'/i iK ■ <1l^ ^/' tf^ . (D — ■ ^ ' PRINCETON, N. J. ►a^f^ Part of tlio ADDISON ALEXANDKU I.IBRlRV which was presented by Messrs. R. L. and K. Stltart. PiVisiOr.Xl^: Section No 9 (A J I' l^, /xjtdcMf-^i^ ciA^^x^^^U^ '<-''*?^5>3 ^ ■^^- HINTS AN IMPROVED TRANSLATION NEW TESTAMENT. KEV. JAMES 'SCHOLEFIELD, A.M. REGIUS PROFESSOR OF GREEK IN THE UNIVERSITY OF CAMBRIDGE, AND CANON OF ELY. THIRD EDITION, WITH THE APPENDIX INCORPORATED. LONDON: JOHN W. PARKER, WEST STRAND. M.DCCC.L. Cantl&ritrge : IPrlnteti at t^e @nidersit£ IPress. THE BISHOPS, PRIESTS AND DEACONS, AND CANDIDATES FOR HOLY ORDERS, IN THE CHURCH OF ENGLAND, THE FOLLOWING PAGES, WITH ALL HUMILITY, ARE MORE ESPECIALLY DEDICATED BY THE AUTHOR. PREFACE TO THE FIRST EDITION. It is possible that this little work may be met with an objection in limine, quite independent of the manner in which it is executed, — viz. that to call the public attention to the consideration of any supposed improvements in the authorised version of our Bibles is needlessly to unsettle men's minds, and shake their confidence in a book which is familiarised with their daily occupations and habits of thinking, and towards which therefore it is desirable that they should entertain no other feelings than those of a reposing conviction of its practical perfection. I do not under-rate this objection. But my answer to it is, that in proportion to the importance of having the sacred text settled is the importance also of having it settled on a true and safe foundation. And there may probably be readers among the ordinary ranks of those who go every day to draw water out of these wells of salvation, who may sometimes encounter a degree of per- plexity in weighing and comparing together some of the more difficult passages as they stand in our translation. And there may possibly also be some among the preachers of the word, who, as they meditate upon it in preparing to divide it to others, may find it difficult to reconcile the associations of thought, which have grown up with them from their infancy, with the more matured views which vi PREFACE open upon their minds in carrying their inquiries higher, up to the fountain of the sacred original. And with regard to both these classes it is important to bear in mind this distinction, that whatever obscurity is found in God's word arising from the mysterious nature of its sub- lime revelations, is a fit exercise for patience and humility and child-like prayer for the teaching of that Holy Spirit by whose inspiration it was given ; but if it possess any adventitious difliculty, resulting from a defective trans- lation, then it is at the same time an act of charity and of duty to clear away that difficulty as much as possible, and present it to the English reader with the greatest attain- able advantage. Nor let it for a moment be supposed, that such an attempt implies a shadow of reproach upon the original Translators. For myself, I would rather blot out from the catalogue of my country's worthies the names of Bacon and Newton, than those of the venerable men, who were raised up by the providence of God, and endowed by his Spirit, to achieve for England her greatest blessing in the authorised translation of the Scriptures. If in the following pages, the professed object of which is to express opinions on minor points differing from theirs, I have dropped any expressions in speaking of them which even an unkind criticism can charge with any thing like flippancy or a want of the most grateful veneration for them, I would gladly, if it were possible, wash out with my tears the obnoxious passages, and rather leave their glorious work soiled with its few human blemishes, than attempt TO THE FIRST EDITION. yii to beautify it at the expense of their well-earned renown. But I have thought that, in entire consistency with the honest sincerity of this feeling, something might be attempted towards carrying a little nearer to perfection a work which is already so near to it. If I succeed, however, in conciliating the Reader towards the undertaking of such a project at all, there will be many things in the execution of it, which may seem perhaps less entitled to his indulgence. Some of the annotations may appear not to be original enough, and others to be too original ; I mean, too far removed from received modes of explaining the difficulties of this holy Book. Some may be thought not sufiiciently im- portant to warrant the attempt at disturbing what is already established in possession of the text: on some occasions I may have expressed an opinion without bring- ing argument or authority enough to support it, and on others I may have been too diffuse. — I will not detain the reader with any lengthened explanations on these and other points, but will merely state, that the corrections here proposed are in general the result of my own study of the sacred volume, though I have on many occasions been led to examine what others had written on a difficult passage, and perhaps partially to adopt it, even without express acknowledgment; that I have never proposed a translation for the sake of its novelty, but from an honest conviction of its truth, that conviction varying in its strength according to the terms in which it is expressed ; that while some of the following remarks are confessedly viii PREFACE not important enough to form an occasion for bringing forward the general subject, it may not be unseasonable to have inserted them among the rest, in the hope that they may not be without their use to younger students ; and finally, that this little book is after all only elementary, designed to call the attention of others to an important subject, and to scatter " seeds of thought" which may be afterwards matured into ripe results of practical benefit. If ever in this inquiring age this subject were taken in hand with a view to accomplishing that for which the present pages contain " Hints," justice, not only to King James's Translators, but to the great mass of our popu- lation, who have nothing but the English Bible for the DAILY BREAD of their souls, would require that the alte- rations made in the text should be as few as possible, and that none should be made at all but what after full deliberation should be considered quite necessary. There is one point which would seem important to attend to, which indeed it may appear surprising that our Translators attended to so little, — uniformity; the uniform rendering of the same Greek word, as far as might be, by the same English word. The want of this is in a measure to be accounted for by different parts being executed by different Translators; but this will not account for it in the same book and the same chapter. See, for example, on Romans v.* * This objection however is partly anticipated by our Trans- lators at the close of their interesting address to the Reader. TO THE FIRST EDITION. ix With regard to the Marginal Readings of our Bibles, — a most important kind of commentary, when no other is within reach, — the Reader is to be reminded, that they are not all inserted by the Translators, but many are of a much more recent date, and consequently do not possess the same authority : few of them, however, can be considered other than useful. It is scarcely necessary to observe, that the chief difficulties of the New Testament will be found in the Epistles : the Reader may consequently expect, in going through the Gospels, to find comparatively few remarks in the following pages, and those perhaps not of great importance. Having in the beginning noticed the trans- lation of the Greek Article in several passages, in which I could of course do little else than follow Bishop Middleton, I have afterwards declined to introduce what would have been mere repetition. The reader will easily discover what is the plan of this publication, viz. first to print in the Italic character the authorised version of the passages to be remarked upon ; then the original Greek ; and then the proposed correction, followed by remarks. Those words which are printed in Italics in our Bibles, as not being in the original, are here, in the quotations from the Bible, printed in the ordinary character, being so distinguished from the character in which the passage itself is printed. Cambridge, Jan. 2, 1832. PREFACE TO THE SECOND EDITION. The title of this publication has, not unnaturally, led to the inquiry, whether I was really desirous that a new translation of the Greek Testament should be undertaken: to which my reply has uniformly been in the negative. The real design of it was rather to assist towards the understanding of the old translation, than to supersede it by a new one ; to furnish a kind of running commen- tary, for clearing up difficulties as they arose, by pre- senting the different passages in an English form more accurately corresponding to the original. In pursuance of this object I have mixed up with the new readings explanatory remarks, one leading principle of which is to trace accurately the connexion of the writer's thoughts ; from not perceiving which in some instances our Transla- tors seem to have missed the sense of the original, and from neglecting which in others they have failed to exhibit it to the mere English reader. These remarks have sometimes run out to a considerable length, particu- larly in the additional notes supplied in this edition. In some cases also additions have been made, for the sake of greater perspicuity, to the notes contained in the for- mer edition. All the additions thus made, except where they were too unimportant to deserve notice, are included between brackets. An Index is also added for the convenience of reference. September, 1836. PKEFACE TO THE THIRD EDITION. In sending forth a new and enlarged edition of these remarks on particular passages, it may not be without its use to younger students of the sacred volume, if I prefix a few observations on some general points, by attending to which the sense of the writers may fre- quently be much cleared and simplified. 1. Not a few passages in our Translation are ob- scured by a want of strict attention to the tenses of the original, and, in consequence, the improper insertion or omission of the auxiliary verb have. The distinction between the aorist and perfect tenses of the Greek is clearly marked, and in general it is accurately observed in the New Testament. And though the difference of idiom between the two languages may occasionally re- quire a deviation from the strict rule of grammar, such deviations appear to be carelessly and causelessly ad- mitted in our authorised version in many instances to the serious disturbance of the sense. The following are a few examples of the improper insertion of have^ by which the sense of the original is more or less interfered with. 1 Cor. xi. 23. 'For I have received (TrapeXa(iov) of the Lord that which also I delivered (TraptcooKa) unto you.' Here the two verbs are both in the aorist tense, and it is obvious that both should be rendered in the same form : / received, xii PREFACE i. e. at a certain definite time, to which reference is made by the tense employed. Again, 2 Pet. i. 14. 'Even as our Lord Jesus Christ hath shewed me,' e3»7/\a)(re — shewed me ; viz. on the memorable occasion mentioned John xxi. 18. This is a less faulty example ; but one much vi^orse occurs in ver. 16 of the same chapter: 'For we have not followed (e^a/coAoi/Of/Vai/Te?) cunningly de- vised fables, when we made known (^eyvwpiG-afxev) unto you the power and coming of our Lord Jesus Christ, but were (yevtjdevTe^) eye-witnesses of his majesty.' The confusion introduced into this verse requires more than one correction. In 2 Cor. vii. 8, eXvTrrja-ev is onade you sorry^ not, hath made^ any more than eXuTrrjaa at the beginning of the verse is, / have made : in 1 Thess. iv. 1. 7ra|06/\a/3eTe, ye received; 2 Tim. i. 13. and ii. 2, rJKova-a^^ thou heardest; and 1 Pet. i. 10, e^e^tjTtjaav, inquired — without have. In a few instances the same auxiliary is improperly omitted: John xv. 18, fxefxla-tjKev^ and 24, Tve-noiriKev. Another passage in the same Gospel, chap. vi. 32, is entitled to deeper consideration : * Moses hath not given {lelbiKev) you the bread from heaven ; but my Father giveth, is (now) giving, you the true bread from heaven.' Compare also ye-^ovev in Matth. xxvi. ^Q. 2. The next observation has reference to the Greek Article. The liberties taken by our Translators with this important element of biblical criticism constitute perhaps the greatest blot in their admirable work. Numerous instances are pointed out in the following notes : one or two will suffice here to illustrate the ofeneral remark. TO THE THIRD EDITION. xiii Article omitted, or the indefinite substituted for the definite. Matth. viii. 23. to ttXoTov^ a ship. Cf. ver. 18. Luke vii. 5. Ttjv a-wa'yMjrjv, a synagogue. Acts xxiv. 23. Tta) eKarovTafi')^^ a centurion. Ephes. ii. 18. rriv IT poo-ay (aytiu, an access. Acts xxiii. 27- ^c5 8ia tov Trarepa' Koi 6 rpcoyoiv /Lie, kukcIvos Cw^'''^'- ^^' ^V^- I^ both these passages however the strict sense of 5ia, because of, may be preserved; and in that case they may be compared with Rom. viii. 11, where the various reading is especially to be noticed.) The statement here is, not that they transgressed the commandment of God by making or deli- vering such a tradition, but that they set aside the one from a regard to the other: or, as it is unambiguously expressed in Mark vii. 9, 'iva rrjv Trapddoaiv iijuaJj/ rrjpi^- lb. 12. This saying, tov \6you. * Thy saying.* See on ix. 10. Our Translators appear to me to have fre- quently erred in rendering the Article by the pronoun this or that. In no case can it be accurately rendered so ; though there are instances in which the licence may be admitted for the sake of perspicuity. lb. 22. TJie same coasts, tatv oploiv iKeivwv. ' Those coasts.' lb. 27. Truth, Lord ; yet the dogs — vcu, Kvpis' koI yap rci Kvvdpia — *Yea, Lord; for the dogs' — The words in St Mark (vii. 2S) are the same as here ; and there seems no sufficient reason why koL yap should be strained to a sense very unusual at the least, though Eomans v. 7 may seem to justify it. But I consider va\ here to be a form of imploring, rather than of assenting; and so the words which follow will contain the reason why her suit should be regarded. 8 ST. MATTHEW. xvii. 24, 27. Tribute, a piece of money, ra dibpax^a, o-TaTrjpa. It may be worth a consideration whether the words might not be rendered, 'the half-shekel, a shekel.' Our Translators have here carried to a great length the principle of generalization which I have commended above, on ix. 17, and I am not prepared to say that they have not done wisely: but whether the more literal translation be adopted or not, in either case an explana- tion is necessary to make the passage intelligible to the unlearned reader. XX. 11. TJie good man of the house, rov olKobecnroTov. 'The householder.' So translated v. 1, in the intro- duction of the parable; and the variation is not only needless, but has a quaintness in it not calculated to recommend it. lb. 21. Grant, elne. 'Command.' lb. 23. But it shall be given to them /or whom — dXX' oh. ' Except to those for whom' — By foisting in the super- numerary words we make the passage contain a doctrine directly contrary to other places of Scripture: ex. gr. John xvii. 2. Revelation iii. 21. Precisely the same expression, aXX ols, occm^s above in chap. xix. 11, where it is properly translated save. So also in 2 Corinth, ii. 5, dXX' OTTO fxepovs. But in this passage the various readings must be considered. lb. 31. Mebuked them because — eTrerlprjo-ev avrois Iva — ' Charged them that' — The same words are so translated in St Mark's narrative of the same incident, x. 48. See also Luke xviii. 39, where a middle course is adopted in ST. MATTHEW. 9 the translation; and compare the use of imTinija-as in Luke ix. 21. xxiii. 6. TJie uppermost rooms, ttjv TrpcoTOKkiaiav. 'The chief places.' The word rooms conveys an erroneous idea to the ordinary reader. xxiv. 32. Is yet tender. rjBr] . . . yivriTai ajrakos. ' Is now become tender.* xxvi. 15. They covenanted with him/or — 'ia-T-qaav avr^. 'They weighed to him.' This translation seems to be justly preferred by many learned men, not only on account of its being more literal, but because the words appear to be a designed quotation of the Septuagint translation of Zech. xi. 12, earrrjo-av tov [xiadov fJLOv rpid- Kovra apyvpovs' where our Translators properly render the original word, they weighed. The expressions in Mark and Luke are quite different. lb. 28. Of the new testament. r6 t^s Kaivrjs dtadijKrjs. 'The blood of the new covenant.' The difficult question about the word dia6i]KT] will be entered upon at Hebr. ix. 15. lb. S3. Peter answered and said. dnoKpidds de 6 TLeTpos ehev. ' But Peter answered and said.' The omis- sion of the copula here by our Translators may appear very unimportant ; and in this instance, so it is : but they have taken the same liberty in other passages, where it is by no means an indifferent matter ; and it is well there- fore to mark the practice where there is no ulterior use to be made of it. See chap. vii. 15, xii. 43. lb. 54. But how then, ttws ovv. ' But how then.* 10 ST. MATTHEW. lb. 56. But all this was done, that the scriptures of the prophets might be fulfilled. Tovto he okov yiyovev, Iva ttXtj- padtocriv al ypa^ai rSv 7rpo(f)T]Twv. 'But all this is done, that the scriptures of the prophets may be fulfilled.' This is the more literal translation; and so the passage is to be considered, not as the inspired comment of the writer, but as the conclusion of the Saviour's address. Compare Mark xiv. 49, where instead of rendering, the scriptures must he fulfilled, we must supply from Matthew, this is done that the scriptures m.ay he fulfilled. See on the passage. Compare also Luke xxii. 53. lb. 61. In three days, hia rpiwv ijpepojv. * After three days.' More literal to the original, and more exact to the sense of the passage. xxvii. 23. Why? what — (So it stands in some edi- tions.) Ti yap — 'Why, what' — Thus pointed, the trans- lation is not only correct, but happy and elegant. lb. 27. The ivhole hand of soldiers, okrjv rrjv (nrfipav. * Their whole company.* For the translation their see on ix. 10. In the common version the insertion of the words of soldiers makes an inelegant and harsh repetition, which may easily be avoided either by the above method, or by supplying * the whole band of them.* 11 ST. MARK. Chap. i. 6. A girdle of a skin, ^(^vrjv bcpfxaTivrjv. 'A. leathern girdle.' There is no objection to the received translation here, except that the same words are rendered in Matthew iii. 4 as I have here proposed; and it is obviously desirable in the translation of a book like the N. T. to retain, as nearly as possible, the identity of expression when it is retained in the original. ii. 18. Used to fast, ^aav . . . vrja-revovTes. *"Were fasting.* Happened at that time to be keeping one of their many fasts (Luke v. 33), and were either offended or perplexed at seeing the disciples of Christ neglecting it. iii. 3. The withered hand. e^rjpafXfiepTjv — rrjv x^*P"- 'His hand withered.' This is more correct, and so it would be also in the first verse ; but the variation is not important in either case. lb. 13. See on Matt. v. 1. iv. 1. A ship. TO ttXoToi/. * The ship.' See on Matt. ix. 1. lb. 21. A candle, a bushel, a bed, a candlestick. 6 \vXvos, etc. Matt. v. 15. lb. 37. Was now full, ijdrj yeixlCecrdai. *Was now filling.' V. 38. And them that wept. Kkaiovras. * Persons weep- ing.' Some copies however insert koX before KkaiovTas: if it be considered better to retain it with our Translators, and may be inserted before persons. 12 ST. MARK. lb. 40. And they laughed Mm to scorn, kol KareyiXcov avTov. 'And they laughed at him.' There seems nothing in the original to warrant the harsh language of our translation. So Matt. ix. 24. Luke viii. 53. vi. 21. And when a convenient day was come, that — Kol yevo[xevr]s ^[lepas evKuipov, ore — * And a convenient day being come, when* — lb. 56. In the streets, iv rais ayopals. ' In the market- places.' TrXaTeiais, the original of streets, is the reading of but few copies. vii. 28. See on Matt. xv. 27. viii. 36, 37. His own soul, rrjv -^^rvxh^ avrov. *His own life.' So also in Matt. xvi. 26. The same word is rendered li/e in the preceding verse ; and it is a violent and unnatural perversion of the common uses of language to suppose the same word to be employed so differently in the same argument. The sentiment of the passage may be illustrated by Job ii. 4. lb. 38. Whosoever therefore, bs yap av. *For who- soever.' There is no conceivable reason for deviating from the letter of the original. See Matth. xvi. 27, Luke k. 26. X. 14. (=Matt. xix. 14.) For of such is the Jcingdom of God. ratv yap toiovtcov icrTiv -q ^aaiXeia tov Qeov. ' For to such belongeth the kingdom of God.' The common trans- lation is at best ambiguous; but probably no one, who should first become acquainted with the sentiment from the Greek, would hesitate to affix to the words the sense expressed by the proposed rendering. The construction ST. MARK. 13 is the same as in Matthew v. 3, Theirs is the kingdom of heaven. — A correct translation here is not unimportant to the question at issue between Baptists and their oppo- nents. lb. 40. See on Matth. xx. 23. xii. 32. Thoit hast said the truth; for there is — eV aXrjOelas elnas, oVt — ecrri — ' Thou hast said truly, that there is' — xiii. 9. For they shall deliver you up to councils ; and in the synagogues ye shall he beaten. 7rapa8(oo-ovo-L yap v[xas ds (Tvvedpia KoX els (rvvaycoyas dapijaeade. * For they shall deliver you up to councils and to synagogues; and ye shall be beaten.' It is most unlikely that ds crweBpia and ds avvayoiyas should be thus connected together both by juxta-position and the use of the same preposition, only to be disjoined and brought into different forms of expres- sion, as in our translation. The parallel place in Luke, xxi. 12, is 7rapadid6vT€s els avvaycoyas Koi (fiv'KaKas. Dr Doddridge's paraphrase of ds o-vvaycayas is, " the inferior courts in the synagogues." Compare Acts xxvi. 11. The want of the copula before dapTja-eade seems to have misled our Translators, as well as many editors, and Griesbach among them; but though I have inserted it in the pro- posed version, any one upon consulting the original will perhaps consider the omission of it there not only allow- able, but emphatic. lb. 28. Putteth forth leaves. eK(f)vr] to. ({)vX\a. *Put- teth forth its leaves.' Bishop Middleton would correct the translation by making ra (pvXka the nominative case li ST. MARK. (the leaves shoot forili). The Reader may choose between the two, comparing the parallel passage in Luke xxi. 30. — At the beginning of the present verse the Article before 7rapa/3oX77i/ has a similar emphasis: Learn from the fig-tree its parable; i. e. the parable which it holds out. lb. 29. Come to pass, yivofieva. * Coming to pass.* Compare the same expression in Luke xxi. 31. with v. 28 of the same chapter : apx^ojievcov tovtcov yiveadai. xiv. 3. Of spikenard, vdpdov TricrTtKTJs. The margin supplies two variations ; pure nard, and liquid nard. The former of these is espoused by Parkhurst, the latter by Sehleusner. The analogy of classical usage is undoubt- edly more in favour of the latter than the former sense. It remains however to be considered with regard to the common translation, spikenard, that St Mark's frequent practice of using Latin words may go far towards justify- ing the supposition, which many critics have adopted, of TTia-TiKos being formed by a metathesis from spicata. — The same combination of words occurs in John xii. 3. lb. 49. But the scriptures must be fulfilled. aXV 7va 'rrKrjpcoOuxTiv al ypa(f)ai. 'But this is done that the scrip- tures may be fulfilled.' Our Translators seem to have understood fiel or some similar word before tva, which can hardly be reconciled with analogy, unless they had com- pleted it with ravra yeueadai, these things must be done, that — See on Matth. xxvi. 56. lb. G9. A maid, j) TratSio-zcr/. ' The maid.* There is undoubtedly some difficulty in reconciling the little dis- crepancies in the various accounts of this incident ; and ST. MARK. lo if this difficulty were entirely removed by sacrificing here the principles of the Greek Article, one might be at least strongly tempted to do it. But it is hardly at all diminished by it. The occasion of the second denial is assigned by Matthew to " another maid," by Mark to the same " maid," by Luke to " another man," and by John to the general body of by-standers ; which last circum- stance, as including all the rest, may be considered as reconciling them all. To this effect there is a good note of Michaeh's quoted by Middleton in loco. XV. 6. lie released. dneXvev. * Pie used to release.* Matthew says more explicitly, dcodei aTroXvav, but Mark expresses the same thing more briefly by the imperfect tense. lb. 29. Hailed on him. i^\a(T(^i^ixovv avrov. ' Reviled him* — if only for the sake of retaining the same trans • lation which is given to the same word in IMatt. xxvii. 39. lb. 43. Which also waited, os koX avrds rjv Trpoad^xo- fievos. 'Who himself also was waiting.' This literal translation may seem to make a difficulty ; for where is the opposition intended to be marked by the emphasis, himself also ? Evidently, between his secret discipleship (compare John xix. 38) and the more open avowal of pious women mentioned in v. 40-1. And the correct trans- lation here proposed is adopted by our Translators in Luke xxiii. 51, notwithstanding the appearance of difficulty. xvi. 14. Unto the eleven as they sat at meat (INIarg. sat together). dvaKeifj-evois avTo7s ro7s ei/Se/ca. 'Unto the eleven themselves as they sat at meat.' Did our Translators 16 ST. MARK. intend by the marginal reading together to express some how or another the meaning of avroh ? However this be, it is plain that avrols was the stumbling-block. I conceive it to refer to the difference between this and his fomier appearances. In them he had appeared only to indi- viduals, and had sent messages by them to the eleven : (compare Matt, xxviii. 10, and other passages:) now he appeared to " the eleven themselves." ST. LUKE. Chap. i. 9. When he went. dacXdcav. * Going.* lb. 20. Thou helievest. eirla-Tevcras. * Thou believedst.' So, I believe, all the versions except the authorised. lb. 48. Shall call me blessed. jiaKapLova-i fxe. ' Shall call me happy.* Let us hear the unseasonable vaunt of the Roman Catholic church upon this pious declaration of the Virgin : " These words are a prediction of that honour which the church in all ages should pay to the blessed Virgin. Let Protestants examine whether they are any way concerned in this prophecy." Note in the Douay Bible. — Now, will it be believed, that this simple word, upon which these learned annotators ground the claim of the Virgin to divine honours, occurs in James v. 11, in a sense too plain to be mistaken? Behold, we count them happy (or, call them blessed) ivhich endure. l(5ov fxa- Kapi^oixiv Toiis vTrojxevovTas. In both places it predicates ST. LUKE. 17 not honour, but happiness. — There is not a shadow of objection to the received translation in the passage of Luke, but that which arises from its awful abuse by the Papists. ii. 7. In a manger, iv rfj (pdrvrj. ' In the manger.* The force of the Article is obvious enough ; but whether (pdrvT] should be otherwise translated, is a question ably- discussed in a note of Bishop Middleton. lb. 22. The^ brought him. dvrjyayov avTov. * They brought him up' — as in v. 42, they went up. lb. 34. For the fall and rising again of many. a.s TTTuxTLv KCLL dvd(jTa(Tiv TToXkwv. * For tlic fall aud rising of many.' The rising again would imply rising after their fall, and so refer it to the same persons ; whereas the original means, I suppose, the falling of some and rising of others. lb. 38. Coming in. emaTaaa. ' Standing near.' The common translation apparently contradicts the statement of the preceding verse, that she departed not from the temple. iii. 14. Tlie soldiers. arpaT^vofxevoi. * Some soldiers,* or '^some on military service.' It is strange that our Trans- lators should here have inserted the Article, when they had properly omitted it before reXcSmt, v. 12, and when, if it had been in the original, there would certainly have been a difficulty in explaining it. lb. 16. One mightier. 6 larxvporepos. *He that is mightier.* iv. 26, 27. Save, saving, ei fi^. * But.' The mistake in the authorised translation is not an unnatural one, but 9 J 8 ST. LUKE. the effect of it is most unfortunate. It introduces a direct blunder by making the passage state, that Elias was sent to none of the Israelitish widows except to a Sidonian widow. And so of the lepers. — But the fact is, that though the natural and common sense of et /x^ is except, it is also not uncommonly used, as here proposed, in a sense not of limitation, but exclusion. So, Galat. ii. 16. A man is not justified hy the works of the law, hut (Jav fxrj) by the faith of Jesus Christ; where the learned Bishop of Salisbury has mistaken the sense of the particles*. A remarkable example of this exclusive use of el fxf) occurs in Rev. xxi. 27, el fxrj ol yeypafifievoi iv rw j3t/3XtQ) r^s C<^t]s Tov dpvLov. So in Aristophanes, Equit. 185, 6. fiSv €K KoXcov el Kciyadcov ; — fxa tovs 6eovs, el fi^ 'k TTovrjpav y* as the reading is admirably restored by Professor Bekker. — I will not enter further into this criticism here, having more fully investigated it in my remarks on Bishop Bur- gess's translation of the passage in Galatianst; but will only stop to remark, that this use of el firj appears to be elliptical. Are you horn of good parents ? — No, (I am not born of any) except base ones. lb. 36. What a word is this ! for—^is 6 Xoyos ovtos, on — ' What is this word, that' — V. 6. Brake. dieppi^ywTo. ' Began to break' — as in the next verse ^vBl^eaOai, began to sink. * The late Bishop Burgess, Primary Charge, 1828, p. 79. t Preface to Two Sermons on Justification by Faith, pp. 30, 35—7. ST. LUKE. 19 lb. 30. Hieir scribes and Pharisees, ol ypayLiiar^h avTotv Kcu ol ^apiaaioi. *The scribes and Pharisees of them/ or, ' among them.' Not, as the common version expresses it. The scribes and Pharisees belonging to them; but, those among them who were scribes and Pharisees. So Matthew xiv. 14, idepdrreva-e Toi>s dppaxrrovs avrwv, where again it is translated their sick. Precisely similar is the use of avrav in Thucyd. IV. 126, Trporj-yavia-de tols MaKeboa-Lv avTcJv — with the Macedonians of them, i. e. with some of them, viz. the Macedonians. lb. 36. The piece that was taken out of the new. im- ^\r)p,a TO dno tov kmvov. * The piece that was put in from the new' — or even, ' the piece of the new that was put in.' vi. 1. On the second sabbath after the first, iv aa^- ^dra devTepoTTpcoTco. ' On the first sabbath after the second day of unleavened bread.' Our own translation of this very difficult expression is so unsatisfactory, neither, as Campbell observes, following the letter of the original, nor giving us words that convey any determinate sense, that in any proposed revision of the text some alteration must be attempted. I have adopted the rendering of Doddridge, whose note may be consulted ; but am unable to add any thing to confirm the hypothesis. The opinions of learned men are much divided on the subject; but, perhaps, the weight of authority is on this side. lb. 34. To receive, divoka^elv. * To receive in return.* So in the next verse, fiT^Sev dneXTrlCovTes is, I think, rightly rendered, hoping for nothing again,' though Campbell would correct it, nothing despairing. 2-2 20 ST. LUKE. lb. 38. Shall men give, dao-ovaiv. * Shall men give.' There could be no possible objection to the literal render- ing here, shall they give ; but as it is an idiom of frequent occurrence, there are several instances in which the literal rendering would be inadmissible. See Matth. v. 11, vii. 16, ix. 17, &c. The force of such expressions is clear from this passage, in which bacrova-Lv stands between boOrjo-eTai and dvTiix€Tpr]d^a-eTai. It is equivalent to, good measure shall be given. vii. 3, 5. The elders, a synagogue. npecrjBvTepovij ttjv a-vvaycoy^v. ' Elders, or some elders ; our synagogue.' In- deed, a further correction should be applied to the latter verse : ' and himself built us our synagogue.* The avrbs was probably intended to express, that he built it at his own expense; but certainly on every account the hath should be expunged before built. — In these two instances, then, we have first the Article needlessly inserted ; and then omitted, not only needlessly, but clearly to the pre- judice of the sense. And so common and easy is it kokov KGKM lao-Oai, — when the Article had been thrust out, it became necessary to thrust in the sign of the perfect tense before the aorist. lb. 38. With tears, rots baKpvai. ' With her tears.* The force of the Article in the sense referred to on Matth. ix. 10, will be obvious to every reader. ix. 24. For whosoever will save. . .but whosoever will lose. OS yap av OeKrj. . .acoaai. . .os S' av aTroXeV^, 'For whosoever shall desire to save. . .but whosoever shall lose.' The dif- ference in the original, which is very striking, is not mark- ST. LUKE. 21 ed in our translation. The selfish but fruitless desire to save life shall expose the man to condemnation ; but the actual suffering of martyrdom shall be rewarded with life eternal. lb. 32. And ivhen they were awake. dcayprjyopTja-avres de. ' And when they awoke.' lb. 55. Ye knoiu not ivhat manner of spirit ye are of, ovK o'ldare olov rrvevixaros iare vfiels. * Ye know not to what spirit ye belong:' i. e. what spirit is required of you, in accordance with the new dispensation now introduced by me, so different from that under which Elijah called down the fire from heaven. Compare ver. 56. That the common translation, as popularly understood, is wrong, I think there can be no doubt : it quite obliterates the emphasis marked in the position of u/ieTs-. Nor have I any hesitation as to the correction here proposed, though the terms in which it is expressed are not very satisfactory. In favour of the general view here taken, see Whitby's comment on the passage. xi. 14. The dumb spake. iXalrjo-ev 6 Koxpos. *The dumb ma7i spake.' This is necessary to distinguish it as the action of the man released from the power of the dumb devil mentioned before : avTo tjv Kco(f)6v. On a subject sufiiciently mysterious in itself it is important to avoid all ambiguity in the language. A very striking illustration of this division of action between the evil spirit and the man possessed by him occurs in Mark ix. 20. koi ^ueyKav avrov (the possessed man) Tvpbs avrov (to Jesus)* Ka\ lba)v avrov (the possessed man seeing Jesus), evdecos t6 r^vevixa eo-Tra- 22 ST. LUKE. pa^ev avTov, kol (the possessed man) Treaoiv eVt TTJs yrjs eKvkUTo a^pi^av. The irregular construction of the middle clause makes no difficulty, being yaried for an obvious reason from ia-irapaxOri vtto tov nvevparos. xii. 1. First of all. nparov. ' First.* From the position of TTpu>rov in the original there is a slight ambiguity, which has led some persons to connect it (improperly) with 7Tpo(T€X€Te following. The common translation seems to favour an error of a different kind, as if our Lord had given his disciples this caution /rsi q/ all, in reference to other instructions to follow afterwards. The real force of TTparov will appear from observing, that our Lord's teach- ing in this chapter divides itself into two parts ; the one addressed to his own disciples, the other to the mixed multitude : he spoke to his disciples first, v. 1, then to the multitude, v. 15, in consequence of the question in v. 13. — Again in v. 22, he turns to his disciples, and in v. 54, again to the people. The difference in the character of the teaching addressed to the two classes of hearers is very observable. — Perhaps in this first verse the word Jirst might be advantageously transposed : * he began to say first to his disciples.* lb. 58. Wlien thou goest. as yap vTrdyets. *Foras thou art going.* Another instance of the omission of the con- junction, though its use here is obvious, as illustrating the necessity for discerning the time. Compare Matth. v. 25. xvi. 8. A^id the lord commended. koL en^vea-ev 6 Kvpios. * And the master commended.* It would be better to pre- ST. LUKE. 23 serve the same throughout the parable : the word lord is ambiguous, and is apt to confound the master of the steward with the divine speaker. lb. 12. Another man's. aWorpico. 'Another's.' The word man is in several instances improperly supplied, where the original is more general. It may be questioned whether the reference here be not more directly to God, as the great proprietor who entrusts riches as a talent, and only indirectly to our fellow-men as those for whose benefit the talent is to be employed. lb. 19. There was a certain rich man. avOpconos fie tls rjv likova-Los. *But there was a certain rich man.' The different parts of this chapter appear to a cursory reader to be unconnected with each other ; and our translators by omitting the Se in this verse have certainly not assisted us towards discerning the connexion. — In the first appli- cation of the parable of the unjust steward, our Lord had given some general lessons on the right use of worldly riches, to v. 12 ; and in v. 13 he enforced the principle by insisting on an undivided devotion to the service of God, the great Master, and especially condemned the service of Mammon (worldly gain) as incompatible with it. This offended " the Pharisees, who were covetous ; " and, being interrupted by their derision, Christ suspended the regular course of his instruction to reply to them, from v. 15 to 18. The scope of this passage seems to be the following: You justify yourselves before men, and make a great shew of righteousness by your zeal for the law, which you falsely charge me with undervaluing. This, however, I am so far from doing, that I declare that heaven and earth might 24i ST. LUKE. more easili/ pass away than one tittle of the law fail : but the dispensation of the law was only to last till the time of John ; and since then the kingdom of God is preached. But now, to shew further that I am no enemy to the holi- ness of the law, and that your professed zeal for it is only a hypocritical pretence, I declare that you pervert it, and relax the obligations of its holiness by your traditionary glosses on the subject of marriage and divorce (compare Matth, xix. 3, and Deuteron. xxiv. 1); and I maintain, that to put away a wife on such pretexts as you allow of, is so contrary to the purity of God's law, that it is nothing better than adultery. — Having thus rebuked them, he returns to his main purpose, viz. the application of the parable to the subject of riches : But (v. 19), leaving the cavils of these covetous and self-righteous objectors, I will illustrate what I mean by faithfulness in the unrighteous mammon (v. 11) by the affecting case of one who was unfaithful. There was a certain rich man. — xvii. 17. Were there not ten cleansed? ov)(). ol deKa cKadapio-Brjaav ; * Were not the ten cleansed ?' xviii. 11. TJie Pharisee stood and prayed thus with himself. 6 ^apicraios aradeU Trpos eavrov ravra Trpoo-rjvxeTo. 'The Pharisee standing by himself prayed thus.' The order of the words and the sense are both in favour of the change. To say merely that he stood, is tame : standing by himself exactly illustrates the Pharisee's character, as drawn in Isai. Ixv. 5. Again, it is more in character to utter such a prayer aloud than with himself lb. 42. Hath saved thee. aeacoKe ae. ' Hath made thee whole.' So translated chap. xvii. 19, and without entering ST. LUKE. 25 on the question, whether any spiritual benefit accom- panied the bodily healing or not, it is desirable to retain the uniformity of the original. Compare Acts iy. 9. xix. 3. WJio he was. ris ia-ri. 'What sort of a per- son he was.* The same sense as 677010? ^i/, James i. 24. lb. 11. He added and spake. Tvpoa-deh ■ elne. * He farther spake.' The Hebraism is very awkward in the English, though adopted in the Greek. lb. 31. Because the Lord hath need of him. "Otl 6 Kvpios avTov xp^^av e^fi. *The Lord — or, The Master — hath need of him.' The very same words are so rendered in Matth. xxi. 3, and in Mark xi. 3 a little differently ; thus presenting three varieties in the three Evangelists. The pleonastic on here is merely the common mode of introducing a speech in the New Testament. See ver. 42, oTi el eyvcos, and numberless other instances. It would seem to be more proper in these cases to put the capital letter not to the on, but to the following word, which is in fact the beginning of the speech. The mode of ex- pression is a blending of two modes, the direct and oblique — he said, I will go, and, he said that he would go : the on belongs to the oblique form, which then passes into the direct. — In ver. 34, where the disciples do what is here commanded, the direct form occurs simply, 'O Kvpios with- out on. The English language does not admit of blending the two modes. XX. 36. Neither, ovre yap. ' For neither.' The great use of the conjunction here needs no explanation. xxi. 9. Bi/ and hy, ivOicas. * Immediately.' Matth. xiii. 21. 26 ST. LUKE. xxii. 29. And I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink. Kayw diaridenai vfuv, Kaddos dudero fiot 6 Trar^p fxov ^acrCkdav, tva i(r6LT]Te kol irivr^re. * And I appoint unto you, as my Father hath appointed me a kingdom, to eat and drink.' That is, I appoint you to eat and drink in my kingdom. The kingdom being given to Christ, he assigns to his servants their portion in it. — Griesbach indeed places a comma before ^aaCkdav, but, I think, to the manifest in- jury of the sense; and this arrangement fixes a stronger emphasis on the enclitic /not than it will naturally bear. Whether the sentiment expressed in our version be scrip- tural, is not the question ; but whether this passage is in- tended to express it. lb. 36. And he that hath no sword, let him sell his garment, and buy one. koI 6 fxrj €^a>v TrcoXTjcrdTa) to Ifxariov avTov, KOI dyopaa-aTco paxaipav. * And he that hath none, let him sell his garment, and buy a sword.* In the pros- pect of the coming dangers, let him that hath a purse, take it, viz. to buy a sword with ; and he that hath no purse, let him sell his very garment for the same purpose. The 6 fxfj €x.^v is so manifestly opposed to the preceding 6 tx(^v, that it seems strangely perplexing not to understand the same object after it. WiclifFe followed the right con- struction: Tyndale misled Cranmer and King James's translators. lb. 69. Hereafter, dno roO vvu. * Henceforth.* The same remark applies to an apn, Matth. xxvi. 64, and John i. 61. Not that there is any real difference between the two words, hereafter signifying after this time, and ST. LUKE. 27 henceforth, from this time : but in common usage hereafter is generally understood of a period more remote. See the note on John xiii. 7. xxiii. 15. Is done unto him. ia-rt neTrpayfievov alra. *Is done by him' — i. e. by Christ: in the other case it must be, unto Herod. Compare Acts xxv. 11. lb. 32. Two others, malefactors, erepot dvo KaKovpyoi, *Two other malefactors.* What is here proposed, is indeed the reading of our Translators, as found in the early editions ; but some modem copies read it as quoted above, and others again, clumsily enough. Two other, male- factors — to avoid what appears the natural conclusion from the more simple form of expression. The import of the original, however, is clear enough from comparing as an example Plato Euthyd. § 5. o t EvdvdrjpLos koX 6 Aiow- aodcopos Kol aWoL fxadrjrai afxa noXXoi — where the sense evidently is, *many disciples besides' — i.e. disciples of Euthydemus and Dionysodorus. lb. 40. Dost not thou fear God? ovde (po^jj o-v t6v 0foV ; * Dost not even thou fear God?' Ne tu quidem — even thou in thy circumstances of desperate wretchedness, what- ever others may do in the unthinking levity of present security? lb, 42. Into thy kingdom, iv rrj ^aa-iXeia a-ov. * In thy kingdom.* lb. 44. All the earth. oXtjp ttjv yrjv. * All the land* — as in the margin, and in Matth. xxvii. 45. lb. 46. And when Jesus had cried luith a loud voice, he said. Koi <^oiVT^(Tas cjx^pfj fieyaXr] 6 'lr](rovs cLTre. *And 28 ST. LUKE. Jesus cried with, a loud voice, and said/ When, as in the present case, a participle and verb are combined together both in the past tense, the action described by the par- ticiple may be either antecedent to that of the verb, or coincident with it; and the sense alone must determine the point. In this passage it is not intended, I conceive, to be stated, that Jesus first cried out something else, and then uttered the words here recorded, which is what our translation expresses; but that he uttered these words with a loud voice. xxiv. 10. And other women that were with them. koI al Xotiroi avu avTa7s. ' And the other women with them.' The common translation leaves the matter sufficiently indefinite, when it was the express object of the Evangelist here to state who they were that carried these tidings to the Apostles. And the original is definite. But who, it will be asked, were the others ? I answer, that company of women who along with the two Maries and Joanna are mentioned so frequently and so honourably in this history. Luke viii. 2 — 3. xxiii. 49, 55. xxiv. 22. lb. 12. Departed wondering in himself. dTrrjXde rrpos iavTov davnaCoiv. * Departed to his home wondering.' So John XX. 10, dTrrjXdov ovu ttoXlv Trpos eavrovs oi fia6r]Tal, where the same circumstance is related of the two disci- ples, Peter and John, and where, happily, the original has no ambiguity. Compare also Matth. xxvi. 57, irpos Kdid- (jiav Tov dp)(i^pia, ottou, with Luke xxii. 54. lb. 44. Which were written, to. ycypappeva. * Which are written.* 29 ST. JOHN. Chap. i. 9. Which lighteth every man that cometh into the world, o (^(arl^ei navra avOpconov ipxofxevov ds top Koapov. * Which coming into the world enlighteneth every man.* The sense expressed by the authorised translation would properly require rbv before ipxofievov. This objec- tion might be met by translating epxop-evov at his coming. Still it is more natural to refer ipxoixevov els tov Koarpov to the (^cosj than to Tvavra avdpairov for in the latter case it hardly expresses any thing, whereas in the former it reminds us of the distinctive character of the Messiah, so frequently mentioned by St John, 6 epxopevos. The second rendering I have mentioned conveys a very questionable sense. — If it be still asked, What is the meaning of the declaration contained in the passage ? I answer, that it appears to me to repeat, only a little more emphatically, the statement of the fourth verse, The life was the light of men. The new translation, too, makes it more general than the old. It may be observed, that in v. 8, our Translators have not improved the original by twice changing the light into that light. See on Mattli. xv. 12. lb. 12. The sons of God. reKva Qeov. 'Sons of God.' lb. 51. Hereafter. aTr apn. ' Henceforth.' This is clearly the proper sense of the words, and I believe they are no where in the New Testament translated other" 30 ST. JOHN, wise*. (John xiii. 19 is an exception; but see the margin.) I understand, therefore, our Saviour's words to mean, that the Gospel-dispensation was now commenced, and that henceforward, from this time, they should behold fulfilled in him the blessings which had been represented in Jacob's vision (Gen. xxviii. 12), and which they had been looking for as belonging to that dispensation. iii. 10. Art thou a master of Israel — av el 6 didda-KaXos Tov 'la-pa^X — ' Art thou the famous master of Israel' — That such is really the import of the words, can hardly be doubted. It is excellently illustrated by Bishop Mid- dleton ; and in a similar way, by a reference to the high- sounding titles which the Jews used to give their Rabbles, we must interpret chap. v. 35, the burning and shining light. lb. 25. Between some of John* s disciples and the Jews, €K Tav fiaOrjTotv 'laydvvov [lerd 'lov^alcov. * Between John's disciples and the Jews ;' or more literally, ' on the part of John's disciples with the Jews.' Such I conceive to be the force of the preposition ck here : that assigned it by our Translators is hardly admissible after iyivero ^ifirr^aL^. iv. 29. Is not this the Christ f fi^jri ovtos icrriv 6 Xpicrros ; * Is this the Christ ?' So, v. 33, fiijns, hath any man — not, hath not — The same correction is required in chap, xviii. 17, 25. In Matthew xii. 23, I would translate also, 7s * I had overlooked Matth. xxvi. 64, where aV dpTi is rendered hereafter, as is diro tov vvv also in the corresponding passage, Luke xxii. 69. St. Luke's expression shews conclusively the proper meaning of the phrase. See the note there. ST. JOHN. SI this — instead of, Is not this — (Such, indeed, is the reading of the earlier editions of our version.) Both the trans- lations express the same thing in the result; but the omission of the negative gives a livelier force to the mode of conveying it. The fifj thus joined to an indicative im- plies here a mixture of belief, doubt, and wonder. Com- pare vii. 41. Acts X. 47. Ovx ovtos ea-ri, vii. 25, is properly rendered, 7s not this — So 1 Cor. ix. 4, [xr] ovk exoixev, Have we not ? lb. 37. Herein is that saving true, ev tovtco 6 \6yos idTiu 6 oXtjOlvos. * Herein is exemplijied the true saying,' as Middleton. — Many passages, in which a slight correction is required on account of the Article, I pass over in order to avoid sameness, and the repetition of what that learned Prelate has done already. V. 22. For the Father judgeth no man. ov8e yap 6 Tvarrjp Kpivci ovbiva. * For neither doth the Father judge any man.' The word ovbe marks the introduction of ano- ther proof or illustration of the equality of the Son with the Father. lb. 39. Search the scriptures ; for — epeware ras ypa- ^as on — ' Ye search the scriptures, because' — This reading appears to me to give a clearer sense to the passage itself, and to mark more distinctly its connexion with what has gone before. Had the assigned reason been, ' for in them ye have eternal life,' or 'in them ye mai/ find eternal life,' it would have furnished an obvious ground for the exhortation to search them ; but if they thought and acknowledged that they had eternal life in them, this 3^ ST. JOHN. exhortation may seem to be superfluous. In the other case the tenor of the words is plain : You are in the habit of searching the scriptures ; and why ? because you be- lieve that you have eternal life in them : and these scrip- tures which you so carefully search are they ivhich testify of me as the Saviour that is to give you that life ; and yet you are not willing to come to me that you may obtain it. The connexion is this : Christ had said in v. 31, If I hear witness of myself my witness is not true. He proceeds to obviate this objection by appealing to the testimony of his Father, vv. 32, 37 ; John the Baptist, 33 ; his own miracles, 36 ; and all these appeals are in the declaratory form : Ye sent unto John, &c. so. Ye search the scriptures — as it is clear they did do, for their contradictions against Christ were derived from a perverse or ignorant interpre- tation of them. The Roman Cathohcs of course prefer the rendering I have recommended ; but it cannot help them much in the way of discountenancing the general reading of the scriptures, as in the place of a direct command to that effect, which was not necessary, it substitutes a practical example, quoted by our Lord with implied approbation, though accompanied with a censure of their perverse misunderstanding of what they read. vi. 33. He which cometh down. 6 Kara^aivcov. * That which cometh down' — viz. the bread, apros. The great truth of himself being this bread, or of its being any per- sonal substance, is not opened by our Lord till the 35th verse, in answer to the petition of v. 34. Compare ver. ST. JOHN. 83 41, where the Jews murmur at our Lord's saying, I am the bread, &c. ; whereas the declaration of v. 33 provoked no murmuring, but led them to pray for the bread that came down from heaven. lb. 40. May have everlasting life ; and I will raise him lip at the last day. exj] ^(orjv alcoviov, koI avaa-Trjaa avrov iyo) TTJ €(rxaTT) ruiipq. ' Should have everlasting life, and that I should raise him up at the last day.' That ai/ao-rj/o-o) is not a future indicative, but an aorist conjunctive, is clear from an inspection of ver. 39 ; and so the connexion is, Iva nas exjj, koI iyw dva(TTi]a(o. lb. 48. That bread. 6 apros. * The bread.' So, vv. 68, 69, ' the bread,' ' the Christ.' lb. 51. A7id the bread that I will give is my Jlesh. kol 6 apTos Be ov eyco Scocro) i] crdp^ p.ov iaTiv, * And moreover the bread which I will give is my flesh.* The omission of the particle Se in our translation seems to me to obliterate one of the way-marks which our Lord has given to guide us through the intricacies of this discussion. The points of it are opened in regular succession ; and the insertion of be in this verse marks clearly the transition from one to another of them : (1) I will give the meat or bread of life, V. 27. (2) / am myself the bread of life, v. 35. (3) How ? by giving my flesh for the life of the world, V. 51, i. e. by dying for it. lb. 62. What and if. iav ovv. * What then if.' vii. 17. Will do. deXrj Troielv. * Desire to do,* or, * be willing.' lb. 22. Not because, ovx ore. * Not that.' 3 24i ST. JOHN. lb. 41. Shall Christ — ixrj yap Xpiaros — 'What, doth Christ * — See on Matt, xxvii. 23. viii. 1. Jesus went, 'Irjaovs de eiropevdr]. *But Jesus went.* The insertion of the copula shews that this verse should be connected with the preceding chapter. lb. 44. When he speaketh a lie, he speaketh of his own ; for he is a liar, and the father of it. orav XaXrj to i/^evSoy, CK Tcop Ibicov XaXet' on yjreva-Trjs eort Kol 6 Trarrip avTov. *When a man speaketh falsehood, he speaketh of his own ; for his father also is a liar.' The chief part of this correction is Bishop Middleton's ; and no less necessary, and still more obvious, is the remaining part. The Bishop translated, for he is a liat^, and so is his father : but after describing the man as speaking a lie, it was super- fluous to add, for he is a liar. — The only questionable point in the criticism is the supplying a nominative before XaX.7, But the omission of rts in such a case is warranted by the example of the best authors; and our own Translators have considered it to be so omitted, perhaps unnecessarily, in Hebrews x. 38. The mean- ing of i< rStv Ihidiv, of his own, is sufficiently clear. Bishop Middleton's paraphrase is, after the manner of his kindred. lb. 56. Rejoiced to see. ijyWidcraTo Iva t8rj. ' Earn- estly desired to see.' The other translation is hardly free from the charge of tautology. ix. 40. Some of the Pharisees which were ivith him. cK Tcov ^apLaaicou ol ovres p(T avTov. ' Those of the Pha- risees who were with him.' ST. JOHN. 35 X. 11. Giveth Ms life. ttjv "^vxrjv avrov tIBtjo-iv. *Layeth down his life' — because so translated in v. 15. lb. 15. As the Father knoweth me, even so I know the Father. Kadas yivaaKei fie 6 Uarrjp, myco yivcoaKco tov narepa. * As the Father knoweth me, and I know the Father.' To the common translation, either as a transla- tion, or as a doctrine, there can be no possible objection; but the question is, how such a doctrine stated here falls in with the scope of the passage, which is to set forth the character of Christ as the good Shepherd. In the amended version (which, though not borrowed from others, claims no credit on the ground of originality) the connexion of the whole passage is clearly marked : besides which the passage furnishes one of the most striking and beautiful examples of introverted parallel- ism to be found in the whole volume of scripture. Vv. 14, 15 : 1. I am the good Shepherd: 2. And I know my sheep, 3. And am known of mine ; 3. As the Father knoweth me, 2. And I know the Father : '1. And I lay down my life for the sheep. Thus the whole passage is a mere expansion of what had been said v. 11 ; and the first and last clauses, I am the good Shepherd — and I lay down my life for the sheep, are an exact repetition, word for word, of the two clauses of that verse, the same term ri6r]iii being repeated in the 3-2 86 ST. JOHN. original, though unfortunately varied in our trans- lation*. lb. 25. And ye believed not. koI ov Tno-Tevere. (A few copies however read imo-TevcTe or iTriaTevaaTe.) * And ye believe not/ The Roman Catholic version follows this reading, and so translates it: but it is joined with another change in the preceding clause, which is any thing but an improvement : * I speak to you, and you believe not.* lb. 28. Any man. ris. * Any.' lb. 29. No man is able, ovbels bxivarai. 'None is able.' See on Luke xvi. 12 1. * Compare another example, Rev. iil 21. 6 VIKWV, doicru} avTiS KaQiarai fxcT efiov €V Tip dpOVM fJLOV, tils Kayui eviKijaa Kai iKcidLaa iieTo. too IlaTpos fiov ev Tw dpovta avTOv. ^sch. Eumen. 150—161, is not unworthy to be subjoined here, as a singularly elegant example of antistrophic parallelism : e/xol S" oveioo'i e^ oveipaTwu /xoXdu CTyo, eTvyf/ev o'lKav oicppr^XctTOv fieaoXafiel KevTpto' VTTO (ppeva^, VTTO Xo/3oj/ TrdpeuTi fiaaTiKTopoi Satov oajxiov /Sapu, TO irepifiapv Kpvo^ eyeiv. ToiauTa opwcriv ol vecoTeput 6eoiy avT. KpuTovvTa TO Traif (5i/ca9 TrXeou dr]T€ arro rrjs yeveas rrjs o-koXlos ravrqs. ' Save yourselves from among this untoward generation.' So in Rev. xiv. 4, luere redeemed from among men. ano tcov avdpairoiv. Compare also Galat. i. 4, and the note upon it. Perhaps in the present passage the received translation is intended to express the same thing ; but it is not so clear. iii. 19. When, onas au. — I am not prepared to re- commend the change here contended for by some, in order that, though undoubtedly it has great probability in its favour. The authorised translation is at least an unusual one ; but before it be discarded on that ground, the follow- ing examples among others must be well considered: Rom. XV. 24, cos iav iropeixafxai els rrjv 2navLav, iXevaofiat. THE ACTS OF THE APOSTLES. 89 Trpbs vfxas. 1 Corinth, xi. 34, rot 8e Xonra, cos av eXdca, 8ta- Ta^ofxai. Philipp. ii. 23, tovtov [xev ovu eXTri^co Tre/n-v^at, cos av aTTidco to. rrepi €/ie, e^avTTJs. Josh. ii. 14, Sept. (os av 7rapa8a Kvpios vpiv ttjv ttoKlv, iroirjcreTe els efie ekeos Kol d\^- Betav"^. — A correspondent reminds me, that the present passage is translated by Tertullian, de Resurr. Carn. c. xxni. Ut tempora vobis superveniant refrigerii iv. 9. Bi/ what means, iv rlvi. *By whom,' or * through whom :' but this form must be preserved on account of iv roi ovofian and ev tovtco answering to it in the next verse. lb. 21. Finding nothing how they might punish them. IJLrjBev €vpi(TKovT€s TO TTw? KoXdacovTaL avTovs. ' Finding no means of punishing them.' Dobree's correction is, Find- ing no witnesses.' vii. 36. After that he had shewed. Tronjcras. * Shew- ing.' See on Luke xxiii. 46. The common translation makes the bringing out subsequent to the miracles in the wilderness. lb. 45. That came after, diade^dfxevoi. 'Having re- ceived by succession:* but perhaps the reading of the margin, having received, may be considered sufficient. The common translation must on every account be corrected. lb. 46. A tabernacle for the God of Jacob. o-K^vcoixa TO} Qeco *IaKc6^. *A habitation for the God of Jacob' — * They who doubt about the accuracy of rendering oVws when, like ojs, should remember that the two words belong originally to the same family, and, with many other passages, should compare Horn. Odyss. in. 373, Soph. Antig. 253, 407, &c. 40 THE ACTS OF THE APOSTLES. or, *a place for the tabernacle of.' — It makes a strange confusion to say that Joshua brought the tabernacle into Canaan, and David afterwards desired to find a tabernacle for God. The words are quoted literally from the LXX. translation of Psal. cxxxii. 5. The former of the trans- lations here proposed is that adopted in the Psalm ; but the latter seems preferable as being more exact. viii. 11. Because that of long time he had bewitched them with sorceries, hia to licavco ^p6va> Ta7s fiayeiais c^ecrra' Kevai avTovs. * Because of a long time they had been be- witched with his sorceries.' The perfect e^earaK^vat, does not admit a transitive sense. lb. 20. Because thou hast thought that the gift of God may he purchased with money, on ri}v dcopeav rev Qeov evofxicras Sta xpvH-^'''^^ KTaadai. ' Because thou hast thought to purchase the gift of God with money.* ix. 7. A voice, r^s (fioiviis. ' The voice.* lb. 31. A7id were edified; and tvalking in the fear of the Lord, and in the comfort of the Holy Ghost, were muU tiplied. olKo8ofjiovfX€vai koI Tropevofxevai ra (p6^(p rov Kvpiov, Koi TTj napaKXrjaec rov ayiov Trvevparos iTrkrjdvvovTO. ' Being edified, and walking in the fear of the Lord; and were replenished with the comfort of the Holy Ghost.* The rendering here depends on the punctuation. I have adopted that of Griesbach, who however intimates by an asterisk, that it may be differently pointed ; but such a difference of pointing would introduce a violent disruption between the two participles olKodop-oviievai and nopevop-evai, which, being unnecessary, it is certainly desirable to avoid, THE ACTS OF THE APOSTLES. 41 X. 24. Waited for them, rjv irpoadoKav avrovs. ' Was waiting for them.' More literal and more clear. lb. 36 — 8. "Male versa." Dobree, Adversaria, vol. i. p. 569. I entirely agree in the opinion so briefly expressed by my learned predecessor ; and greatly lament that he has not left behind him any intimation of the manner in which he would have translated the passage. — In the pre sent case, I will first lay before the Reader the original Greek, as I conceive it ought to be pointed, and then sub- join my own translation, followed by remarks. Top \6yov ov avreVretXe toIs viols 'lcrpa7)X, evayyiKi^ojxevos €lprjV7)v 8ia *It](tov Xpiarov, (ovtos icm navTav Kvpios,) vpels oiSare ' TO y(v6fJL€V0V prjixa KaB* oX?;? ttjs 'lotiSata?, dp^afievov ano TTJs raXtXaias, pera to ^CLTTTicrpa o eKrjpv^ev 'icoavvrjS' 'irjaovv Tov otto ISa^aped, as e\pi(T€V avTov 6 Qeos *The word which he sent to the children of Israel, preaching peace by Jesus Christ, (he is Lord of all,) ye know : Even the matter which took place throughout all Judea, beginning from Galilee, after the baptism which John preached; Concerning Jesus of Nazareth, how God anointed him' — In the common version a strong objection lies against the two words \6yos and prjpa being rendered by the same English term, word, and in such a way as if the latter were a mere repetition of the former. And the render- ing of TO yepopevop prjpa by the word which was published. 42 THE ACTS OF THE APOSTLES. is perhaps still more objectionable. The translation also of ap^ayievovy and began, is a needless and awkward vari- ation from the original. In the proposed translation, it may perhaps seem to the English reader that the words ye know at the end of V. 36, especially as they are separated from the rest of the sentence by the parenthesis immediately preceding, are too feeble and languid to close such a sentence in such a manner. But by the Greek reader the words vnels oXdare in that position will be acknowledged to pos- sess a peculiar and appropriate emphasis. In fact, the insertion of the nominative v/xeTs seems to me to make the expression too emphatic to stand, as it did before, at the beginning of the following verse. — 'P^m^j properly signify- ing a word, signifies also, like the Hebrew HHIj whether we call it a Hebraism or not, a thing, or matter, of which a ivord is the index : and so St. Luke uses it in his gospel, i. 37. Its connexion here with yevofievov is alone almost sufficient to determine it to that sense. Compare Luke ii. 15, TO prjfxa TovTo to yeyovos. — The other variations I have introduced, need no further explanation. lb. 39. Whom they slew and hanged on a tree, ov dvelXov Kp€fj,a(ravT€s cnl ^vkov. * Whom they hanged on a tree and slew:* or, 'whom they slew by hanging on a tree.* The singular inversion here introduced by our Translators can hardly have been any other than an over- sight. Compare another example of the same singular mistake, chap. v. 30 : op vpe^s diex^ipij-ao-de Kpep^daavTes cTTi ^vXov, whom ye slew and hanged on a tree. Of course, THE ACTS OF THE APOSTLES. 43 ■when a verb with a copula is thus substituted for a par- ticiple, it ought to come in order before the other verb in the sentence. xi. 17. Unto us who believed, kol rj}xiv Tno-Teva-acnv. *Unto us also upon our believing.* The common trans- lation would properly require rots' before TncrTeva-aa-iv. But it is not the object here to distinguish them from others by the circumstance of their believing, but to refer to the time when the Holy Ghost was given them as an evi- dence or fruit of their believing. See Ephes. i. 13: In whom after that ye Relieved ye were sealed. lb. 27. Came. KarrikOov. ' Came down.' xii. 4. After Easter, fxera to 7racr;^a. * After the Passover.' xiii. 27. Because they knew him not, nor yet the voices of the prophets . . . they have fulfMed them in condemning him. TOVTOV dyvorjaaures kol ras cpcovas tcou 7rpocf)r}T(ov, . . .. Kpivavres enXijpoxrap. * Being ignorant of this word and the voices of the prophets . . . fulfilled it by condemning him.' The words they, have, are both worse than super- fluous. Fulfilled it, this word: it might be them, the voices of the prophets; but the other seems better on account of the emphasis marked in tovtov, sc. t6v Xoyou TTjs o-coTTjplas, mentioned in the preceding verse. K it had been avrov instead of tovtov, it would have been am- biguous ; either him (Jesus), or it (the word) : but tovtov can have no ambiguity. And the ignorance expressed in dyvoT]aavT€s must be interpreted, as in other places, of not understanding. 44j the acts of the apostles. xiv. 6. They were ware of it, and fied. a-vvihovr^s KaTe(f)vyov, * Having considered it, they fled.' If it had been an assault meditated, it might properly be said they were ware of it ; but this is superfluous where it was an assault made. 2vvi8a)v is rightly translated chap. xii. 12, as I have here corrected it. It means that they considered what was best to be done. XV. 14. How God at the first did visit. Ka6a>s Trpcorov 6 Geo? cTre a KeyJAaro. ' How God first visited.' It refers to the first occasion of God's visiting the Gentiles, not to his visiting them before the Jews. lb. 22. To send chosen men of their own company. */cXe^a/xeVous avdpas e^ avTcov Trcfxyjrai. ' To choose men out of their own company and send.' Literally, ' Having chosen men from among themselves to send.' So in v. 25. xvi. 12. Which is the chief city of that part of Mace- donia, and a colony, ^tcs io-ri irpcorr] rijs jMepidos rrjs MaKedovias ttoKls, KoXcoula. * Which is the chief of its dis- trict, a city of Macedonia, a colony.' This is the render- ing proposed by Bishop Middleton, for want of a better ; and I regret that I cannot furnish a better, though cer- tainly not satisfied with this. lb. 22. To heat them, pa^bi^^iv. *To beat them with rods' — as it is translated 2 Cor. xi. 25, where this circumstance is referred to. lb. 27. He drew out. o-irao-dixevos. *Drew.* The pronoun is redundant, and the preposition needless. xvii. 9. Of the other. tSv Xomav. 'Of the rest.* The former rendering is ambiguous. THE ACTS OF THE APOSTLES. 45 lb. 15. Receiving. \aj36vTes. * Having received.* The other might seem to imply that they departed in conse- quence q/* receiving this commandment. lb. 23. Ye ignorantly worship, dyvoovvres evaelSelTe. ' Ye worship without knowing him,' lb. 29. And hath made. eTrolrjo-e re. 'And he hath made.* The common arrangement connects erroirjcre im- properly with the preceding participle didovs. The con- struction is regular, ov KaroiKcT. ovbe depaTrevcTai, iTToir)(T€ re. xix. 2. WhetJier there be any Holy Ghost, et nvevfxa ayiop icTTiv 'Whether the Holy Ghost be given' — ex- actly as the same words are translated in John vii. 39. — The former part of this verse may be compared with what was said on chap. xi. 17. lb. 9. TJiat way. rfjv 686v. 'The way;* or, if it would not be thought too free, ' the religion.' * The sect' might certainly be considered objectionable, as conveying, at least in modern language, a contemptuous idea. — I do not think our Translators have happily got over the difi&culty of this expression by rendering this way, that way. Compare chap. ix. 2, xxiv. 22, and ver. 23 of the present chapter; and see above on Matt. xv. 12. The term appears singular to us ; but we must go back for it to the Old Testament, where it occurs in Psalm Ixvii. 2, that thy way may be known upon earth ; a passage, which I regret that the venerable Compilers of our Liturgy have in some measure perverted in the beautiful prayer for all conditions of men, that thou luouldst be pleased to make thy WATS known unto them. — Perhaps if our Translators had in the first instance adhered to the literal rendering, 46 THE ACTS OF THE APOSTLES. the way, the apparent quaintness of it would long since have worn oflf. lb. 13. Of the vagabond Jews, exorcists, rav nepiep- XOfxevcov 'lovbalav e^opKio-rav. * Of the Jewish exorcists who went about yV-om place to place.' Perhaps, however, the latter words need not be printed in Italics. lb. 15. Jesus I know, and Paul I know, rbv^lrjo-ovv yivcoa-Kco, koi tov Havkov eTTio-Tafxai. * Jesus I acknowledge, and Paul I know.* He acknowledged the power of Jesus, and knew Paul as commissioned with that power. lb. 24. Silver shrines for Diana, vaovs apyvpovs *ApT(pibos. * Silver shrines of Diana;' or rather, * shrines of Diana in silver* — silver models of them. lb. 33. And they drew Alexander out of the midtitude, tJie Jews putting him forward, ck bk tov oxkov irpoe^LJBa- aap *A\e^avbpov, Trpo^aWovTcov avrov tQ>v ^lovbaicov. 'And they thrust Alexander forth from the multitude, the Jews pushing him forward.* "SVliatever be the exact meaning of this obscure passage, one thing at least is clear, that drew out must be a wrong translation of Trpof^ijBaa-av. It seems probable that the Jews joined with others in the action described by this word, a partial repetition of which is presented in the following clause in order to particularize and give prominence to their part in the transaction. And it would perhaps be better to hazard a slight inelegance for the sake of greater perspicuity, by repeating the word forward; thrust forward, pushing forward. lb. 39. In a lawful assembly, iv rfj evvopco e/c/cXj^o-io. * In the regular assembly/ THE ACTS OF THE APOSTLES. 47 xxi. 4. And Jinding disciples. koL dvevpovres rovs fxadr}- rds. ' And having found out the disciples.* The article recognises the existence of these disciples, and assumes the previous knowledge of that existence. Hence they were led to search for them: whereas the other trans- lation would imply that they found unexpectedly and by accident, that there were disciples in the place. lb. 15. We took up our carriages. dTroo-Kevao-dfxevoif or emcTK. * We put up our baggage.' lb. 38. Art not thou — ovk dpa av et — 'Art thou not then' — lb. 39. / am a man which am a Jew of Tarsus, a city in Cilicia. eyco avOpconos pev elpi 'lovSato? Tapcrevs rrjs KcXiKLus. ' I am a Jew of Tarsus in Cilicia.' The same correction should be applied to v. 3 of the next chapter. In both instances the common translation is quite encum- bered with a weight of words, producing a tedious repe- tition : I am — which am — city — citizen — citi/. xxii. 23. A7id cast off their clothes, kui pnrTovvrcov to. Ipdria. ' And threw up their garments :' not cast them off, but holding their loose garments in their hands shook them and tossed them upward. xxiii. 27. Should have been killed. p,eXKovTa dvaipdcrdac. * Was on the point of being killed.' Ibid. With an army, avv rw o-rpaTevpaTi. * With my soldiers.' xxiv. 22. / will know the uttermost of your matter. Btayvcoaopat tu Kaff vpds. *I will judge of the matters between you.' Compare buyv(x)a-Lv in chap. xxv. 21. 48 THE ACTS OF THE APOSTLES. lb. 23. A centurion, rw cKaTovTapxf]. * The centurion.' All the difficulty of the expression, which is just such as to mark that conscious clearness in the Historian which nothing but truth could give, is solved by Bishop Middle- ton with his usual accuracy of investigation. Of the two centurions, who had been sent with Paul from Jerusalem, the one had left him at Antipatris (xxiii. 32), the other proceeded with him to Cesarea : he therefore is the cen- turion here mentioned. XXV. 5. If there be any wickedness in him. et rt ea-nv iv T« avhpX TovTcd. ' Whatever yattZ^ there be in him.' See the notes on Rom. xiii. 9, and Philipp. iv. 8. xxvi. 18. And to turn them, tov eTrio-Tpeyj/m. *That they may turn.' The tov i7ri(TTpe\lrai is not in the same construction with the preceding dvoi^ai, to open, but with the following tov XajScii/, which is properly rendered, that they may receive. And though emo-Tpe-^ai is strictly speak- ing a transitive verb, yet its general usage in the New Testament, which has also the sanction of classical writers, is intransitive. See v. 20 of this chapter, Luke xxii. 32. Acts iii. 19. Soph. Trachin. 566. lb. 23. And that he shoidd he th£, first that should rise from the dead, and should shew light, d irpcoTos e| dvaa-To.- cecos veKpS>v (fycos /xe'XXei KaTayyeWeiv. ' And that he first by his resurrection from the dead should shew light.' This is in more exact conformity with the original, and also marks more clearly the reference, which I doubt not is contained in the passage, to Psalm cxviii. 27, as a striking prediction of the resurrection. THE ACTS OF THE APOSTLES. 49 xxvii. 12. Andlieth. ^XiirovTa. * Looking.' Our Trans- lators appear to me to have been doubly unfortunate here. In the first place, it is much better to retain the participle than to change it into a verb with a copula, as the word has nothing emphatic in it, but is merely descriptive of situation. In the next place, the word they have chosen seems very inappropriate : it leads us to expect that the Historian is about to explain in what part of the island this harbour is situated, and then we must needs be puzzled to know what middle point it is between the S.W. and N. W. ; whereas in fact the word describes only the aspect of it. lb. 15. Bear up into the wind. dvTocjidaXiie'lv ra dvefxa, * Bear up against the wind.* lb. 40. And when they had taken up the anchors, they committed themselves unto the sea. koX ras dyKvpas irepie- X6pt€s e'loiv ds TT]v OdXaa-aav. * And having cut the anchors they let them go into the sea:* nearly as in the margin. I can hardly agree, with Dr. Doddridge, that the original here is dubious. In v. 20. irepirjpeiTo is used in a sense very nearly similar. lb. 44. And some on broken pieces of the ship, ovs de €TTL Tivcov cLTTo Tov ttKolov. *And othcrs ou some of the things from the ship.* For what were the hoards, or planks, but broken pieces of the ship f ra dno ttKolov therefore must mean the articles with which the ship was laden, which were thrown out for the purpose, or scattered by the violence of the tempest. 4 50 ST. PAUL'S EPISTLE TO THE ROMANS. Chap. i. 17. For therein is the righteousness of God revealed from faith to faith. diKaioo-vpr) yap Qeov ev avTca dTroKoXvTrreTai Ik ni(TT€(os els ttlo-tiv. 'For therein is the righteousness of God revealed, being by faith, unto faith.' I understand eh ttlo-tiv to be equivalent to els to Tna-Tev- a-ai rjfias, to the end that we may believe, or may receive it by faith. This use of the preposition els, as mark- ing the end of an action or thing, is very common with St. Paul, especially in this epistle: compare ver. 5 of this chapter, and chap. vi. 16, 19. viii. 15. x. 10. xiii. 4, 14. From a comparison of these passages, and of the form adopted in the translation of the last of them, we may perhaps feel warranted in admitting a somewhat greater latitude in rendering the present passage, con- fessedly a difficult one — ' that we may believe,' or ' may have faith i7i it* So in chap. vi. 16, hovkov^ els vTraKorjv, servants for obedience, servants to obey, i. e. that ye may obey. The passage will receive additional light, and I think the view here taken of it some confirmation, by a com- parison with the fuller statement of the very same thing in chap. iii. 21, 22, where the apostle resumes the subject after a long digression in which he had argued the need of this gospel-remedy both to Gentiles and Jews. The reader will observe, that dcKaioo-vvrj Qeov iv aurw airoKa- \viTT€Tai of the first chapter answers to wv\ be ^aph v6p.ov EPISTLE TO THE ROMANS. 51 BiKaioavvT] Qeov TrecpavepcoTai of the third : again, ex nLareas of the former to diKuioo-vvr) 8e Qeov Sta Triarecos 'irjaov XpicTTOv of the latter ; and els TriaTiv to els Ttavras Ka\ enl Trdvras rovs TriarevovTas. This comparison seems to me also to establish the substantial identity of the two phrases eK TTiaTecos and dia TricTTecos in regard to justification. See chap. iii. 30, and many other passages. I need scarcely add, that I reject as entirely unsatis- factory the two more popular methods of interpreting the passage — that it is altogether by faith, or proceeding from one degree of faith to another. Lightfoot's view- is a modification of this latter, — that it is from the faith of the law to the faith of the Gospel, from faith in God to faith in Christ. lb. 26. For even their women, at re yap BtjXeiaL avrav. 'For both their women' — followed by. Likewise also the men, in v. 27. iii. 4. And mightest overcome when thou art judged. Ka\ viKr^arjs ev rw KpiveaBal ere. *And mightest overcome when thou standest in judgment.' The Bible translation (Psalm li. 4) is, when thou jiidgest ; and the Apostle's quotation is made exactly from the Septuagint : in which it appears more natural, and more in accordance with the original, to understand Kpiveadai as a middle verb, of which the proper force is, not to judge another, or to be judged by another, but to stand in judgment, or go to law, with another. 1 Corinth, vi. 1, Kpiveadai eirX ra>v ddUcov. So Eurip. Medea, 609, (os ov Kpi,vovp.ai rcovde (roc rd TtXelova. I will not dispute. 4—2 52 EPISTLE TO THE ROMANS. iv. 24. If we believe. toIs Tnarevovo-iv. ' "Who believe.' This is clearly the sense of the words, though there is some awkwardness in expressing it on account of the clause interposed, ols fxiXkei Xoyt^eo-dai. T. 3. We glori/. Kavxf^y^^da. 'We rejoice.* The Apostle has three declarations strictly connected together, however separated by space. In v. 2, we rejoice in hope ; in v. 3, tue rejoice in tribulations; in v. 11, lue y^ejoice in God. In all these cases the original word is the same, Kav^f^jieOa, though in the last in the form of a participle ; yet our Translators have varied it in each case, rejoice, glory, joy. This is surely not conveying to an English reader the most correct idea that might be conveyed of the spirit of the original. lb. 7. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. /xoXi? yap virep diKalov rt? aTToOavelraL' vnep yap tov dyadov raxa t\s Ka\ ToXp.a aTTodavelv. 'For scarcely will one die for a righteous man : / say, scarcely; for perhaps for a good man one would dare even to die.' I can pro- pose nothing on this passage that is not vague and un- certain ; and I find nothing in others to help me through the difficulty. It is remarkable that Bishop Middleton takes no notice of the Article before dyadov, though to me it appears to increase the difficulty not a little. It is, I think, evident that the Apostle intended the latter clause to qualify the former ; in which if he had made his statement too exclusive, he would be willing so far to recede from it as to allow that for a righteous and good EPISTLE TO THE ROMANS. 53 man some might possibly be found willing to die; but still it furnished no parallel to the love of God. I con- sider the dya6ov therefore as not essentially different from the dLKaiov, but expressing the same character by a more general term, with perhaps the Article added for the sake of emphasis. I have translated as above on the principle, that where two successive clauses are commenced with yap, the latter yap has either the force of verily/, as in chap. xv. 27 of this Epistle ; or else marks something elliptical, which I have supposed to be the case here. May I venture to propose another rendering of the latter clause? ' Perhaps indeed for a good man one would dare even to die: but God — ' Something like this, I think, is the complexion which yap gives to a sentence in Thucydides I. 142, fin. Trpos jueV yap oXiyas ecpoppovaas Kav diatcivdvpevaeiav. against a few indeed they "might ha- zard— lb. 12. Have sinned, rjfiaprov. * Sinned.' The other form appears to me to violate not only the literal cor- rectness, but the strictness of the argument. lb. 13. For until the laiu. a^pi yap vopov. 'For during the law,' or, * during the time of the law.' In the other translation, until the law in the sense of before the law is unsatisfactory and obscure : its natural meaning would be, that sin was in the world until the law came, but no longer — manifestly against the mind of the writer. In the proposed translation the reasoning is as follows : Death passed upon all men, because sin extended to all — 54i EPISTLE TO THE ROMANS. death and sin were co-extensive. Death therefore did not exist without sin: /or — -(he stops to anticipate an ob- jection)— it is an agreed principle, and no one wonders, that death existed under and during the law, because sm was in the ivorld; hut how does it hold in regard to the times before the law ? for sin is not imputed where there is no law : how then could there be death antecedently to the law? Nevertheless, says the apostle, during the whole mterral from Adam to Moses death reigned ; and therefore there must have been sin — navT^s rjfxapTov, v. 12. And so it falls in with his general argument. lb. 20. Moreover the law entered, vo/ios 5e 7rapeio-rj\6ev. * And the law entered incidentally.* I am aware that this expression will hardly suit the general simplicity of style which so admirably characterises our authorised trans- lation; but it is better than another, which is perhaps still more correct, entered hy the hy. Our Translators seem to have intended to express the irapa by moreover. Bishop Middleton objects to TrapeLa-rjXdev being applied to the law of Moses, because that, instead of enierinf] privily, came in with much pomp and notoriety. But I consider the sense of it to be, that when sin had entered, the direct and obvious method would have been to introduce the gospel as its great counteraction and remedy ; instead of which the law came first to answer a collateral end, viz. to aggravate the evil and make it more manifest and des- perate, that men might be most effectually prepared to welcome the blessing. Thus it was an indirect step towards the accomplishment of God's ultimate purpose. EPISTLE TO THE ROMANS. 55 vi. 17. But God he thanked that ye were the servants of sin, hut ye have obeyed. x^P^^ ^^ ''"'? ®^*? ^''^ '^^^ SovXot TTJs duapTias, vTrTjKovo-are Se. * But God be thanked, that, whereas ye were servants of sin, ye have obeyed.' That this exhibits the spirit of the passage, cannot be doubted. The literal rendering adopted by our Translators repre- sents the Apostle as thanking God as well for their former state of bondage, as for their recovery from it : whereas his real object in mentioning the bondage is only to mag- nify by contrast the grace of the deliverance. A passage exactly similar in construction (except that the order of the clauses is inverted) occurs in 2 Cor. xiii. 7, where our Translators have not hesitated to use the freedom of al- teration here recommended : ha vjxels ro koXov Troi^re, T^/xeTs de cos ddoKiixoi wfjLev. That ye shoidd do that which is honest, THOUGH we he as reprobates. Compare also Matthew xi. 25. viii. 1. There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the fesh, but after the Spirit. ov8ev apa vvv KaraKpifxa rols iu Xpio-rw 'irjaov prj Kara aaKpa Tvepiirarovcnv, dWa Kara Trvevpa. ' Now then there is no condemnation to those, who in Christ Jesus walk not after the flesh, but after the Spirit/ I do not consider the statement of this verse so direct a conclusion from the preceding argument, as the word therefore would represent it to be. Nor yet do I agree with Dr. Doddridge in thinking that the chapters are here unhappily divided, and that the apa vvv of this verse and the apa ovv of the preceding answer to each other in the way which he supposes. Still less can I agree with- 56. EPISTLE TO THE ROMANS. tliose who, to uphold particular views of doctrine of one kind or another, separate this chapter entirely from the seventh, and connect it with the sixth, throwing the whole seventh chapter into an imaginary parenthesis. The con- nexion appears to me to be clear and forcible, and the division of the chapters to be made just where it ought to be. The concluding words of chap. vii. So then with the mind, &c. contain a kind of summing up of the Apostle's whole statement of his condition and experience as a believer. That condition in some points appeared to be so nearly hopeless, that it might lead to the suspicion that such a person could not be in a converted state at all: but in opposition to this the Apostle concludes, I myself, sinful as I am, serve with the mind the law of God, hut with thejlesh the law of sin. The character in question being thus settled to be that of a spiritual man, another conclusion might seem to be reasonably drawn from the whole statement, which would open out a quite different part of the subject, viz. that a person described as so much under the power of corruption must be in a state of condemnation. This the Apostle takes up and replies to in the former part of the present chapter, in which he does not argue the way of justification, but maintains the connexion of justification and sanctification, and the certainty of salvation to those who, like himself, tvalk not after the fiesh, but after tJie Spirit. There is no con- demnation to them ; and the ground of their deliverance, as well as the principle of their sanctification, is just al- EPISTLE TO THE ROMANS. 57 luded to in the words, in Christ Jesus. This view is borne out by the arrangement here adopted, which inckides the whole description of character in one clause ; nor do I see how the other arrangement can be admitted without the repetition of the article to7s before TvepnTarovaiv. lb. 3. And for sin. koL irepl ayLaprias. * And as a sacrifice for sin/ Compare Hebrews x. 6, 8. lb. 10. The body is dead, to fxev (rwfxa veKpov. ' The body indeed is dead.' The common translation makes the deadness of the body to follow as a consequence of Christ being in us : and this might in a certain sense be admitted ; but then the other consequence, viz. that the Spirit is life, must be connected with it by the copula and, and not by the adversative hut. The new rendering makes the former clause a kind of concession, q. d. I grant that the body is still dead, and so far the redemption is incomplete (compare v. 23) ; but the Spirit, &c. lb. 11. But if the Spirit, el 8e to ivvevp.a. *And if the Spirit.' This verse contains little more than an am- plification of the statement of v. 10, both being intro- duced with the same particles et hi. The variation in the translation interferes with the clearness of the Apostle's reasoning. lb. ib. By his Spirit that dwelleth in you. Sta to ivoiKovv avTov TTveviia iv vpiv. 'Because of his Spirit that dwelleth in you' — as in the margin. There are in fact two readings in the original, that quoted above, and dia tov ivoiKovvTos avTov TTvevixuTos. This latter is the reading of the received text, which our Translators followed: what they have 58 EPISTLE TO THE ROMANS. given in the margin was not intended to be a different translation, but a translation of a different original, wliicli is followed by Griesbach; and both on the ground of authority and suitableness to the sense this appears to be much preferable to the other. lb. 19. Of the creature, rrjs KTLaecos. *0f the creation.* So it is translated in y. 22, and for the sake of clearness and uniformity the same translation should be adopted in this verse and the two following. lb. 23. Waiting for the adoption, to wit, the redemption of our body, vlodecriav aTreK^exofJiCvoL ttjv anoKvTpoocnv tov crva. Unto dumb idols.' If these, what? and if it be asked, what is the force of the Articles according to the new translation ? I answer, they are properly inserted to de- note a class — idols in general. See Middleton, p. 57. Part I. ch. III. sect. ii. § 2. xiv. 25. In you. iv vfuv. * Among you.*. lb. 29. Let the other judge, ol aXXoi diaKpiveTaxrav. * Let the rest judge.* The word other may be mistaken for the singular number, and so create obscurity. 70 FIRST EPISTLE TO THE CORINTHIANS. lb. 33. God is not the author 0/ confusion, ov yap i(TTLV aKaraa-racrias 6 Geo's. ' God is not the God of con- fusion/ The form of the sentence is similar to Luke xx. 38, Gfoy ovK. eari veKpa>v, and it seems better to repeat Beos before aKaTaa-Taa-la^, than to supply another word. XV. 1, 2. To say, as it is in our translation, / declare unto you the gospel which I preached unto you, seems to be an assertion little better than gratuitous. The construc- tion of the passage, by mistaking which our Translators have made strange confusion in v. 2, is well explained by Professor Dobree, Advers. vol. i. p. 571 : yvcopi^o) to ev- ayyeXiov rivi \6yw cvTjyyeXicrdfirjv — a common Greek idiom for yvcopi^co rivi Xo-yo) evrjyyeXiadiJLrjv to evayyeXiov. "With this he properly compares Galat. i. 11. According to this view the Greek must be printed as follows : Tvcopi^a 8e v/xLV, dBeXv. ' The firstfruits of them that sleep,' or 'that have fallen asleep.' lb. 23. But every man in his own order. cKaaros 8e iv Ta> tSi'ft) rdyixari. 'But each in his own order.' That is, as it is immediately explained, first Christ, then at a future time the people of Christ. But it does not refer to an order of succession among different men. lb. 24. To God, even the Father, rw 0e* MaKedoviav yap dcepxcfiai. ' When I have passed through Macedonia ; for I am passing through Macedonia.' One would at least suppose from the common translation, that Corinth was in Macedonia, and that St. Paul meant to visit them in his cu*cuit through that country. I have given the exact sense of SteX^o), when I have passed, when I have done passing, when I have finished my circuit. Compare Demosth. Mid. p. 525, 12, orav fiiv Tidi](r6€, . . . cTreidav de drjaOe' when you are making, but when you have made them — . If however we follow the more generally received, and apparently probable, hypothesis, that this Epistle was vrritten from Ephesus, (see especially v. 19,) dupxafxai must be understood in the sense of * I am intending to pass' — as we familiarly say, I am going through such a place, for, I mean to go through. 75 SECOND EPISTLE TO THE CORINTHIANS. Chap. ii. 14. Now thanks be unto God. rw Se Gew Xo-p^^' * But thanks U unto God': i.e. But though so disappointed and cast down, thanks &c. lb. 17. For we, are not as many, tuhich corrupt the luord of Ood. (Marg. deal deceitfully with.) ov yap ea/iev avvr]s. But by inter- posing the nominatives between the two participles, whereas in the original they come, correctly enough, after both, our Translators have broken off this connexion, and introduced confusion. I would correct and arrange as follows : ' But contrariwise, when James and Cephas and John, who were reputed to be pillars, saw that the gospel of the uncircumcision was committed unto me, as that of the cir- EPISTLE TO THE GALATIANS. 93 cumcision was to Peter ; (For he that wrought toward the Gentiles ;) And when they perceived the grace that was given unto me, they gave, &c.' lb. 17. Is therefore Christ the minister of sin f apa XpiaTos dixaprias diaKovos ; ^ Is not then Christ a minister of sin ? ' I am not aware of any other example of apa used in this sense in the New Testament. (For examples in the poets see Bp. Monk's note on Eurip. Alcest. 351.) But in so rendering it here I am countenanced by the high authority of Tyndale; and it seems to be required by the sense of the passage. * If we are found sinners, found guilty and condemned, while seeking to be justified by Christ (rather, in Christ) ; does it not follow as a necessary conclusion from this, that Christ is a minister of sin, and his gospel, like the law (2 Corinth, iii. 7, 9), a ministration of condemnation and death?' Such a conclusion is to be rejected as most dishonourable to Christ; and Peter's conduct was reprehensible in this, that it gave counte- nance to the premises from which such a conclusion must follow. Our translation assumes the correctness of the premises, and denies the conclusion drawn from them. The amended translation denies the premises on account of the objectionable conclusion to which they would lead. lb. 20. Nevertheless I live, yet not I. {« be ovkcti iya>. ' And I no longer live.' The difference between these two translations is considerable, and I do not deny that there is something to be said in favour of the old one, because it may seem, that admitting the new way, the Apostle would 94 EPISTLE TO THE GALATIANS. not have separated the ovk and the BL I cannot however think that his intention was to make the broad statement, nevertheless I live, and then to modify it, as our translation does. iii. 17. The covenant that was confirmed he/ore of God in Christ. di,a6r]Kr]v TrpoKeKvpcojjLevrjv vtto tov Qeov (Is Xpc- cTTov. ' A covenant before confirmed of God with Christ* — or even, * to Christ.' The words ets Xpiarov are wanting in some MSS. and therefore in some versions ; but I be- lieve our own version is the earliest which renders them 'in Christ.* This rendering might doubtless be admitted, if necessary to the clear expression of the sentiment ; but here it seems only to obscure it, when taken in connexion with the following verses. — Both Tyndale and Cranmer translate, 'unto Christ-ward.' Compare for the expression 2 Cor. ii. 8, Kvpcoo-ai ds avrov ayaTrr)v, and in confirmation of the sentiment v. 19 of the present chapter, where « iirriyyt^Tai, to whom the promise was made, (which I cannot but consider the right translation,) is in substance equiva- lent to, with whom tJie covenant was made. Compare also for different constructions after biaOrjKrj Hebr. viii. 8, 9, diadijKTjv eVi TOV oIkov, and toIs naTpaarLv avTwv' and ix. 20, Tvpos vp.as. That the covenant of the gospel, in its original and proper sense, is a covenant made not between God and man, but between God and Chiist, seems to be laid down as the basis of the argument. The law, which came in afterwards, was ordained or arranged by the intervention or instrumentality of angels through a mediator. 'But EPISTLE TO THE GALATIANS. 95 a mediator is not of one/ — ^has relation not to one party, but to more than one ; implying therefore the possibility of the covenant being broken by the one or the other : *but God is one ;' and in the gospel-covenant though the contracting parties, God and Christ, are t\yo persons, they are one in Godhead : and therefore there is no possibility of a breach of covenant ; and therefore no mediator and no witness is required. Into this covenant, thus made with Christ, man enters by faith in Christ. When by faith he is in Christ, he is in the covenant, and entitled to its benefits on the ground of Christ's having fulfilled the conditions. Bishop Hopkins calls it " the covenant of redemption" as between God and Christ, and " the covenant of reconcili- ation" as between God and man. See his Doctrine of the Two Covenants in the 2nd volume of his -v^orks, Pratt's edition. Ibid. Cannot disannul, ovk oKvpol. *Does not dis- annul'— cLKvpol being the indicative present, though its con- tracted form presents the appearance of an optative. lb. 22. That the promise hy faith of Jesus Christ might he given to them that believe, iva rj iirayyckia Ik. Tria-Tecos 'lr}(rov Xpio-Tov boOfj toIs 7ri(TT€vov(rt. *That the promise may be given to believers through faith in Jesus Christ.* The common order connects €k Trto-retos-, &c. with jJ inay- yeXia, as if it were jJ e/c nlo-reais. The words through faith in Jesus Christ appear to me to mark the way in which the fulfilment of the promise is to be obtained. iv. 4. Made of a woman, made under the law. yevo- 96 EPISTLE TO THE GALATIANS. fxevov €< yvpaiKos, yevoficvov vno voixou. * Bom of a woman, bom under the law/ or rather perhaps, * made subject to the law.* It seems to have been by some confusion in reference to this common sense of ycvicrOai vno nva, that our Translators were led (for uniformity's sake ?) to the strange expression, made of a woman. So in Romans i. 3, ivhich luas made (born) oj'the seed 0/ David according to thefiesh. lb. 17. They zealously affect you, (marg. us^ but not well; yea, they woidd exclude you, that ye might affect them. ^rjXovaiv vfias ov KaXcos, aXka eK/cXeio-ai vfias (text. rcc. 77 /Lias) deXovaiv, Iva avrovs Crj'XovTe. 'They do not well affect you, but desire to exclude us, that ye may affect them.' Griesbach's reading after most MSS. is vfias, but the sense so obviously requires ijixas, that a smaller amount of authority will justify its restoration. — In the common translation the adverb zealously is prefixed to affect, to give (I suppose) a complete expression to the sense of CiXovaiv. But it does not add to the clearness of the idea ; and it introduces an awkwardness far removed from the sim- plicity of the original by making an opposition between affecting zealously and affecting ivell. lb. 20. I desire. ijdfXov de . *I could wish'— like rjvxofiijv in Romans ix. 3. In strictness it ought to be, * I could wish liowever;' but perhaps upon the whole it may be considered better to pass over 5e as redundant. v. 12. Which trouble you. 01 dvao-TarovvTes vfias. * Who unsettle you.* Not the same word which is trans- lated trouble in v. 10. EPISTLE TO THE GALATIANS. 97 vi. 11. Ye see hoiu large a letter I have written unto you with mine own hand. 'Idere TrrfXiKois vfuv ypdufxacnv eypayj/a rfi ifxfj x^'-P'-- *^®® ^^ what large letters I write to you with mine own hand/ — "How large a letter I have written to you," is the translation of Tyndale's, Cranmer's, and the Geneva bibles, besides our own ; and thus they under- stand it of the whole epistle as written by Paul himself. Wicliffe has, " Se ye what manor lettris I have write," which is perhaps ambiguous : the Rhemish version some- what better, " See with what manner of letters I have written : " Doddridge, " Ye see with what large letters I have written this epistle" — rightly arguing, after Whitby, that " St. Paul never uses the word ypdixjxaTa when he speaks of his epistles." But it does not seem to have been observed, that the more idiomatic rendering of eypayl/a is, / write ; and that it refers with quite as much propriety to what he is just beginning to write as to what he had written already. I consider therefore these concluding verses as a postscript to the letter, written by the Apostle's own hand after the letter itself had been penned by his amanuensis. In it he hastily touches off a few pregnant hints, embodying in a brief summary not the argument that was to persuade their judgment, but the deep and powerful feelings that were to stir their inmost hearts. (See 1 Cor. xvi. 21 — 4, as an illustration of the same thing.) Of such a conclud- ing appeal, written by his own hand, and shutting up all discussion in the grand principles of the truth of the gospel, the effect upon the honest minds and Christian 7 98 EPISTLE TO THE GALATIANS. hearts in the Galatian church may be conceived by the impression which even now it makes upon our own. lb. By whom. Si' ov. * By which/ or, as in the mar- gin, * whereby.' It is much more simple to make o-ravpw the antecedent, than Xpia-Tov. THE EPISTLE TO THE EPHESIANS. Chap. i. 1. To tJie saints which are at Ephesus, and to the faithful in Christ Jesus. toIs dyiois toIs ovaiv iv 'E^eo-cp Koi TTKTTols €v XpicTTco ^It}(tov. * To thc saints and faithful in Christ Jesus, which are in Ephesus.' lb. 3. The God and Father of our Lord Jesus Christ. 6 0f6s KoL TraTTjp rov Kvpiov rjpSiv 'Ij/(7ov Xptcrroi). ' God the Father of our Lord Jesus Christ.' See the note on 1 Corinth, xv. 24. lb. 13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation ; in ivhom also after that ye believed, ye were sealed with that holy Spirit of promise, iv kcu 7n(TT€V(TavTes, icr- (f)payi(rdT]T€ ra Trvevp-ari rijs enayyiKias tm dyt'o). * In whom ye also, having heard the word of truth, the gospel of your salvation, and beUeved on him, were sealed with the holy Spirit of promise.' There can be no doubt, I think, that our Translators have enervated the sense of the passage by dividing it into two finite sentences. I con- sider it also clear, that the latter h w is little more than EPISTLE TO THE EPHESIANS. 99 a repetition of the former ; yet so, that while the former refers immediately to eacjipayLa-OrjTe (in whom ye were sealed), the latter has a joint reference to both the words, TTto-Tevo-avres and eacjipayLadrjTe, with which it stands con- nected. If this view is correct, it will not be considered too great a liberty to express the latter eV w as I have done, 'Having believed in him*.' ii. 15 — 6. For to make in himself of twain one new man, so making peace ; and that he might reconcile — ha tovs bvo KTLo-rj iv iavTtd ds eva Kaivov avOpcorrov, Troioiv €lprjvr]v' kol anoKaTaWa^r} — 'That he might made the two one new man in himself, making peace between them ; And might reconcile' — *the two' being of course Jews and Gentiles. And, the work here largely described consisting of two parts, — making peace between Jews and Gentiles, and then between God and men, — the former is expressed in the 1 5th verse, and it seems desirable to mark the dprjinj intended by the words I have added. — The translation in the authorised version of Iva ktlo-t] koI dnoKaTaXXd^Tj, for to make and that he might reconcile^ has an awkwardness in it that must be got rid of. * Another view of the whole of this interesting passage is sug- gested to me by a Friend, and is entitled to careful consideration. It proposes to make, as our Translators do, two finite sentences of ver. 13, but after u/xets to supply e/cXi/pw'SjjT-e instead of eTrto-reu- aanre^ so that the connexion of the whole will be as follows : v. 7. ev w e-)(0fX6v... 11. ev (JO Kai e/cXrjpcJGjj/iei/... 13. ev iS Kai u/xeTs (e/cXijjOw'0JjTe)...ev w Kal Tria-revxravTe^ £(r(^payi(jdr]Te... 7-2 100 EPISTLE TO THE EPHESIANS. lb. 17. And came and preached. koi iXdav cvrjyyeki- a-aro. * And he came and preached/ It is a new sentence resumed from v. 14, He is our peace, and cannot be con- nected in the same sentence with y. 16. iii. 2. I/^/e have heard, e'lye ^KovaaTe. * Since ye have heard.' So in chap. iv. 21, since, for, 'If so be. See on 2 Corinth, v. 3. lb. 8. That I should preach. ivayyekiaaa-Oai. * To preach.' The change is proposed only that it may har- monise with the (^corto-at following, to make all men see. lb. 10. By the church. dia ttjs eKKXijo-las. ' Through the church : ' i. e. by means of. iv. 15. Speaking the truth, akrjdevovres. 'Holding the truth.' Marg. being sincere. The common translation seems to restrict the sense to ministers ; the marginal, to be too general. lb. 16. Compacted by that which every joint supplieth, according to the effectual working in the measure of every part. avfjL^i^aCoixevop 8ia Trao-rjs d(})TJs ttJs ini-xop-qyias kut* ivepyeiav iv perpeo ivbs (kclcttov fiepovs. (I have Omitted the comma usually placed after iirixoprjylas, as being doubtful.) I must as much despair of satisfying others with any new translation here, as of satisfying myself with the receiv- ed version. I will therefore offer first some introductory remarks. — I used to think that the construction adopted by our venerable Translators was, bia ttjs iinxoprjyias iraa-qs d(j>jjs, and that the meaning of their version was, com- pacted by that (matter or nourishment) which supplieth every joint : but perhaps I ought to have understood it, EPISTLE TO THE EPHESIANS. 101 compacted through every joint of supply, i. e. every joint being the instrument of sending forward the supply to the next part or member. To the former sense I conceive the Greek construction to be opposed, the governing noun in Regimen having the Article, and the governed not having it. With regard to the latter, the expression itself, so understood, is obscure (I find some render the words, jimcturce subministrationis) ; and the words of our Trans- lators express this sense very obscurely : they might have said, ' compacted by the nourishment which every joint supplieth.' Now, it is suggested by Professor Dobree that inixo- prjyia may be the materia suppeditata, vXtj, which contains a hint I am inclined to make use of; (compare the use of the word in Philipp. i. 19.) and I find that Griesbach places the comma after evepyeiavj which also appears to me very plausible. Premising this, and comparing the whole passage, as must necessarily be done, with its pa- rallel, Coloss. ii. 19 (e'l ov ttclv to cr©/xa bia rdv dv Koi (Tvvdea-poip iivL)(opr]yovyi€Vov Koi (rvji^i^a^opevov, where the construction of 8ia rav d(f)oip after the participles makes a strong argument for taking bid Trdarjs dcpfjs here in a similar way,) I would suggest as follows : * Compacted through every joint, according to the effectual working of the nourishment supplied, in the measure of every part.' Dobree would take iv [xerpco by itself, in a certain de- terminate measure, and connect kut ivepyeiav ivbs eKao-rov fiepovs. But I do not see any objection to connecting eV 102 EPISTLE TO THE EPHESIANS. [xirpa €v6s ima-Tov jxepovs, and understanding it, according to the measure communicated to every part. lb. 18. Through the ignorance that is in them, bia ttjv (iyvoiav TYjv ovcrav iv avrois. * Because of the ignorance that is in them/ as the preposition is correctly translated in the next clause. See above on Matthew xv. 3, 6. lb. 24. In righteousness and true holiness, iv diKaio- (Tvvrj Koi oa-ioTTjTi Trjs d\T]$€[as. ' In the righteousness and holiness of the truth.' If the other form be adopted, it should at least be, in trice righteousness and holiness, the ttjs aXrjdeias having reference to both the other substantives. lb. 32. God for Christ's sake hath forgiven you. 6 Qeoi iv Xpiarco ixaplcraTo vp.1v. * God in Christ hath for- given you.' The sentiment and form of expression are the same as in 2 Cor. v. 19 : and the literal rendering in both cases presents it with sufficient clearness, besides having the advantage of simplicity and uniformity. V. 5. In the hingdom of Christ and of God. iv rrj (Ba- o-tXet'a Tov Xpia-Tov Koi Qeov. * Of Christ and God.' The principle upon which this correction is made is now so generally understood, that I need not enlarge upon it. Our Translators have rendered it, as if it were koL tov Qeov. If the Ai'ticle had been repeated before Qeov, it would have indicated that two diflferent persons were in- tended by XpiaTov and Qeov. For a full investigation of the whole question the Reader is referred to Bishop Mid- dleton's work. lb. 13. But all things that are reproved, are made manifest by tJie light, to. de navra iXey)^6peva vtto tov (Jxotos EPISTLE TO THE EPHESIANS. 103 ^avepovTat. ' But all things are reproved and made ma- nifest by the light/ Or, * But all things when reproved by the light are made manifest.' The common trans- lation would certainly require ra before iXcyxoiieva. Some editions place a comma at iXeyxofieva, Griesbach at navra and cf)oiT6s, which I think better; but I have admitted neither, conceiving that vtto tov (pcoros is connected with both the participle and verb. — In the latter clause of the verse I acquiesce, after some hesitation, in the authorised translation, understanding (pavepovixeuov as a middle par- ticiple in an active sense ; and then the sentiment is, that as children of light they should reprove and make manifest the works of darkness, it being the nature of light to do this*. lb. 19. Speaking to yourselves. XaXovvres iavrols. ' Speaking to one another.' Compare Coloss. iii. 16. Also the well-known passage of Pliny, Lib. x. Epist. 97 : Car- men Christo quasi Deo dicere secum invicem. vi. 12. Against spiritual wickedness in high places. Trpo? ra TTvevfiaTiKa rrjs irovqpiag iv tols inovpavLOLs, * Against the * But upon further consideration this rendering of cjiavepov- fievov appears to me so unnatural after the passive cpavepovTai, and the sense produced by it so insipid and scarcely intelligible, that I venture on another attempt: 'For all that is made manifest is light' — i. e. the darkness of heathen abominations, when exposed and re- proved by the holy conversation of Christians, becomes as it v^^ere day-light, is penetrated with a light calculated to convince them of their guilt, and so lead them to repentance. And to this the follow- ing clause seems to agree : Awake— and Christ shall give thee light. 4>ws for (pcoTeivdu, nearly as in ver. 8. 104 EPISTLE TO THE EPHESIANS. spiritual powers of wickedness in the air/ The marginal reading is, against wicked spirits in heaven!}/ places : Pro- fessor Dobree corrects, the spiritual agents of wickedness in the sky or air. li powers be received instead of agents^ as being rather more simple, the i^ovcrias before might be rendered dominions. — For the doctrine compare chap. ii. 2. lb. 16. Of the wicked, rov irovrjpov. * Of the wicked one.' The same words are properly so translated in Matt. xiii. 38. THE EPISTLE TO THE PHILIPPIANS. Chap. i. 7. Partakers of my grace. avyKoivcovovs fxov T^s x^p^Tos. ' Partakers with me of grace,* as in the mar- gin ; and I the rather point this out, because I have heard an opinion expressed, that Beov o-wepyoi, 1 Corinth, iii. 9, ought not to be rendered lahou7^ers together with God, for that that sense would require Gew, and therefore, a for- tiori, in 2 Corinth, vi. 1, our Translators are wrong in supplying tvith him after o-vvfpyovvTcs. But this criticism is, like many others of the present day, an erroneous re- finement: few things are more common in Greek than the Genitive after words so compounded with o-uv. Ro- mans viii. 17. Philem. 1. Revelat. xix. 10. Herod, ii. 134. crvvhovkos AlawTTov, Soph. Antig. 451. ^vvoikos rav kutco deSv, may be taken as a sample ; and any reader of Greek may add to the collection almost without end from any author he may take in hand. EPISTLE TO THE PHILIPPIANS. 105 lb. 10. That ye may approve things that are excellent, els TO doKifxd^eiu vfids ra 8ia[j.a, x. It may be worth while to notice Dr. Doddridge's * There is an example in Polybius, i. 8, which may seem to justify this construction: cocTe tov's '2vpaKovcriov^...T6Te 'Trdwras bfxodvjxa^dv evSoKrjaai a^TpaTi]ydv avTwv vTrdp^eiv 'lepcova. This, I believe, is a singular example of the usage even in Polybius ; and will hardly reconcile any one to such an arrangement of the passage before us, in which there is really no clue to assist us in discovering what is the subject of euoo/cjjae. The Father seems nothing but an arbitrary guess. 110 EPISTLE TO THE COLOSSIANS. paraphrase : ^^For in Mm his Father is ever well pleased, as he declared by a voice from heaven : and it was his sove- reign ^jZeasitr^, as dwelling in him, to inhabit the whole fulness of the chui'ch ; and, to qualify him for the high office which he sustains, he hath appointed that all fulness of gifts and graces should ever reside in him, even all the fulness of the Godhead bodily." Could the learned and estimable author persuade himself, that all this was in- cluded in the Apostle's words ? And of what use is it, on the ground of a supposed ambiguity in a passage, to dilute it with a multitude of words involving contradictory ex- planations, to the great perplexity of young students ? lb. 23. To every creature which is under heaven, iv TTacrrj rfj fcTiVct rfj vtto tov ovpavov. * In all the creation under heaven' — equivalent, as Bishop Middleton has re- marked, to iv TTcarri t& Koafico, v. 6. lb. 25. According to the dispensation of Ood which is given to me for you, tofidfil the word of Ood. (Marg. fidly to preach the word of God,) Kara rrju olKovoniav tov Qeov rfjv dodelcrav fioi (Is vfxas TiKrjpoicrai. tov Xoyov tov Qeov. * According to the dispensation of God which is given unto me, to fulfil towards you the word of God.* It seems better to connect els v[ias with Trkrjpcoa-ai than with Sodel- nav fioi. Then for the sense of TrXTjpaKrai with Xoyov in this passage and evayyeXiovin Rom. xv. 19,1 cannot satisfy myself that it means fidly to preach, as there rendered in the text and here in the margin. It may better perhaps be referred to the olKovop-la, expressed here and implied in the other passage, the dispensation or stewardship EPISTLE TO THE COLOSSIANS. Ill committed to him, which he was to fulfil by preaching the gospel. See 1 Corinth, ix. 17, and also 2 Tim. iv. 17, 7rXT]po(f)opr]6rj. But perhaps after all r/}i/ dodsTaav juot els v^ias may have the sense of reaching as far as you^ like axpi. k(xi vixcov, in 2 Cor. X. 13. ii. 2. 0/ God, and of the Father, and of Christ, tov Qeov Koi Trarpos koI tov XpKTTov. ' Of God and the Father, and of Christ.* The English translation expresses three persons ; the original, most distinctly two. Griesbach in- deed omits all the words after Qeov, but our Translators have followed the editions which retain them. The sense of the passage being clear from the omission of the Article before Trarpos, the best way of expressing that sense may still be doubtful ; whether as I have done it, or as others, God even the Father. I much question the correctness of this latter method, and think that its adoption might lead to serious diflaculties in other passages. Of God and the Father means, according to all received principles. Of him who is both God and the Father. The mystery therefore referred to is, God revealed not merely in the unity of his character, but in the plurality of Persons, the Son as well as the Father — God in Christ reconciling the world unto himself*. lb. 3. In whom are hid all the treasures of wisdom and knowledge, iv