancient Itc. and Sy. interpreters, and es- pecially when we consider how few of the works of the earliest fathers are extant, proves nothing at all. That Tertullian, the first of the La. fathers, mentions the crown as being of thorns, and speaks in such a manner as clearly shows that he had never heard of any different opinion, or even doubt raised upon the subject, is very strong evidence from the common translation. Add to this, that an eminent Gr. Father, Clement of Alexandria, a contempo- rary of Tertullian, understood the word in the same manner. " It is absurd," says he (Psed. 1. 2. c. 8.), " in us, who hear that our Lord was crowned with thorns, duavd^aig, to insult the venerable sufferer by crowning ourselves with flowers." Several passages equally apposite might be given from the same chapter, but not one word betrays a suspicion that the term might be, or a suggestion that it ever had been, otherwise interpreted. There is, therefore, here the highest probability opposed to mere conjecture. 34. " Vinegar," otog. Vul. " Vinum." With this agree the Cop. Arm. Sax. 2d Sy. and Eth. versions. The Cam. and a few other MSS. read olvov. ~ " Wormwood," yohig. E. T. " Gall." The word pA>? is used with great latitude in the Sep. The Heb. word signifying wormivood is twice so rendered ; Prov. 5: 4. Lam. 3: 15. At other times, it seems to denote any bitter or poisonous infusion that tasted like gall. To give such a beverage to criminals before their 144 NOTES ON ST. MATTHEW. execution, was then used, in order to make them insensible of the horrors of death. 35. [*• Thus verifying the words of the prophet, ' They shared my mantle among them, and cast lots for my vesture,' "j iVw nh](jm\)ri TO Q^x^tv vno lov TXfjoqrjTOv Aiff-iftjlaavio xa ifjuiitc f.(OV iavroig, xai inl Tov if-iuTiai^iOv ftov t^uXov y.)J}(jov. These words are wanting in a very great number of MSS. in which the most valuable are in- cluded in the works of some ancient commentators, in several ear- ly versions and editions. Thougli the Vul. in the common editions has this clause, it is not to be found in any of their best MSS. As it was a practice with some transcribers to correct, and, as they im- agined, improve one Gospel by another, it is extremely probable that this clause has been at first copied out of J., to whose Gospel it properly belongs. For this reason I have marked it as of doubt- ful authority. 40. The reproach in this verse is introduced in the Vul. by the interjection Vahl in which concur the Cop. Sax. and 2d Sy. The Cam. and another MSS. read Oca. 40. 43. " God's Son." See note on ch. 4: 3, and on ver. 54, of this chapter. 41. "And the Pharisees." The words y.al qiagiaalwv^ though not in the common edition, are found in a very great number of MSS. some of which are of principal note. They are in the Cam. and some of the oldest editions. With these agree the Ara. and both the Sy. versions. Origen and The. have read so. They are approved by Wet. and other moderns. 42. " Cannot he save himself?" iavrov ov dvvaiat aojaai', E. T. " Himself he cannot save." The words may be understood either as an affirmation or a question. I think, with Bishop Pearce, that the latter way is better suited to the context, as well as more emphatical. 45. " The whole land, nccaav ttji/ yiiv. The word y^ is equiv- ocal, and maybe rendered either ' earth' or ' land.' Some have thought, that the addition of nana ought to determine our prefer- ence in favor of the most extensive sii^nification of the word : but this argument is not conclusive. No two expressions can be more similar than iyt'i^eTO hf-iog inl nuactv Tt]v yrji>, L. 4: 25, and Mt.'s expression here, iytpiTO axoiog Ini naoav xr]v yy]v. Without some special reason, therefore, nothing could be more capricious than to render the former, " there was famine throughout all the land j" and the latter, " There was darkness over all the earth." 46. " Eli, eli, lama sabachthani." It is to be observed, that these are not the very words of the Heb. original of the Psalm quoted ; but they are in what is called Syro-chaldaic, at that time the language of the country, the dialect which our Lord seems al- CHAPTER XXVII. 145 ways to have used. It is not entirely the same with the language of the Sy. version, but very near it. The only difference in this exclamation between the Psalm and the Gospel, is that in the latter we have " sabachthani," where, in the former, we have " ghazab- thani." The Sy. interpreter has not, as all other interpreters, given first the very words of our Lord on this occasion, and then an interpretation of them in the language he was writing ; but, by a very small alteration on some of the words, he has made them suit the dialect of his version, so as to need no other interpretation. In Sy. they run thus, " Eil, eil, lamana sabachthani?" Yet, even here, one would suspect a different reading ; Eil signifies God, not my God. The reader will perceive that the difference in sound is inconsiderable. See the Preface to this Gospel, sect. 19, and Mr. 15: 34. N. 47. " Some of the bystanders said, ' He calleth Elijah.' " These must have been some of the strangers, of whom there was always a great concourse at the passover, who did not understand the dia- lect then spoken in Jerusalem. 50. " Resigned his spirit," dff'tjy.e xo uvsvfxa. E. T. " Yielded up the ghost." This is exactly agreeable to the sense, though the phrase is somewhat antiquated. Dod. " dismissed his spi- rit." He thinks, after Jerom, that there was something miraculous in our Lord's death, and supposes it to have been the immediate effect of his own volition. Whether this was the case or not, the words here used give no support to the hypothesis. The phrase, acpUvut TTi]v \pvxi]v, which is very similar, is used by the LXX., Gen. 35: 18, speaking of Rachel's death. The like expressions often occur in Josephus, and other Gr. writers. Nay, an exampb has been produced from Euripides of this very phrase, acprjus nvev- [xa, (or expired. Indeed the primitive meaning of the word nvevfi« is ' breath,' from nvi(o, ' I breathe.' In this sense it occurs Gen. 6: 17. 2 Sam. 22: 16. Ps. 18: 15. 33: 6, and many other places. 51. " The veil of the temple." Probably the inner veil, which divided the holy from the most holy place. 54. "The son of a God," Giov vlog. E. T. "The Son of God." Let it be observed, that the phrase here is neither 6 vlog Tov 0fov, ' the son of God,' nor vIoqtov 06Ov, 'a son of God;' but it is vlog {fsov, both words being used indefinitely, ' a son of a •god ;' an expression perfectly suitable in the mouth of a polytheist, like the Roman centurion. The reason of my using the definite article before son is, because it is more conformable to our idiom. If the father be expressed indefinitely, though the definite article be prefixed to son, it has no emphasis in Eng. Thus, should one say of a person inquired about, He is ' the son of a merchant,' nobody would understand, as implied in this answer, that he is either the only son or the eldest. Yet this mode of answering is more com- VoL. II. 19 146 NOTES ON ST. MATTHEW. mon than to say, He is a son of a merchant. But when the fa- ther is mentioned by his proper name, or distinguished by his office from every other person, we use the indefinite article before the word son, when we mean to express no more than the relation. Thus : ' He is a son of the Lord Chancellor,' or ' of Mr. Such-a- one.' Likewise, in deducing a genealogy, the definite article is frequently used before son, but without any meaning. Thus we may say, ' Judah the son of Jacob, the son of Isaac, the son of Abraham,' The usual Fr. idiom is in this preferable, which is now also adopted in Eng. They use no article, definite nor indefinite, in such cases, but say, ' Judah fils de Jacob, fils d'Isaac, fils d'Abra- ham.' So n)uch for anomalies in the use of articles that obtain amongst ourselves. Yet nothing would be more unjust than to conclude from this, tliat our articles have no distinctive import, but lire used promiscuously and capriciously. Let us not, tlien, fall into the like fallacy in arguing about the articles of other languages, because of a few exceptions which, to us, may appear capricious. I know it may be objected to what is advanced above concerning the Gr. article, that in this ch. ver. 43, the words ■Otov vlog occur without any article, where the term '>9eov must nevertheless be understood definitely. But when a phrase, expressed fully, comes soon to be repeated, articles, and other definitives, such as pronouns and epithets, are for brevity's sake often omitted. In ver. 43, there is an implied reference to what was expressed more fully vlog xov ■&SOV ver. 40 ; the same strain of scoffing is continued through the whole. Instances of such omissions in the like cases, are very nume- rous. I admit also, in regard to substantives in general, that the article is sometimes omitted when the meaning is definite, but hard- ly ever added when it is indefinite. 1 am not certain whether vlog in the two verses now referred to, should be rendered ' a son,' or ' the son.' Plausible reasons may be advanced for each. I have avoided the decision, by rendering it in both verses God^s son, which may mean either. This, as I signified before, is the method I choose to take in cases which appear doubtful. But if the words in connexion be ever sufficient to remove all doubt, they are suffi- cient in ver. 54. That the expression in question came from one who, as he believed a plurality of gods, could scarcely have spoken otherwise than indefinitely, is perfectly decisive. Let it be observ- ed further, that the same indefinite expression is used in the paral- lel place, Mr. 15: 39. See ch. 4: 3. N. ch. 15: 33. N. Mr. 1: I. N. 56. " Mary Magdalene," Mu^t'u ?] 3IaydaXy^vr]. It might be rendered more literally, and even properly, " Mary the Magda- lene," or " Mary of Magdala," in the same way as 'Jrjoov 6 Na^a- QTivog is " Jesus the Nazarene," or "Jesus of Nazareth." There £an be no doubt that this addition, employed for distinguishing her CHAPTER XXVII. 147 from others of the same name, is formed from Magdnla, the name of a city mentioned ch. 15: 39, probably the place of her birth, or at least of her residence. The appellation Magdahne stands now, however, so much on the footing of a proper name, that any the smallest change would look like an afiectation of accuracy in things of no moment. 61. " The other Mary," »/ ullv Mugla. Sc. " Another Ma- ry." But this last version is agreeable neither to the letter nor to the sense of the original. I should not have taken notice of it, were it not to show how grossly the import of the articles is some- times mistaken, and how strangely they are confounded. This learned writer, in his notes, after mentioning the common version, the other Mary, adds, " This might be proper if there were but two Maries ;" 1 answer, it is sufficient to the present purpose that there were but two Maries, whom the evangelist had mentioned a very little before, to wit, at ver. 56. These were Mary Magda- lene, and Mary the mother of James and Joses. He now again names Mary Magdalene, adding, " and the other Mary." Can any person who reflects be at a loss to discover, that he says the other, to save the repetition of the mother of James and Joses ? In order to evince the redundancy, not to say insignificancy, of the Gr. arti- cles, this author produces two other examples, which doubtless, have appeared to him the most convincing. The first is, Mt. 10: 23. ' Ozav duoxcoocv Vf^ag iv xri noliv ravTi], (pevytra fig ti]v aXXrjv, which I have rendered, " When they persecute you in one city, flee to another ;" but which is, in the common version, " When they persecute you in this city, flee ye into another." Now to me this passage, so far from showing the evangelist's negligence in his man- ner of using the articles, proves his accuracy. If he had express- ed the first clause indefinitely, oiav dio'r/MOtv vf-iag tv fxla nolfi, and added, (fiLiyne iig rtjv aXlriv, tliis writer's reasoning would have been just ; nor could there have been a clearer evidence that the articles were sometimes used without any determinate meaning. But as the first clause was expressed definitely, propriety required that the second should be definite also. Eig rrjv uXh]v, therefore, in this place, is equivalent to iig ri]v ixfh'i^v, and opposed to fv Trj TioKii zavz}]. Since our translators, therefore, rendered the first clause, " VVhen they persecute you in this city," they ought to have rendered the second, "flee into that," or, " into that other:" for this is one of those instances (and there are several, as has been often remarked by grammarians) wherein the article has the force of a pronoun. I have chosen, in tliis translation, to express the whole indefinitely, as this manner suits better the genius of our tongue, and is equally expressive of the sense. The other way, in a lan- guage wherein it flows naturally and easily, does not, 1 acknow- ledge, want its advantages in point of vivacity. But to begin in one manner and end in the other, offends alike against propriety 148 NOTES ON ST. MATTHEW. and elegance. The other example, taken from J. IS: 15, I should admit, without a moment's hesitation, to be clearly in favor of Dr. Sc.'s doctrine, if I did not consider it as an erroneous reading. See note on that verse. 63. " Within three days," jwf r« rp;7:i5, 22 round him while he was on the shore. Then came one of the directors of the synagogue, named Jairus, who seeing him, threw himself at his feet, and entreated him earnestly, saying: 23 My little daughter is in extreme danger ; I pray thee come and lay thy hands upon her to recover her, and she will be well. 24 And Jesus went with him, followed by a great multitude, who thronged him. 25 And a woman who had been twelve years distressed with an Matt. 9-. 19. 26 issue of blood, who had suffered much from several physicians, "' ' and had spent her all without receiving any relief, but rather 27 growing worse, having heard of Jesus, came in the crowd be- 28 hind, and touched his mantle ; for she had said, ' If I but 29 touch his clothes, I shall recover.' Instantly the source of her distemper was dried up, and she felt in her body that she was 30 delivered from that scourge. Jesus immediately, conscious of the virtue which had issued from him, turned towards the 31 crowd, saying: Who touched my clothes ? His disciples an- swered, Thou seest how the multitude throng thee ; yet thou say- 32 est, ' Who touched me ?' But he looked round him to see her ■33 who had done it. Then the woman knowing the change wrought upon her, came trembling with fear, threw herself pros- 34 trate before him, and confessed the whole truth. But he said Lu. 7;5o. to her, Daughter, thy faitli hath cured thee ; go in peace, re- leased from this scourge. 35 Ere he had done speaking, messengers came from the house lu. 8:49. of the director of the synagogue, who said : Thy daughter is dead, why shouldst thou trouble the teacher any further? 36 Jesus hearing this nnessage delivered, said immediately to the 37 director : Fear not ; only believe. And he allowed nobody to follow him except Peter and James, and John the brother of 38 James. Being arrived at the director's house, and seeing the 39 tumult, and the people weeping and wailing immoderately, he '^'""•^"^ said to them, as he entered, Why do ye weep, and make a * A district of ten cities. Jo. 6: 42. 166 ST. MARK. 40 bustle ? the child is not dead, but asleep. And they derided him. But having made them all go c' he took with him the child's father and mother, and those who came with him ; and 41 he entered the chaiuber, where she was lying, and, taking her by the hand, said to her: Talitha cumi, (which siguifieth, 42 ' Damsel, arise,') I command thee. Immediately the damsel arose and walked, for she was twelve years old ; and they were 43 confounded with astonishment. But he strictly enjoined them not to mention it to any body, and ordered that something should be given her to eat. SECTION III. THE FIRST MISSION OF THE APOSTLES. i!u"4i6 ^^" ^'' JESUS leaving that place, went to his own country, ac- 2 companied by his disciples. And on the Sabbath he taught in their synagogues, and many who heard him said with astonish- ment : Whence hath this man these abilities ? what wisdom is this which he hath gotten ? and how are so great miracles per- 3 foi-med by him ? Is not this the carpenter, the son of Mary, the brother of James and Joses, and Judas and Simon ? Are not his sisters also here with us ? And they were scandalized Jo. 4; 44. 4 at him. But Jesus said to them: A prophet is nowhere dis- regarded, except in his own country, and amongst his own re- 5 lations, and in his own house. And he could do no miracle there, except curing a (ew sick, by laying his hands on them. 6 And he wondered at their unbelief. Lu."'; 1°' '* '^ -^nd he went through the neighboring villages teaching, ch. 3: 14. ^jj(j having called to him the twelve, he sent them out two by 8 two, and gave them power over the unclean spirits ; and order- ed them to take nothing for their journey but a single staff, no 9 bag, no bread, and in their girdle no money ; to be shod with 10 sandals, and not to put on two coats. He said also : Whatever house ye enter in any place, continue in that house until ye 11 leave the place. But wheresoever they will not receive you, Acts 13: 51. nor hear you, shake off the dust under your feet at your de- parture, as a protestation against them. Verily I say unto you, the condition of Sodom and Gomorra shall be more tolera- ble on the day of judgment than the condition of that city. 12 And being departed, they publicly warned men to reform ; and 13 expelled many demons, and cured many sick persons, anointing them with oil. hu^9-\*'^' ^^ "^"^ ^^'"S Herod heard of him, (for his name was become famous), and said : John the baptizer is raised from the dead, 15 and therefore miracles are performed by him. Others said : It is Elijah. Others : It is a prophet like those of ancient CHAP. VI. SECT. III. 167 16 times. But when Herod heard of him, he said : This is John whom I beheaded. He is raised from the dead. 17 For Herod had caused John to be apprehended and kept ^u "3. 'j"*^,^* bound in prison, on account of Herodias, his brother Philip's 18 wife, whom he had himself married. For John had said to Herod: It is not lawful for thee to have thy brother's wife, t^^v is: le. 19 Now this roused Herodias' resentment, who would have killed 20 John, but could not, because Herod respected him, and, know- ing him to be a just and holy man, protected him, and did ma- ny things recommended by him, and heard him with plea- 21 sure. At length a favorable opportunity offered, which was Herod's birth-day, when he made an entertainment for the great officers of his court and army, and the persons of dis- 22 tinction in Galilee. For the daughter of Herodias came in and danced before them, and pleased Herod and his guests so much, that the king said to the damsel : Ask whatever thou 23 wilt, and I will give it thee ; nay, he swore to her: Whatso- ever thou shalt ask, I will give thee, were it the half of my 24 kingdom. And she withdrew and said to her mother : What shall I ask ? She answered : The head of John the Bap- 25 tist. Her daughter then, returning hastily to the king, made this request : I would that thou give me presently in a basin 26 the head of John the Baptist. And the king was much griev- ed : however, from a regard to his oath, and his guests, he 27 would not refuse her, but immediately dispatched a sentinel 28 with orders to bring the Baptist's head. Accordingly he went and beheaded him in the prison, and brought his head in a ba- sin, and presented it to the damsel ; and the damsel presented 29 it to her mother. When his disciples heard this, they went and fetched his corpse, and laid it in a monument. 30 NOW the Apostles, being assembled, related every thing Lu. 9; 10. to Jesus, both what they had done and what they had taught. ''"' ''^ ' 31 And he said to them : Come ye apart into a desert place, and rest awhile ; for there were so many coming and going, that ^ 32 they had not leisure so much as to eat. And they retired by °' ' ' 33 ship to a desert place to be by themselves. But many who saw them depart, and knew whither they were sailing, ran out of all the cities, and got thither by land before them, and came 34 together to him. Jesus being landed, saw a great multitude, Matt. 9; 36. and had compassion on them ; because they were as a flock which hath no shepherd ; and he taught them many things. 35 When it grew late, his disciples came to him and said ; This Matt. 14; 15. 36 is a desert place, and it is now late ; dismiss the people, that ^^.'s-'b. ' they may go to the neighboring farms and villages, and buy 37 themselves bread, for they have nothing to eat. He answer- ing, said unto them ; Supply them yourselves. They replied : 168 ST. MARK. Shall we go and give two hundred denarii* for bread, m or- 38 der to supply them? He said to them: How many loaves 39 have ye ? go and see. Upon inquiry, they answered : Five, and two fishes. And he commanded them to make all the people lie down upon the ^a'eeri grass in separate companies^. 40 And they formed themselves into squares, by hundreds and by 41 fifties. Then Jesus taking the five loaves and the two fishes, and looking up to heaven, blessed and broke the loaves, and 42 gave them to his disciples to set before the multitude. He dis- 43 tributed also the two fishes among them all. When they all had eaten and were satisfied, they carried off twelve baskets 44 full of the fragments of the bread and of the fishes. Now they who ate of the loaves were five thousand men. Jo? 6; 16." " ' 45 And immediately he obliged his disciples to embark, and pass over before towards Bethsaida, while he dismissed the people. 46 And having sent them away, he retired to the mountain to 47 pray. In the evening, the bark being in the midst of the sea, 48 and he alone on the land, he observed them toiling at the oar, for the wind was against them : and about the fourth watch of the nightf he went to them, walking upon the water, and seemed 49 intending to pass by them. When they saw him walking upon the sea, they thought it was an apparition, and cried out : 50 For they all saw him, and were terrified ; but he immediately spake to them saying: Take courage, it is I, be not afraid. 51 And having gone aboard to them, the wind ceased, which struck 52 them still more with astonishment and admiration : for their minds were so stupified, that they never reflected upon the loaves. Matt. 14; 34. 53 When they had crossed, they came to the territory of Gene- 54 saret.1: where they landed. And being come ashore, the people 55 knew him, and ran through all the country, carrying the sick 56 on couches to every place where they heard he was. And what- ever village, or city, or town he entered, they laid the diseased in the streets, and besought him that they might touch were it but a tuft of his mantle ; and whosoever touched him were healed. SECTION IV. THE ERRORS OF THE PHARISEES. Watt. 15; 1. VII. NOW the Pharisees and some Scribes who came from 2 Jerusalem, resorted to Jesus. When these observed some of his disciples eating with impure (that is, unwashen) hands^ * About L. 6. 5s. sterling. f Between three and six in the mornings t In the Old Testament Chinnereth. CHAP. VII. SECT. IV. 169 o they found fault. For the Phari^es, and indeed all the Jews who observe tlie tradition of the elders, eat not until they have 4 washed their hands, by pouring a little water upon them ; and if they be come from the market, by dipping them ; and many other usages there are which they have adopted, as baptisms o of cups and pots, and brazen vessels and beds. Then the Pharisees and the scribes asked him : Whence cometh it that thy disciples observe not the tradition of the elders, but eat 6 with unwashen hands ? He answering, said unto them : O hy- pocrites, well do ye suit the character which Isaiah gave of you, when he said, ' This people honoreth me with their lips; i^a-s*. '*• 7 but their heart is estranged from me. In vain, however, they worship me, while they teach institutions merely human,' 8 For, laying aside the commandment of God, ye retain the traditions of men, baptisms of pots and cups, and many other 9 the like practices. Ye judge well, continued he, in annulling the commandment of God, to make room for your tradition, ex. so-, 12. 10 For Moses hath said, ' Honor thy father and thy mother,' and Ex^'sf- n.' ' Whosoever revileth father or mother shall be punished with I^<=v-3o^' ■iiii)T-> ■ • 1 r r 1 1 "■■°' ""! 20. H death. iiut ye mamtam, It a man say to lather or mother, * Be it corban (that is, devoted) whatever of mine shall pro- 12 fit thee;' he must not thenceforth do aught ibr his father or 13 his mother; thus invalidating the word of God by the tradi- tion which ye have established. And in many other instances ye act thus. 14 Then having called the whole multitude, he said to them : ^'^"* '^! ^^• 15 Hearken to me all of you, and be instructed. There is no- thing from without which, entering into the man, can pollute him ; but the things which proceed from within the man, are 16 the things that pollute him. If any man have ears to hear, let him hear. 17 When he had withdrawn from the people into the house, his Man. i5; js^ 18 disciples asked him the meaning of that sentence. He answer- ed : Are ye also void of understanding ? Do ye not conceive, that whatsover from without entereth into the man, cannot pol- 19 lute him ; because it entereth not into his heart, but into his bel- 20 ly, whence all impurities in the victuals pass into the sink. But, added he, that which proceedeth out of the man, is what pol- 21 luteth the man : for from within the human heart proceed vi- 22 cious machinations, adulteries, fornications, murders, thefts, in- . satiable desires, malevolence, fraud, immodesty, envy, ca- 23 lumny, arrogance, levity. All these evils issue from within, and pollute the man. 24 Then he arose and went to the frontiers of Tyre and Sidon : Matt. i5; 21. and having entered a house, he desired that none might know of 25 him ; but he could not be concealed. For a woman whose little Vol. II. 22 170 ST. MARK. daui^liter had an unclean spirit, hearing of him, came and threw 26 herself at his feet, (the wotnan was a Greek, a native of Syro- phenicia), and entreated him, that he would cast the demon 27 out of her daughter. Jesus answered ; Let the children first be satisfied ; for it is not seemly to take the children's bread, 28 and throw it to the dogs. She replied : True, Sir, yet even 29 the dogs under the table eat of the children's crumbs. He said to her : For this answer go home ; the demon is gone out 30 of thy daughter. Immediately she went home, and found her daughter lying upon the bed, and freed from the demon. 31 Then leaving the borders of Tyre and Sidon, he returned to 32 the Sea of Galilee, through the precincts of Decapolis. And they brought to him a deaf man, who had also an impediment in his speech, and entreated him to lay his hand upon him. 33 Jesus having taken him aside from the crowd, spat upon his own fingers, and put them into the man's ears, and touched his 34 tongue. Then looking up to heaven, and sighing, he said : 35 Ephphatha, that is, Be opened. Immediately his ears were 36 opened, and his tongue loosed, and he spoke distinctly. Jesus charged them to tell nobody : but the more he charged them, the more they published it, saying, with inexpressible amaze- 37 ment : He doth every thing well: he maketh both the deaf to hear, and the dumb to speak. Matt. i5;32. yjn^ ^^ tj^gj ^ij^g ^j^g crowd being very numerous, and having 2 no food, Jesus called his disciples, and said to them : I liave compassion on the multitude ; for they have attended :ne now 3 three days, and have nothing to eat : and if I send them home fasting, their strength will fail by the way ; for some of them 4 are come from afar. His disciples answered: Whence can we 5 supply these people with bread here in the desert? He asked 6 them : How many loaves have ye ? They said : Seven. Then commanding the multitude to place themselves upon the ground, he took the seven loaves, and having given thanks, broke them, and gave them to his disciples, that they might distribute them 7 to the people ; and they distributed them. They had also a few small fishes, which, after the blessing, he likewise ordered 8 to be presented. So they ate, and were satisfied ; and the fragments which remained were carried off in seven maunds. 9 Now they who had eaten were about four thousand. 10 Having dismissed them, he immediately embarked with his Matt. 16; 1. 11 disciples, and went into the territory of Dalmanutha. Thence some Pharisees came, who began to argue with him, and, in 12 order to prove him, demanded of him a sign in the sky. Jesus answered, with a deep groan : Wherefore doth this generation require a sign ? Verily I say unto you, that no sign shall be V CHAP. VIII. SECT. V. 171 13 given to this generation. After that, leaving them, he re-im- barked and returned. 14 Now the disciples had forgotten to bring bread, having only 5,'u^"i2;^/.^- 15 one loaf with them in the bark. Then Jesus gave them this caution : Attend ; beware of the leaven of the Pharisees, and 16 of the leaven of Herod. They, reflecting hereon, said among 17 themselves : It is because we have no bread. Jesus remarking it, said unto them: Why make ye this reflection, that ye have no bread ? Are ye yet so thoughtless, so inattentive ? Is your 18 understanding still blinded ? Have you no use of your eyes, 19 or of your ears, or do ye not remember? When I distributed the five loaves among the five thousand, how many baskets full of fragments did ye carry off? They answered : Twelve. 20 And when the seven among the four thousand, how many maunds full of fragments did ye carry off? They said ; Seven. '21 How then is it, proceeded he, that ye do not apprehend me? 22 When Jesus came to Bethsaida, they brought to him a blind 23 man, whom they entreated him to touch. He took the blind man by the hand, and led him out of the village. Then hav- ing put spittle on his eyes, and laid his hands upon him, he 24 asked him, whether he saw ? Having looked up, he said : I see men whom I distinguish from trees only by their walking. 25 And Jesus laid his hands upon the man's eyes, and made him look again. And he was so perfectly cured, as to see every 26 object clearly. And Jesus sent him home, saying : Neither go into the village, nor tell aught to any of the villagers. SECTION V. THE TRANSFIGUKATION. 27 JESUS went thence with his disciples to the villages of J|*'^-. ^^^ ^3- Cesarea Philippi, and by the way he asked them, saying : Who 28 do men say that I am ? They answered : ' John the Baptist,' but some say, ' EHjah ;' and others, ' One of the prophets.' 29 He said to them : But who say ye that I am ? Peter answer- 30 ing, said to him : Thou art the Messiah. Then he charged them to tell nobody this concerning him. 31 And he began to inform them that the son of Man must Matt. i6; 21. suffer many things, and be rejected by the elders, and the chief L"-^; 22. priests, and the scribes, and be killed, and that in three days 32 he must rise again. This he spoke so plainly, that Peter tak- 33 ing him aside, reproved him. But he turning, and looking on his disciples, rebuked Peter, saying : Get thee hence, adversa- ry, for thou dost not relish the things of God, but the things of men. 34 Then having called both to the people and to his disciples, Matt. 16; 24, 172 ST. MARC. Lu. 9;en. he said: is any man willing to come under my guidance? Jo. 1^:25. Let him renounce himself, and take up his cross and follow 35 me. For whosoever would save his life, shall lose it ; and whosoever will lose his life, for my sake and the gospel's, shall 36 save it. What would it profit a man, if he should gain the Matt. If); 33. 37 whulc world with the forfeit of his life ? or what will a man not liU 12" 9 38 give in ransom for his life ? For whosoever shall be ashamed of me, and of my words, in this adulterous and sinful genera- tion; of him likewise the Son of Man will be ashamed, when he shall come in the glory of his Father, accompanied by the IX. holy messengers. He added, Verily I say unto you, there are some standing here, who shall not taste death until they see tlie reign of God ushered in with power. Matt. 17: 1. 2 AFTER six days Jesus took Peter, and James, and John, apart to the top of a high mountain, and was transfigured in 3 their presence. His garments became glittering, and were, like snow, of such a whiteness as no fuller on the earth could 4 imitate. There appeared to them also Elijah and Moses, who 5 were conversing with Jesus. Then Peter said to Jesus : Rab- bi, it is good for us to stay here : let us make three booths, 6 one for thee, and one for Moses, and one for Elijah : for be 7 knew not what he said, they were so terrified. And there came a cloud which covered them ; and out of the cloud issued a "Pel 1- 17 ^ voice, which said : This is my beloved Son, hear ye him. And ch. i;ii. instantly looking about, they saw nobody but Jesus and them- Matt. 3- 17. , ■^ o } J . J Lu. 3:22. selves. Matt. 17.- 9. 9 As they went down from the mountain, he charged them not to relate to any body what they had seen, until the Son of 10 Man were risen from the dead. And they took notice of that expression, and inquired among themselves what the rising 11 from the dead could mean. Then they asked him, saying: 12 Why do the scribes affirm that Elijah must come first.'' He answered : Elijah, to consummate the whole, must come first, and (as it is written of the Son of Man) must likewise suffer 13 many things, and be contemned. But I tell you, that Elijah too is come, as was predicted, and they have treated him as they pleased. Matt. 17:14. 14 WHEN he returned to the other disciples, he saw a great Lu. 9:37, multitude about them, and some scribes disputing with them. 15 As soon as the people saw him, they were all struck with awe, 16 and ran to salute him. And he asked the scribes : About what 17 do ye dispute with them ? One of the people answering said : Rabbi, 1 have brought thee my son who hath a dumb spirit ; 18 wheresoever it seizeth him, it dasheth him on the ground, where he continueth foaming, and grinding his teeth, till his strength is exhausted. And I spoke to thy disciples to expel CHAP. IX. SECT. V. 173 19 the demon, but they were not able. Jesus thereupon said : O unbelieving generation, how long shall I be with you ? How 20 long shall 1 suffer you ? Bring him to me. Accordingly they brought him : and no sooner did he see him, than the spirit threw him into convulsions ; so that he foamed and rolled upon 21 the ground. Jesus asked the father : How long is it since this 22 first befel him ? He answered : From his infancy, and often hath it thrown him both into the fire, and into the water, to de- stroy him : but if thou canst do any ; thing, have compassion 23 upon us, and help us. Jesus replied : If thou canst believe ; 24 all things are practicable for him who believeth. The boy's father, crying out immediately, said with tears : I believe ; 25 Master, supply thou the defects of my faith. When Jesus saw that the people came crowding upon him, he rebuked the un- clean spirit, saying to him : Thou dumb and deaf spirit, come out of him, I command thee, and enter no more into him. 26 Then the demon having cried aloud, and severely convulsed him, came out ; and he appeared as one dead, insomuch that 27 many said : He is dead. But Jesus taking him by the hand, raised him, and he stood up. 28 When Jesus was come into the house, his disciples asked ^*"- ^^ ^'• 29 him privately ; Why could not we expel the demon ? He an- swered. This kind cannot be dislodged unless by prayer and fasting. 30 Having left that place, they passed through Galilee, and he was desirous that nobody should know it, for he was instructing Matt, n; 522. 32 his disciples. And he said to them : The Son of Man will soon be delivered into the hands of men, who will kill him ; ^2 and after he is killed, he will rise again the third day. But they understood not what he meant, and were shy to ask him. 33 When he was come to Capernaum, being in the house, he ^'y^'^-. ^^- ^• asked them : What were ye debating among yourselves by 34 the way ? But they were silent ; for they had debated among 25 themselves by the way who should be greatest. Then having sat down, he called the twelve, and said to them : If any man would be first, he shall be the last of all, and the servant of 26 all. And he took a child, and, placed it in the midst of them, 37 and holding him in his arms, said to them : Whosoever shall receive one such child on my account, receiveth me ; and who- soever shall receive me, receiveth not me, but him who sent me. 38 Then John said to him: Rabbi, we saw one expelling de- Lu. 9-. 49. mons in thy name, who follovvfeth not us, and we forbade him, •39 because he doth not follow us. Jesus answered : Forbid him not ; for there is none who worketh a miracle in my name, that 40 can readily speak evil of me. For whoever is not against you^ 174 ST. MARK. Matt. 10: 42. 4 J is for you. For whosoever shall give you a cup of water to drink on my account, because ye are Christ's ; verily I say un- to you, he shall not lose his reward. Matt. 18: G. 42 J3ut whosoevcr shall ensnare any of the little ones who be- Matt. 5:29. lieve in me, it were better for him that a millstone were fasten- &.i8:8. ^g gj jQ jjjg pgg]^^ gj^(j {jjgj l^g ^Yere thrown into the sea. Moreo- ver, if thy hand insnare thee, cut it off; it is better for thee to enter maimed into life, than havina; two hands to eo into hell, T Rfi- 94 • . ~ eccIub! 7: 17. ^^4 into the unquenchable fire; where their worm dieth not, and Judith, 16: 45 their fire is not quenched. And if thy foot insnare thee, cut it off; it is better for thee to enter lame into life, than hav=- ing two feet to be cast into hell, into the unquenchable fire, 46 where their worm dieth not, and their fire is not quenched. 47 And if thine eye ensnare thee, pull it out ; it is better for thee to enter one-eyed into the kingdom of God, than having two 48 eyes to be cast into hell-fire ; where their worm dieth not, and Matt.^lui. 49 their fire is not quenched : for every one shall be seasoned with Lu. 14:34. 50 fire; as every sacrifice is seasoned with salt. Salt is good; but if the salt become tasteless, wherewith will ye season it ? Preserve salt in yourselves, and maintain peace with one an- other. Matt. 19,- 1. X. Then he arose and came into the confines of Judea, through the country upon the Jordan. Again multitudes resorted to him : and again as his custom was, he taught them. Matt. 19; 3. 2 And some Pharisees came, who, to try him, asked him : Is it 3 lawful for the husband to divorce his wife ? jHe answering^ said tc them : What precept hath Moses given you on this sub- Deut. 24: 1. 4 ject ? They replied : Moses hath permitted us to write her a 5 bill of divorcement, and dismiss her. Jesus answering, said to them : Because of your untractable disposition, Moses gave you 6 this permission. But from the beginning, at the creation, God cen. 1: 27. 7 rnade them a male and a female. For this reason a man shall G^n.'2:24! leave his father and mother, and shall adhere to his wife, and 8 they two shall be one flesh. They are, therefore, no longer 9 two, but one flesh. What God then hath conjoined, let not man separate. Lu"i|'i^" 10 And in the house his disciples asked him anew concerning this 1 1 matter. He said to them : Whosoever divorceth his wife and 12 raarrieth another, committeth adultery against her; and if a wo- man divorce her husband, and marry another, she committeth adultery. Matt-gi9^i3. 13 Then they brought children to him, that he might touch "14 them ; but the disciples rebuked those who brought them. Je- sus perceiving this, was offended, and said : Allow the chil- dren to come unto me, and do not hinder them : for of such Matt. 18. 1. 15 is the kingdom of God. Verily I say unto you, whosoever will not receive the kingdom of -God as a child, shall never enter it. CHAP. X. SECT. VI. 175 16 Then taking them up in his arms, and laying his liands upon them, he blessed them. 17 As he went out into the road, one came running to him, who, Lu.'Wik^^' kneeling, asked him : Good teacher, what must I do to inherit 18 eternal life ? Jesus answered: Why callest thou me good ? Ex. ao,- 12. 19 God alone is good. Thou knowest the commandments: do ^"'- ^^ ' * not commit adultery ; do not commit murder ; do not steal ; do not give false testimony ; do no injury ; honor thy father 20 and mother. The other replied : Rabbi, 1 have observed all 21 these from my childhood. Jesus, looking upon him, loved him, and said to him : In one thing, nevertheless, thou art deficient. Go, sell all that thou hast, and give the price to the poor, and thou shalt have treasure in heaven ; then come and follow me, 22 carrying the cross. But he was troubled at this answer, and went away sorrowful ; for he had great possessions. 28 Then Jesus looking around him, said to his disciples : How J^»"- '|''23- difficult it is for the wealthy to enter the kingdom of God 1 ' ' ' 24 The disciples were astonished at his words : but Jesus resum- ing the discourse, said : Children, how difficult is it for them who 25 confide in wealth, to enter the kingdom of God ! It is easier for a camel to pass through the eye of a needle, than for a 26 rich man to enter the kingdom of God. At this they were still more amazed, and said one to another : Who then can be 27 saved? Jesus looking upon them said : To men it is impossi- ble, but not to God : for to God all things are possible. 28 Then Peter took occasion to say : As for us, we have forsa- lu.'Vs!^^^^' 29 ken all and followed thee. Jesus answering, said : Verily I say unto you, there is none who shall have forsaken his house, or brothers, or sisters, or father, or mother, or wife, or children, or 30 lands, for my sake and the gospel's, who shall not receive now in this world a hundred-fold, houses, and brothers, and sisters, and mothers, and children, and lands, with persecutions, and in Lu. i3:3o. 31 the future state eternal life. But many shall be first who are last, and last who are first. SECTION VT. — ^THE ENTRY INTO JERUSALEM. 32 AS they were on the road to Jerusalem, Jesus walking lu"ir^3i'' before them, a panic seized them, and they followed him with terror. Then taking the twelve aside, he told them again what 33 would befal him. Behold, sayeth he, we are going to Jerusa- lem, where the Son of Man shall be delivered to the chief priests, who will condemn him to die, and consign him to the 34 Gentiles ; who will mock him, and scourge him, and spit upon him, and kill him ; but the third day he shall rise again. 176 ST. MARK. -Mati. 20;2o, 35 Then James and John, the sons of Zebedee, accosted himj- saying: Rabh), we beg thou wouldst grant us what we propose 36 to ask. He said to them : What would ye have me grant 37 you ? They answered : That when thou shalt have attained thy glory, one of us may sit at thy right hand and the other 33 at thy left. Jesus replied : Ye know not what ye ask. Can ye drink such a cup as I am to drink ; and undergo an immer- 39 sion like that which I must undergo ? They answered, we can. Jesus said unto them: Ye shall indeed drink such a cup as I am to drink ; and undergo an immersion like that which I must 40 undergo ; but to sit^at my right hand, and at my left, I cannot give, unless to those for whom it is appointed. Matt. 20i24. 4j 'y\^q ten hearing this, conceived indignation against James 42 and John. But Jesus having called them together, said to them : Ye know that those who are accounted the princes of Lu. 22:24. the natious domineer over them ; and their great on, i exercise 43 their authority upon them : but it must not be so amongst you. On the contrary, whosoever would be great amongst 44 you, shall be your servant ; and whosoever would be the chief, 45 shall be the slave of all. For even the Son of Man came not Phil. 9; 7. to be served, but to serve, and to give his life a ransom for many. Lu'i8-^35^^' ^^ Then they came to Jericho. Afterwards, as he was depart- ing thence, with his disciples and a great crowd, blind Barti- 47 mens son of Timeus, who sat by the way-side begging, hearing that it was Jesus the Nazarine, cried, saying : Jesus, thou Son 48 of David, have pity upon me. Many charged him to be silent, but he cried still the louder : Son of David, have pity upon 49 me. Jesus stopping, ordered them to call him. Accordingly they called the blind man, 'saying to him: Take courage, arise, 50 he calleth thee. Then throwing down his mantle, he sprang 51 up, and went to Jesus. Jesus addressing him, said: What dost thou wish me to do for thee .'' Rabboni, answered the blind 52 man, to give me my sight. Jesus said to him : Go ; thy faith hath cured thee. Immediately he recovered his sight, and fol- lowed Jesus in the way. Lu."i9^29'' ^^- ^^ ^^^y approached Jerusalem, being come as far as Beth- phage and Bethany, near the mount of Olives, he sent two of 2 his disciples, and said to them : Go into the village over against you, and just as ye enter it, ye will find a colt tied, whereon no 3 man ever rode ; loose him, and bring him. And if any body ask you, 'Wherefore do ye this?' say, 'The master need- 4 eth him,' and he will instantly send him hither. Accordingly they went, and finding the colt tied before a door, where two 5 ways met, they loosed him. Some of the people present said 6 to them : Wherefore loose ye the colt ? They having answer- CHAP. XI. SECT. VI. 177 ed as Jesus had commanded them, were allowed to take 7 him. Accordingly they brought the colt to Jesus, whereon ^<'- ^~- ^-• 8 having laid their mantles, Jesus sat upon him. And many spread their mantles in the way ; others cut down sprays from 9 the trees, and strewed them in the way. And they who went before, and they who followed, shouted, saying: Hosanna !* p«- ns- 25. blessed be he that cometh in the name of the Lord.f Happy 10 be the approaching reign of our father David. HosannaJ in 11 the highest heaven.' In this manner Jesus entered Jerusalem and the temple ; where, after surveying every thing around, it being late, he departed with the twelve to Bethany. 12 On the morrow, when he left Bethany, he was hungry; and Matt. 21: is. 13 observing a fig-tree at a distance, full of leaves, went to look for fruit on it, for the fig-harvest was not yet. And being 14 come, he found nothing but leaves. Thereupon Jesus said to it : Henceforth let never man eat fruit of thee. And his dis- ciples heard him. 15 Being returned to Jerusalem, Jesus went into the temple, and jofo'H.' drove out them who sold and them who bought in the temple, ^"-i^- ^^• and overturned the tables of the money-changers, and the stalls 16 of them who sold doves ; and would suffer nobody to carry ves- 17 sels through the temple. He also taught them, saying : Is it not written, " My house shall be called a house of prayer for J^^" ^^'j^; 18 all nations ? but ye have made it a den of robbers. And the scribes and the chief priests hearing this, sought means to de- stroy him ; for they dreaded him, because all the multitude 19 admired his doctrine. And in the evening he went out of the citv. V _ Matt. 2h20» 20 Next morning, as they returned, they saw that the fig-tree 21 was dried up from the root. Peter recollecting, said to him : Rabbi, behold the fig-tree which thou hast devoted, already 22 withered. Jesus answered: Have faith in God. For verily 23 I say unto you, Whoever shall say to this mountain, ' Be lifted and thrown into the sea,' and shall not in the least doubt, but shall believe that what he saith shall happen ; whatever he 24 shall command shall be done for him : for which reason I assure you, that what things soever ye pray for, if ye believe that ye shall obtain them, they shall be yours. 25 And when ye pray, forgive, if ye have matter of complaint Matt, 6:i4. atjainst any : that your Father who is in heaven may also forgive r,c! -n -r i .r • -.i Ml „ Matt 18: 35. 26 you your trespasses. But if ye do not forgive, neither wifl your Father who is in heaven forgive your trespasses. 27 Again they arrived at Jerusalem, and as he was walking in ^^^^-^^.^l^" the temple, the chief priests, the scribes and the elders, came * Save now I pray. f Jehovah. f Save now I pray. Vol. II. 23 178 ST. MARK. 28 and said to him : By what authority dost thou these things? 29 and who empowered thee to do them ? Jesus answering them, said unto them : I also have a question to ask ; answer me, 30 and 1 will tell you by what authority I do these things. Was the title which John had to baptize, from heaven, or from men? Matt. 14:5. 31 answer me. Then they argued thus among themselves: If we say, From heaven ; he will reply. Why then did ye not be- 32 lieve him ? But if we say, from men ; we are in danger from the people, who are all convinced that John was a prophet.' 33 They therefore answering, said to Jesus, We cannot tell. Je- sus replied : Neither tell 1 you by what authority I do these things. Matt, 21; 33. 5^[|_ Then addressing them in parables, he said: A man planted a vineyard, and hedged it about, and dug a place for the wine- vat, and built a tower, and having farmed it out, went abroad. 2 The season being come, he sent a servant to the husbandmen, 3 to receive his portion of the fruits of the vineyard. But they 4 seized him, beat him, and sent him away empty. Again, he sent to them another servant, whom they wounded in the head 5 with stones, and sent back with disgrace. Again, he sent an- other, whom they killed : and of many more that he sent, some 6 they beat and some they killed. At last, having an only son, whom he loved, he sent him also to them ; for he said, ' they 7 will reverence my son.' But those husbandmen said among themselves, ' This is the heir ; come, let us kill him, and the 8 inheritance will be our own.' Then they laid hold on him, and, 9 having thrust him out of the vineyard, killed him. What, therefore, will the proprietor of the vineyard do ? He will come and destroy the husbandmen, and give the vineyard to others. Ps. 118; 22. 10 Have ye not read this passage of Scripture : ' A stone which the 1 Pet. 2: 6*. H buildcrs rejected, is made the head of the corner. This the Lord* hath performed, and we behold it with admiration.' 12 And they woulil fain have seized him, but were afraid of the multitude ; for they knew that he spake the parable against them. SECTION VII. THE PROPHECY ON MOUNT OLIVET. Lu.'aofl'o?^' 13 THEN the chief priests, the scribes and the elders, leaving Jesus, went away, and sent to him certain Pharisees and Hero- 14 dians,f to catch him in his words. These coming up, said to him: Rabbi, we know that thou art upright, and standest in awe of none ; for thou respectest not the persons of men, but * Jehovah. f Partisans of Herod. CHAP. XII. SECT. VII. 179 teachest the way of God faithfully. Is it lawful to give tribute 15 to Caesar, or not ? Shall we give ? or shall we not give ? He, perceiving their artifice, answered : Why would ye entangle 16 me ? Bring me a denarius, that I may see it. When they had brought it, he asked them : Whose is this image and in- 17 scription ? They answered Caesar's. Jesus replied: Render to Ctesar that wliich is Caesar's, and to God that which is God's. And they wondered at him. 18 Then came Sadducees to him, who say that there is no fu- ^^"o^t^^" 19 turelife, and proposed this question: Rabbi, Moses hath enact- Acts" sa 8. ed,-that if a man's brother die, survived by a wife without chil-^*"'" " ' dren, he shall marry the widow, and raise issue to his brother. 20 Now there were seven brothers. The first took a wife, and dy- 21 ing, left no issue. The second married her, and died; neither 22 left he any issue ; so did also the third. Thus all seven mar- 23 ried her, and left no issue. Last of all the woman also died. At the resurrection, therefore, when they are risen, to which of the seven will she belong ; for she hath been wife to them 24 all ? Jesus answering, said unto them : is not this the source of your error, your not knowing the Scriptures, nor the power of 25 God ? For there will be neither marrying, nor giving in mar- riage, among them who rise from the dead. They will then 26 resemble the heavenly messengers. But as to the dead, that ex. 3; 6. they are raised, have ye not read in the book of Moses, how God spoke to him in the bush, saying : ' I am the God of Abra- 27 ham, and the God of Isaac, and the God of Jacob ?' God is not a God of the dead, but of the living. Therefore ye greatly err. 28 A scribe who had heard them dispute, perceiving the just- Lu"ib-^^^' ness of his reply, came to him and proposed this question : Oeut. 6:4." 29 Wliich is the chief commandment of all ? Jesus answered, The chief of all the commandments is, 'Hearken, Israel, the 30 Lord* is our God : the Lord* is one ;' and, ' Thou shalt love the Lord* thy God with all thy heart, and with all thy soul, 31 and with all thy mind, and with all thy strength.' This is the first commandment. The second resembleth it : " Thou shalt love thy neighbor as thyself.' There is no commandment Lev. i9; is. 32 greater than these. The scribe replied : Truly, Rabbi, thou 33 hast answered well. There is one God, and only one ; and to love him with all the heart, and with all the spirit, and with all the soul, and with all the strength, and to love one's neighbor as one's self, is more than all burnt-offerings and sacrifices. 34 Jesus observing how pertinently he had answered, said to him : Thou art not far from the kingdom of God. After that, nobody ventured to put questions to him. • Jehovah. Lu. 21: 1. 180 ST. MARK. jT'20'^41^'' "^^ -^^ Jesus was teaching in the temple, he asked them : Why pliio; 1. do the scribes assert that the Messiah must be a son of David? 36 Yet David himself, speaking by the Holy Spirit, saith, ' The Lord* said to my Lord, Sit at my right hand, until I make thy 37 foes thy footstool." David himself, therefore, calleth him his Lord, how then can he be his son ? And the common people heard him with delight. f ""11*43''' '^^ Further, in teaching he said to them : Beware of the scribes, &20;4c. ' 39 who affect to walk in robes, who" love salutations in public pla- cles, and the principal seats in the synagogues, and the upper- 40 most places at entertainments ; who devour the families of wid- ows, and use long prayers for a disguise. These shall undergo the severest punishment. 41 And Jesus, sitting over against the treasury, observed the people throwing money into the treasury : and many rich per- 42 sons put in much. Then came a poor widow, who threw in 43 two mites, which make a farthing. f Jesus having called his disciples, said to them : Verily I say unto you, that this poor widow hath given more than any of those who have thrown 44 into the treasury ; for they all contributed out of their superflu- ous store ; whereas she hath given all the little that she had, her whole living, i!u"i9^V' ^^^^' AS he was going out of the temple, one of bis disciples 4L2ui. ' said to him: Rabbi, look what prodigious stones and stately 2 buildings are here ! Jesus answering, said to him : Thou seest these great buildings. They shall all be so razed, that one stone will not be left upon another. i!u."2r 7'.^" ^ Afterwards, as he was sitting on the Mount of Olives, over against the temple, Peter, and James, and John, and Andrew, 4 asked him privately : Tell us, when will this happen .'' And 5 what will be the sign when all this will be accomplished ? Jesus answering them, took occasion to say : Take heed that no man 6 seduce you ; for many will assume my character, saying, 7 'I am the person,' and will seduce many. But when ye hear of wars, and rumors of wars, be not alarmed ; for this must hap- pen, but the end is not yet. ^^'^i'^Iq' 8 For nation will rise against nation, and kingdom against king- Matt, io; 17. dom ; and there will be earthquakes in sundry places, and there will be famines and commotions. These are the prelude 9 of woes. But take heed to yourselves ; for they will deliver you to councils ; and ye will be beaten in the synagogues, and brought before governors and kings for my sake, to bear testi- 10 mony to them. The good tidings., however, must first be pub- Lu.a2; 11. ji lished amongst all nations. But when they conduct you, to de- * Jehovah. t Less than an English farthing. CHAP. XIII. SECT. VII. 181 liver yotitif^liave no anxiety beforehand, nor premeditate what ye shall speak ; but whatever shall be suggested to you in that moment, speak ; for it is not ye that shall speak, but the Holy 12 Spirit. Then the brother will deliver up the brother to death ; and the father the child ; and children will rise against their pa- 13 rents, and procure their death. And on my account ye shall be hated universally ; but the man who persevereth to the end shall be saved. 14 But when ye shall see, in an unsuitable place, the desolating J|„'2i^^^^* 15 abomination foretold by the prophet Daniel, (Reader, attend !) Dan. 9:6. then let those in Judea flee to the mountains : and let not him who shall be on the roof, go down into the house, nor enter it, 16 to carry any thing out of the house ; and let not him who shall 17 be in the field, turn back to fetch his mantle. But wo to the women with child, and to them who give suck in those days. 18 Pray, then that your flight happen not in the winter ; because 19 there shall be such affliction in those days, as hath not been be- fore, from the beginning of the world which God created, nor 20 shall be ever after. Had the Lord assigned it a long duration, no soul could escape : but for the sake of the people whom he hath elected, he hath made its duration the shorter. 21 Then if any one shall say to you, ' Lo ! the Messiah is here,' iviatt._24; 23. ^2 or, *Lo ! he is yonder,' believe it not: For false messiahs and &"2i:8. false prophets will arise, who will perform wonders and pro- 53 digies, in order to impose, if possible, even on the elect. Be ye therefore upon your guard : remember, I have warned you of every thitig. 24 But in those days, after that affliction, the sun shall be dark- lu."'i^^~^* 25 ened, and the moon shall withold her light ; and the stars of isa. is-. 10. . . Ezek. 32*. 7. Heaven shall fall ; and the powers which are in heaven shall joei2:i6, * 26 be shaken. Then they shall see the Son of Man coming in the Revf^i??!^' 27 clouds with great power and glory. Then he will send his messengers, and assemble his elect from the four quarters of the world, from the extremities of heaven and earth. 28 Learn now a similitude from the fig-tree. When its branch- Matt. 24: 32. es become tender, and put forth leaves, ye know that the sum- ^"" ^^" ^' 29 mer is nigh. In like manner, when ye shall see these things 30 happen, know that he is near, even at the door. Verily I say unto you, that this generation shall not pass until all these things 31 be accomplished. For heaven and earth shall fail ; but my words shall not fail. 32 But of that day or of that hour knoweth none (not the heavenly Matt. 24: 42. 33 messengers, no not the Son) but the Father. Be circumspect, be 34 vigilant, and pray; for ye know not when that time will be. When a man intendeth to travel, he leaveth his -household in charge to his servants, assigneth to every one his task, and ordereth 182 ST. MARK. 35 the porter to watch. Watch ye therefore ; for ye know not when the master of the house will return, whether in the eve- 36 ning,* or at midnight,! or at cock-crowing,| or in the morning,<§> 37 lest coming suddenly he find you asleep. Now, what I say un- to you, 1 say unto all, Watch. SECTION VIII. THE LAST SUPPER. XIV. AFTER two days was the feast of the passover, and of unleavened bread. And the chief priests and the scribes were contriving how they might take Jesus by surprise, and kill him. 2 They said, however: Not during the festival, for fear of an in- surrection among the people. 3 Now being at table in Bethany, in the house of Simon [for- merly] a leper, there came a woman who had an alabaster box of the balsam of spikenard, which was very costly: and she 4 broke open the box, and poured the liquor upon his head. There were some present who said, with secret indignation : Why this 5 profusion of the balsam ? For it could have been sold for more than three hundred denarii, || vv'hich might have been given to 6 the poor. And they murmured against her. But Jesus said : Let her alone. Why do ye molest her ? She hath done me 7 a good office. For ye will have the poor always amongst you, and can do them good whenever ye please ; but me ye will not 8 always have. She hath done what she could. She hath be- 9 forehand embalmed my body for the funeral. Verily I say un- to you, in whatsoever corner of the world the gospel shall be preached, what this woman hath done shall be mentioned to her honor. 10 Then Judas Iscariot, one of the twelve, repaired to the chief 11 priests, to betray Jesus to them. And they listened to him with joy, and promised to give him money. Afterwards he sought a favorable opportunity to deliver him up. 12 Now the first day of unleavened bread, when the passover is sacrificed, his disciples said to him : whither shall we go to 13 prepare for thy eating the passover? Then he sent two of his disciples, saying to them : Go into the city, where ye will meet 14 a man carrying a pitcher of water ; follow him ; and wherev- er he shall enter, say to the master of the house, ' The teacher saith, Where is the guest-chamber, in which I may eat the pass- 15 over with with my disciples ?' And he will show you a large 16 upper room ready furnished ; there prepare for us. According- * Nine, afternoon. f Twelve. | Three in the morning. § Six. II Upwards of L. 9 Sterling. CHAP. XIV. 8ECT. Vlll. 183 ly his disciples went away, and being come into the city, found every thing as he had told them, and prepared the passover. 17 In the evening he went thither with the twelve. As they Lu"i>2h°' 18 were at table eating, Jesus said : Verily I say unto you, that Jo. i3;2i, 19 one of you who eateth with me will betray me. Upon this they became very sorrowful, and asked him all of them, one 20 after another : Is it I ? He answering, said to them : It is one ^^-^^ ^• of the twelve, he who dippeth his morsel in the dish with me. 21 The Son of Man departeth in the manner foretold in Scripture concerning him : but wo unto that man by whom the Son of Man is betrayed ; it had been better for that man never to have been born. 22 While they were at supper, Jesus took bread, and after the lu"22M4^' blessing, broke it, and gave it to them, saying: Take, eat, this icor. ii;23. 23 is my body. Then he took the cup, and having given thanks, 24 gave it to them, and they all drank of it. And he said to them : This is my blood, the blood of the new covenant, shed for ma- 25 ny. Verily I say unto you, that I will drink no more of the product of the vine, until that day when I shall drink it new in 2C the kingdon of God. And after the hymn they went out to the Mount of Olives. 27 And Jesus said to them : This night I shall prove a stum- fo^^^si^^' bling-stone to you all ; for it is written, ' I will smite the shep- ^^'^Jg.^y'^" 28 herd ; and the sheep shall be dispersed.' Nevertheless, after 29 I am raised again, I will go before you to Galilee. Peter then said to him : Though they all should stumble, I never will. 30 Jesus answered him : Verily I say unto thee, that to-day, this very night, before the cock crow twice, even thou wilt disown 31 me thrice. But Peter insisted on it, adding, Although I should die with thee, I never will disown thee. And all the rest said the same. 32 Then they came to a place named Gethsemane, where he Matt. 26; 30. 33 said to his disciples: Stay here while I pray. And he took with him Peter, and James, and John, and being seized with 34 grief and horror, said to them ; My soul is overwhelmed with 35 a deadly anguish ; tarry here and watch. And going a little before, he threw himself on the ground, and prayed that, if it were possible, he might be delivered from that hour, and said : 36 Abba, (that is Father), all things are possible to thee ; take this cup away from me ; yet not what I would, but what thou 37 wilt. Then he returned, and finding them asleep, said to Peter : Simon, sleepest thou .'' Couldst thou not keep awake a single 38 hour ? Watch and pray that ye be not overcome by tempta- 39 tion : the spirit indeed is willing, but the flesh is weak. Again 40 he retired and prayed, using the same words. When he re- turned, he again found them sleeping ; for their eyes were over- 184 8T. MARK. 41 powered, and they knew not what to answer him. A third time he came and said to them : Sleep on now, and lake your rest: all is over : the hour is come ; and the Son of Man is 42 consigned to the hands of sinners. Arise. Let us be g.oinof. Lo ! he who betrayeth me is drawing near. 43 Immediately, ere he had done speaking, appeared Judas, one of the twelve, with a great multitude armed with swords and clubs, who were sent by the chief priests, the scribes, and 44 the elders. Now the betrayer had given them this signal : The man whom I shall kiss is he ; seize him, and lead him away 45 safely. He was no sooner come, than accosting Jesus, he said :; 46 Rabbi, Rabbi, and kissed him. Then they laid hands on him,. 47 and seized him. But one of those who were present drew his sword, and smiting the high-priest's servant, cut off his ear. 48 Then Jesus addressing them, said : Do ye come with swords and clubs to apprehend me, like people in pursuit of a robber ? 49 I was daily amongst you, teaching in the temple, and ye did 50 not arrest me. But hereby the Scriptures are accomplished. Then they all forsook him and fled. 51 Now there followed him a youth who had only a linen cloth 52 wrapped about his body : the soldiers having laid hold of him,, he left the cloth, and fled from them naked. SECTION IX. THE CRUCIFIXION. 53 THEN they took Jesus away to the high-priest, with whom all the chief-priests, the elders, and the scribes were convened. 54 And Peter followed him at a distance, as far as the court of the high-priest's house, and sat there with the officers, warm- ing himself at the fire. 55 Meanwhile the chief priests and all the sanhedrim sought for evidence against Jesus, in order to condemn him to die, but 56 found none : for many gave false testimony against him, but 57 their testimonies were insufficient. Then some arose who tes- 58 tified falsely against him, saying : We heard him say, ' I will demolish this temple made with hands, and in three days will 59 build another without hands.' But even here their testimony 60 was defective. Then the high-priest, standing up in the midst, interrogated Jesus, saying : Dost thou answer nothing to what 61 these men testify against thee ? But he was silent, and gave no answer. Again, the high-priest interrogating him, said : 62 Art thou the Messiah, the Son of the Blessed One ? Jesus an- swered, I am ; nay, ye shall see the Son of Man sitting at the right hand of the Almighty, and coming in the clouds of heav- 63- en. Then the high-priest rent his garments, saying : What CHAP. XV. SECT. IX. 185 further need have we of witnesses ? Ye }iave heard the blas- phemy. What is your opinion ? And they all pronounced 65 him worthy of death. Then some began to spit on him; oth- ers to cover his face and buffet him, saying to him : Divine who it is. And the officers gave him blows on the cheeks. 66 Now Peter being below in the court, one of the maid-ser- lu. 22 55. ' vants of the high-priest came thither, who seeing Peter warm- ^°J|- ^^' 67 ing himself, looked on him, and said : Thou also wast with the 68 Nazarene Jesus. But he denied, saying : 1 know him not ; nor do 1 understand what thou meanest. Immediately he went 69 out into the portico, and the cock crew. The maid seeing him 70 again, said to the standers-by : This is one of them. Again he denied. And a little after, those who were present said to Pe- ter : Thou art certainly one of them ; for thou art a Galilean ; 71 thy speech showeth it. Upon this he affirmed, with impreca- tions and oaths, that he did not know the man of whom they spake. 72 Then the cock crew the second time: and Peter recollected '=''• ^'*' •^''• the word which J esus had said to him : ' Before the cock crow twice, thou wilt disown me thrice.' And reflecting thereon, he wept. XV. EARLY in the morning, the chief-priests with the elders, J|^%^'j ^• the scribes, and all the sanhedrim, after consulting together, Jo. I8; as. bound Jesus, carried him away, and delivered him to Pilate. 2 Pilate asking him, said : Thou art the king of the Jews ? Lu.'safa^^^* 3 He answered : Thou sayest right. Now the chief-priests ac- 4 cused him of many things. Again Pilate asked him, saying : answerest thou nothing ? Observe how many crimes they ar- 5 raign thee for. But Jesus answered no more, insomuch that Pilate was astonished. 6 Now, at the festival, he always released to them any one Lu.^isfn?^" 7 prisoner whom they desired. And there was one Barabbas Jo- is,- 39. that had been imprisoned with his seditious associates, who in 8 their sedition had committed murder. And with clamor the 9 multitude demanded of Pilate what he used to grant them. He 10 answered them, saying: Shall I release to you the king of the Jews ? (For he knew that through envy the chief-priests had 11 delivered him up.) But the chief-priests incited the multitude to insist on the release of Barabbas, in preference to Jesus. 12 Pilate again interposed, saying : What then would ye have 13 me to do v/ilh him whom ye call king of the Jews ? They 14 cried: Crucify him. Pilate asked them: Why? What evil hath he done ? But they cried the more vehemently, Crucify 15 him. Then Pilate, desirous to gratify the crowd, released Ba- rabbas to them, and having caused Jesus to be scourged, de- livered him up to be crucified. Vol. H. 24 186 ST. MARK. Jo'!"9: i'; ^' 16 And the soldiers brought him into the hall called pretorium * 17 where, having convened all the band, they arrayed him in pur- ple, and crowned him with a wreath of thorns, and saluted him, 18 saying : Hail, king of the Jews ! Then they struck him on 19 the head with a reed, and spat upon him, and paid him homage 20 on their knees. And when they had mocked him, they strip- ped him of the purple, and dressed him in his own clothes, and took him away to be crucified. Lu^.'k 3s, ■ ^1 And they constrained one Simon a Cyrenian, who passed fJ?9:i7. ^>'' '" coming from the country, the father of Alexander and 22 Rufus, to carry the cross. And they brought him to Golgotha, 23 that is to say, the place of skulls, where they gave him^'wine to drink, mingled with myrrh, which he would not receive. Jo. 19.- 23. 24 When they had nailed him to the cross, they parted his gar- 25 ments, dividing by lot what every man should take. Now it 25 was the third hourf when they nailed him to the cross. And the inscription, bearing the cause of his death, was in these 27 words, THE KING OF THE JEWS. They likewise cruci- fied two robbers with him, one at his right hand, the other at his 28 left. And that Scripture was fulfilled, which saith, ' He was isa. 53: 12. ranked among malefactors.' Ki^^f^' ^^ Meantime they who passed by reviled him, shaking their heads, and saying: Ah! thou who demolishest the "temple 30 and rebuildest it in three days ; save thyself, and come down 31 from the cross. The chief priests likewise, with the scribes, deriding him, said among themselves : He saved others ; can- 32 not he save himself? Let the Messiah, the king of Israel, de- scend now from the cross, that we may see and believe. Even those who were crucified with him reproached him. Ksm/^' ^^ ^°^^ ^'■""^ ^'^^ ^'^^^^ '^°"^i ""^'1 ^'^e ninth,^ darkness covered P8."22/i." 34 all the land. At the liinth hour|| Jesus cried aloud, saying : Eloi, eloi, lamma sabachthani ? which signifieth, " My God, 35 my God, why hast thou forsaken me ?' Some who were pre- 36 sent, hearing this, said : Hark ! he calleth Elijah. One at the same time ran and dipped a sponge in vinegar, and having fast- ened it to a slick, presented it to him to^ drink, saying° Let alone, we shall see whether Elijah will come to take him'down. 37 And Jesus sending forth a loud cry, expired. Lu.'asMs^'" ?^ '^'^^" ^^^ ^'^° ^^'' °^" ^'le temple rent in two, from top to 39 bottom. And the centurion who stood over against him, ob- serving that he expired with so loud a cry, said : Surely this man was the Son of God. ♦The governor's palace, or hall of audience. f Nine in the morning. I Twelve, Noon. 4 Three, afternoon. [| Three, afternoon. CHAP. XVI. SECT. X. 187 40 There were women also looking on at a distance, amongst Lu.^'sfsof ' whom were Mary Magdalene, and Mary the mother of James L»s;'-i- 41 the younger, and of Joses and Salome (these had followed him, and served him, when he was in Galilee), and several others who came with him to Jerusalem. SECTION X. THE RESURRECTION. 42 WHEN it was evening (because it was the preparation,* f'^%^''^J'^' 43 that is, the eve of the Sabbath),f Joseph of Arimathea, an jo."i9;'38.* honorable senator, who himself also expected the reign of God, taking courage, repaired to Pilate, and begged the body of 44 Jesus. Pilate, amazed that he was so soon dead, sent for the centurion, and asked him whether Jesus had been dead any 45 time. And being informed by the centurion, he granted the 46 body to Joseph ; who having brought linen, and taken Jesus down, wrapped him in the linen, and laid him in a monument 47 hewn out of the rock, and rolled a stone to the entrance. Now Mary Magdalene, and Mary the mother of Joses, saw where he was laid. XVI. WHEN the Sabbath was past, Mary Magdalene, Mary f^'\-^^l '• the mother of James and Salome, brought spices, that they jo.'ao-.'i." 2 might embalm Jesus. And early in the morning, the first day 3 of the weekf, they came to the monument about sunrise. And they said among themselves : Who will roll away the stone for us from the entrance of the monument ? (for it was very 4 large). But when they looked, they saw that the stone had 5 been rolled away. Then entering the monument, they beheld a youth sitting on the right side, clothed in a white robe, and 6 they were friglitened. But he said to tiiem : be not frightened ; ye seek Jesus the Nazarene, who was crucified. He is risen : he is not here : behold the place where they laid him. But 7 go, say to his disciples, and to Peter, ' He is gone before you 8 to Galilee ; where ye shall see him, as he told you.' The women then getting out, fled from the monument, seized with trembling and consternation ; but said nothing to any one, they were so terrified. 9 Jesus having arisen early the first day of the week, appear- Jo. so-, i4. ed first to Mary Magdalene, out of whom he had cast seven 10 demons. She went and informed those who had attended him, 11 who were in affliction and tears. But when they heard that he was alive, and had been seen by her, they did not believe it. 12 Afterwards he appeared in another form to two of them, m. 24; is. • Friday. + Saturday. | Sunday. 188 ST. MARK. 13 as they travelled on foot into the country. These being re- turned, acquainted the other disciples ; but neither did they be- lieve them. Jo" lo-fg^' ■^'^ ^^ length he appeared to the eleven as they were eating Matt. 28." 18. and reproached them with their incredulity and obstinacy in disbelieving those who had seen him after his resurrection. 15 And he said unto them : ' Go throughout all the world, proclaim 16 the good tidings to the whole creation. He who shall believe and be baptized, shall be saved ; but he who will not believe, 17 shall be condemned. And these miraculous powers shall at- tend the believers. In my name they shall expel demons." Acts'sM^^" '^ "^^^^y shall speak languages unknown to them before. They &ioi46.' shall handle serpents m^A safety. And if they drink poison, it aSII' f; shall not hurt them. They shall cure the sick by laying their hands upon them. Lu.24:5i. 19 NOW, after the Lord had spoken to them, he was taken up Heb.2;4. 20 into hcavcu, and sat down at the right hand of God. As for them, they went out and proclaimed the tidings every-where the Lord co-operating with them, and confirming their doctrine by the miracles wherewith it was accompanied. NOTES ON ST. MARK'S GOSPEL. For the title, see the JVole on the Title of the preceding Gospel. CHAPTER I. 1. "The beginning of the Gospel." Some consider agx^ here as the nominative of the verb iyivsro, vet. 4, and include the quotations from the Prophets, verses 2 and 3, in a- parenthesis. But, abstracting from the awkwardness of so long a suspension of the sense in the very first sentence, the expression ugxv ^ov fvayys- liov iytveio'lojavvrig Buuxl^iov appears no wise agreeable to the style of the sacred writers : nor will it be found to answer better if we invert the order and say with Markland, 'Iwawi^g ^amiCaov iye'i/eio ccg^V ^ou ivayyeliov ' whereas iye'i/iro Jojctwrjg §anTi^(i)v> ' John came baptizing,' or simply ' John baptized, is quite in their idiom. See ch. 9: 7. L. 9: 35. The first verse, therefore, ought to be understood as a sentence by itself. It was not unusual with authors to prefix to their performance a short sentence, to serve both as a title to the book, and to signify that the beginning imme- diately follows. See Hos. 1: 1, 2. In this manner also Herodotus introduces his history, 'llgodoxov 'Akntaf/vaaaTjog lOiophjQ unodei- l^tg t]de. This usage probably gave rise to the custom afterwards adopted by transcribers, of putting, at the head of their transcript, incipit, followed by the name of the book or subject, and subjoining at the foot explicit, with the name repeated, as a testimony to the reader that the work was entire. This purpose it was with them the better fitted for answering, as the whole book was commonly written on one large and continued scroll, hence called a volume, and not, as with us, on a number of distinct leaves. So far, how- ever, the custom obtains still, that we always prefex a short title on the page where we begin, and subjoin The End on the page where the work is concluded. ^ " Son of God," viov tov 0iov. As brevity is often studied in titles, the article before vlov is probably on that account left out. Let it be noted in general, that the omission of the article in Gr. is not, like the insertion of the indefinite article in Eng. a pos- itive expression that the word is to be understood indefinitely. The phrase viog tov Siov, as was hinted before, (Matt. 27: 54. 190 NOTES ON ST. MARE. N.), exactly corresponds to the Eng. ' Son of God,' which leaves the reader at liberty to understand son definitely or indefinitely, as he thinks proper. The term ' God's Son,' answers the same pur- pose ; but though well adapted to the familiarity of dialogue, it does not always suit the dignitv of historical narration. Matt. 14: 33. N. 2. "In the prophets," iv zo7g ngoqtjiui?. Such is the common reading. But it ought not to be dissembled, that six MSS. two of them of considerable note, some ancient versions, amongst which are the Vul. and the Sy. and several ecclesiastical writers, read " in the prophet Isaiah." As the common reading, however, has an immense majority of copies in its favor and some noted translations, such as the Ara. and the Eth. : as it is more conformable to the scope of the place, where two quotations are brought from differ- ent prophets, and the nearest is not from Isaiah but from Malachi, I could discover no good reason for departing from the received reading. 2 « Angel." Diss. VIII. Part. iii. sect. 9, etc. 3. " In the wilderness," ivTrj igrjfiM. It is called in Mt. 3: 1, ^'the wilderness of Judea," which is mentioned Judg. 1: 16, and in the title of Psal. xliii. It lay east from Jerusalem, along the Jordan, and the lake Asphaltites, also called the Dead Sea. By wilderness in Scripture, it is plain that we are not always to under- stand what is commonly denominated so with us, a region either un- inhabitable or uninhabited. Often no more was denoted by it than a country fitter for pasture than for agriculture, mountainous, woody, and but thinly inhabited. Thus, Jer. 23: 10. E. T. " The pleasant places of the wilderness are dried up." Sep. 'ElriQuvQn- cav al vofiot Trig Igrjiiov. Houbigant, " Pascua deserti aruerunt." Literally, " The pastures of the wilderness are parched." Light- foot has well observed, that these igi'j^ot did not want their towns and villages. What is called (L. I: o9), ti]v ogetvi^p, 'the hill- country,' where Mary visited her cousin Elizabeth, is included (ver. 80), in Ta7g lgi]fioig, ' the deserts,' where the Baptist continued from his birth till he made himself known to Israel. In the simili- tude of the lost sheep, what is in Mt. 18: 12. " Will he not leave the ninety-nine upon the mountains ?" fjxt ra op»;, is in L. 15:4, *' Doth not leave the ninety-nine in the desert," h rrj igi^^M- The man who had the legion is said (Mr. 5: 5) to reside ivToHgogiat, and (L. 8: 29) to have been driven by the demon etg rag igi']f.iovg. I do not say, however, that the words were equivalent. Every un- tilled country they called egtji^iog, but every fgf]f.iog they did not call ogftvrj. The principal difl^erence between the igrii^og and the rest of Judea was, that the one was pasturage and the other arable. In the arable, the property of individuals was separated by hedges, or some other fence ; in the pasturage, the ground belonged in com- CHAPTER I. 191 mon to the inhabitants of the adjoining city or village, and so need- ed no fences. The word ig^fiog in Scripture admits a threefold application : One is, to what is with us called wilderness, ground equally unfit for tillage and pasture, such as the deserts of Arabia. When used in this sense, it is generally, for distinction's sake, at- tended with some epithet or description, as howling, terrible, or wherein is no water : it is sometimes used for low pasture lands ; sometimes for hilly. In this application it oftenest occurs in the Gospel, where it appears to be nearly of the same import with our word highlands. 4, " Publishing." Diss. VI. Part v.— ^ cc Reformation." lb. Part iii. 10. " The Spirit descend upon him," to nviv^iu 'AaxaBalvov in avTov. Vul. " Spiritum descendentem et manentem in ipso." So also the Sax. Agreeably to this we find, in four Gr. MSS. of little account, y.al ^ii'fov inserted, which is all the authority now known. 11. " In whom," fV w. The Cam. and several other MSS. have iu aoi. Vul. " in te." So also Sy. Go. Sax. Cop. Arm. 13. " Forty days," ijf^u'gag reaocKgu'^ovTu. The Vul. adds, " et quadraginta noctibus." Three Gr. MSS. have "/at vvxiag Tioaagd- uovia. Conformable to which are also the Ara. Cop. Sax. and Eth. versions. 14. "Good tidings." Diss. V. Part, ii.—^ " Reign." lb. Part i. 15. "The time is accomplished," on nenhigorat 6 itaigog. E. T. " The time is fulfilled." The time here spoken of is that which according to the predictions of the prophets, was to inter- vene between any period assigned by them and the appearance of the Messiah. This had been revealed to Daniel, as consisting of what, in prophetic language, is denominated seventy weeks, that is (every week being seven years) four hundred and ninety years ; reckoning from the order issued to rebuild the temple of Jerusalem. However much the Jews misunderstood many of the other prophe- cies relating to the reign of this extraordinary personage, what con- cerned both the time and the place of his first appearance seems to have been pretty well apprehended by the bulk of the nation. From the N. T. as well as from the other accounts of that period still extant, it is evident that the expectation of this great deliverer was then general among them. It is a point of some consequence to the cause of Christianity, that both the time and the place of our Lord's birth coincided with the interpretations then commonly giv- en of the prophecies by the Jews themselves, his contemporaries. 19. " Mending," naragTt'Covzag. The Gr. word Kuxagri^tiv not only signifies ' to mend' or ' refit,' but also ' to prepare,' ' to make.' Interpreters have generally preferred here the first signifi- 192 NOTES ON ST. MARK. cation. This concurrence itself, where the choice is indifferent, is a good ground of preference to later interpreters. But 1 do not think the choice in this passage indifferent. A fishing bark, such as Josephus describes those on this lake to have been, (lib. ii. ca. 43, De bello), though an improper place for manufacturing nets in, might be commodious enough for repairing small injuries sustained in using. 24. " Art thou come to destroy us ?" Lightfoot (Hor. Heb.) observes, that the Jews had a tradition that the Messiah would de- stroy Gahlee, and disperse the Galileans. He thinks, therefore, that this ought to be considered as spoken by the man, who was a Galilean, and not by the demon, as it is commonly understood. 2 " The holy One of God." Diss. VI. Part iv. L. iv.^ 34. N. 28. " Through all the region of Galilee," fig 6h]v rriv mQiioi- gov ttIq rakdaiug. E. T. " Throughout all the region round about Galilee." Vul. " In omnem regionem Galilsese." This ver- sion of the old La. interpreter entirely expresses the sense, and is every way better than that given by Be. " In totam regionem cir- cumjacentem GaHlaeas," who has been imitated by other translators, both in La. and in modern languages, often through a silly attempt at expressing the etymology of the Gr. words. Had Galilee been the name of a town, nsQiyoiQog must no doubt have meant the ' en- virons,' or circumjacent country. But as Galilee is the name of a considerable extent of country, the compound nfQiiwQog denotes no more than the simple %MQog, or, if there be a difference, it only adds a suggestion that the country spoken of is extensive. But as the region round about Galilee must be different from Galilee itself, or, which is the same thing, the region of Galilee, the translators that render it so totally alter the sense. The use oi-niQixwQog in the Sep. manifestly supports the interpretation which after the Vul. and all the ancient interpreters, I have given. 'Hmgr/oQog '^Qy6§ is in our Bible " the region of Argob ;" n ne^Jixogog rov 'logdavov, " the plain of Jordan." Other examples might be given, if it were necessary. To express properly in Gr. the region round about Galilee, we should say, ?; neglxugog, not xr/S FaXdalag, but Imgl Tfji/ rahlcciccv, the repetition of the preposition being quite agreea- ble to the genius of the tongue. Thus, Apoc. 15: 6, UsguCf^aixi- vot nsgi tcc oti'j&j]. There is no occasion, therefore, for Dr. Pearce's correction, " rather into the whole region of Galilee, which was round about, i. e. about Capernaum :" a comment which is, besides, liable to this other objection, that, if the lake of Gennesa- ret was, as is commonly supposed, the boundary of Galilee on the east, it would not be true that Capernaum, which was situated on the side of the lake, was surrounded by Galilee. 38. " The neighboring boroughs," raV tyo^tvug xco/nonoXfig. The Cam. iyyvg noktig xcci tig rag xcoftag. Vul. '' Proximos vicos CHAPTER II. 193 et civltates." So also Sy. Go. Sax. and Ara. The reading of a single MS. can have no weight in -this case ; and the versions have very little. The uncommonness of the word y.o)(.ni6\iig, which oc- curs not in the Sep. and nowhere else in the N. T. niiglit naturally lead translators to resolve it into naj/^tug xui nokiig. But it is under- stood to denote sometiiing intermediate, greater than the one and less than the other, the sense is sufficiently expressed by the En^. word ' boroughs.' 43. " Strictly charging him," iii^Qi^iriou^ievog avxo). Mt. 9- 30. 2 N. 44. "■ To the priest," ToJi hQi7. Vul. " Principi sacerdotum." Two ordinary Gr. MSS. have iw ugxifgeH. The Sax. also follows the Vul. This is all the collateral evidence which has been pro- duced for the reading of the Vul. Wet. adds the Go. version. But if I can trust to the Go. and Anglo-Saxon versions, published by Junius and Mareschal, Amsterdam 1684, the Go. is here entirely agreeable to the common Gr. Indeed there is every kind of evi- dence, external and internal, against this reading of the Vul. The power of judging in all such cases belonged by law equally to every priest. The addition of the article rw, in this passage, appears to have arisen from this circumstance, that, during the attendance of every course, each priest of course had his special business assigned him by lot. One, in particular, would have it in charge to inspect the leprous and unclean, and to give orders with regard to their cleansing. For this reason it is said the priest, not a priest ; but we have reason to think that, except in extraordinary cases, the high-priest would not be called upon to decide in a matter which the law had put in the power of the meanest of the order. The Sy. uses the plural num- ber, " to the priests." CHAPTER II. 2 "The word of God," tSv Xoy6v. L. 1. 2. N. 7. " Blasphemies." Diss. X. Part ii. sect. 14. 8. " Jesus knowing in himself," iniyvovg 6 'Jfjaovg tot npfv^a^ Tiavcou. E. T. " Wlien Jesus perceived in his spirit." There is something particular in the expression of the evangelist. At first, it would appear applicable only to the perception a man has of what passes within his own mind, when the object of his thought is his own faculties and their operations. This species of know- ledge we commonly distinguish by the name consnousucss. But this is far from suiting the application of tl.e phrase hcie, wheie the thing perceived was what passed in the minds oi others. I'o me it appears manifest, that the intention of the sacred writer was to sig- nify that our Lord, in this case, did not as others, derive his know- VoL. II. 25 194 NOTES ON ST. MARK. ledge from the ordinary and outward methods of discovery which are open to all men, but from peculiar powers he possessed, inde- pendently of every thing external. 1 have, therefore, preferred to every other the simple expression ' knowing in himself;' both be- cause perceivinir in or by his spirit, has some ambiguity in it, and because the phrases i] '4>vxv oiviou and to -nviv^ia uvtov often in the Jewish idiom denote ' himself.' May it not be reasonably con- cluded, that the information as to the source of this knowledge in Jesus is here given by the sacred writer, to teach all Christians, to the end of the world, that they are not to think themselves warrant- ed, by the example of their Lord, to pronounce on what passes within the hearts of others, inasmuch as this is a branch of knowledge which was peculiar to the Son of God, whose special prerogative it was, not to need that any should testify concerning man unto him, as of himself he knew what was in man ; J. 2: 25. 15. " Placed themselves at table." Diss. VIII. Part iii, sect. 3—7. 17. " [To reformation]," eli ^ifTuvoiav. This clause is wanting here in a greater number of MSS. and ancient versions than in Mt. 9: 13. (See Note 3, on that verse.) It is rejected by Gro, Mill, and Ben. It is not improbable that it has originally, by some copy- ist who has thought the expression defective without it, been bor- rowed from L. 5: 32, about which there is no diversity of reading. But though there may be some ground to doubt of its authenticity in this place, and in that above quoted from Mt. yet, as there can be no doubt of its appositeness, 1 thought it better to retain it in both places, and distinguish it as of doubtful authority.' 18. " Those of the Pharisees," oi imv (t>agi(Jul(ov. In a consid- erable number of MSS. (some very valuable), we read ol 0uQiaai~ 01. The Vul. has ' Pharisaei,' not ' discipuli PharisaBorum.' This is also the reading of the Cop. Go. Sax. and second Sy. versions. But they are not all a sufficient counterpoise to the evidence we have for the coi^innon reading. \\). "The bridemen,'' oiilol loO voi-tqoji'og. E. T. "The children of the bride-chamber." It is evident that the Gr. phrase vtoixoij i'V!iq , E. T. "Can they fast ?" In a subject such as this, relating to the ordinary manners or customs which obtain in a country, it is usual to speak of any thing which is never done, as of w hat cannot be done ; because it cannot, with propriety, or without the ridicule of singularity, be done. Mti dvvuvtui vrioifvuv is therefore synonymous with fxri vr}oxivooai ; ' Do they fast ?' And oJ dvvuvxtti. vt^atevnv with ou CHAPTER III. 195 vtjaTevovai, ' They do not fast.' As the simple manner suits better the idiom of our tongue, I have preferred it. 20. "They will fast," vnGif6aouaif. E. T. "Shall they fast." The expression here used does not convey a command from our Lord to his disciples, but is merely a declaration made by him occasionally to others, of what would in fact happen, or what a sense of propriety, on a change of circumstances, would induce his disciples of themselves to do. The import is therefore better ex- pressed by ivill than by shall. At the time when the common trans- lation was made, the use of these auxiliary verbs did not entirely coincide with the present use. In the solemn style, and especially in all the prophecies and predictions, shall was constantly used where every body now, speaking in prose, would say ivill. As that manner is (except in Scotland) become obsolete ; and as, on many occasions, the modern use serves belter the purpose of perspicuity, distinguishing mere declarations from commands, promises, and threats ; i judged it better, in all such cases, to employ these terms according to the idiom which prevails at present. 24. " Which, on the Sabbath, it is unlawful to do." Mt. 12: 2. N. 26. " Abiathar the high-priest." From the passage in the his- tory referred to, it appears that Ahimelech, the father of Abiathar, was then the high-priest. ^ " The tabernacle — the loaves of the presence." Mt. 12: 4. N. 28. " Therefore the Son of Man," ujotf 6 vlog rou di/O^omov. This is introduced as a consequence from what had been advanc- ed, ver. 27, " The Sabbath was made for man, not man for the Sabbath." Hence one would conclude that ' the Son of Man,' in this verse, must be equivalent to man in the preceding ; otherwise a term is introduced into the conclusion which was not in the pre- mises. CHAPTER HI. 4. " To do good — or to do evil ; to save, or to kill," dya&o- ■noh^aui, rj y.ay.onotrjaui • ipv](}]i/ oo)oui,, /] uno-^Tslvat,. In the style of Scripture, the mere negation of any thing is often expressed by the affirmation of the contrary. Thus, L. 14: 26, not to love, or even to love less, is called " to hale ;" Mt. 11: 25, not to reveal, is " to hide ;" and here, not to do s'ood when we can, is " to do evil;" not to save, is " to kill." Without observing this particularity in the oriental idiom, (of which many more examples might be brought), we should be at a loss to discover the pertinency of our Lord's argument ; as the question about preference here was solely 196 WOTES ON ST. MARK. between do{7ig and not doing. But from this, and many other passages, it may be justly deduced as a standing principle of the Christian ethics, that not to do the good which we have the oppor- tunity and power to do, is, in a certain degree, the same as to do the contrary evil; and not to prevent mischief, when we can, the same as to commit it. 5. " For the blindness of their minds," inl xtj noogo'jati TTJg xuq- diaq uvtmv. Diss. IV. sect. 22, 23, 24. 12. "He strictly charged them," noUd infTifia aviolg. Ch. 9: 25. N. 14. "That he might commission them to proclaim the reign," 'ha dnooTtlhj uvtoug xr^gvoottv. Diss. VI. Part v. sect. 2. 21. " His kinsmen liearing this, went out," uxovaavifg oi nag' avTov eiijXx^ov. Sir Norton Knatchbull, a learned man, but a har- dy critic, ex))lains these words as if they were arranged and point- ed thus, 01 uxovaavTfg, nag' amou i'i7]),-&ov, " Qui audiverunt, sive audientes quod turba ita fureret ab eo exiverunt," They tvho heard, went out from him. He does not plead any diversity of reading, but that such transpositions of the article are often to be met with. "'y/xovaai/Tsg 01, dicitur frequenti trajectione pro ot uxovaavrig." But it would have been more satisfactory to produce examples. For my part, I cannot help thinking, with Raphelius, that this transposition is very harsh, and but ill-suited to the idiom of the language. 2 01 nag aviov. That this is a common phrase for denoting ' sui propinqui, ' cognati,' his kinsmen, his friends, is well known. I have preferred the word kinsmen, as the circumstances of the story evince that it is not his disciples who are meant, but who would most readily be understood by the appellation friends. Bishop Pearce is of a different opinion, and thinks that by oi nag aviov is meant, " rather those who were with him, or about him ; that is, some of the apostles or others present." Of the same opin- ion is Dr. M'Knight. But I cannot find warrant for this interpreta- tion. Uuga often signifies od apud, juxta, yrope ; ' at,' ' near,' * with ;' but not when joined with the genitive. It has, in that sig- nification, regularly tiie dative of persons, and the accusative of things. Thus Phavorinus, IJugd ngdxhaig^ ini nXrioiorrjia d?]Xoi, tni f.itu ifiijiu'/ov, doTi-At] ovuzanrsi'iao ' inl de uipv/ov, alitaTinij. He subjoins only three exceptions that have occurred to him, in all which the preposition has the accusative of the person instead of the dative, but not a single example wherein it is construed with the genitive. The use of the preposition in the N. T. in this sig- nification, which is very frequent, I have found (except in one in- stance, where the .dative of the thing, and not the accusative, is used) entirely conformable to the remark of the lexicographer. The instance is in J. 19: 2-5. ' EianyAeiouv dt nugd lol aiavgot. CHAPTER 111. 197 But in no instance have I found it with a genitive, unless when the meaning is different ; when it has either no relation to place^ as appears to be the case here, or when it corresponds to the La, a, ab, and to the Eng. from. If the article did not form an insu- perable objection to the disposition of the words proposed by Knatchbuli, his way of rendering nag' aviov ihik&ov^ " went out from him," would be unexceptionable. Another insuperable objectiorr against both of the above hypotheses (for both imply that it was- some of the disciples, or at least some of those who were with Je- sus in the house, that went out) is, that by the evangelist's account, they who went out were persons who had been informed of his sit- uation by others. ' ^kovouvtsq ol tiuq aviov. Now, what writer of common sense would speak of men's hearing of a distress which they had seen and felt, and in which they had been partakers ? For it is said, not of him alone, but of him and his disciples, that they were so crowded that they could not so much as eat. Nor ■can the particle cacovaavTeg, in a consistency with the ordinary rules •of construction refer to any thing but the distress mentioned in the preceeding verse. ^ " To lay hold on him," xgattjiyai uvzov. All the above-men- tioned critics agree in thinking that the aviov refers not to 'Jyjaovg but to oiXog^ in the twentieth verse. L. CI. also has adopted ■this opinion. He renders the words ttgairjaat uijtov, " pour la re- tenir," referring to la multitude in the foregoing verse. As to the justness of this version, far from being dogmatical, he says modestly enough, in his notes, " Les mots xptizrj'Ooii uvtov sont equivoques, et peuvent etre eoJcaient rapportez au mot ox^og qui precede, et a Jesus Christ. Si I'on suit cette construction, I'evangeliste vou- dra dire, etc., niais si on rapporte ces paroles a Jesus Christ, il leur faudra donner un sens conforme." He seems to put both ways of rendering the words on a foot of equality. Bishop Pearce is more positive, and says, in his note on this passage, our Eng. translation must certainly be a mistake. Why .'' Because Jesus was in a house, and therefore they who wanted to lay hold on him could not go out for that purpose. True, they could not go out of that house ; but if they who heard of his distress were in another house, (and the very expression employed by the evangelist shows that they were not witnesses of the distress), would there be any impro- priety in saying, ' They went out to lay hold on him ?' I admit with L. CI. that the pronoun ai^zoVmay refer either to oyXog, or to Jesus the subject of discourse. But that the latter is the ante- cedent here is the more probable of the two suppositions, for this reason : The same pronoun occurs before, in this verse, where it is admitted by every body to refer to him, and not to the multitudey 01 nuQ avtov i^t^Xdov xgaitjaai uviov. The interpretation, there- fore, which makes it refer to him though not absolutely necessary, 198 NOTES ON ST. MARK. is the most obvious, and the most conformable to the syntactic order. Further, till of late, the pronoun here has been invariably under- stood so by interpreters. Thus, the Vul. " Cum audissent sui, ex- ierunt tenere eum." It must have been earn if they had under- stood it of the crowd, turba, mentioned in tlie preceding sentence. With this agree, in sense, all the other translations I know, ancient or modern, oriental or European, L. Cl.'s alone excepted. The ancient commentators, Gr. and La. show not only that they under- stood the expression in the same way, but that they never heard of any other interpretation. Though in matters of abstract reasoning, I am far from paying great deference to names and authorities, their judgment is often justly held decisive in matters purely gram- matical. ^ " He is beside himself," f^'f'orj;. Vul, " In fuorem versus est." It shocks many persons to think, that so harsh, so indecent a sentence concerning our Lord, should have been pronounced by bis relations. Several methods have accordingly been attempted for eluding this sentiment entirely, or at least affixing another mean- ing to the word iiforfj, than that here given, though the most an- cient and the most common. By the explanation Dr. Pearce had given of the preceding words, (which I have assigned my reasons for rejecting), he has avoided the difficulty altogether; what is affirmed being understood by him as spoken of the crowd, and not of Jesus. But he has not adverted, that to give the words this turn, is to render the whole passage incoherent. Nothing appears plain- er, than that the verdict of his friends in this verse, is the occasion of introducing the verdict of the scribes in that immediately follow- ing. Observe the parallelism (if I may be allowed th.e term) of the the expressions : 01 nag' avzov It^ikOov, Kgaxrjnai aviov, iXeyov yaQ OTi f^i'ait] ' itai ol ygafifiurflg ol ano ' JfQOOolvf.to}v v.ttxa^aviig i'Xeyov oit BeeX^e^ovX iyn. Were the scribes also speaking to the crowd ? As that will not be pretended ; to suppose that in one verse the crowd is spoken of, and in the next our Lord, though the expression is similar, and no hint given of the change of the sub- ject, is, to say the least, a very arbitrary supposition. Now, that the sense given in the common version, which I have followed, is an ordinary meaning of the word is not denied. Phavorinus ex- plains it by ^lali/iTui, and in 2 Cor. 5: 13, it is contrasted with the verb ocuqpovfli', in such a manner as not to admit another interpre- tation. Thus: E'Ui yuQ i!^tait]jLifv, -^fm ' e'ln ocoqigovovfifv, vfxlv. It is urged on the other side, that the word occurs in the Sep. in a different meaning, Gen. 45: 26, t'i.iOTi] t] diuvola ' Iav,(j)(i. E. T. *' Jacob's heart fainted." But passing the observation that the ex- pression is not entirely the same, I should admit the same to be the meaning of the evangelist, if it were mentioned as what was report- ed to his friends, and not as what was said by them. When they CHAPTER III. 199 say, ** he is beside himself," every body understands it as a conclu- sion which they infer on the sudden from what they had heard. The judgment is rash and injurious, but not unnatural to people in a cer- tain temper. Tiie otlier version, " he has fainted" denoting a visi- ble event, could not naturally come from those who knew nothing of what had happened but by information from others. If it had been said, in the future, fxar»/'afra^, ' he will faint,' the case had been different, as this would have been no more than an expression of their fears. L. CI. was so sensible of the weight of the above- nientioned objections, that, though he considered the pronoun uviop as relating to the crowd, he could not understand on i^iait], which he renders " qu'il etoii tombe en defaillance," as either spoken of the crowd, or as spoken by the friends ; but in order to keep clear of both these difficulties, he has, after Gro. adopted an hypoth- esis which, if possible, is still more exceptionable. He supposes, in contradiction to all appearances, that the word tkfyov in this verse is used impersonally or indefinitely, and that the same word in the next verse, so similarly introduced, is used personally or defi- nitely. Accordingly, he translates tliyov yaQ, not ' car ils disoi- ent,' as the construction of the word requires, but 'car on disoit,' thus making it not what his kinsmen inferred, but what was report- ed to them. U this had actually been the case, the simple, obvi- ous, and proper expression in Gr, would have been: 'u^xovoavTig ol Tiao uucov ort iii'nT7jy,fi, iit]KOov xpuiijoat aviov. In this case also, 1 should have thought it not irn[irobable, that the word implied no more than those writers suppose, namely, that he had fainted. Some are for rendering it he wondered, or ivas amazed, assigning to it the same meaning which the word has ch. 2: 12, where an evi- dent subject of wonder and amazement is first mentioned, and then the passion as the natural efiect. This way of rendering the words is exposed to objections equally strong, and more obvious. The only modern Eng. versions that I know, which follow the com- mon translation, are Hey. and VVes. Gro. thinks that the Si. and Ara. favor his explanation of the word iii'atr]. But Father Si. is of a different opinion. I cannot help observing, on the whole, that in the way the verse is here rendered, no signification is assigned to the words, which it is not universally allowed they frequently bear; no force is put upon the construction, but every thing interpreted in the manner which would most readily occur to a reader of com- mon understanding, who, without any preconceived opinion, entered on the study. On the contrary, there is none of the other inter- pretations which does not (as has been shown) offer some violence to the words or to the syntax ; in consequence of which, the sense extracted is far from being that which would most readily present itself to an unprejudiced reader. It hardly admits a doubt, that the only thing which has hindered the universal concurrence of 200 NOTES ON ST. MARK. translators in the comtnon version, is the unfavorable liglit it puts our Lord's relations in. But that their disposition was, at least, not always favoi'able to his claims, we have the best authority for assert- ing. See J. 7: 5, with the context. I shall conclude this long critique on the whole passage, with taking notice of a different reading on the first part of it. The Cam. (with which concur two versions, the Gro. and the Cop.) substitutes oti Tjxovcav ntfji avxov oi yga^ifiazflg xul ot Xomoiy " when the scribes and the rest heard concerning him," for dxov- aavng ol tiuq avrcv. Had this reading been sufficiently support- ed, (which is far from being the case), I should have gladly adopt- ed it, and saved the relations. 27. " The strong one's house." L. 11: 21. N, 29. "Eternal punishment." Ch. 12: 40. N, CHAPTER IV. 10. "Those who were about him, with the twelve, asked him," 7]Qmi]0ttv aviov ol nf^l uvtov avv rolg dfodiKct. Vul. " Interroga- verunt eum hi qui cum eo erant duocecim." With this agrees the Sax. In conformity to the import, though not to the letter of this reading, four Gr. MSS. of which the Cam. is one, instead of ot Ttegl UVTOV ovp To7g dcodetia, read ol f-iad^iTui uvrov. This is all the countenance which the reading adopted by the Vul. has from, antiquity. 24. " To you who are attentive," vi-ui/ rolg ukovovgiv, E. T, *' Unto you that hear." The places are numberless wherein the Heb. i'&i^ shamnny, and the Gr. dxovecv, signify not barely 'to hear,' but ' to be attentive,' to show regard to what one hears. See, amongst other passages, Mt. 18: 15, 16. That it must be understood with this limitation here, is evident froni its being pre- ceded by the warning, ^ki'vue t/ dxoviTf, and from its being fol- lowed by the words dg yug uv e'xv — where the phrase, to have, and not to have, are on all sides allowed to mean, in the first in- stance, to make, and not to make, a good use of what one has ; and, in the second, barely to possess and not to possess. It may be proper to add, that in some noted MSS. the words ro7g axovovaiv are wanting, as well as in the Vul. Cop. and Ara. versions. 25. '* From him who hath not, even that which he hath shall be taken." See the preceding N. " That which he hath," in the last clause, is what he is possessed of. I did not think it proper to interpret the word differently, according to its different senses, be- cause there is here an intended paronomasia. Mt. 10: 39. N. 36. " Having him in the bark, they set sa\],^^ naguka^l^upovaiv avTov cog tJv tv rut nkotat. E. T. " They took him, even as he CHAPTER V. 201 V7as, in the ship." Vul. " Assurnunt eum ita ut erat in navi." The word ita, ' even,' has not any thing in the original corresponding to it, and does not serve to illustrate the sense. With the Vul. agree most modern versions. L. CI. indeed says, " lis le prirent dans leur barque," but has overlooked the cJ??;j/ entirely. Raphelius seems to understand the passage in the same way that L. CI. does, and explains olg r]j' " with such preparation as he had," |)utting the comma after >]", and not after ccvtuv. With Eisner, I approve more the common interpretation. Against the other there are three principal objections : 1st, The words are not iig to ttXoIov, but ii> rw Tilo'iM. 2dly, No example of cJ? »)»', in their acceptation, has been yet produced. To give as an expamle wothq ^weaKevaafievog iqv, is too ridiculous to require an answer. Nor is it more to the purpose, to quote phrases so different as ak f'lX^v and otq tivx^v. 3dly, It does not suit the humble manner in which our Lord travel- led at all times. He never affected the state of a great man ; nor do we ever hear of servants, horses, or wagons, attending him with provisions. Dr. Pearce, who seems to favor that way of render- ing the words, was sensible of this incongruity, and therefore ex- plains it, tired as he was : but this still supposes such an ellipsis in the expression as I can find no example of. 39. " Commanded the wind." Ch. 9: 25. N. CHAPTER V. I. " Gadarenes." radagrjvfov. Vul. " Gerasenorum." Mt. 3: 28. N. 3. " In the tombs," if zo7g ^ipijiAelotg. In a very great number of MSS. amongst which are all the oldest and the best, it is iv loig f.ivi'jf.iaai. The Com. and Ben. read so. This is one of those di- versities, concerning which, as the sense is not affected, we can conclude nothing from translations. I agree with Mill and Wet. in adopting it, and have therefore, though of little consequence, ren- dered it " tombs," as I commonly use " monument," in translating fAVTjfielov. 7. " I conjure thee," opx/fw ai. E. T. '* I adjure thee." It was observed on Mt. 26: 63, that the verbs ogmCeiP and iioQuiCiiv, when spoken of as used by magistrates, or those in authority, de- note ' to adjure ;' that is, to oblige to swear, to exact an oath ; but when it is mentioned as used by others, and on ordinary occasions, it is better rendered, ' to conjure,' or to obtest solemnly. II. "The mountain," xaofjt]. There is [^so great a concur- rence of the most valuable MSS. early editions, fathers, and ancient versions, in favor of t([) oqh, in the singular, that it is hardly possi- ble to question its authenticity. The ancient translations which Vol. II. 26 202 NOTES ON ST. MARK. corroborate this reading, are all those that are of any account with critics ; the Vul. both the Sy. the Ara. the Go. the Cop. the Sax. and the Eth. Gro. Mill, and Wet. receive it. 15. " Him who had been possessed by the legion," toV dut^to- viCofiivop — roV io^)jy,6iu rof leytoiva. The latter clause is not in the Cam. and one other MS., and seems not to have been read by the author of the Vul. who says, " Ilium qui a d^monio vexaba- tur." Neither is it in the Sax. 17. "They entreated him to leave their territories," ^'p^airo naouY.uXitv uviov unflxfilv ano tmv ooi'mv . E. T. "They began to pray him to depart out of their coasts." It has been long observed by critics, that aQiof.w.L in Scripture, before an infinitive, is often no more than expletive, uQ^oiiai h'yitv for If'yo), etc. That this is sometimes the case, cannot be doubted ; but as, in my judgment, it does not hold so frequently as some imagine, 1 shall make a (e\v observations for ascertaining the cases in which the verb is significant and ought to be translated. The 1st is, when an ad- verb of time appears to refer us to the special circumstances ex- pressed by UQyo^iai. Thus Mt. 4: 17, ' yl-no zoie 7iugiauio( tdovTfQ ilnov. The known captiousness of the Phar- isees, and their forwardness on every occasion to reproach our Lord, give ground to think that it was the historian's intention to suggest, that the disciples were but begun to pluck the ears of corn when they obtruded their censure, and that, consequently, began to i^luck is not a mere pleonasm for lAucked. The 4th and only other case which occurs, is wlien agyof-tui seems to insinuate that what was done was not mucli, that it was of short continuance, like an action only begim. An example of this we have in Mt. 11: 20, "//{^iaro ovfid'iCfiv tdg-jioliig, " He began to reproach the cities." Mt. 26: 22, j^pjttfro Af'p/ffj/ {'/{acrro? aJjo~// marks more strongly the abrupt- ness and coincidence of the cry, than I'liyiv ixaaiog could have done. I own, however, that the two cases last mentioned have not fiqual evidence with the two that precede them, and would there- CHAPTER vr. 203 fore condemn no interpreter for dropping agioi-iut in both. For my part, I choose to retain it, as 1 think it neither quite unmeaning, nor even unsuitable to modern idioms. Si. in Fr. in tiiese cases, some- times renders uQifoUat by the verb ' se mettre,' which seems equiv- alent. Thus, " Ses disciples se mirent aarracher" — and " 11 se mit a reproacher." In other cases, particularly in the text, the redun- dancy of ugyofiat, is manifest. 23. " 1 pray thee come, and lay thy hands upon her," iV« A- &(uv tniOrjg avrt] rag x^^Q"^?- Vul. " Veni, impone manutn super earn." Perhaps the La. version of the words has arisen from a different readintr in the orisinal. The Cam. with other differences, has il&i in the imperative. Perhaps it has been what the La. translator thought a proper expression of the sense. The conjunc- tion iftt, with the subjunctive mood, not preceded by another verb, is justly to be regarded as another form of the imperative. The only difference between it and an ordinary imperative is, that it is a humble expression, serving to discriminate an entreaty from a com- mand. In this respect it corresponds to the Heb. particle N': na, which, when it is subjoined to the imperative, forms in effect a dif- ferent mood : for what two things can differ further than to entreat and to command? Yet, to mark the difference in most languages, can be effected only by some such phrase as / jjray thee ; which, therefore, ought not to be considered as words inserted without au- thority from the original, since without them the full import of the original is not expressed. It has, accordingly, been supplied in some such way in most versions. Be. says, " Rogo ;" Er. Zu. and Cal. " Oro ;" Dio. " Deh ;" G. F. " Je te prie ;" Beau. " Je vous prie." The same may be affirmed, not only of our com- mon version, but of the g(3neralily of Eng. translations. This re- mark will supersede the correction proposed by Dr. Pearce, which, though not implausible, leans too much on conjecture to be adopt- ed here. CHAPTER VI. 2. " And how are so great miracles," ott aal dwuf-uig TOtayiui. E. T. "That even such mighty works." The conjunction ort is wanting in a great number of MSS. including many of chief note, and in several of the oldest and best editions. Wet. and other writers reject it. Add to all these, that the sense is clearer with- out it. 3. " With us," TTQog I'^fiug. Vul. " Apud nos." To the same purpose the Sy. etc. The Seventy have employed ngog in inter- preting the Heb. etsel, which answers to La. juxta, apud, 2 Chr. 28: 15. Is. 19: 19. Jer. 41: 17. In the same way it is employed 204 NOTES ON ST. MARK. in the N. T. ; J. 1: 1, o Xoyog riv -n^og rov ■deof, "The word was with God." Is there any occasion here to recur, with Mark- land, to classical authors, for an application of the term, which must be acknowledged to be, even in them, very uncommon ? 9. " To be shod with sandals, and not to put on two coats." The reading in Gr. here followed is, 'yJU' vnodedefitvovg aavdaUa, nal ^^ivdvouo&ui diio I'tiiUpug. Authorities are almost equally di- vided between ifd'vaao&ui in the infinitive, and hdvoriods in the imperative ; for I consider, with Bishop Pearce, those copies which read It'cHuouaOf as favoring the former, the change of the termina- tion ai into i being a common blunder of transcribers. Now, though the authorities on the other side were more numerous than they are, the sense and structure of the discourse are more than sufficient to turn the balance. Mr. had hitherto been using the oblique, not the direct style, in the injunctions which he reports as given by our Lord. This verse, therefore, is most naturally construed with Jia- Qii^yyeiXev ctviolg in the preceding verse. It is not usual with this writer to pass abruptly from the style of narration to that of dia- logue, without giving notice to the reader. It is the more impro- bable here, as intimation is formally given in the next verse in re- gard to what follows ; aal t'kiyfv avtolg. For, if this notice was unnecessary when he first adopted the cjiange of manner, it was unreasonable afterwards, as it hurt both the simplicity and the per- spicuity of the discourse. I cannot help therefore, in this instance, differing from both the late critical editors Mill and Wet. 11. "As a protestation against them," ilg ^(uqtvqiov amolg. Ch. 13: 9. N. ^ " Verily 1 say unto you, the condition of Sodom and Gomor- rah shall be more tolerable on the day of judgment, than the condi- tion of that city." The Gr. answering to this, ' A^r\v ?.iyo) v^lv, uv- fnioifQov V..T.I. is wanting in the Cam. and three other MSS. The Vul. Sax. and Cop, also, have nothing that corresponds to it. 15. " It is a prophet, like those of ancient times," on ngoq- t]iy]g iatlv,y] o]g tlgxiovix!joc^i]io)i'. E. T. "That it is a prophet, or as one of the prophets." There is, however, such a consent of MSS. several of tliem of the first note, versions, as Vul. Sv. Ara. Go. Cop. Sax. and Eth. with editions,- fathers, critics, for rejecting the conjunction jJ, as to remove all doubt concerning it. The sen- tence is also more perspicuous without it. 01 nQoqrirai,, used in this manner, always meant the ancient prophets, Isaiah, Jeremi- ah, etc. 20. " Prot(:cted," , " The Jews said to him, Have we not reason to say ?" The other is 13: 13, where our Liord says,' Tfiflg qoDPihe f.u'0 diduoy.xttXog xal'O xvgtog, xal na- koigXiysTf, " Ye call me The teacher, and The master, and ye say right." 1 am aware that the difference may not be thought mate- rial ; but I cannot help considering the slightest alteration as mate- rial which affects the taste of these invaluable writings, and thereby tends to deprive us of an important criterion of their genuineness and divine original. Diss. 111. sect. 18. — " Ye judge well." This is spoken ironically. See notes on Mt. 23: 32, and 26: 45, and on J. 4: 17. 11, 12. " But ye maintain, ' If a man say to father or mother, Be it corban (that is, devoted) whatever of mine shall profit thee,' he must not thenceforth do aught for his father or his mother ;" vneig de kf'yfve, ' Eav einij uv&gionog ifo nuzgl rj nj fit]Tgi Koq^uv (6 toil, dojoov) 6 iuf i'^ i/.iov ojq>eh]{}tjg ' '/mi ovmit aqlizt uviov ovdtv noi- rjaui TM naigl uuiov i] irj i.i7jigi aiiov. E. T. " But ye say, ' If a nian shall say to his father or mother, It is corban (that is to say, a gift) by whatsoever thou mightest be profited by me,' he shall be free ; and ye suffer him no more to do aught for his father or his mother." For the illustration of this passage, in which it must be acknowledged there is some difficulty, let us, first, attend to the tihrase, it is corban. As corban, in the original, is not accompa- nied with the substantive verb, it suits better the import of the pas- -sage to supply it in the imperative, be it, than in the indicative, it CHAPTER VII, 21 1 is. Whatever the man meant to do, it is evident that, by the form of words specified, the thing was done as he was bound. The ex- pression, therefore, ought not to imply that the obligation had been contracted before. Be. who has been followed by most modern translators, erred in inserting the verb est. He ought either, with the Vul. to have left the ellipsis unsupplied, or to have said, sit, or esto. KoQjSuv is a Sy. word, which this evangelist, who did not write in a country where that language was spoken, has explained by the Gr. word dc»gov and signifies here 'a gift made to God,' or * a thing devoted.' Our translators say, " by whatsoever thou mightest be profited by me ;" that is, when expressed more fully, 'That is corban, whatever it be, by which thou mightest be profited by me.' Now, as to the meaning of the expression, some explain it as importing, ' Let every donation I make to God turn out to thy advantage.' And they suppose, that when a man has once said this, he is, every time he makes a present to the temple, or an ob- lation on the altar, to be considered as discharging the duty he owes to his parents. This seems to be the sense of the Vul. : " Si dix- erit homo patri aut matri, Corban (quod est donum) quodcunque ex ine tibi profuerit." To the same purpose, tliough in ditierent words, Er. Zu. Cal. and Cas. From Be.'s version it would be diffi- cult to conclude what had been his apprehension of the meaning. His words are, " Si quispiam dixerit patri vel matri, Corban (id est donum) est, quocunque a me juvari posse, insons erit." But by a marginal note on the parallel passage in Mt. he has shown that his idea was the same with that of the ancient interpreter, " Sen- sus est, quicquid templo donavero, cedet in rem tuam, perinde enim est, ac si tibi dedero." There are several reasons which lead me to think that this cannot be the sense of tlie words. In the first place, such a method of transferring the benefit of oblations and gifts (if compatible with their usages, which I very much doubt) would have deprived the giver of all the advantage resulting from them. We may believe it would not suit the system of the covet- ous and politic Pharisees, who were the depositaries of the sacred treasure, to propagate the opinion, that the same gifts and offerings could be made equally to redound to the benefit of two or three, as of one. This would have been teaching the people an economy in their oblations and presents to the temple, which but ill suited the spirit of their doctrine. 2dly, The effect of this declaration could, at the most, only have been to release the son who said so, from the obligation of giving any support to his father, or doing aught for him : but it could never be construed into a positive obli- gation to do nothing. By saying, ' I will do this for you, 1 will transfer to you the merit of all my oblation,'! cannot be understood to preclude myself from doing as much more as I please. Yet this was the effect of the words mentioned, as we learn from the sacred 212 NOTES ON ST. MARK. writers. Thus Mt. says expressly, that after a man has made this rleclaration, Ov ^?j tifAt](yf], (rather xi{Ar,Gfi, as it is in some noted MSS. and early editions), " He shall not honor his father or his mother." I know that in Be.'s translation, and those which follow it, this argument is in a manner annihilated. By making the words now quoted belong to the hypothetical part of the sentence, and in- troducing, as the subsequent member, without warrant from the original, the words he shall be free, translators have darkened and enervated the whole. But that the doctrine of the Pharisees ex- tended further tlian to release the child from the duty of supporting Jiis parents ; nay, that it extended so far as to bring him under an obligation not to support them, is still more evident from what is told by Mr. Ovy.in aqifif, " Ye suffer him no more to do aught for his father or his mother." This plainly expresses, not that he is at liberty to do nothing for them, if he choose to do nothing, but that he must never after do aught for them, if he would. This ap- pears even from the common translation, whose words I have quo- ted ; though the passage is greatly marred by the same unwarrant- ed supply as in Mt. 1 may justly say morrerf, since the words sup- plied are inconsistent with those which follow. A man is free, who may do, or not do, as he pleases. This was not the case. The same act which superseded the obligation of the comn)andment brought him under a counter-obligation, which, according to the Pharisaical doctrine, he was less at liberty to infringe than ever he had been with regard to the former. The method of getting rid of God's commandment, we see, was easy ; but there was no release from their tradition. 3dly, our Lord, in both places, mentions two commandments of the law in regard to parents, the one enjoining honor to them, the other prohibiting, under, the severest sanction, that kind of dishonor which consists in contumelious words. Both are introduced in illustration of the sentiment with which he began, that they preferred their own traditions to the commandments of God, Now tlie mention of the divine denunciation against those who treat their parents with reproachful language was foreign to the purpose, if there was nothing in the maxims of the Pharisees here animadverted on, which tended to encourage such criminal conduct. But the speech of the son, as those interpreters explain it, " May every offering I make to God redound to your advantage," cannot be said to he abusive, or even disrespectful. With whatever view it may be spoken, it carries the appearance of reverence and regard. See Mr. 15: 4. N. The An. Eng. version has suggested a differ- ent meaning, to wit, that the son had aqtually given, or intended to give, to the temple, all that he could afford to bestow on his pa- rents : " If any one shall tell his father or his mother, that what he could bestow for their relief is corban, that is, to be given to the tem- ple, you discharge him from the obligation of doing any thing for CHAPTER VII. 213 his father or his mother." And in the parallel passage in Mt. it is, "is dedicated to the temple," though the original does not authorize the change of the tense. This meaning Mr. Harwood also has in- troduced into his paraphrase, which he calls a liberal translation. Mt. 15: 5, " But you, in direct opposition to this divine command, say, that whosoever dedicates his substance to pious and religious uses, is under no obligation to relieve an aged and necessitous parent." And, Mr. 7: 11, 12, "that, if any man bequeath his for- tune to the service of the temple, from that moment he ceases to be under any obligation at all to relieve the most pressing wants of his aged and necessitous parents." I do not think it necessary to at- tempt a refutation of this opinion, or rather, these opinions ; for more ways than one are suggested here, and a sort of casuistry, which, by the way, savors more of the corruptions of the church than of those of the synagogue. Only let it be observed, that the second and third arguments urged against the former hypothesis, serve equally against this ; to which I shall add, that, as no Jewish customs have been alleged in support of it, it is far from being what the words would naturally suggest. \( such had been our Lord's meaning, the obvious expression would have been, not. If a man say to his father, but, If a man dedicate or bequeath to the temple. Whereas ilie efficacy in the text is laid entirely on what he says, not on what he does, or intends to do. For tny part, I agree with those who think that, by the expression which I have rendered, "be it devoted, whatever of mine shall profit thee," the son did not directly give, or mean to give, any thing to God ; he only pre- cluded himself from giving any relief to his [)arents. For if he should afterwards repent of his rashness, and supply them with any thing, he had by (what 1 may call) eventually devoting it to God, given, according to the Pharisaic doctrine, the sacred treasury a ti- tle to reclaim it. Gro. is of opinion, that this chance of eventual profit to the treasury, whereof the priests, and the leading men of the Pharisees, had the management, contributed not a little to the establishment of such impious maxims. The words, therefore, " be it corban," or " devoted," involve an imprecation against himself, if he shall ever bestow any thing to relieve the necessities of his parents ; as if he should say to them, • May I incur all the infamy of sacrilege and perjury, if ever ye get a farthing from me ;' than which we can hardly conceive any thing spoken by a son to his pa- rents, more contemptuous, more unnatural, more barbarous, and consequently more justly termed naxoloyla, ' opprobrious language.' Lightfoot quotes a passage from a Rabbinical performance, which sets the intent of such expressions in the clearest light. When a man had a mind to make a vow against using any particular thing, suppose wine, he said, Let all the wine that I shall taste be conem, a word of similar import with corban. By saying so, it was not un- 214 NOTES ON ST. MARK. derstood that lie devoted any thing to God, but that he bound him- self never to taste wine. And if, notwithstanding this, he was afterwards induced to drink wine, he became both sacrilegious and perjured : sacrilegious, because the wine was no sooner tasted by him than it was sacred ; perjured, because he had broken his vow ; for such declarations were of the nature of vows. It appears from Maimonides, that the term came, at length, to denote any thing pro- hibited. To say. It is corban to me, is to say, I dare not use it ; to me it is all one as though it were consecrated to God. In the above explanation we are supported by the authority of Gro. Capellus, Lightfoot, all deeply conversant in Jewish literature ; with whom also agree these later critics, L. CI. Beau. Wh. Wet. Pearce, and several others. Some of our late Eng. translators seem also to have adopted this interpretation. The only difficulty that remains in the sentence arises from the conjunction vmi, which, in sentences conditional or comparative, where the concluding member has an immediate dependence on the preceding, appears to break the natural connexion, by forming one of a different kind. To this I answer with Gro. that the xai in the N. T. like the Heb. n, is some- times a mere expletive, and sometimes has the power of other con- junctions. I shall mention some of the examples in the Gospels referred to by that author. The learned reader may compare the original with the common translation, Mt. 28: 9. L. 2: 15,21. 5: 35. 9: 51. In all these, the translators have dropped the copulative entirely. In L. 2: 27, 28, they have rendered it then, and L. 15: 1, that. Every impartial person will judge whether it be a great- er latitude in translating to omit a conjunction, which, in certain cases not dissimilar, is allowed to be an expletive, or to insert, rather interpolate, a whole clause, which is not only not necessary, but not altogether consistent with the rest of the passage. The last clause, ver. 12, is here rendered more according to the sense than accor- ding to the lett.ir. ' Ye maintain — he must not do,' is entirely equivalent to, ' Ye do not permit him to do ;' for it was only what they permitted or prohibited by their doctrine of which he was speaking. But the former is the only way here of preserving the tenor of the discourse. In the latter, the first member of the sen- tence is in the words of the Pharisees, the second in the words of our Lord. 19. " It entereth not into his heart, but into his belly, whence all impurities in the victuals pass into the sink," ovx {lanogfvtTut aviov ilg X7]v Hagdluv, «AA,' eig tj]v xotkiav, nai eig xov aqedgaiva ix- nOQSvetai, naif^agi'Cov nuvTu xa (igM^axa. E. T. " It entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats." A late learned prelate, whom I have had oc- casion often to quote, proposes a different version of the above pas- sage. The way in which he would render it, as may be collected CHAPTER VII. S15 from his commentary and notes, is this : * It entereth not into his heart, but into his stomach, and goeth out into the lower part of the belly, which purgeth all meats.' A'oiXia, he says, commonly ren- dered ' belly,' is often used for oTO/naxog^ ' stomach.' Thus Mt. 12: 40, Jonah is said to have been ifiij nodla, in the belly [that is, stomach] of the great fish. But let it be observed, that the Gr. word itodia in no other way imports aiufAaj^og, than as the Eng. word belli/ imports stomach. With us it is equally proper to say, that Jonah was in the belli/, as that he was in the stomach of the fish. Thus we say of gluttons, that all their care is to fill their bel- lies. Yet in such cases we could not say that either the Gr. word or the Eng. is used in an acceptation different from the common. Whatever goes into the stomach goes into the belly, of which the stomach is a part. Whosoever goes to Rome goes to Italy. It is common to every language often to express the part by the whole, and the species by the genus. This kind of synecdoche is so fa- miliar, and even so strictly proper, as hardly to deserve a place among the tropes. Let it be observed further, than when a more extensive or general term is used, every thing advanced must be suited to the common acceptation of the term. Thus I may say indifferently, that our food goes into the stomach, or into the belly ; but if I use the latter term, I cannot add, it passes thence into the intestines, (these being also in the belly), which I might have ad- ded if in the first clause I had used the word stomach. The same holds also of the corresponding expression in Gr. and for the same reason. Yet, in this glaringly improper manner does the evan- gelist express himself, if aqjedgmv, as the bishop explains it mean a part of the belly. If it were necessary to go further into this ex- amination, it might be observed, that dcpidgcuv, by the explanation produced from Suidas and Pasor, which makes it at the most, answer only to the intestinum rectum, will not suit his purpose, the secre- tion of the chyle being more the work of the other intestines. Let it at the same time be remembered, that the version latrina, seces- sus, is admitted, on all sides, to be according to the common mean- ing of the word. Add to this, that 'AadaplCov is susceptible of an easy explanation on this hypothesis. It agrees with tidcp ; but nuv does not relate to §{}w^aitt. It must be explained from the subject treated, -nuv Koiv6v,nai> anu&uQtov. Nor can any thing be clearer than the meaning and construction, when the words are thus ex- plained : ' Any impurity that should enter from without, with the food, into the body, can never contaminate the man, because it no- wise affects his mind, but passeth into liis belly, whence it is thrown out into the sink, leaving what is fit for nourishment clear of all dregs and defilement.' Gro. has well expressed the last clause, *' Si quid est in cibo naturalis immunditiae, id alvo ejectum purgat relictum in corpore cibum." No interpretation more effectually 216 NOTES on ST. MARK. exposes the cavil reported by Jeiom. Our Lord's words, so far from implying that all that is swallowed is thrown out of the body, imply tlie contrary. The other interpretation requires also, that we do violence to the words in reading aaOagiCovra for naxfuQi^ov, without the sanction of a single MS. edition, ancient version, or early writer. 22. " Insatiable desires," nXiovt'i'iai,. E. T. " Covetousness." The use of the word nlioviila in the Sep. warrants interpreters to render it '■ covetousness,' in the N. T. But in every place where the word occurs, it does not seem to be properly limited to that meaning. Phav. and Suid. both define it d] vnt'g ijjg tnidv^dag lov nkfiovos I3kd^i] ; they add nugu tm dnoGToXco, because it is not the common classical use. Now as this definition is applicable to more vices than avarice^ there are some passages in Scripture where the sense requires it should be rendered by a more comprehensive term. This is particularly the case when the plural number is employed, as here, and 2 Pet. 2: 14. 24. " Having entered a house," iloiX&Mv fig ti]v olxlav. But a great number of MSS. many of them of the first note, have no ar- ticle. Some of the earliest and best editions have none. The Sy. and the Go. interpreters have not read the article. It is rejected by Wet. and most critics. 26. " A Greek,'" 'Mhivig. This woman is called, Mt. 15: 21. *'Canaanitish ;" here, " a Syrophenician," and " a Greek." There is in these denominations no inconsistency. By birth, she was of Syropheniria ; so the country about Tyre and Sidon was denomina- ted ; by descent, of Canaan^ as most of the Tyrians and Sidonians originally were ; and by religion a Greek, according to the Jewish manner of distinguishing between themselves and idolaters. Ever since the Macedonian conquests, Greek became a common name for idolater, or at least one uncircumcised, and was held equivalent to Gentile. Of this we have many examples in Paul's Epistles, and in the Acts. Jews and Greeks, "EXh]viq are the same with Jews and Gentiles. 31. " Leaving the borders of Tyre and Sidon, he returned," Ttaliv iifk&oji/ in zMi> ogliov 7'vgov xat ^idoivog, ijlOi. Vul. " Ite- rum exiens de finibus Tyri, venit per Sidonem." Agreeable to which are the Cop. and the Sax. versions, as well as the Cam. and two other MSS. which, instead of the three last words in Gr. read ^Ar>f d'lu I^tdwvog. Whatever may have recommended this reading to Dr. Mill, it has no external evidence worth mentioning, and is besides, in itself, exceedingly improbable. Our Lord's ministry was to the Jews ; and to their country he appears to have confined his journies. Even Si. and Maldonat, though both, especially the last, not a little partial to tiie Vul. give the preference here to the com- mon Of. Maldonat says, " Credendum non est, Christum in urbe§ CHAPTER VIII. 217 Gentilium ingressum fuisse, qui non nisi ad oves quae perierant do- nius Israel, se inissum dixerat." 32. Who had an impediment in iiis speech," (.loydalov. Vul. " Mutum." Tiiis deviation from the meaning is not authorized by a single MS. 33. " Spat upon his own fingers, and put them into the man's ears and touched his tongue," t^uli Tovg daxivlovg aviov fig rd ojtoc uviou itai Titvaag rjiparo irjg yXojoatjg aviov. E. T. " Put his fingers into his ears, and he spit and touched his tongue." The reference of the pronoun his is here quite indeterminate. The Cam. MS. gives a better arrangement, miaug tjjaks y., i. Two other MSS. say i^uXe lovg duv.iulovg uvioZ eig lu cJra avroc, xai ijipuxo. Though one or two copies are of no authority, yet as there is no doubt about the meaning, that arrangement in Eng. which conduces most to perspicuity ouglit to be preferred. 34. "Epbphatha." Pref. Mt. sect. 19. CHAPTER VIH. 12. " No sign shall be given to this generation," fi dodtjoetac T^ yipfa ravrrj orjjA(7ov. As the negative in the original is ex- pressed by the conditional particle si, if, Simon, in his note on the place, mentions this as an argument, that the words are of the na- ture of an oath. " Cette parlicule si semble indiquer le serment." It is true that, among the Hebrews, the form of an oath by impre- cation was very common. " God do so to me, and more also," said Ruth to her mother-in-law, " if aught but death part thee and me." This was an oath that she would not leave her. Sometimes there was an ellipsis of the curse, and no more than the hypothetical clause was expressed. In this case, the conditional conjunction had the force of negation, if there was no negative in the sentence; and the contrary effect if there was. But as use in every tongue grad- ually varies, it is manifest, and might be proved by examples, that the conditional particle came at length, in many cases, to be under- stood merely as a negative. That it is so here, we need no better evidence than that, in all the other places of the Gospels where we have the same declaration, what is here expressed by li do&t'jonat at^i-iilov, is expressed in them by a^^nlov ov do\)7]0(ic(t. Mt. 12: 39. 16:4, and L. 11: 29. Notes. 24. " Having looked up," xat uva^Xiipag. E. T. " And he looked up." Apu^Htjuv sometimes signifies ' to recover sight,' sometimes ' to look upwards' to an object situated above us, some- times ' to raise our eyes' from looking downwards, or even from a state of passiveness to exertion. In this sense, ' to look up,' is often used in Eng. As the subject here is the cure of a blind man, Vol. H. 28 218 KOTES ON ST. MARK. many are led to prefer the first of these senses. My reasons for thinking differently are as follows: 1st, When avcc^ltniti', m the Gospel, signifies ' to recover sight,' it indicates a complete recovery, which was not the case here. 2dly, If it denote here ' he recov- ered his sight,' there is a coatradiction in the passage, as the same reason would lead us to infer, from the very next verse, that he had not recovered it ; for Jesus, after doing something further, inolrjoiv avTOv di/u^kiipai, made him again look up. 3dly, Because the man's recovering his sight is expressed by a distinct clause, anona- riazu&Tj y.al ivt^leipf Tr]Xavy(xJg. There is no reason to adopt the second meaning mentioned, as the objects he had to look at appear to have been on a level with himself. The third sense, there- fore, which is that of the E. T. seems entitled to the preference. The application is similar to that in the Sep. Isa. 42: 18, 01 TvcfXoi (xvu^ltxpaii Idelv. E. T. " Look, ye blind, that ye may see." That the word is sometimes used for looking at things not placed above us, is also evident from L. 21: 1. ^ " 1 see men, whom I distinguish from trees only by their walking," jSkino) lovg dvxfQMnovg cJg dtvdQu nfQinazovvTuQ. E. T. " I see men as trees walking." But in many MSS. some of them of principal note, in several old editions, and in the commentaries of The. and Euth. the words are, ^).ino) rovg av&Qwnovg, 6xi tag dtvdga 6q(o nfQmaxovvTag. This reading is preferred by both Mill and Wet. and is followed by Cas. and some modern interpreters. Thus, the sentence is made to consist of two members, whereof the second is introduced as the reason for saying in the first, that he saw men. I have endeavored to give a just expression of the sense in the version. 26. " Neither go into the village, nor tell aught to any of the villagers," f.i^]df: fig n^v xojfxtjv fiail{y7]?, ftrjdi f'lntjg tivI iv tt] mufArj. Vul. " Vade in domum tuam ; et si in vicum introieris nemini dix- eris." This version has evidently sprung from a different reading ; as there has been, in fact, a great deal of variety here, both in MSS. and in versions. The Sy. and a good majority of MSS. favor the common reading. Some have thought that there is an impropriety in that reading, as it seems to suppose they could relate the mira- cle to the people in the village, though they did not enter it. But the words, ol tvi^ ac^tt], are no more than a periphrasis for' the villagers.' 28. " And others, one of the prophets," akloi di i'vu nZv -ngo- (prjitav. Vul. " Alii vero quasi unum de prophetis." In conformi- ty to which, the Cam. alone reads tog before tva. But no transla- tion, not even the Sax. concurs here with the Vul. 31. " He began to inform them," >;o|«ro didaoxiiv uvzovg. Chap. 5: 17. N. ^ *' Be rejected," anodoxi^uaOiivat. This word is, probably, CHArXER IX. 219 used in reference to the expression in the Psalms, "The stone which the builders rejected," uv dmdoy.i^anav, as it is rendered by the Seventy. 37. " What will a man not give?" rl do'joti afdgojnog ; E. T. " What shall a man give?" Gro. justly observes, tliat r/, here, is equivalent to noou ; ' How much !' ' What great things !' The em- phasis is better expressed in our language by the negative, which, however strange it may appear, more exactly hits the sense than a literal version. ^ " Ransom," avxaXlayfia. E. T. " Exchange." The Gr. word means both ; but the first is, in the present case, the only proper term in Eng. We ransom what by law, war, or accident, is forfeited, and in the power of another, though we may still be in possession ; but we always exchange what we have for what we have not. If a man's life be actually taken, it is too late for barter- ing. CHAPTER IX. 12, 13. •' And (as it is written of the Son of Man)," kuI nbJg yiyQanxut ini rov viov xov av&gbiuov. E. T. " And how it is written of the Son of Man." Twelve MSB. amongst which are the Al. and two others of note, read xai^oj? for nul niog. I cannot help thinking this a sufficient warrant for receiving it, when, by the rules of construction, no proper meaning can be drawn from the words as they lie. The Vul. and Zu. follow the common reading, and render TittI? 'quomodo.' Er. Cas. Cal. say ' quemadmodum ;' which may be interpreted either way. Be. whether it was that he judged xadiog the true reading, or that he thought noig here of the same import, renders it ' ut.' In this he has been followed by the G. F. which says 'comme,' and Dio. who says ' sicome.' It gives an additional probability, that a similar clause, ver. 13, relating to John, as this does to Jesus, which seems, in some respect, contrasted with it, is ushered in with the conjuction '/.a&wg, xu&cog yt'yQuniai' In avTOv. This clause is very generally understood by interpreters, as relating to the coming, not to the sufferings, of the Baptist. I have, therefore, for the sake of perspicuity, transposed it. 20. " No sooner did he see him," idcuv aviov. An ambiguity in both expressions, but such as, explained either way, hurts not the import of the passage. 23. " If thou canst believe," to u dvvaaat nioKvoai. Vul. " Si potes credere." The Sy. literally the same. I see little oc- casion here for criticism. The to is wanting inso great a number of MSS. that one who thinks the construction embarrassed by it is excusable in rejecting it. And even if allowed to remain, it will 220 NOTi:S ON ST. MARK. not be pretended that such su[)erfluous particles are entirely with- out example. The turns given to the words by Gro. by Knatch- bull, and other critics, though ingenious, are too artificial. 24. " Supply thou the defects of my faith," ^ori&tt, {.lov r?] an- laiia. E. T. " Help thou mine unbelief." It is evident from the preceding clause, moievo), that anioiiu denotes here a ' deficient faith,' not a total ' want of faith.' I have used the word supply, as hitting more exactly what I take to be the sense of the passage. Gro. justly expresses it, "Quod fiduciae meae deest, bonitate tua supple." His reason for not thinking that the man asked an im- mediate and miraculous increase of faith, appears well founded : " Nam ut augmentum fiduciae ab Jesu speraverit, et quidem subito, vix credibile est." The words, however, in the way I have ren- dered them, are susceptible of either meaning, and so have all the latitude of the original. 25. " He rebuked," intTl^i7]af. Vu\. " Comminatus est ;" that is, ' he severely threatened.' In this manner the Gr, word is rendered in the Vul. no fewer than eight times in this Gospel, where it occurs only nine times. This is the more remarkable, as in the Gospels of Mt. and L. where we often meet with it, it is not once so rendered, not even in the parallel passages to those in Mr. No La. translator that I know has in this imitated the Vul. Some say ' objurgavit ;' some ' increpavit,' or ' increpuit.' Beau, who says ' menaca,' and Lu. who says ' hedraueie,' are the only persons I know who, in translating from the Gr. into modern lan- guages, imve employed a word denoting ' threatened.' If there were more evidence than there is, that this is one usual acceptation of the term, there would still be sufficient ground for rejecting it as not the meaning of the evangelists. For, 1st, The verb tnixii.ia(a is used when the object addressed is inanimate, as the ivind, the sea, a natural disease ; for though, in such cases, even when ren- dered rebuke or command, there is a prosopopeia ; yet, as we im- mediately perceive the sense, the expression derives both lustre and energy from the trope ; whereas the mention of threats, which al- ways introduces the idea of punishment to be inflicted on disobedi- ence, being nowise apposite to the subject, could serve only to ren- der the expression ridiculous. 2dly, The evangelists have olten given us the very words of the tniii'fAt]Ofi^ used by Jesus, but in no instance do we discover in them any thing of the nature of menace. We have one example in this verse, for it is infii\uriae Xtyuy. 3dly, The same word is adopted, Mt. 16: 22, to express the rebuke giv- en by Peter to his Master, in which it would be absurd to suppose that he em[)loyed threats. 4thly, The Gr. commentator Eulh. has given, on Mt. 12: 16, the word nu(jtjyyfdf as synonymous to int- rifxriOf. 5thly, Recourse to threats, in the orders given to individ- uals, would ill suit either the meekness or the dignify of character CHAPTER IX. 221 uniformly supported by our Lord. Even the verb ifA^Qi^iaoixui^ though nearer in its ordinary signification to that of the La. ' com- minor,' yet, in no place of the Gospels, can properly be rendered to threaten. It is twice used by J. for ' to groan,' or ' to sigh deeply.' There are only two other passages in which it is applied to our Lord, once by Mt. and once by Mr. In both places the words he used are recorded, and they contain no threrUcnino; of any kind. The only term for threat, in these writers, is amih] ; for to threat- en, ccneikilp and niJ00uniiXe7v. 29. " This kind cannot be dislodged, unless by prayer and fast- ing." Ihvio zo yt'vog h ovd'nn dvvuTut i'SfXifeii/, ii fxr] if ■ngnaiv/fi xul vrjoTelq. E. T. " This kind can come forth by nothing but by prayer and fasting." Some doubts have been raised in regard to the meaning of the words this kind. The most obvious inter- pretation is doubtless, that which refers them to the word demon immediately preceding. But as, in the parallel passage in Mt. 17: 19, mention is made oi faith as the necessary qualification for dis- possessing demons, Knatchbull and others have thought that this kind refers to the faith that is requisite. But to me it appears an insurmountable objection to this hypothesis, that we have here the same sentiment, almost the same expression, and ushered in with the same words, this kind, tliough in what goes before there is no mention of faith, or of any thing but demon, to which it can refer. It would be absurd to suppose, that the pronouns and relatives in one Gospel refer to antecedents in another. Every one of the Gospels does, indeed, give additional information ; and, in various ways, serves to throw light upon the rest. But every Gospel must be a consistent history by itself; otherwise an attempt at explana- tion would be in vain. Now my argument stands thus : The sto- ry related in both Gospels is manifestly the same : that the words in question may refer to demon in Mt., no person who attentively reads the passage can deny ; that they cannot refer to faith, but must refer to demon in Mr. is equally evident. Either then they refer to demon in both, or the evangelists contradict one another. Other arguments might be mentioned : one is, that the application o{ y^vog to an abstract quality such as faith, is, I suspect, unexam- pled in the language of Scripture ; whereas, its api)lication to difTer- ent orders of beings, or real existences, is perfectly common. Some have considered it as an objection to the above explanation, that it supposes different kinds o( demons ; and that the expulsion of some kinds is more difficult than that of others. I answer, 1st, The ob- jection is founded entirely in our ignorance. Who can say that there are not different kinds of demons ? or, that there may not be degrees in the power of expelling ? Revelation has not said that they are all of one kind, and may be expelled with equal ease. I answer, 2dly, By this kind, is not meant this kind of demons, but 222 NOTES ON ST. MARK. , this kind or order of beings called demons. And if there be any implicit comparison in the words, it is with other cures. Another objection is that in Mt. 17: 20 the power of expulsion is ascribed solely to faith ; whereas, here, it is ascribed to prayer and fasting. The answer to this objection will perhaps show, that the question does not so much affect the import of the passage, as it affects the grammatical construction and literal interpretation of the words. By the declaration, " This kind cannot be dislodged, unless by prayer and fasting," we are not (as I apprehend) to understand, that a certain time was to be spent in prayer and fasting before the expulsion of every demon, but that the power of expelling was not otherwise to be attained. " Quod est causa causae," say dialecti- cians, " est etiam causa causati." This is conformable to the idi- oms which obtain in every tongue. It was evidently concerning the power of expelling that the disciples put the question, ' Why could not we ?' Now, to the attainment of that power, fasting and prayer were necessary, because they were necessary for the at- tainment of that faith with which it was invariably accompanied. That iS.ik&elv should be used according to the import of the Heb. conjugation kophal, may be supported by many similar examples in the N. T. 37. " Not me, but him who sent me :" that is, ' not so much me, as him who sent me.' Mt. 9: 13. '' N. 40. " Whoever is not against you is for you," "Og ovv. iaviytt&' t'jfiMi^, vntg ^fiojv laxtv. But in a great number of MSS. some of them of note, in several editions, in the Vul. both the Sy. versions, the Sax. and the Go. the reading is v^xiav in both places, which is also preferred by Gro. Mill, and Wet. 44, 46, 48. " Their worm and their fire." 'O ayi(xi\f}l ttviwv Kol to nvg. Diss. XII. Part ii. sect. 30. CHAPTER X. 1. "Came into the confines of Judea through the country up- on the Jordan," igxixai, eig ra bgia rrjg Jovda'iag did tov nagav zov 'Jogddvov. Vul. " Venit in fines Judaeae ultra Jordanem." The Sy. and the Go. appear to have read in the same manner as the Vul. agreeably to which diu zov is omitted in some MSS. 12. " If a woman divorce her husband." This practice of di- vorcing the husband, unwarranted by the law, had been (as Josephus informs us) introduced by Salome, sister of Herod the Great, who sent a bill of divorce to her husband Costobarus ; which bad exam- ple was afterwards followed by Herodias and others. By law, it was the husband's prerogative to dissolve the marriage : The wife could do nothing by herself. When he thought fit to dissolve it, CHAPTER X. 223 her consent was not necessary. The bill of divorce, which she re- ceived, was to serve as evidence for her, that she had not deserted her husband, but was dismissed by him, and consequently free. 19. " Do no injury," fu] dnooTigtja^^g. E. T. " Defraud not." This does not reach the full import of the Gr. verb, which compre- hends alike all injuries, whether proceeding from force or from fraud, and is therefore better rendered by P. R. " Vous ne ferez tort a personne." This is followed by Sa. Beau, and even by Si. himself, who changing only the mood, says, " Ne faites torte a personne." In the same way Dio. has also rendered it, " Non far danno a niu- no ;" here rightly following Be. who says, " Ne damno quemquam afficito." To the same purpose the Vul. " Ne fraudem feceris ;" by the sound of which, I suspect, our translators have been led in- to the version, " Defraud not," which does not hit the meaning of the La. 21. "Carrying the cross," u(jag tov aravgov. These words are not in the Ephrem. and Canj. MSS. There is nothing corre- sponding to them in the Vul. Sax. and Cop. versions. Mt. 10: 38. N. 25. " Pass through," dtfkd^ilv. There is the same diversity of reading here, which was observed in the parallel place in Mt. 19: 24. But the other reading, sioeX&flv, is not here so well sup- ported by either MSS. or versions. 29. See the note immediately following. 30. " Who shall not receive now, in this world, a hundred-fold, houses, and brothers, and sisters, and mothers and children, and lands, with persecutions." There are two difficulties in these words, of which I have not seen a satisfactory solution. The first is in the promise, that a man shall receive, in this world, a hundred- fold, houses and brothers . The second is in the limitation, with persecutions. As to the first, there is no difficulty in the pro- mise, as expressed by the evangelist Mt. and L. To say, barely that men shall receive a hundred-fold for all their losses, does not imply that the compensation shall be in kind ; nor do I find any difficulty in the declaration, that thus far their recompense shall be in this world. James, 1: 2, advises his christian brethren " to count it all joy when they fall into diverse temptations." Paul, 2 Cor. 7: 4, says, concerning himself, that he was " exceeding joy- ful in all his tribulation." The same principle which serves to ex- plain these passages, serves, to explain the promise of a present re- compense, as expressed by Mt. and L. The Christian's faith, hope, peace, and joy in the Holy Ghost, were more than sufficient to counterbalance all his losses. But if the mention o{ houses and brothers , add nothing to the meaning of those evangelists, to what purpose was it made by Mr. ? Instead of enlightening, it could only mislead, and make a retribution in kind be expected in 224 NOTES ON ST. MARK. the present life. Some things are mentioned,, ver. 29, of which a man can have only one : these are father and mother. In ver. 30, we have mothers, but not fathe7-s. Wife is mentioned, ver. 29, but not wives, ver. 30. Hence that profane sneer of Julian, who ask- ed whether the Christian was to get a hundred wives. As to these omissions, however, there are some varieties in MSS. and versions. In ver. 29, the word ywar/.u is wanting in two MSS. as well as in the Vul. Cop. Arm. and Sax. versions. None, indeed, in ver. 30 have either ywur/.u or yvvur/.ag, but many MSS. and some of note, read ixr]it^u; many also add y.o.l nazigu, though these words in the singular ill suits the ixuxovianXaolova which precedes them. These differences and omissions also contribute to render the pas- sage suspected. According to rule, if one was repeated, all should have been repeated ; and the construction required the plural num- ber in them all. Bishop Pearce suspects an interpolation, occasion- ed by some marginal correction or gloss, which must have been af- terwards taken into the text. Ifjhe text has been in this way cor- rupted, the corruption must have been very early, since the repe- tition in ver. 30, though with some variety is found in all the an- cient MSS., versions, and commentaries extant. In a case of this kind, I do not think a translator authorized to expunge a passage, though he may fairly mention the doubts entertained concerning it. In a late publication of Mr. Wakefield's [Silva Critica), this pas- sage is explained in such a manner (sect. 83,) as makes the words " now in this world, a hundred-fold, houses, and brothers, and sis- ters, and mothers, and children, and lands, with persecutions," to signify just nothing at all. I own I am not fond of a comnient that destroys the text, or, which amounts to the same thing, exhibits it as words without nieaning. Besides, the promise here is so formal- ly divided into two parts, one regarding the present life, the other the future, that it may be fairly questioned whether such a total an- nihilation of one essential part, does not bring the significance of the other at least under suspicion. See Mt. 26: 29. ^ N. ^ " As to the other question about the qualifying words, (.nza Sicoyfxoi', I observe that tlie Cam. and one other MS. read diwynov, agreeable to which is the Sy. version : but this makes no alteration in the sense. I observe also, that there are three MSS., none of them of any name, which read f.ina dto)yfi6i>, ' after persecution.' Wet. who commonly pays no regard to conjectural emendations, has, nevertheless, adopted this. A promise, according to the letter, regarding things merely temporal, to be accompanied u'ith persecu- tions, that learned and ingenious critic considered as illusory. The more a man has, in that situation, his distress is the greater. He subjoins : " Omnia vero plana erunt, si, quae etiam ingeniosa D. Heinsii conjectura fuit, sequamur codices qui habent f^nd dcojyfiov. Atque ita promittuntur halcyonia et pacata tempora duris succes- CHAPTER X. 225 sura." Thus, Drutlnnar, a Benedictine monk of the ninth centu- ry, who wrote a commentary on Mt. considers the riches and pow- er of tlie Pope as a clear fulfihnent of the promise with regard to Peter, who put the question, and the large endowments of the monasteries as a fulfilment to the rest : " Nunc quoque magnum reg- num habet Petrus de villis etservis per omnem mundum, et ipse et omnes sancti, propter amorem Dei." I own that, to me, all things do not appear so plain, even after the alteration proposed by VV^et. If this promise, of temporal prosperity, be understood as made to in- dividuals, how is it fulfilled to the martyrs, and to all those who con- tinue to be persecuted to the end of their lives? But if it be under- stood, as those interpreters seem to fancy, of the church in general, which, after a state of persecution for near three centuries, was put by Constantine in a state of security and prosperity, the following questions will naturally occur : Do not the words here used mani- festly imply, that the promise was intended for every disciple who should come within the description ? Thus ver. 29 : Ovddg iaxiv og (xg:)jxev — "There is none who shall have forsaken" — 30, idi/ fi.i] Xd^ri — " who shall not receive." The evangelists jjU. and L. are equally explicit on this head. JJug og uq^^^^mv — " Whosoever shall have forsaken" — XtjipiTui, — " shall receive" — are the words of Mt. And in L. it is, Ovd'elg laiiv og c((fTJy.ei> — " There is none who shall have forsaken" — og ov [.it] dnokdlh] — " who shall not receive." — It is impossible for words to make it clearer. Now, could the promise be said to affect the actual sufferers, as the words certainly imply, if all that is meant was, ' If ye my hearers, have given up, or shall give up, every thing for my sake, houses, lands, friends — those who shall be in your places, three hundred years hence, who have suffered nothing, being themselves perhaps good for nothing, and have lost nothing, shall be richly rewarded for what ye have done, and shall live in great opulence and splendor?' If understood, therefore, of an enjoyment which every persecuted in- dividual would obtain here, after all his sufferings were over, it is not true ; for many died in the cause : and, if understood of the church in general, it is not to the purpose ; nor can it, by any in- terpretation, be made to suit the terms employed. For my part, if I were, with Heinsius and Wet. to account |«6ra dmyfiov, ' after per- secution,' the true reading, 1 should heartily agree with those who consider this as a strong evidence of the millenium ; for in no other way that I know, can it be consistently interpreted. I have other objections against that interpretation which makes it relate to the change that the church was to undergo, after being established by the imperial laws. If our Lord's kingdom had been, what it was not, a worldly kingdom ; if greatness in it had resulted, as in such kingdoms, from wealth and dominion, there would have been rea- son to consider the reign of Constantine as the halcyon days of the Vol. II. 29 226 NOTES ON ST. MARK. church, and a blessed time to all its members. But if the reverse was the fact ; if our Lord's kingdom was purely spiritual ; if the greatness of any member resulted from his humility and usefulness; and if superior authority arose purely from superior knowledge and charity; if the riches of the Christian consisted in faith and good works — I am afraid the changes introduced by the emperor, were more the corrupters than the establishers of the kingdom of Christ. The name indeed was extended, the profession supported, and those who assumed the name, when it became fashionable and a means of preferment, multiplied ; but the spirit, the life, and the power of religion, visibly declined every day. Let us not, then, shameful- ' ]y confound the unrighteous Mammon with the hidden treasures of Christ. Those divine aphorisms called the beatltnJes, which ascribe happiness to the poor, the meek, the mournful, the hungry, the perse- cuted, were not calculated for a particular season, but are evidently intended to serve as fundamental maxims of the christian common- wealth to the end of the world. Though there be, therefore, some difficulty in reconciling the words, ivith persecutions, with what is apparently a promise of secular enjoyments, it is still preferable to the other reading ; both because the correction is a mere guess, and because it is less reconcilable than this to the state of the church militant, in any period we are yet acquainted with. For it will ev- er hold, that all that will live godly in Christ Jesus shall, in some shape or other, suffer persecution. And to reject on mere conject- ure, because of a difficulty, real or apparent, all that Mr. has ad- ditional to what is recorded by Mt. and L. would be contrary to all the rules of sound criticism, and might give rise to a freedom which would be subversive of the authority of Scripture altogether. 40. '• I cannot give," ova aarcp if-iop douvai. Vul. " Non est meum dare vobis." lu the addition of vohis, this interpreter is al- most singular, having no warrant from MSS. and being followed only by the Sax. version. It is, besides, but ill adapted to the words in connexion. Tiie same peculiarity in the two versions oc- curs also in Mt. 20: 23. 42. " Tliose who are accounted the princes," ol doaovvzfg ag- yftv. E. T. " They which are accounted to rule. The Gr. ex- pression, suitably to a common idiom both in sacred and in classical authors, may be rendered simply as though it were ol u^jxairfg 'the princes;' but I think there is here an energy in the word do- itovvTfc;, as denoting those whom the peopi'' acknowledge and re- spect as princes. It also suits the sense better to use the name princes here than the verb to rule, which is not so well adapted to the preceding participle, accounted. The word princes denoting strictly and originally no more than chief men, it may not improper- ly be regarded as merely a matter of public opinion, who they are that come under this denomination. But we cannot with proprie- CHAPTER XI. 227 ty express ourselves in the same doubtful way of those who actual- ly govern, especially when they govern, as represented here, in a severe and arbitrary manner. 46. "Son of Timeus." This may be no more than an inter- pretation of the name, for so Bartimeus signifies ; in which case tlie words Tovt' tail, as in Abha father, which occurs oftener than once, are understood. 48. " Charged him to be silent," ineTCfiwg aucco 'iva oKanrjaTi. See Notes on Mt. 20: 31, and ch. 9: 25. CHAPTER XI. U "As far as Bethphage and Bethany," fig Bi^&qayt] x«t Bf&- ttvlav. Bridcfuyr] xal are not in the Cam. ; nor are there any words corresponding to them in the Vui. and the Sax. versions. 10. Immediately after (^uaihla^ in the common Gr, copies, we read the words iv ovo^mTi Kvqiov, ' in the name of the Lord ;' but they are wanting in several JMSS. some of them of principal note, and in the Vul. Sy. Cop. Arm. Ara. and Sax. versions. Origen did not read them. And they are rejected by Gro. Mill, and Ben. Their situation between §aoiXeiu and its regimen, rov -naigog iq^oiv, gives them much the appearance of an interpolation. Besides, the phrase i(Jx6fAei>og h ovofimi- Kvqiov, in the preceding verse, ac- counts very naturally for the inadvertency of giving iQx6}.ievri here the same following. There is, therefore, some reason for rejecting these words, but none, that I know, for rejecting the whole clause. ^ " In the highest heaven." L. 2: 14. N. 13. " For the fig-harvest was not yet," ov yug tjif yiatgog au- Kcoi/. E. T. " For the time of figs was not yet." Waving the dif- ferent hypotheses that have been adoped for explaining this expres- sion, Dr. Pearce has, from several passages in sacred writ, particu- larly Mt. 21: 24, justly observed, that by the time of any kind of fruit or grain, is meant the time of reaping it. This, indeed, coincides with the interpretation which a reader would naturally give it. What can the time of any fruit be, but the time of its full maturity ? And what is the season of gathering, but the time of maturity? But figs may be eaten for allaying hunger, before they be fully ripe; and the declaration, that the season of figs was not yet come, cannot be (as the order of the words, in the original, would lead one at first to imagine) the reason why there was noth- ing but leaves on the tree ; for the fig is of that tribe of vegetables, wherein the fruit appears before the lea/. But if the words, xal ik- -ifoiv in amriv,ovdh evgev H ni] qvXXu, be read as a parenthesis, the aforesaid declaration will be the reason of what immediately preceded, namely, our Lord's looking for fruit on the tree. The 228 NOTES ON ST. MARK. leaves showed that the figs should not only be formed, but well ad- vanced ; and the season of reaping being not yet come, removed all suspicion that they had been gathered. When both circum- stances are considered, nothing can account for its fruit, but the bar- renness of the tree. If the words had been, ovdif fvgev fl f^rj 6k~ vv&ovg, ov yugt]v -Aaigog ovuodv, ' he found nothing but green figs, for it was not the time of ripe fruit,' we should have justly conclud- ed that the latter clause was meant as the reason of what is affirm- ed in the former; but, as they stand, they do not admit this inter- pretation. A transposition, entirely similar, we have in chap. 16: 3, 4. The idiom of modern tongues requiring a more rigid adhe- rence to the customary arrangement, I have thought it reasonable to transpose the clauses. And, for removing all ambiguity, I have, after bishop Pearce, [see his Answer to Woolston on the Miracles], rendered xaigog avacov ' the fig-harvest,' (though this application of the word harvest is unusual), rather than by a phrase so indefinite as the time of Jigs. 15. " The temple." Mt. 21: 12. N. 17. " My house shall be called a house of prayer for all na- tions," OTt 6 oixog fiov oixog ngoaevyjjg zXrj&tjaiTai naai jolg i&- viotv. E. T. '•' My house shall be called, of all nations, the house of prayer." Our translators have followed Be. who renders the passage as if the last words had been vno -navTOiv xmv t&vcov, " Domum meam domum precationis vocatum iri ab omnibus gen- tibus ;" and is, I think, the only La. translator who, by inserting the preposition nb, has perverted the sense. He has been copied, as usual, by the G. F. " Ma maison sera appellee maison d'oraison par toutes nations." This is an error of the same sort with that which was observed on Mt. 5: 21. See the Note on that verse. The court of the Gentiles, a part of to legov, the temple, as it is ex- pressed in this passage, was particularly destined for the devout of all nations who acknowleged the true God, though they had not sub- jected themselves to the Mosaic law, and were accounted aliens. The proselytes who had received circumcision, and were by conse- quence subject to the law, were on the same footing with native Jews, and had access to the court of the people. Justly, therefore, was the temple styled " a house of prayer for all nations." The error in the common version is here the more extraordinary, as in their translation of Isaiah, they render the passage quoted " for all people." ^ There is another error in the common version, in this pas- sage, which, for aught I know, is peculiar to it. Oiaog is rendered the house, not a house, as it ought to be. This difference, though on a superficial view it may appear inconsiderable, is in truth of the greatest moment. The house of prayer was the utmost that a Jew could have said of the temple of Jerusalem. To represent all the CHAPTER XI. 229 Gentiles, most of whom knew nothing about it, and the rest, at the furthest, put it on no better footing than the idol-temples of the surrounding nations, as using a style which implied that it was, by way of eminence, the place of all the earth appropriated to divine worship, is both misrepresenting the fact, and misrepresenting the sacred writers, who are far from advancing any thing that can be justly so interpreted. 18. " For they dreaded him," Icpo^ovGTO ydg amov. I see no reason, with Pearce, to reject the avzov on so slight authority as six or seven MSS. Their fear of the people, mentioned in other pas- sages, so far from being inconsistent, naturally led them to dread one who had so great an ascendency over the minds of the peo- ple, who expose the hypocrisy of the spiritual guides of the age, and was so much an enemy to tiieir traditions and casuistry. 21. "Which thou hast devoted," Tt]v yMT^jgaow. E. T. " Which thou cursedst." In Eng. the word cursed is not now so commonly, nor, I think so properly, applied to inanimate things. Besides, that acceptation of the verb to curse, to which our ears are most familiarized, associates, in our minds, the idea of something at once so atrocious and so vulgar, as makes one dislike exceedingly the application of it to a solemn act of our Lord, intended to con- vey instruction, in the most striking manner, on two important ar- ticles, the power of faith, and the danger of unfruitfulness under the means of improvement. Devoted, though sometimes used in a dif- ferent sense, is here so fixed in meaning by the words connected, that it is impossible to mistake it ; and is surely a more decent term than cursed. 22. " Have faith in God," f'x^Tf nianv Gaov. That is, say some, ' Have a strong faith.' The words rendered literally are, ' Have a faith of God.' It is a known Hebraism, to subjoin the words of God to a substantive, to denote great, mighty, excellent ; and to an adjective, as the sign of the superlative. In support of this interpretation, bishop Pearce has produced a number of pas- sages, universally explained in this manner. The context here will suit either explanation. Though this is a point on which no one ought to be decisive, I cannot help, upon the whole, preferring the common version. My reasons are these : 1st, I find that the substantives construed v/ith Qeov, when it signifies great or mighty, (for it is only with these we are here concerned), are names either of real substances, or of outward and visible effects. Of the first kind are, prince, mountain, wind, cedar, city ; of the second are, ivrest- ling, trembling, sleep; but nowhere, as far as I can discover, do we find any abstract quality , such as faith, hope, love, justice, truth, mercy, used in this manner. When any of these words are thus construed with God, he is confessedly either the subject, or the object, of the afiection mentioned. 2dly, The word nlavtg, both in the Acts and in the Epistles, is often construed with the genitive of the object, 230 NOTES ON ST. MARK. precisely in the same manner as here. Thus, Acts 3: 16, niGTig zou ofO/naTog avzov IS 'faith in his [Christ's] name;' Rom. 3: 22, niOTig' Jrjaov Xqiotov is ' faith in Jesus Christ.' See, to the same purpose, Rom. 3: 26. Gal. 2: 16, 20. 3: 22. Philip. 3: 9: llmq is used in the same way, 1 Thess. 1: 3. As these come much nearer the case in hand, they are, in my judgment, more than a counterpoise to all that has been advanced in favor of the other in- terpretation. CHAPTER Xll. 4. " They wounded in the head with stones ;" li&ojjoXrjoav- tfg fxfcpahxiwaav. Vul. " In capite vulneraverunt." Agreeably to this version, the Cam. and five other MSS. omit Xi^o^ohjaavT^g. The Cop. and Sax. translations follow the same reading. 14. " Is it lawful to give tribute to Csesar or not ? Shall we give or shall we not give?" {'ieazi yS]voov Kuiaaoi douvat,' ij ov ; ^WjUft', ij fif] doi^ifp ; Vul. " Licet dare tributum Caesari, an non dabimus?" With this agree the Go. and the Sax. The Cam. omits the whole clause dw^ev, i] ^t] d'oj/Afi'. 19. "Moses hath enacted," ^^cootjg iyguxfiei'. E. T. "Moses wrote." The word yfjuqeiv, when applied to legislators, and spo- ken of laws or standing rules, is, both in sacred use and in classical, sancire, ' to enact.' 29. "The Lord is our God ; the Lord is one," A'vgcog 6 ©iog '^{loiv KvQiog fig ion. E. T. " The Lord our God is one Lord." The words are a quotation from Moses, Deut. 6: 4: as rendered by the Seventy. In Heb. they run thus : nnj< ni-"^ ^^''^l-N n]h''_ , literally in Eng. * Jehovah our God Jehovah one.' In such sen- tences there is no substantive verb in Heb. (as in European lan- guages) to connect the words. Their juxtaposition is held suffi- cient. Sometimes in Gr. and La. which do not labor under the same defect, the verb is omitted as unnecessary. Now, in my ap- prehension, (and in this I agree with Vitringa), the words quoted ought to be rendered as two sentences ; in Deut. thus. ' Jehovah is our God : Jehovah is one ;' and not as one sentence, ' Jehovah our God is one Jehovah.' My reasons are these : 1st, It appears to have been the purpose of their great legislator to establish among the people these two important articles, as the foundation of that re- ligious constitution he was authorized to give them. The first was. that the God whom they were to adore, was not any of the acknow- ledged objects of worship in the nations around them, and was there- fore to be distinguished among them, the better to secure them against seduction, by the peculiar name Jehovah, by which alone he chose to be invoked by them. The second was the unity of the divine nature ; and consequently that no pretended divinity (for all CHAPTER XII. 231 Other gods were merely pretended), ought to be associated with the only true God, or share with him in their adoration. There is an in- ternal probability in this explanation, arising from the consideration that these were notoriously the fundamental articles of their creed. 2dly, In reply of the Scribe, ver, 32, which was approved by our Lord, and in which we find, as it were, echoed every part of the answer that had been given to his question, there arc two dis- tinct affirmations which he begins : these are, " There is one God," and '' there is only one ;" corresponding to The Lord is our Gof/, and the Lord is one. The first clause, in both declarations, points to the object of worship ; the second, to the necessity of ex- cluding all others. Accordingly, the radical precept relating to tl)is subject, quoted by our Lord, Mt. 4: 10, from the Sep. is ex- actly suited to both parts of this declaration, " Thou shah worship the Lord thy God." This may be called the positive part of the statute, and corresponds to the article. The Lord is our God. Thou shall serve him only : This is the negative part, and corres- ponds to the article. The Lord is one. 3dly, Such short and sim- ple sentences, without either verb or conjunction to unite them in themselves, or connect them with one another, are not unfrequent in the sacred language. An example, perfectly similar, wehave, Exod. 15: 3, nanbx? ij-'N nin"; (or, as we read in the Samaritan Pentateuch, -^hb^an nia-i H}r>-]) ia>p nii^l, rightly rendered in the E. T. as two distinct sentences, " The Lord is a man of war ; the Lord is his name :" by Houbigant, '' Dominusest bellator fortis ; doiniuus est nomen ejus." 4thly, It is unexampled in sacred writ to join IhN as an adjective to a proper name. The case is differ- ent when it is affirmed as an attribute, because then a copula or sub- stantive verb is understood. For though the Gr. word Kvgiog be an appellative, we ought to remember that in this passage it sup- plies the place of Jehovah, a proper name. Now a proper name, which naturally belongs but to one, does not admit numeral adjec- tives. If such an adjective, therefore, be subjoined to the name, it ought to be considered as something formally predicated of it, not as an epithet or attendant quality. If the whole purpose of the quotation were to assert, in one sentence, the unity of the Godhead, the only natural expression in Heb. would have been TS'^iibN nini TmN B'^nibN in Gr. KVQiog 6 &e6g ri(.nov Gtog elg ioxi, ' Jehovah , or The Lord, our God is one God.' But, as it stands, if it had been meant for one simple affirmation, the expression would have been both unnatural and improper. The author of the Vul. seems, from a conviction of this, to have rendered the words in defiance of the authority of MSS. " Deus unus est." In Deut. he says, in- deed, " Dominus unus est." But in some old editions, previous to the revisal and corrections of either Sixtus V. or Clement VIII, the readinj: is, as in Mr. " Deus unus est." I have consulted two 232 NOTES ON ST. MARK. old editions in folio, one printed at Paris 1.504, the other at Lyons 1512, both of which read in this manner.* Some may say, and it is the only objection I can think of. that though my interpretation might suit tlie Heb. of Deut. it does not suit the Gr. of the evan- gelist. We have here the substantive verb fffrt, which, as it is used only once in the end, seems to connect the whole into one sentence. I answer, that it is not uncommon in the penmen of the N. T. to use the copula in the last short sentence or member, and leave it to be supplied by the reader's discernment in the preceding. Thus, Mt. 11: 30, O Cvyog fiov '/gijazog, nal to fpogriov fiov Ikacpfjov tan. Here every body admits that we have two distinct affirmations, and that the tart which occurs only in the end, must be supplied in the former clause, after xgrjorog. ^ " Our God," 6 Ssog rif-mv. Three MSS. read vfxo^v ; one reads oov. Vul. " Deus tuus." 34. " Nobody ventured to put questions to him," ovdeig ixokfia uvTOv ififQcozTjoat. E. T. " No man durst ask him any question." These words convey a suggestion of some stern prohibition, or ter- rible menace, denounced by our Lord, which frightened every body from further attempts this way. But this was not the case. The people saw how completely those were foiled who tried to insnare him by captious questions, and how ill those succeeded who enter- ed into disputation with him ; and were therefore naturally led, from respect to a superiority so great and so manifest, to avoid ex- posing their own ignorance or bad intention. This is sufficiently expressed in the version; J. 21: 12. - N. 40. " Punishment," xgl/xa. E. T. " Damnation." But this word, with us, is confined to the punishment of hell, to which the impenitent will be hereafter condemned. I think it unwarrantable in a translator to limit the words of the sacred penmen to this meaning, when neither the terms used, nor any thing in the con- text, can be said to limit them. The phrases yigioig trig yiswag and dmviog xgiaig, literally, ' the punishment of hell,' and ' eternal punishment,' are the only terms in the Gospels which may be pro- perly rendered ' damnation.' And even in these I think it prefera- ble, for an obvious reason, to use the periphrasis of the sacred wri- ter. By the frequent, unnecessary, and sometimes censurable re- course of translators to the terms, damned, damnation, damnable, and others of like import, an asperity is given to the language of most modern translations of the N. T. which the original evidently has not. Chap. 16: 16. ^N. * Since I wrote tlie above, I have seen an edition of the Vul. earlier than either of these, printed at Venice 1484, in which also the expression is "Deus unus est." These are all the editions of that Translation of an older date than the Council of Trent, which I have had occasion to see. CHAPTER xiir. 233 41. "The treasury," tov yccCocfivXctxtov. This name seems to have been given to those chests into which the money devoted for the use of the temple and the sacred service was put. The first account we have of such a repository is in 2 Ki. 12: 9. But the chest mentioned there seems to have been intended for receiving only the money brought in by the priests, as it was set in the court of the priests, near the altar, a place to which they only had ac- cess ; whereas the treasury here meant was accessible to people of all ranks and both sexes, as we learn from our Lord's remark on the gift of a poor widow. It must, consequently, have been in the court of the women, beyond which they were not permitted to go. Gazophylacium, from signifying the chest which contained the trea- sure, came to denote the place in the temple where the chest was deposited. We find our Lord, J. 8: 20, teaching in ' the treasu- ry ;' that is, I suppose, in that side of the court of the women where the sacred treasure was kept. 42. " Two mites, which make a farthing." Diss. VIII. Part. I. sect. 10. CHAPTER Xlll. 8. " Famines and commotions," h/Aol xal zaQaxai Vul. " Fa- mes." The Cop. Sax. and Eth. read as the Vul. Aaljagayal are wanting in the Cam. and one other MS. 9. " To bear testimony to them," ilg lAagrvgtov avtolg. E. T. " For a testimony against them." Vul. " In testimonium illis." Thus also, Mt. 10: 18, ng fxagrvgiov avio7g xccl toTg t&vsai, E. T. renders, " For a testimony against them and the Gentiles." But, in Mt. 24: 14, iig ftagivgiov ndat ro7g t&veot is translated, " For a witness unto all nations." This is evidently the most natural in- terpretation, and suits the usual import of the dative case. Nor is there aught in the context of any of the three passages that would lead one to interpret it differently from the rest. The change, con- sequently, appears capricious. In one place, indeed, namely chap. 6: 11, the words in connexion sufficiently warrant the change of the preposition. But that the construction there is rather unusual, may be concluded from the parallel passage, L. 9: 5, where the words are, tig {Augxvgiov in amovg, a phrase which occurs In no other part of the Gospel. Be. was the first translator who, in the verse under review, introduced the preposition adversus. 11. "Have no anxiety beforehand, nor premeditate^ what ye shall speak," firj TigoiAigiiAvuTf li laltiGtiTi, firjdi fxeXiiazf. Vul. " Nolite praecogitare quid loquamini." The latter clause, answer- ing to nvdi fAilezaif, is wanting here and in the Cop. and Sax. ver- sions. So it is also in the Cam. and four other MSS. Vol. II. 30 234 NOTES ON ST. MARK. ^ 14. "Foretold by the prophet Daniel," 70 (jrix^h {,n6 Aavinl xovirjoc^pvov. This clause is not in the Cam. and three other Mbb. of some note. It is wanting also in the Vul. Cop. Sax. and Arm. versions. . ^^; " ^''•" '^'^® common Gr. copies have y.al ; bnt if we judge from the value as well as number of MSS. which read n and from the support this reading has in the ancient writers and ver- sions, we cannot hesitate to admit it as genuine. Q "j^°"'''" ^^^^^- 'I'^^'^ ^^'ord may be rendered ' season.' Mt. 35. '' In the evening." These are the four night watches, an- swering with us to tlie hours of nine and twelve at nioht, three and SIX in the morning. ° CHAPTER XIV. 3. "Of spikenard," vagdov mamt'jg. Vul. " Nardi spicati." Critics have been divided about the exact import of this term Some have thought it has arisen from the La. name narHus spicntm, the latter part of which, denoting the species of the plant, has, by some accident, been corrupted into ixianySiQ. Others consider thi's word only as an epithet, expressive of the purity or fineness of the balsam. In the former way the Vul. translates it ; in the latter the Sy. As in meaning, however, they pretty much coincide, the spikenard being accounted the most precious kind o^nard, it seem- ed better to make no alteration on the word which our translators have adopted from the Vul. 2 " She broke open the box," ovvru i6 dXu^aaTQOv. E. T. " She brake the box." Some late translators, not seeincr any necessity for breaking the box, in order to get out the liquor,°have chosen to say shook. Blackwall (Sac. Clas. vol. ii. part 2. ch. 3,) thinks that the breaking refers to the paits of the liquor, which would be so separated by shaking as to diffuse their fragrance wider and flow easier. ZvvT(jli3eu; I acknowledge, does not always mean ' to break ;' perhaps oftener ' to bruise.' "j'vpTQldfa&ui, however, always implies that there is violence, and that the thing spoken of has sustamed damage. Now it is evident, that it is not'the liquor to which the verb is applied, but the box. For though, by a com- mon ligure, the containing for the contained, the box might be used to denote the liquor ; tliese two are here so contradirtin-ruished, that the trope can hardly have place. The historian has "told us, that the woman had ukd(Saaigov fiv^jov vagdov ncoTixijg noXvitkovg. After naming the box, the liquor is specified. To this, as being last mentioned, the participle Gvvrgixjmau might refer, if nothing were subjoined ; but the repetition of dXd^uaiQov after avvxQixpaaa CHAPTER XIV. 235 ought, by ilie syntactic order, expressly to exclude that interpreta- tion ; as it could be intended only to j)revent a wrong reference to fivQOf. The Gi'fTfjiij.'aau, therefore, whatever it denotes, must reg- ularly refer to the box. This, say they, is not the usual method of taking out the liquor ; but it may be sometimes a necessary method. Nor does it follow, as a consequence of breaking the box, that the liquor must be lost. The effect would depend entirely on the form of the vessel, and the manner of breaking it. We may strike off the neck of a bottle or flagon, without spilling the liquor. I have, however, chosen the words broke open, as sufliciently denoting that it required an uncommon efi:brt to bring out the contents, which is all that the word here necessarily implies. And it is a circumstance that ought not to be altogether overlooked, being an additional ev- idence of the woman's zeal for doing honor to her Lord. That the term ought not to be rendered shook, is to me evident. I know no example of it in this meaning in any author, sacred or profane. Verbs denoting to shake, frequently occur in Scripture. But the word is never ovptqii^o)^ but Tiiaooo), oeiw, auXtvco, 14. " The guest-chamber," TO xaT^aAfjtm. L. 2. 7. ^ N. 15. "Furnished," ioigotfUfoi^. I have followed the E. T. in rendering the Gr. word by a general term. To make a stricter in- terpretation intelligible to ordinary readers, would require more cir- cumlocution than it would be proper to introduce into so simple a narrative. The Eng. word which comes nearest the import of the Gr. is 'carpeted.' But when this term is used, as here, of a dining- room, it is not meant (as without an explanation would 'occur to us) only of the floor, but of the couches on which the guests reclined at meals. On these they were wont, for the sake b(jth of neatness and of conveniency, to spread a coverlet or carpet. As this was commonly the last thing they did in dressing the room, it may not improperly be employed to denote the whole. 22. " Take, eat, this is my body," Xa^tti, qayfrt, tovio Ioti TO aoluu ^lov. Vul. " Surnite, hoc est corpus meuni." The same defect is in both the Sy. the Cop. the Ara. the Sax. and the Eth. versions. The Al. and some otiier noted MSS. omit qdyfif. 30. " Even thou." Though in the common Gr. we have not the pronoun ou after on, it is found in so great a number of MSS. many of them of principal note, in so many aticient versions, fa- thers and early editions, that it has been generally received by crit- ics. That OJMS emphatical in this place there can be no doubt. Peter's solemn declaration ended with these words, u)X ovx iyoj. Our Lord's words on ou stand directly o|)posed to them. It may be added, that the pronoun, in the learned languages, being in such cases unnecessary for expressing the sense, because its power is included in the verb, is hnrdly ever mentioned but with an em- 236 NOTES ON ST. MARK. phasis, which can rarely be transfused into modern tongues without the aid of some particle, as here of the adverb even. 41. " All is over," ant'xii. E. T. *' It is enough." This ex- pression is here both indefinite and obscure. L. Cl.'s version is nearer the point, " C'est une aflaire faite," or An. " Tis done." The intention was manifestly to signify, that the time wherein they might have been of use to him by their counsel and comfort was now lost ; and that he was in a manner already in the hands o fhis enemies. 43. " Clubs." L. 22: 52. N. 51. " Who had only a linen cloth wrapt about his body," ntgi- ^i^h]f.iii/og oivdova ini yv/Avov. E. T. " Having a linen cloth cast about his naked body." Bp. Pearce supposes this to have been a tunic, or vestcoat, the garment worn next the skin, (for shirts, as necessary as we imagine them, appear to be of a later date, unless we give that name to a linen tunic) : but the words in connexion, ■neQil5fBXt]i.uvog inl yvi-ivov, lead us to think that this was a loose cloth cast carelessly about him. The historian would never have added tnl yvfivou, speaking of the tunic, or, as we commonly ren- der it, coat, which was always inl yv^ivov, close to the body. By this, on the contrary, he signifies that the man had on no tunic, and was consequently obliged to make his escape naked, when they pulled off his wrapper. Besides, a man's appearing only in his tunic was nothing extraordinary, and would never have excited the attention of the soldiers. The common people on ordinary occa- sions, or when employed in manual labor, seldom appeared other- wise. What our Lord says, ch. 13: 16, "Let not him who shall be in the field turn back to fetch his mantle," is an evidence of this ; for these two, the tunic and the month, completed their dress. ^ " The soldiers," ol vfavtoxoi. E. T. " The young men." A common denomination for soldiers among the Greeks. Had the evangelist said vfuvla^oi rheg^ or simply vfuvlonoi, 1 should have rendered it young men. The definite expression ol vfavlaaot points to a known part of the company, which could be no other than the soldiers. Though this incident, recorded by Mr. may not appear of great moment, it is, in my opinion, one of those circumstances we call picturesque, uliich though in a manner unconnected with the story, enlivens the narrative, and adds to its credibility. It must have been late in the night, when (as has been very probably con- jectured) some young man, whose house lay near the garden, being roused out of sleep by the noise of the soldiers and armed retinue passing by, got up, stimulated by curiosity, wrapt himself (as Ca- saubon supposes) in the cloth in which he had been sleeping, and ran after them. This is such an incident as is very likely to have Jbappened, but most unlikely to have been invented. It is proper to CHAPTER XIV^. 237 add, that ol vfotviaxot are wanting in the Cam. and two other MSS. with which agree the Vul. Sy. Cop. Ara. and Sax. versions. 53. " All the chief priests," navtig ol «p;fffpf7?. Vul. " Om- nes sacerdotes.'' The interpreter seems to have read ifgiig. But this reading is not warranted by any MS. or version, except the Sax. 56. " Were insufficient," loai ovx 7]aav. E, T. " Agreed not together." Vul. " Convenientia testimonia non erant." Between those two ways of rendering this passage, translators have been di- vided. Er. and Zu. are the only La. translators I have seen who agree with that here given, " nee erant satis idonea." The Fr. translations also of P. R. L. CI. and Beau, the Eng. An. and Wes. concur with mine. On a doubtful point, where the words appear susceptible of either interpretation, one ought to be deter- mined by the circumstances of the case. Now there is nothing, in the whole narrative, that insinuates the smallest discrepancy among the witnesses. On the contrary, in the Gospels, the testimony specified is mentioned as given by all the witnesses. Tiie differ- ences in Mt. and Mr., one saying, " I will rebuild," another, " I can rebuild ;" one adding, " made with hands," another omitting it, not only are of no moment in themselves, but are manifestly differences in the reports of the evangelists, not in the testimony of the witnesses ; nor are they greater than those which occur in most other facts related from memory. What therefore perplexed the pontiffs and the scribes was, that, admitting all that was attested, it did not amount to what could be accounted a capital crime. This made the high-priest think of extorting from our Lord's mouth a confession which might supply the defect of evidence. This ex- pedient succeeded to their wish. Jesus, though not outwitted by their subtilty, was noway disposed to decline suffering, and there- fore readily supplied them with the pretext they wanted. 59. " Defective." See the last Note. 61. "The son of the Blessed One," o vlog lov ivloyrjzov. Vul. " Filius Dei benedicti." In the Al. and two other MSS. we read Giov rov ivXoytjrov. But it is entirely suitable to the Heb. idiom to employ the adjective fvXoytiiog, without the noun, as a distinguishing appellation of God. 70. The clause aul ?? Kulid aou 6i.ioiaC,si is wanting in the Cam. and three other MSS. with which agree the Vul. Cop. and Sax. versions. 72. " Reflecting thereon, he wept," im^alwv ixkaie. E. T. " When he thought thereon, he wept." There are not many words in Scripture which have undergone more interpretations than this term, im^aXajg. The Vul. perhaps from a different reading, followed by Er. Zu. Cas. and Cal. says, " Coepit flere." In this also agree the Sy. the Sax. and the Go. versions. Ar. " Sepa- t'v' 238 NOTES ON ST. MARK. rans se flevit." Be. " Quum se proripuisset, flevit." Dio. " Si mise a pianod^oT)']tog. But has any autho- rity been produced for rendering inijjuki'iv, by itself, ' to cover the head ?' The authority of The. himself, a writer of the eleventh century, especially on a point of which he is evidently doubtful, will not go far. Pains have been taken to evince that the Greeks and Romans (for nothing, if [ remember right, has been affirmed of the Jews) had such a custom ; but not that it was ever expressed by the single word f7i/./9«AAoj. It is natural in man who weeps, to endeavor to hide his face ; not so much to conceal his emotion, as to conceal the effect of it, the distortion it brings upon his counte- nance. But the matter of consequetice to Peter was to conceal his emotion altogether. Now, he could not have taken a more effectu- al method of publishing it to all around him, than by muffling his head in his mantle. This could not fail to attract the attention of many who had no opportunity of observing the change on his fectures. I con- sider the version of this word in Dio. Beau, and L. CI. as made from tlie Vul. or the Cam. the only Gr. copy which reads rjoiaio xkuUtv. Hey.'s seems to be a free version of The.'s, u^'^u/xsvog (.laxa o(fod\jOTrjiog, izXaii. In regard to what appears to have been the oldest manner of translating the word inifiaXojv, * he began,' I should, with Palairet, have no objection to it, had the words been tnt^alf: yJ.uleiv, and not fni[juXt6i' txluti ; for, though no phrase in Scripture is more common than he began to do for he did, we do not find a single instance in which the first verb is expressed by the par- ticiple, and the second by the indicative mood, (I might add, or in which ini[3aXXflp is used for ' to begin'). Now the form, in idio- matic phrases, must be carefully observed, for they hardly ever con- CHAPTER XV. 239 vey the same sense when differently construed. Simon of the Ora- tory, after Gro. makes this participle equivalent to the PjOi"^ ' ad- dens.' But it is remarkable, that though the verb inio)g xai tniTV'/^iug poe7, 6 xai ini§6Xo)g (puf^fp. Suidas explains ini(Soki] by i-'vvoiu. And of the word used singly in this acceptation, Wet. has produced clear examples from Polybius, Theophrastus, Plutarch, Diodorus Siculus, Diogenes Laertius, and several others, to which I refer tlie learned reader; and shall only add, that if these author- ities do not put the matter beyond all question, they at least give it a greater probability than has been yet given to any of the other hypotheses. CHAPTER XV. 5. " Answered no more," ovuiic ovdtv unixgl-Oi], E. T. " Yet answered nothing." But this implies that he had answered nothing to the former question ; the reverse of which is the fact, as appears 240 NOTES ON ST. MARK. ver. 2, and is justly observed by bishop Pearce. All the La. trans- lators say rightly, " Nihil amplius respondit," or what is manifestly equivalent. All the foreign translations I have seen give the same sense. Yet, to show how difficult it is to preserve an uniform atten- tion, and how liable at times even judicious persons are to run blind- fold into the errors of their predecessors, it may be observed, that Wes. is the only modern Eng. translator who has escaped a blun- der, not more repugnant to the fact, as recorded in the verses im- mediately preceding, than contradictory to the import of the Gr. expression here used. His version is, " Answered nothing any more." The rest, without exception, say, " Still answered nothing," or words to that purpose. Yet, in the G. E. the sense was truly exhibited, " Answered no more at all." 7. " Who in their sedition had committed murder," o'iiiveg tv T-tj GTaaec q:6vov mnoii'jxfioav. Vul. " Qui in seditione fecerat ho- micidium." No MS. authorizes this rendering. 8. " With clamor the multitude demanded," ' ^va^oriaug 6 6'/- Xog rig'iaxo uitaiG&ui. Vul. " Cum ascendisset turba cospit ro- gare." Accordingly the Vat. MS. has ava^dg for dva^oriaag. A- greeable to which are also the Cop. and Eth. versions. The Cam. reads dvu^dg oXog, and is followed by the Go. but not by the Sax. which has nothing answering to the first clause, " cum ascendisset," but is in what follows conformable to the Vul. 12. " What then would ye have me do with him whom ye call kinor of the Jews ?" Ti ovv &iX6ze -jionqaoi 6v ki'ysie ^aodta rmv 'lovdaiiap ; Vul. " Quid ergo vultis faciam regi Judaeorum?" But in this omission the Vul. is singular. There is no Gr. MS. known as yet, which has not ov Uym : no version except the Sax. which does not translate it, 25. " Nailed him to the cross," iacavQcxiauv uvzov. E. T. " Crucified him." The Eng. verb to crucify, denotes properly to put to death by nailing to the cross. The word oiavgoa), here, means no more than ' to fasten to the cross with nails.' In strict propriety, we should not say a man cried out after he was crucified, but after he was nailed to the cross. 2 "The third hour." J. 19: 14. N. 34. " Eloi," 'Mm'i. This is the Sy. as well as the Heb. word for my God. See J. 20: 17, in the Sy. version. It is there pro- nounced Ebhi ; but the aspiration must be dropped when written in Gr. letters, as it suits not the analogy of the Gr. language to admit it in the middle, or at the end of a word. For this reason they say Abraam, not Abraham ; Judas, not Judah. 42. " When it was evening," xat ijdt] oi^/ms ysvoixipi^g. The word answering, to evening is used with some latitude in Scripture. The Jews spoke of two evenings, Mt. 14: 23. N. It is probably the former of these that is meant here and Mt. 27: 57, for at six ) CHAPTER XVI. 241 the preparation ended and the Sabbath began, when tliey durst no longer be so employed. 43. " Senator." Bovltvt^q. L. 23: 30. N. ^ 44. " Pilate, amazed that he was so soon dead," 6 di Udatog t&avfiUGiv, fl i]dr] xi&prini. E. T. " And Pilate marvelled if he were already dead." Raphelius, with whom agrees bishop Pearce, has shown, by examples from Xenophon and Eusebiiis, that the conjunction ii is, in some cases, properly translated that. We have a strong evidence that this is the meaning here, from the question put to the centurion, " whether Jesus had been dead TiaXat, any time," not i']dn, " already." That there are two MSS. which read n^ij, is perhaps not worth mentioning. CHAPTER XVI. 2. " About sunrise," uvaxsikuvzog tov j^Uov. E. T. " At the rising of the sun." Vul. " Orto jam sole." This expresses too much ; for let it be observed, that it is not the preterperfect parti- ciple that is here used by the evangelist, but an aorist. Nor is there a word in the Gr. (except in a few copies), nor in any other ancient versions, answering to jam in the L. The E. T. seems, in this place, to follow the Cam. which reads uvuTtUovrog in the present. But this reading is peculiar to that copy. 8. " Getting out, fled," iif?.&ovaut tayy tcpvyov. E. T. " Went out quickly, and fled." But the word rayv is wanting in a great number of MSS., some of them of principal note, in seve- ral of the best editions and ancient versions, particularly the Vul. and both the Sy. It is also rejected by Mill, and Wet. 16. " He who shall believe," o mnrfvacxg. E. T. " He who believeth." The Gr. aorists have not always the power of the preterite : but agreeably to the import of the name, are frequently indefinite in regard to time. Here they are better rendered by the present, as in the E. T. than by the past ; the present, with us, being often used indefinitely. Had the words immediately pre- ceding related to a judgment to come, the most proper tense here, in Eng. for expressing the Gr. aorist, would have been the future perfect : that is, a future which is past, in respect of another future referred to : " He who shall have believed, shall be saved." In this manner all the La. translations except Ar. have expressed it : " Qui crediderit." But, as the words immediately preceding are an order to the apostles, with which the words of this passage are connected as regarding what is necessarily consequent on the exe- cution of that order, (for of necessity they would be either believed or disbelieved), the time is, in our idiom, best expressed by a sim- ple future. Though the future perfect could not be accounted im- Vol. II. 31 242 NOTES ON ST. MARK. proper, it is so complex, [' He who shall have believed, and shall have been baptized'], that, unless where perspicuity renders it ne- cessary, it is better to avoid it. Tlie later Fr. translators (though that tense be, in their language, a degree sinnpler than in ours) take this method. P. R. Sa. and Si., though translating from the Vul. and Beau, say, " Celui qui croira," not " qui aura cru." ^ " He who shall believe — lie who will not believe," o iiioxev- ouq — 0 aniOT7]a(xg. E. T. " He that believeth — he that believeth not." The change of the future from shall to mill may, to a super- ficial view, appear capricious ; but 1 imagine the idiom of the lan- guage requires this distinction between a positive and a negative" condition. It is accordingly expressed in the same manner in the G. E. A sovereign might properly say to his minister, ' Publish, in my name, this edict to t'.ie people : if they shall obey it, they shall be rewarded, but if they will not obey, they shall be pun- ished.' In the former part of the declaration, it is not the will that is required, ao much as the performance : in the latter part, a threat is annexed to the non-performance, merely on account of the obstinacy, that is, pravity of will, by which it is occasioned. This distinction particularly suits the nature of the present case. The belief that results not from evidence, but from an inclination to be- lieve, is not styled faith so properly as credulity, which is always accounted an extreme. Nor is that unbelief, or even disbelief, criminal, that is not justly imputable to a disinclination to believe in spite of evidence ; which is termed incredulity, and is as much an extreme as the other. It is required, not that our will operate in producing belief, (ample evidence is afforded for this purpose, as mentioned in the two subsequent verses), but that our will do not operate in a contrary direction, to prevent or obstruct our believing. God alone gives light, he requires of us only that we do not shut our eyes against it. It niay be thought an objection to this expla- nation, that it would imply that there is a demerit in the unbelief that is punishable, at the same time that there is no merit in the faith that is to be rewarded. This is doubtless the case. There is no positive merit in faith ; and if, when compared with infidelity, there may be ascribed to it a sort of negative merit, the term is evi- dently used in a sense not strictly proper. But this is no objection to the explanation given above. These contraries do not stand on a footing entirely similar. Death, we know, is the wages of sin ; but eternal life, which is tiie same with salvation, is the gift of God, through Jesus Christ our Lord. ^ " Shall be condemned," xiuuxgcOriofrut. E. T. " Shall be damned." But this is not a just version of the Gr. word. The term damned, with us, relates solely to the doom that shall be pro- nounced upon the wicked at the last day. This cannot be affirm- ed, with truthj of the Gr. naiaxgiixo, which corresponds exactly to CHAPTER XVI. 243 the Eng. verb condemn. It may relate to that future sentence, and it may not. All the La. translations 1 know, Viil. Ar. Zu. Er. Cas. Cal. Be. say " condernnabitur." But if the word had been damnabitur. it would have made no difference, as these two La. verbs are synonymous. It is not so with the Eng. words, to damn and to condemn. 1 cannot help observing, that though the Itn. and Fr. languages have verbs exactly corresponding, in the difference of their meanings, to the two Eng. verbs, their translators have, very properly, preferred the more general term. Dio. says, " Sa- ra condannaio ;" G. F. L. CI. Beau. P. li. Si. Sa. "Sera con- damne." In regard to the more modern Eng. versions, they have all replaced the proper word condemned, except Wes. who retains the term of the common translation. Chap. 12: 40. N. It is still worse to render the simple verb xgtvelv (2 Thess. 2: 12,) ' to damn ;' that verb properly signifying not so much as to condemn, but ' to judge,' ' to try :' though sometimes used by a figure, the cause for the consequence, to denote to punish. Jerom has observed, that there were i'ew of the Gr. copies he had seen, which had the last twelve verses of tiiis chapter. They are still wanting in many MSS., and are not comprehended in the Canons of Eusebius. But they are in the Sy. version, the Ara. and the Vul. and were in the old Itc. and other ancient versions. They are in the Al. and Cam. MSS. Tiiey are also in The.'s Com- mentaries. But what weighs most with me, I acknowledge, is, that the manner wherein so ancient a writer as Irenseus, in the se- cond century, refers to this Gospel, renders it highly probable that the whole passage was read in ail the copies known to him : " In fine autem evangelii, ait Marcus, ' Et quidem Dominus Jesus, post- quam locutus est eis, receptus est in cojIos, et sedet ad dexteram Dei.'" Adv. Hsr. lib. iii. cap. 11. The verse quoted is the nineteenth, and the chapter has but twenty, it Jeserves our no- tice, that there is not a single MS. which has this verse, that has not also the whole passage from the eighth to the end ; nor is there a MS. which wants this verse, that does not also want the whole. No authority of equal antiquity ha^ yet been produced upon the other side. It has been conjectured, that the difficulty of reconcil- ing the account here given of our Lord's appearances after his re- surrection, with those of the other evangelists, has imboldened sorne transcribers to omit them. The plausibility of this conjecture, the abruptness of the conclusion of this history without the words in question, and the want of any thing like a reason hv adding them if they had not been there originally, rendered their authenticity at least probable. Transcribers sometimes presume to add and alter in order to remove contradictions, but not as far as I can remember, in order to make them. PREFACE TO ST. LUKE'S GOSPEL. Luke, to whom this Gospel, the third in order, has been, from the earhest ecclesiastical antiquity, uniformly attributed, was for a long time a constant companion of the apostle Paul, and assistant in preaching the gospel, as Mark is said to have been of the apostle Peter. Of Luke we find honorable mention made once and again in Paul's Epistles ; Col. 4: 14. 2 Tim. 4: 11. Philem. 24. But the most of what we can know of his history must be collected from the Acts of the Apostles, a book also written by him in continua- tion of the history contained in the Gospel. Though the author, like the other evangelists, has not named himself as the author, he has signified plainly in the introduction of his work that he is not an apostle, nor was himself a witness of what he attests, but that he had his intelligence from apostles and others who attended our Lord's ministry upon the earth. 2. It has been made a question whether he was originally a Jew or a Pagan. The latter opinion has been inferred from an expression of the apostle Paul to the Colossians, chap. 4: 10 — 14, where, af- ter naming some with this addition, who are of the circumcision, he mentions others, and among them Luke, without any addition. These are, therefore, supposed to have been Gentiles. But this, though a plausible inference, is not a necessary consequence from the apostle's words. He might have added the clause ivho ore of the circumcision, not to distinguish the persons from those after- mentioned as not of the circumcision, but to give the Colossians particular information concerning those with whom perhajis they had not previously been acquainted. If they knew what Luke, and Epaphras, and Demas, whether Jews or Gentiles, originally were, the information was quite unnecessary with regard to them. It will perhaps add a little to the weight of this consideration to observe, that, in those days, in introducing to any church such christian brethren as were unknown to them before, it was a point of some importance to inform them, whether they were of the circumcision or not ; inasmuch as there were certain ceremonies and observances wherein the Jewish converts were indulged, which, if found in one PREFACE TO ST. LUKE's GOSPEL. 245 converted from Gentilism,' might render it suspected that his con- version was rather to Judaism than to Christianity. 3. Some ancients, on the contrary, have imagined that he was not only a Jew, but one of the seventy commissioned by our Lord to preach the Gospel, Luke 10: 1. This, I tliink, may be confuted from what is advanced by Luke himself, who does not pretend to have been a witness of our Lord's miracles and teaching, but to have received his information from witnesses. This would not have been done by one who had attended our Lord's ministry, and was, though not an apostle, of the number of his disciples. I am not ignorant that Whitby,* after others, has attempted so to explain the words, as to make what is said concerning the information received from witnesses to relate only to those who had published their nar- ratives before that time, and that the phrase naQrjitoXov'Orjxozi uvw- -dev naatv axgi^cog, is intended for marking the distinction between their source of intelligence and his. In my opinion, he has totally mistaken the import of this clause, as I shall show in explaining the place. f But that our evangelist was, with all the other writers of the New Testament, a convert to Christianity from Judaism, not from Gentilism, is, upon the whole, sufficiently evident from his style, in which, notwithstanding its greater copiousness and variety, there are as many Hebraisms as are found in the other evangelists, and such as, I imagine, could not be exemplified in any writer originally Gentile, unless his conversion to Judaism had been very early in life. 4, Further, Luke seems to have had more learning than any of the other evangelists. And if he be the person mentioned in ihe above-cited passage of the Epistle to the Colossians, ch 4: 14, of which I see no reason to doubt, he was by profession a ijhysi- cian. Grotius has hence inferred several particulars, which, as they are not supported by any positive proofs, can be ranked only among conjectures. The reason which Luke himself assigned for his writing was, it would appear, to prevent people's giving, without examina- tion or inquiry, too easy credit to the narratives of the life of Je- sus, which at that time, seem to have abounded. I acknowledge that the word infXiiiJiqottv, have umlerlaken, used here by Luke, does not necessarily iniply any blame laid on the execution ; but the scope of the place seems to imply it, if not on all, at least on some of these undertakings: for if all, or even most, were well ex- ecuted, the number was an argument rather against a new attempt, than for it. The very circumstance of the number of such narra- tives at so early a period, is itself an evidence that there was some- thing in the first publication of the Christian doctrine, which, not- withstanding the many unfavorable circumstances wherewith it was * Preface to the Gospel of St. Luke. f Ch. 1: 3. Note. 246 PREFACE TO ST. LUKe's GOSPEL. attended, excited the curiosity, and awakened the attention, of per- sons of all ranks and denominations ; insomuch, that every narra- tive which pretended to furnish men with any additional information concerning so extraordinary a personage as Jesus, seems to have been read with avidity. 5. Who they were to whom the evangelist alludes, who had, from vague reports, rashly published narratives not entirely to be depended on, it is impossible for us now to discover. Grotius just- ly observes, that the spurious Gospels mentioned by ancient writers are forgeries, manifestly, of a later date. He seems to expect the Gospel according to the Egyptians, which, though much earlier than the rest, can scarce claim an antiquity higher than that according to Luke. That there were, however, some such performances at the time when Luke began to write, the words of this evangelist are sufficient evidence ; for, to consider this book merely on the footing of a human composition, what writer of common sense would in- troduce himself to the public by observing the numerous attempts that had been made by former writers, some of whom at least had not been at due pains to be properly informed, if he himself were actually the first, or even the second, or the third, who had written on the subject ; and if one of the two who preceded him had bet- ter opportunities of knowing than he, and the other fully as good ? But the total disappearance of those spurious writings, probably no better than hasty collections of flying rumors, containing a mixture of truth and falsehood, may, after the genuine Gospels were gen- erally known and read, be easily accounted for. At midnight the glimmering of a taper is not without its use; but it can make no conceivable addition to the light of the meridian sun. And it de- serves to be remarked by the way, that whatever may be thought to be insinuated here by the evangelist concerning the imperfect information of former historians, there is no hint given of tlieir bad design. 6. Some have inferred from Luke's introduction, that this must have been the first genuine Gospel that was committed to writing. In my opinion, this would need to be much more clearly implied in the words than it can be said to be, to induce a reasonable critic to adopt an opinion so repugnant to the uniform voice of antiquity. The remark of Grotius on this head appears to have more weight than is commonly allowed it. Luke, he observes, wrote in Greek ; Matthew's Gospel had been written in the Hebrew of the times, and probably was not then translated into Greek. Tiie expression of Papias iniplies, in my opinion, as was hinted already,* that tliat Gospel remained a considerable time without any translation into Greek. If so, the only authentic Gospel which had preceded * Preface to Matthsw's Gospel, sect. 6. PREFACE TO ST. LUKE's GOSPEL. 247 Luke's in Greek, was the Gospel by Mark, which comparatively was but a compend. The arguments (if we can call them arguments) in Basnage's Exercitations, employed to prove that the Gospel by Luke was the first written, will be found on examination to rest on nothing but conjectures, su[)ported by reasonings which to a superficial view may appear ingenious, but are n-;erely hypothetical, and can never overturn tiie only adequate evidence of a point of fact, the testimo- ny of those who had the best occasion to know, in a matter which they were under no conceivable temptation to misrepresent. 7. Luke, in composing this Gospel, is supposed by some to have drawn his information chiefly from the apostle Paul, whom he fifithfully attended, as Mark did from the apostle Peter. They even proceeded so far as to suppose, that when Paul in his Epistles uses the expression my Gospel, (Rom. 2: 16. 16: 25. 2 Tim. 2: 8), he means the Gospel according to Luke : but nothing can be more unnatural than this interpretation. That Paul, who was di- vinely enlightened in all that concerned the life and doctrine of his Master, must have been of very great use to the evangelist, cannot be reasonably doubted ; yet from Luke's own words we are led ta conclude, that tlie chief source of his intelligence, as to the facts related in his Gospel, was from those who had been eye and ear- witnesses of what our Lord both did and taught. Now of this number Paul evidently was not. But, though Luke appears to have been an early and assiduous attendant on the ministry of that apostle, and to have accompanied him regularly in his apostolical journies, from his voyage to Macedonia till he was carried prisoner to Rome, whither also the evangelist went along with him, he could not fail to have many opportunities, both before and after joining him, of conversing with those apostles and other disciples who had heard the discourses, and seen the miracles of our Lord. 8. As to the time when this Gospel was written, hardly any thing beyond conjecture has yet been produced. The same may be said of the place of publication. Jerom thinks it was p\iblished in Achaia, when Paul was in that country, attended by Luke ; and by the computation of Euthymius, it was fifteen years after our Lord's ascension : but Paul's journey into Achaia could not have been so early. Grotius supposes that both the Gospel and the Acts were written soon after Paul left Rome to travel into Spain. His principal reason seems to have been, because the latter of these histories ends nearly about that time, to wit, when Paul was first a prisoner at Rome. But though this may be admitted to be a very strong presumption that the Acts of the Apostles were com- posed then, it affords no sort of evidence that the Gospel may not have been composed and published long before. That it actually 248 PREFACE TO ST. LUKe's GOSPEL. was some lime before the other, appears to me the more probable supposition of the two. By the introduction to the Gospel, where the author particularly addresses himself to his friend Theophilus, his whole intention at that time appears to have been, to give a history of our Lord's life, teaching, and miracles. And, even in concluding the Gospel, no hint is given of any continuation or fur- ther history then in view. Again, in the beginning of the Acts, when he addresses the same friend, he speaks of the Gospel as of a treatise which he had composed on a former occasion, and which was then well known. And as to the place of publication, though nothing certain can be affirmed concerning it, I am inclined to think it more probable that it was Antioch, or at least some part of Syria, if not of Palestine. Every thing here seems addressed to those who were well acquainted with Jewish customs and places. No hints are inserted by the way of explanation, as we find in the Gospels of Mark and John. 9. But, though no certainty can be had about the precise time and place of publication, we have, in regard to the author, the same plea of the uniform testimony of Christian antiquity which was pleaded in favor of the preceding evangelists, Matthew and Mark. Some indeed have thought that, as an evangelist, Luke has the tes- timony of Paul himself, being, as they suppose, the brother whose praise is in the Gospel, mentioned in 2 Cor. 8: 18. But admit- ting that Luke is the person there intended, another meaning may, with greater plausibility, be put on the expression in the Gospel, which rather denotes in preaching the gospel, than in writing the history of its author. The name evangelist was first applied to those extraordinary ministers, such as Philip and Timothy, both ex- pressly called so, (Acts 21: 8. 2 Tim. 4: 5), who attended the apostles, and assisted them in their work. Luke was doubtless an evangelist in this sense, as well as in the current but later accepta- tion of the term. It may indeed be justly affirmed, that Paul ap- pears to have been the first who has quoted this Gospel, though he does not name Luke, and quoted it as of authority. In writing to Timothy he has these words, For the Scripture saith, " Thou shalt not muzzle the ox that treadeth out the corn," and^^ The laborer is worthy of his reward," 1 Tim. 5: 18. The former of these say- ings is a quotation from the Pentateuch, Deut, 25: 4 ; the latter is found nowhere else in these terms but in Luke. (10:7), whose very words the apostle has adopted, "^hog 6 iQydzrjg zov fxioxfov uvzov. Lardner has taken notice of allusions to some passages in this Gospel to be found in some of the apostolic fathers ; and there are evident quotations from it, though without naming the author, in Justin Martyr, and the Epistle of the churches of Vienne and Lyons. Tatian, a little after the middle of the second century, composed a Harmony of the Gospels, the first of the kind that had PREFACt: TO ST. LUKe's GOSPEL. 249 been attempted, which he called the Diatkssaron, (dcd Tfoaa^cDu), of the four, and which demonstrates that at that time there were four Gospels, and no more, of established authority in the church. Irenaeus, not long after, mentions all the evangelists by name, ar- ranffing them according to the order wherein they wrote, which is the same with that universally given them, thoughout the Christian world, to this day. When he speaks of Luke, he recites many particulars which are peculiar to that Gospel. And, though the reasons assigned by that ancient author wliy the Gospels can be neither fewer nor more than four, we should justly consider as very whimsical ; the attempt, though unsuccessful, to account for it, shows at least tlie certainty of the fact, that the four Gospels were then received by Christians of all denomination?, and that beside them there was no Gospel or history of Jesus of any estimation! n the church. From that time downwards, the four evangelists are often mentioned ; and whatever spurious narratives have from time to time appeared, they have not been able to bear a comparison with those, in respect either of antiquity or of intrinsic excellence. Early in the third century, Ammonius also wrote a Harmony of the four Gospels. As these were at that time, and had been from their first publication, so they continue to this day to be regarded as the great foundations of the Christian faith. If Monsieur Freret had been so lucky as to meet with Lardner's Credibility of the Gospel History, and had taken the trouble to read it attentively before he wrote his Examcn Critique, his natural penetration must have made him sensible, notwithstanding the artless simplicity of the English writer, how little his own much-labored remarks can bear a compar- ison with the naked truth. 10. The Gospel by Luke has supplied us with many interest- ing particulars, which had been omitted by both his predecessors, Matthew and Mark. From him we learn whatever relates to the birth of John the Baptist ; the annunciation, and other important circumstances concerning the nativity of the Messiah ; the occasion of Joseph's being then in Bethlehem ; the vision granted to the shepherds ; the early testimonies of Simeon and Anna ; the won- derful manifestation of our Lord's proficiency in knowledge, when only twelve years old : his age at the commencement of his minis- try, connected with the year of the reigning emperor. He has given us also an account of several memorable incidents and cures which had been overlooked by the rest ; the conversion of Zacche- U3 the publican ; the cure of the woman who had been bowed down for eighteen years, and of the dropsical man ; the cleansing^of the ten lepers ; the repulse he met with when about to enter a Samari- tan city : and the instructive rebuke he gave, on that occasion, to two apostles, for their intemjierate zeal : also the afiecting inter- view he had, after his resurrection, with two of his disciples, in the Vol. H. 32 250 NOTES ON ST. Luke's gospel. way to Emrnaus, and at that village. Luke has likeuise added many edifying parables to those which had been recorded by the other evangelists. Of this number are the parable of the creditor who had two debtors ; of the rich fool who hoarded up his increase, and, when he had not one day to live, vainly exulted in the pros- pect of many happy years ; of the rich man and Lazarus ; of the reclaimed profligate ; of the Pharisee and the publican praying in the temple ; of the judge who was prevailed on by a widow's im- portunity, though he feared not God nor regarded man ; of the bar- ren fig-tree ; of the compassionate Samaritan ; and several others ; most of which so early a writer aslrenseus has specified as peculiar- ly belonging to this Gospel ; and has thereby shown to all after- ages, without intending it, that it is, in every thing material, the same book which had ever been distinguished by the name of this evan- gelist till his day, and remains so distinguished to ours. 11. In regard to Luke's character as a writer, it is evident, that though the same general quality of style, an unafiected simplic- ity, predominates in all the evangelists, they are, nevertheless, dis- tinguishable from one another. Luke abounds in Hebraisms as much as any of them ; yet it must be acknowledged, that there are also more Grecisms in his language than in that of any of the rest. The truth is, there is greater variety in his style, which is probably to be ascribed to this circumstance — his having been more, and for a longer time conversant among the Gentiles, than any other evange- list. His ordinary place of abode, if not the place of his birth, ap- pears to have been Antioch, the capital of Syria, the seat of gov- ernment, where people of the first distinction in the province had their residence, and to which there was great resort of strangers. Here the Greek language had long prevailed. Besides, Luke's occupation, as a physician, may very probably have occasioned his having greater intercourse with those of higher rank. Not that the profession itself was then in great esteem in that country ; for it has been justly observed, that in Rome, as well as in Syria, slaves who gave early signs of quickness of parts and manual dexterity, were often instructed in physic, who, if they proved successful, were commonly rewarded with their freedom. That Luke himself, what- ever may have been his early condition in life, was, when a Chris- tian minister, a freeman and a master of his lime, is evident from his attendance on the apostle Paul in his peregrinations for the ad- vancement of the gospel. But the profession of medicine and surgery (for these two were then commonly united) not only proved the occasion of a more general intercourse with society, but served as a strong inducement to employ some time in reading. This may sufficiently account for any superiority this evangelist may be ihought to possess above the rest, in point of language. 12. His name, ylovxug, Luke, rendered in one place in the PREFACE TO ST. LUKE's GOSPEL. 251 common translation Lukas, (Philem. 24), is supposed to have been a contraction of the Roman name Lucilius, or of Lucanus, in hke manner as Demas is contracted from Demetrius, and Epa- phras from Epaphroditus. Names thus contracted from the master's name were commonly given to slaves, but not peculiarly to such. That a considerable portion of Luke's time had been spent in Rome, or at least in Italy, has been argued from some Latinisms discovered in his style ; such as, dog l^yuoluv, da oper- am, endeavor, ch. 12: 58 ; and itakoig noteln xolg [iiaovoiv vfAocg, Benefacite his qui oderunt vos, with the dative case. Do good to them who hate you, ch. 6: 27 ; whereas, in the parallel place in Matthew, ch. 5: 44, the verb is construed more in the Greek man- ner with the accusative, xaXcug nouhi xovg uioowTug v/.tug. But 1 see no reason why, in the evangelist Luke, by birth a Syrian, this should be accounted a Latinism rather than a Syriasm, as in Syri- ac the b prefixed (which is necessary in the expression of this pre- cept) is always considered as corresponding to tlie dative in Greek and Latin. That he has also a greater variety in his words and phrases than any of the evangelists, will be quickly discovered by an attentive reader of the original. I mention one evidence of this, from a circumstance I have had j)articular occasion to attend to, which is this : Each of the evangelists has a considerable number of words which are used by none of tlie rest ; but in Luke's Gospel, the number of such peculiarities, or words used in none of the oth- er Gospels, is greater than that of the peculiar words found in all the other three Gospels put together. Again, some expressions which are frequent in the other Gospels, in Luke, occur but rarely. The Hebrew word Amen as an affirmative adverb joined with h'yo) vfA.iv, and used for ushering in solemnly the instructions given by our Lord, is employed by Luke much seldomer than by any of the other evangelists. Instead of it he sometimes says dh^&ujg, some- times vat, and once tn dhj&t'iug Xtyca vfilv, phrases never used by the rest. On the other hand, he, oftener than they, employs the neuter article to, in reference not to a noun, but to a sentence, or part of a sentence. Of this there are at least seven instances in his Gospel : Luke 1: 62. 9: 46. 22: 2, 4, 23, 24, 37. I recollect but two in the rest, one in Matthew 19: 18, and one in Mark 9: 23. As to these two, they are not parallel places to any of the passages wherein this mode of construction has been adopted by Luke. It may be observed in passing, that the terms peculiar to Luke are for the most part long and compound words. The first word of his Gospel, imcdVjnfg, is of the number. So much for what regards his words and idioms. 13. As to the other qualities of his style, we may remark, that there is more of composition in the sentences than is found in the other three. Of this the very first sentence is an example, which 252 PREFACE TO ST. LUKE S GOSPEL. occupies no fewer than four verses, in the passages, however, wherein those incidents are related, or those instructions given, which had been anticipated by Matthew or by Mark, there is some- times, not always, a perfect coincidence with these evangelists in the expression, as well as in the sense : sometimes, however, the coincidence in translations is more complete than in the original. I have observed that there are degrees, even in the simplicity of the sacred writers ; for though all the evangelists are en)inent for this quality, there are some characteristic differences between one and another, which will not escape the notice of a reader of discern- ment. Matthew and John have more simplicity than Mark; and' Luke has, perhaps, the least of all. What has been observed of the greater variety of his style, and of his more frequent use of com- plex sentences, may serve as evidence of this. And even as to the third species of simplicity formerly mentioned,* simplicity of design, he seems to approach nearer the manner of other historians, in giving what may be called his own verdict in the narrative part of his work. I remember at least one instance of this. In speak- ing of the Pharisees, he calls them (fddgyv^oi, lovers of money, ch. 16: 14. The distinction with regard to Judas, which it was pro- per in them all to observe, as there were two of the name among the apostles, is expressed by Luke, ch. 6: 16, with more animation, og aal iyi'piTO nQobori^g, who proved a traitor, than by Matthew, ch. 10:4, who says, oy-atnaQudovqcivcov, or by Mark, ch. 3: 19, whose expression is, bg y.al nuQidor/.sv avrov ; both which phrases, strictly interpreted, imply no more tlian who delivered him wp. The attempt made by the Pharisees to extort from our Lord what might prove matter of accusation against him, is expressed by Luke, ch. 11: 53, in language more animated than is used by any of the rest, 7]Q'S,avxo diiPMg nr/eiv, zal unoarOf-tazlC^ii' aviou nfQi uleiovoiv, began vehemently to press him with questions on many points. On another occasion, speaking of the same people, he says, ch. 6: 11. ^mol di inb'jG&r^occv dvolag, But they were filled ivith madness. In the moral instructions given by our Lord, and recorded by this evangelist, especially in the parables, none can be happier in unit- ing an affecting sweetness of manner with genuine simplicity. Of this union better instances cannot be imagined, than those of the humane Samaritan, and of the penitent prodigal. 14. To conclude, though we have no reason to consider Luke as, upon the whole, more observant of the order of time than the other evangelists, he has been at nnore pains than any of them to ascertain the dates of some of the most memorable events, on which, in a great measure, depends the date of all the rest. In some places, however, without regard to order, he gives a number of detached * Diss. III. sect. 18, etc. PREFACE TO ST. LUKe's GOSPEL, 253 precepts and instructive lessons, one after another, which probably have not been spoken on the same occasion, but are introduced as they occur to the writer's memory, that nothing of moment might be omitted. In regard to the latter part of the life, and to the death of this evangelist, antiquity has not furnished us with any accounts which can be relied on. THE GOSPEL BY ST. LUKE, INTRODUCTION. I. FORASMUCH as many have undertaken to compose a narrative of those things which have been accomphshed amongst 2 us, as they who were from the beginning eye-witnesses, and af- 3 terwards ministers of the word, delivered them to us ; I have also determined, having exactly traced every thing from the first, to write a particular account to thee, most excellent Theophi- 4 lus ; that thou mayest know the certainty of those matters wherein thou hast been instructed. SECTION I. THE ANNUNCIATION. 5 IN the days of Herod, king of Judea, there was a priest ichr.24; 10. named Zacharias, of the course of Abijah ; and his wife, named 6 Elizabeth, was of the daughters of Aaron. They were both righteous before God, blameless observers of all the Lord's 7 commandments and ordinances. And they had no child, be- cause Elizabeth was barren, and they were both advanced in years. 8 Now when he came to officiate as priest in the order of his Ur^ifr n ^ course, it fell to him by lot, according to the custom of the ' ■ ■ 10 priesthood, to offer incense in the sanctuary. And while the incense was burning, the whole congregation were praying with- 1 1 out. Then there appeared to him a messenger of the Lord, 12 standing on the right side of the altar of incense. And Zacha- 13 rias was discomposed at the sight, and in great terror. But the angel said to him : Fear not, Zacharias ; for thy prayer is heard, and Elizabeth thy wife shall bear thee a son, whom 14 thou shalt name John.* He shall be to thee matter of joy and transport ; and many shall rejoice because of his birth. 15 For he shall be great before the Lord : and he shall not drink wine, nor any fermented liquor ; but he shall be filled with 16 the Holy Spirit, even from his mother's womb. And many * The Lord's favor. CHAP. I. SECT. I. 255 of the sons of Israel he shall bring back to the Lord their God. Mai. 4;6. 17 Moreover, he shall go before them in the spirit and power of Elijah, to reconcile fathers to their children, and, by the wisdom of the righteous, to render the disobedient a people well dispos- 18 ed for the Lord. And Zacharias said to the angel : Whereby shall I know this; for I am an old man and my wife is advanc- 19 ed in years? The angel answering, said unto him: I am Ga- briel,* who attend in the presence of God, and am sent to tell 20 thee this joyful news. But know that thou shall be dumb, and shall not recover thy speech, until the day when these things happen ; because thou hast not believed my words, which shall be fulfilled in due time. 21 Meantime the people waited for Zacharias, and wondered 22 that he staid so long in the sanctuary. But when he came out, he could not speak to them ; and they perceived that he had seen a vision in the sanctuary ; for he made them understand 23 him by signs, and remained speechless. And when his days of 24 officiating were expired, he returned home. Soon after, Eliza- beth his wife conceived, and lived in retirement five months, 25 and said : The Lord hath done this for me, purposing now to deliver me from the reproach I lay under among men. 26 NOW in the sixth month God sent Gabriel his messenger 27 to Nazareth, a city of Galilee, to a virgin betrothed to a man called Joseph, of the house of David ; and the virgin's name 28 was Mary. When the angel entered, he said to her : Hail, fa- vorite of heaven ! the Lord be with thee, thou happiest of wo- 29 men ! At his appearance and words she was perplexed, and 30 revolved in her mind what this salutation could mean. And the angel said to her : Fear not, Mary, for thou hast found fa- 31 vor with God. And behold, thou shalt conceive and bear a^^^-^:"- 32 son, whom thou shalt name Jesus.f He shall be great, and chtsj'ai.^^' shall be called the Son of the Highest. And the Lord God """* '^■' ^'** 33 will give him the throne of David his father. And he shall reign over the house of Jacob forever : his reign shall never end. 34 Then said Mary to the angel : How shall this be, since I have 35 no intercourse with man ? The angel answering said unto her: The Holy Spirit will descend upon thee, and the power of the Highest will overshadow thee ; therefore the holy progeny shall 36 be called the Son of God. And lo, thy cousin Elizabeth also 37 hath conceived a son in her old age ; and she who is also called barren, is now in her sixth month: for nothing is impossible with God. And Mary said : Behold the handmaid of the 38 Lord 1 Be it unto me according to thy word. And the angel departed. • God's power. f Saviour. 256 ST. LUKE. 39 In tliose days Mary set out and travelled expeditiously into- 40 the hill-country, to a city of Judah ; where having entered the 41 house of Zacharias, she saluted Elizabeth. As soon as Eliza- beth heard Mary's salutation, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit, and cried with a 42 loud voice : Thou art the most blessed of women, and blessed 43 is the fruit of thy womb. But how have I deserved this hon- 44 or, to be visited by the mother of my Lord ? for know, that as soon as the sound of thy salutation reached mine ears, the baba 45 leaped in my womb for joy. And happy is she who believed, that the things which the Lord had promised her shall be per- formed. 46- Then Mary said : My soul magnifieth the Lord, and my 48 spirit rejoiceth in God my Saviour ; because he hath not dis- dained the low condition of his handmaid, for henceforth all 49 posterity will pronounce me happy. For the Almighty, whose 50 name is venerable, hath done wonders for me. His mercy, o.'^ them who fear him, extendeth to generations of generations. 51 He displayeth the strength of his arm, and dispelleth the vain Ps.33; 10. 52 imaginations of the proud. He puUeth down potentates from Eze.9i,a6. 53 their thrones, and exalteth the lowly. The needy he loadeth P8"34:io; 54 witii benefits ; but the rich he spoileth of every thing. He sup- Ge'■n.^7?i9. 55 portcth Israel his servant, (as he promised to our fathers), ever 22: 18. inclined to mercy towards Abraham and his race. 56 And Mary, after staying with Elizabeth about three months, returned home. SECTION ri. THE NATIVITY. 57 WHEN the time for Elizabeth's delivery was come, she 58 brought forth a son : and her neighbors and relations, who heard that the Lord had shown her great kindness, congratu- 59 lated with her. And on the eighth day, when they came to the child's circumcision, they would have him called by his 60 father's name, Zacharias. And his mother interposed, saying : 61 No ; but he shall be called John. They said unto her : There 62 is none of thy kindred of that name. They therefore asked 93 his father by signs, how he would have him called. He, hav- ing demanded a table-book, wrote thereon : ' His name is John/ 64 which surprised them all. And his mouth was opened directly, 65 and his tongue loosed. And he spake, praising God. Now all the neighborhood were struck with awe ; and the fame of these things spread throughout all the hill-country of Judea. 66 And all who heard these things, pondering them in their hearts. CHAP. 11. SECT. II. 257 said : What will this child prove hereafter ? And the hand of the Lord was with him. 67 Tiien Zaeharias his father, being filled with the Holy Spirit, 68 prophesied, saying: Blessed be the Lord the God of Israel, be- 69- cause he hath visited and redeemed his people ; and (as an- f^- 132: n. ciently he promised by his holy prophets) hath raised a prince 71 for our deliverance in the house of David his servant ; for our jer. 03, g. deliverance from our enemies, and from the hands of all who *^ •^*'- '•'• 72 hate us ; in kindness to our forefathers, and remembrance of 73 ills holy covenant ; the oath which he swore to our father Abra- ^^^/^''^^ 74- ham to grant unto us, that, being rescued out of the hand of our enemies, we might serve him boldly, in piety and upright- 76 ness, all the days of our life. And thou, child, shah be called*^'* ' 77 a prophet of the Most High ; for thou shalt go before the Lord, to prepare his way, by giving the knowledge of salvation to his people in the remission of their sins, through the tender com- 78 passion of our God, who hath caused a light to spring from on Mai. 4; 2. 79 high to visit us, to enlighten those who abide in darkness and in the shades of death, to direct our feet into the way of peace. 80 Now the child grew, and acquired strength of mind, and continued in the deserts until the time when he made himself known to Israel. II. ABOUT that time Ca3sar Augustus issued an edict that all 2 the inhabitants of the empire should be registered. (This first register took effect when Cyrenius* was president of Syria.) 3 When all went to be registered, every one to his own city, Jo- 4 seph also went from Nazareth, a city of Galilee, to the city of J'a";l^^- 5 David in Judea, called Betldehem, (for he was of the house and lineage of David), to be registered, with Mary his betroth- 6 ed wife, who was pregnant. While they were there, the time 7 came that she should be delivered. And she brought forth her first-born son, and swathed him, and laid him in a manger, be- cause there was no room for them in the house allotted to stran- gers. 8 Now there were shepherds in the fields in that country, who 9 tended their flock by turns through the night-watches. On a sudden a messenger of the Lord stood by tiiem, and a divine glory encompassed them with light ; and they were frightened 10 exceedingly. But the angel said to them : Fear not ; for, lo ! I bring you good tidings, which shall prove matter of great joy 1 1 to all the j)eople ; because to-day is born unto you, in the city 12 of David, a Saviour who is the Lord IMessiah. And by this ye shall know him ; ye shall find a babe in swaddling-bands, ly- 13 ing in the manger. Instantly the angel was attended by a rnul- * In the Latin authors QinVtnius. Vol. II. 33 258 ST. LUKE. 14 tllude of the heavenly host, who praised God, saying: Glory to God in the highest heaven, and peace upon the earth, and good- will towards men, 15 And when the angels returned to heaven, having left the shepherds, these said one to another: Let us go to Betlehem, and see this which hath happened, whereof the Lord hath in- 16 formed us. And hastening thither they found Mary and Jo- 17 seph with the babe, who lay in the manger. When they saw this, they published what had been imparted to them concern- 18 ing this child. And all who heard it wondered at the things 19 told them by the shepherds. But Mary let none of these things escape unobserved, weighing every circumstance within herself. 20 And the shepherds returned, glorifying and praising God for all that they had heard and seen, agreeably to v.'hat had been de- clared unto theiri. ^h"i-^3i^"' ^^ ^^^ ^^^^ eighth day, when the child was circumcised, they called him Jesus, the angel having given him that name before his mother conceived him. Lev. 12; 2. 22 AND when the time of their purification was expired, they carried him to Jerusalem, as the law of Moses appointeih, to Num!\^'i7. ^'^ present him to the Lord, (as it is written in the law of God, " Every male, who is the first-born of his mother, is conse- 24 crated to the Lord,") and to offer the sacrifice enjoined in the law, a pair of turtle-doves, or two young pigeons. 25 Now there was at Jerusalem a man named Simeon, a just 26 and religious man, who expected the consolation of Israel ; and the Holy Spirit was upon liim, and had revealed unto him that he should not die until he had seen the Lord's Messiah. 27 This man came, guided by the Spirit, into the temple. And when the parents brought in the child Jesus, to do for him what 28 the law required, he took him in his arms, and blessed God, 29 and said: Now, Lord, thou dost in peace dismiss thy servant, 30 according to thy word ; for mine eyes have seen the Saviour 31 wiiom thou hast provided in the sight of all the world; a lu- 32 minary to enlighten the nations, and be the glory of Israel 33 thy people. And Joseph, and the mother of Jesus, heard Ro.'9:'32.* ^'^ ^^'^^^ admiration the things spoken concerning him. And Si- iPet.2,-7. meon blessed them, and said to Mary his mother: This child is destined for the fall and the rise of many in Israel, and to serve 35 as a mark for contradiction, (yea, thine own soul shall be pierced as with a javelin), that the thoughts of many hearts may be disclosed. 36 There was also a prophetess, Anna, daughter of Fhanuel, of the tribe of Asher, in an advanced age, who had lived seven 37 years with a husband whom she married when a virgin ; and being now a widow of about eighty-four years, departed not CHAP. III. SECT. HI. 259 from the temple, but served God in prayer and casting night 38 and day ; she also, coming in at that instant, gave thanks to the Lord, and spake concerning Jesus to all those in Jerusalem who expected deliverance. 39 After they had performed every thing required by the law of the Lord, they returned to Galilee, to their own city Na- 40 zareth. And the child grew, and acquired strength of mind, beint^ filled with wisdom, and adorned with a divine graceful- ness. SECTION III. THE BAPTISM. 41 NOW the parents of Jesus went yearly to Jerusalem at the DeutfieVi. 42 feast of the passover. And when he was twelve years old, they having gone thither, according to the usage of the festival, and 43 remained the customary time ; being on their return, the child Jesus staid behind in Jerusalem, and neither Joseph nor his 44 mother knew it. They, supposing him to be in the company, went a day's journey, and then sought him among their rela- 45 tions and acquaintance ; but not finding him, they returned to 46 Jerusalem, seeking him. And after three days they found him in the temple, sitting among the doctors, both hearing them, 47- and asking them questions. And all who heard him were astonished : but they who saw him were amazed at his under- standing and answers. And his mother said to him : Son, why 49 hast thou treated us thus ? Behold, thy father and I have sought thee with sorrow. He answered : Why did ye seek 50 me1 Knew ye not that J must be at my Father's ? But they did not comprehend his answer. 51 And he returned with them to Nazareth, and was subject unto them ; and his mother treasured up all these things in her 52 memory. And Jesus advanced in wisdom and stature, and in power with God and man. in. NOW, in the fifteenth year of the reign of Tiberius, Pon- tius Pilate being procurator of Judea, Herod tetrarch of Ga- lilee, Philip his brother tetrarch of Iturea and the province of Trachonitis, and Lysanias tetrarch of Abilene, in the high- 2 priesthood of Annas* and Caiaphas, the word of God came, ^^^^f;^-^- 3 in the wilderness, to John the son of Zacharias. And he went Mar!^},;|^ through all the country along the Jordan, publishing the bap- jo!"i:23. 4 tism of reformation for the remission of sins. As it is written in the book of the prophet Isaiah, " The voice of one pro- claiming in the wilderness, prepare a way for the Lord,t make •Called by Josephus, Ananus. f Jehovah. 260 ST. LUKE. 5 for him a straight passage. Let every valley be filled, every mountain and hill be levelled ; let the crooked roads be made 6 straight, and the rough ways smooth, that all flesh may see the Mau.3:7, 7 Saviour s e7it o( God." Then said he to the multitudes that flocked out to be baptized by him : Offspring of vipers, who hath prompted you to flee from the impending vengeance ? 8 Produce then the proper fruits of reformation ; and not say within yourselves, 'We have Abraham for our father; fori assure you, that of these stones God can raise children to 9 Abraham. And even now the axe lieth at the root of the trees. Every tree, therefore, which produceth not good fruit, is felled and thrown into fire. li^kfib!' ^0 Upon this the multitude asked him : What must we do then ? 11 He answered : Let him who hath two coats impart to him who hath none ; and let him who hath victuals do the same. 12 There came also publicans to be baptized, who said. Rabbi, 13 what must we do? He answered: Exact no more than what 14 is appointed you. Soldiers likewise asked him : and what must we do ? He answered : Injure no man, either by violence or false accusation, and be content with your allowance. 15 As the people were in suspense concerning John, every man imagining within himself that he might be the Messiah, John MarVit?!'" ^^ addressed them all, saying : I indeed baptize in water; but one Ats'f'^s mightier than I cometh, whose shoe-latchet I am not worthy to & 11; 16. untie ; he will baptize you in the Holy Spirit and fire : his win- ' ■ 17 novi'ing shovel is in his hand, and he will thoroughly cleanse his grain : he will gather the wheat into his granary, and consume 18 the chaff in unquenchable fire. And, with many other exhor- tations he published the good tidings to the people, ^att. 14^3. 19 gut Herod the tetrarch having been reproved by him on ac- count of Herodias his brother's wife, and for all the crimes which 20 Herod had committed, added this to the number, that he con- fined John in prison. ^att.^3- 13. 21 NOW when John baptized all the people, Jesus was like- Jo. i;3-2. wise baptized ; and while he prayed, the heaven was opened, ch^9;'35.' ' 22 and the Holy Spirit descended upon him in a bodily form, like Matt.'i:i!' ^ dove, and a voice came from heaven, which said : Thou art 23 my beloved Son ; In thee I delight. Now Jesus was himself about thirty years in subjection, being (as was supposed) a son 24 of Joseph, son of Heli, son of Matthat, son of Levi, son of 25 Melchi, son of Janna, son of Joseph, son of Matthias, son 26 of Amos, son of Nahum, son of Esli, son of Naggai, son of Maath, son of Mattathias, son of Shimei, son of Joseph, son 27 of Judah, son of Joanna, son of Reza, son of Zerrubabel, son 28 of Salathiel, son of Neri, son of Melchi, son of Addi, son of 29 Cosam, son of Elmodam, son of Er, son of Joses, son of Elic- CHAP. IV. SECT. IV. 261 zcr, son of Jorim, son of Mattliat, son of Levi, son of Simeon, 30 son of Judah, son of Joseph, son of Jonan, son of Eliakim, 31 son of Meleah, son of Mainan, son of Mattatlia, son of Na- 32 than, son of David, son of Jesse, son of Obed, son of Boaz, 33 son of Salmon, son of Nashon, son of Amniinadab, son of Ram, 34 son of Hezron, son of Pharez, son of Judah, son of Jacob, son 35 of Isaac, son of Abiaham, son of Terah, son of Nahor, son of 36 Serug, son of Reu, son of Peleg, son of Eber, son of Salah, son of Cainan, son of Arphaxad, son of Shem, son of Noah, 37 son of LamechjSon of Methuselah, son of Enoch, son of Jared, 38 son of Mehalaliel, son of Cainan, son of Enos, son of Seth, son of Adam, son of God. IV. NOW Jesus, full of tJje Holy Spirit, returned from the SJ^'^l'ifVa 2 Jordan, and was led by the Spirit into the wilderness, where he continued forty days, and was tempted by the devil. Hav- ing eaten nothing all that time, when it was ended, he was hun- 3 gry. And the devil said to him : If thou be a son of God, 4 command this stone to become bread. Jesus answered him, saying: It is written, " Man livelh not by bread only, but by '^«"i-8;3- 5 whatever God pleaseth." Then the devil having brought him to the top of a high mountain, showed him all the kingdoms of 6 the earth in an instant, and said to him : All this power and glory I will give thee ; for it is delivered to me, and to whom- 7 soever I will, I give it : if, therefore, thou wilt worship me, 8 it shall all be thine. Jesus answering, said: It is written, J]j«"^tgS;i3. " Thou shalt worship the Lord* thy God, and shalt serve him isam".7:3. 9 only." Then he brought him to Jerusalem, and placing him 10 on the battlement of the temple, said to him ; If thou be a son '" ' 11 of God, throw thyself down hence ; for it is written, " He will give his angels charge concerning thee to keep thee ; and in their arms they shall uphold thee, lest thou dash thy foot against 12 a stone." Jesus answered : It is said, " Thou shalt not put the 13 Lord* thy God to the proof." When the devil had ended all the temptations, he departed from him for a time. SECTION IV. THE ENTRANCE ON THE MINISTRY. 14 THEN Jesus, by the impulse of the Spirit, returned to Ga- Matt. 4:i9. 15 lilee, and his renown spread thoughout the whole country, and he taught in their synagogues with universal applause. 16 Being come to Nazareth, where he had been brought up, he ^If^'-g.^j ^^ entered the synagogue, as his custom was, on the Sabbath day, Jo. 4:43. 17 and stood up to read. And they put into his hands the book * Jehovah. Deut. 6: 16. Ita. 61; 1. 1 Ki. 17: 9. 262 ST. LUKE. of the propliet Isaiah ; and having opened the book, he found 18 the place where it was written, " The Spirit of the Lord* is upon me, inasmuch as he hath anointed me to pubhsh glad tid- ings to the poor: he hath commissioned me to heal the broken- hearted, to announce liberty to the captives, and recovery of 19 sight to the blind; to release the oppressed, to proclaim the 20 year of acceptance with the Lord."* And having closed t he book, and returned it to the servant, he sat down, and the eyes of 21 all iff the synagogue were fixed upon him. And he began with saying to them : This very day the Scripture which ye have 22 just now heard is fulfilled. And all extolled him ; but, being astonislied at the words full of grace which he uttered, they 23 said. Is not this Joseph's son ? He said to them : Ye will doubtless apply to me this proverb, ' Physician, cure thyself.' Do as great things here in thine own country, as we hear thou 24 hast done in Capernaum. But in fact, added he, no prophet 25 was ever well received in his own country. I tell you of a truth, there were many widows in Israel in the days of Eli- jah, when heaven was shut up for three years and a half, so 26 that there was great famine throughout all the land ; yet to none of them was Elijah sent, but to a widow in Sareptaf 27 of Sidonia. There were likewise many lepers in Israel in the 2Ki. 5:14. days of Elisha the prophet; and Naaman the Syrian was 28 cleansed, but none of those. On hearing this, the whole sy- 29 nagogue were enraged, and, breaking up, drove him out of the city, and brought him to the brow of the mountain whereon their city was built, that they might throw him down headlong. 30 But he passing through the midst of them, went away. 31 Then he came to Capernaum, a city of Galilee, and taught Ma""/'2l^' ^^ them on the Sabbath. And they were astonished at his man- ner of teaching ; for he spoke with authority. Mar. 1. 23. 33 Now thcrc was in the synagogue a man possessed by the 34 spirit of an unclean demon, who roared out, saying: Ah ! Jesus of Nazareth, what hast thou to do with us? Art thou come to destroy us ? I know who thou art, the Holy One of God. 35 And Jesus rebuked him, saying: Be silent, and come out of him. Whereupon the demon, having thrown him down in the 36 middle of the assembly, came out without harming him. And they were all in amazement, and said one to another : What meaneth this, that with authority and power he commandeth the 37 unclean spirits, and they come out ? Thenceforth his fame was blazed in every corner of the country. Ma"'i!'29?' '^^ When he was gone out of the synagogue, he entered the house of Simon, whose wife's mother had a violent fever, and * Jehovah. f In the Old Testament Zarephath. CHAP. V. SECT. V. 263 39 they entreated him on her behalf. Jesus standing near her, rebuked the fever, and it left her, and slie instantly arose and served them. 40 After sunset, all they who had any sick, of whatever kind of disease, brought them to him ; and he, laying his hands on ev- 41 ery one, cured them. Demons also came out of many, crying ^^"- '= '^• out: Thou art the Messiah, the Son of God. But he rebuked them, and would not allow them to speak, because they knew 42 that he was the Messiah. When it was day, he retired into a desert place ; and the multitude sought him out, and came to 43 him, and urged him not to leave them ; but he said to them : I must publish the good tidings of the reign of God in other 44 cities also, because for this purpose I am sent. Accordingly he made this publication in the synagogues of Galilee. V. ONE time, as he stood by thel ake of Gennezareth,* the 2 multitude pressing upon him to hear the word of God, he saw two barks aground near the edge, but the fishermen were on 3 shore washing their nets. Having gone aboard one of them, which was Simon's, he desired him to put off a little from the land. Then he sat down, and taught the people out of the bark. 4 When he had done speaking, he said to Simon : Launch out 5 into deep water, and let down your nets for a draught. Simon answered: Master, we have toiled all night, and have caught nothing; nevertheless, at thy word, I will let down the net. 6 Having done this, they enclosed such a multitude of fishes, that 7 the net began to break. And they beckoned to their compa- nions in the other bark to come and help them. And they came and loaded both the barks, so tliat they were near sinking. 8 When Simon Peter saw this, he threw himself at Jesus' knees, 9 crying: Depart from me, Lord, for 1 am a sinful man. For the draught of fishes which they had taken, had filled him and 10 all his companions with terror, particularly James and John, sons of Zebedee, who were Simon's partners. And Jesus said 11 to Simon: Fear not, henceforth thou shalt catch men. And having brought their barks to land, they forsook all and follow- ed him. 12 When he was in one of the neighboring cities, a man cover- S{*J^-if4o: ed with leprosy, happening to see him, threw himself on his face, and besought him, saying : Master, if thou wilt, thou 13 canst cleanse me. Jesus stretching out his hand, and touch- ing him, said : I will ; be thou cleansed. That instant his 14 leprosy departed from him, and he commanded him to tell no- body. But go, said he, show thyself to the priest, and pre- Lev. i4:3. * In the Old Testament Chinnereth, 264 ST. LUKE. sent the offering appointed by Moses for notifying unto the peo^ 15 pie that thou art cleansed. Yet so much the more was Jesus every-vvhere talked of, that vast multitudes flocked to hear him, 16 and to be cured by him of their maladies. And he withdrew into solitary places, and prayed. 17 One day as he was teaching, and pharisees and doctors of law, who had come from Jerusalem, and from every town of Galilee and Judea, were sitting by, the power of the Lord Matt. 9: 2. 18 was excrted in the cure of the sick. And behold some men ^'"^'"' ■ carrying on a bed a man afflicted with a palsy, endeavored to 19 bring him in, and place him before Jesus ; but finding it im- practicable, by reason of the crowd, they got upon the roof, and oh. 7.- 43. ]qi jjifj-i down through the tiling, with the little bed in the midst 20 before him. Jesus perceiving their faith, said to him : Man, 21 thy sins are forgiven thee. On which the Scribes and the Pharisees reasoned thus, ' Who is this that speaketh blasphe- 22 mies ? Can any one forgive sins beside God?' Jesus knowing their thoughts addressed himself to them, and said : What a^e 23 ye reasoning in your hearts ? Whether is easier, to say ' Thy 24 sins are forgiven thee ;' or to say, ivith effect, ' Arise and walk ? But, that ye may know that the Son of Man hath power upon the earth to forgive sins : Arise, (said he to the palsied man), 25 take up thy bed and return to thy house. That instant he rose in their presence, took up his bed, and returned home glorify- 26 ing God. Seeing this, they were all struck with amazement and reverence, and glorified God, saying: We have seen incred- ible things to-day. Mar!"2?i4'. ^"^ After this he went out, and observing a publican named 28 Levi sitting at the toll-office, said to him : Follow me. And 29 he arose, left all, and followed him. And Levi made him a great entertainment in his own house, where there was a great 30 company of publicans and others at table with them. But the Scribes and the Pharisees of the place murmured, saying to his disciples : Why do ye eat and drink with publicans and sinners ? 31 Jesus answering, said unto them : It is not the healthy, but the 32 sick, who need a physician. I am come to call, not the righ- teous, but sinners, to reformation. Wau.^9;i4. 33 Then they asked him: How is it that the disciples of John, and likewise those of the Pharisees, frequently fast and pray, 34 but thine eat and drink ? He answered : Would ye have the 35 bridemen fast while the bridegroom is with them ? But the days will come wherein the bridegroom shall be taken from 36 them; in those days they will fast. He added this similitude: No body mendeth an old mantle with new cloth ; otherwise the new will rend the old ; besides, the old and the new will never 37 suit each other. Nobody putteth new wine into old leathern bot- CHAP. VI. SECT. V. 265 ties ; otherwise the new wine will burst the bottles, and thus 38 the wine will be spilled, and the bottles rendered useless. But if new wine be put into new bottles, both will be preserved. 39 Besides, a man, after drinking old wine, calleth not immediate- ly for new ; for he saith ' The old is milder.' VI. ON the Sabbath called second prime, as Jesus was passing Watt. ]2: i. through the corn-fields, his disciples plucked the ears of corn, 2 and rubbed them in their hands, and ate them. And some Pharisees said to them : Why do ye that which it is not lawful on 3 the Sabbath to do ? Jesus replying, said to them : Did ye never j sam.ai,- 1. read what David and his attendants did, when they were hun- Lev. 24:5. 4 gry ; how he entered the mansion of God, and took and ate the loaves of the presence, and gave also of this bread to his attend- ants ; though it cannot be eaten lawfully by any but the priests ? 5 He added: The Son of Man is master even of the Sabbath. 6 It happened also, on another Sabbath, that he went into the Matt. lag. ^ ♦ 1 * A .1 I • u^ Mar. 3:1. synagogue, ana taught ; and a man was there, whose right 7 hand was blasted. Now the Scribes and Pharisees watched to see whether he would heal on the Sabbath, that they might 8 find matter for accusing him. But he, knowing their thoughts, said to the man whose hand was blasted, arise, and stand in the 9 middle. And he arose and stood. Then Jesus said to them : 1 would ask you, What is it lawful to do on the Sabbath ; Good 10 or ill? To save or to destroy? And looking around on them all, he said to the man : stretch out thy hand ; and in doing 11 this his hand was rendered sound like the other. But they were filled with madness, and consulted together what they should do to Jesus. I SECTION V. THE NOMINATION OF APOSTLES. 12 IN those days Jesus retired to a mountain to pray, and spent 13 the whole night in an oratory. When it was day, he called to ^att. io:2. him his disciples and of them he chose twelve, whom he named Mar. 3:i3. 14 apostles : Simon, whom he also named Peter, and Andrew his brother, James and John, Philip and Bartholomew, Matthew 15 and Thomas, James son of Alpheus, Simon called the Zealous, 16 Judas brother of James, and Judas Iscariot, who proved a trai- •'"''»' ^^ tor. 17 Afterward, Jesus coming down with them, stopped in a plain, whither a company of his disciples, with a vast multitude from all parts of Judea, Jerusalem, and the maritime country of Tyre and Sidon, were come to hear him, and to be healed of 18 their diseases. Those who were also infested with unclean spirits,. Vol. II. 34 266 ST. LUKE. 19 came and were cured. And every one strove to touch him^ because a virtue came from him, whicli healed them all. Mall. 5: 8. oQ THEN lifting his eyes on his disciples, he said : Happy ye 21 poor, for the kingdom of GoJ is yours ! Happy ye that hun- ger now, for ye shall be satisfied ! Happy ye that weep now, i^Pet.3;i-i. 22 for ye shall laugh! Happy shall ye be when men shall hate *^*i'i- you, and separate you from their society; yea, reproach and 23 defame you, on account of the Son of Man ! Rejoice on that day, and triumph, knowing that your reward in heaven is 24 great ! for thus did their fathers treat the prophets. But wo isa. 65: 13. yi^jQ y^^ j.jpj^j . ^Qj. yg jjg^yg received your comforts ! Wd 25 unto you that are full ; for ye shall hunger 1 Wo unto 26 you who laugh now ; for ye shall mourn and weep ! Wo unto you, when men shall speak well of you ; for so did their fathers of the false prophets ! ^'^tu 5^44. 27 But I charge you, my hearers, love your enemies, do good 28 to them who hate you, bless them who curse you, and pray for 29 them who traduce you. To him who smiteth thee on one cheek, present the other ; and from him who taketh thy man- Tob. 4;i6. 30 tie, withhold not thy coat. Give to every one who asketh thee ; and from him who taketh away thy goods, do not de- Mati. 7; 12. 3| niand them back. And as ye would that men should do unto 32 you, do ye likewise unto them. For if ye love those only who love you, what thanks are ye entitled to ; since even sinners 33 love those who love them. And if ye do good to those onli/ who do good to you, what thanks are ye entitled to ? since even 34 sinners do the same. And if ye lend to those only from whom ye hope to receive, what thanks are ye entitled to ? since even sinners lend to sinners, that they may receive as much in return. 35 But love ye your enemies, do good and lend, nowise despair- ing ; and your reward shall be great ; and ye shall be the sons of the Most High ; for he is kind to the ungrateful and malig- 36 nant. Be therefore merciful, as your Father is merciful. Ro^"-T' ^' ^"^ Judge not, and ye shall not be judged ; condemn not, and ye Mar. '4: 24. shall not be condemned ; release, and ye shall be released ; 38 give, and ye shall get : good measure, pressed and shaken, and heaped, shall be poured into your lap ; for with the same meas- ure wherewith ye give to others, ye yourselves shall receive. Malt. 15; 14. gg pjg ^ggj ^jg^ j[-,jg comparison : Can the blind guide the blind ? Matt. 10:24. 40 Will not both fall into a ditch? The disciple is not above his teacher ; but every finished disciple shall be as his teacher. Jo. 13. 16. 41 And why observes! thou the mote in thy brother's eye? but 42 perceivest not the thorn in thine own eye ? Or how canst thou say to thy brother, ' Brother, let me take out the mote which is in thine eye/ not considering that there is a thorn in thine own eye ? Hypocrite, first take the thorn out of thine own eye ; CHAP. VII, SECT. V. * 267 then thou wilt see to take out the niote which is in thy broth- 43 er's eye. That is not a good tree which yieldelh bad fruit ; &\o; ^. 44 nor is that a bad tree which yieldeth good fruit : For every tree is known by its own fruit. Figs are not gathered off 45 thorns; nor grapes off a bramble-bush. The good man, out of the good treasure of his heart, bringeth that which is good : the bad man, out of the bad treasure of his heart, bringeth that which is bad ; for it is out of the fulness of his heart that his mouth speaketh. 46 But why do ye, in addressing me, cry, Master, Master, and ro.". i 21. 13. 47 obey not what I command? Whoever cometh to me, and •'''•*• ^2- heareih my precepts, and practiseih them, I will show you 48 whom he resembleth : He resembleth a man who built a house, and, digging deep, laid the foundation upon the rock : and when an inundation came, the torrent broke upon that house, but 49 could not shake it ; for it was founded upon the rock. But he who heareth, and doth not practise, resembleth a man who, without laying a foundation, built a house upon tlie earth ; wliich, when the torrent brake against it, fell, and became a great heap of ruins. VII. WHEN he had finished his discourse in the audience of ' '"'' 2 the people, he entered Capernaum. And a centurion's ser- vant, who was dear to liis master, was sick, and in danger of dy- 3 ing. And the centurion having heard concerning Jesus, sent to him Jewish elders, to entreat him to come and save his ser- 4 vant. When they came to Jesus, they earnestly besought him, 5 saying : He is worthy of this favor : for he loveth our nation ; 6 and it was he who built our synagogue. Then Jesus went with them ; and when he was not far from the house, the centurion sent friends to him to say : Master, trouble not thyself, fori have not deserved tliatthou shouldst come under my roof; 7 wherefore neither thought I myself fit to come into thy pre- 8 sence : say but the word, and my servant will be healed. For even I who am under the authority of others, having soldiers under me, say to one, ' Go,' and he goeth ; to another, ' Come,' and he cometh ; and to my servant, ' Do this,' and he doeth it. 9 Jesus hearing these things, admired him, and turning, said to the multitude which followed : I assure you 1 have not found so 10 great faith, even in Israel. And they who had been sent hav- ing returned to the house, found the servant well who had been sick. 11 The day following, he went into a city called Nain, accom- 12 panied by his disciples and a great crowd. As he approached the gate of the city, the people were carrying out a dead man, the only son of his mother, who was a widow ; and many of 13 the citizens were with her. W^hen the Lord saw her, he had 268 ST. LUKE. 14 pity upon her, and said to her : Weep not. Then he advanc- ed, and touched the bier (the bearers stopping), and said : Young 15 man, arise, I command thee. Then he who had been dead sat up, and began to speak ; and Jesus dehvered him to his moth- 16 er. And all present were struck with awe, and glorified God, ch.24. 19. saying; A prophet hath arisen amongst us; and God hath 17 visited his people. And this report concerning him spread throughout Judea and all the neighboring country. Matt. J1.2. jg NOW John's disciples having informed their master of all 19 these things, he called two of tliem, whom he sent to Jesus to ask him : Art thou he who cometh ? or must we expect anoth- 20 er ? Being come to him, they said : John the Baptist hath sent us to ask thee, Art thou he who cometh .'' or must we ex- 21 pect another ? At that very time Jesus was delivering many from diseases and maladies, and evil spirits, and giving sight to isa. 35.5. 22 many who were blind. And he returned this answer: Go, and report to John what ye have seen and heard : the blind are made to see, the lame to walk, the deaf to hear ; the leprous Isa. 61.1. g^^.Q cleansed, the dead are raised, glad tidings is brought to the 23 poor. And happy is he to whom I shall not prove a stumbling- block. Matt. 11. 7. 2^ When John's messengers were departed, Jesus said to the multitude concerning John : What went ye out into the wilder- 25 ness to behold ? a reed shaken by the wind ? But what went ye out to see .'' a man effeminately dressed ? It is in royal pal- aces, not in deserts, that they who wear splendid apparel, and 26 live in luxury, are found. What then did ye go to see ? a prophet? yea, I tell you, and something superior to a prophet. Mar'.hk 27 For this is he concerning whom it is written, " Behold I send 28 mine angel before thee, who shall prepare thy way." For I declare unto you, among those who are born of women, there is not a greater prophet than John the Baptist ; yet the least 29 in the reign of God shall be greater than he. All the people, even the publicans, who heard John, have, by receiving bap- 30 tism from him, honored God ; whereas the Pharisees and the lawyers, in not being baptized by him, have rejected the coun- sel of God with regard to themselves. Matt. 51.16. 31 Whereunto then sliail I compare the men of this generation? 32 whom are they like ? They are like children in the market- place, of whom their companions complain and say, ' We have played to you uj)on the pipe, but ye have not danced ; we have Matt. 3.4. 33 sun"- mournful songs to vou, but ye have not wept.' For John Mar. l.G. i n • • i ^ • ■ r i j i ■ J the Baptist is come absiammg Irom bread and wine, and ye 34 say, ' He hath a demon :' The Son of Man is come using both, and ye say, ' He is a lover of banquets and wine, an associate CHAP. VIII. SECT. VI. 269 35 of publicans and sinners.' But wisdom is justified by all her children. SECTION VI. — SIGNAL MIRACLES AND INSTRUCTIONS. 36 NOW one of the Pharisees asked Jesus to eat with him : and he went into the Phai i'jce's house, and placed himself at table. 37 And behold a woman in the city, who was a sinner, knowing Jo. n. 2. that he ate at the house of the Pharisee, brought an alabaster 38 box of balsam, and standing behind at his feet, weeping, bath- ed them with te'ars, and wiped them with the hairs of her head, 39 and kissed his feet, and anointed them with the balsam. The Pharisee who had invited him, observing this, said within him- self, ' If this man were a prophet, he would have known who this woman is that touched him, and of what character ; for she 40 is a sinner.' Then Jesus said to him : Simon, I have some- 41 thing to say to thee. He answered : Say it, Rabbi. A cer- tain creditor had two debtors; one owed five hundred denarii,* 42 the other fifty.f Butnot having wherewith to pay, he freely for- gave them both. Say, then, which of them will love him most ? 43- Simon answered : 1 suppose he to whom he forgave most. Je- sus replied : Thou hast judged rightly. Then turning to the woman, he said to Simon: Thou seest this woman: when I came into thy house, thou gavest me no water for my feet ; but she hath washed my feet with tears, and wiped them with the 45 hairs of her head. Thou gavest me no kiss ; but she, since 46 she entered, hath not ceased kissing my feet. Thou didst not anoint my head with oil, but she hath anointed my feet with 47 balsam. Wherefore I tell thee, her sins, which are many, are forgiven ; therefore her love is great. But he to whom little is 48 forgiven, hath little love. Then he said to her: Thy sins are Jj^^-^S-^s. 49 forgiven. Those who were at table with him said within them- ch.s.'jo. 50 selves, ' Who is this that even forgiveth sins ?' But he said to the woman : Thy faith hath saved thee ; go in peace. VIII. AFTERWARDS he travelled through cities and villages, 2 proclaiming the joyful tidings of the reign of God, being attend- ed by the twelve, and by certain women who had been deliv- ered from evil spirits and distempers, Mary called Magdalene, «"■ le. 9. 3 out of whom went seven demons, Joanna wife of Chuza, He- rod's steward, Susanna, and several others who assisted him with their property. 4 Now when a great multitude was assembled, and the people J;}»J|-4',\^ were flocking to him out of the cities, he spake by a parable : » About L. 15. 12s. sterling. t About L. 1. lis. sterling. 270 ST. LUKE. 5 The sower went out to sow his grain ; and in sowing, part fell by the way-side, and was crushed under foot, or picked up by 6 the birds ; part fell upon a rock, and, when it was sprung up, 7 withered away for want of moisture ; part also fell among thorns, 8 and the thorns grew up and choked it ; and part fell into good soil, and sprang up, and yielded increase a hundred-fold. Hav- ing said this, he cried : Whoso hath ears to hear, let him hear. Mar. '4. io. " 9 And his disciples asked him, saying : What meaneth this isa.6. 9. jQ parable? He answered: It is your privilege to know the secrets of the reign of God, which to others are couched in parables, that, though they look, they may not perceive ; though they hear, they may not understand. Ma"W^' ^^ Now this is the meaning of the parable. The seed is the word 12 of God. By the way-side are meant those hearers out of whose hearts the devil coming taketh away the word, less they should 13 believe and be saved. By the rock was meant those who, when they hear, receive the word with joy, yet not having it rooted in them, are but temporary believers ; for in the time of 14 trial they fall off. By the ground encumbered with thorns, are meant those heareis who are entangled in the business, and pur- suits, and pleasures of life, which stifle the word, so that it 15 bringeth no fruit to maturity. But by the soil are meant those who, having heard the word, retain it in a good and honest heart, and persevere in bringing forth fruit. MarN^'ah" 1^ A lamp is never lighted to be covered with a vessel, or put 11^^^' l^'ll' under a bed, but to be set on a stand, that they who enter may 17 see the light. For there is no secret which shall not be discov- ered ; nor any thing concealed which shall not be known and 18 become public. Take heed, therefore, how ye hear ; for to him who hath, more shall be given : but from him who hath not. shall be taken even that which he seemeth to have. ManS. 31. * 19 Then his mother and brothers came to speak with him, but 20 could not get near him for the crowd. And it was told him by some persons : Thy mother and thy brothers are without, de- 21 siring to see thee. But he answering, said unto them: My mother and my brothers are those who hear the word of God, and obey it. Matt. 8. 23. 22 ONE day Jesus having gone into a bark with his disciples, said to them : Let us cross the lake. Accordingly they set 23 sail. But while they sailed he fell asleep, and there blew such a storm upon the lake as filled the bark with water, and endan- 24 gered their lives. And they came to him, and awakened him, saying : Master, Master, we perish. Then he arose and re- buked the wind, and the raging of the water : and they ceased, 25 and there was a calm. And Jesus said to them : Where is your faith ? But they said one to another with fear and ad- CHAPTER VIII. SECT. VI. 271 miration : Who is this that comrnandeth even the winds and 26 the water, and they obey him ? And they arrived at the coun- try of the Gadarenes, which is opposite to Galilee. 27 Being come ashore, a man of the city met him who had been ^J*"-9-28- long jjossessed by demons, and who wore no clothes, and had no * 28 habitation but the sepulchres. When he saw Jesus, he roared out, and threw himself at his feet, crying : What hast thou to do with me, Jesus, Son of the most Higii God ? 1 beseech 29 thee, do not torment me. (For he had ordered the unclean spirit to come out of the man ; for it had frequently seized him, insomuch that, when he was chained and fettered, he broke his 30 bonds, and was driven by the fiend into the desert.) Then Jesus asked hinl, saying: What is thy name? He answered : 31 Legion, because many demons had entered into him. And 32 they entreated him that he would not command them to go into the abyss, but, as there was a numerous herd of swine feeding on the mountain, that he would permit them to enter into the 33 swine. And he permitted them. Then the demons, having quitted the man, entered into the swine ; and the herd rushed 34 down a precipice into the lake, and were drowned. The herdsmen seeing this, fled, and spread the news through the city 35 and villages. And the inhabitants flocked out to see what had happened. Being come to Jesus, and finding the man, of whom the demons were dispossessed, sitting at the feet of 36 Jesus, clothed, and in his right mind, they were afraid. But having been informed by the spectators in what manner the 37 demoniac had been delivered, all the people of the country of the Gadarenes entreated him to leave them ; for they were struck with terror. Accordingly he re-entered the bark, and 38 returned. Kovv the man, out of whom the demons were gone, 39 entreated permission to attend him. But Jesus dismissed him, saying : Return home and relate what great things God hath done for thee. Then he departed, and published through 40 all the city what great things Jesus had done for him. Jesus, at his return, was welcomed by the crowd, who were all wait- ing for him. 41 Meantime came a man named Jairus, a ruler of the syna- ^{^I'-g^-j^- gogue, who, throwing himself at the feet of Jesus, besought him 42 to come into his house ; for he had an only daughter, about twelve years old, who was dying. 43 As Jesus went along, the people crowded him ; and a woman, Mar. 5. 25. who had been twelve years aflVicted with an issue of blood, and had consumed all her living upon physicians, none of whom 44 could cure her, coming behind, touched the tuft of his mantle ; •Jo upon which her issue was stanched. Then Jesus said: ' Who touched me ?' When every body denied, Peter, and those v liXi 272 ST. LUKE. him, answered : Master, the muhitude throng and press thee^ 46 and dost thou say, 'Who touched me?' Jesus replied: Somebody hath touched me ; for I am sensible that my power 47 was just now exerted. Then the woman perceiving that she was discovered, came trembling, and having thrown herself pros- trate, declared to him, before all the people, why she had touch- ed him, and how she had been immediately healed ; and he said 48 to her : Daughter, take courage, thy faith hath cured thee ; go- in peace. Mar. k 35. 49 While he was yet speaking, one came from the house of the director of the synagogue, who said : Thy daughter is dead, 50 trouble not the Teacher. Jesus hearing this, said to Jairus : Matt.asa. 51 Fear not ; only believe, and she shall be well. Being come to the house, he allowed nobody to enter with him, except Pe- ter and John and James, and the maiden's father and mother. 52 And all wept and lamented her. But he said : Weep not ; 53 she is not dead, but asleep. And they derided him, knowing 54 that she was dead. But he, having made them all retire, took 55 her by the hand, and called, saying: Maiden, arise. And her spirit returned, and she arose immediately, and he commanded 56 to give her food. And her parents were astonished; but he charged them not to mention to any body what had happened. Matt.io. 1. IX. JESUS having convened the twelve, gave them power and Mar. 3. 13. , . nil j . j- J Matt. 10. 7. authority over all the demons, and to cure diseases, and Mar. 6. 7. 2 commissioncd them to proclaim the reign of God, and to heal 3 the sick. And he said to them : Provide nothing for your journey ; nor staves, nor bag, nor bread, nor silver, nor two Matt'. 10. ii» 4 coats a-piece ; and continue in whatever house ycare received 5 into, until ye leave the place. And wheresoever they will not Acts. 13. 51. receive you, shake even the dust off your feet, as a protestation 6 against them. They accordingly departed, and travelled through the villages, publishing the good tidings, and performing cures every-where. Matt. 14. 1. 7 Now Herod the tetrarch having heard of all that Jesus had Mar. 6. 14. doue, was pcrplcxcd, because some said : John is risen from the 8 dead ; some : Elijah hath appeared ; and others : One of the 9 ancient prophets is risen again. And Herod said : John I beheaded ; but who is this of whom I hear- such things ? And he was desirous to see him. Matt. 14.13. 10 Now the apostles being returned, reported to Jesus all that Mat. 6. 32. ^^^^^ ^^^ ^^^^ . ^^^ j^^^ taking them with him, retired privately 11 to a desert belonging to the city of Bethsaida. When the mul- titude knew it, they followed him ; and he receiving them, spoke to them concerning the reign of God, and healed those who had need of healing. Matt. 14. 15 12 When the day began to decline, the twelve accosting him.. CHAP. IX. SECT. VII. 273 said : Dismiss the people, that they may go to the nearest f^^X' towns and villages, and provide themselves in lodging and 13 food; for we are herein a desert. He answered: Supply them yourselves with food. They replied : We have only five loaves and two fishes ; unless we go and buy victuals for all this 14 people. For they were about five thousand men. Then he said to his disciples : Make them lie down in parties, fifty in a 15" party. And they did so, making them all lie down. Then he took the five loaves and two fishes ; and looking up to heaven, he blessed and brake them, and gave them to his disciples to 17 set before the multitude. When all had eaten, and were satis- fied, they took up twelve baskets full of fragments. SECTION VIl. THE TRANSFIGURATION. 18 AFTERWARDS, Jesus, having withdrawn from the '"ul- Matt.^ie^a titude to pray apart with his disciples, asked them, saying : 19 Who do the people say that I am? They answered : John the Baptist ; others say, Elijah ; and others, that one of the 20 ancient prophets is risen again. He said to them : But who say ye that 1 am ? Peter answered : The Messiah of God. 21 Then having strictly charged them, he prohibited them from 22 telling this to any body, adding: The Son of Man must suffer many things, and be rejected by the elders, and chief priests, and scribes, and be killed, and rise again the third day. 23 Then he said to all the people : If any man will come under ^^/g-g^- ^' my guidance, let him renounce himself, and take his cross daily, Mar. a 34. 24 and follow me. For whosoever would save his life, shall lose&n.aa.' it ; and whosoever will lose his life for my sake, shall save it. ii'a,ll'ii's3. 2.5 What will it profit a man to gain the whole world, with the for- 2 Tim. 2. 12. 26 feit or ruin of himself? For whosoever shall be ashamed of < me and of my words, of him the Son of Man will be ashamed, when he shall come in his own glory, and in that of the Father, 27 and of the holy messengers. I certify you, that there are some standing here who shall not taste death until they see the reign of God. 28 ABOUT eight days after this discourse, he took with him S{a"'9.^i^' Peter, and John, and James, and went up upon a mountain to 29 pray. While he prayed, the appearance of his countenance was changed, and his raiment contracted a dazzling whiteness. 30 And behold two men of a glorious aspect, Moses and Elijah, 31 conversed with him, and spoke of the departure which he was 32 to accomplish at Jerusalem. Now Peter, and those that were with him, were overpowered with sleep ; but when they awoke, 33 they saw his glory, and the two men who stood with him. As Vol. H. 35 274 ST. LUKE. those were removing from Jesus, Peter said to him, not knowing: what he said : Master, it is good for us to stay here : let us^ then make three booths, one for thee, one for Moses, and one 34 for Elijah. While he was speaking, a cloud came and covered them, and the disciples feared when those men entered the 35 cloud : from the cloud a voice came, which said : This is my 36 beloved Son, hear him. While the voice was uttered, Jesus was found alone. And this they kept secret, telling nobody in those days aught of what they had seen. Marls. 14. ' ^"^ The ncxt day, when they were come down from the raoun- 38 tain, a great multitude met him. And one of the crowd cried out, saying : Rabbi, 1 beseech thee, take pity on my son ; for 39 he is my only child. And, lo, a spirit seizeth him, making him instantly cry out, and fall into convulsions : so that he foameth ; 40 and after he is much bruised, hardly leaveth him. And 1 be- souglit thy disciples to expel the demon ; but they were not 41 able. Then Jesus answering, said : O incredulous and per- verse generation ; how long shall 1 be with you, and suffer you ? 42 Bring thy son hiiher. And as he was coming, the demon dash- ed him down in convulsions. And Jesus rebuked the unclean spirit; and having cured the child, delivered him to his father. 43 And they were all amazed at the great power of God. While all v/ere admiring every thing which Jesus did, he Marl'g! 3if ■ 44 Said to his disciples : Mark diligently these words : 'The Sort 45 of Man is to be delivered into the hands of men.' But they understood not this language : it was veiled to them, that they might not apprehend it ; and they were afraid to ask him con- cerning it. Mar'" ^^33^' ^^ -^"^ there arose a debate among them, which of them should 47 be the greatest. But Jesus who perceived the thought of their heart, took a child, and placing him near himself, said to them : 48 Whosoever shall receive this child for my sake, receiveth me; and whosoever shall receive me, receivetii him who sent me : for he who is least amongst you all shall be greatest. Mar. 9. 33. 40 Then John said: Master, we saw one expelling demons in thy name, and we forbade him, because ho consortelh not with 50 us. Jesus answered : Forbid not such, for whoever is not against us, is for us. 51 NOW as the time of his removal approached, he set out resolutely for Jerusalem, and sent messengers before, who went 52 into a village of the Samaritans to make preparation for him. 53 But they would not admit him, because they perceived he was 54 going to Jerusalem. His disciples James and John, observing this, said : Master, wilt thou that we call down fire from heaven i2Ki. 1.9. 55 iQ consume them, as Elijah did? But he turned and rebuked Jo. 3. J7. 56 them, saying: Ye know not what spirit ye are of; for the Son CHAP. X. SECT. VII. 275 of Man is come, not to destroy men, but to save them. Then they went to another village. 57 As they were on the way, one said to him : Master, 1 will Mat'-si^- 58 follow thee whithersoever thou goest. Jesus answered : The foxes have caverns, and the birds of the air have places of shel- ter, but the Son of Man hath not where to repose his head. 59 He said to another : Follow me. He answered : Sir, permit *^*"- ^- 2'- 60 me first to go and bury my father. Jesus replied : Let the dead bury their dead, but go thou and publish the reign of God. 61. Another likewise said : I will follow thee. Sir, but first per- 62 mit me to take leave of my family. Jesus answered : No man who, having put his hand to the plough, looketh behind him, is fit for the kingdom of God. X. AFTERWARDS the Lord appointed seventy others also, and sent them two and two before him, into every city and 2 place whither he intended to go. And he said to them : The ^^'*'^-9-3''- liarvest is plentiful, but the reapers are i'ew : pray, therefore, the Lord of the liarvest, that he would send laborers to reap it. iJ Go, then : behold I send you forth as lambs amongst wolves. JJau. lo. le. y o Matt. 10. 9. 4 Carry no purse, nor bag, nor shoes, and salute no person by the Mar. 6.8. 5 way. Whatever house ye enter, say, first, ' Peace be to this 6 house.' And if a son of peace be there, your peace shall rest '^*^"- ^''•^^* 7 upon him ; if not, it shall return upon yourselves. But remain in the same house, eating and drinking such things as it afibrdeth ; for the workman is worthy of his wages : go not from house to ""' ' * S house. And whatever city ye enter, if they receive you, eat such thincrs as are set before you ; cure the sick, and say to 9 them, • The reign of God cometh upon you.' But whatever Acts, 13.51. 10 city ye enter, if they do not receive you, go out into the streets 11 and say, ' The very dirt of your streets, which cleaveth to us, we wipe off against you : know, however, that the reign of God 12 cometh upon you.' 1 assure you, that the condition of Sodom shall be more tolerable on that day, than the condition of that city. 13 Wo unto thee Chorazin ; wo unto thee Bethsaida ; for ifMatt. n.21. the miracles which have been performed in you, had been per- formed in Tyre and Sidon, they had repented long ago, sitting 14 in sackcloth and ashes. Wherefore the condition of Tyre and Sidon shall be more tolerable in the judgment than yours. 15 And thou, Capernaum, which hast been exalted to heaven, shalt 16 be thrown down to hades. He that heareth you, heareth me ; Matt. 10. 4ft. and he that rejecteth you, rejecteth me : and he that rejecteth me, rejecteth him who sent me. 17 And the seventy returned with joy, saying: Master, even the 18 demons are subject unto us, through thy name. He said to them : 276 ST. LUKE. 19 I beheld Satan fall like lightning from heaven. Lo, I empower you to tread on serpents and scorpions, and all the might of the 20 enemy ; and nothing shall hurt you. Nevertheless, rejoice not in this, that the spirits are subject unto you ; but rejoice that Matt. 11. 25. 21 your names are enrolled in heaven. At that time Jesus was joyful in spirit, and said : I adore thee, O Father, Lord of heaven and earth, because having hidden these things from sa- 22 ges and the learned, thou hast revealed them unto babes. Yes, Jo. 3.35. Father, because such is thy pleasure. My Father hath impart- & 10. 15. ed every thing to me ; and none knoweth who the Son is, ex- cept the Father ; nor who the Father is, except the Son, and Matt. 31. 16. 23 he to whom the Son will reveal him. Then turning, he said 24 apart to his disciples: Blessed are the eyes which see what ye see : For I assure you that many prophets and kings have wish- ed to see the things which ye see, but have not seen them, and to hear the things which ye hear, but have not heard them. Matt. 22. 35. 25 THEN 3 lawyer stood up, and said, trying him: Rabbi, 26 what must I do to obtain eternal life ? Jesus said unto him : What doth the law prescribe? What readest thou there? Deut.l'f" 27 He answered: "Thoushalt love the Lord* thy God with all Lev. 19. 18. thy heart, and with all thy soul, and with all thy strength, and 28 witii all thy mind, and thy neighbor as thyself." Jesus re- plied : Thou hast answered right. Do this, and thou shalt live. 29 But he, desirous to appear blameless, said to Jesus : Who 30 is my neighbor ? Jesus said in return : A man of Jerusalem travelling to Jericho, fell among robbers, who having stripped 31 and wounded him, went away, leaving him half dead. A priest accidentally going that way, and seeing him, passed by on the 32 further side. Likewise a Levite on the road, when he came 33 near the place and saw him, passed by on the further side. But a certain Samaritan, as he journeyed, came where he was, and when he saw him he had compassion, and went up to him, and 34 having poured oil and wine into his wounds, he bound them up. Then he set him on his own beast, brought him to an inn, 35 and took care of him. On the morrow, when he was going away, he took out two denarii,t and giving them to the host, said, ' Take care of this man, and whatever thou spendest more, 36 when I return, I will repay thee." Now which of these three, thinkest thou, was neighbor to him who fell among the robbers? 37 The lawyer answered : He who took pity upon him. Then said Jesus : Go thou, and do in like manner. 38 AND as they travelled he went into a village,! where a wo- 39 man named Martha entertained him at her house. She had a sister called Mary, who sat at the feet of Jesus, listening to * Jehovah. f About 27 cents. [ To wit Bethany, CHAP. XI. SECT. VIII. 277 •40 his discourse : But Martha, who was much cumbered about serving, came to him and said : Master, carest thou that my 41 sister leaveth me to serve alone ? Bid her tlierefore assist me. Jesus answering, said unto lier, Martha, Martha, thou art anx- 42 ious, and troublest thyself about many things. One tiling only is necessary : And Mary hath chosen the good part which shall not be taken from her. SECTION VIII. THE CHARACTER OF THE PHARISEES. XI. IT happened that Jesus was praying in a certain place ; and when he had done, one of his disciples said to him : Master, 2 teach us to pray, as John also taught his disciples. He an-***"-^-®* svvered : When ye pray, saj', ' [Our] Father, [who art in hea- ven], thy name be hallowed ; thy reign come ; [thy will be done •3 upon the earth, as it is in heaven] ; give us each day our daily 4 bread ; and forgive us our sins, for even we forgive all who offend us; and abandon us not to temptation, [but preserve us from evil].' 5 Moreover, he said unto them : Should one of you have a friend, and go to him at midnight, and say, ' Friend, lend me three ^ loaves ; for a friend of mine is come off his road to see me, and I have nothing to set before him :' and he from within should 7 answer, ' Do not disturb me ; the door is now locked ; I and •8 my children are in bed ; I cannot rise to give thee:' I tell you, if ihe other condnue knocking, though he will not rise and supply him because he is his friend, he will, because of his im- 9 portunity, get up, and give him as many as he wantetb. I & 2"; 22J' likewise tell you. Ask, and ye shall obtain ; seek, and ye shall f"[^\^'^' 10 find; knock, and the door shall be opened to you : for who- Ja. i. '5. soever asketh, obtaineth ; whosoever seeketh, findeth ; and to 11 everyone who knocketh, the door is opened. What father amongst you would give his son a stone, when he asketh bread ; or when he asketh a fish, would, instead of a fish give him a 12 serpent ; or, when he asketh an egg, would give him a scor- 13 pion ? If ye, therefore, bad as ye are, can give good things to your children ; how much more will your Father give from lieaven the Holy Spirit to them that ask him ? 14 ONE time he was expelling a demon which caused dumb- Matt. 9:32. ness ; and when the demon was gone out, the dumb spake, and 15 the people wondered. Some however said: He expelleth Mar. 3. 522. 16 demons by Beelzebub prince of the demons. (Others, to try 17 him, asked of hirn a sign in the sky.) But he knowing their thoughts, said to them : By intestine broils any kingdom may IS be desolated, one family falling after another. Now, if there 2 Pet. 2. 20, Heb. 6. 4 278 ST. LUKE. be intestine broils in the kingdom of Satan, how can that king- dom subsist ? for ye say that I expel demons by Beelzebub. 19 Moreover, if I by Beelzebub expel demons, by whom do your sons expel them? Wherefore they shall be your judges, 20 But if I by the finger of God expel demons, the reign of God 21 hath overtaken you. When the strong one armed guardeth his 22 palace, his effects are secure. But, if he who is stronger shall attack and overcome him, he will strip him of his armor on 23 which he relied, and dispose of his spoils. He who is not for me, is against me ; and he who gathereth not with me, scat- tereth. Malt. 12. 43. 24 'pj^e unclean spirit, when he is gone out of a man, wandereth over parched deserts, in search of a resting-place. But not find- ing any, he saith, ' I will return to my house whence I came.' 25- Being come, he findelh it swept and furnished. Whereupon he goeth, and bringeth seven other spirits more wicked than & 10.26. himself; and having entered, they dwell there; and the last state of that man becometh worse than the first. 27 While he was saying these things, a woman raising her voice, cried to him from amid the crowd : Happy the womb which 28 bore thee, and the breasts which suckled thee. Say, rather, replied he : Happy they who hear the word of God and obey it. fcYe' 4^' ^^' 29 When the people crowded together, he said : This is an evil generation. They demand a sign ; but no sign shall be 30 given them, save the sign of the Prophet Jonah. For as Jo- nah was a sign to the Ninevites, so shall the Son of Man be to 2Chron.9. 1. 31 this generation. The queen of the South* country will arise in the judgment against the men of this generation, and cause them to be condemned ; because she came from the extremi- ties of the earth to hear the wise discourses of Solomon ; and Jon. 3. 5. 22 behold here is something greater than Solomon. The men of Nineveh will stand up in the judgment against this generation, and cause it to be condemned ; because they repented when warned by Jonah : and behold here is something greater than Jonah. Ma"'4^2/^' '^^ ^ \amp is lighted, not to be concealed, or put under a corn- Matt. 6. 22. measure, but on a stand, that they who enter may have light. 34 The lamp of the body is the eye : when, therefore, thine eye is sound, thy whole body is enlightened ; but when thine eye is 35 distempered, thy body is in darkness. Take heed, then, lest 36 the light which is in thee be darkness. If thy whole body, therefore, be enlightened, having no part dark, the whole will be so enlightened as when a lamp lighteth thee by its flame. 37 While he was speaking, a Pharisee asked him to dine with * In the Old Testament iiheba. CHAP. XII. SECT. Vlll. 279 38 him. And he went and placed himself at the table. But the Pharisee was surprised to observe, that he used no washing be- ■39 fore dinner. Then tlie Lord said to him : As for you, Phari- Mait. as.ar sees, ye cleanse the outside of your cups and dishes, while ye 40 yourselves are inwardly full of rapacity and malevolence. Un- tliinking men 1 did not he who made the outside, make the in- 41 side also ? Only give in alms what ye have, and all things shall be clean unto you. 42 Wo unto you, Pharisees, because ye pay the tithe of mint Matt. 23. 23. and rue, and every kind of herb, and neglect justice and the love of God. These things ye ought to have practised, and not to have omitted those. 43 Wo unto you, Pharisees, because ye love the most conspicu- Matt. 23. 6. ous seat in synagogues, and salutations in public places. 44 Wo unto you. Scribes and Pharisees, hypocrites, because ye are like concealed graves, over which people walk without knowing it. 45 Here one of the lawyers interposing, said : By speaking thus, 46 Rabbi, thou reproachest us also. He answered: Wo unto Matt. 23:4. you, lawyers, also, because ye lade men with intolerable bur- dens, burdens which ye yourselves will not so much as touch with one of your fingers. 47 Wo unto you, because ye build the monuments of the pro- Matt. 23.29. 48 phets, whom your fathers killed. Surely ye are both vouch- ers and accessories to the deeds of your fathers ; for they kill- ed them, and ye build their monuments. 49 Wherefore, thus saith the wisdom of God, ' I will send them pro- Matt. 23. 34 phets and apostles ; some of them they will kill, others they will 50 iDanish ; insomuch that the blood of all the prophets which hath been shed since the formation of the world shall be required of 51 this generation, from the blood of Abel to the blood of Zecha- cen. 4. 8. riah, who fell between the altar and the house of God.' Yes, 2Chr. 24.20. 1 assure you, all shall be required of this generation. 52 Wo unto you, lawyers, because ye have carried off the key Matt. 23. 13. of knowledge : ye have not entered yourselves, and those who were entering, ye hindered. 53 While he spake these things, the Scribes and the Pharisees began vehemently to press him with questions on many points ; 54 'laying snares for him, in order to draw from his own mouth matters of accusation against him. XII., MEANTIME, while the crowd in myriads flocked about him, insomuch that they trod upon one another, he said, address- Mar!'8^i5.' ino; himself to his disciples : Above all things beware of the ^,'^^^- }^;J^- o I o Mar 4 22* 2 leaven of the Pharisees, which is hypocrisy. For there is nothing covered that shall not be detected ; nothing secret that shall 3 not be known. What ye have spoken in the dark, shall be re- 280 ST. LUKE. Mar. 8.38. ported In the light ; and what ye have whrspered" itr the cFosef^ 4 shall be proclaimed from the house-top. But I charge you, my friends, iear not them who kill the body, and after ihat can do 5 no more : but I will show you whom ye ought to fear ; fear him 6 who, after he hath killed, hath power to cast into hell. I re- peat it to you, fear him. Are not five sparrows sold for two 7 pence ?* Yet not one of them is forgotten of God : yea, the- very hairs of your head are all numbered :. Fear not^ therefore ^ 8 ye are much more valuable than sparrows. Moreover, I say unto you, whoever shall acknowledge me- before men, him the 2 Tim. 2. 12. 9 Son of Man will acknowledge before the angels of God ; but Man's. 28. ' whoevcr denieth me before men, shall be disowned before the ijo. 5. 16. iQ angels of God. And whoso shall inveigh against the Son of Mal^'is^'ii!' Man, may obtain remission ; but to him whc detracteth from the 11 Holy Spirit, there is no remission. And when- ye are brought before synagogues and magistrates, and ralers, be not solicitous 12 how or what ye shall answer, or what ye shall say ; for the Holy Spirit will teach you in that moment whai oiTght to be- said. 13 Then one said to him out of the crowd : Rabbr,- order my 14 brother to divide the inheritance with me. He answered : Man. 15 who constituted me your judge or arbiter? And he said to them : Be upon your guard against covetou&ne.ss j for in what- ever affluence a man be, his life dependeth aot on his posses- ions. 16 He also used this example : A certain rich man had lands 17 which brought forth plentifully. And he reasoned thus with himself, What shall I do ; for I have not where to store up my Eccius. 11. jg crop.^ — I will do this, added he, I will pull down my barns, and build larger, and there I will store up all my product and my 19 goods. And 1 will say to my soul, ' Soul, thou hast plenty of goods laid up for many years; take thine ease, eat,, drink, en- 20 joy thyself.' But God said to him, ' Thou fool, this very night thy soul is required of thee : Whose, then, shall those things be 21 which thou hast provided?' So it fareth with him who amas- ses treasure for himself, but is not rich towards God. plfK.^22!^' ^2 Then he said to his disciples : For this reason I charge you, 1 Pet, 5. 7. be not anxious about your life, what ye shall eat; nor about 23 your body, what ye shall wear. Life is a greater gift than food, 24 and the body than raiment. Consider the ravens ;. they neith- er sow nor reap ; have neither cellar nor barn ; but God feed- 25 eth them. How much more valuable are ye than the fowls? Besides, which of you can, by his anxiety, proloug his life one 26 hour ? Jf, therefore, ye cannot thus effect even the swiallest * Value three cents, of our money. CHAP. Xll. SECT. VIH. 281 27 thing, why are ye anxious about the rest ? Consider the hhes : How do they grow ? They toil not ; they spin not ; yet I affirm that even Solomon, in all his glory, was not equally adorned with 528 one of these. If then, God so array the herbage, which to-day is in the field, and to-morrow is cast into the oven ; how much 29 more will lie array you, O ye distrustful? Ask not ye, there- fore, what ye shall eat, or what ye shall drink ; live not in anx- 30 ious suspense. For all these things the Pagans seek ; whereas 31 your Father knoweth that ye need them. But seek ye the kingdom of God, and all these things shall be superadded to 32 you. Fear not, my little flock, for it hath pleased your Fath- 33 er to give you the kingdom. Sell your goods, and give alms ; ^^"g^gf''' provide yourselves purses which wear not out ; inexhaustible in heaven, where no thieves approach, where nothing is spoiled 34 by worms. For where your treasure is your heart will like- wise be. 35 Let your loins be girt, and your lamps burning ; and your- iPet. 1. 13. 36 selves like those who wait their master's return from the wed- ding; that when he cometh and knocketh, they may imme- 37 diately let him in. Happy those servants whom their master, at his return, shall find watching. Verily I say unto you, that he will gird himself, and having placed them at table, will at- 38 tend and serve them. And whether he come in the second watch, or in the third, if he find things thus, happy are 39 those servants. Ye are certain, that if the master of the house f^\l~'^-J'l- knew at what hour the thief would come, he would watch, and Rev.' 3. 3. 40 not allow him to break into his house. Be ye then always pre- "" pared ; because the Son of Man will come at an hour when ye are not expecting him. 41 Then Peter said to him : Master, is this comparison direct- 42 ed to us alone, or to all present? The Lord said : Who now is the discreet and faithful steward whom the master will set over his household, to dispense regularly the allowance of corn ! 43 Happy that servant, if his master, at his arrival, shall find him 44 so employed. 1 tell you truly, he will entrust him with the 45 management of all his estate. But as to the servant who shall say within himself, ' My master delayeth his return,' and shall beat the men-servants and the maids, and shall feast and ca- 46 rouse, and be drunken ; the master of that servant will come on a day when he is not expecting him, and at an hour he is not apprised of; and having discarded him, will assign him his 47 portion with the faithless. And that servant who knew his master's will, yet did not make himself ready, nor execute his orders, shall receive many stripes; whereas he who knew it 45 not, but did things deserving chastisement, shall receive few : for much will be required of every one to whom much is given; Vol. n. 36 282 ST. LUKE. and the more a man is entrusted with, the more will be exacted from him. 49 I came to throw fire upon the earth ; and what would I, but 50 that it were kindled? I have an immersion to undergo ; and 51 how am 1 pained till it be accomplished ? Do ye imagine that I am conie to give peace to the earth ? I tell you, No, but Matt. 10. 34. 52 division. For hereafter five in one family will be divided ; three 53 against two, and two against three ; father against son, and son against father ; mother against daughter, and daughter against mother ; mother-in-law against daughter-in-law, and daughter- in-law against mother-in-law. Matt. 16. 2. 54 He said also to the people: When ye see a cloud rising in the west, ye say, ' It will rain immediately,' and so it happen- 55 eth ; and when the south wind bloweth, ye say, ' It will be hot,' 56 and it happeneth accordingly. Hypocrites, ye can judge of what appeareth in the sky, and on the earth ; how is it that ye 57 cannot judge of the present time ? and why do ye not even of yourselves discern what is just ? Matt. 5. 25. 53 When thou goest with thy creditor to the magistrate, endeav- or on the road to satisfy him, lest he drag thee before the judge, and the judge consign thee to the serjeant, and the serjeant com- mit thee to prison : I assure thee, thou wilt not be released, un- til thou hast paid the last mite. SECTION IX. THE NATURE OF THE KINGDOM. XIII. THERE were then present some who informed Jesus of the Galileans, whose blood Pilate had mingled with that of 2 their sacrifices. Jesus answering, said unto them : think ye that these Galileans were the greatest sinners in all Galilee, be- 3 cause they suffered such usage? 1 tell you, 'No; but unless 4 ye reform, ye shall all likewise perish :' Or those eighteen whom the tower of Siloam fell upon, and slew ; think ye that 5 they were the greatest profligates in all Jerusalem ? I tell you, ' No ; but unless ye reform, ye also shall all perish.' 6 He also spake this parable. A man had a fig-tree planted in his vineyard, and came seeking fruit on it, but found none. 7 Then said he to the vine-dresser, * This is the third year that I have come seeking fruit on this fig-tree, vvithout finding any. 8 Cut it down ; why should it cumber the ground ?' He an- swered, ' Sir, let it alone one year longer, until I dig about it and dung it ; perhaps it will bear fruit: if not, thou mayest after- wards cut it down.' 10 ONE Sabbath, as he was teaching in a synagoge, a woman 11 was present who had for eighteen years had a spirit of infir- CHAP. xrii. SECT. IX. 283 mity, whereby she was so bowed down that she could not so 12' much as look up. Jesus, perceiving her, called her to hitn, and laying his hands on her, said ; Woman, thou art delivered from thine infirmity. Immediately she stood upright, and glo- H rified God. But the director of the synagogue, moved w^ith in- dignation because Jesus had performed a cure on the Sabbath, said to the people : there are six days for working ; come, therefore, on those days and be healed, and not on the Sabbath- 15 day. To which the Lord replied : Hypocrites, who is there amongst you that doth not on the Sabbath loose his ox or his 16 ass from the stall, and lead liim away to watering? And must not this woman, a daughter of Abraham, whom Satan hath kept bound, lo, these eighteen years, be released from this bond on 17 the Sabbath-day? On his saying this, all his opposers were ashamed ; but the whole multitude was delighted with all the glorious actions performed by him. 18 He said, moreover: What doth the kingdom of God resem- Matt. 13.31. 19 ble? Whereunto shall I compare it? It resembleth a grain of '^'''■' '*'^'* mustard seed, which a man threw into his garden ; and it grew and became a great tree, and the birds of the air took shelter in its branches. 20 Again he said: Whereunto shall I compare the kingdom of Matt. 13. 33. 21 God ? It resembleth leaven which a woman mingled in three measures of meal, until the whole was leavened. 22 AND he took a journey to Jerusalem, teaching as he pass- Matt. 9. 35. 23 ed through cities and villages ; and one asked him. Master : 24 Are there but kw who shall be saved? He answered: Force Matt. 7. 13.. your entrance through the strait gate ; for many, I assure you, will 25 request to be admitted, who shall not prevail. If once the "^"^ " °' master of the house shall hav\3 risen and locked the door, and ye, standing without and knocking, say, ' Master, master, open 26 unto us,' he will answer, ' I know not whence ye are.' Then ye will say, ' We have eaten and drunk with thee, and thou 27 hast taught in our streets.' But he will answer,. ' I tell you, I l^^^l^/^^f^ know not whence ye are : remove hence, all ye workers of un- 28 righteousness.' Then will ensue weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, received into the kingdom of God, and yourselves ex- 29 eluded : nay, people will come from the east, from the west, from the north, and from the south, and will place themselves 30 at table in the kingdom of God. And behold they are last who shall be first, and they are first who shall be last. 31 The same day certain Pharisees came to him, and said : Get 32 away ; depart lience, for Herod intendeth to kill thee. He answered : Go tell that fox, To-day and to-morrow I expel de- mons and perform cures, and the third day my course will be 284 ST. LUKE. 33 completed. Nevertheless I must walk about to-day and to- morrow, and the day following ; for it cannot be that a prophet Matt. 33. 37. 34 should be cut off any-where but at Jerusalem. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them whom God sendeth to thee ; how often would I have gathered thy children together, as a hen gathereth her brood under her 35 wings, but ye would not. Quickly shall your habitation be transformed into a desert; for verily I say unto you, ye shall not again see me, until the time when ye shall say, ' Blessed be lie who Cometh in the name of the Lord.'" XIV. It happened on a Sabbath, when he was gone to eat at the house of one of the rulers who was a Pharisee, that while the 2 Pharisees were observing him, a man who had a dropsy stood 3 before him. Then Jesus, addressing himself to the lawyers 4 and Pharisees, said : Is it lawful to cure on the Sabbath ? They being silent, he took hold of the man, healed and dismissed 5 him. Then resuming his discourse, he said to them : Who amongst you, if his ass or his ox fall into a pit on the Sabbath- 6 day, will not immediately pull him out? And to this they were not able to make him a reply. 7 Observing how eager the guests were to possess the higher 8 places at table, he gave them this injunction : When thou art invited to a wedding, do not occupy the highest place at table, 9 lest one niore considerable than thou be bidden, and he who in- vited ye both, come and say to thee, Give place to this man, Prov. 25.7. and thou shouldst then rise with confusion to take the lowest 10 place. But, when thou art invited, go to the lowest place, that when he who bade thee cometh, he may say to thee, Mattf'ss^'ia. ' Friend, go up higher:' for that will do thee honor before the 11 company. For whoever exaketh himself, shall be humbled ; and whoever humbleth himself, shall be exalted. 12 He said also to him who had invited him : When thou givest a dinner or a supper, do not invite thy rich friends, brothers, cousins, or neighbors, lest they also invite thee in their turn, ?3 and thou be recompensed. But when thou givest an enter- tainment, invite the poor, the maimed, the lame, the blind ; 14 and thou shalt be happy : for as they liave not wherewith to requite thee, thou shalt be requited at the resurrection of the righteous. Matt. 23/2. To One of tho guests hearing this said to him : Happy he who Bav. 19. 9. jg gj^glj I'gg^j. jj.| ^[.^g reign of God. Jesus said to him : A certain 17 man made a great supper and invited many. And at supper- time he sent his servants to tell those who had been bidden to 18 come presently ; for that all was ready. But they all, without exception, made excuses. One said, ' I have purchased a *JehovaIi. CHAP. XV. SECT. X. 285 field, which I must go and see ; [ joray thee have me excused.' 19 Another said, ' I have bought five yoke of oxen, which I am 20 going to prove ; I pray thee have me excused.' A third said, 21 ' I have married a wife, and therefore 1 cannot go.' The ser- vant being returned, related all to his master. Then the mas- ter of the house was angry, and said to his servants, ' Go forth- with into the streets and lanes of the city, and bring in hither 22 the poor, the maimed, the lame and the blind.' After- wards the servant said, ' Sir, thy orders are executed, and 23 still there is room.' The master answered, ' Go out into the highways, and along the hedges, and compel people to come, 24 that my house may be filled : for I declare to you, that none of those who were invited shall taste of my supper.' &^^k 24!^' 25 AS great multitudes travelled along with him, he turned to Mar,8.34. 26 them and said : If any man come to me, and hate not his fa- ther and mother, and wife and children, and brothers and sis- 27 ters, nay, and himself too, he cannot be my disciple. And whosoever doth not follow me carrying his cross, cannot be my 28 disciple. For which of you, intending to build a tower, doth not tirst by himself compute the expense, to know whether he 29 have wherewith to complete it ; lest, having laid the foundation, and being unable to finish, he become the derision of all who 30 see it, who will say, ' This man began to build, but was not 31 able to finish ?' Or what king going to engage another king with whom he is at war, doth not first consult by himself, whether he can with ten thousand men encounter him who cometh 42 against him with twenty thousand ; that, if he cannot, he may, while the other is at a distance, send an embassy to sue for peace ? So, then, whosoever he be of you who doth not re- ^J^^-g^io' 34 nounce all that he hath, he cannot be my disciple. Salt is good ; but if the salt become insipid, wherewith shall it be sea- 35 soned ? It is fit, neither for the land, nor for the dung-hill, but is thrown away. Whoso hath ears to hear, let him hear. SECT. X. PARABLES. XV. NOW all the publicans and the sinners resorted to Jesus 2 to hear him. But the Pharisees and the Scribes murmured, saying : This man admittelh sinners, and eateth with them. 3 Then he addressed this similitude to them: What man ^'^"- ^^- ^• 4 amongst you that hath a hundred sheep, if he lose one of them, doth not leave the ninety-nine in the desert, to go after that 5 which is lost, until he find it ? And having found it, doth he 6 not joyfully lay it on his shoulders, and, when he is come home, convene his (iiends and neighbors, saying to them, ' Rejoice 7 with me, for I have found my sheep which was lost ? Thus, I 286 ST. LUKE. assure you, there is greater joy in heaven for one sinner who reformeth, than for ninety-nine righteous persons who need no reformation. 8 Or what woman, who hath ten drachmas,* if she lose one, doth not hght a lamp, and sweep the house, and search care- 9 fully until she find it ? And having found it, doth she not assemble her female friends and neighbors, saying, ' Rejoice 10 with me, for I have found the drachma which I had lost.' Such joy, I assure you, have the angels of God, when any one sinner reformeth. 11 He said also: A certain man had two sons. And the youn- 12 ger of them said to his father, ' Father, give me my portion of 13 the estate.' And he allotted to them their shares. Soon after, the younger son gathered all together, and travelled into a dis- 14 tant country, and there wasted his substance in riot. When all was spent, a great famine came upon that land, and he began 15 to be in want. Then he applied to one of the inhabitants of 16 that country, who sent him into the fields to keep swine. And he was fain to fill his belly with the husks on which the swine 17 were feeding ; for nobody gave him aught. At length coming to himself, he said, ' How many hirelings hath my father, who have all more bread than sufficeth them, while I perish with 18 hunger ! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven and thee, and am no 19 longer worthy to be called thy son ; make roe as one of thy 20 hirelings.' And he arose and went to his father. When he was yet afar off, his father saw him, and had compassion, and ran 21 and threw himself upon his neck, and kissed him. And the son said, ' Father, 1 have sinned against heaven and thee, and am 22 no longer worthy to be called thy son.' But the father said to his servants, ' Bring hither the principal robe and put it on him, 23 and put a ring on his finger, and shoes on his feet : bring also 24 the fatted calf and kill it, and let us eat and be merry : for this my son was dead, and is alive again ; he was lost and is found.' So they began to be merry. 25 Now his elder son was in the field walking home. And as 26 he drew near the house, he heard music and dancing. He, therefore called one of the servants, and asked the reason of 27 this. He answered, ' Thy brother is returned, and thy father hath killed the fatted calf, because he hath received him in 28 health. And he was angry, and would not go in ; therefore 29 his father came out and entreated him. He answering, said to his father, ' These many years I have served thee, without dis- , obeying thy command in any thing ; yet thou never gavest me • About one dollar and thirty-nine cents. CHAP. XVI. SECT. X. 287 30 a kid that I might entertain my friends : but no sooner did this thy son return, wlio hath squandered thy hving on prostitutes, 31 than thou killedst for him tiie fatted calf ' Son,' replied the father, 'thou art always with me, and all that I have is thine : 22 it was but reasonable that we should rejoice and be merry ; be- caiise this thy brother was dead, and is alive again ; he was lost, and is found.' XVI. He said likewise to his disciples : A certain rich man had 2 a steward, who was accused to him of wasting his estate. Hav- ing therefore called him, he said, ' What is this that 1 hear of thee? Render an account of thy management, for thou shalt 3 be steward no longer.' And the steward said within himself, 'What shall I do? My master taketh from me the steward- 4 ship ; I cannot dig, and am ashamed to beg. I am resolved what to do, that when I am discarded, there may be some who 5 will receive me into their houses.' Having therefore sent sev- 6 erally for all his master's debtors, he asked one, ' How much owest thou to my master ?' He answered, ' A hundred baths of oil.'* ' Take back thy bill,' said the steu^ard, ' sit down di- 7 rectly, and write one for fifty.' Then he asked another ' How much owest thou ?' He answered, ' A hundred homersf of wheat.' ' Take back thy bill,' said he, ' and write one for eighty.' 8 The master commended the prudence of the unjust steward ; for the children of this world are more prudent in conducting g their affairs than the children of light. Therefore I say unto you, With the deceitful mammon procure to yourselves friends, who, after your discharge may receive you into the eternal mansions. 10 Whoso is faithful in little, is faithful also in much ; and who- 11 so is unjust in little, is unjust also in much. If therefore ye have not been honest in the deceitful, who will intrust you with 12 the true riches? And if ye have been unfaithful managers for another, who will give you any thing to manage for yourselves? 13 A servant cannot serve two masters; for either he will hate m^"-^- 2^- one, and love the other, or at least will attend one, and neglect the other. Ye cannot serve God and mammon. 14 When the Pharisees, who loved money, heard all these things, 15 they ridiculed him. But he said unto them : As for you, ye make yourselves pass upon men for righteous, but God knoweth your hearts ; for that which is admired by men is abhorred of God. 16 Ye had the law and the prophets until the coming of John, Matt. 11.12. since whose time the kingdom of God is announced, and every • A both thought equal to 7^ English gallons. t A homer thought equal to 75J gallons. 238 ST. LUKE. Matt. 5. 18. j-y occupant entercth it by force. But sooner shall heaven and earth perish, than one tittle of the law shall fail. Ma"'io*. n'. 1^ Whoever divorceth his wife, and taketh another, committeth aduhery ; and whoever marrieth the divorced woman, comnait- teth adultery. 19 There was a certain rich man who wore purple and fine lin- 20 en, and feasted splendidly every day. There was also a poor man named Lazarus covered with sores, that was laid at his 21 gate ; and was fain to feed on the crumbs which fell from the rich man's table : yea, even the dogs came and licked his sores. 22 It happened that the poor man died, and was conveyed by an- " gels to Abraham's bosom : the rich man also died, and was 23 buried. And in hades, being in torments, he looked up, and saw Abraham afar off, and Lazarus in his bosom, and cried, 24 saying, ' Have pity on me, father Abraham, and send Lazarus to dip the tip of his finger in water, and cool my tongue, fori 25 am tortured in this flame.' Abraham answered, ' Son, remem- ber that thou, in thy life-time, receivedst good things, and Lazarus received evil things ; but now he is in joy, and thou 26 art in torments. Besides, there lieth a huge gulf betwixt us and you, so that they who would pass hence to you, cannot ; 27 neither can they pass to us who would come thence.' The other replied, ' 1 entreat thee then, father, to send him to my 28 father's house ; for I have five brothers ; that he may admonish 29 them, lest they also come into this place of torment.' Abra- 30 ham answered, ' They have Moses and the prophets, let them hear them.' ' Nay,' said he, ' father Abraham, but if one went 31 to them from the dead, they would reform.' Abraham replied, ' If they hear not Moses and the prophets, neither will they be persuaded though one should arise from the dead.' SECTION XI. INSTRUCTIONS AND WARNINGS. XVII. THEN Jesus said to his disciples : It is impossible to Matt' is" 6* ^ exclude snares entirely, but wo unto him who insnareth. It Mar. 9. 42. vvould be morc eligible for him to have an upper millstone fas- tened to his neck, and to be cast into the sea, than to insnare any of these little ones. Ecdus^ii^' 3 Take heed to yourselves : if thy brother trespass against ^3- 4 thee, rebuke him ; and if he repent, forgive him ; and if he trespass against thee seven times in a day, and seven times in a day return to thee, saying, ' I repent,' thou shalt forgive him. 5 Then the apostles said to the Lord: Increase our faith. 6 He answered : If ye had faith, though it were but as a grain of mustard-seed, ye might say to this sycamine, ' Be extirpated and planted in the sea,' and it would obey you. Matt. 17. 20. CHAP. XVII. SECT. XI. 289 7 Would any of you, who hath a servant ploughincr or feeding cattle, say to him, on his return from the field, ' Come imme- 8 diately, and place thyself at table ?' and not rather, ' Make ready my supper ; gird thyself, and serve me, until I have eaten 9 and drunken ; afterwards thou mayest eat and drink. Is he 10 obliged to that servant for obeying his orders? 1 suppose not. In like manner say ye, when ye have done all that is command- ed you, ' We thy servants have conferred no favor; we have done only what we were bound.' 11 NOW, in travelling to Jerusalem, he passed through the 12 confines of Samaria and Galilee, and being about to enter a certain village, there met him ten lepers, who stood at a dis- 13- tance, and cried out, Jesus, Master, take pity upon us. When Lev. 14.6. he saw them, he said to them : Go, show yourselves to the 15 priests. And as they went they were cleansed. And one of them perceiving that he was healed, turned back, glorifying 16 God aloud. Then throwing himself prostrate at the feet of Jesus, he returned him thanks: now this man was a Samaritan. 17 Jesu3 said : Were not ten cleansed ? Where then are the 18 other nine ? Have none returned glory to God, except this 19 alien ? And he said to him : Arise, go thy way, thy faith hath cured thee. 20 Being questioned by the Pharisees when the reign of God should commence, he answered : The reign of God is not ush- 21 ered in with parade ; nor shall people say, ' Lo here !' or ' Lo yonder !' for behold the reign of God is within you. 22 Then he said to his disciples : The time will come when ye shall desire to see one of the days of the Son of Man, and 23 shall not see it. But when they say to you, ' Lo here,' or Ma""a3!"2if' 24 ' Lo yonder,' go not out to follow them. For as the light- ning flasheth in an instant from one extremity of the sky to the other, so will the appearance of the Son of IMan be in his 25 day. But first he must suffer much, and be rejected of this 26 generation. And, as it happened in Noah's days, it will also '^'*"'^^-2'''- 27 happen in the days of the Son of Man : They ate, they drank, they married and were given in marriage, until the day that Noah entered the ark, when the deluge came and destroyed 28 them all. in like manner as it was in the days of Lot, they ate, they drank, they bought, they sold, they planted, they 29 built ; but on the day that Lot left Sodom, it rained fire and Gen. i9. S24. 30 brimstone from heaven, which destroyed them all. So will it 31 also be on the day when the Son of Man shall appear. On that day, let not him who shall be on the house-top, having his furniture in his house, come down to take it away. Let not 32* him who shall be in the field, return home. Remember Lot's i'^.g-^-^®- wife. Whosoever shall seek to save his life, shall lose it ; and Mar.'e. aa. Vol. II. 37 290 ST. LUKE. jl^ia'lo^" ^^ whosoever shall throw it away, shall preserve it. I tell yoo. there will be two men that night in one bed ; one will be seiz- Matt. 24. 40. j^5 cd, and the other will escape. Two women will be grinding 36 together ; one will be seized, and the other will escape. [Two men will be in the field ; one will be seized, and the other will Matt.24. 28.3-5- escape.] Then they asked him: Where, Master? He an- swered: Where the body is, the eagles will be assembled. 17. *^^' ■ XVllI. He also showed them, by a parable, that they ought to 2 persist in prayer without growing weary. In a certain city, said he, there was a judge, who neither feared God, nor re- 3 garded man. And there was a widow in that city who came- 4 to him, saying, ' Do me justice on my adversary.' For some time he refused : but afterwards he argued thus with himself, 5 ' Although I neither fear God nor regard man, yet, because this widow importuneth me, I will judge her cause, lest she 6 come perpetually and plague me.' Mark, said the Lord, what 7 the unjust judge determined. And will not God avenge his elect, who cry to him day and night ? Will he linger in their 8 cause ? I assure you, he will suddenly avenge them. Never- theless, when the son of Man cometh, will he find this belief in the land ? 9 Then addressing some who were conceited of themselves as being righteous, and despised others, he proposed this example : 10 Two men went up to the temple to pray ; one a Pharisee, • 11 the other a publican. The Pharisee, standing by himself, prayed thus : ' O God, I thank thee that J am not as other men, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice a-week. I give tithes of all that I possess. But 13 the publican, standing at a distance, and not daring so much as to lift up his eyes to heaven, smote upon his breast, and cried, ch. 14. 11. 14 ' God be merciful to me a sinner.' 1 assure vou that this man Matt. 23. 12. , , 1 , ^ ,' r , returned home, more approved than the other : lor whoever exalteth himself, shall be humbled ; but whoever humbleth himself, shall be exalted. Matt. 19. 13. 15 Then they presented babes to him, that he might touch them : the disciples observing it, rebuked those who brought 16 them. But Jesus calling them to him, said : Permit the chil- dren to come unto me, and do not forbid them : for of such 17 is the kingdom of God. Verily I say unto you. Whosoever will not receive the kingdom of God as a child, shall never enter it. Ma""io%7^' ■^^ THEN a certain ruler asked him, saying: Good teacher, 19 what good shall I do to obtain eternal life ? Jesus answered : De' ^5 ^16 ^^ Why callest thou me good ? God alone is good. Thou know- est the commtmdments. Do not commit adultery ; do not commit murder ; do not steal ; do not give a false testimony ; CHAP. XIX. SECT. XI. 291 21 honor thy father and thy mother. He rephed : All these I 22 have observed from my childhood. Hearing this, Jesus said to him : Yet in one thing thon art deficient : sell all that thou hast, and distribute to the poor, and thou shall have treasure in 23 heaven : then come and follow me. When he heard this, he was exceedingly sorrowful, for he was very rich. 24 Jesus perceiving that he was very sorrowful, said : How diffi- m^^'/o^I^' cult will it be for men of opulence to enter the kingdom of 25 God ! It is easier for a camel to pass through a needle's eye, 26 than for a rich man to enter the kingdom of God. The hear- 27 ers said : Who then can be saved ? Jesus answered : Things impossible to men are possible to God. 28 Then Peter said : Lo ! we have forsaken all, and followed f,''*'^\]^-~I' ^^ 1 T 1 -ir -I T II- ^^^'^- 10. 28. 29 thee. Jesus answered : Venly 1 say unto you, that there is none who shall have forsaken his house, or parents, or bro- thers, or wife, or children, on account of the kingdom of God ; 30 who shall not receive manifold more in return in this world, and in the future, eternal life. 31 Then Jesus takinu^ the twelve aside, said to them : We are Matt. 20. n. > Mar. 10. 32* now going to Jerusalem, where all that the prophets have writ- 32 ten shall be accomplished on the Son of Man. For he shall be delivered to the Gentiles, and ridiculed and insulted and spit- 33 ted on. And after scourging, they will kill him, and he shall 34 rise again the third day. But they understood none of these things : this discourse was hidden from them ; they did not comprehend its meaning. 35 When he came near Jericho, a blind man, who sat by the ^J^J^-j^g"- ^|^- 36 way-side begging, hearing the crowd pass by, inquired what 37 was the matter. And being told that Jesus the Nazarene was 38 passing by, he immediately cried, saying : Jesus, Son of Da- 39 vid, have pity upon me. They who went before, charged him to be silent : but he cried still the louder: Son of David, have 40 pity upon me. Jesus stopped, and commanded them to bring 41 the man to him. And when he was nigh, he asked him, say- 42 ing : What dost thou wish me to do for thee ? He answered : Master, to give me sight. And Jesus said to him : Receive 43 thy sight ; thy faith hath cured thee. Instantly he received his sight, and followed him, glorifying God : and all the peo- ple saw it, and praised God. XIX. When Jesus had entered, and was passing through Jericho, 2 behold a man named Zaccheus, a rich man, and chief of the 3 publicans, endeavored to see what sort of person he was, but 4 could not for the press, being of a low stature. Therefore run- ning before, he climbed up into a sycamore to see him, having 5 observed that he was going that way. When Jesus came to the place, he looked up, and seeing him, said : Zaccheus, 292 ST. LUKE. make haste and come down, for to-day I must abide at thy 6 house. And he made haste, and came down, and received him 7 joyfiiHy. When the multitude perceived this, they said, mur- 8 muring: He is gone to be entertained by a sinner. But Zac- cheus presenting himself before Jesus, said : Master, the half of my goods I vviH give to the poor ; and if in aught I liave wrong- 9 ed any man, I will restore fourfold. And Jesus said concern- ing him : To-day is salvation come to this house, inasmuch as Matt. IS. 11. 10 he is also a son of Abraham. For the Son of ]\Ian is come to seek and recover that whicii was lost. 11 As the people were attentive, he added this parable, because he was nigh to Jerusalem, and they fancied the reign of God 12 would immediately commence : A certain nobleman went abroad to procure for himself the royalty, and then return ; 13 and having called ten of his servants, and delivered to them ten 14 pounds, he said, ' Improve these till I return.' Now his citizens hated him ; and sending an embassy after him, protested, ' We 15 will not have this man for our king.' When he returned, vest- ed with royal power, he commanded those servants to be called to whom he had committed the money, that he might 16 know what every one had gained. Then came the first, and 17 said, ' My Lord, thy pound* hath gained ten pounds.' He answered, ' Well done, good, servant ; because thou hast been faithful in a very small matter, receive thou the government of 18 ten cities.' And the second who came said, ' My Lord, thy 19 pound hath gained five pounds.' He answered, ' Be thou too 20 governor of five cities.' Another came, saying, ' My Lord, 21 here is thy pound, which I have kept laid up in a napkin ; for I was afraid of thee, because thou art a hard master : thou ex- actest wh.at thou didst not give, and reapest what thou didst not 22 sow.' He answered, ' Out of thine own mouth, thou malig- nant servant, I will condemn thee. Didst thou know that I am 23 a hard master, exacting what I did. not give, and reaping what I did not sow ? Why then didst not thou put my money into the bank, that ^at my return I might have received it with 24 interest?' Then he said to his attendants,' 'Take the pound Matt. 13. ]2. 25 from him, and give it to him who hath ten pounds.' They an- Mar.'4. 25. 26 swcred, ' My Lord, he hath ten pounds.' He replied, ' 1 tell '^^''^' ^^' you, that to every one who hath, more shall be given ; but from 27 him who hath , not, even that which he hath shall be taken. But as for those mine enemies, who would not have me for their king ; bring them hither, and slay them in my presence.' Probably about 16^ dollars. CHAP. XX, SECT. XII. 293 SECTION XII. THE ENTRY INTO JERUSALEiM. 28 AFTER this discourse Jesus walked foremost, travelling Matt.21. 1. 29 towards Jerusalem. Wlien he approached Bethpliage and Beth- any, near the mountain called the Mount of Olives, he sent two of his disciples, saying: Go to yonder village, wherein, as ye enter, ye will find a colt tied on which no man ever rode ; loose 31 him and bring him. If any one ask why ye loose him, ye shall 32 answer, ' Because the Masterneedeth him.' Accordingly they who received this order, went and found every thing as he had 33 told them. As they were loosing the colt, the owners said to 34 them : Why loose ye the colt ? They answered, The Mas- ^°- 12. i4. 35 ter needeth him. So they brought him to Jesus, and having 36 thrown their mantles upon the colt, set Jesus thereon. As he went, the people spread their mantles in the way before him. 37 When he was so near as the descent of the Mount of Olives, the whole multitude of the disciples began to praise God in loud acclamations, for all the miracles which they had seen, say- 38 ing : ' Blessed be the King who cometh in the name of the 39 Lord : peace in heaven, and glory in the highest heaven.' Upon this some Pharisees in the crowd said to him : Rabbi, 40 rebuke thy disciples. He answered : I tell you that, if these were silent, the stones would cry out. 41 When he came near and beheld the city, he wept over it, 42 saying: O that thou hadst considered, at least in this thy day, the things which concern thy peace 1 But now they are hid- 43 den from thine eyes : For tlie days are coming upon thee when thine enemies will surround thee with a rampart, and en- 44 close thee, and shut thee up on every side, and will level thee ch.21. 6. with the ground, and thy cliildren, and will not leave thee one ^ilH'^]'^/ stone upon another, because thou didst not consider the time when thou wast visited. 45 Afterwards he went into the temple, and drove out thence Matt. 21. la 46 those who sold and those who bought therein, saying to them : ^^^^^ ^^ ^^ It is written, ' My house is a house of prayer, but ye have made '"*•^^■.^• it a den of robbers.' 47 And he taught daily in the temple, while the chief priests and scribes, and the persons of principal note, sought hisdestruc- 48 tion, but could not devise how to effect it; for all the people heard him with the greatest attention. XX. One of those days, as he was teaching the people in the Matt. 21.23. temple, and publishing the good tidings, the chief priests and 2 the scribes, with the elders, came upon him, saying : Tell us by what authority thou dost these things, or who is he that em- 3 powered thee ? He answering, said unto them ; I also have a 294 ST. LUKE. 4 question to put to you. Tell me then, Was the title which 5 John had to baptize, from heaven or from men ? But they reasoned thus with themselves, If we say, 'From heaven,' he 6 will reply, ' Why then did ye not believe him ?' And if we say, 'From men,' all the people will stone us; for they are 7 persuaded that John was a prophet. They therefore answered, 8 that they could not tell whence. Jesus replied : Neither tell I you by what authority I do these things. Matt. 21.23. 9 Then he spake to the people this parable : A man planted Mar. 12. 1. a vineyard, and farmed it out, and having travelled, continued 10 long abroad. The season being come, he sent a servant to the husbandmen, to receive of the produce of the vineyard ; but 11 they beat him, and sent him back empty. Afterwards, he sent another servant, whom they, having beaten and used him 12 shamefully, also sent away empty. He, afterwards, dispatched a third to them. Him likewise they wounded and drove away. 13 Then the proprietor of the vineyard said, ' What shall I do ? I will send my beloved son ; they will surely reverence him, 14 when they see him.' But when the husbandmen saw him, they reasoned thus among themselves, ' This is the heir ; come, 15 let us kill him, that the inheritance may be our own.' And having thrust him out of the vineyard, they killed him. What, 16 therefore, will the proprietor of the vineyard do to them? He will come and destroy those husbandmen, and give the vine- yard to others. And some of his hearers said : God forbid. Matt. 2U 42. 17 Jesus, lookiug on them, said : What meaneth that expres- Acts 4. u'. sion of Scripture, " A stone which the builders rejected is made iPet.2.6. 18 the head of the corner. Whosoever shall fall upon that stone, shall be bruised ; but on whomsoever it shall fall, it will crush 19 him to pieces." At that time the chief priests and the scribes, knowing that he had spoken this parable against them, would have laid hands on him, but feared the people. Matt. 22. 15. 30 And they watched him, and set spies upon him, instructing them to personate conscientious men, and surprise him in his words, that they might consign him to the power and authority 21 of the procurator. These accosted him with this question : Rabbi, we know that thou speakest and teachest uprightly, and that, without respect of persons, thou faithfully recommend- 22 est the way of God. Is it lawful for us to pay taxes to Caesar 23 or not ? He perceiving their subtlety, answered : Why would 24 ye inveigle me ? Show me a denarius. Whose image and in- 25 scription hath it ? They answered : Cesar's. He replied : Render, therefore, to Caesar that which is Caesar's, and to 26 God that which is God's. Thus they could not surprise him in his discourses before the people ; wherefore, admiring his answer, they kept silence. CHAP. XXI. SECT. XII. 295 27 Afterwards some of the Sadducees, who deny a future state, Matt. 22. 23. 28 came to him with this question: Rabbi, Moses hath enjoined acis/Ij. 8^." in liis writings, that a man whose brother died childless outHved l)cui.25. 5. by his wife, shall marry the widow, and raise issue to his broth- 29 er. Now there were seven brothers, the first of whom having 30 taken a wife, died childless ; the second married the widow, and 31 also died childless ; the third too married her, as did likewise 32 the rest ; and all the seven died leaving no children. Last of 33 all the woman also died. To which of them, therefore, will she be the wife at the resurrection ; for she hath been married to 34 all the seven ? Jesus answering, said unto them : The peo- 35 pie of this world marry and are given in marriage ; but among them who shall be honored to share in the resurrection and the other world, there will be neither marrying nor giving in mar- 36 riage : For they cannot die any more ; because angel-like they 37 are children of God, being children of the resurrection. But that the dead are raised, even Moses hath suggested, calling the Lord who appeared in the bush, the God of Abraham, and the 38 God of Isaac, and the God of Jacob. Now he is not a God of the dead, but of the living ; for they are all, though dead to us, 39 alive to him. Then some of the Scribes said to him : Rabbi, 40 thou hast spoken well. After that they did not venture to ask him any more questions. 41 And he said to them : Why is it affirmed that the Messiah Matt. 22.41. 42 must be a son of David? Yet David himself says in the book pg^iic^'h^' 43 of Psalms, " Tlie Lord* said to my Lord, Sit at my right hand 44 until I make thy foes thy footstool." As David thus calleth him his lord, how^ can he be David's son ? 45 Then in the audience of the people he said to his disciples: ch.n. 43. 46 Beware of the scribes, who love to walk in robes, and affect '^^^"•23-6. salutations in public places, and the principal seats in the syna- ^i"''- ^^;^?-. 47 gogues, and the uppermost places at leasts ; who devour the families of widows, and make long prayers for a disguise. These shall suffer the severest punishment. XXI. As Jesus was observing the rich casting their gifts into the ^^'"'" ^^''*^' 2 treasury, he saw an indigent widow throw in two mites. And 3 he said : I tell you truly, that this poor widow hath cast in 4 more than any of them ; for all these, out of their superfluous store, have thrown into the sacred chest ; whereas she hath thrown in all the little she had to subsist upon. * Jehovah. 296 ST. LUKE. SECTION XIII. THE LAST SUPPER. Mar.Ts.'i.' o SOME having remarked that the temple was adorned with ch. 19. 44. Q beautiful stones and presents, he said: The time will come when these things which ye behold shall be so razed, that one Mar.'Jfa?" '* s^°"6 ^^''^' no>^ be left upon another. Then they asked him, saying : Rabbi, when will these things be ; and what will be 8 the sign when they are about to be accomplished ? He answer- ed : Take care that ye be not seduced ; for many will assume my character, saying, ' I am the person,' and the time ap- 9 proacheih ; therefore do not follow them. But when ye shall hear of wars and insurrections, be not terrified ; for these things must first happen, but the end will not immediately follow. Marl'iaf'sJ' ^^ ^^^ added : Then will nation rise against nation, and king- 11 dom against kingdom. And there shall be great earthquakes in sundry places, and famines, and pestilences : there shall be 12 also frightful appearances and great prodigies in the sky. But, before all this, ye shall be apprehended and prosecuted, and consigned to synagogues, and imprisoned, and dragged before 13 kings and governors, because of my name : and this wiU afford 14 scope for your testimony. Be therefore resolved not to pre- 15 meditate what defence ye shall make ; for I will give you an utterance and wisdom, which none of your adversaries shall be 16 able to refute or resist. And ye shall be given up even by pa- rents and brothers, and kinsmen, and friends ; and some of you 17 they will put to death. And, on my account, ye shall be hated 18* universally. Yet not a hair of your head shall be lost. Save yourselves by your perseverance. MaNianf' 20 Now, when ye shall see Jerusalem invested with armies, 21 know that the desolation thereof is nigh. Then let those in Judea flee to the mountains ; let those in the city make their 22 escape, and let not those in the country enter the city : for these will be days of vengeance, wherein the denunciations of 23 Scripture shall be accomplished. But wo unto the women with child, and unto them who give suck in those days: for there shall be great distress in the land, and wrath upon this people. 24 They shall fall by the sword ; they shall be carried captive in- to all nations ; and Jerusalem shall be trodden by the Gentiles, Matt. 24. 29. 25 uutil the times of the Gentiles be over. And there shall be isl'ib. lb. '^ signs in the sun, and in the moon, and in the stars ; and upon jo"'^2-."^i~6/* 26 the earth the anguish of desponding nations ; and roarings in 31. &. 3.15. the seas and floods ; men expiring with the fear and apprehen- sion of those things which are coming upon the world ; for the 27 powers of heaven shall be shaken. Then they shall see the Son of Man coming in a cloud with great glory and power. CHAP. XXII. SECT. XIII. 297 28 Now when these things begin to be fulfilled, look up and lift up your heads, because your deliverance approachelh, 29 He proposed to thetn also this comparison : Consider the fig- J;{^""i|V3-' 30 tree, and the other trees. When ye observe them shooting 31 forth, ye know of yourselves that the summer is nigh. Know ye in like manner, when ye shall see these events, that the 32 reign of God is nigh. Verily I say unto you, that this genera- 33 tion shall not pass until all be accomplished. Heaven and earth 34 shall fail ; but my words shall not fail. Take heed, therefore, to yourselves, lest your hearts be overcharged with surfeiting and drunkenness and worldly cares, and that day come upon 35 you unawares : for as a net it shall enclose all the inhabitants 36 of the earth. Be vigilant, therefore ; praying, on every occa- sion, that ye may be accounted worthy to escape all these im- pending evils, and to stand before the Son of Man. 37 Thus Jesus taught in the temple by day, but retired at night 38 to the mountain called the Mount of Olives. And every morn- ing the people resorted early to the temple to hear him. XXH. NOW the feast of unleavened bread, called the passover, Ma^-jf '/• 2 being near, the chief priests and the scribes sought how they 3 might kill him ; for they feared the people. Then Satan en- Matt. 26. i4. tered into Judas, surnamed Iscariot, who was of the number of ^^^'' ^^" ^"' 4 the twelve. And he went and concerted with the chief priests 5 and officers, how he might deliver Jesus into their hands. And 6 they were glad, and agreed to give him a certain sum ; which Judas having accepted, watched an opportunity to deliver him up without tumult. 7 Now the day of unleavened bread being come, on which the Matt. 26. i?. 8 passover must be sacrificed, Jesus sent Peter and John, saying . ^'■- • • 9 Go and prepare for us the passover, that we may eat it. They 10 asked him : Where wilt thou that we prepare it ? He answered : When ye enter the city, ye will meet a man carrying a pitcher 1 1 of water ; follow him into the house which he shall enter, and say to the master of the house, ' The Teacher asketh thee. Where is the guest-chamber, where I may eat the passover 12 with my disciples ?' And he will show you a large upper-room 13 furnished : make ready there. So they went, and having found every thing as he had told them, prepared the passover. 14 When the hour was come, he placed himself at table 15 with the twelve apostles, and said to them : Much have I 16 longed to eat this passover with you before I suffer ! for I de- clare to you, that I will never partake of another, until it be ac- 17 complished in the kingdom of God. Then taking a cup, he gave 18 thanks, and said : Take this, and share it amongst you : for I as- sure you that I will not again drink of the product of the vine, until 19 the reign of God be come. Then he took bread, and having giv- Mmt 20 26 Vol. H. 38 298 ST. LUKE. Mar. M.2^. en ihanlcs, broke it, and gave it to them, saying: This is rny body which is given for you. Do this in commemoration of 20 me. He likewise gave the cup after supper, saying : This cup is the new covenant in my blood, which is shed for you. MarH^'jl!" 21 Mark, however, that the hand of him who betrayeth me, is Jo. 13. 21. 22 on the table with mine. The Son of Man is going away, as hath been determined ; nevertheless, wo unto that man by 23 whom he is betrayed. Then they began to inquire among themselves, which of them it could be that would do this. MaiVioM^f 24 There had been also a contention among them, which of 25 them should be accounted the greatest. And he said to them :■ The kings of the nations exercise dominion over them, and they" 26 who oppress them are styled benefactors. But with you it must be otherwise ; nay, let the greatest amongst you be as the 27 smallest, and him who governeth, as he who serveth. For, whether is greater; he who is at table, or he who serveth ? Is it not he that is at table ? Yet I am amongst you as one who 28 serveth. Ye are they who have continued with me in my tri- 29 als. And I grant unto you to eat and to drink at my table in my kingdom, (forasmuch as my Father hath granted me a kingdom), and to sit on thrones, judging the twelve tribes of Israel. 31 The Lord said also : Simon, Simon, Satan hath obtained per- 32 mission to sift you all as wheat ; but I have prayed for thee that thy faith fail not : do thou, therefore, when thou hast recovered Ma"'K 34^' ^^ thyself, confirm thy brethren. He answered : Master, I am 34 ready to accompany thee both to prison and to death. Jesus replied : I tell thee, Peter, the cock shall not crow to-day, be- fore thou have thrice denied that thou knowest me. Matt. 10. 9. 35 Then he said to them : When I sent you without purse, and scrip, and shoes, did ye want anything ? Nothing, answered 36 they. But now, said he, let him that hath a purse take it, and likewise his scrip ; and let him who hath no sword, sell his isa. 53. 12. 37 mantle and buy one ; fori tell you that this Scripture, " he was ranked among malefactors," is now to be accomplished in 38 me : for the things relating to me must .soon be fulfilled. They said : Master, here are two swords. He replied : It is enough. 39 Then he went out, and repaired, as he was wont, to the Mount of Olives, and his disciples followed him. Ma^'K^'is'"' ^^ Being arrived there, he said to them : Pray that ye may not 41 yield to temptation. Then being withdrawn from them about a 42 stone's cast, he kneeled down and prayed, saying : Father, if thou wilt, take this cup away from me ; nevertheless, not my 43 will, but thine be done. And there appeared to him a nies- 44 senger from heaven strengthening him. And being in an agony of grief, be prayed the more fervently, and his sweat fell like CHAP. XXH. SECT. XIV. 299 45 clotted blood to the ground. Having arisen from prayer, and returned to his disciples, he found them sleeping, oppressed 46 with grief, and said to them : Why do ye sleep ? Arise and pray, lest the trial overcome you. 47 Before he had done speaking, he saw a multitude, and he ?|^"-.!^- .'•^• who was called Judas, one of the twelve, walked before them. Jo. is. b. 48 and came up to Jesus to kiss him. Jesus said to him : Judas, 49 betrayest thou the Son of Man with a kiss ? Now those who were with him, foreseeing what would happen, said to him : 50 Master, shall we strike with the sword ? And one of them struck the servant of the high priest, and cut off his right ear. 51 Jesus said : Let this suffice; and touching his ear, he healed 52 him. Then Jesus said to the chief priests, and the officers of the temple-guard, and the elders who were come to apprehend hira : Do ye come with swords and clubs, as in pursuit of a 53 robber? While I was daily with you in the temple, ye did not attempt to arrest me. But this is your hour, and the pow- er of darkness. SECTION XIV. THE CRUCIFIXION. 54 THEN they seized him, and led him away to the high- ^^"ff Ig^- 55 priest's house. And Peter followed at a distance. When they Jo. is. 13,34. had kindled a fire in the middle of the court, and were sitting Mar! H.'ee." 56 round it, Peter sat down among them. And a maid servant ^°25^' ^^" having observed him sitting by the fire, and viewed him atten- 57 lively, said : This man also was with him. But he disowned 58 him, saying : Woman, I know him not. A little while after, another seeing him, said : Thou also art one of them. Peter 59 answered, Man, 1 am not. About an hour after, another aver- red the same thing, saying : This man was surely with him, for he is a Galilean. Peter answered : Man, I know nothing of 60 this matter. And just as he spake the word, the cock crew. 61 Then the Lord turning, looked upon Peter, and Peter called to 62 mind the word which the Lord had said unto him, " Before the cock crow, thou wilt disown me thrice." And Peter went out, and wept bitterly. 63 Meantime, they who had Jesus in charge, mocked and beat 64 him ; and having blindfolded him, struck him on the face, and 65 asked him, saying : Divine who it is that smote thee. And many other abusive things they said against him. 66 As soon as it was day, the national senate, with the chief Matt. 27. 1, priests and scribes, were assembled, who having caused him to 67 be brought into their council-chamber, said to him : If thou be 68 the Messiah, tell us. He answered : If I tell you, ye will not 300 ST. LUKE. ' believe ; and if I put a question, ye will neitlier answer me, nor 69 acquit me. Hereafter the Son of Man shall be seated at the 70 right hand of Almighty God. They all replied : Thou art 71 then the Son of God? He answered : Ye say the truth. Then they cried : What further need have we of evidence ? We have heard enough ourselves from his own mouth. XXni. AND the assembly broke up, and conducted Jesus to Watt. 27. 11. 2 Pilate. And they accused him, saying : We found this man perverting the nation, and forbidding to give tribute to Caesar, 3 calling himself Messiah the King. Then Pilate asking him, said : Thou art the king of the Jews ? He answered : Thou 4 sayest right. Pilate said to the chief priests and the multitude : 5 I find nothing criminal in this man. But they became more vehement, adding : He raiseth sedition among the people, by the doctrine which he spreadeth through all Judea, from Gali- 6 lee, where he began, to this place. When Pilate heard them mention Galilee, he asked whether the man were a Galilean. 7 And finding that he belonged to Herod's jurisdiclion, he sent Iiim to Herod, who was also then at Jerusalem. 8 And Herod was very glad to see Jesus: it was what he had long desired ; having heard much of him, and hoping to see 9 him perform some miracle. He, therefore, asked him many 10 questions; but Jesus returned him no answer. Yet the chief j)riests and the scribes who were present, accused him wilh 1 1 eagerness. But Herod and liis military train despised him : and having in derision arrayed him in a shining robe, remanded 12 him to Pilate. On that day Pilate and Herod became friends : for before they had been at enmity. 13 Pilate having convened the chief priests, the magistrates, ^o- 13. 38. 14 and the people, said to them : Ye have brought this man be- fore me, as one who exciteth the peo|)le to revolt ; yet having examined him in yoiu' presence, I have not found him guilty of MatSl^'ia'.' ^^ ^"y °^ those crimes vvheieof ye accuse him. Neither hath Herod ; for I referred you to him. Be assured, then, that he 16 hath done nothing to deserve death. I will therefore chastise 17 him, and release him. For it was necessary that he should re- 18 lease one to them at the festival. Tlien all cried out together : 19 Away with this man, and lelease to us Barabbas. Now Ba- rabbas had been imprisoned for raising sedition in the city, and 20 for murder. Pilate, willing to release Jesus, again expostulat- 2r ed. But they cried, saying : Crucify, crucify him. A third time he repeated, Why ? what evil hath this man done ? I do not find him guilty of any capital crime ; 1 will therefore chas- 23 tise him, and release him. But they persisted, demanding, with 24 much clamor, that he might be crucified. At last their clam- ors, and those oi the chief priests, prevailed : and Pilate pro- CHAP. XXIII. SECT. XIV. 301 25 nounced sentence, that it should be as they desired. Accord- ingly he released to them a man who had been imprisoned for sedition and murder, whom they required, and gave up Jesus to their will. 26 As they led him away, they laid hold of one Simon a Cyre- Mar.'is^si"' nian coming from tlie country, and laid the cross on him, that 37 he might bear it after Jesus. And a great multitude followed him, amongst whom were many women who lamented and be- 28 wailed him. But Jesus turning to them, said : Daughters of Jerusalem, weep not for me, but weep for yourselves, and for 29 your children : for the days are coming wherein they shall say, ' Happy the barren, the wombs which never bare, and the breasts {f^g-~jo^g 30 which never gave suck :' then they shall cry to the mountains, Kev". a'le. 31 'Fall on us,' and to the hills, ' Cover us :' for if it fare thus 32 with the green tree, how shall it fare with the dry ? And two malefactors were also led with him to the execution. 33 When they were come to the place called Calvary, they there Matt. 27. 35. nailed him to the cross, and the malefactors also, one at his 34 right hand, the other at his left. And Jesus said : Father, for- give them, for they know not what they do. And they parted 35 his garments by lot. While the people stood gazing, even their Mar. is. 24. rulers joined them in ridiculing him, and saying : This man saved others ; let him save himself, if he be the Messiah, the 36 elect of God. The soldiers likewise mocked him, coming and 37 offering him vinegar, and saying, If thou be the King of the 38 Jews, save thyself. There was also an inscription over his head, in Greek, Latin, and Hebrew, THIS IS THE KING OF THE JEWS. 39 Now, one of the malefactors who suffered with him, reviled him, saying: U thou be the Messiah, save thyself and us. 40 The other rebuking him, answered : Hast thou no fear of God, 41 thou who art undergoing the same punishment? And we indeed justly ; for we receive the due reward of our deeds : but 42 this man hath done nothing amiss. And he said to Jesus, Re- 43 member me, Lord, when thou comest to thy kingdom. Je- sus answered : Verily I say unto thee, To-day thou shalt be with me in paradise. 44 And about the sixth hour there was darkness over all the 45 land, which lasted till the ninth. The sun was darkened, and 46 the veil of the temple was rent in the midst. And Jesus said Pa. 31.5. with a loud voice : Father, into thy hands I commit my spirit ; 47 and having thus said, expired. Then the centurion, observing what had happened, gave glory to God, saying: Assuredly 48 this was a righteous man. Nay, all the people who were pre- sent at this S|iectacle, and saw what passed, returned, beating 49 their breasts. And all his acquaintance, and the women who 302 ST. LUKE. had followed him from Galilee, standing at a distance, beheld these things. SECTION XV.— THE RESURRECTIOiV. Matt. 27. 57, 50- NOW fi'om Arimathca, a city of Judea, there was a sena- Jo!'i9. k" tor named Joseph, a good and just man, who had not concur- red in the resolutions and proceedings of the rest, and who him- 52 self also expected the reign of God. This man went to Pi- 53 late, and begged the body of Jesus. And having taken it down, he wrapped it in linen, and laid it in a tomb cut in stone, where- .54 in no man had ever been deposited. Now that day was the 55 preparation,* and the Sabbathf approached. And the women who had accompanied Jesus from Galilee, followed Joseph, 56 and observed the monument, and how the body was laid. Wiien they returned, they provided spices and ointments, and then rested the Sabbath,f according to the commandment. Matt. 28. I. XXIV. But the first day of the weekj they went by day-break, Jo!2o!^".^' with some others, to the tomb, carrying the spices which they 2 had provided ; and found the stone rolled away from the mon- 3 ument ; and having entered, they found not the body of the 4 Lord Jesus. While they were in perplexity on this account, 5 behold two men stood by them in robes of a dazzling bright- ness. The women being affrighted, and fixing their eyes on the ground, these said to them : Why seek ye the living among the Mait.Te 21 ^ ^^^^ ^ ^^ ^^ "°^ here, but is risen : remember how he spake &i7.'23."' 7 to you, before he left Galilee, saying, " The Son of Man must be delivered into the hands of sinners, and be crucified, and the 8 third day rise again." Then they remembered his words. Matt. 28. 8. 9 On their return from the monument, they reported the whole 10 matter to the eleven, and to all the other disciples. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women with them, who told these things to the 11 apostles: but their account appeared to them as idle tales ; 12 they gave them no credit. Peter however arose and ran to the monument ; and stooping down saw nothing there but the linen lying. And he went away, musing with astonishment on what had happened. 13 The same day, as two of the disciples were travelling to a 14 village named Emmaus, sixty furlongs from Jerusalem, they 15 conversed together about all these events. While they were conversing and reasoning, Jesus himself joined them, and went 16 along with them. But their eyes were so affected, that they * Friday. f Saturday. X Sunday. Mat. 16. 12. CHAP. XXIV. SECT. XV. 303 17 did not know liim. And be said to them : What subjects are these about which ye confer together ? and why are ye deject- 18 ed? And one of them, named Cleopas, answered ; Art thou alone such a stranger in Jerusalem, as to be unacquainted with 19 the things which have happened there so lately? What things? said he. They answered : Concerning Jesus the Nazarene, who was a prophet, powerful in word and deed, before God and 20 all the people ; how our chief priests and magistrates have de- livered him to be condemned to death, and have crucified him. 21 As for us, we trusted that it had been he who should have re- deemed Israel. Besides all this, to-day being the third day 22 since these things happened, some women of our company have astonished us ; for having gone early to the monument, 23 and not found his body, they came and told us that they had 24 seen a vision of angels, who said that he is alive. Whereupon some of our men went to the monument, and found matters ex- actly as the women had related ; but him they saw not. 25 Then he said to them : O thoughtless men, and backward to believe things which have been all predicted by the prophets ! 26 Ought not the Messiah thus to suffer, and so to enter into his 27 glory ? Then beginning with Moses, and proceeding through all the prophets, he explained to them all the passages relating 28 to himself. When they came near to the village whither they 29 were travelling, he seemed as intending to go further. But they constrained him, saying : Abide with us; for it groweth late, and the day is far spent. And he went in to abide with them. 30 While they were at table together, he took the loaf, and bles- 31 sed and broke it, and distributed to them. Then their eyes 32 were opened, and they knew him ; and he disappeared. And they said one to another : Did not our hearts burn within us, while he talked with us on the road and expounded to us the Scriptures ? 33 Immediately they arose, and returned to Jerusalem, where they found the eleven and the rest of their company, assembled, 34 who said : The Master is actually risen, and hath appeared un- 35 to Simon. These also recounted what had happened on the road, and how he was discovered to them in breaking the loaf. 36 While they discoursed in this manner, Jesus stood in the f"20^ig^^' 37 midst of them, and said : Peace be unto you. But they were 38 amazed and affrighted, imagining that they saw a spirit. And he said to them : Why are ye alarmed ? And wherefore do 39 suspicions arise in your hearts ? Behold my hands and my feet; it is I myself ; handle me and be convinced; for a spirit 40 hath not flesh and bones as ye see me have. Saying this, he 41 showed them his hands and his feet. While yet they believed not, for joy and amazement, he said to them : Have ye here 304 ST. LUKE. 42 any thing to eat ? And they gave hun a piece of broiled fiah, 43 and of a honey-connb, which he took and ate in their presence. 44 And he said to them : This is what I told you while I remain- ed with you, that all the things which are written concerning 45 me, in the Law of Moses, and the Prophets, and the Psalms must be accomplished. Then he opened their minds, that they 46 might understand the Scriptures, and said to them : Thus it is Acta. 1.8. 47 written, and thus it behoved the Messiah to suffer, and to rise Aas/i. 4. from the dead the third day; and that reformation, and the re- 48 mission of sins, should be proclaimed in his name among all 49 nations, beginning at Jerusalem. Now ye are witnesses of these things ; and behold I send you that which my Father hath pro- mised ; but continue ye in the city of Jerusalem, until ye be invested with power from above. Mar. 16. 19. 50 He then led them out as far as Bethany, and lifted up his 51 hands and blessed them. And while he was blessing them, he 52 was parted from them, and carried up into heaven. And hav- ing worshipped him, they returned to Jerusalem with great 53 joy ; and were constantly in the temple, praising and blessing God. Amen. NOTES ON ST. LUKE'S GOSPEL. CHAPTER I. 1. " Things which have been accomplished amongst us," Tfav 7iinXriQO(fOQi](xii'(nv iv rifxiv TTQayfJiaioiv. E. T. " Things which are most surely believed among us. Vul. " Quae in nobis com- pletae sunt rerum." Lu. "So under uns, ergangen sind." Be. " Rerum quarum plena fides nobis facta est." As the greater part of modern interpreters, who have written since, both abroad and at home, adopt with Be. the latter method of translating, it is proper to assign my reasons for joining Lu. Ham. and the few who with the Vul. prefer the former. The verb nXrjgocpoQtoi admits, in Scrip- ture, two interpretations: One is, 'to perform,' 'fulfil,' or ' accom- plish ;' the other, ' to convince,' ' persuade,' or ' imbolden,' that is, to inspire with that confidence which is commonly consequent upon conviction; and hence the noun TiAjj^ogpop/a denotes 'conviction,' ' assurance,' ' confidence.' The passive nXT]gocpogio/.iat is according- ly either ' to be performed,' etc. or 'to be convinced,' etc. Now, as it is only of things that we can say ' They are performed,' and of persons, ' They are convinced,' there can be little doubt in any occurrence about the signification of the word. But in the way in which Be. and others have rendered this verse, neither of these senses is given to them. That they have purposely avoided the first signification, they acknowledge ; nor can it be denied, that, aware of the absurdity of speaking of things being convinced, per- suaded, ov imholdened, they have eluded the second. For this rea- son, they have adopted some term nearly related to this meaning, but not coincident with it, or have disguised the deviation by a per- iphrasis. Our translators have rendered mnh]goq:oQi]^ie'i'a)v " most surely believed,' after Er. " quae certissimae fidei sunt." But where do we find nXT]Qoq>OQi\v signifying to believe 1 Not in Scrip- ture, I suspect: but, that we may not decide rashly, let us exam- ine the places where the word occurs. Paul says concerning Abra- ham, Rom. 4: 21, nli^gocpoQri&ilg on 6 inriyyiXzat [6 0f6g] dvva- VoL. n. 39 306 NOTES ON ST. LUKE. tog iaitxui noirjaac, '• being convinced that God is able to perfornrj what he hath promised." Again, in reconnmending to the Romans moderation and tolerance towards one another, as to days and meats, of which sonje made distinctions, and others did not, he says, Rom. 15: 5, tAuniog iv ku id'lo^ rot n?.t]goqoQflo&o)^ " Let every man be convinced in his own mind." If in such points he act upon convic- tion, though erroneous, it is enough. As in both these it is to per- sons that this quality is attributed, there has never been any doubt about the meaning. Only we may remark upon the last example, that it is a direct confutation of what Be. affirms in his notes on L. to be the import of the word, namely, that it implies not the con- viction jiroduced, but the full sufficiency of the evidence given. *' 7'o Trltigocfo^fJaOui,^^ says he, " ad res accommodatum, res signifi- cat ita certls testimoniis comprobatas, ut de iis ambigi merito non possit." Again, " Nee enini hie dictum voluit Lucas fuisse certam ab auditoribus adhibitam evangelicse doctrine fidem, sed ea sese scripluruii) de Christi dlctis et factis, qua? certissimis testimoniis vera esse constitisset." Now, in the passage quoted, we find it applied alike to the persuasion of opposite opinions, to wit, that there ought, and that there ought not, to be made a distinction of days and meats. Now, as two contradictory opinions cannot be both true, neither can both be supported by irrefragable evidence. Yet the apostle says, concerning both, TilTjgoqogela&w ty.aorog. The term, therefore, has no relation to the strength or weakness of the evi- dence ; it solely expresses the conviction produced in the mind, whether by real evidence, or by what only appears such. Though both therefore deviate, the E. T. deviates less than Be. But to return : there are also in Paul's Epistles two examples of this verb applied to things. He says to Timothy, (2 Tim. 4: 5), ri]v diano- viuv aov nhiQOCfOQtjoov, " fulfil thy ministry," agreeably to the ren- dering of the Vui. " ministerium tuum imple," and of all the an- cient translations. Be. in conformity to his own explanation of the word, " ministerii tui plenam fidem facito," literally rendered by our interpreters, "make full proof of thy ministry;" as though it were not so much an object to a Christian minister to discharge his duty, as to approve himself to men ; whereas the former is certainly the primary object, the latter but a secondary one at the best. This manner is, besides, worse adapted than the other, both to the spirit of Christian morality, which, inspiring with a superiority to the opinions of fallible men, fixes the attention on the unerring judg- ment of God ; and to the simplicity of tlie apostolical injunctions. The only other passaL^e is in the same cliapter, (4: IT), 'O dt Kv~ Qioc, (.101 nugt'oit], nul ii/id'vvapcooi {.tf, 'tra di ffiou to 'n^Qvyf.ia nlrj- gocfogi]Ori. The last clause is rendered by the Vul. " ut per me prsedicati'o impleatur," ' that by me the preaching may be accom- plished ; Be. after his manner, " ut per me plene certioraretur prae- CHAPTER I. 307 conium ;" and after him tlie E. T. " that by me the preaching might be fully known." This method has here the additional dis- advantage, that it makes the next clause a repetition of the senti- ment in other words, and " that all the Gentiles might hear." Er. lias been so sensible of this, that he has deserted his ordinary man- ner, and said " ut per me [)rseconium expleretur." Tiie word oc- curs only once in the Sep. and, as it is applied to persons, it signifies * persuaded, ' imboldened :' Eccl. 8: 11, diet tovjo inkrjQoqv^rjOij nugdia v/moJi' rou avtygianov iv aviolg rov no(}]Oai> to novrjQOv, " Therefore the heart of the sons of men is emboldened to do evil." It answers in this place to the Heb. Nr73 mala, usually rendered TtXtjQooi. I shall only add, that the sense here assigned is better suited to the spirit and tenor of these histories than the other. A simple narrative of the facts is given; but no attempt is made by argument, asseveration, or animated expr'ession, to bias the under- standing, or work upon the passions. The naked truth is left to its own native evidence. The writers betray no suspicion of its insuf- ficiency. This method of theirs has more of genuine dignity than the other, and, if I mistake not, has been productive of more dura- ble consequences than ever yet resulted from the arts of rhetori- cians, and the enticing words of man's wisdom. The examples from pagan authors will be found to confirm, instead of confuting the explanation given above. I desire no better instance than the quotation from Ctesias adduced by Wetstein, which appeared to Mr. Parkhurst so satisfactory a support of Beza's interpretation, TloX- Xolg ovv Xoyoig xul ogyioig nhjgoqogi'^oavifg Meyu^v^ov, " Having convinced Megabyzus with many words and oaths." In this way rendered, the words are perfectly intelligible, and suit tlie scope of the writer. But will any one say that Ctesias meant to affirm that many words and oaths are a full proof of the truth of an opinion ? We all know that they not only pre the common resource of those who are conscious that they have no proof or evidence to offer, but with many are more powerful than demonstration itself in producing conviction. 2. " Afterwards ministers of the word," vnrigtiai yfvof^iiroi rov \6yov. Vul. " Ministri fuerunt serinonis." I have here also pre- ferred the rendering of the Vul. to that of some modern La. inter- preters, who have given a very different sense to the expression. In this I am happy in the concurrence of our translators, who have, in opposition to Be. followed the old interpreter. However, as the authorities on the other side are considerable, it is proper to assign the reason of this preference. There are three senses which have been put upon the words. First, by o loyog some have thought that our Lord Jesus Christ is meant, who is sometimes so denomi- nated by John. But this opinion is quite improbable, inasmuch as the idiorn is peculiar to that apostle. And even if this were 308 NOTES ON ST. LUKK. the meaning of the word here, it ought not to be differently trans- lated, because ministers of the word is just as much fitted for con- veying it in Eng. as vn?]^iTai tov Xo'yov is in Gr. The Eng. name is neither more seldom nor less plainly given him in the translation, than the Gr. name is given him in the original. If there be any obscurity or ambiguity in the one, there is the same in the other. The second meaning is that which most modern interpreters have adopted, who render lov Xoyov, the thing, not the word; supposing it to denote tlie same with ngayfAuicov in the preceding verse ; and understand by vm^Qtiat, those concerned in the events, either as subordinate agents in effecting them, or as partakers in their imme- diate consequences. Thus Be. "administri ipsius rei ;" Gas. to the same purpose, " administratores rei ;" Er. followed by the in- terpreter of Zu. more in the style of Virgil than of Luke, " qui pars aliqua eorum fuerant ;" and these have had their imitators among the translators into modern languages. Now my reasons for not adopting this manner, which is supported by expositors of great name, are the following : 1st, If loyog had meant here (as I acknowledge it often does) thing, not ivord, it would have been in the plural number as uQuynazMv is, which relates to the same events, things so multifarious as to include whatever Jesus did, or said, or suffered. 2dly, When the word loyog, in the fourth verse, is actually used in this meaning, having the same reference as TXQuyiAa to the things accomplished, it is in the plural, yioyog, therefore, in the singular in this acceptation in the second verse, would not be more repugnant to propriety, than to the construction both of the preceding part of the sentence and of the following. 3dly, I am as little satisfied as to the propriety of the word vniiQtiao in that interpretation. 'Tnrjgiiijg denotes properly ' minister,' ' ser- vant,' or 'agent,' employed by another in the performance of any work. But in what sense the apostles or other disciples could be called ministers or ogeyits in the much greater part of those events whereof the Gospel gives us a detail, I have no conception. The principal things are what happened to our Lord — his miraculous conception and divine original, the manifest interposition of the Deity at his baptism and transfiguration, also his trial, death, resur- rection and ascension. In these surely they had no agency or min- istry whatever. As to the miracles which he performed, and the discourses which he spoke ; the most that can be said of the apos- tles is, that they saw the one, and heard the other. Nor could any little service in ordinary matters, such as distributing the loaves and fishes to the multitude, nmking preparation for the passover, or even the extraordinary powers by which they were enabled to per- form some miracles, not recorded in the Gospels, entitle them to be styled vnij^tTui xmv nenh]QO(f.Qgi]fiivb)v tv i]fi7v nQuyf-iazoyv, of which alone the Gospels are the histories ; and for expressing their CHAPTER I. 309 participation in the immediate effects of what they witnessed, the term vnriuixai, appears to me quite unsuitable. So much for the rejection of that interpretation, though favored by Gro. and Ham. My reasons for adopting the other are these: ' Tlie word of God,' 6 koyog xov Otov, was, with Jews as well as Christians, a common expression for whatever God communicates to men for their in- struction, whether doctrines or precepts. Thus our Lord, in ex- plaining the parable of the sower, informs us that the seed denotes " the word of God," o Xoyog tou Stov, L. 8: 1 1. In what follows in the explanation, and in the other Gospels, it is styled simply the word. Thus, Mr. 4: 14, O ondgwv tSv loyov amiQei, " The sow- er," which is explained to mean the preacher, " soweth the word." Hence, among Christians, it came frequently to denote the gospel, the last, and the best revelation of God's will to men. Nor is this idiom more familiar to any of the sacred writers than to L. See the following passages: L. 8: 12, 13, 15. Acts 4: 4. 6: 4. 8: 4. 10:44. 11: 19. 14: 25. 16: 6. 17: 11. For brevity's sake, I have produced those places only wherein the abridged form, oloyog, the word, is used as in the text. I cannot help observing, that in one of the passages above quoted. Acts 6: 4, the phrase is n diano- via TOU loyov, " the ministry of the word." This is mentioned as being eminently the business of the apostles, and opposed to diuKOvlu TguniCoji/, " the service of tables," an inferior sort of ministry, which was soon to be committed to a set of stewards elected for the purpose. Who knows not that vnt^Qixtig and diuxofog are, for the most part, in the Acts and Epistles, used in- discriminately for a minister of religion ? It is impossible, there- fore, on reflection, to hesitate a moment in affirming, that the histo- rian here meant to acquaint us, that he had received his information from those who had attended Jesus, and been witnesses of every thing during his public ministration upon the earth, and who, after his ascension, had been entrusted by him with the charge of propa- gating his doctrine throughout the world. Audilors first, minis- ters afterwards. 3. " Having exactly traced every thing," nagrjaoXov&tjxoTt naaitf dcxgi^wg. E. T. " Having had perfect understanding of all things." The words in the original express more than is comprised in the common version. By the active verb nugunoXov&ioj, joined with the adverb «xpw, in the court of Israel, though not in what was strictly called the house of God, that is, iv tm vaut. In order to render the version as explicit as the original, it behoves us to avoid confounding things in the one, which are not confound- ed in the other. 15. "Ally fermented liquor," o/xfpa. E. T. "Strong drink." Some think that by this name was meant a liquor made of dates, the fruit of the palm tree, a drink much used in the East. But I see no reason for confining the term to this signification. The word is Heb. "livp shecher, and has been retained by the Seventy interpreters in those passages where the law of the Nazarites is laid clown, and in the rules to be observed by the priests when it should be their turn to officiate in the temple. The Heb. root signifies ' to inebriate,' or ' make drunk.' All fermented liquors, therefore, as being capable of producing this effect, were under- stood as implied in the term. Strong drink is not the meaning. It might be impossible by words to define intelligibly, the precise degree of strength forbidden, or for judges to ascertain the trans- gression. For this reason, the proper subject of positive law is kinds, not degrees in quality, whereof no standard can be assigned. For this reason, all liquors, however weak, which had undergone fermentation, were understood to be prohibited, both to the Naza- rites, and to the priests during the week wherein they officiated in the temple. 17. " And, by the wisdom of the righteous, to render the dis- obedient a people well-disposed for the Lord," xat anei&elg, iv cpQo- vrjOfi dcxaiMP, iTOijiiaoai Kvq'ko Xaov xaieonivuGiiiPOv. E. T. " And the disobedient to the wisdom of the just, to make ready a people prepared for the Lord." The construction, in this way of rendering the words must be xal iniargiipat dnei&e7g iv qiQovt[ait diKuioiv, hoifjidaai, Iccov xateoxevaafiivov KvqUo. I readily admit CHAPTER I. 313 that fj/ In the N. T. is sometimes used according to the Heb. idiom, for it^ or ini, and sometimes for n6i> or for diu ; but this concession is not to be understood as implying, that such a use may happen equally in whatever way the words be connected. I question whether the verb iniGTQtipai will ever be found joined with the preposition iv, for expressing to turn to, or to convert to. It ren- ders it the more improbable that this should be the case here, as in the preceding clause we find the verb iniaigtipai, followed by the preposition tni, for expressing this very idea, turning to, or con- verting to. That in two parallel and similar clauses, depending on the same verb, such an alteration should be made in the construc- tion, is very improbable, being repugnant at once to simplicity, per- spicuity, and propriety. It has some weight also, that as in that explanation the sentence has three clauses, though the first and the second are coupled by the conjunction xc;;«i'f?; h yvvuil'iv \s, in the Heb. idiom, an expression of the superlative. It is accord- ingly so rendered by Cas. in this place, " mulierum fortunatissima." The same idiom is sometimes similary used in the E. T. Thus, ?J yiuh] iv yvvutliv in the Sep. which is literally from the Heb. is, with us, " thou fairest among women," Cant. 1:8; and '^i^i; 'ij^b TT^Hi^^ laish gibbor babbehemah, " a lion, which is strongest among beasts," Prov. 30: 30. The expression used here by the evangelist we find repeated ver. 42 ; but as it is coupled with an- other clause, '/.ul evloyi][.iii/og 6 -AaQnog z/]^ y.ollag oov, it must be understood as an affirmation. 29. " At his appearance and words she was perplexed," ?; di Idovoa^ duiagaydi] inl rw loyo) aviov. Vul. " Qua? cum audisset, turbata est in sermone ejus." This version would appear to have sprung from a different reading ; yet there is no known reading that is entirely conformable to it. The Cam. and two other MSS. omit iSovoa. Si. thinks that the Vul. fully expresses the meaning of the original, and that the evangelist, in saying idovca, has, by a trope not usual with the sacred authors, expressed the operation of one of our senses by a term which, in strictness, belongs to another. 1 admit that there are examples of tliis kind, but I see no occasion for recurring to them here. It cannot be questioned that such an extraordinary appearance, as weW as the words spoken, would con- tribute to affect the mind of the Virgin with ap]")rehen=;ion and fear. 35. '^ The holy progeny "to yefi'OifAfvov ayioi'. E. T, "That ho\y thing which shall be born of thee." Vul. " Quod nascetur CHAPTER I. 315 ex te sanctum." This is one of the few instances in which our translators have deserted the common Gr. and preferred the pre- sent reading of the Vul. There are indeed four MSS., only one of them of note, and the first Sy. with some other versions, which con- cur with the Vul. in reading in oov after zo yspvoj^ifvov. But though this is the reading of the authorized editions of the Vul. it is not the reading of most of the MS. copies. Some of the Fathers read these v/ords in some MSS. and attempted to account for the omis- sion of them in the much greater number, by imputing it to the Eutychians and other heretics, who (they would have us believe) expunged them, because unfavorable to their errors. But it is far more probable that the orthodox, or ruling party, who were as chargeable with frauds of this sort as any heretics, should have had it in their power to foist the words in question into four or five cop- ies, which are all as yet found to have them, than that any sectaries should have had it in their power to expunge them out of more than fifty times that number, in which they are wanting. As the sense is complete without them, the greater number of copies, es- pecially where the diiFerence in number is so considerable, ought to determine the point. Wet. suspects, and not implausibly, that the inserted words have been transferred hither from Gal. 4: 4. As there is nothing in the words themselves that is not strictly conform- able to truth, it is easy to assign a reason why some modern editors, and even translators, have thought it more eligible to insert than to omit them. In such cases, this will be found the most common way of deciding. 37. " Nothing is impossible with God," ovu adwazijOfi nagcc Tfo &{0} nuf {jfJi-Kx. Vul. " Non erit impossibile apud Deum omne verbum." Diss. IX. Part ii. sect. 9. 45. " Happy is she who believed," fiaitcc^ia /;' niOTivaaaa. Vul. " Beata quffi credidisti." In like manner Cas. " Beatam te quae credideris." A little after, in the same verse, both have tibi, where in the original it is uvztJ. Agreeable to these is the Sax. This expression of the sentiment by the second person instead of the third, seems peculiar to these translators, but does not affect the sense. ^ " That the things which the Lord hath promised her shall be performed," on lavai rfkiiojoig ro7g liXuXrj^iivoig avtrj naou Kv~ Qi'ov. E. T. "For there shall be a performance of those things which were told her from the Lord." Vul. *' Quoniam perficien- tur ea quae dicta sunt tibi a Domino." To the same purpose. Be. " Nam consummabuntur ea qua3 dicta sunt ei a Domino." Cas. differently, " Perfectum iri quae tibi a Domino significaTa sunt." The instances in the N. T. wherein otv does not signify because, but that, are very many. The. understands it so in this place. So also does Gro. and some other expositors of name. It must at the 316 NOTES ON ST. LUKE. same time be acknowledged, that the words are susceptible of eith- er interpretation. The reasons which have induced me to prefer the latter are the following. After niotiuo), when a clause is sub- joined representing the thing believed, it is invariably introduced by Oil, which in those cases cannot be rendered otherwise than thai. See Mt. 9: 28. Mr. 11: 23, 24. J. 11: 27, 42. 13: 19. 14: 10, 11. 16: 27, 30. 17: 8, 21. 20: 31. I have, for the sake of brevity, referred only to examples which occur in the Gospels. 2dly, The person or subject believed is always subjoined, unless there be something in the preceding words which show clearly what it is. Now there is nothing here in the preceding words which can suggest what, was believed. It is then highly probable, that it is contained in the words succeeding. 3dly, That this clause ex- presses, not the reward of belief, but the thing believed, is proba- ble from this consideration, that Elizabeth had doubtless in vievsr the superiority of Mary above her own husband Zacharias, inas- much as the former readily believed the heavenly messenger, which the latter did not. Now, if Elizabeth meant to point out the su- perior felicity of Mary, on account of her faith, she would never have specified a circumstance which happened equally to her who believed, and to him who did not believe ; for to both there was a performance of those things which had been told them from the Lord. It would have been rather inopportune to mention this cir- cumstance as the special reward of her faith, though very apposite to subjoin it as the subject. ^ Some have thougl)t that the words naga A'vglov, in the end, are better connected with le^.eioxjig, and that, therefore, ro7i Ifka- hj^iBfoig aviTJ should be included between commas. When the ef- fect is equal in respect of the sense, the simplest manner of con- struing the sentence ought to be preferred. Admitting, then, that nagct Kvgiov may be properly conjoined either with rsleicoaig or with XiXah]fxivoig uvitj, it is preferable to adopt the construction which suits the order of the words, where there is no special rea- son for deserting that order. The phrase, ihinos spoken or 'pro- mised to her, does not necessarily imply that it was the Lord who spoke them, even though he be mentioned as the author of the events; but, in speaking of the performance of things promised by the Lord, it is manifestly implied that the Lord hath performed them. A promise is performed only by the })romiser. This is therefore better, as it is a fuller expression of what is admitted on all sides to be the meaning. One would almost think of some crit- ics, that they dislike an exposition because it is obvious, and prefer one palpably worse, which requires some transposition of the words. To transpose the words is sometimes necessary in explaining these writings ; but the presumption is always against the transposition, when the words, as they lie, yield as good and as pertinent a mean- ing. CHAPTER I. 317 49. " Whose name is venerable," xal ayiov to ovona avtov. Diss. VI. Part iv. sect. 9, etc. 51. " Dispelleth the vain imaginations of the proud," duaxo^- Tiiaiv vnegriqufovg diuvola ^afjdiuQ avTwv. E. T. " He hath scat- tered the proud in the imagination of their hearts." Gro. justly observes that this is a figurative manner of expressing, He scalter- eth the proud, as to ivhat concerns the thoughts of their hearts; that is, their vain imnginations. " Dissipavit superbos quod con- silia cordis ipsorum attinet." Maldonat says, to the same purpose, " Dispersit superbos mente cordis sui, pro dispersit cogitationes cor- dis superborum, id, est. ipsorum consiiia et machinationes." With the Hellenist Jews it is not unusual in such canticles to express general truths or observations, which have no relation to any par- ticular time, by the aorist. See the song of Hannah, 1 Sam. 2: 1, etc., in the Sep. version, which bears a resemblance to this of Ma- ry. I have in this version employed the present, as better suited to the genius of our language. 54, 55. " He supporleth Israel his servant, (as he promised to our fathers), ever inclined to mercy towards Abraham and his race," dvTfXa^eio 'Joqu7]X nacdog avrov, (.ivrjO&ijvat iXtovg (xadajg tluhias ugog Tovg nuiigug VjIimv) tm ^^(igaccfi xai lu) ane'pfiuTi avtov alg Tov uibiva. E. T. " He hath holpen his servant Israel, in remem- brance of his mercy ; as he spake to our fathers, to Abraham, and to his seed for ever." There can hardly be a reasonable doubt that there is, in this passage, an infringement of the natural order. Such construction as tlah]OS ngog lovg nuitgag rw yllSgaaf-i, is, to the best of ray remembrance, unexampled in these writings. All the correction in the pointing necessary in Gr. for avoiding this singular construction, is very simple. If we include YMdwg ikakt}- af Txgog lovg nuxigug i]^uov in a parenthesis, the apparent solecism is totally removed. But the irregular syntax in the sentence, as commonly read, which has often been remarked by the critics, is not the only objection to it. The expression is not agreeable to the style of Scripture on those subjects. In relation to the pro- mise, God is very often said in general, to have spoken to the fa- thers, or, in particular, to Abraham, Isaac, and Jacob ; but never to Abraham and his posterity. That those promises concern the posterity is plain, and is often mentioned ; but it is nowhere said that they were spoken to them. The very addition of the words for ever, eig tov uloivu, shows the same thing, to wit, that their con- nexion is not with iluXr^ae, but with iAv?]a&i'ivat iktovg. Some edi- tors, sensible of this, though not sensible of the irregularity of the construction, as the passage is commonly interpreted, or of the im- propriety of the expression now taken notice of, have included all between iXtovg and lig lov aluiva in a parenthesis. These, by their manner of departing from the order of the words in the explanation 318 NOTES ON ST. LUKE. they give of them, make a still greater stretch, and a longer suspen- sion of the sense, to less purpose. ^ " To remember mercy," is not an unfrequent oriental idiom for expressing to incline to mercy, to be merciful. See Ps. 98: 3. 109: 16. Hab. 3: 2. 64. " And his mouth was opened directly, and his tongue loos- ed," avfMy^Oti di TO oiof-ia uviov naoa'/gfjfiu xul ?/ yXiooau uvtov. In adding the word loosed, I have followed the common translation. The genius of modern tongues does not always permit the free- doms used by the ancients. But it sometimes happens that, in at- tempting to escape one difficulty, a person runs, before he is aware, into a greater. Eisner was so struck with the incongruity (as it appeared to him) of the application of uvuo'^ds to ylioGoa, that, in order to avoid it, he has attempted to construe the sentence in a quite different manner, making one clause to end with the word nuQttXQr,i.ia, and making the noun yXoiooa the nominative to the fol- lowing verb IkaXii. The subsequent member of the sentence, ac- cording to him, stands thus, y.al ?; yloJoGo. uviov y.ai iXuXii fvloytoi/ TOf Si'ov. Passing the objections to which the form of the expres- sion is liable, (for the examples he produces in support of his hy- pothesis are far from being similar), it is strange that a man of his knowledge and discernment did not discover that yXMGoa ivloyoiv was incomparably more exceptionable than the expression against which he objected. Raphelius and others have given the most convincing evidence, that such idioms as a verb joined to two nouns, related in meaning to each other, to one of which alone the verb is strictly applicable, are warranted by the most approved classical au- thority in prose and verse. The oiiov xal oivov edovxfg of Homer is well known. Nor does that of the apostle greatly differ. FaXa vfAccg inoTiaa nal ou ^goof^ia, which is literally in Eng. " I made you drink milk and not meat," 1 Cor. 3: 2. This sounds rather more harshly to us than the literal version of the text under examination : 'Then were opened his mouth and his tongue.' But we see that even critics, sometimes, rather than acknowledge in the sacred pen- men a negligence of expression, not without example in the best writers, will find it necessary to admit a blunder hardly to be met with in the worst. 67. '* Prophesied," nQoe(pr]ievof. I have retained the word : though, in the Jewish idiom, to prophesy admits of several senses. Amongst others, it often means to express the devout sentiments to which a particular occurrence gives rise, in such a song of praise as that which he has subjoined. It must be owned, however, that in this canticle there are some things which, in strict propriety, are prophetical, according to the acceptation of the term propAecy in our language. This is an additional reason for retaining the word jn this place. CHAPTER I. 319 69, 70, 71. " And (as anciently lie promised by his holy pro- phets) hath raised a Prince for our deliverance, in the house of David his servant ; for our deliverance from our enemies, and from the hands of all who hate us" — xal ij/ft^is xt'gug aairijolag i]/x1p iv TO) oixf;> JujS'l'd roil nacdog auiou' xa-Oog iXulrjos diu ox6f.ia- tog lOiv cxyicop to)i> an alojvog npocfijicoi^ aviov, aioTt]Oiup i'6 1%- '&QMV I'lfACOf, act in XiiQog nufitov tmv (.iioovvtwv i]/.i(xg. E. T. "And hath raised up an horn of salvation for us in the house of his servant David ; as he spake by the mouth of his holy prophets, which have been since the world began : that we should be saved from our enemies, and from the hand of all that hate us." All such Scripture songs as that from which these words are taken, are expressed in the oriental poetic idiom, resembling that of the Psalms. Now, it is impossible to render these into another language, with tolerable clearness and propriety, without using greater latitude of expression than is necessary in translating plain prose. For this reason, I have taken the freedom to make here a small alteration in the arrangement. The 70lh verse is a parenthesis ; and, that the interruption which it gives to the meaning may as little as pos- sible hurt perspicuity, 1 have introduced it immediately after and, in the beginning of ver. 69. In consequence of this transposition, the verb tiyec^e is more closely connected with its regimen, ooniqQi- av. 1 have also preferred the proper term to the trope, in the translation o( atQug. ' Horn of salvation,' is both too obscure, and too little suited to our mode of speaking, to be fit for admission in- to modern languages. When there can be no doubt about the meaning, a translator ought not anxiously to trace figures which do not suit the language he is writing. Often a metaphor which has energy, and even elegance, in one tongue, is both dark and uncouth in another. For the greater clearness, I have also rendered ildlr]- Gf, ' promised,' a sense whicli it often has in the prophetic writ- 75. " In piety and uprightness," ff 6oioti]ti '/mI dcxatoowr] tv- omcov uviov. The two last words, ivwniwv uviov, 'before him,' that is, God, are a common Hebraism, to denote that the virtues mentioned are genuine, as under the eye of God. 78. " Who hath caused a licjht to spring from on high to visit us," h oJg tTc^axtxiiuio i]uag avuioXi] i'i vij.iovg. E. T. " Where- by the day-spring from on high hath visited us." The day-spring is an expression rather indefinite. If it mean the dawn, it is too faint an image for the subject. It has been observed by critics that di/uToh] is the word used by the Sep. in rendering the Heb. n^'4 tsemoch which signifies a ' branch,' or a young shoot, a name by which the Messiah appears to have been denominated by some of the prophets. The word anctioXi] is also used sometimes to de- note ' the sun-rising :' lastly, it signifies the east, or the quarter of the heavens in which he rises. That it does not in this place, 320 NOTES ON ST. LUKE. answer to branch, the reason urged by Gro, Ham. and other, com- mentators, is sufficient evidence. It is not natural to speak of send- ing a branch to enlighten those who are in darkness, or to direct their feet in the way. If the sun, as he appears in rising, had been here alluded to, dvuxoXr] would. not have been without the article. Besides, it is so far justly argued by Wet. that the rising sun can- not be here understood by dvaioXtj, because the sun, when he rises, is always in the horizon ; whereas this light is spoken of as coming from on high, f| vi^'ovg, and must, therefore, be rather vertical than horizontal. Now, the word uvaioh] imports not only ' oriens,' but * ortus ;' and is alike applicable to any light newly sprung up or ap- pearing. This sense of the word I have adopted here, and endeav- ored to express with perspicuity. CHAPTER H. 1. " All the inhabitants of the empire," ndaav xriv oiy.oviitvriv. E. T. " All the world." Vul. " Universus orbis." Or/.ov^t'vr] means, strictly, the inhabited part of the earth, and therefore naaa 7] oixov/AiPi], ' all the world,' in the common acceptation of the phrase. But it is well known, that this expression was, in ancient times, frequently employed to denote the Roman empire. It has, probably, been a title first assumed by the Romans through arro- gance, afterwards given by others through flattery, and at last ap- propriated, by general use, to this signification. That it has a more extensive meaning in this place, is not, I think, pretended by any. But there are some who, on the contrary, would confine it still fur- ther, making it denote no more than Judea and its appendages, or all that was under the dominion of Herod. Of this opinion are sev- eral of the learned ; Binaeus, Beau. Dod. Lardner, Pearce, and others. In support of it, they have produced some passages in which this phrase, or expressions equivalent, appear to have no larger signification. Admitting their explanation of the passages they produce, they are not parallel to the exaniple in hand. Such hyperboles are indeed current, not only in the language of the evangelists, but in every language. In those cases, however, wherein they are introduced, there rarely fails to be something, either in what is spoken, or in the occasion of speaking, which serves to explain the trope. For example ; the term a country, in English, denotes properly a region or tract of land inhabited by a people living under the same government, and having the same laws. By this, which is the common acceptation, we should say that England is a country. Yet the term is often used, without any ambiguity, in a more limited sense. Thus, to adopt a familiar illustration : An inhabitant of a country town or parish says to one of his neighbors, speaking of .a young man and a young woman of CHAPTER I. 321 their acquaintance, " All the country says that they are soon to be married ;" yet so far is lie from meaning, by the phrase all the coun- try,d\\ the people of England, that he is sensible that not a thou- sandth part of them knows that such persons exist. He means no more than all the village, or all the neighborhood. Nor is he in the smallest danger, in speaking thus, of being misunderstood by any hearer. Every body perceives that, in such cases, the phrase has a greater or less extent of meaning, according to the sphere of the persons spoken of. But if, on the other hand, he should say, " The parliament has laid a tax on saddle-horses throughout all the country ;" nobody could imagine that less than England were in- tended by the term country, in this application. Here the term must be considered as it stands related to parliament ; in other words, it must be thai which, in the style of the legislature, would be named the country. In like manner, though it might not be extraordinary that a Jew, addressing himself to Jews, and speak- ing of their own people only, should employ such an hyperbole as all the world for all Judea, it would be exceedingly unnatural in Inm, and therefore highly improbable, that he should use the same terms, applied in the same manner, in relating the resolves and de- crees of the Roman emperor, to whom all Judea would be very far from appearing all the world, or even a considerable part of it. In reporting the orders given by another, especially a sovereign, the reporter is presumed to convey the ideas, and even, as nearly as possible, the words, of the person or sovereign of whom he speaks. Some have, not improbably, supposed, for it is the manner of exact narrators, that the words anoygaq:eo{>at xr]v oiitovfAivtjv were the words of the emperor's edict, and copied thence by the evangelist. I shall only add, tliat the Sy. interpreter, as all the other ancient inter- preters, understood the words in the same manner, nsnmkVI N733> n^S, ' all the people of his (the emperor's) dominions.' I am not in- sensible that this o])inion is liable to objections, from the silence of historians, and the improbability of l!ie thing : and though these objections do not appear to me so forniidable as they do to some others, the examination of them, severally, would lead into a length of discussion but ill suited to my design. I shall therefore only add in general, that, for my own part, I would have less scruple in adinitting that about a point of this kind, the extent of the empe- ror's edict, (which nowise effects the faith of a Christian) the wri- ter might have mistaken, or been misinformed, than in giving such forced meanings and unnatural construction to his words, as tend but too manifestly to unsettle all language, and render every thing in words ambiguous and doubtful. May not that be here called an edict, which was no more than a declared purpose — a purpose, loo, not to be executed at once, but gradually, as circumstances would permit ? Vol.. n. 41 322 NOTES ON ST. LUKE. ^ '' Should be rei^istered," dnoygacpfa&ai. E. T. " Should be taxed." Vul. and Be. " Describeretur. Er. Zu. and Cas. " Cen- seretur." Our translators have, in this instance, not so properly, in my opinion, preferred the three last. '^noyQccqea&ai is, strictly, 'to be registered,' or 'enrolled;' anozif-idaOat, 'to be taxed.' almost all tlie modern translations I have seen, into Itn. Fr. or Eng. have adopted the former interpretation. As the register was com- monly made with a view to taxing, it may no doubt, in many cases, be with sufficient propriety rendered in the manner our translators and others have done. However, as in this place there is some difficulty, it is better to adhere strictly to the import of the words. Though it was commonly for the purpose of taxing that a register was made, it was not always, or necessarily so. In the present case, we have no ground to believe that there was no immediate view to taxation, at least with respect to Judea. Herod (called the Great) was then alive, and king of the country ; and though in sub- ordination to the Romans, of whom he may justly be said to have held his crown, yet, as they allowed him all the honors of royalty, there is no ground to think, that either in his lifetime or before the banishment of his son Archelaus, the Romans would directly, by their officers, levy any toll or tribute from the people of Judea. Nay, we have the testimony of the Jewish historian Josephus that they did not till after the expulsion of Archelaus, when the coun- try was annexed to Syria, so became part of a Roman province. But it may appear an objection to this account, that it should be considered in an imperial edict as a part, in any respect, of the Roman empire; and that one should be sent by the emperor into the country, to make an enrolment of the people. To this I an- swer, that as to the name oiy.ovf.i6i^t], though it has been shown that it was commonly employed to denote the Roman empire, we ought not to interpret the name empire too rigidly, as confined to the pro- vinces under the immediate dominion of Rome. It may well be understood to comprehend all the countries tributary to, or depend- ent on Rome, Now, there is one important purpose that such re- gisters, even where no tax was imposed, were well fitted to answer; they enabled those haughty lords of the world to know the state of their dependencies, and to form a judgment both as to the sums of money which might be reasonably exacted from their respective princes, and as to the number of soldiers which might be obtained in ease of war. Nor is it at all improbable, that when a census was making of the empire, properly so called, the enrolment of the families might be extended to Judea, with a view to the exaction of an oath of fidelity, as Wet. supposes, founding his opinion on a passage of Josephus, and with no design of taxing the country then. Yet the register, taken at that time, might be afterwards used by the Romans for assisting them in levying a tax. CHAPTER I. 823 2. " This first reffi^ter took effect when Cyrenius was presi- dent of Syria," aurt] t] unoygacfm] ngcuie tyiffTo, i]yff.iovivovTog trig JSuglag Kvgriviov. E. T. " And this taxing was first made when Cyrenius was governor of Syria." Vul. " Haec descriptio prima facta est a prasside Syrias Cyrino.'' About the import of tliis verse there is a great diversity of opinions among tiie critics. Yet, when we attend to it as it lies, without taking into consideration the know- ledge we derive from another quarter, we should hardly think there were a verse in the Gospel about which there is less scope for doubt. That which has principally given rise to the questions that have been agitated on this subject, is a passage in Josephus, (Ant. b. IS. c. I), from which it appears, that the tax levied by Cyreni- us, which was the first imposed on the people by the Romans, hap- pened about ten or eleven years after the time here spoken of by L. ; for, according to Josephus, it was after the expulsion of Ar- chelaus, when Judea was reduced to the condition of a Roman province. As, at tl)e time when that historian wrote, the event was both recent and memorable, it having given birth to an insur- rection under Judas of Galilee, which, though soon quelled to ap- pearance, became the latent source of a war that ended in the ruin of the nation; it is impossible to think that that historian could either have erred through ignorance, or have attempted wilfully to misrepresent what must have been known to thousands then living. We cannot, therefore, with Maldonat and others, cut short the mat- ter at once by sacrificing the credit of the historian to the authori- ty of the evangelist ; because this will be found in the issue to do a material injury to the evangelist himself. Let us try then, wheth- er, without doing violence to the words of Scripture, which in cases of this kind is too often done, we can explain them so as not to be inconsistent with the account given by the historian. And, first, as to the attempts which have been made by others with the same view, it is hardly necessary to mention, that some are for extirpating this verse altogether as an interpolation. This is an expeditious method of getting rid of a difficulty, which I am sorry to see some learned men in this age so ready to adopt, though, it must be own- ed, this expedient tends very much to shorten the critic's labor. But it is a sufficient answer to this, that it is a mere hypothesis, and, I will add, a most licentious hypothesis, inasmuch as it is not pretended that there is a single MS. or edition, ancient translation or commentary, in which the verse is wanting. When the thing, therefore, is properly viewed, we have here a cloud of witnesses, numerous and venerable, the same by whom the Gospel itself is attested to us, in opposition to a mere possibility. Of the same kind is the substitution of Saturninus or Quintilius for Cyrenius. Others, more moderate, attempt to remove the difficulty by a dif- ferent interpretation of the passage, rendering it after The. *' This 324 NOTES ON ST. LUKE. register was made before Cyrenius was governor of Syria ;" and, for this sense and application of the superlative noMiog for t lie com- parative TTOoifpog, examples are quoted from the Gospel of J. Thus, Tifjaiog fAOv ^11/, "He was before me," J. 1: 15: 30; and f|Mf ixQbitQv ifiiof /.li^iiaijitfPy " It hated me before it hated you," 15: 18. For some lime past this solution of the diiBctdly appears to have been the most favored by interpreters both abroad and at home. Now, there are several considerations which oppose the admission of such an idiom in the present case. 1st, Among the sacred writers it seems to be peculiar to the evangelist J. Nothing similar is found in this Gospel or the Acts, both written by L., nor in any other writer of the N.T. I see no reason to consider it as an Hellenistic idiom, being without example in the Sep. Nor can it be called oriental, as the orientals have neither comparatives nor superlatives, but express the meaning of both by periphrasis. 2dly, The expressions are not similar. In such anomalous phrases, the discovery of the sense depends on the strictest observance of the arrangement. 77(;wro<,\ in the instances quoted, is immediately pre- fixed like a preposition to the word it governs ; thus, ngaizog (.lov, nfjohov vf.tutv: whereas here it is separated from the word govern- ed, A't'p?;«//of, both by the verb ^ytt^ixo^ and by other terms inter- vening. 3dly, If the evangelist meant to tell us that this register was prior to another taken by Cyrenius, he ought to have said TiQ(6it] Ttjg [unoyguq t]g] Kvgy^viov. And if he meant to tell us that it was before Cyrenius was governor, he ought to have said either ngcoii] too I'/yi/AOiiufti- Avgtjpi'of, or n^ojirj xtjg rtyf/.tovlug Kvot]viov. In no case, therefore, can the examples quoted from J. serve to au- thorize a construction every way so irregular as this of L. is, on their hypothesis. I will add 4thly, That in regard to the quota- tions from J. though the expression is not strictly grammatical, it has that simplicity and plainness which warrant us to affim, that it readily suggests the meaning to every attentive reader. With respect to this passage of L , we may juj«t!y affirm the reverse, that no person ever did or could imagine the i.iterpretation devised, who had not previously heard of an inconsistency which the obvious in- terpretation bore to the report of the Jewish historian, and who was not in quest of something, in the way of explanation, which might reconcile them. The hypothesis of the learned and indefatigable Dr. Lardner, to whose labors the Christian world is so highly in- debted, is not without its difficulties. But of this presently. ~ 'l/ysfAovivovtog — Kvq^vIov. Tliere are two questions to which this participle gives rise : one concerning the import of the word iiyff.i(op ; the other concerning the intention of the participial form i'jyf/.iOvfvoi'Tog here employed. As to the first, it is evident that iiyeficoi/, ill the language of the N. T. is not peculiarly appro- priated to the president of a province, but is used with a good deal CHAPTER I. 325 of latitude, being given also to the imperial procurators, sucli as Pontius Pilate, and even to the prefects who had the principal charge of any business. It is in this sense, perhaps, that it is here applied to Cyrenius (or, as Tacitus calls him, Quirinius), who cer- tainly was not, in Herod's lifetime, president or governor of Syria. But, on this point, I do not find any difference amongst interpret- ers. As to tlie second, it is made a question whether ijyfi-toi'f'vov- Tog ought to be understood as the genitive absolute of tlie partici- ple, and consequently, as intended to express the lime when the event mentioned took place ; or as equivalent to the appellative tjyf/Acop, and serving merely as a title derived from an office which Cyrenius some time or other, either before or after, possessed, and being in the genitive as agreeing with KvQt]viov, which is governed by dnoyguq:7]. Those who construe the sentence in this manner, render it thus : ' This was the first assessment of Cyrenius, gover- nor of Syria.' It is this mode of interpretation which has been adopted by Lardner; as to which I beg leave to offer to the read- er's consideration the following reflections. It cannot be doubted that the participle present often supplies the place of an appella- tive ; but in such cases, if I remember right, it is the uniform prac- tice to distinguish it by the article Thus it is, 6 ^umi^wv, 6 ueiga- Cov, 6 dfuyivcooy.cop, oi oixodo/wui'ieg, oi ■AvgitvovxiQ. On the con- trary, when the participle is used as a participle, and particularly when it is in the genitive absolute, it has not the article. Should it be argued, that it must, nevertheless, be a noun in this place, be- cause it governs the genitive, and not the case, of the verb ; 1 an- swer, that the same circumstance (not unusual in Gr.) takes place in all the examples shortly to be produced, as to which, there nev- er was any doubt that the words were to be understood merely as participles in the genitive absolute. Secondly, No way can be more proper for attaining the sense of an author, in places where it may be doubtful, than by comparing those with similar expressions in otiier places of that author, about which all interpreters are agreed. Now, there cannot be a greater similarity in construction, than that which the beginning of the following chapter bears to the verse under examination : 'IJyffAOvivovroc, Ilovziov Tltlttiov itjg 'Jovdulag, Hue tiigagyovi/iog rijg Tuliluiug^ 'Jigwdov, 0i)JnTiov di Tou udiXqov aviov tirgaQy^ovvTog TTJg Iiovgaiug xal I'ga^wviTidog '/IwQug, Kui ylvouviov T7]g \-^l3iX}]v}jg tsTQUQXOvviog — lytveio gi^fxa Sfou inl 'Joydvfrjv. There cannot be a greater coincidence in syn- tax than there is in the two passages now compared, insomuch that, it' there be no ambiguity in the original of the passage quoted, (and I have never heard it said that there is, neither is there, notwith- standing the learned doctor's remark, any ambiguity in the original of the passage under examination. The similarity in both is strik- ing, upon the slightest attention : The present participles in the 326 NOTES ON ST. LUKE. genitive, without the article ; the first of the participles, i^yffAOvev- oviog^ the same in both ; and all of these governing the genitive, and not the accusative ; the occasion of introducing these circunn- stances also similar. Now it was never questioned, that the parti- ciples in the beginning of the third chapter are merely participles in the genitive absolute, employed solely for ascertaining the time when John's ministry commenced. 1 shall bring another exam- ple from the same author, which is also similar in every circum- stance : Acts 18: 12. rakUcovog d'e avx^vnanvovrog T7]g u^^atag, xaieniazrioav ol ' Jovdaioi rru Tlavkoj " When Gallio was pro- consul of Achaia, the Jews made insurrection against Paul." This is no Hellenistic idiom of the evangelist, it is perfectly classical ; vnaTivovioiv being often used by the Gr. writers of Roman affairs as corresponding to consulibus in La., for marking, by the names of the consuls in office, the date of an event or transaction mentioned. The remark, therefore, that names of office, and participles sup- plying the place of such names, do not always im|)ly that the office was possessed at the very time to which the action or event re- fers, though certainly true, is not applicable to the case in hand. The words, expressed in the precise manner above explained, can be neither names of office, nor introduced for the purpose of sup- plying such names, but participles of the present, specially intend- ed for fixing the circumstance of time. I cannot, therefore, admit this hypothesis of Lardner, (though at first inclinable to it), without infringing the common rules of syntax, and doing injury to the man- ner of the sacred writer ; I rather may say, to his meaning, manifestly shown from instances in other places entirely similar. Further, had it been the evangelist's intention to signify that the register was made by Gyrenius, the proper expression would have been vno Kvgriviov ; for, in that case, it would have clearly been (what it must have been the writer's intention to represent it) the register only of the empire, rr^g oiKov(.itvt]g, executed by Gyrenius. One would think that the author of the Vul. had found the preposition in the Gr. MS. he used, as we read in his translation, *' a praeside Syrise Cyrino." But some critics of the La. church, particularly Maldonat, reject the preposition as interpolated. Si. evidently sus- pects it, and observes that in the margin of some MS. La. Bibles, it is corrected in the notes called corrcctoria. Now, as this read- ing has no countenance from Gr. MSS. ancient commentaries, or printed editions, it is entitled to no regard ; and if it were, the only difference it would make on the sentence is this : the present read- ing implies no more than that the event happened during the pres- idency of Gyrenius, the other would denote also that it was done by him, for vyffioi^evoviog, without the article, would still be a partici- ple, and not a noun. ^ On all these accounts, I approve more the way suggested by CHAPTER I. 327 Wet. for removing the difficulty, by the explanation of the verb iytvtto, than by putting the construction to the torture, to wrest a meaning from the sentence which otherwise it would never yield. It is certain that the verb ylpfai}uc has, in the N. T., other senses besides the most common ones, ' to be,' ' to become,' ' to be made,' ' to be born,' ' to happen.' And of those other meanings, less usu- al, but sufficiently warranted, the most applicable here is, ' to take effect,' to produce its ordinary consequences. An example of this sense we have Mt. 5: 18, i'w? oif Txagtl&ri 6 ovQavog nal r] yij, iwiu tv tj f-iia xegaia ou fit] TiuQtk&i] ano tov vo/aov twg av tiuptu yiprjzuc: rendered in this version, " Sooner shall heaven and earth perish, than one iota, or one tittle of the law, shall perish without attain- ing its end." The last clause is to the same purpose in the E. T. "Till all be fulfilled." From the connexion of the verse with that immediately preceding, it is evident that the verb yhia&ai is used in the one, in the same sense with nXrjQMaai in the other : ovx ??A- ■&0V nazakuGuc dkka nh^gwoui. For the import of the word nXi^goJ- aat in that passage, see the note in this version. We have anoth- er example in the same Gospel, 6: 10, yi'i^t]&i]io to dtlr^f-ia gov, " Thy will be done ;" that is, take effect, be executed. The same phrase occurs also, 26: 42. L. 11: 2, and nearly the same 22: 42, fit] TO -Ot'lrifAa /Aov, ulldzo OOP yivi'aO^cx). Again, Mt. 18: 19, our Lord, speaking of the request which two or three of his disciples shall agree in making, says, yevtjaiTai avrolg, it shall be accom- plished for them, it shall have the desired effect. I shall produce but one other example, I Cor. 15: 54, ror; yfvi'jGfTat, Xdyo? 6 yiy- Qtt(X[Aivog, AuTfnodrj 6 ^dvazog slg vJttog: "Then that saying of Scripture shall be accomplished, Death is swallowed up of victory." Now let it be remarked, tliat, in the most common acceptation of the verb ylvof-iat, a law is made, ylvfTM, when it is enacted, not when it is obeyed ; a request, when it is presented, not when it is granted ; a promise, when it is given, not when it is performed ; a prediction when it is announced, not when it is fulfilled : Yet it is in the latter only, though less common meaning, that the verb in all the instances above produced, is by the concurrent voice of all inter- preters, to be understood. There is only one small point in which this solution appears to differ from that given by Wet. He, if I mistake not, retains the ordinary meaning of the verb yivof.iui, and, in defence of the expression, argues, that it is usual to speak of a thing as done by that person by whom it was finished, although it had been begun and carried on by others. But to say that a busi- ness enjoined so early by Augustus, was performed so long after by Cyrenius, or during his government, gives immediate scope for the question, ' Where was, then, the necessity that Joseph should make a journey to Bethlehem, to be registered with Mary his espoused wife, ten or eleven years before ?' And even if it should be ex- 328 NOTES ON ST. LUKE. pressed that the business was at that time completed, it might seem strange that, in a country no larger than Judea, the execution of this order should have required so long a time. In the way I have rendered it, both objections are obviated : the register (whatever was the intention of it) was made in Herod's time, but had then little or no consequences. When, after the deposition and banish- ment of Archelaus, Judea was annexed to Syria and converted into a province, the register of the inhabitants, formerly taken, served as a directory for laying on the census to which the country was then subjected. Not but that there must have happened considerable changes on the people during that period : But the errors which these changes might occasion, could, with proper attention, be easily rectified. And thus it might be justly said, that an enrolment which iiad been made several years before, did not take effect, or produce consequences worthy of notice till then. This solution does not differ in the result from that given by Whiston, and ap- proved by Prideaux, but it differs in the method of educing the conclusion. Amongst other objections to which Whiston's method is exposed, is, that if the sense of anoyguift] had been as uncon- nected with that of the verb air]g. Nobody will pretend that the historian could mean that Mardonius carried about with him a brass stable for his horses, which the Greeks found in his tent. Every circumstance of the story adds to the credibil- ity of the fact, but more especially of that point with which alone my argument is concerned. We have here the testimony of an historian worthy of credit, particularly in matters which fell within his own knowledge, which, when he wrote, were recent in respect of time, and, in respect of place, transacted on the most public theatre at that time in the world ; a testimony besides, with the best means of confuting which, if it had been false, he furnish- ed his contemporaries, by telling them where this curious piece of furniture was to be seen. Now let it be observed, that the story is still stronger evidence that the Persians were then accustomed to the use of mangers, than it is of the particular fact related. Had it answered any purpose to the historian to tell a falsehood, he would never have contrived a falsehood notoriously contradictory to the Persian customs, at that time well known in Greece. Neither could he himself be ignorant of their customs. Not to mention his extensive knowledge, he was an Asiatic, a native and citizen of Ha- licarnassus, a city of Caria in Asia Minor, and consequently in the neighborhood of the Persian dominions. To this testimony I shall add that of Justin Martyr, the first of the Fathers after the disci- ples of the apostles : he wrote about the middle of the second cen- tury. He says expressly, that when Joseph could find no place in the village of Bethlehem to lodge in, he betook himself to a cave near it, and that, when they were there, Mary bore the Messiah, and laid him in a manger. His words are, [Dial, cum Tryphone,] '£nfidti 'Jo)(ir,cp ovx ti'/^iv Iv it} xcj/zj; enfii't] nov aaxaXvaut, iv anr/laio^i r'lvt ovptyyug zt^g KOtfirjg KaitXvae, xal zoie uvxwv ovxoiv ixsl, trezo'/iH i] MaQiu xov Xqioxov nal iv qaxvrj avzov ixeOelaei. Now nothing can be more evident, than that here the GnrjXalov, where Joseph and Mary were lodged, is distinguished from the qdzvij where she laid the infant. Such natural caves as could in a strait afford shelter both to men and cattle, were not uncommon in that country ; and a principle of humanity or of hospitality, for which the ancients were remarkable, might influence the people to bestow some labor upon them, in order to render them more com- modious. This, at least, is not an implausible way of accounting for their finding a manger, and perhaps some other conveniences, in such a place. But, whatever be in this, for I an^ nowise interest- ed to promote the credit of the tradition, though very ancient ; and though Origen, who wrote in the third century, confirms it, telling us, that at Bethlehem they showed the cave wherein Jesus was born, and the manger in the cave wherein he was swathed, (con- tra Celsum, AiiKvvzttt to t'v Btj&Xiffi amjlahv ip&d iyivvi]- CHAPTER II, 333 {^tj, nut 7] iv T(o amjlaiai qatpt] if rj ianapyixi'Ctjdi]); from these testimonies it is very evident, that in those days such implements in a stable as we call mangers were well known, and in common use in Judea. For let it be remembered, that Justin was a native of Palestine, having been born in Neapolis of Samaria, the city which in Scripture is called Shechem and iSichar. Origen also had lived some time in the country. In which way soever, therefore, we un- derstand the story of the cave related by Justin, as a fiction or as a fact, it is a full proof that they were not then unacquainted with the use of mangers. 2 "In the house allotted to strangers," iv iw Kaxulvnan. E. T. " In the Inn." I shall here, not only for the vindication of the version, but for the further illustration of the whole passage, make a few observations on the houses built in the East for the reception of strangers. Busbequius, ambassador at the Porte from the em- perors Ferdinand and Maximilian, a man well acquainted with the Turkish polity and manners both in Europe and in Asia, where, ou the public service, he had also occasion to be, mentions (Epist. 1.) three sorts of houses built for the accommodation of travellers. The first is the caravansary, the most considerable, and that which, from its external magnificence, is the most apt to attract the atten- tion of strangers. It is, says Busbequius, a very large building; commonly lighted from the top, either by sky-lights or by a spa- cious dome, which serves for ornament as well as use. Into this edifice, which is all under one roof, and has no partitions, all travel- lers, and their cattle, are addmitted promiscuously. The only di- vision in it is an area in the middle for the servants, the beasts, and the baggage, enclosed with a parapet, three feet high, which is so broad as to reach the wall of the house on every side, and thus to form a stone bench all along the walls, for accommodating the trav- ellers, and raising them above the level of the horses, camels, and mules. This bench is commonly from four to six feet broad. There are chimneys at proper distances in the walls. Every little party has such a proportion of this bench, with a chimney, as must serve for kitchen, parlour, and bed-chamber. They use the provisions which they bring with them, or which they purchase in the place. At night, the saddle-cloth, and their own upper garments, common- ly serve for bed-clothes, and the saddle for a pillow. The public supplies them only in lodging. The account given by this impe- rial minister, in the sixteenth century, does not materially differ in any thing from what is related by Tournefort and other travellers of the present age. Busbequius calls the second sort of pubhc house xenodochinm, which he says is only to be found in a few places. The former is intended chiefly for the accommodation of those travelling companies called caravans, from which it derives its name ; the latter receives no cattle, nor are the strangers hud- 334 NOTES ON ST, LUKE. died together as in the caravansary, but are decently accommodat- ed in separate apartments, and supplied at the public charge for three days, if they choose to stay so long, in moderate but whole- some food. The third he calls stabuliim; and of this kind he men- tions some as very capacious, though not so magnificent as the car- avansary. Here also the travellers and their cattle were under the same roof, and not separated by any partition-wall from each other. Only the former possessed the one side, which had at least one chimney, and the latter the other. When he himself in travelling was forced to put up with such quarters, (for this sometimes hap- pened), he tells us that he made the curtains of his tent serve for a partition between him and the otlier travellers. Now, of the three sorts, it is probable that these two only, the xenodochium and the stnbulum, were known in the days of the apostles. Indeed the first mentioned, the caravansary, appears no other than an improve- ment of the stabulum, the plan being much enlarged, and perhaps a few accommodations added ; of all which it is likely that the annual pilgrimages to Mecca, after the establishment of Mohammedanism in the East, first suggested the necessity. Of the two other kinds there appear such traces in Scripture as render it at least credible that they were both in common use. The YMiakv(.ia mentioned twice by this evangelist, once by Mr. and occurring sometimes in the Sep. answers to the xenodochium of Busbequius ; the navdo- %ilov of L. in conformity to its name, corresponds to the stabulum of the other. It is accordingly so rendered in the Vul. ; whereas di- versorlum is that by which xaraXv/na is rendered in that translation. All the later translators into La. Er. Ar. Zu. Cas. and Be. less pro- perly confound these words, rendering both diversorium. In cases of this kind, immediately depending on the customs of a country, the old translator, who, from his vicinity in time and place, had the best opportunity of knowing the customs, is entitled to the prefer- ence, it deserves our notice also, that the ancient Sy. never con- founds the two words. In this, therefore, 1 agree with bishop Pearce, that nuvdoyilov and '/.ardlv^iu are not synonymous. As the same distinction, however, does not obtain with us which ob- tained with them, we have not names exactly corresponding ; but there is resemblance enough in the chief particulars to make the term Inn a tolerable version of the word Tiavdoyelov, but not oiy.aia.Xvi.iu; for that cannot be called an Inn where the lodgers are at no charges, which was most probably the case of the y.atuh'/na. It was ne- cessary that there should be at Jerusalem, whither the three great festivals brought regularly, thrice in the year, an immense concourse of people, very many of the former kind, the aaTalvftara. There was but one vMTalv^ia, it seems, at Bethlehem, a small village, and when Joseph came thither it was full. For this reason, the pious pair, if they did not betake themselves to the cave, according to CHAPTER n. 335 the tradition above-mentioned, must have had recourse to the home- ly harborage of a nai/doxihp or stabulum. This, in my opinion, removes every difficuhy, and is perfectly consistent with every cir- cumstance related by the evangelist. The place was not properly a stable, in our sense of the word, a house only for cattle, but was intended for supplying travellers, as to this day they are supplied in the East, with both stable and lodging under the same roof. Nor did it belong to what is called the nazakv(.ia, the house allot- ted for the reception of strangers, with which it had no connexion. Tliey were different kinds of what, in old language, were called hostelries, and quite independent on each other. By this explana- tion, without needing to recur to a cave without the town, (an hy- pothesis liable to some obvious objections), we can admit Wet.'s reasoning in all its force. " If," says he, " the manger was a part of the stable, and the stable a part of the Inn, he who had room in the stable had room in the Inn. When Luke therefore says, that there was no room for them in the Inn, he shows that the sta- ble was unconnected with the Inn." Tlie pains that have been taken by some learned men to furnish our Lord and his parents on this occasion with better quarters, I cannot help thinking, savors somewhat of that ancient prejudice called the scandal of the cross, which has cluns; to our religion from the beginninfr, and which, in the first ages, produced all the extravagancies of the Docetae, and many others. This prejudice, wherever it prevails, displays a won- derful dexterity in removing, or at least weakening, those circum- stances in the history of our Lord, which are, in the world's ac- count, humiliating. It is an amazing conceit, in a man of Wet.'s abihties, to fancy that there was more dignity in our Lord's being born in a cave than in a stable ; because, forsooth, the fables of idolaters represent Rhea as having brought forth Jupiter in a cave. " A cave," says he, " has something in it venerable and divine, whereas nothing is more despicable and rustic than a stable." " Antrum nobis aliquid venerandum et divinum : stabulum vero humile et rusticum repraesentat." To remarks of this kind, so un- suitable to the spirit of our religion, it is sufficient to answer in the words of our Lord, L. 16: 15. 7b' if dvOgomoig vxl.n]X6v, ^dtlvy- fia IvoiTiiov zou Oiov iaiiv. 9. " A divine glory," So'^a Kvglov. E. T. " The glory of the Lord." It was a known figure among tlie Hebrews, to raise, by the name of God, the import of any thing mentioned to the highest degree possible. See the note on ver. 40. 14. "In the highest heaven," iv uifjiaioig. E. T. "In the highest." It is not agreeable to the Eng. idiom to use an adjec- tive so indefinitely, as the word highest, without a substantive, would in this place be. When it is employed as a name of God, the context never fails to show the meaning, and thereby remove 336 NOTES ON ST. LUKE. all appearance of impropriety. As the Jews reckoned three heavens, the highest was considered as the place of the throne of God. When we find it contrasted with earth, as in this verse, we have reason to assign it this meaning : the one is mentioned as the habitation of God, tlie other as that of men. This is entirely in the Jewish manner : " God is in heaven, and thou upon the earth," Eccl. 5: 2. " Thy will be done upon the earth, as it is in heaven," Mt. 6: 10. The plural number is used in the original, because the Heb. word for heaven is never in the singular. The only place in the O. T. where the phrase iv viploioig is employed by the Seventy is Job 16: 19, in which it is evidently used in the same sense as by the evangelist here. ^ " Peace upon the earth, and good-will towards men," inl ytjg eigijvi], if ccf&goiTTOig evdoxiu. Vul. " In terra pax hominibus bonas voluntatis." The La. version is evidently founded on a dif- ferent reading of the original. Accordingly, in the Al. and Cam. MSS. but in no other, we find evdoKiag in the genitive. The Go. and the Sax. are the only translations which, with the Vul., favor this reading. Since the passage, as commonly read, admits a meaning at least as clear and apposite as that which we find in the Vul., and as the authorities which support the former are incom- parably superior, both in number and in value, to those which fa- vor the latter, it is plain that no change ought to be made. I do not think it an objection of any weight against the common reading, that the copulative is wanting before the last member. It would have some weight in simple narrative, but in a doxology such as this has none at all. The Sy. indeed has the conjunction prefixed to this clause as well as to the preceding ; but as there is not for this the authority of any Gr. MS. it has probably been inserted by the translator merely to render the expression more complete. In the way the passage is rendered in the Vul. it is difficult to say, with any degree of confidence, what is the meaning. The most likely, when we consider the ordinary import of the words in Scrip- ture, is that which may be expressed in this manner, ' Peace upon the earth to the men whom God favoreth.' The sense, however, it must be owned, does but ill suit the contex, in which the angels are represented assaying, that the good news which they bring shall prove matter of great joy to all the people. It ought surely, in that case, to have been said only to some of the people, namely, to those whom God favoreth. That none can enjoy true peace whom God does not favor, is manifest ; but then, by the first expression, we are taught, that God, in sending the Messiah, favors all the peo- ple ; by the second, that he favors only a part. Though these different sentiments may perhaps, on different views of the subject, both be justified ; yet, as there is nothing here to suggest a differ- ent view, the most consistent interpretation is the most probable. CHArXKR II. 337 The peace of good-will, which bishop Pearce has proposed in in- terpreting the words, is an unscript-u-al, and I even tiiink unnatural, expression. 19. '* Weighing," av^t^alXovau. \\\\. Er. Zu. Be. " Confe- rens." Cas. To the same purpose, " Perpendens." Eisner has produced a number of examples from Pagan authors, to prove tiiat the word avfi^alXovaa may be here most fitly rendered into La. " Mentem eorum probe assecuta," having attained the unHprstanding of them. He is in this followed by Paiairet ; only ihe latter pre- fers rendering the word more simply, intelligens^ understanding them. Raphelius has shown, that if we were to inspect the places whence Eisner's examples were taken, we should find, both from the sentence itself, and from the context, that the verb is at least as susceptible of one or other of these significations, ' to weigh,' ' to compare,' ' to conjecture,' as of that wliicli he gives it. I confess, that to me it appears much more susceptible of this sense than of the other. Wet. seems to have been of the same opinion. After pro- ducing many similar quotations from Grecian authors, which mani- festly yield a good and apposite meaning so interpreted, he concludes with observing, " Deconjectoribuset interpretibus somniorum oracu- lorumque dicitur." Here I cannot avoid making a few observations on the manner in which authorities are sometimes alleged by critics. They seem to think, that if the words of a quotation, taken by themselves, make sense, when interpreted in the way they propose, it is sufficient evidence that they have given the meaning of the author in that place. Now this is, in reality, no evidence at all. That such an interpretation yields a se?ise is one thing ; that it yields the sense of the author, is another. Of two different meanings, the chief consideration which can reasonably ascertain the preference is, when one clearly suits the scope of the author and the connexion of the paragraph, and the other does not. Yet, if the sentence be considered independently, it may make sense either way explain- ed. That this is the case with Eisner's examples, wherein the verb avfAlSuUeiv is equally capable of being translated ' to guess'^as ' to understand,' 1 should "think it losing time to illustrate. The ju- dicious critic, when he considers the connexion, will find them, if I mistake not, more capable of being rendered in the former way than the latter. They all relate to dreams and oracles, concern- ing which the heathens themselves admitted that there could be no cenain knowledge. I observe, Sdly, That in criticising the inspir- ed writers, whose manner is in many respects peculiar, I should think it exceedingly obvious, that the first recourse for authorities ought to be the writer himself, or to the other sacred penmen who eiifploy the word in question. [Diss. IV. sect. 4—8.] The only writer in the N. T. who uses the verb avfi^dUoi is L. In five Vol. II. 43 338 NOTES ON ST. LUKE. places besides this he has employed it, but in none of the five will it admit the sense which Eisner assigns it here. The same thing: may be affirmed, with truth, concerning those passages wherein it occurs in the Sep. and the Apocrypha. Need I add, that the Sy. version, which renders the word in this place N^Jioa, perfectly agrees with the Vul. Indeed, as far as the sense is concerned, I do not recollect to have observed any difference among translators ; and that even Mary did not understand every thing relating to her son, we learn from the 50th verse of this chapter. 1 shall only fur- ther observe in passing, (but I do not lay any stress on this as an argument), that it is not in the manner of the sacred writers to cele- brate the abilities of the saints, but their virtues. Whenever they commend, they hold forth an object of imitation to their readers. The understanding of this excellent personage was merely an abili- ty or talent ; but her weighing every thing that related to this most important subject, and carefully treasuring it up in her memory, was an evidence of her piety, and of the ardent desire she had to learn the things of God. This is a thing imitable by others ; but neither natural acuteness of understanding, nor supernatural gifts, can pro- perly be objects of imitation to us. 22. " Their purification," y.ai^agiofiov avrwp. E. T. " Her pu- rification." Vul. " Purgationis ejus." In a very fewGr. copies there is a diversity of reading. The Cam. and three others of less note, for avioiv read avrov, thus making it ' his purification.' The Com. which has in this been followed by Be. and the two printers, Plan- tin and Elzevir, read avTijg, her. The Cop. and Ara. versions omit the pronoun altogether. Wet. has classed the Vul. as sup- porting the few Gr. MSS. which read ainov, his ; and I cannot help thinking him in the right. Ejux is of itself equivocal, mean- ing either his or her. Which of the two is meant in a particular case, must always be learned from the connexion of the words. Now the pronoun is so connected here, as by the ordinary rules of interpretation, not to admit another meaning than his. Mary is not mentioned in the foregoing verse, nor even in that which pre- ceded it. The last time she is mentioned is in ver. 19, relating to a quite different matter. Jesus is mentioned in the words immedi- ately preceding ; and the same personal pronoun occurs in the two verses, both before and after, referring to him. But the verses themselves in the Vul. will make this evident without a comment. " Et postquam consummati sunt dies octo, ut circumcideretur puer ; vocatum est nomen ejus Jesus, quod vocatum est ab angelo, prius- quam in utero conciperetur. Et postquam impleti sunt dies purga- tionis ejus secundum le2;em Moysi, tulerunt ilium in Jerusalem, ut sisterent eum Domino." Be this, however, as it will, all the trans- lations from the Vul. which I have seen, consider ejus as in this place feminine. Were the question what, in our judgment, the ex- CHAPTER II. 339 pression should be, and not what it actually is, (questions often con- founded by the critics), I should, for obvious reasons, strongly in- cline, as others have done, to read uvzrjg, her, in preference to all other readings. But I must acknowledge, that, upon examination, it appears to be that reading which, of all those above-mentioned, has the least support from positive evidence. I should rather say, it has none at all. Not a single MS. is there, not one ancient writer, or old translation, if we except the Vul. ; and how equivo- cal its testimony in this place is, has been shown already. For my part, 1 rather consider it, with Wet. as one witness for the read- ing in the Com. All the evidence then is reduced to Cardinal Ximenes, who will not be thought of great weight with those who consider the freedoms which he sometimes took, in order to produce in his Gr. edition a closer conformity to the Vul. Be. does not pre- tend the authority of his MSS. for following in this passage the Com. His only reason is the incongruity which he found in the ordinary reading, avioJi'. Nor is it of any weight that some printers follow- ed, in this, his edition. Let us then consider briefly, but impar- tially, those apparent incongruities in the common reading which make people so unwilling to receive it. One is, it is not conform- able to the style of the law of Moses on this subject. The purifi- cation after child-birth is never called the purification of the child, but of the mother. Though this is certainly true, it may be justly affirmed that it is conformable to the spirit of the law, to consider what may be called the legal state of the mother, and of the child suckled by her, as the same. Now, though the uncleanness of the mother, after bearing a male child, lasted only seven days, she re- mained thirty-three days longer debarred from touching any hallow- ed thing, or going into the sanctuary. Nor could the first-born male be legally presented to the Lord, and redeemed, till he was a month old at least. But as the time was not, like that of circum- cision, fixed to a particular day, it is not unlikely that it may have been customary, because convenient, for those who lived at a dis- tance from Jerusalem to allot the same time for purification and the redemption, (as was actually done in this case), and to consider the ceremonies in a complex view, as regarding both mother and child. The only other objection which operates powerfully against the re- ception of the common reading is, that it appears to attribute im- purity of some kind or other to our Lord Jesus, from which he needed to be cleansed. But nothing is more certain than what is observed by Gro., that this, notwithstanding its name, implied no more than certain restraints upon the person, till after the performance of cer- tain rites. We are apt to connect with the notion of impurity or the uncleanness described in the ceremonial law, some degree of guilt or moral pravity. But this is entirely without foundation. There was an uncleanness contracted by the touch of a dead body ; 340 NOTES ON ST. LUKE. but this being often unavoidable, and sometimes accidental, it was not in any sense a transgression, unless in a few particular cases. It would have been indeed a transgression, if voluntary, in the high-priest, because to him expressly prohibited. His sacred func- tions required that the necessary care about the interment of per- sons deceased, though nearly connected with him, should be com- mitted to other hands. The ordinary priests, however, were allow- ed to defile themselves for near relations. And, as they were per- mitted, their defilement in such case was no transgression, and con- sequently implied no sin. Nay more, in many cases it was a man's duty to defile himself, in the sense of the ceremonial law. No- body will deny that it was necessary, and therefore a duty, to take care of the dying, and to bury the dead. Yet this duty could not be performed without occasioning unrleanness. Nay, the ceremo- nif'l law itself reijuired the doing of that which produced this de- filement. The priest and others employed in sacrificing and burn- ing the red heifer, and gathering her ashes, were all rendered un- clean by what they did ; yet they were obliged by law to do it ; Num. 19: 7, 8, 10. It was, therefore, in some cases, a man's du- ty to make himself unclean. If, indeed, a person in this state had entered the congregation of the Lord, or touched any thing inten- tionally, and without necessity, not permitted to such, or neglected to use, in due lime, the rites of cleansing, he would by this pre- sumption have rendered himself, a transgressor ; but not by what is called defiling himself, which the ceremonial law, or law of na- ture, nay, even the ceremonial law, required. 23. " Every male who is the first-born of his mother," nav uq- Gsv diavolyov f^n'jTQav. Dod. " Every first-born male." I should, probably, have adopted this expression of Dod. as briefer, if there did not appear an ambiguity in it, which is not in the other. A son may, not improperly, be called the first-born male, who is born before all the other male children of the family, notwithstanding that there may have been one or more females born before him. And, if I mistake not, we frequently use the phrase in this mean- ing. But such a ciiild is not ugoev diavolyov ^njT^av, and, conse- quently, not a male who is the first-horn in the sense of this law, which takes place only when the first child which a woman bears is a male. There is the greater reason for remarking the differ- ence, because the Jews themselves made a distinction between the first-born, when it denotes the heir or person entitled to a double portion of his father's €?*tate, and to some other privileges ; and the first-born, when it denotes a person who is consecrated to God by his birth, and must in due time be redeemed. Such were, upon the old constitution, before God selected for himself the tribe of Levi in their stead, destined for the priesthood. Now, this sacred prerogative did not always coincide with civil rights of primogen- CHAPTER II. 341 iture. Unless the child was at once the first-born of his mother, and the eldest son of his father in lawful wedlock, he was not entitled to the civil ri^rhts of the first-born, or a double portion of the in- heritance. He might, nevertheless, be a first-born son in the re- ligious sense, and subjected to this law of consecration and redemp- tion. Tlie jiatriarch Jacob had, by different wives, two sons, Reu- ben and Joseph, each of whom came under the description here e;iven of ugaiv diuvolyov (.iriXQctv, and so was consecrated by his birth. But Reuben alone was entitled to the patrimony of the first-born, (if he had not forfeited it by his criminal behavior), as being the first-fruits of both parents. (See Gen. 49: 3, 4. 1 Chron. 5: 1, 2.) It is worthy of remark, that, on Reuben's forfeiture, even the civil prerogative, the double portion, did not descend, according to our notions of seniori- ty, to the son next in age to Reuben ; " for," says the sacred histo- rian, " he [Reuben] was the first-born ; but forasmuch as he defiled his father's bed, his birih-right was given unto the sons of Joseph." This does not appear to have happened in consequence of a par- ticular destination in Joseph's favor, else it is probable that in the history notice would have been taken of that circumstance, but, on the failure of Reuben, to have fallen to Joseph in course. Now, according to the European rules of succession, all the other sons of Jacob by Leah, to wit, Simeon, Levi, Judah, Issachar, and Zebu- lun, as being elder than Joseph, had a preferable title. But elder- ship is one thing, and primogeniture another. When there was no claim to primogeniture in a family — as, when the first-born was a female, or had died— the double portion came, of course, to the senior brother; but the sacred character could not be transferred. In regard to Dan the first-born of Bilhah, and Gad the first-born of Zilpah, not only had they no title to the civil rights of primogeni- ture, but it is even doubtful, by reason of the servile condition of the mothers, whether they could be accounted holy by their birth. It is universally admitted that Isaac, though the younger son, be- ing the child of a free woman, while Ishmael the elder son was the child of a slave, was alone entitled to all the prerogatives of primo- geniture, both sacred and civil. A Gentile mother is also, by the Rabbis, deemed incapable of conveying the rights of the first-born of either kind to her offspring. Any glaring deformity, a defect or redundancy in any of the members, effectually divested the first-born of his sacred character, but not of his patrimonial birthright. A number of cases have been put by the Rabbis, which are more cu- rious than important, in order to show when the two species of rights coincided in the same individual, and when they did not. But they are not, in every thing, unanimous on this subject ; and their decisions, though specious, are not always satisfactory. See Selden, lib. De Successionibus, etc. ad Leges Ebrsearum, cap. vii. ^ "'Is consecrated to the Lord," «ytOf itjji Kvglfa ulri^tiafTai. 342 NOTES ON ST. LUKE. E. T. " Shall be called holy to the Lord." P. R. Si. Sa. Beau. " Sera consacre au Seigneur.'' An. " Shall be consecrated to the Lord." It has been frequently observed, and justly, that to he called, and to he, often mean the same thing in the Hebrew idiom. The word called has with them, in such cases, nearly the import of the Eng. words held, achnoioledged, accounted. Now, that a thing is acknowledged to be of a particular kind, is considered as a con- sequence of its being of that kind previous to that acknowledgment. to be of a particular kind, is considered as a consequence of its be- ing of that kind previously to the acknowledgment. It follows, that if, in translating such sentences, the verb x«Af'aj be entirely dropt, and the epithet holy be supplied by the participle perfect of an active verb, the future tense cannot be retained, without turning a simple declaration of what is, into a command of something to be done. To consecrate, doubtless gives a more perspicuous sense in Eng. than to call holy. Yet, shall he consecrated, would in this place imply more than is implied in the original. It would imply an order for the performance of some solemn ceremony of conse- cration, such, for example, as was used when God commanded Mo- ses to consecrate Aaron and his sons. This future, thus employed, has in our language the effect of the imperative ; whereas, in the present instance, it is manifestly the intention of the writer to inform us, that this single circumstance in the birth of a male, that he is the first-born of his mother, does of itself, consecrate him. In such cases, therefore, the words are more accurately, as well as perspicu- ously rendered, is consecrated, than shall be consecrated to the Lord. In the former way, the words appear, as they ought, not a precept, but an affirmation. If, instead of a participle, an adjective be employed, the future may without impropriety be retained. The versions of Hey. and Wes. are both good. The first says, " shall beheld sacred to the Lord;" the second, " shall be holy to the Lord." In neither of these is there any appearance of a com- mand of what is to be done : each is a distinct declaration of what obtains in every such instance. 24. " A pair of turtle-doves, or two young pigeons." This was the offering required from the poor. Those in better circum- stances were commanded to bring a lamb of the first year for a burnt-offering, and a turtle-dove or a young pigeon for a sin-ofTering. 30,31. " The Saviour which thou hast provided," z6 Gwiri- Qiov oov 0 7]T0ifxaaccg. E. T. " Thy salvation which thou hast pre- pared." In every language we sometimes meet with such tropes as the abstract for the concrete, the cause for the effect, and the like. In the oriental tongues, however, they seem to be more common than in most others. Thus, God is called our defence, our song, our hope ; that is, our defender, the subject of our song, the object of our hope. But when, in any occurrence, the words literally CHAPTER IT. 343 translated appear but 111 adapted to the idiom of our tongue, or oc- casion obscurity, it is better to express the sense in [)lain words. 33. " Joseph," 'Joiancp. Vul. " Pater ejus." The Cam. with three other iNJSS. o nariig aviov. With this agree the Cop. Arm. and Sax. versions. 38. " To all those in Jerusalem who expected deliverance," nuGi, To7g ngoodexof-itfOtg Xviguaiv tv 'liQovoaXy^^i. E. T. '' To all them that looked for redemption in Jerusalem." Vul. "Omnibus qui expectabant redemptionem Israel." This version is evidently founded on a different reading. It is favored by the Vat. which is singular in having tov 'jagariX for iv'Jefjovau'kTifx, Three JVISS. of small account read tv rw 'JagaiqX. The Al. and two others of less note, read '/egovaaXt']iit, without the preposition, and thus make the meaning, ' the deliverance of Jerusalem.' This reading is followed by the Sy. Go. Sax. and Cop. version. As these differences make no material alteration on the sense, and as the common reading is incomparably better supported than any other, and entirely suited to the scope of the passage, it is, in every respect, entitled to the preference. The expectation of the Messiah, though very general, was not universal. 40. " Adorned with a divine gracefulness," >;a^<5 0eou iqv en avioj. E. T. " The grace of God was upon him." A verbal translation sometimes expresses the sense witli sufficient clearness ; and sometimes, though obscure or equivocal, it is not more so than the original. In either case it admits a plausible apology : but here, I imagine, the words of the evangelist will, to a discerning reader, suggest a meaning which can hardly be said to be convey- ed to any by what is called the literal version. The word yagig basin Scripture several significations, to which there is not one Eng. word that will in all cases answer. Our translators have been as attentive to uniformity as most others ; yet, for this word, which is oftenest rendered grace, they have on difierent occasions employed one or other of the following, favor, liberality, benefit, gift, sake, cause, pleasure, thank, thankworthy , acciytable ; and even these are not all. Let it not be concluded hence, that the Gr. word must be very equivocal and indefinite. Notwithstanding the aforesaid remark, it is very rarely so. But it is commonly the words in im- mediate connexion, which, in all languages, limit the acceptation of one another, and put the meaning beyond a doubt. The word grace in Eng. admits a considerable latitude of signification, as well as the Gr. xui'tg, yet is seldom so situated as to appear to the intel- ligent liable to be misunderstood. A reader ot discernment will be sensible, that use in the language as truly fixes these limits, as it does the common acceptation of words, or the rules of inflection and construction, 1 have preferred gracefulness, in the version of this passage, as more explicit, though it cannot be denied that the 344 NOTES ON ST. LUKE. word grace often bears the same meaning. Nay, I must add, that in this sense it corresponds to the most common meaning of the Gr. term in classical writers. But this is a sense which, though not so common, is not without precedent in the sacred penmen, and particularly in this evangelist. In ch. 4: 22, of this Gospel, the term is manifestly used in the same meaning : 'JS&avfiuCop linl To7g koyoig Ttjg xaQiTog xolg ianOQivoixtPOig ix rov arufiaiog uvxov ; here rendered, " Were astonished at the words full of grace which he uttered." The charms of his elocution, which had an irresistible effect on the hearers, are evidently here pointed out. Gracious words, in the common translation, are not at all suited to the scope of the passage. See the Note on that place. The word appears to me to be used in the same sense Acts 4: 33, where the historian, speaking of the testimony which the apostles gave in behalf of their Master when they entered on their ministry, says, Xugtg is fifyah] r,v inl nuvTag ccviovg ; to denote the divine eloquence wherewith they expressed tliemselves, agreeably to the promise of their Lord, that they should receive a mouth and wisdom, which all their ad- versaries should not be able to withstand. In like manner, I take this to be the import of the word Acts 7: 10, where Stephen says of the patriarch Joseph, 'O 6e6g tdcoxtv ccvtm yuQiv xal aocflav iv- avxiov (PuQata. I acknowledge that our translators have not im- plausibly rendered the words, " God gave him favor and wisdom in the sight of Pharaoh." It is however more probable, and more agreeable to the rules of interpretation, that the gifts, %a()tv nal ooqilav, thus coupled, should be understood as denoting distinct per- sonal talents bestowed on Joseph, and not that only one of them, aoq.ilup, should express a personal quality, and that xocqiv should de- note barely the effect of the other, or that affection which the dis- covery of his wisdom would procure him. The sense, therefore, in my opinion, is, that God united in Joseph that discernment which qualified him for giving the best counsel, with those graces of elo- cution which conciliated favor and produced persuasion. Xagig is also used in this manner by the apostle Paul, Eph. 4: 29. Col. 4: 6. The addition of Qeou to yagig makes, in the Hebrew idiom, a kind of superlative, raising the signification as much as possible : for X^Qtg is not, like niozig, expressive merely of a mental quality, but refers to effects both outward and sensible. (See Mr. 9: 22. N.) Thus, uGxiiog xm 0e(o, applied to Moses, Acts 7: 20, when an in- fant, signifies ' extremely beautiful.' As such expressions denote the highest degree of a valuable quality, they have doubtless arisen from the conviction, that God is to be regarded as the source whence every good and perfect gift descends. Wet. gives in effect the same explanation of this passage. For further confirming the ver- sion here given, it may be also observed, that when the evangelists say any thing in relation to the characters of the persons of whom CHAPTliR II. 345 they write, (which is but seldom), their words, rightly explained, will always be found toconveya precise and distinct sentiment, and not to prove expressions merely indefinite, of what is good or bad in general. Now, the common version of this passage is exactly sucli a vague expression. For, to say that ;f«V*S here means favor, is to say that the historian tells us nothing which we are not told verse 52, where it is said " he advanced in favor with God and man." Now, I do not find that these writers are chargeable with such re- petitions so quickly recurring. Besides, in this acceptation, the phrase would not be ;fc In auro ; but evpe X^^Qtv ivwniov lov Seov, or nuQoi, ico Sno kuI ttqoc, tov Xaov. The thing to which in my judgment, the historian here particularly points, is that graceful dig- nity in our Lord's manner, which at once engaged the love, and commanded the respect of all who heard him. To this we find several allusions made in these writings. See Mt. 7: 28, 29. Mr. 1: 22. L. 4: 22, 32. J. 7: 46. All these passages, put together, indicate an authority in his manner superior to human, blended with the most condescending sweetness. With this distinguishing qual- ity the evangelist here acquaints us that Jesus was attended from his childhood. 44. " In the company," tv ztj ovvdla. Swodla means, pro- perly, ' a company of travellers.' As, at the three great festivals, all the men who were able, were obliged, and many women chose, at least at the j)assover, to attend the celebration at Jerusalem, they were wont, for their greater security against the attacks of robbers on the road, to travel in large companies. All who came, not only from the city, but from the same canton or district, made one com- pany. They carried necessaries along with them, and tents for their lodging at night. Sometimes, in hot weather, they travelled all night, and rested in the day. This is nearly the manner of trav- elling in the East to this hour. Such companies they now call car- avans, and in several places have got houses fitted up for their re- ception, called caravansaries. See N, on ver. 7. ^. This account of their manner of travelling furnishes a ready answer to the ques- tion, How could Joseph and Mary make a day's journey without discovering, before night, that Jesus was not in the company? In the day-time we may reasonably presume that the travellers would, as occasion, business, or inclination led them, mingle with different parties of their friends and acquaintance ; but that, in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear when it was grow- ing late, his parents first sought him where they supposed he would most probably be, amongst his relations and acquaintance, and not finding him, returned to Jerusalem. 48. " But they who saw him were amazed," nal Idovrig uvtov tiinlayrjaav. E. T. " And when they saw him, they were amaz- VoL. II. 44 346" NOTES ON ST. LUKE. ed ;" that is, when Joseph and Mary (mentioned ver. 43),saw him. This is the common way of rendering the words, and they are doubtless susceptible of that here given. This is taken notice of by Bowyer, as an exposition suggested by Markland. Indeed, if the article had been prefixed to idopifg, I should not have thought the words capable of any other meaning. As they stand, the omission, especially after nag or nuvng, and a participle in the nominative, with the article, is not unprecedented. Thus, Ml. \\: ^S, Atyti TXQog fif TittvTeg ol xomajvifg xal mq.ogjionivoi^ yiayoi uvunttvaoi vitag. h may indeed be objected, that, in this example, both the participles are to be understood as relating to the sa[ne persons ; in which case the repetition of the article would hardly be proper. This, 1 acknowledge, may be the case ; but the suppression of the article will not be admitted as sufficient evidence that it is. For in L. 14: 1 1, where we read nag 6 vxpMv tuvzov Tanavwdtjaiiai, xal 6 TumivMv iuvTov vijjo){}rjG6Tai, the two participles, so far from be- ing applicable to the same individual, are contrasted, as represent- ing persons of opposite characters. Yet the article, as well as the adjective nag, are omitted before the second participle : but every body must be sensible, that they are understood as equally belong- ing to both. The case of the passage under review is similar. ' EliatavTO dt nocPTig ol anovovrtg aviov, tnl tf] avptait zal Ta7g dno-Aplaeaiv avrov, xal idovctg avzoi' iE,en}.uyr]oav. Here the nav- ng ol may be understood as repeated before the second participle. An inconsiderable alteration in the arrangement of the words, will make this criticism more sensibly felt: Ilapzfg di ol duovovTeg avxov l^lozavzo, nai idovzfg avzov i§inkayi]aav, inl zi] ovvtoit xal Ttt7g dnoKQiaeaiv avzov. For the sake of perspicuity, I have followed this order in the version. But as the words are capable of the other interpretation above mentioned, my reasons for preferring that here given are these: 1st, In the ordinary explanation, the distance is rather too great between the participle in ver. 48 and the nouns to which it refers in ver. 43. This has made Be. think it necessary to supply the words parentes ejus for removing the obscurity ; and in this he has been followed by several other interpreters. 2dly, The meaning here given appears to me better suited to the scope of the passage. His parents may be said to have had reason of surprise, ■or even amazement, when they discovered that he was not in their company ; but surely, to them at least, there was nothing peculiarly surprising in finding that he was not amusing himself with boys, but in the temple, among the doctors, discoursing on the most important subjects. I may say justly, that to them who knew whence he was, there was less ground of amazement at the wisdom and under- standing displayed in his answers, than to any other human being. Sdly, It appears the intention of the evangelist, in this passage, to iciipress us with a sense of the extraordinary attainments of our Lord CHAPTER nr. 847 in wisdom and knowledge, even in childhood, from the effect which the discovery erf them produced on others. All in the temple who, though they did not see him, were within hearing, and could judge from what they heard, were astonished at the propriety, the pene- tration, and the energy they discovered in every thing he said ; but those whose eyesight convinced them of his tender age, were con- founded, as persons who were witnesses of something preternatural. 49. " At my Father's," iv rolg xov nuxgog fiov. E. T. " About my Father's business." Sy. '^^N n'^an, in domo patris mei. The Arm. version renders the words in the same manner. It has been justly observed, that r« zov di7vog is a Gr. idiom, not only W'ith classical writers, but with the sacred penmen, for denoting the house of such a person. Thus, Esther 7: 9, what is in the Heb. "jari n"'^^, and in the E. T. " In the house of Haman," is rendered by the Sev- enty fV To7g ' ^fxav. Elg zdidicc, J. 14: 27, is justly translated in the common version, (and I may add, to the same purpose in every version 1 know), "Unto his own home." The idiom and ellipsis are the same. The like examples occur, Esth. 5: 10. 6: 12. One who desires to see more, may consult Wet. upon the place. This interpretation has been given by many great scriptural critics, an- cient and modern, Origen, Euth. The. Gro. Wet. and others. As the phrase is elliptical in Gr. I have with Dod. expressed it ellipti- cally in Eng. It is not often that our language admits so close a resemblance. CHAPTER III. 1. " Now," de. The Marcionites, who rejected the two preced- ing chapters, began their Gospel here. It was urged by their ad- versaries, that the very conjuncion d'f, with which this chapter is introduced, which is translated in all the ancient versions, which was retained it seems by themselves, and is wanting only in two MSS. is itself an evidence of the mutilation of their copies, being always un- derstood to imply that something preceded. 2 "Procurator." Diss. VIII. Part. iii. sect. 17. 2. " In the high-priesthood of Annas and Caiaphas," in agxifQioiv "^vva xal Ku'iacpa. By the original constitution, one only could be high-priest at one time, and the office was for life. But after the nation had fallen under the power of foreigners, great liberties were taken with this sacred office; and high-priests, though still of tho pontifical family of Aaron, were put in or out arbitrarily, as suited the humor, the interest, or the political views of their rulers. And though it does not appear that they ever appointed two to officiate jointly in that station, there is some probability that the Romans, about this time, made the office annual, and that Annas (or Ananus 348 NOTES ON ST. LUKE. as lie is called by the Jewish historian) and Caiaphas enjoyed it by turns. See J. 11:49. 18:3. Acts 4: 6. If this was the case, which is not unlikely ; or if, as some think, the sagan or deputy is comprehended under the same title, we cannot justly be surprised that they should be named as colleagues by the evangelist. In any event, it may have been usual, through courtesy, to continue to give the title to those who had ever enjoyed that dignity, which, when they had no king, was the greatest in the nation. It is not improper to add, that a very great number of MSS. many of them of the highest value, read dgyugioig in the singular. Though this reading does not well suit the syntactic order, and though it is not favored by any ancient version except the Cop. it is approved by Wet. 13. " Exact no more," (.i7]dai> ixliov nQaaoaTt. Vul. " Nihil am- plius faciatis." Er. " Ne quid amplius exigatis." In this Er. who has been followed by Leo, Cas. Be. the Eng. and other modern translators, has, without departing from the known meaning of the Gr. verb, given a version that is both apposite and perspicuous. We cannot say so much of the passage as translated in the Vul. 18. " And, with many other exhortations, he published the good tidings to the people." Diss. VI. Part v. sect. 4. 19. " His brother's wife," rrig ywaixog (iJtXinnov xov (xdiXq>ov ttvtov. The word (tuXlnnov is wanting in very many MSS. both of great and of little account. It is not in some of the oldest and best editions, nor in the Vul. Arm. Go. and Sax. versions. It is, besides, rejected by Mill and Wet. The latter observes, that the name is rightly omitted here, as otherwise the person meant might readily be mistaken for the Philip mentioned ver. 1. This consider- ation adds to the probability that he has not been named in this place, because, if the evangelist had named him, it is natural to think that he would have added some circumstance, to discriminate him from the Philip he had mentioned so short while before. 23. " Now Jesus was himself about thirty years in subjection," x«( uvTog i'lv 6 'Jriaovg ojoel hoiv tgiaxovia ug^of^ifpog. E. T. "And Jesus himself began to be about thirty years of age." Nothing I think is plainer, than that by no rule of syntax can the Gr. words be so construed as to yield the sense which our translators have given them. Adtnitting that 7]v uQ-jioi.iavQg may be used for 7]g)^eio; because, though the phrase does not occur in Scripture, it is not unconformable to the Gr. idiom ; yet if ttQi6{Atvog mean here ' be- ginning,' something still is wanting to complete the sense. Some, therefore, to fill up the deficiency, join the word cuV immediately following to this clause, and, by an extraordinary enaUage, cause the participle to supply the place of the infinitive. Thus they make the evangelist say rjj/ ug/ofitvog oif for rigyexo iivui, : as if we should say in Eng. And he was beginning being, mslead o( And he begaii to be; for the expression in the one language, is noway preferable CHAPTER III. 349 to that in the other. Those who imagine that, in so |)lain a case, the evangehst would have expressed liirnself in so obscure, so per- plexed, and so unnatural a manner, have a notion very different from mine of the simplicity of style employed by these writers. Besides, some critics have justly remarked, that there is an incon- gruity i.*i saying, in any language, A man began to he about such an age. When we say, a man is about such an age, we are always understood to denote, that we cannot say whether he be exactly so, or a little more or a little less ; but this will never suit the expres- sion began to be, which admits no such latitude. To combine, in this manner, a definite with an indefinite term, confounds the mean- ing, and leaves the reader entirely at a loss. Some interpret the words. When he was about thirty years old, he began his ministry. But as there is no mention of ministry, or allusion to it, either in what goes before or in what follows, I suspect this mode of expres- sion would be equally unprecedented with the former. The whole difficulty is removed at once, by making the import of the participle the same with that oi vnoiaoaofxivog, ch. 2: 51 ' ruled,' ' governed,' ' in subjection.' Hey. has adopted this method, which was, he says, suggested by a remark he found in the book called A Critical Ex- amination of the Holy Gospels. In this way understood, we find no more occasion to do violence to the construction ; every thing like ellipsis, or tautology, or incongruous combination, vanishes at once. Besides, the meaning given is entirely analogical, and not unfre- quent : u(j'/_iip, in the active voice, is ' to govern ;" dgyrtoxfat,, in the passive, ' to be governed.' Just so, uQ^ovng xal uQ^ofJiivoi, ' magistrates and subjects.' T^]g vvxzog nQoanonii, il ooi noirjaovaiv 01 uQxdiLiei'Oi, inaldav rnxiga yivriiui, " At night, provide work for your subjects to do when it is day." Cyropaed. lib. i. No critic hesi- tates to admit even an uncommon acceptation, when it is the only acceptation which suits the words connected. Who questions the propriety of rendering ngaoanf, ver. 13, to exact ? Yet, though this verb occurs in the N.T. upwards of thirty times, the verse men- tioned is the only place wherein it can be so rendered. The argu- ment is stronger in the present case, as, by the meaning here given, which is far from being uncommon, the construction also is un- ravelled. ^" As was supposed, to? ivoixlino. Vul. Er. Zu. Cas. " Ut putabatur." Sy. to the same purpose, "^inDlo. Hey. " As was supposed according to law." Priestley's Harmony, " As he was by law allowed to be." In this he has adopted the explanation given by bishop Pearce, in his Commentary and Notes. I am not against preferring a less, to a more usual interpretation, when the former suits the scope of the passage, and the latter does not. But, in the present instance, nothing can suit better the scope of the passage than the common acceptation of the verb vofii^io&ai, which 350 NOTES ON ST. LUKE. is, ' to be thought, ' supposed,' or ' accounted.' The historian had, in the two preceding chapters, given us an account of our Lord's miraculous conception by the power of the Holy Spirit in the womb of a virgin. After having said so much to satisfy us that Jesus was no son of Joseph, and now introducing the mention of him as his son, it was quite natural to insert the clause oj? Ivoni^eio, to show that in this he did not contradict himself, but spoke only accord- ing to the current, though mistaken, opinion of the country. But what the words allowed by law have to do here, it would not be easy to conceive. One would imagine from them, that a claim of succession to Joseph had been made on the part of Jesus, and op- posed by the relations, but carried in a court of law. This is one of those refinements in criticism, which makes men nauseate what is obvious, and pursue, through the mazes of etymology, what was never imagined before. Be. who, as has been observed, often errs in this way, has not discovered here any scope for the indulgence of his favorite humor, but, like others, has rendered the words sim- ply, '' ut existimabatur." As to the quotations from Josephus, there is nothing parallel in the cases : besides, it will readily be ad- mitted by critics, that the words fvxc^Q vevof^iofAenag are better ren- dered ' the customary prayers,' than ' the prayers appointed by law." The passive vofiiCeod^ai frequently corresponds to the La. * moris esse ;' whereas, the proper expression in Gr. for prayers appointed by law, is evxdg vo/xifioug. The examples from classical authors, referred to in Wet. are all capable of being rendered by one or other of the two ordinary significations, ' to be thought,' or * to be wont.' But, in such phrases as oj? ivofil^ixo, there is com- monly a meaning appropriated, by use, to the words taken jointly, from which there will not, perhaps, be found a single exception. Had it, therefore, been the sacred writer's intention to say what those interpreters would make him say, he would certainly have chosen another expression for conveying his sentiment than this, which he must have been sensible, could not be understood otherwise than as it has always, till so late as the eighteenth cen- tury, been interpreted : for, let it be observed, that this is one of the passages in which there was never discovered, by either com- mentators or interpreters, the shadow of a difficulty, and about which there was never before any difference of opinion or doubt. 36. " Son of Cainan." Be. on the single authority of the Cam. in opposition to the united testimonies of MSS. and translations, has omitted this clause in his version. Cainan is not indeed in the Heb. genealogy of Abraham, Gen. 11: 12, 13, either in the Jewish copy or in the Samaritan, though it is in the version of the Seventy. But this is not the only place in which this evangelist, who wrote in Gr. fol- lowed the old Gr. translation, even where it differed from the orig- inal Heb. But it is not the province of a translator of the Gospel, CHAPTER IV. 351 because he esteems the Heb. reading preferable to the Gr., to cor- rect, by his own ideas, what he has reason to beheve was written by the evangehst. CHAPTER IV. 2. "The devil." Diss. VI. Part i. sect. 1—6. 7. " It shall all be thine," eaiat aov ndvta. In the much greater number of MSS., especially those of principal note, (ornav- Tu we read uaaa, agreeing with iiovata. Both the Sy. the Cop. the Eth. and the Ara. versions, have read in the same manner. But the Vul. ha: " omnia." Of printed editions, the Com. two of Stephens, Wechelius, Ben. Wet. Bowyer, read also naaa. S. " Tnuye onioto [a.ov 2aTava. This clause is not only wanting in some of the best MSS. but in the Sy. Vul. Go. Sax. Cop. Arm. and Eth. translations. Gro. observes, that before The. no ancient writer considered these words as belonging to this place. Mill agrees with Gro. in rejecting them. Wet. who is more scrupulous, chooses to retain them, though he rejects the particle yag immedi- ately following, to which the introduction of this clause has proba- bly given rise. 18. " Inasmuch as," ov tvfKsv. E. T. " Because." Vul. " Propter quod." Cas, " Quandoquidem." Dod. and others, " For the purpose to which." The force of the conjunction is better hit by Cas. than by the E. T. or by the Vul. and Dod. It is neither causal nor final so much as explanatory. Such is often the import of the Heb. ]y^ iaghan, the word used by the prophet. Diss. VI. Part v. sect. 5. 18. 19. Diss. V. Part ii, sect.2. 19. The Vul. without the authority of MSS. adds to this verse " et diem retributionis ;" and in this is followed by the second Sy. Ara. Arm. and Sax. versions. A clause corresponding to it is in- deed found in the Prophet quoted ; but in no Gr. MS. of L. except in a few belonging to the Marquis de los Veles, which, in Si.'s opin- ion, have been fabricated on the Vul. and are consequently of no authority in this question. 20. " To the servant," zw vntigfTtj. E. T. " To the minis- ter." From the manner in which we apply the word minister, in our churches, the Eng. reader is apt to be led into a mistake by the common version, and to consider the word here as meaning the person who presided in the service ; whereas it denotes only a sub- ordinate officer, who attended the minister, and obeyed his orders in what concerned the more servile part of the work. Amongst other things, he had the charge of the sacred books, and delivered them to those to whom he was commanded by his superiors to give them. After the reading was over, he deposited them in their pro- 352 NOTES ON ST. LUKE. per place. This officer the Jews call chnzan, who ought not to be confounded with uQxiowaywYo?, ' ruler of the synagogue.' 22. " All extolled him," Tiuvzeg ifxugxvgovv uvrcu. E. T. " All bare him witness." MagzvgHv nvl commonly denotes 'to give one a favorable testimony,' 'to praise,' 'to extol,' ' to com- mend ;' as ch. 11: 48. Acts 13: 22. Rom. 10: 2. Here it is man- ifestly used in this sense. The phrase bare him ivitness, is both indefinite and obscure. 2 a Words full of grace," Tolg koyotg ttjg xagnog. E. T. " The gracious words." Dod. "The graceful words." I took notice, on ch. 2: 40, that gracious, which is nearly synonymous to Mnd, does not suit the sense of this passage. I must say the same thing oi graceful, which, though one who judged from etymology would think perfectly equivalent to full of grace, is not so in reality. Graceful words means, in approved use, no more than well-sound- ing words; whereas, in words full of grace, if 1 mistake not, there is always something implied in relation to their sense much more than to their sound. 34. " The holy One of God," o ayiog zou QaoZ. For the full import of the word ayiog, in its different applications, see Diss. VI. Part iv. It may be proper here, however, to remark, that when the word is used in the N. T. as an appellative with the article, in the singular number, and applied to a person, the application is al- ways either to God or to Christ. Let it be observed, that I do not speak of the Heb, T'Dn chasid, and the Gr. oaiog, butofui*ip ka- dish, and uyiog. This term is employed sometimes alone, to denote the true God, o aytog ' the holy One ;' and sometimes, particularly in the O. T. with the addition of the name of his people, ' the holy One of Israel.' 'O ayiog, ' the holy One,' or ' the Saint,' is in like manner appropriated, particularly in the N. T. to Jesus Christ, commonly with the addition of zov Oiov. But, after the times of the apostles. Christians became much more lavish of titles and of this title in particular, than their predecessors had been. I have therefore chosen to follow our translators in rendering d uyiog the holy One, rather than the Saint, a denomination which, in latter ages, has been so much prostituted, that, to say the least, a name so venerable as that of Jesus could derive no dignity from it. 36. " What meaneth this? that with authority and power he commandeth ?" zlg 6 koyog ovzog, ozi iv ii^ovala nal dvpa/xet iniTua- Gii, ; E. T. " What a word is this ? for with authority and power he commandeth." For the import of the conjunction ozi, in this place, see ch. 1: 45. ~ N. 39. " Standing near her, imazug inavco avzijg. E. T. " He stood over her." Enuvoi, in the sacred penmen, frequently an- swers to the Heb. by ghal, which corresponds not only to the La. preposition super, but to juxta. CHAPTER V. 353 40. " After sunset, all they who had any sick ;" because then the Sabbath was ended, and the people were at liberty to carry their sick. 41 . " Thou art the Messiah, the Son of God," av tJ 6 Xgiotog 6 vlog Tov Geoii. Vul. '• Tu es filius Dei." 'O Xpiozog is not in the Cam. and four other MSS. It has no place in the Cop. Arm. Sax. and Ara. versions, any more than in the Vul. 2 " Would not allow them to speak, because they knew," ovtt ita avrd XuXilv, on i'^dsiaav. Some think that the words may be rendered, ' Would not allow them to say that they knew,' inter- preting the conjunction oio as in verse 36. Had the evangelist used Xi'yit-v instead of lalflv, I should certainly have translated the passage; but as these two verbs are not employed promiscuously in Gr. I thought it better to preserve the distinction in Eng. 42. " Sought him out," l^iqTOvv avxov. E. T. " Sought him." A very great number of MSS. and among these some of the most valuable, read ineCthovi. The difference in meaning is not consid- erable ; but it is sufficient to warrant the distinction here made. 2 <« Urged him not toleave them," v-uitiyov avxov tov fitj nngiv- ia&ai an aviojv. E. T. " Stayed him that he should not depart from them." In most translations, as well as in the Eng. the words are so rendered as to imply that they detained him by force. But that xaTt'xo} does not always signify the possession or the attainment of the thing spoken of, is evident from this very writer's use of it. Acts 27: 40, KaTslyov tig lov uiycalop, which our translators render, very justly, " made toward shore." Here the verb expresses no more than the earnestness of their endeavors. CHAPTER V. 2. " Aground near the edge," ioiwia nagd r-^v llfivTjv. E. T. " Standing by tiie lake." The word ioTbUg, applied to a ship or boat, means either being ' at anchor' or being ' aground.' The latter seems here the more probable meaning, for the following reasons : 1st, The TiXolu, so often mentioned in the Gospel, though in the common version rendered 'ships,' were in reality, (if we may judge from the account given of them by Josephus, who had good occa- sion to know, having had for some time the chief command in Gal- ilee), but a sort of a large fishing boats. What we are told, ver. 7, that the fishes taken filled both the vessels, insomuch that they were near sinking, is a strong confirmation of what we learn from him concerning their size. I have, therefore, in this and other places, after the translators of P. R. Si. Sa. Beau. L. CI. and oth- er Fr. interpreters, rendered the word ' barks,' distinguishing the Vol. II. 45 354 NOTES ON ST. LUKE. diminutive nloiuQia by translating it ' boats.' Even the largest of such vessels might easily be run aground or set afloat, as occasion required. Josephus calls them oxucpy], reckons about two hundred and thirty of them on the lake, and four or five men to each. An- other reason for thinking that the word iatona here means rather ' aground' than ' at anchor,' is because they are said to be, not fV Ttj klj-iVT], but nagu zrjv U}ivr,v. It is the same expression which is used in the preceding verse concerning our Lord himself, and which, by consequence, must mean beside the water, rather than in it. 3dly, Our Lord's desire, expressed in the third verse, to put off a little from the land, when his sole purpose was to teach the people, shows that they were so close upon the multitude as to be incommoded by them. This is also another evidence of the smallness of the vessels. 7. " So that they were near sinking," 6)az£ §v{fi^io&ui avxu. E. T. "So that they began to sink." Vul. " Ita ut pene mer- gerentur." The Sy. version is conformable to the Vul. Com- mon sense indeed shows, that (^c&iCfG&at cannot here be rigidly in- terpreted. In familiar language, words are often used with equal latitude. 9. " For the draught of fishes which they had taken had filled him and all his companions with terror," dd^pog yd x]] Tigoofvytj xov 0eov. E. T. " In prayer to God." It is plain that, by the known rules of construc- tion, the words do not admit this interpretation. The common sig- nification of ngoaevyrj is indeed ' prayer ; ' but both ngooev/i] and dfrjacg, a term of nearly the same import, are always in the N. T. 356 ' NOTES ON ST. LUKE. construed with the preposition ntjog before the object addressed. See Acts 12: 5. Rom. 10: 1. 15: 30. Heb. 5: 7. And when either term is followed by the genitive of a word denoting a person, it is invariably the person praying, not the person prayed to. See James 5: 16. Rev. 5: 8. .8: 3. Though the words occur in the Sep. and in the N. T. times without number, the genitive is not in a single instance employed to denote the being to whom supplica- tion is made. Such a mode of interpretation would be subversive of the analogy of the language. The only way of avoiding this error here is by assigning another meaning to the word tiqooivxv, and translating it ' a house,' or ' place of prayer,' ' an oratory.' That there is undoubted authority for the meaning of the word, is shown by the examples produced by Wet. from Philo, Josephus, and others. L. uses it again in the same sense. Acts 15: 13, 16 As the. word, thus applied, peculiarly regarded the Jewish worship, it was as much appropriated as the word avi/aywyt]. In this accep- tation La. writers transferred it into their language. That line of Juvenal is well known. Sat. III. " Ede ubi consistas, in qua te quaero proseucha." Now, when the meaning is a house of prayer, the expression ?; ngoofvp'] zov 010V IS analogous to o oixog xov Oeov, ' the house of God,' and to legov zov 0iov, ' the temple of God.' The definite ar- ticle r] prefixed, though proper in the historian, speaking of a place known to those to whom his history was immediately addressed, (for we generally say the church, where there is but one church), it is not necessary in a translator to retain ; for to his readers such circumstances must rather appear indefinite. The addition of rou Geov was necessary in Gr. to prevent ambiguity ; its import is im- plied in the word oratory in Eng. These oratories, according to some, were enclosures fenced with walls, but without roof; not like the synagogues, and the temple, o vaog, strictly so called, but in the open air, like the courts of the temple, which were comprehended under the general name iVpoi', and in respect of the destination were also oratories or places of prayer. (Lewis, Orig. Heb. b. iii. ch. 9.) Oratories were not erected in cities and villages, but in the fields, nigh some river, or in the mountains. They appear to have been more ancient than synagogues, and perhaps even than the temple, 15. " Called the zealous," zov aaloif-iivov ^7^X(x)xr]v. E. T. " Called zelotes." As the Sy. word Canaanite, used in the par- allel place in Mt. is susceptible of tlie same interpretation with the Gr. word used here, which may be understood either as an epithet or as a surname; and as it was not uncommon, in writing Gr. to translate the oriental names by a word of the same import, (thus Cephas is translated Peter, Thomas Didymus, Tabitha Dorcas), it is very probable that this has happened in the present case. It is CHAPTER VI, 357 the more so, as there was about that time a party in Palestine who distinguished themselves by the title ^/;Awra/, and who, though per- haps actuated by a pious intention in the beginning, soon degener- ated, and became at last the greatest scourge of their country, and the immediate cause of its ruin. But at the time referred to by the evangelist, as they had not perpetrated those crimes with which they are charged by the historian, nay, were favored by the people as patriots, and men who burnt with zeal for religion, I thought it better to render f>jA(ur>;j/ here * the zealous,' according to the mean- ing of the word ; as it appears to have been the intention of the writer to acquaint us that this Simon had belonged formerly to the party so denominated. I have said the zealous, rather than the zealot, as this last term is never used by us but in a bad sense. And though, indeed, the atrocious actions of the Cv^cjTui brought at last the very name into disgrace, there is no reason to think that the mention of it here carries any unfavorable insinuation along with it. Mt. 10: 4. N. 22. " Separate you from their society," aqoglacDGiv vf-tag, that is, ' Expel you from the synagogue, excommunicate you.' 2 " Defame you," ix^aXoxji to ovo^a vfiwp ojg novi-jQOv. E. T. " Cast out your name as evil." L. CI. Beau. " Vous diffamera." These Fr. translators have, in my opinion, expressed the full im- port of this clause. The phrase i!"i 'CD'^ N'^liin hotsia shem rajig, Deut. 22: 19, (which corresponds to theGr. expression above quo- ted), is a Heb. circumlocution for defaming, or raising and propa- gating an evil and false report. This interpretation, beside being more perspicuous, makes the words exactly coincident in sense with the parallel passage, Mt. 5: 11. Now there is ground to think that the sentiment conveyed in both places is the same. For whether the evangelists have given us two discourses, delivered at dif- ferent times, or accounts a little diversified of the same discourse, the general coincidence of the sentiments is evident. It may be objected to the interpretation here given, that there is, in one point, a dissimilarity in the expression used by Moses and that employed by L. there being nothing in the Heb. corresponding to the Gr. cJff. But a small difference in the application of the phrases accounts en- tirely for this variation. In the passage quoted from the Penta- teuch, there is no occasion for a pronoun ; the expression is general and indefinite, " Because he hath brought up (strictly, set forth) an evil name on a virgin of Israel." [n the Gr. of the evangelist the expression is definite and particular, being specially addressed to the hearers, and therefore conjoined with the pronoun of the second person. It is not ovof.iu, but x6 opof^a vi.twv, not ' a name' in gener- al, but ' your name' in particular. If, therefore, novtjgov had fol- lowed without the 6g, there would have been an implicit acknowl- edgement of the truth of the scandal, and their enemies would have 358 NOTES ON ST. LUKE. been charged only with publishing it. As it stands, it entirely cor- responds to the expression in Mt. " Accuse you falsely of every evil thing." 24, 25, 26. " Wo unto you" — Oval vf.uv. The form of ex- pression in both languages, in these verses so much coincides with what we are rarely accustomed to hear, except in passionate im- precations, that it is no wonder they should be, in some measure, misunderstood by the majority of readers. That such words were often directed against those who were not only bad men, but the avowed enemies of our Lord, is a circumstance which heightens this appearance of imprecation, and renders it difficult for us to conceive otherwise of the expressions. Some have called them authoritative denunciations of judgments; but this, I am afraid, is but a softer way of expressing the same thing. Our Lord is not here acting in the character of Judge, pronouncing sentence on the guilty, or dooming them to punishment. The office of judge is part of that glory to which he was not to be exalted till after his humiliation and sufferings. But he speaks here, in my apprehen- sion, purely in the character of prophet, or teacher, divinely en- lightened as to the consequences of men's actions, and whose zeal for their good obliged him to give them warning. But that this explanation may not appear merely conjectural, let the following considerations for ascertaining the import of the interjection be im- partially attended to. The only satisfactory evidence, in such cases, is the actual application of the word. Now, as to its appli- cation in the instances before us, there are four classes against whom wo is pronounced. These are, — the rich, — they that ore full, — they who laugh, — they of whom men speaTc well. Now, that we may apprehend more exactly the view with which they were utter- ed, let us consider the four classes, (for they also are four), in verses 20, 21, and 22, which are with like solemnity, pronounced happy. These are, — the poor, — they that hunger, — they that weep — they of whom men speak ill. No one can be at a loss to perceive, that these are manifestly and intentionally contrasted ; the characters in the former class being no other than those of the latter reversed. And if so, by all the rules of interpretation, the mood or form of the sentence must be the same in both. Now as these MaaaQiov oi nioj^ol, v.. T. e. have ever been considered as declarative, and not as expressing a prayer or wish, the other must be understood in the same manner. The substantive verb, therefore, to be supplied (for in both cases it is, agreeably to the Hebrew idiom, wanting in the original) is in the indicative, and not in the optative or the impera- tive : PFo is unto you, not wo be unto you. " Vox est," says Gro. " dolentis, non ira incensi." Again, let us consider a little the ex- pression, Mt. 24: 19, in our Lord's prediction of the calamities coming on Jerusalem and the Jewish nation : Oval taJg iv yaaiQt CHAPTER VI. 359 ixovocxig, i afiilnl^ovxeg. E. T. " Hop- ing for nothing again." Vul. Er. Zu. Cas. Be. " Nihil inde spe- rantes." Such a concurrence in the La. interpreters has ensured, as might have been expected, the imitation of all the first translators into modern European tongues; insomuch that this interpretation seems to have become, till of late, universal in the west. But from this the Sy. and oriental versions differ considerably. I agree with Wet. and others in rejecting it ; because I see no reason for think- ing that dneXni^iiv has ever, either in classical writers or in sacred, any such meaning. This, indeed, is the only place in the N. T. where it occurs. The passive participle dni^Xmafitvog is found once in the Sep. Isa. 29: 19, answering to a word signifying 'indi- gent,' or, as we should say, ' hopeless.' It is used in the same sense, Judith 9: 11. ^he vexh dniknl^eiv occurs in three other places of the Apocryphal writings, but in none of them is susceptible of any other interpretation than to lose hope, to despond. This is al- so the classical sense of the word. The only reason I can discov- er, which has induced expositors to give it a contrary meaning, and to make it signify ' to hope for something back,' seems to have been the notion that the verse, thus interpreted, makes the best contrast to the preceding words, " If ye lend to those only from whom ye hope to receive — " I acknowledge that in the common version there is the appearance of a stronger contrast than in the translation which I have given ; but if it were so, this is not a sufficient reason for affixing a meaning to the word so unprecedented, especially when its ordinary acceptation suits the scope of the passage. Be- sides, the contrast, I suspect, is not so pointed as some imagine. " From whom ye hope to receive," does not, in my notion, sug- gest the restitution of the loan, but the like good office in return. It is as if he had said, ' If ye lend to those only from whom ye yourselves may have occasion to borrow ;' — for this, it must be owned, is merely a selfish intercourse. But the very term to lend, implies the stipulation of the return of what is lent, (otherwise it would not be called lent, but given:) nor does this stipulation an- nihilate the humanity of the action in lending money, especially to a very poor man, since the lender gratuitously gives the borrower CHAPTER VI. 361 the use of Ills property, while he himself runs the hazard of the loss. Let it be observed, that by lending 1 do not mean here put- ting out money at interest ; for this is an affair merely commercial, and comes not, unless in particular circumstances, under the class of good offices. Now, had the verb untlni^oi been capable of the mean- inc which those interpreters assign to it, it would have been more apposite to subjoin fxyidtv aTislnl^ovTig immediately after dyaxfon- 01HT6, leaving out aal davtl^tte altogether, for this rather hurts the sense. Again, there are some who, sensible that aneknlCicu does not admit the interpretation which the Vul. has given it, and that its ordinary meaning is ' to despair,' think that, by a sort of Hebra- ism, it may be interpreted here actively, to cause to despair. These make a small aUeration on the preceding word, saying, /xfjdiva (not ixridtp) dntXni^ovtig, ' causing none to despair,' to wit, of relief when in straits. This gives a good sense, and not unsuitable to the scope of the context. But though some neuter verbs are in the Hellenistic idiom sometimes active, expressing the force of the Heb. conjugation hiphil, we have no evidence that this ever took place in this verb ; for it cannot be affirmed, that it holds of all neuter verbs indiscriminately. Besides, there is no MS. which reads {iv di'vu ; and there is no necessity, in the present case, for even a small deviation from the acknowledged reading, or from the ordin- ary acceptation of the words. In further support of the translation here given, let it be observed, that what commonly proves the greatest hindrance to our lending, particularly to needy persons, is the dread that we shall never be repaid. It is, I imagine, to pre- vent the inQuence of such an over-cautious mistrust, that our Lord here warns us not to shut our hearts against the request of a broth- er in difficulties : ' Lend cheerfully,' as though he had said, ' with- out fearing the loss of what shall be thus bestowed. It often hap- pens, that, even contrary to apjiearances, the loan is thankfully re- turned by the borrower : but if it should not, remember (and let this silence all your doubts) that God chargeth himself with what you give from love to him, and love to your neighbor. He is the poor man's surety.' It may not be improper to add, that several La. MSS. read, agreeably to the interpretation here given, nihil despemntes. It is not impossible that from dcsperantes has sprung, through the inadvertency or haste of some transcriber, the present reading, " inde sperantes." .37. " Release, and ye shall be released," unolvsTS xal dnoXv- ^rioidOf. E. T. " Forgive, and ye shall be forgiven." Vul. " Dimittite, et dimitemini." Though the forgiveness of injuries is doubtless included in the precept, it ought not to be limited to this meaning. Wlien these are specially intended, the word used by the evangelists, particularly L. is ucpirjiAi not dnoXvo). The latter Vol. U. 46 362 NOTES ON ST. LUKE. implies equally discharging from captivity, from prison, from debt. Of the like import is the La. dimitto. CHAPTER VII. 5. "It was he who built," uvrog (oxodof^yjoiv. E. T. "He hath built." The pronoun ainogis here evidently empiialical, be- ing otherwise unnecessary. It is only in some such way as that taken in this version, that the emphasis can be expressed in Eng. Diss. XII. Part i. sect. 3"2. ^ "Our synagogue," r^v avi^aycoyi]!/ rjf(7i>. E. T. "Us a syna- gogue." Had the expression in Gr. been ouvccyayijv ^^aIv, with- out the article, it could not have been more exactly rendered than as in the common translation ; but with the article, it evidently de- notes, either that there was but one synagogue in that city, or that there was only one in which those elders were concerned. In either case, it ought to be our synagogue. 9. "Admired him," i&av[A,aoii> umov. Vul. " Miratus est;" agreeably to which version the Cam. and two other MSS. omit o-v- Tov. The Sax. also omits the pronoun. 11. "Accompanied by his disciples," ovpfnoQivovzo uvt(o ol [ia-&t]TCii avTOv luai'oi. E. T. "Many of his disciples went with him." But Ixccvoi is wanting in three of the principal MSS.; and in the Sy. Vul. Cop. Arm. and Sax. versions, there is no word an- swering to it ; it is therefore rejected by some critics. 16. " God hath visited his people," tmontx^iaio 6 Oeog tov Xaov ttviov. But does not the Eng. visited sometimes mean pun- ished 1 It does ; and so does the Gr. infoniiparo. The distinc- tion between the favorable and the unfavorable meaning, is in both languages made easy, though solely, by the words in connexion. 29. " All the people." I have marked this and the following verse as the words of Jesus. Some have improperly considered them as spoken by the evangelist, acquainting us that the people who heard what Jesus said at this time concerning John, glorified God by an immediate recourse to John for baptism. But this can- not be the sense ; for John was then, as we learn from Mt. 11: 2, in prison, where he remained till his death, and so had it no long- er in his power to baptize any. Besides, it was John's office to bring disciples to Jesus, whose harbinger he was, and not the office of Jesus to bring disciples to John. ^ " Have honored God," idixaluxjuv xof Ofov. E. T. " Justi- fied God." As this expression is obscure, some prefer ' have ac- knowledged the justice of God ;' which, though favored by etymo- logy, does not reach the meaning, ztmuiooi is doubtless from Si- xaiog, but does not here imply a vindication of God's justice, more CHAPTER VII. 363 than of his wisdom or goodness. This clause is a proper contrast to that which follows. As those who refused John's baptism, dis- honored God by rejecting his counsel, those who received John's baptism, honored God by following his counsel. 30. " Have rejected the counsel of God with regard to them- selves," T7;f ^ovh]v tov 0{ov i]&iir]ouv dg iavtovg. E. T. " Re- jected the counsel of God against themselves ;" meaning, doubtless, * they, against themselves, (that is, to their own prejudice), reject- ed the counsel of God.' This sense is good, but it is ambiguously expressed in the common translation. Our translators have also giv- en on the margin another version, which is preferred by several : " They rejected within themselves the counsel of God." I think with Gro. that of the three senses given above, the first is worthy of the preference. The preposition eig often denotes ' with regard to,' ' in relation to.' The second meaning, which is that of the common version, does not naturally arise from the words. And to say iheij rejected iviihin themselves, seems not very apposite to what follows in the sentence, which shows that the rejection was open and notorious. 31. Bine df 6 KvQiog. E. T. " And the Lord said." But in Gr. this clause is wanting in almost all the MSS. both of great and of small account. It is in neither of the Sy. versions, nor in the Ara. Eth. Cop. and Sax. In many La. MSS. also, and ancient commentaries, it is not to be found. It is omitted by some of the best editors, and rejected by Gro. Mill, Wet. and other critics. If 1 might indulge a conjecture as to what has given rise to the inser- tion of these words, I should say, that some reader, mistaking the two preceding verses for the historian, has thought some such clause necessary for preventing mistakes, by showing that our Lord in what followed resumed the discourse. The strong evidence which we have that this is an interpolation, proves also, in some degree, that there was no interruption in our Lord's discourse, and that, consequently, the two preceding verses are part of it. 35. " But wisdom is justified by all her children," xat IdiKuifa&vj tjaocfitt ano kov ztKvMv avifjg ttuvtcdv. Cas. " Ita suis omnibus ali- ena sapientia." This most extraordinary interpretation that author defends in a note on the parallel passage, Mt. 11: 19. The ex- amples which he produces show, indeed, that dtaaiovp sometimes means to release or deliver from evil or danger; and to this its most common signification is nearly related. To justify, (which is originally a law term, and coincides with to acquit, to absolve), ne- cessarily implies deliverance from the evil of a criminal accusation, and the danger of punishment. But this is very different from the sense given, in his translation, of this verse, which is, alienated from, averse to. Had his rendering been liberata, or soluta est sa- pientia, his quotations would have been a little more to the pur- 364 NOTES ON ST. LUKE. pose. Eisner goes still further, and maintains that idixaito&t] ought here to be rendered is condemned. And for this signification he produces, as vouchers, Euripides and Thucydides, the purity of whose language, if that concerned the present question, will not be disputed. But it is surprising, that though dix a lovv is one of the most common verbs, in the N. T. in the Gr. version of the Old. and in the Apocryphal books, written in the idiom of the syna- gogue, a single exaniple has not been found in any of these to sup- port an interpretation so foreign to the mannerof the sacred writers, who confessedly, in every other instance, employ the term in a fa- . vorable meaning, and with very little difference of signification. The uniformity on this head is indeed so great, that it is not easy to conceive any one of them using it in a sense so contrary to its uni- versal acceptation among them, without, at the same time, suppos- ing him to have intended either to mislead his readers, or to express himself so as not to be understood by them. For, must he not have been sensible that, if he had intended to say justified, vin- dicated, idizaioj&i] is the very term he would have used ? We have all the reason in the world to think so from their uniform prac- tice. Now, could any man in his senses, who seriously designed to speak intelligibly, use the same term for expressing things so op- posite as to justify and to condemn 1 Was it that the language af- forded no term appropriated to this last signification ? The want of proper words sometimes, no doubt, occasions the recourse to such as are equivocal. But there was no want here ; xaianQtvfiif, xara. dmuCftv, xarayivcoazftv, were quite suitable, and in familiar use. To conclude ; the gross impropriety of using dtnaiovv here for to condemn, would have been the more glaring, as the same verb had been used in this very discourse, ver. 29, (a passage to which the present bears a manifest reference) in its ordinary acceptation. 1 need scarcely add, that I am of the opinion of Gro. on this point, that what is called " the counsel of God," ver. 30, is here denom- inated wisdom ; and that by her children are not meant the wise and learned, in the world's account, such as their scribes and doc- tors of the law, a race remarkably arrogant and contemptuous; but the unassuming, the humble, and the pious inquirers into the will of God. This interpretation, which is the most obvious to a transla- tor, because resulting from the most conmion acceptation of the words, appears to me the most perspicuous in itself, and the best suited to the scope of the discourse. 38. " Standing behind." Diss. VIII. Part iii. sect. 3, 4, 5, 6. 2 u Weeping," nXalovoa. This word is wanting in one Gr. MS. and is not rendered in the Vul. nor the Sax. 45. " Since she entered," uqi' ijg sloijK&ov. E. T. " Since the time I came in." I have, in this instance, ventured to give the preference to the reading which has the weaker support of MSS. CHAPTER VIII. 365 (for they are but a few, and not the most considerable) which read elatjX&ov: 1st, On account of the authority which the most ancient and respectable translations give it ; for thus the Vul. both the Sy. and the Cop. read : 2dly, Because the difference in writing is so in- considerable, that the smallest inadvertency, either in copying, or in attending to what is dictated by another, may account for it ; the whole arising from the mistake of one small letter for another, the 6 for the 0 : 3dly, Because there is greater internal probability in the reading of the Vul. from its agreeing better with the context, which represents the woman as coming to Simon's house (ver. 37), after she had learnt that Jesus was there. Now, if Jesus was there before her, the action could be dated only from her entering, not from his. So slight a circumstance as this in the connexion is very apt to be overlooked in tlie hurry of transcribing, especially when the words themselves read well enough either way. But where the difference in writing is more considerable, a reading ought not to be so easily admitted in favor of the scope of the place against a great plurality of WSS. because in this case the alteration cannot be so plausibly charged on oversight. 47. " Therefore her love is great," oit ayunrjae nolv, E. T. " For she loved much." Beau. " C'est pour cela qu'elle a tant aimee." The whole context shows that the particle on is illative and not causal in this place. The parable of the debtors clearly represents the gratuitous forgiveness as the cause of the love, not the love as the cause of the forgiveness. And this, on the other hand, is, ver. 50, ascribed to her faith. This interchange of the conjunctions ore and dioii, in the scriptural idiom, has been well illustrated by Ham. Wh. and Markland. See Bowyer's Con- jectures. CHAPTER Vni. I. •' Proclaiming the joyful tidings of the reign of God," htjqvo- awv xat ivayyiliCo^fifOS zrjv (^aaiXfiui/ tov Siov. The import of both the participles here used is fully expressed in the version ; only the latter points more directly to the nature of the message, joyful tidings, the former to the manner of executing it, to wit, by pro- clamation. Diss. VI. Part v. 15. "Persevere in bringing forth Uuh," it(xQno(pu<_)Ovaii' tv vrio- fiovrj, E. T. " Bring forth fruit with patience." ' Tnofiovtj is m the common version generally rendered ' patience,' for the most part feebly, and in this and some other places improperly. Pa- tience, in the ordinary acceptation, is a virtue merely passive, and consists in suffering evil with equanimity. The Gr. vnof-iovr^ implies much more ; and, though the sense now mentioned is not excluded, 366 NOTES ON ST. LUKE. it generally denotes an active quality, to wit, constancy in purpose and practice. It corresponds exactly to what is with us called per- severance. The word in Scripture which strictly answers to the Eng. term patience is f^axgo&vfiia, commonly rendered long-suf- fering, and but twice patience. In several such instances, when an Eng. appellative is directly formed from the La. our translators, with other moderns, have implicitly followed the Vul. which says here, " Fructum afferunt in patientia ;" nor is this the only place wherein vnoftovij is so rendered in that translation. Now it de- serves our notice, that though other La. interpreters have in this copied the Vul. they appear sensible that they have not expressed sufficiently the import of the original, and have therefore corrected their own version on the margin, or in the notes. Thus Be. who renders iv vnofiovrj here ' cum patientia,' says, in a note, ' ad ver- bum cum persistentia.' Now, though persistentia is not a La. word, and therefore might not have been judged proper to be admitted into his translation, yet, as being formed from persisto, in like man- ner as vnofiovtj from vnofievco, answering to persisto, it can only mean perseverance, constancy, and ought to have been rendered perseverantia, which is at once classical La. and expressive of the sense, and consequently not liable to the objections which may be pleaded against either of those. Nor is Be. singular in using the word patientia, though sensible that it does not convey the mean- ing. The words in L. 21: 19, iv trj vnofiovrj vfxwv xzi^oaad^f rug tpv- Xag vfiaiv, Cas. thus renders, both obscurely and improperly, and in no respect literally, " Vestra patientia vestrae saluti consulite," put- ting on the margin, " Perseverate ad extremum, et salvi eritis," which is a just interpretation of the Gr. and ought to have been in the text. This conduct of Cas. is the more unaccountable, as he never affects to trace the words or the construction, but seems to have it for a constant rule, overlooking every other circumstance, to express the sense of his author in classical and perspicuous La. But I can see no reason why patientia should be considered as a literal version of vnofiovt], unless the custom of finding the one in the Vul. where the other is in the Gr. has served instead of a rea- son. 'Tnoixoprj is a derivative from vno/xivco, as patientia from palior ; but vnofAtvo) is never rendered patior, else I should have thought that an immoderate attention to etymology (which has great influence on literal translators) had given rise to it. It is, on the other hand, not to be denied, that patience is in some places the proper version of VTrofiovij ; nor is it difficult, from the con- nexion, to discover when that term expresses the sense. For ex- ample, when it is spoken of as necessary in affliction, under temp- tation, or during the delay of any promised good, nobody is at a loss to discover what is the virtue recommended. But where there is nothing in the context to limit it in this manner, it ought to be CHAPTER viir. 367 rendered by some such word as perseverance, continuance, constan- cy ; and, considering the ordinary import of the verb vnofii'vco, this may be called a more literal, because a more analogical, as well as a more exact interpretation than the other. The impropriety of the common rendering is, in some places, manifest. How awk- wardly is dt vnofiovrjg Tgi'j^w/Aiv (Heb. 12: 1), represented by " Let us run with patience ?" So passive a quality as patience is ill adapted to express the unintermitted activity exerted in running. Better, ' Let us run without intermission.' And to produce but one other example from the same epistle, 10: 36,' TnoiAOvijg yd() i'^itt '^Qiluv, 'ivtt TO ^tXrj^a tov 0eou nou]6avitg, TfOftiarja^f r>jV tnay- yiXiav, which in the common version runs thus, " For ye have need of patience, that, after ye have done the will of God, ye may re- ceive the promise." Here not only is the expression weak and ob- scure, but the sentiment is different. It must be owned, however, that this rendering of vnofAOvij is not the only thing exceptionable in the translation of the sentence. X^tla, in such phrases, gener- ally implies more than is denoted by our word need, or by the La. word opus. It expresses not only what is useful, but what is ne- cessary, what cannot be dispensed with. For this reason, I prefer the expression of theVul. " Patientia enim vobis est opus." An- other error is in rendering inayyeUa in this place yromise, and not promised reward, agreeably to a very common Heb. idiom. The sense evidently is, ' For ye must persevere in doing the will of God, that ye may obtain the promised reward.' 26. " Gadarenes," Fadagriviuv. Vul. " Gerasenorum." The only vouchers, the Cam. MSS. and Sax. version. Mt. 8: 28. N. 27. "A man of the city," avrjQ T^i'i ix noXeiog. The import of which is evidently here, ' a man belonging to the city,' not ' a man coming from the city.' The Vul. says simply, " vir quidam," but has nothing to answer to in irjg-nokfwg. In this it is followed by the Sax. only. ^ " Demons," daifioviu. Vul. " Daemonium." As in this di- versity also the Vul. has no support from either MSS. or versions, it is enough to mention it. 3L "The abyss,'' T^p a^vGoov. E. T. "The deep." The meaning of this word in Eng. is invariably the sea. In this sense it occurs often in Scripture. We find it in the Gospel, ch. 5: 4, where the Gr. word rendered the deep is to ffad-og. That the sea is not meant here is evident ; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. For the proper import of the word abyss, in the Jewish use, see Diss. VI. Part ii. sect. 14. 34. " Fled, and spread the news," (q>vyov x«t aniX&ovTtg anriy- yiduv. E. T. " Fled, and went and told." But the word ciniX- Qovug, answering to went, is wanting in almost all the MSS. of any 368 NOTES ON ST. LUKE. account, in the Vul. both the Sy. the Go. the Sax. Cop. and Ara. versions, in some of the most eminent editions, and is generally re- jected by critics. 36. " In what manner the demoniac had been delivered," nwg iaoj&t] 6 duifioviadeig. Vul. " Quomodo sanus factus §sset a le- gione." This reading appears to be equally unsupported with the two former. 41. "A ruler of the synagogue" — to wit, of Capernaum. 47. " Having thrown herself prostrate, declared to him, before all the people, why she had touched him." ngooneoovaa aviw, dt 7]v aiiiav i]if.iaTO avtou, anr^yytiXiv avzro, Ivainiov navrog tov Xaov. E, T. " Falling down before him, she declared unto him, before all the people, for what cause she had touched him." As the second aiiToj is not found in several MSS. some of them of note ; as there is nothing which corresponds to it in these ancient translations, the Vul. the Sy. the Sax. and the Cop. ; and as it seems rather super- fluous, I have omitted it in this version, taking the first avxM to be governed by the verb anrjyyedev. 48. " Take courage," x^agaet. This word is wanting in the Cam. and three other MSS. and there is nothing corresponding to it in the Vul. Sax. and Cop. versions. 51. "Being come to the house," flaeX&ow de eigrtjv oixlav. E. T. " And when he came into the house." But the greater num- ber of MSS. especially those of principal note, read el&Mv simply. This has also been read by the authors of the Vul. of both the Sy. the Ara. the Go. and the Sax. versions. It is in some of the best editions, and is approved by Mill and Wet. The other reading seems not quite consistent with tlie following part of the verse. ~ " Peter, and John, and James." E. T. " Peter, and James, and John." The copies, evangelistaries. La. MSS. editions, and versions, which, in exhibiting these names, follow the first order, both out-number and out-weigh those which follow the second. I acknowledge that it is a matter of very little consequence which of the two has been the original order ; but as the arrangement here adopted is peculiar to this evangelist, (for it occurs again, ch. 9: 28; whereas both Mt. and Mr. say always "James and John"), I thought it safer, where possible, to preserve the peculiarities of each, even in the smallest matters. 54. " Having made them all retire," ix^alcov «|to navxag. These words are not in the Cam. and two other MSS. The clause is wanting also in the Vul. the Sax. and the Eth. versions. CHAPTER IX. 369 CHAPTER IX. I. "The twelve,^' tovg dojdmcc /ita&fjrcig avcou. E. T. "His twelve disciples." The words fiux))]icig avzov are wanting in a very great number of MSS. some of them of chief note, and in several of the oldest editions. They are not in the first Sy. nor in some modern versions, as Lu.'s and the Tigurine. It is to be observed, that even the other ancient versions, the Vul. the second Sy. the Go. the Sax. the Cop. have not read ficci>7]idg, but unooxo- Xovg. This reading is also favored by a few Gr. MSS. of little ac- count. When the evidence of these different readings is compared together, the superiority is manifestly for the rejection of the two words. They are, besides, quite unnecessary. 3. " Nor staves," ^>?rf gu^dovg. Vul. " Neque virgam." In this reading the Vul. has the sanction of a good number of MSS. and of the Sy. Eth. and Ara. versions. The balance, however, is against it. 4. " Continue in whatever house ye are received into, until ye leave the place," slg ^V av oixlav flatX&rixe, infl /tiiffze, xal iitfl&tv iit'gxf(^^^- E. T. " Whatsoever house ye enter into, there abide, and thence depart." This way of rendering, though it appears to be literal, is very unintelligible, and conveys no determinate mean- ing. It seems even to be self-contradictory. Vul. " In quamcunque domum intraveritis, ibi manete, et inde noii exeatis." There can be no doubt that the authors of this version have read fit] before i^igX^f^&f ', which is indeed found in one MS. but has no other au- thority that I know. The authors of the Sax. and the Cop. ver- sions seem, instead of the clause xut ixtl-dtv ittQ%iG&f^ to have read itag uv i^i'X&rjTe. We may indeed say with truth, that whether they read so or not, it was impossible, in a consistency with the scope and connexion, to render the sentence otherwise than they have done. The parallel places in like manner confirm the opin- ion that this must be the sense of the expression. 23. " Daily," ku^' rjiitgav. These words are wanting in so many and so considerable MSS. and are found in so many others, as might make one justly hesitate whether to retain or to reject them. All the ancient versions, however, except the second Sy. favor their admis- sion ; and even that version does not exclude them ; it receives them only with a mark as dubious. There is nothing, indeed, correspond- ing to them in the two parallel passages of the other Gospels ; but that is no objection, as there is nothing in either which in the small- est degree contradicts them ; and it is common, in the different evangelists, to supply circumstances overlooked by the others. Besides, there is nothing in them unsuitable to the sense. As to follow Christ is the constant or daily business of his disciple, every attendant circumstance must share in that constancy. Upon the Vol. II. 47 370 NOTES ON ST. LUKK. whole, the word daily possesses a place in the E. T., and we can say at least, that there does not appear ground sufficient for dispos- sessing it. Diss. XII. Part ii. sect. 15. 28, 'Hyivtro di — nal iKxgaXu^ojv. This is a mode of construc- tion not unusual with this evangelist. The aui is redundant, as in ch. 8: 1. 10: 38, and 23: 44, or it may be rendered into Eng. by the conjunction that. ' It happened that,' oyatl ^fAiQai oxtm)^ may doubtless, as Eisner proposes, be included in a parenthesis. 31. "The departure," ti]v t'todov. E. T. "The decease." Though some have put a different meaning upon the words, it was, doubtless, our Lord's death which was the subject of their discourse. It must at the same time be acknowledged, that the word t'^odog does not necessarily imply this, it being the term by which the de- parture of the Israelites I'rom Egypt was commonly expressed, and the name given by the Seventy to the second book of Moses. As it may not have been without design, that the common names for death d^avaxog and iiXevx^, were avoided by the evangelists, I thought it better to use here the word departure, which is of equal latitude with that of the original. 34. " And the disciples feared when those men entered the cloud," iq)0^i]&t]Gap de Iv xm ixeipovs fioeX'&alv fig zrji^ vi(f)ih]v. E. T. " And they feared, as they entered into the cloud." This ex- pression evidently implies they were the same persons who feared and who entered into the cloud. The Gr. not less evidently, by means of the pronoun ixslvovg, implies that they were different persons. 1 know not how I had overlooked this circumstance, till it was pointed out by Dr. Symonds. Diss. XII. Part i. sect. 31. 45. " It was veiled to them that they might not apprehend it," r]p 7iapanty.aKv/-(iLte'vov uii avrmv, I'va /u>j a'la&mvrat avio. E. T. " It was hid from them, that they perceived it not." The words are susceptible of either interpretation ; for tiiough the common signification of ii>a is ' to the end tiiatj'yet in the N. T. it frequent- ly denotes no more than ' so that.' Here, however, the former clause appears to me so strongly expressed, as to justify the trans- lation I have given of both. If the historian had employed an ad- jective, as aaaqjijg or itgvnrog, and not the passive participle of an active verb, ■nuQani'A.ahi^i^itvov., the conjunction might, witli greater probability, have been interpreted so that ; but as it stands, it seems to express something intentional. Nor let it be imagined that this criticism is a mere refinement. Who would not be sensible of the difference in Eng. between saying that an expression is dark, and saying that it has been darkened or made dark ? Now this is very similar to the case in hand. Allow me to add, that there is no impro- priety in supposing that predictions were intentionally expressed so as not to be perfectly understood at the time ; but so as to make an impression, which would secure their being remembered till the ac- CHAPTER IX. 371 complishment should dispel every doubt. Diss. XII. Part ii. sect. 11, 12. 48. " He who is least among you all, shall be greatest," 6 jutx- Qoregog tv naatv ufilv vn(XQX0ii>, oviog Intat (.ityag. Vul. " Qui minor est inter vos omnes, hie major est. E. T. " He that is least among you, the same shall be great." By a very common Hebra- ism, the positive supplies the place, sometimes of the comparative, sometimes of the superlative. Thus, Gen. 1: 16, " God made two great lights ; the greater light to rule the day, and the lesser light to rule the night." So the words are rendered in the Eng. Bible. In Heb. it is the great light, and the little light. In the version of the Seventy, the former clause is expressed thus, rov qcooTTJQu t6i> fieyav fig agx^S ^VS rif^tQug. Again, Mt. 22: 36, *' Which is the greatest commandment in the law ?" Tloia iproh] ^eyalri Iv t(^ v6(xia ; and in regard to the passage now under examination, as the contention among the disciples was which of them should be the greatest, (for doubtless tliey expected that they should all be great), there can be no reasonable doubt about the import of the term. 50. " Whoever is not against us, is for us," og ovx ton y.ad-' tJucHv, vnig -t]^iiov iaziv, A considerable number of MSS. and some of principal note, read v/nwi' in both places. It is in this way ren- dered by the Vul. both the Sy. Go. Sax. Eth. and Ara. versions. But, though this should be thought to render the true reading doubtful, one thing is clear, that the difference does not affect the sense. 51. "As the time of his removal approached," f/fV^ro ^f ff Tw GVfinXrjQOva&ut, lag j'j^igag zrjg avakiqxpiojg aviov. E. T. '' And it came to pass, when the time was come that he should be receiv- ed up." 'ylvuh'ixpig does not occur in any other place of the N. T. nor is it found in the Sep. ; but being derived from uvalaf-i^uvM, which is used pretty often in both, we can hardly be at a loss about the signification. The verb admits a good deal of latitude ; for though it is sometimes in the passive voice, applied to our Saviour's assumption into heaven, and signifies to be taken up, it is not con- fined in the N. T. to that meaning, and has but rarely such an ac- ceptation in the Gr. of the Seventy. The old La. translator, who renders dvaXi]ifiig here assumptio, has probably meant this ; and to this effect our Eng. translators have, still more explicitly, rendered rag i^fitgai ttji^ avahjipeoog avcov, " the time that he should be re- ceived up." Yet to me it appears very improbable, that the evan- gelist should speak of the time of his ascension as being come, or just at hand, not only before his resurrection, but even before his trial and death ; especially considering that he continued no fewer than forty days on the earth after he was risen. The word dvaX-^- xpig is equally applicable to any other method of removing. Ac- cordingly some Fr. translators even from the Vul. have understood 372 NOTES ON ST. LUKE. the " dies assumptions ejus" of his death. Both in the P. R. ver- sion and in Sa.'s it is rendered, " Le terns auquel il devoit etre en- leve du rnonde." From those Si. differs only in saying — "de ce monde." But though this probably expresses the meaning, yet, as it is more explicit than the words of the evangelist,! have preferred a simpler manner, and used a term of nearly the same extent of sig- nification with the Gr. The word ov^mh^^ovo&at, in strictness, de- notes that the time 7vas come. But we all know that, in popu- lar language, a time is often said to be come which is very near. Besides, whatever be the removal alluded to, the circumstances closely connected with it, or introductory to it, may well be under- stood as comprehended. This seems strongly indicated here by the indefinite turn of the expression rag ijfii'gag, the days, trig uvah]- xpeojg avTOv ; whereas the actual removal, whether by death or by ascension, occupied but a small part of one day. 52. " A village," mofxrjv. Vul. " Civitatem." A few incon- siderable MSS. with The. read nohf. 54. " As Elijah did," cug xal 'llUag inolrjaf. This clause is wanting in two MSS. and in the Vul. and Sax. versions. 62. " No man who, having put his hand to the plough, look- eth behind him, is fit for the kingdom of God." The first member of this sentence is more than a proverbial expression for a certain character, one, to wit, who, whilst he is engaged in a work of im- portance, allows his attention to be distracted by things foreign. The import is, that those of this description were unfit for that spir- itual service in which the disciples of Jesus were to be employed. There is an implicit comparison couched in the words, but not for- mally proposed, as in the parables. CHAPTER X. 1. "Seventy others," iii'govg i^dofju^xovza. E. T. "Other seventy." But this expression iniplies that there were seventy sent before. Now this is not the fact, (those sent before being no more than twelve), nor is it implied in the Gr. So inconsiderable a dif- ference in the words makes a great alteration in the sense. ^ " Seventy," i^do^t'jy.ovTu. Vul. " Septuaginta duos." Thus also the Sax. The Vat. the Cam. and one other MS. read o/?, which is the numeral mark for 72. 4. " Salute no person by the way :" — Let not matters of mere compliment detain you. 6. " If a son of peace be there," tap ^iv i] Ikh 6 vlog iigrjvtjg E. T. " If the son of peace be there." The article before vlog is wanting in many MSS. some of them of great name, in all the best editions, and in the comments of several Fathers. As to ancient CHAPTER X. 373 versions, this is one of those particulars about which we cannot safe- ly determine whether they read the one way or the other. Neither the Sy. nor the La. has articles ; and those languages which have them, do not perfectly coincide with one another in the use of them. In the present case, the scope of the passage clearly shows that the word is used indefinitely. Son of peace, here, is equiva- lent to ivorthy in the parallel passage in Mt. The import, there- fore, is manifestly, ' If a person of worth, or deserving your good wishes, be there.' 17. "The seventy." The Cam. MS. the Vul. and the Sax. make them seventy-tico, as in ver. 1. 20. " Rejoice," x^'9^^^- The word fiaXlov, rather, which is in the common edition, is wanting in almost all the MSS. editions, versions, etc. of any consideration, and is therefore justly rejected by critics. 21. "In spirit," rw nvtv^uxv. The Cam, and five others pre- fix uyiw. The Vul. both the Sy. the Cop. Arm. Eth. and Sax. read so. 23. " Apart," xc«r' idlav. This is wanting in the Cam. and is not rendered in the Vul. nor in the Sax. There is no other author- ity that I know for the omission. 30. " A man of Jerusalem travelling to Jericho," uvifQoinog rig Kart^aiviv ano 'itQovouli^fA, iig 'JfQi^co. E. T. " A certain man went down from Jerusalem to Jericho." It cannot be denied that this is a close translation of the words as they lie ; and that, in the version here adopted, there is greater freedom taken with the arrangement. But in my opinion it is not greater than the scope of the place, and the practice of the sacred writers, will warrant. As to the scope of the passage, every body perceives that it is the intention of this parable to confound those malignant Jewish preju- dices, which made them confine their charity to those of their own nation and religion. Nor could any thing be better adapted for the purpose than this story, which, as it is universally understood, ex- hibits a Samaritan overlooking all national and religious differences and doing offices of kindness and humanity to a Jew in distress. By this means the narrow-minded Pharisee who put the question is surprised into a conviction, that there is something amiable, and even divine, in surmounting all partial considerations, and listening to the voice of nature, which is the voice of God, in giving relief, to the unhappy. Now the whole energy of the story depends on this circumstance, that the person who received the charitable aid was a Jew, and the person who gave it a Samaritan. Yet, if we do not transpose the nuTt'^atpfv in this verse, and make it follow in- stead of preceding a'jio 'Jffjovaalrj^i^ we shall be apt to lose sight of the principal view. The use of oino, for denoting the place to which a person belonged, is common : " Ap>onog ano ' ^Qt^u&eiag, 374 NOTES ON ST. LUKE. Mt. 22: 57 ; Aa^uQogdno Brj&aplag, J. 11: 1. As to the transpo- sition, instances much greater than the present have been taken no- tice of already ; and other instances will occur in these Notes. Mt. 15: 1. N. See Bowyer's Conjectures. 32. " Likewise a Levite on the road, when he came near the place, and saw him, passed by on the further side," o/nolwg d'i xal Afvii7]g, yfvdfisi'og xazd top lunov, il&up, xat iSojv, upima^i^Kftp. E. T. " And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side." There are some strange inaccuracies in this version. It may be asked, Whither did the Levite come, when he was already at the place ? Or, how does his coming and looking on the wounded man consist with his passing by on the other side? Indeed the word ik&wv in the original appears redundant, and is wanting in a few MSS. as well as in the Vul. The word idojp is badly rendered ' looked on.' A man is often passive, in seeing what he does not choose to see, if he could avoid it. But to look on implies activity and intention. I have, in this version, expressed the sense, without attaching myself servilely to the words. In rendering dvTmagrjl&ev, I have prefer- red Be.'s " ex adverso praeteriit" to the " pertransivit" of the Vul. It appears to me, that it is not without design that this unusual com- pound, dvTmuQtQXfoitttt, applied to the priest and the Levite, is here contrasted to the uQoof'xfo&ai applied to the Samaritan. This is the more probable, as it is solely in this place that the former verb occurs in Scripture : whereas nuQeQXiG&ai, occurs frequently in the sacred writers, and in none oftener than in this evangelist, as signifying to pass on, to pass by, or pass away. Add to all, that this meaning of the preposition avxi, in compound verbs, is com- mon, and the interpretation analogical. Besides, the circumstance suggested is not only suitable to the whole spirit of the parable, but natural and picturesque. 34. navdoy/tov, ch. 2: 7. '^ N. 35. " When he was going away," i'ieX&wv. This word is wanting in the Cam. and three otlier MSS., and is not rendered in the Vul. Sy. Eth. Sax. and Ara. versions. 42. " The good part." I had, in the former edition, after the E. T., said " that good part." It has been remarked to me by a friend, that the pronoun seems to make the expression refer to the one thing necessary. I am sensible of the justness of the remark, and therefore, now, literally follow the Gr. Tfjv dyu&riv /ieglda. CHAPTER XI. 2, 4. The words in these verses inclosed in crotchets, have no thing in the Vul. corresponding to them, nor in the Arna. version. CHATTER XI. 375 They are wanting also in several MSS. Some of the Fathers have given what I may call a negative testimony against their admission, by omitting them in those places of their works where we should have expected to find them : but Origen's testimony against them is more positive ; for he says expressly, of some of those clauses and petitions, that they are in Mt. but not in L. It deserves to be remarked also, that he does not say (though in these matters he is wont to be accurate) that those expressions are not found in many copies of L.'s Gospel, but simply that L. has them not. This would lead one to think, that he had not found them in any trans- cript of that Gospel which had come under his notice, though far the most eminent scriptural critic of his time ; and that they were, consequently, an interpolation of a later date. Whatever be in this, some of our best modern critics, Gro. Ben. Mill, and Wet. seem to be agreed, that in this place we are indebted for them to some bold transcribers, who have considered it as a necessary correction, to supply what they thought deficient in one Gospel out of another. See the notes on Mt. 6: 10, etc. 3. " Each day," ro «ad' I'lfiifjav. Instead of this, the Cam. and six other MSS. read at^fiegov. Thus the author of the Vul. has read, who says hodie. This is also followed by the Sax. ver- sion. Yet in no other part of this prayer does that version follow the Vul. but the Gr. 6. " Off his road," IS odov. E. T. " In his journey." The translation here given is evidently closer ; besides, it strengthens the argument. 7. " I and my children are in bed," id naidla fiov, fin' tfjiov fig xt}v noliTjv elaiv. E. T. " My children are with me in bed." That /M«r' i^ov does not necessarily imply that he and his children were in the same bed, but only that the children were gone to bed as well as he, has been shown by many critics. I shall therefore only refer the Gr. student to the following, amongst other passages which might be quoted, wherein, if he look into the original, he will find that the preposiltons (^uto. and gvv often denote no more than the former of these, in the interpretation above given, denotes here: Mt. 2: 3. 1 Cor. 16: 11. Eph. 3: 18. 8. " If the other continue knocking." Vul. " Si ille perseve- raverit pulsans." Words corresponding to these are not found either in the Gr. or in the Sy. Nor can we plead the authority of MSS. The best argument in their favor is, that they seem necessary to the sense ; for a man could not be said to be importunate, for hav- ing asked a favor only once. As the passage, therefore, needed the aid of some words, and as these are adapted to the purpose, and have been long in possession ; for the old Itc. and the Sax. ver- sions read so, as well as the Vul. ; I thought it better to retain 376 NOTES ON ST. LUKE. them, adding the mark by which I distinguish v/ords inserted for the sake of perspicuity from those of the inspired penmen. 13. " How much more will your Father give from heaven," noao) fialkov 6 nuzi^g 6 ii ovQavov dcoait. E. T. " How much more shall your heavenly Father give." Vul. " Quanto magis Pater vester de coelo dabit." Thus we read in the edition author- ized by Pope Sixtus Quintus ; whereas after Pope Clement's cor- rections, it is " Pater coelestis ;" but in three old editions, one pub- lished at Venice in 1484, another at Paris in 1504, the third at Ly- ons in 1512, we have both readings conjoined, " Pater vester coe- lestis de coelo dabit," with a note on the margin of the last, insinu- ating that some copies have not the word ccelestis. The Sy. reads exactly as the Vul. of Sixtus Quintus. So do also the Cop. and the Sax. Some Gr. MSS. likewise omit the o, and read vfiwv af- ter nax^Q. This makes the most natural expression, and appears to have been the reading of the most ancient translators. Gro. and some other critics have thought that nazt^Q 6 f| ovquvov is equiva- lent to naxviQ 6 iv zoi ovguvo), or if zo7g ovQuvoig. I can find no evidence of this opinion. Such a periphrasis for God, in this or any other sacred writer, is without example : and the expressions which have been produced as similar, are not apposite. I see no reason for imputing so strange an affectation to the evangelist. I have therefore followed the Sy. which differs in nothing from the common Gr. except in reading vfxMv after nazrig instead of o. ^ " The Holy Spirit," nvivfxu ayiov. Vul. " Spiritum bonum." The Cam. dyu&ov dtofia, three others nvevf-ia dyu'&ov^ agreeably to the Vul. Eth. Sax. and Arm. versions. 17. " One family falling after another," it, oti, says tjg'^uio Siaxgipo/Lu'pog if iuvzu Xt'yeip dtoii. But in this it ap- pears to be single. 39. "Malevolence," novtjgiag. Vul. " Iniquitate." The Sax. to the same purpose. Tertullian adv. Marcion. iv. 27, says " Ini- quitate, probably from the old Itc. This seems to suggest that the interpreter had read ui>o/Aidg. But I have not heard of" any exam- ple of this reading in the Gr. MSS. 41. "Only give in alms what ye have," nhjv t« Ivovxa doze iXerjfioavvijv. E. T. " But rather give alms of such things as ye have." T(x ipovza, ' quae penes aliquem sunt,' what a man is pos- sessed of : Tozt T« ivovza, and doze tx tmv ivovzoiv, are not synony- mous. The latter expressly commands to give a part; the former does not expressly command to give the whole, but does not ex- clude that sense. The words in the E. T. are an unexcepliona' Vol. II. 48 378 NOTES ON ST. LUKE. ble version of the latter. TdvnugxovTa (chap. 12: 33,) has nearly the same meaning with ra. ivovra here. Our Lord, in discoursing on this topic, took a two-fold view of the subject, both tending to the same end. The first and subordinate view was, that the cleanness of the inside of vessels is of as much consequence at least as that of the outside ; the second and principal view was, that moral cleanness, or purity of mind, is much more important than ceremonial cleanness, resulting from frequent washings. These views are sometimes blended in the discourse. Under the meta- phor of vessels, human beings are represented, whereof the body answers to that which is without, the soul to that which is within.' Body and soul, argues our Lord, had both the same author, and the one, especially the more ignoble part, ought not to engross our regards to the neglect of the more noble : and even as to vessels, the general way of cleansing them, in a moral and spiritual sense, is by making them the instruments of conveying relief to the distressed and needy. 44. " Scribes and Pharisees, hypocrites," ygaufiazelg y.al qagi- aalot, vnonQiTuL We have no translation of these Vv-ords in the Vul. Cop. and Arm. versions. They are wanting also in four WSS. The Cam. has them, as also the Sax. version ; whence I think it probable that they were in the Itc. version. 47, etc. " Wo unto you, because ye build"— We are not to understand this, as though any part of the guilt lay in building or adorning the tombs of the prophets, considered in itself ; but in their falseness in giving this testimony of respect to the prophets, whilst they were actuated by the spirit, and following the example of their persecutors and murderers; insomuch that they appeared to erect those sepulchres, not to do honor to God's prophets, but to serve as eternal monuments of the success of their progenitors in destroying them. 54. " Laying snares for him, in order to draw," hidQivovTig avTOv '/Ml ^i]xovpTig {rtjgivoul. E. T. " Laying wait for him, and seeking to catch." But the copulative nut, which makes all the difference in meaning between these two Eng. versions, is wanting in so great a number of MSS. amongst which are those of princi- pal note, in so many editions, versions, etc. that it is justly reject- ed by Mill, Wet. and other critics. CHAPTER XII. 5. " Into hell," fig n]v yhwav. Diss. VI. Part ii. sect. \. 15. " For in whatever affluence a man be, his life dependeth not on his possessions," oit ovx in tm negiaaivfiv rtvl ?j Cw?? avzov laxiv Ix tsuv vnugx^vtbuv avrov. E. T. " For a man's life consist- CHAPTER XII. 379 eih not in the abundance of the things which he possessetb." Vul. " Quia non in abundantia cujusquam vita ejus est ex his quae pos- sidet." Maldonat's observation on this passage is well ibunded, *' Difficiliora sunt verba quam sensus." AH interpreters are agreed about the meaning, however much they differ about the construc- tion. The E. T. without keeping close to the words, has express- ed the sense rather more obscurely than either the Gr. or ihe La. The two clauses in Gr. are in that version combined into one ; and iaiiv tK seems to be rendered 'consisteth in.' The translators of P. R. appear to be the first who have expressed the meaning per- spicuously in modern language, " Car en quelque abondance qu'un homme soit, sa vie ne depend point des biens qu'il possede." In this they have been followed by subsequent interpreters. 25. " Besides, which of you can, by his anxiety, prolong his life one hour?" ligdi tt, vfioiv ^UQifxvwv dwarat, nQoaOilvai Inl ttjv tihxiav uvTOv nij)[vv i'va ; E. T. " And which of you, with taking thought, can add to his stature one cubit .'"' V/A/x/a signifies both stature and age or lifetime. For examples of tlie latter accepta- tion, see Job 9: 21, 23. Heb. 11:11. In every case, therefore, the words ought to be rendered by the one or the other of these terms which best suits the context. Htjxvs is properly a measure of length, and may, on that account, be thought inapplicable to time. But let it be observed, that few topics are more familiar than those wherein such measures are applied to the age or life of man." "Behold," says the Psalmist, "thou hast made my days an hand-breadth," Ps. 39: 5, 'Jdov, iittXaiGiag t'Qou tag ijftigag {xov. The common version says " as an hand-breadth ;" but the word OS is supplied by the interpreters, and has nothing correspond- ing to it either in the Heb. or in the Gr. Ham. has quoted from Mimnermus, an ancient poet, the phrase ntjxviov inl XQOvov, liter- ally ' for a cubit of time,' that is, for a very short time. Analo- gous to this is the common comparison of life to a race, or to a journey. This may suffice to show, that there is no violence done to the words of the evangelist in making them relate to a man's age or term of life, and not to his stature. But whether they actu- ally relate to the one or to the other, is best determined from the context. It is evident, that the warnings which our Lord gives here, and in the parallel passage in Mt. against anxiety, particular- ly regard the two essential articles of food and raiment, which en- gross the attention of the much greater part of mankind. Food is necessary for the preservation of life, and raiment for the protection of our bodies from the injuries of the weather. Anxiety about food is therefore closely connected with anxiety about life ; but, except in children, or very young persons, who must have been an incon- siderable part of Christ's audience, has no connexion with anxiety about stature. Accordingly, it is the preservation of life, and the 380 NOTES ON ST. LUKE. protection of the body, which our Lord himself points to as the ul- timate aim of all those perplexing cares. " Is not life," says he, " a greater gift than food, and the body than raiment ?" And if so, will not God, who gave the greater gift, life, give also food, which, though a smaller gift, is necessary for supporting the other ? In like manner, will not he who gave the body, give the raiment ne- cessary for its defence ? All this is entirely consequential ; and our Lord, in these warnings, touches what occupies the daily re- flections and labor of more than nine-tenths of mankind. But in what is said about stature, if we understand the word so, he appears to start aside from what employs the time and attention of the peo- ple in every age and country, to what could be an object only to chil- dren and a very kw foolish young persons. Besides, the increase of the body, by such an addition to the stature, so far from dimin- ishing men's anxiety, would augment it, by increasing their need both of food and of raiment. In the verse immediately following we have an additional evidence that the word is employed here me- taphorically, and that the discourse still concerns the same subject, food and raiment, or the preservation of life and the accommodation of the body. "If ye cannot," says he, " thus effect even the small- est thing, iXaytoTov, why are ye anxious about the rest ?" In re- spect of stature, would a cubit be called the smallest thing, which is more than one-fourth of the whole ? This would have been more suitable, if the word had been an inch. In every view, there- fore, that we take of the matter, it is extremely improbable there is here any mention of stature. The idea is foreign to the scope of the discourse ; the thing said ill-suited to the words connected with it, and ill-adapted to the hearers, as it proceeds on the hypothesis that a sort of solicitude was general among them, which cannot rea- sonably be supposed to have affected one-hundredth part of them. It is a very ingenious, and n)ore than plausible conjecture of Wet. that ijhzia, or the ordinary tertn of life, is here considered under the figure of the stadium or course gone over by the runners, of which, as it consisted of several hundred cubits, a single cubit was but as one step, and consequently a very small proportion of the whole, and what might not improperly be termed ilaj^ioiop. It adds to the credibility of this, that tlie life of man is once and again distinguished in Scripture by the appellation d(j6fiog, the course or ground run over by the racers. This is the more remarkable, and shows how much their ears were accustomed to the trope, as it oc- curs sometimes in places where no formal comparison to the gym- nastic exercises is made, or even hinted. Thus, Acts 13: 25, "As John fulfilled his course," cog inhjgov tov dooftuv: 20: 24. " Nei- ther count I my life dear unto myself," says Paul, '' so that I might finish my course with joy," cog rikiiMoac to v dgofxav (tov; and 2 Tim. 4; 7. " I have finished my course," toV dgofiov zeTflma. CHAPTER XII. 381 The phrase 6 TQOxogTrjg yeviaewg, James 3: 6, has nearly the same signification. The uncommon pains which Herod the Great had taken to estabhsh gymnastic exercises in the country, to the great scandal of many, had familiarized the people to such idioms. Se- veral critics of name favor this interpretation, amongst whom are Ham. Wet. and Pearce. The An. Hey. Wes. and Wa. adopt it. Some other interpreters give it as a probable version in their notes. 31. " Seek ye the kingdom of God," Cfj^ehf irjf ^aoiXeiav rov Giov. Vul. " Quffirite primum regninn Dfei et justitiam ejus." There is no countenance from either MSS. or versions worth men- tioning in favor oi "primum , or of e^ justitiam ejus. 32. " My little flock," to ^ttxgop nol^ipcoy. E. T. '' Little flock." We have here the diminutive noifivtov combined with the adjective (avaqov, little. It is, therefore, an expression of tender- ness, at the same time that it suggests the actual smallness of their number. It has also the article, which we never use in the voca- tive. In our language, we cannot better supply the diminutive and the article than by the possessive pronoun. 35. The Vul. after " ardentes," adds " in manibus vestris." This variation is peculiar to that version. The Sax. follows the Gr. 46. " With the faithless," /Xux-&ai, a deliverance with con- sent. To this the parallel place, Mt. 5: 25, also evidently points. CHAPTER Xm. 9. "Perhaps it will bear fruit ; if not, thou mayest afterwards cut it down," xaV /.lev noitjay xu^nov ' el df fxriye, iig to (At'Xkov in- y.6ipfig am7]i/. E. T. " And if it bear fruit, well ; and if not, then after that thou shalt cut it down." It is plain that there is an el- lipsis in the Gr. ; some word is wanting after aagnov to complete the sense. In sentences of the like form in Gr. writers, when the words wanting are easily supplied by the aid of the context, this figure is not unfrequent ; nay, it has sometimes a peculiar energy. As the effect, however, is not the same in modern languages, it is generally thought better to complete the sentence, either by adding the word or words wanting, or by making a small alteration on the form of expression. I have preferred the latter of these methods ; our translators have followed the former. The difference is not material. 15. "Hypocrites." E. T. " Thou hypocrite." In the com- mon Gr. we read vnoxgiva, in the singular number , but in many MSS. some of principal note, in the Com. and other early editions, in the Vul. Cop. Arm. Eth. Sax. and Ara. versions, we find the word in the plural. The very next words, ixaoTog v/ntuif, show that our Lord's answer was not addressed solely to the dirccfor, but was intended for all those present who espoused his side of the question. Mill, and several other critics, have preferred this reading. 25. " If once the master of the house shall have arisen," cc' ov av fyeg&r) 6 oixodeanorr^g. Vul. " Cum autem intraverit pater- CHAPTER XIV. 383 familias." In one or two copies we find ttaikOr] instead of iyii)&tj. But this reading of the Vul. though favored by Cas. and the Sax. translation, has no support of either MSS. or versions to entitle them to regard. 31. " Herod intendeth to kill thee," 'Hgtodi^g -Qilii, a unoxif^- vai. E. T. " Herod will kill ihee." But if this last declaration in Eng. wete to be turned into Gr. the proper version would be, not what is said by L. but 'If()c6dr]g ae dnoKHvel. The term ivill in Eng. so situated, is a mere sign of the future, and declares no more than that the event will take place. This is not what is declared by the evangelist. His expression denotes, that at that very time it was Herod's purpose to kill him ; for the {fiUt here is the prin- cipal verb ; the xoiU in the translation is no more than an auxiliary. Nay, the two propositions (thougli to a superficial view they ap- pear coincident) are in reality so different, that the one may be true and the other false. Suppose that, instead of Herod, Pilate had been the person spoken of. In that case, to have said in Gr. Tli- larog dtXn 06 unoymlvat, would have been telling a falsehood ; for the history shows how much his inclination drew the contrary way : whereas to have said Ildaxog as anonTft'd, would have been af- firming no more than the event verified, and might, therefore, have been accounted prophetical. Mt. 16: 24. N. J. 7: 17. N. CHAPTER XIV. 1. " Of one of the rulers who was a pharisee," nvog twv ag- XovToipiiov OuQiGuiwv. E. T. "Of one of the chief Pharisees." I agree with Gro. Ham. VVh. Pearce, and others, that aQxovxtg pro- perly denotes persons in authority, rulers, magistrates ; and that any other kind of eminence or superiority would have been distinguish- ed by the term ngonoi, as in ch. 19: 47. Mr. 6: 21. Acts 13: 50. 17: 4. 25: 2. 28: 17. 5. " If his ass or his ox," ovog v ^ovg. Both the Sy. inter- preters have read here vlog, son, instead of ofog, ass, and so have some of the Fathers. The number and value of the MSS. which preserve this reading are very considerable ; and though it is not found in any ancient version except the Sy. yet, if we were to be determined solely by the external evidence, 1 should not hesitate to declare that the balance is in its favor. There is, however, an internal improbability in some things, which very strong outward evidence cannot surmount. The present case is an example ; and therefore, though this reading has been admitted by Wet. and some other critics, 1 cannot help rejecting it, as, upon the whole, exceed- ingly improbable. My reasons are these. 1st, Nothing is more common in Scripture style, wherever propriety admits it, than join- 384 NOTES ON ST. LUKE. ing in this manner the ox and the ass, which were in Judea almost the only beasts in common use for work. In the O. T. it occurs very frequently. We find it in the tenth commandment, as record- ed in Exod. xx, and both in the fourth and in the tenth, as repeated in Deut. v. When a case like the present is supposed, of " falling into a pit," Exod. 21: 33, both are as usual specified: " If a man shall dig a pit, and not cover it, and an ox or an ass fall therein." That this was also conformable to our Lord's manner, we may see from the preceding chap. 5: 15 : " Who is there amongst you that doth not, on the Sabbath, loose his ox or his ass from the stall, and lead him away to watering ?" 2dly, Such a combination as that of the ass and the ox, is not more familiar and more natural, than the other, of a man's son and his ox, is unnatural and unprecedent- ed. Things thus familiarly coupled in discourse, are commonly things homogeneal, or of natures at least not very dissimilar. Such are, the son and the daughter, the man-servant and the maid-ser- vant, the ox and the ass. 3dly, In those specimens which our Lord has given of confuting the Pharisees by retorting on them their own practice, the argument is always of that kind which logicians call a fortiori. This circumstance is sometimes taken notice of in the application of the argument ; and even when it is expressly pointed out, it is plain enough from the sense. See ch. 13: 15, 16. 15: 2,3, 4, 8, 9, Mt. 12: 11, 12. But if the word here be son, this method is reversed, and the argument loses all its energy. A man possessed of even the pharisaical notions concerning the Sabbath, might think it, in the case supposed, excusable from natural affection, or even justifiable from paternal duty, to give the neces- sary aid to a child in danger of perishing, and, at the same time, think it inexcusable to transgress the commandment for one to whom he is under no such obligations. 4thly, When the nature of the thing, and the scope of the place, render it credible that a particu- lar reading is erroneous, the facility of falling into such an error adds greatly to the credibility. Now vlog and ovog, in writing, have so much resemblance, that we cannot wonder that a hasty transcriber should have mistaken one for the other. If the mistake has been very early, the number of copies now affected by it would be the greater. It is too mechanical a mode of criticising to be de- termined by outward circumstances alone, and to pay no regard to those internal probabilities, of which every one who reflects must feel the importance. 15. " Who shall feast," og (pnyexm uqtov. E. T. " Who shall eat bread." To eat bread is a well known Hebrew idiom for to share in a repast, whether it be at a common meal or at a sumptu- ous feast. The word bread is not understood as suggesting either the scantiness or the meanness of the fare. 2 " In the reign," Iv Ttj ^uaddtf. E. T. " In the kingdom.'* CHAPTER XIV. 385 The E. T. makes, to appearance, the word ^aaiXela here refer solely to the future state of the saints in heaven. This version makes it relate to those who should be upon the earth in the reign of the Messiah. My reasons for preferring the latter are these : 1st, This way of speaking of the happiness of the Messiah's ad- ministration, suits entirely the hopes and wishes which seem to have been long entertained by the nation concerning it. (See ch. 10: 23, 24. Mt. 13: 10, 11). 2dly, The parable which, in answer to the remark, was spoken by our Lord, is on all hands understood to represent the Christian dispensation. 3dly, The obvious inten- tion of that parable is to insinuate, that in consequence of the pre- judices which from notions of secular felicity and grandeur, the na- tion in general entertained on that subject ; what, in prospect, they fancied so blessed a period, would when present, be exceedingly neglected and despised : and, in this view, nothing could be more apposite ; whereas there appears no appositeness in the parable on the other interpretation. 23. " Compel people to come," aVa'yxaaoi' f/ofA^-^r*'. Ch.24: 29. N. 26. "Hate not his father," ov f.iiGe7 rof nart'gu lavxov. It is very plain that hating, used in this manner, was among the He- brews an idiomatic expression for loving less. It is the same senti- ment which in Mt.'s Gospel, 10: 37, is conveyed in these words, " He who loveth father and mother more than me." In the strict acceptation of the term, the doctrine of Christ does not permit us to hate any one, not even an enemy, much less a parent, to whom it exacts a more substantial honor than the traditional system of the scribes represented as necessary. The things here enumerated, particularly what finishes the list, of which I am to speak immedi- ately, show evidently that the language is figurative. ^ " Nay, and himself too," in de xai xtji' iavtou xpv^^i^v, E. T. "Yea, and his own life also." Vul. " Adhuc etiam et animam suam." Cas. " Atque adeo suam ipsius animam," which he ex- plains on the margin, " semetipsum." Dio. renders it " anzi zi anchora se siesso." The reasons for which I have preferred this last manner are the following : 1st, xj.iv'/j'i is generally used in the Hellenistic idiom as corresponding to the Heb. "dc: nephesh, soul for life. Now it is well known that this word, with the affix, is fre- quently used in Heb. for the reciprocal pronoun. Thus "^'ZZi naph- shi, commonly rendered in the Sep. i] Vf/'i f^ov, is myself, ^"i'CS nnphshecha, ?/ ^'v'p'i ^^^^ ^^!/*^(/j 3"^^ so of the rest. See Lev. 11: 43. Esth, 4: 13. Ps. 131: 2. Now, as there runs through the whole of this verse in L. an implicit comparison ; to preserve an uniformity in the manner of naming the particulars, shows better the preference which our Lord claims in our hearts, not only to our nearest relatives, but also to ourselves. 2dly, I have avoided the Vol. II. 49 386 NOTES ON ST. LUKE. phrase hating his life, as ambiguous, and often used, not improperly, of those who destroy themselves. Now the disposition which our Lord here requires of his disciples, is exceedingly different from that of those persons. For the like reason I have not said hate his own soul, though what many would account the most literal version of them all. For this expression is also used sometimes (see Prov. 29: 24), in a sense quite different from the present. 3dly, I prefer here this strong manner of exhibiting the sentiment, as, in such cases, whatever shows most clearly that the words cannot be liter- ally understood, serves most effectually to suggest the figurative and true interpretation. Now as, in the common acceptation, to hate one's parents would be impious, the apostle Paul tells us, Eph. 5: 29, that to hate one's self is impossible. It is not in this accepta- tion, then, that we can look for the meaning. CHAPTER XV. 1. The Vul. the Sy. and the Sax. have no word answering to all in this sentence. 16. "He was fain," ini&6itii. Chap. 16:21. N. ^ " With the husks," tlnS rcJj/ Kigaxioiv. Vul. " De siliquis." That xf^ailov answers to ' siliqua,' and signifies a husk, or pod, wherein tlie seeds of some plants, especially those of the legumin- ous tribe, are contained is evident. But both the Gr. xegatiov and and the La. siliqua signify also the fruit of the carob-tree, a tree very common in the Levant, and in the southern parts of Europe, as Spain and Italy. The Sy. and Ara. words are of the same im- port. This fruit still continues to be used for the same purpose, the feeding of swine. It is also called St. John^s bread, from the opin- ion that the Baptist used it in the wilderness. It is the pod only that is eaten, which shows the propriety of the names niQaziov and siliqua, and of rendering it into Eng. ' husk.' Miller says, it is mealy, and has a sweetish taste, and that it is eaten by the poorer sort, for it grows in the common hedges, and is of little account. 18. " Against heaven," that is, ' against God.' Diss. V. Part i. sect. 4. 22. " Bring hither the principal robe," i^eviyxaxe Tt]v atoXfjv xijv ngatTtjv. Vul. " Cito ^iroferte stolam primam." Taxio? is found in the Cam. and one other MS. of small note. Tiie second Sy. Cop. Sax. and Ann. versions have also read so. 30. " Tliy living," aov zov (Slov. Vul. " Substantiam suam." The reading of the vul. has no support from ancient versions or Gr. MSS. unless we reckon the Cam. which reads nccvta without any pronoun. CHAPTER XVI. 387 CHAPTER XVI. 8. " Commended the prudence of the unjust steward, " tnyvfoe tov oiKovof-iov zrjg adixiug, bit qiQOfl/nojg Inohioiv. E. T. " Com- mended the unjust steward, because he had done wisely." When an active verb has for its subject a quahty, disposition, or action of a person, it is a common Heb. idiom to mention the person as that which is directly affected by the verb, and to introduce the other (as we see done here) by a conjunction, — "commended the unjust steward, because he had acted prudently," that is, ' commended the prudence which he had shown in his action.' Properly his master commended neither the actor nor the action, but solely the provident care about his future interest which the action displayed; a care worthy the imitation of those who have in view a nobler fu- turity, eternal life. 2 7bV oiKovo^ov rijg adiniug for top ud'ixov, in like manner as 0 xgiit]g zTjg ddixiug, ch. 18: 6, for 6 cidty.og, ' the unjust judge,' ^ " In conducting then af^ans,'" ftg ti]!/ yeveav ti]p Icxvtoju. E. T. "In their generation." levid is the word by which the Seven- ty commonly render the Heb. "li'^ dor, which signifies not only age, scculum, and generation, or the people of the age, but also a man's manner of life. Thus Noah is said, Gen. 6: 9, to be xeXelog iv r?j yepia amov. Houbigant renders it" integer in viis suis." It is true he conjectures very unnecessarily a different reading. Yet he him- self, in another place, admits this as one meaning of the Heb. word "ni'i dor. Thus Isa. 53: 8, the words rendered in the Sep. t»jV yiveav avtou ng 6ir,ytjafTai, he translates " ejus omnem vitam quis secum reputabit ?" and in the notes defends this translation of the Heb. ITT dor. To the same purpose Bishop Lowth, in his late version of that prophet, " His manner of life who would declare." 9. " With the deceitful mammon," ix tov fiaiioiva trjg ddixlag. E. T. " Of the mammon of unrighteousness." Here again the substantive is employed by the same Hebraism as in the preceding verse, to supply the place of the adjective, [iafxcovd ztjg udincdg as oixovofiov rrjg ndixiug. The epithet unrighteous, here applied to mammon or riches, does not imply acquired by injustice or any un- due means; but, in this application, it denotes /rt/se riches, that is, deceitful, not to be relied on. What puts this beyond a question is, that in ver. 11, tw ddlxa) uuf^wva is contrasted, not by to dlxaiov, but by TO ak7]&ivov, the former relating to earthly treasure, the lat- ter to heavenly. For the import of mammon, see Mt. 6: 24. N. ^ " After your discharge," otav ixXinr}jt. E. T. " When ye fail." As this is spoken in the application of the parable, it is to be understood as referring to that circumstance which must soon- er or later happen to all, and which bears some analogy to the stew- 388 NOTES ON ST. LUKE. ard's dismission from his office. This circumstance is death, by which we are totally discharged from our employment and proba- tion here. The wordyo^7, in the common version, is obscure and indefinite. 1 have preferred discharge, as both adapted to the ex- pression of the evangelist, and sufficiently explicit. It bears a man- ifest reference to the act whereby a trustee is divested of his trust, and is also strictly applicable to our removal out of this world. Cas. has happily preserved this double allusion in La. by saying, " Quum defuncti fueritis." L. CI. has not been so fortimate in Fr. ; he says, " Quand vous serez expirez." The verb here shows clearly the future event pointed to, but detaches it altogether from the story ; for the word expirez cannot be applied to the discard- ing of a steward from office. Of so much use in interpreting do we sometimes find words which are in a certain degree equivocal. •^ " Into the eternal mansions/' fig nug ulwvlovg oy.rjvdg. E. T. " Into everlasting habitations." As aurji't] properly signifies ' a tent' or ' tabernacle,' which is a temporary and moveable habita- tion, some have thought it not so fitly joined with the epithet uiMviog, It is true that, in strictness, oxt]v7] means no more than a tent; but it is also true, that sometimes it is used with greater lati- tude, for a dwelling of any kind, without regard either to its nature or its duration. The article has been very improperly, in this pas- sage, overlooked by our translators. It adds to the precision, and consequently to the perspicuity of the application. J. 1: 14. ^ N. 16. " Every occupant entereth it by force," nag dg aviriv ^laCfvat. E. T. " Every man presseth into it." Though this last interpretation may be accounted more literal than that here given, it is further from the import of the sentence. The intention is manifestly not to inform us how great the number was of those who who entered into the kingdom of God, but what the manner was in which all who entered obtained admission. The import therefore is only, ' Every one who entereth it, entereth it by force.' We know, that during our Lord's ministry, which was (as John's also was) among the Jews, both his success and that of the Baptist were comparatively small. Christ's flock was literally, even to the last, nofiviov ixtKQOv, ' a very little flock.' Of the backwardness of the people we hear frequently in the Gospel. " He came to his own," says the apostle John, " but his own received him not." And he himself complains, " Ye will not come unto me, that ye may have life." It was not till after he was lifted up upon the cross, that, according to his own prediction, he " drew all men to him." 25. " A poor man," mooxog xig. E. T. " A certain beggar." Though either way of rendering is good, the first is more conform- able to the extensive application of the Gr. word than the second. To beg is always in the N. T. anaiteh or uQooauilv. The pres- CHAPTER XVI. 389 ent participle, Tipoacftrcoj', agreeably to a well known Heb. idiom, strictly denotes a beggar. 21. "Was fain to feed on the crumbs," int&vftdjv 'logtuo^rivat ano TMv xpcxiciip. E. T. " Desiring to be fed with the crumbs." 1 agree with those who do not think there is any foundation in this expression for saying that he was refused the crumbs. First, the word i'niOv^oJv does not imply so much ; secondly, the other cir- cumstances of the story render this notion improbable. First, as to the scriptural sense of the word, the verb ini&vfAi(o is used by the Seventy, Isa. 1: 29 for rendering the Heb. ^TT^ bahar, elegit. The clause is rendered in tiie E. T. " For the gardens which ye have chosen." In like manner, in Isa. 58: 2, the word occurs twice, answering to the Heb. yen chaphats, ' to delight,' or * take plea- sure in.' Fi^Mvui f.iov tag oSovg ini&vf.iovoiv; again, iyyICftv 0f(o ini&v(.iovaiv. E. T. " They delight to know my ways ;" and, "They take delight in approachiHg to God." It is not necessa- ry to multiply examples. That the notion that he did not obtain the crumbs is not consistent with the other circumstances, is evident. When the historian says that he was laid at the rich man's gate, he means not, surely, that he was once there, but that he was usually so placed, which would not probably have happened if he had got nothing at all. The other circumstances concur in heightening the probability. Such are, the rich man's immediately knowing him ; his asking that he might be made the instrument of the relief want- ed ; and, let me add this, that though the patriarch upbraids the rich man with the carelessness and luxury in which he had lived, he says not a word of inhumanity : yet, if we consider Lazarus as having experienced it so recently, it could hardly, on this occasion, have failed to be taken notice of. Can we suppose that Abraham, in the charge he brought against him, would have mentioned only the things of least moment, and omitted those of the greatest ? For simi- lar reasons, I have rendered infdvfxit, ch. 15: 16. in the same manner here. In the E. T. the expression there suggests more strongly, that his desire was frustrated — " He would fain have filled his bel- ly," which, in the common idiom, always implies, ' but could not.' It appears very absurd, that one should have the charge of keeping swine, who had it not in his power to partake with them. How could it be prevented ? Would the master multiply his servants in time of famine, and send one to watch and keep this keeper ? The clause, " for nobody gave him aught," is to be interpreted not strictly, but agreeably to popular language ; as though it had been said, that in the general calamity he was much neglected ; and if he had not had recourse to the food allotted for the swine, he would have been in imminent danger of starving. ^ Much injury has been done to our Saviour's instructions, by the ill-judged endeavors of some expositors to improve and 390 NOTES ON ST. LUKE. Strengthen tliem. I know no better example for illustrating this re- mark, than the story of the rich man and Lazarus. Many, dissat- isfied with its simplicity as related by the evangelist, and desirous, one would think, to vindicate the character of the Judge from the charge of excessive severity in the condemnation of the former, load that wretched man with all the crimes which can blacken hu- man nature, and for which they have no authority from the words of inspiration. They will have him to have been a glutton and a drunkard, rapacious and unjust, cruel and hard-hearted, one who spent in intemperance what he had acquired by extortion and fraud. Now I must be allowed to remark, that, by so doing, they totally pervert the design of this most instructive lesson, which is to ad- monish us, not that a monster of wickedness, who has, as it were, devoted his life to the service of Satan, shall be punished in the other world ; but that the man who, though not chargeable with do- ing much ill, does little or no good, and lives, though not perhaps an intemperate, a sensual life ; who careless about the situation of others, exists only for the gratification of himself, the indulgence of his own appetites and his own vanity, shall not escape punishment. It is to show the danger of living in the neglect of duties, though not chargeable with the commission of crimes ; and particularly the danger of considering the gifts of Providence as our own property, and not as a trust from our Creator, to be employed in his service, and for which we are accountable to him. These appear to be the reasons for which our Lord has here shown the evil of a life which, so far from being universally detested, is, at this day, but too much admired, envied, and imitated. 3 The Vul. adds, " Et nemo illi dabat ;" but as no support, ex- cept that of one or two inconsiderable MSS., and the Sax. ver- sion. This reading has, doubtless, by the blunder of some copyist, been transcribed from the preceding chapter. 22. Vul. " Sepultus est in inferno." This reading is equally unsupported with the former, and is a mere corruption of the text, arising from the omission of the conjunction in the beginning of ver. 23, and the misplacing of the points. For the illustration of several words in this and the following verses, such as Iv zw adrj — tov ttolnov too yi^gauiA — umvex^nvai — diu§rivai — dianiQMOiv — see Prel. Diss. VL Part ii. sect. 19, 20. 25. A great many MSS. and some ancient versions, particular- ly the Sy. read wde, here, instead of o di, but he ; and this reading is adopted by Wet. The resemblance in sound, as well as in writ- ing, may easily account for a much greater mistake in copying. But that the common reading is preferable, can hardly be question- ed. In it, 6 di is contrasted to ov di, as vvv is in like manner to Iv ^(Dji aov ; but to to^i nothing is opposed. Had ix;? occurred in the other member of the comparison made by the p atriarch, I CHAPTER XVII. 391 should have readily admitted that the probability was on the side of the Sy. version. CHAPTER XVII. I. "To his disciples," npog zovg /nu&Tjzag. Vul. " Ad disci- pulos suos." This reading is favored by the Al. Cam. and a con- siderable number MSS. and by the 1st Sy. Cop. Arm. and Sax. versions. The 2d Sy. also has the pronoun, but it is marked as doubtful with an asterisk. The sense is nowise affected. 7. " Would any of you who hath a servant, etc., say to him, on his return from the field. Come immediately," Tig de i^ vficjv dovXov i'/wj/ — flaeX&ovTt tit, zov uy^ov igil evd-ecag nuQ(l-&cjv. E. T. " Which of you having a servant — will say unto him by and by, when he is come from the field. Go," — Vul. " Quis vestrum habens servum — 'Regresso de agro dicat illi, statim transi." The only material difference between these two versions arises from the different manner of pointing. I have, with the Vul. joined ev&e- tog to nagfX&(av. Our translators have joined it to ip(7. In this way of reading the sentence, the adverb is no better than an ex- pletive ; in the other, ev&eojg nupekdciv is well contrasted to niza Tama (payi'aat in the following verse. 10. " We have conferred no favor," dovXot axQ(7oi lafiev. Diss. XII. Part i. sect. 14. II. "Through the confines of Samaria and Galilee," dia (it- Gov 2!ttfiaQiag koi FahUag. E. T. *' Through the midst of Sama- ria and Galilee." I agree with Gro. and others, that it was not through the heart of these countries, but, on the contrary, through those parts in which they bordered with each other, that our Lord travelled at that time. I understand the words dia fitaov as of the same import with di>d fxtaov, as commonly understood. And in this manner we find it interpreted by the Sy. and Ara. translators. No doubt the nearest way, from where our Lord resided, was through the midst of Samaria. But had that been his route, the historian had no occasion to mention Galilee, the country whence he came ; and if he had mentioned it, it would have been surely more proper, in speaking of a journey from a Galilean city to Jeru- salem, to say, through Samaria and Galilee. But if, as I under- stand it, the confines only of the two countries were meant, it is a matter of no consequence which of them was first named. Besides, the incident recorded in the following words also renders it more probable that he was on the borders of Samaria, than in the midst of the country. It appears that there was but one Samaritan among the lepers that were cleansed, who is called an alien, the rest be- ing Jews. 392 NOTES ON ST. LUKE. 18. "This alien," dUoyiviig omog. The Jews have, ever since the captivity, considered the Samaritans as aliens. They call them Cuthites to this day. 21. " The reign of God is within you," ij jSaadila rov 0iou ipiog vfiojv iariv. Vul. Er. Zu. " Regnum Dei intra vos est." Cas. though not to the same purpose. I should have added Be. too, who says, " Regnum Dei intus habetis," had he not shown in his Commentary that he meant differently, denoting no more by intus than apud vos. Most modern translators, and among them the authors of our common version, have rendered the words in the same way as the Vul. and the Sy. and other ancient inter- preters. L. CI. and Beau, both say, " Au milieu de vous," and have been followed by some Eng. translators, particularly the An. and Dod. who say, " Among you." This way of rendering has al- so been strenuously supported of late by some learned critics. I shall briefly state the evidence on both sides. That both the pre- position IvTog, before a plural noun, signifies among, Raphelius has given one clear example from Xenophon's Expedition of Cyrus; the only one, it would appear, that has yet been discovered, for to it later critics, as Dod. and Pearce, have been obliged to recur. 1 have taken occasion, once and again, to declare my dissatisfaction with conclusions founded merely on classical authority, in cases where recourse could be had to the writings of the N. T. or the an- cient Gr. translation of the Old. I acknowledge that tviog does not oft occur in either, but it does sometimes. Yet in none of the places does it admit the signification which those critics give it here. As I would avoid being tedious, I shall only point out the passages to the learned reader, leaving him to consult them at his leisure. The only other place in the N. T. is Mt. 2.3: 26. In the Sep. Ps. 38: 4. 108: 22, or as numbered in the Eng. Bible, 39: 3. 109: 22, and Cant. 3: 10. These are all the passages wherein ivxog oc- curs as a preposition in that version. But it is sometimes used el- liptically with the article t«, for the inside, or the things within, as Ps. 102: 1, in the Gr. but in the Eng. 103: 1. Isa. 16: 11. Dan. 10: 16. We have this expression also twice in the Apocrypha, Ecclus. 19: 26. 1 Mac. 4: 48. Of all which I shall only remark in general, that no advocate for the modern interpretation of tvtog v(i(av in the Gospel, has produced any one of them as giving coun- tenance to his opinion. Wh. (who, though a judicious critic, some- times argues more like a party than a judge), after explaining tv- Tog vfAoJv iaicv to mean " is even now among you," and " is come unto you," adds, ^' so ivTogvixlv and iv vfxlv are frequently used in the O, T." Now the truth is, that Iv v/xTv does frequently oc- cur in the O. T. in the acceptation mentioned, but iviog v/^iovnev- er, either in that or any other acceptation ; nor does fvxog ijficjv occur, nor ivrog aviwv, nor any similar expression. The author CHAPTER XVII. 393 proceeds to give examples : accordingly, his examples are all (as was unavoidable, for he had no other) oi' ft> vfilv and iv t'l^ilv, not one of Iptog vjAMv, or any similar application of this preposition. Strange, indeed, if he did not perceive that a single example of this use of the preposition ivxuQ, (which use he had affirmed to be frequent), was more to his purpose than five hundred examples of the other. The instances of the other were, indeed, nothing to his purpose at all. The import of if in such cases was never questioned ; and his proceeding on the supposition that those phrases were equivalent, was what logicians call a petitio principii, a taking for granted the whole matter in that dispute. Nay, let me add, the frequency of the occurrence of iv v^~iv in Scripture, applied to a purpose to which ivxog vfiMv is never applied, notwithstanding the numerous occa- sions, makes against his argument instead of supporting it, as it ren- ders it very improbable that the two phrases were understood as equivalent. — But to come from the external to the internal evi- dence ; it has been thought, that the interpretation amongst you, suits better the circumstances of the times. The Messiah was al- ready come. His doctrine was begun to be preached, and con- verts, though not very numerous, were made. This may be re- garded as evidence that his reign was already commenced among them. But in what sense, it may be asked, could his reign or kingdom be said to be within them ? It is true, that the laws of this kingdom were intended for regulating the inward principles of the heart, as well as the outward actions of the life ; but is it not rath- er too great a stretch in language to talk of God's kingdom being within us ^ So, I acknowledge, I thought once ; but on consider- ing the great latitude wherein the phrases ?; ^uaiXe/a too Ofov is used in the N. T., in relation sometimes to the epoch of the dis- pensation, sometimes to the place, sometimes for the divine admin- istration itself, sometimes for the laws and maxims which would ob- tain; I began to think differently of the use of the word in this pas- sage. The apostle Paul hath said, Rom. 14: 17, "The king- dom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." Now these qualities, " righteous- ness, and peace, and spiritual joy," if we have them at all, must be loithin us, that is, in the heart or soul. If so, the apostle has by implication said no less than is reported here by the evangelist as having been said by our Lord, that the kingdom of God is within us. Is there any impropriety in saying that God reigns in the hearts of his people ? If not, to say ' the reign of God is in their hearts,' or ' within them,' is the same thing, a little varied in the form of expression. Even the rendering of jC?ci!(t«A;/«, kingdom, and not reign, heightens the apparent impropriety. But it is a more formidable objection against the common version, that our Lord's Vol. H. 50 394 NOTES ON ST. LUKE. discourse was at that lime addressed to the Pharisees : and how could it be said to men, whose hearts were so alienated from God as theirs then were, that God reigned within them ? This difficulty seems to have determined the opinion of Dr. Dod. To this I an- swer, that in such declarations conveying general truths, the person- al pronoun is not to be strictly interpreted. It is not, in such cases, you the individuals spoken to but, you of this nation, or you of the human species, men in general. In this way we understand the words of Moses, Deut. 30: 11 — 14. " This commandment, which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it ? Nor is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it unto us, that we way hear it, and do it ? But the word is very nigh unto thee in thy mouth and in thy heart, that thou mayest do it." This is not to be con- sidered as characterizing any individual, (for let it be observed, that the pronoun is throughout the whole in the singular number), nor even the whole people addressed : The people addressed had, by their conduct shown too often and too plainly, that the command- ments of God were neither in their heart nor in their mouth : But it is to be considered as explaining the nature of the divine service ; for it remains an unchangeable truth, that it is an essential charac- ter of the service which God requires from his people, that his word be habitually in their hearts. The same is quoted by the apostle, Rom. 10: 6, etc., and adapted to the gospel dispensation. I think further, with Markland, that hioc, v^iwv, as applying an inward and spiritual principle, is here opposed to ■naouTt]()r']aig, outward show and parade, with which secular dominion is commonly introduced. 36. The whole of this verse is wanting in many MSS. some of them of great note. It is not found in some of the early editions, nor in the Cop. and Eth. versions. But both the Sy. versions, also the Ara. and the Vul. have it. In a number of La. MSS. it is wanting. Some critics suppose it to have been added from Mt. This is not improbable. However, as the evidence on both sides nearly balances each other, I have retained it in the text, distin- guishing it as of doubtful authority. CHAPTER XVIII. 1. "He also showed them by a parable, that they ought to per- sist in prayer," akfys ds aul nuga^ol^v avioTg ngog to deTp navtOTS ngoaivxfo&ai. E. T. " And he spake a parable unto them, to this end, that men ought always to pray." The construction here plainly shows, that the word to be supplied before the infinitive is CHAPTER XVI II. 395 avTOvg. 'Eltysv aviolg — ngog to delv aviovg. The words are a continuation of the discourse related in the preceding chapter, which is here rather inopportunely interrupted by the division into chapters. There is in these words, and in the following parable, a particular reference to the distress and trouble they were soon to meet with from their persecutors, which would render the duties of prayer, patience, and perseverance, peculiarly seasonable. ^ " Without growing weary," nal f.n] layianilv. E. T. " And not to faint." At the time when the common version was made, the Eng. verb to faint was here of the same import with the ex- pression 1 have used. But as in that acceptation it is now become obsolete, perspicuity requires a change. 3. " Do me justice on my adversary ,"^'x(5'/>c7;adj' fAe dno tov av- Tidixov fiov. E. T. "Avenge me of mine adversary." The Eng. verb to avenge, denotes either to revenice or to punish ; the last es- pecially, when God is spoken of as the avenger. The Gr. verb iitdixio) signifies also to juds:e a came, and to defend the injured judicially from the injurious person. The word avenge, therefore, does not exactly hit the sense of the original in ver. 3, although, in the application of the parable, ver. 7, it answers belter than any other term. The literal sense is so manifest, and the connexion in the things spoken of is so close, that the change of the word in translating does not hurt perspicuity. 7. " Will he linger in their cause ?" kkI f^iuxgox^vfAUf in aviolg E. T. " Though he bear long with them." Vul. " Et patientiam habebit in illis ?" Er. " Etiam cum patiens fuerit super illis." Zu. " Etiamsi longa patientia utatur super illis." Cas. " Et tam erit in eos difficilis ?" Be. "Etiamsi iram differat super ipsis." So various are the ways of interpreting this short clause. Let it be ob- served that both the Al. and the Cam. MSS. read naKQodvf.iH. The Vul. and even the Sy. appear to me to have read in the same manner ; so also have some of the Fathers. But the version giv- en here does not depend on that reading. The omission of the substantive verb connected with the participle, is common in the oriental idiom. I therefore understand f^cexQO&vinwv here as put for lxayf.QO&vf.io}v iorai^ and consequently equivalent to /.lUngoUvfiil. As fittitgo&vf.te7v commonly denotes to have patience, and as it some- times happens that patient people appear slow in their proceedings, it comes, by an easy transition, to signify 'to linger,' 'to delay.' In this sense I understand it here with Gro. ; reading this member of the sentence, as well as the preceding, with an interrogation. The words quoted by him from the son of Sirach, Ecclus. 32: 18, in the Gr. (but in the E. T. which follows the Com. and the Vul. 35: 18), appear both perspicuous and decisive, O nvgiog ov fAtj §ga- dvvi], ovdi i-irj (xaHgoi)u/.t7]oei in aviolg. The first clause is justly interpreted in the E. T. " the Lord will not be slack ;" but the 396 NOTES ON ST. LUKE. second is rendered both obscurely and inaccurately, " neither will the mighty be patient towards them." Properly thus, " neither will he linger in their cause." The pronoun their refers to the humble mentioned in the preceding verse, whose prayer pierceth the clouds. To me it appears very probable, considering the affin- ity of the subject, that the evangelist had in the expression he em- ployed, an allusion to the words of the Jewish sage. 8. " Will he find this belief in the land ?" ugu evgrjCiti, Ttjv nla- Tiv ini Tfjg yriQ. E. T. " Shall he find faith ou the earth ?" There is a close connexion in all that our Lord says on any topic of con- versation, which rarely escapes an attentive reader. If in this, as is very probable, he refers to the destruction impending over the Jewish nation, as the judgment of heaven for their rebellion against God, in rejecting and murdering the Messiah, and in persecuting his adherents, t?jV niativ must be understood to mean ' this belief,' or the belief of the particular truth he had been inculcating, name- ly, that God will in due time avenge his elect and signally punish their oppressors ; and r^v yrjv must mean ' the land,' to wit, Judea. The words may be translated either way ; but the latter evidently gives them a more definite meaning, and unites them more closely with those which preceded. 9. " Example," nagapoliqv. Mt. 13: 3. N. 11. " The Pharisee, standing by himself, prayed thus," o (I)aQi~ oalog oza&slg ngog iuvtov xavta Tigootjvxfro. E. T. " The Phar- isee stood and prayed thus with himself." Our translators have considered the words uQog luvxdv as connected with ngoai-ivyiTO, in which case they are a mere pleonasm. I have preferred the man- ner of Dod. and others, who join them to ata&ttg ; for in this way they are characteristical of the sect, who always affected to dread pollution from the touch of those whom they considered as their in- feriors in piety. 13. " At a distance," f.iccy(g6&ii^. Mt. 8: 30. 14. "Than the othev, ^' ij ixflvog. There is a considerable di- versity of reading on this clause. A few copies have nag ixihov, a great number -tj yag lusivog, and others still differently. But the meaning is the same in all. 25. " Pass through," doel&ih. Vul. " Transire." I have here, with the Eng. translators, preferred the reading of the Vul. to that of the common Gr. The MSS. however are not unani- mous. The Al. Cam. and a few others, read duk&elv. Agreeable to this is the version, not only of the Vul. but of the Go. Sax. sec- ond Sy. and Eth. Mt. 19: 24. N. 31. " All that the prophets have written shall be accomplished on the Son of man," liXfodTJoeTcct ndvza ra yfygufifAtva, dia roiv ngo(pi]Tcou Tw VIM tov avOgconov. E. T. " All things that are written by the prophets concerning the Son of man shall be accom- CHAPTER XIX. 397 plished ;" which is literally from the Vul. " Consummabuntur om- nia quas scripta sunt per prophetas de Filio hominis." This ver- sion must have arisen from a different reading. Accordingly the Cam. and two or three MSS. of no account, for tfo vim read negl zov viov. Agreeably to this also is the rendering of both the Sy. and the reading of some early editions. But this is not a sufficient reason for rejecting the common reading, especially when the sense conveyed by it is equally good. Yet it has been deserted by most modern interpreters. Castalio has indeed adopted it, " Filio homi- nis accident plane omnia quae sunt a vatibus scripta." With this also agree the G. E. and V/es. Add to these Wa. in his New Translations lately published. 35. " When he came near Jericho," iv tcj iyyi^tiv uviov elg 'legiXoi. L. CI. and Beau. " Comme il etoit pres de Jericho." This manner is likewise adopted by most of the late Eng. transla- tors. What recommends it is the consideration, that thereby an apparent contradiction in the evangelists is avoided ; Mt. and Mr. having mentioned this miracle as performed by our Lord after he left Jericho. Gro. has remarked, that iyyi^aiv means ' to be near,' as well as to come near ;' which is true. But it is not less true, that in this acceptation it is construed with the dative. When fol- lowed by the preposition slg, it always denotes, if I mistake not, to approach. A most extraordinary solution is given from Markland, (Bowyer's Conjectures), who supposes an ellipsis which he supplies thus, iv iw iyyiCiiv avro ilg [supple 'JfgoooXvfAU {Ig] 'Jfgi/ca. If so, the translation here given is unexceptionable ; for the ellipsis is just as easily supplied in Eng. as in Gr. " When they came near [meaning Jerusalem, being at] Jericho." A liberty so unbounded is not more agreeable to the Gr. idiom than to the Eng. It is alike repugnant to the idiom of every tongue, to authorize an interpreter to make a writer say what he pleases. Such licenses are subver- sive of all grammar and syntax. CHAPTER XIX. 2. " And chief of the publicans," xat avzog ijf dgytxi\(avr]g. E. T. " Which was the chief among the publicans." This seems to imply, that he was the chief of the whole order in Palestine. Had this been the case, the name would have, most probably, been attended with the article. Thus it is always said o dgyitgevg when the high-priest is spoken of. In like manner, when there is in the nation but one of any particular office or dignity, as o (3aoi- Xsvg, ' the king,' 6 tjyfficov, ' the procurator,' o dv&vnuTog, * the pro- consul.' To have translated the word a chief publican, would have been, on the contrary, saying too little. This expression does 380 NOTES ON ST. LUKE. not necessarily imply authority, or even that there were not, in the same place, some on a footing with him. Now, if the evangelist had meant to say no more than this, I think his expression would have been fig zwv ugxnilMvoiv, as we find in the same way, ilg TMv aQxiovvayMyctiv used Mr. 5: 22 ; whereas, the manner in which L. mentions the circumstance of office here, xat avxog riv uQxne- iMVTjg^ seems to show that, in the station he possessed, he was single in that place, and consequently that he was chief of the pub- licans of the city or district ; for let it be observed, that though the Gr. article renders the noun to which it is prefixed perfectly defi- nite, the want of it does not render a noun so decisively indefinite, as the indefinite article does in modern languages. 8. " If in aught I have wronged any man," e't rivog rt, iavxo- (pdvztjaa. Diss. XIII. Part i. sect. 16. 9. " Jesus said concerning him," elnf ngog avrov 6 'Jtjaovg. E. T. " Jesus said unto him." The thing said shows clearly, that our Lord spoke, not to Zaccheus, but to the people concerning Zac- cheus. He is mentioned in the third person xu&otc kui aviog, ' in- asmuch as he also.' Of this mode of expression we have another example in the very next chapter, ver. 19, iyixuaav ott ngog av- rovg Trjv nagafioXriv rauirjv fine. E. T. " They perceived that he had spoken this parable against them." It is from the import of the parable itself that ngog avrovg is rendered ' against them ;' for, had it been in their favor, there would have been no impropriety in saying 71,00? aviovg, to denote ' concerning them,' or in relation to them. Another example we have Heb. 1: 7, ngog f*iv lovg ay- ytlovQ Uyei. E. T. " Of the angels he saith." 12. " To procure for himself the royalty," Xu^iiv iavro) (Saai- Uiav. E. T. " To receive for himself a kingdom." To me it is manifest that ^aadela here signifies royalty, that is, royal power and dignity. For that it was not a different kingdom from that wherein he lived, as the common version implies, is evident from ver. 14. It is equally so, that there is in this circumstance an allu- sion to what was well known to his hearers, the way in which Ar- chelaus, and even Herod himself, had obtained their rank and au- thority in Judea, by favor of the Romans. When this reference to the history of the times is kept in view, and ^aaiUla understood to denote royal power and dignity, there is not the shadow of a diffi- culty in the story. In any other explanation, the expounder, in order to remove inconsistencies, is obliged to suppose so many cir- cumstances not related, or even hinted, by the evangelist, that the latter is, to say the least, made appear a very inaccurate narrator. The great latitude in which the word /Suadiia is used in the Gos- pel, will appear from several considerations, particularly from its be- ing employed in ushering in a great number of our Lord's parables, CHAPTER XX. 399 wherein the subjects illustrated are very different from one another. Diss. V. Part i. sect. 7. 13. " Having called ten of his servants," KaXiaag 8t di'tca dov- lovq iavTOv. E. T. " He called his ten servants." This implies that he had neither more nor fewer than ten servants, who were all called. Had this been our Lord's meaning, the expression must have been naltaag di lovg dtxa dovlovg iaviov. Thus Matt. 10: 1, ngoaxakeaa^ivog tovg doodexa fiudtjiag aviov, " Having called to him his twelve disciples." So also Matt. 11: 1. L. 9: 1. The ar- ticle is never wanting while the number is complete. 2 " Pounds." Diss. VIII. Part. i. sect. 7. 22. " Malignant," novtjQt. Mt. 25: 26. 26. " To every one who hath, more shall be given," Tlavxl roj t'xovTt do&TjaeTai. Vul. " Omni habenti dabitur, et abundabit." For the two last words the La. has the sanction of five MSS. of no name, which read xai nfgtaotv&ijaizai, but of no version whatever. 32. " Found every thing as he had told them." evgov xa&ajg finev avTOig. Vul. " Invenerunt, sicut dixit illis stantem pullum." Agreeably to this, a few MSS. but none of any note, read after ttvtolg, iGTbJztt TOP nojkov. The second Sy. the Sax. and the Arm. versions are also conformable to the Vul. 38. " In the highest heaven." Ch. 2: 14. N. 42. " Oh that thou hadst considered," on el lyvojg xul av. Ch. 12: 49. N. 43. " Will surround thee with a rampart," nege^alovGc '/dpax« Got. E. T. " Shall cast a trench about thee." Xdgcc'^ does not occur in any other place of the N. T. ; but in some places wherein it occurs in the Sep. it has evidently the sense [ have here given it. Indeed a rampart, or mound of earth, was always accompanied with a trench or ditch, out of which was dug the earth necessary for raising the rampart. Some expositors have clearly shown that this is a common meaning of the word in Gr. authors. Its perfect conformity to the account of that transaction given by the Jewish historian, is an additional argument in its favor. CHAPTER XX. 1. "Teaching — and publishing the good tidings," didaaxovrog — xui evayyehCofti'vov. Diss. VI. Part v. sect. 14. 13. " Surely," laojg. E. T. " It may be." Though the lat- ter may be thought the more common signification, the former suits belter the genius of the parable, and the parallel passages. Be- sides, the word has often that signification in profane authors. It is found but once in the version of the Seventy, 1 Sam. 25:21, where it is evidently used in this sense, answering to the Heb. ^i< achy 400 NOTES ON ST. LUKE. ' profecto/ and rendered in the E. T. * surely.' It occurs in no other place of the N. T. 35. " Who shall be honored to share in the resurrection. It may be remarked in passing, that our Lord, agreeably to the Jew- ish style of that period, calls that only the resurrection, which is a resurrection to glory. CHAPTER XXI. 8. " Saying, I am the person ; and the time approacheth, Xi- yovTig, oTi iyoi iifii ' xal 6 naiQog ijyytKi. The second clause, x«t o itaigog tjyyinf, " and the time approacheth," is capable of being un- derstood as the words either of the false messiahs that would arise, or of our Lord himself. In the former case, the copulative xal connects this clause with that immediately preceding, to wit iyd fifii; in the latter, the connexion is made with the verb tlevaovTui. Former expositors have I think, in general, adopted the latter mode of interpreting, making these the words of our Lord. Of this num- ber is Gro. who considers the second clause as equivalent to what is said, Mt. 24: 34. Mr. 13: 30. "This generation shall not pass till all these things be fulfilled." Most translators have also favor- ed this manner. Er. says, " Multi venient dicentes se esse Chris- tum ; et tempus instat." Had he understood both clauses as the words of the impostors, he would have said instare. Cas. to the same purpose, '•' Qui se eum esse dicant ; et quidem tempus in- stat." Such foreign translations as do not preserve the ambiguity of the original, seem all to approve the same explanation. Some late Eng. commentators have favored the other, and have been fol- lowed by some interpreters, Dod. Wes. in particular. Yet in their translations themselves this does not appear, unless from the point- ing, or the notes. As very plausible things may be said on each side of the question, and as there does not appear any thing in the context that can be accounted decisive, I consider this as one of those ambiguities which translators ought, if possible, to preserve. Most of them, indeed, have either accidentally or intentionally done so. Of this number is the Vul. " Dicentes quia ego sum, et tem- pus appropinquavit:" And the Zu. " Dicentes, Ego sum Chris- tus, et tempus instat :" As also the E. T. " Saying, I am Christ, and the time draweth near." Bishop Pearce seems to think that the words in the following verse, ovk evdttog to xtkog, are said in direct contradiction to the clause o xaigog, rjyyiid, and consequent- ly show this to be the assertion of the seducers. If our Lord had employed o nciigog in this verse instead of to xtkog, I should have thought the argument very strong ; but, as it stands, it has no weight at all. 1 know no interpreter who gives the same import CHAPTER XX. 401 to yaiQog in the eighth verse, and to Ti'Xog in the ninth ; and if they refer to different events, the one cannot be in opposition to the other. 15. " To refute," uvTeimlv. E. T. " To gainsay." The im- port of the declaration Is well expressed by Grotius, " Cui nihil con- tradici possit, quod veri habeat speciem." That their adversaries did actually gainsay or contradict them, we have from the same authority : Acts 13: 45. 28: 19, 22. It deserves, however, to be remarked, that the term in all these places is different from that used here. It is avtiltysiv, which, in the idiom of the sacred wri- ters, is evidently not synonymotis. 19. " Save yourselves by your perse verance,?^' tv zrj vjio/hovtJ vficHv KiriGaa&t tug xpvy^ag v^oiv. E. T. " In your patience possess ye your souls." For the Import of the word imofiov?^, see ch. 8: 15. N. Kidofiai signifies not only ' I possess,' but ' I acquire,' and even ' I preserve what I have acquired ;' for it is only thus I con- tinue to possess it. Such phrases as at ipvxcxl vfAwv were shown (ch. 14: 26. N.) to serve in the Hellenistic Idiom for the recipro- cal pronoun. The sentence is, therefore, but another manner of expressing the same sense, which Mt. has delivered (ch. 10: 22,) in these words, " The man who persevereth to the end shall be saved," 0 vnof4,eivag slg xiXog oviog, Gco&tjafzai. That the words may have relation to a temporal, as well as to eternal salvation, is not to be doubted ; but as the whole discourse Is a prophecy, a translator ought not, from the lights afforded by the fulfilment, to attempt ren- dering it more explicit than it must have appeared to the hearers at the time. I shall only add, in passing, that there Is a small de- viation from the common in the reading of the Vul. and the Sy. versions, where we find the future of the indicative instead of the imperative ; in conformity to which, three or four MSS. have utija- fo^i instead of xT7'jGcxo-&f. But this makes no alteration on the sense. It may be even reasonably questioned, whether there has been any difference in the Gr. copies used by those translators. The future in the Heb. is often no other than a more solemn ex- pression of the imperative ; and therefore, If I had not had occasion to make other remarks on the verse, I should have thought this too slight a difference to be taken notice of here. 21. " Let those in the city make their escape," ol iv f^n'oto av- Ttjg fxxcogfiro)oav. E. T. " Let them who are in the midst of it depart out." Amrig may here very natuiully be thought at first to refer to 'Jovduiu, mentioned in the former part of the verse. But the sense and connexion evidently show that it relates to Ifgovaa- Xrifi, mentioned in the foregoing verse. The next number of the sentence is a confirmation of this — stat ol iv raJg ^iogaig, ^rj (tofg- y^ia^tuiaav iig otur/jV. Here the fields could not be contrasted to Ju- VoL. II. 51 402 NOTES ON ST. LUKE. dea, the country of which they were a part, but are very properly contrasted to Jerusalem, the metropolis: the contrast of iow;/i and country is familiar in every language. I do not urge that this suits better the events which soon followed ; for if there were not ground for this interpretation from the context and the parallel passages in the other Gospels, it would be hazardous to determine what the in- spired author has said, from what a translator may fancy he ought to have said, that the prediction might tally with the accomplish- ment. In this way of expounding, too, much scope is given to im- agination, perhaps to rooted prejudices and mere partiality. 23. " Wo unto the women with child." Ch. 6: 24—26. N. 25. " Upon »the earth," inl Ttjg yrjg. Some late expositors think it ought to be rendered ' upon the land,' considering the pro- phecy as relating solely to Judea. The words as they stand may no doubt be translated either way. I have preferred that of the common version, for the following reasons : 1st, Though what pre- ceded seems peculiarly to concern the Jews, what follows appears to have a more extensive object, and to relate to the nations, and the habitable earth in general. There we hear of ovvoxv i&vajv, and of the things tnegxofAivMv zrj oixovf^evr] ; not to mention what immediately follows, to wit, that the Son of man shall be seen com- ing on a cloud with great glory and power. Nor is it at all pro- bable that by the term i&vwf, nations, used thrice in the preceding verse manifestly for Gentiles, are meant in this verse only Jews and Samaritans. 2dly, The prediction which the verse under examina- tion introduces, is accurately distinguished by the historian as not commencing till after the completion of the former. It was not till after the calamities which were to befall the Jews should be ended ; after their capital and temple, their last resource, should be invest- ed and taken, and the wretched inhabitants destroyed or carried captive into all nations ; after Jerusalem should be trodden by the Gentiles ; nay, and after the triumph of the Gentiles should be brought to a period — that the prophecy contained in this and the two subsequent verses should begin to take effect. The judicious reader, to be convinced of this, needs only give the passage an at- tentive perusal. 28. " Begin to be fulfilled," uQxofu'vwv yivia&ai. Mr. 5 : 17. N. 30. " When ye observe them shooting forth," orav ngo^alo)- oiv rjdi], SXtnovrag. Vul. " Cum producunt jam ex se fructum." This addition oi fructum is not favored by any other version except the Sax. or even by any MS. except the Cam. which has xov xap- nov avicSv. CHAPTER XXIf. 403 CHAPTER XXII. 25. " They who oppress them are styled benefactors," o» f|oK- oittCovteg avTOJv tvepyaiat naXovvrac. E. T. " They who exer- cise authority upon them are called benefactors." The verb i'S.ov- atuCetv, in its common acceptation, does not mean simply ' to rule,' or govern, as noi^alvnv, ag'/^aiv, y]yefA.oveviiv, or xv^sgpdelv, but * to rule with rigor' and oppression, as a despot rules his slaves. It is in this sense used by the apostle Paul, 1 Cor. 6: 12, oux iyo^ i^ov- maa&riaoixat, vno xtvog. E. T. " I will not be brought under the power of any :" that is, ' How different soever in themselves the particular gratifications may be,' — for it is of this kind of spiritual subjection he is speaking, — ' I will not allow myself to be enslaved by any appetite.' It seems to be our Lord's view in these instruc- tions, not only to check in his apostles all ambition of power, every thing which savored of a desire of superiority and dominion over their brethren, but also to restrain that species of vanity which is near akin to it, the affectation of distinction from titles of respect and dignity. Against this vice particularly, the clause under con- sideration seems to be levelled. The reflection naturally suggested by it is. How little are any the most pompous epithets which men can bestow, worthy the regard of a good man, who observes how vilely through servility and flattery, they are sometimes prostituted on the most undeserving ! That there is an allusion to the titles much affected by monarchs and conquerors in those ages, amongst which benefactor, euergetes, was one, there can be little doubt. To the same purpose are those instructions wherein he prohibits their calling any man upon the eartl) their father or teacher in things divine, or assuming to themselves the title of rabhi or leader. 29, 30. " And I grant unto you to eat and drink at my table in my kingdom, (forasmuch as my Father hath granted me a king- dom), and to sit ;" nuyoj diaii^f^at vfxTv, xa&ojg du&ixo fioc 6 na- Ti]Q (iov, jSaaUfiuv ' 'ivu la&ir}Ta Kal nlvt^zs ini rrjg rgunt^tjg f.iov, iv Tj] QaaiXila (xov, teal xa{Hai]a&f — . E. T. " And I appoint unto you a kingdom, as my Father has appointed unto me ; that ye may eat and drink at my table in my kingdom, and sit — ." There is evi- dently an indistinctness in this version, which is not warranted by the original. At first, the grant to the disciples appears to be very different from what, by the explanation subjoined, it is afterwards found to be. The first is " a kingdom," the second, " that ye may eat and drink at my table in my kingdom. See Mt. 26: 29. ^ N. Baaikilav is rendered as if it were governed by diail&ffiai., and not as it is, both in reality and to appearance, by dudfTO. Make but a small alteration in the pointing, remove the comma after i^ov, and place it after ^aodei'av, and nothing can be clearer or more explicit 404 NOTES ON ST. LUKE. than the sentence. I have, for the sake of perspicuity, made an alteration on the arrangement of the words, but not greater than that made by our translators, which has the contrary effect, and in- volves the sentence in obscurity. 31. " Hath obtained permission." Eh;iTt]oaTo. Though, with most interpreters, 1 said first requested permission, the word will bear, and the sense requires, that it should be rendered obtained. — Their danger arose chiefly, not from what Satan requested, but from what God permitted. ^ " You [all]," v^iug. The plural pronoun shows plainly that this was spoken of all the apostles, esi)ecially as we find it contrast- ed to the singular tuqI gov, directed to Peter in the sam.e sentence. But this does not sufficiently appear in Eng. or any language where- in it is customary to address a single person in the plural. 1 have, therefore, to remove ambiguity, supplied the word [all.] 32. " When thou hast recovered thyself," ov intoTgaipag. E. T. " When thou art converted." There is precisely the same rea- son against rendering intOTQtxpag in this place converted, which there is against rendering OTgaq:rjie, Mt. 18: 3, in the same way. See the Note on that verse. 36. " Let him who hath no sword, sell his mantle, and buy one," 0 f.irj iXb)v, uioXi^ouTOi to Ifiditov ccviov, Kai dyogaauTco f^d^cc- iQav. A great number of MSS. and some of note, have the two verbs in the future, noih'tan and dyogdofi, instead of the imperative. In this way it is also read in some of the oldest editions, I think, however, that there is no occasion here to desert the common read- ing. The sense in such prophetical speeches is the same, either way rendered. In the animated language of the prophets, their predictions are often announced under the form of commands. The prophet Isaiah, in the sublime prediction he has given us of the fate of the king of Babylon, thus foretells the destruction of his family, (14:21,) ■' Prepare slaughter for his children, for the iniquity of their fathers, that they do not rise, nor possess the land." Yet the instruments by which Providence intended to effect the extirpation of the tyrant's family, were none of those to whom the prophecy was announced. The prophet Jeremiah, in like manner, foretells the approaching destruction of the children of Zion, by exhibiting God as thus addressing the people, (9: 17, 18,) " Call for the mourning women, that they may come; and send for cunning women: and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with wa- ters." There, matter of sorrow is predicted, by commanding the common attendants on mourning and lamentation to be gotten in readiness ; here, warning is given of the most imminent dangers, by orders to m.ake the customary preparation against violence, and to account a weapon more necessary than a garment. In the prophe- CHAPTER XXII. 405 cy of Ezeklel, (39: 17—19,) and in the Apocalypse, (19: 17, 18), so far is this allegoric spirit carried, that we find orders given to brute animals to do what the prophet means only to foretell us they will do. Indeed, this is so much in the vivid manner of scriptural prophecy, that I am astonished that a man of bishop Pearce's abili- ties should have been so puzzled to reconcile this clause to our Sa- viour's intention of yielding without resistance, that, rather than ad- mit it, he would recur to an expedient whose tendency is but too evidently to render Scripture precarious and uncertain. 38. " Here are two swords — It is enough." The remark here made by the disciples, and our Lord's answer, show manifestly two things : the first is, that his meaning was not perfectly comprehend- ed by them ; the second, that he did not think it necessary at that time, to open the matter further to them. Their remark evinces that they understood him literally ; and it is, by consequence, a confirmation (if a confirmation were needed) of the common read- ing of ver. 36. By his answer, 'laavov ion, " It is enough," though he declined attempting to undeceive them by entering further in- to the subject, he signified, with sufficient plainness to those who should reflect on what he said, that arms were not the resource they ought to think of. For what were two swords against all the ruling powers of the nation ? The import of the proverbial expression here used by our Lord is therefore this, ' We need no more :' which does not imply that they really needed, or would use, those they had. 51. "Let this suffice,^' iaie iojg tovtov. E. T. "Suffer ye thus far." This version is obscure, and susceptible of very differ- ent interpretations. All antiquity seems agreed in understanding our Lord's expression as a check to his disciples, by intimating that they were not to proceed further in the way of resistance ; as it was not to such methods of defence that he chose to recur. What is recorded by the other evangelists (Mt. 26: 52, 53. J. 18: 11), as likewise said on the occasion, strongly confirms this explanation. Another indeed has been suggested ; namely, that the words were spoken to the soldiers, who are supposed, before now, to have seiz- ed his person ; and that our Lord asked of them, that they would grant him liberty to go to the man whose ear had been cut off, that he might cure him : the only instance wherein Jesus needed the per- mission, or the aid, of any man in working a miracle. An expla- nation this every way exceptionable ; but it is sufficient hereto take notice, that it is totally destitute of evidence. Eisner, who favors this interpretation, after giving what he takes to be the sense in a paraphrastical explanation, quotes by way of evidence, two passa- ges from the same author, in order to prove — what was never questioned by any body — that iojg, followed by the genitive, some- times answers to the La. ad. The only thing, in the present case, which requires proof is, that such an ellipsis, made by the suppres- 406 NOTES ON ST. LUKE. sion of two principal words, fie iX&f7v, is consistent with use in the language ; and the only proof is precedents. Would sinite ad is- tum in La. or, which is equivalent, suffer to him in Eng. convey that sense ? Yet nobody will deny, that sinite me ire ad istum in the one language, and suffer me to go to him in the other, clearly express it. Just so, it is admitted, that euTe ik&i7v i/^i itog romov would convey that sense, though aaxs twg xomo does not. The extent of use in Gr. is learnt only from examples, as well as in La. and Eng. Now, in the quotations brought by Eisner, there is no ellipsis at all ; consequently they are not to the purpose. On the other hand, every body knows that ifog, which is an adverb of time, when joined to tovzov, means commonly hucusque, ' hitherto ;' and that adverbs of time are occasionally used as nouns, may be easily exemplified in most languages. " Behold, now," says Paul, 2 Cor. 6: 2, " is the accepted time," 'idov vvv ■natgog (v-ngoodixiog. The words of our Lord, in the most simple and natural interpretation, denote, " Let pass what is done — Enough of this — no more of this." 52. *' Officers of the temple-guard," aTgarrjyovg zov Itgov' E. T. " Captains of the temple." The temple had always a guard of Levites, who kept watch in it by turns, day and night. There are references to this practice in the O. T., both in the Prophets and in the Psalms. Over this guard one of the priests was ap- pointed captain ; and this office, according to Josephus, was next in dignity to that of high-priest. It appears from Acts 4: L 5: 24, 26, as well as from the Jewish historian, that there was one who had the chief command. The plural number is here used for com- prehending those who were assigned to the captain as counsellors and assistants. The addition of the word guard seemed to be necessary in Eng. for the sake of perspicuity. ^ " Clubs," ^^AwK. E. T. "Staves." ^ 5^a/ is intended principally for assisting us in walking ; a dub is a weapon both of- fensive and defensive. The former is, in Gr. Qcc^dog ; the latter, IvAoj/. To show that these words are in the Gospel never used promiscuously, let it be observed, that in our Lord's commands to his apostles, in relation to the discharge of their office, when what concerned their own accommodation in travelling is spoken of, the word gd^dog is used by all the three evangelists, Mt. Mr. and L., who take particular notice of that transaction. But, in the account given by the same evangelists of the armed multitude sent by the high-priests and elders to apprehend our Lord, they never employ the term ga^dog, but always ^vkov. 54. " Then they seized him, and led him away to the high- priest's house," Gukka/Sovrfg di uviov tjyayov, xai iioj^yayov avrov tig zov ohov zov dgxtiQioig. E. T. " Then took they him, and led him, and brought hira into the high-priest's house." VuL CHAPTER XXIII. 407 " Comprehendentes autem euin, duxerunt ad domum prlncipis sa- cerdotum." The words nal iloriyayov avxdv are not in the Cam. and two other MSS. and some evangelistaries. The Sy. and Sax. interpreters, and therefore probably the author of the old Itc. ver- sion, have not read them. It is plain they add nothing to the sense. "ifyayov fig lov oixov, and iia^yayov tig z6v oixov, are the same thing. One of these superadded to the other, is a mere tautology. Besides, there appears something of quaintness in the expression, avTOv riyayov v.o.1 eiarjyayov avzov, which is very unlike this wri- ter's style. I have therefore preferred here the more simple man- ner of the Vul. and the Sy. 55. " When they had kindled a fire in the middle of the court," di^iavxojv di nvg Iv fxtaoi rrjg avXijg. E. T. " When they had kin- dled a fire in the midst of the hall." The expression iv (it'aco is an evidence that this avkrj was an open court. Besides, avXrj here ap- pears contradistinguished to olxog in the preceding verse. Mt. 28: 58. N. 66. " The national senate," to ngiailvzegiov zov Xaov. E. T. " The elders of the people." I do not introduce this title here as though there were any difficulty in explaining it, or any difference, in respect of sense, in the different translations given of it ; but solely to remark, that this evangelist is the only sacred writer who gives this denomination to the sanhedrim ; for there can be no doubt that it is of it he is speaking. This is the only passage in the Gospel where it occurs. The same writer (Acts 22: 5), also applies the title nQia^vztgiov, without the addition zov Xaov, to this court, or at least to the members whereof it was composed, con- sidered as a body. I thought it allowable, where it can be done with propriety, (for it cannot in every case), to imitate even these little differences in the style of the inspired penmen. Diss. XII. Part i. sect. 9, 10. CHAPTER XXIII. 11. "A shining robe," ia&rjza Xufingav. E. T. " A gorgeous robe." Vul. " Veste alba." Er. Zu. Cas. Be. " Veste splendi- da." Though the Gr. word may be rendered either way, I prefer the latter, as denoting the quality of the garment which was the most remarkable ; for this epithet was most properly given to those vestments wherein both qualities, white and shining, were united. That the word laiAJifjog was used for white, the application of it by Polybius to the toga worn by the candidates for offices at Rome, if there were no other evidence, would be sufficient. But when nothing beside the color was intended, the word ^tvKog was used corresponding to the La. albus, as Xttftngog did to candidus. Such 408 NOTES ON ST. LUKE. white and splendid robes were worn in the east by sovereigns. He- rod caused our Lord to be dressed in such a garment, not, as 1 im- agine, to signify the opinion he had of his innocence, but in deri- sion of his pretensions to royahy. Perhaps it was intended to in- sinuate, that tiiose pretensions were so absurd as to merit no other punishment than contempt and ridicule. 15. " He hath done nothing to deserve death," ovdiv u^iov -davu- Tov ioTi mngayfiivov avrw. E. T. " Nothing worthy of death is done unto him." This, though unintelhgible, is a literal version from the Vul. Er. and Zu. " Nihil dignum morte actum est ei :" the meaning of which, as it is here connected, if it have a meaning, is, ' Herod hath not deserved to die for any thing he hath done to Jesus.' Now, as it is certain that this cannot be Pilate's meaning, being quite foreign from his purpose, I see no other resource but in supposing that nengayf-upov aviw is equivalent to nengayf^ipov vn ccvTov. I am not fond of recurring to unusual constructions, but here I think there is a necessity ; inasmuch as this sentence of Pi- late, interpreted by ordinary rules, and considered in reference to his subject, is downright nonsense. As to other versions, the Sy. has rendered the words not more intelligibly than the Vul. Cas. adopting the construction here defended, says, " nihil morte dignum ab hoc factum esse." Be. to the same purpose, " nihil dignum morte factum est ab eo." Lu. keeps close to the Vul. The G. F. has followed the Vul. in what regards the construction, but has in- troduced a supply from conjecture, to make out a meaning, — " rien ne lui a ete fait [qu'importe qu'il soit] digne de mort." Dio. has taken the same method,' — " nienti gli e stato fatto [di cio che si farebbe a uno] che havesse meritata la morte." It is strange that Be. has not here been followed by any of those Protestant transla- tors who have sometimes, without necessity, (where there was no difficulty in the words) followed him in the liberties he had taken, much more exceptionable in respect of the sense than the present, and less defensible in respect of the expression. Some more re- cent translators, both Fr. and Eng., L. CI. Dodd. and others, ad- mit the manner of construing the sentence adopted here. I shall subjoin a few things which had influence with me in forming a judg- ment of this matter. A similar example is not, I believe, to be found in the N. T. nor in the Sep. ; but so many examples o( iiin- gayfitpov zipt, for nengayixtvov vno xivog^ have been produced from classical authors by Raphelius and V/et. as show it to have been no uncommon idiom. Now, though L. abounds in Hebraisms as much as any sacred writer, yet he has oftener than the rest recourse to words and idioms, which he could acquire only from conversing with the Gentiles, or reading their authors ; and has, upon the whole, as was observed before, (Preface, sect. 11), greater variety in his style than any other of the evangelists. Further, it strength- CHAPTER xxni. 409 ens the argument, that ■n^/doafiv u^cov {fumtov is a phrase not un- frequent with L. (see Acts 25: 11:25. 26: 31), for expressing to do wliat deserveth death ; and, as the only inquiry on this occasion was, what Jesus had done, and what he deserved to suffer, there is the strongest internal probability, from the scope of the place, that it must mean what had been done by him, and not to him. Lastly, no other version that is both intelligible and suited to the context can be given, without a nuich greater departure from the ordinary rules of interpretation and of syntax than that here made. To be convinced of this, one needs only consider a little the Itn. and G. F. translations of this passage above recited. 23. " Their clamors, and those of the chief priests, prevailed," xccTioy^vov vtl quji/ui uviwv nul iwv ugj(tfgfOiv. Vul. " Invalesce- bant voces eorum." With this agree one MS. which omits xal tojp dgx^fgicov, and the Sax. and Cop. versions. 35. " The elect of God," 6 zou &eov {xkemog. This title is adopted from Isaiah 42: 1, and appears to be one of those by which the Messiah was at that time distinguished. Diss. V. Part iv. sect. 14. 43. " Paradise." Diss. VI. Part ii. sect. 19, 20, 21. 50. A senator named Joseph." '^vt^g opofiuTt 'JcDarjq) povlev- zrjg vnoLQ'/^Mv. E. T. " A man named Joseph, a counsellor." The word ^ovlfvTi^g occurs nowhere in the N. T. but here and in the parallel passage in Mr. Some think that it denotes a member of the sanhedrim, the national senate and supreme judicatory. Fa- ther Simon says that all the Jewish doctors thus applied the term ^ovlfVTui. See his note on Mr. 15: 43. Gro. though doubtful, inclines rather to make Joseph a city magistrate ; and Lightfoot, founding also on conjecture, is positive that he was one of the coun- cil-chamber of the temple. To me, the first appears far the most probable opinion. What the evangelist advances, ver. 51, is a strong presumption of this, and more than a counterbalance to all that has been urged by Gro. and Lightfoot in support of their re- spective hypotheses. " He had not concurred," says the historian, " in their resolutions and proceedings." To the pronoun uvtmv, their, the antecedent, though not expressed, is clearly indicated by the construction to be ol povXiviai^ ' the senators.' And of these the crucifixion of Jesus is here represented as the resolution and the deed. With what propriety could it be called the deed of the city magistrates of Jerusalem, or (if possible, still worse) of a coun- cil which was no judicatory, being intended solely for regulating the sacred service, and inspecting the affairs of the temple ? The title ivorjfjibiv given him by Mr. shows him to have been of the highest dignity. But, admit that this does not amount to a proof that Joseph was a member of the sanhedrim, there is no improprie- ty in rendering ^ovXivr^g ' senator.' The Eng. word admits the Vol. II. 52 410 NOTES ON ST. LUKE. same latitude of application with the Greek. The La. senator is commonly rendered into Gr. ^ovkivri'jg and this Gr. word, though rendered by the Vui. ' decurio,' is translated by Er. Zu. Cas. and Be. ' senator.' This rendering is therefore not improper, whatever was the case. But to say ' one of the council-chamber of the temple,' if that was not the fact, is a mistranslation of the word. In all dubious cases, the choice of a general term is the only safe mode of translating ; but the tendency of most interpreters is, at any risk, to be particular. 54. "The sabbath approached," aa§^uxov im'qiOjGxe. Vul. " Sabbatum illucescebat." The Jews, in their way of reckoning the days, counted from sunset to sunset ; thus beginning the natural day, TO vvx&r]f.uQov, with the night. This had been the manner from the earliest ages. Moses, in his history of the creation, con- cludes the account of the several days in this manner, " And the evening and the morning were the first day ;" — and so of all the six, always making mention of the evening first. There is some reason to think, that the same metliod of counting had in very an- cient times prevailed in other nations. It was not, however, the way that obtained in the neighboring countries in the time of the apostles. Most others seem at that time to have reckoned as we do, from midnight to midnight ; and in distinguishing the two con- stituent parts of the natural day, named the morning first. Had the Jewish practice been universal, it is hardly possible that such a phrase as aa§§axov iutcfwaxe, sabbatum illucescebat, to signify that the Sabbath was drawing on, had ever arisen. The expressions, then, might have been such as Lightfoot supposes elg ad^^azov la- xoTiG'&i], and obtenebrescebat in sabbatum ; the Sabbath being, as every other day, ushered in with darkness, which advances with it for several hours. The conjecture of Grotius, that L. in this expression refers to the light of the stars, which do not appear till after sunset, and to the moon, which gives at least no sensible light till then, is quite unsatisfactory. That the coming of night should on this account be signified by an expression which denotes the increase of light, is not more natural than it would be to ex- press the progress of the morning, at sunrise, by a phrase which implies the increase of darkness, and which we might equally well account for by saying, that, in consequence of the sun's rising, the stars disappear, and we no longer enjoy moonshine. I am no bet- ter pleased with the supposition to which Wet. seems to point, that there is an allusion here to a Jewish custom of ushering in the Sab- bath by lighting lamps in their houses. The transactions spoken of in this chapter were all without doors, where those lights could have no effect : besides, they were too inconsiderable to occasion so flagrant a deviation from truth, as to distinguish the advance of the evening by an expression which denotes the increase of the CMAPTIi:R XXITI. 411 light. Lightfoot's hypothesis is as usual ingenious, but formed en- tirely on the languages and usages of modern rabbis. He observes, that with them the Hebrew niN answering to the Greek gw?, is used for night ; and taking it for granted that this use is as ancient as our Saviour's time, the approach of nigiit would naturally, he thinks, be expressed by iniqjojoxa), iUuctsco. But let it be observ- ved, that, as the rabbinical works quoted are comparatively recent, and as their language is much corrupted with modernisms from Eu- ropean and other tongues, it is not safe to infer, merely from their use, what obtained in the times of the apostles. As to the word in question, certain it is that we have no vestige of such a use in the O. T. There are not many words which occur oftener than "iiN ; but it never means night, or has been so rendered by any transla- tor whatever. The authors of the Sep. have never used cfwg in rendering ^i^'^b, the Heb. word for night, nor vvt in rendering '^IN. The word (foig never signifies night in the Jewish Apocryphal wri- tings, nor in the N. T. 1 even suspect that in the modern rabbin- ical dialect it does not mean night exclusively, but the natural day, vvx&^UieQov including both ; in which case it is a mere Latinism, lux for dies. Nay, some of his own quotations give ground for this suspicion. What he has rendered " luce diei decimae quartae," is literally from the originally quoted " luce decima quarta." Nor does it invalidate this opinion, that the thing mentioned, clearing the house of leaven before the passover, is, according to their pres- ent customs, dispatched in the night time, and with candle-light. The expression may, notwithstanding, be used as generally as those employed in the law, which does not, in the discharge of this duty, confine them to the night : nor does their use of candles or lamps in this service, show that they confined themselves to the night. Even in the day-time these are necessary for a search, wherein not a press or corner, hole or craimy, in the house, is to be left unex- plored. But admitting that the rabbis have sometimes preposter- ously used the word niN for the nighty, of which the learned author has produced the testimony of one of their glossaries, its admission into a work whose use is to Interpret into proper Heb. the barbarisms and improprieties which have in later ages been foisted into their tongue, is Itself sufficient evidence that it is a mere modern corrup- tion. How, Indeed, can it be otherwise? Moses tells us, (Gen. 1: 5), that at the creation " God called the light day, and the darkness he called night." But this right use of words, these preposterous teachers have thought proper to reverse, being literally of the num- ber of those stigmatized by the prophet, (Isa. 5: 20), as putting " darkness for light, and light for darkness." The way, therefore, wherein I would account for this expression of the evangelist (a way •which has been hinted by some former interpreters) is very simple. In all the nations round, (the Jews perhaps alone excepted), it was cus- 412 NOTES ON ST. LUKE. tomary to reckon the morning the first part of the day, the evenin<^ the second. Those who reckoned in this manner would naturally apply the verb imqcoaico} to the ushering in of the day. L., who was, according to Eusebius, from Antioch of Syria, by living much among Gentiles, and those who used his style, or even by frequent occasions of conversing with such, would insensibly acquire a habit of using it. A habit of thus expressing the commencement of a new day, contracted where the expression was not improper, will account for one's falling into it occasionally, when in consequence of a difference in a single circumstance, the term is not strictly proper. And this, by the way, is at least a presumption of the truth of a remark I lately made, that this evangelist has, oftener than the rest, recourse to words and idioms which he must have ac- quired from the conversation of the heathen, or from reading their books. This is an expression of that kind, which, though it might readily be imported, could not originate among the Jews. 1 shall only add, that the use which Mt. makes of the same verb (28: 1), is totally different. He is there speaking of the morning, when the women came to our Lord's sepulchre, which was about sunrise. Here, on the contrary, the time spoken of is the approach of sun- set ; for the setting of the sun made the beginning of the sabbath. CHAPTER XXIV. 1. "With some others," aai rtveg avv avialg. Those words are wanting in two or three MSS. They are also omitted in the Vul. Cop. Sax. and Eth. versions ; but are in the Sy. and Ara. The external evidence against their admission, compared with the evidence in their favor, is as nothing. But a sort of internal evi- dence has been pleaded against them. As no women are named either here or in the conclusion of the preceding chapter, what ad- dition does it make to the segse to say, " with some others ?" Or what is the meaning of it where none are specified ? I answer, the women spoken of here, though not named, are mentioned in the last verse but one of the foregoing chapter, under this description — " the women who had accompanied Jesus from Galilee." Now, where is the absurdity of supposing, that those pious women from Galilee were accompanied by some of our Lord's female disciples from Jerusalem and its neighborhood ? As it is certain that our Lord had there many disciples also, I see no reason why we should not here be determined solely by the weight and number of author- ities. 12. " He went away musing, with astonishment, on what had happened," anrjk&e, rr^og auvzov ■davixa^oiv to yfyovog. Some point the words differently, removing the comma after unijidf, and CHAPTER XXIV. 413 placing it after laviov ; and, in consequence of this alteration, ren- der the clause, " he went home wondering at what had happened." Thus, J. 20: 10, '^ni]l&ov ovv naXiv ngog iaviovg ol fia&tjTuI, is rendered in the E. T. " Then the disciples went away again unto their own home." That the words of L. admit of such an adjust- ment and translation, cannot be denied. The common punctuation, however, appears tome preferable, for these reasons: 1st, It is that which has been adopted by all the ancient translations, the Cop. alone excepted. 2dly, It has a particular suitableness to the style of this evangelist. Thus, ch. 18: 11, ngog iavzov ravza ngooriv- XfTO, is in the E. T. rendered, " prayed thus with himself;" though, I confess, it admits another version; and 20: 14, didoyl- CovTo n^og iavTOvg, " they reasoned among themselves." 3dly, It appears more probable, from what we are told ver. 24, of this chapter, and from the account given by J. ch. xx, that Peter did not go directly home, but returned to the place where the apostles and some other disciples were assembled. And this appears to be the import oi anrik&ov -ngog tavrovg, i . 20: 10, which see. 18. " Art thou alone such a stranger in Jerusalem as to be un- acquainted ?" I^v fAOvog ■nuQoi'/.ilg iv 'JfgovaaX7jf.i, Kai ovx 6yvwg ; E. T. " Art thou only a stranger in Jerusalem, and hast not known ?" There are two ways wherein the words of Cleopas may be understood by the reader : one is, as a method of accounting for the apparent ignorance of this traveller ; the other, as an expression of surprise, that any one who had been at Jerusalem at the time, though but a stranger, should not know what had made so much noise amongst all ranks, and had so much occupied, for some days, all the leading men in the nation, the chief priests, the scribes, the rulers, and the sanhedrim, as well as the Roman procurator and the soldiery. The common version favors the first interpretation ; I prefer the second, in concurrence, as I imagine, with the majority of interpreters ancient and modern. I cannot discover with Be. any thing in it remote from common speech. On the contray, I think it in such a case as the present so natural an expression of surprise, that examples remarkably similar may be produced from most lan- guages. Dio. O. 2^v dga, linf, fAOvog di'i^xoog ti tovtmv a nccvxeg 'iaaaiv ; " Are you the only person who have never heard what all the world knows ?" Cicero, pro Milone : " An vos, judices, vero soli ignoratis, vos hospites in hac urbe versamini ; vestrse peregrin- antur aures, neque in hoc pervagato civitatis sermone versantur ?" 19. "Powerful in word and deed," dwurog tv tqyoi nal Xoyco. I have here altered the order a little, for the sake of avoiding a small ambiguity ; in deed, might be mistaken for the adverb. The first of these phrases, 'powerful in ivord, relates to the wisdom and eloquence which our Lord displayed in his teaching ; the other re- lates to the miracles which he performed. 414 NOTES ON ST. LUKE. 25. " O thoughtless men V ~ Si dpotjTOi. E. T. " O fools." The word is jiot Si fiugol. The two words are not synonymous. The term last mentioned is a term of great indignation, and some- times of contempt; that employed here is a term of expostulation and reproof. 29. " They constrained him," nagi^iaaavTO avtop. How did they constrain him ? Did they lay violent hands on him, and car- ry him in whether he would or not ? The sequel shows — " say- ing. Abide with us ; for it groweth late, and the day is far spent." The expression, in such cases, must always be interpreted accord- ing to popular usage. Usages such as this, of expressing great ur- gency of solicitation, by terms which, in strictness, imply force and compulsion, are common in every tongue. How little then is there of candor, or at least of common sense, in the exposition which has been given by some of a like phrase of the same writer, ch. 14: 23, " Compel them to come in," uvuyxaaop eiofk&ehl 34. " Who said, The Master is actually risen, and hath appear- ed unto Simon," Atyovzaq' ' Oiv riytQhr] d Xvgiog ovicog, xai oicp&t] Zi^oivi. Mr. Markland (Bowyer's Conjectures) thinks, that the words ought to be read interrogatively : " Is the Lord risen in- deed, and hath appeared to Simon ? with a sneer on the credulity or veracity of the informers, Peter and Cleopas ;" for these, he thinks, were the ^wo to whom Jesus appeared on the road to Em- maus. Lightfoot's explanation is much to the same purpose. To me the words do not appear susceptible of this version. ^Evgov It- yovxag oti can never be made to introduce a question. There is no different reading, except that the Cam. reads Kfyovng for Xtyov- Ttt?, in which it is singular. That Peter was one of the two, is improbable. He is not named by either Mr. or L., though Cleo- pas is by the latter, and though Peter never fails to be mentioned by name by the sacred historians, when they record any transaction wherein he had a part. The opinion that he was one of the two, seems to have arisen from a hasty assertion of Origen. It has not the support of tradition, which has from the beginning been divided on this point; some thinking L. himself the unnamed disciple, some Nathanael, others one of the seventy sent by our Lord in his life- time. The great object of this attempt of Markland's is to avoid an apparent contradiction to the words of Mr, who says, (16: 13), that when the two disciples at their return acquainted the rest, " they did not believe them." This, which is in fact the only dif- ficulty, does not imply that none of them believed, but that several, perhaps the greater part, did not believe. On the other hand, when L. tells us, that the eleven and those with them said, " The Mas- ter is actually risen, and hath appeared unto Simon," we are not to conclude that every one said this, or even believed it ; but only that some believed, one of whom expressly affirmed it. Such lati- CHAPTER XXIV. 415 tude in using the pronouns is common in every language. Mt. and Mr. say that the malefactors who suffered with Jesus reproach- ed him on the cross. From L. we learn that it was only one of them who acted thus. 36. " Peace be unto you," iiqi'jvti vfxiv. Vul. " Pax vobis : ego sum, nolite timere." Two Gr. MSS. agreeably to this transla- tion, add iyia el^l ' f^t] q^opda&e. Both the Sy. the Cop. the Sax. and the Arm. versions, are conformable to this reading. 43. " Which he took and ate in their presence," xat la§o]v ivcuniov uvtiMv tcpuyiv. Vul. " Et eum manducasset coram eis, su- raens reliquias dedit eis." With this agree the Cop. and Sax. ver- sions, and three Gr. MSS. which add nal xd iniXoina adwye avtolg. There are some other variations on this verse, which it is not ne- cessary here to specify. 44. " In the Law of Moses, and the Prophets, and the Psalms," iv Tco vofxw MoiGe'ojg xul TlQocfrjxuig nal H^'al/no7g. Under these three the Jews were wont to comprehend all the books of the O. T. Under the name Law, the five books called the Pentateuch were included ; the chief historical books were joined with the Pro- phets ; and all the rest with the Psalms. 49. " I send you that which my Father hath promised." Diss. XII. Part i. sect. 14. 2 The name of Jerusalem is omitted in the Vul. and Sax. ver- sions. It is wanting also in three noted MSS. 52. " Having worshipped him," ngoaxvvi^aavieg amov ; that is, < having thrown themselves prostrate before him,' as the words strictly interpreted imply. Mt. 2: 2. ^ N. PREFACE TO ST. JOHN'S GOSPEL. That the apostle John, a fisherman of Bethsaida in Galilee, the beloved disciple, the younger brother of James called the great- er or elder, (there being two apostles of the name), and son of Ze- bedee by Salome* his wife, one of the three most favored apostles, and who, with his brother James, on account of their zeal in their Master's service, were honored with the title Boanerges, or Sons of Thunder, was, in the order of time, the last of the evangelists, is manifest from the uniform voice of christian antiquity. There are evident references to this Gospel, though without naming the au- thor, in some epistles of Ignatius, the authenticity of which is stren- uously maintained by bishop Pearson, and other critics of name. 2. The precise time when this Gospel was written has not been ascertained. The most probable opinion seems to be, that it was after John's return from exile in the isle of Patmos, whither, as we learn from himself, he had been banished, " for the word of God and testimony of Jesus," Rev, 1: 9. This probably happened in the persecution under the emperor Domitian. It was in that island where God made those revelations to him, which were collected by him into a book, thence called the Apocalypse or Revelation. The last of his works is thought to have been his Gospel, which the en- treaties of the christian people and pastors of Ephesus, and of other parts of Asia Minor, where he had his residence in the latter part of his life, prevailed on him to undertake. If so, it must have been to- wards the close of the first century when this Gospel first appeared in the church, and it was in the beginning of the second when the above-mentioned Ignatius wrote his Epistles. There are also, in Justin Martyr, both references to this Gospel and quotations from it, though without naming the author. Tatian took notice of this evangelist by name, and used his Gospel along with the rest in com- posing his Diatessaron. 1 need scarcely mention the notice that is * Compare Matt. 27: 55, with Mark 15: 40. PREFACE TO ST. JOHN's GOSPEL. 417 taken of it in ilie epistle of the cliurches of Vienne and Lyons, or by Irenaeus, who names al! the evangelists, specifying something peculiar to every one of them, whereby he may be distinguished from the rest. I might add Athenagoras, TheophiUis of Antioch, Clement of Alexandria, Tertullian, and the whole current of suc- ceeding ecclesiastical writers. 3. The account which Irenseus gives of the occasion of writing this Gospel is as follows :* " John, desirous to extirpate the errors sown in the minds of men by Cerinthus, and some time before by those called Nicolaitans, published his Gospel, wherein he acquaints us, that there is one God who made all things by his word ; and not, as they say, one who is the Creator of the world, and another who is the Father of the Lord ; one the Son of the Creator, and another the Christ from the supercelestial abodes, who descended upon Jesus the Son of the Creator, but remained impassible, and afterwards flew back into his own pleroma or fulness." Again, " This disciple, therefore, willing at once to cut off these errors, and establish a rule of truth in the church, declares that there is one God Almighty, who, by his word, made all things visible and invisible ; and that, by the same word by which God finished the work of creation, he bestowed salvation upon men who inhabit the creation. With this doctrine he ushers in his Gospel, ' In the be- ginning was the word,'" etc. This testimony is of great antiquity, having been given in less than a century after the publication of the Gospel. As Irenaeus, however, names no authority, and quotes no preceding writer in support of what he has advanced in relation to the design of the evangelist, it can only be considered by us as the footing of ancient tradition. 4. Clement of Alexandria, who wrote not long after Irenaeus, has, as we learn from Eusebius addedf some particulars, as what in his opinion, together with the entreaties of the Asiatic churches, con- tributed not a little to induce John to compose his Gospel. The first he mentions is, that the evangelists who had preceded him had taken little notice of our Lord's teaching and actions soon after the commencement of his ministry, and before the imprisonment of John the Baptist. One consideration, therefjre, which induced him, though late, to publish a Gospel, was to supply what seemed to have been omitted by those who had gone before him. For this reason he avoided as much as possible recurring to those pas- sages of our Lord's history of which the preceding evangelists had given an account. There was no occasion, therefore, for him to give the genealogy of our Saviour's flesh, as the historian expresses it,J which had been done by Matthew and Luke before him. The * Ad vers. Hseres. lib. iii. cap. 11. f Lib. iii. cap. 24. \ Lib. iii. cap. 24. "Eixoiuq ovv Tt)v juev trig (TUQxog rov ^(atijgog ■^(luv Vol. II. 53 418 PREFACE TO ST. JOHn's GOSPEL. same Euseblus says in another place,* quoting Clement, " Jolinj, who is the lastof theevano-elists, having seen that in the three form- er Gospels corporeal things had been explained, and been urged by his acquaintance, and inspired of God, composed a spiritual Gos- pel." Thus it appears to have been a very early tradition in the church, that this Gospel was composed not only to supply what had not been fully communicated in the former Gospels, but also to serve for refuting the errors of Cerinthus and the Gnostics. 5. Yet in the time of Epiphanius, about the middle of the fourth century, an opinion much the reverse of the former was maintain- ed by a few sectaries whom he calls Alogians,-^ because they re- jected the Logos, that is the ivord. Their opinion was, that Ce- rinthus himself was the author of this Gospel, an opinion, as Epiph- anius clearly shows, quite improbable in itself, and unsupported by evidence ; — improbable in itself, because the words employed by the evangelist, so far from confirming, contradict the sentiments of the heresiarch : unsupported by evidence, because there is nothing to counterbalance the contrary evidence above-mentioned, the ancient ■tradition and uniform testimony both of the friends and of the foes of Christianity, who had all concurred in affirming that this Gospel was written by John. In all the controversies maintained with Celsus, with Porphyry, and with the emperor Julian, who strained every nerve to undermine the authority of the Gospels, they never thought of controverting that they were written by those whose names they bear. So clear was tiiis point accounted for ages, even by the most acute adversaries of the christian name. 6. It deserves our particular attention, that this Gospel carries in its bosom strong internal evidences of the truth of some of those accounts which have been transmitted to us from the primitive ages. At the same time that it bears marks more signal than any of them, that it is the work of an illiterate Jew ; the whole strain of the writing shows that it must have been published at a time, and in a country the people whereof in general knew very little of the Jewish rites and manners. Thus, those who in the other Gospels are called simply the people or the multitude, are here denominated the Jews ; a method wl)ich would not be natural in their own land, or even in the neighborhood, where the nation itself, and its pecullari- ysvsaXoyitxv axs Motz&aioi xal ^lovxa nQoyqacfuaav anoai,(xmi]uatTov Imav- vrjv. * Lib. vi. cap. 14. Tov ^ivxoi^ Iomvvi]v mxaiov trvvi^ovxa, on t« aMfia- tixa (V Tolg 'Ei'ayysi.ioig dsdrjXcojat,, nQOiQan&vja vno xwv yvojQi^wv, nviv- fiuTt &Eoq>OQrj&ivTa, Ttvtv(.iaiLnov noiijaai^Jivayyeklov. — loaavru o Khjfirjg. f Hser. 51. 'Eud ovv tov Xoyov ov dixovxai, tov nu^a Imuvvov xtxrjQV- yfiivoy, aloyoi xXt]&i'iaovz(xt,. This ancient contiovertist does not disdain the humble aid of a pun. Aoyog means reason as well as word i Aloyoi, unreasonable, or against the word. PREFACE TO ST. JOHN's GOSPEL. 419 ties, were perfectly well known. As it was customary in the east, both with Jews and others, to use proper names independently signi- ficant, which, when they went abroad, were translated into the lan- guage of the country, this author, that there might be no mistake of the persons meant, was careful, when the Greek name had any cur- rency, to mention both names, Syriac and Greek. Thus Cephas, tohich denoteth the same as Peter, John 1: 43 ; Thomas, that is Didymus, ch. 11: 16. The same may be said of some titles in current use : Rabbi, which signifieih doctor, ch. 1: 38 ; Messiah, a term equivalent to Christ, ch. 1: 41. In like manner, when there is occasion to mention any of the religious ceremonies used in Judea, as their purifications or their festivals, it is almost invariably signified that the ceremony or custom spoken of is Jewish. Thus the water- pots are said to be placed for the Jewish rites of cleansing, ch. 2: 6, xara top itax^aQtOfxov toiv lovdaloiv. Thepassover is once and again (ch. 2: 13. 6: 4. 11: 55,) denominated the Jewish passover, r\ -naa- 10L TMv 'JovdaioDi/^ a phrase used only by this evangelist; and even any other religious feast is called by him iogu] rciJv 'Jovdui(»v, a Jewish festival; ch. 5: 1. 7: 2. Thisstyle runs through the whole. The writer every where speaks as to people who knew little or no- thing about the Jews. Thus, in the conversation between our Lord and the woman of Samaria, the historian interrupts his narra- tive by inserting a clause to account to the Asiatic Gentile readers for that strange question put by the women, ch. 4: 9, " How is it that thou, who art a Jew, askest drink of me who am a Samari- tan ?" The clause inserted for explanation is, " for the Jews have no friendly intercourse with the Samaritans." Again, for the in- formation of the same readers, after acquainting us that the Gali- leans had seen our Lord's miracles at Jerusalem during the festi- val, he adds, " for they likewise attended the festival," ch. 4: 45. Neither of these explanatory clauses would ever have been thought of in Palestine, or perhaps even in Syria, where the enmity be- twixt the Jews and the Samaritans, and the connexion of Galilee with Judea, were better known. 7. It may be objected against the use I make of this observa- tion, that as Mark and Luke are thought not to have published their Gospels in Palestine, it might have been expected that they also should have adopted the same manner. This in part I admit. I have accordingly pointed out* a few examples of a similar nature in the Gospel by Mark. And as to the Evangelist Luke, if his Gospel was, as I have supposed,! published at Antioch, or in any part of Syria, there was not the same occasion. But, in answer to the objection, it may further be observed, that those published soon after our Lord's ascension, in whatever part of the world it was. * Pref. to Mark, aect. 5. \ Pref. to Luke, sect. 8. 420 PREFACE TO ST. JOHn's GOSPEL. were mostly for the use of converts from Judaism, with whom the church in the beginning chiefly abounded. But towards the end of the first century, the reception of this doctrine, particularly in Greece, Asia Minor, and those places which had been most favor- ed with the teaching of Paul, became much more general among the Gentiles who knew little or nothing of Jewish ceremonies. That the writer of this Gospel had such disciples chiefly in view, is very plain to every reader of discernment. 8. Though simplicity of manner is common to all our Lord's historians, there are evident differences in the simplicity of one compared with that of another. One thing very remarkable in John's style, is an attempt to impress important truths more strong- ly on the minds of the readers, by employing, in the expression of them, both an affirmative preposition and a negative. Thus : " All things were made by it (the Word) ; and without it not a single creature was made," ch. 1: 3. " He acknowledged and denied not, but acknowledged," ch. 1: 20. Pleonasms are very frequent in this Gospel : " This man came as a witness to testify concerning the light," ch. 1:7; tautologies also, and repetitions. Thus it fol- lows : " He was not the light, but came to testify concerning the light," ch. 1: 8. Again, " In the beginning was the Word, and the W^ord was with God, and the word was God. This was in the begin- ning with God," ch. 1: 2. See also the verses marked in the margin.* 9. Hebraisms are to be found in all the evangelists ; though it may be remarked, that some abound more with one sort of Hebra- ism, and others with another. A Hebrew idiom, very frequent with this writer, is the repetition or introduction of the personal pronoun in cases wherein it is perfectly redundant. Thus, ch. 1: 33, 'Ecp ov uv 'tdi]S TO nveufxa 'Aaxu^uivov nul (.livov In o;t;roj', literally. On whovisobver thou shall see the Spirit descending, and remaining upon him. And, ch. 1: 27, ' Ov iyia ovy. iiftl ut.iog 'iva Aiiow avzov Tov i\iuvTa xQv vnodii^iaioq. Here both the pronouns ov and amov are employed in relation to the same person, an idiom which it is hardly possible to express intelligibly in a modern language. As to other particularities in this writer, I shall only observe, that the con- junction v.ui is not so frequently used by Jolm for coupling senten- ces as by the, rest. Tlie introduction of any incident with the phrase xat iytviTO, generally rendered in the common translation and it came to pass, in which the verb is used impersonally, though common iivthe other Gospels, never occurs in this. 10. The introduction of either facts or observations by the ad- verb id'ou, behold, is much rarer in this Gospel than in the rest. But in the change (or, as rhetoricians term it, enalhige) of the ten- ses, so frequent with the Hebrews, John abounds more than any ♦John I: 15,26,27,30,31,33. PREFACE TO ST. JOHN's GOSPEL. 421 Other of our Lord's biographers. He is peculiar in the appHcation of some names, as of d loyog, the word, and 6 fiovoysvrig, the only begotten, to the Lord Jesus Christ ; and of 6 napaxA/jro?, the mon- itor, or, as some render it, the advocate, and others, the comforter, to the Holy Spirit. He is peculiar also in some modes of expres- sion, which, though inconsiderable in themselves, it may not be im- proper to suggest in passing. Such is his reduplication of the affir- mative verb '^iMjJj/ ; for he always says, '^^/.uif ufuqf Af'yco vf.tJi^, Ver- ily, verily, I say unto you. It is never used but singly by the rest. Upon the whole, John's style is thought to be more idiomatical, and less conformable to the syntactic order, than that of any other writer in the N. Testament. There is none whose manner more bespeaks an author destitute of the advantages which result from letters and education. H. It is manifestly not without design that he commonly passes over those passages of our Lord's history and teaching which had been treated at large by the other evangelists, or, if he touches them at all, he touches them but slightly ; whilst he records many miracles which had been overlooked by the rest, and expatiates on the sublime doctrines of the pre-existence, the divinity, and the in- carnation of the Word, the great ends of his mission, and the bles- sings of his purchase. One of the most remarkable passages of our Lord's history, related by all the evangelists except John, is the celebrated prophecy of the destruction of Jerusalem, the Jewish temple, and State, about forty years before it happened. The three other historians published it before the accomplishment, when their narratives could answer two purposes of the utmost importance: one was, to prove in due time, to impartial inquirers, an irrefragable evidence of our Lord's mission ; the other, to serve to his disciples not only for the confirmation of their faith, but as a warning how to conduct themselves when the signs of an immediate completion should appear. Now neither of these purposes could be answered by the account of a prediction not written till after its accomplish- ment, when it might be speciously objected, if conformable, that the terms of the prediction w-ere adjusted to the events ; and as a warning, every body must see that it was too late to warn when the danger was past. Providence has disposed matters infinitely better, producing Christians who had the best opportunity to know what their Master predicted, to attest the prophecy many years before there was the remotest appearance of its completion, and a Jewish witness, not a friend but an enemy to Christianity, to attest its ful- filment. Such was the historian Josephus, who probably knew nothing of the prediction, but had the best opportunity of knowing circumstantially what was accomplished by the Romans, and who, by his faithful and accurate narrative of the facts, has unintention- ally rendered an eminent service to the Christian cause. He has 422 PREFACE TO ST. JOHN's GOSPEL. shown the exact conformity of those then recent and terrible tran- sactions which he had witnessed, to what our Lord had foretold, and his evangelists recorded, at a time when there was not the shadow of any revolution, much less of such a total overthrow of the coun- try. For an example, on the contrary, of a fact related by John, but omitted by all the rest, the most striking by far is the resurrec- tion of Lazarus, than which none of our Lord's miracles was great- er in itself, or more signalized by the attendant circumstances. At first it appears astonishing, that an action so illustrious as the resus- citation of a man who had been four days dead and buried, the most public too, in what may be called a suburb of the capital, in open day, the spectators numerous, as the paschal solemnity approached, which always drew an immense concourse to Jerusalem, and (which made it still more remarkable) a little before Christ's crucifixion ; circumstances so impressive as to render it morally impossible that a fact so memorable should have escaped any Christian historian of the time. But bow happily does the circumstance remarked by Gro- tius, as suggested in the sequel of this evangelist's narrative, remove every appearance of negligence in the sacred penmen, and account in the most rational manner for the profound silence they had observ- ed on this article ! " A great number of the Jews," says John, ch. 12: 9 — II, "knowing that Jesus was in Bethany, in the house of Lazarus, flocked thither, not on account of Jesus only, but likewise to see Lazarus whom he had raised from the dead. The chief priests, therefore, determined to kill Lazarus also ; because he prov- ed the occasion that many Jews forsook them, and believed on Jesus." Consequently, to publish this miracle whilst Lazarus and his sisters lived in the vicinity of Jerusalem, was to set up that worthy family as marks to the malice, not of the chief priests only, but of all the enemies of the Christian name. If we may credit tradition, Lazarus lived after this resurrection thirty years. Withio less than twenty, Matthew, Mark, and Luke, published their Gos- pels. But it was thirty-two years at least, and consequently after the death of Lazarus, that John wrote his Gospel. I subjoin an observation on the suppression of a small circumstance in another passage, which is similarly accounted for, and deserves notice, be- cause the sin)ilarity itself is a presumption of the justness of the account in the solution of both. It has been observed that all the four mention, that in the slight attempt to resist, when Jesus was apprehended, the high-priest's servant had an ear cut off, but John alone acquaints us that the disciple who did this was Simon Peter. The fact must have been well known to them all : but the other Gospels were written in Peter's lifetime ; this alone after his death, when the mention of that circumstance could nowise hurt him. The uniformity of this caution in the sacred writers appearing in different instances, renders the justness of the reasons assigned the PREFACE TO ST. JOHn's GOSPEL. 423 more probable. I may add, that, from circumstances which to a superficial view seem to add improbability to a narrative, there arises sometimes, when nearly inspected, additional presumptive evidence of its truth. There is also in these hints what may serve to con- firm the traditions and early accounts we have both of the writers of the Gospels and of the time of their composition. This Gos- pel may be truly said to interfere less with the rest, than these do with one another: in consequence of which, if its testimony cannot often be pleaded in confirmation of theirs, neither is it liable to be urged in contradiction. It is remarkable also, that though this evan- gelist appears, more than any of them, to excel in that artless sim- plicity which is scarcely compatible with the subtlety of disputa- tion, we have in his work a fuller display of the evidences of our religion, on the footing on which it then stood, than in all the rest put together. 15. Here we have also the true sources of Christian consola- tion under persecution, and the strongest motives to faith, patience, constancy, and mutual love, in every situation wherein Providence may place us. From the incidents here related, we may learn many excellent lessons of modesty, humility, and kind attention to che concerns of others. Nor does any one of these incidents ap- pear to be more fraught with instruction than the charge of his mother, which our blessed Lord, at that critical time when he hung in agony upon the cross, consigned to his beloved disciple; John 19: 25, etc. Though the passage is very brief, and destitute of all artful coloring, nothing can impress more strongly on the feeling heart, his respectful tenderness for a worthy parent, and his unalter- able affection for a faithful friend. Upon the whole, the language employed in conveying the sentiments is no more than the reposito- ry, the case. Let not its homeliness discourage any one from ex- amining its invaluable contents. The treasure itself is heavenly, even the unsearchable riches of Christ, which the apostle observes,, 2 Cor. 4: 7, to be committed " to earthen vessels, that the excel- lency of the power may," to the conviction of all the sober-mind- ed, '* be of God, and not of men." 13. The apostle John, by the concurrent testimony of all Chris- tian antiquity, after suffering persecution for the cause of Christ, lived to a very great age, and having survived all the other apos- tles, died a natural death at Ephesus in Asia Minor, in the reign of the enjperor Trajan. THE GOSPEL BY ST. JOHN. Col. 1. 16. SECTION I. THE INCARNATION. 1 IN the beginning was the Word, and the Word was with 2 God, and the Word was God. Tliis was in the beginning with 3 God. All things were made by it, and without it not a single 4 creature was made. In it was life, and the life was the light of 5 men. And the light shone in darkness ; but the darkness ad- mitted it not. Ma""i%'" ^' ^ "^^^ named John was sent from God. This man came as a witness to testify concerning the light, that through him all 8 might believe. He was not himself the light, but came to tes- tify concerning the light. The true light was he who, coming into the world, enlighteneth every man. 10 He was in the world, and the world was made by him ; yet 11 the world knew him not. He came to his own home, and his 12 family did not receive him ; but to as many as received him, believing in his name, he granted the privilege of being chil- 13 dren of God, who derive their birth not from blood, nor from the desire of the flesh, nor from the will of man, but from God. La"2.V^" ^^ -^""^ the Word became incarnate, and sojourned amongst us, (and we beheld his glory, the glory as of the only begotten of 15 the Father), full of grace and truth. (It was concerning him John testified, when he cried, " This is he of whom I said, He that Cometh after me is preferred to me ; for he was before 16 me.") Of his fulness we all have received, even grace for his 17 grace; for the law was given by Moses, the grace and the truth Tjo^' 4.^12. ^^ came by Jesus Christ. No one ever saw God : it is the only begotten Son, that is in the bosom of the Father, who hath made him known. 19 NOW this is the testimony of John. When the Jews sent priests and Levites from Jerusalem to ask him : Who art thou ? 20 he acknowledged and denied not, but acknowledged, saying : 21 I am not the Messiah. And they asked him : Who then ? 22 Art thou Elijah ? He said : I am not. Art thou the pro- CHAP. I. SECT. I. 425 pliet ? He answered : No. They said : Tell then who thou 23 art, that we may return an answer to them who sent us. What ji^""j%"^ sayest thou of thyself ? He answered: I am he whose voice lu. 3. 4.^ proclaimeth in the wilderness, " Make straight the way of the 24 Lord,"* as said the prophet Isaiah. Now they who were sent 25 were of the Pharisees : and they questioned him further : Why 26 then dost thou baptize, if thou be not the Messiah, nor Elijah, Matt. 3. 11. nor tli^ prophet? John answered: I baptize in water, but lu.'^s. le.' 27 there is one amongst you whom ye know not. It is he who fifig/*^* Cometh after me, and was before me, whose shoe-latchet I am^'^^^'*. 28 not worthy to loose. This happened at Bethany, upon the Jor- dan, where John was baptizing. 29 On the morrow John seeth Jesus coming to him, and saith : Behold the Lamb of God which taketh away the bin of the 30 world. This is he concerning whom I said, " After me cometh 31 a man who is preferred to me ; for he was before me." As for me, I knew him not ; but to the end that he may be discovered 32 to Israel, I am come baptizing in water. John testified further, Matt. 3. lo, saying : I saw the Spirit descending from heaven like a dove, Lu.3. 22.' 33 and remaining upon him. For my part, 1 should not have known him, had not he who sent me to baptize in water told me, * Upon whomsoever thou shalt see the Spirit descending and remaining, the same is he who baptizeth in the Holy Ghost.' 34 Having therefore seen this, I testify that he is the Son of God. 35' The next day John being with two of his disciples, observed 37 Jesus passing, and said : Behold the Lamb of God. The two 38 disciples hearing this, followed Jesus. And Jesus turning about 39 saw them following, and said to them. What seek ye ? They answered : Rabbi, (which signifieth Doctor), Where dwellest 40 thou ? He replied : Come and see. They went and saw where he dwelt ; and it being about the tenth hour,f abode 41 with him that day. One of the two who, having heard John, 42 followed Jesus, was Andrew the brother of Simon Peter. The first he met was his own brother Simon, to whom he said : We 43 have found the Messiah, J (a name equivalent to Christ).| And he brought him to Jesus. Jesus looking upon him, said : Thou art Simon, the son of Jona ; thou shalt be called Cephas,<§> whiclr denoteth the same as Peter. >§> 44 The next day Jesus resolved to go to Galilee, and meeting 45 Philip, said to him : Follow me. Now Philip was of Beth- 46 saida, the city of Andrew and Peter. Philip meeteth Nathan- ael, and saith unto him : We have found the person described ^«"- '^%.^% by Moses in the law and by the prophets, Jesus the son of Jer.23. 5. * Jehovah. t Four o'clock afternoon. t Anointed. § Rock. Vol. II. 54 426 ST. JOHN. 47 Joseph, from Nazareth. Nathanael saith unto him : Out of Nazareth can any good thing come ? PhiHp answered : Come, 48 and see. Jesus saw Nathanael coming to him, and said con- cerning him : Behold an Israelite indeed, in whom is no guile. 49 Nathanael said unto him: Whence knowest thou me? Jesus answered : I saw thee when thou wast under the fig-tree, be- 50 fore Philip called thee. Nathanael replying, said unto him : Rabbi, thou art the Son of God ; thou art the King of Israel. 51 Jesus answered him, saying : Because I told thee that J saw thee under the fig-tree, thou believest : thou shalt see greater 52 things than this. He added : Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the messengers of God ascending from the Son of man, and descending to him. SECTION n. THE ENTRANCE ON THE MINISTRY. II. THREE days after, there was a marriage in Cana of Gal- 2 ilee, and the mother of Jesus was there. Jesus also and his 3 disciples, were invited to the marriage. The wine falling short, 4 the mother of Jesus said to him : They have no wine. Jesus answered : Woman, what hast thou to do with me? My time 5 is not yet come. His mother said to the servants : Do whatev- 6 er he shall bid you. Now there were six water-pots of stone, containing two or three baths* apiece, placed there for the Jew- 7 ish rites of cleansing. Jesus said to them : Fill the pots with 8 water. And they filled them to the brim. Then he said : Draw 9 now, and carry to the director of the feast. And they did so. When the director of the feast had tasted the wine made of wa- ter, not knowing whence it was, (but the servants who drew the JO water knew), he said, addressing the bridegroom : Every body presenteth the best wine first, and the worse wine afterwards, when the guests have drunk largely ; but thou hast reserved the 11 best until now. The first miracle Jesus wrought in Cana of Galilee, displaying his glory : and his disciples believed on him. 12 Afterwards he went to Capernaum, he and his mother, and his brothers, and his disciples ; but they stayed not there many days. 13 AND the Jewish passover being nigh, Jesus went to Jeru- 14 salem ; and finding changers sitting in the temple, and people 15 who sold cattle, and sheep, and doves, he made a whip of cords, and drove them all out of the tem|)le, with the sheep and the cattle, scattering the coin of the changers, and oversetting their 16 tables ; and said to them who sold doves : Take these things * A bath contained about 7^ gallons. CHAP. III. SECT. II. 427 17 hence : Make not my Father's house a house of traffic. Then Ps.69:9. his disciples remembered these words of Scripture, " My zeal for thy house consumeth me." 18 Hereupon the Jews said to him : By what miracle dost thou 19 show us the title to do these things? Jesus answering, said Ma^«- 26- ei. unto them: Destroy this temple, and I will rear it again in RUr.H.ss. 20 three days. The Jews replied: Forty and six years was this ^^^'~^- temple in building ; and thou wouldst rear it in three days ? 21 But by the temple he meant his body. When therefore he was 22 risen from the dead, his disciples remembered that he had said this : and they understood the Scripture, and the word which Jesus had spoken. 23 While he was at Jerusalem, during the feast of the passover, many believed on him, when they saw the miracles which he 24 performed. But Jesus did not trust himself to them, because 25 he knew them all. He needed not to receive from others a character of any man, for he knew what was in man. HI. NOW there was a pharisee, named Nicodemus, a ruler of 2 the Jews, who came to Jesus by night, and said to him : Rabbi, we know that thou art a teacher come from God ; for no man can do these miracles which thou dost, unless God be with him. 3 Jesus answering, said unto him : Verily, verily, 1 say unto thee, unless a man be born again, he cannot discern the reign of God. 4 Nicodemus replied : How can a grown man be born ? Can he 5 enter his mother's womb anew, and be born ? Jesus answered : Verily, verily, I say unto thee, unless a man be born of water 6 and spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh ; that which is born of the spirit is 7 spirit. Wonder not then, that I said to thee, Ye must be born 8 again. The wind bloweth where it listeth,and thou hearest the sound thereof, but knowust not whence it cometh or whither it 9- goeth ; so it is with every one who is born of the Spirit. Ni- codemus answered : How can these things be ? Jesus replied : Art thou the teacher of Israel, and knowest not these things ? 11 Verily, verily, I say unto thee, we speak what we know, and testify what we have seen ; yet ye receive not our testimony. 12 If ye understood not when I told you earthly things, how will 13 ye understand when I tell you heavenly things? For none as- cendeth into heaven, but he who descended from heaven ; the 14 Son of Man, whose abode is heaven. As Moses placed on Numb. 21.9 15 high the serpent in the wilderness, so must the Son of man be placed on high, that whosoever believeth on him may not per- 16 ish, but obtain eternal life : for God hath so loved the world, as ^^^ ^ ^ to give his only begotten Son, that whosoever believeth on him ^ °- ■ ^ 17 may not perish but obtain eternal life. For God hath sent his ch.12.4.7,. Son into the world, not to condemn the world, but that the 428 ST. JOHN. 18 world may be saved by him. He who beheveth on him shall not be condemned ; he who believeth not is already condemned h , 4 ,o ^^^■^^"^? j^e jiath not believed on the name of the only begotten ch.i.4. 19 Son of God. Now this is the ground of condemnation, that the Jight IS come into the world, and men have preferred the 20 darkness to the light, because their deeds were evil. For who- soever doth evil, hateth the light, and shunneth it, lest his deeds 21 should be detected. But he who obeveth the truth, coraeth to the light, that it may be manifest that his actions are ac^reeable to bod. ° ch.1.2. 22 After this Jesus went with his disciples into the territory 23 ot Judea, where he remained with them, and baptized. John also was baptizing in Enon near Salim, because there was much 24 water there; and the people came thither and were baptized. ^ tor John was not yet cast into prison. 25 Now John's disciples had a dispute with a Jew about puri- g=ation Whereupon they went to John, and said to him: ch 1 07 30 ^^^^'' *^^ ^^''° ^^^ ^^>t^i thee near the Jordan, of whom thou "' ' o^ gavest so great a character, he too baptizeth, and the people ^7 tlock to him. John answered : A man can have no power but Ch 1 .. 7 f^''"!^^^' ^''"om heaven. Ye yourselves are witnesses ^„ ;°'' "^6' l^iat 1 said, ' I am not the Messiah, but am sent before J'."^" , f "^ bridegroom is he who hath the bride ; but the friend of the bridegroom, who assisteth him, rejoiceth to hear the 30 bridegroom's voice ; this my joy therefore is complete. He must 31 increase while I decrease. He who cometh from above, is above all. He who is from the earth is earthly, and soeaketh as being from the earth. He who cometh from heaven is 32 above all. What he testifieth is what he hath seen and heard • 33 yet his testimony is not received. He who receiveth his testi- 34 mony, voucheth the veracity of God. For he whom God hath commissioned, relateth God's own words ; for to him God 35 giveth not the Spirit by measure. The Father loveth the Son, 36 and hath subjected all things to him. He who believeth on the Son hath hfe eternal ; he who rejecteth the Son shall not see lile, but the vengeance of God awaiteth him. SECTION III, THE JOURNEV TO GALILEE. IV. JESUS, knowing that the Pharisees were informed that he 2 made and baptized more disciples than John, (though it was not 3 Jesus himself, but his disciples, who baptized), left Judea, and returned to Galilee. 4- Being obliged to pass through Samaria, he came to a Samari- CHAP. IV. SKCT. 111. 429 Ian city called Sychar,* near the heritage which Jacob gave his 6 son Joseph. Now Jacob's well was there. And Jesus, wea-con. sj. 19. ried with the journey, sat down by the well, it being about the jo3.a47y-'. sixth hour.f 7 A woman of Samaria having come to draw water, Jesus said 8 to her : Give me to drink, (for his disciples were gone into the 9 city to buy food). The Samaritan woman answered : How is it that thou, who art a Jew, askest drink of me who am a Sa- maritan ? (for the Jews have no friendly intercourse with the 10 Samaritans). Jesus replied : If thou knewest the bounty of God, and who it is that saith to thee ' Give me to drink,' thou wouldst have asked him, and he would have given thee living 11 water. She answered : Sir, thou hast no bucket, and the well 12 is deep: whence then hast thou the living water? Art thou greater than our father Jacob, who gave us the well, and drank 13 thereof himself, and his sons, and his cattle ? Jesus replied : 14 Whoso drinketh of this water, will thirst again ; but whoever shall drink of the water which I shall give him, shall never thirst more ; but the water which 1 shall give shall be in him a 15 fountain springing up to everlasting life. The woman answer- ed : Sir, give me this water, that I may never be thirsty, nor 16* come hither to draw. Jesus said to her : Go, call thy hus- 18 band, and come back. She answered : I have no husband. Je- sus replied : Thou sayest well, ' I have no husband ;' for thou hast had five husbands ; and he whom thou now hast, is not 19 thy husband : in this thou hast spoken truth. The woman 20 said: Sir, I perceive that thou art a prophet. Our fathers Deut. 12. 5. worshipped on this mountain ; and ye say that in Jerusalem is 21 the place where men ought to worship. Jesus answered: Wo- man, believe me, the time approacheth, when ye shall neither come to this mountain, nor go to Jerusalem, to worship the Fa- 22 ther. Ye worship what ye know not ; we worship what we 23 know : for salvation is from the Jews. But the lime cometh, or rather is come, when the true worshippers shall worship the Father in spirit and truth : for such are the worshippers whom 24 the Father requirelh, God is a spirit, and they that worship 2 cor. 3. 17. 25 him must worship him in spirit and truth. The woman replied: 1 know that the MessiahJ cometh, (that is, the Christ) :;i: when 26 he is come, he will teach us all things. Jesus said unto her : 1 who speak unto thee am he. 27 Upon this his disciples came, and wondered that he talked with a woman ; yet none of them said, ' What seekest thou ? 28 or why talkesl thou with her ?' Then the woman left her ■ III the Old Testament called Shechem. f Twelve o'clock, noon. I Tlic anointed. 430 ST. JOHN. pitcher, and having gone into the city, said to the people : 29* Come, see a man who hath told me all that ever I did. Is this the Messiah ? They accordingly went out of the city, and came to him. 31 Meanwhile the disciples entreating him, said: Rahbi, eat. 32 He answered : I have meat to eat which ye know not of. 33 Then said his disciples one to another : Hath any man brought 34 him food ? Jesus answered : My food is to do the will of him f4au.9.37. 35 who scut mc, and to finish his work. Say ye not, ' After four Lu. 10.2. months Cometh harvest?' But I say. Lift up your eyes, and survey the fields ; for they are already white enough for harvest. 36 The reaper receiveth wages, and gathereth the fruits for eter- nal life, that both the sower and the reaper may rejoice to- 37 gether. For herein the proverb is verified, ' One soweth, and 38 another reapeth.' 1 send you to reap that whereon ye have bestowed no labor : others labored ; and ye get possession of their labors. 39 Now many Samaritans of that city believed in him on the testimony of the woman who said, ' He told me all that ever I 40 did.' When, therefore, they came to him, they besought him 41 to stay with them ; and he stayed there two days. And many 42 more believed because of what they heard from himself; and they said to the woman : It is not now on account of what thou hast reported, that we believe ; for we have heard him our- selves, and knovi^ that this is truly the Saviour of the world, the Messiah. 43 After the two days, Jesus departed and went to Galilee, hut Matt. 13. 57. 44 qfiQt fQ Nazareth ; for he had himself declared that a prophet Lu.4.24.' 45 is not regarded in his own country. Being come into Galilee, he was well received by the Galileans, who had seen all that he did at Jerusalem during the festival ; for they likewise attend- ed the festival. ch.2.1. 46 Then Jesus returned to Cana of Galilee, where he had made Mar!'h 14^' the Water wine. And there was a certain officer of the court, Lu. 4.14. 47 T^vhose son lay sick at Capernaum, who, having heard that Je- sus was come from Judea into Galilee, went to him, and en- 48 treated him to come and cure his son who was dying. Jesus said to him : Unless ye see signs and prodigies, ye will not believe. 49 The officer answered : Come Sir, before my child die. Jesus 50 replied : Go thy way : Thy son is well. And the man believ- 51 ed the word which Jesus had spoken, and went his way. As he was returning, his servants met him, and acquainted him that 52 his boy was well. He then inquired of them the hour when he began to mend. They answered : Yesterday, at the seventh 53 hour, the fever left him. Tiien the father knew that it was the same hour at which Jesus said, ' Thy sou is well :' and he and CHAP. V. SECT. IV. 431 54 all his family believed. This second miracle Jesus performed after returning from Judea to Gahlee. SECTION IV. THE CURE AT BETHESDA. V. AFTERWARDS there was a Jewish festival, and Jesus Lev. 23. 2. 2 went to Jerusalem. Now there is at Jerusalem, nigh the sheep- gate, a bath, called in Hebrew Bethesda,* which hath five cov- 3 ered walks. In these lay a great number of sick, blind, lame, and 4 palsied people, waiting for the moving of the water. For an angel at times descended into the bath, and agitated the water ; and the first that stepped in, after the agitation of the water, was cured of whatever disease he had. 5 Now there was one there who had been diseased eight-and- 6 thirty years. Jesus, who saw him lying, and knew that he had 7 been long ill, said to him : Dost thou desire to be healed ? The diseased man answered : Sir, I have nobody to put me into the bath, when the water is agitated ; but while I am going, anoth- 8 er getteth down before me. Jesus said to him : Arise, take 9 up thy couch, and walk. Instantly the man was healed, and took up his couch ajid walked. 10 Now that day was the Sabbath. The Jews therefore said to ^^,^/ij^/^^,' him that was cured : This is the Sabbath. It is not lawful for 11 thee to carry the couch. He answered: He who healed me, 12 said to me, ' Take up thy couch and walk.' They asked him 13 then : Who is the man that said to thee : Take up thy couch and walk ? But he that had been healed knew not who it was : for Jesus had sllpt away, there being a crowd in the place. 14 Jesus afterwards finding him in the temple, said to him : Be- hold thou art cured ; sin no more, lest something worse befall 15 thee. The man went and told the Jews that it was Jesus, who 16 had cured him. Therefore the Jews persecuted Jesus, and sought to kill him, because he had done this on the Sabbath. 17 But Jesus answered them : As my Father hitherto worketh, 18 I work. For this reason the Jews were the more intent to kill him, because he had not only broken the Sabbath, but by call- ing God peculiarly his Father, had equalled himself with God. 19 Then Jesus addressed them, saying : Verily, verily, I say unto you, the Son can do nothing of himself, but as he seeth the Fa- ther do : for what things soever he doth, such doth the Son 20 likewise. For the Father loveth the Son, and showeth him all that he himself doth ; nay, and will show him greater works 21 than these which will astonish you. For as the Father raiseth * House of mercy. 432 ST. JOHN. 22 and quickeneth the dead, the Son also quickeneth whom he will : for the Father judgeth no person, having committed the 23 power of judging entirely to the Son, that all might honor the Son, as they honor the Father. He that honoreth not the Son, 24 honoreth not the Father who sent him. Verily, verily, I say unto you. He who heareth my doctrine, and believeth him who sent me, hath eternal life, and shall not incur condemnation, 25 having passed from death to life. Verily, verily, I say unto you, the time cometh, or rather is come, when the dead shall liear the voice of the Son of God ; and hearing, they shall live. 26 For as the Father hath life in himself, so hath he given to the 27 Son to have life in himself; and hath given him even the judi- 28 cial authority, because he is a Son of Man. Wonder not at this ; for the time cometh when all that are in their graves shall Matt. 25. 40, 29 hear his voice, and shall come forth. They that have done good, shall arise to enjoy life ; they that have done evil, shall 30 arise to suffer punishment. 1 do nothing of myself: a.s 1 hear I judge ; and my judgment is just, because I seek not to please myself, but to please the Father who sent me. 31 U I alone testify concerning myself, my testimony is not to 32 be regarded : there is another who testifieth concerning me ; ch. 1.7 15. ^^ ^"*^ ^ know that his testimony of me ought to be regarded. Ye 19.29. 34 yourselves sent to John, and he bore witness to the truth. As for me, 1 need no human testimony ; 1 only urge this for your 35 salvation. He was the lighted and shining lamp ; and for a while ye were glad to enjoy his hght. 36 But I have a greater testimony than John's ; for the works which the Father hath empowered me to perform, the works themselves which I do, testify for me, that the Father hath sent me. Matt. 3. 16. 37 Nay, the Father who sent me hath himself attested me. Lu.'^'s.as! 38 Did ye never hear his voice ; or see his form ? Or have ye forgotten his declaration, that ye believed not him whom he hath commissioned ? 39 Ye search the Scriptures, because ye think to obtain by 40 them eternal life. Now these also are witnesses for me ; yet 41 ye will not come unto me that ye may obtain life. I desire 42 not honor from men ; but I know you, that ye are strangers to 43 the love of God. I am come in my Father's name, and ye do not receive me : if another come in his own name, ye will re- ch. 12. 43. 44 ceive him. How can ye believe, while ye court honor one from another, regardless of the honor which cometh from God 45 alone ? Do not think I am he who will accuse you to the Fa- 46 ther. Your accuser is Moses, in whom ye confide. For if ye believed Moses, ye would believe me, for he wrote concerning SECT. V. CHAT. VI. 433 47 me. But if ye believe not his writings, how shall yo believe ray words ? SECTION V. THE PEOPLE FED IN THE DESERT. VI. AFTERWARDS Jesus crossed the Sea of Galilee [a/so 2 called] of Tiberias : and a great multitude followed him, because 3 they had seen the miraculous cures which he performed. And Jesus went up upon a mountain; where he sat down with his 4 disciples. Now the passover, the Jewish festival, was near. 5 Jesus lifting up his eyes, and perceiving that a great multi- ^a""6^'*35.^" tude was flocking to him, said to Philip : Whence shall we Lu. 9. 12. 6 buy bread to feed these people ? (This he said to try him, 7 for he knew himself what he was to do.) Philip answered; Two hundred denarii* would not purchase bread enough to af- 8 ford every one a morsel. One of his disciples, Andrew, Simon 9 Peter's brother, said to him : Here is a boy who hath five bar- ley loaves, and two small fishes ; but what are they among so 10 many ? Jesus said : Make the men lie down. Now there was much grass in the place. So they lay down in number 11 about five thousand. And Jesus took the loaves, and having given thanks, distributed them to those who had lain down. 12 He gave them also of the fishes as much as they would. When they had eaten sufficiently, he said to his disciples : Gather up 13 the fragments which remain, that nothing be lost. They there- fore gathered, and with the fragments which the people had 14 left of the five barley loaves, they filled twelve baskets. When those men had seen the miracle which Jesus had wrought, they said : This is certainly the prophet who cometh into the world. 15 Then Jesus knowing that tiiey intended to come and carry him oiFto make him king, withdrew again alone to the mountain. Matt. 14. s*. 16* In the evening his disciples went to the sea, and having em- Mar. 6. 45. barked, were passing by sea to Capernaum. It was now dark, 18 and Jesus was not come to them. And the water was raised 19 by a tempestuous wind. When they had rowed about five-and- twenty or thirty furlongs,f they observed Jesus walking on the 20 sea, very near the bark, and were afraid. But he said to them : 21 It is I, be not afraid. Then they gladly received him into the bark ; and the bark was immediately at the place whither they were going. 22 On the morrow, the people who were on the sea-side, know- ing that there had been but one boat there, and that Jesus went * About L. 6. 5s t Between three and four miles. Vol. II. 55 434 ST. JOHN. 23 not into the boat with his disciples, who went alone, (other boats however arrived from Tiberias, nigh the place where they 24 had eaten, after the Lord had given thanks); knowing, besides, that neither Jesus nor his disciples were there, embarked and went to Capernaum seeking Jesus. 25 Having found him on the opposite shore, they said to him : 26 Rabbi, when earnest thou hither? Jesus answered: Verily, verily, I say unto you, Ye seek me, not because ye saw mira- 27 cles, but because ye ate of the loaves, and were satisfied. Work not for the food which perisheth, but for the food which endur- eth through eternal life, which the Son of Man will give you : Matt 3 17 ^'^^' ^° '^'™ ^^^® Father, that is God, hath given his attestation. Mar."i.'n.' 28 They asked him, therefore : What are the works which God 29 requireth us to do ? Jesus answered : This is the work which God requireth, that ye believe on him vs^hom he hath commis- Ex°"i6" h' ^^ sioned. They replied : What miracle then dost thou, that, Num. 11.0. seeing it, we may believe thee? What dost thou perform? vvis. I'eiao. 31 Our fathers ate the manna in the desert, as it is written, 'He 32 gave them bread of heaven to eat.' Jesus then said to them : Verily, verily, I say unto you, Moses did not give you the bread of heaven ; but my Father giveth you the true bread of heaven : 33 for the bread of God is that which descendeth from heaven, and 34 giveth life to the world. They said therefore to him : Master, 35 give us always this bread. Jesus answered : I am the bread of life. He who cometh to me shall never hunger, and he who believeth on me shall never thirst. 36 But as I told, though ye have seen me, ye do not believe. 37 Whatever the Father giveth me, will come to me ; and him 38 who cometh to me I will not reject. For I descended from heaven to do, not mine own will, but the will of him who sent 39 me. Now this is the will of him who sent me, that I should lose nothing of what he hath given me, but raise the whole 40 again at the last day. This is the will of bin) who sent me, that whoever recognizeth the Son, and believeth on him, should obtain eternal life, and that I should raise him again at the last day. 5J^"*g^^3^^" 4 1 The Jews then murmured against him, because he said, ' I 42 am the bread which descended from heaven :' and they said : Is not this Jesus, the son of Joseph, whose father and mother we know ? How then doth he say, ' I descended from heaven ?' 43 Jesus therefore answered : Murmur not amongst yourselves : no 44 man can come unto me, unless the Father who hath sent me 45 draw him ; and him I will raise again at the last day. It is writ- isa. 54. 13. ten in the prophets, " Tliey shall be all taught of God." Every one who hath heard, and learnt from the Father, cometh unto Malt. 11. 2r. 46 me. Not that any man, except him who is from God, hath CHAP. VII. SECT. V. 435 47 seen the Father. He indeed hath seen the Father. Verily, 48 verily, I say unto you. He who believeth on me hath eternal 50* life. I am the bread of life. Your fathers ate the manna in the desert, and died. Behold the bread which descended from 51 heaven, that whoso eateth thereof may not die. I am the living bread which descended from heaven. Whoso eateth of this bread shall live forever; and the bread that I will give is my flesh, which I give for the life of the world. 52 The Jews then debated among themselves, saying : How 53 can this man give us his flesh to eat ? Jesus, therefore, said to them : Verily, verily, I say unto you, Unless ye eat the flesh of the Son of Man, and drink his blood, ye have not life in you. 54 He that eateth my flesh, and drinketh my blood, hath eternal 55 life ; and I \v\\\ raise him again at the last day : for my flesh is 56 truly meat, and my blood is truly drink. He who eateth my flesh, and drinketh my blood, abideth in rne, and I abide in him. 57 As the Father liveth who sent me, and I live by the Father ; 58 even so he who feedeth on me, shall live by me. This is the bread which descended from heaven. It is not like the manna 59 which your fathers ate, for they died : he that eateth this bread shall live forever. This discourse he spake in a synagogue, teaching in Capernaum. 60 Many of his disciples having heard it, said : This is hard doc- 61 trine, who can understand it ? Jesus knowing in himself that his disciples murmured at it, said to them : Doth this scandal- 62 ize you ? What if ye should see the Son of Man reascending 63 thither where he was before ? It is the Spirit that quickeneth ; the flesh profiteth nothing. The words which I sneak unto 64 you are spirit and life. But there are some of you who do not believe. (For Jesus knew from the beginning who they were that did not believe, and who he was that would betray him.) 65 He added : Therefore 1 said to you, that no man can come unto me, unless it be given him by my Father. 66 From this time many of his disciples withdrew, and accom- 67 panied him no longer. Then said Jesus to the twelve : Will ye 68 also go away ? Simon Peter answered : Master, to whom 69 should we go ? Thou hast the words of eternal life : and we be- ?J^"-„^^j,^^- " . . Mar. 8, 29. lieve and know that thou art the Messiah, the Son of the living lu-9.20. 70 God. Jesus answered them : Have not I chosen you twelve ? 71 yet one of you is a spy. He meant Judas Iscariot, son of Si- mon ; for it was he who was to betray him, though he was one of the twelve. VII. After this Jesus travelled about in Galilee ; for he would not reside in Judea, because the Jews sought to kill him. 436 ST. JOHN. SECTION VI. THE FEAST OF TABERNACLES. Lev.23.34. 2 NOW the Jcwish feast oftabemacles was near. His brotb- 3 ers, therefore, said to him : Leave this country, and go into Judea, that thy disciples may also see the works which thou 4 dost. For whosoever courteth renown, doth nothing in secret : since thou performest such things, show thyself to the world. 5 (For not even his brothers believed on him.) Jesus answered : 6' My time is not yet come ; any time will suit you. The world cannot hate you ; but me it hateth, because I disclose the wick- ah. 8. 20. 8 edness of its actions. Go ye to this festival. I go not yet thith- 9 er, because it is not ray time. Having said this, he remained in Galilee. 10 But when his brothers were gone, he also went to the festi- 11 val, not publicly, but rather privately. At the festival, the 12 Jews inquired after him, and said: Where is he? And there was much vvhispering among the people concerning him. Some 13 said : He is a good man. Others: No; he seduceth the mul- titude. Nobody, however, spake openly of him, for fear of the Jews. 14 About the middle of the festival, Jesus went into the temple 15 and was teaching. And the Jews said with astonishment : Whence cometh this man's learning, who was never taught? 16 Jesus made answer : My doctrine is not mine, but his who sent 17 me. Whosoever is minded to do his will, shall discern wheth- 18 er my doctrine proceed from God or from myself. Whoever teacheth what proceedeth from himself, seeketh to promote his own glory ; whosoever seeketh to promote the glory of him who ch.'5.^'i8'. ^^ ^^"t him, deserveth credit, and is a stranger to deceit. Did not Moses give you the law ? Yet none of you keepeth the law. 20 Why do ye seek to kill rne ? The people answered : Thou art 21 possessed : Who seeketh to kill thee ? Jesus replied : I have 22 performed one action which surpriseth you all. Moses institu- ted circumcision among you, (not that it is from Moses, but from Gen. 17. 10. 23 the patriarchs), and ye circumcise on the Sabbath.* ]f, on the Sabbath,* a child receive circumcision, that the law of Moses may not be violated ; are ye incensed against me, because I have, on the Sabbath,* cured a man whose whole body was Beut. 24 disabled ? Judge not from personal regards, but judge accord- ing to justice. 25 Then some inhabitants of Jerusalem said : Is not this he 26 whom they seek to kill ? Lo ! he speaketh boldly, and they say nothing to him. Do the rulers indeed acknowledge that 27 this is the Messiah ?. But we know whence this man is ; where- * Saturday. Lev. 12. 3. CHAP. VIII. SECT. VI, 43T as, when the Messiah shall come, nobody will know whence he 28 is. Jesus, who was then teaching in the temple, cried : Do ye know both who and whence I am? I came not of myself: 29 But he is true who sent me, whom ye know not. As for me, I know him, because 1 came from him, and am commissioned 30 by him. Tlien they sought to apprehend him, but none laid 31 hands on him ; for his hour was not yet come. Many of the people, however, believed on him, and said : When the Mes- siah shall come, will he do more miracles than this man doth ? 32 When the Pharisees heard that the people muttered such things concerning him, they and the chief priests dispatched 33 officers to seize him. Jesus therefore said : Yet a little while 34 I remain with you ; then I go to him who sent me. Ye shall ch. 13.33. seek me, but shall not find me, nor be able to get thither where 55 I shall be. The Jews said among themselves : Whither will he go that we shall not find him ? Will he go to the dispersed 36 among the Greeks, and teach the Greeks ? What meaneth he by saying, ' Ye shall seek me, but shall not find me, nor be able to get thither where I shall be ?' 37 On the last and greatest day of the festival, Jesus stood and Lev. 23.35. cried, saying: If any man thirst, let him come unto me and 38 drink. He who believeth on me, as Scripture saith, shall J'^*-,^''-g^' 39 prove a cistern whence rivers of living water shall flow. This Actsi 16. he spake of the Spirit, which they who believed on him were to receive; for the Spirit was not yet given, because Jesus was 40 not yet glorified. Many of the people having heard what was spoken, said : This is certainly the prophet. Some said : This 41 is the Messiah. Others, Doth the Messiah come from Galilee ? 42 Doth not Scripture say, that the Messiah will be of the poster- ity of David, and come from Bethlehem, the village whence 43* David was ? Thus the people were divided concerning him ; mic. 5-. 2. and some of them would have seized him, but nobody laid hands upon him. 45 Then the officers returned to the chief priests and Pharisees, 46 who asked them : Wherefore have ye not brought him? The 47 officers answered : Never man spake like this man. The 48 Pharisees replied : Are ye also seduced ? Hath any of the 49 rulers, or of the Pharisees, believed on him ? But this popu- 50 lace which knoweth not the law is accursed. Nicodemus, one ch. 3. 9, of themselves, (he who came to Jesus by night), said to them : ^^iig." 15." ^" 51 Doth our law permit us to condemn a man without hearing him, 52 and knowing what he hath done ? They answered him : Art thou a Galilean ? Search and thou wilt find, that prophets 53 arise not out of Galilee. [Then every man went to his house: Vin. but Jesus went to the Mount of Olives. 2 EARLY in the morning he returned to the temple, and all 438 ST. JOHN. the people having come to him, he sat down and taught them. 3 Then the Scribes and the Pharisees brought to him a woman taken in adultery, and having placed her in the middle, said to 4 him : Rabbi, this woman was surprised in the act of adultery. Lev. 20. 10. 5 ]\fovv Moses hath commanded in the law that such should be 6 stoned ; but what sayest thou ? They said this to try him, that they might have matter for accusing him. But Jesus hav- ing stooped down, was writing with his finger upon the ground. Deut. 17. 7. 7 As they continued asking him, he raised himself and said to them : Let him who is sinless amongst you, throw the first stone 8 at her. Again, having stooped down, he wrote upon the ground. They hearing that, withdrew one after another, the eldest first, till Jesus was left alone, with the woman standing in the mid- 10 die. Jesus, raising himself, and seeing none but the woman, 11 said to her: Woman, where are those thine accusers ? Hath nobody passed sentence on thee ? She answered, Nobody, Sir. Jesus said unto her : Neither do I pass sentence on thee. Go, and sin no more.] &'9.'5.' 12 AGAIN Jesus addressed the people, saying : I am the light of the world : he who followeth me shall not walk in darkness, 13 but shall have the light of life. The Pharisees therefore re- torted : Thou testifiest concerning thyself, thy testimony is not 14 to be regarded. Jesus answered : Though I testify concerning myself, my testimony ought to be regarded ; because I know 15 whence I came, and whither I go. As for you, ye know not whence I come, and whither I go. Ye judge from passion, I 16 judge nobody : and if I do, my judgment ought to be regarded ; for 1 am not single, but concur with the Father who sent me. 17 It is a maxim in your law, that the concurrent testimony of two 18 is credible. Now I am one who testify concerning myself; the 19 Father that sent me is another who testifieth of me. Then they asked him : Where is thy Father ? Jesus answered : Ye know neither me, nor my Father : if ye knew me, ye would 20 know my Father also. These things Jesus spake in the trea- sury as he taught in the temple ; and nobody seized him, his hour not being yet come. 21 Again Jesus said to them : I am going away ; ye will seek me, and shall die in your sin : whither I go ye cannot 22 come. Then said the Jews : Will he kill himself, that he saith, 23 ' Whither I go, ye cannot come ?' He said to them : Ye are 24 from beneath ; I am from above. Ye are of this world ; I am not of this world : Therefore I said. Ye shall die in your sins; for if ye believe not that I am he. Ye shall die in your 25 sins. Thoy therefore asked him : Who art thou ? Jesus an- 26 swered : The same that I told you formerly. I have many things to say to you, and to reprove in you ; but he who sent Deut. 17. 6 & 19. 15. CHAP. VIII. SECT. VI. 439 me is worthy of belief; and I do but publish to the world 27 what I have learnt from him. They did not perceive that he 28 meant the Father. Jesus, therefore, said to them : When ye shall have raised the Son of Man on high, then ye shall know what 1 am ; and that I do nothing of myself and say nothing which the Father hath not taught me. And he who sent me 29 is with me. The Father hath not left me alone, because I SO always do what pleaseth him. While he spake thus, many 31 believed on him. Jesus, therefore, said to those Jews who be- lieved on him : If ye persist in my doctrine, ye are my disciples 32 indeed. And you shall know the truth ; and the truth shall make you free. 33 Some made answer : We are Abraham's ofispring, and were never enslaved to any man. How sayest thou, ' Ye shall be 34 made free ?' Jesus replied : Verily, Verily, I say unto you, 35 whosoever committeth sin is a slave to sin. Now the slave Rom. 6. i& abidelh not in the family perpetually; the son abideth perpetu- " ®'' 36 ally. If, therefore, the Son make you free, ye will be free in- 37 deed. I know that ye are Abraham's offspring ; yet ye seek to 38 kill me, because my doctrine hath no place in you. I speak what I have seen with my Father ; and ye do what ye have 39 learnt from your father. They answered : Abraham is our fa- ther. Jesus replied : If ye were Abraham's children, ye would 40 act as Abraham acted. But now ye seek to kill me, a man who hath told you the truth which I received from God. •41 Abraham acted not thus. Ye do the deeds of your father. They answered : We were not born of fornication. We have 42 one Father, even God. Jesus replied : If God were your Fa- ther, ye would love me ; for I proceed, and am come from 43 God. I came not of myself. He sent me. Why do ye not i Jo. 3.6. understand my language ? It is because ye cannot bear my 44 doctrine. The devil is your father, and the desires of your father ye will gratify : he was a manslayer from the beginning ; he swerved from the truth, because there is no veracity in him. When he telleth a lie, he speaketh suitably to his character ; 45 for he is a liar, and the father of lying. As for me, because I 46 speak the truth, ye do not believe me. Which of you convict- eth me of falsehood ? And if 1 speak truth, why do ye not 47 believe me? He who is of God regardeth God's words. Ye ^0.4.6. regard them not, because ye are not of God. 48 The Jews then answered : Have we not reason to say, Thou 49 art a Samaritan, and hast a demon ? Jesus replied : I have not 50 a demon ; but I honor my Father, and ye dishonor me. As for me, I seek not to promote my own glory ; another seeketh it, who judgeth. Verily, verily, I say unto you, Whoever 51 keepeth my word, shall never see death. The Jews then said 440 6T. JOHN. 52 to him : Now we are certain that thou hast a demon : Abra- ham is dead, and the prophets; yet thou sayest, ' Whoever 53 keepeth my word, shall never taste death.' Art thou greater than our father Abraham, who is dead ? The prophets also are 54 dead ; whom thinkest thou thyself? Jesus answered : If I commend myself, my commendation is nothing: it is my Fa- 55 ther, whom ye call your God, who comrnendeth me. Never- theless ye know him not ; but I know him : and if I should say 1 know him not, I should speak falsely like you : but I 56 know him, and keep his word. Abraham your father longed 57 to see my day, and he saw and rejoiced. The Jews replied : Thou art not yet fifty years old, and thou hast seen Abraham ? 58 Jesus answered : Verily, verily, I say unto you, Before Abra- ham was born, I am. Then they took up stones to cast at him : but Jesus concealed himself and went out of the tem- ple, passing through the midst of them. SECTION VII. THE CURE OF THE MAN BORN BLIND. IX. AS Jesus passed along, he saw a man who had been bom 2 blind. And his disciples asked him, saying : Rabbi, who 3 sinned ; this man or his parents, that he was born blind ? Je- sus answered : Neither this man nor his parents sinned. It was only that the works of God might be displayed upon him. 4 1 must do the work of him who sent me, while it is day ; nighf oki. 9. 5 cometh, when no man can work. While I am in the world, I 6 am the light of the world. Having said this, he spat upon the ground, and with the clay which he made with the spittle 7 anointed the blind man's eyes, and said to him, Go wash thine eyes in the pool of Siloam,"* (which signifieth Sent). He went therefore and washed them, and returned seeing. 8 Then the neighbors, and they who had before seen him 9 blind, said : Is not this he who sat and begged ? Some said : 10 It is he ; others. He is like him. He said : I am he. They 11 asked him then : How didst thou receive thy sight? He an- wered : A man called Jesus made clay, and anointed mine eyes, and said to me, ' Go to the pool of Siloam, and wash thine 12 eyes.' I went accordingly, and washed them, and saw. Then they asked him : Where is he ? He answered : I know not. 13 Then they brought him who had been blind to the Pharisees : 14 (now it was on a Sabbath that Jesus made the clay and gave 15 him his sight). The Pharisees likewise, therefore, asked him how he had received his sight? He answered: He put clay * In the Old Testament Shiloah and Siloah. CHAP. IX. SECT. VII. 441 16 on mine eyes, and I washed them, and now see. Upon this some of tlie Pliarisees said : This man is not from God, for he observeth not the Sabbath. Others said : How can one that 17 is a sinner perform such miracles? And they were divided among themselves. Again they asked the man who had been blind : What sayest thou of him forgiving thee sight? He an- swered : He is a prophet. 18 But the Jews believed not that the man had been blind, and had received iiis sight, until they called his parents, and asked 19 them : Do ye say that this is your son who was born blind? 20 How then doth lie now see ? His parents answered : We know that this is our son, and that he was born blind ; but how he 21 now seeth we know not. He is of age, ask him ; he will an- 22 swer for himself. His parents spoke thus, because they feared the Jews : for the Jews had already determined that whosoever acknowledged Jesus to be the Messiah should be expelled the 23 synagogue. For this reason his parents said, ' He is of agCj ask him.' 24 A second time, therefore, they called the man who liad been born blind, and said to him : Give glory to God ; we know that 25 this man is a sinner. He replied : Whether he be a sinner, I know not ; one thing I know, that I was blind, and now see. 26 They said to him again : What did he to thee ? How did he 27 make thee see ? He answered : I told you before, did ye not hear ? Why would ye hear it repeated ? Will ye also be his 28 disciples? Then they reviled him, and said : Thou art his dis- 29 ciple : as for us, we are disciples of Moses. We know that God spake to Moses ; as for this man, we know not whence he 30 is. The man replied : This is surprising, that ye know not 31 whence he is, although he hath given me sight. We know that Ps. 66. is. God heareth not sinners ; but if any man worship God, and 32 obey bin), that man he heareth. Never was it heard before, 33 that any man gave sight to one born blind. If this man were 34 not from God, he could do nothing. They replied : Thou wast altogether born in sins, and dost thou teach us ? and they cast him out. 35 Jesus heard that they had cast him out, and having met him, 36 said to him : Dost thou believe on the Son of God ? He an- 37 svvered : Who is he, Sir, that 1 may believe on him ? Jesus said to him : Not only hast thou seen him, but it is lie who talketh 38 with thee. And he cried : Master, [ believe ; and threw him- 39 self prostrate before him. And Jesus said : For judgment am 1 come into this world, that they who see not, may see ; and 40 they who see, may become blind. Some Pharisees who were 41 present, hearing this, said to him : Are we also blind ? Jesus Vol. IJ. 56 •442 ST. JOHN, answered, If ye were blind, ye would not have sin ; but ye say,, ' We see,' therefore your sin remaineth. X. Verily, verily, I say unto you, he who entereth not by the door into the sheep-fold, but chmbeth over the fence, is a thief 2 and a robber. The shepherd always entereth by the door. 3 To him the door-keeper openeth, and the sheep obey his voice. 4 His own sheep, he calleth by name, and leadeth out. And having put out his sheep, he walketh before them, and they fol- 5 low him, because they know his voice. They will not follow a stranger, but flee from him, because they know not the voice 6 of strangers. Jesus addressed this similitude to them, but they 7 did not comprehend what he said. He therefore added : Ver- 8 ily, verily, I say unto you, I am the door of the fold. All who have entered [in another manner] are thieves and robbers, but 9 the sheep obeyed them not. I am the door : such as enter by me shall be safe ; they shall go in and out, and find pasture. 10 The thief Cometh only to steal, to slay, and to destroy. I am come that they may have life, and more than life. Ezekhi.ks. ^^ ^ ^"^ ^^'^^ good shepherd. The good shepherd giveth his life &37. 24. 12 for the sheep. The hireling, who is not the shepherd, and to whom the sheep do not belong, when he seeth the wolf com- ing, abandoneth the sheep and fleeth ; and the wolf teareth 13 some, and disperseth the flock. The hireling fleeth, because 14 he is a hireling, and careth not for the sheep. I am the good xu.'^Wkr' 15 shepherd. I both know my own, and am known by them, (even as the Father knoweth me, and I know the Father) ; 16 and I give my life for the sheep. I have other sheep besides, which are not of this fold. Them I must also bring; and they will obey my voice ; and there shall be one flock, one shepherd. isa.53.7. 17 Por this the Father loveth me, because I give my life, to be af- 18 terwards resumed. No one furceth it from me ; but I give it of Acts. 2. 24. myself. I have power to give it, and I have power to resume it. This commission I have received from my Father. 19 Again there was a division among the Jews, occasioned by 20 this discourse. Many of them said : He hath a demon and is 21 mad, why do ye hear him ? Others said : these are not the words of a demoniac : Can a demon give sight to the blind ? 22 Once when they were celebrating the feast of the dedication 23 at Jerusalem, it being winter; as Jesus walked in the temple in Solomon's portico, the Jews surrounding him, said to him : 24 How long wilt thou keep us in suspense? If thou be the Mes- 25 siah, tell us plainly. Jesus answered: I said to you, but ye believed not, ' the works which I do in my Father's name testi- 26 fy of me.' As for you, ye believe not, because ye are not of 27 my sheep. ' My sheep,' as J told you, ' obey my voice ;' I 28 know them and they follow me. Besides, I give them eter- a Mac. 4. 59. CHAP. XI, SECT. VIII. 443 nal life ; and they shall never perish, neither shall any one 29 wrest them out of my hands. My Father, who gave them me, is greater than all ; and none can wrest them out of my Father's 30 hand. I and the Father are one. 31 Then the Jews again took up stones to stone him. Jesus 32 said to them : Many good works I have shown you from my 33 Father ; for which of these do ye stone me ? The Jews an- swered : For a good work we do not stone thee ; but for blas- 34 phemy, because thou, being a man, makest thyself God. Jesus replied : Is it not written in your law, " I said. Ye are gods ?" 35 If the law styled them gods to whom the word of God was ad- ^^- ^- ^^ dressed, and if the language of Scripture is unexceptionable, 36 do we charge him with blasphemy whom the Father hath con- 37 secrated his apostle to the world, for calling himself his Son ? If 38 I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works, that ye may know and believe that the Father is in me, and I am in him. 39 Thereupon they attempted again to seize him ; but he es- 40 caped out of their hands, and retired again towards the Jordan, 41 and abode in the place where John first baptized. And many resorted to him, who said : John indeed wrought no miracle ; 42 but all that John spake of this man is true. And many believ- ed on him there. SECTION VIII. LAZARUS RAISED FROM THE DEAD. XL NOW one Lazarus of Bethany, the village of Mary and 2 her sister Martha, was sick. (It was that Mary who anointed '=''•^2. 3. the Lord with balsam, and wiped his feet with her hair, whose 3 brother Lazarus was sick). The sisters therefore sent to tell 4 Jesus: Master, lo, he whom thou lovest is sick. Jesus hear-, ing it, said : This sickness will not prove fatal, but conduce to the glory of God, that the Son of God may be glorified there- 5 by. Now Jesus loved Martha, and her sister, and Lazarus. 6 Having then heard that he was sick, Jesus staid two days in the place where he was. 7 Afterwards he said to the disciples : Let us return to Judea. 8 The disciples answered. Rabbi, but very lately the Jews would 9 have stoned thee, and wouldst thou return thither? Jesus re- plied, Are there not twelve hours in the day ? If any man walk in the day, he stumbleth not, because he seeth the light 10 of this world : but if he walk in the night, he stumbleth, be- ll cause there is no light. Having spoken this, he added : Our 12 friend Lazarus sleepeth, but I go to wake him. Then said his 13 disciples : Master, if he sleep he will recover. Jesus spake of 444 ST. JOHN. his death ; but they thought that he spoke of the repose of 14 sleep. Then Jesus told them plainly : Lazarus is dead. And 15 on your account I am glad that I was not there, that ye may 16 believe ; but let us go to him. Then Thomas,* that is Didy- muSj* said to his lellow-disciples : Let us also go, that we may die with him. 17 When Jesus came, he found that Lazarus had been already 18 four days in the tomb. Now, (Bethany being about fifteen fur- 19 longsf from Jerusalem), many of the Jews came to Martha 20 and Mary to comfort them on the death of their brother. Mar- tha having heard that Jesus was coming, went and met him ; 21 but Mary remained in the house. Then Martha said to Jesus: clip's. 29. ' 22 Master, if thou hadst been here, my brother had not died. But &6. 40. J know that even now, whatsoever thou shalt ask of God, God 23 will give thee. Jesus said to her : Tliy brother shall rise again. 24 Martha replied : I know that he will rise again at the resurrec- 25 tion on the last day. Jesus said to her : I am the resurrec- tion and the life. He who believeth on me, though he were 26 dead, shall live ; and no man who liveth and believeth on me, 27 shall ever die. Believest thou this ? She answered: Yes, Mas- ter, I believe that thou art the Messiah, the Son of God, he 28 who cometli into the world. Having said this, she went and called Mary her sister, whispering her : The Teacher is come, 29 and calleth for thee. When Mary heard this, she instantly rose 30 and went to him. Now Jesus had not yet entered the village, 31 but was in the place where Martha met him. The Jews, then, who were condoling with Mary in the house, when they saw that she arose hastily, and went out, followed her saying : She 32 is going to the tomb to weep there. Mary being come to the place where Jesus was, and seeing him, threw herself at his feet, 33 saying : Hadst thou been here. Master, my brother had not died. When Jesus saw her weeping, and the Jews weeping who canae with her, he groaned deeply, and was troubled, and 34 said : Where have ye laid him ? They answered and said : 35' Master, come and see. Jesus wept. The Jews therefore said : ch.9.1. g-j' ]\/[aik how he loved him. But some of them said : Could not he who gave sight to the blind man, even have prevented this 38 man's death ? Jesus therefore again groaning came to the mon- ument. It was a cave, the entrance whereof was shut up with 39 a stone. Jesus said : Remove the stone. Martha, the sister of the deceased, answered : Sir, by this time the smell is offensive, 40 for this is the fourth day. Jesus replied : said I not unto thee, ' If 41 thou believe, thou shalt see the glory of God ?' Then they re- ^ Thomas in Chaldee, and Didymus in Greek, both signify twin. f Near two miles. CHAP. xir. SECT. VIII. 445 moved the stone. And Jesus lifting up his eyes, said : Father, I 42 thank thee that thou hast heard me. As for me, I know that thou hearest me always ; but I sjieak for the people's sake who surround me, that they may believe that thou hast sent me. 43 After these words, raising his voice, he cried : Lazarus, come 44 forth. And he who had been dead came forth, bound hand and foot with fillets, and his face wrapped in a handkerchief. Jesus 45 said to them : Unbind him and let him go. Many therefore of the Jews who had come to Mary, and seen what Jesus did, 46 believed on him. But some of them repaired to the Pharisees, and told them what Jesus had done. 47 Whereupon the chief priests and the Pharisees assembled the Sanhedrim, and said : What are we doing ? for this man 48 worketh many miracles. If we let him go on thus, every body will believe on him, and the Romans will come and destroy 49 both our place and nation. One of them, named Caiaphas, ch. le. i-t. 50 who was high priest that year, said to them : Ye are utterly at a loss, and do not consider, that it is better for us that one man die for the people, than that the whole nation should be 51 ruined. This he spake, not of himself, but being high priest that year, he prophesied that Jesus should die for the nation ; 52 and not for that nation only, but that he should assemble into 53 one body the dispersed children of God. From that day, there- 54 fore, they concerted how they might destroy him. For this reason Jesus appeared no longer publicly among the Jews, but retired to the country, near the desert, to a city called Ephra- im, and continued there with his disciples. 55 Meantime the Jewish passover approached, and many went to Jerusalem from the country, before the passover, to purify 56 themselves. These inquired after Jesus, and said one to anoth- er, as they stood in the temple: What think ye ? Will he 57 not come to the festival ? Now the chief priests and the Pha- risees had issued an order, that whosoever knew where he was should discover it, that they might apprehend him. XII. SIX days before the passover Jesus came to Bethany, where Matt. 26. t 2 Lazarus was, whom he had raised from the dead. There they ch. ii. a. made him a supper, and Martha served : but Lazarus was one 3 of those who were at table with him. Then Mary taking a pound of balsam of spikenard, which was very valuable, anoint- ed the feet of Jesus, and wiped them with her hair, so that the 4 house was filled with the odor of the balsam. Whereupon one of his disciples, Judas Iscariot, Simon's son, who was to be- 5 tray him,'said : Why was not this balsam sold for three hundred 6 denarii,* which might have been given to the poor .-* This ho * About L. 9 sterling. 446 ST. JOHN. said, not that he cared for the poor, but because he was a thief, 7 and had the purse, and carried what was put therein. Then Jesus said : Let her alone. She hath reserved this to embalm 8 me against the day of my burial. For'ye will always have the poor amongst you ; but me ye will not always have. 9 A great number of the Jews, knowing where he was, flocked thither, not on account of Jesus only, but likewise to see La- 10 zarus whom he had raised from the dead. The chief priests, 11 therefore, determined to kill Lazarus also; because he proved the occasion that many Jews forsook them, and believed on Je- sus. SECTION IX. THE ENTRY INTO JERUSALEM. Mar!'n!*7.' ^^ ^N the morrow a great multitude who were come to the fes- Lu. 19. 35. tival, hearing that Jesus was on the road to Jerusalem, took 13 branches of palm-trees, and went to meet him, crying : Hosan- na,* blessed be Israel's King who cometh in the name of the 14 Lord.f Now Jesus having found a young ass, was riding there- Zech. 9.9. ]5 on, agreeably to what is written, " Fear not, daughter of Zion ; 16 behold thy king cometh, sitting on an ass's colt." These things the disciples did not understand at first ; but after Jesus was glorified, they remembered that thus it had been written con- 17 cerning him, and that thus they had done unto him. And the people who had been present, attested that he called Lazarus 18 out of the tomb, and raised him from the dead. It was the ru- mor that he had wrought this miracle, which made the people 19 crowd to meet him. The Pharisees therefore said among them- selves : Are ye not sensible that ye have no influence ? Be- hold the world is gone after him. 20 Now among those who came to worship at the festival, there 21 were some Greeks. These applied to Philip of Bethsaida in 22 Galilee, making this request : Sir, we wish to see Jesus. Phil- ip went and told Andrew ; then Andrew and Philip told Jesus. 23 Jesus answered them, saying : The time is come when the 24 Son of Man must be glorified. Verily, verily, I say unto you, when a grain of wheat is thrown into the ground, unless it die, ^d"26.^25?^' 25 it remaineth single ; but if it die, it becometh very fruitful. He Lu'9^24^' ^^^° loveth his life, shall lose it ; and he who hateth his life in &i7:'33.' 26 this world, shall preserve it eternally in the next. Would any man serve me, let him follow me; and where I am, there shall my servant also be. If any man serve me, my Father will re- ward him. • Save now I pray. . t Jehovah. CHAP. XIl. SECL. IX. 447 27 Now is my soul troubled, and what shall I say ? Shall I say, ' Father, save me from this hour? But I came on purpose for 28 this hour. Father, glorify thy name. Then came a voice from heaven, which said : I have both glorified, and will again 29 glorify it. The people present heard the sound, and said : It 30 thundered : others said : An angel spake to him. Jesus said : 31 This voice came not for my sake, but for yours. Now must 32 the prince of this world be cast out. As for me, when I shall 33 be lifted up from the earth, I will draw all men to myself. This 34 he said alluding to the death which he was to suffer. The peo- Ps. no. 4. pie answered : We have learnt from the law that the Messiah ^'^'^^' ^^' will live forever. How sayest thou then that the Son of Man 35 must be lifted up ? Who is this, the Son of Man ? Jesus said to them : Yet a little while the light continueth with you ; walk while ye have it, lest darkness overtake you : for he that walk- 36 eth in darkness knoweth not whither he goeth. Confide in the light, while ye enjoy it, that ye may be sons of light. Having spoken these words, he withdrew himself privately from them. 37 But though he had performed so many miracles before them, 38 they believed not on him ; so that the word of the prophet ^^^ -g Isaiah was verified, " Lord, who hath believed our report ?" Rom. lo.'ie, 39 and "To whom is the arm of the Lord* discovered?" For this reason they could not believe : Isaiah having said also, 40 " He hath blinded their eyes, and blunted their understanding, isa. 6; 9. that they might not see with their eyes, comprehend with their Marl^l^ia!^' 41 understanding, and repent, that I might reclaim them." These a"'^28%6 things said Isaiah, when he saw his glory and spake concerning Uom! ii. s.' 42 him. Nevertheless there were several even of the magistrates who believed on him, but, for fear of the Pharisees, did not 43 avow it, lest they should be expelled the synagogue; for they ch.5.44. preferred the approbation of men to the approbation of God. 44 Then Jesus raising his voice, said : He who believeth on me, it is not on me he believeth, but on him who sent me. 45 And he who beholdeth me, beholdeth him who sent me. I 46 am come alight into the world, that whosoever believeth ond,. 1, 4. 47 me, may not remain in darkness. And if any man hear my words, but do not observe them ; it is not I who condemn him ; for I came, not to condemn the world, but to save the world. 48 He who despiseth me and rejecteth my instructions, hath what ch.3. iv. condemneth him. The doctrine which I have taught will con- Mar. le. la 49 demn him at the last day. For I have not said any thing from myself, but the Farher, who sent me, hath commanded me 50 what I should enjoin, and what I should teach. And I know * Jehovah. 443 ST. JOHN. that his commandment is eternal life. Whatever therefore I say, I speak as the Father hath given me in charge. Ma""i4°h' XIll. Jesus having, before the feast of the passover, perceived Lu.22. 1. that his time to remove out of this world to his Father was come, and having loved his own who were in the world, loved 2 them to the last. Now while they were at supper, (the devil having already put it into the heart of Judas Iscariot, Simon's 3 son, to betray him), Jesus, though he knew that the Father had subjected every thing to him, and that he came from God, and 4 was returning to God, arose from supper, and laying aside his 5 mantle, girt himself about with a towel. Then he poured wa- ter into the basin, and began to wash the feet of the disciples, and to wipe them with the towel wherewith he was girded. 6 When he came to Simon Peter, Peter said to him : Master, 7 wouldst thou wash my feet ? Jesus answered : At present thou dost not comprehend what I am doing, but thou shalt know 8 hereafter. Peter replied : Thou shalt never wash my feet. Jesus answered : Unless I wash thee, thou canst have no part 9 with me. Simon Peter said to him : Master, not my feet on- 10 ly, but also my hands and my head. Jesus replied : He who hath been bathing, needeth only to wash his feet ; the rest of 11 his body being clean. Ye are clean, but not all. For he knew who would betray him ; therefore he said, ' Ye are not all clean.' 12 After he had washed their feet, he put on his mantle, and replacing himself at the table, said to them: Do ye under- 13 stand what I have been doing to you? Ye call me the Teacher 14 and the Master ; and ye say right ; for so I am. If I then, the Master and the Teacher, have washed your feet, ye also ought 15 to wash one another's feet. For I have given you an exam- 16 pie that you should do as I have done unto you. Verily, veri- ch.5i5..'20- ly, I say unto you, the servant is not greater than his master, 17 nor the apostle greater than he who sendeth him. Happy are ye who know these things, provided ye practise them. 18 I speak not of you all. I know whom I have chosen ; but rB.41.9. that Scripture must be fulfilled, " He that eateth at my table, 19 has lifted his heel against me." I tell you this now before it happen, that when it happeneth, ye may believe that 1 am the I.U. 10. 16. '20 person. Verily, verily, 1 say unto you, He that receiveth whomsoever I send, receiveth me ; and he that receiveth me, receiveth him who sent me. 21 After uttering these words Jesus was troubled in spirit, and Man.26.21. declared, saying: Verily, verily, I say unto you, that one of l""22.2].' 22 you will bet-ray me. Then the disciples looked one upon an- 23 other, doubting of whom he spake. Now one of his disciples, 24 one whom Jesus loved, was lying close to his breast : Simon Matt. 10. 24, Lu. 6. 40. CHAP. XIV. SECT. X. 449 Peter, therefore, beckoned to him to inquire whom he meant. 25 He then redining on Jesus' bosom said to him : Master, who 26 is it ? Jesus answered : It is he to whom T shall give this morsel, after I have dipped it. And having dipped the morsel, 27 he gave it to Judas Iscariot, Simon's son. After receiving the morsel, Satan entered into him. Then Jesus said to him: 28 What thou dost, do quickly. But none at the table knew why 29 he gave this order. Some imagined, because Judas had the purse, that Jesus had signified to him to buy necessaries for the 30 festival, or to give something to the poor. When Judas had taken the morsel, he immediately went out : and it was night. 31 When he was gone, Jesus said : The Son of Man is now 32 glorified, and God is glorified by him. If God be glorified by him, God also will glorify him by himself, and that without de- 33 lay. My children, 1 have now but a little time to be with you. Ye will seek me ; and what I said to the Jews, " Whither I go, ch'. is. 12. 34 ye cannot come," I say at present to you. A new command- Eph.5. 3. 35 ment I give you, that ye love one another ; that as I have lov- ed yoii, ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another. 36 Simon Peter said to him : Master, whither art thou going ? Jesus answered : Whither I am going thou canst not follow me 37 now, but afterwards thou shalt follow me. Peter replied : Mas- 38 ter, why cannot 1 follow thee presently ? I will lay down my life for thy sake. Jesus answered : Wilt thou lay down thy J^^"',4^3^* life for my sake? Verily, venJy, I say unto thee, the cock Lu. 22. 33.* shall not crow until thou hast disowned me thrice. s SECTION X. CONSOLATION TO THE DISCIPLES. XIV. LET not your heart be troubled ; believe on God and 2 believe on me. In my Father's house are many mansions. If it were otherwise, I would have told you. I go to prepare a 3 place for you : and after I shall have gone and prepared a place for you, I will return and take you with me, that where I am, 4 there ye also may be. And whither I am going ye know, and 5 the way ye know. Thomas said to him : Master, we know not whither thou art going; how, then, can we know the way ? 6 Jesus answered : I am the way, and the truth, and the life : no 7 man cometh unto the Father, but by me. Had ye known me, ye would have known my Father also : and henceforth ye know him, and have seen him. 8 Philip said unto him : Master, show us the Father, and it 9 sufficeth us. Jesus replied : Have I been witli you so long, and dost thou not yet know me, Philip ? He that hath seen me, hath seen the Father. How sayest thou then, " Show us the Vol. II. 57 450 ST. JOHN. 10 Father?" Dost thou not believe that I am in the Father, and the Father is in ine ? The words which I speak to you pro- ceed not from myself: as to the works, it is the Father dwell- 11 \ng in nie who doth them. Believe tl)at I am in the Father, and the Father is in me ; if not on my testimony, be convinced 12 by the works themselves. Verily, verily, I say unto you, He who believeth on me, shall himself do such works as I do ; nay, 13 even greater than these he shall do ; because I go to my Fath- Matt.7. 7. er, and will do whatsoever ye shall ask in my name. That the mt.'u.'Q3. 14 Father may be glorified in the Son, whatsoever ye shall ask in ch. 1G.23. uiy name, I will do. 15- If ye love me, keep my commandments ; and I will entreat the Father, and he will give you another Monitor to continue 17 with you forever, even the Spirit of Truth, whom the world cannot receive, because it neither seeth him, nor knoweth him ; but ye shall know him, because he will abide with you, and be 18 in you. I will not leave you orphans ; I will return unto you. 19 Yet a little while, and the world shall see me no more ; but ye 20 shall see me: because I shall live, ye also shall live. On that day ye shall know that I am in my Father, and ye are in me, 21 and 1 am in you. He that hath ray commandments and keep- eth them, he it is who loveth me ; and he who loveth me will be loved of my Father, and 1 will love him, and discover ray- 22 self unto him. Judas (not Iscarioi) said to him : Master, where- fore wilt thou discover thyself to us, and not unto the world? 23 Jesus answering, said unto him : If a man love me, he will ob- 24 serve my word ; and my Father will love him ; and he wilJ come to him, and dwell with liim. He who loveth me not, disregardeth my words ; yet the word which ye hear is not mine, but the Father's who sent me. 25* I tell you these things while 1 remain with you. But the Monitor, the Holy Spirit, whom the Father will send in tny name, he will teach you all things, and remind you of all that 27 I have told you. Peace 1 leave you, my peace 1 give you ; not as, the world giveth, do I give unto you. Be not disheart- 28 ened ; be not intimidated. Ye have heard me say, ' I go away and will return to you.' If ye loved me ye would rejoice that 29 I go to the Father ; because my Father is greater than I. This I tell you now, before it happen, that when it happeneth, ye 30 may believe. I shall not henceforth have much conversation with you ; for the prince of tlie world is coming, though he •31 will find noth.ing in me : but this uiust be, that the world may know that I love the Father, and do whatsoever he command- eth me. Arise, let us go hence. XV. I AM the true vine, and my Father is the vine-dresser. 2 Every barren branch in me he loppeth off; every fruitful branch •u. 13. iol 3 he cleaneth by pruning, t& render it more fruitful. As for you, CHAP. XVI. SECT. X.^ 451 ye are already clean through the instructions I have given you. 4 Abide in me, and I will abide in you : as the branch cannot bear fruit ol' itself, unless it adhere to the vine ; no more can 5 ye, unless ye adhere to me. 1 am the vine ; ye are the branch- es. He who abideth in me, and in whom I abide, produceth 6 much fruit : for severed from me ye can do nothing. If any man adhere not to me, he io cast forth like the withered branch- 7 es which are gathered for fuel, and burnt. If ye abide by me, and my words abide in you, ye may ask what ye will, and it shall be granted you. 8 Herein is my Father glorified, that ye produce much fruit ; 9 so shall ye be my disciples. As the Father loveth me, so love 10 I you : continue in my love. If ye keep my commandments, ye shall continue in my love ; as I have kept ray Father's com- 11 mandments and continued in his love. I give you these admo- nitions, that 1 may continue to have joy in you, and that your 12 joy may be complete : This is my commandment, that ye love ch. i3. 34. 13 one another, as I love you. Greater love hath not any man f'^x^.W 14 than this, to lay down his life for his friends. Ye are my 15 friends, if ye do whatever I command you. Henceforth I call not you servants ,: for the servant knoweth not what his master will do : but I name you friends ; for whatever I have learnt 16 from my Father, I impart unto you. It is not you who have ^^^^ ^ ^^ chosen me ; but it is I who have chosen you, and ordained you Lu. e.is. to go and bear fruit, fruit which will prove permanent, that the Father may give you whatsoever ye shall ask him in my name. 17 This I command you, that ye love one another. If the world ^•'?-^-"- J 8" hate you, consider that it hated me before it hated you. If ye were of the world, the world would love its own : but because ye are not of the world, I having selected you from the world, 20 the world hateth you. Remember what I said to you, ' The servant is not greater than his master.' If they have persecu- Matt. 10.24. ted me, they will also persecute you ; if they have observed my ^h^'isTe 21 word, they will also observe yours. But all this treatment they will give you on my account, because they know not him who 22 sent me. If I had not come and spoken unto them, they had 23 not had sin ; but now they have no excuse for their sin. He 24 that hateth me, hateth my Father also. If I had not done among them such works as none other ever did, they had not had sin ; but now they have seen them, and yet hated 25 both me and my Father. Thus they verify that passage in ps. 35. 19. 26 their law, " They hated me without cause." But when the ^"- ^*- ^^' Monitor is come, whom I will send you from the Father, the Spirit of Truth, who proceedeth from tlie Father, he will testify 27 concerning me. And ye also will testify, because ye have been with me from the beginning. XVI. These things I tell you, that ye may not be insnared. 452 ST. JOHN. 2 They will expel you the synagogue ; nay, the tinie is coming, when whosoever killeth you will think he ofFereth sacrifice to 3 God. And these things they will do, because they know not 4 the Father nor me. These things I now warn you of, that, when the time shall come, ye may remember that 1 mentioned them to you. I did not indeed mention them at the beginning, 5 because I was with you myself. And now that I go to him who sent me, none of you asketh me, ' Whither goest thou ?' 6 But because of those things which I have foretold you, ye are overwhelmed with grief. 7 Nevertheless I tell you the truth : it is for your good that I depart ; for if I do not depart, the Monitor will not come to 8 you ; but if I go away, I will send him to you. And when he is come, he v/ill convince the world concerning sin, and concern- 9 ing righteousness, and concerning judgment : concerning sin, be- 10 cause they believe not on me, concerning righteousness, be- ll cause I go to my Father, and ye see me no longer; concern- ing judgment, because the prmce of this world is judged. 12 1 have many things still to tell you, but ye cannot bear them. 13 But when the Spirit of Truth is come, he will conduct you in- to all the truth : for his words will not proceed from himself; but whatsoever he shall have heard, he will speak, and show 14 you things to come. He will glorify rne ; for he will receive of 15 mine what he shall communicate to you. Whatsoever is the Father's is mine ; therefore I say that he will receive of mine to communicate to you. 16 Within a little while ye shall not see me ; a little while after, 17 ye shall see me ; because I go to the Father. Some of his disciples said among themselves. What meaneth he by this, " Within a little while ye shall not see me ; a little while after, 18 ye shall see me ; because I go to the Father?" What meaneth this little while of which he speaketh ? We do not compre- 19 bend it. Jesus perceiving that they were desirous to ask him, said to them, Do ye inquire amongst yourselves about this that I said: " Within a little while ye shall not see me ; a little while 20 after ye shall see me?" Verily, verily, I say unto you, ye will weep and lament ; but the world will rejoice : ye will be sor- 21 rowful ; but your sorrow shall be turned into joy. A woman in travail, hath sorrow, because her hour is come ; but when her son is born, she remembereth her anguish no longer, for joy 22 that she hath brought a man into the world. So ye at present are in grief; but I will visit you again, and your hearts shall be 23 joyful, and none shall rob you of your joy. On that day ye eh. 14. 13. ^ju put ,io questions to me. Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give 24 you. Hitherto ye have asked nothing in my name ; ask, and ye shall receive, that your joy may be complete. CHAP. XVII. SECT. X. 453 25 These things I have spoken to you in figures : the time ap- proacheth when I shall no more discourse to you in figures, but 26 instruct you plainly concerning the Father. Then ye will ask in my name, and 1 say not that I will entreat the Father for 27 you; for the Father himself loveth you, because ye love me, 28 and believe that I came from God. From the presence of the Father I came into the world. Again 1 leave the world, and 29 return to the Father. His disciples replied : Now indeed 30 thou speakest plainly, and without a figure. Now we are con- vinced that thou knovvest all things, and needest not that any should put questions to thee. By this we believe that thou 31 earnest forth from God. Jesus answered them : Do ye now 32 believe? Behold the time cometh, or rather is come, when ye Matt. 26.31. shall disperse, every one to his own, and shall leave me alone: yet ^^^''- ^'^■^• 33 I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye may have peace. In the world ye shall have tribulation. But take courage ; 1 have over- come the world. XVIL WHEN Jesus had ended this discourse, he said, lifting up his eyes to heaven : Father, the hour is come ; glorify thy 2 Son, that thy Son also may glorify thee ; that being endowed mau.as. X8. by thee with authority over all men, he may bestow eternal life 3 on all those whom thou hast given him. Now this is the life eter- nal, to know thee the only true God, and Jesus the Messiah 4 thy apostle. I have glorified thee upon the earth ; I have fin- 5 ished the work which thou gavest me to do. And now, Fa- ther, glorify thou me in thine own presence with that glory which 1 enjoyed with thee before the world was. 6 I have made known thy name to the men whom thou hast given me out of the world. They were thine ; and thou 7 gavest them me ; and they have kept thy word. Whatsoever thou hast given me, they now know to have come from thee ; and that thou hast imparted unto me the doctrine which I have 8 imparted unto them. They have received it as smcA, knowing ^h.ie. 27, for certain, that I came forth from thee, and am commissioned 9 by thee. It is for them that I pray. I pray not for the world, but for those whom thou hast given me, because they are thine. 10 And all mine are thine, and thine mine, and I am glorified in 11 them, I continue no longer in the world; but these continue in the world, and I come to thee. Holy Father, preserve them in thy name which thou hast given me, that they may be one 12 as we are. While 1 was with them in the world, I kept them in thy name : those whom thou hast given me I have preserv- ed ; none of them is lost except the son of perdition, as thoch. is. 9. 13 Scripture foretold. But now that I am coming to thee, I speak these things in the world, that their joy in me may be complete. 14 1 have delivered thy word to them, and the world hateth them, 454 ST. JOHN. because they are not of the world, even as I am not of the 15 world. I do not pray thee to remove them out of the world, but 16 to preserve them from evil. Of the world they are not, as I am 17 not of the world. Consecrate them by the truth ; thy word is 18 the truth. As thou hast made me thy apostle to the world, 19 1 have made them my apostles to the world. And I conse- crate myself for them, that they may be consecrated through the truth. 20 Nor do I pray for these alone, but for those also who shall 21 believe on me through their teaching; that all may be one ; that as thou Father art in me, and I am in thee, they also may be one in us, that the world may believe that thou hast sent 22 me, and that thou gavest me the glory which I have given 23 them ; that they may be one as we are one ; I in them, and thou in me, that their union may be perfected, and that the Lu. 24. i. the monument, while it was yet dark, and saw that the stone 2 had been removed from the entrance. Then she came running to Simon Peter, and to that other disciple whom Jesus loved, and said to them : They have taken the Master out of the mon- 3 ument, and we know not where they have laid him. Imme- diately Peter went out, and the other disciple, to go to the mon- 4 ument. And both ran together, but the other disciple outran 5 Peter, and came first to the monument; and stooping down, he 6 saw the linen rollers lying, but went not in. Then came Simon Peter, wlio followed him, and went into the monument, where 7 he observed the rollers lying, and the handkerchief which had been wrapped about his head not laid beside them, but folded up 8 in a place by itself. Then the other disciple, who came first to the monument, entered also ; and he saw and believed the re- 9 'port : For as yet they did not understand from the Scriptures 10 that he was to rise from the dead. Then the disciples return- ed to their companions. Mar. 16.9. jj But Mary stood without near the monument weeping. As 12 she wept, stooping down to look into the monument, she saw two angels in white, sitting vvliore the body of Jesus had lain, 13 one at the head, tho other at the feet. And they said to her: Woman, why weepest thou ? She answered : Because they have taken away my Master, and I know not where they have * Friday. f Sunday. Matt. 28. 1. Mar. 16. 1 CHAP. XX. SECT. XH. 459 14 laid him. Having said this, she turned about and saw Jesus 15 standing, but knew not that it was Jesus. Jesus said to her; Woman, why weepest thou? whom seekest thou ? She sup- posing him to be the gardener, answered : Sir, if thou have conveyed him hence, tell me where thou hast laid him, and 16 I will take him away. Jesus said to her : Mary. She turn- 17 ing said to him : Rabbonl, that is, Doctor. Jesus said to her : Lay not hands on me, for I have not yet ascended to my Father ; but go to my brethren, and say to them, ' I ascend to my Fa- 18 ther and your Father, my God and your God/ Mary Magda- lene went and informed the disciples that she had seen the Master, and that he had spoken tliese things to her. 19 In the evening of that day, the first of the week,* Jesus came f'*''^"'-'^- where the disciples were convened, (the doors having been shut for fear of the Jews), and stood in the midst, and said to them : 20 Peace be unto you. Having said this, he showed them his hands and his side. The disciples, therefore, rejoiced when they 21 saw it was their Master. Jesus said again to them : Peace be 22 unto you. As the Father hath sent me, so send I you. After 23 these words he breathed on them, and said unto them: Re- Matt. is. is. ceive the Holy Ghost. Whose sins soever ye remit, are re- mitted to them ; and whose sins soever ye retain, are retained. 24 Now Thomas, that is Didymus,f one of the twelve, was not 25 with them when Jesus came. The other disciples, therefore, said to him : We have seen the Master. But he answered : Unless I see in his hands the print of the nails, and put my finger to the print of the nails, and my hands to his side, 1 will 26 not believe. Eight days after, the disciples being again in the house, and Thomas with them, Jesus came, the doors having been shut, and stood in the midst and said : Peace be unto you. 27 Then turning to Thomas : Reach hither thy finger, he said, and look at my hands ; reach also thy hand and feel my side, 28 and be not incredulous, but believe. And Thomas answered and 29 said unto him : My Lord and my God. Jesus replied : Because thou seest me, Thomas, thou believest ; happy they who, hav- ing never seen, shall nevertheless believe. 30 Many other miracles Jesus likewise performed in the presence ch. 21.25. 31 of his disciples, which are not recorded in this book. But these are recorded that ye may believe that Jesus is the Messiah the Son of God, and that believing ye may have life through his name. XXI. AFTERWARDS Jesus again appeared to the disciples, 2 at the sea of Tiberias ; and in this manner he appeared. Si- mon Peter and Thomas,f that is, Didymus,t Nathanaelof Cana in Galilee, the sons of Zebedee, and two other disciples of Jesus 3 being together, Simon Peter said : I go a-fishing. They an- swered : We will go with thee. Immediately they went, and 4 got aboard a bark, but that night caugh't nothing. In the morn- • Sunday. f See ch. 11: 16. 460 ST. JOHN. ing Jesus stood on the shore ; the disciples, however, knew not 5 that it was Jesus. Jesus said to them : My lads, have ye any 6 victuals ? They answered : No. Cast the net, cried he, on the right side of the bark, and ye will find. They did so, but were 7 not able to draw it, by reason of the multitude of fishes. Then that disciple whom Jesus loved, said to Peter : It is the Master. Simon Peter hearing that it was the Master, girt on his upper garment, (which he had laid aside), and threw himself into the Q sea. But the other disciples came in the boat, (for they were not further from land than about two hundred cubits), dragging 9 the net with the fishes. When they came ashore they saw a 10 fire burning, and fish laid thereon, and bread. Jesus said to them : 11 Bring of the fishes which ye have now taken. Simon Peter went back and drew the net to land, full of large fishes, a hun- dred and fifty-three ; and the net was not rent, notwithstand- 12 ing the number. Jesus said to them : Come and dine. Mean- time none of the disciples ventured to ask him : Who art thou ? 13 knowing it was the Master. Jesus then drew near, and taking 14 bread and fish, distributed among them. This is the third time that Jesus appeared to his disciples after his resurrection. 15 When they had dined, Jesus said to Simon Peter : Simon son of Jonas, lovest thou me more than these? He answered: Yes, Lord, thou knowest that I love thee. Jesus replied : Feed my Iambs. 16 A second time he said : Simon son of .Jonas, lovest thou me ? He answered: Yes, Lord, thou knowest that I love thee. Jesus repli- 17 ed : Tend my sheep. A third time he said : Simon son of Jonas, lovest thou me ? Peter, grieved at his asking this question the third time, answered : Lord, thou knowest all things, thou knowest 3 Pot. 1.14. 18 that I love thee. Jesus replied: Feed my sheep. Verily, veri- ly, I say unto thee, in thy youth thou girtest thyself, and went- est whither thou wouldst ; but in thine old age thou shalt stretch out thy hands, and another will giro thee, and carry thee whith- 19 er ihou wouldst not. This he spake, signifying by what death he should glorify God. After tliese words he said to him : follow me. eh. 13. 2.3. 20 And Peter turning about saw the disciple whom Jesus loved following, (the same who, h^aiiing on his breast at the supper, 21 had asked vvlio it was that wouid betray him.) Peter seeino- him, said to Jesus : And what, Lord, shall become of this man? 22 Jesus answered : If I will that he wait my return, what is that 23 to thee ? follow thou me. Hence arose the rumor among the brethren, that that disciple should not die; nevertheless Jesus said not that he should not die, but " If i will that he wait my return, what is that to thee?" 24 It is this disciple wlio attesleth these things, and wrote this account; and we know that his testimony deserveth credit. 25 There were many other things also perfonned by Jesus, which were they to be severally related, 1 imagine the world itself could not contain the volumes that would be written. Amen. eh. SO. 30. NOTES ON ST. JOHN'S GOSPEL. CHAPTER I. 1. "In the beginning was the word," tv d^xri riv 6 Xoyog. I have here followed the E, T. and the majority of modern versions. Vul. and Zu. " In principio erat verbum." Err. Be. and Cas. have, instead of ' verbum,' used the word ' sermo.' The Gr. word }>6yo? is susceptible of several interpretations, the chief of which are these two, ' reason ' and ' speech,' — ratio and oratio. The former is properly 6 loyog 6 ivdia&tiog, ratio mente concepta ; the latter o loyog 6 n(jo(f6giiiog, ratio enunciativa. The latter acceptation is that which has been adopted by most interpreters. If the practice of preceding translators is ever entitled to implicit regard from their successors, it is where the subject is of so abstruse a nature, as hardly to admit an exposition which is not liable to strong objections. For my part, the difference between verhum and sermo appears too inconsiderable, in a case of this kind, to induce one to leave the beaten track. Were 1 to desert it, (which 1 do not think there is here sufficient evidence to warrant), I should prefer the word rea- son, as suggesting the inward principle or faculty, and not the ex- ternal enunciation, which may be called word or speech. Things plausible may be advanced in support of either mode of interpreting. In favor of the common version, word, it may be urjied, that there is here a manifest allusion to the account given of the creation in the first cluipt(M- of Genesis, where we learn, that " God in the be- ginning made all things by his word. God said — and it was so." In favor of the other interpretation, some have contended, that there is a reference in the expression to the doctrine of the Platonists ; whilst others are no less positive, that the sacred author had in his eye the sentiments of Philo the Jew. Perhaps these two supposi- tions amount to the same tiling in effect ; at least it is more proba- ble, that the Jewish theorist borrowed his notions on this subject from the Gr. philosopher, than that the evangelist should have re- course To an idolater. For my part, I entirely agree with those who think it most likely that the allusion here is to a portion of holy 462 NOTES ON ST. JOHN. •writ, and not to the reveries of either Philo or Piato. The passage of ho]y writ referred to is Prov. viii, throughout. What is here termed 6 ).6yog is there i] ooqia. There is such a coincidence in the things attributed to each, as evidently shows that both were in- tended to indicate the same divine Personage. The passage in the Proverbs, I own, admits a more familiar explanation, as regarding the happy consequences of that mental quality which we may call true or heavenly wisdom. But it is suitable to the genius of Scrip- ture prophecy to convey, under such allegorical language, the most important and sublime discoveries. Plausible arguments, therefore, (though not, perhaps, perfectly decisive), might be urged for ren- dering ^oyog in this passage, reason. But as the common render- ing, which is also not without its plausibility, has had the concurrent testimony of translators, ancient as well as modern, and seems well adapted to the office of the Messiah as the oracle and interpreter of God, I thought it, upon the whole, better to retain it. 2 "The word was God," &e6g 7iv 6 Xoyog. The old English translation, authorized by Henry VIII, following the arrangement used in the original, says, '• God was the word." In this manner, Lu. also in his Ger. translation renders it Gott war das ivort. Others maintain, (though perhaps the opinion has not been adopted by any translator), that as the word 0f6g is here without the article, the clause should be, in English, ' a God was the word.' But to this several answers may be given. 1st, It may be argued, that though the article prefixed shows a noun to be definite, the bare want of the article is not sufficient evidence that the noun is used indefinitely. See verses 6, 12, 13, and 18, of this chapter ; in all which, though the word 0t6g has no article, there can be no doubt that it means God, in the strictest sense. 2dly, It is a known usage in the language to distinguish the subject in a sentence from what is predicated of it, by prefixing the article to the subject, and giving no article to the predicate. This is observed more carefully when the predicate happens, as in this passage, to be named first. Raphe- lius has given an excellent example of this from Herodotus, Nv^ »;' T^^iQu iyifiTO aqi /na)[Ofii'voiai, '• The day was turned into night before they had done fighting." Here it is only by means of the article that we know this to be the meaning. Take from t]fii'ga the article vv^, and the sense will be inverted; it will be then, *the night was turned into day.' — An example of the same idiom we have from Xenophon's Helen, in these words, O Gsog noUdyiig yat()ei,tovg fifi/ ftixpovg ftfydlovg ttoIojv, rovg di f-ifydkovg fiixgovg. Here, though the subject is named before the predicate, it is much more clearly distinguished by the article than by the place, which has not the importance in the Gr. and La. languages that it has in ours. That the same use obtained in the idiom of the synagogue, may be evinced from several passages, particularly from Isa. 5: 25, CHAPTER I. 463 rendered by the Seventy, Ovui ot Xeyovtig to novtiQov xalov, xal to xaKof novriQOv, oi xix^avtig to aaoTogcfaig, xui to qwg ayoiog, ol lidiv- teg TO nlicgov ykvxv, nul zoyAi»xt^ ttUqov. This is entirely sinnilar to the example from Xenophon. In both, the same words have, and want, the article alternately, as they are made the subject or the predicate of the affirmations. I shall add two examples from the N. T. nvivna 6 Gtog, J. 4: 24, and naPTa to. (fid oa ioiii', L. 15: 31. 3. " All things were made by it ; and without it — ." 4. " In it was life." E. T. " All things were made by him ; and without him — In him was life." It is much more suitable to the figurative style here employed, to speak of the ivord, though denoting a per- son, as a thing, agreeably to the grammatical idiom, till a direct in- timation is made of its personality. This intimation I consider as made, ver 4. " In it was life." The way of rendering here adopted is, as far as I have had occasion to observe, agreeable, to the prac- tice of all translators, except the English. In the original the word koyog, being in the masculine gender, did not admit a difference in the pronouns. In the Vul. the noun verhum is in the neuter gen- der. Accordingly we have, in the second verse, " Hoc {not hie) erat in principio apud Deum." In most of the oblique cases both of hie and ipse, the masculine and the neuter are the same. In Italian, the name is paroln, which is feminine. Accordingly the feminine pronoun is always used in referring to it. Thus Dio. *' Essa era nel principio appo Iddio. Ogni cosa e stata fatta per essa ; e senza essa." The same thing may be observed of all the Fr. interpreters who translate from the Gr. As they render ?,6yog hy parole, a noun of the feminine gender, the pronoun which refers to it is always elle. In Ger. which in respect of structure resembles more our own language than either of the former does, the noun wort is neuter. Accordingly, in Luther's translation, the pronoun employ- ed is dasselbige, which is also neuter, and corresponds to itself in Eng. As to English versions, it is acknowledged that all posterior to the common translation have in this implicitly followed it. But it deserves to be remarked, that every version which preceded it, as far as I have been able to discover, uniformly employed the neu- ter pronoun it. So it is in that called the Bishop's Bible, and in the G. E. Beside that this method is more agreeable to grammati- cal propriety, it evidently preserves the allusion better which there is in this passage to the account of the creation given by Moses, and suggests more strongly the analogy that subsists between the work of creation and that of redemption, in respect of the same almighty Agent by whom both were carried into execution ; for ' by him God also made the worlds,' Heb. 1: 2. Add to all this, that the antecedent to the pronoun it can only be the word; whereas the antecedent to him may be more naturally concluded to be God, the 464 NOTES ON ST. JOHN. nearest noun ; in which case the information given by the evange- list, ver. 3, amounts to no more than what Moses has given us in the beginning of Genesis, to wit, that God made all things ; and what is affirmed in ver 4, denotes no more than that God is not in- animate matter, the universe, fate, or nature, but a living being en- dowed with intelligence and power. 1 believe every candid and judicious reader will admit, that something more was intended by the evangelist. Nor is there any danger lest the terms should, by one who gives the smallest attention to the attributes here ascribed to the word, be too literally understood. Let it be observed further, that the method here taken is that which, in similar cases, is adopt- ed by our translators. Thus it is the same divine personage who, in ver. 4, is called " the light of men ;" to which nevertheless, the pronoun it is applied, ver. 5, without hurting our ears in the least. ^ " Without it, not a single creature was made," /ojp?? aviov tytveio oi'dt iv oyiyovsv. Some critics, by a different pointing, cut off the two last words, 6 yt'yoviv, from this sentence, as redundant, and prefix them to the following, making ver. 4 run thus, o yeyovev tv avTM Con] r]v, " What was made in it was life." The Vul. is susceptible of the like difference in meaning, from the different ways of pointing, as the Gr. is. The same may be said of the Sy. and of some other translations both ancient and modern. In languages which do not admit this ambiguity, or in which translators have not chosen to retain it, the general inclination appears to have been to the meaning here assigned. It is urged in favor of the other, that it is much in John's manner to begin sentences with the word or words which concluded the sentence immediately preceding. This is true, and we have some instances of it in this chapter ; but it is also true, that it is much in the manner of this evangelist to employ repetitions and tautologies, for the sake of fixing the reader's atten- tion on the sentiments, and rendering them plainer. Of this the present Gospel, nay this very chapter, affords examples. Thus, ver. 7, i]k&ev iig ftagiv^la, 'iva ^agivgi^at] : ver. 20. a)fAok6yi]ai : — xal OVA i^gi^rjauTo, xui wf.ioX6y}]G{i>. Admitting, therefore, that both interpretations were equally favored by the genius of the tongue and the apostle's manner of writing, the common interpretation is pre- ferable, because simpler and more perspicuous. The apparent repetition in this verse is supposed, not implausibly, to suggest, that not only the matter of the world was produced, but every individual being was formed, by the Word. 5, " The light shone in darkness, but the darkness admitted it not," TO qcDQ Iv Tfj oxon'a cpuivfi' xat ?J axoria avro ov nartXu^ev. E. T. " The light shineth in darknes-^, and the darkness compre- hended it not." Nothing is a more distinguishing particularity of this writer's style, than the confounding of the tenses. It is evident, from the connexion of these clauses, that the tense ought to be the CHAPTER I. 465 same in both. And though it might admit some defence, that in clauses connected as those in the text, the first should be expressed in the past, and the second in the present, the reverse is surely, on the principles of grammar, indefensible. I have employed the past time in both, as more suitable to the strain of the context. I think also it makes a clearer sense ; inasmuch as the passage alludes to the reception which Jesus Christ, here called the light, met with whilst he abode upon the earth, and the mistakes of all his countrymen (the disciples themselves not excepted) in regard to his office and character. ^ , , , „ 9. " The true light was he who," ~Hv to nagi'Xa^ov. E. T. " He came unto his own, and his own received him not." The E. T. is right, as far as it goes, but not so explicit as the origi- nal. The distinction made by the author between za 'id\a and 01 idioi is overlooked by the interpreter. As by that distinction the country of Judea and the people of the Jews are more expressly marked, I have thought it worthy of being retained. For a similar phrase to eig idi'dca, see L. 2: 49. N. Though Td'ldia commonly means home, this is not always to be understood strictly for one's own house. A man naturally considers his country, when he is at a distance from it, as his home, and his countrymen as those of his family. Diss. XII. Part iv, sect. 8. 12, 13. " Children of God, who derive their birth not from blood :" That is, children by a generation spiritual and divine, which has nothing in common with natural generation. 14. " The word became incarnate," 6 Xoyog odg^ lyiviro. E. T. " The word was made flesh." In the language of the syna- gogue the term ouq'S. was so often employed to denote ' a human being,' that the evangelist's expression would not sound so harshly in the ears of those accustomed to that idiom, as the literal version of the words does in ours. Besides, was made does not entirely correspond to tyivtxo as used here, being a translation rather of the hz. factum est than of the Gr- I have for tl>ese reasons preferred CHAPTER I. 467 the phrase ' became incarnate,' which, if it does not so much trace the letter of the original as the common rendering does, is closer to the sense, and sufficiently simple and intelligible. This expression, " The word became incarnate," has been thought by some, not im- plausibly, to have been pointed by the evangelist against the error of the Doceicc, who denied the human nature of Christ, supposing him to have been a man only in appearance ; and the expression, " The word was God, ver. 1, to have been pointed against the error of the Ebionites, who denied his divine nature, affirming that he was no more than a man. 2 •' Sojourned," iaxr'jvwGsv. E. T. " Dwelt." Vul. Ar. Er. Zu. Cas. " Habitavit." Be. " Commoratus est." Most foreign ver- sions follow the Vul, An. " Had his tabernacle." Dod. " Pitched his tabernacle." Wes. and Wy. " Tabernacled." The rest fol- low the common version. The primitive signification of the verb GKrjvow, from ox}]vtj, tent or tabernacle, is doubtless, ' to pitch a tent,' or dwell in a tent.' But words come insensibly to deviate from their first signification. This has evidently happened to the verb in question. As a tent, from its nature, must be a habitation of but short continuance, the verb formed from it would quickly come to signify to reside for a little time, more as a sojourner than as an inhabitant. This is well deduced by Phavorinus, axtjvi], t] ngoaxaigog naioDila' Gxrivooj, TO ngog Kalgov o'lKtjotv noiov/xai, which exactly suits the sense of commoror, ' I sojourn,' It must be owned also, (as may be evinced from unexceptionable authorities), that the verb means sometimes simply to dwell, in the largest sense, without any limita- tion from the nature or the duration of the dwelling. Thus the in- habitants of heaven are called (Rev. 12: 12, and 13: 6), ol Iv ovga- vo7g oiCTjvovfiig. Nay, which is still stronger, it is made use of to express God's abode with his people after the resurrection, which is always represented as eternal. Rev. 21:3. But we may be the less surprised at this when we consider, that a)it;vri itself is used (L. 16: 9), for a permanent habitation, and joined with the epithet aiojpiog. See N. ^, on that verse. We cannot therefore deny, that the manner wherein the vv'ord is rendered by the Vul. and the E. T. is entirely defensible. As the term, however, ad- mits either interpretation ; and as the word for to dwell commonly used in this Gospel, and even in this chapter, is different ; and as, considering the shortness of our Lord's life, especially of his minis- try, he may be said more properly to have sojourned than to have dwelt amongst us ; I have preferred B.'s interpretation. 15. I look upon this verse as a parenthesis, in which the testi- mony of John is anticipated, ver. 16 being in immediate connex- ion with ver. 14. It is for this reason I have not only enclosed ver. 15 in hooks, but introduced it by the words it was, which ren- 468 NOTES ON ST. JOHN. der the connexion closer. This will appear more evidently from what is to be remarked on ver. 16. ^ " Is preferred to me," if-tirfjoaOeiJ f.iov yiyomv. Vul, " Ante me factus est." Er. and Zu. " Antecessit me." Cas. " Ante me fuit." Be. " Antepositus est mihi." Dio. " M'e antiposto," G. F. "Est prefere a moi." L. CI. "Est plus que moi." Beau. " M'est prefer^." Ger. Vor mir gewesen ist. E. T. Dod. Hey. Wes. Wy. Wor. "Is preferred before me." An. " Was before me." There are but two meanings in all the variety of expressions em- ployed in translating this passage. Some make it express priority in time, others pre-eminence in dignity. With the former we should undoubtedly class the Vul. and yet most of those who have trans- lated from it must be numbered among the latter. Thus the trans- lators of P. R. and Sa. say, "A ete prefere a luoi." Si. "Est au-dessus de moi." But though the Vul. and the other Latin trans- lators, Be. alone excepted, have adopted the first method ; all the translators into modern languages I am acquainted with, Romish or Protestant, (except Lu. the An. and the Rh.), have followed Be. in preferring the second. Were I here translating the Vul. I should certainly say with the interpreters of Rheirns, " was made before me," and should be ready to employ Si.'s language against himself, accusing him (with better reason than he has accused Be. and the P. R. interpreters) of giving for a version a mere comment, which ought to have been put in the margin. But, as I do not translate from the Vul. the case is different. Wh. indeed, a commentator of known and deserved reputation, thinks the proper import of i{.ingoG- qiiv to be ' before in time,' and renders the Gr. expression ' is be- fore me.' " I find no instance," says he, " where tf.nrgoo'Oev /aov yiyovtv signifies, he was preferred before me, and therefore rather choose to retain the proper import of the words." Maldonat, another commentator jusdy celebrated for critical abilities and acuteness, is of an opinion directly opposite to Wh.'s. He affirms, that in Scripture ifingoaOii/ never expresses priority of time : " Ut multi notaverunt, non dixit ngS /.lov, sed i/.tnQoadip f.iov ; prasposi- tio autem iiinQooOfv nusquam in sacris literis reperitur tempus sig- nificare." Be. appears to have thought so also when he said, " Ego istos hbenter rogem, ut vel unum ex Novi Testament! libris exemplum proferant in quo I'^mQoo&fv tempus declaret." Opin- ions so contrary cannot be both true ; but hot!) may be false, and I suspect are so. That e/.mQooOei' in the New Testament is some- times expressive of time, may be argued from these words of the Baptist, ch. 3: 28, " I am not the Messiah, but am sent before him," fungoodft/ ixilfov. There is at the same time, it must be confessed, some relation to place here also. The word ^i-mgooitiv, in the most common acceptation, answers to the Latin coram, not CHAPTER I. 469 seldom io pree, more rarely to ante. In the sense of preference or superiority it is doubtless employed by the Seventy, Gen. 4S: 20, "E&rinev tov 'EcpQu'ifx tfnTgoa&ep zou Mavuoai], " He set Ephraim before Manasseh :" for though it may be said that Ephraim was the first named, it is only the preference implied as given to the younger brother which seems to have been regarded by their father Joseph. Chrysostom also, and other Gr. expositors, interpret in the same manner the words in the passage under consideration. Add to this, that in those places of the Gospel, which are pretty numerous, where priority in time alone is referred to, the word is never i^ngoo^tv, but either ngo or nQtv, with the genitive of the noun, or the infinitive of the verb. See in this Gospel (amongst other places) ch. 1: 48. 4:49. 5: 7. 8: 58. Another argument in favor of this interpretation is, that priority in time appears to be marked by the succeeding clause ngojtog f.tov tjj/, to be considered immedi- ately. Now, to give the same meaning to both clauses, is to repre- sent the evangelist as recurring to a sophism which logicians call idem per idem, that is, proving a thing by itself, repeated with only some variety in the expression ; insomuch that his reasoning would amount to no more than this, ' He was before me, because he was before me.' ^ " For he was before me," oit ngwrog ^lov i^v. Vul. Er. Zu. Be. " Quia prior me erat." Gas. " Quippe qui prior me sit." The Sy. (though in the former clause the expression may be thought ambiguous) is clearly to the same purpose with the aforesaid ver- sions in this. In the same manner also Dio Lu. and the Fr. trans- lators, except Beau, who says " Parce qu'il est plus grand que moi." With this agrees Hey. " For he is my superior." The other English versions concur with the English translation. The word ngojiog is no doubt a superlative, and signifies not only first in time, but often also first in dignity and rank. When it is used in this way, it is commonly followed, like other superlatives, by the genitive plural of that which is the subject of comparison ; or, if the subject be expressed by a collective noun, by the genitive singular. Thus (Mr. 12: 29), iigo'ni] naowv xiov hzoXwv is " the chief of all the commandments ;" (Acts 28: 17), Tovg ovzag zwv '/ovdcciMv ngoitovg, " the chief of the Jews." In like manner (Mr. G : 21) oi ngajroi r?;>? raliluiug, and (L. 19: 47), oi TtguTOc zou Kuov; for Xaog is a collective noun, so also is T'aXilaia, the name of a country, when used by a trope for the inhabitants. But in the expression in question there is neither collective nor genitive plural ; ngroiog can- not therefore be rightly understood as a superlative. But is there any similar example in the sacred writers? There is one similar in this very Gospel, (15: 18), f/^d ngayiov u/nwi' fAf/Ai07]x£v, concerning the meaning of which, though the construction is unusual, there has hardly been, till very lately, a diversity of opinion amongst interpre- ters. These have generally agreed in rendering the passage " it 470 NOTES ON ST. JOHN. hated me before it hated you." The sense which has been put on the word ngojios, and so strenuously defended by Dr. Lardner, shall be considered in the Note on that place. Till then I shall take it for granted, that what has hitherto been the commonest ex- planation of the term, is also the clearest. Now, by every princi- ple of sound criticism, we ought to explain the doubtful by the clear, especially as both examples, which are all the examples that Scripture affords us, are from the same pen ; and as the passage thus explained yields a sense which is both just and apposite, there being at least an apparent reference to the information he had giv- en us concerning the ^oyog, ' the word,' in the beginning of the chapter. 16. "Of his fulness we all have received, even grace for his grace." Ett xov nh^QM^atog uvxov tjfxeJg navug tka^O(A.iv, xui f^a- Qiv avi'i laQixog. E. T. " Of his fulness have all we received, and grace for grace." The context shows that the possessive pronoun amov, his, refers to 6 loyog, the word, which he says became incar- nate. But what is the import of the clause " grace for grace ?" Is it that we receive grace, in return for the grace we give ? So says L. CI. availing himself of an ambiguity in the Greek word X^Q''? which (like grace in Fr.) signifies not only a favor bestowed, but thanks returned ; and maintaining that the sense is, that God gives more grace to those who are thankful for that formerly received ; a position which, however just, it requires an extraordinary turn of imagination to discover in this passage. Is it, as Dod. Wes. and Wy. render it, " grace upon grace," that is, grace added to grace ? I should not dislike this interpretation, if this meaning of the prepo- sition avxi in Scripture were well supported. It always there de- notes, if I mistake not, ' instead of,' ' answering to,' or ' in return for.' Is it a mere pleonasm ? Does it mean (as Grotius would have it) " grace gratuitous ?" I do not say that such pleonastic expressions are unexampled in sacred writ ; but I do say, that this sense given to the idiom is unexampled. The word in such cases is doiQtav, as Rom. 3: 4, ylixuiov/^uvoo dcogtccp xrj ccvxov ;{aptrt. If, instead of giving scope to fancy, we attend to the context and the construction of the words, we shall not need to wander so far in quest of the meaning. In ver. 14 we are informed, that " the word became incarnate, and sojourned amongst us, full of grace and truth." It is plain that the 16th verse, containing the Baptist's de- claration, must be understood as a parenthesis. And it actually is understood so by all expositors ; inasmuch as they make aviov here refer to loyog in ver. 14. The evangelist, resuming the subject which (for the sake of inserting John's testimony) he had interrupt- ed, tells us, that all we his disciples, particularly his apostles, have received of his fulness. But of what was he full ? It had been said expressly, that he was full of grace. When, therefore, the CHAPTER I. 471 historian brings this additional clause concerning grace in explana- tion of the former, (for on all hands the conjunction x«/ is here ad- mitted to be explanatory,) is it not manifestly his intention to inform us, that of every grace wherewith he was filled his disciples received a share ? The pronoun aviov, which occurs after nXrjQoj/xaiog, must be understood as repeated after xagnog, the omission whereof in such cases is so common as scarcely to be considered as an el- lipsis. I shall give a {evj similar examples out of many which might be produced. Mt. 12: 50, aviog {.tov ddfkq)6g, nal ddeXqa], nal firj- Ti}g ioTi ; where the pronoun (.lov is prefixed to the first noun, and left to be supplied by the sense before the other two : 1 Tim. 6: I, I'vcc fit] TO ovofia TOO 010V nai rj dcdaaxaUa ^kuocpTjfitjTuc, where the sense requires the pronoun aviov, or the repetition of rov Geov after diduanaUu : and to give one example from this Gospel, ch. 6: 62, nojg dvvtttat oviog i^fxlv dovvut trji' odgxa qiayilv ; where, if we do not supply from the sense uvtov after octQua, we shall give a very different meaning to the question, and one perfectly unsuited to the context. But to return to the words under examination : when the immediate connexion between the 16th and the 14th ver- ses is attended to, the meaning of the clause is equally obvious as that of any of the foregoing examples. " The Word incarnate," says the apostle, " resided amongst us, full of grace and truth ; and of his fulness we all have received, even grace for his grace ;" that is, of every grace or celestial gift conferred above measure upon him, his disciples have received a portion, according to their mea- sure. If there should remain a doubt whether this were the sense of the passage, the words immediately following seem calculated to remove it : " For the law was given by Moses, the grace and the truth came by Jesus Christ." Here the evangelist intimates that Jesus Christ was as truly the channel of divine grace to his disci- ples, as Moses had been of the knowledge of God's law to the Is- raelites. I am happy to find that in this criticism I concur with the learned Dr. Clarke. 17. "The grace and the truth," T^xdgig aal i] dXtj&iia. E.T. " Grace and truth." The article in this place ought by no means to be omitted. These nouns are often used emphatically as names for the gospel dispensation ; and are here contrasted as such to 0 vofiog, 'the law,' the name given to the Mosaic economy. 'H ;fapt?, sometimes with and sometimes without an addition, is thus, if I mistake not, employed in these and other passages, which the reader may consult at his leisure : Acts 13: 43. 20: 32. 2 Cor. 6: 1. Gal. 2:21. 5:4. 2 Thess. 1: 12. Tit. 2: 11. 1 Pet. 5: 12, and »; a'Ajj^fta in the following : J. 8: 32. 16: 13. 17: 17. 2 Cor. 4: 2. 13: 8. Gal. 3: 1. 5: 7. Eph. 4: 21. 2 Thess. 2: 12. 1 Tim. 3: 15. 4: 3. 2 Tim. 2: 15. 3: 8. 4: 4. Tit. 1: 14. Heb. 10: 26. Ja. 5: 19. 1 Pet. 1:22. 2 Pet. 2: 2. 1J.2:21. 2 J. 2. 3 J. 8. 472 NOTES ON ST. JOHN. 18. " That is in the bosom of the Father," ch. 3: 13. N. 19. " Now this is the testimony of John." Kal avrt] laxlv »} f4a()Tvgla rov 'jcaavpov. A Httle attention to the words in the origi- nal, will convince the judicious reader that there ought to be a full stop here, and that this ought to be read as a distinct sentence. The next sentence, which includes the rest of the 19th verse, and the whole of the 20th, derives both simplicity and perspicuity from this manner of dividing. 21 . " Who then ?" tI oui>; E. T. " What then ?" Between the two questions. What art thou'? and Who art thou"? put on such an occasion as the present, by such men as the messengers of the Pharisees, to such a person as John, there is no imaginable differ- ence in respect of meaning. Accordingly the same answer is equally adapted to either question. But there is in our language an essen- tial difference in meaning between the words What then ? and Who then ? The former, though it would be readily denominated a literal version of the Gr. il ouj/, conveys to our mind a sense totally dif- ferent; the latter, with an inconsiderable difference in pointof form, entirely coincides in import with the original expression ; for in such cases, as was just now observed, what and who are equivalent. But in combining words into a phrase, the result is often different from what we should expect from the words of which the phrase is com- bined, considered severally. And this is one of the many reasons which render a literal version often a very unjust as well as obscure version. As to the point we are here concerned with, what then'? has acquired an idiomatical acceptation which answers exactly to the Fr. QuHnferez vous dela'? ' What would yon infer from that ? ' than which nothing could be more foreign to the purpose. I am surprised that all the later Eng. versions, except the An. who omits the question entirely, have here implicitly followed the E. T. The foreign translators have in general done justice to the sense. ^ " Art thou Elijah? He said, I am not." There is here an apparent contradiction to the words of our Lord concerning John, Mt. 11: 14, " This is the Elijah that was to come." But Jesus, in the passage quoted, evidently refers to the words of Malachi, his purpose being to inform his disciples that John was Elijah in the meaning of that prophet, and that the prophet's prediction was ac- complished in the 13aptist, inasmuch as he came in the spirit and power of Elijah. But when the question was proposed to John, the laws of truth required that he should answer it according to the sense wherein the words were used by the proposers. He could not otherwise have been vindicated from the charge of equivocating. The intended purport of their question, he well knew, was, whether he acknowledged that he was individually the prophet Elijah re- turned from heaven to sojourn again upon the earth? for in this manner they explained the prediction. To this he could not, with- out falsehood, answer in the affirmative. CHAPTER I. 473 ^ " Art thou the prophet ? " o 7Tpogr»ir>;? d ov ; E. T. " Art thou that prophet'" The latter expression is evidently unsuitable to our idiom, unless some prophet had been named in tlie preceding part of the conversation to whom the ])ronoun that could refer. In this our translators have too implicitly followed Be. who says " Es tu propheta ille .'' " Not that I condemn Be. for this version. I think, on the contrary, that as the article was quite necessary here, and this was the only way of supplying it in La., he did right. Ac- cordingly Er. and Leo de Juda had done the same before him. But there was no occasion for this method in Eng. which has arti- cles. I own, at the same time, that in the way wherein the ques- tion is expressed in the Vul. and in Cas. the most natural version would be, 'Art thou a prophet ?' which is quite a different question : nay, I am persuaded that if this had been the question, the Baptist's answer would not have been in the negative. Our Lord, we know, calls him (Mt. 11: 11) "a prophet than whom there had not arisen a greater" under the Mosaic dispensation. Besides, the Gr. is quite explicit, and the article here perfectly well supported. It is also repeated with the word ngo(ft]T7]g, ver. 25, and of the best authority, notwithstanding the dissent of Heinsius and Mill. Yet some trans- lators, even from the Gr. have rendered the question indefinitely. Of this number are Lu. and Beau, among foreigners, and of Eng. translators the An. Dod. and Wor. To me it is evident, both from what is said here, and from other hints in the N. T. that there was at that time a general expectation in the people of some great prophet besides Elijah, who was soon to appear, and who was well known by the emphatical appellation the prophet, without any addition or description. In ch. 6: 40, 41, the jn-ophet is distinguished from the Messiah, as he is here from Elijah. 23. " I am he whose voice proclaimeth in the wilderness," 'JiJyoj cpoivf] SoMpzog Iv Trj igj'jfxo). E. T. " I am the voice of one cry- ing in the wilderness." In such declarations the general purport is alone regarded by the speaker ; the words ought not therefore to be too grammatically interpreted. John, instead of giving a descrip- tion of his own character and office, refers those who questioned him to the words of the prophet Isaiah, in which they would find it. What he here says of himself, is to be understood no otherwise than what Mt. says of him, ch. 3: 3. Interpretations to be formed from the manifest scope, not from the syntactic structure of a sentence, are not unfrequent in Scripture: Thus, Rev. 1: l-S, 'EniOTgeipa (jXiTTfiv T/?i/ (ffovriv, literally, " I turned to see the voice." — The like may be observed in some of the parables, as Mt. 13: 24 and 45. In one of these places the kingdom of heaven is, according to the scope of the passage, compared to a field ; but, according to the let- ter, to the proprietor ; in the other it is compared apparently to a merchant, but in fa«t to a pearl. Several other instances occur in Vol. II. 00 474 NOTES ON ST. JOHN. the Gospels. As on such points the genius of modern languages is more fastidious than that of the ancient, it would savor more of the superstitious and servile spirit of the synagogue, or of the 'Att'Ao^t]Xla of an Arias or an Aquila, than of the liberal spirit of our religion, to insist on a version of these passages scrupulously literal. 28. " Bethany." E. T. " Bethabara." In the common Gr. it is Br]&u§aQa. But the MSS. which read BnOuvlu are, both in number and in value, more than a counterpoise to those in which we find the vulgar reading. Add to these the Vul. the Sax. and both the Sy. versions, together with Nonnus' Gr. paraphrase of this Gospel, which is entitled to be put on the footing of an ancient translation. Also several ancient authors and some of the best edi- tions read so. There is ground to think that the change of Bethany into Bethabara took its rise from a conjecture of Origen, who, be- cause its situation mentioned here does not suit what is said of Be- thany, where Lazarus and his sisters lived, changed it into Betha- bara, the place mentioned Judg. 7: 24, where our translators have rendered it Beth-barah. But one thing is certain, that in several instances the same name was given to different places ; and this Bethany seems here to be expressly distinguished from another of the name, by ,the addition negav tov 'Jogdavov, ' upon the Jordan.' It adds also to the probability of the reading here adopted, that Bethany, by its etymology, signifies a place or house close by a ferry. 33. " I should not have known him." This has been thought by some not perfectly consistent with vv'hat L. acquaints us concern- ing the connexion of their families, and particularly with what we are told Mt. 3: 14, where we find that John, when Jesus came to him to be baptized, modestly declined the office, and freely acknowledged the superiority of the latter. But there is no absur- dity in supposing that this was in consequence of what the Baptist knew concerning our Lord's personal character, his superior wis- dom and sanctity. Nay, he might have known further, that he was a prophet, and highly honored of God, and yet not have known or even suspected that he was the Messiah, till the descent of the Ho- ly Ghost at his baptism. All that is affirmed here is, that, till this evidence was given him, he did not know him to be the Messiah. The same solution of this difficulty is given, I find, by Mr. Palmer. See his letter prefixed to Priestley's Harmony. 42. " A name equivalent to Christ," 6 iari (.le&eg/itr^vivdfifvov 6 Xgioiog. E. T. " Which is, being interpreted, the Christ." In all the best MSS. and editions, the article in Gr. before Xgiaiog is wanting. As the intention here is only to point out the coinci- dence of the two names, we must be sensible that it was not neces- sary. 43- " Cephas, which denoteth the same as Peter," Kr]q:ag 6 ig- CHAPTER I. 475 fitjvivezai IliTgog. E. T. " Cephas, which is by interpretation a stone." I have put " which denoteth the same as Peter" in a dif- ferent character, as the words of the historian, and not of our Lord. We ought to consider that this evangelist wrote his Gospel in a Grecian city of Asia Minor, and for this reason was the more care- ful to translate into Gr. the Heb. or Chal. names, given for a spe- cial purpose, whereof they were expressive. There was the great- er reason for doing so in the two cases occurring in this and the preceding verse, as the Greek names were become familiar to the Asiatic converts, who were unacquainted with the oriental names. The sacred writer had a twofold view in it ; first, to explain the im- port of the name ; secondly, to prevent his readers from mistaking the persons spoken of. They all knew who, as well as what was meant by XgiOToe ; but not by the Heb. word Messiah. In like manner they knew who was called Peter, but might very readily mistake Cephas for some other person. When a significant name was given to a man or woman, it was customary to translate the name when he or she was spoken of in a difi^erent tongue. Thus Thomas was in Gr. Didymus ; and Tabitha was Dorcas. Now it deserves our notice, that a translation from the Gr. can, for the most part, answer only one of the two purposes above-mentioned. The Gr. to those who cannot read it, is equally unintelligible with the Heb. To give the Gr. name, therefore, to the Eng. reader, is not to explain the Heb. For this reason, the interpreter ought to con- sider which of the two purposes suits best the scope of the place, and to be directed by this consideration in his version. The other purpose he may supply by means of the margin. To me it appears of more importance, in these instances, to be ascertained of the sameness of the person denominated both Messiah and Christ, and also of him called Cephas and Peter, than to know that the two former words signify anointed, and the two latter rock. I have therefore taken the method adopted by the Eng. translators as to the former, but not as to the latter. They have retained Christ in the version, and put anointed on the margin. The word Petros they have translated a stone. The same way ought certainly to have been followed in both. As far as I can judge of the scope of the passage, it is clearly the intention of the writer, on the first mention of some principal persons in his history, in order to prevent all mistakes that may in the sequel arise about them, to give their different names at once, with this intimation, that they are of the same import, and belong to the same person. Thus we have here, in one verse, all the names by which this apostle is distinguished — Simon son o( Jona, Cephas, and Peter. Again, if the sacred pen- men had more in view to acquaint us with the signification of the name, than to prevent our mistaking the person, he would probably have translated Cephas into Gr. uitqcc, not TIh()og. The former 476 NOTES ON ST. JOHN. is always used in the N. T. and in the Sep. for a rode, and never the latter. I acknowledge that iitiQog, in Gr. authors, and ni'igu, are synonymous ; but in the use of the sacred writers, Tlngog is invariably, and -nhgu never, a proper name. Nay, in the passage, Mt. 16: 18, wherein the signification of the word is pointed out as the reason of assigning the name, the word is changed in the expla- nation given — ay tl Iltrgog' nai ini xuvxri zrj nizga. This would not have been done, if Uhgog had ever been used by them for a rock. Accordingly, in the Sy. version there is no change of the word ; Cephas, or rather Kepha, serving equally for both. The change" was evidently made in the Gr. for the sake of the gender; niTga being feminine, was not a suitable name for a man. The word IJiTgog, however, being preferred by the evangelist to -nttgcc, shows evidently that it was more his view to indicate the person than to explain the name. So the author of the Vul. understood it, who renders the words " quod interpretatur Petrus," not petra. Let it be observed further, that this apostle is never afterwards named by this evangelist Cephas, but always Peter. Now, in consequence of excluding that name out of this verse, the very purpose, as I im- agine, of John's introducing the name into it is defeated ; as, from this Gospel at least, the mere Eng. reader would not discover, when he hears afterwards of Peter, that it was the same person whom our Saviour, on this occasion, denominated Cephas. It must, there- fore, be more eligible to preserve the names in the version, and give their import in the margin, than conversely ; unless we will say, that it is of more consequence to know the etymology of the names, than to be secured against mistaking the persons to whom they are appropriated. I shall only add, that, by a strange felicity in some tongues, both purposes are answered in the translation as well as in the original. Pierre, in Fr. hits both senses exacily ; and in La. and Itn. the affinity in the names is as great as between -niTgog and nizga in Gr. 51. "Thou believest," mazfv.Hg. E. T. "Believest thou ?" The words are capable of being translated either way. I prefer the more simple method of rendering, which is by affirmation, when neither the form of the sentence, nor any expression of surprise or emotion, lead us to consider it as an interrogation. 52. " Hereafter," an agii. There is nothing answering to this in the Vul. Cop. Sax. and Arm. versions. The words are wanting in but one MS. of no great account. CHAPTER II. 4. " Woman." That this compcllation was not, in those days, accounted disrespectful, has bec4i fully evinced by critics from the CHAPTER II. 477 best authorities. We find in this Gospel (ch. 19: 26) our Lord addressing liis mother by this title on a very moving occasion, on which he showed her the most tender affection and regard. 2 "What hast thou to do with me .?" Mt. 8: 29. N. It was no doubt our Lord's intention, in these words, gently to suggest that, in what concerned his office, earthly parents had no authority over him. In other things he had been subject to them. Some transla- tors have been rather over-solicitous to accommodate the expres- sion to modern forms of civility. The An. "Leave that affair to me ; is not that my concern ?" Hey. "What is there between me and you?" This, I suppose, has been thought a softer expression of the sense than that which is given in the E. T. It is certainly more obscure, and does not suit our idiom. But it is a literal version of the phrase by which the Fr. translators render our Lord's expres- sion " Qu'y a-t-il entre vous et moi ?" Wes. " What is it to me and thee ?" This, at first sight, appears preferable to the rest, because the most literal version. But, as Bishop Pearce well observes, had that been the evangelist's meaning, he would have written xi ngog ii-ie xal Of ; as in ch. 21: 23, rt npog ai ; " what is that to thee ?" and, Mt. 27: 4, Tingog t'j/Aug; " what is that to us?" Let me add, that Ti if^ol itul aol, as it is elliptic, is evidently a proverbial or idio- matic expression. Now, the meaning of such is always collected from the customary application of the words taken together, and not from combining the significations of the words taken severally. The common version suits the phrase in every place where it occurs — Wesley's does not ; accordingly, in all other places, he ren- ders it differently. Another reason against this manner is, because the sense conveyed by it is a worse sense, and not suitable to the spirit of our Lord's instructions. ' What is it to us that they want wine ? That concerns them only ; let them see to it.' This way of talking appears rather selfish, and does not savor of that tender sympatliy which our religion so warmly recommends, whereby the interests and the concerns of others, their joys and their sorrows, are made our own. 6. " Baths," ^ergriiag. E. T. "Firkins." As to the impro- priety of introducing into a version of Scripture the name of a vessel so modern as firkin, see Diss. 8. Part i. sect. 9. etc. I have pre- ferred here the Heb. measure hath, as the common standard used in reckoning the capacity of their vessels ; especially as i find the Heb. word nz rendered niTQi]ir,g, in the Sep. 2 Chron, 4: 5. I acknowl- edge at the same time, that this evidence is not decisive ; but I have not found any thing better, In support of a different opinion. The Seventy indeed have, in 1 Kings 18: 32, rendered nw*

i]v, vvfigjiog ioxiv. E. T. " He that hath the bride is the bride- groom." As the manifest intention here is to point out the distinc- tion between Jesus the bridegroom and John his friend, the arrange- ment I have given to the words is more suited to ihe Eng. idiom. The other way appears to us an inversion of the natural order, and is consequently less perspicuous. 32. "Yet his testimony is not received." This, compared with the clause, " He who receiveth his testimony," which immediately follows," is a strong evidence that the words of Scripture ought not to be more rigidly interpreted than the ordinary style of dialogue; wherein such hyperboles as all for many, and none for few, are quite familiar. 33. " Voucheth the veracity of God," lacpQayiaev ore 6 0i6g dltj&ng iaiiv. E. T. " Hath set to his seal that God is true." As sealing was employed for vouching the authenticity of writs, to seal came, by a natural and easy transition, to signify ' to vouch,' ' to at- test.' Our acceptance of God's message by his Son, through an unshaken faith, vouches, on our part, the faithfulness of God, and the truth of his promises. 34. " For he whom God hath commissioned, relateth God's own words." Of yap aniareiktv 6 Oiog, xa Qrjfiaiu zov 0tov IuXh. There is the same kind of ambiguity here which was remarked in chap. 2: 24. The version may be, " God's own words relate whom God hath commissioned." Here also translators appear unanimous in preferring the former version, which is likewise more agreeable to the usual application of the terms. It is more natural to repre- sent a person as speaking words, than words as speaking a person. It is, besides, favored by the connexion. Wa. seems to have de- clared himself an exception from the unanimity in both cases, but without assigning a reason. See his New Translation. 486 NOTES ON ST. JOHN. CHAPTER IV. l."3es\is,'' oA^vQiog. E. T. "The Lord." But the Cam. and ten other MSS. read o '/tjaovg. It is thus read also in the Vul. both the Sy. the Cop. the Arm. the Ara. and the Sax. ver- sions. Chr. has read so, and it is also in some printed editions. As this difference in reading makes not the smallest change in the sense, but a change to the better in the composition of the sen- tence, I thought the above-mentioned authority sufficient for adopt- ing it. The way in which the sentence runs in the E. T. would naturally lead the reader to think that one person is meant by the Lord, and another by Jesus. " When, therefore, the Lord knew how the Pharisees had heard that Jesus made" Several of the authorities aforesaid drop 'Jijoovg in the latter part of the verse. I am surprised that this has been overlooked by Wet. 5. " Near the heritage," nh^oiov lav '/^(agiov. E. T. " Near to the parcel of ground." This application of the v^oxA parcel is very unusual. The word xoiQtov means an estate in land ; and as the estate here spoken of was given by the patriarch to his son Joseph, to be possessed by him and his posterity, is properly denominated heritage, agreeably to what we are told Josh. 21: 32. It is so ren- dered into Fr. by Beau. Sa. P. R. and Si. 9. " For the Jews have no friendly intercourse with the Samari- tans," 01! yag ovyxQfiii'Tal 'lovdalot ^^u^iaQthatg. E. T. " For the Jews have no dealings with the Samaritans." That the word deal- ings implies too much to suit the sense of this passage, is manifest from the preceding verse, where we are told that the disciples were gone into the Samaritan city Sychar to buy food. The verb avyx(^a6f.itti is one of those called aji«| Xeyofxfva : it does not occur in any other place of the N. T. or in the Sep. The Pharisees were in their traditions nice distinguishers. Buying and selling with Samaritans was permitted, because that was considered as an intercourse merely of interest or conveniency ; borrowing and lend- ing, much more asking or accepting any favor, was prohibited ; because that was regarded as an intercourse of friendship, which they thought impious to maintain with those whom they looked up- on as the enemies of God. 10. " The bounty of God," rtjv dcogtat^ too Giov. E. T. ''- The gift of God." The word dcogfd means not only a particular gift, but that disposition of mind from which the gift arises, ' bounty, ' liberality,' 'goodness.' In this sense it is sometimes used by the apostle Paul, as Eph. 3: 7. 4: 7. Most translators, not attending to this, have rendered these verses by tautologies and indefinite ex- pressions, to the great hurt of perspicuity. The meaning of the CHAPTER IV. 487 word is, I imagine, the same in Heb. 9: 4. But the plainest exam- ple of this acceptation we have in the apochryphal book of Wis- dom, ch. 16: 25, where the care of Providence, in supporting every living thing, is, in an address to God, called ?? navxoTQocfog gov dot- pf«, literally in Eng. ' thy all-nourishing bounty.' This meaning appears also more pertinent and emphatical in the passage under consideration. A particular gift cannot be understood as referred to, when there is nothing in the context to suggest it. But there seems to be intended here a contrast between the munificence of God, which extends to those of all regions and denominations up- on the earth, and the contracted spirit of man, who is ingenious in devising pretexts for confining the divine liberality to as few objects as possible. To this train of sentiment the preceding words natu- rally lead. The woman had expressed her astonishment, that a Jew could ask even so small a favor as a draught of water from a Samaritan. Jesus tells her, that if she had considered more the bounty of the universal Parent, from which none are excluded by the distinction of Jew, Samaritan, or Heathen, than maxims found- ed in the malignity of man, and if she had known the character of him who talked with her, she might have asked successfully a gift infinitely more important. ~ " Living water," vdaig fwi/. It may surprise an English reader unacquainted with the oriental idiom, that this woman, who appears by the sequel to have totally misunderstood our Lord, did not ask what he meant by living water, but proceeded on the supposition that she understood him perfectly, and only did not conceive how, with- out some vessel for drawing and containing that water, he could provide her with it to drink. The truth is, the expression is am- biguous. In the most familiar acceptation, living water meant no more than running water. In this sense the water of springs and rivers would be denominated living, as that of cisterns and lakes would be called dead, because motionless. Thus, Gen. 26: 19, we are told that Isaac's servants digged in the valley, and found there a well of springing water. It is living water both in the Heb. and in the Gr. as marked on the margin of our Bibles. Thus also, Lev. 14: 5, what is rendered running water in the Eng. Bible, is in both those languages living water. Nay, this use was not un- known to the Latins, as may be proved from Virgil and Ovid. In this passage, however, our Lord uses the expression in the more sublime sense for divine teaching, but was mistaken by the woman as using it in the popular acceptation. 11. " Thou hast no bucket," ovn avrkr^fxa e'xtig. E. T. "Thou hast nothing to draw with." "AvrKrifia, from uvtXtoi haurio, is haustrum, situla, vas ad hauriendum ; which is the definition of a bucket. So Dod. also renders the word. 20. " This mountain," to wit, Gerizim, at the foot of which Sy- 488 NOTES ON ST. JOHN. char was built, and on which the Samaritans had formerly erected a temple, though not then remaining. For they pretended that this was the place where the patriarchs had offered sacrifice, and which God himself had set apart as the only place consecrated for the per- formance of the most solemn and public ceremonies of their reli- gion. In support of this their opinion, they quote some passages from the Pentateuch, (the only part of Scripture which they ac- knowledged, particularly Deut. 27: 4, where, instead of Ebal, as it is in all the Jewish copies of the Heb. Scriptures commonly receiv- ed, the Samaritan copies of the same Scriptures read Gerizim. 22. " Ye worship what ye know not ; we worship what we know," v/iflg TiQOGKvvHTi 6 ovK o'ldaii' t]n£ig nQOOKvvovfiiv 0 oiSafiev. E.T. " Ye worship ye know not what ; we know what we worship." There is apparently no difference between these two versions, ex- cept that the first keeps closer to the arrangement of the Gr. But in effect this makes here a considerable difference. The same thought is conveyed in both ; but in the former with the simplicity of the original, wherein great plainness is used, but nothing that savors of passion ; whereas it is impossible to read the latter without perceiving much of the manner of a contemptuous reproach, and what would have therefore more befitted the mouth of a Phar- isee than of our Lord. So much in language depends often on a very small circumstance. What ye know not, contrasted to what we know, implies in the Heb. idiom, not total ignorance, but inferior knowledge. Thus love and hatred are opposed, (see L. 14: 26), to denote merely greater and less love. Now, if the writings of the Prophets were of importance for conveying the knowledge of the perfections and will of God, the Samaritans, who rejected all those writings, (receiving only for canonical the five books of Moses), must, on this head, have been more ignorant than the Jews, which is all that our Saviour's words imply. ^ " Salvation is from the Jews." The Saviour or the Messiah must be of that nation, of the tribe of Judah, and posterity of David. 25. " 1 know that the Messiah cometh ; (that is, the Christ)." Oldu OTt Msoalug tQ'j(^ixai, 6 liyofifvog X{}iax6g. E. T. " I know that Messlas cometh, which is called Christ." In the manner wherein the last clause, '* which is called Christ," is here expres- sed, it appears to have been spoken by the woman ; yet it is mani- fest that that could not have been the case. Our Lord and the woman spoke a dialect of the Chaldee, at that time the language of the country, and in the N. T. called Hebrew, wherein Messiah was the proper term, and consequently needed not to be explained to either in Greek, which they were not speaking, and which was a foreign language to both. But it was very proper for the evange- list, who wrote in Greek, and in the midst of those who did not un- derstand Chaldee, when introducing an oriental term, to explain it for the sake of his Gr. readers. Ch. i: 43. N. CHAPTER IV. 489 27. "That he talked with a woman,'' (in /nduywatxog i^a}.ii, E. T. " That he talked with the woman." The learned reader will observe, that yvvai>i6g here has no article, and is consequently better rendered ' a woman.' We need not be surprised that it should be matter of wonder to the disciples that their Master was talking with a woman ; for so great, at that time, was the pride of the learned in that nation, that they imagined that to have a dia- logue with such, on any serious and important matter, did but ill suit the dignity and gravity which ought to be uniformly maintained by a rabbi, or doctor of their law. Admit that the passages in proof of this, produced by Lightfoot from the Talmud and rabbini- cal writers, are unaccountable and stupid, as Dod. angrily calls them, they are sufficient evidence that such a sentiment, however un- accountable and stupid, prevailed among them. Now it is the fact, the prevalence of the sentiment, and not its reasonableness, with which the interpreter is concerned. Further, that the disciples were not, in any thing, superior to the prejudices of the age, is man- ifest from the whole of their history. That the woman was a Sa- maritan, doubtless, made the thing more astonishing. 29. "Is this the Messiah?" f.ir]iiox6g toxiv o Xqigzoq) E. T. " Is not this the Christ ?" See Mt. 12: 23. N. The reason given by Knalchbull for preferring the common version, is far from being decisive. Though the woman's opinion had been (as probably it was) that our Lord was the Messiah ; still it was more becoming in her to put the question simply to the men of the city, " Is this the Messiah" than in the other way, " Is not this the Messiah ?" which plainly suggested her own opinion before she heard theirs. The in- ternal evidence arising from the scope of the passage is, therefore, to say the least, as favorable to this interpretation as to the other : and the external evidence arising from use, which in this case, ought to preponderate, is entirely in its favor. 42. " The Messiah," o X^iaiog. This is wanting in two or three MSS. and in the Vul. Cop. Arm. Ethiop. and Sax. versions. 44, " [But not to Nazareth]." There is a probability that something to this purpose has been very early omitted in trans- cribing. The causal conjunction yug, which introduces the verse, shows that it contains the reason of what had immediately preceded. As however, in regard to the clause itself, we have nothing more than conjecture from the scope of the place and the known historical facts, I have enclosed in crotchets the words which I thought necessary to supply. — By his country, nuiQtg, is commonly meant Nazareth, supposed to be his native city, and in fact the place of his early res- idence. 4G. " Officer of the court," ^aodmog. E. T. " Nobleman." The Sy. and Ara. render it a ' servant,' or ' minister of the king ;' that is, of Herod the tetrarch of Galilee, commonly in that country Vol. II. G2 490 NOTES ON ST. JOHN. (whose language did not supply words corresponding to all the dis- tinctions made by the Greeks) styled king. The Vul.says regulus j but, in the judgment of the best critics, the word then implied no more than regius, and denoted in genei-al an eminent officer of the court. The Eng. word nobleman conveys the notion of hereditary rank and certain dignities, to which there was nothing in Palestine, or even in Syria, that corresponded. Yet all the late Eng. ver- sions have in this implicitly followed the common translation ; and it is remarkable, that not one of the foreign versions I have seen, has adopted a term answering to that Eng. word. Diss. VII. Part i. sect. 5, 6. 54. " This second miracle Jesus performed after returning from Judea to Galilee," lovzo nahv devitgov arj/xelov inoh]aiv 6 'Jrjaovg, tk&Mv ix tfjg '/ovdaiag {ig tj]v ruldaiav. E. T. " This is again the second miracle that Jesus did, when he was come out of Judea into Galilee." The words of the historian do not necessarily imply more than that this, which was the second of our Lord's miracles in that country, was performed after returning from Judea to Gali- lee ; the first miracle being understood to be that of turning water into wine at the marriage in Cana. From the way in which it is expressed in the common version we should conclude, that both miracles were after the return to Galilee, which is not agreeable to the fact as related in the preceding part of this history. The word naXiv, whatever be the interpretation, must be placed differently. I arrange the words in this manner : Tamo divngov atjfiilov inon^- Giv 0 Jtjaovg, ncclii/ ilifojv in Ttjg '/ovdaiag eig ti^v FahXalav. It is agreeable to a rule of universal grammar, that, in construing a sen- tence, the adverbs be joined to the verbs or the participles. There are here but two of these, tnoty^oip and iX&Mv. To join nuhv to the former would be absurd, because it would represent the same individual miracle as twice performed. It must, by conse- quence, be joined to the latter. CHAPTER V. 2. " There is," tait. The Sy. seems to have read v, as it is rendered in that version in the past. Cyril, Chr. and The. favor this reading ; so does Nonnus. If tolerably supported, it would be accounted preferable, as this Gospel was written after the destruc- tion of Jerusalem. ^ " Nigh the sheep-gate," inl zt] Trgo^axturi. E. T. " By the sheep-market." This clause is omitted in the Sy. and Sax. ver- sions. The learned reader will observe, that there is nothing in the Gr. which answers to either gate or market ; but the word used, being an adjective, requires 5ome such addition to complete the CHAPTER V. 491 sense. Now we have good evidence that one of the gates of Jeru- salem was called the sheep-gate. See Neh. 3: 1 and 32. 12: 39; but we have no evidence that any place there was called the sheep- market. Be. renders the words " ad portam pecuariam ;" Dio. " presso della porta delle pecore ;" P. R. Beau. L. CI. " pres de la porte des brebis ;" in Eng. the An. Hey. and Wes. "by the sheep-gate." The Vul. seems to have read differently. The pre- position tn'i is omitted, and the words nQO^ariKf] xolvfi^riO-Qa are read as adjective and substantive, in the nominative case, " est au- tem probatica piscina quae cognominatur Hebraice Bethsaida." With this Cas. partly agrees and partly differs. He reads the preposition as in the Gr. and noo^attut] nokvii^rid-Qa as agreeing in the dative, " est autem Hierosolymis apud oviaricam piscinam ea qufe Hebraice Belhesda nuncupatur." The reading in the Vul. is quite unsupported, and therefore not worthy of regard. Cas. as- signs two reasons for his interpretation. One is, that npo^azntrj would be without a substantive. Now it is a known idiom in Gr. to employ an adjective alone, when the substantive to be supplied is easily suggested by the import of the adjective, or by frequent use. Thus the names of most arts and sciences in Gr. are the feminines of adjectives whose meaning easily suggests the word understood. Movatut], for instance, iazgixij, fAa&rjfAaTim'], le^vrj being under- stood to each of the two former, and intait'jfxT] to the last. The frequent conjunction of a particular substantive with a particular adjective produces the same effect. Now, if one of the gates of Jerusalem was ever called >? TigoPaTDii] nvhj, as we know from the O. T. that it was, nothing could be more natural in those who spoke Gr. than to drop nvXt] as superfluous, and name it simply rj ngo- ^atiKij. This would happen still more readily, if the adjective was in a manner appropriated to that single use. Now it is remarkable, that the adjective n^o^aztKog occurs nowhere in the N. T. but in this passage ; and never in the Old but where mention is made of the sheep-gate of Jerusalem. 'Hfiiga yivQianri occurs once in the N. T. and is properly rendered "the Lord's day," Rev. 1: 10. The frequent appropriation of this distinction to the first day of the week, and the custom arising thence of conceiving iqixtga as closely connected with nvfjiuxT]^ brought people gradually to drop n^tga as unnecessary, being what the hearer's knowledge and habits would readily supply. In this manner KVQia^ri alone in Gr. and dominica in Lat. came to signify ' the Lord's day.' BaaiXixog, in the former chapter, which signifies ' an officer of the court,' is properly an ad- jective in the masculine, answering to regiiis in Lat. and royal in Eng. To make the expression complete, we must supply etWpw- nog. In like manner j^ccadflov, (L. 7: 25), the neuter gender of SaatXfiog, an adjective of the same signification, has come to denote * a royal palace.' The word olxtjtTJQiov, or some other neuter of 492 NOTES ON ST. JOHN. the same import, has been joined with it at first, but afcerwards overlooked as useless. Take the following examples for a specimen from the Gospels : Mt. 6: 3, *; dgioiiQcc, scilicet X^^9) " the left hand," 10: 42, -notfQiov ipv^pov, scilicet vddrog, " a cup of cold water;" L. I: 39, fig xi]v oQeivrip, scilicet /ctjpwf, into "the hill country ;" J. 20: 12, Iv XevKolg, scilicet if.iccrlotg, " in white gar- ments." Castalio's other objection against the common rendering is, that it appropriates the name Bethesda, which signifies the house of mercy, improperly to a pool or bath, which cannot, in any sense, be denominated a house. I answer, first, that though Beth, the first part of the name Bethesda, denotes commonly a house ; yet, when such terms are compounded with others in forming a proper name, they ought not to be so strictly interpreted. The place to which Jacob first gave the name Bethel, that is, " the house of God," Gen. 28: 10, etc., was evidently at the time a place in the open fields, where he had slept all night, with a stone for his pillow, and had the dream of the ladder. That there was then in the vicinity, or afterwards perhaps 'upon the spot, a city which was first called Luz, and probably after the division of the country by Joshua Bethel, in memory of what had there happened to the patriarch, is readily admitted. When Beth made part of the name of a city, there was a plain deviation from the primitive meaning of the word. Yet nothing was more common. Bethlehem, the city of David, denotes ' the house bread.' What was called by the Greeks HeliopoUs, the city of the sun, was in Heb. Bethshemesh, the house of the sun. I answer, 2dly, That we ought not to confine the signi- fication of xokv[A^7]-&ga to the water collected, but ought to consider it as including the covered walks, and all that had been built for the accommodation of those who came thither. In this extent the word bath is familiarly used by ourselves. I have preferred the name bath to pool, as more suitable to the purpose to which this water was appropriated. 4. " Several MSS. to ccyyeXog add kvqIov. Vul. " Angelus Domini," followed by the Arm. and Sax. versions. 16. "And sought to kill him," k«1 tC^iovp avrov dTioxT{7vai. This clause is not in the Cam. and some other MSS. of note. It is wanting also in the Vul. Cop. Arm. and Sax. versions. 18. " By calling God peculiarly his Father, had equalled him- self with God," nutigaidiov tkays xov Stov I'aov tavtov noluiv tiS 0i(o. Vul. " Patrem suum dicebat Deum, squalem se faciens Deo." E. T. " Said also that God was his Father, making himself equal with God." On a little reflection it must be evident, that the sense is in both these versions imperfectly expressed. For how could those men say that Jesus, by calling God his father, made himself equal with God .'' There must, therefore, be here something pecu- liar and energetic in the word tdiog. The expression in most fannl- CHAPTER V. 493 lar use would have been naxiQa iavxov. And, though I am far from saying that there are not many cases in which either expression may be used indifferently, there are some in which 'idtog is more emphat- ical, and others in which it would not be strictly proper. Be.'s ex- planation of the word is very just : " suum, 'idiov, id est sibi propri- um ac peculiarem." In this view the import of the words is, that God is father to him in a sense wherein he is father to no other. Let it be observed, however, that if the scope of the context did not ne- cessarily lead to this conclusion, I should not infer so much from the mere application of the word 'Idio? \ for though this is strictly the im- port of the term, it is often, like many other words, employed with greater latitude. Perhaps, on a superficial view, I shall be thought in this to concur with a writer who, in support of a favorite hypothe- sis, has thus explained the precept, (1 Cor. 7 : 2), tudaitjzov'idiov avdgu tx^iffi, " Let every married woman have the man appropria- ted to her exclusively of all other men upon the earth." If instead of men he had said women, he would have hit the sense entirely, and suited the explanation here given of the word. As it stands, there is an indistinctness in the expression, which serves only to dark- en it. The exclusion of other men in this explanation, must satisfy every one, that the words the man appropriated to her are used, by what figure I know not, for the man to whom she is appropriated; for he is not at all appropriated to Acr, ifhe may have other wives; but she is manifestly appropriated to him, if she cannot have anoth- er husband. This strange confusion in the use of words is frequent with that writer. Thus a little after, " The word idiog," he says, " seems to denote such an appropriation of the husband to the wife — (who would not expect it to follow, as that he could not have, or go to any other woman ? but hear himself) — as that she could not have, or go to any other man." Now this shows merely the appro- priation of the wife to the husband, but by no means the appropria- tion of the husband to the wife. "Jdiog is, by this account, made sy- nonymous with [lovog, so that idioq dvyjg means her only husband. By the same rule, in the parable of the compassionate Samaritan, who is said (L. 10 : 34) to have set the wounded Jew tnl z6 tStov i(trjvog, we ought to render these, not on his own beast, but ' on his only beast ;' or, to define it in this critic's own terms, the beast appro- priated to him exclusively of all other beasts upon earth. And to give one other instance ; where we have in the E. T. (L. 4: 41), " but perceivest not the beam that is in thine own eye," the words tv tm 'idcM 6(pda^f.m ought to be rendered ' in thine only eye.' Let it be observed, that the term 'idcog is always conceived as denoting the person or thing appropriated, not the proprietary. In this view 'idcog is opposed to xolvog ; so that in strictness 1 have no title to call any thing idtov which I enjoy in common with others. That this is a- greeable to scriptural usage, we learn from Acts 4: 32 ouSe tig tI luiv 494 NOTES ON ST. JOHN. vnaQXOVTWV uvxw fkfyev tdiov dvai' dW tjv uvTo7g dnavza aotvd, " Neither said any of tliem, that aught of the things which he pos- sessed was his own ; but they had all things common." If so, no woman can call any man tdcog uvt'jg, her own, whom she has for a husband in common with other women ; for such a man, in regard to^his wives, is avidig ndoaig xotvog, and consequently fnjdf/niag uv- TMv idiog. To apply this to the controverted passage : the sense may be justly expressed by the periphrasis quoted from Be. " unaquseque habeat virum sibi proprium ac peculiarem;" in Eng. ' Let every wo- man have the husband appropriated and peculiar to herself.' If the case had been reversed, and the apostle had said inaarog ztjv idiav yvvalxa f'/^rw zal ixdaitj zov iavitjg uvdgu, it might have been pleaded with some plausibility, that the woman was represented as the man's property, who has an exclusive right to her, whereas the man was mentioned merely as her husband. For my part, I ac- knowledge that in such general precepts the two phrases are com- monly equivalent, that the marriage bond is reciprocal, and that if there has been here an intentional difference in applying those ex- pressions, the apostle might have judged it necessary, from the cir- cumstances of the times, to signify in a more explicit manner the ap- propriation of the husband to the wife, than that of the wife to the hus- band. From the corrupt customs that then prevailed among both Jews and Pagans, there must have been greater need to inculcate on Christian husbands than on Christian wives, that the marriage bond confined each of them to one, and that if the men challenged a prop- erty in their wives, it could be in no other sense admitted than in that wherein the women were entitled to challenge a property in their husbands. That author, therefore, has been exceedingly unlucky in urging the eraphatical import o{idiog in the precept above-men- tioned ; for it is manifest that the emphasis, if allowed, must subvert his whole theory. His only resource, therefore, is that of those who, though they have overlooked this blunder in his reasoning, have so learnedly cnticised his work, and who affirm with truth that such expressions are often used indiscriminately. In this way he may obtain a neutrality from a quarter otherwise hostile. That author thinks it remarkable, and I own I think so too, that it is always in the N. T. 'idiog dv^g, and never idia ywrj ; nor can I give any account of a use so much in favor of the weaker sex, but what has been already suggested. There was no danger that any woman should think herself entitled to a plurality of husbands, a thing repugnant to the laws and customs of all nations ; but there was great danger that there might be men who would claim a plu- rality of wives. This is the more worthy of notice in the writers of the N. T. as no such expression occurs so much as once in the version of the^O. T. by the Seventy. It is there invariably dviqQ avTr,g or laving, never 'idiog avng: for, during that dispensation, it CHAPTER V. 495 must be owned things stood on a different footing. Nor could the obligations which married persons were by positive law brought un- der, be said to have been perfectly reciprocal; for the wife could not then claim the same exclusive property in her husband as at present. But to return from what may be thought a digression, though of consequence for ascertaining the import of the term, I have not rendered nccTi'^a 'idiov, with most moderns, Ais own father, because the word own adds nothing to the import of the possessive his ; it serves only to fix the attention on this circumstance. The adverb peculiarly seems much better adapted here to supply the defect. 20. "Which will astonish you," IVa jJ^ufr? ^avjucl^ijrf. Mt. 1: 22. 2 N. 22. " Having committed the power of judging entirely to the Son," «AA« Ti]v aglaiv nuaav df'Soxe rw vloj. E. T. " But hath committed all judgment unto the Son." There are two Gr. words, xglaig and icgi/Aa, which are commonly rendered yw^/g-men^. They are not synonymous, though sometimes used indiscriminately. Kglaig expresses more properly the power and even act of judging, judicatio ; nQifxu the effect, judicium, the sentence pronounced, or even the punishment inflicted. Our Eng. word judgment is too in- definite to convey distinctly our Lord's meaning in this place. It is the version rather of y.gi(.ia than of Kglaig. The Fr. translators L. CI. Beau. P. R. Sa. Si. render naouv aglaip, " tout pouvoir de j"ger." 27. " Because he is a son of man," oxt vlog dv&gojnov iGxlv. E. T. " Because he is the son of man." It is observed by Mark- land, (Bowyer's Conjectures), that it is not here 6 vlog rov avd^goi- nov, the humble appellation by which our Lord commonly distin- guished himself, but simply vlog a'v&gconov, without any article ; a common Hebraism, and still more common Syraism, for a man, a human being. This phrase occurs in the same sense, Dan. 7: 13, and Rev. 1: 13, and ought to be so rendered ; but it occurs no- where in the Gospels except in this passage. None of the Eng. translations I have seen mark this distinction ; but it has been at- tended to by some foreign translators. Dio. " Inquanto egli e figli- uol d'huomo." G. F. " Entant qu'il est fils de I'homme." L. CI. P. R. and Sa. say also " fils de I'homme," without the article. Diss. V. Part iv. sect. 13. It will perhaps be asked. But what is the meaning of the clause here, " because he is a son of man ?" In my judgment, the import may be expressed in this manner : *' Be- cause it suits the ends of divine wisdom, that the Judge, as well as Saviour of men, should himself be man.' 27, 28. *' And hath given him even the judicial authority, be- cause he is a son of man. Wonder not at this," — Kal i^ovalav idojxsv (KVTM xal xgtaiv noisiv, oic vlog otv&gwnov iazi MtJ ^avfioi^ 496 NOTES ON ST. JOHN. Cits touto. Fout- inconsiderable MSS. make a small difference in the pointing, which alters the sense. They make a full stop at noulv, and, removing the point at ear/, join the words oti viog dv- ■&QO}nov iazi to fit] d^av^mCite zovto, ver. 28, Differences merely in pointing are comparatively modern, as all the oldest and best have no points. Both the Sy. versions adopt this manner, and seem also to have read dt after oit. But these can give no support to a reading which in itself is less natural than the common one. 31. " My testimony is not to be regarded," ?? fiupivgla fiov ovx e'aiiv dkt]-&r]g. E. T. " My witness is not true." In every country where there are standing laws and a regular constitution, there is what is called a forensic or judicial use of certain words, which dif- fers considerably from familiar use. I observed something of this kind in regard to dUaiog, (Mt. 27: 24. N.) which, in the style of the law, means ' not guilty of the crime charged.' The hke holds of the word d\rj&rig, which, when used in reference to the procedure in judicatories, denotes, not what is in itself true, but what is proved, or is supported by legal proof. Thus it is said, that a man's testi- mony of himself is not true. A man may certainly give a true tes- timony of himself; but in law it is not evidence, and is therefore held as untrue. This sense of the word cch]&r]g often occurs in this Gospel. Now, as such peculiarities, in any tongue, have an awkward appearance when translated into another, I have thought it more eligible to convey the sense with as little circumlocution as possible. Hey. and Wes. say " valid ;" but this term does not give the exact meaning. 35. " He was the lighted and shining lamp," hslvog nv 6 Ivxvog 0 nui6(Aivog aai cfaivav. E. T. " He was a burning and a shining light." Not only our translators, but the much greater number of modern translators, have entirely overlooked the article in this place. Yet the structure of the sentence, and the repetition of the article before the participle xai6/,ifvog, serve to draw our attention to it. It ought to be remembered, that John's ministry was of a peculiar character ; that he was the single prophet in whom the old dispen- sation had its completion, and by whom the new was introduced ; that therefore, until our Lord's ministry took place, John may justly be said to have been the light of that generation. Perhaps there is an allusion here to the expression in the Psalms, cxxxii. (or, as it is in the Gr. cxxxi.) 17, rjioifxdaa rw ^giatol (.lov Xv^vov, and conse- quently an insinuation that this was the lamp which God had pro- vided according to his promise. The only modern interpreters I know, who have added the article here, are Dio. in Itn. and Si. in Fr. ^ " Lighted," xuiofuvog. E. T. ''Burning." The verb aalsiv signifies ' to light,' ' to kindle,' ' to burn.' When it is construed with Ivxvog, Xd/^nag, or any -other such term, it is properly ' to CHAPTER V. 497 light,' and is, or may be, always so rendered. See Mt. 5: 15. L. 12: 35. But some are of opinion, that the word burning, as coupled here with shining, is much more expressive ; inasmuch as it superadds to knowledge an ardor, zeal, or good affection in the service of" God ; and are convinced, that the one epithet alludes to the attractive influence of John's example, and the other to the perspicuity of his instructions. To this most paraphrasts, as Clarke and Dod. seem to have attended. But I am not satisfied that in the original there is any allusion of this kind. A lamp is used, not for warming people, but for giving them light. To me, in the word Kttiofievog there appears rather a suggestion of the divine illumina- tion of the Baptist. The light which was kept always burning in the sanctuary, and which came originally from heaven, was, in the judgment of the rabbis, an emblem of the light of prophecy. To many of our Lord's hearers, therefore, the word 'Aaio^tfvog would not appear an insignificant epithet, but an apposite suggestion of the source whence John derived his doctrine. 37, 38. " Did ye never hear his voice, or see his form ? " Or have ye forgotten his declaration, that ye believe not him whom he hath commissioned ? " Oi/'rf qtavriv uvtov uxijxoaTrj ncojioie, ovt£ lidog avTOo ivjgaxart. Aul rov Xoyov ccviov ovk i%fTi (Afvovta iv Vfuv on ov dntGzfilfv ixihog, tovxm vuilg ov mat f vet f. E.T. "Ye have neither heard his voice at any time, nor seen his shape. And ye have not his word abiding in you : for whom he hath sent, him ye believe not." The reader will observe, that the two clauses which are rendered in the E. T. as declarations, are in this version translated as questions. The difference in the original is only in the pointing. That they ought to be so read, we need not, in my opinion, stronger evidence, than that they throw much light upon the whole passage, which, read in the common way, is both dark and ill connected. See an excellent note on this passage from Mr. Turner of Wakefield, (Priestley's Harmony, sect, xl.) Our Lord here refers them to the testimony given of him at his baptism, when the Holy Spirit descended on him in a visible form, and when God, with an audible voice, declared him to be his beloved son and our lawgiver, whom we ought to hear and obey. What has chiefly con- tributed to mislead interpreters in regard to the import of this sen- tence, is the resemblance which it bears to what is said chap. 1: 18, 0f6v ovdflg i(6gay.s najnoTf, " no one ever saw God ;" and chap. 6: 46, ovx on rov naiiQa rig io')guxf, " not that any one hath seen the Father." There is, however, a difference in the expressions ; for it is not said here ovrf rov nuTf'gu, but ovif ildog avioo iioQunuTe. This, it may be thought, as it seems to ascribe a body to God, must be understood in the same way ; for we are told, Deut. 4: 12, that when the Lord spake to the people out of the fire, they saw no similitude. Of this they are again reminded ver. 15. But the Vol. IL 63 498 NOTES ON ST. JOHN. word in the Sep. is, in both places, not fidog but ofxolcofia, which, in scriptural use, appears to denote a figure so distinct and permanent as that it may be represented in stone, wood, or metal. Now, though this is not to be attributed to God, the sacred writers do not scruple to call the visible symbol which God, on any occasion, em- ploys for impressing men more strongly with a sense of his presence, ddog aviov, which (for want of a better term) I have rendered " his form." Thus the evangelist L. says, chap. 3: 22, in relating that signal transaction which is here alluded to, that the Holy Spirit de- scended upon Jesus, awi-iunuM iidii, " in a bodily form." Thus also the word eidog is applied to the appearances which God made to men under the Mosaic dispensation. His appearance in fire up- on Mount Sinai, is called by the Seventy, Ex. 24: 17, to ildog xr}? doln? Kvgiov; in our Bible, " the sight of the glory of the Lord ;" more properly, " the glorious form' or ' appearance of the Lord.' In like manner, the word tldog is applied to the symbol of the di- vine presence which the Israelites enjoyed in the wilderness, the cloud which covered the tabernacle in the day-time, and appeared as fire in the night, Num. 9: 15,16. And, to mention but one other instance, the display which he made to Moses, when he conversed with him face to face, is in the E. T. said to be " apparently," Num. 12: 8 ; but in the Sep. fv fidei^ that is, ' in a form' or ' visible figure.' Thus, in the language of Scripture, there is a manifest dif- ference between seeing God, which no man ever did, he being in himself a pure spirit, and seeing his form, to eJdog amov, the ap- pearance which at any time, in condescension to the weakness of his creatures, he pleases to assume. Another evidence, if neces- sary, might be brought to show that there was no intention here to express the invisibility of the divine nature ; and is as follows : the clause which appears to have been so much misunderstood, is coupled with this other, ovts (fMVTjv uvtov dxrjyioaTf -nmnOTf. Can we imagine that the impossible would have been thus conjoined with what is commonly mentioned as a privilege often enjoyed by God's people, and to which their attention is required as a duty ? For though we are expressly told that "no man ever saw God," it is nowhere said that no man ever heard his voice. Nay, in the very place above quoted, Deut. 4: 12, where we are informed that the people saw no " simihtude," o^ioiwfxu^ it is particularly mentioned that they heard " the voice." To conclude : there is the greater probability in the explanation which I have given of the words, as all the chief circumstances attending that memorable testimony at his baptism are exactly pointed out, — the miraculous voice from heaven, the descent of the Holy Spirit in a bodily form, and the decla- ration itself then given. Dr. Clarke seems to have had some appre- hension of this meaning ; for though in his paraphrase he explains the words in the usual way,. he in a parenthesis takes notice of the CHAPTER VI. 499 two striking circumstances, the voice and the form at our Lord's baptism. That what is called his word or declaration, ver. 38, re- fers to the same thing, is evident ; for otherwise it would coincide with the testimony of Scripture, which is not introduced till ver. 39. 39. " Ye search the Scriptures," igivpute rag ygaqag. E. T. " Search the Scriptures." The words of the evangelist may be interpreted either way, or even as an interrogation, — ' Do ye search?' The translator's only rule in such cases is the connexion. To me it is evident, that nothing suits this so well as the indicative. All agree, that ov '&tlezs Ik&eiv, which is coupled to the former verb by the conjunction teal, is an indicative. Yet this is hardly consis- tent with propriety, if igswaze be not. Besides, the whole rea- soning is rendered weaker by the vulgar interpretation. It is en- tirely suitable to say, ' Ye search, because ye think thereby to ob- tain ;' — Ye act thus, in conformity to a fixed opinion. But if the words be understood as a command, it is not a cogent argument. Search, because ye think, for men may be mistaken in their thoughts ; but search, because ye can thereby obtain. In Sy. and La. the words have the same ambiguity as in Gr. In Fr. L. CI. Beau, and P. R. render it as here by the indicative ; and in Eng. the An. Dod. Hey. and Wor. It has been said, that the second person plural of the present of the indicative beginning a sentence, and not preceded by the pronoun, is to be understood as a question. If it be not a question, the verb must be read imperatively. In contra- diction to this, many clear examples from Scripture have been pro- duced by former expositors. CHAPTER VI. 11. " To those who had lain down," to?? ftu&ijzcclg' oi de ^a0r]- Tttl Toig dvaitecixipoig. E. T. " To the disciples, and the disciples to them that were set down." The words io7g fia&-niaig' oi di fia&ijxal are wanting in a few MSS., of which the Al. is one. There is nothing answering to them in any of the following versions : the Vul. the two Sy. Go. Sax. Cop. Arm. Eth. and Ara. Nonnus omits them ; so does Origen. I confess, that the principal reason for rejecting this clause is the almost unanimous testimony of an- cient versions against it. Several interpolations of little consequence have arisen from the indiscreet zeal of transcribers, in supplying what they thought deficient in one Gospel out of another. Of this, the present clause, taken from Matt. 14: 19, appears to be an example. 22. In this and the two following verses is contained a sentence more involved than any other in this Gospel. Indeed, it is so un- like the composition of this evangelist, as to give ground to suspect 600 NOTES ON ST. JOHN. that it has been injured in transcribing. This writer often indeed uses tautologies ; but, except in this passage, they occasion no darkness or perplexity. The clause, ixflvo iig 6 tvi^T]ouv ol fAu&t]- tat avTOv — E. T. " That wherein his disciples were entered" — is not in the Al. nor in some other MSS. Tiiere is no corresponding clause in the Vul. Go. Sax. Cop. Eth. and Ara. versions; nor in Nonnus. Ben. and Mill reject it. The Sy. lias read the clause, but avoided the tautology by omitting the following clause in this verse to the same purpose — dKld fiovot ol {.ladijial avrov dnij)Moi'. I have adopted the reading of tlie Vul. as preferable upon the whole. 27. " For to him the Father, that is God, hath given his attes- tation," Toviov ydg 6 navr]^ tocpyayiaav, 6 Gfug. E. T. " For him hath God the Father sealed." By the manner in which o 0i6g, God, is introduced in the end of the sentence, it is manifestly done in explanation of o nuTt']g : accordingly the sentence is complete before that word is added. It was the more pertinent here to add it, as our Lord, in the preceding part of the sentence, is called " the Son of Man." It might therefore be supposed, that by the Father, who vouched him, is meant some human being. The ad- dition, 0 Qtog, 'that is God,' entirely precludes this mistake. The Father was a title from the earliest ages given to the Deity, to dis- tinguish him as the universal parent or author of all things. 31. " He gave them bread of heaven to eat," ugxov ix xov ov- Qccvoi) idioKiv ttVTolg quyelv. E. T. " He gave them bread from heaven to eat." The words are capable of being translated either way. But bj-ead of heaven appears to me an expression of greater energy than hread from heaven. Besides, it is more suitable to the passage in the Psalms referred to, where it is called " corn of heaven," and " angels' food." 32. " Moses did not give you the bread of heaven," ov lloiarjg dtdoixev viuiv lov dgzov tx zov ovgavov. E. T. " Moses gave you not that bread from heaven." Here, though the difference in ex- pression is but small, the difference in meaning is considerable. The latter seems to point only to the place whence the manna came. The pronoun that, which is quite unwarranted, conduces much to this appearance. The former points to the true nature of that ex- traordinary food : Our Lord's declaration, as I imagine, imports that it is in a subordinate sense only that what dropped from the clouds, and was sent for the nourishment of the body, still mortal, could be called the bread of heaven, being but a type of that which hath descended from the heaven of heavens, for nourishing the immortal soul unto eternal life, and which is therefore, in the most sublime sense, the bread of heaven. 33. " that which descendeth from heaven," o KaTa^uivov ix rov ovgavov. E. T. " He who cometh down from heaven." Let it be observed, that o oigiog, to which this participle refers, is of the CHAPTER VI. 501 masculine gender, and by consequence susceptible of the interpre- tation I have given it. Let it be further observed, that this whole discourse is figurative, and that it appears from what follows, that our Lord meant not at once to lay aside the veil wherein he had wrapped the sentiments. The request made to him in the very next verse, " give us always this bread," shows that he was not yet un- derstood as speaking of a person, which he must have been if his expression had been as explicit as that of the E.T. It is only in ver. 35, that he tells them plainly, that he is himself the bread of which he had been speaking. In this exposition I agree entirely with Dod. Hey. Wy. and Wor. and some of our best commentators. 39. " This is the will of him who sent me," touto eatt to Oi'kt}- fiu Tov m/j-jpavTog f^e naigog. But the word natgog is wanting in the Al. and several other MSS. It is not found in the Cop. and Ara. versions. The whole verse is wanting in the Go. Several of the fathers also appear not to have read the word nargog in this place : it is wanting also in many La. MSS. As this verse is ex- planatory of the preceding, whereof a part is repeated, it suits the ordinary method of composition not to mention nurgog in this place, as it does not occur in the words referred to. Mill and some other critics agree in rejecting it. 41. "I am the bread which descended from heaven," iyw itf^t 6 agzog 6 naia^dg ix tov ovgavov. Vul. " Ego sum panis vivus qui de coelo descendi." The addition of vivus in this place has no support from MSS. or versions ; no, not even the Sax. version. 45. " Every one who hath heard and learnt from the Father, Cometh unto me," nag ovv 6 anovoag naga tov nargog ytin fxadoiv tg^itui ngog jne. E. T. " Every man, therefore, that hath heard and hath learned of the Father, cometh unto me." Markland justly observes, that as the preceding words are " they shall be all taught of God," it would have been more consequential to subjoin, " every man, therefore, that cometh unto me, hath heard and learnt of the Father :" and there is no doubt that it is only in this way that the affirmation can be deduced, as a consequence, from what preceded. But in some MSS. of note the illative particle ovv is not found ; nor is there any thing corresponding to it in the Vul. Cop. Go. and Sax. versions. Origen also omits it. Now the omission of this particle corrects entirely the incoherency. In a case of this kind, where the connexion is plainly injured by the particle, the reason above mentioned is ground sufficient for excluding it ; for it is plain, that transcribers have used more freedom with connexive particles than with the other parts of speech. And we may add, that those of this class, in supplying such helps, commonly do not consult the understanding so much as the ear. 5L " Is my flesh, which I will give for the life of the world," >j oug^ (iov lativ riv eyoj dojoco vnig tijg tov KOOf-iov ^wijg. Vul. " Caro 502 NOTES ON ST. JOHN. mea est pro mundi vita." The clause ijv iyoj dcuaco is wanting in three noted MSS. and in the Eth. and Sax. versions, as well as in the Vul. 53. " Ye have not life in you," ovu 1'x£T£ CmtJv tv iavxoig. E. T. " Ye have no life in you." The version I have given is closer, both to the letter and to the sense. The life spoken of is called, both before and after, Cw»? aicuviog. The adjective, though some- times dropped, is always understood, whilst the subject of discourse continues to be the same. The import of our Lord's words is, therefore, not that there was no living principle of any sort in those who rejected him, (though the expression, in the common transla- tion, seems to imply as much), but that they had nothing of the life about which he had been discoursing to them. 55. "For my flesh is truly meat, and my blood is truly drink," Mydg auQt. fiov dXri&oig ion j3gM0ig, xai to atfid fxov dhj&aig ioct Tioaig. A few MSS. read dh^^rig in both places. With them agree the Cop. and second Sy. versions. The literal translation of this reading is, « for my flesh is the true meat, and my blood is the true drink.' The difference in meaning is not materia], and if it were, there is not sufficient authority in this place for an aheration. ^ 56. The Cam. MS. and one of Stephen's, after avrto, add, na- {f^wg iv ifxOL 0 natriQ, nayco Iv rw nazgl. '^f,ifjv dfii^v Itym Vfilv' idv fiT] Ktt(3i]Ta TO aoifia tov vlov xov uv&Qomov, wg tov uqtqv Ttjg Coit]g, ovK ixiis C(^t]i> if uviM ; " As the Father is in me, and I am in the Father. Verily, verily, 1 say unto you, unless ye receive the body of the son of man as the bread of life, ye have not life in him." That Dr. Mill should, on so slight authority, even by his own ac- count, (Prolog. 1268, etc.), favor an addition which, as Whitby ob- serves, (Exam. Millii), has the sanction of no ecclesiastical writer, no translation, no commentary, and is, besides, unsuitable to the style of the context, is truly amazing. 57. " As the Father liveth who sent me, and I live by the Fa- ther ; even so, he who feedeth on me, shall live by me ;" Ka^wg antaxailt fxs o C(^v uuti^q, y.ayoi Cm did tov ■nuxiga.' not 6 xgwyoiv fii, KKKelvog CnoeTcitdt ifxi. E. T. " As the living Father hath sent me, and 1 live by the Father ; so he that eateth me, even he shall live by me." In the oriental tongues the present participle supplies the present of the indicative. We have an example of it in the above passage ; but the illustration conveyed in that manner is more clear- ly expressed in modern tongues, when rendered by the indicative. I have therefore taken this method here, which is approved by Gro. and followed by Cas. who says, " quemadmodum vivit pater qui me misit." Maldonat also explains it in the same manner. The clau- ses, iiu-&cog antOTuXe f.ie 6 Cav nanig, n(t}y(o fco dia xov nccTiga, make not a complete comparison, but only what I may call one moiety of a comparison, wherepf what follows xat o tgwycav fn, ttqi- CHAPTER VII. 503 Kiivog Cf^GHttt diifii, makes the other. A comparison of the same taste we have, chap. 10: 14, 15. It must be owned that St,a, with the accusative, commonly marks the final, not the efficient cause, answering to the La. propter, not to per. But it is confessed on all sides, that this does not always hold. The Vul. indeed, Er. and Zu. render it propter ; Cas. and Be. per. But even the expounders of the Vul. and translators from it, consider the preposition propter here as equivalent to per. P. R. and Sa. render it in Fr. par not pour. Maldonat and Si. admit that propter means here the same as per. The whole scope of the context is so manifestly favorable to this interpretation, and adverse to the other, as to leave no rea- sonable doubt. 69. " The Son of the living God," 6 vlog rov Qeov xou ^covtog. Vul. " Filius Dei." Tov Coivtog is wanting in a few MSS. The same defect is found in the Cop. Arm. and Sax. versions as in the Vul. Nonnus also omits this epithet. 70. " A spy." Diss. VI. Part i. sect. 4, 5, 6. CHAPTER VII. 8. " I go not yet," f/w ovno) dva^alvco. Vul. " Ego autem non ascendo." The Cam. and another MS. read ovx for ovno). The Cop. Sax. and Eth. versions read as the Vul. 12. "Much whispering," yoyyvofiog -nolvg. E. T. "Much murmuring." The word murmuring would, in this place, convey the notion of discontent, grumbling. This does not appear to be suggested by the original term. It expresses solely the secrecy and caution which the people found it convenient to use in speaking on this subject, being prompted, not by their resentments but by their fears. Foyyvofiog, in this, stands in opposition to naggriaia in the next verse. 15. " Whence Cometh this man's learning .'"' nojg ovrog ygoifi- /ittTu olds ; An. " How came he acquainted with the Scriptures ?" Some foreign translators also render the words in the same manner. It was, no doubt, our Lord's acquaintance with the Scriptures, and reasoning from them, which occasioned the remark. But there ap- pears no reason for confining the word yguf-i^axa to this significa- tion. Indeed the expression xa 'iega ygdfi/xaza occurs, 2 Tim 3: 15, in this sense; but this is rather an argument against rendering it so here, where ygufifxara has neither the epithet nor the article with which it is accompanied in that place. The article, for the sake of emphasis, invariably attends ygoKf^i (which without it, means no more than a writing) when it denotes ' the Scriptures.' We cannot then think, that so vague a term as ygdfxfiara, without any mark of dis- tinction, would be used for the same purpose. Further, ygccfifiara, 504 NOTES ON ST. JOHN. for denoting letters, or learning in general, occurs elsewhere, both in the N. T. and in the ancient version of the Old. See Acts 26: 24. Is. 28: 11, 12 ; where it may be observed, that Imaxafiat, ygafi- fiaitt is used in a way entirely similar to the ygdiAf-iaia old6 of the passage under examination. Add to this, that if our Lord had un- derstood by '/gaiu/.iura ' the Scriptures,' he would not surely, ver. 16, have distinguished the doctrine learnt from them from the doc- trine taught by the Father. 17. " Whosoever is minded to do his will," iccv rig &f'Xr] xo ■&ilr,^a avzov noielv. E. T. " If any man will do his will." As the auxiliary will is often no more than a sign of the future, it ex- presses but weakly the import of the verb -O^flrj. To say, with An. and Hey. "is inchned," or, with Wor. "if any man de- sire," is still worse ; because these expressions always denote a dis- position of mind which comes short of a purpose or resolution, and from which we can hardly promise any thing. Dod. says " determined," which is very good. I prefer, with Pearce, the word "minded." Mt. 16: 24. N. L. 13: 31. N. 18. "Is a stranger to deceit," aSiyJaiv amco ovx ioxiv. In the use of the Seventy udmeTv often denotes ' to lie,' ' to prevaricate,' ' deceive,' and ddiicla, ' falsehood,' ' deceit,' which is evidently the most apposite meaning in this place, where it is contrasted to dlr}&rjg. In this way. Beau, and some other late interpreters have rendered the word. 21,22. " I have performed one action which surprlseth you all. Moses instituted circumcision amongst you," h I'gyov inoirjou Kul ndvTeg ^avfidCfif. Aid zovzo Mawijg didcDKfv vfMv Tr]V niQiTO- firjv. E. T. " I have done one work, and ye all marvel. Moses, therefore, gave unto you circumcision." I have, with The. who is followed by some of our best critics, joined Sid zovzo to the end of verse 21. Nothing can be more incongruously connected than the words are in the Eng. and most other modern translations ; where our Lord's performing a miracle is represented as the cause why Moses gave them circumcision. It is justly observed by Be. (though he has followed a different method in translating) that if did zovzo be construed with SavfidCete, which makes an alteration only on the pointing, we have an example of the same construction and arrangement with the same verb, Mr. 6: 6, id-av^tdCf aa^- PaiM ; E. T. " Because I have made a man every whit whole on the Sabbath day ?" Dod. " That I have cured a man entirely on the Sabbath?" This does not differ in meaning from the E, T. which with most other versions denotes only the completeness of the cure. All that they say might have been said with propriety, if no more than a finger or a toe had been affected : whereas the words olov uv&QOiTiov vyh] noiElv plainly intimate, that it was not a single member only, but the whole body that was cured. Beau, seems to be the first modern interpreter who had fully expressed the sense : " De ce qu'un jour de sabbat, j'ai gueri un homme qui etoit incom- mode dans tout son corps." Our Lord doubtless alludes to the cure wrought at Bethesda, on the man who had been eight-and- thirty years in distress. I have changed the word diseased, which was perhaps too strong, for disabled, which is more conformable to what we learn from ch. 5: 5, etc. 24. " Judge not from personal regards," iat] KQivexe 'auz oipcv. E. T. " Judge not according to the appearance." This phrase is ambiguous. It may mean either the external circumstances of the case, or the dignity of the parties concerned ; but more readily con- veys to our thoughts the former than the latter of these significations. Whereas oxiug answers to the ha. fades, and is equivalent to n^oa- binov, ' face,' or ' person.' It occurs only in two other places of the N. T. ch. 11: 44, and Rev. 1: 16. In the one it is rendered face ; in the other, countenance. It is often found in the Sep. in the same acceptation. There can be no question that this precept is of the same import with those which enjoin strict impartiality be- tween the parties, or to have no respect of persons in judgment. The application of the precept is pretty obvious from the occasion of it. If they had been strictly impartial and equitable, they would have seen that they could not vindicate Moses for enjoining such a violation of the sabbatical rest as was occasioned by circumcising, whilst they condemned Jesus for his miraculous cures, which re- quired less labor, and were not less evidently calculated for pro- moting a good end. Nay, they could not excuse themselves for the one practice, if Jesus was blamable for the other. 26. "That this is the Messiah," oitomog ianv ahjd (og 6 Xgiazog. E. T. " That this is the very Christ." The word dhj&oig is want- ing in many MSS. ; amongst which are the Cam. and others of note. It is not in the Com. and some other early editions ; nor has it been read by some of the primitive writers. There is no word answering to it in the Vul. Cop. Arm. Sax. and Ara. versions. The Sy. and the Eth. have each a word corresponding to it ; but as Vol. II. 64 506 NOTES ON ST. JOHN. they have none answering to the word ali^&wg in the former part of the verse, (for the authenticity of which there is so general a con- sent of MSS. fathers, and versions,) there is some ground to sus- pect a transposition. On the whole, considering also that the word is unnecessary, and in this place rather unsuitable to the ordinary style of the writer, I thought it better to omit it. 28. " Do ye know both who and whence I am .'' " Kafxi o'tdare, nut o'tdare no&ev h(.u. E. T. " Ye both know me, and ye know whence I am." As the words are plainly eapable of being read as an interrogation, it is, in every respect, most eligible to translate them so in this place. In the way they are commonly rendered, they contain a direct contradiction to what our Lord says, ch. 8: 14, 19. Nor does it satisfy, that both may be true in different senses, since these different senses do not appear from the context. Nay, in effect he contradicts them in the same breath ; inasmuch as he tells the people, that they know not him who sent him. When they said, " We know whence this man is," the same thing was evidently meant as when they said, ch. 6: 42, " Is not this Jesus the son of Joseph, whose father and mother we know?" Now our Lord tells them plainly, that they do not know his father, and, consequently, cannot tell whence (that is, of what parentage) he is. Dod. Wes. Wy. render the words here interrogatively. ^ " He is true who sent me," taiiv dlr,&iv6g 6 ntn-ipag fxe. There is generally observed in the N. T. a distinction between dktj&tjg and ulri&ivog, when applied to persons : the former answers to the La. verax, the latter to verus ; the one means ' observant of truth,' the other ' genuine.' The words, therefore, are thought by Grotius, not improbably, to suggest, that the genuine father of Je- sus, a.Xi}0iv6g avTov nairjg^ was he who sent him ; the other, whom they knew, was only vo{.u^6f.uvog, supposed to be his father. Others think, that as the true God, in contradistinction to the false gods of the nations, is sometimes in the sacred books called o cih^&ivog ■dsog, the epithet uhidivog is here employed to hint, to the attentive and intelligent hearers, that that Almighty Being who alone is emi- nently denominated TRUE, is he who sent him. In either case, it does not appear to have been our Saviour's intention to express himself in sucii a manner as to be equally intelligible to all. His ;own disciples he brought, by little and little, to the full knowledge of his doctrine. Tlie spiritual, like the natural day, advances grad- ually. Now the translator ought, as much as he can, to adopt the views of his author. 32. " The chief priests," ol ttp;^f?b". Vul. " Principes." In conformity to this version, two MSS. of little account read uQ^iovteg. The Sax. version follows the Vul. 33. " Jesus therefore said," ilmv ovv avzolg 6 'itjoovg. E. T. *" Then said Jesus unto them.'-' So great a number of MSS. edi- CHAPTER VII. 507 tions, versions, fathers, and critics, reject aviolg in this place, as leave no reasonable ground to think that it has originally belonged to it. When we consider also the scope of the passage, we find it would be improper ; for this discourse must certainly have been di- rected, not to the officers of the Pharisees, but to the people. 35. " Will he go to the dispersed Greeks?" ^/? iiQ r^f diaano- gav TMv 'EWrjvaiv ^tKXet nopeveax^ac ; Vul. " Numquid in disper- sionem Gentium iturus est?" Be. "Num ad eos qui dispersi sunt inter Graecos profecturus est ?" After him E. T. " Will he go un- to the dispersed among the Gentiles ?" It is a manifest stretch to render the dispersion of the Greeks, " those dispersed among the Greeks ;" but if this were allowable, the very next clause, " and teach the Greeks ?" excludes it, for it is to them surely he goes whom he intends to teach. That" BUrjvsg is ever used in the N. T. for Hellenist Jews, I have seen no evidence, and am therefore now satisfied that this is the only version which the words will bear. 38. " He who believeth on me, as Scripture saith, shall prove a cistern whence rivers of living water shall flow," o ncoTtvcuu ilg ifti, xa&ojg iimv r) ygacp}], noxu^iol in ztjg noillug avTOv geuaovaiv vdaiog Cwjtos. E. T. " He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." As commentators have been at a loss to find the poition of Scripture here referred to, some have joined xudoyg limv 7] ygacfi] to the clause 0 niaT6voiv eig ifii, wliich immediately precedes, and thus rendered the words, " He who believeth on me so as the Scripture hath com- manded ;" making the latter clause serve to quahfy the former, that it may be understood that not every sort of believer is meant, but he whose belief is of such a particular kind. For my part, I do not find any insinuation in Scripture, that there are, or can be, different ways of believing. Belief may indeed have very different objects. But as to the act of the mind called believing, it is always mentioned in holy writ with the same simplicity that seeing, hear- ing, understanding, and remembering, are mentioned. Nor does there appear the least suspicion in the writer, that any one of these should be misunderstood by the reader more than any other. The above-mentioned is one of those criticisms which spring entirely from controversial theology ; for, if there had not been previously- different definitions of faith adopted by different parties of Chris- tians, such a manner of interpreting the words had never been de- vised. Doubtless, therefore, xadolg eimv t] ygacfr] is to be explain- ed in the usual way, as referring to some scriptural promise or pre- diction, of which what is here told would prove the accomphshment. Houbigant thinks that the passage alluded to is in one of Balaam's prophecies, Num. 24: 7, which he translates in this manner : "De praecordiis ejus aqua manabunt." He says some plausible things in support of his opinion, which it would be foreign to my purpose to 508 NOTES ON ST. JOHN. examine here. I have had occasion formerly to observe, that by such phrases as na&cag I'mav ?J ygucfi], a particular passage of Scrip- ture is not always referred to, but the scope of different passages is given. 39. "The Spirit was not yet [given]," ovnoi yag ijv nvivftu ttytov. E. T. " For the Holy Ghost was not yet given." Vul. " Nondum enim erat spiritus datus." "^yiov is wanting in several MSB. Origen, Cyril, Hesychius, and Nonnus, seem not to have read it. There is nothing corresponding to it in the Vul. Sy. Cop. Sax. and Arm. versions. It is rejected also by some of the best modern critics. Though there is no word for given in the common Gr. it is in the Vat. MS. the Vul. both the Sy. and the Sax. It seems necessary, in order to complete the sense. The evidence in its favor would otherwise be insufficient. 43. " The people were divided," a%loi.ia iv tm o^fAw iyivixo. Diss. X. Part iii. sect. 2. 48.' " Of the Pharisees." Diss. IX. Part iv. sect. 6. 52. " Search," igevvt]aov. Vul. " Scrutari Scripturas." The only voucher for this variation is the Cam. MS. which adds icig ygacpag. No version whatever favors it. ^ " That prophets arise not out of Galilee." on jigoqjriTt]? in z^g raXdttiag ovx iyTJyigzai. E. T. " For out of Galilee ariseth no prophet." A great number of MSS. read iyelgerat, and several versions ; the Vul. both the Sy. the Goth, and the Sax. render the words in such a manner as though they had read so. Nonnus also says iysigerai. But we cannot, from this, conclude with certainty that they read so ; for a freedom no greater than the change of the tense in verbs must be sometimes taken, especially in translating a writer who uses the tenses with such peculiarity of idiom as this evangelist. It is enough here, that it appears to have been the gen- eral sense of intrepreters that the verb was to be understood in the present. Indeed, most of the modern translators, and among the rest the Eng., have in this followed the ancient. It has not a little puzzled expositors to account for so general an assertion from the leading men of the nation, since it is highly probable that Jonah at least arose out of Galilee. On this article I observe, first, that our transla- tors have rendered the expression more absolute than they were warranted by the Gr. It is there literally, ' prophet ariseth not.' They say, " No prophet ariseth." There is a real difference here. The former, In common speech, denotes no more than that it is not usual ; the latter, that it never happens. I have rendered it, in my -opinion, more agreeably to the sense, and more suitably to our idiom, by the plural number. I observe, 2dly, That men, when their passions are inflamed, are not wont to be accurate In their express- ions, or distinct in recollecting, on the sudden, things which make against them. This expression of the Pharisees, therefore, whom CHAPTER VIII. 509 prejudice, pride, and envy, concurred in blinding, needs not appear so surprising to us. The expedient, to which Bishop Pearce and others have recurred, of prefixing the article to ngoqit^Ti^g, without the authority of a single MS. or of a quotation from any ancient au- thor, is, of all resources, the worst. Here it would hurt, instead of mending, the reply. Admit that Jesus had been but a prophet, and not the Messiah, was there no crime, or was there no danger, in form- ing a plan to destroy him ? By such a correction one would make them speak as if it were their opinion, that they might safely take the life of an innocent man, even though a prophet of God, if he was not the Messiah. The reason of their mentioning a prophet, was because our Lord, by pretending a divine commission, had classed himself among prophets, and therefore had given reason to infer that, if he was not a prophet, he was an impostor, and consequently merited the fate they intended for him. For the law, Deut. 18 : 20, had expressly declared, that the prophet who should presume to speak a word in the name of God, which he had not commanded him to speak, should die. • Now, they had, on their hypothesis, specious ground for making the remark, as it served to vindicate their designs against his life. But the whole of their argument is marred by making it " the prophet ;" for our Lord was not yet un- derstood to have publicly and explicitly declared himself the Mes- siah. 53. " Then every man went." — See the Note immediately fol- lowing. CHAPTER Vin. 1 — n. The first eleven verses of this, with the concluding verse of the former chapter, containing the story of the adul- teress, are wanting in a great number of MSS. Origen, Chr. The. the Gr. catena, though containing no fewer than three-and-twenty authors, have not read these twelve verses. Euth. a commentator so late as the twelfth century, is the first who has explained them. At the same time he assures us in his Commentary, they are not to be found in the most correct copies. They were not in any good copy of either of the Sy. versions, printed or MS. till they were printed in the Eng. Polyglot from a MS. of Archbishop Usher. They are neither in the Go. nor in the Cop. They have been long read by the Greeks in their churches, are in most MSS. found with them at present ; although in some of them they are marked with asterisks or daggers, to show that they are considered as spurious. If they be an interpolation, they are a very ancient one, having been found in some copies before Origen. Some have represented them as having been transcribed from the apocryphal Gospel according to 510 NOTES ON ST. JOHN. the Hebrews ; others have ascribed them to Papias, who flourished in the beginning of the second century. Many of the best critics and expositors of opposite sects have entertained strong suspicions of them. Such are Er. Olivetan, Cajetan, Bucer, Cal. Be. Gro. Ham. L. CI. The words of Be. are remarkable ; I shall therefore transcribe them : — " Ad me quidem quod attinet, non dissimulo rai- hi merito suspectum esse quod veteres illi tanto consensu vel rejece- runt, vel ignorarunt. Deinde quod narrat Jesum solum fuisse relic- turn cum muliere in templo, nescio quam sit probabile : nee satis co- haeret cum eo quod mox, id est, versu duodecimo dicitur, eos rur- sum alloquutus; etquod scribit, Jesum digito scripsisse in terra, no- vum mihi et insolens videtur, nee possum conjicere quomodo possit, satis commode explicari. Tanta denique lectionis varietas facit ut de totius istius narrationis fide dubitem." To the expositors above- mentioned 1 might almost add the Jesuit Maldonat, considered in his critical capacity, though, as a true son of the church, he declares himself on the contrary side. For, after fairly deducing the evi- dences which are urged for the rejection of this story, he produces, as a counterbalance, the single authority of the Council of Trent, and appears to make a merit of sacrificing to it every thing that might be urged from reason on the opposite side. " Sed hcec omnia," meaning the evidences he had given of the spuriousness of the pas- sage, " minus habent ponderis, quam una auctoritas ecclesias, quae per concilium Tridentinum, non solum libros omnes quos nunc ha- bet in usu, sed singulas etiam ejus partes, tanquam canonicas appro- bavit." But in this implicit deference to authority Maldonat has not preserved an uniform consistency. See the Note on ch. 21:22, 23. There are some strong internal presumptions, as well as ex- ternal, against the authenticity of the passage. They who desire to enter further into the question, may consult Si.'s Crit. Hist, of the text of the N. T. ch. 13, and Wet. on the place. Let them also read, for the sake of impartiality. Bishop Pearce's note C. on verse 11, and his other notes and remarks c-^ the whole story ; and if they think with him, that all, or the chief objections made by Wet. against the authenticity of the story, are fully answered, they will naturally adopt the Bishop's opinion. 6. " Was writing with his finger on the ground," toI daxivXa) eygacpfv ilg rriv yijv. E. T. " With his finger wrote on the ground, as though he heard them not." This is one of the few instances in which our translators have deserted the common Gr. and even the La. in deference to the authority of MSS. a good number of which, and some of the early editions, after yrjv read f^n] ngoanoiovf^evos ; but this clause is not in any translation, that I have seen, of an earlier date than Dio.'s. Being, besides, quite unnecessary, I thought it better to follow the common editions both Gr. and La. 9. " They hearing that withdrew," ol di, anovaavieg ital vno CHAPTER VIII. 511 Trjg avvetdijaieog ikey^ofievoi, i^r/g^ovio. E. T. " And they which heard it, being convicted by their own conscience, went out." The clause xat vno Trjg avpeidrjaecog iXfyio^uvov is wanting in many MSS. some of the best editions, and in the Vul. Sy. Sax. and Eth. versions. 10. " And seeing none but the woman," xat {.ajdii/a x^iaoa/^ifvos nlr}v trig yvvaiKog. This clause is wanting in the Cam. and four other MSS. and also in the Vul. Sy. Sax. Cop. and Arm. versions. The sense, however, seems to require it. ^ " Hath nobody passed sentence on thee ?" ovdelg at xanxQi- viv ; E. T. "Hath no man condemned thee?" 11." Neither do I pass sentence on thee," ovdt iyci as -AazaxQi- vM. E. T. " Neither do I condemn thee." The Eng. word con- demn is used with so great latitude of signification for blaming, dis- approving, as well as passing sentence against ; that I thought it better, in order to avoid occasion of mistaking, to use a periphasis which exactly hits the meaning of the Gr. word in these two verses. 14. " My testimony ought to be regarded, because 1 know whence I came, and whither I go," '^Xtjdi'jg iaziv i] fxa^ivQia ^iov~ bzi oidu no&ev rjl^ov, xai nov vnayoi. It has been suggested (Bow- yer's Conjectures) that the conjunction ort is not in this passage causal, but explanatory, and introduces the testimony meant, ' My record is true, that I know whence I came, and whither I am going.' But though on is often employed for ushering in the subject, it does not suit the connexion to render it so here. Had these words, " 1 know whence I am," etc. been the testimony to which the Phari- sees alluded in the preceding verse, where they said, " Thou testi- fiest concerning thyself," etc. I should admit the justness of the sug- gestion. But when we observe, that the testimony, ver. 12, " I am the light of the world," etc. which occasioned their retort, is quite different, we must be sensible, that to render the words in the way suggested, is to make our Lord's answer foreign from the pur- pose. It does tiie worse here, as this appears to be the first time that Jesus used these words, " I know whence I came," etc. If so, they could not be the testimony to which the Pharisees alluded. How, then, does our Lord's arfi;ument run, on the common inter- pretation ? In this manner : ' Though it holds in general, that a man's testimony of himself, unsupported by other evidence, is not to be regarded ; it is, nevertheless, where other testimony cannot be had, always received, and has that regard to which the circumstan- ces of the case appear to entitle it. My mission is a transaction be- tween God and myself. I know whence I came, and whither I go ; or all that relates to the nature and end of my mission, of which I am conscious. But this is what no other man is : I can, there- fore, produce no human testimony but my own, a testimony which will not be disregarded ^by those who consider how strongly it is supported by the testimony of God.' (See ver. 16, 17, 18.) 512 NOTES ON ST. JOHN. 15. "Ye judge from passion," w^u''^? xar« t??V a«^>ca ytghtTi. E. T. " Ye judge after the flesh." -^d^'i, in the language of the N. T. is frequently used to denote the inferior powers of the soul, the passions and appetites, and is, in this meaning, opposed to Tii'fvfia, which denotes the superior faculties of reason and con- science. Thus, itard odgxu negmuTelv, is to act habitually under the influence of passion and appetite. Though, from the use of the conunon version, we are habituated to the phrase " after the flesh," to the much greater number it conveys no distinct meaning. It only suggests something which, in general, is bad. Diss. I. Part i. sect. 11. N. sect, 14. N. 20. " The treasury," Mr. 12: 41. N. 24. "Ye shall die in your sins;" that is, impenitent, hardened. It may also denote, that they should die suffering the punishment of their sins. In this explanation it conveys a prediction of the destruction of their city and State, in which it is not improbable that some of our Lord's hearers on this occasion afterwards perished. 25. " The same that I told you formerly," t?jV olqiyiv o, ti huI laXoj v^7p. The E. T. is to the same purpose : " Even the same that I said unto you from the beginning :" zriv dgyriv for xarot tjJv dQp]v, is entirely in the Gr. idiom for ' in the beginning,' ' for- merly.' In this way it is used by the Seventy, Gen. 13: 4. 43: 18, 20. Dan. 8: 1 : In this way it is explained by Nonnus : "0 'xTi UBQ V[UV 'JEI oiQX^]? uogl^ov. In this way also it is rendered in the M. G. arro ttjV dg^^v. When we have such authority for the meaning of the word, (the best of all authorities for scriptural use), 1 see no occasion for recourse to profane authors. Misled by these, Dod. unites the passage, with the following words, ver. 26, nolla ty^a ttsoI vixcovlayslv xal KQivaiv, into one sentence, thus rendering the whole, " Truly, because I am speaking to you, I have many things to say and judge concern- ing you ;" in which it is not in my power to discover any meaning or coherence. 1st, We have no answer given to the question put ; 2dly, We have things introduced as cause and effect, which seem but ill fitted to stand together in that relation. Could his speaking to them be the cause of his having many things to judge concerning them ? Vul. " Principium qui et loquor vobis." For the qui there is no support from either Gr. MSS. or ancient versions. Nay, some ancient La. MSS. read quod. 27. " That he meant the Father," on top nurt'ga aviolg Ikfyev. Vul. " Quia patrem ejus dicebat Deum." The Cam. MS. adds zdv 0SOV, which, with the Sax. version, seem to be in this place the only testimonies in favor of the Vul. 28." Then ye shall know- what I am," tore yvtuOio&i oti iyw CHAPTER VIII. 513 iifxt. E. T. " Then shall ye know that 1 am he." With Gro. I understand the third word as thus divided, o ti which is the same as T*, quid, ' what.' In this way there is a direct reference to the question put ver. 25, " Who art thou ?" It has this advantage also, that it leaves no ellipsis to be supplied for completing the sense ; and the connexion is both closer and clearer than in the common version. L. CI. has taken this method in rendering the words into Fr. " Alors vou connoitrez ce que je suis." P. R. and Sa. though translating from the Vul. which says " quia ego sum," go still nearer the terms of that question, and say " qui je suis," who I am. In Eng. the An. and Hey. follow L. CI. as I also have done. In this way the full import of the words is given with suf- ficient clearness. 33. " Some made answer," dnexglx^ijaccp aiirw. E. T. " They answered him." The whole scope of the place shows that it was not those believers to whom Jesus had addressed himself in the two preceding verses, who are here represented as answering : But such expressions as tleyop, ane)(^i&7]oav, are sometimes used inde- finitely, and import only ' it was said,' 'it was answered.' What follows evinces that they were far from being believers who made this answer. 38. " Ye do what ye have learnt from your father," vfulgovv 0 ecoQuy.ars nagd toj naTgl vi-ioiv -jioialie, E. T. " Ye do that which ye have seen your father." But in a considerable number of MSS. some of them of note, for iwgdKaTa we read r]KovGaT£. It was so read by Origen and Cyril. It is followed by the Eth. Cop. Go. and second Sy. versions. I agree with Bishop Pearce in thinking this reading preferable in point of propriety. It is for this reason, which is of the nature of internal evidence, that I have adopted the correction, otherwise not strongly supported. 39. " If ye were Abraham's children, ye would act as Abra- ham acted," £1 tiava zov ' J^gadf-i i^if, td igyu zov '^(Jgadfi Inoul- T£ av. Vul. " Si filii Abrahae estis, opera Abrahae facite." To warrant this version the original should be '^j^gudfi iaie, zd igya rov '^t^Qad/.i notelTe, Yet there is no MS. which reads entirely in this manner. 43. " It is because ye cannot bear my doctrine," on ov dvvua- •&£ dxovicp Tov Xoyov top tfiov. E. T. " Even because ye cannot hear my word." The verb daovnv denotes frequently in Scripture, and even in profane authors, not barely ' to hear,' but ' to hear pa- tiently ;' consequently not to hear often means not to hear. The Eng. verb to hear has sometimes, I acknowledge, the same mean- ing, but more rarely ; and in consequence of the uncommonness, the literal version has somewhat of an ambiguous appearance, which the original has not. The An. Hey. and W^or. have all avoid- ed the ambiguity, though not quite in the same manner. Vol. II. 65 516 NOTES ON 8T. JOHN. The Vul. Er. and Zu. say " exultavit," but both Cas. and Be. "geslivit." L. CI. Beau, and almost all the late Eng. interpreters, nay, and even the most eminent Fr. translators from the Vul. as P. R. Sa. and Si. follow in this the interpretation of Be. and Cas. - " He saw." His faith was equivalent to seeing, 57. " And thou hast seen Abraham?" A'al '^^gaa^i tajgaitag ; E. T. " And hast thou seen Abraham ?" The form I have given to the interrogation, which is still retained, is more expressive of the derisive manner in which the question seems to have been put. Mt. 27: 11, with the N. 58. " Before Abraham wns born, I am," n^ih '^(Sgaaf-i yivia&ai, iyco eifxi. E. T. '• Before Abraham was, I am." I have followed here the version of Er. which is close both to the sense and to the letter : " Antequam Abraham nasceretur, ego sum." Dio renders the words in the same way in Italian : "Avanti che Abraam fosse nato, io sono." Dod. Hey. and Wy. translate in Eng. in the same mann.er. JZyco eifM may indeed be rendered ' I was.' The present for the imperfect, or even for the preterperfect, is no unusual figure with this writer. However, as an uninterrupted duration from the time spoken of to the time then present, seems to have been sug- gested, I thought it better to follow the common method. 59. The E. T. adds, " and so passed by." In the common Gr. we have xat nagtjysv ovrcog. But these words are not in the Cam. MS. nor in some of the early editions. There is nothing cor- responding to them in the Sy. Vul. or Sax. versions. Cas. and Lu. have them not. Be. considers both this, and the clause immediately preceding, to wit, " passing through the midst of them," which is also wanting in the Vul. Arm. and Sax. versions, as mere interpo- lations. He has, nevertheless, retained them in his translation. They are rejected by Gro. and Mill. It may be said that one of these clauses at least (if not both) adds nothing to the sense : they kave much the appearance of having been copied from other Gospels. CHAPTER IX. 2. " Who sinned ; this man, or his parents, that he was born blind .?" Diss. VI. Part. ii. sect. 19. 7. " Wash thine eyes in the pool of Siloam," vlipai fig rriv Kolvfx^rix^Qav Tov ZdoiCifA. E. T. " Wash in the pool of Siloam." There are two words which occur in the N. T. in the sense of washing Qv bathing ; yet they are not synonymous, though we have not terms which correspond so exactly as to mark the distinction between them. The words are vhusiv and Xovtiv. The former, vimfiv, or rather vimeaOai, (for the middle voice is more used), denotes to wash or bathe a part only of the body ; the latter, lovetv, CHAPTER IX. 617 is to wash or bathe the whole body. This difFerence, if I mistake not, is uniformly observed in the N. T. Thus, Mt. 6: 17, xongoa- lonov aov vlipat . 15:2, ov vlnrovcai rag ^ilgug avxwv. And in this Gospel the distinction is expressly marked, ch. 13: 10, oXdov- f4.e'vog ov )^p(tav I'xft' V rovg -nodag vi\paa&ai, where the participle Xe\ovf.itvog is used of him whose whole body is washed ; and the verb vlipaa&at is joined with zovg nodag. That the verb Xoviiv is commonly used in the manner mentioned, see Acts 9: 37. Heb. 10: 23. 2 Pet. 2: 22. Rev. 1:5. In all which, whether the words be used literally or metaphorically, the complete cleansing of the body or person is meant. There is only one passage about which there can be any doubt. It is in Acts 16: 33, where the jailor, upon his conversion by Paul and Silas, prisoners committed to his custody, is said in the E. T. to have washed their stripes. The verb is tXovaev. But let it be observed, that this is not an accurate version of the Gr. phrase tkovoev ano rcov Tchjycof, which, in my opinion, implies bathing the whole body, for the sake both of clean- ing their wounds and administering some relief to their persons. The accusative of the active verb ilovaiv is evidently rot ob'y^axa understood. The full expression is tlovae rd ou[.iaru umwv dno T^v nh^ywv. The same distinction between the words is well ob- served in the Sep. The vi^ord wash, in Eng. when used as a neuter verb without a regimen, is commonly, if not always, understood to relate to the whole body. The word vlipuv shows, on the contrary, that the sacred author meant only a part. That the part meant is the eyes, is manifest from the context. Not to supply them, there- fore, in Eng. is in effect to alter the sense. Nonnus, agreeably to this exposition, says vinte zaov Qt&og. And when the man himself relates to the people, ver. 11, how he had been cured, Nonnus thus expresses this circumstance : Nlipafisvog axisgoto nsqixqoxov o[i[xaxog vkijv. And afterwards, ver. 15, to the Pharisees he says, vddxi nrjXov (vtipcc. Mr. 7: 3, 4. N. 8. " They who had before seen him blind," ol •dirnQovvxig av- Tov TO TiQOxiQQv oxt Tvcflog ?}*/. Vul. " Qui vidcrunt eum prius quia mendicus erat." Conformable to this are the Al. Cam. and several other MSS. which instead of xv(fX6g read ngoaalxrig. Most of the ancient versions agree in this with the Vul. It makes no material difFerence in the story. 9. " Others, He is like him," dX\oi di, oxt ofioiog uvxm igxiv. Vul. " Alii autem, Nequaquam, sed similis est ei." In conformity to this, four MSS. instead of or* read ovxi «AA'. The Sy. and some other versions agree also with the Vul. 16. Zxio^ar^v tvavxolg. Diss. IX. Part iii. sect. 2. 17. " What sayest thou of him for giving thee sight?" 2v xl 518 NOTES ON ST. JOHN. Wyeig nfol avxov, on rjvoi'ie aov rovg 6(p&aXf.iovg ; E. T. "What sayest thou of him, that he hath opened thine eyes?" Vul. " Tu quid dicis de illo qui aperuit oculos tuos ?" It would appear that the La. translator has read 6g for on. It suits the sense very well, but has no support from MSS. versions, or ancient authors. The common reading is unexceptionable ; but the expression in the E. T. does not convey the meaning so distinctly as could be v/ished. The sense is u'ell expressed by Ham. in his paraphrase : " What opinion of him hath this work of power and mercy to thee, wrought in thee .?" 22. " Should be expelled the synagogue," unoavvaywyog yevt]- tat. This corresponds in their discipline to what we call ' excom- munication.' 24. " Give glory to God," Aog do'iav im 0{(o. This does not mean, as is commonly supposed, ' Give God the praise for thy cure.' The import is, ' Glorify God by confessing ingenuously the truth.' This expression shows that they believed, or affected to believe that he had told them lies, and that they wanted to extort a confession from him. It was the expression used by Joshua, ch. 7: IS, 19, to Achan, when he would induce him to confess his guilt in relation to the feccursed thing. ]t was adopted afterwards by the judges, for adjuring those accused or suspected of crimes to acknowledge the truth as in the sight of God. What follows en- tirely suits this sense. Their speech is to this effect : ' You cannot impose upon us by this incredible story. We know that the man you speak of, who openly profanes the Sabbath, is a transgressor, and therefore can have no authority or commission from God : It will, therefore, be the wisest thing you can do, to confess the truth honestly, as thereby you will give glory to God.' It would appear from their tampering so much with this man, that they hoped by his means to detect some fraud or collusion, by the use of which our Lord had procured so extraordinary a fame for working mira- cles. But being disappointed in their expectations from him, they were so incensed that tiiey resolved immediately to excommunicate him. 27. " Did ye not heari^" A'«£ oux i^xovaare ; E. T. " And ye did not hear." Vul. " Et audistis." This translator has read x«t rjy.ovGai{ ; a reading which has no support from antiquity, except the Sax. version. 1 think the clause ought to be read as a ques- tion, a manner frequent in this Gospel. If it be rendered in the common way, it must mean, ' Ye did not mind what was told you.' If so, the verb dxovnv is used twice in the same verse in senses totally different. Such an interpretation as supposes this, unless when a paronomasia is evidently intended, ought to be avoided as much as possible. 32, " Never was it heard before," fx lov aloivog ovx i^xova&r}. CHAPTER X. 519 alcjvog, or in lov atulvog, is a literal version frequently occurring in the Sep. the Heb. word tajriyn, in like manner as iig top aidJi'cn, or ecxigrov aiwvog is Cb'ii'b- The former strictly means ' from eter- nity,' the latter, ' to eternity.' In this sense they are applied to God, Ps. 90: 2. But in popular language, the former often de- notes no more than from the beginning of the world, or even from very early times ; and elg t6i> uiMva does not always mean ' to eter- nity,' in the strict sense of the word. That tlie use is nearly the same in Pagan writers, has been very well showed by Wet. The meaning of neither phrase, when accompanied with a negative, ad- mits much variation. The one is antehac nunquam, ' never before ;' the other, nunquam dehinc, ' never after.' In regard to the latter, an exception was taken notice of on ch. 8: 51. Such an interpre- tation as ' from the age,' which some have proposed, conveys no meaning where no particular age has been spoken of. Nor is there any age of the world that appears to have been distinguished in Scripture as the age, by way of eminence. But a great deal of the reasoning used in criticism, especially scriptural criticism, is merely hypothetical. 34. " Thou wast altogether born in sins, and dost thou teach us ?" This reproach proceeded from the same general principle from which the question of the disciples, ver. 2, arose. CHAPTER X. 2. " The shepherd always entereth by the door," o de tiosQ%6ni- vogdta zrjg {tvgag, noif,ti^v tart tmv ngo(jaTOJv. E. T. " He that en- tereth in by the door is the shepherd of the sheep." This mode of speaking with us conveys the notion, that the shepherd is the only person who enters by the door ; yet the owner, the door-keeper, and the sheep themselves, also enter the same way. The original ex- pression is manifestly intended to denote the constant, not the pe- culiar use which the shepherd makes of the door, as opposed to the constant use of thieves and robbers to force their entrance, by breaking or climbing over the fence. The comparison is made, not to the folds used by the common people in remote parts of the country, but to those belonging to the rich in the neighborhood of a populous city, where the walls and other fences need to be strong- er, and the entrance more carefully kept, on account of the greater danger from thieves. 8. " All who have entered in another manner," Txavng boot txqo i/iov riX&ov. E. T. " All that ever came before me." But there is a remarkable difference of reading on this passage. The words nQO ifiov, on which the meaning of the sentence entirely depends, are wanting in some of the most ancient, and in a very great number of 520 NOTES ON ST. JOHN. Other MSS. There is nothing corresponding to them in the Vul. which says simply, " Omnes quotquot venerunt." The first Sy. in like manner has them not : the second Sy. has an expression answer- ing to them ; but it is marked as spurious with an asterisk. Neither the Go. nor the Sax. has them. They are wanting in the Com. and some other early editions. Most of the ancient expositors ap- pear not to have read them. Some however have. Among these is Nonnus, who says, ndvng oooi nuQog tjkdov. This is the state of the external evidence with regard to the words in question. And if it be found such as to leave the mind in suspense about their authen- ticity, the internal evidence against them does, in my opinion, turn the scale. When our Lord, in explaining his public character, uses a comparison introduced by the words 1 am, it is always his manner to suit what he next says of himself to that, whatever it be he has chosen to be represented by. Of this we have several examples in this Gospel. Thus, when he says, ch. 6 : 51, " I am the living bread which descended from heaven," it is immediately added, *' Whoso eateth of this bread" — This perfectly suits the compari- son adopted ; for bread is baked to be eaten. Again, ch. 14 : 6, *' I am the way, and the truth, and the life : no man cometh unto the Father but by me [who am the tea?/]." Again, ch. 15 : 1, " I am the true vine, and my Father is the vine-dresser." It is added, " Every barren branch in me [the vine] he loppeth ofF." To come to the context, ver. 11," I am the good shepherd ;" it follows, *' the good shepherd giveth his life for the sheep ;" and, lastly, ver. 9, " I am the door ; such as enter by me [the door] shall be safe." Now to this manner, so uniformly observed, the words under exam- ination cannot be reconciled. " I am the door, all that ever came before me," ngo if-iov, that is, before I the door came. But do we ever speak of a a door^s coming to any place? This is so far from illustrating the meaning, that it is inconsistent with any meaning, and therefore leads the mind to devise some other image which may suit the words here used. Such, indeed, Js that employed ver. 11, where our Lord calls himself" the shepherd." But by no rules of interpretation can we borrow light from a circumstance which had not yet been mentioned. Of this incoherence, Maldonat, though he explains the words differently, was entirely sensible : Non videntur hsec enim," says he, " cum prsecedenti versu satis apte conjungi. Si enim dixisset se pastorem esse, commode et apposite adderet ali- os non pastores sed fures et latrones fuisse ; cum autem dixerit se esse ostium, non apparet qua ratione, qua consequentia addat alios fuisse latrones." But, beside this unsuitableness to the context the meaning expressed by oaoi ngo ti-iov r]X&ov appears exception- able. Who were those that came before him ? Not Moses and the prophets, surely. For of these our Lord, far from calling them thieves and robbers, always speaks honorably. Yet to these we CHAPTER X. 621 should otherwise most readily apply the expression, especially when we consider that Jesus styles them to his disciples, " the prophets who were before you." ' The persons here meant,' say some, ' are those who, before his time, assumed the character of Messiah.' But who were these ? It does not appear from any history, sacred or profane, that any person, before his time, ever assumed the char- acter or title of Messiah. Afterwards, indeed, agreeably to our Lord's predictions, it was assumed by many. Theudas and Judas of Galilee cannot be meant. They were rather contemporaries. And thougli both were seditious leaders, and gave themselves out for extraordinary personages, we have no evidence that either of them pretended to be the Messiah. For all these reasons, I think ngo if.tov ought to be rejected as an interpolation. The external evidence, or what I may call the testimonies in its favor, are at least counterbalanced by those against it ; and the internal evidence, aris- ing from the sense of the expression and the scope of the passage, is all on the contrary side. I read therefore with the Sy. the Vul. and, I may add, the old Italic, of which the Sax. is esteemed by critics a literal translation, noLvxig oaoi tjk&ov. I consider ^kdov as used here for horjldov, the simple for the compound used ver. I, and the word aXkuxoxiev understood as supplied from that verse. It is not unusual, when there is occasion for repeating a sentiment which has been advanced a little before, to abridge the expression, on the supposition that what is wanting, the hearers will supply from memory. It will perhaps be objected to this explanation, that it makes this sentence a mere repetition of what is said in ver. 1. I own that the affirmation in ver. ] , is here repeated, but not merely so, as it is attended with a very important explanation. The import of the two verses, which will show exactly their relation, may be thus expressed : 1. They who enter the fold otherwise than by the door, are thieves and robbers. 7. I am the door. 8. Consequent- ly they who enter otherwise than by me, are thieves and robbers.' This makes the eighth verse, as it were, the conclusion of a syllo- gism, of which the first and the seventh are the premises. It is re- markable, that this has appeared to be the general import of the passage, even to those interpreters who seem either not to have known how it could be deduced, or have attempted a method abso- lutely indefensible. Dr. Clarke (see his paraphrase of ver. 8) gives a sense to the words which coincides with that here given ; but he does not inform us how he makes it out, or in what manner he read the original. Eisner has endeavored to draw the same meaning from the reading in the common Gr. ; but, in my judgment, without success. 'fJpyf'n&ui tcqo {fv(jag for logo past o door, is, I suspect, utterly unexampled. Besides, who was ever accounted either thief or robber fur going past the door, if he did not attempt to break into the enclosure ? But it may be said, if the words ngo tfiau Vol. II. GG 522 NOTES ON ST. JOHN. ought to be rejected, how shall we account for their introduction into so many copies ? To this I can only reply, that the misap- prehension of the sense in some early transcriber, may not improba- bly have led him to take this method of supplying the ellipsis. It is in this manner that the greatest freedoms which have been taken with the sacred text are to be accounted for. Upon the whole, our Lord, when he compares himself to a shepherd, speaks in the char- acter of the great prophet or teacher of God's people ; when he compares himself to the door of the sheep-fold, he signifies that it is by him, that is, by sharing in his grace, and partaking of his spirit, that the under-shepherds and teachers must be admitted into his fold, that is, into his church or kingdom, and participate in all the spiritual blessings belonging to its members. In this view, the words are directed chiefly against the scribes and Pharisees, considered as teachers, whose doctrine was far from breathing the same spirit with his, and whose chief object was not like that of the good shepherd, to feed and to protect the flock, but, like that of the robber or the wolf, to devour them. I shall only add, before I conclude this note, that the interpretation here given suits the words that follow as well as those that precede. Thus, ' 7. I am the door. 8. All who enter in another manner are thieves and robbers. 9. All who enter by me, shall be safe.' How common was this method with our Lord, to enforce his sentiments by affirmations and negations thus connected ! 14, 15. "I both know my own, and am known by them, (even as the Father knoweth me, and I know the Father) ; and I give my life for the sheep." Ch. 6 : 57. N. Diss. 12. Part 4. sect. 3. 16. " I have other sheep besides, which are not of this fold." This is spoken of the Gentiles, who were afterwards to be received into his church on the same footing with the Jews. 18. " No one forceth it from me," ovdiig aigft am?]v an ifiov. E. T. " No man taketh it from me." This can hardly be said with propriety, since he suffered by the hands of others. The Eng. verb take does not express the full import of the Greek a/pw. In this place it is evidently our Lord's intention to inform his hearers, that his enemies could not by violence take his life, if he did not voluntarily put himself in their power. 22. " The feast of the dedication," r« tynalvia. It might be rendered more literally, ' the feast of the renovation.' But the other name has obtained the sanction of use. This festival was in- stituted by Judas Maccabaeus, 1 Mac. 4; 59, in memory of their pulling down the altar of burnt-ofTerings, which had been profaned by the Pagans, and building a new one, dedicated to the true God. ^ " It being winter," ;fft^coi/ »; ko ovofiart xov narpog /nof, raura fxagivgii nfQi if40v. E. T. " I told you, and ye believed not ; the works that I do in my Father's name, they bear witness of me." The words are capable of being rendered either way ; but there is this differ- ence : rendered in the one way, they are conformable to fact, as appears from this very Gospel — " 1 said to you, the works which I do," etc. That he had said this, we learn from ch. 5: 36. In the other way rendered, the words " I told you," can refer only to what they asked hira to tell them, to wit, whether he were the Messiah or not. Now it does not appear from this, or from any other Gospel, that he had ever told them this in express terms, as they wanted him to do. It may be proper to observe, that the Vul. is here, in respect of the sense, agreeable to the version I have given; but, in respect of the expression, plainly points out a different reading : " Loquor vobis, et non creditis, opera quae ego facio in nomine pa- tris mei, haec testimonium perhibent de me." In conformity to this, the Cam. MS. alone reads AaAw for einov. 26, 27. " Ye believe not, because ye are not of my sheep. My sheep, as I told you, obey my voice," ov ncaievfTe ' ov ydg tan in TMv Tigo^arcov xtop fftojp, xa-itcog elnov v^lv. To, ngo^ara ta ifxa Ttjs qicovrjg fxov dxovsi. E. T. " Ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice." This case is similar to the former : xuOctjg flnov vij.7v is joined by our translators to the preceding words ; I join them to those which fol- low. My reason is the same as in the foregoing instance. The words which precede had not, as far as we are informed, been ex- pressly used by our Lord; the subsequent words had. On the common Gr. there is no change made but in the pointing. Indeed the clause xa&wg einov v[xlv, which has occasioned the question, is wanting in several MSS. as well as in the Vul. Cop. Arm. and Sax. versions. To recur to the authority of later interpreters and critics, would, in so plain a case, be quite unnecessary. 29. " My Father, who gave them me, is greater than all," o nairjQ fiov og di'Scoict fiot fifi^o)v navtrnv taxi. Vul. " Pater meus, quod dedit mihi, majus omnibus est." There is nothing in the Gr. MSS. which can confer the least probability on this version of the La. interpreter. Two or three MSS. have d for 6g. The Al. reads ^ui^ov for jufiCoov. The Cop. and Sax. versions agree with the Vul. 30. "I and the Father are one," fyco xal d naxrig tv tOfiiv. The word is not dg, one jierson, but iv, one thing, or the same thing. It might have been so rendered here ; but the expression is too homely, in the opinion of some excellent critics, to suit the dig- nity of the subject. The greater part of foreign interpreters have 524 NOTES ON ST. JOHN. thought Otherwise. Vul. Ei-. Zu. Cas. Be. " Ego et pater unum sumus. Lu. " Ich und der vater sind eins." Dio. " lo e il padre siamo una istessa cosa." L. CI. " Men pere et moi sommes une seul chose." P. R. Si. and Sa. "Une meme chose." What is distinguished in the original, we ought, if possible, to distinguish. Yet no Eng. translator known to me has in this chosen to desert the common translation. 34. " Is it not written in your law?" Here we find the book of Psalms, whence the passage quoted is taken, included under the name law, which is sometimes used for the whole Scriptures of the O. T. 35. " To whom the word of God was addressed," n^og ovg d Xoyog Tov Seov iyivf.xQ. It has been observed justly, that the words may be rendered, ' against whom the word of God was pointed.' What gives countenance to this interpretation is, that God, in the place quoted, (Ps. 82: 6) is severely rebuking and threatening wicked judges and magistrates. On the whole, however, I prefer the version here given. ^ "And if the language of Scripture is unexceptionable," nal ov dvvattti lv&Tji>ai i] y^cccpt]. E. T. " And the Scripture cannot be broken." I do not know a meaning which, by any of the received laws of interpretation, we can affix to this expression, " Scripture cannot be broken." Yet it is impossible for one who attends to our Lord's argument, as it runs in the original, to entertain a doubt about the clause which answers to it in the Gr. Our Lord defends what he had said from the charge of blasphemy, by showing its con- formity to the style of Scripture in less urgent cases ; insomuch that, if the propriety of Scripture language be admitted, the propriety of his must be admitted also. This is one of those instances, wherein, though it is very easy for the translator to discover the meaning, it is very difficult to express it in words which shall appear to corres- pond to those of his author. In such cases a little circumlocution has always been allowed. 36. " Whom the Father hath consecrated his apostle to the world, ov 6 TittiriQ riyidae nui dntoieiXev iig~z6v kog/hov. E. T. " Whom the Father hath sanctified and sent into the world." That dytdCetv in Scripture often denotes ' to consecrate,' to set apart to any religious or important purpose, has been shown, Diss. VI. Part. iv. sect. 9 — 13. It is evident, that it is only in this sense applicable here. There are two words which Jesus chiefly uses for expressing his mission. One is nt'fiTOt), the other unoaitklbi ; the former a more familiar, the lat- ter a more solemn term. It is from the latter that the name apostle is derived. Our Lord, in my opinion, has often an allusion to this title, when it does not appear in the E. T., because both words are promiscuously rendered " send." And though here the word send CHAPTER XI. 525 does but feebly express the import of the original ; for it may be said of every man, that God hath sent him into the world ; I do not deny that, in most cases, both words are properly so rendered, and that the purport of the sentence is justly conveyed. In a few, how- ever, where there seems to be an allusion to the title anoaioXoi, by which he had distinguished the twelve, it may be allowable to change the term for the sake of preserving the allusion. Thus, ch. 17: 18, when our Lord, in an address to God, represents the mis- sion of his apostles by him as analogous to that which he had him- self received from his heavenly Father, he uses these emphatical words : Xa&wg ifii antOTitkag fig zoi/ noofiov, yayco dne'oteika ccviovg eigxov n6af.top. I have, for the sake of exhibiting the analogy with like energy, rendered the words in this manner : " As thou hast made me thy apostle to the world, I have made them my apostles to the world." Jesus is accordingly called, Heb. 3: 1, " the apostle and high-priest of our profession." He is the apostle of God ; they were the apostles of Christ. Hence appears more strongly the propriety of what he said, L. 10: 16, " He that heareth you, heareth me ; and he that despiseth you, despiseth me ; and he that despiseth me, despiseth him that sent me." Thus making them, in respect of their mission as teachers, stand in the same relation to him, in which he, as Heaven's interpreter, stood to God. In like manner, in the verse under examination, as the word ijyiaof evidently means ' consecrated,' or set apart for a sacred office, i^yiaof xal dniaxfiksv is, by a conmion idiom, used for ijyiaoe tov unoaTilXia&at ^ or, which is the same ijyiaoiv dvai dnoaioXov. ^ " For calling himself his son," or* elnov, viog tov Oiov iif.ii. E. T. "Because I said, I am the Son of God." Let it be ob- served, that our Lord's word here is vlog, not 6 vlog. It is not, therefore, so definite as the common version makes it. At the same time, the want of the article in Gr. (as I have elsewhere ob- served,) does not render the words so expressly indefinite as in our language the indefinite article would render them, if the expression were translated ' a son of God.' For the sake, therefore, of avoid- ing an error on either side, I have chosen this oblique manner of ex- prassing the sentiment. Mt. 27: 54. N. 39. "They attempted again," iCf]zovv nuXiv. The Vul. has no word answering to nuhp, which is also admitted by the Cam. and a few other MSS. CHAPTER XI. 4. " Will not prove fatal," ovk eari ngog ddvaxov. E. T. " Is not unto death." That the former way of rendering gives the full 526 NOTES ON ST. JOHN. import of the Gr. expression, as used here, cannot be questioned : It at the same time preserves the ambiguity. 10. "Because there is no light," on to (jpojg ovx tattv Iv uvtw, E. T. "because there is no light in him." Knatchbull has very properly observed, that the pronoun aJrcu here manifestly refers to the noun xoo/aov in the end of the preceding verse ; and should therefore be rendered ' in it.' Common sense, as well as the rules of construction, require this interpretation. His stumbling in the night, is occasioned by the want of that which prevents his stumbling in the day. In it, however, is better omitted in Eng. where it would encumber rather than enlighten the expression, of itself suffi- ciently clear. 25. " I am the resurrection and the life ;" that is, ' I am the author of the resurrection and of the life ;' a very common trope in Scripture of the effect for the efficient. In this way, God is called our salvation, to denote our Saviour ; and Jesus Christ is said, 1 Cor. 1: 30, to be made of God unto us, wisdom, and righ- teousness, and sanctification, and redemption ; that is, the source of these blessings. 27. " Thou art the Messiah, the Son of God, he who cometh into the world," av d 6 Xgiaiog, 6 vlog tov Qiov, 6 ilg xov xoafxov iQXOfAevog. E. T. "Thou art the Christ, the Son of God, which should come into the world." I have had occasion to take notice (in another place. Diss. V. Part iv. sect. 3 — 6, 14), of the three titles just now mentioned, as different denominations or descriptions by which the same great personage was distinguished. I have therefore kept them distinct. The two last are, as it were, com- pounded into one in the E. T. I have also observed, that the pro- per title is not he who should come, but he who cometh. It was very natural in Mary, when professing her faith in Jesus, in conse- quence of the question so publicly put to her, to mention all the principal titles appropriated to him in Scripture. 37. " Who gave sight to the blind man," 6 dvoi^ag xovg 6(p0al- fiovg TOV Tvcpkov. Vul. " Qui aperuit oculos cseci nati." E. T. " Which opened the eyes of the blind." There is no Gr. MS. yet known which authorizes the addition of nati nor any version but the Cop. The singular number, with the article, here employed by the evangelist, shows a manifest allusion to one individual. Oi Tv^Xol is properly ' the blind,' which, when no substantive is added, is understood to be plural. 38. " Shut up with a stone," li&og initfeno in avtM. E. T. " A stone lay upon it." From the way in which the words are ren- dered in the Sy. version, and from a regard to a just remark of Si. that the preposition inl, in the Hellenistic idiom, does not always imply upon or over^ I have been induced to render the expression CHAPTER XI. 527 in the manner above mentioned ; it being not improbable that, in this respect, the sepulchre was similar to our Lord's. 39. " For this is the fourth day," TStugralog ydg iaii. E. T. " For he hath been dead four days." The expression is abrupt and elliptical ; a manner extremely natural to those in grief, and therefore, where it is possible, worthy to be imitatedby a translator. 41. " Then they removed the stone," {ig(x_v odv xov U&ov ov ^v 6 te&v7]xbjg Kiinsvog. The last clause, ov nv 6 Tid^vi^xcjg kh- fiivog, is wanting altogether in the Vul. the Sy. the Sax. the Arm. the Eth. the Ara. and the Cop. versions, as well as in some noted MSS. The words o zf&pi^xcog xelfifvog aive wanting in the Go. and the second Sy. versions, and in the Al. MS. which reads ov ?; after Xl&ov. Nonnus omits the clause entirely. It is rejected by Ori- gen. Mill, and Bengelius ; and plainly adds nothing to the sense. 45. The Vul. after Mariam adds " et Marlham," in which it is singular. 49. " Caiaphas, who was high-priest that year." L. iii. 2. N. '^ "Ye are utterly at a loss," v^uHg ovvt. oidaie ovdi'v. E. T. " Ye know nothing at all." It is manifest from the whole scope of the passage, that it is not with the ignorance of the subject about which they were deliberating — the doctrine and miracles of our Lord, nor with the ignorance of the law for the punishment of of- fenders of all denominations, that Caiaphas here upbraids them. Accordingly we do not find, in what he says, any thing tending to give the smallest information on either of these heads. Yet some- thing of this kind is what occurs as the meaning, on first reading the words in most translations. But what he upbraids them with here, is plainly the want of political wisdom. They were in per- plexity ; they knew not what to resolve upon, or what measure to adopt, in a case which, as he pretended, was extremely clear. It would appear, that some of the sanhedrim were sensible that Jesus had given them no just or legal handle, by any thing he had either done or taught, for taking away his life ; and that, in their delibera- tions on the subject, something had been advanced which made the high-priest fear they would not enter with spirit and resolution into the business. He, therefore, seems here to concede to those who appeared to have scruples, that, though their putting Jesus to death could not be vindicated by strict law or justice, it might be vindicated from expediency and reason of state, or rather from the great law of necessity, the danger being no less than the destruction of their country, and so imminent, that even the murder of an in- nocent man, admitting Jesus to be innocent, was not to be consid- ered as an evil, but rather as a sacrifice every way proper for the safety of the nation. May we not reasonably conjecture, that such a manner of arguing must have arisen from objections made by Nicodemus, who, as we learn from eh. 7: 50, etc. was not afraid 528 NOTES ON ST. JOHN. to object to them the Illegality of their proceedings, or by Joseph of Arimathea, who was probably one of them, and concerning whom we have this honorable testimony, L. 23: 50, 51, that he did not concur in their resolutions. 56. " What think ye ? Will he not come to the festival ?" Ti doxet v/^av, on, ov ^7] il&T] eig rrjv i'oQxriv ; E. T. " What think ye, that he will not come to the feast ?" This looks as if they knew, or look for granted, that he would not come, and were inquiring only about the reason of his not coming. This is not the meaning of the evangelist, whose words, in the judgment of the best critics, make properly two questions, and ought to be pointed thus — Ti doxH vfiTv; — on ov ftt] I'kd^t] eig jy]v ioQxrtv ; CHAPTER XII. 7. " Let her alone. She hath reserved this" "Acftg aviriv ' xsni]Qi]Kiv avxo. Five MSS. read iV« xiigrjat]. The Vul. in conformity to this, " Sinite illam ut servet illud." With this agree also the Sax. Cop. and Eth. versions, and the paraphrase of Non- nus. But when the common reading makes a clear sense, which suits the context, the authorities just now mentioned are by no means a sufficient reason for changing. 2 « To embalm me." Ch. 19: 40. N. 10. "Determined," f^ovXivcavxo. E. T. "Consulted." I agree entirely with Gro. who observes, on this place, " ^ovhvfo&ai non est hie consultare, sed constituere, ut Act. 5: 33. 15: 37. 2 Cor. 1: 17." It is translated by Beau. " avoient resolu," which is lite- rally rendered by the Eng. An. "had resolved." Indeed, such a design on the life of a man whom they do not seem to have charged with any guilt, might appear improbable; but the maxim of Caia- phas above explained, ch. 9: 49. ^ N. would serve, with judges dis- posed as those priests then were, to justify this murder also. 11. " Many Jews forsook them, and believed on Jesus," tioXXoI vnrjyov rcov lovdaioyv v,ul inhxevov eig xov 'Jt]oovv. E.T. " Many of the Jews went away, and believed on Jesus." This interpreta- tion is rather feeble. The Eng. word went, and even the words we7it away, before the mention of something done, are often little more than expletives. Here the word vntjyov bears a very impor- tant sense, and denotes their ceasing to pay that regard to the teach- ing of the scribes which they had formerly done. This is univer- sally acknowledged to be the meaning of the verb in this passage. Bishop Pearce, however, has gone too far in the opposite extreme from our translators, where he says "■withdrew themselves, i. e. from the public service in the synagogues." The ideas formed from the practice of modern sectaries have led him, in this instance, CHAPTEK XII. 529 into a mistake. No sect of the Jews withdrew from the synagogue. Jesus, far from withdrawing, or encouiaging his disciples to with- draw, attended the service in the temple at Jerusalem, and in the synagogues wherever he happened to be. He promoted the same disposition in his disciples, by precept as well as by exan)p]e, and particularly warned them against disregarding the ministry, on ac- count of the vices of the minister 5 Mt. 23: 1, etc. The same con- duct was observed by his apostles and disciples after him. He fore- told them, that they would be expelled the synagogue, ch. 16: 2, but never gave them permission to leave it whilst they were allowed by the Jewish rulers to attend it. The book of Acts shows that they did in fact attend the synagogue every Sabbath, where there was a synagogue to which they had access. Diss. IX. Part iv. sect. 6. 13. " Israel's King." Though we find in the common copies 0 ^uaiXevg lov ' JogarjX, the article 0 is wanting in so great a num- ber of MSS. and editions, as to give just ground for rejecting it. For which reason, though the difference is of little moment, I have made use of this expression, ch. 10 : 36, ^ N. 1 6. " After Jesus was glorified :" that is, after his resurrection and ascension. 17. "That he called Lazarus." dit lov yla^agov iq:(ovT]Gsv. Vul. " Quando Lazarum vocavit." So many MSS. read orf for oif, and so many versions are conformable to this reading, that it is hardly possible to decide between them. The sense is good and apposite either way. But in such cases it is better to let things remain as they are. 19. " Ye have no influence," oi'x wcffXiTif ovdev. Vul. " Nihil proficimus," from the reading ojqiXovfAif, which has hardly any support from MSS. or versions. 26. "If any man serve me, my Father will reward him," i"«i' Ttg ifiul diay.ovij, ii/ifijoft aviov 6 naTi]Q. E. T. "If any man serve me, him my Father will honor." The word rtf^i], in Scripture, signifies not only honor, but reward, price, wages. The verb Tifxao) admits the same latitude of signification. Beau, though he ren- ders the word in his version in tlie common way, h honorcra, says, in his note upon it, " autrement le recompenseraJ^ Nay, he adds in effect, that it ought to be thus rendered here, as it is opposed to serving : " Comme honerer est ici oppose a servir, 11 signifie pro- prement rccompenser, ainsi qu'en plusieurs autres endroils de I'ecri- ture." 22. "What shall I say? Shall I say Father, save me from this hour? But I came on purpose for this hour." Tl e'l-nco; nazeg aayoof [.li ix I'J? t/Ji/a? TuvDjg, ulXa dia tovio ri^dov iiqtV^ mquv TuvTi]v. E. T. " " What shall I say ? Father, save me from this hour : but for this cause came I unto this hour." I understand the question here as ending, not at ^/'ttw, but at TavTtjg, at which there Vol. II. 67 530 NOTES ON ST. JOHN. should be a point of interrogation ; or rather, that the words should be considered as two questions, in the manner done in this version. A similar example we have in the preceding chapter, ver. 56 ; for in both a part of the first question is understood as repeated. There li do'Aii vfiiv ; doxeJ bic ou fxt] fAO>j • here, rl unoj ; i'iTio},na- TfQ, OMOOP i-ii ; 1 do not approve, with Markland, (Bovvyer's Conjectures), that tl should be rendered whether, and the question made, " Whether shall I say. Father, save me ? or, Father, glorify thy name ?" If these could be supposed to occur to the mind at once, there could not be a moment's hesitation about the preference. It suits much better the distress of his soul, to sug- gest at first a petition for deliverance. But in this he is instantly checked by the reflection on the end of his coming. This deter- mines him to cry out, " Father, glorify thy name." This is not put as a question : It is what his mind finally and fully acquies- ces in. 28. " Thy name," oov to ovona. For to ovof.m, four MSS. not of the highest account, read tov viov. Such also is the reading of the Cop. Eth. and Ara. versions. The second Sy. has it in the margin. 32. " All men." nuvrccg. Vul. " Omnia." Agreeably to this the Go. and the Sax. versions translate. The Cam. and one other MS. read -navru. 34. " From the law;" that is, from the Scriptures. Chap. 10: 34. N. 36. " He withdrew himself privately from them," uml&iav inQv^t] an uvTMv. E. T. " Departed, and did liide himself from them." This in my apprehension, conveys a sense different from that of the original, which denotes simply that, in retiring, he took care not to be observed by them. The Sy. version is very close, and appears to me to imply no more. The Vul. which says, " abiit et abscondit se ab eis," seems to have misled most of the modern interpreters. Cas. has hit the meaning better : Discessit et eis sese subduxit." 40. " Blunted their understanding," iiinco^ojiiif aviwi^ xr,v huq- dtuv. Diss. 4. sect. 22, 23, 24. 42. *•' Several," noXlol. E. T. " Many." The Gr. word is of greater latitude than the Eng., and answers more exactly to the Fr. vlusieurs which, by translators from that language, is sometimes rendered many, sometimes several, as suits best the subject. Here, as it is only the minority of those in the highest offices that are spok- en of, a minority greatly outnumbered by the opposite party, they can hardly be supposed very numerous. 44. " He who believeth on me, it is not on me he believeth ;" that is ' not only on me.' The expression is similar to that in Mr. 9: 37, " Whosoever shall receive me, receiveth not me — " Both are explained in the same manner. CHAPTER XIII. 531 47. "But do not observe them," xai ^irj^TitaieiiGr]. A consid- erable number of MSS. amongst which are the Al. and the Cam. read q^vlahj; to wiiich agree not only the Vul. which says " et non custodieret," but both the Sy. the Cop. Arm. Eth. Ara. and Sax. versions, together with the Paraphrase of Nonnus : Kal fii] aavXriJolo voov a(fqi]yi8a q)vXd^r,. 49. " What I should enjoin, and what I should teach," i/ uno) nai xl Xalriobi- E. T. " What 1 should say, and what 1 should speak." These phrases convey to us no conceivable difference of meaning. If no difference of signification had been intended by the words of the original, the ri would not have been repeated before the second verb. The repetition evidently implies, that the subject of the one is not the subject of the other. Elmlv frequently means to command, to enjoin, and lulelv, to teach, to instruct by discourse. When these are thus conjoined, as things related but not synony- mous, they serve to ascertain the meaning of each other ; the forn:- er regarding the precepts of his religion, the latter its principles. CHAPTER XIII. 2. " While they were at supper," deinvov yevofxtvov. E. T. " Supper being ended." Vul. Er. Zu. " Coena facta." Be. " Peracta." Cas. " Parata." The two first ways of rendering the words in La. express too much ; the last, too little. That supper was elided, is inconsistent with what follows in the chapter ; and if it was only yrepared, it would not have been said, ver. 4, " he arose from supper." Maldonat's solution hardly requires refuta- tion. He affirms, that our Lord that night ate three suppers with his disciples: the paschal supper, their ordinary supper, and the eucharistical supper ; if this last might be called a supper. Hence, we find them still eating together, after we had been told that " sup- per was ended." In defence of the way wherein the words are rendered in the Vul. he argues thus : — the evangelist says, not dtinvov yivontvovy cum, coena Jierct, using the present participle, but yevoixtvov, cum coena jam facia esset, using the participle of the aorist. To this it sufficeth to reply, that the sacred writers use the participle yevo[.uvov indiscriminately for both purposes, but much oftener to express the present, or rather the imperfect, than the past. Thus, when yfvof.it'i'nQ is joined with nQmug, oipiag, t^iiQag^ or any term denoting a precise portion of time, it invariably signi- fies that the period denoted by the noun was begun, not ended. Mr. says, 6: 2, yivo(.itvov aa(3^uT0v 7Jg'E.aT0 if r/; ovuayojyyj diduoxuv. I should be glad to know of a single interpreter who renders these words, ' When Sabbath was ended, he taught in the synagouge.* 532 NOTES ON ST. JOHN. The words sahbato facto, in the Vul. denote no more here, in the judgment ot" all expositors, than ' when Sabbath was come.' Our Xjord says, Mt. 13: 21, ysvofxivrjg dlii^ieMg dia tov loyov, iv&vg oxavduXlCtrut. Is it whilst the persecution rages, or when it is over, that men are tempted by it to apostatize ? 1 shall add but one other example from Alt. 26 : 6, &;c. '/tjoou yivofxtvov iv Btr ■&aviu. tv ol'Ma 2'moivoq ■nQOGi]XQiv uviM yvvr\. v.. r. i. Was it after Jesus had been in Simon's house in Bethany that the woman anoint- ed him with the precious balsam, or when he was there ? The Vul. says expressly, " cum Jesus esset in domo Simonis." I should not have brought so many examples in so clear a case, were it not to demonstrate, what even critics can forget, how unsafe it is to depend on general rules, without recurring to use, wherever the recourse is practicable. 4. " Mantle," if.tuita. E. T. " Garments." '/(.tdriov properly signifies ' the upper garment,' ' the mantle ;' and l^axia, ' garments,' or clothes in general; Diss. VII]. Part iii. sect. 1, 2, 3. Yet the plural is sometimes used for the singular, and means no more but mantle, as Mt. 24: 18. 26: 65. 27:35. chap. 19:23. 10. " He who hath been bathing, needeth only to wash his feet," 0 Xilovf-iivog 6v ygtlav i'^fi ij rovg nod'ag vlipuo&iu. For the dis- tinction between ).ovfiv and vi-nifo&at see chap. 9: 7. N. This illustration is borrowed from the custom of the times; according to which, those who had been invited to a feast bathed themselves be- fore they went ; but as they walked commonly in sandals, (unless when on a journey), and wore no stockings, it was usual to get their feet washed by the servants of the family before they laid themselves on the couches. Their feet, which would be soiled by walking, required cleaning, though the rest of their body did not. The great utility, and frequent need, of washing llie feet in those coun- tries, has occasioned its being so often mentioned in the N. T. as an evidence of humility, hosjjitality, and brotherly love. 1 3. " Ye call me The teacher, and The master," ' Tfxelg qoivfTtf fxe 'O diduGxalog nul 'O 'Av^jiug. E. T. " Ye call me master and lord." The article in Gr. prefixed to each appellation, and the nominative case employed where in common language it would have been the accusative, give great energy to the expression, and show that the words are applied to Jesus in a sense entirely pecu- liar. This is not at all expressed by the words, " ye call me master and lord," as though it had been qoivtln fn didaaxuXov xat xvqiov; for so common civility might have led them to call fifty others. But the titles here given can belong only to one. This remark ex- tends equally to the following verse. For the import of the ti- tles, see Diss. VII. 23. " Was lying close to his breast." Diss. VIII. Part iii. sect. 3—6. CHAPTER XIV. 533 33. " My children," lenvla. E. T. " Little children." Di- minutives answer a double purpose. They express either the little- ness or feivness, in respect of size or number, of that to which they are applied, or the affection of the speaker ; Diss. XII. Part i. sect. 19. There can be no doubt, that it is for the last of these purposes that the diminutive is used here. In Gr. when the first is only or chiefly intended, the word answering to little children is Ttaid'ia, or nuiduQiu, not renvia. With us, the possessive pronoun answers better the purpose of expressing tenderness, for we have iew diminutives. 34. " A new commandment." In popular language, to which the manner of the sacred writers is very much adapted, that may be called a new law which revives an old law that had been in a manner abrogated by universal disuse. Our Lord, by this, warns his disciples against taking for their model any example of affection wherewith the age could furnish them ; or, indeed, any example less than the love which he all along, but especially in his death, mani- fested for them. CHAPTER XIV. 1. "Believe on God, and believe on me," niOTSvfTf fig lov €fiOi/, yicci iig i^i ncotevetf. E. T. "Ye believe in God, believe also in me." The Gr. expression is ambiguous, and capable of being rendered different ways. The Vul. which has had great in- fluence on the translators in the West, has preferred the latter meth- od, " creditis in Deum et in me credite ; and, in respect of the sense, is followed by Er. Zu. Cas. and Be. The Sy. has on the contrary, preferred the former, which seems to be more generally adopted in the East. It was so understood also by Nonnus, who thus expresses the sense : 'yJXXd 0foj aal f/^toi -nioifvaaif. This is the sense which the Gr. commentators also put upon the words ; and in this way Luther interprets them. They are so rendered into Eng. by Dod. Wes. and Wor. The reasons of the pre- ference I have given to this manner are the following: — 1st, In a point which depends entirely on the Gr. idiom, great deference is due to the judgment of those whose native language was Gr. The consent of Gr. commentators, in a question of this kind, is therefore of great weight. 2(ily, The two clauses are so similarly expressed and linked together by the copulative, that it is I suspect, unprece- dented to make the verb in one an indicative, and the same verb re- peated in the other an imperative. The simple and natural way is, to render similarly what is similarly expressed ; nor ought this rule ever to be departed from, unless something absurd or incongruous should follow from the observance of it. This is so far from being the 634 NOTES ON ST. JOHN. case here, that I remark Sdly, That, by rendering both in the impera- tive, the sense is not only good, but apposite. How frequently, in the book of Psalms, are the people of God, in the time of affliction, ex- horted to trust in the Lord ? Such exhortations, therefore, are not understood to imply a total want of faith in those to whom they are given. 2. " I go to prepare a place for you," nogivofxut izoifxaaut t6- nov uulv. Vul. " Quia vado parare vobis locum." The Al. Cam. and several other MSS. do in like manner introduce the clause with 01 1. The Arm. version also agrees with the Vul. So does the Sax. Nonnus likewise uses this conjunction — on ngoxekiv&og odfvoco. But the evidence in favor of the common reading greatly pre- ponderates. 11, "Believe," 7iif7rfwrf/(ot. Vul. " Non creditis." This in- terpretation has doubtless arisen from a different reading. For the negative particle there is no testimony in confirmation of the Vul. except the Sax. version. The Sy. has not read f-ioi, nor is it necessary to the sense. I have expressed the import of this pronoun interpreting the next clause — el di fin, ' if not on my testimony.' 12, 13. " Nay, even greater than these he shall do, because 1 go to my Father, and will do whatsoever ye shall ask in my name," not i-iflCova Tovitav non'joet ' ore iycu ngog rov naTi'ga fxov nogfvofica. aal 0, Ti UP atTt]G7]Te Iv roj ovG^iail fiov, xovto Tionjao). E. T. "And greater works than these shall he do, because I go unto my Father. And whatsoever ye shall ask in my name, that will I do." This rendering is deficient both in perspicuity and in connexion. Yet, except in the pointing, I have made no change on the words of the evangelist. Our Lord's going to his Father, considered by itself, does not account for their doing greater works than he had done ; but when that is considered along with what immediately follows, that he will then do for them whatever they shall ask, it accounts for it entirely. When the 12th verse is made, as in the Eng. trans- lation, a separate sentence, there is little connexion, as well as light, in the whole passage. The propriety of reading the words in the manner I have done, has been justly observed by Gro. and others. 13, 14. " That the Father may be glorified in the Son, what- soever ye shall ask in my name, 1 will do." I'l/a do^aoOTJ 6 natrJQ Iv TW vlca. edf to aiT7j07]tt tv tm ovo^aTi ^ov, tyoj noirjoco. E. T. " That the Father may be glorified in the Son. If ye shall ask any thing in my name, 1 will do it." The latter part of the 13th verse I have detached from the preceding sentence, and joined into one sentence with the 14th verse. This preserves better the simplicity of construction in the sacred writings, and accounts for the repeti- tion in ver. 14 of what had been said immediately before almost in the same words. CHAPTER XIV. 535 14. "Whatsoever ye shall ask in my name, I will do, iuv zt, ttiTiJarjie iv xm ofOfAcil f^tov, tyco noujocu. Vul. " Si quid petieritis me in nomine meo, hoc faciam." The blunder in transcribing seems here pretty evident; yet it has the support of a few MSS. not of principal account, and of the Go. and Sax. versions. 16. " Monitor," nugcixhjTov. E. T. " Comforter." In the interpretation of this word, critics have been much divided. It is used by no other sacred writer ; neither does it occur in the Sep. John uses it in four places of his Gospel, all in reference to the same person, and once in his First Epistle, as shall be observed immedi- ately. The Sy. Vul. and some other ancient versions, retain the original term. Most modern interpreters have thought it better to translate it. Er. sometimes retains the word and sometimes ren- ders it " consolator ;" so does also Leo de Juda. Cas. says"con- firmator," Be. *' advocatus." Under the first or last of these, all the translations into European tongues, with which I am acquainted, may be ranged. Lu. Dio. G. F. Beau. P. R. Sa. and all the late Eng. versions but one follow Er, The An, follows Be. Si. though he does not render the word avocat, but defenseur, may be added ; as he shows, in the notes, that he means by defenseur what other interpreters meant by avocat ; and for the same reason L. CI. who also renders the word defenseur. Ham. has well observed on the passage, that the word is susceptible of these three significations, advocate, exhorter, and comforter. If, instead of exhorter, he had said monitor, I should readily admit that these three terms compre- hend all that is ever implied in the original word. But the word exhorter is of very limited import, barely denoting one who by ar- gument incites another to perform something to which he is reluc- tant ; for exhortation always presupposes some degree of reluctance in the person exhorted, without which it would be unnecessary. The term monitor includes what is most essential in the import of exhorter, as well as that of remembrancer and instructor, and comes nearer in extent than any one word in our language to the original term. I own that the word in classical authors more commonly an- swers to the La. advocatus. But the Eng. word advocate is more confined, and means one who, in the absence of his client, is in- structed to plead his cause before his judge, and to defend him against his accuser. In this sense our Lord is called na^dxh^zog. 1 J. 2: 1. which is in the E. T. properly rendered advocate. "If any man sin, we have an advocate with the Father, Jesus Christ the righteous." We have one who, in our absence, appears for us, and defends our cause, before our judge. The notion of an advocate brings along with it the notion of a judge who is to pass sentence, and of a cHent who is to be defended. But if any regard is due to the scope of the place, the word advocate is very improperly in- troduced in the passage under examination, where there is nothing 536 NOTES ON ST. JOHN. that suggests the idea of judge, cause or party. The advocate ex- ercises his office in presence of the Judge. Whether the client be there or not, is of no consequence, as he is represented by his ad- vocate. Now this TiugayiXriiog, who, we are told ver. 26, is " The Holy Spirit," was to be sent to the disciples of Jesus, to remain with them for ever. If the word here then denote advocate, and if the Holy Spirit be that advocate, are the disciples, to whom he is sent, the judges'^ If not, who is the judged what is the cause to be pleaded ? and who are the parties ? This interpretation intro- duces nothing but confusion and darkness. The only plea in its favor, which has any thing specious in it, is, that by the wisdom and eloquence with which the Spirit endowed the apostles and first Christian preachers, he powerfully defended the cause of Christ be- fore the world : but as those first teachers themselves were made the instruments or immediate agents of the victory obtained to the Christian cause over the infidelity of both Jews and Pagans, the Holy Spirit was to them much more properly a monitor or prompter than an advocate. He did not appear openly to the world, which, as our Lord says, ver. 17, " neither seeth him nor knoweth him ;" but, by his secret instructions, they were qualified to plead with suc- cess the cause of Christianity. Let it be observed further, that our Lord says, that when he himself is gone, his Father will send them another nagaxh^Tog, who will remain with them for ever. From this we learn, 1st, That our Lord himself, when he was with them, had discharged that office among them ; and 2dly, That it was to supply his place in the discharge of the same func- tion that the Holy Spirit was to be sent. Now when our Lord is said, since his ascension into heaven, to be our advocate and inter- cessor, with the Father, we perceive the beauty and energy, as well as the propriety, of the representation. But we should never think of the title advocate for expressing the functions he discharged to his disciples when he sojourned among them upon the earth. We should readily say, that to them he acted the part of a tutor, a fa- ther, a monitor, a guide, a comforter; but nobody would say that he acted to them as an advocate. I have been the more particular here, for the sake of showing that it is not without reason that Be. has in this been so generally deserted, even by those Protestant in- terpreters who, on other occasions, have paid but too implicit a deference to his judgment. Is comforter then the proper term ? Comforter, I admit, is preferable. But this appellation is far from reaching the import of the origiiial. Our Saviour when there was occasion, as at this time in particular, acted the part of a comforter to his disciples. But this part is in its nature merely occasional, for a time of affliction ; whereas that of monitor, instructor, or guide, is, to imperfect creatures like us, always needful and important. Were we, in one word, to express the part acted by our Lord to his CHAPTER XIV. 537 followers, we should certainly adopt any of the three last expressions rather than the first : Or, if we consider what is here ascribed to the Spirit as the part he is to act among the disciples, it will lead us to the same interpretation. " The Holy Spirit," says our Lord, ver. 26, " whom the Father will send in my name, he will teach you all things, and remind you of all that I have told you." Is not this to say, in other words, " He will be to you a faithful moni- tor ?" Further, the conjugates of the word nugontXtizog entirely suit this interpretation. The general import of -nafjdicaXfcv in the ac- tive voice, is ' to admonish,' to exhort, to entreat, and nagaxh]aig, ' admonition,' exhortation. It is manifest, as has been justly remarked by Dr. Ham., that in some places the import of the noun has been unduly limited, by being rendered comfort or con- solation ; particularly that TTUQay.Xtjaig rov ayiov nvfvfiazog, Acts 9: 21. is much more properly rendered ' the admonition,' than ' the comfort of the Holy Spirit.' Diss. VIH, Part iii. sect. 8. ^ It is perhaps hardly worth remarking, that the Mohammedans pretend that the coining of their prophet is here predicted. The evangelist, say they, did not write naQunhixog, paracletos, but ntgl- nlvxog, peridyios, that is, * illustrious,' which is the import of the name Mohammed in Arabic. But whence had they this information ? The Gospel of John was well known throughout the church for several centuries before the appearance of Mohammed ; whereas the reading alleged by them had never before been heard of; nor has it been discovered ever since in any one MS. ancient translation, commentary, or ecclesiastical writing of any kind. 18. " I will not leave you orphans," ovxdqriaoi v^dg ogcpavovg. E. T. " I will not leave you comfortless." 1 cannot imagine what could have led our translators into the singularity of deserting the common road, where it is so patent; unless, by introducing comfortless, they have thought that they gave some support to their rendering the word naQunXriiog, in the context comforter. 19. " Because I shall live ;" that is, return to life. A great part of this discourse must have been dark at the time it was spoken ; but the event explained it afterwards. 22. " Wherefore wilt thou discover thyself to us ?" W yiyoviv on I'jfilp fit'kkitgif.tqavlCn'P ofuvrov. E. T. "How is it that thou wilt manifest thyself to us ?" The expression Hoiv is it that, is am- biguous, and may be an inquiry about the manner of his discover- ing himself to them. The words of the evangelist can be interpreted only as an inquiry into the reason of his discovering himself to them, and not to the world. This question arose from the remains of nation- al prejudices in regard to the Messiah, to which the apostles them- selves were not, till after the descent of the Spirit, (related in the 2d chapter of the Acts), entirely superior. Our Lord's answer in the two following verses, though in all probability not perfectly un- VoL. IJ. 68 638 MOTES ON ST. JOHN. derstood by them at the time, assigns a reason for the distinction he would make between his disciples and the world, but says nothing about the manner of discovering himself. 24. " Is not mine, but the Father's ;" that is, (setting aside the idiom), is not so much mine as the Father's. Mt. 9: 13. Mr. 9: 37. 28. " Ye would rejoice that I go to the Father," «/ap»;r5 ccv oxo einov, TiOQivoiiat ngog top naitga, E. T. " Ye would rejoice be- cause I said, I go unto the Father." The word einuv is not in the A I. MS. nor in the Cam. It is wanting also in several others. There is nothing which answers to it in either of the Sy. versions, or in the Vul. Goth. Sax. Cop. Arm. Eth. or Ara. Origen, Cyril, Chr. seem not to have read it. The same may be affirmed of Non- nus the paraphrast. Such a concurrence of all the most ancient and most eminent translations, supported by some of the best MSS. and Grecian critics, have induced me to join with Mill and Bengelius in rejecting it. 30. " The prince of the world," o tov xoanov rovxov uQ^^oiv. E. T. " The prince of this world." Thereissuch a powerful con- currence of MSS. both those of principal note and others, with both the Sy. versions, some of the most celebrated Gr. commentators, together with Nonnus, in rejecting the pronoun xoutov, that not only Mill, but Wet. who is much more scrupulous, is for excluding it. ^ " He will find nothing in me," iv ifiot ovx e'xft ovdt'v. " E.T. Hath nothing in me." Though not so great as in either of the instances immediately preceding, there is considerable authority from MSS. versions, and ancient authors, for reading either ivgioKti, or ivQriGai, instead o( ovKtx^t. For this reason, and because it makes the ex- pression clearer, I think, with Mill, it ought to be admitted. CHAPTER XV. 2. " He cleaneth by pruning," x«^«/p;«. E. T. " He purgeth." Critics have observed a verbal allusion or paronomasia in this verse. To the barren branch the word aign, is applied ; to the fruitful, na&aiQit. It is not always possible in a version to preserve figures which depend entirely on the sound, or on the etymology of the words, though sometimes they are not without emphasis. This verse and the following afford another, and more remarkable in- stance, of the same trope. As our Lord himself is here re- presented by the vine, his disciples are represented by the bran- ches. The mention of the method which the dresser takes with the fruitful branches, in order to render them more fruit- ful, and which he expresses by the word ica&algii, leads him to take notice of the state • wherein the apostles, the principal CHAPTER XV. 539 branches, were at that time, "Hdt) v^tlg Ka^agot tare. It is hardly possible not to consider the xu&algei applied to the bran- ches as giving occasion to this remark which immediately follows it. Now, when the train of the thoughts arises in any degree from ver- bal allusions, it is of some consequence to preserve them, where it can be easily effected, in a translation. It is for this reason that I have translated the word xa&algei by a circumlocution, and said cleaneth by pruning. It is evident that Ku-dalgei, in this application me^ns pruneth ; but to say in Eng. simply pruneth, would be to throw away the allusion, and make the thoughts appear more ab- rupt in the version than they do in the original ; and to say cleaneth, without adding any explanation, would be obscure, or rather im- proper. The word used in the E. T. does not preserve the allu- sion, and is besides, in this application, antiquated. Nonnus ap- pears to have been careful to preserve the trope ; for though al- most all the other words in the two verses are changed for the sake of the measure, he has retained nad-algftv and aad^agol. Few trans- lators appear to have attended to this allusion ; yet whatever strengthens the association in the sentences, serves to make them both better understood and longer remembered. 6. " Like the withered branches which are gathered for fuel, and burnt," o)g to n^tj/ta, ital i£,t]Quv&r], koI avvdyovaiv avra, kuI lig nvQ §ul\ovGt, xcti y.ttiiTui, E. T. " As a branch, and is withered ; and men gather them, and cast them into the fire, and they are burned." Through an excessive desire of tracing the letter, a plain sentiment is here rendered indistinctly and obscurely. Knatch- buU's observation is just. In the idiom of the sacred writers, the copulative often supplies the place of a relative, a branch, and is withered, for a branch which is withered, or a withered branch. See Ruth 1:11. Many other examples might be brought from Scripture. The singular number is sometimes used collectively, as branch for branches. This may account for avru in the plural. Some MSS. indeed, and even some versions, read ccvtoy, but the difference does not affect the sense. 8. " So shall ye be my disciples," xal yevrjaia&e f^a\)^r]Tal. The Cam. and some other MSS. have yii^rjo&f for ytvj^oia&e. Agreea- bly to which, the Vul. says, " et efficiamini mei discipuli." With this also agree the Cop. and Sax. versions. 1 0. " Ye shall continue in my love," ^ieve7T£ iv ttJ aydnrj [xov. Dod. and Wor. " Ye will continue in my love." The precept " con- tinue in my love," in the preceding verse, which must determine the meaning of this declaration, is capable of being understood in two ways, as denoting either continue to love me, or continue to be loved by me ; in other words, ' keep your place in my affection.' In my opinion the latter is the sense, and therefore I have retained the old manner ye shall in preference to ye will, as the former is. 540 NOTES ON ST. JOHN. frequently the sign of a promise, which I take the sentence to con- tain to this effect : ' If ye keep my commandments, ye shall con- tinue the objects of my love.' For this preference it is proper to assign my reasons : First, it is most natural to suppose, that when our Lord enjoined them to continue in a particular state, it would be in that state wherein he had signified that they then were. Now this state is manifestly that of being loved by him ; of which mention is made in the words immediately preceding : " As the Father loveth me, says he, " so I love you ; continue in my love." ' Ye possess my love at present, continue to possess it.' But here a doubt might arise in their minds, ' How shall we continue to possess it ? or how shall we know that we continue to possess it ?' To obviate all such exceptions he adds, " Jf ye keep my commandments, ye shall continue to possess my love ; as I have kept my Father's command- ments, and continue to possess his love." In the other way explained, besides that the connexion is loose, the passage is not so significant. ' If ye keep my commandments, ye will continue to love me. ' Better, one would think, ' If ye continue to love me, ye will keep my commandments ;' since that is regarded as the cause, this as the effect. Accordingly a good deal is said to this purpose after- wards. 11. " That I may continue to have joy in you," -naTigu tv tro opoficcrl f.iov, d(o viuv.. It is an obvious remark, that <5w is equivocal, as it applies equally to the first person and to the third. Explained in the first person, it runs thus : ' that I may give you whatsoever ye shall ask the Father in my name.' Nonnus explains the words so in his Paraphrase ; but the Vul. the Sy. and indeed the whole current of interpreters, have understood the verb as in the third person. This interpretation is also best suited to the scope of the place. I have therefore, with the other Eng. translators, adopted it here. 18. " It hated me before it hated you," i^i tiqwtov vfiwv fn- filaijxev. Vul. " Me priorem vobisodio habuit." The other La. in- terpreters, if not in the same words, are to the same purpose. So are also the Sy. and other oriental translations. The M. G. and all the other versions I know, before the present century, express the^same sense. Nonnus has so understood the words, who says npMTOp (fii arvyef'axt. For, as he has not prefixed the article and CHAPTER XV. 641 has suppressed the pronoun, his words cannot be otherwise render- ed than it hated me first. Unless my memory fail me, I may affirm the same thing of ancient commentators as of interpreters. This uniformity of interpretation, where the subject is nowise abstruse, is a strong presumption in its favor. Our Lord was not discussing any sublime question of theology, but giving plain admonitions to patience and constancy, which, it would be strange to imagine, had been so expressed by the evangelist as to be universally misunder- stood by those expositors who spoke the same language, who lived, I may say, in the neighborhood, not long after those events ; and to be at last discovered in the eighteenth century, by those who, comparatively, are strangers both to the dialect and to the manners of the age and country. Yet Dr. Lardner, a very respectable name, I acknowledge, is the first who has defended a different meaning — a meaning which had indeed been hinted, but not adopted, by Be. more than a century before. Lardner supposes txqmtov here to be neither adjective nor adverb, but a substantive, of which the proper interpretation is prince or chief. It is freely owned, that the sense which resuhs from this rendering is both good and apposite, yet not more so than the common version. Nothing serves more strongly to fortify the soul with patience under affliction, than the remem- brance of what those whom we esteem underwent before us. TlgwTog, as was formerly observed, chap. 1: 15 ^N. is often used substantively for chief; that is, first, not in time, but in excellence, rank, or dignity. Some examples of this use were given. But it ought to be remembered, that ngwiog, in this application, when it has a regimen, preserves the construction of an adjective in the su- perlative degree. It is commonly preceded by the article, and is always followed, either by the genitive plural of the noun expressing the subject of comparison, or, if the noun be a collective, by the genitive singular. In like manner, the noun governed includes both the thing compared and the things to which it is compared. Thus, to say 0 TiQMxog iativ v{mv, ' he is the chief of you,' implies he is one of you ; ol ngonoi irjg FuWiXalag can be applied to none but Galileans; and ol nQoiToi tmv lovdalujv to none but Jews. He who is called. Acts 28:7, 6 ngojiog rrjg vtjaov, must have been one of the islanders. If, then, our Lord had said tfii top tiqcjtov vi^tav HflxiatriKiv, I should admit the interpretation to be plausible, as the construction is regular, and he himself is included in the »JjMcov ; but the words which the evangelist represents him as having used no more express this in Gr. than the words ' Jesus was the greatest of the apostles,' would express in Eng. that he was no apostle, but the Lord and Master of the apostles. When Paul calls himself, 1 Tim. I: 15, TiQcizog dixaQTOilt^ii^ "chief of sinners," is he not understood by every one as calling himself a sinner? "The chief of the Levites," Num. 3: 32, was certainly a Levite ; and " the chief of the singers," 542 NOTES ON ST. JOHN. Neh.l2:46, was a singer. But are there no exceptions from this rule? I acknowledge that there is hardly a rule in grammar which is not, through negligence, sometimes transgressed, even by good writers : and if any think that such oversights are to be deemed exceptions, I will not dispute about the word. Only, in regard to such excep- tions, it will be admitted a good rule for the expounder, never to suppose a violation of syntax, when the words, construed in a dif- ferent manner, appear regular, and yield an apposite meaning. This 1 take to be the case in the present instance. That there are ex- amples of such inaccuracy in the use of superlatives, perhaps in all languages, can hardly be denied. Of this I take that quoted from 2 Mace. 7: 41, to be a flagrant example — f'a/ar?; rcov vlojv ?J f^rjitjg fTeXfUTTjOf, \vh\ch is, literally, ' the mother died last of the sons.* This is of a piece with that of our poet : Adam the comeliest man of men since born His sons, the fairest of her daughters Eve. For my part, I think it much better, in criticising, to acknowledge these to be slips in writing, than to account for them by such sup- posed enallages, and unnatural ellipses, as totally subvert the au- thority of syntax, and leave every thing in language vague and inde- terminate. The ellipsis of a preposition suggested in the present case is merely hypothetical ; for no examples are produced to show, either that nganog has the meaning ascribed to it, when accompa- nied with any of the prepositions iS, ttqo, nfgl, or inl, supposed to have been dropped ; or that it has the meaning without a prepo- sition, when the supposed ellipsis takes place. Yet both of these, especially the latter, appear to be necessary for removing doubt. The only thing that looks like an example of the superlative ngoJTog, with an exclusive regimen, is that expression, Mt. 26: 17, t^ ngo')- zr] xoiv a.^v^io}v, spoken of the day of the passover, which was the fourteenth of the month ; though, in strictness, the fifteenth was the first of the days of unleavened bread. But for this Dr. Lardner himself has sufficiently accounted, by showing that these two suc- cessive festivals, though distinct in themselves, are often, in the Jewish idiom, confounded as one, and that both by the sacred wri- ters and by the historian Josephus. Let it be further observed, that in none of the three places where the phrase in question occurs (ch. 1: 15, 30, and here) is uQMiog accompanied with the article, which, for the most part, attends the superlative, especially when used for a title of distinction, and more especially still, when, as in this place, the article is necessary to remove ambiguity ; for txqoJtov without it is more properly an adverb, or adverbial preposition, than a noun. Add to all this, that ngonog is not a title which we find any where else in the N. T. either assumed by our Lord or given to him. CHAPTER XVI. 643 This title is indeed in one place, Mt. 10: 2, given to Peter as first of the apostles. Of the propriety of this application there can be no doubt. The attentive reader will observe, that the objections here offered against Lardner's interpretation of the clause under review, equally affect his interpretation of the clause n^Mzog fxov j]v, ch. 1: 15,30. 20. " If they have observed my word, they will also observe yours," ii lov Xoyov f.iov iti^gi^aav, xat lov vftiitgov xrigriaovatv. E. T. " If they have kept my saying, they will keep yours also." Several critics are of opinion, that the word zrjgilv is used here in a bad sense, for to watch with an insidious design. But I do not find that the simple verb T7]giiv ever occurs in this sense in Scrip- ture, though the compound nagaTi]geiv is so used by both Mr. and L. It is also worthy of notice, that the phrase zrjgilv t6v Xoyov seems to be a favorite expression of the evangelist John, and is ev- erywhere else manifestly employed in a good sense ; so that if this be an exception it is the only one. What has been now remarked, makes much more in favor of the common translation, than what has been observed of the words immediately following in ver. 21, which imply that all the treatment mentioned had been bad, makes against it ; for let it be observed, that the connexion is often founded, not on the form of the expression, but on what is suggested by it. Our Lord, by what he here says, recals to their memories the neg- lect and contempt with which his doctrines had been treated, and in allusion to which he says, " All this treatment," etc. I shall only add, that even admitting that there is some ambiguity in the Gr. verb TTjgilv^ it will not surely be thought greater than there is in the Eng. word observe, employed in this translation, and sometimes suscepti- ble of an unfavorable meaning. 24. " But now they have seen them, and yet hate both me and my Father," vw di nal iaygaxaai, xai {Affitaijxaai, xal ifAi xai zov nuTf'ga (aov. E. T. " But now they have both seen and hated both me and my father." In order to give consistency to the argument which our Lord here uses, we are obliged to consider avxa as un- derstood after ioiganuoi. All the foreign translations I have seen, whether from the Gr. or from the La. supply the pronoun in this place; without it, the words convey a different sense; a sense which is neither so apposite nor so intelligible. 25. " In their law." Ch. 10: 34. N. CHAPTER XVL 2. " Nay the time is coming when, a'AA' igxexai aigu I'va. E. T. "Yea the time cometh that — " Bishop Pearce would have us read uU' tQx^xtti ojga in a parenthesis, and connect iV« with the 544 NOTES ON ST. JOHN. words which precede, because he thinks that to render Yva when^ is scarcely to be justified. But he has not devised any correction, or taken any notice of ver. 32 of the same chapter, where the like phrase occurs, tg^iTat aga Kal vvv ih]lvdiv, 'iva axognio&rjif, and where the iV«, to the conviction of all expositors, denotes when. This is a plain Hebraism ; their causal conjunction "'3 chi being some- times used in this sense ; an idiom more frequent in J. than in any other penman of the N. T. We have another example of it from him, if I mistake not, in his Third Epistle, ver. 4. And this, by the way, is a presumption of the authenticity of that epistle. ^ " Will think he ofFereth sacrifice to God," do^r] latgdav ngoO' €pigeiv Tw QiM. E. T. " Will think he doth God service." Our translators have here followed the Vul. which has " arbitretur obse- quium se prsestare Deo." Er, Zu. Gas. and Be. have done bet- ter in substituting culium for obsequium. The La. word obsequium and the Eng. word service, are too general : Xaigeia is properly the public service of religion, and when joined, as in this place, with ngooqjtgaiv, can mean only sacrifice. It is so rendered in the Sy. Version and the Go. Some adages of their rabbis regarding the as- sassination of the enemies of their religion, show how justly they are here represented by our Lord. 3. *' These things they will do," xama noitiaovoiv v^lv, E. T. *' These things they will do unto you." But vfiiv is wanting in manyMSS. of principal note, as well as in others of less consideration, in the Com. edition, and in that of Ben. in the first Sy. version, the Go. the Sax. and the Ara. ; also in some La. MSS. In the second Sy. version it is marked with an asterisk, as of doubtful authority at the best. It seems not to have been admitted by Chr. Cyril, The. or Cyprian. For these reasons I agree with Mill and Wet. in re- jecting it. 9. " Concerning sin ;" that is, their sin, in rejecting me where- of the Spirit will give incontestible evidence in the miracles which he will enable my apostles to perform in my name, and the success with which he will crown their teaching. 10. "Concerning righteousness," that is, my righteousness or innocence, the justice of my cause, (Mt. 27: 24. N), of which the same miraculous power exerted for me by my disciples, will be an irrefragable proof, convincing all the impartial that 1 had the sanc- tion of Heaven for what I did and taught, and that, in removing me hence, God hath taken me to himself. 11. " Concerning judgment ;" that is, divine judgment, soon to be manifested in the punishment of an incredulous nation, and in defence of the truth. 13. " Into all the truth," fig naaav rr]v dh']dftuv. E. T. "Into all truth." The article ought not here to have been omitted. It is not omniscience, surely, that was promised, but all necessary re- CHAPTER XVII. 545 ligious knowledge. Yet Mr. Wesley's is the only Eng. version 1 have seen which retains the article. 16. " Within a little while." Diss. XII. Part i. sect. 24. 25. "In figures," it> nupoifAiaig. E. T. "In proverbs." Vul. " In proverbiis." Er. and Zu. "Per proverbia." Be. "Persim- ilitudines." Cas. " Oratione figurata." UaQoi^ila is used by the Seventy in translating tiie Heb. b^^a mashed, which signifies not only a proverb, but whatever is expressed in figiu-ative or poetical language, as their proverbs commonly were. Thus it is used ch. 10: 6, for a similitude, rendered in the E. T. " a parable." Here it is manifestly used in all the latitude implied in the expression em- ployed by Castalio ; that is, for figurative language, not intended to be understood by every body, and perhaps, for a time, not perfectly even by the apostles themselves. 30. " That any should put questions to thee," 'ivu rig os igona. E. T. " That any man should ask thee." There are two Gr. verbs not synonymous used in this context, alulv and tgoitttv, which are both rendered in the E. T. " ask." The former answers always to the Eng. word, when it means ' to beg,' to entreat ; the latter gen- erally, but not always, when it denotes ' to put a question.' As the Enff. verb ask had been used in the former sense in ver. 26 answering to uiitoi, 1 thought it better here to use a periphrasis, than to employ the same word for expressing the latter sense in rendering the verb f^wra'oj. Even the slightest appearance of am- biguity should be avoided in the translation, when there can be no doubt concerning the meaning of the original. The purport of the words, therefore, in this place is, ' Thou knowest us so perfectly, and what all our doubts and difficulties are, as renders it unneces- sary to apply to thee by questions. Our intentions this way are an- ticipated by the instructions which thou art giving us from time to time.' CHAPTER XVII. 2. " That he may bestow eternal life on all those whom thou hast given him," iva nuv o dtdcoxug avioj, dojat^avioig ^o)i]v aiwviov. The words seem capable of being rendered, ' that he may give to them all that thou hast given to him, eternal life.' Though this ren- dering appear at first closer, the common version is in my opinion preferable. TJuv u, followed by the pronouns of the third person, in whatever case, number, or gender, is a Hebraism answering to "TXN bb, which may be either singular or plural, and may relate either to persons or things. The pronoun connected as SJib iiJZ as- certains the import. Another example of this idiom we have ch. 6: S9,' Jva nui^ 6 did(x)i(t fiOi, fAtj ujioki'oui f| uviov. A like idiom we find 1 Pet 2: 24, oi'i io> fxojXoint aviov ia&rjit. Though the Vol. II. 69 546 NOTES ON ST. JOHN. Vul. which keeps close to the letter, " ut omne quod dedisti ei, det eis vitam seternam," seems to favor the second interpretation, Fa- ther Si. in translating the Vul. considers the Heb. idiom as here so incontrovertible, that, without assigning a reason in his notes, he renders it ' afin qu'il donne la vie eternelle a tous ceux que vous lui avez donnes ;" precisely as if the La. had been ut omnibus Hits qiios dedisti ei, det vitam ceternam. There would be no propriety in translating the phrase here differently from what it has been al- Vi^ays translated ch. 6: 39. 2 " Thy apostle," ch. 10: 36. N. 3. " The Messiah." Diss. V. Part iv. sect. 7. 5. " Fatlier, glorify thou me in thine own presence," do^aaov fie ov, naT{(j, naou aiuvtol. E. T. " O Father, glorify thou me wiih thine own self." This expression, though apparently more literal, is remarkably obscure. The force of the Gr. preposition nagd is not rightly expressed by the Eng. loith, which, as applied here, is exceedingly vague and indeterminate. 11. " Preserve them in thy name," triQ-i]oov avxovg iv roy 6v6- (.lail GOV. E. T. " Keep through thine own name those." It must be acknowledged that there is some difficulty in the words iv tm ovofiuTL GOV, which I have rendered literally " in thy name." JVame is used in Scripture sometimes for person. Rev. 3: 4 ; sometimes (or fame, Ps. 76: 1 ; and sometimes, when applied to God, for his power, or other perfections, Ps. 20: 1, 7. When mention is made of making known God's name to the heathen, we always understand it to mean, declaring to them his nature and attributes as the only true God. It is solely to the heathen, or those who before knew not God, that in the O. T. we find mention of revealing his name. But let it be observed, that they were Jews of whom our Lord spoke, ver. 6, when he said, " I have made known thy name to the men whom thou hast given me," The sequel shows that he meant the apostles, who, before they became his disciples, were the disci- ples of Moses. Now, by making known the name of God to those who enjoyed the old dispensation, is plainly suggested, that addi- tional light was conveyed to them, which they could not have de- rived from it. By manifesting God's name to them, therefore, we must understand the communication of those truths which peculiar- ly characterize the new dispensation. And as every revelation which God gives tends further to illustrate the divine character, the instructions which our Lord gave to his disciples, relating to life and immortality, and the recovery of sinners through his mediation, may well be called revealing God, or (which in the Heb. idiom is the same) the name of God to them. When the connexion in this prayer is considered with any degree of attention, we must be sen- sible that the words, "the name of God," in ver. 6, 11, 12, and 56, denote the same thing. .If, then, by " the name of God," ver. CHAPTER XVII. 547 6, and 26, be meant the great foundations of the Christian institu- tion, the being preserved or kept in it, ver 11 and 12 must mean their being enabled to continue in the faith and practice of that re- ligion. Our translators, by rendering tv tm oi^o^iarl oov differently in ver. 11 and 12 have darkened the expression, and led the gener- ality of readers into mistakes. " Keep, through thine own name," can hardly be understood otherwise than as signifying, preserve by thy power. Similar expressions occur in the Psalms and other places. If ver. 1 1 were the only jdace in this prayer where men- tion is made of" the name of God," I should not deny that this in- terpretation would have some plausibility. But, as that is not the case, we cannot interpret if lo) ovoi^iaxl oov one way in ver. 1 1, and another way in ver. 12, where it is similarly connected and constru- ed. What is to be remarked in the subsequent Note, serves in some degree to confirm the interpretation now given. I know the Eng. word name hardly admits this latitude of acceptation. But it was observed, (Diss. XII. Part v. sect. 12.), that we are obliged sometimes, in order to avoid tiresome circumlocutions, to admit an application of particular terms which is not entirely warranted by use. When there is a difliculty, (for it is only of such cases I am speaking), there is this advantage in tracing the words of the origi- nal, that the sense of the sacred writer is not arbitrarily confined by the opinions of the translator, but is left in the text, as nearly as possible in the same extent, to the judgment of the reader. ^ " Which thou hast given me," ovg didcoxag f.toi. E. T. " Whom thou hast given me." But there is a great majority of MSS. and, among them, those of principal consideration, which reject the word ovg in this place. A few substitute o in its room, but the much greater number have oi. In either way, the meaning is the same with that given in this version. The relative in Gr. often takes the case of the antecedent, and not always, as in La. the case that is governed by the verb with which it is connected. For reading w, there is also theauthority of the Com. both the Sy. translations, and the Ara. Of the fathers, there are Athanasius, Cyril, The. and Euth. : likewis3 many modern critics, amongst whom are Ham. Mill, and Wet. Add to this, that such a mistake as the change of 0) into oijg in this place, is easily accounted for ; ovg df'doxdg /not occurs in the very next verse. It is incident to transcribers, either through inadvertency in directing their eye, or through suspicion of mistake in the former copyer, to make the expressions of the author, which are nearly the same, entirely so. Besides, the meaning of ovg didcoMug is more obvious than that of w dtdcoxug, which might readily lead a transcriber to consider the latter as a mere blunder in copying. But if the word was originally ovg, it is not easily to be accounted for that it should have been so generally corrected into w, and the like correction on verses 6 and 12 not attempted. It may 548 NOTES ON ST. JOHN. be observed in passing, that this reading does not a little confirm the sense I have given to tlie word 7iame, through the whole of this pas- sage. If by the name here be meant the gospel revelation, nothing can be more conformable to. our Lord's whole discourse on this oc- casion ; this revelation was given by the Father to his Son, to be by him communicated to the world. ^ " That they may be one, as we are," it^u cuaiv iV, 'Au-&wg rualg, The word is here iv, ' one thing ;' not iig, ' one person.' Ch. 10 : 30. N. 13. " That their joy in me maybe complete." Yi^a tycoci zi^v %uQuv Ti}r i{.u]v 7ifnkfg(of.ifi>}jv iv uvxolg. E. T. " That they might have my joy fulfilled in themselves." What meaning our transla- tors affixed to these words, I cannot say ; but the whole scope and connexion make it evident, that t] yuQu iq ifirj denotes here, not the joy which I have, (the only sense which the words my joy will bear in Eng.), but the joy whereof I am the object, the joy they will de- rive from me. Beau, seems to have been the first modern inter- preter who rendered the words intelligibly, ' afin qu'ls goutent en moi une joie parfaite ; and the only one in Eng. the An. 17, "By the truth," ii> tv uXndtia aov. E. T. ''Through thy truth." The pronoun is not in some principal MSS. nor in the Vul. the Go. and the Sax. versions. Cyril seems not to have read it ; and Ben. and Mill, reject it. It is very unnecessary here, as the explanation subjoined, " thy word is the truth," sufficiently appro- priates it. 24. " Father, I would," nuieg, {Tikw. E. T. " Father, I will." Gi'ko expresses no more than a petition, a request. It was spoken by our Lord in prayer to his heavenly Father, to whom he was obedient even unto death. But the words I will, in Eng. when ivill is not the sign of the futiu-e, express rather a command. The La. volo, though not so uniformly as the Eng. / tvUl, admits the same interpretation ; and therefore Be.za's manner here, who renders the word used by John vtlim, is much preferable to that of the Vul. Er. Zu. and Cas. who say volo. That the sense of the Gr..word is in the N. T. as I have represented it, the critical reader may soon satisfy himself, by consulting the following passages in the original ; Mt.l2: 38. 26:39. Mr. 6 : 25. 10: 35. In some of these, the verb is rendered would by our translators ; it ought to have been rendered so in them all, as they all manifestly imply request, not command. In most of the late Eng. translations tliis impropriety is corrected. Dod. and Wes. have, indeed, retained the words Iivill ; nay more, have made them the foundation of an argument, (one in his Paraphrase, the other in his Notes), tliat what follows I will, is not so properly a petition as a claim of right. But this argument is built on an Anghcisra in their translations, for which the sacred author is not accountable. A-iigustine, in like manoer, founding on CHAPTER XVIII. 649 a Latinism, argued from the word volo of the lie. version as a proof of the equality of the Father and the Son. He is very well answer- ed by Be. whose sentiments on this subject are beyond suspicion. See his Note on the place. The sons of Zebedee also use the word iV^'Ao/ di jiapaoxtvi], 'It was the preparation,' he jilainly named, and has been always understood to name, the day of the week. Now it is well known that the whole Friday was so called, without legard to the time actually spent in prepara- tion. Nor is there ground to think that there was any allusion to the passover peace-offerings. It wns the preparation requisite for the due observance of the Sabbath, which alone occasioned this name being given to the day. Had the preparation necessary for the sacrifices given ground for this appellation, every day had been a paraskcne, as every day, more especially every festival, there were sacrifices. Now it is evident that the name paraskeue among the Jews was as much appropriated to the sixth day of the week, as the name sabbath was to the seventh. ]Mr. gives us ugooot^ljaTOv as a synonymous term. For my part I prefer the solution (though it CHAPTER XIX. 655 may be accounted but an imperfect one) given by those who con- sider the day as divided into four parts, answering to the four watches of the night. These coincided with the hours of 3, 6, 9, and 12, or, in our way of reckoning, 9, 12, 3, and 6, v\hich suited also the solemn times of sacrifice and prayer in the temple ; that, in cases wherein they did not think it of consequence to ascertain the time with great accuracy, they did not regard the intermediate hours, but only those more noted divisions which happened to come nearest the time of the event spoken of. Mr. says, }'jt> co^a tqU?]; from which we have reason to conclude, that the third hour was past. J. says, ojgcc oJoii ty.Ti]; from which I think it probable, that the sixth hour was not yet come. On this supposition, though the evangelists may, by a fastidious reader, be accused of want of precision in regard to dates, they will not, by any judicious and candid critic, be charged with falsehood or misrepresentation. Who would accuse two mod- ern historians with contradicting each other, because, in relating an event which happened between 10 and 11 forenoon, one had said it was past 9 o'clock ; the other, it was drawing towards noon ? 23. " His mantle," Tutftuna aviov. Ch. 13: 4. N. 25. " Mary, the wife of Cleophas," Magla ?J rov I^loura, The Ara. version renders it, " Mary the daughter of Cleophas." The original expression is susceptible of either interpretation. Mt. 1: 6. N. I have followed the generality of interpreters, who think that Cleophas here is another name for him called Alpheus, Mt. 10: 3. 29. " Having fastened it to a twig of hyssop," voo^otim tisqi- -fytvTfg. There must have been some plant in Judea, of the lowest class of trees or shrubs, which was either a species of hyssop, or had a strong resemblance to what the Greeks called voooinog; in- asmuch as the Hellenist Jews always distinguished it by that name. Indeed, the Gr. word, if we may judge from its affinity in sound, is probably derived from the Heb. name i^TN ezoh. It is said of Solomon, 1 K. 4: 23, that " he spake of trees, from the cedar tree that is in Lebanon, even unto the hyssop that springeth out of the wall." Now, they did not reckon among trees any plants but such as had durable and wooiiy stalks. (See N. on Mt. 6: 30.) That their hyssop was of this kind, is evident also from the uses of sprinkling, to which it is, in many cases, appointed by the law to be applied. 30. "Yielded up his spirit," naoidwM to nvivi-iu. Mt. 27: 30. N. 40. " Which is the Jewish manner of embalming," y.a\f(i]g t'&og iaii lolg Jovduloig Hnaqiu'^fii'. E. T. " As the manner of the Jews is to bury." But the proper meaning of the verb ivxaqiia^iiv is not to bury but to embalm, or to prepare the body for burial — pollinciref corpus ad sepulturam componcre. The Vul. indeed rei>- 55fi NOTES ON ST. JOHN. ders the clause " sicut raos est Judseis sepelire," which is the real source of error in modern translations. Suffice it to observe here, that the verb tvicttfio^av, and the verbal noun ivzacpcaofAog, are used in the N. T. only in relation to the embalming of the body of our Lord. The word used for to bury, is invariably <^amiiv. The use followed by the Sep. is entirely similar : ii/TaqiaCfii^ is ' to pre- pare the corpse ;' danrnv is ' to bury.' The import of both words, and consequently, the distinction between then), is exemplified, Gen. 50: 2, 5. In ver. 2. ■nQOGiiu'S.sv'JoiOi^q) lol^naioiv aveov rolg ivzaqiuoiacg ivtuqluaut xov naxigu auiov, itai ipiruqluaav ol iv- Taqluoiut iov'JoQn}]l. E. T. " Joseph commanded his servants the phvsicians to embalm his father ; and the physicians embalmed Israel." Whereas in ver. 5. Joseph's words to Pharaoh are, 0 TiuTijo f-iov (agxiae itf, Ktycuv, Ev ro) f.tpi]f.ie7u} a) ojQv'tu i/nuvTO) tv ytj Xavudf, fy.H (Ai i^uiUiig. vvv oi)v uva^ag, ■&axpa) tov nate'gu f.iov. E. T. " My father made me swear, saying, 'In my grave wliich I have digged for me in the land of Canaan, there thou shall bury me.' j\o\v, therefore, let me go up, I pray thee, and bury my father," Here the difference between the two verbs is distinctly marked. The former, ro ivzaqtu^itv^ was the work of the physi- cians, according to the import of the Heb. term, or the embalmers, according to the Gr. ; the latter, ToOantetv, was the work of Jo- seph, and the company who attended him : the former was execut- ed in Egypt, the latter in Canaan. Let it be observed further, that the two Gr. words are the translation of two Heb, words, which are never used promiscuously, or mistaken for each other. In this passage, which is the only place wherein the Seventy have used the verb iviaqia^etv^ the Vul. has carefully preserved the distinction. It renders tviuqia^itv, " aromatibus condire," and ddmnv, " se- pelire." To a judicious Eng. reader, who considers the vast quan- tity of the most costly aromatics, which the evangelist tells us were bestowed by Nicodeinus on the body of our Lord, the clause sub- joined, '• as the manner of the Jews is to bury," must have a very strange appearance. Tlie first reflection that would naturally arise in his mind would be, " If so, surely not one of a hundred of the people could afford to be buried." Yet certain it is, that no na- tion was more careful than the Jewish to bury their dead, though, very probable, not one of a hundred was embalmed. But it had been predicted of our Lord, not only that he should be numbered with transgressors (malefactors ) ; not only that his grave should be appointed with the wicked, (which was the case of those who suf- fered as criminals by public justice ; Nicolai de Sepulchris Hebrae- orum, lib. iii. cap. v.) ; but that he should be joined with the rich in his death; — circumstances which, before they happened, it was very improbable should ever concur in the same person. — L. CI. and Si. are the onlv French translators who seem to have been sen- CHAPTER XX. 557 sible of the proper meaning of tvTacfia^iiv. The former says, " se- lon la coutume que les Juifs ont de preparer les corps pour les ensevelir;" the latter " comme le pratiquent les Juifs avant que d'ensevelir leurs morts." The late Eng. translations follow impli- citly the common version. CHAPTER XX. 1. "Saw that the stone had been removed," BXinn xov Xidov rjpi-iifoi'. E. T. " Seeth the stone taken away." The import of this Eng. expression is, that she was present at the removing of the stone. The Gr. plainly implies that it had been removed before she came ; riQfxivov is not the present, but the preterperfect partici- ple. The Vul. " vidit lapidem sublatum," where the word is equi- vocal, has misled our interpreters. The La. has not the Gr. dis- tinct participles for the present and for the past. None of the Eng. translations I have seen, except the An. Dod. and Hey. have es- caped this blunder. None of the Fr., Catholic or Protestant, have fallen into it. Lu. in Ger. hns avoided it, so has Dio. in Ita. 8. " Believed [the report], inlarfvae. E. T. " Believed." It naturally occurs liere to ask what ? The active verb believe, in our language, requires in every case, where it is not manifest from the preceding words, the addition of the thing believed. Was this, in the present instance, our Lord's resurrection ? No ; that had not yet been reported to him, or so much as insinuated. iVJary Magda- lene had affirmed only that the body had been carried off, and that she knew not where they had laid it. Besides, we learn from what immediately follows, that our Lord's first appearance to her (and to her, the evangelist Mr. informs us, 16: 9, that he appeared first of all) was after the two disciples had left the place. The ellipsis here, therefore, is most naturally supplied by the words the report, to wit, that made by Mary, above recited, which had occasioned the visit made at that time to the sepulchre by the two disciples. The Cam. MS. reads ovx tnloifvaei'. But in this that MS. is sin- gular, not having the support of any MS. or version. Even the La. translation, with which it is accompanied, has no negative particle. 10. "To their companions," ttjjo? *ai'TOt'?. E. T. "Unto their own home." The words are capable of either interpretation ; but I have, with Dod. ado[)ted the former, as it suits better what is related both by this and by the other evangelists ; from all of whom we learn, that our Lord's disciples spent much of this day together. 17. "Lay not hands on me, Mi] fiov anrov. E. T. " Touch me not." The verb djizia&at, in the use of the Seventy, denotes not only ' to touch', but ' to lay hold on,' ' to cleave to,' as in Job 31: 7. Ezek. 41. 6. and other places. The sense here plainly is, 558 NOTES ON ST. JOHN. * Do not detain me at present. The time is precious. Lose not a moment, therefore in carrying the joyful tidings of my resurrection to my disciples.' 19. Jesus came where the disciples were convened, the doors having been shut for fear of the Jews," xal zcoi'-Ovgolf xfxkiiof^u'wv^ bnov t]oav ol ^iu\ii]Tal aintjyuevot, did tov qol^oi' xoyv lovdulwv, Vjk&fv 6 'Jrjoovg. E. T. " When the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus." This arrange- ment does not well in English : if it do not suggest a false meaning, it at least renders the true meaning obscure. The disciples assem- bled, but surely not for fear of the Jews ; for, as they did not intend by violence to oppose violence, if any should be offered them, they could not but know that to assemble themselves would more expose them to danger than any other measure they could take. The plain matter is; they assembled for mutual advice and comfort, and be- ing assembled the doors wore shut for fear of the Jews, as they were well aware of the consequences of being discovered, at such a time in consultation together. On the other hand, the words do not necessarily imply, that whilst the doors continued shut, our Lord entered miraculously. KixXeiajAtvoiv is even more literally render- ed having been shut, than being shut, or 7vhen they were shut ; as it is the preterperfect, not the present or imperfect participle. They may have been, therefore, for aught related by the evangelist, made by miracle to fly open and give him access. 25. " Put my finger into the print of the nails," j^ukoi rov dcix- TvXov fiov £ig Tov xvnov TiZv Tjloiv. Vul. " Mittam digitum meum in locum clavorum." The Al. and four other MSS. have zonov for Tvnov. The Sy. as well as the Vul. and Sax. follows this read- ing. The sense is the same. 27. " Be not incredulous but believe," ^n] ylvov aniarog, «'AAa ■niGio?. E. T. "Be not faithless, but believing." The word /ai^A- less is here used in a sense in which it is now obsolete. Both the Gr. words niaxog and untoiog, in this passage, are to be understood as merely Hellenistical for crerien* and non credens, a sense in which they frequently occur in the N. T. See Acts 10:45. 16: 1. 1 Cor. 7:12, 13, 14. 1 Tim 4: 3. 10. 12. v. 16. 6:2. In these commonly, the meaning has been justly exhibited by interpreters. In render- ing Gal. 3: 9, ojoie ol tx nioxioig evkoyovvxai ow Tuy iiiario ^^gaaf.i, our translators have been rather unlucky in an expression, which if not improper at the time, was at least equivocal and darkened the sense : "So then they which be of faith are blessed with faithful Abra- ham." The connexion here appears more in the sound than in the sense. Properly, ' They therefore who believe, are blessed with Abraham who believed.' 30,31. "Many other miracles," etc. Grotius is of opinion that this Gospel concludes with these two verses, and that the CHAPTER XX. 659 following chapter has been afterwards annexed by the church of Ephesus, in like manner as the last chapter of the Pentateuch, and the last of Josephus, have, after the death of the authors, been ad- ded by the sanhedrim. His reasons are, 1 . The resemblance which this bears to the conclusion of the next chapter, ver. 24, 25. 2. The designation of the author there by the 3d person sing, his testimony. 3. The application that is made of the 1st person plur. we know. In regard to the first, it has been justly observed, that, with equal reason, the three last verses of the epistle to the Romans may be accounted spurious. As to the oiher two, suffice it to observe, that it is not uncommon in the apostle John to speak of himself either in the 3d person sing, (as in ch. 13: 23. etc. 18: 15, 16. 19: 26, 27, 35. 20:2, etc.) or in the 1st person plur. (as inch. 1: 14, 16. 1 Jo. 1: 1, 2. etc.) This notion of Gro. deserves, therefore, to be rated as merely a modern conjecture opposed to the testimony of i\]\ eccle- siastical antiquity, MSS. editions, versions, commentaries, which uni- formly attest the last chapter as much as any other in the book. CHAPTER XXI. 7. " Girt on his upper garment," rov inevduT-tiv du^ojaato. E.T. •' He girt on his fislier's coat unto him." 'iJnfvdoiT^g, agreeably to its etymology from tnevdvM, super induo, signifies an upper garment. It occurs in no other place of the N. T. ; but, from the use the Seventy have made of it in the Old, there is no reason to confine the meaning to the g;irb of any jiarticular profession, or even to that of either sex. In one of the only two ])laces wherein it occurs in the Sep. (1 Sam. 18 : 4), it is used for the robe or loose upper gar- ment worn by Jonathan the son of Saul ; in the oti;er, (2 Sam. 13: 18), for that worn by the virgin daughters of the king. I cannot approve, therefore, the Vul. Er. and Leo de Juda, for rendering it ' tunica ;' nor Cas. who translates it ' indusium.' I think Be. has done belter m making it ' amiculum.' ^ " Which he had laid aside," /> yap yvfwog. E. T. " For he was naked." But ycf-ivog does not always, like the Eng. word na- ked, signify having no clothes on, or being totally uncovered, but not having all the clothes usually worn, particularly not having his mantle. In this sense the word seems to be used Acts 19 : 16, and in several passages of the O. T. 12. "Come and dine," diuti, uoiGirjoaif. Vul. Er. Zu. Be. " Venire, prandete." Cas. " Adeste, prandete." Dod. "Come and refresh yourselves." VVy. " Come, eat." Bishop Pearce approves rather, " Come and breakfast," because it was early, as we learn from ver. 4. The same is the reason with the other two Eng. interpreters for departing from the common method. I do not 560 NOTES ON ST. JOHN. think ii a good reason. The ancients used regularly but two meals ; we use three. As of our three, dinner and supper have been re- garded as the two principal, it has obtained not only with us, but, I believe, over all Europe, to call the first meal of the ancients, which the Greeks named to uqigtop and the Latins prandium, by the first of the two, which is dinner, and the second, x6 dilnvov of the Greeks, and ccena of the Latins, by the last, which is supper. It is the or- der that has fixed the names, and not the precise time of the day at which they were eaten. This is commonly variable, and the names cannot be gradually altered w^ith the fashions, much less can they be accommodated to every occasional convenience. Our ancestors dined at eleven forenoon, and supped at five afternoon. But it will not be thought necessary that we should call the breakfast of our fashionable people dinner, and their dinner supper, because they coincide in tim3 with those meals of their progenitors. To intro- duce the name breakfast would but mislead, by giving a greater ap- pearance of similarity in their manners to our own than fact will jus- tify. Refresh yourselves is a very vague expression. ^ " None of the disciples," ovd'flg twv fAa^iivcZr. Vul. " Nemo discumbentium," doubtless from some copy which has read uvaxei- fiivoiv. In this the Vul. has only the concurrence of the Sax. version. '^ " Ventured to ask him," iz6lf.ia iurdaat avroi'. E. T. " Durst ask him." An. and Hey. say " Offered." Dod. Wes. Wor. and Wy. " Presumed." Priestley, " Thought it necessary." Bishop Pearce has justly remarked concerning the verb xol^uw followed by an infinitive, that it does not always, in the use of Gr. authors, sacred or profane, express the boldness or courage implied in the Eng. verb to dare, by which it is commonly rendered. But it is equally true, on the other hand, that it is not a mere expletive. When joined with a negative, as in this place, it often expresses a disin- clination arising from modesty, delicacy, respect or an averseness to be troublesome in putting unnecessary questions. The words immediately following, " knowing that it was the Master," confirm the interpretation now given. The common version, " durst not," tends to convey the notion that our Lord's manner of conversing with his disciples was harsh and forbidding, than which nothing can be more contrary to truth. Did not presume is better, as it does not suggest any austerity in our Lord ; but it plainly implies what is not implied in the words, that, in the historian's judgment there would have been presumption in putting the question. The word offered is a mere expletive. Thought it necessary, though yielding an appo- site meaning in this place, is evidently not the meaning of iioXfta. The terms ventured not, in my opinion, come up entirely to the sense of the author; which is, to express a backwardness, proceed- ing from no other fear than that which may be the consequence of the most perfect esteem and veneration. When those spoken of CHAPTER XX. 561 are either enemies or indifferent persons, the verb irok^a may not improperly be vendeved presumed ov durst. But that is not the case here. See Mr. 12 : 34. N. 15. " Lovest thou me more than these ?" dyunug fn nXiiov xov- Tojv ; There is an ambiguity here in the original, which, after the Eng. translators, I have retained in the version. It may either mean, ' Lovest thou me more than thou lovest these things .'" that is thy boats, nets, and other implements of fishing by which thou earnest a livelihood ? or, ' Lovest thou me more than these men [thy fellow- disciples] love me?' In the first way interpreted, the question is neither so cold nor so foreign as some have represented it. This was probably the last time that Peter exercised his profession as a fisherman. Jesus was about to employ him as an apostle ; but, as he disdained all forced obedience, and would accept no service that did not spring from choice and originate in love, he put this ques- tion to give Peter an opportunity of professing openly his love, which his late transgression had rendered questionable, and consequently his preference of the work in which Jesus was to employ him, with whatever difficulties and perils it might be accompanied, to any worldly occupation however gainful. In the other way interpreted, the question must be considered as having a reference to the decla- ration formerly made by Peter, when he seemed to arrogate a superiority above the rest in zeal for his Master and steadiness in his service. " Though thou shouldest prove a stumbling-stone to them all (says he, Mt, 26 : 33), I never will be made to stumble." This gives a peculiar propriety to Peter's rejily here. Convinced at length that his Master knew his heart better than he himself, con- scious at the same time of the affection which he bore him, he dares make the declaration, appealing to the infallible Judge before whom he stood as the voucher of his truth. But as to his fellow-disciples, he is now taught not to assume in any thing ; he dares not utter a single word which would lead to a comparison with those to whom, he knew, his woful defection had made him appear so much inferior. To the second interpretation I know it is objected, that our Lord cannot be supposed to ask Peter a question which the latter was not in a capacity to answer ; for, though he was conscious of his own love, he could have no certain knowledge of the love of otliers. But to this it may be justly answered, that such questions are not understood to require an answer from knowledge, but from opinion. Peter had once shown himself forward enough to obtrude his opinion, unasked, to the disadvantage of the rest compared with himself. His silence now on that part of the question which concerned his fellow-disciples, speaks strongly the shame he had on recollecting his former presumption in boasting superior zeal and firmness ; and shows that the lesson of humility and self-knowledge he had so lately received had not been lost. Vol. il. 71 ^62 NOTES ON ST. JOHN. I incline rather to this second interpretation ; but, as the con- struction will admit either, and as neither of them is unsuitable to the context and the occasion, I thought it it the safer method ii7 a translator to give the expression in the same extent in which the evangelist has given it, and leave the choice free to his readers. It may be proper just to mention a third meaning which has beeri put u}>on the words, and of which, it must be owned, they are nat- urally susceptible : " Lovest thou me more than thou Invest these thy fellow-disciples ?" This, in my judgment, is the least probable of them ail. Our Lord was so far from ever showing a jealousy of this kind, lest any of his disciples should rival him in the affection of the rest, that it was his aim to excite them, in the warmest manner, to mutual love ; urging, amongst other motives, that he will consider their love to one another as the surest evidence of their regard and affection to him, and requiring such manifestations of their love to their brethren, as he had given of his love to them, and as show it to be hardly possible that they could exceed this way. 16. " Tend my sheep," nolfiatif tu -ngolSaja (.tov. E. T. " Feed niy sheep." This is the translation given also to the words /J6ay.i iuTX(j6[iurtt (.lov in the next verse. But the precepts are not synonymous. The latter is properly, provide them in pasture : the former implies also, guide, watch, and defend them. As there is in the original some difference in every one of the three injunctions at this time laid on Peter, there ought to be a corresponding differ- ence in the version. Yet none of our Eng. interpreters seem to have adverted to this. The Vul. must have read differently, as it has " Pasce agnos meos." Bat in this reading it has not the sup- port of a single MS. and only the Sax. version. 22, 23. " If I will that he wait my return," lav aiiov Oilca fifi>{ii>twg eg'/o/nat, Vul. " Sic eum volo manere donee veniam. This version, which totally alters the sense, has no support from Gr. MSS. or fathers, or from any ancient translation but the Sax. The Cam. ver. 22. reads 'f^ai' uuioif {>tko) oviwg ^ttvfiv ; but, as it retains i^uv, the addition of oi'iMg makes no material change in the sense ; whereas the Vul. has, in both verses, turned a mere supposition into an affirmation. Some La. MSS. read, agreeably to the Cam. ^' Si sic eum volo manere ;" and some, agreeably to the common Gr. " Si eum volo manere." The Jesuit Maldonat gives up the reading of the Vul. in tliis place entirely, and even expresses him- self with an asperity which will bethought surprising, when it is con- sidered that his nrgun)eiit here hurts not the Protestants, but his own friends and brethren alone. Speaking of the three La. readings given above, he says, " Prima est ilia maxime vulgaris, cpias in om- nes lere Latinos pervasit codices, eosque incredibili scriploriun neg- ligeniia contaminavit, Sic eum volo manere donee veniam, quid ad U 1 nulla prorsus specie probabilitatis," &c. Where is now the CHAPTEK XX. 563 merit which this son of Loyola hoasted (when coinineiiting on a passage hable to the like objections) of resigning entirely his own judgment in deference to the authority of the church ? Ch. 8: 1 — 11. N. There, indeed, after candidly admitting the weight of (he arguments on the opposite side, he replies in this manner : Sed haec omnia minus habent ponderis quam una auctoritas ecclesiae, quae per concilium Tridentinum, non solum libros omnes, quos nunc habet in usu, sed singulas etiam ejus partes, tanquam canonicas approbavit." Had this good father forgotten that the reading " Sic eum volo ma- nere," which he so disdainfully reprobates, has the sanction of the Council of Trent, for it had been the common reading of the Vul. long before, and was in all their approved editions at the time? Had he forgotten that it was first ratified by Pope Sixtus V. after the revisal appointed by him, and then by Pope Clement VHI. after a second revisal appointed by him ? Not one passage in the Vul. can claim the authority of Popes and Councils, if this cannot. 25. " I imagine the world itself would not contain." I agree perfectly with those interpreters who think, that the hyperbole contained in this verse is much more tolerable than the torture to which some critics have put the words, in order to make them speak a different sense. For some apposite examples of such hyperboles, both in sacred authors and in profane, I refer the reader to Bishop Pearce. For a refutation of the opinion of Ham. who seems to think that the two last verses were not written by the evangelist but by the Asiatic bishops, and of the opinion of Gro. and L. CI. who think that the whole last chapter is of another hand, I refer him to Wetstein. INDEX OF TEXTS OTHER BOOKS OF SCRIPTURE, AND THE APOCRYPHAL WRITINGS, OCCASIONALLY ILLUSTRATED. In tlie References to the Preliminary Dissertations, D. means Dissertation, p. part, n. note. In the References to the Notes on the Gospels, the chapter and verse of the Gospel, and the number of the note, when there are more notes than one on the same verse, are marked in the same manner as in the Notes themselves. The Prefaces to the Gospels thus,— Pr. Mt. Pr. Mr. Pr. L. Pr. J. GENESIS. EXODUS. 1: 1-5 . D. iii. soct. 4—9 12:6 Mr. 15: 42 11 Mt. 6: 30 14 Mt. 14: 23 16 L. 9: 48. 12: 27 . D. viii. [). ii sect. 4 2:1 D. iii. sect. 8 46 . Mt. 1: 22 4 Mt. 1: 1. 15:2 J. 11:25 23 D. viii. p. i' . sect. 4 Mr. 12: 29 24 Mt. 19: 5 16: 5, 23 . J. 19: 14 6:9 L. 16: 8 3 17:7 Mt. 4: 7 2 13:4 J. 8: 25 18:7 Mt. 2: 2 2 14: 13 . Pi*. Mt. sec t. 15 19: 10, 14, 22 D. vi. p. iv. sect. 11 17:10&c. J. 7: 22 24: 17 J. 5: 37, 38 12 . Mt. 2: 16 3 22: 1 23: 3 &c. Mt. 4: 7 2 D. vii. p. i. sect. 6 LEVITICUS. 24:3 Mt. 26: 63 10: 1 &c. D. vi. p. iv. sect. 14 18 . D. vii. p. i. sect. 7 ll:42&c -sect.11,16 54, 56, 59 Mt. 6: 13 43 &c. L. 14: 26 2 26: 19 . J. 4: 10 2 12:3 Mt. 2: 16 3 J. 7: 22 27: 30 &c. D. vi. p. iii sect. 4 14: 5 J. 4: 10 2 28:10&c, J. 5: 2 2 20: 25, 26 D. vi. p. iv. sect. 11 31: 35 . D. vii. p. i. sect. 8 21: 1—6 Ibid. 32: 4, 5 . Ibid. 22:32 D. vi. p. iv. sect. 14 33: 5, 8 . D. vii. p. i sect. 6 24: 11, 14 D. ix. p. ii. sect. 12 35: 18 . Mt. 27: 50 15,16 -sect. 10 37: 35 . D. vi. p. ii sect. 3 39: 17 . 41:2,3 . Mt. 2: 16 J. 2: 14 2 NUMBERS. 42: 10 D. vii, p. i sect. 6 3:32 J. 15: 18 38 . D. vi. p. ii sect. 3 5:17 D. vi. p. iv. sect. 11 43: 18, 20. J. 8: 25 j 22 Mt. 5: 18 44: 18 . D. vii. ]). i sect. 6 9: 12 Mt. 1: 22 45:8 D. xii. p. i . sect. 32 15,16 J. 5: 37, 38 26 . Mr. 3:21, 4 12:8 Ibid. 48:20 J. 1:15 2 15:37 Mt. 9: 20 49: 3, 4 L. 2: 23 38,39 D. viii. p. iii. sect. 2 50: 2, 5 J. 19: 40 i 19:7,8, K L. 2: 22 566 INDEX OF TEXTS. 20: 10 12 22: 29 24: 7 32: 19 24 33: 55 Pr. Mt. sect. 25 I), vi. p. iv. sect. 14 Mt. 2: 16 J. 7: 38 Mt. 4: Jo 4 Mt. 7: 3 DEUTERONOMY. 4: 12, 15 6:4 8 8:3 10:16 16:2 18: 10, 11 20 22: 12 19 23,24 23: 12 &c 24: 1, 2 25: 1 5 27:4 30:11—14 32:4 17 22 33:8 2:9,24 3:5 7: 13 18,19 15: 8 20:7 21:32 23: 13 24: 19 1: 16 9:7 16: 10 17:3 I: 11 2:4 J. 5: 37, 38 Mr. 12: 29 Mt. 23: 5 Mt. 4: 4 D. iv. sect. 22 J. 19: 14 D. vi. p. ii. sect. 15 J. 7: 52 2 D. viii. p. iii. sect. 2 Mt. 9: 20 L. 6: 22 2 Mt. 1: 19 3 D. vi. p. iv. sect. 10 Mt. 1: 19 3 Mt. 27: 24 Mt. 22: 24 J. 4: 20 L. 17: 21 D. vi. p. iv. sect. 19 p. i. sect. 15 p. ii. sect. 6 p. iv. sect. 6 JOSHUA. Mt. 15: 32 D. vi. p. iv. sect 11 Ibid. J. 9: 24 D. vi. p. ii. sect. 1 p. iv. sect. 12 J. 4:5 Mt. 7: 3 D. vi. p. iv. sect. 14 JUDGES. Mr. 1: 3 Mt. 6: 30 Mt. 2: 16. D. vi. p. iv. sect. 12 RUTH. J. 15: 6 L. 1: 28. 1:23 ! 4: 7, g 1 17 j6:20 7:9 14: 45 [18:4 21:6 124:6 25:21 28: 7 23 &c 1: 17 20 11: 11 12: 14 13: 18 1: 14 4:33 14:6 18:7,9,13 31 &c 19: 13 16 20:4 21: 10 1:7,8 2:13 19 4: 16 28 6:21 7: 2,17,19 I SAMUEL. Mt. 4: 4 L. 6: 24, 25, 26. D. V. p. ii. sect. 1 D. vi. p. iv. sect. 19 D. vii. p. ii. sect. 7 Mt. 16: 22 3 J. 21: 7 Mt. 12: 4 D. V. p. iv. sect. 1 L. 20: 13 D. vi. p. ii. sect. 15 D. viii. p. iii. sect. 3 II SAMUEL. Mt. 11: 17 D. v. p. ii. sect. 1 D. vii. p. i. sect. 7 D. ix. p. ii. sect. 11 J. 21: 7 I KINGS. Mt. 1: 22 J. 19: 29 Mt. 10:2 D. vii. p. i. sect. 6, 7 p. ii. sect. 7 Mt. 7: 15 2 D. v. p. iv. sect. 1 D. vii. p. i. sect. 7 D, ix. p. ii. sect. 8 II KINGS. Mt. 7: 15 2 Ibid. D. vii. p. i. sect. 7 sect. 6 sect. 7 Ibid. Ibid. 18: 30, 33 &c. D. ix. p. ii. sect. 10 19: 4,16,22,23. sect. 12 22: 6 . Mt. 13: 55 23: 10 . D. vi. p. ii. sect. 1 I CHRONICLES. 5: 1, 2 L. 2: 23 11:11 J. 15: 18 19 Mt. 16: 22 3 16:22 D. V. p. iv. sect. 2 24: 3 &c L. 1:5 INDEX OF TEXTS. 667 II CHRONICLES. D. vii. p. i. sect. 7 J. 2: f5 Mt. J 3: 55 Mt. 1: 8 D. vi. p. iv. sect. 10 sect. 1 1 J. 19: 14 p. li. sect. 1 2: 14, 15 4:5 24: J 2 26:3 29: 5 &c 30: 10, 17 33: 6 34:11 . Mt. 13:.55 35: 7, 8,9,11 J. 19:14 36: 22 . D. vi. [.. v. sect. 2 3: 7 8:25 3:1,32 8:8 12:39 46 13:25 4: 13 5: 10 6: 12 7:9 3:8 9: 21, 23 11:7,8,9 31:7 38: 17 39:9 1:6 2:2 4: 1 16:8 10 20: I, 7 24: 18 11,29 3 5 1 2 (]3: tittu 1 37: 39: 41: 49: EZRA. Mt. 13: 55 D. vii. p. i. sect. 7 NEHE31IAII. J. 5: 2 2 D. X. p. V. sect. 4 J. 5: 2 2 J. 15: 18 Mt. 15: 4 ESTHER. L. 14: 26 2 L. 2: 49 Ibid. Ibid. JOB. Mt. 3: 7 L. 12: 25 D. vi. p. ii. sect. 7 J. 20: 17 D. vi. p. ii. sect. 9 L. 2: 7 PSALMS. D. iv. sect. 21 D. V. p. iv. sect. 3, 4 D. .\i. p. i. sect. 19 D. iv. sect. 20 D. vi. p. ii. sect. 3, 11 J. 17: II 3It. 5: 3 3 52 L. 17: 21 L. 12: 25 Mt. 13: 19 D. v. p. iv. sect. 13 Mr. 1: 3 Mt. 5: 6 PSALMS. 67: 2 . D. X. p. ii. sect. 4 73: 9 . D. v. J), i. sect. 4 76:1 . J. 17: 11 82: 6 . J. 10: 35. 86: 2 . D. vi. p. iv. sect. 15 95: 8 . D. iv. sect. 22. 96: 5 . D. vi. p. i. sect. 15 98: 3 . L. 1: 54, 55 2 99:3 . D. vi. p. iv. sect. 14 102:25 . 3It. 25:34 103: 1 . L. 17: 21 104: 4 . D. viii. p. iii. sect. 10 105: 15 . D. V. p. iv. sect. 2 106: 7 . Mt. 13: 19 16 . D. vi. p. iv. sect. 5 109: 16 . L. 1: 54, .55 2 22 . L. 17:21 111:9 . D. vi. p. iv. sect. 14 118: 26 . D. V. |). ii. § 12. Mt. 131: 2 . L. 14:26 2 [ll: 3. 13?: 17 . .J. 5: 35 1.39: 8 . D. vi. p. ii. sect. 7 145:17 . p. iv. sect. 19 I PROVERBS. 5: 4 : Mt. 27: 34 6: 32 . Mt. 5: 28 8: passim . J. 1: 1 14:4 . L. 2:7 17: 15 . D. vi. p. iv. sect. 17 ! . [Mt. 27:24 i 20 . D. iv. sect. 22 1 21: 12 . Mt. 13: 19 t 23: 1 . D. viii. p. iii. sect. 3 24:10 . Mt. 15:32 29: 24 . L. 14: 26 2 30: .30 . L. 1:28 3 ECCLESIASTES. 5:2 . L. 2:14 8:11 . L. 1:1 CANTICLES. 8 . L. 1: 28, 3 10 . L. 17: 21 6 • D. vi. p. ii. sect. 10 ISAIAH. 1:3 . L.2:7 I 29 . L. 16: 21 I 2: 20 . D. xi. p. i. sect. 19 1 5: 1 . D. X. p. iv. sect. 6 568 INDEX OF TEXTS. ISAIAH. 5: 4 . Mt. 27: 34 14 . D. vi. p. ii. sect. 8 20 . L. 23: 54. J. 1: 1 2 6: 1 &c. D. vi. p. iv. sect. 14 7: 23 . D. viii. p. i. sect. 10 8: 12,13 . D. vi. p. iv. sect. 14 19 . p. ii. § 15 D. i. [p.ii.§3 1 . Mt. 2: 23 2 I . Mt. 11:25 2 9 . D. vi. p. ii. sect. 8 21 . L. 22: 30 II . L. 17:21 4 . D. i. p 11: 12: 14: 16; 29; 41: 42: 11,12. 19 30:24 3-1: 13 38: 10 40:3 30,31. 7 1 3 18 45: 1 48: 13 52:7 53: 8 9 55: 1, 2 3 58: 2 59: 17 61: 1,2 63: 18 65: 5 66: 24 1:5 4: 13 6:4 0: 17, 18, 20 12: 3 39: 11, 13. 44: 17 . 49:36 . J. 7: 15. L. 6: 35 Mt. 3: 12 Mt. 27: 29 D. vi. p. ii. p. V, § 3. D. vi. [l).ii. §15 sect, sect. 17 4 LAMENTATIONS. 3:15 Mt. 27: 34 5: 16 L. 6: 24, 25, 20 EZEKIEL. 3:7 D. iv. sect. 22 39:17- -^0. L. 22: 30 41:6 J. 20: 17 DANIEL. 1:3,7,8,9,18 D. vii. p. 2: 18,19,27,28, 29,30,47 D. ix. p. Mt. 15:32 Mt. 10: 55 L. 23: 35 Mt. 12: 20 Mr. 8: 24 D. V. p. iv. sect. 2. Mt. 25: 34 D. v. p. ii. sect. 3 L. 16: 8 3 D. xii. p. ii. sect. 14 Mt. 5: 6 D. vi. p. iv. sect. 4. L. 16: 21 D. viii. p. iii. sect. 2 D. V. p. ii. § 2. p. iv. [§ 3. D. vi. p. V. § 5 D. xi. p. i. sect. 19 D. vi. p. iv. .*;ect. 1 1 D. xii. p. i. sect. 30 JEREMIAH. D. vi. p. iv. sect. 13 L. vi. 24, 25, 26 Ibid. D. vi. i).iv. §12 Mt. 11:17. L. 22:30. D. vi. p. iv. sect. 12 D. vii. p. ii. sect. 4 Mt. 4: 4 D. viii. p. iii. sect. 1 1 44 4:9 20 7: 13, 14 8: 1 9: 25, 20 10: 16 1: 1,2 11: 1 2:6 6:4 8:6 9: 2, 3 D. D. 1: 0 3:2 3:5 4:6,7 5:2 6: 5, 8 3:2 1:20 11:12,13 13:4 3: 1 ii. sect. 4 i. sect. 4 V. p. i. sect. 1 — p. i. sect. 4 V. p. i. sect. 4 sect. 1, and p. iv. sect. 13 J. 8: 25 D. V. p. iv. sect. 3 L. 17: 21 HOSEA. Mr. 1: 1 Mt. 1: 22 AMOS. Mt. 10: 10 3 D. viii. p. iii. sect. 3 3It. 10: 10 3 D. vi. p. ii. sect. 7 JONAH. D. vii. sect. 4 D. vi. p. V. sect. 28 MICAH. D. vi. p. iv. sect. 12 D. V. p. i. sect. 1 Mt. 2:0 2 Mt. 0: 33 HABAKKUK. L. 1: 54, 55 2 ZECHARIAH. Mt. 13: 55 Mt. 27:9, 10 Mt. 7: 15 2 MALACIII. D. viii. p. iii. sect. 15 INDEX OF TEXTS. 569 1:4, 8 6 13 16 2:23 25 27,31 38 3: 16 19 21 4: 1 4 6 26,27 32 33 5: 24, 26 33 34 39 6: 1 &c. 4 11 13 7: 10,20 53 59 8:4 22 35 39 9:29 31 37 10:22 38 44 45 11: 18 19 20 26 12:5 13:2 10 22 Vol. II, ACTS. D. V. p. ii. sect. 14 Mt. 17: 11 Mt. 1: 6 D. xii. p. i. sect. 18 D. iv. sect. 21. Mt.26: [45 2 sect. 20 D. vi. p. ii. sect.3,11,12 p. iii. sect. 7 Mr. 11:22 D. vi. p. ill. sect. 7 Mt. 17: 11 L. 22: 52 L. 1:2 L. 3:2 D. V. p. iv. sect. 4 J. .5: 18 L. 2: 40 L. 22: 52 J. 12: 10 D. vii. p. ii. sect. 6 Mt. 25: 9 D. i. p. i. sect. 6 L. 1: 2 D, ix. p. ii. sect. 8 sect. 14 L. 2: 40 D. viii. p. iii. sect. 12 D. vi. p. ii. sect. 23 L. 1:2 D. iv. sect. 23. D. vi. [p. iii. sect. 7 D. vi. p. V. sect. 14 Mt. 3: 11 D. i. p. i. sect. 6 J. 14: 16 J. 9:7 Mt. 2: 12 D. vi. p. i. sect. 9 L. 1:2 J. 20:27 D. vi. p. iii. sect. 7 L.l:2 D. i. p. i. sect. 6 D. ix. p. i. sect. 10. Mt. [2: 12 L. 6: 12 D. xi. p. i. sect. 12 D. vi. p. i. sect. 3 L. 4: 22 72 13: 25 . 34 . 42 . 43 . 45 . 50 . 14: 15 . - 23 . 25 . 15: 37 . 16: 1 6 13, 16. 30 . 33 . 17:3 4 11 . 13 . 18 . 19 . 22 . 30 . 18:5,28 . 6 12 . 23 . 26 . 19: 16 . 20:7,9 . 18 . 21 . 24 . 32 '. 21:8 29 . 22: 5 23: 1 8 24:5,14,15 25:2 11,25. 19 . 26:5 11 . 18 . 20 . ACTS. L. 12: 25 D. vi. p. iv. sect. 4 p. V. sect. 12 J. 1:17 D. ix. p. ii. sect. 12 L. 14: 1 D. iv. sect. 25 D. X. p. v. sect. 7 L. 1:2 J. 12: 10 J. 20: 27 L. 1:2 L. 6: 12 D. vii. p. i. sect. 7 J. 9: 7. D. v. p. iv. sect. 6 L. 14: 1 L. 1:2 Mt. 15: 1 D. vi. p. i. § 12, 13, 17 D. viii. p. iii. sect. 18 sect. 22 D. vi. p. iii. sect. 7 D. v. p. iv. sect. 6 D. ix. p. ii. sect. 12 L. 2: 2 2 L. 1: 3 2 Mt. 16: 22 .T. 21: 7 2 D. vi. p. v. sect. 12 Mt. 28: 9 D. vi. p. iii. sect. 7 D. v. p. ii. sect. 16. L. [12: 25 J. 1: 17 D. vi. p. V. sect. 16 D. iv. sect. 20 L. 22: 66 D. ix. p. ii. sect. 13 D. vi. p. ii. §23. Mt. [22: 23 D. ix. p. iv. sect. 2, 3,4 L. 14: 1 L. 23: 15 D. vi. p. i. sect. 22 D. iv. sect. 21. D. ix. [p. iv. sect. I D. ix. p. ii. sect. 13 D. X. p. iv. sect. 15 D. vi. p. iii. sect. 7 570 INDEX OF TEXTS. ACTS. I CORINTHIANS. 26: 24 J. 7: 15 2: 14 J. 3: 3 2 31 L. 23: 15 3:2 L. 1: 64 27:20 Mt. 26: 45 3 D. ix. p. iv. sect. 8 40 L. 4: 42 2 11 D. vii. p. ii. sect. 11 28: 7 J. 15: 18 4:1 D. ix. p. i. sect. 6 17 L. 14:1. J. 1:15 3 6 D. ix. p. iv. sect. 8 31 D. vi. p. V. sect. 7 5:2 Mt. 5: 6 6:3 Mt. 12: 23 ROMANS. 12 L. 22: 25 1:4 D. xi. p. i. sect. 7 7:2 J. 5: 18 9 D. V. p. ii. §19. D. xi. 12,13,1 4 J. 20: 27 [p.i. §12 14 D. vi. p. iv. sect. 11 2:5 D. vi. p. iii. sect. 9 39 . J. 3: 21 21 p. V. sect. 10 8:3 D. iv. sect. 21 3: 11 Mt. 13: 19 4 D. vi. p. i. sect. 15 21,22 Mt. 6: 33 13 J. 8: 51 22,26 Mr. 11: 22 9: 18 D. V. p. ii. sect. 19 4:21 L. 1: 1 10:9 D. vi. p. iv. sect. 6 6: 17 Mt. 11:25 2 16 Mt. 14: 19 7:3 Mt. 2: 12 17 Mt. 26: 26 12 D. vi. p. iv. sect. 7 20,21 D. vi. p. i. sect.l4 — 18 10:1 L. 6: 12 11: 10 D. viii. p. iii. sect. 12 2 L. 4: 32 19 D. ix. p. iv. sect. 8 3 Mt. 6: 23 12:12 D. V. p. iv. sect. 12 6,7 D. vi. p. ii. §14. L.17: rc\-§ 14: 2, 12 D. xii. p. iv. sect. 9 [21 11 D. i. p. i. sect. 14 10 D. iv. sect. 23 32 p. ii. sect. 3 L. 2: 2, 3 15 D. V. p. ii. sect. 3, 4, 5 15: 54 16,17 D. xii. p. i. sect. 15 55 D. vi. p. ii. sect. 18, 23 11:2 D. iv. sect. 21 16: 11 . L. 11:7 14 D. i. p. i. sect. 11. N. Mt. 24: 51 22 II CORINTHIANS. 29 D. vi. p. iii. sect. 9 1:17 J. 12: 10 12: 3, 6 D. iv. sect. 13, 14 20 Mt. 5: 37 14:5 L. 1:1. D. ix. p. iii. §5 L. 17: 21 3: 14 D. V. p. iii. sect. 3 17 4:2 J. 1: 17 22,23 D. iv. §14. D. ix. p. iii. [§5 L. 6: 12 16 Mt. 15: 32 17 D. X. p. ii. sect. 4 15:30 5: 6 &c . D. vi. p. ii. sect. 23 16: 17 D. ix. p. iv. sect. 11 13 Mr. 3: 21 ^ 25, 26. D. V. p. ii. § 20. D. ix. [p. i. sect. 3 6: 1 2 J. 1: 17 L. 22: 51 7: 1 D. i. p. i. sect. 11 3 I CORINTHIANS. 3 D. iv. sect. 21 1: 10 D. ix. p. iii. sect. 4 4 Mt. 10: 30 17 D. i. p. i. sect. 10 8,10 . D. vi. p. iii. sect. 9 21 D. vi. p. V. sect. 10 8: 18 D. V. p. ii. sect. 19 30 J. 11: 25 12: 1 &c. D. vi. p. ii. sect. 21, 23 2: 4, 5 . D. vi. p. V. §10. D. i. 7 Mt. 7: 3 [p.i.§10 18 . Mt. 12: 23 7—10 . D. ix. p. i. sect. 3 13:8 J. 1: 17 INDEX OF TEXTS. 571 1 23 2,7 3 15 16,20 21 1 3 9 19 22 4 9 19 22 &c 4,7 12 19, 20, 6:9 GALATIANS. Mt. 10: 2 D. vi. p. V. sect. 14 D. V. p. ii. sect. 20 ' Mt. 1: 19 I Mt. 26: 45 2 i Mr. 11: 22 J. 1: 17 Ibid. D. i. p. i. sect. 11. N J. 20: 27 D. viii. p. iii. sect. 12 Mr. 11: 22 L. 1: 35 J. 3:3 D. V. p. iv. sect. 12 D. ix. p. i. sect. 7 J. 1: 17 Mt. 24: 51 21 D. i. p. i. sect. 11. N [D. ix. p. iv. §11 Mt. 15: 32 COLOSSIANS. 2: 22 . Mt. 15: 9 3: 8 . D. ix. p. ii. sect. 13 4: 6 . L. 2: 40 I THESSALONIANS. 1:3 . Mr. 11:22 II THESSALONIANS. 12 . J. 1: 17 7 11 12 15 9 13 12 20 5,6,9 7 13 18 7 11 18 20 21 29 32 6: 19 EPHESIANS. D. ix. p. i. sect. 3, 11 4 D. V. p. ii. sect. 16 i D, vi, p. i. sect. 16 D. vii. p] ii. sect. 11 D. ix. p. i. sect. 3 J. 4: 10 Mt. 15: 32 L. 11: 7 J. 4:10 D. vi. p. V. sect. 16 D. iv. sect. 23 N D. V. p. iv. sect. 12 J. 1: 17 L. 2: 40 D. ix. p. i. § 7. D. X. [p. iii. sect. 9 sect. 3 13 15 4 8 11 15 16 1 3 3,10,12 5 6 10 12 5: 8 13 16 6:1 2 PHILIPPIANS. 21 &c. D. vi. p. ii. sect. 23 sect. 6 Mr. 1 1: 22 Mt. 6: 25 j ^ D. v. p. ii. sect. 19 COLOSSIANS. 20 . Mt. 5: 9 26, 27 . D. ix. p. i. sect. 3 7 15 3 4 6 8 10 15 2 4 5 7 8 17 D. ix. p. i. sect. 4 Mt. 6: 13 Mr. 16: IG 3 J. 1: 17 Pr. Mt. sect. 8 Mt. 6: 25 I TIMOTHY. D. ix. p. ii. §13.'D. X. [p.v.§ll J. 1.5: 18 D. X. p. V. sect. 8 D. vi. p, iv. sect. 4 p. i. sect. 2 J. 1: 17 D. ix. p. i. sect. 11, 13 D. vi. p. i. sect. 20 J. 1: 17 J. 20: 27 Mr. 7: 2 L. 1:3 D. X. p. V. sect. 8 D.xi. p. ii. sect. 6 Mt. 6: 25 Mt. 12: 36 J. 20: 27 J. 1: 16 J. 22: 27 II TIMOTHY. Mt. 24: 15 3 J. 1: 17 D. vi. p. i. sect. 2 L. 1: 3 3 D. xii. p. i. sect.'19 J. 1: 17 L. 1:3 J. 7: 15 D. vi. p.v. §10. L.l:2 J. 1: 17 D.vi. p.v. §16. L.l:l L. 12: 25 Mt. 26: 45 L.l:l 572 INDEX OF TEXTS. TITUS. , JAMES. 1:8 D. vi. p. iv. sect. 7, 17 5: 12 Mt. 5: 37 12 Mt. 12: 36 16 L. 6: 12 14 J. 1: 17 17 D. iv. sect. 25 2:3 D. vi. p. i. sect. 2 19 J. 1: 17 11 D. X. p. V. sect. 8 N [J.l:17| D. ix. p. iv. sect. 11,12 ' I PETER. 3:10,11 . :2,20 . 22 D. iv. sect. 21 J. 1: 17 HEBREWS. 1 ' 2: 6, 7 . D. xii. p. i. sect. 15 1:2 J. 1:3 24 Mt. 8: 17 3 D. X. p. V. sect. 9 3: 5, 6 . D. vii. p. i. sect. 6 4 &c. . D. viii. p. iii. § 10, 11 16 Mt.5:44 2 D.xi. p.ii. 7 L. 19: 9 [sect, 6 3: 1 J. 10: 36 20,21 . D. ix. p. i. sect. 8 4:2 D. V. p. ii. sect. 6 4: 16 sect. 10 9 Mt. 5: 5 2 24 Mt. 8: 17 5:7 L. 6: 12 5:4 D. vii. p. ii. sect. 4 6:4 J. 4: 10 8 D. vi. p. i. sect. 3 7:21 D. vi. p. iii. sect. 9 \ 12 J. 1: 17 26 p. iv. sect. 7 1 II PETER. 9:9 10 Mt. 13: 3 ! D.ii.p.ii. §7. Mr. 7: 4 2: 1 2 D. ix. p. iv. sect. 10 J. 1:17 16,17 . D. V. p. iii. sect. 1 4 D. vi. p.ii. sect. 19 Mr. 7: 22 10: 13 . Mt. 26: 45 14 23 . J. 9: 7 22 J. 9: 7 26 . J. 1: 17 86 . L. 8: 15 I JOHN. 37 . Mt. 11: 3 1:8 D. X. p. V. sect. 12 38 . D. X. p. V. sect. 10 2: 1 J. 14:16 11: 11 . L. 12: 25 21 J. 1:17 13 . D. xii. p. i. sect. 14 3:7 D. xii. p. i. sect. 31 19 . Mt. 13: 3 3:9 D. X. p. V. sect. 12 37 . Mt. 7: 15 2 12:3 L. 8: 15 II JOHN. 17 . D. vi. p. iii. sect. 4 2 J. 1:17 25 . Mt. 2: 12 III JOHN. 13: 19 . Mt. 17: 11 4 J. 16: 2 24 . Mt. 15: 1 8 J. 1:7 JAMES. 9 D. vii. p. ii. sect, 11 1:2 Mr. 10: 30 •JUDE. 8 D. iv. sect. 19 9,10 D. ix. p. ii. sect. 1 13 Mt. 4: 7 2 Sr 20 Mt. 6: 33 REVELATIONS. 2:7 D. ix. p. ii. sect. 13 1:5 J. 9: 7 19 D. vii. p. i. sect. 21 10 J. 5: 2 2 25 D. viii. p. iii. sect. 14 12 J. 1: 23 3:1 D.-vii. p. i. sect. 12 13 D. V, p. iv. sect. 13 6 L.12:25. D.vi.p.ii. §] 16 J. 7: 24 [p. iii. §16 15 I), vi. p. i. sect. 21 20 D. IX. p. i. §7. D. viii. INDEX OF TEXTS. 573 REVELATIONS. 2:1,8,]2, 18 5,16, 2], 22 7 7,11,17,29 3: 1,7,14. 4 19 4: 8 &c. . 5: 1 2 8 13 6:6 8 14 8:3 7 9:20 10: 17 . 12: 12 . 13: 6 14: 6, 7 . 15:4 16: 11 . 17:7 19: 17, 18. 20: 2 14 . 21:3 D. viii. p. iii. sect. 16 2: 1 D. vi. p. iii. sect. 7 i ■ p. ii. sect. 21 D. ii. p. iii. sect. 5 D. viii. p. iii. sect. 16 J. 17: 11 D. vi. p. iii. sect. 7 p. iv. sect. 14 D. ii. p. i. sect. 3 D. vi. p. V. sect. 8 L. 6: 12 D. v. p. ii. sect. 6 D. viii. p. i. sect. 4, 5 D. vi. p. ii. sect. 13 D. ii. p. i. sect. 3 L. 6: 12 Mt. 6: 30 D. vi. p. i. sect. 19 . p. V. sect. 14 J. 1: 14 2 Ibid. D. V. p. ii. sect. 17 D. vi. p. iv. sect. 19 D. ix. p. ii. sect. 11 • p. i. sect. 7, 11 [D. X. p. iii. § 9 L. 22: 36 D. vi. p. i. sect. 3 • p. ii. sect. 13 L. 16: 93 J. 1: 14 2 9: 11 12: Ii 7:3 8: 19, 20 11: 14 16:13 25 TOBIT. D. viii. p. iii. sect. 3 JUDITH. L. 6: 35 D. viii. p. iii. sect. 3 WISDOM. D. iv. sect. 25 D. vi. p. ii. sect. 19 Mt. 5: 6 D. vi. p. ii. sect. 17 J. 4: 10 ECCLESIASTICUS. 19: 26 . L. 17: 21 24: 31 . Mr. 6: 40 25: 26 . Mt. 24: 51 26: 7 . Mt. 5: 28 32: 18 . L. 18: 7 I MACCABEES. 2: 21 . Mt. 16: 22 3 29 . Mt. 6: 33 4:48 . L. 17:21 I 59 . J. 10:22 I II MACCABEES. 1 2: 29 . Mt. 25: 34 7: 41 . J. 15: 18 INDEX OF GREEK WORDS AND PHRASES OCCASIONALLY ILLUSTRATED. 'Aya&og, 'AyaXXittO), ^Aydnr] (lov, "Ayydog, "Ayiog, ^ ^ - toil 0£OV, - "Ayiov nvBVfia, 'Ay log xXij&riatxai, ^'Ayvacpog, Adixla, "Adixog, "A'Qi'^a, 'A&tiiw, "AiQtaig, Ai'Qb), Aljia, AlxfiotXoJala, Alav, fig xov Alwva, ix rov Alwvog, Alcuvtog, "Axaxog, *'Axavd-a, ^'Axav&og, 'Axorj, 'Axova, 'AXQI^OO), ^AxQig, *L4yl£T7j? ovog, ^ ^Ah'i&tia, 'AXt)&v?>^ ^AXri&tvog, D. vi. p. ii. § 14 L.8:31 I Mt. 25: 26 J, 8: 56 J. 15: 10 D. viii. p. iii. § 8—16 D. vi. p. iv D. V. p. iv. § 14 L. 4: 34 Mt. 3:11.2 L. 2:23.2 Mt. 9: 16 D. vi. p. ii J. 7:18 Mt. 25: 26 D. viii. p. ii. § 3 Mr. 7:9 D. ix. p. iv J. 10:18. 15:2 J. 16:30 Mt. 1:11, 12 Mt. 12: 32 J. 8: 51 J. 9: 32 L. 16: 9.3 D. vi. p.iv. § 17 Mt. 27: 29 D. xii. p. i. § 15 J. 8:43. Mr. 4:24 Mt. 2: 7 Mt. 3: 4.2 Mt. 18:6 J. 1:17 J. 5:31 J. 7: 28.2 ^AXXa, "AXXoyivrig, 'AfZUQTlCt, \4fia^io)Xog, \4^ETC((iiXr]tog, "AfiixavoTjiog, ^Ayyjv, ^A(ilavxog, ^A^cpi^Xriaxqov, ^Avtt^aivco, ^ Ava§Xinbiy 'Avayxd^M, "Avd&ffitx, ^Avaxsifiai, . 'AvaxXiKO, "AvaXafi^dva, ^AvdXrupig, 'AvaXoyia xiig niaxfmg ^Avaninxoi, ^AvanXfjQoa, 'Avd(na(jig, \4vttaxQ0(pii, ^AvaxoXij, ^AvoKpSQb), "AvSgeg ddeXcpolf "Avrj&ov, ^Av&lati]ni, I'Ap&vnaxog, ^Avd^qwnoxxovog, - ['Av&Qoinog, ■ 'Ayorjxog, "Avonog, 'AvtdXXayfia, ; 'Avxtintiv, Mt. 20: 23 L. 17: 18 J. 8:46.2 Mt. 26: 45.2 j) xii. p. v. § 12 D. vi. p. iii. § 9 Ibid. Mt. 5: 18 D. vi. [». iv. § 17 Mt. 4:18 D. vi. p. ii. § 20 Mr. 8: 24 L. 24:29 Mt. 15: 4 D. viii. p. iii. § 5 Ibid. D. vi. p. ii. § 20 Luke 9: 51 D. iv. § 14 D. viii. p. iii. §3 Mt. 13: 14 D. vi. p. ii. § 19 Mt. 22: 23 D. xi. p. ii. § 6 Mt.2:2. L.l:78 D. vi. p. ii. § 20 D. xii. p.i. § 18 Mt. 23: 23 Mt. 6: 25 D.viii. p. iii. §17 J. 8: 44 D. xii. p. i. § 18 L. 24: 25 Mt. 25: 26 Mr. 8: 37.^ L. 21: 15 576 INDEX OF GREEK WORDS AND PHRASES AvtI, AvTidixog, 'AvTiXiysiv, AvTinaqiqxo^tti, - ^AviXriixa, "Avw&ev, Andyxoi, AnaXXaacro), AntXnl^m, ^Anixoi, Auixsi, AjiKTila, ^AnuTToq, 'AnXovg, Ano, 'AnoygotcpEcr&ai; Atio8i]usco, AnoiKia, anoiy.iffla, Anoy.ad'laTijuL, AnonuXvipig, Anoxomo), Anoy.QVJiTO], ^Anolvti), Ano^vrifiOVBVfxaTtx, ^AnocFTtQsa), Anoa-iiXXa, 'AnoaioXog, ^Anodvvaywyog, AnoTS^voi, Anoxl^aa&ai, ATioqtsQco, "ATma&ui, 'Agyog, ^AqyvQiov, "Agsiog nuyog, AgiaTSb}, 'AqvLov, AquuQw, * Aqxi, 'Agjog, 'Aqtol trig Tigo&icncag, xr]v 'Agxhv, ^AgxiBQSvg, Ag;(i,TgtxXivog, J. 1: 16 [8 D. vi.p. i, §3,4, L. 21: 15 L. 10:32 J. 4: 11 J. 3: 3 Mt. 27: 5 L. 12:58 D. xii. p. i. § 15 L. 6: 35 Mt.6:2 Mr. 14: 41 Mr. 9: 24 L. 12:46. J.20:27 Mt. 6: 22 D. xi. p. i. § 15 Mt.]5:l L.10:30 L. 2: 1.2 Mt. 21:33 Mt. 1:11, 12 Mt. 17: ] J D. ix. p.i. § 3 Mt. 24: 51 Mt 11:25.2 Mt.l:19.^L.6:37 Pr. Mt. § 26 Mr. 10:] 9 J. 10: 36 D. viii. p. iii. § 8 Mt. 10:2. J. 10:36 J. 9: 22 Mt. 24: 51 L. 2: 1.2 D. vi. p. ii. (,20 J. 20: 17 Mt. 12:36 D, viii. p. i. § 4 5, 10 D.viii.p.iii. §18 J. 21: 12 D. xii. p. i. § 19 D. V. p. ii. §21 Mt. 9: 18 Mt. 4: 3.-2 26: 26 L. 14: 15 Mt. 12:4.2 Mr.l:l.D.iii.§9 J. 8: 25 Mt. 2:4 L. 19:2 D. viii. p. iii. § 6 "Agxofiai, "AQ%o[.isvog, "Agxovifg, ol'Ag/ovTfg avrov, "Agxav xov xoa/xov, TOVTOV, y.cil e, Acrxog, Aaadgiov, AvigaTii], Avl/j, Avrctgy-Bia, AvToy.mdy.gnog, - AcpaviCoJ, A(ps8Q(i)V, Acptirai to nvilfia, Affogl^M, 'Agxeiog, Bdma, } Ba7ixi(THC(, \ BaTcxKjfxog, I Banxiari]g, Bugog, Buauvi'Co], Batfuviaxijg, Badiliia, Baailtig, BaaiXiyog, Bixxxoloysb), B8iXvy(ia xr^g igr)fi(a asag, BseX^f^ovX, BiiSXlov, x. e. Bl^Xog ytvidsoig, BXa(Tq)tjfii(x, Boi]&fOi, BoXlg, BovXeviijg, BovXtvco, Bovg, Bgwaig, Bv&i^o^ui, ra^oq)vXdxiov, rdg, raarigfg agyai, Mr. 5: 17 L. 3: 23 L. 14: 1 D. vii. p. i. § 7 D. vi. p. i. § 8 Mt. 9: 17 D. viii. p. i. § 10 L. 9: 36 Mt. 26: 3 D. iv. § 18 D. ix. p. iv.§12 D. ix. p. i. § 10 Mr. 7: 19 Mt. 27: 50 L. 6: 22 D. xii. p. i. § 14 ^D.viii.p.ii.§2 )Mt.3:l 1.20:22 rMt.20:22. 21: )25 Mr. 7:3, 4. f D.viii. p. ii.§ 2 Mt. 3: 1. -' D. x. p. ii. § 4 Mt. 8: 6 Mt. 18: 34 D.v.p.i.L.19:12 Mt. 2:22 J. 4: 46 Mt. 6: 7 Mt. 24: 15.2 Mt. 9: 25 D.ii.p.i. §3.D. xii. p. i. § 19 Mt.l:l.D.ix.p.i. § 18, 19, 20 D. ix. p. ii. Mr. 9: 24 Mt. 7: 3 L. 23: 50 J. 12: 10 J. 2: 14 Mt. 6: 19 L. 5: 7. Mr. 12: 41 Mt. 24:38 D. x. p. 5. § Mt. 12: 36. OCCASIONALLY ILLUSTRATED. 577 risva, revitt, FsveaXoyia, Fevtaia, rivvrjfia r^g ufxniXov Fsvofisvog, rivog, rv, rrjyivrjg, J'ivstT&at, rkuaaa, royyvafiog rgafifioitcc, rgafifiativg, rgwprj, rvfivog rvvaixoigioy, Fwri, Jaifiovi^ofievog, /Jaiixovmdfjg, , Jiridig, ^ilnvov, j£icndalfiO)v, ^EanoTTjg, /JtVTBQCTtqaiog, /Jia fiiaov, Ji(x(ioXoq, /lia&riKri, /Jiaxofiidr], jdidxovog, /J laXiyofiai, ^lavoiyov fii}%qav, ^lacmogd, /JtdaaxaXlai dtxiftovt- cov, JiSdaxaXog, Vol. II. VI. p. II. xii. p. i. 11 D D L. 16: 8.3 D. xi. p. i. § 18 Mt. 14: 6 , Mt. 20: 29 J. 13: 2 Mr. 9: 29 Mt. 2:6. 10:5.2 27: 45. D. V. p. iv. § 13 L. 2: 2.3 D. iv. § 21 D. xii. p. iv. § 9 J. 7: 12 15 Mt. 2:4.2 D. xii. p. V. § 12. J. 7: 15 Mr. 12: 19. J. 21:7.2 D.xii. p. i. §19 Mt. 5: 28. J. 2:4 D.vi. p.i. D.xii. p. i. § 19 D.vi. p.i. §9,10 §21 L. 6: 12 J. 21: 12 D.vi. p.i. §22 D. vii. p. i. § 7 Mt. 6: 33 L. 6: 1 Mt. 18: 18 D. viii. p.i 6, 10 L. 17:11 D. vi. p. ii. p. i. D. v. p. iii Mt. 1: 11, 12 Mt. 20:26,27 D.vi. p. V. § 11, 12 L. 2: 23 D. Ti. p. ii. § 20 J. 7: 35 D. vi. p. i. § 20 D. vii. p. ii. Mt. 23:8. 73 §4, 5 20 zlldgaxixa, Juji'jg, /Jlxaiog, Jixaioavvri, /iixaioavvr] toii &sov, zlixatoca, JlxTVOV, zliXOTO}i£(a, Sixa^o), zJllpOlb), /liifjvxog, /iliOXCO, ZloXEb), Joxog, Jog 86^av Tw 0SW, Jovlog, 6 Jqaxav o fxiyag, zJqo^oc, Jvvafiai, ov /livaxai. ISslv, 1] /Ivvaixig, Jwgia, /JwQOV, 'U^gaiati, ^Eyyacrcgi^v^og, ^Eyyi^siv, ^Eyxttivia, "E&vog, El Eidog, Ei'Sco, Eigi]VT], Eiqrjvonoiog, Elg, ^Eig, 'Eiacpegbj, 'Ex, 'ExatovTuqxogi 'Ex^aXlsiv ovo^a novrjgov, ^Exyafii^fo, D. vi. p. V. Mt. 28:19,20 Mt. 7: 28 D. viii. p. i. § 8 Mt. 24: 24 Mt. 2: 16.3 Mt. 1:19.27:24 D. vi. p. iv. § 17 Mt. 3:15. 6:1 21:32 Mt. 6: 33 L. 7:29.2 35 Mt. 4: 18 Mt. 24: 51 Mt. 5: 6 D. iv. § 19 Mt. 5: 11,23 Mr. 10: 42 Mt. 7: 3 D. X. p. ii. § 4 J. 9: 24 D.vii.p.i. Mt.20: 26:27 D. vi. p. i. L. 12:25 Mr. 2:19.2 J. 3: 3.2 Mt. 26: 64 J. 4: 10 Mr. 7:11, 12 §8 Pr.Mt. § 14—20 D. i. p. i. §3 L. 18:35 J. 10: 22 Mt. 2: 22 Mt. 21:43.2 Mr. 8:12. 15:44. L. 12: 49 J. 5:37,38 L. 10: 32 Mt. 10: 12 Mt. 5: 9 L. 7:30 Mr. 12: 29 Mt. 6: 13 J. 3:25 D.viii. p. iii. §17 L. 6: 22.9 Mt.d4:38 578 INDEX OF GREEK WORDS AND PHRASES '£x5T)(ism, D. vi. p.ii. §23 ^Ensvd VTJ}g, - J. 21 : 7 ^ExSixio), L. 18:3 EnTiqia^a, - Mt. 5:44 'Extlfog, D.xii. p.i. §31 ^Enl TO avTo, - Mt. 22: 34 L. 9: 34 ^E^nl TM ovo^axi, - Mt, 24:5 ^Ewiaxhiv L. 18: l.a "EnifjuXXu), - Mr. 14:72 ^ExxXrjaia, Mt. 18: 17 Eni^ovXog, - D. vi. p. i. § 6 "Exxombi, Mt. 24: 51 Eniyuog, - p. ii. § 6»7 ExXiinoo, L. 16:9.2 ^Emyvovg tw nvtv^a - ExlsxTog, D.xii. p. i. § 15 Ti aVTOV, - Mr. 2: 8 31 1. 22: 14 Em^i]Ti(a - L. 4: 42 6 'ExXsxTog lov Oeov D. V. p. iv. § 14 "Eni&v^ia, . L. 16: 21 ExXvco, Mt. 9: 36.2 15: 32 ^Enty.uTUQenog, - Mt. 15: 4 ExneiQU^M, Mt. 4: 7.2 ^Eniovaiog, - Mt. 6: 11 ^ExTiootvo}iivov ix tov ^ETiiaxento^ai, - Mt.25:36.L.7r aTOfiaiog, Mt. 4: 4 16 'EUyxbh J. 8:46 "EjiKn^iffw, - L.22:32 'EXisa, Mt. 9: 36 'iiTiatjuaw, - Mt. 16:22.2 Mr. 'EXirjfimv, D. vi. p. iv. § 3 9:25 yhoc, Mt. 9 : 132 'EnlxQOTtog, - D. vii. p. ii. § 4 ^ElXr]vig,. Mr. 7: 26 ElllCplIxJXbi, - L. 23: 54 "^EXXriviiTTul, D. i. p. i. §6. EnovQavlog, - D. vi. p. ii. § 6,7 "Efi^Xino), Mr. 8: 24 ^Enco, - J. 12:49 E^(3Qi(J,aonai, Mr. 9: 25 "En(a nav Tiovrjgov E^nal^oi, Mt. 2: 16 Qya, - Mt. 5: 11 Eixngoa&Ev, J. 1:15.2 "Eqyu^oiiai,, - D. X. p. V. § 12^ 'Ev, D.xi.p.i. §7,8 L. 1:17. 17:21 "Egrj^og, - Mr. 1: 3. D. xii. p. v. § 12. 'Ev Om, J. 3: 21 EQLCfloV, - D. xii. p. i. § 19 'Ev tm ovo^mi 0toD, J. 17:11 ^Eggi^jievoi, - Mt. 9:36.2 'jEv v8ati, Mt. 3: 11 ^ J ^ (D. v. p.ii. §12 ' \ p. iv. § 13. 'EvaQSJog, Mt. 1:19. 25:26 0 Eqxo^ivog iv ovo^c ^Ev8r}fii(>}, D.vi. p. ii. § 23 It xvgiov, ( Mt.ll:3 ^'EvdvjxUy Mt. 7: 15.2 'Eq aj 0101, - J. 16:30 'EvovTa, L. 11:41 "EaxvXfisvot, - Mt. 9: 36.2 ^'Evoxoq, Mt. 5:21,22 'Earwg, - L. 5:2 ^EvxaXfin, Mt. 1.5:9 'ETOiQog, - D.xii. p. i. § 11 ^Evtacpidi^w, .T. 19: 40 EvayysXiov, - D. V. J), ii. ^EvtoXrj, Mt. 15: 9 EvayytXl'Quv, - D. vi. p. V. § 14 'EvTog, L. 17:21 EvayyiXiairig, - §16 ^Evwniov Ofot', L. 1:75 EvSoxla, - L. 2: 14.2 'E^uniofxai, L. 22: 31 El'Xa^i]g, - D. vi. p. iv. §3 'EH'&bIv, Mr. 9: 29 0 EvXoyi]iog, - Mr. 14:61 'E^iairjfn, Mr. 3:21. ^ EvXoyiw, - Mt. 14: 19 '!E|o5o?, Pr. Mr. § 2. L. EvXoyr}i6g, - Mt. 5:3 9:31 EvxuQiffisw, - Mt. 14: 19 ^E^o[MoXcyoifi()ti^ Mt. 11:25 [7 1 Ecpr^fieQia, - L. 1:5 E^OQxl^Ct), 3It.26:G3.Mr.5: "E(ug S^avdiov, - Mt. 26:38 'E^ovffi a'Qta, L 22: 25 on, - Mt. 1:25.2 "^EoQii], Mt. 26: 5 — > — rovTov, - L. 22:51. ^EnuyytXia, D. xii. p. i. § 14 'Enavti, L.4:39 . ZjjAwt^S, ,- L. 6: 15 OCCASIONALLY ILLUSTRATED. 679 Zi^avict, Zaygio), ZS)v vSbiq, 'HyEfiovBVCo, 'Hysfiu^, 'HXixla, 'jlQadiavolf OdXaaaa, Od/x^og, Odnjo), OiXw, OifisXlog, Otov oixog 6 Osog rov aluvog, OsofptXog, Oi}aavg6g, Ogrivog, Ovydxgiov, ^idiog, 'ixavov tan, "ikewg CTOt, "ifiaxlov, "Iva, ^'laog, 6 'lax^Qo?, "lawg, ' lovdalaii, 'iX^vdiov, Ka&algca, Ka&aQi(Tfiog, Ka&agog, Ktt&agog zfj xag- 8 lot, Ka&iiilg Ka&svdsiv, KaS^rjyrjTrjg, Ka&Tj^sgivog, Mt. 16:26 Mt. 13: 25 L. 5: 10 J. 4: 10 L. 2: 2.2 D.viii. p.iii. §17 Mt.2:6.2 L. 12: 25 Mt. 22: IG Mt. 4: 15.2 L, 5:9 J. 19: 40 Mt. 16:24. L. 13:31. J. 7: 17. 17:24. Mt. 25: 34 Ml 12: 4 ^^8 D. vi. p. i L. 1: 3.3 Mt. 6: 19 Mt.9:17 D. xii. p. i. § 19 D. vi. p. i. § 22 J. 1: 11. V. 18 L. 1:9 L. 22: 38 Mt. 16: 22.- D.viii. p.iii. § 2. J. 13: 4. Mt. 1:22.2 20:31. Mr.5:2a J.16:2 Mr. 14:56 L. 11:21 L. 20: 13 Pr. Mt. § 15 D. 12.p. 1. §19 J. 15:2 L. 2: 22 D. vi. p. iv. §3 Mt. 5: 6 L. 1:3.2 D. vi. p. ii. §23 Mt. 23: 8 Mt. 6:11 Kai, ^ KuiVl] Sludl'jXTj, Kaiofxivov, Kaigog avxwv, KaxoXoyso}, KaxoTiouu, Kcty.og, KaXiofiai [iiyag, KiifiTjXog, Kagdla, Kaxtt, Kaxa^aiva, Kaxa^oXi] xoafiov, KaxayyiXXb}, KaxayXlvoitau, Kaxaxgivb), KaxaXv^a, KixxaXia, Kaxuva&sfiaxii^w, Kaxagou^at, KaxagxlQa, KaxuaHrjvaaig, Kuxax&ovioi, X«T£/W, Kevxvgioiv, Kigag, Keoaxlov, KscpaXatoM, Krigvy-ivw, Krjgvdffb), X. £• KTjxog, KXrjTixrjg, KXtjgovofiio}, KXrjxog, KXl(iavog, KlcvaSiov, KXiffin, KoSgdvxig, KoiXia, Koifiav, KoLVog, KoXa^icrS^cd, KoXofioM, KoXnog xov A^gactfi, j KoXvfi(iT^d-gu, Kog^av, D. viii. p. iii. §3 Mt. 5: 19.'-i D. V. p. iii. .1. 5:35.2 Mr. 11:13 Mt. 15:4 Mr. 3: 4 Mt. 21:41.25:26 Mt..5:]9.* Mt. 19: 24 D. iv. § 23, 24 Mt.Title.J.2:6.2 D. vi. p. ii. § 20 D. i.p.i.§14.N Mt. 25: 34 D. vi. p. v. § 15 D.viii. p. iii. §3 Mr.l6:16. 3.J. 8:11. L. 2: 7.2 Mt. 5: 17 Mt. 15:4 Ibid. Mr. 1: 19 Mt.8:20.2 D. vi. p. ii. § 6 L. 4: 42.2 D.viii. p. iii.§17 L. 1:69,70,71 L. 15: 16.2 Mr. 12:4. D. vi. p. v. § 2 D.vi.p.v.§2-10 Mt. 12: 40 D. xi. p. ii. § 6 Mt. 5: 5 Mt. 22: 14 Mt. 6: 30.2 D. xii. p. i. § 19 Mr. 6: 40 D. viii. p.i.§10 Mr. 7: 19 D. vi. p. ii. § 13 Mr. 7: 2 Mt. 1:19.2 Mt. 24: 22 D. vi. p. ii. § 19, 20 J. 5: 2.2 Mr. 7:11, 12 580 INDEX OF GREEK WORDS AND PHRASES KoQ^avav, Mt.27:6 • 1 Mav&dvo), Mt. 11:29 Kodftio), Mt. 12: 44 1 MaQJVQ, D. ix. p. iv. § 14 Koafiog, D. iii. § 8 1 MaQxi'QHv rivi, L. 4: 22 Kovarwdlcc, Mt. 27: 65 MsyifftSvfg, D. vii.p. j.§» 7 KocpLvog, Mt. 16:9, 10 Me&iHo, J. 2: 10 KQixaniSov, Mt. 9: 20 Millbi, Mt.3:7. 17:22 KQUXLUTOq, L.J: 3, 4 MlQli^U), Mt. 24: 51 Kgl^ia, xMr. 12:40 Megifivubi, Mt.6:25 Kghoi, Mr. 16: 16.^ Mna, L. 11:7 K(}iaig, Mt. 23: 2, 3.2 J. Mnafxilofiai, D. vi. p. 3. 5: 22 MeTUVoibi, Ibid. 0 if TO) KQvnioj, - Mt. 6: 18 MixoiKfala, fitrotxla Mt. 1: 11, 12 Kidonai, L. 21:19 MnQi]xii']g, J. 2:6 KiiQw, D. iii. § 7 MixQov 7xi(rrE(og, - D. iv. § 14 KvXX^g, 31 1. 15:30,31 MijXmt], Mt. 7: 15.2 Kvvagiov, D. xii. p. i. § 19 Mi'jnoTS, Mt. 4:6 KvQiav.'t], J. 5:2.2 [2,9 M)']xi, MijTtye, Mt.l2:23.J.4:29 KvQiog, D.vii.p.i.Mr.l2: Mvtt, D. viii. p. i. §10 KiofiLxog, D. iv. § 17 Miaico, L. 14: 26 Mvrj^a, D. vi. p. ii. § 8 ytalsoi, D.vi. p.v. §11, Mvria&rivai fXsovg, L. 1: 54, 55. i 2 12. L. 1:69,70, MoSiog, D. viii. p. i. § 6 71. 4:41.2 J. Mt. 5: 15.2 12: 49. Moixalig, Mt. 12: 39 Au^^ava, Mt. 8: 17 Moix^va, Mt. 5: 28 Aa/x7ig6g, L. 93:11 Mvl-i], Mt. 18: 6 AaxQfia, J. 16:2.2 MvXog ovixog. Ibid. AajQtioi, D. xi. p. i. § 12 MVQOV, Mt. 26: 7 [1 1 av Aiyiig, Mt. 27: 1 1 Mvaxi'iQiov, D.ix.p.i.Mt.l3: A(novQyEb), D. xi.p.i. § 12 3l0)Q£, Pr. Mt. §25 AiTirov, D. viii.p.i.§ 10 B'fciJQokoyla, Mt. 12: 36 yhvxog, L. 23:11 ]\Io}Qog, Mt. 11:25.3 Ai]QOVfg, ' OVttQiOV, 'OvfiSi^to, ' Ovixog, 'Ovofitt, 'Ovog aliTi]g, ' Oniaci fiov, 'Oiimg, ' OQilvr], '' OqxI^O), ' Ogcpavog, Oaiog, X, £, 'Ou, Ov, ov, 'Ov EViy.fv, Ov nug, Oliui, Ol^in iiTTiv, Ovxirt, OvQavoi, Ovjoi, ' 0(fisih}iJnt, c "0(pig o nukalog, 'OipdiJior, 'Oifii, 'Oiplct, "Oipig, JIayig, lla&og, Jlctidiov, X. i, D. X. p. V. § 2. Mt. 1: 6. 5: 15.3 D. xii. p.i. §19 D. iv. § 18. L. 16:8.2 Mt. 12: 4 L. 2:1 Mt. 9: 30 Mt. 6: 30.3 Mt. 5: 3.3 D. iv. § 25 i J. 5: 37, 38 ; D. ix. p, iii. § 4 i D. xii. p. i. § IS I Mt. 5: 1 1 ! Mt. 18:6 I J. 17: 11 ! Mt. 18:6 I Mt. 16: 24.2 Mt. 12: 14 Mr. 1: 3 D. xi. p. i. § 7 Mt. 26: 63. Mr. 5:7 J. 14:18 D. vi. p. iv. D. X. p. iii. § 4. p. V. § II. L. 1: 45.2 7:47 ait. 5: 37 L. 4:18 D.i.p.i.§14.N. D. x.p.ii.§8,9 L. 6: 24, 25, 26 Mt.23:16, 18 Mr. 15:5 D. V. p.i. § 4 • D. iii. § 23. Mt. 12:24. Mt. 6: 12 D. vi. p. i. § 8 D.xii. p. i. § 19 Mt. 28: 1 Mt. 14: 23 J. 7: 24 Mt. 5: 29 D. iv. § 25. D. xii. p. i. § 11, 19. J. 13:33 lloug, 1] UaXalu dia&ijxT], IlaXai, HaXalcTTi}, na'/.hyysvfaitt, Ilavdoxiiov, UavovQyog, JlttvroTQOCpog, IlaQu, oi Ilag' avTov, JJaqn^oXi], IlaQtiduy^aTi^o), nagndsiffog, IlagaSlSio^t., Ilugudoaig, nagadovg, t [ IlaQuxXrjTog, x. I, nagaxctXov&sb}, i JJaQacxsvi^, ' naQnxrjQEO}, I IlaQOtfilu, nag, Uaax^lv, IlaiQig, JlElQiX^O), TlinQuyiiivov uvjm, niguv, Ihgax^g, Jltgi^nXlio, nigioixog, negiauBio), IIfgi(Tv, ^ - J. 4: 10.2 o "Tiog xov dv&qwnov, D. V. p. iv. § 13 . xiig dnoXsiag — OSOV, X. £, — Jiii^oXov, 'Tiol JOV VVfKfbivog, Tniiym, 'Tndqxovta, 'T7ii]qtir]g, 'Tnodrj^axct, 'Tnoadxa xijg y^g, 'Tnonqixrig, ^Tnofiovrj, Tnoaxacng, " Taaanog, "Tijjiaxog, Tipoa, ^'ayiiv aqxov, 'Paxvr],