HOD HP ij Iran Duff HMfl Ifflffl HHuUM ■ ■III! ■ 1 1 ■ * m m MBM illiilililii llllJIlllilit! Until llllllili l piiiiitiiWHiMt''''' Gass Book m\ 1 1 S ,v V / ; 11 HI' I! Mil mil i'lB I llll ^te '*-*o? mm C R I T I C A L CONJECTURES AND OBSERVATIONS ON THE NEW TESTAMENT, COLLECTED FROM VARIOUS AUTHORS, AS WELL IN REGARD TO WORDS AS POINTING : WITH THE REASONS ON WHICH BOTH ARE FOUNDED. BY WILLI AM^BOWYER, F.S.A.; BR BARRINGTON, MR. MARKLAND, PROFESSOR SCHULTZ, PROFESSOR MICHAELIS, DR. OWEN, DR. WOIDE, DR. GOSSET, AND MR. WESTON. A SERIES OF CONJECTURES FROM MICHAELIS, AND A SPECIMEN OF NOTES ON THE OLD TESTAMENT BY MR. WESTON, ARE ADDED IN AN APPENDIX. Qui studuerit intelligere, cogetur et credere." Tertuimaw, THE FOURTH EDITION, ENLARGED AND CORRECTED. LONDON: PRINTED BY AND FOR JOHN NICHOLS AND SON, RED LION PASSAGE, FLEET STREET. SOLD ALSO BY LONGMAN, HURST, REES, ORME, AND BROWN, PATERNOSTER ROW. 1812, m ADVERTISEMENT; Ma/teh l.» 178?. IT is in full compliance with the wishes of the original Collector of these Conjectures, that a new and enlarged Edition is now sub- mitted to the Publick. After having been abundantly honoured with the approbation of the Learned on the Continent as well as in this Kingdom, Mr. Bowyer considered it as a duty incumbent on him to revise his former labours. With this view he had pre- pared a copy for the press, which is the ground-work of the pre- sent volume : and has since been considerably augmented by the liberty of transcribing from the margin of Mr. Markeand's Greek Testament such new observations as were suitable to the plan. For this invaluable acquisition the Reader is indebted to that liberal attention to promote the cause of Virtue and Religion, which is one of the many well-known excellences of Dr. Heberden. Conscious of the inadequateness of his own abilities, the present Editor would not have presumed to venture on a task of such im- portance, as well as difficulty, .if he had not been encouraged throughout by the unremitted labours and friendship of Dr. Owen; whose regard for the memory of Mr. Bowyer, and distinguished zeal for the interests of Sacred Literature, have prompted him not only to enrich the volume with a considerable number of new notes, but also kindly and attentively to superintend the correction of the whole. Independent of the honour such communications have conferred, it would be unjust if the Editor did not also here acknowledge how greatly he is indebted for the many" valuable notes he has re- ceived from the Honourable and Right Reverend Dr.BARRiNGTON, Lord Bishop of Landaff ; from Sir John David Mighaeijs, the learned Professor at Goettingen ; from the Rev. Mr. Stephen Weston, of Exeter College, Oxford ; from the Rev. Mr. Isaac Gosset ; and some other excellent Friends, whose names, as they occur less frequently, it will be unnecessary here to enumerate. " In iv ADVERTISEMENT, " In conjectural criticism great liberties have been taken with the Sacred Text," as one of my Contributors [Bp. BarringtonJ observes, " both by Antients and Moderns ; yet surely bounds must somewhere be set to what an eminent Writer calls the frolick of conjecture. On any other ground, one is at a loss what to believe or what to practise. Readings authorised by MSS. or early Versions appear to be the only solid foundation on which alterations may be safely built: and where a Critick proposes a conjecture unsupported, by either^ it seems necessary to apprise the world, that he does it on a presumption that future discoveries may give a sanction to his emendation." Upon this principle the following Conjectures were chiefly raised,; and in this light only do they presume to claim the Reader's notice or regard. / J.NICHOLS. POSTSCRIPT; March 2, 1812. THE credit of this Work having long been fully established, a new Edition, which has repeatedly been called for, is now pub- lished ; with numerous Additions from the margin of Dr. Owen-'s copy, presented to me by the truly venerable Prelate whose own Notes form no small Portion of the Volume. The Notes of Professor Schultz (who translated Mr. Bowyer's Conjectures into German) were communicated by the late Reverend Dr. Woide; and a separate little Volume of Conjectures by Mr. Weston, including his Specimen of Notes on the Old Testament, is here incorporated by his permission. After the long interval of Thirty Years, it is with no small satisfaction that the Editor has again an opportunity of thus pub- licly repeating his thanks to the Honourable and Right Reverend Dr. Barrington, now Lord Bishop of Durham; to Dr, Gosset; and Mr. Weston. *J, -N. MR. BOWYEIl'S PREFACE. X WAS insensibly led into the task of making this collection from seeing a small one published by Wetstein in his Prolegomena to the N, T. in 4to, A. D. 1731 ; after which I began to note in the margin of a Testa- ment such others as occurred in my reading. When his edition appeared in folio, 1750, I found that though he had collected from the same stores most of those which I had, yet my labour was not wholly superseded : In the first place, because he has cited only the names of the authors, with- out mentioning in what part of their works they occur ; which was highly proper to have been done in those who have not written regular comments on the Scriptures. In the second place, he has given several emendations in so concise a manner that a common reader will scarce attend either to approve their strength or condemn their weakness, which is the only cir- cumstance that gives a relish to them. A misfortune, to which I have in some measure been obliged to submit, as I knew not where to find some^ of the authors which Wetstein cites, or could not get at them. Particu- larly I must own myself indebted to him alone for those of Patricius Ju- nius, library-keeper to Charles I. preserved among Vossius' papers at Ley- den, the loss of which, Wetstein observes, might have been easily borne; and Dr. Richard Bentley's, communicated to him while in England, over and above what were in his life-time printed in several parts of his works. Thirdly, though he, as well as Dr. Mill, hath taken notice of some varia-r tions in punctuation which affect the sense, yet they have omitted many others no less material. These, of how little moment soever they are » usually * MR. BOWYER'S PREFACE. usually considered, yet, I am bold to say, are of more importance than all the other variations put together. Qui bene distinguit 3 bene docet, is no less true in criticism than in doctrine. Alterations under this head, viz. Punctuation, I take to be warrantable; since the Apostles, I suppose, inserted no points themselves ; if they did, few antient copies now have any. How far I shall be indulged this liberty, must be decided by different judgments. "Cum veteres libros sine dis- " tinctionibus scribi solitos constet, sequitur, postea ex describentium judi- " cio additas : quare & nunc de illis judicium liberum esse debet." Grot. Annot. ad Marc. xiv. 69; and see him on Marc. vi. 14, Luc. xii. 49; Millii Proleg. n. QO ; Locke on 1 Cor. iv. 21, p. 29, and Pref. p. 7; Ham- mond on 1 Cor. vii. 17; Heinsius on Marc. xi. 1. Bengelius indeed pro- mises to give us, " distinctionem commatum & verborum uti ediderunt " Apostoli." On the contrary, Wolfius, Cur. Crit. in Rom. ix. 5, vol. III. p. 803, u Ergone in illis accentibus & interpunctionibus vel retinendis vel w mutandis ingenioso cuique esse licet, prout lubet, homini imprimis post * xvii a Christo nato ssecula inter homines viventi ? Itane in primis illis * ecclesiae Christiana? seculis, inter doctores etiam Graecos, nemo fuisse credendus est, cui de nova ilia accentuatione & interpunctione quicquam " suboleret." As for emendations of Words, not one is designed to be obtruded into the text without the authority of MSS. nor with the authority of versions alone, though many of them I look upon as indubitable. They are not wholly useless, as they open a more obvious sense, as they restore pro- priety, or even as they set in one view the ingenuity of the several writers* conjectures, or enable the reader to judge of the futility of them. But, on the other hand, is it not strange that, since the invention of printing, not one edition of the Greek Testament has been published from Greek MSS. only * ? The mutilated condition of those which the first editors could procure, led them to supply their defects from the Vulgar Latin, to which they paid at least an equal veneration. The Complutensian, printed 15 14, 1515? 1517* is considered as the first edition, though it was not published till 1522, six years after the first of Erasmus. Those who had the care of it too manifestly discover their pre- judices when, in the Prolegomena to the O. T. they say they have printed * Wctstein says, his was. G. A. the MB. BGWYERS PREFACE. $ the Vulgar Latin between the Hebrew and the LXX, as Jesus Christ was crucified between two malefactors. This partiality has led them to adopt several readings against the authority of all the MSS. which they were pos- sessed of. Thus Luc. ii. 22, for y[x£pai re xa.QugHr[x§ AYT&N, the days of their purification, they read AYTHS, of her purification; which our version follows to this day, from a needless timidity that the other reflects on the purity of Christ's nature. See Mill and Whitby. This reading is supported by no Greek MS. Dr. Mill cites Steph. a. which is no other than the Complutensian edition, and MS. Vel. which are only the various readings of different Latin copies in Spain, collected by Petrus Fracardus, Marquis of Valois, and which he was obliged to express in Greek terms (though often unskilfully), to conceal his labours from the knowledge of the Inquisition. So again, 2 Cor. v. 10, for to. S*a rs raj/xotloj, things done in the body, they read ra IAIA rS a-ia[xd}ag, propria corporis, as the Vulgar Latin has it ; which Mill, who favours that reading, owns is AIA in the MSS. and that the Iota was expunged jam inde ab initio. Matt. v. 4J. 'Eav aIAOTS is the reading of the Com- plutensian edition, and of most of the Greek MSS. as Erasmus testifies, and in all, as Stephens ; yet in their edition, and in almost all afterwards, from the authority of the Vulgate, it is changed into AAEA4>OYS ; and the like of many others. Erasmus, in general, was free from this bias against almost the whoJe world besides, presuming even to censure the Vulgate whenever occasion offered ; from whence arose an adage against him, which does him more honour than his own collection from the antients, viz. Vult corrigere magnificat *, applied to such as attempt to mend what the monks thought could not be altered for the better. But notwithstanding this, where his MSS. deserted him, being close pressed by his adversaries, he owns, in his Apology to Lee, he supplied, by a translation from the Vulgar Latin, one or two verses in the last chapter of the Revelations ; which Wetstein-j~, on examination, found to be no less than six; faultily trans- lated too, by leaving out the article (as an inattentive translator from the * See Bishop Bull's Sermons, vol. I. serm. vi. f Prolegomena, p. 12C ; and see Michaelis's Introductory Lectures,, sect. xsxi. p. 74 j Simon's Hist. Crit. dea Veias & des Comn*. du Nov. Test. b 52 Latin 4 MR. BOWYEIVS PREFACE. Latin easily might), against the genius of the Greek tongue. Thus ver. l6 t p'igct for 17 pifa, "Ka^.7rpas for o Aa/XTTgoj; ver. l8, T&oo for Iv t twice; ver. 1Q, 0/6xb for to $i%Kls, %coi\$ for t% £a)%, zsohscog ayiag for TT,g zsohBwg rijg ayiag. And from the Comment of Andreas, out of a faulty copy, c. v. 14, after T&qoosxuvria-av he added fyovli e)g Teg auovag twv aiawcuv, for rtp %a>vli, from the Vulgate, which reads adoraverunt viventem in secula seculorum, against the most antient Latin copies, xvii. 4, for /xso-1ov axaba£itfog he has printed, by a feigned word, ju.eai%r) he has admitted into his edition cogov for elhov, only from lighting on a faulty copy of Theophylact agreeing with the Vulgar Latin; which reading, as Mill observes, is followed by most of the subsequent editions. I shall enter no farther into a detail of the errors of the primary edi- tions, because the Complutensian and the three of Erasmus were probably the basis of all which followed: for though several were printed with the assistance of fresh MSS. it was by comparing such MSS. with one or other of these editions; and when the MS. so compared differed from the printed editions, the editors were often induced to think they had sometimes the better reading, or had at least the authority of other MSS. from whence it was first printed, and which they would not presume to alter. Hence, it is observed, R.Stephens, in his first and second editions, followed Erasmus in general, and deviated from him only where all his MSS. did so too. But MR. BOWYER'S PREFACE. $ But in his famous edition, 1550, deserted his MSS. to conform to him, except in about twenty places. How strangely errors are propagated from any one copy, I have now a remarkable instance before me (for I deal not in rarities), in an edition of the N. T. Aureliae Alhbrogum, 16*10, which, even so late, has preserved most- of the typographical errors which Wetstein has selected out of the Complutensian edition, Prolegomena, p. 1 17 ; and has followed several of the same omissions; and some of the same readings received by that edi- tion from Latin copies only. I subjoin them under each of these heads, distinguishing by an asterisk those errors in the Complutensian which this Geneva edition has not followed. Typographical Errors in the Complutensian Edition, Mar. i. 45, for sgwQev read s|fa> xiii. 28, OTCUt SlJ yfy Luc. xxiii. 8, 3/ *£. ~ ei> iosiv Tl lOEtV * John v. 2, 5$-»j xoAujx&j'flga 3/ Acts x. 22, WTO Offle U7T0 0A8 2 Cor. x. 10, zsaf>brn.syS ^opijye? h x^w" #Apoc. ii. 17, xevov Omissions. HCUVOV Acts xiii. 17, Deest ev ry vsapoixtct * xx. 38, CT§o£7T£{X7rov 8e avTov e\g to erTioTw * 1 Pet. v. Q, eVflsAsTc-Gai 1 John ii. 14, syga%|/a u/xiv croOegej, on syvcoxale rou cwr' oi.q%f}g *2 Cor. vii. 10, ij 8s rS xoVjxs Ttwn] SolvoIov xaleqyugslcu Apoc. viii. 1, xou to TgiVov tvov SevSgeov xa?exeoj, Readings MR. BOWYER'S PREFACE. Readings trom Latin Copies against all the Greek MSS, Matt. x. 25, Bee*§e®€ for Bee\$e®\ Luke ii. 22, ayT% auTcSv *2 Cor. v. 10, t« IAIA tS (rwp.. ra AIA. vi. 15, BsTuaA BeX/ap xiii. 5., £» ju-ijt* aoa apa omit Gal. iii. 1Q, vo'ju.05 — lialaysia-a, from some Latin, scribe, who thought of lex being feminine. Jude 4, top jiAovov @eov xoa Sao - - tov jxovov ^ecnrirrp 7roTy}V, tou Kw'ptov ®eov xa) Kt)§toi/ Tjjatov Irja>vtag, vain bablings. Philem. 6, evidens, Hieron. i. e. ha^y^g, for eve qy-^g. The Vulgate per- haps the truer reading. Beza. 16, pro servo, Hieron. i. e. uVsg SeAa, for v-nreo oShov. The Vulgate per- haps should be plus servo. Estius. Philip, iii. 10, cooneratus, W. i. e. *Xo)»ju.»|u,£fov ewxfy-Xi- o-afyS yap sfvcov MvaiXtv e^sT^detrav oltt fuM. Eph. i. 6", he adds with the Latins dfm aurs. And so Matt. xxii. 45, he adds h crvsJpzh. And Luc. xviii. 35, he has the five Variations from the common editions which agree with the Cambridge MS. Gal. vi. 17, raiv cbskaiv for re 7-onrS. — And Tertullian produces such readings of Mar- cion, which can be accommodated only to the Latin phrase, as Luc.xx.35, quos aatem dignatus est Deus seculi illius possessione, o\ Is xala^iwbivlss re aldovos sxslv8 Tuysiv. Ephes. iii. 9, in the Greek re aTrGxsxpujxju.ej'e dbro twv a\cova>v Iv roJ @sNHN, the name of an adjoining village, where a temple was erected to Apollo^. Here the Disciples, who were dispersed by the persecution which arose after the death of Stephen, having preached to the Jews only before, ad- dressed themselves to the Greeks §, and in consequence of it were first called Christians, a word of Grecian not of Syriac extraction. Had it been a translation of the latter, the sacred Historian would have said Me, on the second prime Sabbath, that is, the second of the two great feasts of the Passover ; as we say, Low Sunday. Healed a man on the sabbath-day, Matt. xii_4), Luke vi. 6. Pharisees consulted to destroy him, when he withdrew himself, Matt. xii. 14. In a ship spake three parables: one, of the Seedsman sowing the fields, Matt. xiii. ; by which we may know it was now seed-time ; and the feast of Tabernacles, in September or October, was past» Went into his own country, and taught in the Syna- gogues^ but did not any mighty work, because of their unbelief. The Twelve returned, having been abroad a year, and told him of John's being beheaded. He de- parted privately in a ship to Bethsaida. Fed five thou- sand in the desert, Matt. xiv. Luke ix. John vi. 4. * J. Mede, p. 330, A.D, 22 MR. BOWYER'S PREFACE. A.D. Tib. 33. 19-20. The Fourth Passovei% Friday April 23, John vi. 4, to which he went not up, John vii. 1. Henceforward he was found on the coast of Tyre and Sidon ; then by the sea of Galilee ; next on the coast of Caesarea Phi- lippi; and lastly at Capernaum, Matt. xv. 21, 29, xvi. 3, xvii. 34- Went privately to the feast of Taberna- cles in Autumn, John vii. 2. The Jews thought to stone him, but he escaped, John viii. 59. Went to the feast of Dedication in Winter, John x. 22. The Jews seeking to kill him, he fled beyond Jordan, John x. 39, 40, Matt. xix. 1. On the death of Lazarus came to Bethany, John xi. 7, 18. Walked no more openly; but retired to Ephraim, a city in the Wilder- ness, till 34. 20. The Fifth and last Passover, Wednesday April 13, John xi. 53 — 55, in the Consulship of Fabius and Vitellius*. The first proof by which Sir Isaac Newton endeavours, p. 162, to as- certain the year of the Passion, is drawn from the calculation of the full moons; by which, together with the Jewish rule of appointing the be- ginning of the month, he shews, that the Passion could not happen on the years of Christ 31, 32, or 35. The second proof is, to shew that, by what is recordted in history, the years 35 and 36 are also excluded. Tiberius died in the year of Christ 37, * I have added the years of the reign of Tiberius, which include the passovers in Spring, and which are terminated in the August following, because writers, for want of considering where the two periods, viz. of the reign of Tiberius, and the birth of Christ, begin and end (obvious as they are), have fallen into strange errors. Thus, on an inscription on a leaden pipe, Phil. Trans. A.D. 1741, Num. 459, imp. caes. domitiano avg. cos. vii. the Editor observes that cos. vn. does not concur with the first year of Domitian. He had observed in some table of the Fasti (suppose in Sir H. Savile's at the end of Rerum Anglic. Scriptores) that Domitian was styled cos. vm, U. C. 834, in the first of his reign; but did not reflect that he might be only cos. vn. in the former part of it, and so loses the precious part of the pipe, which determines within a few months when it was cast, and which he would have seen in Vignolius's tables, De Anno primo Imperii Severi Alexandri, Diss. II. p. 78, and in Mediobarbus. — The same numeral marks of Consulship were sometimes continued for several years together, till they entered on a new Consulship, which the later Emperors often did in the January next after the commencement of their reign. Mr. Selden seems to have fallen into a mistake on this head in Mann. Oxon. clxii. j as is observed by Perizonius, Animadv. Hist. c. viii. p. 311. and MR. BOWYER'S PREFACE. 23 and In this year Vitellius went with Herod to a public feast at Jerusalem. This public feast must have been the Passover, not Pentecost, because otherwise the news of Tiberius's death would have been three months in coming to Vitellius at Jerusalem ; and because he had been at two public feasts in Jerusalem, before the first of which he had deposed Pilate. For these two feasts must have been either the Passover and Pentecost of 37, or the Passover of 36" and the Passover of 37. Now the many affairs transacted by Vitellius between his being present at these two feasts made it impossible for them to have been the Passover and Pentecost of the same year 37. If therefore Pilate was deposed before the first of these feasts, he must have been deposed before the Passover 36"; consequently, the Passion must have been before that year, because it was before Pilate was deposed. But it must also have been before the year 35, because the year in which Annas succeeded Caiaphas could not be later than the twen- tieth year of Tiberius, or A. D. 34; and this appears by the succession of the high priests recorded in the Gospels and in the History of Josephus. The years therefore 31, 32, and 35, being excluded by the calculation of the new moons, and the year 35 being also excluded by the account of historians, as well as the year 36, there remain only the years 33 and 34 in which the Passion could happen; and Sir Isaac judges it to be the lat- ter of these two, because the corn was so ripe [Luke vi. l] at the time of the Passover A.D. 32, two years [John vi. 4, xi. 53 — 55] before the Pas- sion, that the Passover in that year must have fallen late. Now it fell very early A. D. 31, two years before the Passover of S3; hut very late, two years before the Passover of 34; therefore this was the year of the Passion. Thus Sir Isaac fixes on the Fifth Passover; notwithstanding (as Mr. Lancaster says) it is now universally agreed to have been in the nine*' teenth year of Tiberius's reign, Jul. Per. 4746*; which is thought to be confirmed by the testimony of Phlegon. 1. All before Eusebius make Christ to have preached but one year, or two at most-f~. He first discovered that there were four successive Passo- vers in St. John; and therefore adds that number to the fifteenth of Tibe- rius, which brings us to the nineteenth of Tiberius, the supposed year of Christ's Passion. He likewise is the first who cites Phlegon, that lived * Chronological Essay on the Ninth Chapter of the Book of Daniel, p. 59, t Newton on Prophecy, Part I. chap, xi. p. 146, under 24 MR. BOWYER'S PREFACE. under Hadrian, for the remarkable darkness, Olymp. ecu. 4; which, by his computation, brings us to A.D. 33, Tib. 19, and to the crucifixion on a Friday, peculiar, it has been said, to that year: and Phlegon's attestation of a remarkable eclipse within that period is thought to be a proof of the miraculous darkness mentioned in the Gospels, as there was no natural eclipse of the sun in that interval. This is the foundation for the tradition. Has not Sir Isaac Newton as good a foundation for altering it? Eleazar is said, 350 years before Christ*, to have taught the Jews some rules for ob- serving their principal festivals; and Sir Isaac Newton finds that the course of the moon according to those rules agrees in two instances, recorded by Josephus-f-: a probable presumption that they were observed at the time of Christ. And as they both lead us to a Friday Passover, in A. D. 33, an d A. D. 34, ought not that to be adhered to, which agrees best with other circumstances? But, I suppose, the Publick will as soon give up the year of the Passion as they will the testimony of Phiegon. Let us see then what can be done still to keep them jointly. 2. There are two or three different periods from whence the first Olym- piad is reckoned. If Olymp. vi. 3, is supposed to be the first of the Var- ronian year of Rome, it will be before Christ 754; and Olymp. ecu. 4, will be A.D. 32, as Jac. Capellus, Historia Sacra & Exotica: and Olymp. ccm. 1, will be A.D. 33; the Olympiad extending to the whole year, from January preceding to December following, as is usual with chronologers^. But some begin the Olympiads one year, some two years, sooner; and Helvicus places the Passion in A. D. 33, Tib. 20, Olymp. ecu. 4,Jiniente, improperly speaking: he should have said, in regard to the Olympiads and the emperor, Olymp. ccni. l, as Isaacson; or, according to Lud. Capellus, in the Polyglott, ecu. 4, A. D. 34. But perhaps these variations arise, not from the different commence- ment of the Olympiads, but from a different combination of them, and * Hospinian, de Orig. Fest. Jud. p. 6. Godwin, Moses and Aaron, p. 24. f Newton on Prophecy, p. 162. Jos. Ant. 1. iii. c. 10, sect. 5. % Objecit Harduinus eclipsin anno 169, Maii 28, factum esse, non Olympiadis anno quarto, sed uno amplius mense ante quartum. Vulgatissimum est Plinio et aliis scriptoribus annos Olympiadis integros conferre cum annis Julianis a cujus medio inchoabantur. Idem fecerunt scriptores Grseci; vixque dubito quin Harduinus centies illud observaverit : quod si tanti esset, facillime probare possem ex variis locis Diodori, Dionysii, Xenophontis, Arriani, Laertii, Plinii, et quorum non ? Ideoque tempus Eclipseos supradictae ex usu communi debuit referri ad annum quartum Olympiadis xlviii, quamvis accurate loquendo contigerit anno 3 desinente. Ep. Chronologica, subjuncta Vindiciis Vet. Scriptorum contra Hardui- num, a La Croze, p. 270. from MR. BOWYER'S PREFACE. 25 from their different divisions. " Timasus*, who flourished in the time of " Ptolemseus Lagi and Ptolemaeus Philadelphus, wrote a book, called the " Olympionicks, in which, it is said, he adjusted the times noted by for- " mer Historians to the Olympiads; after which, it became customary for " other Historians to compute the same way. — By this computation, the " first Olympiad is placed 776* years before what was afterwards, by the ". vulgar account, the first of Christ ; which first year of Christ was con- current with Olymp. cxcv. 1. — But we are to observe, that, to speak " exactly, every Olympic year belongs to two Julian years ; because, as " the Olympic year began at the Summer solstice, that is, in the month " of June, according to the Julian year, and the Julian year began with " January, the first six months of the Olympic year must be concurrent " with the last six months of the Julian year, and the last six months of " that Olympic year with the first six months of the following Julian year. " Upon this account, the best and most exact chronologers may easily mis- " take a year, when they would adjust an action, said to have been done u in such an Olympic year, to the concurrent year either ante or post " Christum, except they knew exactly in what part of the Olympic year " the matter happened which is related." Now Phlegon, who wrote by Olympiads only (or perhaps by the years of Tiberius's reign, which began in August, nearly concurrent with the Olympiad), not as compared with the Julian year, would naturally place an eclipse ecu. 4, which fell to- wards the beginning of the year of Christ 34, and which another, who computed by the Julian or vulgar year of Christ, would call cciii. 1. Eusebius lets it stand ceil. 4, as it seemingly favoured 10 Tib. which he thought he had discovered to be the year of the Passover. Dionysius Exi- guus afterwards introduced it into his computation of the vulgar years of Christ. But it was impossible it could be in March Olymp. ecu. 4, in the nineteenth of Tiberius, and in A.D. 33, at the same time, but Olymp. cciii. 1 ; because they did not extend the years of Christ or the Emperor back, though they did the Olympiads, to the preceding part of the year; and without such extension they can never all be reconciled together. Hence, I imagine, arises the uncertainty, that, by different methods of computing, you may place the year of Christ under different Olympiads. Kirchius, as cited byWhiston, says, "Olymp. ecu. 4, began in the year * Dr. Brett, Compendious History of the World, pp. 279, 280. E "Of 26 MR. BOWYER'S PREFACE. " of Christ 32, at the Summer solstice, and lasted till the solstice of the " following year." If so, it must have taken in the first half of A. D. SSr contrary to the method we see used by chronologers. Rut Mr. Whiston, independently of the Olympiads, computes the eclipses of the years of Christ; and in this of 34, finds a great total one, but invisible at Rome, Nice, or Jerusalem. Does Phlegon say it was visible at any of those- places? No; ar£i But Noris-^ has fully shewn that this appellation, in the passages cited, is given to Tiberius, speaking of him after the death of Augustus. Pagi, in support of his aera, cites Sulpitius Severus^, who, by placing the Passion in the Consulship of the two Gemini, and at the same time in the eighteenth of Tiberius, carries back the commencement of his reign to- A.D. 11. ButTillemont observes^,, that the Historian speaks of Herodes Antipas, whom Pagi has mistaken for Tiberius. What Pagi || farther urges from Clemens Alexandrinus, deserves no consideration. That Father, in shewing how many years it was from Julius Ceesar to Commodus, enume- rates the years which each Emperor reigned.- Now to reckon in that num- ber of years which Tiberius jointly reigned with Augustus, is not to his purpose, and confounds the account. And yet Pagi presses into his service a corrupted passage of this author, mentioning the limits of Tiberius's reign in these terms: "Afterwards Tiberius reigned 26 years 6" months and il 19 days. Which should be read, says he, -25 years; but the number of " months and days is right, though the years are wrong; which shews us " that the association was made Aug. 28." But, with nearly as little va*- riation,. and as the scope of the writer would direct; we should read 22 years 6 months and 29 days, the time Tiberius reigned- from the death of Augustus. To say then that St. Luke has made use of an aera of which no example is produced, is begging the question, instead of supporting it by authority; without which it is surprising it should remain in ourBiblesr- to this day. * Suetonius' Tiberius, c. 42; Pliny's Natural History, xiv. c. 22... t Dissertation II. x.\ii. 512, 513. % Historic, 1. ii. § Mem. des Empereurs, sur August, not. IV. p, 393, 12010.'- 1 Critica in Bavon. c. xi. p. 10 et 30. ' To- MR. BOWYEIVS PREFACE. 29 To dispatch things of a similar nature, I would just observe, that the nativity of Christ is pretty plainly fixed between September 2, U. C. Var. 747 and 748 (before Christ 7); if we may credit Tertullian, who says, it was while Saturninus was praefect of Syria. Varus succeeded him, as ap- pears from Josephus, Ant. xxii. 5, 2; and from coins that year, which testify, one of them, that Varus was praefect of Syria in the 23d year, the other in the 26*th, from the battle of Actium, which happened Sept. 2, U. C. Var. 723. The 23d year of Varus being but just begun; 22 com- plete years, added to 723, bring us to U. C. Var. 745*; and 25 com- plete years, added to 723, bring us to 748. What season of the year, cannot now be determined; it was afterwards- fixed to the reputed Winter solstice, a time of great festivity among the heathen world for above 390 years before Christ -j-.. It is somewhat remarkable that two very learned men, Mr. Mann and Mr. Reynolds, lately undertook, independently of each other, to examine this question, the former in A. D. 1733, the latter in .17 58; and both by very plausible arguments brought it to the same year. They both agree to a year in fixing one previous point, the death of Herod the Great, which was determined by the Eclipse of the Moon happening in his last sickness^ mentioned by Josephus^, which fell on March 13, U. C. Var. 750. Mr. Reynolds, with Usher, thinks it was viii months afterwards, on the 7th of Kisleu, or our Nov. 28, at which time the Jews kept a traditionary feast in memory of him: Mr. Mann, about March 21, nine or ten days after the Eclipse. Both happy, as they thought, in a coin of Mons. Rigord, cited by Tillemont, vol. I. p. 707, of Hevodes Antipas, inscribed on the obverse HPflAHC TETPAPXHC LMI\ i. e. Anno xliii. Reckoning from U.C. Var. 750, the year of his succeeding to the throne, his XLin d year ended 7 Kisleu, or November 793. But he was banished by Caius in the August before. True, says Mr. Reynolds ; but the Jews, by reckoning * See J. Reynolds, Census habitus nascente Cbristo, c. 5, p. 31, Oxon. 1728; from Noris, Ep. Syromac. p. 247> 4to, and from Vaillant. •t Denominated by the Jutes, Saxons, and the otber Northern nations, Ol, Geol, Yule, . which Dr. Hickes, Diss. Ep. p. 1S4, has discovered was a feast on Barley wine. From the same original with Barley we retain Barn and Beer to this day; and from Ol or Yule, Ale. But neither he nor any of our Antiquaries have observed, that the original is preserved in the Greek OvAal, Barley, whence OvXoxvrai, Horn. II A. 449, and in other places, molc& salsce, cakes made of barley. This I mention as an instance, among many, which the late Mr. William Clarke hath shewn, of the near alliance of the Greek with the Saxon. t Ant. xviii. 8, 1 ; B. Jud. il 1. each 30 MR. BOWYER'S PREFACE. each king's reign from the Nisan which preceded his taking possession of th ,j throne for a whole year, make his reign to have begun from Nisan 749*. So that the second year of Antipas began from November 7 50, the third from November 751 ; aud so on. Mr. Mann, in the common way, looks upon it as a proof that Herod died in March preceding. — Unhappily for Mr. Reynolds, one coin more destroys his calculation, cited by Monsieur Vaillant-f-, mentioning LMA, Anno xliv. If he succeeded his father in March 7 50, he entered on his XLivth year in March U. C. Var. 793, which, for want of this proof, Noris likewise, following Usher, was at a loss to apprehend. . However, both agree that there are circumstances enough in Christ's infancy to fill up the intermediate space between A. U. Var. 747 an d 750. The Holy Family go from Bethlehem to Jerusalem to the Purification ; return from thence to Nazareth, their usual dwelling-place; from thence again to Bethlehem before the Magi paid their adoration. After which, they immediately fled to Egypt. Christ was probably one or two years old when the Magi arrived. When Christ was carried into Egypt, and the Star and the Magi had disappeared, Herod slew all the children under two years. How long Christ staid in Egypt is uncertain; but there was a tradition, believed by Epiphanius, that it was two years. If it was somewhat less, it will bring us to A. U. C. Var. 747, the chronology fixed upon by the coin of Varus ^. The learned Author § of A Critical Examination of the Holy Gospels according to St. Matthew and St. Luke, with regard to the History of the Birth and Infancy of our Lord Jesus Christ, 1738, 4to, maintains both the eclipse and the coins to be spurious, and endeavours to confute the other historical arguments brought by Cardinal Noris and others; which I must leave to the Reader's examination. * So Noris has shewn the people of Laodicea reckoned: Vignolius, that Herodian in his History, De Anno Primo Imp. Severi Alexandri; and Bishop Sherlock, that Ptolemy in his Canon, reckons in the same manner, Trial of the Witnesses, p. 48. But Jackson, Chrono- logy, vol. I. pp. 43S, 451, observes, that by this rule he could not have omitted Galba, Otho, and Vitellius ; in whom, except Otho, there was a Thoth. The rule, therefore, in that canon seems to have been, to leave out all the reigns which consist of months only. But no one rule will hold throughout: and yet it is said, to have been a constant method: see Prideaux, vol. I. b. viii. ed. fol. p. 411, Ann. 321, and Lancaster, Chron. Essay, p. 153. + Mem. de Literature tirez de l'Academie Royale, torn. IV. p. 197", 12mo. X See Reynolds, p. 116, part 4. Mann, p. 40, Engl. § Charles Hayes, Esq. some time sub-governor of the African Company. It MR. BOWYER'S PREFACE. 31 It is time for me to withdraw my disabled hand, and to ask pardon of those learned Friends whose collections I have purloined. That is the least injury I have done them: I have so unconscionably used the liberty indulged me by one of them*, that to him I can make no apology, though I need one to my Readers, for not making greater use of that indulgence. My imperfections -f- they will impute to age, and the consequent infirmi- ties of it. Torpid with the Palsy, and only quickened by a painful vicis- situde of the Stone, I feel the worse side of Humanity: they will have the pleasure of exercising the better side, even of forgiving, which approaches nearest to Divinity. W. BOWYER, 1772. * Mr. Makkland, whose notes were pointed out in the Octavo Edition of 1772 by the signature R; and to whose learned labours the Reader, as well as the Editor, is now under still farther obligations. J. N. + The following liberal remarks were made on this work by a respectable Critick : " Ju- " dicious attempts to elucidate and explain any parts of the Sacred Writings are always wor- " thy of commendation ; as are likewise the endeavours which are used to facilitate this kind " of enquiries, and to render more general an acquaintance with those remarks and disco- " veries which have been already made. It is in the latter view that the present volume " claims any merit ; since it is, as the title expresses, a collection, from several writers, of " the different readings, or pointings, of particular passages, together with alterations and " emendations which they have proposed. Critical enquiries of this kind have, no doubt, " been productive of very considerable advantages : yet it must be confessed that there are " instances in which we are pleased with the ingenuity of the criticism, without obtaining " any real satisfaction as to the meaning of the text in question; and mere conjectures, " though attended with a degree of probability, sometimes serve but to increase our doubts " and perplexity. It may, however, be curious to observe the different methods of lessening " or removing a difficulty; and certainly it is an important and a pleasing consideration to " those who value the Scriptures that, notwithstanding the various readings of manuscripts " and versions, with the errors of transcribers, &c. yet the meaning and sense of the " writings of the New Testament (to which our Author confines himself) is not commonly ,c affected by them in any essential or material degree." "He has not, we think, " thrown his materials together in quite so exact and agreeable a manner as, with some- " farther attention, he possibly would have done: but his work has its value, and may be " very serviceable to many who have not larger productions at hand, or leisure for consul ting^ " them: farther, as it presents several observations upon the same passages of Scripture at " one view, it may prove useful and entertaining to all who apply themselves to this kind of . "study." Monthly Review, vol. XLVI. pp.555, 558. MR, ( S3 ) MR. WESTON'S PREFACE. Jam rebus quisque relictis Plena Dei primum studeat cognoscere verba, Temporis aeterni quoniam non unius horae Ambigitur status, in quo sit mortalibus omnis yEtas post mortem, quae restat cimque, manenda. Li/cret. iii. 1084. ALTHOUGH the title of this work * be perhaps sufficiently declaratory of the meaning and intention of its Author, I shall nevertheless make a single observation by way of introduction. The duty of a Commentator seems to be not so much to " write about J7MK>v KycrlaJv and F2 SO 36 PRELIMINARY OBSERVATIONS. so by Luke xix. 46.. It may be asked, why the Temple should be said by our Saviour to be made yjvg ccutsQ Here Robert Stephens, Beza, &c. insert another generation: 'laxr'tag 8s eysvvria£ clots TOTS liri ri)s, &c. and the brethren of Jechoniah that were at the time of the captivity, in contradistinction to those born after the captivity, rsg has been lost by the ao-re immediately preceding. Markland. Another difficulty arises from 1 Chron. iii. 17, 18: And the sons of Jechoniah; Assir, Salathiel his son, Malchiram also, and Pedaiah — And the sons of Pedaiah were Zerubbabel, &c. If Salathiel and Pedaiah were brothers, as they must be if they were the sons of Assir, how can Salathiel be the father of Zorobabel, as Matthew, ver. 12, says he was? The an- swer is easy, if we only make Assir, "iDN, an appellative in Chronicles above cited, and read thus : And the son of Jechoniah, the captive, Sa- lathiel. His sons, Malchiram and Pedaiah — and the sons of PedaiaJi, Zorobabel, &c. By this means Salathiel was the grandfather of Zoroba- bel; and so in the language of Matthew begat him, though by the inter- vention of Pedaiah. Another question is, how Jechoniah, ver. 11, can be reckoned among the progenitors of Joseph, when Jeremiah, xxii. 30, says he died childless. We answer, the translation in Jeremiah is faulty, which should be, Write ye this man is deprived, i. e. of the kingdom — for no man of his seed shall prosper, sitting on the throne of David; which we find is verified 2 Chron. xxxvi. 2, where he is called Jehoiakim. By this translation Je- remiah and Matthew are perfectly reconciled. Dr. R. Parry, MS. Ibid. Erasmus Schmid has also, in his edition, inserted one generation: 'Itoo'lag §s lyLwrps [rov 'laxeiy.' 'laxsjfx, 8s hyiwr\(rs\ rov 'Is^ovlccv xai rsg a&z'h$8S aurS. If we suppose that St. Matthew wrote his Gospel in He- brew, Jakim might easily be lost. This may probably be the reason why no traces of it are to be found in our Greek MSS. Professor Schulz. 11, 12, 17. Professor Michaelis acutely observed, long ago (see Comm. Goettingen. xv. sect. 5, Bremae 176*0), that Philo Judaeus (torn. I. p. 250, ed. ^angey) counts exactly in the same manner as St. Matthew does. . For, ST. MATTHEW, CHAPTER I. 43 For, reckoning twenty-seven generations, or, in his allegorical way, two decads and a hebdomad, from Adam to Moses, he makes Abraham the last of the second decad, and also the Jirst of the hebdomad. Dr. Owen. 16. a.vftqa'] It was common to call persons who were espoused by the name of man and wife. See Gen. xxix. 21. It answers to the Hebrew tyw. Go s SET. 17. "So all the generations from Abraham to David are fourteen:" but from David to the carrying-away into Babylon, it has been observed that there are more. St. Matthew has nevertheless called them fourteen, in order to make the three states of the Jewish empire exactly equal. In the first fourteen the kingdom was, as it were, at its full in David; in the se- cond, at its wane during the captivity; and in the third, again at the full in Jesus Christ. It is hardly necessary to alledge, in favour of this expla- nation, that the triad of fourteen was familiar to the Jews in the number forty-two, of the branches of the golden candlestick, or the pillars of the three porticos round the basilica of the Temple, The first number of fourteen probably determined the second and the third. Weston. 18. T5 Ss 'IrjO-5 Xp»v] Though a just man, yet not willing. SeeMatt.vii.n. E« ovv J/*sT ft zsovrjpo) ONTES. Gal. ii. 3. 'Aax' 4& Tiros— "EAXijt/ GN. GOSSET. Ibid. "A just man." 'Avr\p Zlxctiog. I believe we must turn the Greek into Hebrew, in order to find out its true signification; just as we trans- late Spenser into Latin to know what he means. 'Av^g Mxauag in the LXX is the rendering of 1DTT tMK in Isaiah Ivii. l ; that is, in English, a kind and compassionate man. Weston. Ibid. "A public example." Facere exemplum in illam. Vid. not. Gronov. in Ter. Adelphi. The LXX express the sense of Nahum iii. 6*, VTO by e , c e\s zs-apaSsjJ/xa," which we translate "for a gazing stock." Weston. 20. i&»,] As this word is of frequent use in the Evangelists, I shall speak of it here, once for all. It is followed by something remarkable. Here it is manifestly from the Evangelist in his own person; and I believe that it was put in the same manner in many places, where it is now read as be- longing ST. MATTHEW, CHAPTER I. 45 longing to some other speaker. So in Luke xxiii. 14, 15, in Pilate's speech to the Jews : Ye have brought this man to me as one that perverteth the people: and (ISe) /, having examined him, found no fault, &c. No, nor yet Herod : for I have sent you to him (aurot/ for sxsivov, see the various readings on Luke xxiii. 15), and (18a) nothing worthy of death hath been done by him. I apprehend that the word Mh was put in, in both places, not by Pilate himself (for he had no reason to be so emphatical), but by the Evangelist, or some Christian Reader, as a kind of N. B. to the Reader, to take notice that Jesus was acquitted of any crime both by Pilate and by Herod; and that \hs is as if he had said, Observe, Reader. The same may be remarked, and I believe it is true, in innumerable other pas- sages. Markland. 21. "Thou shalt call his name Jesus;" i, e. the Virgin shall call — not Joseph. It is not to be collected from hence that our Saviour had no fa- ther, because the men, for the most part, named the child! The Angel in Genesis xvi. 11, bids Hagar call her child's name Ismael, which is enough to shew that the women might perform this office. The name Jesus, in Greek %(ol7\p, qui salutem reddit in Latin, because there is no single word to express it, is derived from the Hebrew, and neither from \£, how much safer would it be to con- nect it with CTagiAa§£, putting (xal hx sytvaxrxev aur^v) in a parenthesis? And took unto him his wife— till she had brought forth her son; and knew her not. xou for sed, as in Video ilium, et non modo. D. Heinsius. CHAPTER IL 1. Befaeip tt)s 'Ishatag] As there were two Bethleems, one in the Tribe of Judah, the other in the Tribe of Zabulon, Josh. xix. 15, Judg. xii. 8, the writer would probably discriminate this by its Tribe, and for 'IsSaio? read 'Ie'Sa, as it is always described in the O. T. Judg. xvii. 7, xix. 1, Mic.v. 1, Hieron. ad Pammachium, Maldon. But as one Bethleem wag in Galilee, and Galilee is not reckoned a part of Judea (ch. iii. 5, xix. l), the two Bethleems might be afterwards distinguished by their respective countries. Ibid, payo* anro uvalohwv rsugeyevovlo] The Persians and other nations of the East were famous at this time for their knowledge in the liberal sciences, and especially Astronomy. Therefore anro avaio'hwv is perhaps to be joined with [uayoi, not with Tsra^syivovlo, the wise or learned men of the East, as 13X18 avdHo'Kwv is the version of Job i. 3. "And Job was great above all the men of the East." It is evident that these men did not come from Persia, but from a country much nearer, which produced their presents. The East comprehended not only Arabia, but Mesopotamia also, from whence came Balaam, who speaks of the star of Jacob. Num. xxiv. 17. The sign of the Son of Man. Matt. xxiv. 30. Weston. Ibid. 'lsgoo-oAw/xa] From an absurd etymology, deriving Jerusalem from Isgov SaXo/xftjv)oj, it is usually printed with an aspirate. It was built by Shem (who is supposed to be Melchisedeck) and called Salem, Gen. xiv. 18, Ps. lxxvi. 2. Afterwards, the Jebusites being masters of it, it was called Jebus, or Efatny* Jebusalem, the Salem of the Jebusites. See Josh. xv. 8, xviii. 28, 1 Chron. xi. 4, collated with Judg. xix. 10, where the words which is Jerusalem have been added by a later hand. When David had made himself master of the fortress of Zion, it was called Je- rusalem, from o^ty ttflT* possessura est pacem hsec urbs, or cb& WV visuri sunt pacem incolae ejus. See Hyde, on Peritsol's Itinera Mundi, p. 18, and Bishop Clayton on Prophecy. Or rfoi) TT timete, i. e. terribilis est Salem, as Masson explains it, Hist. Crit. torn. III. p. 157. 2. "We have seen his star in the East," that is, arise; thus Balaam, "A sceptre shall rise out of Israel." Weston. 3. "Herod was troubled, and all Jerusalem with him." Josephus tells us that Herod was subject to be alarmed. In this case it was on account of certain prophecies and rumours which Tacitus says prevailed at that time, " Percrebuerat oriente toto vetus opinio ut eo tempore Judaea pro- fecti terris potirentur." See, in Suetonii Vespas. p. 946", the same words. Jerusalem also was troubled for the same reason that Herod was, for fear of change. The appearance of the meteor, comet, or blazing star, an- nounced 48 CONJECTURES ON THE NEW TESTAMENT. nounced by the magi, had thrown them all into agitations, doubts, and perplexities — terruit urbes, terruit regem. Weston. Ibid. 'HgtJSijj — IraqoL-^y], xa» ro-atA*fc being understood. The like error occurs in Ximenes's edition of the LXX, Ruth i. 2. Or, yij being omitted, read BsQxeep 'Is'Sa. Drus. Par. Sacr. Ti) le'Sa is the portion of land allotted to the Tribe of Judah, as yq Za&sXaw and yij Ne$9aXs»/x, ch. iv. 15. This adjunct is, by synecdoche, likewise ascribed to cities, as yij XoSopov, x. 15, xi. 24. Virg. iEn. xi. qua concidit Ilia tellus. Grotius. See more in Kuster on Aristoph. Thesmoph. 115; Cuper, Miscell. Obs. ii. ch. 11; Meyric. in Tryphiodor. ver. 903 of the English; Markland on Euripid. Supplic. ver. 1. Further, it is BsQ^eqx — 'Etppada in Micah v. 2; which is the same with BeQxeejx 'Ie'Sa of the Evangelist, as appears from Ruth i. 2, Ephrathites out of Bethlehem- Judah. But in the Prophet it is otnog 'E<£ga0a, or tS 'E4>pa0a; which seems designed as an interpretation of BedXeeju., denoting otxos aols: but, that not being suitable to 'E<£pa9a, which is ubertas, it was changed, and the last syllable of agle still left. Accordingly, Epipha- nius tells us of another reading, Kola tol aKka. avHfpaQa,, Ka« gaQa. Drus. Par. Sacr. Ibid. BgQtosjx., yr\ 'Ie'&a] Codex Montfortianus reads really rrjg le'Sa. Professor Schulz. Ibid. ST. MATTHEW, CHAPTER II. 49 Ibid. eiSapos IXa^Vfy sT\ In Mich. v. 2, according to the LXX, c7^iFoo r los el tS stvai Iv yj'hiu.a-iv 'Ie'Sa; which should be read in the Prophet with an interrogation, that it may correspond in sense with the Evangelist. So Acts vii. 50, «';£< *j X-h F- 8 ttoirjos raora zsolv\od>ga. In Greek the abverb is not added. See Georgi Vin- dicias N. T. ab Ebraismis, p. 200. Here is one of the places which he could not vindicate. Weston. 11. e\g rrjv olx/av] This could not be said of a stable: it was after the shepherds had seen him in the manger, Luke ii. 16. Markland. — Olxla may denote any kind of habitation (a hut, hovel, stable, &c.) where a per- son lodges. Dr. Owen. Ibid. TO-gooTj'vsJxav aura) Sa»§a] This expression occurs seven times more in the N. T. and is constantly used in a religious sense, of offerings to God. Markland. Ibid. "Opened their treasures;" that is, the repositories in which their treasures were kept. Plutarch in Solon says, " kxeTisvtrev aurtp ts$ ^rj(raupsg avoifcai rcHv xp7][j.aTwv" "to open the chests." Chests you will find to be the translation of Ezekiel xxvii. 24; where see Michaelis's note on the word ^nj, called, in Esther iii. Q, treasuries. The Arabic version is "and they opened their chests, or boxes." Weston. 12. "And being warned of God." This is the meaning of p^vj^alir- Bivlss without uVo 0sS, which is not here. See Heb. viii. 5, and Luke ii. 26. Weston. Ibid. "Another way;" that is, they did not go home again through Jericho, where Herod resided. Weston. 13. to z&qlioIov xou ttjv [Lrjlspot. aur§] Not thy son and his mother; for Joseph is never called the father of Jesus, as Mary is his mother. See upon Luke ii. 48. Markland. Ibid. " Into Egypt." Egypt was a Roman province, and the nearest to Bethlehem, at the distance of some few days' journey. Many Jewish families were settled there, and learned men who understood Greek, and «poke it, and read the Hebrew Scriptures in that language. Weston. 15. 'Ef AjyuVle \xoCKb(tql rov vlov [x&~] In the LXX, Hos. ii. 1, [xsl zxahsvu. TA TEKNA ATTOT, by an error perhaps in the librarians, or a wilful corruption of the Jews, in perverting a prophecy that must relate to one person. Isaac Vossius, LXX interpr. ch. xxiv. It is a very easy change, by ST. MATTHEW, CHAPTER II. 51 by whatever means; van'? which they read, for *)±>. N. B. The Greek Commentators refer not to Hosea, but to Numbers xxiii. 22. See Theod. Heracl. in Cat. Gr. in Matt. Dr. Owen. — But the Jews, who acknow- ledge ^2b to be the true text, yet explain it in conformity with the present Septuagint. Targ. in loc. A shrewd sign that the people, who thus explained the Hebrew, had a hand in corrupting the Greek. Ibid. " Out of Egypt have I called my son." These words belong to a passage of Hosea, xi. 1, as divided in the Septuagint, the Syriac, and the Arabic. " In the morning the King of Jsrael had been utterly cut off when he was a child; but I loved him, and out of Egypt I called my son." Here is a fair and connected version of the Hebrew with the authority of the Syriac, to say nothing of Woide's Coptic MSS. What can be more apposite to the place in question than the passage from Hosea; and, whatever Julian and the Remonstrants may urge, they can by no means shew from hence that St. Matthew did not write his two first chapters. As God called his first-born, and his anointed Israel out of Egypt, so called he his only begotten, and his Christ from the same place, Weston. 16. avslXs vravlag rsg craioac] The truth of this history has been ques- tioned, because Josephus takes no notice of it. One would think there might be more reason for Josephus's omitting it than for Matthew's forging it. For xaiwlipay, in the same verse, see Callimach. Hymn, in Cerer. ver. 131. Markxand. . Ibid. "From two years old and under." The testimony of Macrobius to the murder of the infants " infra bimatum" is so exact that it is not easy to reject it, because some have said that it comes too late at the close of the fourth century to be in point. But, with submission, Macrobius is not the first who has mentioned, or alluded to, the cruelty of Herod, or the age of the children. This last particular carries with it an air of truth which cannot well be doubted. Josephus indeed says nothing of the mat- ter; but his silence, for which perhaps a good reason may be given, is by no means fatal to the existence of the fact. Justin Martyr, Irenaeus, Ori- gen, and others, report the thing in general terms, that Herod ordered all the children in Bethlehem to be massacred. After these, and other Chris- tian authors, comes Macrobius, who tells the story in the words of St. Matthew; and shall we doubt him merely because he is more exact than H2 the 52 CONJECTURES ON THE NEW TESTAMENT. the rest, and agrees better with the original ? Add to this, that he, as a Heathen, had no interest in the business, and was not concerned, as the Christians were, in the truth of the fact; but by alluding to it he shews that the story was generally known in his time, and become proverbial. As it does not appear from history that Herod had any infant son when the children were murdered, and as it is computed that the slaughter was made nearly about the time of Herod's putting to death his two sons, Aristobulus and Alexander, it may fairly be supposed that it was on this occasion that Augustus said "Melius est Herodis porcum esse quam filmm," and not on the death of the innocents, to which Macrobius by mistake has applied it. See Lardner's Credibility, b. II. c. ii. p. 435, ed. 1730, and Steph. Byzant. p. 450. — "It is better to be Herod's hog than his son," has the same turn as the famous saying of Diogenes of the people of Megara, who took more care of their sheep than their children: " It is better to be a ram of a Megarean than a son." Auo-»1eAsV)s§oi/ lh, forbidden by the law, and which could not live in the river Jordan. H. Steph. ayja&ss, wild pears. — But that locusts dried were used for food in the East, see Plin. lib. vii. c. 30, Strabo, Dioscorides, and others; parti- larly Mr. Harmer's Observations on Scripture, vol.1, p. 297. J.N. — D>f?ty should be rendered axolhs, locustoe, Exod. xvi. 13, Numb. xi. 31, and elsewhere. And the Book of Wisdom, xvi. 2, says it was meat of a strange taste, but of an ugly sight; which agrees not with quails, but very well with locusts. See Bp. Clayton's Chronology, p. 375, and Shaw's Travels, p. 1S9, 4to. Bowyer. — [Of the dried locust see also Hasselquist's Journey to Palestina, pp. 226, 252, 452, 56*3, Shaw's Journey, &c. Ar- vieux' Journey, part II. p. 206". As for eyxplheg, Athenaeus mentions them, 1. xiv. Prof. Schulz.] Ibid. "Camel's hair." This clothing was of common use in the deserts. Rauwolf says he wore it in his travels in this country. Locusts too were the common food, and wild honey, that is, honey from the tree, such as Jonathan dipped the end of his rod in, not as it is translated, the honey- comb, but the honey of the wood, Sam. xiv. 27. See Hasselquist de Gryllo Arabico, La Sauterelle d'Arabie, qu'on y mange, vol. ii. p. 55; and in Josephus's Life, Banus is said to have lived in a wilderness on food, "rqofyrj avo-cy.dltos fyuopivrj." See also Le Voyage de Hierusalem en 16*00, p. 304, par Castela, a Bourdeaux, 1703. Weston. 6. "And 56 CONJECTURES ON THE NEW TESTAMENT. 6. "And were baptized." The ceremony of baptism, or of being sprinkled with fresh or salt water, for the sake of purification, at the en- trance upon any holy office, was well known, and practised by the most antient people from the aera perhaps of the Deluge down to the Greeks and Romans. Hence the expressions /3«7t1jo-ov crsaolav slg %ahaf>ot.w£ as. Weston. Ibid. Confessing or acknowledging their sins. See Psalm xxxii. 5. Confessing, that is, exposing their past conduct, or "shewing their deeds." Acts xix. 18. Weston. 7. %a$ti$xGua)v] Read Xa^sxaiwv, as Sadoc is written 2 Sam. viii. 17, from whom this sect is derived. Drusius. Ibid. £7rt to |3a/r)io-jxa auYS, means the same with St. Luke's /3oMr7t7ro8*)f/,aIa $u.£p siV Eig xh v & <4' ^a\|/£*ev Euripides, ver. 928. The Scholiast on Aristophanes gives a reason for dipping the burning torch, or for baptizing the water with fire. " Ka9ap]»xov ytxq zsdvlcov to 73-op." Aristoph. Ei. ver. 959. Weston. lo\ ave€y euQuj octto ts u$<£log- xa\ »8e] Let Kai Ms begin a new sentence, that aura), which follows, may the more plainly relate to John : And lo, the heavens were opened unto him [John]. See John i. 32, 33. Beza. — Though aoTui does relate to John, xoti Ms should refer to what precedes: And Jesus being baptized was just gone up out of the water, when lo the heavens were opened unto him. euQvg not denoting the quickness of Christ's coming out of the water, but the immediate opening of the hea- vens afterwards. Grotius. subbg — xou like » j Sta cflopalog @se] i. e. by any thing which God shall appoint. Qu. concerning the Greek 6X7rof>svo[j.svui AIA 2TOMATOS 0sS. See on Luke iv. 30. It is the version of the LXX. Deut. viii. 3. See v. 7, there, xxiii. 23. This phraseology is from Alex- andria, not from Athens. So again, BownAsTa)!/ T. iv. 33. Markland. — But in this last place the Complutensian edition has ex, and not S«a. Dr. Owen. 5. EragaAa/x£avei] Not tdketh him up; rather, takeih him along with him. Gosset. Ibid. "On a pinnacle of the Temple;" rather, on the roof; rar7egu/e$ QaXsjjx, o'Sov $0Lha.9aAe)/x, so, as if he had added [£fc], he omits what follows those words till he comes to bbov 9-aXa(TG"»}£, citing only what he thought the leading words, which should be denoted by a small line — Tij Za^skwv xou yff Ne4>0aXs*|ut, — 6oov 9-aXa0aAs»/x] Rather Ns<£>9a?\.st, as in the Hebrew it is always written: So Siloa, for Siloam; ualess custom, perhaps, had introduced this way of writing. Drus. Par. Sacr. Ibid. Ya'hikaia. rdiv lOvaJv] Some read Tzriqav tou 'looddvs TaXtXa/a. ToSu eSvaJv 7iao$ 6 xad^svog sv (rxorsi, sltiev, &c. The People of the Gentiles, which sit in darkness. Camerarius. 16. "The people which sat in darkness." Sat, remained, abode, was immersed. See Xenoph. vol. v. c. 13. ". 'Eviau]ov xaQrjjwivw ai/6ga)Va)'" and Aristophanes's fine line in his Irene, 'H raro?U£ yaq coxoKutra, xav crtv — to (pcug vjutcoi/] Place a comma at aura), to shew that oncog, which follows, does not answer to it; but that this is a consequence of the preceding comparison, as wo one putteth a candle under a bushel; so see that you let your light shine, &c. Not as our English version, let your light so shine, that they may see, &c. 17. 13 roog nrpo^ijras] The law and the prophets. So likewise the La- tins, Viig. iEn. vi. 769, pariter pietate vel armis. Gosset. 18. TO-ags'A07], &c] The sense is, Till the end of the world not a single tittle of the whole Law, moral, judicial, and ceremonial, shall pass away unfulfilled. The moral Law cannot be set aside, till raracsAS^ h ovpuvog xou yj yij: the judicial, and ceremonial, shall not till ra-avla yivrjlai, all things they were designed for be brought about, accomplished, or fulfilled; which could not have been done, without my coming; and therefore ye may believe me when I say, that / came rather to fulfill than to destroy. Why could they not be fulfilled without our Saviour's coming? Because God had declared, by Daniel, ch. ix. 26*, that the Messiah shall be cut off"* and that the people, of the Prince that shall come, shall destroy the City and the Sanctuary ; that is, the judicial and ceremonial La.ws. Mark- land. 19. xai htiatji ouro> roog av^pwTroog, lAa^jo-lo^ u. r. X.] Perhaps owrai should be omitted, as in the Cambridge MS. and ovrog be inserted before e\aXt) oorcog, see Schlosser Vin- dicationes N. T. locorum, p. 4- Professor Schulz. 21. epps'Orj] This word, in these writings, always implies more than barely it hath been said; namely, of something as spoken from God, or by his order : whence it appears that roig ap%uloig signifieth to (not by) the Antients, or those of old. Markland. 22. og §' av stiry MwpY] It seems odd that when the Jews had been just before reprimanded for calling any one Raka, a Syriac term of reproach, they should here be warned against calling him jxwpe, thou fool, as more aggravating. There is not that scale in the crime as in the punishment. Nay, ^cops in Greek does not signify so much as Raka in Syriac: and therefore should not be interpreted at all, any more than Raka; or at least should not be interpreted by the Greek word pu§e, thou fool. It is pro- perly Syriac; and comes from the Hebrew miQ, which signifies rebel* lious, stubborn, apostate, Deut. xxi. lS, 20, Numb. xx. 10, Psa. xxviii. 23. Sykes, Connexion of Natural and Revealed Religion, ch. xiv. p. 426*. — This observation is certainly just: and yet the Syriac interpreter did not take the word in this sense: for though he retains Raka untranslated, yet he renders Moreh by a word that signifies Fool. Dr. Owen. Ibid, ixcoqs] The Jews call every irreligious man, principally Atheist, ^03. Ps. xiv. 1, Deut. xxxii. 21,. Job ii. 10. Professor Schulz. Ibid, svo^ps e9aAp>u£ l««o\|/-v)^." See notam Gaulmini in locum. Weston. 32. ]u,o*^a«r9at] Instead of ^(nywrhai several MSS. have iJ.oi%su()r l vai, agreeably to Thomas Magister's distinction, Mojp/aroa 6 dvr t p' fxoip/eJilai Ss 7j ywvTj. But St. Mark, x. 12, useth pj^arat in like manner of the woman. Markland. Ibid, og lav a7roA£Aup.l^v yu^o-fi] The article ttjv seems wanting: whoever shall marry the divorced. But see Matt, xxvii. 15, Mark xv. 16". Piscator. Ibid, rsoovsiag] Perhaps zsrovripiag. Confer Gotting. Gel. Anzeigen (the literary news-paper of Gottingen), 1758, part V. Prof. Schulz. 32, 33- /xoi^arai. naXtv yxouo-ais] Perhaps better ^oiyjirai vsaXiv, on the other hand committeth adultery. See iv. 7. Markland. 34. \m o/xoVat oXajf • jxtjts, &c] Read without any distinction after oXcog, it not bemg a precept against swearing at all, but against swearing at any time by heaven or earth; for the Law directs, Deut. vi. 13, thou shalt swear by his name. Jarchi, on Joel, observes, that the Jews, when they meant what they swore, would say, as the Lord llveth; when they had a latent meaning, would swear by heaven. Against this practice the pre- cept is here directed. D. Heinsius. But see Salmas. de Fcenore Trapezi- tico, p. 270. The passage in Jarchi, on Hosea iv. 15, on which this in- terpretation is founded, is wrong understood by Heinsius ; as is observed by Graevius, Obs. Phil. & Hist. c. iv. 34; and see this interpretation further exposed by Salmasius. — However, though D. Heinsius's comment is wrong, his punctuation is right. Swear not at all by Heaven, &c. The word /xrj'rs before Iv t«> ouoavui might have been omitted, as being merely put-in because [J.r\rs h ry jjj follows. See instances of the like redundance 2 Thess. ii. 2, 1 Tim. i. 7, Rev. vii. 1 and 3; in which last place p]Ve is omitted before r^v yrjv. — That our Lord meant only in common conversa- tion appears from ver. 37. Markland. Ibid. Moldenhauer and Heumann are of the opinion of Dan. Heinsius, Exerc. p. 27, quoted above. Professor Schulz. 35. prjTe e\g 'IffoeroAvjxa] The change of the preposition here from Iv to slg is very remarkable; and yet, considering the sentiment of the Jews, k very 66 CONJECTURES ON THE NEW TESTAMENT. very necessary. For it was a maxim among them, that, to make the oath valid, they were to look towards Jerusalem at the same time that they swore by it. Qui dicit per Hierosolymam, nil dicit, nisi intento animo voverit Hierosolymam versus. Tosaph. ad Nedar. 1. Dr. Owen. 36*. j\suxi]v t\ ^i"haivav zsoiijo-ai] Read "Kevxrjv fisXaivav z&oiijo-ai, cannot make one white hair black. Chrysost. and one MS. of Beza. Dr. ManGEY. — Or ft/av Tpi%ct [fJtiAawav] Ksvxtjv, rj [Xsux^v] juAaivav zsoii\o-ai, cannot make one black hair white, or white hair black. Dr. Parry, in MS. 37. Aoyos yjacov, va\ val- o5 ot>] Disjoin each reduplication by an in- terrogation. Do you in speech affirm any thing? vou; let it be sincerely val. Do you deny any thing? ot5; let it be ou, with truth. Erasmus. 39. jx^ avluflrjvai rS 7&ovv}f>to, aKX' befits o~s pcario-m, &c] I would trans- late it, not to oppose or resist the injurious person, and distinguish in this manner after ra> ra-ot/Tjpo), to shew more clearly the connexion between that part and the three instances which follow, and to prevent the misunder- standing of the version, resist not evil; which, if taken as a general pre- cept, as I believe it often is, cannot be true. Markland. Ibid. pownVsj] pcarlfo. Curcellaeus. 40. oLtyss aoVa> xa) to IpaTiov] In Justin Martyr more emphatically, •$ xa) to iixoLTiov, even thy cloak also. 44. crpocsy^efrQe uiizp twv lirfipsa^ovlaiv ujutas] The doctrine of universal charity and forgiveness was unknown to the world before Christ, in theory or practice. The remonstrance of Theano of Agraulos is worthy of re- mark. When the priests of Attica were ordered to curse Alcibiades, she alone refused, from conviction of its being incompatible with the nature of her office. " fyao-xoucav eu%wv ou xalapwv 'Upziav ysfovsmt." Plutarch, vol, II. p. 29, edit. 4to. Weston. Ibid. " Do good to them that hate you.". KaAeos zsoisIts tov$ (jlhtouvIus J/jt-aj. Thus Thucyd. "Tli/ /3a]l£ understand /xo'vov, which is expressed in the following verse. And so Luke vi. 32, 33. Dr. Owen. 47- e a * ST. MATTHEW, CHAPTER V. 67 47. sa.it ounrao-yo-Qe rov§ Qfoo-jg wpoj/J The Vulgate, fratres vestros: whence Erasmus, Stephens, Beza, read aSsA^oyj, against the testimony, as they own, of all the Greek MSS. — [Mill, Bengelius, and Wetstein, have found in Greek MSS. aZs^oug in place of rn'xouj. This reading has been therefore admitted into the edition of the New Testament of Geneva; and Wetstein takes it to be the true reading, and shews that a^sX^ouj makes a good sense, whatsoever meaning you may give to this word. Professor Schulz.] Ibid, ouroi vroiouo-iv] Perhaps rouro. Vulg. Jioc. Bois. — MSS. to auro. 48. "Be you therefore perfect;" that is, in love, as your Father is perfect. Love your enemies and persecutors, as well as your friends. Let your love be universal, as your Father's is, whose sun shines on the just and the unjust with equal warmth. Thus St. Luke : " Be ye there- fore merciful as your Father also is merciful," who concludes his parallel place with this precept. Weston. CHAPTER VI. 1. sXsTjjaoerovi)!/] Some MSS. of the old Itala, according to Blan- chini, translate it justitiam vestram; and consequently they read, as some MSS. (tixouocrvvrjV. Beza supposes this to be the true reading, which some Fathers have followed ; but Erasmus Schmid has refuted it. Pro- fessor Schulz. 2, &c. Since the first verse of this chapter runs in the plural number, perhaps ver. 2, 3, 4, 5, 6, should run plurally too; as the fifth verse does now, according to one Greek copy and the Latin version. ?Jyco ijx*v, ver. 2 and 5, seems to indicate the same. But abrupt changes of num- bers and persons are frequent in the Gospels. Dr. Owen. 2. " Do not sound a trumpet." Do not court the glory of men by an affected ostentation, like the man in iElian's Various History, who did not display the picture he had to shew, "IIpiv rj SAAHirKTHN ra-apso-l^'o-a/o, *a» 7!7po(rsTa^sv auriS to zsapop^Tixov £[X7rvsv, "tra- ditur neci ;" but how can that be said of the righteous, who was to flourish as a branch? Weston. 4. 07TO)£ ■>] SV TCO XOMlfllX), XOU ttUTOg CtTTO^WOsij Or aTToSoJCT'*], Sub. 6Va)£, and that thy father — may reward thee. Dr. Man gey. Ibid, aurog as-oSoKJ-si] The pronoun, as here and in other places of the New Testament, is often redundant in the best Greek authors, and parti- cularly in the writings of Xenophon; the omission therefore of the word auras in several MSS. seems to be wrong. But see ver. 18. .Dr. Owen. 5. or j $iAouo-jv] The Vulgate qui, which read oi. Beza. 7. aienrsp ol sQvixal] As the heathens do. What have heathens to do in a discourse leveled against the Pharisees? Read therefore inroxpiral, ac- cording to the Barbarinian Collection. Dr. Owen. 9, 10. ayiaa-^rjTw to ovoy.a. 37e] Be not therefore solicitous; which Luke (xii. 29) expressed by pq. £jj1s?ts: whence it might seem that £V]1e»v signifies to seek with concern : for, otherwise, simply to seek these things, one would think, cannot be blameable either in us or the heathens, eiriffleiv (in the next verse) still increases the blame: vii. 7, ^VjIsits, seek carefully. But it does not always signify so, if it does here. Markland. 32. ILauflet yap touto. to. sQj/tj eirigrjlsf] This should be in a parenthesis: Luke xii. 30. Markland. Ibid. oTSs yag 6 zsu\r\p J/xaJf, 6 ougaviog, ori, &c] So I think it should be distinguished here, and several times before ; and in all places of the like kind, where the Article is repeated before the Adjective; because, in all such places, the repetition of the Article is emphatical, and expresses something that would not have been expressed so strongly had the Article been omitted, which answers once for all. So chap. v. 29, But if thine eye, thy right eye, cause thee to offend, &c. ei Z\ 6 o Tip pirpip xou Tuoi'ov at xe Sy'v^ai." s. 350. Weston. 4— tf, ^2 CONJECTURES ON THE NEW TESTAMENT. 4. >j §oxo$] the beam. This seems to be a proverb. Markland. 6. prjtgaxnv u[xa.$] Perhaps here, and in Mark ix. l8, it should be read pd^wo-iv oju.a^, lest they [the Swine] trample them under their feet, and, turning again, tear you. Bois. — Perhaps the place, ill pointed at first, was afterwards corrupted, and for Jjxas we should read 'Tpeis, joining it to the next verse — 'YMEI2J aWsirs xou, &c. He ins his. — As the words now stand, no doubt but that trampling under foot belongs to the swine, and the rending to the dogs. So tov TYAON xou xwtpov xou XaXsTv xou BAEIIEIN, Matt. xii. 22; and see Philem. 5, and Heb. x. 33, 34. Ham- mond. — [According to Hammond's explication, it is s-n-dvohos, or uv oLvfywiros] Observe the emphasis of the words. jDr.OwEN. 12. Uuvla out/] This verse ill agrees with the context; and, if compared with Luke vi. 30, 31, should be placed after chap. v. 42. Dr. Mangey. 14. "On (flsurj 7) bt&wj] Many copies read Tt tflsv^ etuAij, which Wet- stein follows. Now this reading seems to have been adopted by those who were offended at one on, ver. 13, so closely followed by another on, ver. 14. And yet, if we read T/ (flsvy, one would expect it Tj AE 8u'ju.as, xa\ eyivilo Qdog. Mar kl and. Ibid. exaQapttrQr) adroiti y "ki-7rpa~\ This, as Bp. Pearce well observes, is a very unusual phrase. The person, and not the disease, is every where ■else said to be cleansed. He would therefore read sxaQapl, command by word, ver. 16. Ej7rs7i> is to say with effect, as Matt. iv. 3. Luke ix. 54. and elsewhere. See Luke vii. 7. where it is printed bops 'Koyio. Markland. — Ao'yoi/, or Aoya), is here emphatical, and answers to ~kiy(o, ver. 9. Z)r. Owen. Read Xoym. This reading is in several MSS. and Translations. For this reason Bengel, in his edition, Wetstein, p. 346*. Van Mastricht, Not. Crit. p. 3. Michaelis, Tractatus de var. Lect. N. T. pp. 11, 35, 39. take this to be the true reading. But Isocrates, de Permutat. p. 762. agrees with the common text. Professor Schulz. Ibid.] " Under authority." I too am a man in commission. I know how to obey, and how to command. Weston. 9. cLv^payirog sifAi viro e^oixrlav, %%a)V bi? spaulov (f]pdli(ora.s~\ Some, Chry- sostom observes, place a comma at eljuu, and take it out at e%ov.zvog. Perhaps it should be read eljxi 'Ell* e^oixrlav, or e^ooiriwv, I am a man in power. 1 . Because it is not sub- joined, for I say, but and / say to this man, Go, &c. 2. And imme- diately is added having soldiers under me, explaining what he meant by being in power. Theodoret. — But the Greek should then have been "OTI xayw £%a> (fl^oDuoTas, &c. Maldonat. — Commentators, by not at- tending to the force of the words, have raised here needless difficulties. The passage is right, and conveys this plain meaning: "I am a man, and a subordinate officer, yet having soldiers under me, I say to one person, Go, &c. And if I, a man, and subordinate in commission, can do so much by my own orders, how easy is it for Thee, who hast absolute power, to command my servant to be^ healed by a word's speaking !'' Dr. Owen. Ibid. Kat yap lyio av^coTog slfxi t/7ro s^outrlav, s^cov, &c] The argument of the Centurion and the opposition of the words might seem stronger if pointed thus : xou yot,o syw oiv$ga)7r6g s\y.i, u7ro I^ouitIolv, s^aw, &c. for I am but a man, under authority, having however soldiers under me; and yet I say to one, Go, and he goeth, &c. ; that is, I, though no more than a common man, and under the authority too of men, am obeyed by those who are under my command : how much more canst Thou be obeyed in whatsoever Thou commandest? He argues a minori admajus. This, I L 2 confess. 76' CONJECTURES ON THE NEW TESTAMENT. confess, is not certain: but it looks as if this emphasis ought to be laid upon uvbpw7ros, and that the Centurion meant it so (see St. Jerom upon ver. 5.) because this sense greatly enhances the faith of the Centurion. There seems to be the same emphasis and opposition chap. vii. 9.: "H rig es, which our Version follows. See ch. xii. 25. Dr. Owen. 6. "Iva Ss eltirJTe] The same as 'AAA', iW elSrjrs ; concerning which el- liptical expression see on John xiv. 31, in whom it frequently occurreth. Markland. Ibid. "Iva Ss eihrjrs — tots \iysi\ For tots read to,ts or to'Ss "kiyei, But that ye may know the Son of Man hath power — he saith this to the sick of the palsy. S. Petit. Obs. Continue the interrogation through ver. 5, to a[j.af\iag ver. 6*, and let Tots "ksysi begin the 7th, as the words of the Evangelist: Whether is it easier to say, Thy sins be forgiven thee, or, Arise, and walk; but that ye may know that the Son of Man hath power to forgive sins? 7. He then saith, &c. Knatchbull. — Before 'Eys^sig oipou troy is to be understood Sot "hiya>, which is expressed in Mark ii. 10, and Luke v. 24; then tots Asys» is parenthetical, as our English Version, and the common edd. But that ye may know, &c. — (he then saith) I say unto thee, Arise, and walk. Hombergius. Knatchbull's explication has been refuted by Alberti Obs. pp. 6a, 502. Clemens Alex. Pffidag. l.i. c. 2, p. 81, b. has perhaps had another reading. Professor Schulz. Ibid, 78 CONJECTURES ON THE NEW TESTAMENT. Ibid. To forgive sins;" that is, to remove temporal condemnation ; which St. John and St. Paul tell us is inflicted for sin in certain cases. " Behold, you are now whole, sin no more, lest a worse thing befall thee." John v. 14. Cor. i. 1.1. 29. 30. " For this cause many are sick." Weston. 8. lOau'jaao-av] The Vulgate and Hilary have timuerunt, whence it ap- pears some copies read l^a^^crav, the antient /x [a] being much like a. Erasmus. Several MSS. have e^o€^rjaA7] apyovli, &c the dumb man spake, and the multitudes marvelled, saying, It hath never been seen in this manner in Israel (nothing like this was ever seen among the Jews) ; but the Pharisees said, He casteth out the Devils, &c. This makes the opposition between the behaviour of the multitudes and that of the Pharisees more clear. See ch. xii. 23, 24. where the Pharisees So CONJECTURES ON THE NEW TESTAMENT. Pharisees are again alarmed at the words of the people, and again make the same foolish objection. It may be observed, that the word e9au/Aas, for N7N Syr. el^rj, or x, ' Aoixov s\o-oljtrjO~iu' Schol. zr%ov, which would have been of the Jews, and false; see Mark ix. 31. Luke ix. 44. Markland, b 19 — 21 incl. might be a parenthesis. Professor Schulz. 23. "You shall not have gone over." This is a very good translation. The original is, you shall not have finished the cities; ou pg TeXeorfle rag nroXsig, i. e. 6%bv elg left out, as is not unusual. See Bos, and particularly Markland, ad Supplices, v. 1142. tfwja-au rov AUav, id est, bbov e)g Plu- tonem. Weston.. 25. 'Apxelov no fxa^j], r lva yivylai cog $3d(rxa7^og wjtov, xa) b SouXog cog I xu^iog] Vulgate, as the construction seems to require, xa) TQi AOYA12*, scil. apxslov. Beza, and two MSS. 25. "Beelzebub." The Prince of Demons, the same with Baal-peor, Lord of generation, or Priapus. Selden tells us he did not understand what Beelzebub meant. See Selden de Diis Syris, " fateor cum Origine me omnino latere." He has been supposed to be a god of flies, from his name in Hebrew; but then Ahaziah would not have consulted him on ac- count of his being childless, or for any other malady, since it is not to be supposed that a fly-catching god had the gift of prescience. But Beelzebub is derived from Baal-zebub, Dominus, Priapus, who was carried in pro- cession in Egypt and Greece. See Herodotus, Diodorus, and Athenaeus, lib. v. p. 201. Consult Castelli Lex. in voce lit, zab, zabub, zebub. membrum virile campus fertilis; and read Sculteti Exercitat. Evangel. cap. lvii. p. 483. Critici Sacri, v. 7. — Ahaziah. Joseph calls him airaig, childless. Antiq. b. ix. p. 475- Ed. Opt. c. ii. Weston. 20. Ovjfi 8uo (flpouQla aa-crapiou tsaaheiTai, xa) Iv e£ avTiovJ The Inter- rogation should be at zsioKeirai ; then follows xa), et tamen. Markland. Ibid. ST. MATTHEW, CHAPTER X. 83 Ibid. ra-so-sTrat st) r^v yr\v~\ Clem. Horn. Orig. and Chrysostom inter- pret s\g tt\v zoay'tia.. From' whence, possibly, it was at first written orayqj/, and afterwards the first syllable of so rare a word being dropt, it remained y^y. Bengel. — But Anthol. iii. 24. 1. vuu. EIS TAN ayXips]s auruiu; and xii. 12. nOSQj ouv 8»a- (psptj av9§ft)7ro£ zspoSdrov; and Luke vii. 24. HO%Q,i [uaXKav vpsis hia^ipsls rwv zsslswaiv; I since see Theophylact has admitted this reading into his text. Marhland, on Lys. xxx. p. 600. col. 1, 2. So ed. Compl. and Castalio, longe passeribus antecellitis vos. Ibid. Read ra-oAAoJ tflpouQlwv. See what Schlosser has objected against this reading in Vindicat. N. Feeder, locor. p. 10. Professor Schulz. 42. ■tyoxqou] per ellipsin; as in Latin, " Perfundit gelida." Hor. This was the least favour that was shewn, and what was granted universally to a proverb ; and yet so little toleration had the Jews, according to Juvenal, that they would not give a cup of cold water to any but a Jew: " Qusesitum ad fontem solos deducere Verpos." Juv. Sat. xiv. ver. 103. Consult Ludeke, p. 12. Halae 1777. The Dervises (Mahometan Monks) offer cold water to the traveller in the Desarts. Weston. CHAPTER XL* 3. nrpo(rhoxwy.su{] Are we to expect? Markland. — It is the Indicative present, according to some: put for the future, according to others: the second future, says Schmidius: Rather, the Subjunctive present for In- m 2 dicative 84 CONJECTURES ON THE NEW TESTAMENT. dicative future; which is an elegant construction, and frequently used by the noblest writers. See Luke vii. 19. Dr. Owen. 5. " Receive their. sight:" inaccurate version of ava%7.iirauopou, yrfi avQiva §ope~\v, Toup in Suidam, voce UlOrivog, Par. III. p. 55. 11. 6 dl [xixporegog] And so Luke vii. 28: where the comparative de- gree stands for the superlative. In like manner Xenophon: xswg oi $av7.6- repoi exelvwv, quomodo illorum vilissimi nobiscum pugnare velint? Cy- rop. lib. iv. p. 187. ed. Hutch. Consult Anacr. Od. xlvi. 3. See Matth. xviii. 1. and 1 Cor. xiii. 13. Dr. Owen. Ibid. 6 til [Mxporspog ev Ty fiao-i7.ela. x. r. 7..] Place a comma after y.ixp6- repog, and translate, who is less than John (as yet), in the kingdom of heaven. ■ ST. MATTHEW, CHAPTER XL 85 heaven is greater than he. The sense is clear. Though ye have not seen a greater prophet than John, yet a less than he, as to his mission, is greater by being a minister of the Gospel. Bp. Barrington. Ibid. pixpnrepog~] Emond Maclot puts after this word a stop, in his Histoire du N. T. Paris, 1712, 4to, and thus expresses the sense of this passage: "que celui, qui au sentiment des Phariseens est plus petit, que Jean Baptiste, est dans le Royaume des cieux, et veritablement plus grand." Professor Schulz. 12. rj @oun\sia. rcSv ovpoLviov fiia.§£lai] By this expression, which has been so variously interpreted, I understand that such were the obstruc- tions, such the persecutions attending an open profession of the kingdom of heaven, or the gospel, that none but men of determined resolution de- clared their belief. Pindar Pyth. i. 8l. xa\ (riy aur^v] And violent persons (publicans, harlots) catch at it with eagerness, Luke vii. 29. Markland. Ibid. " Suffereth violence." Men thrust themselves into the kingdom of heaven, and insist upon becoming Christians, whether they are quali- fied or not. They do not believe that Elias is come in John, though in, virtue and in spirit he be that very prophet, and though he reprove and command with the same severity and the same authority that Elias ever did. Weston. 13. TxrpotprJTai xa) 6 vopog emg 'Icoavvou] Uncertain whether with a comma at 6 voy.og, or 'Imdvvoti. All the prophets and the law predicted the Mes- siah until John; so connecting it with ver. 12. Or, All the prophets until John prophesied^ but did not shew Christ present ; so connecting it with ver. 11. Piscator. 1J. 'HyX^7oV Eurip. Troad. 673. avufxris iig %vyo» «a9sV1a/x£j/. Orest. I33O. Weston. Ibid. Clemens Alex. Protr. p. 75, reads thus this verse: b yap £uJoVfwu Xpytflog, xa) Qoprw /xou skaQpov lSs] Others read /xe/gov. Collate Lamb. Bos to Matt. xi. 9. and Gottfr. Olearius, upon this passage. Professor Schulz. 14. Oi %l &a.puraioi 3 &c] If the present order of the words be retained, there must be a comma placed both before and after s&Mleg. — But transpose; for the following, which is the order of three MSS. seems pre- ferable, viz. egexflovlej 8* oi Qctpurauoi, &c. See Mar. iii. 6. Dr. Owen. Ibid. Oi 8s NOM12j auYow. Maldon. — Or read x avopuli aurou. Drus.. Par. Sacr. 24. "By Beelzebub" observe, by the prince of the devils; now the ivjlafpog, or fly-catcher, was an inferior divinity, such as Apollo erpj/Osuj, and of course was so called from his occupation or employment, and was as different from the prince of the devils as Apollo a-^ivbsug from Apollo. Weston. 29. $7} destructive gold; summi materiem mali. Hor. Od. lib. iii. 24. xai zsolov ayjpy\iu, from the size of his throat, in which a man might stand upright. See the Universal History, vol. iv. Weston. 41, 42. tatT^sIov 'Iwva. — %oXo[j.d>vlog] scil. crXsToy [ri]. And so Luke vii. 26. zTsourtroTspov [ViJ ; as likewise in other places. Dr. Owen. CHAPTER XIII. 3. "In parables;" rather, in comparisons, or in similes, or by compa- rison. See Mark iv. 30. Weston. 8. "Good ground," ryv yyv ttjv xa.7^v, the good ground. Thus in St. Mark, iv. 7. Read the tract Henrici Stephani on the conformity of the Greek and French Articles, and perhaps you will discover that they are not always emphatical in either language. Matthew omits the article sometimes where Mark adds it. Compare x. 1. vi. 7. Weston. Ibid. " Some an hundred." In St. Mark iv. 8, 20. in two places the climax is reversed, as in Horace after Pindar: Quern virum aut heroa, lyra, vel acri Tibia sumis celebrare Clio? Quem Deum? In Pindar it is, Tlva 0sov, rlv "Hgcoa, Tiva 8* ''Avftpa, KsXa&jja-o/xev ; Olymp. 2. Weston. 11. "On v[uv bsbolcii yvwvat\ "On here does not signify because; but what the Latins express by nempe; we, by viz. It should not be expressed in the version. Markland. — This Grotius supposes to be an Hebraism: but Xenophon has the like phrase. v^Jiv /xev ya% SiSolou JxxojxtVai tcu£ av- hqag. Cyr. Exp. lib. vi. p. 487. ed. Hutch. 8vo. Dr. Owen. 12. "Whosoever hath not;" that is, whosoever hath not more than he began with, shall lose his original stock, or talent. Thus Theognis the favourite of Socrates, ver. 36*. : 'EcQXaJv jxgv yag car eo"8Xa ju,aQij<7ea», 7)V 8s naxolcn Su/xjx»^9%, a7ro7\Si$ xa) tov eovla voov. N2 By S3 CONJECTURES ON THE NEW TESTAMENT. By conversing with the wise you may improve your understanding ; but by associating with fools you will lose the little sense you were in possession of. Weston. 14. 'jSXsVoi/Jes j3Ag\|/e?e] Such forms of speech Vorstius and Gataker suppose to be derived from the Hebrew. So they may; but they are also used by the purest Attic writers. Thus Xenophon, cts/Qojv — eirei/xei/] Understand tva, as Mark vi. 25. &sao> Iva. ju.o» foog, &c. Arrian Diss. Epict. ii. 1Q. ti oZv; 9-eAeJs agfa>/xsQa rsQe. Markland. .32. [mxootsoov for jLuxgoValov ; and /xsT^ov for piyuflov. So 1 Cor. xiii. 13. Dr. Owen. S3- "Which a woman." Women in some countries in Europe follow the plough, and do the work of men. In Algiers and Tunis they grind the corn. Weston. 35. foot, -rot) zjoofr'iTou] In some copies it was antiently read foot. 'H Achilles, and yet he calls him brother. Frater erat, fraterna peto. See Ovid. Metam. xiii. 36. ■ fratres Telamon- Peleusque fuerunt, ver. 151. Weston*. CHAPTER XIV, 2. Outo's k'<$7]£, &c] All from these words, as far as eQa-^av aurl in the middle of the twelfth verse, is to be placed in a parenthesis, as Theo- phylact has well observed, whose words are these: Tt ctTr^iysiXav tu> 'Irji>, vid. Sozomen. lib. vi. c. 2. is the natal day or anni- versary of the earthquake at Alexandria. Consult Ammonius De Dif- ferentiis Verborum. Weston. 10. "And he sent and beheaded." Kal 6 [tXv ts-ipj/as outeths rov <&?oxpi\av. Plutarch, crspj TcatSaJv a.y(oyrjg. There is an instance of this summary kind of execution for the gratification of a favourite (which Lardner wished to find), in the Life of Cato the Censor, " Ilpoa-sra^s tov rpa^Xov a7roso\}/a*." Plutarch. 4to. p. 349. See Lardner, p. 14. Credibility of the Gospel His- tory, ed. 1730. Weston. 13. B7£^7), elliptically for h tse^y bh(S: it should have been translated, not, on foot, but, by land. For it stands here, as in many other authors, opposed to h ctWoj, going by sea. Dr. Owen. Ibid. Tlegy, on foot, by land. Eurip. Iphig. inTaur. 884. Tlorspov xala xipcrov, ov%) vat, 'AAAa ctoScov f>»7ra. We$TON. 1 r " 15* «>£& ST. MATTHEW, CHAPTER XIV. 95 15. woo. rfSs vraprfhhsv'~\ i. e. the day is far spent. Raphel. not. Polyb.-— Or, it is time to dismiss the people. Ylotpip-^sa-^ai, adesse, as Acts xxiv. 7. Luke xii. 37. Jos. 'AJceoo-. v. 8. 1. Luc. Nigrin. p. 3.5. Liu. ult. ed. Graev. Isocr. Archid. init. & De Pace, p. 32. ed. Genev. Demosth. Hapa.—ps, connecting raTv xkoLo-iJ.a.roov 'huo^sxa. xofylvoug with zsT^osig, and they tooli up the remainder, twelve bashets full of fragments; which is the softer construction, though the other is mostly followed. Beza. 25. Telaoly] Ss $tAa;of] In the fourth watch of the night — reckoning after the Roman manner: for the Jews divided the night into three watches only. Dr. Owen. 2,6. " Spirit," Qav\aa-[i.a., in Luke TLvsZ^cx.. The Pharisees believed in the existence of spirits clad in human forms. The spectre of Achilles appears twice in the Hecuba of Euripides, and is called ai/7ao-p.a. ver. 95—390. See also ver. 54. Weston. 33. 'A"hrfiwg ©sou ulog e?.] Our version here makes but little difference (though there is a great one in the original) between this confession and that famous one of Peter's, ch. xvi. 16\ Here it is barely a.Krfiwg ©sou ulog si, which is no higher an acknowledgement than the heathen centurion and the soldiers made at the crucifixion, Matt, xxvii. 54. akrfiiog @=ou vlog r t v ovrog. But Peter's confession was much fuller: Xv ei 'O Xqitflog, 'O vug TOT ©sou TOT %(5vlog, Thou art the Christ, the Son of the one God, the living God. In the English translation, indeed, the centurion and his pagan soldiers say, Truly this was the Son of God. More than this could not have been expected from followers of Christ; but heathen sol- diers (unless inspired, which is not said) could not mean more than Truly, this man was a son of a God. Theophylact hath observed upon that place of chap. xvi. ou yao stirs, %v el 6 ~Kptq>e\r)ix£vog. Dr. CiOSSET. 14. " If the blind." This must be the case when the blind lead the way. 01 yap fi^sirovlsg roig ruT7jcrav] still required or demanded, as they did before, xii. 38. where it was the Scribes and Pharisees; though enrepoSiouo is frequently put for spoSlaay. Markland. 2. sTttsv auroT^*] In Luke xii. 54- it is rol$ o-ghoig, because the Pharisees and Sadducees were mixed with the o-ghoi. So Luke xx. 9. a parable is spoken, -nsplg rlv 'ha.ov but in Matt. xxi. S3- the same parable is spoken to the ap-^i-^Hs and the z&gs"I?>£ scflrjxorwv, some standing here] i. e. here present (meaning John) now alive; without any regard to the posture they might be in at that time. So our Saviour is represented sometimes as standing, sometimes as sitting at the right hand of God: that is, being; and that is all, I believe, which is meant Acts vii. 56". where St. Stephen says, that he sees the heavens opened, and the son of man standing at the right hand of God. Thus Acts xxvi. 14. St. Paul says, that himself and his companions all fell to the ground; but chap. ix. 7. he says, in his account of the same story, that the men who journeyed with him (el£] F. tag to $>wg CEAHNHC, bright as the light of the Moon. The contraction C, being put for the whole word, might be omitted, from its being the same letter with which the last word J0£A7](rav] A like expression is used in the same sense by Xenophon, Cyropaed. lib. ii. p. 59. D. where an eagle having caught an hare, aTrsvefxwv btv\ Ao'e)g, as in other editions, is without precedent: doth he not leave the ninety and nine, and go upon the mountains, and seek that v)hkh is gone astray? H. Steph. Pref. to ed. of N. T. 1576. Beza, Isaac Ca- saubon, Schmidius. — With the Syriac, connect it with afysig, which Luke XV. 4. expresses by xalaXeiVei — h rfi ep^ip, xa\ ZTOpsuslai liri to obroAcoAo^. Grotius, Erasmus. 22. Ou X04 CONJECTURES ON THE NEW TESTAMENT. 22. Ou "Keyai (ra. Isocrates ad Demonicum, apud Barth. ad Claudium, p. 65. Weston. 28. oi axohoubrpavllg [J.01, h rrj zsa"hiFyeve avioAi. "#. ver. 36*2. Cum ST. MATTHEW, CHAPTER XX. 107 Cum zephyris, si concedes, & hirundine prima. Hor. In order to find corresponding phrases to the prose of Oriental writers in European languages, you must not unfrequently have recourse to the Poets. Weston. 2. t^v ijjuigav, elliptically, for xala. or ei£ ri\u ijjuipav — -for the day. Dr. Owen. 3. " Idle," oLgJobg; that is, unhired, idle for want of work. "For those too serve, who only stand and wait." Weston. 11. " Good man of the house;" master of the house. Weston. 12. \ua» dipav !7roi7jj/7j£ ro-apaysj] Qu. on 6 'I^cou^ zzapayei. Markland. CHAPTER XXI. 3- epslrs on Kupioj cuiTwv yjpiiav sp^st* evQewg 8s caroslav s^st] It is uncertain whether the construc- tion be, 6 Ku'pjog auTaiv, or, s^si %%s{a.v atiraJi/. The former will signify the proprietor of them wants them: which will take off the objection of in- justice; for the Proprietor of all things hath an indisputable right to any thing; nor ought injustice to have been objected in this case, because the taking-away the asses was in the owner's consent; and volenti non Jit in- juria. There is the same construction Luke xix. 33. ot Ku'piot auroo; and Acts xvi. 19. o\ Kvgtoi auV%. If the latter position of the word olutwv be preferred, it will be an allusion to the angaria, or pressing any thing for the service of the Emperor (6 Ky'gio$, Acts xxv. 26). or some great officer of the state. See Apuleius Miles, lib. ix. p. 205. and Pricaeus's note there. Joseph us, ST. MATTHEW, CHAPTER XXT. 109 Josephus, Antiq. Jud. xiii. 2. p. 560. ed. Oxon. Arrian. Dissert. Til. 26. and Grotins on Matt. v. 41. But the first, I believe, is true. Markland. Ibid, su^scog Ss a.7ro\qv ovov, and Luke xix. 30. speaks of the foal only, on which no one had sat. The article r-^v, at ver. 7, has been added; and for IttLvio aurwv in the same verse we should read lirkvoi aurov. Schultetus, Exercit 1. ii. c. 83. Homhergius, Par. Sacr. — T^v at ver. 7 may be retained; they brought both, though he sate on one. For eVava> auriSv is said for sVaveo Ivog £% auraiv, as of fAoBrjla), Matt. xxvi. 8. for etg sx rmv [xaQtfdov Xyjcrlaj, xxvii. 44« for s\g sx Taiv^ycflaiy. Ibid. " Sitting upon an ass, and a colt the foal of an ass." These are the words nearly of Zechariah, and no doubt may be understood to mean riding upon an ass, which was a colt, the foal of an ass. But St. Matthew cannot be so construed, who mentions two distinct animals; and as he was present at this triumph of humility, we are sure that both he and the Prophet speak of an ass, and her foal, and that our Saviour rode upon one, and that the othe™ went before. When the Disciples had brought the ass, and the colt, they put their cloaths on the colt, and set Jesus on the cloaths. 'Eko-vcd avrcSv is put for irravai aurou, the plural for the singular, as in Gen. viii. 4. Judges xii. 7. and Matthew xxvii. 44. "the thieves," for one of the thieves. The colt was onlv used, but the ass was ordered to be brought with the colt, " quia matrem sequi solitus tanto facilius accederet." See Michaelis, Bibl. He- braic. Weston, 7. In no CONJECTURES ON THE NEW TESTAMENT. 7. In place of eTavco auraiv read s7ca.V(o aJro'v. [Albert! Observ. p. 119, is agai >st this supposition, as also Heumann, ad h. 1.] Prof. Schulz. 9. sdXofriixivog s^o^evog h ovo/xa7i Kug/ou] Insert a comma at epx'fxevog, that h oi/ojaah Kug/00 may be connected with suT^oF^ivog, Blessed in the name of the Lord is he that comes. Romberg. Par. Sacr. 11. This verse should probably be distinguished thus: This is Jesus the prophet, who is of Nazareth of Galilee. Each article of it is emphatical. By 6 zxpo(pr,Tr)s, the or that prophet, they might mean him whom God had promised them by Moses, Deuteron. xviii. 15. This is he (the 6 vrpofyrprfi) whom they expected, John i. 2J. of whom the multitude said (John vi. 14.) This is of a truth, that prophet (6 zjpoip^rrjs) who is to come (0 ip%6- lUBVog) into the world — who is of Nazareth, 6 dbro Na^agsr: which was a surprising thing to the people of Jerusalem, that any thing good should come from Nazareth, John i. 47. — Of Galilee: this increased the sur- prise, that a prophet should come out of that Galilee, which never pro- duced a prophet, John vii. 52. These were incredible things to the ge- nerality ; but the multitude who came with him out of the country were persuaded of the truth of them, ver. 9. Markland. 13. vpiig 8s ccotov eYojvjorcOe opei Tour. xvpis] An anonymous author in Wolflus, Curae Philol. for 'EyM proposes "Ayco, I go; as Matt. xxvi. 46. and John vi. 7. iyslgscrfte, a-ywiJ.su. But so Isai. vi. 8, 'I8oi» e/m s'ijuu, 'l8ou sydo, Gen. xxxvii. 13. And Acts ix. 10. Luke i. 38. Markland. 32. 'Movies, scil. tovto: as well supplied by our English version. Dr. Owen. 33. "Planted a vineyard," &c. The Jews are the vineyard; the law is the hedge; the winepress the altar; and the tower the temple. Weston. 36. (jovTvoug TsKelovas twv 7spdtv, Iv roig ovpavdig' rsavlsg 8s u[xsi$, a8=X<]W l(fls. Had they been thus published at first, it would have been looked on by many as a very injudicious and rash thing to have changed them into the form in which they now stand. For, first, SiboLo-xofaog is more proper than xafty\- ytfys, which in the same sentence, with the same word, is repeated, ver. 10. — Then ~Xpioao-~t yocxga seems to be brought hither from Luke xx. 47- and Mark xii. 40. who read, with the verb, KA1 trrpo^a*ap%p7} a.TroarlsX'Ka)] It is not clear with what this is to be connected: Dr. Clarke, reading ver. 33 in a parenthesis, connects it with 32. Ye Jill up the measure of your fathers, therefore I send you prophets to instruct you, but, &c. — Doddridge joins it to ver. S3- vr(. 'Yju.ol£ i^po^rjrag, xa) cotfywg, xa) y palpal s7g' Aordov a7roxlevsire, xa) tflavpajtrsle. Markland. 35. vlou Bapa^/ou] It seems not improbable that these words were added by some injudicious transcriber, who was unacquainted with the story of Barachias, the son of Jehoiada; and knew only that of Zacharias, the lesser prophet, the son 'of Barachias. This conjecture is corroborated by the omission of these words in the parallel place of St. Luke xi. 47 — 51. Besides, it is likely that Barachias, the son of Jehoiada, is meant by our Saviour in the passage under consideration, from the instance being so peculiarly apposite ; for he was the last prophet slain by the Nation, viz. the King and the People: and the place where he was slain agrees with the history of Zacharias, the son of Jehoiada; 2 Chron. xxiv. 17 — 22. See Credibility of the Gospel History, vol. II. ch. vi. Bp. Barrington. — The Zacharias here meant, Bp. Pearce supposes to be the Father of John the Baptist. See Com. in loc. J. N. . Ibid. See Mill. Pfaff de var. N.T. Lectionibus, p. 236. Professor Schulz. 36. raura nravla] cupola, may be understood: it is expressed in Euri- pides, Iph. Taur. ver/73. Markland. 37. zspog aurrjV,~] Here auT7}V is put for trsaulriv, in the first person; and that, not by an Hebraism, but according to the Attic form. Thus Plato, znroTepip dv paXhov s7ri]ps7rois aurov re xa) to. asaurou; utri potius te et tua committeres? 'Epacrl. vel Amat. § 5. ed. Forster. Dr. Owen. Ibid. opvi$ to. vwrtriu lotu]%] Eurip. Hercules furens, ver. 72:: oug u7ro7rlspovg- %cd£(d vsoircrovg opvig (6g u(^sipiv"r\. See Isaiah. "As hovering birds." Weston. Ibid, avr^v. The Editions of Erasmus, Basil, Beylinger, Geneva Erasmus Schmid, Mill, and Stock, read with a spiritus asper, auV^v. See K.6cher's Analecta, ad h. 1. Professor Schulz.. CHAPTER 118 CONJECTURES ON THE NEW TESTAMENT. CHAPTER XXIV. 1 . eTopeuelo oaro too Upoo.~\ Beza supplieth, et egressus Jesus e templo, abibat. Some MSS. actually read so: xa) e^s^wv 6 ^lrpoog dbro too Upoo, eTopeoslo. Bengel approves it, in Gnomo, p. 134. Professor Schulz. 2. ot> fthiirsle, x. r. X.;] Perhaps better imperatively, Do not behold with admiration all these things. As Mark xiii. 2. to the same sense: Seest thou these great buildings? Homberg. Olear. Obs. Sacr. p. 6*51. In this sense, p>] /SxsVele. Ibid. Martius, Theophyiactus, Vulg. Strab. Erang. Ebton. Casaubonus Not. ad h. 1. and Erasmus Schmid. leave out the 06, which is wanting in five MSS. perused by Beza. See also Mill, Bengelius, Wetstein. Professor Schulz. 6*. bpSLrs p Srpoei ay lot] Place the parenthesis before sg in place of £(flwg. Professor Schulz. 17. T« ST. MATTHEW, CHAPTER XXIV. 119 17. t« ijxarja awTou] Better perhaps to \\xamw a&Tod, according to se- yeral MSS. and some Editions. But ra j/xarja used, John xiii. 4. as if singular, for a cloak or upper garment. Dr. Owen. 22. 8»ot 8s toug exhsxlobg ao7.o^co^y]o-oviai al 7)^xspai sxalvai.'j The passage of Ezekiel, xiv. 18. concerning Noah, Daniel, and Job, is well known. The Heathens had partly got this notion. Maximus Tyrius, Dissert, xi. ed. Lond. at the end; to yap xaTJtv h av^pcoiriv^ $v ®eao pela elftaihcov, i. e. juteJa NAOT e&ooKwv: unless it should be read /xsla sI&oXsjW, as 1 Cor. viii. 10. — The expression to (xipog auTou Srstrii may perhaps be taken out of Psalm xlix. in the LXX. ver. 18. fi.s)a i*.oi%wy rrp ftsplha. SaiVojxei/ fJt/>j7ro5e, or (rx£7fliov ^urprols, or \wiprols, forsitan. Either way, 8e follows naturally. — The negative ou is inserted before prprble in the Mont- fort MS. Br. Owen. 14. wtrirep yap avbpcoiros aTro&q/xewi/ lxaLhe o-v^ttoq-iov. See Casaub. p. 3S3, Notis. Weston. 46*. sig xoKouriv ouojviov] Perhaps e\g xdHa)e otj — crao-^a yivelai,'] A colon after ylvslaf because on is not to be understood in the second member of the sentence. Ye know that after two days is the feast of the passover: and the Son of man is be- trayed; not ye know that the Son of man is betrayed. Boisius, Schmidius. 3. "Palace;" that is, the hall, mfaty, where justice was administered, as in Westminster-hall, which was the palace of the king. Hence palais in French means a court of justice. Weston. 6\A ST. MATTHEW, CHAPTER XXVI. 123 6. A parenthesis should be extended from this verse to the end of the 13th. Bp. Barrington. — Mr. Markland has added this parenthesis in his copy, and also includes ver. 11. in another parenthesis. J. N. 6 — 16\ (Tou 8s T*]jo"ous>, tov AeyojAS- vov Xpjpwa.g 'AirafW rff7\ouli}(rai 73oii)to~\ Our Saviour does not here pray to his Father, as some think, that his death might be dispensed with; but only that the sorrow, depression, and anguish, he was then labouring under, might be removed. Compare Heb. v. 7. Dr. Owen. — This is generally interpreted of our Saviour's praying that he might not die. God forbid it should be so, when he knew, and had al- ways declared, that he came into the world on purpose to die. The mis- take has been owing to interpreters not distinguishing between rn-ol^piov, which is in this place, and /3a7rh zjole Aifso-Q' ST ev xo[tolht\ Tough' evvrJTpiav. WESTON. 47. jui)a \Ka^a.ipcov xcu %ohw>v\ F. £uo-1coy, with swords and spears. John xviii. 5. jiceJa Xa/x7raoW xa) OIIA12N. Dr. Mangey. But so Ap- pian, B. C. p. 613. pa&ioug xa) £uAa to. ev yeqa\ t&v uTrt)pzTiov. Joseph. B. J. 1. v. 3- 1- i;uhoig ts ave%t\v zraio^evoi xa) o-3-Jjpcp. 50. e' olg jWjf of lovlsg' ut quas ab causas mit- terentur, &c. Cyrop. lib. viii. p. 149. ed. Hutch. 8vo. Xen. Mem. Socr. ST. MATTHEW, CHAPTER XXVL 127 l. De Legibus. 67. Tors hviiflua-av] oj Kb before eppdyrtfrav plainly indicates that of p\v are elliptically wanting before kv&flwrav. And so again, Mark xiii. 28. and Luke ix. 19. compared with Matt. xvi. 14. Dr. Owen. 68. n^o- 128 CONJECTURES ON THE NEW TESTAMENT. 68. Hpo$>vJTsu c/ApiiTcx.1 &.fvonrjv,. " My soul shall prefer strangling." Weston. 8. Aio kxkrfir)\ This verse should be in a parenthesis, that the pro- phecy, ver. Q, 10. may be connected with the fact recorded ver. 6 and 7. Dr. Owen. 9. $ia , 'Isgejjuoi/j The passage cited being in Zech. xi. 13. perhaps the Evangelist wrote only $ta. too ro-pocpTjrou. Or the abbreviation ZOT has been mistaken for IOT. Beza. — Bp. Hall says, in his Difficult Passages of Scripture Explained, he had seen it thus abbreviated in a very old MS. But Wetstein assures us no such abbreviation is to be found: "Illud testari possum, talia compendia [scil. 'Ipiov pro Ispsptou, Zglou pro Z«- yctplou, hu) pro xaipip, caro'hois pro dwro should be understood to precede. For in questions in- dignant, such as this, the particle yag exhibits a reason for something understood, which the speaker in his hurry had not mentioned. Another example of the same kind occurs again, Acts xix. 35. Dr. Owen. 3-2. i^Fyapeuerav] What if we read yyapsucrav, a word formed from the Chaldee and Syriac *0N, which signifies to hire. Hesychius has "Ayapos* y% ti Txpurlovleg' 'Ayctppela, SouXe/a. And likewise "AFyapog, e%ya.rr\g, ux^pir^g; which should possibly be * Ay otpog. But Mark xv. 21. confirms the old reading. D. Heinsius. 33. ToAfoOa] Corruptly for ToT^fo^a, the latter X being omitted, as the Syriac leaves out the former A, writing it Gagultha. Beza, Caninius.-— The X is omitted agreeably to that age, as Babel for Balbel, &c. Drusius, Ibid, ST. MATTHEW, CHAPTER XXVH. 131 Ibid, og Icrlt T^eyo^BVog xpccvloo tokos'] I believe y^eyopevos is owing to the foregoing teyo[t.svov, and that it was originally o$ e has seldom an accusative of the person, perhaps it should be pvcrdo-ftco vuv, s\ S-eAe*, oujtov. Beza. — But it is clearly taken from Psalm xxii. 8. (Gr. xxi.8.) puo-ao-Ga> ovjtov Zti &ete< auro'v. So xviii. 19. xli. 11. Tobit xiii. 6. Grotius. 44. To <$' aoVo] Elliptically for xala. to ccuto'. similiter, eodem modo; in like manner. And read (uvs'tiifo wfaoy; in like manner the tMeves re- viled him. Dr. Owen, 46. 'Ha*] In Mark it is 'EXcm, which is Syriac. Christ probably used the words of David, which came nearer to the sound of Elias. Beza. — • Rather say, Christ spoke in the mixt dialect, which then prevailed in Judaea, somewhat between Hebrew and Syriac, as another word in this sentence shews pltt? sabac for Ity azab, Grotius. Ibid. o-aS'a^Oav/;] Rather with a x to express the p in "Onpltt). Drusius. 48. Soa/xeov elg s£ avrcov, xa.) 7±ot,£a>v o~7r6Fyov, &c] This place alooe would shew the necessity of comparing all the Evangelists. For this per- son's running, and taking a sponge, &c. was not in the account of our Saviour's saying Eli, Eli, &c. but of his saying / thirst, John xix. 28, which Matthew and Mark have omitted, but have related the Consequent, as if they had told the Antecedent, or the Cause. See on ch. xxvi. 68. Markland. 48. xaXoe/x.a), on a stalk, viz. of hyssop; concerning which see Dr. JUghtfoot, Hor. Heb. on John xix. 29. Markland, 132 CONJECTURES ON THE NEW TESTAMENT. 49- "A<£>££, ffioopsv] The distinction should be omitted after "AQeg, Ivot being understood. "Afysg fra }'oa)/jt,st>: as atyeg Ix&aKco, LukeVi. 42. a£ 8e a-a.^a.Twv is not vesper e sabbati, but post sabbatum, as Plut. in Numa, l-tyk too fiacriTXecos XP° V0U > after the time of the king; and Philostratus, o-i/s rwv Tpw'ixwv, after the Trojan war. See likewise Bos Exercit. and Joseph. Ant. Jud. 1. xvi. c. lo\ Accordingly our Version should be corrected. See also Suidas in %d.G§alov. Ibid. '0\J/s twv o-a&£oLT(ov. After these Sabbaths; for two Sabbaths, Friday and Saturday, fell together in that Passover-week in which our Saviour suffered. Dr. Owen. Ibid. , and Masius, wherever TWV obstructs that reading, would change it into tou, as Luke iv. 16*. xxiv. 1. for it is not natural to use Ku|s/o> aopiov, Exod. xvi. 23. rfj >jjuipa T*i s&oprj, ca66aJa Kvptto ra> 0£(i> po£, i. e. euHms — rMoi/. See Matt. iii. 16. Markland. 34. oJx 7fjuu>7ro';\sis, towns, are villages which had a synagogue in them: ■mo^ai, villages which had none: zs6\ei$, towns girt about with walls. Dr. Lightfoot. — That this is not an exact distinction appears from Josephus, 'AXaxr. iv. 7, § 4, 5, where a xaifxr) has walls, as a tcroX^. Markland. 39. auVfov, e\$ oTi-rjv, &c] For h oto] rfi YaXiXaia, which shews that the stop after uvtujv should be taken away. Markland. CHAPTER ST, MARK, CHAPTER II. w CHAPTER II. 3. rsplg aorov, nra.pot'Xfjl ixoi) $ipavisg,~] Take away the comma after awro'v. And there came to him some bringing one sick of the palsy. "Ep^ovlai, scil. SLvQp(i)7roi, nvig. Markland. 4. a.TTB(f\iya.(rav. ryv tfliyyv] In order to do this, they must have got upon the roof by the staircase on the outside of the house, with which most of the houses in the East were furnished. The Greek and Roman houses also had the same convenience. Antigone, in the Phoenissae, goe* to the top of the house by this staircase: Potter, not understanding this, says the Grecian virgins could not go from room to room without leave ; whereas the truth is 3 that they might not go out of the house without per- mission, and without the attendant first examining if there were any one" in the way: My rig ctoaAJjv sv rpiGto Qavldgelai. But there was no danger of any one's being in the way within doors, or of Antigone's being seen from the upper apartment, to foypzg eXohg slg (JLeidvoiavJ Place a comma at ap,ao\(ohovg, which removes a difficulty some of the Antients conceived from this place, as is observed above on Matt. ix. 13. D. Heinsius. 21. xa) ouMg] After xa) should be a colon, eTjtsv being understood out of ver. 19. And so again at ver. 22, Koc»* OwSsJs fidx^tt. See Matt. xi. 6*. Markland. t 3 Ibid, 140 CONJECTURES ON THE NEW TESTAMENT. Ibid, si 8s [A.?\, aipsi to mT^qiop/x. adrou to xouvov rou ara^atou] Read olutou, and ■crT^^wy.a in the accusative: he takes (or is forced to take) his new supplemental piece from the old. D. Heinsius, Zegerus. — With Dan. Heinsius we read crA^a^a in the accusative; but there wants still some further alteration, the meaning being the reverse of what is here, expressed. He is shewing the detriment which his new robe of righteousness would receive by piecing it out with the thread-bare cloak of Pharisaical super- stition; by which means yilgov o-^lo-^.a. yfoflou, not the rent is made worse, but a worse rent is made; for a hole in a new coat is worse than a hole in an old one. According to this sense we should read here, not si 8s jut/q, alpsi to zjTsrtfioixa, auVou to xaivov row zrraAouou, but si 8s y.r), alpsi to rs'hriqayix.a. awVou ATIO TOT KAINOT, he takes his supplemental piece from the new garment. So Matt. ix. 16, cdqsi to zsr^pcoy-a, uutou cbro too Ipaliov, scil. xaivou. Some one, mistaking the meaning of the parable, wrote in the margin roG araAajot), which afterwards got into the text, and then too xawou was turned into to xaivov. Luke expresses this sense very clearly, C. V. 3°*j Ousels s7ri§X7)[/.a. IjxaJ/oy xaivou siriQaXhsi siri IpaTtov rsa- "KonoV si 8s |u.7j'y £ > * a ' T ° xo " vov ^yj^si, xod, &c. not, the new maketh a rent, as our Version, but he rends even the new, as Castellio, alioqui et novam scinderet, nee veteri quadraret ex nova pittacium. Dr. Parry. Or without a comma at /x^, ver. 21, and ol-ko understood before too nra- Xajou, but if he does not take his new supplemental piece from an old garment, even a worse rent is made, si 8s ju/q algsi to Ts\y\p(ap.a. auYou to xolwov tou TO-aAouou, xou %s7pov o-%lcr[x.a yivslon. JKypke on Luke v. 36*. But Mr. Markland, on Dem. c. Midiam, § ii. p. 39, ed. Taylor, 8vo, 1743, observes, that si 8s ^17, or si 8s [xr]ys, with a comma, is always used ellipti- cally, for si 8s p] OTTQ% EXEI. But if it is not so, that he does not take an old piece of cloth from an old garment, the new piece thatfilleth it up, taketh away from the old, and the rent is made worse. After a negative sentence, it has an affirmative sense, which deceived Wolfius, and Stephens on Plat. Crit. where see Not. Foster, p. 15 1. — Philo the Jew gives the same reason why the Jews were not permitted to wear gar- ments in which there was a mixture of woollen and linen: r] hrix^oWsiot. Sallpov prj^iv a7r£§Jaco/x,eVou t uaAAov *j evaxriv, oVav Sett) xqrjo-frai, p. 499 • e d. Turneb. Markland. 22. Ka»'* ST. MARK, CHAPTER II. 141 22. Kar Ou3sj£ ftuKhsi oivov veov, &c] So, I believe, it should be pointed. etirsv is to be understood (out of ver. 19) after Kai. By the old garment, ver. 21, may be meant the Jewish Church: by the piece of new cloth, any ordinance or injunction of Jesus; in this place, for instance, that of fasting: so that the words, when stript of the allegory, may seem to contain this sense: "Ver. 21. The present established Jewish Church being grown old, and kfybg aJxoXou8?) a stop must be put, and the words xa) ouro rr^g 'lovtiaiag must be joined with verse 8. See Heumann ad h. 1. and Dr. Moldenhauer in Der Erlauterungschwerer Stellen der N. T. p. 140. Professor Schulz. 8. xod ST. MARK, CHAPTER III. 143 8. xa) rsspav rod 'lopoai/ow xa* ol zrep) Tupov — ^xOov] Beza observes that the edd. in general, before his, did not distinguish which of the nomina- tives belonged to rjxoW^o-ai', and which to r^ov : an inaccuracy retained in our English Version. 10. Uo70<.oug yap eQepoursuGsv] This is given as the reason why a small vessel should wait on him, that the people might not crowd or throng him. The argument therefore requires this sense, Because there were great numbers to be cured. Translate it, for he was healing many. What is expressed by eTmr'nflziv aurS here, is hwixHo-bai aunS, Luke v. 1. Dr. Hammond seems to be mistaken in his interpretation of the verb la-»- Trttrlsiv, w r hen he makes it the same as T3pos, Ezek. iii. 14. Jer. x. 21. Job xli. 20. Grotius. — Beza would read Bavs^yeg, fr°ni the Syriac Bane. ButBroughton observes that the Jews to this day pronounce Sheva by oa, as Noabhyim for Nebhyim. Wetstein. 19. Ka! 'ig%ovlou s\g otxov] Connect this with what precedes, ver. 14. He ordained twelve, — and they go home with him-, 'which before they were not used to do. Beza. — Let it begin ver. 20, and connect with what follows: They go into an house, and the multitude comet h together again. Grotius. . Ibid. "And they went- home;" that is, the twelve with our Saviour. Then the crowd cometh together again, and collects in such numbers where Jesus was with his Disciples, that they could not eat bread ; and, when his relations heard of it, they came out to lay hold of him, for the report was that he was mad: and the Scribes who came from Jerusalem also said, he hath Beelzebub, &c. They say the same thing in John x. 20. which shews that \^kAPISAIOI 01 IIEPI aurou e£ffA0oi/ xqulrpou aurov. sT^sfov yot.%- "On egscrJij. And when the Pharisees heard of him, they went to lay hold of him; for they said, he is beside himself. And the Scribes from Jerusalem said, that he hath Beelzebub. Toup, Emend, on Suidas, Par. I. p. 143, 4. — But, would the Pharisees have officiously* secured him, had he been beside himself? (2.) It appears, ver. 31, it was his brethren and mother who sent for him. The obscurity arises from not attending to the sense of the word sAefoj/, which does not denote that his friends said, but absolutely it was reported, as Luke xii. 20. rrjv ^y^'v coy caroulova-iv. Luke vi. 38. jXjWou [M 6 xapyvog,. &c. and translated: as if a man should cast the seed upon the land, and go to sleep : and the seed should rise night and day (i. e. continually), and should sprout, and he lengthened, he knows not how (for the earth spontaneously bringeth forth fruit, first, a blade, then an ear, then full corn in the ear) : but after that the ripe fruit offers itself, immediately he sendeth forth the reaper, because the reaping time is come. The like composition see in Matt. ST. MARK, CHAPTER IV. 147 Matt. xvii. 18. John vii. 25, 26. Acts ii. 3, 4. By xaQsu'Sv) is meant does not concern himself further about it, knowing that Nature will do the business. So dormio among the Latins. Those who are offended at xneopog being fetched from the following part to be the nominative case to iysiprjla.1 are needlessly offended, this composition being very usual in the Scriptures, and in other writers, eyslptfai is rightly said of corn. Markland. 29. orapaSo) is put absolute for zsapaZui euuiov quum se tradiderit fructus. So again, Acts xxvii. 15. i-T&dvleg, scil. auro, meaning the ship; or, aurohg, meaning themselves. See ibid. ver. 43. Dr. Owen. 30. 6/x.oja>(ra)|xsy — 7&a.ga§aXa)[ASV,~j Ed. Compl. 'Op.oicoo-o^.sV — urapocSa." XotJjasv in the future, right. Beza. 31. 'Qg xoxxcp, &c] 'Qg seems to stand here for 6/xota itfl). See Matt, xiii. gl. Luke xiii. 1Q. Note ^txqorepog, the comparative for the super* lative degree. Dr. Owen. Ibid. 'Qg xoxxcp ] They take him, as he was, into the ship. Hammond. — Which would be better EIS to z^oTov, as Mark iv. 5. Read, They take him, just as he was in the ship, i. e. in the condition in which he was: ut erat disjecta capillos. Grotius. — But for this the Greeks say cog el%ev or cog sto%sv. Put a period then at aurov" and let 'Qg fy sv rep ■ar'koicp begin the next verse: they take him with them. When he was in the ship, and other ships ivith him, then arose a great storm, KAI ylvslcti WAa^. Elsnerus. — Or put xai aAAa l\ arAoiapia tfv jtxir auTou in a parenthesis. Markland. 37. xopoLla. e?rs6«AAsv (scil. eauld) eig to mrT^ohv. Dr. Owen. 40. Ti SeiAoj stfls outgo; incog ouxe%ele zricfl iv f\ So Erasmus, Beza, the English Version, fyc. — With a triple interrogation, Valla: Why are you so fearful? zs-cog; How? Have you no faith? — Read ovrco incog jointly, making one interrogation? Is it so that ye have no faith? Revius in Vallarn. Grotius. u 2 CHAPTER 148 CONJECTURES ON THE NEW TESTAMENT. CHAPTER V. 3. ryv xaloiy.Yiw£op,6vov] rov AEAAIMONI2MENON, or rlv AAIMO- NI2J0ENTA, might rather have been expected, as rov E^XHKOTA rov teyeaova' which words being omitted (as they are omitted in many copies), rov §ouy.ovi§o[j.evov may be supposed to be meant, according to the appre- hension of those who came out to look at him. ©stopouo-j here is more than bpcovi or (3X£7rou«rt; as iii. 11. though not always so. Markland. 20. sv ry Aexa7roA£i] Possibly, by a mistake of the Scribe, for «aQ* atojv ej-o'ajv, as it is expressed Luke viii. 39. For the name of the city, according to him, was Gergesa, on the East side of the sea; whereas Decapolis was on the West, as appears from c. viii. 31. Wall, Critical Notes. — But there were several cities named Decapolis, and not all to be placed, with Bochart, in Galilee, as is observed by Reland, in his Pales- tine, p. 203. 23. xou Tsa.qsxixh.si, &c] Three words are inserted by our Translators, without authority from the Greek, to make out the sense of this verse. Distinguish therefore, and read thus: xou -arapsxaKsi ai/rov zsoT^Xa, (T^i-ycov, on to ^uyotrpiov ]w.ou so-^arcog e%si) 'ivol sXBwv S7ri§y aurjj rag -^slqag, oiraog erfoGvj xou %rjal aurov wfc is pig 9J/a«s;] This should be all one sentence: and his brethren, James and Joses, and Simon, and Judas, and his sisters, are they not all like us? wh, nrpog i^dg, here, like us. It is not jxsO' ^.cov. See Matt. xiii. 5j6\ Markland. 4. ovx scrii T&poQrJTris, &c] This seems to have been a proverbial ex- pression. Markland. 5. faiyoig dppaxfloig Iw&sig rag %£§&s] ^. °^ l V ou S dppcodloug — ebepdirewre. Vulg. Castelio. Ibid. " Could there do no mighty work;" translate, "would there," &c. Ou« tj3uW7o. Swvawrfla*. ^sAetv. Hesych. eOeXsv. ISJt/aJo. Weston. 6. e9au^a£e S;a ttji/ ot7n(inxoog-.~\ After auTrjg a comma is necessary: not, the daughter of Herodias coming in; but, her daughter, Herodias, coming in. Markland. 23,. tcog rjpitro'jg Trjg QcuriXslag p.at/J This seems to be a form of speaking, used in any great promise from a king. See Josephus, Ant. Jud. xi. 6. Q. Esther v. 3. 6. vii. 2. Homer, Iliad vii. 193, though without the promise, A(£ks 3s 0! ri^yjg |8a.r/i'] Qu. concerning the Article here: h rm [xvyjjj.£iv in the next verse is, when he came out of the vessel, when he landed. Markland, Dr. Owen. 34 " Not having a shepherd.", Mij 7»olixsva f^ovla. Thus the Arabic Poet published by Pococke. " Take care lest you are fed with camels that have no keeper." See Carmen Tograi. verse 59. Cum camelis sine pastore Vagari permissis. cM^r &° Weston. 37. ha- ST. MARK, CHAPTER VI, 153 37. haxoo-'uov ^vaptwv] By this, from being thus particularly men- tioned, it is probable that it was the whole stock the Apostles had at that time in bank. See John vi. 7. Markland. 40. "In ranks, by hundreds and by fifties;" that is, by a hundred and fifty. One hundred in front and fifty deep, which makes five thousand in fifty rows. — Homer, 0. ver. 55S. II. "There were a thousand fires in the plain, and they sat by them in fifties." Weston. 43. xAaeto)07)s] With a comma only at wva — xadaptgovlct. That xoiQaplgov is faulty seems probable from the variety of readings, xuQaplgcov, xaQapigei, xaQapigeiv; which last may perhaps be defended by fipai a certain house, Markland. - - X2 254? 156 CONJECTURES ON THE NEW TESTAMENT. 25« %$ S *X S ™ 9-uyargjoi/ avrfjs &c] Several MSS. leave out aur%, as redundant; but very improperly: for St. Mark's style is characteristically pleonastic. Dr. Owen. 29. A«a tovtov tov Xoyov, virays] For this word, I say, Go thy way. Stephens, Bengelius, 8$c. — Or {uirays) in a Parenthesis: For this word, the devil is gone out of thy daughter; Go thy way. Grotius. 34. 'Ea9a, and afterwards was made 'Ejjw,£tov Itj^vjIsT; aja»jv &c] Better with two Inter- rogates, What? Doth this wicked generation seek a sign? What is here yevea aurrj, in Matt. xvi. 4. is ysvsa, zjovT}pa xcti /xoj^aA«V- Our Saviour speaks this with indignation. Markland. Ibid. Et 8o9r]Ve1at] EI, say some, for ou : which is indeed the reading of three MSS. But the whole is rather an elliptical form of abjuration. See Heb. iii. 11. Ezekiel xiv. If?. 20. It may be filled up thus: ow /x»j £co, s» §o9?jVe1aj. Dr. Owen. 18. ou fAVTjjutovsJsl?;] Continue this on with what follows, ou p>v)p>vsus7s, ore robs ■srivls aplou$, &c. Do ye not remember, when I brake the five loaves, how many baskets full of fragments ye took up ? As in Matt, xvi. 9. some MSS. the Coptic Version, and R. Steph. ed. 1550. Homberg^ 24. oxt. ST. MARK, CHAPTER VIII. 157 24. oTt oo$ SevSpa hpm Tsspixdlouvlag] Men walking as trees, seems harsh: perhaps, Tsrspiirctlovyla, men, like walking trees. 3. Clericus. — Put cog SivSpa. between commas, I see men, as trees, walking. English Version. — If on signifies nempe, or that is, it is intelligible; otherwise I do not see of what use on and hpa> can be. Markland. 26. efti-r^ tw h rf xto'ja-v)] Redundant. F. EK t% xa>'p]£. Beza. — Sub. oixouvlcov ev rrj Hoopy, Grotius; or rm twv hi rj] xaj'pvj, not of Bethsaida. Markland. 36. avbpcoTov] Heinsius, p. 112, reads rather avftpanrog, which the edi- tion of Frobenius doth, and other editions; and the LXX have the same,. Ps. lxxxix. 22. Professor Schulz. CHAPTER IX. 1. xou e'kefsv — h Suvaju-ef] I wonder why this verse should in some co- pies begin a new chapter, since it adheres to what goes before, as the an- tient Greek copies seem to have designed, and as in Matthew and the Vulgate. Grotius. — These words should not have been separated from the eighth chapter. Markland. 2. jxeS' ^spus ef ] The words, after six days, in Matthew and Mark, and the words, about eight days, in Luke ix. 28. mean, I suppose, the same thing: viz. on the seventh day. Dr. Owen. Ibid, xar 18/av, jiaovouj.] Is not either of these terms sufficient? /xoVouj is wanting in Caesar De Missy's MS. Dr. Owen. 6. ou yap jpSs* t» XaXijcrai] So LXX. in 1 Chron. xii. 32. where some likewise, as well as here, read with a Subjunctive TmT^tji. Ben gel. in Gnom. 7. 0J05 j*ou aycMnjrof] St. Matthew, chap. xvii. 5. and St Peter, 2 Ep. i. 17, have added h m luSoxvjo-a. The omission of these material words by St. Mark renders it probable that he did not write his Gospel by the direction, nor usher it into the world with the approbation, of St. Peter, notwithstanding the Antients say he did. Bp. Pearce in loc. — I doubt the validity of this argument; for though St. Mark has not the words h m ivBoxrio-u in this place, yet he has them, where they seem of equal im- portance, in ch. i. 11. Dr. Owen. 10. rok 153 CONJECTURES ON THE NEW TESTAMENT. 10. rov "hoyov expa.Tr)£ r. xa\ xabwg. Beza. — Read interrogatively: Elias cometh Jirsi , and re- storeth all things : And he added, But how, or in what sense, is it then written of the Son of' man, that he must suffer many things, and be set at nought? Clarke.' — The words seem to belong to the end of ver. 10, questioning what the rising from the dead should, be, and how it is writ- ten of the Son of man, &c. D. Heinsius and Grotius. — But sl-xsv, which precedes, is best supplied here, as in the English Version. 13. Ix^AuQe, xou s7roirjO-av aura? oera Tj'SsX^o-av, xctBwg ysypayflai] Connect eX^XuGe — xaQciog yiy^mflai, it being no where foretold that they would put John to death, or that they would tsoislv ay'raJ oca ^sT^tja-av. D. Heinsius, Hammond, Clarke, &c. — s7roirjo-uv aura) &c. is not spoken of the Scribes; but sVonjo-av means the same as sVoj^Qtj, hath been done, viz. by Herod, Herodias, &,c. that is, they have put him to death. These five words, xa) s7roit]o-av — ij9etoj, may be put in a parenthesis ; but I think they are better as they stand at present, though they have nothing to do with. xahcog yiypouflou lit ovjtov, which words in the common construction should follow iTfflpjQe: it being no where, that I know of, foretold in the Scripture that John would die a violent death. But St. Mark frequently displaces his words. Markland, 12, 13. ST. MARK, CHAPTER IX. 159 12, 13. The text, in its present form, seems to me to be strangely em- barrassed. Let others judge whether it be thus properly reduced: 'O Se axoxpiftsig, sl%£V avlolg' 'tlTvlag (xsv ItJjWV zspaHrov, a7roxaQi]oV This transposition brings St. Mark to a just conformity with St. Matthew, and clears the passage of the foremen- tioned objections. Dr. Owen. 16*. , itauue conare. Phsed. § 2. p. 15S. ed. Forster. We translate aXXa accordingly, Acts x. 20. Dr. Owen. 23- sIttsv aorta- To, ei SiWo-aj ans-lsucrai] F. TI, EI $6va] Eri2 emphatical. You obeyed not my Disci- ples, Now I myself command you. Clarke, Paraphrase. Markland. 28. gi is clear from its signification, when annexed to ourselves, as affording cause for temptation and sin. See ver. 43- Matt. v. 2p, 30. and many other passages. Bp. Barrington. 42, 43, 45, 47. In all these verses, 1 believe, a colon is to be placed after Kai- to shew that it is the word of the Evangelist relating, not of Jesus. See on Matt. xi. 6. Markland. 43. e\$ to zsrvp to atrGstflov] Beza thinks this to be a gloss; but he has been refuted by Jac. Hase Bibl. Fasc. V. Class. I. p. 709. Professor Sciiulz. 47. sWsK^slv sig i"V v ^a<^^Xs/av tou ©eou] The same as sUrs%Qefy e\g tyjv i^wT/V, ver. 43, 45; that is, to become a Christian, or to enter into the profession of Christianity. K.7^povo[j.iiv ^wqv oCuoviov often occurs in the Scriptures, but never elo-sxQ s7v elg ^w^v alcoviov. Dr. Whitby thinks, that in this place of Mark, the kingdom of heaven signifies a future state of happiness. I doubt this, because it cannot be supposed that a person should enter into heaven with one hand, foot, or eye; but he may be supposed to enter into the kingdom of heaven, or the church of Christy in that manner. See all the other places, 14 or 15 in number, in which this expression to enter into the kingdom of heaven is made use of. Markland. 49. Hag yap 7svp\ akio-^crklai''\ Read crag] Clericus, in Art. Crit. supposes this to be an interpolation; but he has been refuted by Jac. Hase, Biblioth. CI. II. Fasc. V. p. 698. Professor Schulz. 19. ju.^ oarotflepfyNjg^ These words are left out in some copies: but as they answer to the tenth commandment (for no one defrauds but because he covets), they ought by all means to be retained. Without them the second table (which was meant to be here entirely comprehended) is im- perfect. Dr. Owen. 21. yyairrpsv auYov, laudavit eum. Vide Psalm Ixxvii. 36*. juxta LXX. Dr. Owen. 25. Euxo7ra>'re§oj> earli] This verse in Beza's copy comes after vef. 23, which leads naturally to the following ver. 24, And the Disciples were astonished at his words. Beza. — Which is likewise confirmed by much greater authorities, Matt. xix. 24. and Luke xviii. 25. Markland. 26. Kcu rig &c] Grotius condemns xa.) in the beginning of an inter- rogative sentence as an Hebraism. But Xenophon proves it to be pure Greek: Ka) rivet. 8^ — 68ov \&ijVa»;] rig, sc. tarXooVioj, what rich man? Markland. 30. !xoe)ov?flwrAa»7rXa] e§^oju,6V7) fiourfyefa — Aa6»o\] These words seem to be an interpolation. The other Evangelists have them not; nor any thing else that answers to them. Dr. Owen. 13. ouoh ST. MARK, CHAPTER XI. 165 13. oo$h aoosu si py <$>u7vka, ot> yap fy xaipb$ ed. 4to. Weston. r Ibid. ST. MARK, CHAPTER XI. 167 Ibid, o'j yap fy xouqog jxei/, 'E£ av9geo7ra>v°] According to the present reading, the sentence is elliptical: therefore supply, it may be dangerous. But several MSS. for !VW.] From Matt. xxii. 32. it may be read, as I had conjectured, oux ecrliv b Seog, @eog vexpdiv, aXka. %wvla>v. The MSS. greatly favour this transposition of Osoj. Heb. xi. 16*, 810 ovx eTrcucr- %uvelai aurobg b 0eog, 0eo£ hnxcOMj~ crso-Qe, in the synagogues ye shall be beaten, as Matt. x. 17. Ed. Steph. Grotius, English Version, and six MSS. — Instead of auroig, Luke has vy.1v, xxi. 13. which comes to much the same sense. Markland. 10. " For a testimony against them," of your inflexibility, and perse- verance in well doing. Weston. 19. "Ecovlou yap ai ^kpai lksiva.% &XnJ/<$] The expression of Propertius (lib. ii, xxii. 26.) is like this : Dissidium vobis proximus annus erit. Markland. 20. 8*a rohg sxXexlovg oug IfeXs'lfalo,] The two last words, ovg slsXs'^aJo, seem to be redundant, and may well be omitted ; nor are they to be found in the parallel place in Matthew. But Mark is pleonastic. See the pre- ceding verse. Dr. Owen. 24. Qu. whether hwasi to fyefyog be not a Latinism, dare lucem, Horat, and ver. 22, in like manner, 8a>Vou Ao r \spsg tag ve$ie, being redundant,, should be omitted. Beza. — Ka), then, as Matt. ix. 10. xxviii. 9. Luke ii. 15. 21. Acts xiv. 22. Rom. v. 12. 1 Cor. xiv. 27. 2 Cor. i. 6. James ii. 4. Markland. — Perhaps §oug — auVou t^v ovo-iav, his substance, &c. (for the parallel place, Matt. xxv. 14, has to, Inrapypfla. uvtov, his goods); and so one of his copies read, says Erasmus, CHAPTER XIV. 3. pvpoo — onAufaMtiff.-] The pouring this costly perfume upon our Saviour seems to have been in honour of his extraordinary character* Princes, / ST. MARK, CHAPTER XIV, 173 Princes, in times of prosperity, were anointed with the most precious and fragrant oils. " For, lo, thine enemies, thine enemies, O Lord, shall perish: but my horn shalt thou exalt; I shall be anointed with green oil (Psalm xcii. 10);" that is, with the finest perfume. The most expensive perfume in use at present in the East (the otter, or odour of roses) is of a green colour, and has a greenish cast. If this be so, it may be thought a sufficient reason: for retaining the word green in our translation of the Psalms, and understanding it literally; and not, as the author of "Ob- servations on Passages of Scripture, vol. ii. p. 204 — 5," proposes to do, metaphorically. Weston. Ibid, vuptiov zxig~] Distinguish after Seepouvopevog, that to Qwg may connect with o-ofxab^evog, which gives an elegance to, the sense, sitting h\j the fire (the light of which betrayed him), warming himself. Vulgate, Erasmus, Markland. Ibid. "By the fire," by the light. Thus Isaiah xliv. 17. Aha, I am warm, I have seen "YIN, the light, that is, the fire. This is a true He- braism, and the passages produced by Raphelius, Pfochenius, and others from Homer, Euripides, Xenophon, and Polybius, by no means disprove it; since they express merely the light of a fire, and not the heat of one. £ G-spvov nru^og. Eurip. Bacchse, 1081. Weston. 69. »j Tsra&icrxr) lSoDo"a auTov tsolT^w, rjp^alo "k£yeiv~\ Read isahiv r)p£a)o Xe* ysiv. The same thing was twice said: but it was another maid who said it, according to Matt. xxvi. .71. Erasmus, Grotius, Markland. Ibid. 73 rarajoWx*) means that same maid, who had told him before, ver. 67, that he was a follower of Jesus : and this manifestly contradicts Matt. xxvi. 71. elftev aoTo> aXXTj. Is there no MS. where the article?] is wanting? Professor Michaelis. — No MS. yet known omit6 the article; nor is it necessary that any should. It is apparent, from their own mode of expression, compared with that of St. John's, that the three first Evangelists never attended to the order of the transaction; their point being only to assure us, that Peter denied our Saviour thrice. Hence it seems to me, that the maid here meant is not the same with her that is mentioned ver. 67, but the principal maid; the maid that stood at the porch, r\ rxaiolcrxri slg to zrpoavhiov, ver. 68 ; or, according to St. John xviii. 17, ij rxratilo-xri v\ ^upcopog. The other seeming contradictions the intelligent reader will easily reconcile. Dr. Owen. 72. «n- ST. MARK, CHAPTER XIV. 177 72. kiri&a'kwv, s«Xats.] If the gloss of Phavorinus, which is mentioned by Dr. Hammond in his note, eTr&aKKco, e7n£Alx«>, rovSs 73 r — xa» oXov to crvvehqtov] oXou tow (ruys6p/ot>, ed. Schmidii. 11. rhv Bapa££av aTroXvc-yi] This was directly contrary to their own law (Numb. xxxv. 30, 31), which says, that the murderer shall be surely put to death; for though that was no law to the Romans, yet it ought to have been sufficient to have hindered the Jews from desiring that it might be set aside. Now this Barabbas was a murderer, Acts iii. 14. Markland. 12. zzroirj(ra) ov Xeysls] Elliptically for zse^i ixeivov ov, &c. So Matt. xxvii. 22, V70ir)(ra} [ctsoj] 'IvjcroOv; or otherwise it must have been rm 'I>jo-ov in the dative case. See Luke vi. 31. Dr. Owen. 13. Tstxhiv, again.'] They had not cried so before; so that zsakiv must signify in answer, viz. to Pilate's question, what will ye then, &c. Markland. 14. Tj yap xaxov sVo/tjo-sv; For what evil hath he done?] The reasoning is right, though it may seem more difficult because of the ellipsis. Thus: Then Pilate said to them, I ought not to crucify him, because he hath done no harm. And so in Matt, xxvii. 23. 1 Sam. xxvi. 18, wherefore doth my Lord thus pursue his servant? for what evil have I done? i. e, my Lord hath no reason thus to pursue his servant, because I have done no harm. The Interrogation is a Negative, which is very frequent in all writers. See John vii. 41. where the reasoning is the same, and the same omission in our Version: as again, Acts viii. 31. Markland, 25. i)V 8s (jooot, rplrr^] That it may agree with John xix. 14, read sxlr], the numeral g- having been changed into F. Hieron. in Psa. lxxviL — Ra- ther correct John by Mark. Pfaffius, Var. Lect. p. 157. — Though not wanting in any MS. yet I suspect the genuineness of this verse. It is out of place, and disturbs the order of the narration. At any rate, it should be included in a parenthesis. But see note on John xix. 15. Dr. Owen. Ibid. (Spa Tpirt), xai eve\ ST. MARK, CHAPTER XV, 179 £«]tj, (utmost the sixth hour, suppose a quarter before twelve. So that it might be called either r^Vrj, or toce) exit]. Markland. 3l! e[i.7ral§ov)sg zrgbg ctAAvjAouj] Rather, ejuwra/^ovTsp, zr^og aWr^oug — stefov, said among themselves. Beza, English Version. Ibid, la-jlbv oj Suvalai o-aJo-aj.] Or, interrogatively: Cannot he save himself? Beza, Piscator, H. Stephens, Bengelius. 34. 'O Qeog ju-ou,] This expression seems to be used or proper when mention is made of God as good or kind, Rom, i. 8. rip 0sa> jj.ou. where see Theophylact, Heb. xi. lo\ 1 Cor. i. 4. John xx. 17. Theophylact, ad 2 Cor. xii. 21. Markland. 36. \iyaiv "A4>s7e-] Here the text is scarce sense. It seems to have been mutilated and corrupted. I am inclined to believe, that St. Mark at first agreed with St. Matthew, xxvii. 49. and consequently that he wrote oi Ss Xonroi sT^efav. "Atyeg. Nor are there wanting MSS. to support and il- lustrate this conjecture. For Cod. Colb. 4705. has 01 Vs. Xonro) eXsfov: and instead of afyels, more than twenty MSS. read &$sg. Dr. Owen. 43. 'lco(rrj.9ev be read 'Ex9a>v, and xai be placed before ro?^ricrag: but with les3 change we may begin a a 2 a paren- 180 CONJECTURES ON THE NEW TESTAMENT. a parenthesis after o£ (««) aurog yv srgoo-Ss^o'aevos rr t v Bounce lav rev 0so$) ToX^c-as, — Joseph of Arimathcea came, who (himself also waited for the kingdom of God) boldly went in to Pilate, Markland, — 'ExBcav is the reading of above 30 MSS. Dr. Owen. Ibid, yrrja-alo to ST. MARK, CHAPTER XVI. 1S1 13, vi yao r]v ■ xaipss arvMDV should have been placed after fadsy si apa. - So xvi. 4. r,v yap .'] Some MSS. place a point of interroga- tion here. Do you seek Jesus of Nazareth who ivas crucified? He is risen. Wetstein. Ibid. "Be not affrighted;" rather, "Be not greatly astonished" M^ sxQu[A.Geia.vepaj(iy, &c. Dr. Owen. Ibid, roig evhxa] They are called ol hlsxct, though there were only ten of them; for Thomas was not there, John xx. 24. See 1 Cor. xv. 5> where they are called The Twelve, though at that time in reality no more than Ten. Markland. Ibid. ava,xsipevoig~\ As they sat at table, or lay on their couches. Pro- bably supper was over, because he asked them, Have ye here any thing to eat? Luke xxiv. 41 ; and they gave him a piece of a broiled fish, &c. the remains perhaps of a supper. Had they been yet eating, there would have been no need to have asked that question. Markland. 19. IxSicrsv \x Ssfiaw too 0soO.] In Psalm ex. ver. 1, is this prophecy concerning Christ: The Lord hath said unto my Lord, Sit thou at my right hand, &c. St. Mark here makes use of the words of this prophecy, to shew that it was now fulfilled by Jesus's ascension. The same reason is to be given for this expression in those other places of the N, T, where it occurs. Markland, ST. Sa\ LUKE, CHAFFER I. *$ ST. LUKE CHAPTER I. 1, 2. llPArMATGN, xabwg auroVlat xa\ umjperai, &c] I believe the comma should be taken away after ■cspaS^a.riav, and put after auro'/fjar for the construction is, of things which have been fully proved and believed in the manner they who from the beginning were eye-witnesses of them, and ministers of the doctrine, have delivered to us. Auro^ai relates to TsrpafpdTwv, as uirypirou does to Xoyov; for it would be absurd to say ctw- T07rloti too Ao'you. MarkLAND. 2. oJ obr o\pyj\s auToVlou, xa\ uTrypsrui, &e.]| This description seems to mean Matthew. Dr. Lightfoot says that these Auto7tIou and "TirtiptTou were the twelve Apostles, the severity Disciples, and others, who made up the number of the 120 mentioned Acts i. 15. Markland. 3. srapjxoXou&jxo]* avaiQev xsdo~iv axpi&ogJ] Put the comma, as the Louvain MS. reads, after tstomtiv, that axp^wg may be connected with ypdtyat: It seemed good to me — to write exactly in detail to you, O Theophilus. J. Cloppenburg, collat. cum Lud. De Dieu, and Valla to the same sense. So Dion. Halicarn. at the beginning likewise of his His- tory: oXi/a, xa) ow8s aura 8te£, ou&s AKPIB122, aXX* ex rwv •Vflu^ovW axo\jo-y.ovr(ov SYN0EINAI, compiled neither with care nor accuracy, but from common reports. Ibid. 0socp»Xe] Epiphanius reads this as an appellative. 4. to the end. This is, without doubt, an interpolation. In account of chronology it breaks off the thread of the history, and contains several evident proofs of ignorance, superstition, and imposture. It seems to be taken from Pseudo Matthaeus, and still much more interpolated. Morgan, in a Letter to Dr. Lardner, which is printed in his Life. Lardner has refuted this supposition, ibid. p. 30. Professor Schulz. 18. xcflct t» (scil. cn-jjAeToy) yvwa-o^ixi tooto; ex quonam signo hoc sciam? Dr. Owen. 27. u*~ i84 " CONJECTURES ON THE NEW TESTAMENT. 27. ja£^i/>j "hoycn would seem to direct. But they for- get that p%t.a is used to denote a fact, as well as a word or speech, as Luc. ii. 51. 8$ passim. 34. tsrwg serial touto ;] rswg %a ow yivnuarxco ;] An anonymous Author of An Attempt to prove a priori that, in Gen. iii. 15, Christ Jesus is particularly foretold, printed 1751, pp. 21—20, observes that many, if not all; the Jews, understood that the Messiah was to be born of a Virgin, without having had knowledge of a man; the Virgin, in con- sequence of such a belief, being betrothed to ft man of the house of David, says, How can this be? eVsi avbpu. ou yivwcrxw, for am I not to know a man? To pass over the harshness of the criticism of making stts) signify FOR, and yivaxrxu rsapa, Kvptoo. Markland. 52. " He hath put down," xahzi'ks. He hath taken away, snatched the mighty from their thrones; well expressed by Seneca, Hercul. CEtaeus, p. 301. edit. Scriver. "Qui regna miseris donat, & celsis rapit." Weston. 55« xahvag sK&i^ars zxpog roug ■ardlipag y viii. 25, Tig oipa. euro's stfit ; and the Vulgate, Quis, putas, puer iste erit? Pricaeus, & Lectiones Bogardi. 69. ev t(£ o'lxa> Aa§}8] In the family of David, not in Bethlehem, as Theophylact interprets it; which would have been iv to-o'asi Aa§io\ which distinction is kept ch. ii. 4. Markland. 70. xaQws eXa.7a](r€ &c] This verse should be in a parenthesis, that (T(a\f\(Aa.v, ver. 71, may be in apposition with xipas o-col^plas, ver. 6*9. Hath raised up a horn of salvation, which is a deliverance from our enemies. Camerarius, Homberg. — Or the sense of sAccatjo-s is, as he promised (see ver. 55) a salvation from our enemies. 73. "Opxov ov wpoo-e] By "Opxov Bos understands xala ooxov. It would be plainer "Opxov, as Theophylact reads, and Vitringa, Obs. Sacr. I. i. ch. vi. pp. 212, 213. But the antecedent is, as not unusuaj, put in the same case with the relative, and the construction of the whole will be thus: 'EN TQ, arojfjerat — xai /xwjo-Q^Vai SjaQ^xTjs — ov opxov wy.oos, by performing the mercy to our fathers, and by remembering his holy covenant, viz. the oath which he sware to Abraham, of granting us to serve without fear. Euthymius, Maldonat, Bengelius, fyc. — Not, with the Vulgate and Erasmus, the oath ivhich he ivould give us; too SouVa< being part of the oath itself, and therefore should begin ver. 74, to remember — the oath which he sware — viz. to give us the power of serving him, &c. Vitringa, ubi supra. — Connect it, rod Souvai r[fMv opxov, to give us the oath which he sware to Abraham our father, viz. Gen. xxii. 18, In thy seed shall all the nations of the earth be blessed. This oath (that is, the subject of it, the Messiah) God is now about to give us, says Zacharias. ILorfo-ai and p.V7)o6o)g £x %siplg without any comma between ; being delivered without the apprehension of danger. He confounds, I think, the double signification of £, fear, neutrally, and terror actively. 'AtfroGwg should have a comma after it, and be connected with Tiulpsueiv, that we, being delivered out of the hands of our enemies, might serve Mm ivithout fear, as Beza, the English Version, &c. 76*. UpQrjTrig v-J/'utIqu x/^Qm'a-?)] ^ has been suspected that the Evan- gelist wrote TJpoSyjriig, prceambulator, from mpaGa.ivco, as oia&j-njs from hiaGalvcu, which the Librarians, not understanding, changed to Ilpo^-rpr^. Schmidius. 78. ha. (mrT^af^va, ixioug] This should not begin a sentence, as in the Edd. but connect with iv u$i R. Bent ley. — F. avaloXr) a£ {aJ/o-jj e-nrifyoLvai, the nominative before the infinitive, instead of the accusative: By which he hath visited us, that the day-spring from on high might appear to those that sat in darkness. Homberg. — A nominative before an infinitive, Jensius (Lect. Lucian. lib. i. c. 7. p. 70) says is not allowable, unless it refers to the •nominative of the preceding verb: 'Eyou which it was finished, as is evident from the first and last census ST. LUKE, CHAPTER II. 189 census mentioned in it. The first when Agrippa was consul with Aug. VI. in which Dio, l.liii. p. 496*, says, rug a.7roypa

ri; but leaves us in the dark why Cyrenius should now be governor of Syria. The whole pro- bably is a gloss added by some unskilful transcriber, as, I now find, Bp. Chandler thought, Vindication of the Doctrine of Christianity, vol. ii. p. 436. W. B. 2: K'J- ST. LUKE, CHAPTER II. 191 2. Kvprjvlo'S] F. Kuplvoo, as Jos. Ant. xviii. c. i. & Fasti Rom. Quirimts, and Tac. Annal. ii. 4. Erasmus, Beza, Jac. Gronovius, in Tac. — It was usual for the Greeks to give to Roman proper names the termination in tag, as Pupienus, TlouTrr'viog on Coins. Nautes, Nat/r»o£ in Dion. Halicarn. Coeles Vibenna, Ko/?uo£. Perizon. de Aug. orb. descript. § 30. 7. (c In a manger," in the open air. See Horrei Dissertationem. Ka- rahu^a, supper-room, put for the whole house. See Exod. xv. 13. and iv. 24. where xaiaAypx is an inn or lodgmg-place. Weston. 8. uypa.v7^ouvlsg~] The Vulgate vigilantes, which read therefore aypu—- wrAzg. Maldonat. — aypauAowlsj signifies vigilantes, as the Vulgate trans- lates: Hesych. "Ayoavhoi, ol Iv aypco vuxlsosuovlsg. 'Nvxlspsusiv, aypuTrvsiv. 11. os ecflt 'Kpirflog Kucjoj] These words are very suspicious; perhaps they came hither from the margin. 'Ere^y is, hath been born. Markland. Ibid. The words Ivzsokzi Aa£& must not be joined with the word Kt/- pio$, but with that of £ts%Qi), and consequently after the words o-wlrjp and KupK>£. Pratje in the Bremish, Bibliotheque, vol. V. p. 971. Professor Schulz. 13. ahovvlcov — xcti teyov\(ov,~] scil. a.Fyi7\(ov, implied in the preceding words arlpaliag oupavioo. Dr. Owen. 14. ev v-fy'ufloig 0saT] Some read with a colon at b-fy'ufloig* Glory in the highest: because peace is made between God and Man. Dan.Heinsius. — Or, Glory to God on high and on earth Peace among men is the good will of God. Mosheim. — Or, since his good will is manifested towards men, i. e. Iv av$pa)7roig siSox/a at/rot) l 'AIIOAY'EIS rou SouAo'v trou, AetriroloL, xaia to prj^a. o-ou, h EI'PH'NH; for so, perhaps, it should be distinguished. The sense is, Lord, dost thou now intend to dismiss thy servant in peace, ac- cording to thy promise ? See ver. 26. Hence, I suppose, this word is taken into our solemn benediction at the dismission of the congregation, The peace of God, which passeth all understanding, &c. Markland. Ibid, airokitsig for anoXvosig : which is very usual. I had noted that in the will of Lycon, in Diog. Laert. 1. v. p. 3.48, ed. Casaub. a7roAuv,] Or, <&d5g, s\g a.7roxa\wfyiv, edvwv, A light of the Gentiles, to the manifestation of the mercy of God. Or, perhaps, s\$ 'ANAKA'AY'PIN sBvtSv, to removing the vail from the Gentiles, 2 Cor. iii. 15. Pricccus. — F. uyuXhlal "With a comma; not in a state of widowhood fourscore years, but a widow, fourscore years old. Grotius. 38. KurpooG-iv h 'lspov(rcih7j[x] Perhaps Kurpuxnv 'ISPAJTA, redemption to Israel, as it is ch. iv. 21. Piscator, Zegerus, R.Simon, Markland. — Connect lv Isgoyo-aX^jx with araayrpa\r~\ *lZ6v\sg is ol Ihovlsg, when they saw him, the article oj being- understood from the foregoing verse, which should be divided only by a comma from this verse ; for those who saw him might more probably be said ex7r2.uyrjvou, than his Parents. Markland. 48. xou TXQog aurov ■»} \xf\Tf\p aurou e?7rs] An unusual position of the words. Perhaps 'etnr'e is out of its proper place; and it should be, xa\ ehre Tjspog avrov 73 pj' T, 3? auVou* Tsxvov. Markland. — So read Codd. Ephrem. Cantab. Reuchlin. and the Vulgate. Dr. Owen. Ibid. 6 vralrjp xa) avQpaj7roig~] This seems to have been a common form of speech, as xxiv. 19. Suvalog Iv 'ipfcp xa) T^oyvo, and that which fol- lows, evavltov rou @eou, xa) TsravTog too Xaou. So in Josephus, Ant. Jud. VI. xi. 1. ogeoi/ yap tou Aaut^yjv vsapa rm Q$(S, xa) zsapa roig o^Xotg sd'ioxi- pnwla. Beza mentions a MS. in which r(hixia is placed first before tro &c. a comma should be put after sup^xa^sv, and after 'Iijo-ouj/, which without the article signifies one Jesus; for Philip here speaks of him as of one of whom he knew little more than the name. But the His- torian, when he comes to speak of him, soon gives him his title, 6 'In] reo-crapdxovla ypsQag. — But it may be so. understood, without such addition. 5. eftei^ev ST. LUKE, CHAPTER IV. 199 5, eSsjfsv — su ,] Distinguish, eurip^s, xdla. to slw&og auT'Z h tv ■jj.asoa (raGGaTtov; he went into the synagogue, as he ivas wont on the sabbath-day to do. Theophylact, Bengelius. Ibid. Iv T-fj r\^.ipa T&y o-aGGaTcovJ Read tou o~a€Sdlwv, indeclinable, to denote the sabbath-day ; o-o&Gaia denoting the days of the week. Jos. Scali<(er, and Masius. 18. ou svsxsv *XP l(T ^ P* suaiysAi'9aAjw,oit£ tvQawv, e^ayayslv ix heo-fjuov 3s8sjx=vou£. It is certain Ambrose 200 CONJECTURES ON THE NEW TESTAMENT. Ambrose leaves out the passage, as doea Eusebius in libris onrobsigecog, though he cites the verse five or six times. Beza, Drusius, Par. Sacr. 2,5. a>? iysvslo Xiju-o^] F. wtfls iyivslo, &c. so that there was a great famine, &c. for the famine was the effect of the want of rain. Bp. Pearce, Com. in loc. ■ 26*. el pq for aAAa; and so ver. 27, and Matt. xii. 4. On the contrary, aXka for s\ [tri, Matt. xx. 23. So nisi for sed often in Cicero. Markland. 30. hie"hha>v Zia. ju,eVou aurwv, £7rops6slo. Kai] This verse, with a comma only between, should be connected with the following. Aia seems to be put for ex, as gWopeuoju-svou ha er]o/xa]o£, Matt. iv. 4. — This in Acts xvii. 33. is e^xOev ex ^icroo aurwv, the very same that is meant here. It does not appear that there was any thing miraculous in this ; and so Tertullian thought, adv. Marcion. 1. iv. c. 8. p. 41 8. Markland. 36*. Tig 7.oyog ourog, on ev i£oui/] So Xenophon, Cyrop. lib. i. p. 21. Ai^aiv ssrausla*; where the participle is elegantly put for the infinitive. See also Matt. xi. l. Lukevii. 45- Acts v. 42, &c. Dr. Owen. 13. 0£Aa>, xaGapiVQTjh] This seems to be as strong an instance of the sublime as that more noted one in Genesis, Let there be light ; and there was light. It has been taken notice of by others. See Mark i. 41. and the note in Matt. viii. 3. Markland. 14. aurog zjaqrjfyeiT^ev — aAAa — Bsl^ov, x. r. A.] A transition, as in this text, from the indirect or narrative to the direct or positive style, is frequent in the best authors. See Xenoph. Cyrop. lib. i. p. 44, "£L , )J The construction requires this should not be in a parenthesis, as the editions generally have it. That ye may know, he then said to the sick, &c. Piscator, Bengelius. 26. soafluffig eha&sv — xa) eVA^o-Syja-ai/ (po£oAa>i/. Dr. Owen. 30. syofyugov o\ T^a^alsHg aurwv xa) 0! ^agjeraTo*] Perhaps it should be o\ Ypapixalsig KAT' outwv. Beza. — We cannot indeed say syofyvgov aiirdSv: but Ygapy-oQelg aorwv is the Scribes of that place. So aorobg, ver. 17. Matt. xi. 1. xii. Q. Luke iv. 15. Grotius. — If with three MSS. tog-ether with the Vulgate, Syriac, and Coptic Versions, we leave out aormv, the text will be less ambiguous, and more conformable to that of the other Evangelists. Dr. Owen. — Those of them who were Scribes, and the Pharisees; i. e. s| uurwv, as John viii. 7. avapafiltfog u[x &c. But the word eV^ATjjtxa is wanting in so many copies, and so unne- cessary, that it seems to be an eVj£tojpx. The nominative case to o-%t$-i I take to be av^pcoxog, to be fetched out of oufisig, which is avbpmTos ov t as nemo in Latin is often homo non. If to xolivov be the nominative case, then after cp^st is to be understood to isaXtxxov. Markland. 37, 39. Ka< wh)s] Rather, Kou- Ovfc) s &c. See on Matt. xi. 6. Markland. 39. tutiwv Tsakaiov, eubscog &sAe» vioi/'~] A regular Iambic. Markland*. Ibid. After "hzyzi yao supply exa awsarblsiv, ai/ii too, ebro Twog eo-Qletv. Theophrastus, rssp\ 'Axai- fiag, has k-Kcuiiiv for aWfiv airo Tivog, ab aliquo petere. This interpretation is confirmed from the words in ver. 34, nrap' wv starve airohaSfiv, if ye lend to. those of whom ye hope to receive again. Krebsius, Obs. in h. 1. 38. " Bosom ;" into your lap. There is a word on purpose to express this bosom or lap in the Greek language, called fyipa), which Timaeus ex- plains to be %il(i)T/sg pag !)7refa in the fourth verse; and it looks as if it had been so originally, because Jesus ivas going with them (ver. 6), when the centurion sent to him not to come to his house: so that it will read very naturally, on a{~i6g etfliv w (IaOcoj/) ■sraps^si TouTo. Markland. 4. oi^tog e VS eurrfid&av] So most of the copies, and Mill, Bengelius, and Wetstein, read, from the time I came in. But undoubtedly sio-rjhQev, ac- cording to a few MSS. from the time she came in; for she came in after e e Christ, Mo CONJECTURES ON THE NEW TESTAMENT. Christ, ver. 37, as Grotius observes. But Mill says, quanqumn ad sensuni non multum refert, which is truly wonderful. Markland. Ibid. "To kiss my feet." Xovs^si rodrovg [zrodag] xale%ei, zsrepnrAexslou, 39u£si. cfifiGtyT^i v &c] It will be an Hexameter, if we read 'E|tjaQ* 6 zi>o[ietioi, (ruy.7rviyoJilai^ Or, xou, (jtto pep^i/wit raropsuo'|*evo», (rv^Trviy avion, and, stricken through with cares, are choaked; as ST. LUKE, CHAPTER VIII. 211 as Job xxix. 20. xa) to to^ov pou h X s1 ? 1 a uroo zcropsuflou, and my bow is stretched in his hand. — Or, Tzropeuopsvoi for eprofeuo'^i/ot, in merchandising are choahed with cares. Erasmus. — Hopsm^svoi often abounds, connected with any verb, as Matt. ix. 13. xxv. 16*. &c. Grotius. 15. ohivsg lv xoc^oia xoChrj xou aya&f h uxouo-avlzg rhv "Koyov, Jia/l^ouo-j, xcCi xxpirofyopwJo-iv h yTropjvyi.] Mosheim, in the Moral of the Holy Scriptures, part II. p. 77, and partV. p. 138, takes away the two stops after ayaky and "Koyov, and puts one after axouo-avleg : so that the sense is, those who hear the word in an honest and good heart. Professor Schulz. 20. T^syovjcov'j Elliptically, for wro rivcov teyovlwv. Dr. OwEN. 23. a^iiTruaxre] How this word comes to signify he Jell asleep, 1 do not know: a7n//£a> is of a contrary signification. It may be observed that St. Luke often uses words compounded with dbro in a very unusual signifi- cation which perhaps may be Provinciality and an Antiochism. Mark- land. — Though a.q>wFV(ar>j &xifartpntisyJ\ He does not say cwrefiavej/. ok^v^xev, was dying: cfx&avev, was dead. See the notes on Maxirnus Tyrius, ed. Lond. e e 2 Dissert. 212 CONJECTURES ON THE NEW TESTAMENT. Dissert xxiv. p. 698. where this place of Luke is mentioned. So 1 Cor. xv. 31. xatt T)[j.epau a.TroQvrj(r)cu), I am near dying every day of my life. And so ver. 32. oiupiov yaq a.7ro^7j(rxo[xsv, we are liable to death; we may die, to-morrow. When our Version says, she lay a-dying, the word person is understood after dying; as Matt. iv. 2. he was afterwards an hungered, scil. an hungered or hungry person, I suppose. Markland. 47. $i|/a]o (tuTou, &c] Take away the comma after aulou, and leave out the following aulio. She declared before all the people for what cause she had touched him, and how she was instantly healed. Dr. Owen. 52. "And they bewailed her;" that is, literally, They cut themselves on her account. The verb is in the middle voice, sxoVJojflo; and the preposi- tion S*oc is left out before aufyV. See this fully expressed by Luke 23 — 27. » Weston. CHAPTER IX. «?_ 3. MtjSsj/ a»§s]e — juwjts pu&tiovg, (jlvJts Tirvjpav] Osiander for /xrj're would read eJ pq. Take nothing except staves, scrip, &c. 10. e\g tottov s^r)y.ov "sroXscog &c] F. avlixph z$ohsa>g &c £0 a desart place opposite the-city called Bethsaida. See Mark vi. 45- Professor Michaelis. 12. 'A7toAug-ov tov o^Aov,] Theophylact says that this means, heal their infirmities. He does not seem to have considered that Jesus had already (ver. 11) healed them that had need of healing. And so Matt. xiv. 14, 15. He might with more reason have said this upon Matt. xv. 23. cbro- Xuo-ov at>T^v, dismiss her, viz. by healing her daughter. Markland. Ibid. airehftovlsg e\g rag xuxTito xcupag xa) roug par] As he was alone praying, his Disciples were ivith kirn. To prevent the seeming oddness of the expression, it may perhaps be trans- lated, after he had been praying alone, the Disciples were with him ; at least, this seems to be the sense of the place. Whether he came from prayer to them, or they to him, it is not said ; nor is it of much conse- quence. If it can be pointed thus, h tu> tlvou chjtov zs^ocsriyo^ivov, xulcc- p.6mg (ruyrjcrav aurcp ol pabtfa), it will be signified, that the Apostles only, exclusive of the multitudes which usually followed him, were present. However, the following question was asked by him, as they were travel- ling. Perhaps tog e7ra6vrj], Mark ix. 19. who were disputing with the disciples. This would never have been understood, had it not been for the place in Mark; a thing not unusual in the Scriptures. Markland. 48. *Og lav oe^iflai touto to rs-atoiovj F. TOIOTTO to rsaiolov, ivhosoever shall receive such a child, as Matt, xxviii. 5, and the Syriac. Beza, Grotius. 50. xab' 7])xa»v, 07te£ 7]ju.o>V] So in Mark ix. 40. though some read there, as well as here, u/xd5V. — When the speech is of external things, our Lord uses the first person, as, Let us go to the other side. — we go up to Jeru- salem. But when of internal things, he speaks in the second, I ascend to my Father and your Father. Bengelius, Gnomon. 51. Iv rep o-yju,7r>V>5oot;c-0o« rag ^spag rrjg uvciArj-tyscog] If by this is meant his assumption into heaven, how comes it to be said h rcS / ai aroAej£, AtcOtfMyetfDXh &c. Ed. Amstel. 1670. Dr. Owen. Ibid. Collate Matt. xi. 21. above. Professor Schulz. 14. iv ty) xpiosi] Two MSS. omit it, and Bengelius, 18. ix rou ougavoO] from heaven; that is, from the highest pitch of reputation, power, or glory. It is used in the same manner ver. 1 5 ; and "in other Greek and Latin authors. Markland. Ibid, rov Xctlavdv, cog cuflponrriv, ix too ougetvou xssu] All things have been delivered to me by my Father. Not, all power both in heaven and earthy as is said by a learned Commentator, who quotes for it Matt, xxviii. 1 8. which cannot be; for that power was not given to Jesus till after his resurrection. He says here, as he does in many other places, All things that I do, or teach, all my miracles, and all my doctrines, are according to my Father's will and order: I perform nothing of myself. St. John xiv. 10. The words that I speak unto you, J speak not of myself; but the Father ST. LUKE, CHAPTER X. 217 Father who dwellethin me speaketh them: he doth the works. So that place is to be pointed. Again, xii. 49. the Father who hath sent me, he hath given me a charge, ri ilirw, kou ri Aatofo-«), what to say, and what to speak; where ri eftroi, what I am to bid, or command, relates to his miracles; ri y\.aXr)V«>, what I am to speak, or teach, denotes his doc- trine: and in the same manner sIttsiu and 7~.cCM t 7rog airo 'Apifxadalag, Matt, xxvii. 57- Ad^apog a.7ro 3rfiav(ag, John xi. 1. 'Itodvvrjg airo Tio—^a\cov, Joseph, Bell. Jud. ii. 21. It hath been observed, that Trajection of words is fre- quent in St. Luke. So ch. xi. 27. rig yovrj tpwvr^ ex rou o^kov. Markland. 32. eXQaw] This word is evidently redundant; the import of it being contained in the preceding phrase, yMopsvog xdla tw tottov. It should therefore, in conformity with^t'e MSS. and the Vulgate, be left out. Dr. Owen. 32, 33- avInrapyjX^sv. %apa.peiT7)g] It is perhaps scarce worth men- tioning, that in the best editions the v paragogicwn, as it is called, is here retained before the consonant X; by the mistake, I suppose, of one copying from another. — The word av)i7rapi)\()e is used in a very different sense in Sap. Salom. xvi. 10. — : In ver. 33, xolI' aurw may be either xd7 aurov Toirov t as ver. 32, or xdl' aurov au^a>7rov. Markland. 35. 8J0 Irpapia] Two pence is equal to the half shekel of the Law; a price that was to be paid yearly by every one, as a ransom for his life. See Exod. xxx. 12, 13, &c. Dr. Owen. 39. ovjtov.~] Should have a colon after it, not a full stop, because the next verse shews the opposition of the behaviour of Martha to that of Mary. Markland. CHAPTER XL 2. i?^iro rj ftatrfaslot. 0ei/] Read with an interrogation at the end of the verse: Tig e£ uju,aJv e^ej, for el rig ef u/acov, as ver. 11, Ttva Ss for el Se Tiva. Has any of you a friend, and he shall go to him at night — will he that is within say, &c. ? Bois. Ibid, xa) ra vratbia \xou u£i' lp.oy slg tyjv xoit^v eltrfo' and my children are with me in bed:'] I would put a comma after fxciu, and another after Jp.ou, and translate it, and my servants, as well as myself, are in bed; that is, my whole family is gone to-bed. I do not know any instance in the New Testament of ssailiov signifying a servant or slave (jzdig often does) ; but I know that Luke often imitates the best Greek writers, who frequently use this word in that sense ; which here seems almost necessary, pel' epov, as well as myself is common. Matt. ii. 3> >«*; rawa 'Ieptf-o?v*j/i.a ju.eT olutoo, and all Jerusalem as icell as he. Ps. cxiii. 13, roug \xixpmg, fxsla TciSv [xsy(xKy &c. The text is not grammatical as it stands, el (absorbed perhaps in the last syllable of the foregoing word) should be replaced before Tiva, conformably to the next clause, el xa) \%qvv &c. Or else for el tivo. &c. read lav Tiva, — (xItjjV^ : and then 7) xa) i^Gyi/, as some MSS. have it, will come in right. Dr. Owen. 12. eirioa>9=v, that Jjuunv may be connected with what follows, viz. eo-coQsv [rod zs-ol^iou], upcou yipzi ag- Trayrjg : for Matt, xxiii. 25, xocBapi^els to efcoQsj/ Toy zrolyplov, eo-wQsv Ss TEMOTSIN (scil. to z^olr'ipiov kou crapo\f/»£, not, to so-codev 6y.a>v ys^si) i% a.p7rayi}g [lipv]. Ye cleanse the outward part of the cup, but the inward part of it is full of your wickedness. Markland on Lysias, xii. p. 559- 40. The mark of interrogation at the end of this verse should be a common stop; and zjoisiv means, as Eisner has proved it, adorn. Collate my Version of the New Testament upon this passage. Professor Schulz. 41. Ta svovlot] The things ivhich are in them, i. e. meat and drink. This seems to have been spoken ironically ; for it can scarcely be supposed that our Saviour could say in earnest that alms-giving could really com- pensate for rapine and wickedness: but he speaks according to their own maxims and notions ; which farther seems to appear from the word \ooh, and from u[xiv, to you, in your own opinion: not in the sight of God, or of good men. But, as the words to. svovlot are ambiguous, the place is capable of a different interpretation. ufuv, vobis judicibus, vestro judicio. The best Greek writers speak in the same manner. Dr. Lightfoot, I find, is partly of the same opinion. Markland. — Ibid. As to e%a>Qev plainly relates to the body, and to ercoQsv to the mind; so I am apt to think that Ta ivovloc must here mean right inward principles : and that the sense of the whole is to this purpose. IIx^v, contrary to what you now do, purify your hearts, rectify your dispositions, make clean (ru ivovla) all within; give 222 CONJECTURES ON THE NEW TESTAMENT. give alms from right motives ; and behold, take notice, all things are clean unto you, 'Aax 1 , But alas! &c. Observe the connexion. Dr. Owen. 42, 43- ovai u/juV, — otj] Better, perhaps, *OI, qui, as in the Vulgate and Syriac. Beza. — But on is used after oual, in Matt. xi. 21. xxiii. 13, 14, 23, 25, &c. Grotius. 44- on ea,criv sauloug zrspt7ralsiu Ittuvco, and the men (the Jews) knew not that they walk over them: and by that means are unawares defiled. So 2 Cor. x. 12, Ar.tov\ The Nojuuxoj were a species of Scribes, distinct from what were properly called the T palpal ei$. Our Saviour includes them all, Scribes and Pharisees, in the same charge, Matt, xxiii. 2Q. Markland. 48. "Aoa paplu pairs, xa) o~vvsuooxeirs roig epyoig rtov zsalipcov vf^cov, on auro) /x=v a.7rexlsivav, &c] Connect jj.et.glvps~re — on, and put in a paren- thesis (xou oxsiTe rolg spyoig rcov z^al&pcou uptov). Truly ye bear wit- ness (and ye consent to the deeds of your fathers) that they killed them. But our Version is wrong. Markland. — So Bp. Pearce, with the like parenthesis, but the whole verse by way of interrogation. J. N. 49. 'Attoo-IsXco s\g oivroug] It is to be observed that e)$ is here used of persons, as Acts xxvi. 17, s)g oug vuv as axooleKKm: which is usually zspog. ST. LUKE, CHAPTER XI. 223 elg is applied generally to things and places; as Grotius observes, on Luke vii. 30. See Mark ii. 1. xiii. 3, 9. Acts viii. 40. Gal. i. 39. Markland. Ibid. e£ aurcov] Supply rivag, and repeat the same before sxOi(6^ov(nv. So again ch. xxi. l6\ to which add Matt, xxiii. 34. John vi. 39. Rev. ii. 10. Dr. Owen. 53. a.To ;] are not five sparrows (or small birds) sold for two assaria? In Matt. x. 29. it is two sparrows for one assariam. Our Saviour either spoke both these sentences at the same time, and Matthew related one, and Luke the other; or he spake them at different times. From the passages compared we learn, that as two 224 CONJECTURES ON THE NEW TESTAMENT. two spa>(riv. Professor Schulz. 15. on ovx sv rw> 7szpi(T(Tz\is.w rm ij far) ecu-rot) earliv ex tcov \JTroLpyov\(ov aurou] The construction is, ovx iu ra> KTepiv\w aurou, 73 fay aurou icfliv, which we should denote by placing a comma at rm and sVliv, with D. Heinsius. — This transposition of the words is not unusual ; and our Version seems to follow it. But the varieties in the copies make the true reading of this place very uncertain ; and the e>V» to some, perhaps, will make the whole sentence suspicious. Markland. Ibid. May not St. Luke have written on ovx iv r«> zsepira-sveiv rm rj %wtj aurou icriiv, 'AAA' ix raJv VTtapyovlwv auVa>? We do not live upon what we have superfluous, but upon the little we make use of in procuring the necessaries of life. See Horace, lib. l. serin, sat. .i. ver. 45 — 6*4. Professor Michaelis. Ibid. Bois (p. 226) and Theophylact agree with this sense. Anacreon, Od. XXIII. has a similar expression: d zrhouros elys ^uaod to %fjv zoapr,yu ^vvjlols &c. Professor Schulz. 17, 18, 19. Observe the word my, so often repeated; my fruits, my barns, my goods, my soul: as if all these had been in his own disposal. Philo Judaeus, Alleg. p. m. 65. /x&vu> agjxo'fls* @s<£ 7\syeiy, To e'/xo'v. Markland. 20. rrjv -tyuxw °" oy ] ^ e a^udes to tne r ^ cn mans own expression (ver. 10, my soul), and turns it against him, sarcastically. Thou fool, that which ST. LUKE, CHAFFER XII. 225 which thou callest thy soul, is demanded of thee (uTraulwviv) as a thing not thine own : and whereas thou sayest for many years, thou shalt not outlive this very night. Markland. 21. ovtcos for roiodrog. And so perhaps Matt. ix. 33. Rom. ix. 20. Dr. Owen. Ibid, pq e\g (dsov ttXouW] is rich with no regard to God, or, not to- tvards God. So the words are to be placed and understood ; not towards God, i. e. with no regard to God the giver, nor to his will and design in giving them : but who looks upon them all as his own, and calls them my fruits, my barns, &c. and accordingly shuts them all up for his own use only. See Philo Judaeus, pp. 336, 337. ot Se "kuGovlss p} hauloig, aKKot @sco, &c. Markland. 24. r 'On ou oTre/gou s) rj&yj avrrfftrj ;] F. rl SsAa> e\ r,(>7) (or rj y%r)) ANH uy.ag \xavwg oioacrxo* oiovg yyt\ rspog a/Wrj/Xovg slvar e\ Se ju,^, xai zsapa tcov zspayz- y=vr i \j.kvv fj.avda.v£e. If therefore what I say is sufficient to sheiv you hoiv ye ought to behave yourselves the one to the other, it is well; but, if not, learnit from your progenitors. Bp. Pearce. l6\ l&ou] This answers to our Nota bene ; and always denotes some- thing observable ; as here, that bur Saviour should tell how long this poor woman had been afflicted with this distemper. Markland. lJ.EWi. ST. LUKE, CHAPTER XIII. *2? 1J. eir) aracj roig evtio^oig rolg yivopivoig 6ir auroo - ] Qu. yevo^svaig, ex- pressed their joy at all the miraculous things which had been done; for as this was but one miracle, the word zj£], as iye^eig aTroxXsiVr), which is very usual. So e^co efflavai xcu xgovew, is e£w erflwrsg xpousiv. The word syeqbeis does riot seem to relate to our Saviour's resurrection. See chap. xv. 20. Markland. 25. 'A$' o5 av iyspQrf] It is not usual for the master to ris6 to shut the door; that he does before he goes to-bed. — I follow therefore the Vulgate, eitrsxQ?), intraverit. Castelio. — Connect this verse with the preceding, as it expresses the reason why they could not come in. They shall seek to enter in, and shall not be able, after that the master of the house hath got up from the table and hath shut the door, and ye shall have begun to stand without and to knock, saying, &c. Beza. 28. trout o\f/7]/oi>£ raraga£o?\., Heinsius. 14. xaX ST. LUKE, CHAPTER XIV. 229 14. xai panares ev] The Edd. divide this ill into three interrogations. Isaac Casaubon, after Theophylact, places only one interrogation at yslrovag, making it all one sentence. But it is best divided into two, and the interrogation placed at the end of ver. 4, as the English Version, Bengelius, &c. 4. KOtloi- 330 CONJECTURES ON THE NEW TESTAMENT. 4. xalahsl7rsi — iv ry ipyj/jup, xou vropsvslai stt) to a7ro/ux>Aos] Connect Iv r^ zpr'pip y-oCi Tj?op£ui)ai, will he not leave the ninety and nine, and go into the wilderness after that which was lost? as Matt, xviii. 12. The n>oun- tains and the wilderness are the same. The habitation of the Baptist is called ep7)y.og r% 'louoaiag, Matt. iii. 1. where his father lived r] opsivrj, Luke i. 29- Knatchbidl, who often supposes xai transposed after a noun or verb, which is true of no one instance in the New Testament. 15- «a* e7rsysfysv aurovj xa) has here again the force of a relative, and. may be rendered who. So chap. i. 63, and often elsewhere. Dr. Owen. 17. IloVot jx/trdioi z&spiG-o-evovo-iv aglwv, syco 81 A»ju.a> ctTroAXujuwxj ; J The interrogation should be placed at oiplcov, and removed from cbroXAy/xai. Piscator. 22. (rloA^v ttjv zsp(irt\v\ Quales Ptolemseus Philadelphus LXX senioribus dedit: quos Josephus vocat (fldKag apicrlag rpfig, Ant. XII. ii. 14. Hoc sensu hsQspsiov rwv apy.a.Ta)v, quod Joseph© concessit Pharao apud Philo- nem Jud. p. 369. Sic 01 vrpwroi ovl[j.a)s iirotrjG-ev. See Matt. x. l6\ Perhaps (ppovlfxcog in this place is cunningly, astute, rather than prudenter; as the title of the piece of Plutarch, Hot spa rwv 'Cwoov (ppovi^wrspa, &c. Markland. 'O xvpiog is the Steward's Lord, see ver. 3 : but surely he could never utter the words that here follow, ori of oldl &c. ; nor can I think they came from the pen of the Evangelist. Dr. Owen. Q. Tote a)wvious , &c] The meaning is, And if ye have em- bezzled what another gave you in trust, how can he give you a state in perpetuity? There is a sentiment like this in the Antholog. Gr. but in- verted. ' Eyvft) S' cog ouk etfli xaxwg x;xpY}y.ivav 6iv$pa roig Iftloig, stvai rar*0 does not here signify the Pharisees in particular, but all mankind, as xxii. 1Q, and often. I believe by svtbg~vpwv is meant an inward principle, opposed to rsrapalrip^Gscog, observation, or outward shew; as is said of the spirit, John iii. 8. Markland. — Not, within, but, among you ; and as yet confined to you. So Xenophon, xdu wolapov svlbg, and confines you among or between the rivers. Cyr. Exp. lib. ii« p. 115. ed. Hutch. 8vo. The sense seems to be this: Oux sp%£lai 13 frutri'Kela row 0=oy fisia Tsapuhtfrpsws, ver. 20. Regnum Dei attenta observatione non indiget: yaq — lulbg upcov l aypco, b gig 7&agcO\r)<$>Q7io-slai, xou b srspog aQe&rjo-elau. Matthew inserts the thirty-fourth verse here ; Luke omits what in Matthew xxiv. makes the fortieth verse. Our Saviour unr- doubtedly spoke both ; but each Evangelist chose to mention a different one. Markland. — Though the thirty-sixth verse be wanting in several of the Greek copies; yet, as it is to be found in several others,. and in almost all the antient versions, I see no good reason, I own, why so many edi- tions should leave it out. As, to the interrogatory by which Wet stein would invalidate its authenticity, viz. " What could they be doing in the field by night?" it may easily be answered in the words of St. Luke — " They might perhaps be keeping watch over their flock by night," chap, ii. 8. Besides, the two first men, and the women, are in the city; the two other men in the country, conformable to ver. 3 1 . And therefore it should seem, that without this clause the narration would be imperfect. Dr. Owen. CHAPTER XVIII. 1. avroHs] to them, i. e. to his disciples, xvii. 22, whence it should have been translated, that they ought always to pray; not that men ought. This depends upon what went before, and should not have been separated ST. LUKE, CHAPTER XVIII. 235 separated from it by a new chapter: it reaches to the ninth verse of this chapter. To pray, viz. for deliverance from the persecution of the Jews, as appears from ver. 8. Markland. 4. £7rx ypovov] The Vulgate and Syriac add rsohhv, for a long time. Dr. Owen. 6*. 'AxouVocJs t* 6 xpflrjs — "heysi\ I would rather read, if MSS. would permit, 'HxotWJs, Ye have heard. Pricaeus. — The present reading is much better. 'Axava-ale, Hear, that is, observe or mind, what the unjust judge saith. And shall not God, the righteous judge, &c.? For so much is implied in 6 8e Ssog. And without attending to this antithesis, the force of the argument is lost. Dr. Owen. 7, 8. fiowvlwv — Tjjxljsaj xa.) vuxlos, xa) paxpo()v[A(ji}V sir at/roTff] Qu. whe- ther it may be pointed thus : ^e^ag xa) vuxlog ; xa) fj.axQO$it[x.(Sv lir auroTg, Xzyai v[uv on zs-oi^ast Trj* sx$lxri row. xsrsp) rot) ulou aurou, Epiphan. Haeres. 42. p. 427. Syriac. Itala, MS. of Beza, and even Beza by a conjecture. Professor Schulz. 35. \v Tto sfyl^siv aurov *\g 'Ispi%a>, rupa, or territory. See Salmasius on TrebelL Pollio>. p. 307. T. II. Hist. Aug. Scriptor. Dr. Whitby, who (on Mark x. 46) reads h ™ Ifylgstv aurov e\$ 'Ispi^w, and translates it, when he was near to Jericho; and adds, "so is he who is gone a little from it, as well as he who is come near to it, which St. Luke does not say," is under a mistake. 'Efylgew has the signification of being near, any way, whether before or after, Deut* xiii. 7. but efylgeiv s\g is different, as I said before, to be near, toivards. sig 'lep^w has nothing to do with eFyigeiv here; but signifies at Jericho, as s}g "Agoalov, at Azotus, Acts viii. 40. Plutarch, Fab. Maxim, p. 46*. C. Marklanjx CHAPTER S3 8 CONJECTURES ON THE NEW TESTAMENT. CHAPTER XIX. 2. a^nsXeoiojs,] a chief-publican, an arch-publican. Probably he had a country-house in the district of Jericho. Markland. 4. xou 7BpQ%pa.[Aa)V £[Mrpoo-0ev,~] Here sf/wrfjocrOsv seems to be redundant : but Xenophon writes in the same manner; nrpocmropsosa-^s s{j.7rgo£. Dr. Owen. Ibid. xaftori xou aorog, &c/j It must be very astonishing to the Jews, to hear that salvation was that day come to Zaccheus, even (xaflori, quatenus) as he was a Jew ; for they all had a notion that a Jew, a de- scendant of Abraham, had a right to salvation. To hear Jesus call such an one by the name of to ctwohcohhs was amazing : vsqlg aurw, concerning him, spoken Jto some third person, viz. the Disciple; for, if Jesus had spoken this to Zaccheus himself, he would have said 7^gv sxSaXels, x. r. A. And cast the unprofitable servant into outer darkness : there shall be weeping and gnashing of teeth. But this perhaps St. Luke left to be deduced from St. Matthew (xxv. 30), without expressly adding his words. Dr. Owen. 28. sTroosuelo e[x7r%oa>, as being the cause of our peace in heaven, viz. by reconciling God to man. Others interpret it as a doxology. Markland. — I doubt the integrity of this verse. Ba &c/J I had pointed it, vuv &s expvGrj cbro o<£>0afy/.cov 'A6gaa/*] Matt. xxii. 32. / am the God of Abraham, &c. not, / was the God, &c. which must have been said if Abraham had been so dead as never to rise again. God is not the God of carcases. This is partly Theophylact's interpretation. Markland. 3JL ■nmulsg yap aurcp %ai(rw^ F. OI AYTOT, %wo'£ou ttm tt> pov^Qxiag toov iirBpy^^ivoov^ The English Version ill places a comma at ' ea'jl&v yiva>crxel£\ Distinguish: orav zspo&a?M7] 7SpoS' eaulwv^, together with the latter rfirj, the text will then perfectly correspond with its parallels in the other Gospels. Dr. Owen. Ibid. Read, orav isf>o&aka} saulwv, when they pusJi out their buds from them, fihsirovlsg yivwo-xele, x. r. X. Mr. Ashby. 31. yjaag.] The comma after this word should rather be put before it. Heumann. Professor Schulz* 32. At the end of this verse Beza and the Syriac add raura. Professor Schulz. CHAPTER XXIL J 7, 18. These two verses should, probably, be placed after ver. 20, which will make the whole narration consistent with itself, and with Mat- thew xxvi. 26", and Mark xiv. 22. Verse 19, He took the bread. Ver. 20, Likewise after supper the cup. Then — And he took the cup and gave thanks. — For I will not drink the fruit of' the vine, &c Beza. 2"0. iv~ rat uljAall |*oi», to vTep uysov ix%uv6[x.ivov] Read either tw ix%u- vopAvio, as Basilius in his Ethics; or, these words being added in the margin from Matthew and Mark, afterwards got into the text. Beza. — An apposition like this in sense, and of different cases, occurs 2 Cor. viii. 123. xi. 28, A«ts i. 5. Lev. vi. 8. aL 15. Gen. xxi. 33. Deut. xxxiii. 6. Bengelius. Ibid, U6 CONJECTURES ON THE NEW TESTAMENT. Ibid, to — Jx^uj/ojuuitfov.] If this be not an interpolation, aipa (contained in a. c i[Actli) must be supposed to precede; or otherwise the sentence cannot be brought into conformity with its parallels in the other Gospels. Com- pare Matt. xxv. 28. Mark xiv. 24. 1 Cor. xi. 25. Dr. Owen. Ibid. The words to virep upwv Ixyyvoixzvov must be connected with the words to zrolrjgiov : this is the cup, which is shed for you. Sto.lberg, de Solcecism. N. T. p. 12. These words are perhaps from another hand. Beza. — St. Luke quotes the words of the Institution just like St. Paul, 1 Cor. xi. 24, 25. But St. Paul leaves out also the words to u7reg opwv £>c^uvo^svov. Balduin. Commentar. in Epist. Pauli ad Romanos, Quaestione VIII. Professor Schulz. 24. 'Eyivelo 8! xtxi fyi'hovsixia &.c] Now there had been a contention too &c. So it should have been translated; for Matthew and Mark tell us that this contention happened in the ivay, before they came to Jeru- salem: nay farther, before they came to Jericho, Matt. xx. Mark x. So that Dr. Whitby seems to be under a mistake. See his note; as likewise Theophylact, p. 5 15. B. It does not seem probable that there should be a dispute concerning priority at this time. Markland. 29. K.dyw %io£llQs[j.ai vfuv, xothcos ZiibBo jxo» zralrip [j.ou, Qavihslav "vol &c] According to the distinction of this place in Theophylact, it should be read SjaJ/Qejut-at ujuuf, (xot.Qa>s Sieflelo pit z&dlrjp jxou /3av t awo tpovoo (fluXixy pol," &C. Aristotle has something to this purpose in his History of Animals, lib. iii. wcfls tj'St] rivkg I'Surav cdpaloabr, I^aJra ; but Grotius, no doubt, understands the passage right Weston. 46. Ti xaOsuSsJe;] It may be translated as if it were written Ti, xaAev- Sels; what, are you asleep? Markland. 47. Ksyopevog 'Iou'Sa^J Qu. whether it should not be translated, the Judas mentioned above, viz. ver. 3 : not, he that was called Judas, one of the twelve; because there was another Judas, one of the twelve, the brother of James, one of the twelve, which much enhances the crime ; though it is said T^syo^svog T>jtS*, which prevents an ellipsis. Beza, Markland. 9. ou^sv a.7rsx^lvalo~\ F. a7rexpivslo, in the imperfect, for the Vulgate respondebat, which always keeps to the tense of the Greek. Bois, Collat. 10. euTovwg xalyyopovvleg auVou] F. svlovcog, Camerarius, Schmidius, and so perhaps Acts xviii. 28. 12. 'Eysvovlo Ss 4>*'Aoj] This reconciliation between Herod and Pilate is only mentioned by St. Luke. There are some verses in the Agamemnon, of JEschylus very applicable to it. Agam. ver. 6*59. Hyt/a)jW.o0e»'§ov1s rov $6 7ro£ ovrog 'O Slxaiog rjv. This man was the just one, agree- ably to the expression of this veiy writer, Acts vii. 52. xxii. 14. and to James v. 6. Wasse, Biblioth. Literar. 1722. N° I. p. 25, &c. — It does not appear that the heathen centurion had any such thoughts of Jesus as to imagine him to be the Christ, the Son of God. If he had, probably he would have been a convert to his doctrine ; and this would have been so remarkable a thing, that the Evangelists would scarcely have omitted the mentioning it. All that the centurion meant seems to be, that Jesus was an innocent person, or as St. Matthew expresses it (for the centurion spoke both) a son of a God; by which the heathens signified their opinion of an extraordinary person : Credo equidem, nee vana Jides, genus esse' Deorum, as Dido saith of JEneas. But our translation, the Son of' God, goes beyond what is written, and maketh this hea- then speak like an Apostle, or like a converted Jew. Theophylact speaks of him as a convert, which seems to be a probable fiction. Markland. 51. o-vyxalccle()eip,evog] scil. \f/f$oj^: referring to the antient manner of voting, as Acts xxvi. 10. Rev. ii. 17. Dr. Owen. Ibid, \ovrog ovx yv o-vyxcLlcflsQsi[ji.ivog rf, fiovXyj xa) rj) ■nrpa^s-i auraivj These words must be included in a parenthesis. Dan. Heinsius, Professor Schulz. 53- ST. LUKE, CHAPTER XXIII. 253 53. ou oux r\v ovhs7ra) ouhlg xeipsvog^] Here the Evangelist makes use of no less than three negatives to assure the reader that the sepulchre was never occupied before. The like occurs Mark xiv. 25. Luke x. 19. Similar is the language of Cebes; xsKsoet — p) zritflsueiv prfis tciutous ju/jjSsV. Tab. p. 46. ed. Simpson. Dr. Owen. 54. Yj^epa. rjv vsa.pv.(rx£W\\ Rather, with the Vulgate, r&apourxe'jrjs, it was the day of preparation. Beza. — But the whole day itself is called the preparation, some part of it being so, as Mark xv. 42. John xix. 31. 42- and in the decree of Augustus, in Josephus, Ant. xvi. 2. 6. Grotius. 56. 'Iforwrl pi-tyuq-ai Ss ^roj'fcaa-av apcopala xa) jxygd.J Nicodemus brought only spices, with which he sprinkled, and perhaps covered, the body of Jesus ; but Mary Magdalene and the other Mary brought spices and oint- ments, with which they intended to embalm it. So little did these women, who were his first witnesses, then think of his rising again. Dr. Owen. Ibid. The psv in this verse is answered by Ss in the first verse of the next chapter. There are instances of the like kind in the antient writers. Markland. CHAPTER XXIV. I. Tjj 8e fua rwv a-aSGarayv] The particle Se answers to to MEN s-a€€alov rjruxacrav, in the preceding verse; therefore should not begin a chapter: they rested on the sabbath; but, on the first day of the week, brought the spices. Elsnerus, Bengelius. — opQpov j3ot0% means the same with (rxoriag 'in oua"r}$, John xx. 1. Dr. Owen. Ibid. Masius chuses tou G-a.66d.Ttov. See Matt.xxviii. 1. Prof. Schulz. Ibid, xai Tiveg trvv auraHs] As no particular women are mentioned here, to. whom- others might be joined, the words xal nvsg j MayZaX^v^. Dr. Owen. 12. cwr*)X9e, izrpos saurov &aujxa£a)t>] Perhaps dwHj^Oe zrpog eavrov, %au- poigiov, went home wondering, as John xx. 10. Jos. Ant. Jud. I. lg. 9. V. 2. 8. p. 195. Heliodor. iEthiop. I. 10. p. 18. Luc. xv. 17. Markland, Coptic Version, Erasmus, Robert Stephens, Bengelius, Kypke. 16. Include this verse in a parenthesis. Dr. Owen. 21. s o%v y%Ji> scil. xpwog, ore bIttt^s, until a time come when ye may say. Markland. Ibid. TQtTrjV TaurTjv ypepuv ayst o-r^pov] F. aj is wanting before crrjfAegov ; as is Luc. x. 29. 36. before zsXyo-lov. Markland. 22. 'AAXa xai] F. Ajxa xai. The like is to be observed in other places: for in antient MSS. the difference between them is but small, AMA, AAA A. Bp. Pearce. 25. Kai aurojj e?7rs] Ka) AT0IS stive, And, he again said. Dr. Mangey. 27. Ka» oto^a^svos owro Maxria)^ xa\ onro xsolvIiov twv zspotyrjlcovl Rather, 1 believe, ap^d[X£Vo$, with a comma, taken absolutely, as Acts xi. 4, having taken the thing from the begintiing. That it was read so formerly, I judge from Theophylact (that is, Chrysostom), p. 542. D. 8io xai axo yicorrewg xai axo tjsolv\(hv rmv zspotyr^wv St^pfAWSvev ariroig' and so in another place on the same chapter. It may likewise be distinguished thus : Ka) a.o£sv avroig, &c. and translated : and having begun from Moses, he interpreted to them from all the Prophets also, the things concerning himself in all the Scriptures. Though perhaps dp^d^tvog here, as in many other places of the Scriptures, may be little more than an expletive. See John viii. 9. Luke iii. 23. Markland. 31. auros a xaTekaGev. Valla, Valesiana, Wetstein. Ibid. Clemens Alex. t. II. 9. p. lS6\ has already this interpunctuation : a yeyovev, ev auTco ^corj r\v. Professor Schulz. 4. ev auT(o ^cot) ^v] Semler takes ify to be supposititious. Professor Schulz. 5. xa) f o-xoTia, auWo ou xaTeka*oev.~J The sense of comprehend, as our Version translates xaTekaQev, does not, in my opinion, give the true meaning of this passage. It should be rendered, The darkness hindered not its shining. For this sense of xaTaka^aveiv see LXX, 2 Chron. ix. 20. 1 Kings xviii. 4. Bp. Barrington. Ibid. "The darkness comprehended it not," ov xaTekaGev. This is a translation that wants to be translated again into Latin in order to be understood. The word comprehended in Latin means exactly what xarekaSev does in Greek. Thus Cicero to Vatinius: "Ego quidem volui venire in tuo consulate sed nox comprehendit me:" but the night pre- vented ST. JOHN, CHAPTER I. 257 ^nted me. Macrob. Saturnal. lib. li. c. 3. "To <$cog h o-xotIo. e%%o[/.svog, ?fj.7rpojxoi/ avetflqe-tyotv, is cited from JElian by Suidas, voc. Teoog. and defended by many authorities cited by Kypke. l6\ pig c7o»sTt£ tov otxov &c] It may be read with an interrogation: Do ye make my father s house a house of merchandise? He added something more pointed, which may be seen Mark xi. 17. which place is explained by the words of St. John, ra zspoGala. xoti roug $00.$, otherwise unintelligible. Markland. 18. on tolvtol zsoieigij The sentence is elliptical. Supply iv SiWju.et rod ©sou- that thou doest these things by a divine commission? Dr. Owen. 19. rov va.lv toutoi/,] "This temple;" that is, my body, pointing to it. This mode of speaking is permitted in all languages. In the Greek it is not uncommon: raJS' avfipl means Ajax the speaker in Sophocl. ver. 822; and TcStie vaa-ouvlt means Hercules. Trachin. ver. ]012; in the Latin the hunc hominem of Horace is an instance, Sat. ix. lib. 1. ver. 47; and in our own Poet Shakspeare we read "Whilst memory holds a seat in this distracted globe." Weston. Ibid, sv rpur\v y[x£paig syspw aurov~\ F. ET£l eye pm — as ver. 20. %¥ syspsig. The word iydo might easily be omitted, because of the syllables eye — Markland. 20. Tso-vctpaxovla, xa) sf l'r£v iv row aupuvou. I am inclined to believe that the true reading is ex too oupavoo. Bp. Barrington. Ibid. Ka» ou8e<$— -14. Kai xaftwg &c] As these verses seem to have no apparent connexion with the foregoing, or between themselves, perhaps they may be distinguished thus, Ka«'* OJosjg &ya££&*imv &c. and Kai' Kafteog Maxrris tywtre, &c. and after Ka) in both places is to be understood or repeated el-rev aural from ver. 10, so as to make both these sentences independent, which will render them very intelligible. Markland. 15. "Ivu nrag 6 rsufleuwv &c] This verse seems to be an interpolation. It occurs word for word, and more properly, in the latter part of the verse following. Bp. Pearce. 16*. rov xoo-pov, in this verse, means all mankind; and ijyajnjersv and ehmxev ought to retain the signification of the tenses, hath loved, and hath given: and so asritflstihsv (ver. 17.) hath sent ; ijyajnjo-av (ver. 1Q.) have loved. Markland. 24. Should be included in a parenthesis. Dr. Owen. 25. ^VjTTjorif ex twv [AadyTtfiv 'Iwavvou {/.era 'lou^aiutv] Almost all the MSS. read ^ra 'IOTAAIOT. F. pcra IHSOT, a question arose be. tween the disciples of John and those of Jesus. JR. Bentley, in Wet- stein. — An accurate reader will not be satisfied with either of these readings; because from the following relation, which the Baptist's dis- ciples made to their master, it appears very clearly that the ^Tyris (question, or dispute) was not between John's disciples and a Jew or m m Jews, S66 CONJECTURES ON THE NEW TESTAMENT. Jews, but between the disciples of John and those of Jesus, concerning Baptismal purification. Upon this the followers of John repair to him to know the truth of the matter. He gives a full testimony of the supe- riority and excellence of Jesus in all things, and of his own insignifi- cancy; and he appeals to themselves for his consistency in this testimony. Instead of 'louSa/ou, I had guessed from the sense that it ought to be 'I^frou, before I knew that Dr. Bentley had made the same conjecture. The error was, I believe, originally owing to not understanding the El- lipsis, which is usual in all writers, who in the latter part of a sentence omit the substantive which had been mentioned in the former, as here : 'Rysvslo oZv %fiT-») r s%6vt*. Iphig. in Aul. ver. 63. T<£ vZv .~\ Ista omnia absunt a Codice Cant, a prima manu, a tribus Codicibus aliis, ab Origene, a Textu Homiliae illius spuriae inter Chrysostomianas ; a. translatione Latina antiquiori et Saxonica quae ad antiquiorem Latinam expressa fuit. Ita etiam adhuc citat Cassiodorus in Ps. xxii: qui biberit non sitiet unquam, sed fiet in eo &c. Ita et auctor libri de promissione, omissa ista media sententia. Itaque certum est, fuisse antiquities recensionem etiam breviorem aliquant; aliam verd copiosiorem. Semler. Prof. Schulz. 20. upeis "hiysle — oVou hsi ■Grpo. Sic et Patres, et ilia Homilia spuria Chrysostomi ; opinor pronomen nullum adfuisse. Semler. Professor Schulz. 22. 'T/xsTg 7spQ(rxov£iT£ o oux opals' ijfteTff zxpotrxvvoufxsv o oi'Sajutsv.] Christ and the woman were both agreed in the object of worship. The question she puts is only which is the true place for it. But how is that determined by the answer, Ye worship, ye know not what, &c? Read therefore 'OT ouk — Ye ivorship, ye know not, or have no good ground for knowing, where. Beaulacre, ap. Wetstein. — But sub. [xaO*] o, Ye worship ac- cording to the form of your own invention. Markland. loid. " Ye worship ye know not what." 'AyvcD&ia 2ifo)jxji/ aureus, sc. Qsovs- Eurip. Hecuba, ver. 959. Weston. 23. ST. JOHN, CHAPTER IV. 269 23. xa) yap ■ssarr^p — auroi/.] I suspect this sentence to have been at first a marginal gloss. It is wanting in Reuchlirfs, and in one of Colberfs MSS. Dr. Owen. 25. Xsyoy.svog X^ir\Ti ourog Icfliv ~X.ptg jJ^elai indie, into T^^iou subj. Isocr. Evagr. p. 8l. ed. Battie. Bowyer. 52. xo^orspov serfs'] xo[vtya>g %x £iV 1S wna * the Latins say belU habere. It occurs no where else in the New Testament. Beza. — But Arrian, Diss. Epict. lib. iii. 10, has xiprAjioog s^stg, concerning one who had been ill of a fever. Marklanj). CHAPTER V. 1. Msla. rwrra, rp sopr^] The fifth and sixth chapters beginning with the same words have been probably transposed, and the sixth should come before the fifth. The end of the fourth chapter having left Jesus in Galilee, the sixth describes him going from thence. Again, chap. v. l6\ 18. the Jews seek to kill him, while he was at Jerusalem; and chap, vii. opens with his being returned to Galilee on that account. Mann, De veris annis, &c. c. x. p. 170. Ibid, fy soprri] There was a feast. Probably the feast of Pentecost. 2. "Ea] BijG-so-Sa, NTiEN'TV'Q, i. e. domus effa- sionis from 1X0®. But the Syriac B^-^ec^a, NIDlf".^!, domus benefit centiae, &c. which I most approve. Beza. Ibid, zsivls (floag e^;ouo-a.] Was not the bath and the buikling con- sequently a pentagon ? Dr. Owen. 4. "Ay- 872 CONJECTURES ON THE NEW TESTAMENT. 4. v A/yeXos yap &c] I have not met with any thing certain, or even probable, concerning this place. Dr. Lightfoot, who, I believe, had searched as much as any man into the Hebrew antiquities of the N. T. confesseth that he could not learn any thing concerning the origin, conti- nuance, or cessation of the virtues of this pool, though he saith he had read many Hebrew treatises merely with a view to this very subject. See Kuster's Preface. Markland. — Place this verse in a parenthesis. It is not to be omitted, though wanting in some MSS. and repudiated by others. The seventh verse depends upon it, and cannot be explained without it. Dr. Owen. The whole of this verse, according to Semler, is a marginal gloss, be- cause it is wanting entirely in some MSS. or read in a very different manner. Professor Schulz. 13. laOsij] Semler takes this to be an interpolation. Professor Schulz. lo\ xa) e^rouv aurlv ouroxl eivai] Abest a Grsecis septem Codicibus, a Vulgato, Colbertino, Veronensi, Vercellensi Est autem glossa satis aperta, quee aliquot in Codicibus diversarum Provinciarum ex versu l8 vo locum invenit. Semler. Professor Schulz. 22. OJSe yap ztclt^ xpivei ou'SsW] Erasmus observes that Cyprian twice cites this passage in such a manner as shews he read ow'Sev, which seems the better reading. Beza. Ibid, xplvei] Rather, condemneth, though it is in our Version judgeth. It seems opposite to £a>G7roj£7 in the preceding verse ; as xpitrig is to fay in the following. Bp. Barrington. 25. tpyelm atpa., xa) vvv h Roger Bacon. Mann and Scal. Dodwell. Ferguson. Sir Is. Newton. Lamy. Month. Day of Week. Month. °7 e £ Month. Day of Week. Month. {Jg* Month - Week' Month .Day. Ho Min. 4739 26 Mar. 21 5 Mar. 22 6 April 20 7 April 20 7 4740 27 April 9 5 April 9 4 April 9 4 April 10 5 4741 28 Mar. 29 2 Mar. 29 2 Mar. 28 1 Mar. 30 3 Mar. 29 6 8 Mat. 4742 29April 17 1 April 16 7 April 16 7 April 17 5 April 17 6" 4743 30 April 6 4 April 5 4 April 12 4 April 6 4 April 6 10 55 Vesp 4744 31 Mar. 27 3 Mar. 26 2 Mar. 26 2 Mar. 27 3 Mar. 28 4 Mar. 27 2 10 4745 32 April 13 2 April 14 2 April 12 7 April 15 3 April 14 2 April 14 12 Mat. 4746 33 April 3 4 April 3 6 April 4 7 April 3 4 April 3 6 April 3 5 50 Vesp. 4747 *34 Mar. 23 4 Mar. 22 2 Mar. 24 ~ 4 April 22 5 April 23 6 Mar. 23p.oc.018f 4748 35 April 11 2 April 11 2 Mar. 23 4 April 11 2 April 13 4 April 11 11 10 Mat. 4749 36 Mar. 30 5 48 Vesp 4750 37 April 18 2 38 4751 38 April 8 5 58 Mat. 7. Aiaxoo-iwv Snjvagj'a)!/ aproi &&] He seems to say, We have but 200 denarii in stock; and if we lay it all out in bread, it will not be sufficient that each person may have a little. See Mark vi. 37. The Creator of the world and his companions, at that time, probably were not worth seven pounds sterling all together. Markland. 8. Asyei avrai els Sil r( *>v potQyjTwv] Some would read AAAOS ex rwv {xa.QriTwv. Perhaps ETI els, one also of the disciples ; for Philip, in the preceding verse, was a disciple, as well as Andrew, introduced in this. Muscul. 10. avops£.] In aliis quibusdam Codicibus exstat oivQpwTrot, inde in Alex, et Codice 80 utrumque nomen avQpcojroi avtyes, nempe utrumque varie additum Juit. Semler. Professor Schulz. 11. rois \>,othriroCis, ol Ss jxaO^reu.] Ilia desunt in Codicibus 3 bonis Graecis, Vulgata, et ceteris translat. : etiam absunt ab Origene atque Nonno, recte. Est additio prior. Absunt etiam a Codice Latino Vercell. Brixiens. et Colbertino. Semler. Professor Schulz. * Anno Olymp. 202. 4. when the Eclipse noted by Phlegon happened. Lamy. * The meaning of which is, post occasum Solis 1H min. Dr. Owen. Ibid. 2jS CONJECTURES ON THE NEW TESTAMENT. Ibid. rffisXoj/.] Sic omnino legendum. ^'OcXev in singul. Editt. Erasmi 3 primae scribunt, Aldina et Lutherus in translat. ; male, etsi Erasmus defensum ibat.- Semler. Professor Schulz. 15. adrog [Lavog.~] These words seem not to comport with what imme- diately follows in ver. 16. But perhaps they are words of reference (of which St. John has many) to the parallel accounts in the other Gospels. Dr. Owen. 17. trxoria. syeyovei.~] In Codice Cantabr. xareXaSs Ss aureus (rxoria., sic et Cod. 69 — Est autem alia recensio Graeca: seu ilia additio in diversis provinciis varie perscripta fuit. Semler. Professor Schulz. 21. "HQsAov ouV T^aMelv &c] They wished to receive him into the ship. I cannot tell how to reconcile this with the account of the other Evan- gelists; according to which the disciples actually received him. But the difficulty will immediately vanish, if we suppose that St. John wrote ijxQov: now they came near to receive him. Professor Michaelis. According to our English Version (they willingly received him), which is certainly just and right, the passage stands clear of all diffi- culties and contradictions whatever. Dr. Owen. 22. 6 o%kog — }$oou or» T&hoiapiov aXko oux •jjv exsi — xou on ou (rvvsico [n] ef aurov [yravlog] vrav Oi'jaW [j.01. In •nsav hshuxi pu he comprehends Heathen as well as others. Markland. 40. I think it probable that to S-^jxa tov srepJ/avroV p tsktoc; either is a repetition of the same words in the preceding verse, from the inatten- tion 280 CONJECTURES ON THE NEW TESTAMENT. tion of the transcriber, or a gloss crept in from thence. The sense is cer- tainly improved by omitting them. Bp. Barrington. Ibid, avouflria-a) avrov syw &c] In this repetition of the sentence, the Pronoun eyd> is peculiarly emphatical. And so again ver. 44. 54. Dr. Owen. 45. zsoig oZv &c] The reasoning seems to require, zzolg oZv 6 e^o^svos Brgo£ [xs, 7}xovo~e CTa§a Tsarpbg, xa) e'jxaGs. If so, this is another instance of the inverted manner of writing, so usual in this Evangelist. It is not enough that a man hear of or from the Father, unless he learns too, by his own industry. Markland. 57. xa) b rpcoywv jxs.] In Cantabrig. 'Xa^dvtov, ut antea in ilia addi- tione erat Xa.6els to a-w^a &c. Pro %r'j(relai Cautabr. Zfi, alii Codices §tj(ts». Ego hanc brevem sententiam vix puto fuisse inde a primo libri tempore. Semler. Professor Schulz. 58. ou xit&abg s. tyjv ctsjSJtojxtjv, xa) h tS ra>p(ie sVaivav. See ver. 34., 33. ET7rsv oZv autdig 'Ir y (rou^] Auroig is generally joined to u7ct\pexaig, the officers who were sent to apprehend Christ. But, from ver. 35, it plainly appears it was to the Jews, not to the officers: and aurmg being wanting in such a number of MSS. there can be no doubt but that the true reading is, Htczv qvv 6 'hqa-ovg. Markland. 34. oVou el/uu ey^j] Here again read slfxt, vado, as with Theophylact and Nonnus; and see viii. 21. xiii. 33. Exod. xxxii. 26*. Prov. vi. 6*. loofxev, Plat, in Phaedro, in extremo. Henry Stephens, Isaac Casaubon, Bengelius. — And so again verse 36. Dr. Owen. 37? 38- « a * nrivirio. 'O ■utktIsvcjov e\g ept,e, xaQwg sIttsv tj ypatyr), vxOTapai ex rrjg xoihlag olutov ps6o-ov£ cl7rev t} ypa$r h ~] This I suspect to have been at first a mar- ginal note of some person, who took unwarily the subsequent words for a scriptural quotation. Ii genuine, it refers to Zech. xiv.. 8. &c. the Jewish Lesson for the day. Dr. Owen. 39. ou7ra) yap yv zsveu^a ayioyj Omit, with three MSS. the word ay iov; and in conformity with the Vatican, &c. insert li^o^evoy, which makes the sense plain and perfect. Dr. Owen. 41. M^ yap ex rrjg Ta^iT^alag &c] Tap gives the reason of a sentence which is suppressed: Others said, This is the Christ; but others said, That cannot be: because the Christ is not to come out of Galilee. The Interrogative in the original is equivalent to a Negative, For is the Christ to come out of Galilee? The answer to which is, No, he is not. In the next verse, they give a testimony to Jesus's descent and birth, which perhaps they little thought of or intended. Probably it was but little known 286 CONJECTURES ON THE NEW TESTAMENT. known at Jerusalem, at that juncture, that Jesus was born at Bethlehem. The length of time ; the Magi going home another way, not through Je- rusalem ; the slaughter of the children at Bethlehem, in which it mioht be thought that Jesus had perished ; and his private manner of living from his birth to his ministry, about 30 years, had all contributed to ob- literate or to weaken the remembrance of that remarkable event ; so that it is probable there were few or none then living at Jerusalem, who had charged their memories with so obscure a fact, as Jesus's being born there, and his mother enrolled among the descendants of David. What Theophylact says, on this head, seems to be worthy of but little regard. He thinks the Jews said all this concerning Bethlehem and David, not out of ignorance, but malice ; which does not seem to be at all probable. Bethlehem is called xco^ here: in Luke ii. 4. 14. it is aroXtj; though xtofjt.7) and s?o?u£ are elsewhere distinguished. Markland. 49^ o^kog — 6 [x,^ yivcotrxayj — e7nxala.paloi eJ«rt.J This construction, where a Participle and an Adjective of different numbers are subjoined to the same singular Noun, may appear somewhat anomalous ; but the like oecurs in the best Authors. Thus Xenophon, Hist. Gr. lib. i. in medio, oyT^bg ?]6f oicrd?] zspog rug voiug, ^av^a^ovteg. Dr. Owen. 50. Aeyei N»xo'&7 ; |ut.op — elg a>v s§ auraJi/] So this is to be connected, the intermediate words in a parenthesis. Not as our Version (came to Jesus by night, being one of them) . BengelIus, Markland. 5 1 . s'av pg axo6HTHS ex t% ToLKfaalag oox ErEIPETAI: That the prophet is not to arise out of Galilee; from whence they supposed Jesus to have sprung. Dr. Owen. 53. It is well known that the paragraph, from 53 — to chap. viii. 11, inclusive, is originally wanting in the Alexandrian MS. the Vatican, &c. CHAPTER VIII. 4. olvtvj >j yovri xaTs*X^0ij sTduro^xopto]. Bois, in Collatione, says it should be read xaTsX^pflu] 5 an( I that he never found anywhere xarsiT^^t]. But Demosth. in Timoth. p. 102. ed. Francof. cog oux eitofataj tou a7ro8*j- [Muvlos to vaoT^ov. Xenoph. Exp. Cyri, lib. vii. p. 278. ed. Bas. Bowyer. 6. tovto Ss sXeyov — xarr)yopeiv , auToO] This is a piece of private in- formation from the Historian ; therefore it ought to be put in a paren- thesis. Markland. 9. elg xuQsig] That is, sig xara (i. e. xa) elra), or xaO' sig, as has been often observed. So Matth. xxvii. 38, and often, the last elg is put for aXAos or erepog; and so in Latin. Horace, demo unum, demo 8$ item unum: where 8$ item is xa) elra or xara. Martial, Eocpulit una duos tussis, 8$ una duos. It can scarcely be supposed that the accusers went out according to their age or seniority, ap^a[x.svoi «jo rtov xspso-^jTeqmv but the expression means, that they all went out, one after another. 'ApZapsvoi in these writings frequently seems to signify little more than an expletive or elegance. Here it might have been omitted ; and the same may be queried concerning ap^o^svog, Luke iii. 23. See on Luke xxiv. 27. Markland. 13. %i> 7ssp\ o-eaurou y.apTups^s-'] Proverbial : Euripides Ion. ver. 530, Ma^TogeT? , where Mr. Barnes quotes this place of St. John. Markland. 14. 28S CONJECTURES ON THE NEW TESTAMENT. 14- aK^r]g lifliv r] [taprupia. [j.o) ejxvj ahrfir]g hj- tsTts ju-e a.7roxleivcu, av$%(07rov, b§ rr\V akr\§£iav u[uv XskoQ^xa, rjv r^xovcra. crapa too Qsou' rovro &c. Their wickedness is enhanced by three steps, in their endeavouring to kill, first, a man : and not only a man, but, se- condly, one who had told, them the truth: and not only the truth, but, thirdly, the truth which he received from God. Before rouro I under- stand xa.ro,, according to this; that is, in this manner; unless dv be un- derstood after eirolya-ev, would not have done. Markland. 42. l^iixBou xa) tj'ko) - ] I have some suspicion, that xa) y\x(o came from the margin into the text. Dr. Owen. 43. Atari ryv XaXiav ryv ey.7}V ob yivaxrxsis; art ou StWcOs axousiv toi> Xoyov rov Ijao'v.] Perhaps with a double interrogation : Why do not you understand my speech? Is it because ye do not hear my words? Dod- dridge. — Rather in one continued sentence, different from our Ver- sion : Whence is it that ye do not understand that speech of mine, namely, that you cannot give ear to my word? otj as ii. 18. Beza, LlGHTFOOT. 44. orav XaXy ro \J/suSo£, ex rwv \hitov XaAeT.] Remove back the comma from •Jf/sdbos to XaXy, according to Epiphanius. Bengelius, in Var. Lect. Ibid. ■tyeu(flrig l(fl\, xa) 6 Txar?^ auroO] Suspicor, ab aliquibus hsereticis addito articulo, scriptum esse 6 ttra-njg. Beza, edit. 1, 2; which suspicion he laid aside edit. 3, 4, 5- 45. 'Eyui 8s, J The Nominative Absolute ; and opposed to ixeivog in the foregoing verse. Dr. Owen. 51. ^avotlov — sis T ° v a*«>va] F. Qavaiov — TON els 70V cti8afyxoy£.] This verse should be in a parenthesis. Markland. Bp. Barrington. 17. otj rlvoi£i\ F. og yvoige. The Vulgate has qui aperuit. Bp. Pearce. 18. Was there any authority from MSS. for the conjecture, I should suspect, that, by some error of the Copyists, 'loohaloi in this verse had been substituted in the place of Qapio-ouoi ; which, ver. 16, leads me to suppose is the true reading. Bp. Barrington. 18, 19. on ru(p?<.og fy, xa) a.vi&Ke-ifiev, ewg orov ei eoixsv, Ss KAsVty. Markland. 3. to. iSja ts-po'Sala xaChzi xclt oVojxa.] For in their flocks and herds par- ticular beasts had their names, which they knew, as horses do now with us. Thus Symcetha was the name of an heifer in Theocritus, Idyll, iv. and Cleone of a beautiful she-goat in Alciphron, Epist. iii. 21. In the parable, to. ■nrpoGala, the sheep, may signify good men of the Jewish pro- fession ; ra. i'Sja mgoSala,, his own sheep, of the same fold; those who had been already converted to the doctrine of Christ : for, besides those, he says, ver. 16", he has other sheep, which are not of this fold (viz. Hea- thens), whom he must bring into the fold. So that this fold at present consisted of good Jews and Christians, i. e. converted Jews. Markland. 8. rspo lj«,ou ^x9ov,] The words r&po Ijuiou are left out in several MSS„ seemingly with a view to guard the honour of Moses and the Prophets. But their honour is very safe, though the words remain: for rspo J/xau in this place does not signify before me, but for me, or, in my name. "All " that came, pretending to be the Messiah, were thieves and robbers :" such as Theudas, and Judas of Galilee, Acts v. 36", 37. and though " much people did hear," and listen to, these pretenders ; yet remember, they were not the sheep. Dr. Owen. 9. Our Version, by translating rig any man, and trcoQyirslai shall be saved, destroys the metaphor of sheep and sheep-folds, which will be continued by rendering the passage, if any, (sheep) enter, it shall be safe. Bp, Barrington. 14. 294 CONJECTURES ON THE NEW TESTAMENT. 14. xai yivcoo-xw to. epx, xa) ■yjvcoVxofxai utto twv s[u£v. 15- KaOcoj yivcotr- xsi — xd-ya> yivcov, as (iaip-ovKJov from Sajjxoi/jov. The whole verse means, These are neither the words nor the works of one who is possest by an evil spirit. — In the next verse ^si^wv is bad weather, as Matt. xvi. 3. Markland. 22. " It was winter ;" rather, " It was rainy, or wet weather." Porticos in Greece, and Rome, and the East, were either detached from houses and temples, or otherwise, and were contrived for walking in wet weather. Strabo calls the Portico at Rome of Livia, the Txepliralov, or walk. lib. v. Geogr. He tells us also, in another place, that the Cumani of iEolis borrowed money to build a portico ; and that, when they failed as to the time of payment, the lender seized the portico, and would only let them walk in it when it rained, and then not till the cryer had called aloud to them to enter it. Weston. 24. "Eo>£ ctot£ tt\v ^u^v ypcov oupsig ;] A'tpeiv ryv \f/t»p£iqv is to take away the life, ver. 18. Perhaps therefore it should be, r^v ^j^tjv 13/xdJy AliiPElS ; how long dost thou hold us in suspence ? as in the margin of our Version; and alpsi ryv "tyv)(rjv, ver. 18, is, he takes away his soul. Markland on Eurip. Supplic. 189. Ibid. "How long dost thou make us doubt?" Translate, "How high, or to what a pitch dost thou raise our expectations?" The phrase is in Plutarch, ""0r.OwEN. Ibid. The reasoning of Knatchbull and he Clerc, who translate — If he called them gods against whom the word of God was pronounced, seems upon the whole to be just ; though I neither see the necessity of rendering sysvelo pronounced, nor believe any instance can be produced of its bearing that sense. ■ Their interpretation will hold equally good, if eyivelo be translated, as in our Version, came; with this difference only,, that it is then to be considered as applicable to those magistrates among the Jews, who were favoured with the knowledge of God's will. Bp. Barrington. CHAPTER 396 CONJECTURES ON THE NEW TESTAMENT. CHAPTER XI. 1 . Aafiapog oltto Hrfiavlag, ex rrjg x/xa». The word vuv is used in the same sense, a little while ago, just now, by Euripides, Hecub. ver. 1 1 5 1 . vuv exa^vo^ev, and elsewhere, of a thing future, xii. 31. though soon after. Markland. 9- or/ ST. JOHN, CHAPTER XI. 297 9. on to s tov xo0£ poo oux dv sr.sQvrjxsi] Perhaps si r]g coos' b o&shtyog ftou, &c. / wish thou hadst been here, my brother ivould not have died; and so ver. 32. Plut. de tco El in Delpb. p. 687, ed. Steph. Markland. 26. " Shall never die ;" that is, hereafter, secondly. Weston. 27. 6 TLpitflog] These words may well be left out : I suspect they came from the margin. They are wanting in four MSS. Dr. .Owes. 28. aur% 7va0§a, enroZtru,'] Distinguish: r^v a8sAs§g«pj 7ffvs6[xali, tboreaiiv, s7riri[xSi Sia too Ups^alog ry (ruy%u); that is, certainly does not intend to come? The reason of this doubting enquiry seems to be given in the verse following, because both the chief priests &c. Theophylact is of opinion that these enquirers wanted Jesus to come, that they might give him up, and inveighs bitterly against them for harbouring such ima- ginations at that time, and in that place. But it does not appear that there is any foundation for the opinion. 57. AeScoWtrai/] ehst>a)xeHra.v, Erasmus, Colinaeus, Schmidius. CHAPTER XII. 1. rspb t| ypsgdiv t*oo crac-p^a] six days before the Passover; i. e. reckoning the day of the Passover for the last of the six. Bp. Pearce. — So Josephus, t!spl pins r^ipag t% soprijs, uno die ante f est um. Antiq. lib. xv. c. xi. § 4. ed. Haverc. Dr. Owen. Ibid. oVou rjv AoL^apog b rsdviixwg, bv &.C.] Read, oxou rp Aa£ag«£, 6 reQvrixcog tv — where Lazarus was, he who had been dead; as vii. 42, speaking of Bethlehem, okou fy Aa£iS, where David abode. It is won- derful to see in the Latin Vei'sions, ubi Lazarus fuit murtuus; as if it had been oVou Aagagog sreBv^xsi, as if nothing more had been intended than to name the place where Lazarus aied! They overlooked the Article. Markland. 3. »J hs oWia eTrTaipattri &c] It seems to be poetical. See Phaedrus, III. 1. Athenaeus, I. 23, from Hermippus: Homer. Iliad. H. ver. 1 73. The simple manner of relating it is, Then Mary took a pound of ointment of spikenard, very costly, and very fragrant, and anointed the feet of Jesus, and wiped his feet with her hair. Then saith, &c. See notes on Mark i. 13. xiv. 3. Markland. 6. ctXX' otj xA£7r]7]£ r[V, xou to •yAoxro-otto/AOV eT^s, xa) tu 3a?vA0jtA£i/a e€a- n :" translate, "Carried away what was put therein." 'E£ouflct$ev, auferebat. See Nonnus. Ka» o7T7roVa (ZouXslo, X^m Aurog (kvysprags $6'Aa.£ xaxog. Sophocles uses eioourlourev in this sense. Philoct. ver. 1125, To\v ifxav fxsXsou rpo Tsafryjx, slodig 6 'lrpdvg x. X._] Take away the comma at sras-^a, and translate thus : Now Jesus having known before the feast of the Passover, that his hour ivas come, when he was to go out of the world, &c. Thus St. John becomes consistent with the other Evangelists. Bp Pearce, Dr. Owen. 2. K«» obittvou ysvop£vaii\ Rather fifapjim': And while the supper was coming up. See ver. 26* and 30. Bp. Pearce. 8. Q'j /xt) v'i-tyyg robg zsottag f/.ou s\g rov a\(vvu.~\ Thou shall not hy any means ever wash my feet. So 1 Cor. viii. 13. oi pg QaytD xpia elg tov aimva: I will not hy any means ever eat Jlesh. It seems to be taken from the vulgar manner of speaking. If puaa be added to rou oucovct, perhaps it may signify while I live, as we commonly express it: while the world standeth, our translators of that place to the Corinthians. Markland. 10. " Save to wash." $, nisi. "Myfieua. Tsapdmi f, rovg s vuf, otb l^rfh&v Aeyefj Ed. Elzev. & al. r t v l\ vu%. "Ore oo# s^tjXSs. "hlysi 'lycroug. Ibid. As Judas went out after supper, was there any occasion to say, it ivas night when he went out? Conceiving, I suppose, there was none, the words are omitted in four MSS. Dr. Owen. 32. El 6 Qshg] Read, as Nonnus, El AE ®sos, But if God be glo- rified in him, God shall also glorify him. Beza, Isaac Casaubon. 33 • xa&cog sIttov to~s 'lou^alots' "Otj ottou v7rayw — xou vp.lv T^i-yeo a.pri.1 Qu. In what sense could our Saviour say now to his Disciples, as he had before (chap vii. 34) said to the unbelieving Jews — Whither I go, ye cannot come ? It is evident from the quotation, that el/ju there is exactly- equivalent to itTTo-yoi here; but surely the meaning of the sentence must be very different, as applied to the different parties. The meaning of the sentence here will be very clear, if we insert, as mentally we should, the words ou SiWo-Qs shhfw between "hkyca and apri. So I say unto you y that ye cannot come now. See ver. 36*, 37. Dr. Owen. 34, 35- 'EvroA^v xaivr t v &c] I have some suspicion, that these two verses are out of their proper place. They stand, as it were, detached from the context, and break the connexion between the 33d verse and the 3&th, which, it seems, should immediately follow one another. Dr. Owen. CHAPTER XIV. 1. sr uup, sdv ti aiT*j}xsv evrsyfiev.] Qu. Are these words in their right place ? Should they not father come in at the end of the whole discourse, viz. ST. JOHN, CHAPTER XIV. 303 viz. at the close of the xviith chapter? Perhaps they mean, Arise, let us go hence t viz. from Bethany to Jerusalem : and then they are right. Dr. Owen. CHAPTER XV. 3. xatiapoi eerie] It alludes to xa&aipei, as that does to aJgsi, and is the same as xaftaipopevoi, or xtxahctp^ivQi, le have already been purged (pruned) by the word which I have spoken to you, \. e. by the rules, doc- trines, and directions which I have given you: (Aia ran Koyov,. for §<« too "koyo'j, which is not uncommon; and so Theophylact explains it:) so that now ye have nothing to do but to continue in me, and then I will con- tinue in you. — As the branch, &c. Markland. 5. 'Eyw e\y.i ?) ap.ire'Kog, — ztroAuV] All this should be included in a pa- renthesis, that on may connect with jxs/vtjts ver. 4, at which there should be a smaller distinction. Dr. Owen. Ibid. )(copig fjxou ov SuWrOe aroisTv ovZiv.] Out of me, or separated from me, ye can bear no fruit. We have a vulgar expression which pretty nearly answers the Greek, ou 8uW xTtffia, xa) e^pav^] F. cog TA KAHMATA A e^ripuvOrj, as branches which are withered. Dr. Mangey. — Rut xa.) for og, as rca ayairrpavli yp-6ig KAI £7roi7)«rsj/ r^xag QarriT^eig, Apocal. i. 5, 6. and see Matt, xxvii. 10. John xx. 18. Luke xv. 15. Acts ii. 2. vi. 6. — It is put for ,8?u)9si£ ec,r\pav^7\, and this for ^7]oaivzrai or fijgai^ceraih So crvva- yovcrt, and s5of««r9ij, ver. 8, as frequently. Markland. Ibid, xa) s|rig«v9r) ] It seems to me probable, that John wrote, not xa) i^Tjoavdr], but xa) s^oav^rj, ivhich is withered. Bp. Pearce. Ibid, truvdyoixrw aura.,] Thirteen MSS. read aura: and so the Authors of the Vulgate, Syriac, and Armenian Versions. Those who introduced aura, into the text seem to have thought the plural number necessary, be- cause of the verb cruvayoixriv, which usually signifies they gather. But by this word cruvayeiv, with a singular number after it, is meant (I think) to add one to the rest, which had been gathered before. See Matt. xxv. 35. 2 Sam. 310 CONJECTURES ON THE NEW TESTAMENT. 2 Sam. xi. 27. LXX. I^.Pearce. — a-uvayovcnv — $aA?vovpyo) } understood. Dr. Owen. 8. wet xaprov — qeprjrs] F. EAN xaprrov, Herein is my Father glori- fied, if ye bear much fruit. Dr. Mangey. — But so, eAap/io-loV icfliv INA ayaxp^w, 1 Cor. iv. 3. 11. p^aga ■*]' epj iv uju,Tv jx6h>y),] Join iv ufxiv to ^apa, and not, as our English Version, to psivy, that my joy in you may remain, or continue; and your joy (in me) »itf?/ #e complete. Bp. Pearce, Dr. Owen. 13. Melgova TaJrrj^ aya7T7)v &c.] The sense of the whole verse, I be- lieve, may be thus exprest: Mslgova raorr]g ayewnjv oux s%si rig oeixvovat, y) %va rrjv 4/u^v airou &*5f W7rsp TaJt/ ("}/?\.&Jt>; Ab maw caw possibly shew greater love to his friends, than by laying down his life for them. 06- cisig e^si is to be resolved into r)g oux b^si, or ou rig e%si; and then it will appear, that the rig being repeated has caused the obscurity. I add Seix- vuvai only for the sake of perspicuity, not that it is necessary; r\ is under- stood before »W, as in the Hid Epistle of this writer, ver. 4. "ha for ore, the Adverb of Time (as Beza takes it here and in other places), is gene- rally, if not always, joined to the Indicative Mood, I suppose to distin- guish it from the other tva. Markland. Ibid. ayairf\v ou%e)g zyii, Iva rig &c] F. *H Iva &c. and so John 3 ep. 4. Dr. Mangey. — See the same particle omitted (though not in a quite similar case) in Demosthenes, c. Midiam § 20. and advers. Macart. cor- rected in both places by the late learned Editor, Dr. Taylor, in loc. and Lect. Lysiac. p. 6*77, 8. 16*. xa) edrjxa upag,'] and appointed you — Rather, and I inserted or ingrafted you, viz. in the true vine, that you might bring forth fruit. Dr. Owen. Ibid, xa) xapxlv (Lepers, xa) xapwog Oy.wv ft-s'v^.] It seems to be, as if he said, xa) xa^irlv (p^pyre /x=W7a, which, in chap. iv. 36", he calls xapirov s)g %torjv a\a>vw. Theophylact refers the Verbs e'^sAsf aju.7jv, shr\xa, and uTraytfe, to planting and vines. eQrjxa utxag ha uTrayrjls {py.eig before uTayr^s is much better omitted in many MSS.) for vwayziv. So Iva rsoiriv, &.c] This verse, I believe, depends on the fore- going; and therefore I would not distinguish fully after olvtwv. It seems to mean as if he had said, 'O i^= fxicraiv AaAoui/la, xa) rov &c. The word JiaAowla, as to the sense of it, to be fetched out of ver. 22. He who hates me (teaching), or my doctrine, hates my Father too; whose doctrine it is. He argues in the same manner, ver. 24, concerning his works. Markland. 25. aX\* tva. vr'kriawB-f] Distinguish: a?J\.', Iva vrXrjpwQf, — understanding tquto G7o«oy, and raura refer to what follows, dbroa-uyaycoyouj, &c. which seems to agree better with GrxavSaKicrdiJTe than what goes before, though it is not always so; and perhaps it may be otherwise here. Markland. 2. «AA' eo^erai] F. 'AM' ioyj-Tau, as observed before. Bp. Pearce. 4 oTt /x=6' ujxa»» 7ij* , J v, 3 Because I was with you. He speaks as if he was already gone from them, knowing that his departure would be in a Tery short time. The same expression is often used by St. John, and in Acts ix. 39. and by the best Greek Writers. Eurip. Heraclid. ver. g. Alcest, 312 CONJECTURES ON THE NEW TESTAMENT. Alcest. 031. Josephus De Maccab. at the end, puts v truv rjfMV, tov vojxoi/ xotl roug Tz^o^Tag. Markland. 6. Au7nj zTtT^payxsv] The author of the Gothic Version seems to have read 7&s7ra)pcoxsv, which Junius and Mareschallus were inclined to adopt. But the common reading is right; for what is said of joy, is equally true of sorrow — it filleth the heart. Dr. Owen. 7. lav $£ ToogsuSfo/j but if ] rather, but ivhen I depart, &c. Dr. Owen. 13. Place the words to Ts-vsu/xa t% cLhrfielag in a parenthesis. Markland, Bp. Barrington. Ibid. uhrifisiOLV (ou yap XaXr/rst d] F. OTE eya> uTcayoy, and again a little while, and ye shall see me when I go to the Father. J. R. Wet- stein in Prolegom. ad N.T. ed. 4to. omitted in the Folio. — With a greater distinction at jt/,e* Ye shall see me: because I go to the Father, viz. at his ascension. Markland. 22. cttpei atag &c] The former part of this verse answers to the foregoing §o£ao-ov &c. and the latter to %va. — %o£ao-ri f the city. Dr. Owen. 9. "Iva CTX7]pa)9y) — ouSsW.] These are the words of the Evangelist; and should be included in a parenthesis. Dr. Owen. 10. r^v 8s ovoy. U%a>. — But T-fJ was left out designedly by the Evangelist. Harduin makes only two Synagogues to have been at Jerusalem, one of native ST. JOHN, CHAPTER XVIII. 317 native Jews, the other of what are called Libertines, Acts vi. Q. The Synagogue of native Jews he collects from this text of John, which we have referred to in the Acts. But our Lord speaks here of Synagogues over the whole country, not in the city only; therefore nothing can be concluded of one or more Synagogues at Jerusalem, and the article rjj should be omitted. 'Ev Upto, with the article, in a restrained one. / ever taught in a Synagogue, and in the Temple. Bengelius, Gnom. 20. h rf, 9oW, out of hatred, Matt, xxvii. 18. Markland. 31- 'Hpf oux s^stfliv auroxleivai otJSsva.] This power of putting to death was not taken from them by the Romans, but was dropt by themselves, as Dr. Lightfoot fully proves out of their own writers. Markland, — True. But 318 CONJECTURES ON THE NEW TESTAMENT. •But though they had the power, yet their own Law forbad them to use it at this holy season. And that this was their meaning, see confirmed, Acts xii. 3, 4. Dr. Owen. 32. "Iva Xoyos &c] In a parenthesis, as the remark of the Evangelist. Dr. Owen. 33- Observe, that Jesus made no scruple of going into the Prcetorium, though the Jews did. Perhaps it may be said that he was obliged to go in, as being a criminal. Markland. 36. 'H $u%sto airuov. edente Wyttenbach, 1772. Weston. 39. 0o] For jW a7roAvVa>; which is indeed the reading of three MSS. Dr. Owen. 40. ST. JOHN, CHAPTER XVIII. 3,19. 40. aviC-life.] ^ robber. Barabbas was not properly what we call a robber. He was one, and perhaps the head, of a clan who took up arms, and ooposed the payment of the Roman tribute ; and who consequently made frequent insurrections on that account, and in those insurrections were often guilty of murder. They made indeed no scruple to rob and plunder all the Romans they met with, and all their adherents; and hence were called ^(flour Vide Josephum de Vita sua, passim. Of this sort wei'e the two malefactors (8J0 Tvyjo^ou, Matt, xxvii. 38. Mark xv. 27), that were crucified with our Saviour. And of this sort was our Saviour himself also reckoned to be; for he was accused of "forbidding to give tribute to Csesar," Luke xxiii. 2. So that the three suffered seemingly, that is,, in the eyes of the Jews, for the same crime, viz. laesas majestatis. The two Zytflat were perhaps Barabbas's associates. See Mark xv. 7. Dr. Owen. CHAPTER XIX, 3. "A purple robe." " Purpurei metuunt tyranni." Hor. Reges gaudent purpura- See Lyde's Note, p. 56", in Passionem Jesnt Christie Weston. 7. kuuTov u»ov rot) ©sou] F. kavTov TON uiqv occ. because he made him- self the Son of God. Edd. of Erasmus and Colinseus. 1 1 . Oux et%eg i£ovo-lav &C.J ET^s^ is put, I suppose, for sTj£s$ dv, as rfltovi^Qvlo dv, xviii. 36V There is no apparent difficulty in the Greek words, which may be translated almost as in our Version : Thou couldst. have no power at all against me, if it had not been a thing given thee from above: for this reason, he who giveth me up to thee, hath a greater sin. But the meaning seems to be very difficult; nor have I met with a paraphrase that is satisfactory. By 6 nrapaSj&ou's ju-e vol, he who giveth me up to thee, I suppose is meant Caiaphas, xviii. 28. By 81a touto, for this reason, seems to be meant, because he has not this power from above: for Jesus acknowledges Pilate's power. Whatever was the sense, there certainly was in it something very nervous, and worthy of the speaker; for it had an effect even upon Pilate: though Jesus at the same time 320 CONJECTURES ON THE NEW TESTAMENT. time knew very well that he himself should be crucified. The sense per- haps is: "The authority, which thou hast, is from Heaven; I own it, and submit to it: but he who giveth me up to thee, has no such au- thority; therefore (ha. touto, for that reason) he is guilty of a greater sin." This answer, so reasonable, had such an effect upon Pilate, that from thenceforth he sought to release him. Markland. — For sl^eg igouriav Bp. Pearce also proposes to read sl^eg a.v e£ova 0= (xxrz'i sxJtj*] F. trpirt), to reconcile it with Mark xv. 25. g" being put for F. Hartung, Lcc. Mem. in Thes. Crit. Grut. vol. I. P. ii. p. 66$. Is. Casauboji, Bas. Cocceius, Usher, Bynceus, Whitby, Reland, Bengelius. — Or (Spa. sxly, the Dative, The preparation ivas to be at the sixth hour, as John v. 1. Anon, in Bibl. Nov. Librar. 1697. p. 41 5- — The whole a gloss, Pfaffius, Not. Exeget. on Matt. p. 206, 7. — John, just before the condemnation by Pilate, says it was the sixth hour, or six o'clock in the morning, speaking according to the Roman division of the dav. Mark at the distance of three hours afterwards says, they crucified him at the third hour, according to the Jewish division of the day, i. e. about nine o'clock in the Roman style. John, writing his Gospel after the destruction of the Jewish polity at Ephesus under the Roman government, uses throughout the Roman or Julian day from midnight till noon. Whis- toris Harmony, p. 11 6, followed by Clarke, on Mark xv. 25. — But was not the Roman w T ay of reckoning the hours the same with the Jewish ? Prima salutantes atque altera continet hora, Exercet raucos tertia causidicos. Martial, 1. iv. ep. 8. I. e. six, seven, and eight o'clock. Both of them divided the night into four watches, and the day into four, beginning each at six o'clock. The hours in which they changed the watch are more particularly specified as cardinal points. Thus in Matt. xx. the third hour, or nine o'clock: the sixth and ninth hour, or twelve and three o'clock : the eleventh hour is mentioned next, because no one would be hired for the last hour. Thus the third hour lasted in this sense from nine till twelve, and then began the sixth hour. So that almost twelve might be called rplrrj or was) sxlrj. So Hammond on John xix. 14. and Marhland. — I cannot but observe that it is strange Bp. Gibson, in Camden, should translate Caes. Com. Bell. Gall. 1. iv. c. 23, tertia vigilia, three o'clock in the morning instead of one, and hora diei quarta, four o'clock, instead of ten, the fourth from •the sixth, Rom. in Brit, and stranger still, that P. Manutius should mis- take on Cic ad Attic, lib. iii. 7, Aba? in tres vigUias, 8$ giuatehnas horas t t vigilioe 32i CONJECTURES ON THE NEW TESTAMENT. vigiliae dividebantur : he should have said in &uaternas vigilias, 8$ tres horas vigilice dividebantur : for so they were at this time; Matt. xiv. 25. Caesar Bell. Civil, iv. 23. Bowyer. 15. (flaupaxrov auTeV] These words, it is plain, do not properly mean crucify him; but, sentence or condemn him to be crucified. So again, the next words, rou (3a«rjXea v^wv j(rsG-flai, p. 144, quarto. Weston. 29. kou ucr, bind- ing raw wool round a reed. In Galen, iEgineta, Pliny, and Celsus, va- in St. Mat- thew and St. Mark: whereas St. John does not mention the reed; but says, that when they had put the sponge upon hyssop, i. e. when they had added bitter to the sour, or gall to the vinegar, they advanced it to his mouth, no doubt with the reed. In St. Matthew and St. Mark the word is I7tot»^£v; in St. John wgoo'Tjvsyjcav. ayrou to> o-1o/*a7i, which makes the ST. JOHN, CHAPTER XIX. &s the repetition of «aAa^a> less necessary. Add to this the paraphrase of Nonnus, who undoubtedly understood it in the sense it is here explained, ,r $losysv ucra-(07rcp xsxs%ao-[Asvov o£og oks^qou. Weston. 31. S7rsi z&apao-xsuyj ^v,] I suspect that these words are an interpolation. Bp. Pearce. Ibid, yv yap psyctX?) rj ypspa sxslvou rou ca^arou] I would read and dis- tinguish it thus : Its) zsapao-xsvYj i\v (r^v yap peya?\7) vj r^t-spa. sxsivrj) rod £p(ov {j.iyy.a, (rpopvys xa) oiXoyg wcrsi "hirpag sxarov. J The Jews, says Kidder, Dem. of the Messias, Part III. p. 65. ed. fol. object that a hun- dred weight of myrrh and aloes was enough for two hundred dead bodies, and that it could not be carried with less strength than a mule, and therefore not by Nicodemus. We refer the reader to the Bishop's answer, which he will not think quite satisfactory. Others therefore have thought it should be translated an hundred pounds worth of myrrh and aloes, which in Roman money would amount to near 300Z. or our pound ster- ling. But though it was prophesied of Christ that he should make his grave with the rich, yet it is not probable that Nicodemus laid out so much money on this mixture, or that he had any occasion to do so. F. "hlrpag EKAST12N, a mixture of myrrh and aloes, about a pound each. Anonym, in Wetstein's Prolegomena, 4to, p. 171, but omitted in his Folio edit. — sxacflog is not each, applied to two things, but to more, except in Alexandrian Greek. Read therefore sxarspwv, where the s% being abbreviated, it became sxarov. Alrpag in the Genitive. A mixture of myrrh and aloes, of about a pound each. Markland, Iphig. in Tauris, ver. 610. *&sg>a)V jx/y/xa paTo$o'goj; that is, in the language of St. John, apai- pura (pipovreg. Dr. Owen. 40. ST. JOHN, CHAPTER XIX. 327 40. ccofjia too 'I^frou,] The Alexandrian MS. reads here jaa too 0eou. A reading which however unphilosophical it may appear, yet plainly proves how firmly the Greek Church believed at that time the divinity of Christ. Dr. Owen. 41. sv to) T07T«)] near the place. See iElian, Var. Hist. xii. 57, and Perizonius's notes there, and on ii. 25. So Nonnus too, araga X*"?*? Xpuflov 07rr\ &c. MarklanD. Ibid. " New sepulchre." Upb§ £pyp.a. TV[x.£o%co(f]ou "Ep^ojota* Ta.a(?c'£7]xo£oi/ twv 'loubaiwv' and the doors having been shut for fear of the Jews. But the circum- stance of the doors being shut is only mentioned to denote the time of our Lord's coming to the Disciples, not the manner of his entering into the room; he came when it was orjo-qg o^lag, where they were assembled for fear of the Jews. Horace, lib. hi. od. vii. 21, Prima node domum claade. Josh. ii. 5? °>£ %* y sruToj IxAe/slo Iv tw o-xotsi. There is no occasion then to suppose any miracle in the case, that the doors opened to him of their own accord, much less that he went through them untouched. Some one from within opened the door, and lie, standing in the midst of them, offered his solid body to their touch. D. Heinsius. Markland. 28. ST. JOHN, CHAPTER XX. 331 28. 'O Kuoiog jx&y, &c] This is one of those texts which speak the clearest language with regard to our Lord's divinity. For can it be sup- posed, that he would have permitted such an address to have passed un- reproved, had it not been strictly his due? Bp. Barrington. 2Q. rareTnVJsuxas.] A note of interrogation may be placed after srs7r/- tflvmasi and I now see that some MSS. have it. Markland. — So Bishop Pearce, Com. in loc. And nrufleosis is in like manner put interrogatively, ch. i. 51. J-N. 31.6 Xpuflog vug tow ©sou,] A stop, I think, should be placed after ~Xpi was the number of the thousands of proselytes in the days of Solomon. See 2 Chron. ii. 17. This I only remark: the reader may draw what con- clusion he pleases. Dr. Owen. Ibid. " Hundred fifty and three." Some commentator, I believe Jerom, says, that Oppian knew no more than one hundred and fifty, as if the fishes in Peter's net had been all of different kinds, like those in Athenaeus, lib. vii. c. 20. not. p. 466. *Oga> "ATTOLvla, ^aZ[K a.7ri(flov, Ijflvcov yivv\. Weston. 15. ayairag ju.s ctXeTov toutcov;] Dost thou love me more than thou lovest these things? pointing, belike, to his nets, boat, and other in- struments of his art and gain, which were just by. Peter answers, Yea, Lord, thou hnowest that I love thee more than these things : otherwise it uu2 will &32 CONJECTURES ON THE NEW TESTAMENT. will not be a full answer, but will leave room for a reserve. Jesus means, wouldst thou rather be employed in my business than in thy oivn? catching of men, rather than catching of fishes? The difference between fiocrxsiv and z^oi^aivsiv, generally neglected, ought greatly to be attended to. The young ones of the flock (apvla.) are to be fed by a good shepherd : the grown ones (zsrpoScQci) to be governed and fed. This is the meaning of these words. Our Saviour's asking the same question three times corre- sponds to Peter's threefold denial of him: and the three commands given to Peter, as a shepherd of Christ's flock, are each different (which I men- tion because of the versions), and each exactly proper. Markland. Ibid. to-AsTov rovTO)vy\ I suspect that these words are an interpolation. Dr. Owen. Ibid. Nou, Ku'pjr] Those Edd. which place a colon at KJpjs, make Peter say he loved Christ, more than these other Disciples did; which he does not presume to say: Only, Yea, thou knowest that I love thee. Beza. — Whitby makes tovtwv refer to the vessels and nets with which he was then occupied. But Dr. Jortin says, this sense is too cold and flat ; and Peter might love Jesus more than these things, and yet not love him much. Sermons, vol. i. p. 382. J. N. 16. zsaXiv (>£VTepoir~\ Either of these two words seems sufficient. But leave out waTut/, as Cambr. MS. rather than Ssu'rsgov, because of the word rgrrov, ver. 17. Dr. Owen. 18. l^wvvusg (tbolutov, xa) 7z>egie7raTsig &c] When our Saviour spake this, probably Peter had pulled off his wet cloaths, and was girding on his dry garments; which action would give a proper occasion (according to Jesus's manner) for this prediction, which otherwise will seem to come in somewhat abruptly. Markland. Ibid, s^cowues pei h fyjuV, My word hath no place in you. The world, I suppose, means the unre generate, carnal or na- tural man, as it often denotes in this Gospel, ch. i. 10. xvii. 25. 1 Cor. 11. 12. E. Langford's Second Letter to the Author of Critical Notes on some Passages of Scripture, p. 40. A.D. 1748. Markland. — This whole chapter Grotius and Le Clerc think was added by John Bishop of Ephesus, with the consent of the Church. Bowyer. I believe that St. John is by much the least understood of any of the Evangelists. Markland. THE [ 335 ] THE ACTS OF THE APOSTLES. CHAPTER I. l.llEPI zravroDV — wv &c] of all that Jesus began both to do and teach; that is, of all his miracles, and doctrine. But in St. Luke's Gospel there is not the tenth part of either. So that it seems to be understood as if it had been written, rxspi (zs-poiyixarcov) wv tsolvtwv IttoIt]o-s xcd IS/Sa^s &c. concerning things all which Jesus did and taught ; i. e. Jesus him- self, exclusively of his Apostles. But in the present treatise he intimates that he shall speak of what was done and taught by some Apostles of Jesus after his Ascension : for Luke's Gospel reaches so far. The Ante- cedent being in the Genitive Case, causeth the Relative to be put in the same Case; and the Relative draws the following Adjective after it; in- stead of orsgt Txpa.y\).a.Twv a. zjolvIol, sKo'iycrs &c. There is exactly the same construction Luke iii. 1Q. rszpi ztclvtwv wv sKo'iycre rsovr^pwv 6 'Hpco^Tj^; and xix. 37. Acts x. 39. xxii. 10. It may perhaps be explained from some common manner of speaking, in which all may be used instead of several; as in that of Luke concerning Herod. Markland. 2. evT£»7\.ajx=vo£ roig u.7roiou(rule /xou] For eras' s[j.ov, as 2 Tim. i. 13. ii. 2. But the same elliptical construction occurs in the best authors. Thus JElian, touto, rsontapiov cou, r^xoucra T'(\g prjTgog. Hist. Amm. lib. ix. cap. 14. Ua.a~ eXOcov sittov rxpog vfx,ag a p>i> rjxoutrale. Demosth. de Corona. 'Axoutrag scots (too. Xenoph. Cyrop. lib. i. p. 52 & 53- ed; Hutch. 8vo. Dr. Owen. 10. xa\ cog arsvlgofleg r^crav s\g rov ovpavav, zrogsuoyJvou aurovij With the comma after 750-av, as they were looking up to him ascending into heaven* P. Junius ap. Wetstein. Ibid. xai cog arsvl^ovleg — xa) i&ou] The latter xa) seems redundant. Bp. Barrington. 12. %-/ov for thrkyw)'. and so used because thro occurred before. Dr.OwEN* 13. It should seem, from the latter part of the verse, that the Apostles were here originally distinguished by pairs; and if so, the xa) before 'Ico- oLVVtig should be expunged. Dr. Owen. 14. rf zrpatravxjj xai tjj Ssr'o-si] The latter seems redundant, whence the Vulgate and some MSS. leave it out. — F. zjpotro^ xa\ Derjtrei, with attention and prayer. Dr. Mangey. 15. (rp re o%hog — zlxotriv)] Better Ds, as ii. 44, vraVTsg Ds ol nrnflsuovlsg vjtrav S7r) to auVo. Beza published Ss, without anymention of re. Markland. Ibid, cog sxetTfiv efoocrjv] about an hundred and twenty. It seems strange that the number of Disciples should be no greater, considering the country from which they chiefly came, viz. Galilee; which in Josephus's time (very soon after our Saviour) was so populous, that he tells us there was not a jco'pj or borough which had not fifteen thousand inhabitants, at the least. But Jesus had foretold that it would be so; this being the little leaven which was to leaven the whole lump, Matt. xiii. 33. Markland. 15. "Names;" that is, men, as in Rev. iii. 4. and in iEschylus, and Livy, " Nomen Cceninum (sc. Cseninenses) in agrum Romanum impetum fecit." Weston. 17. on ACTS, CHAPTER I-. , 337 17. oTi xarrip3tJ.rjH.ivog &c] It is difficult to understand this, unless oti be translated because, with a comma only after Tr;o-ot>v: by which it will be signified, that the Holy Spirit thought fit to foretell thus mue'a of Judas, because he was one of the Twelve Apostles. The connexion may perhaps appear more, clearly thus: r)v zrrpoiJT= to Uvsv[xa to dytov 8sa crlo- txdlog Aa€»3, rszfi 'Iouoa, (tou ysvo^xivou ciOijyou Toig r t Te)[£ in the LXX. which is now Kpyjrsg. The for- mer a name given to the Philistines, 1 Sam. xxx. 14. 13. "On y'hsoxoug jac^xscrtajuivoj eler/] F. T/ on — Why are these drunk &c? Pricceus, as cited by Wetstein, in Prolegom. 4to, omitted in the Folio edition. — Read yXsuxovg, from yTvsuxog, must. For the sake of ridi- cule, the person or goddess Txsvxm (Gen. 6og, 00$) formed as @«AA«>, Av%m, Poll. viii. 9. segm. 10, and in like manner 'Asiicflm and Eos, Dece Politicce; of whom, see the writers on Hesychius, Diog. Laertius, and Harpocration. So A\lm, a goddess among the Lacedaemonians, Xe- nophon. Sympos. p. m. 91. There was no ^Xsoi], or drollery, in saying downright, These men are drunk; which Peter says was meant by the reflection. I have no doubt of the correction, knowing that the antient copies were written without accents; so that it could be known by the sense only whether it was yXeuxovg or yteuxovg. The proof of the par- ticulars concerning y^euxog I have drawn from the Antients, Athenseus, Plutarch, Macrobius. These eregoi were the men of Judsea and Jeru- salem, to whom Peter very properly applies, because of the prophecy of Joel, to which the others probably were strangers. It is as if they had said, The gentlemen, without doubt, are under the strong inspiration of the goddess Tt^suxw; which was a sneer, at the same time, upon the meanness of their condition (the Fishermen making but a shabby ap- pearance), since nobody of any fashion tapped their vessels of last year's y^suxag so early as June, unless compelled by necessity. It is much more satirical than if, instead of Thsvxovg, they had said Ohovg, as they might have done, by making a goddess of Ohm. Our translation of yteuxoug, new wine (which in this very writer is viog olvag, Luke v. 37, 38) may be accounted among the small mistakes in the version of that piece. Markland. 15. Ou yag, cog upsig vTro7\a.p.£avs\e, ouroi psbuo'jcnu, &c] The great ques- tion, whether the gift of tongues on the day of Pentecost was conferred upon the Apostles only, or upon all the hundred and twenty mentioned chap. i. 15. seems determined to the Apostles only, because the promise of our Saviour was made to them particularly, chap. i. 8. and Luke xxiv. ACTS, CHAPTER II. 341 xxiv. 49. just before his ascension. It seems equally clear from the lan- guage of this place; for, ver. 14, Peter and the other eleven appear on this account before the Jews, to whom Peter in his harangue says here, these men (pointing to the eleven) are not drunken, as ye suppose. Now, if the gift were conferred upon the other hundred and eight, they likewise would and ought to have been there, as well as the twelve, that Peter might say the same thing of them too; otherwise his argument will be very defective: for the objection of being drunk was made to all the spectators. This seems decisive. See too ver. 33. 37. Many afterwards, without doubt, had this gift: but on the day of Pentecost, I think, it does not appear to have been conferred on any but the twelve Apostles. There is another way of solving this question. Among the hundred and twenty there were some women, Acts i. 14- Now I think it does not appear that the gift of tongues was ever conferred upon a woman; and St. Paul does not suffer a woman to speak in the assemblies, 1 Cor. xiv. 34, 35. 1 Tim. ii. 11, 12. But if this gift was bestowed upon women, they could not have been hin- dered from speaking in the assemblies. See 1 Cor. xiv. 39. Markland. Ibid. vy.sig] u^sig must signify some of you; meaning those who dwelt in Judaea and Jerusalem, whom he calls srsgoi, ver. 13, to distinguish them from the ol xaroixovvleg h 'Ispouv vraoa rot) 0soO, and John ix. l6\ a-Trolslsiypivav, celelrem, inclytum. So Joseph, xiv. 12. h K\.yuif\(a xuroixla rwu 'lovfiatcuv ev zrf>o(nrr)£afleg oiveiXele] Some join ha %stpcov with sxhorov, some with Aa£oVrss; but rather join it with ct§o7rvoi> xa) r% twv tpuT^arlovlcov aju-eAsiac. Polybius, p. 12l8, 8vo. Tivag 8' aurwv ixhoTovg ~ha%oVTag — a7roxlsivai. Ibid. Tspoo-K7feavT<-g\ Qu. whether this word is elsewhere to be found in the sense of or £uAa> zz poo-irr fcavizgl Some may conjecture T&pocr- 7ral£avleg or < nr^07rai^avlsg, insupcr illusum or prius illusum, either of which is true as to the sense. It may be doubted whether 7srpoo-7r7jyvuy.it of itself can signify cruci affigo, any more than terrce or rupi ajfigo. Markland. 25. 'Ex 8sf »a>v jxou eo-Tiv.] In Theophylact it is, to 8e lx ^s^idiv salavat Toy zzaTepa. Xeyso-Qa* vuv, whence it is probable it was read "ESTH. Drusius, Par. Sacr. 26, 27. «r eA7r*8j. r Or» ou eyxUTahetysig] Connect Itt s?v7n8i oti 06 eyxa- TOLhsi-i/eig, in hope that thou wilt not leave, or forsake, &c. So it should be distinguished and translated. See Rom. viii. 21, where there is the same mistake in the same words, IV kfcjrlh or», in hope that. Markland. 28. Tx'hy)Q(i>o-£ig (xs eutppoa-uvyg. Heb. #ptf}. I suspect therefore it was originally zs"ky]^wo-ig or TxTyqpcoo-sig, sub. saTi or slo-J, and y.s was afterwards added ; though the Syriac and Arabic read as here. Beza. Drusius, Animadvers. — Aquila and Theodotion read to-X^o- ^ovt] lu§poo-uvvog auTou xahWan hri tou %qovoo O.UT0U, TO XOLTCX. 0~apxa 6LV0uf\i]0~OH TOV Xpt&loV VTpo'iZcOV £7^0&.7)Q-£V. Ibid, to xoTCL o~apxa. avcuflrjo-eiv tov Xgto-lov,] These words are no part of what God sware unto David, Psal. exxxii. 11, 12. and therefore should be omitted; as indeed they are omitted in three of our principal MSS. and several of the antient Versions. Markland, Bp. Pearce. 33. e^s^ee T0 " T0 vuv ufxeig /Jewels] Few, I believe, will distinguish with me, e|e^ss* touto vuv &c. and having received from the Father the promised spirit, he hath poured it out: the thing which ye now see and hear-. Perhaps it makes no great difference in the sense ; but it is the more ACTS, CHAPTER II. 343 more elegant way of writing. Arrian. Dissert. I. lS. oux oldsv exstvog ri to kyahlv Icrli too avQpcoTrov, aXAa QocvTagslou on to %)(siv xoCKa. iju.aria' touts o xa) or saved thee." Weston. CHAPTER III. 1. wpav t% Tsrpoosuyrjg tt)v svvaTrjV.~\ Add after mpoosuyfjg a comma; not at the ninth hour of prayer; but at the hour of prayer, being the ninth hour. Markland, Dr. Man gey. 3. *Os \lwv~] Rather, with the Cambridge MS. read oWog \ha>v — and leave out Aa&nV at the end of the verse. Dr. Owen. 5. sTTstysv auTolg,~] Elliptically, for lirel^v touj 6^a7\[xoug aoTolg: he fixed his eyes upon them, &c. Dr. Owen. 11. 344 CONJECTURES ON THE NEW TESTAMENT. 11. too \aftivlog p/coXou] I suspect that these words came from the mar- gin, where they were placed to explain the original reading, aurou; for xparovvlog Ss auToo rov Uirpov &c. is the reading of eight MSS. and Jive of the antient Versions, and seems to be the true reading. Dr. Owen. 12. u>s «3»'a Zuva.ix.si v\ eoo-eSeta] Vet. Lat. virtute 8§ potentia, and the Syriac and Arabic to the same sense. Perhaps, therefore, 75 ETS0ENEIA. Erasmus, Beza. — Rather, if ESOTSIA. Dr. Owen. Ibid. TssTroirjxoa-i rou Tsepiiraxeiv avTov.~] The construction may seem unusual. I believe vseTvoiv\xoo-i is to be resolved into, and is the same as if it had been written, isroir t rais oZVTU.i avrovg, §iu rov AaoVJ KAI Sia. rov "Ka.ov, not folding for what to punish them, and for fear of the people. Hemsterhusius. Ibid. eSo£a£oi/ rov 0sov] Vers. Vulg. omnes clarificabant id quod fac- tum sit, without 0cov, approved by Mill, p. 443. 773- 22. This verse may well be inclosed in a parenthesis. Dr. Owen. 24. As be thought better, ev tS tyjv yjipu- o"ow kxlslvsiv ere e\g 1ao~iv, xa\ [ev Twi] vr^ila xai rigara, ylveo-bai &c. Either of them is usual, and they both come to much the same thing: by stretching forth thy hand in order to healing, and by signs and wonders being done by the name of thy holy child Jesus. Xr^sia xai rspara may signify the same as the expression is, oux s\}/6uVa) to7$ avbpio-xoig, aAAa ra> 0su>. \{/£u<$s%. TaOra Ss Sutovaravlsg &c. This makes good sense, and prevents the ellipsis, which our English Version has supplied. Dr. Owen. 24. Ugsug~\ F. apxispebg, as it is ver. 17, and 2/. Mangey, Phil. Jud. vol. II. p. 586. — lepeug is not unusual for ap^npsbg, as Heb. v. 6*. and 1 Mac. xv. 2. as Pontifex for Pontifex Maximus, Liv.v. 41. So Caesar, Bell. Civ. Mil. c. 83. ed. Bentl. Jam de sacerdotio Cassaris Domitius, Scipio, &c. ad gravissimas verborum contumelias palam descenderunt. See Span- heim, De Fraest. Num. vol. II. Diss. xii. p. 493- ed. Fol. 30. rjysipsv 'It}(toov, hv &c] Perhaps, yyeips tqv 'Itjo-ouv ov vpsig Ste^si- giVac-Qe, xps[Atx 39- o' r * sav fj — xaraTSxrai auVo] This should be in a parenthesis, that surctls aorovg, ver. 38, may connect with firprole xa) ^eofxa^oi euprjQiJTe. Markland. 39. ju.ij7ro]s xa) 9-eojxa^oi ew^sG^re] Before p^rols is understood vxeTflsov, as Acts xxv. 9, &c. or 0MVl7e, as 1 Cor. viii. 9. But there need be no el- lipsis, if we connect it with eaa-dls avrcvg, ver. 3$, and put the interme- diate words in a parenthesis. Hammond. Ibid. xaraTwa-ai auro' /x^7role xa) ^-so^a^oi supsbi}Ts.~\ So I would distin- guish. But if it be of God, ye cannot overthrow it: perhaps too (by attempting it) ye may prove (or be found) opposers of God. He speaks cautiously, and like a prudent man. MijttoJs xa), perhaps too, as in Philo Vit. Mos. p. 439, ed. Turneb. Plutarch. Consol. ad Apollon. p. 187. ed. Steph. parole 8s xa): and parole yap xa), p. 188. Perhaps $XeVe7e maybe understood, as 1 Cor. viii. 9, fthe7rsle hs prpraog, &c. which is omitted, as here. Rom. xi. 22, ^irwg ovU gs£ a/js7\s7<.$q\ jointly, as Acts xxii. 1. and as avtiptoxog fioxriXsvg, Matt. xxii. 2. Grotius. Marhland on Lysias, xxx. p. 6*01. 5. sTryfysfaalo auTtp — auTiqv,] The sentence would run better, and much clearer, if auro> and aurrqv were to change places. Dr. Owen. 6\ "On etrlou to tr/tippia. aurou nraooixov Iv yy cnXhoTpia., xou $ou\ajo~o'Jo-iv oloto, xou xax(6o~ovo-iv I'ttj rerpaxoer/a.] In Exod.^xii. 40, it is said to be 430 years, reckoning from Abraham's leaving Chaldsa, when the so- journing began; here 400 years, reckoning from the birth of Isaac, thirty years after Abraham's departure from Chaldsea. But Stephen speaks as usual in a round number; as Josephus, having mentioned this servitude as lasting 430 years, Antiq. ii. 152, yet describes it elsewhere as continuing 400 years, Ant. ii. 9. 1. And again, B. Jud. v. 9. 4: and the Scripture itself, in Exod. xii. 40, ascribes to it 430 years; but in Gen. xv. 13, only 400. Krebsius, Obs. in N. T. e Fl. Josepho. — The place perhaps had better be distinguished thus : ■ard^oixov h yf, uuXkarpla. {xou SouXcoVouo-jv auro xou xaxaiouAja-ev aurog, xou oi ■aoLTEpsg r^Jidiv, xou ^.aT=Ti^(7av slg Xo^lp.' xou IrLQrpav hv rip ^,vr\)xa\i, o uJvrjo-otlo 'AGpaap.^x. t. a. Bp. Barrington. And so Mr. Markland. — The Old-Testament History leads us to conclude, that Stephen's account was originally this. So Jacob went down into Egypt, and there died, he and our fathers : and our fathers ivere carried over into Sychem, and laid ACTS, CHAPTER VII. 31 03 laid in the sepulchre, c cuvyrctlo ri^g apyupiov, which lie (Jacob) had bought for a sum of money of the sons of Emmor, the father of Sychem. Dr. Owen. l6. wvrjarcPio 'A^oaay. — Tsrapoc tcvv 6iwu 'E/x/xop] Of the two burying- places of the Patriarchs, one was in Hebron, which Abraham bought of Ephron, Gem xxiii. 16*. [not, as here said, of the sons of Emmor] ; the other in Sychem, which Jacob [not Abraham] bought of the children of Emmor, Gen. xxxiii. 19. Jacob was buried in the former, which Ab fa- ham bought; the sons of Jacob in the latter, which Jacob bought. If [xzTZTed'/]Pi2N, Gen. xxiii. 17. l. 13. or TOT TIOT Z12AP, Gen. xxiii. 8. omitting too %vy\'j., with the Syriac and Arabic Interpreters. Grotius, Hammond. — But, referring it to the Patriarchs, the sons of Jacob, read, o wvT]v\a; explained by the Scholiast pavm/ipol a £a>!/1a xai \ovla. Bp. BARRINGTON. 40. Uoi7iv £%a)(r£V ®eo$ — r^KuiV, tui£ twv rj[xs[>u)v Aa6/$.] Take away the comma at vjjxan/, that the following words may connect with e^masu; whom God continued to drive out — until the days of David. Dr. Owen. 51. ACTS, CHAPTER VII. 359 51." tc5 YLvsupali — aMrijnVJele] avrsivele, do always gainsay the Holy Ghost. P. Junius. 52. sSlcogav ol ■ararspsg ujjuov; xou ahixleimv] The interrogation usually ends at y/xdn>; but xa\ carix! zivav is better joined with it. Bengelius. 57. K^a^avlss] F. Kga^avloj he, forasmuch as Stephen spake this with a very loud voice, they stopped their ears. S. Battier, Bibl. Brem. Clas. p. 92. and Markland. — One of the Coislin MSS. confirms this read- ing. Dr. Owen. 58. eA»Qo£o'xoui/] They intended or prepared to stone him: not l?u9o- "Xoyoov, as was formerly conjectured by Markland on Lys. x. p. 554. The first £XtQo£oAouv implieth the intention; for the witnesses were not yet stripped and ready for their business: the second, ver. 59, the execution of that intent. So John x. 32, when the Jews gathered stones to throw at Jesus, he asked them, for which of these works, A»9a£e1s ju,s, do you intend to stone me? Luke i. 59, Ixahovv aurb, they intended to call it : for it follows, ver. 6*0, it shall actually he called. If it be taken other- wise, there will be an unnecessary repetition of the same thing, in ver. 58, 59, e?uQo&fooov and eXifio&foouv. See x. 25. 27, where eurs'hbsiv and surrftAs are used in the same manner, the former signifying intention, the latter execution. Markland, curis secundis. Ibid, ol ^.apropeg ouriQevlo] F. ol avoupovvlsg. P. Junius. Ibid, vsavloii] The Syriac, Arabic, and my old MS. add rivog, which I think the true reading. Beza. 59- S7nxa7.oo^svov xou TiiyoyJcf) 'ExixeAsKrOa; tov (dew, and tov K.upioV, is frequently used in the LXX. Here ©N God has been absorpt by the preceding ON, or KN the Lord by the following syllable KAI. Bentley, Phil. Lips. Ep. ii. § 36*. — It is so far from being necessary to understand ©sov after e7nxa.K0uiJ.sv0v, that it is quite contrary to Stephen's intention, which was to die a martyr to the divinity of Jesus Christ. So that it is him only he invokes, as if it had been written lizixoChou^vov [tov Kvpiou 'Ir ; c7]7flofj.£vog. Dr. Mangey. — Or it may be a gloss. See Lu- cian, torn. II. p. 864. — Meyav is right; see ver. 10. Dr. Owen. 13. yivopivag^ yivopeva. Bengelius. — Then a comma should be placed after o-qfxsTa, and another after {xsyahag. Several MSS. and Editions transpose the words. Dr. Owen. 20, 21. To apyvpiov ovaa> or ^ovsw) e)g rovg {Mx-fyrag, full of threatning, and eager to slay the Disciples, &c. because it is not apprehended how Ipirvkon/ a.w£\kv$ can signify breathing out threatnings. Even ex7rvswv would not have exprest this. Perhaps «7rsjX^ xou 4>ovou may be expounded oureiTajg Qovixijg. In ver. 2, a comma seems to be wanting after ovlag. Markland. 2. r% 6<5oo ovfus^} Rather, with two MSS. rr^g 68ou TawTTjs Wag. St. Paul, referring to this very place, says, chap. xxii. 4. ruuryv r^v bbov ed>»a>£a. Dr. Owen. 7. axouovleg jt*ev ttj$ t% we should read to <£>/>£, a similar word : seeing the light, but hearing no one, as vers. iEthiop. Secopouvleg ro g sfteao-avlo, t^v S= tpwvrjv oux yxovcrav, is a matter of no small difficulty. Different writers have had recourse to different solutions; all which appear to me unsatisfactory. That an error has crept into the text in one of the places is obvious: the MSS. hitherto collated afford no assistance. Recourse must therefore be had to conjectural emendation ; and, on that account, I would propose reading axovovleg ph t% ^(ovr^g pj- SsV $aig 3e Ssmgovvleg. Bp. BarringtoN. Ibid. " Hearing a voice, but seeing no man." Ch. xxii. ver. 9. "They saw the light, but heard not the voice of him who spake unto me." I see no irreconciieable contradiction in these passages; and, if I might be per- mitted, I should say, that, in chapter ix. they heard a voice, but they saw no ACTS, CHAPTER IX. 363 no man ; and in the 22d, that they saw the light, but heard not the words of him who spake unto Paul. Where is the contradiction, or the difficulty? We are not obliged to translate 4>a)v% by the same word that we translate Qxvvriv rou Xa^ouvrog poi. It was very possible for the attendants of Paul to have heard a voice, and yet not to have heard what that voice uttered ; or to have heard a voice distinct from the voice of him that spake to PauL Compare Homer, II. A. ver. 198. O'/o) Iv aurm, I will shew in him, or by him, would have been seemingly much better here 5 evhi£o[i.ai kv y.u(h)Twv i)y.eqa.g riuag.l Here we begin the 19th verse as a new transaction. Paul being converted in his journey to Damascus, at his arrival there is baptised by Ananias. And having recovered strength by some refreshment, after he had fasted three days, he consulted not with flesh and blood to learn the Christian doctrine of Ananias; nor did he go to Jerusalem, to consult those who were Apos- tles before him; but immediately went into Arabia [Gal. i. 16], where having been by revelation more fully instructed in the doctrine of the Gospel, he returned to Damascus, and preached for some time in the Synagogues. This return is here described 'Eyevelo 6 Xetihog, &c. at the end of the year ; and his former departure in the preceding words, xou ^a&aiv Tpofyrju lvWyy ij ettjSouTo; aurwv. trraps- Tr'jGouv rs &c.l Distinguish: — .zU(ravlo oi 'Io*j3a7ot avetelv aurov {lyvcotr^ Z\ tco SauXa) 13 £7r;£ouA73 auTtov), zrapsrripovv re rag zsuT^ag &c. Markland, 25. xa&y\xav 8ta tou relyovg,'] The expression £ta rod relyovg is similar to 8ta twv xEpwa?^ ovo^ali 8cc.~\ This Beza connects, zsafprpia.Qou.cvoc — IxaXej, and speaking boldly — he disputed against the' Hellenists, that is, Proselytes to the Jewish religion, called Hellenists in distinction to Hebrews who were Jews by descent. Lardner. Ibid. ex7rop£u6^svog h 'Ispoyo-aA^a. So distinguish, with a full point at 'Ispoys-aTu jx: and then join what follows to the 29th verse. Dr. Owen. 31. oixodo'xoijix.svai xa\ ■aropBvoixsvai — Uvsu[xalog s7r?ojGyvov]o]j With a colon at o\xoho[x,ou^.svaf xa\ nropsuoixsvai — rrj ■usapaxhtpzA roy ayiou Uvsoy.arog, £7r/a]9yW]o. Markland. 33. og r]v ■csaqa.Xskuit.hag'l The relative &g serves for a causal in this place; the same as r]v yap, or an fy. So xiv. 8. xvii. 11. Markland. 37. Xo'ja-avlsg §e aur^v.] for AooVaou, Herodot. iv. 60. and zrWexlag zssto-^.arwv upyag, Eurip. Hippoi. 77 1. rag rctiv fjt,Yipv[xarcov upyjxg, the ends of balls of thread, Plut. vit. Cic. apyjxg 7rivag, the ends of ropes, Diod. Sic. p. 22. C. ed. Rhodoman. Ibid. Isls^ivov, xaf\ These words are wanting in several MSS. ; and in the next chapter, ver. 5> it is reo-o-apcriv apyjxig xabiz^ivov. The words above may justly be suspected ; and that the passage should run, t^ovr^v— - re, viz. ysvopevog, 8«jTopei, As he doubted, being himself, as yevo\x.evog iv eavrai, xii. 11. Starkius, Not. Select, p. 117- — But as ev eaurtp s\%a>g, e^pi^w^evog, stirs, is said John vi. 6*1. xi. 38. Luke xvi. 3. so here Iv eavrai 8nj7ro'psi. Wolfius. 20. [i.7]h\v fiiaxgivopevog' Sjotj eyco airsGia'hxa auroug'~^ F. p.7i^ev Ziaxoiyo- psvog OTI, not doubting that / sent them. Markland. 21. robg a7refaoog. But the Arabic, still better, for vJjiAows reads ayloug. Beza. — Read 'Avay- xouoi cp/xot jointly, denoting affines, kindred by alliance; as o-ufyevelg does cognati, kindred by blood. Grotius. 36, 37* T0V ^oy " ° v a-irkalsihs — ourog hr, cog s^piosv avrov ®eog.~\ Aurov is here, sl$ in a great variety of passages, taken ex abundanti. A remark which may tend to remove many difficulties attending the construction of these pas- sages. Bp. Rarrington. 39, 40. ov xa) avsTxov xpspacravleg liri %uKov.~] With a less distinction connect it with what follows, rourov 6 ®ebg yyeipe. P< Junius, CHAPTER XI. 3. "Ot»] Vulg. Quare, reading probably T/. Or, as Chrysostom, Atari. Erasmus, Beza. — T* art, is a chiding form, Why did you go? as Gen. xliv. 4. Luke ii. 49- Pricceus in loc. Lucae. P. Junius in Luc. li. 49, 4. e$ertQelo aurolg xa^s^ijg'] F. TA xa^s^ijg. Dr. Mangey. 6*. xa) ra 9-Tj^/a,] These words may be left out, as being comprehended in ra. rsrpairo^a. They ai'e wanting in the Syriac Version. Dr. Owen. 8. -4 axaftaprov] A gloss, as before, chap. x. 14- 28. Bp. Pearce. 15. *Ev l\ rm ap^acrQal pe XaAsTv,] Not, and as I began to speah; but, and as I was speaking. See chap. x. 44. "Apf ao-Qai is in this, as in many other places, a mere expletive. Dr. Owen. 17. lym Ss rig T)pr)v Zuvarog xoolivcrai rov 0sov;] TV hat am I that I should withstand God? Our Version. If rig be an Interrogative in this place, it might seem to be better pointed, lyw Se rig •q/x^v; Suvarog xca- Xup] §v poo pig is mentioned. Lucian. Icaromenip. p. 203. ed. Grzev. Auctor Asini, in the Works of Lucian, p. 77. Markland. 15. Mai'vj).] In some MSS. interrogatively, Art thou mad? Beza, Mill ; approved by Bengelius. 17. 'Ajra/7 steals 'loixalGiQ. Tell these things to James: i. e. James the less — for the other James was dead. See ver. 2. Dr. Owen. 19. dbra^ATjva*.] The reading of the Cambridge MS. was originally here dbroxJavS^vaj. The Syriac and Coptic Interpreters seem to have read the same. But such reading came in by way of interpretation. The text is right ; for cara^r^on stands here absolute for 6anx.}fiijva.i elg Savarov, or e7ri ^ravuTui. Dr. Owen. — I am inclined to think, that Luke wrote as-a/^Gijvai. See Matt, xxvii. 5. and Petr. Alexandr. apud Millium. Bp. Pearce. — How does it appear that strangulation was a mode of punish- ment then in use ? In the other way all is clear ; and expressed, though elliptically, in the very language of the purest Greek Writers. JOr.OwEN. Ibid. 8i£Tpi£sv] The sense seeming to require I«s7, as in our Version, and there being so many instances of the expression, make it more pro- bable that exsi by some accident may have been omitted here. John iii. 22, exei StsTQiGe. xi. 54, xaxsT 8tero(£e. Acts xiv. 28, and xxv. 14, h£rpt€w §s exsi. I suppose it will scarce be said that the construction is, hirp&sv e\g rrp Kaio-apsjav, for iv rf, Kajo-ape/a. See if diirqiSsv, without ixsi, can be defended by xiv. 3. But there too ixsi is found in some copies after hiirpi-tyav. See too xiv. 21, in the Var. Lect. Markland. 20. *Hf — ^yjxojuLa^tov Tvploig &c] was highly displeased with the Ty- rians, our Version ; iratus erat Tyriis, the Vulgate ; infenso animo erat in Tyrios, Beza. The expression r'-rowlo eiprjvriv, they desired (or begged for) peace, seems to imply something more, and that they had been at war: and so in the instance which is brought out of Plutarch in Demetr. p. 898. D. ouSey a£jov T^oyou zsparlcov Ay^rptog, o^uog sQu^o^a^e* is pig aorovg, oTi &c. So that fy ^yp.o/Aa^cuv Tvploig &c. should rather have been translated was at war with the Ti/rians and Sidonians out of some pique. The reason given why they desired peace was, ho\ to rpsfyea-Qai &c. because their country had its provision of corn from the king's country. So in Josephus, Antiq*. vin. ii. 7. Hiram King of Tyre begs of 3 b Solomon 370 CONJECTURES ON THE NEW TESTAMENT. Solomon to supply him with corn. See § Q. and cap. v. § 3. of the same book. Observe too the propriety of the verb rpe cannot increase and be multiplied; but the converts to it may. This is what is meant. Markland. 25. ~Ba.pva.6ag 8e xa\ SetvXof. Here should begin a new chapter. Bowyer. CHAPTER XIII. 1. Iv 'Avho^ej'a xala r^v duT0i)4,\] Tspag xixXrjy.ai, P. Junius; or crpoxexAij- jtaj, as one of the Medicean Copies. Dr. Owen. Ibid. 'AQ&pia-ale &j po*] Separate jam mihi. Vide Exod. xiii. 12. Erasmus. 3. onrh.u yap jAsdegpjfsugloM &c. was added, ACTS, CHAPTER XIII. 371 added, and not genuine, as in many other places. Scaligerana, p. 134. — ■'' But 1. Is ' RhvpaTepog more a Greek name than 'EAu'jw-aj? 2. Rabbi, a Jewish title, was retained in all Countries: why might not 'EXvpag like- wise, an Arabic title ? Ibid. 'EAuft-as pa-yog] Read payog, and elsewhere 'ASSk, CTarr,^ Elymas, which signifies Magus; and Abba, which is Father. D. Heinsius. 9. arsvltroLs e»£ awrov] Vulgate intvens, and in the Glossary intuens, arevigwv, and had better perhaps be read so here. J. Pricceus. 14. eK«6j(ray.] 7%ey sa£ down: which was an indication, that, if per- mitted, they had something to speak. Dr. Owen. 18. erpwroQoprjo-ev aurobg] This discourse has three words scarce and singular in the Sacred Writings, tnf/oxrsi/, sr^o7ro^pr,trsv, xarsx?*.ripovo{x.r}Tou,]J Before the face of his entrance, i. e. before the face (or person) of him entering. sIco'Sou for eio-ofteuovlos, or e\. See 1 Cor. xv. 2. 1 Tim. k f* Callim. epigr. xxx. Outs xshevOio Xaijpoij TI§ zroTtfiobs «><$£ xa) w5s wva.g with sir'Kripaxra.v, the xai answering to another xa) ver. 28, not hiowing him, have both fulfilled in condemning him the words of the Prophets which are read every sabbath-day, and not finding any cause of death &c. Bengelius. 28. pj&Ejuu'av aWiav Savarov evpovleg,'] Though they found no cause of death in him. 1'his could not well be said of the Jews; for they declared the contrary: compare Matt. xxvi. 65, 66. with John xix. 7. But it might justly be said of Pilate. See Luke xxiii. 22. Read therefore sopovlu, not evpovleg; and then the passage, will run thus — xa\ ^hsfxlav aWlav Savarou evpoila yTyo-avlo HihoLTov, &c. and they desired Pilate, ivho found no cause of death in him, that he should be slain. Bp. Pearce. 3 1 . olnvig sJo-j] otrivsg vuv elj. Erasmus. 41. ol xaT(x.^tov}tov 8s ex rrjg o-ut/aya>7% ra>u 'lo'j^alcov, &c] This verse, as it stands, is to me inexplicable. Several copies read thus, 'Efyovlwv $s aUrtSv r&apexaXoov e\g *o /xsra^y (raGGarov x. K. But there is no need, I think, of so great an alteration : only strike out the words to. sOotj, (which are want- ing in our capital MSS. and which, as the Apostles had not yet applied to the Gentiles, see v. 46. can have nothing to do in this place ;) and then the passage, I apprehend, will be clear and consistent. Awed perhaps in some degree by the admonition, ver. 40, &c. The Jews and Proselytes, as they were going out of the Synagogue, besought that these words (this same discourse) might be preached to them again the next Sabbath, that they might consider and examine it further. And the next Sabbath, &c. Dr. Owen. Ibid. e\g to ftsTa|u v, the Hebrew word being pre- served, as in Matt, xxviii. 1. i. e. in the following week. Jos. Seal. Em. Temp. vi. 553. (raSSarou to the same sense. Camerarius. — Because the Gentiles could not be admitted into the Synagogues, they desired the doctrine might be preached on the common week-days. Lardner, Rem. on Ward's Dissert, c. vii. p. 112. — It should be observed that the Alex- andrian, the Cambridge, and many other MSS. besides Chrysostom and Theophylact, leave out ra KQmj before e\g to jm,STa£y irSMalfbv, which gives an opening to understand, that, not the Gentiles, but the Jews, desired to hear Paul preach further on the same subject, the following sabbath- day, as De Veil, Tillemont, Bengelius, &c. — But others, though they admit that reading, think that the Gentiles desired it might be on the days between the Sabbaths, as Jos. Scaliger, Is. Casaubon, Grotius. There are authorities for both senses of the words. Of the former : Jos. B. Jud. V. 4. 2. Aa€18 re xa) ^o\oy.wvros, enri 8s ran> jxera^u rovrtoit /3a#o» ACTS, CHAPTER XIII. 375 §txi[j.a 7sa.v\(t tov {usroL^b yjpovov, e£ ou 'Pa>jxa*oj£ u7rsra^a^.tv e\g ttj'vSs r^v ^fxspav, from the time we became subject to the Romans to this day. — It fellows in the text: And the next Sabbath-day came almost the whole city to hear the word of God. Under almost the whole city must be compre- hended many Heathens and Idolaters. This therefore was an extraordi- nary case *, and perhaps the irregularity of it may have occasioned the discordancy of the copies. — For ig%opievtp v tov ©eev. For xspo(rr{hvTwv seems to be a gloss. — £s£o/xev<» denote Proselytes throughout the N. T. Acts xvi. 14. xvii. 4. xviii. 7. &c. See Pearson, Lect. iii. in Acta Apost. v. Lardner, ubi supra. — If this verse were included in a parenthesis, the connexion between ver. 42 and 44 would be more apparent. Dr. Owen. 44. o-^sSov crariv may connect with the verb, not the participle : ew'uHeuvav, otroi ycruv TcTa.yix.evoi, e\g %ayrjv alwviov, and as many of them as ivere collected toge- ther, believed in everlasting life. 1^, which is translated by the LXX. 7iroi, suafysXi^oy.svoi v[j.a§ owro &c.~j All this seems to be ill distinguished. Better perhaps thus: xou yfxelg o^ota- 7raBsig larfASV u[uv, avbpaiitai, euafye7n^o[xsvoi fyxaf, gmto toutcov twv [xaralcov e7rt(f}pi$eiv em &c. we too are vf' like passions [nature] with you, men only [not Gods, ver. 11.] who preach to you the Gospel, in order to cause you to turn from these vanities to the God, the living God, who made &c. Before hrurlpetysiv (which I take in the sense of v ert ere facer e) I understand e\g to, or coals, and point so, because I believe that suaiysXj- gopsvoi ufxag £7ri(flpeo£ov, xa) e\ crXsov rijg Tsap aurou SoijQe/aj ctoOouo-jv, God reproaching them of fear, and asking them if they wanted any more help from him. And so frequently in the best authors. Krebsius, Obs. in N.T. e Fl. Josepho. Markland. 25. xaTe&jo-av s\g 'Arlahsiav] From the word xctrk^r^av the situation of Attalia as well as Perga might be guessed at, if we did not know them otherwise; for xaruSalvsiv is frequently used of going to the sea, or a place situated on the sea. Psalm cvi. 23. ol xaraSaivovlsg eig ^d?<.a.(T(rcx.v sv vrXotoig. John ii. 12, xariS^ slg KaTrsiSvaooju. aurog. and so iv. 47- 40. 51- vi. l6\ and often in the Acts: though not always; for xctrciSalveiv is used ef one who goes from the Capital (suppose Jerusalem) to any other place: or of one who comes from a more Northern part to a more Southern. Markland. 26. TjVav 73-apa3=Sojasvoi — sig to egyov] F. tfsarav, from whence they had gone, recommended to the grace of God, for the work. Hemsterhusius, ap. West. CHAPTER XV. 2. (flaa-Ewg'] sxidarscog MS. Cant, that is, efsra£, perhaps better than vloLG-ewg, because 6sv]£j,\] F. vr%Q!)ev}eg, brought on their way. P. Junius. 5. 'Efavserlrjoig — sx~kz^a[jAvoug avhpag s{~ aura)* zzi^ai, &c] Under- stand avrovg before sxT^s^a^svovg, which otherwise ought to have been IxKi^a^ivoig or sxhz^apivr}. Thus: Tots s$q{~s roig euros! ohoig, [aurobg'j sx7\s£a,pivovg avtpag, s{~ aurwv (i. e. eaorSu, not aurcov) rare/x\|/ou s\g 'Avtio- ysiav, Then it seemed good to the Apostles — that they having chosen some of their own company should send them to Antioch with Paul and Barnabas, namely Judas, &c. and so again ver. 25. ypwv [vjjw-a^] sxWs£c>.[J.ivoug avhpag ro-£p|/a» [au'rou^] rxpog v\t.$.g (rvv roig, &,c. so it ought to be distinguished. This change of the case has been often taken notice of by learned men. 'E«Xs|a/xevou^ is ill translated delectos, and chosen, as if it were the passive IxT^syUvlag. Markland. — Ypd-tyavleg, at the end of the verse, is referred to dbroo-1oAoj£, as if it were ypttyao-i. So Xenoph. Cyrop, ACTS, CHAPTER XV. m Cvrop. VII. p. 125. ed. Bas. fol. e%so£ou- fJ.i'i/QUg, &c. 23. Tpd-^avlsg bid %eipos aurwv Taos.] Taken, I suppose, from some common short way of speaking, instead of ypdtyavlsg raZs [sre^Oijo-o'asva or ava&o9ij«ro ( asi/a] %ia %si%og avrwv, having written what follows [to be sent, or delivered] by their hands; for the letter was not written by the hands of Silas and Judas; but to be delivered by them. It is very fre- quent in the subscriptions (though of no great authority) of St. Paul's Epistles, as IIpo£ 'Pa)[xaio'jg sypdo/€tjj. Markland. 24. XeyovJeg ra-sgn-epveo-fla* &.c] scil. Dslv: which is often omitted in the best Authors after the verbs yjyeiv, Soxsiv, &c. Dr. Owen. 27. xa\ aurovg — d-afyb^ovlag'] Rather, with the Cambridge MS. cbraJysXouj/las. Our English Version has maimed this account by trans- lating xa) durovg wrong. It should properly run thus: We have sent therefore Judas and Silas, and them, or with them (i. e. Barnabas and Paul), who shall tell you the same thing by word of mouth. Bp. Pearce. Dr. Owen. 28. tsT^v Ttoit hravayxsg rourwv.~\ The Greeks say, l-nr dvdyxrig s%co, I account necessary, and, perhaps, lirdvayxzg *Xto', but not zrrTogv tovtwv lirdvayxsg [ovrwv, I7ra.va.yxeg stvai, necessaria~\ those things ivhich are of necessity. Demosth. adv. Macart. p. 66*5. ed. Wolf. Francf. ^ lirdvayxzg elvai T&Xeov y fxiav IxSoSi/ai, non necesse est plus quam unafn elocare. Et ^Eschin. in Timarch. p. 172. Verbum b\jui6»6a£ov]s£] certi facti, Vulg. which read, perhaps, ?u£ — Quarstpcov,'] These words should be included in a parenthesis. Dr. Owen. 19. or j l^rfK^sv 73 sAttjs] F. e^eknrsv, that the hope of their gains was failed. P. Junius. 19, 20. ithxuGav eig ryv ayopav £7ri rovg a^ovlag. Kou zrpocrayayovleg aurohg Toig (flpa.TT]-ydig, sTttov] Who these oj 6Lp%ovlsg were (Rulers in our Version), to whom, distinct from the erlgurriyo), Paul and Silas were dragged, or why they were brought to the cflgaryyo) (magistrates in our Translation), I do not know. That these T^ato, to bring him up (viz. out of the prison) to 3 d the 386 CONJECTURES ON THE NEW TESTAMENT. the people. In ch. xvii. 5. it is uyaysiv s\g rlv S^/xov the reason of which is obvious, ayaysiv and avayayslv being very different. Markland. 37. aXXa hxQovleg auTot] St. Paul knew what he did; and he thought it concerned (as it did) the innocence and reputation of Silas and himself, as God's envoys, that this public amends should be made them by the Duumviri, who he knew had greatly exceeded their authority, in publicly scourging, and then committing to prison Roman citizens, without any legal process. He would not have been so touchy had it not been to vin- dicate innocence and character, and to humble those insolent provincial magistrates, in order to make them more cautious for the future, though he had a right to have them severely punished, as they themselves very well knew. Ou ya.%- Not so; as in Lucian, Dial. Diog. fy Mausol. p. 312. Eurip. Iph. Taur. ver. 1005. It is spoken with quickness, and a kind of resentment. Markland. 40. sjo-^aOoj/ e\g Tyv AoS/avJ The Attics in this sense do not write slg with an Accusative, but with a Genitive, understanding olxou, as Kuster observes on Aristoph. Plut. 242. not stersAQelv Big rov cLvOpwTrw riva, but eig avOpcoVou rmg, or eig (i. e. zspog) avQ^anrov two.. As the Latins say, ingredi ad divitem, i. e. domam divitis ; but not ingredi in divitem. Accordingly Piscator would read here AuZiag. — But Lysias, Orat. xviii. pro Arist. bonis, has, elas^wv slg rou rsaripa tov l/xoi/. Aristoph. in Plut. ver. 237, eig Qe&wKov elrrsxOwv. See Bos, Animadv. c. i. and Budceus, Comm. L. Gr. — After all, the best and most MSS. read mplg rr\v Av&lav. Ibid. zsupsxcLhtzG-av avrovg~] It has a very different meaning here from what it had in the verse before. In these writings the verb zsapaxaCKzw signifies not only to comfort, to exhort, to entreat, but likewise to preach to, though it be in the didactic way. There are many instances of it in this History. The meaning is uncertain. Markland. CHAPTER XVII. 3. Aiavo'iywu, xa) zyapariQepeyog, &c] So I believe it should be distin- guished: Siavolycou, scil. avrag or raj ypafyag, from the foregoing roSv ypa- rpoa as being desirous to hear what he had to say; which Paul was always glad to comply with. This farther appears from the language, r^yccyov, they con- ducted him, not slxxou, they dragged him, though that is not certain; and from Sumju-eQa yvwvai, may we know? See Gronovius on Livy, xxxii. 12. p. 512. and ch. xxiv. 11. Tig, qualis, of what kind, what tendency. Markland. Ibid. Avva[j.s$a yvdovai Tig tj xaivv\ a\tr'(\ rj u7ro coD AaAoyp-sV*] 3jSa^7];J It follows in the next verse, /3ouAojas9a ouv yvwvai ri dv S^Xoj raura etvai. These two sentences are so much alike, that they seem to be tautology: which is wholly removed if we suppose the negative particle 00 in the former has been dropt. OT ^ovd^sBa yvdiuai — We can not understand \ what this new doctrine is— for thou givest us to hear strange things — ■ we would know therefore what these things mean. So c. xxi. 34, y.^ $u- vapevog §s yvaiva.i rh' a,o~v) Soxsi xa- TafyBhsug sIvoa, translated, a setter-forth of strange Gods, instead of Dcemons, who in the Heathen Theology were of an order much inferior to Gods. It is well known that the Adjective of the Comparative Degree, where it is put singly and without its Comparate, often signifies a strong propensity to, or even an excess in, any thing. This being premised, the place may be translated thus: Ye men of At] tens are, generally speaking, more than ordinarily addicted to superstition : for, as I passed over and took a view of the objects of your worship, I found an altar with this inscription, To an unknown God. Some perhaps will fetch the words ra crsSafrjxdla updov from ver. 23. and join them with Kara moaHa. in this: smra Tucavla. [ra crs£a.(r[/.ala. fyxcov] wg hsKTi^ai^vscflipovg u^.5.g Qecopw. Markland. 23. 'Ayvuiira)v. Bengelius in Gnom. — The phrase is familiar both to the Greeks and Latins. See Bp. Pearce in loc. Ibid. bQi(rag 7SbOT£TO.y[i.vJoug xoupoug, xou rag boo&sn,r i .vfyoa)7rou, like to engraving in gold or silver, or stone, of the device of man. I had query'd ^sipoupyrj^ali. Markland. Ibid, evftofurjosaig avQpw7rov~J F. s7ri^v^(rsa)§, cupiditatis, in the Vulg. et Cant, which is the genuine Version, and so the Interpreter of Irenseus, who (instead of cogitationis, evdvprja-scus) has concnpiscentice, s7riQv i u,r}su«A^v uycov {xabapog syco) axo rov vvv slg to. shvr\ zjopsvcroyai. — Others again after xabapog understand el yr^: others, which seems more easy, join it with nropsutroyai, I being clean, will from henceforth go to the Gentiles. Beza.— St. Luke seems to have written. ACTS, CHAPTER XVIII. 393 written, xu&apog eydb car aurou- vvv s\g rot,, &c. I am clean from ' it ; viz. from your blood: now I shall go to the Gentiles. See ch. xx. 26*. Bp. Pearce. 8. Kpl7rou£ with the article means, not men in general, but the Jews in particular. He would fain persuade us Jews to worship God contrary to our law. Comp. ver. 15. Dr. Owen. 14. 73 pa^ioopy^a. vrovYjpop] What the last word may be, I do not know. Beza says that the Arabic Interpreter read fyavspw. In one copy it is omitted. Either seems better than zjov^phv, unless it may be read pa- Sioopyrjita rj zrovripov. In a conjecture it is scarce worth while to seek for the difference between a&^/xa, paSioupyij/xa, and isovypov. If any one think otherwise, perhaps he may find it. However, Gallio hereby acquits Paul of any thing villainous. Markland. — I strongly suspect that the word nrovtjpbv was originally a gloss on the word pa$ioopy7)fA,a : and the more so, as Hesychius, I find, explains paZiovayog by the word zzrovripog. Owen. 15* K"h T W^ L ^' vsrsqi Xoyou xa\ «V0|xaTa)v] Better, crept AOrUN, &C Dr. Mangey. 17. rsuvreg ©» "ExXtjvsj] The words 01 "KTO^veg are wanting in the Cambridge MS. and in their stead three other MSS. read 'IouSaToj, in my opinion right. All the Jews took Sosthenes, who had been chief ruler of the Synagogue, but was now a convert to Christianity, &c. which accounts for their rage. Dr. Owen. Ibid, ouhh toutcov tu> TaT&twvi sp.e'hsv] Perhaps, ou§e tovtcov, scil. 'Ex- "k4\V(ov. The particle ouSe is used in addition to something similar which went before, as if we should say, TaXTuWi ovx s^sXs rwv 'louSalcov, ouSs rcSv 'EaXtjvoh/, Gallio did not concern himself about the Jews, nor about the Greeks neither ; or perhaps in better English, No, nor yet about the Greeks: as in Luke xxiii. 14, 15, 'Eyco — oulh evpov Iv t<£ av&pcoiray tooVoj 3 E a'triov 394 CONJECTURES ON THE NEW TESTAMENT. alnov aW' ouSs 'Hpalbrjg. I found no fault in this man; no, nor yet Herod, viz. found any fault in him. See the like expression, Exod. vii. 23. Demosth. in Mid. p. 144, ed. Taylor. Plutarch in Alcibiad. p. 201. E. and in Cat. min. p. j66. A. Markland. l8. TL%iaChv\v\ The question is, who had a vow and was shaved, Paul or Aquila ? Those who are for the latter, place {xou 'AxuXag — to sbyrr\v) in a parenthesis, or between commas, that xsigapsvog may connect with Aquila only; for which construction's sake the Writer seems (as Castelio and Grotius observe) to have named the wife before the husband; and so Hammond connects it: it follows, and left them there, viz. Aquila and Priscilla, at Cenchrea. — But others [as S. Petit, Var. Lect. i. 3.] understand it of Paul, so that the paren- thesis should begin at (xsipdy.Bvog ttjv xb^cO^v — Buyr\v). And he [Paul] came to Ephesus (and left them there, at Ephesus) ; which appears from ver. 26. IVhitby, et al. — Place therefore (xdxslvoug xa.rk\mrsv aurou) in a parenthesis likewise, because otherwise Paul will be said to have left Aquila and Priscilla at Ephesus before he himself was gone from thence. Markland. 22. ava£a£,] scil. eig 'IspocroAofxa &c. Dr. Owen. 25. xai %£oov rS nrvstlpli, eAaXsj xou l^iZarrxsv axgiSwg to. crsgj rot) ~K.v olxsloi. The sense shews that it should be OTK olxshi' the word oux being omitted, because of the following o\x- Hard of digestion^ and therefore uxft for weak stomachs. Markland. MS. 27. o-yvs&xXelo ■stoAli roig zss7ruflBox6.iy^elo drjfxo(ria] He convinced the Jews publicly. As I never could find Ixly^o^aj, xars^sy^o^at, or Siaxctrshiy- %oy.a.i in the N. T. in the Middle voice, which I believe too would have required, not roig 'louHaloig, but roag 'lou^aioug, as Dr. Hammond and P. Junius conjectured; I had guessed rolg 'lmlctloig ^lOixarsT^iyslo; where the Dative roig *Ibud&i8i£ would depend on hishiyelo, as often: so that hshiyslH roig 'loubuioig would be he discoursed with the Jews; but ^laxarsXsyilo roig 'lou^cxloig, he reasoned or disputed against them. Nor have I yet found any reason to alter my opinion; which is favoured by a MS. of Mr. Wet- stein, which reads Sjaxa-njXsyeta. If St. Luke had written xarafiisKiyslo, I imagine the language would have required rwv 'lou^aicov from the lead- ing preposition. — There is another conjecture, rovg 'louZalovg IAIA xar-q- Xsy^s KAI &7]jaoa-/a, e7r&eixvvg, &c. ; but I believe it is not true, as the change too is greater than in the former. — The word Si^oo-fa, which fol- lows, may belong to either part of the sentence. — At the end of the verse, elvai tov X§ier]ov 'Itjo-ouv, should be translated that Jesus is the Christ, or Messiah. Markland. CHAPTER XIX. 1. to. avwTSQixk pipy, the upper parts, i. e. the more Northern, with respect to Ephesus or Ionia ; from the antient notion, that the North was higher than the rest of the earth ; whence xarrifr&w, descendebant , of per- sons coming from Macedonia to a more Southern province, Achaia, ch. xviii. 5. where see. These avwTepixa. pepy were (xviii. 23.) Galatia and Phrygia : to the inhabitants of the former he wrote a letter, and another to the people of a town of Phrygia, Colossee; whom we call the Colos- sians, as the people of Thessalonica we call the Thessalonians-, as if the towns were Colossia and Thessalonia. Markland. 3E 2 2. 396 CONJECTURES ON THE NEW TESTAMENT. 2. 'Aax' ou8s — Tjxoyff-ajaev.] The sentence is elliptical. At full length it would stand thus: 'A^A' ou8s, s\ zMsvpa ayiov soli AO0EN, 7]Koyv,] i. e. what they might have been sold for was computed. Markland. Ibid, xa) svpov apyvpiov [KvpiaZag tjtsV/s] In some MSS. ^uatou is read for apyvplov, to increase the value of the books which were burnt, and of the zeal of those who burnt them. Erasmus interprets it quinquagies nummum, and Castelio quinquaginta millia nummum; both of them understanding by nummum, denariorum. But the Romans by nummum always understood sesterces, the fourth part of the denarius; and the former expression would denote five million of LL.S. the latter fifty thousand LL.S. Grotius, Hammond, Calmet, and others understand sides, equal to denarii. See Pref. to the Rise and Fall of the Roman Empire, p. xxi. ed. 3. 1759- and Taylor in Marmor. Sandvicense, p. 29. and the Writer of the Acts, I suppose, meant so, viz. 50,000 Drachmae or Denarii: in the Roman style Ducenta nummum, or 200,000 LL.S. In our money about ^Q. 1,6*00. In confirmation of this, a^yupia. in Matt, xxvii. 9, denotes Shekels; for it is there ACTS, CHAPTER XIX. 397 there a citation from Zachariah; and the Jews, for whom St. Matthew wrote, would easily understand it in the Prophet's sense. Thirty Shekels, they knew, was the price of a Slave in the Jewish Law, and that our Sa- viour was sold at the old valuation of a Slave. — But if that valuation was altered, then apyupia. in Matthew must signify the same as aqyugia in the Acts ; and in the Acts according to the language of the times. — The lan- guage and the thing are difficult. In the language, apyvplwv might have been expected, as y.upia$ss 'looSotitov, ch. xxi. 20; jxugiaenv afyshwv. Heb. xii. 22 ; agyupia being the word which expresses pieces of silver, as rpid.- xovJot apyvpia, Matt. xxvi. 15. But supposing no objection from the lan- guage, because of the LXX, and that we follow our Translation, fifty thousand pieces of silver; the difficulty will be, what pieces of silver are intended ? Dr. Hammond thinks Shekels are meant, which seems very improbable ; for though apyupia were shekels at Jerusalem, yet it is not at all likely that at Ephesus a computation should be made by a Jewish coin. The same objection may seem to lie against the Roman Denarius, because it is well known from Cicero that in Asia sums were computed by the cistophori, a small piece of silver coin of near half the weight of a Roman Denarius : and it seems most probable, that the account should be made in the money of the country in which the thing happened. Now, setting each of these pieces at an English groat, the whole sum would amount to above 800/. sterling. So that I believe it should be read apyopiwv popidtias vsivls, and understood fifty thousand pieces of silver of the country coin, or cistophori. The reason of f^uptaZsg rou offiav, Luke xii. 1. is very different, because 6 o%Xos in itself contains a multitude, which apyvpiov does not. Markland. 21. sOeJaj — h TaJ TXV&v[Aulf\ viz. auroii or auTow (as Mark ii. 8. sTriyvovg h rva zrvsvpali aurou) placed it in his spirit or mind, i. e. purposed, the same as ev ry xaphla, Luke i. 66. IQou h rjj xa^la, Acts v. 4. Markland. 24. vaoog apyupoii$~] These silver temples were of two sorts, either chapels for other gods in the great temple, or small models of the temple itself. Of the first sort we have instances in the temples of Babylon, as Isis, Herodotus, lib. i. c. 183. lib. ii. c. 6*3. The second was made for the curiosity and devotion of strangers, like the models of the Santa casa for the use of pilgrims. Weston. 25. tous nssp\ ra roiaora e^ydrag] Such as engravers, carvers, founders, statuaries, and all who were employed in making or embellishing Gods or Goddesses. Markland. 27. 398 CONJECTURES ON THE NEW TESTAMENT. 27. xwftvveusi vjpv to [j.e%os] By all means read >jjuuoi/, our craft, as the Syriac and Arabic seem to have read. Grotius, and MS. Colbert. — Beza ill renders, Istud quod nobis est peculiare, for hcec pars opificii nostri, this branch of our trade. Toup, in Suid. par. III. p. 226". Ibid. %soLg 'Ap-rspSos] Omit &eag, as the Vulgate, and Mill, Prol. 439. Ibid. 'Aprep.J&0£ Upov eig otJSsy "KoyKrBrjuai, peXXeiv re xaj xaQaipsjcrSa* ti]v /AsyaXsj'orTpa ocut%] Read with a more empKatical gradation MAAAON Sg xou xaGajpsTo-Qou, &c. m danger that not only our craft be set at nought, but also that the temple of the great goddess be despised, rather indeed that the majesty of the goddess herself be overthrown. Castelio, with whom agrees MS. Corcendoncensis. — Mr. Toup says there is a soloecism in the construction, Touro to pigog xivbvvevsi — peKkeiv ts xuBaipsicrBai ryv [AsyaXeioTrj'la. The Alex. MS. *aGa»pe7 St^w.] would have made an apology for the •people. So Arrian. Epict. n. 26*. Bp. Pearce. 35- Ti'j yap st ou duvr^, agreeable to ver. 27. / concealed nothing, in declaring to you what was profitable for your salvation. Bois, Collat. Grotius. 20, 21. ZiZa^ai ufxag 8i3ju,o Yheu^dli with what follows: being bound, I go by the spirit to Jerusalem. Or, / go by the spirit to Jeru- salem to be bound, for ^o-o^evog. Beza. — AEAOMENOS r<5 Hvti6[x.ali, committed to the spirit, as nret^aSeSo/xiW rf %apili, Acts xiv. 26*. xv. 40. Sam. Battier, in Bibl. Brem. clas. vi. Fasc. i. p. 94. who observes that the Holy Spirit does not bind a man, but sets him free. We say, he binds with the chains of Love. So of Thersander beholding the beautiful Leu- cippe, Achilles Statius says, e\.r\v [ljw,au]ov], [svexa] rod p.75 ava/ysTXat, &c. In both places, if (6g had been written instead of rou, it would have been more perspicuous to us moderns, though perhaps not better Greek. Markland. 28. S»a too iS/ou "AIMATOS.] An expression, explanatory of analog, occurs in Tibullus, lib. I. 1. p. 72. Te semper, natamque tuam te propter, amabo, Quicquid agit, sanguis est tarnen ilia tuus. But there is one still more analogous in the Alexander of Lucian, ed. Reitz. torn. ii. p. 225 '• Elju.) TXvxtov, r plrou v AIM A A»o£, 9pa)7ro»6Teiv zsav\a in the best Greek writers. Markland. 35. Tldvla u7T£&si£a up,] To make the application close and pertinent, the word zsavla must be taken here in the sense of rsdvlwg, omnino. By labouring thus myself, / have particularly shewed you, that so labouring ye ought, &c. Xenophon uses the word in the very same sense : 6'tj o»wx7]V, avrjxQo^sv sig auro. There was no fear of their being able to hire a vessel at Tyre, to carry them to Caesarea ; be- cause Tyre abounded with shipping. 'EfsxdoVles, ver. 8, is having gone out of the town, having left Ptolemais, as ver. 5 ; and •qxOoju.sy we came, viz. by Sea, as ver. 1, of this chapter, xxvii. 8. xxviii. 13. The significa- tion of these two words sfexQwflss and rfh^o^sv not being well considered, I fancy, is the reason of its having been thought that Paul and his compa- nions went by land from Ptolemais to Ccesarea; which is certainly false, and apparently would have been very" foolish in them. Makkland. 8. (tou ovlog ex rap £7r?a)] The article rou, which is quite unnecessary, seems to have been repeated from the end of the foregoing word, euay- ysXurJou: just the contrary to what, I believe, has happened Mark i. 1 ; where see the note. Markland. 13. T/ aroisirs, xXalovlsg, &c] So I would distinguish. It seems to be taken from the vulgar manner of speaking, the same as ti x"Ka.lels. So Mark xi. 5. rl zjoisIts "koovles rov zstoXovi i. e. ti Au'sle. Of the same kind is that of Theophrastus Charact. ix. Ti faou'kovla.i AoyoTroioDvJsj- what they mean by making stories. It follows in this verse, eyto TAP ou pwov, &c. where yap gives the reason of a proposition understood, ye give yourselves and me all this trouble to no purpose: for I am ready, &c. as if he had said, what do ye talk of my suffering bonds at Jerusalem ? I am ready to suffer even death for the name (i. e. for the sake) of the Lord Jesus. See chap. xix. 35. Markland. 15. ct7ro(rx euoMra/xe vo*] F. a.va.(rxeua ^/ivourtavl nvi, Huyrpita, apyaiat ^.a.^rfi, £zviv pahrptuv for rivlg ex rSv (tu&rjTtav, as was noted on xix. 35. Markland. 22. Tl ovv l(fli\\ As 1 Cor. xiv. 26. The Latins have the same expres- sion, Quid ergo est ? used by Horace Epist. ad Pison. Cicero Famil. v. 10. Livy xliv. 22. We should say, How stands the case then? To which the following sentence is always an answer. Markland. 24. w> xa-rri^vicu zszfi cou ouMv lv is the Genitive Case, but that it is drawn into that case by the preceding word tovtwv -understood ? That none of those things which they have heard concerning thee, is, or exists? i. e. real or true. The version is good sense, but the Construction only can shew the reason of it. It may be so or otherwise, xxv. 11, because xoLTTiyopsiv governs a Genitive, which xa.Ti)-y£l7rov 'Pco/xaTov: and if he had called himself avQpw7rov Tago-g'a, ACTS, CHAPTER XXI. 4oy Tagtf-lot, or avSpa)7roi> KtXtxa, all four had been equally true: the first, re- specting his Religion; the second, his Privilege, or what Cicero calls his Condition; the third, the city in which he was born; and the fourth, his native country. But I believe he never calls himself simply 'loufiouov, be- cause that might imply that he was born in Judcea; and though Lysias calls him simply 'Pa)[Aouog, chap. xxii. 27. 29. yet it is plain that the word zxohtrris, citizen, is understood, because Paul had told him before that he was Tapasug, of Tarsus in Cilicia, and ysyswrj^svog h Tapcrw, x^cii. 3. though indeed that might not be understood by Lysias, because it was spoken in Hebrew. The expression ^fig Quasi 'louoahi, which he makes use of Galat. ii. 15. concerning himself, is no objection to what I have here said ; St. Paul being Quasi 'loubouog, a Jew by birth, as being born of Jewish parents, citizens of Tarsus. Markland. Ibid. oux. 0t.a-7jy.Qu zjfascog] It is scarce worth mentioning, that Achilles Tatius, lib. viii. p. 465. borrows from this place, sAsu'Qsgo's re wv, xsAg££ a§sX [k£v sjjuu avr)p 'louftouog ysyeuvrjy.ivog Iv TapcraT] So xxi. 39, 'Eycu avbpuiirog jxev sip 'loubouog, &c. But in this place of chap. xxii. y.h is 3 g wanting 410 CONJECTURES ON THE NEW TESTAMENT. wanting in several good copies; the reason of which seems to be, because it is out of its place, which was perhaps ysy£VV7)fj.evog MEN sv Tap}, hriyvoug on 'Pw[j.ai6s etfli, xa\ on r^v avrov SeSexafc.J xai should be omitted, being inserted by some one who connected this on with eiriyvoug, whereas it refers to g^Jo&jfoj, He was afraid, because he had bound him, hiowing he was a Roman. Piscator. — Dr. Mill suspected these words xa) on r^v avrov beftexwg, as not being in the JEthiopic Version. 1 am of his opinion, not only because of the ot< (see on John vi. 9.) but likewise because Paul was still kept in bonds, and was not loosed till the next day, ver. 30 ; which keeping him bound, is inconsistent with what is here related: and afterwards, ch. xxiii. 18, he is called Mo-^iog, and in several other places. So that it seems his chains were put on him again after the Officer had taken him before the Sanhedrim. Felix likewise left him hebefxivov, xxiv. 27, in which condition he was carried to Rome xxvii, and xxviii, notwithstanding his being a Roman citizen. So that the fear of the Officer seems to have proceeded not from his having ordered Paul to be bound; but from his having ordered him to be whipf, and that too with scourges, before he had been convicted of any crime ; and these words xa) on yv avTov bshexcog, seem plainly to be the remark of some unskilful reader. Markland. 30. /3ouAojt/,svo£ yvcvvai to ao-$a7<.sg, to, n xarr^yopZiTai isapa rdov 'lovhaiwv, &c] I would distinguish thus: Tf) $g liravpiov, 0oo?u>|xsj/o£ yvoZvai to ao£ 8e yvwvai — xa.~ Triyayov] Perhaps, beginning a new period, MaOcov AE or* 'P«oju.a»oV et «n£oyX% s\g tov avftpa., [avTrjv] psKkeiv eoso-Qai biro twv 'IoySa/tov, e£ayr»fc & c « He has changed what is usually ju.eXXoy'orjs into jxeAXsii/, as if he had set out another way, MHNT0ENTOS U ju,oi «ri&wXifr e\s tov avlpa. p&A#ji> eWficei viro twv 'louSalwv, &c. The sense is, But having been informed that the man would be way-laid by the Jews, I have immediately sent him to you, &c. Literally, But a conspiracy against the man having been told me, that it would be by the Jews, I have immediately, &c. Markland. CHAPTER XXIV. 3. xaTopQ(oy.a.TO)V yivo\i.hwv — 8»a Trjs ' rig ai/s&jv] Erasmus Schmi- dius in his edition reads, without the authority of any MS. a

olg ev%ov /xs — rivsg cwro rijg 'Ao-'ia.g'] As several MSS. have 8e after rtvkg, Erasmus supplies a verb to it. But some Jews from Asia raised a tumult against me. See xxi. 27. — Zegerus and Grotius connect riveg with s.\7ra,ra)(rav, which follows: But let certain Jews from Asia (who ought to have been here to accuse me), or let those who are present, say, if they proved any crime against me? — By omitting &£,. with the English Version and Wetstein, the sentence is disembarrassed. 20. (flavlog [xou hiri roS «ruve&g/o.t/] tflaQivlog is much more usual. But there is no variation in the copies. Markland. 21. ») creg* \Moug ravr-^g Qcovrjg'] This verse is ironical: and the empha- tical pronouns sydo and vy.div make me think that this was uttered inter- rogatively: or let these very persons who are here present, and before whom I have been tried once already, let them declare, Whether they found me guilty of any crime, except indeed this one heinous piece of wickedness, that I should ash, whether it was not strange that a Jew and a Pharisee should be accused by, and tried before, Jews and Pharisees, for maintaining the resurrection of the dead? meaning the resurrection of Jesus, and in him of all mankind, chap. iv. 2. Markland. 22. a.vs^&ksio auroug, axpi§evl Thus these are the words of Luke ; but, by Beza, Grotius, Hammond, and the Mons Testament, they are attributed to Felix, beginning at 'AxpiGitflepov, he postponed them, saying, After informing myself more fully con- cerning this way, when Lysias shall come, I will determine. EIttcov is so transposed, Luke v. 24. viii. 4. and Acts xxv. 5. and this sense agrees best with ver. 24- Pyle, Markland. 25. 4 IS CONJECTURES ON THE NEW TESTAMENT. 25. 'i[x$>o£os ysvopevog s psXheiv Iv ra%ei ex7ropsvscr$a.iJ That is, would shortly de- part from Jerusalem; but the sense requires, would go to Ccesarea, or, as our Version has it, would depart thither, which should be EKEI cto- psusa-bou. Exel often signifies to a place in all writers. Markland. 5. 8uvaro»] Either from your knowledge of his crimes, or from your own power and faculty of speaking : in which sense Swarog is used by the Greeks, as in that humourous Iambic AaXcoi/ a-picflog, aSuMTcoTarog T^eyeiv and so potens by the Latins. See Salmasius on Capitolin. Maximin. jun. cap. hi. p. 69. In Gen. xlvii. 4. those who are skilled in the business of shepherds are called Zwaroig. Markland. Ibid, el ri ev rs eTSe^J It is easy to conceive how a per- son may be witness of what he has seen: but how can a man be a mi- nister of what he has seen ? Therefore, I believe, a comma should be put after uTnjpsTyv. Markland. Ibid, wv rs 0^^0-oy.al croi.] I do not understand it, unless it should be 8j' a>v re; v rs uTrobr\rr\g eclrixa, y.a^Tvpovii.svog'] The comma may be taken away after eVfyxa, as ver. 6, stflyxct xpivopevog, Heb. xii. Acts i. 11. It seems to denote continuance in the state or action now spoken of, whence ACTS, CHAPTER XXVl. 421 whence in Acts xii. 16, where it is said of Peter Itrkpzn «gotW, it might have been written i(f[-r\xz xpoucov, and so it should be distinguished in other places of the N. T. where different persons of salvia are joined to partici- ples. Our Interpreters too use it in this sense. Markland. 22. xou Mco only because Agrippa had said h bhiyio. We have in English a vulgar expression, which seems to be of the same kind with this; as if any body should say, In short, I cannot do it ; another should reply, In short and in long, you must do it. I think our Version, almost and altogether, is excellent. Markland. CHAPTER XXVII. 1. Ixpiby too owroTXsTv &c] It is noted elsewhere, that the reason of the Genitive row may be, because ixoi^ is to be resolved into eysv^ xpiv re o-tyei, he puts tin re o^Qijo-ojxa/ troi, of which it is difficult to know the construction, though what he means is easily understood. The Vulgate, Beza, and our Versions, render it as if it were, Iv otg ocj^crojxa/ ) apavlsg hzXsoysv, Var. Hist. lib. i. Bos, Exerc. Phil. — It is pleasant to observe how different judgments operate in criticism, and I cannot help giving here a remarkable instance of it. Mr. James Upton, on a passage of Quintilian to Trypho, Permit- tamus vela ventis, 8$ oram solventibus bene precemur, doubts the Latinity of it, and would read ancoram solventibus. See his Notes on Dionysius, De Structura Orationis, p. 217. ed. 172S. On the other hand, Isaac Casaubon, meeting with ancora soluta, in Cic. Ep. ad Attic, i. 13, doubts the Latinity of that, and would read ancora sublata, or ora soluta; and with reason : for his former conjecture is confirmed by a MS.; and as for oram solvere, another passage of Quintilian will not admit of Mr. Upton's emendation: iv. 2. Conscendi, sublatce sunt ancor/e, solvimus oram. BOWYER. 14. s£aXe xar aJr%] viz. rrjs KprJTYig, if there be no error in the words xut aurrjg, as may be suspected: for they had loosed from Crete, ver. 21, when this wind arose: so that xut axtrr^g does not seem quite so natural. A learned Commentator, who explains xar aurrfc, against it, the ship, must be mistaken as to the language : for that would have been xar auVoO, &c. crAo/oy, ver. 10. and it is observable that the word mog is used in the N. T. but once, ver. 41, of the Alexandrian corn-ship: I suppose because of its size. 'Naog cannot be understood as joined to aurrjg, unless some mention of vaug had been made just before. Markland. — Qu. May not xar auTr\g be referred to rspoHoswg} They sailed out with a South wind, that seemed to favour their purpose; but soon after there sprung up an- other wind, that opposed their purpose. Thus, I find, Tyndale translated the passage. N. T. ed. 1536. 4to. Dr. Owen. 14. ci.vsy.og rucpcovixog, xa.Kouy.svog EugoxAu'Saiv.] As the Vulgate reads Euro-aquilo, and the Alexandrian MS. EYPAKTAliN, or ETPAKYAfiN, Grotius, Cluver, in Sicil. Ant. lib. ii. p. 442. Bentley, Remarks on Free- thinking, § lxxxii. Mill, and others, would read EYPOAKYA&N, a North-East wind. But, 1. It is observed, that word would be an hybridous compound; and as we see, ver. 6, that the ship was of Alex- andria, the mariners we may suppose to have been Graecians, and there- fore too well acquainted with the vernacular terms of their occupation to adopt this Graeco-Latin appellation. 2. We are told the wind was called Euroclydon, denoting that it was not one of tlie common winds, denominated ACTS, CHAPTER XXVII. «*25 denominated from their position, but from some particular quality and circumstance ; and may, with Erasmus, Vatablus, and others, be formed from EO0&§ and x\uqoov, amplus fluctus, or, more probably, from Eopou xXu^mv, an Eastern tempest ; and so will signify what is now called one of the Levanters, which are not confined to any one single point, but blow, in all directions, from N. E. round by N. to S. E. according to the course we shall find this vessel took, ver. 17. 27. and 41. See more in Shaw's Travels, p. 330, 31. 4to. Bengelius, in Var. Lect. and Bryant, Observations, &c. p. \Q, 8$ seqq. 15. av7o$%a.7ipsiv rui ave/xo),] We have a metaphorical expression in English, not unlike this, to face the wind: but perhaps it would not be proper here. Markland. 17. &orfislai$ e%pixsu[*.ala., u7rog(0[Milu, v\sg, owtitoi SiarsXeiTs/] Wherever Tj/xspa is joined with o-rjfjLepov, I believe the article is always put before this last word : which makes me think r^v has been lost in the last syllable of the foregoing word : Tsa-o-apeo-xai^sxarrju [rrjv] ijp]v ^'xOojasv.] Not knowing the readings of the copies, I formerly thought that the difference between faQopsv slg ryv 1 ¥oj[xt)v here, and ^'aOo/xsv slg Ta'pjv, ver. 16, consisted in this ; that ttjv Ta)jtt>jv denoted the territory, but TaJp-jv the city : as in Luke xviii. 35. slg 'Ispi^id signifies at Jericho, the city : but xix. 1 . rr t u 'Ispiyao, or the territory of Jericho ; for most cities had a tract of land lying round them, which was called the p£o)'pa, or territory: Rome had a very large one. But it seems mucfi more probable that in the fourteenth verse the true reading is that of the Alexandrian and several other MSS. eiot in the fourteenth and fifteenth verses, query, whether are meant Jews or Christians ? these latter are commonly understood. But atis7\v ti xa.Tr}yopi}(rui : so it should be distinguished ; I appealed to Caesar out of necessity, not out of any intent of accusing my brethren. Markland. 22. tsa.VTa.yvJ avTi\eyela.i.~\ For the Jews sent letters and messengers to their brethren in all parts, to warn them to be upon their guard against the rising heresy of Christianity. The Arabic Version transposes the words, and reads a (pgovslg zssfi rijg al^ioswg raorrig, which Beza thinks may perhaps be better than the common reading. Markland. 26*. 'Axoy (xxoua-sls &c] Ye will distinctly hear &c. and ye will clearly see, and yet &c. iEschyius Prom. Vinct. 446*. — BXsirovlsg e^XeTov jxa-njv, KAuov]e£ oox yjxovov. Phil. Tie Joseph, p. 3^7- & ToCig xaff okvov (ogicr[Aevog s\g euaJyzhiov ©sou — irrep) tou uiod avTo'u — If avcuflao-ecog EK vexocSv 'IvjcoD Xp» — $o£av xa) Tiprp xa) atpQapo-lav £V]touo-j, ^corjv alcoviov] Or, og oltto^coo-si roig [xsv — ho^av xa) t«ju,tjv xa) apyr\\ F. &ujxoj/ xai opyrjv. P. Junius, ap. Wetstein. — It is usual with St. Paul, as with many other good writers, to begin the sentence in one form of construction, and to end it in another. So here, instead of airo^toosi Qvpov xai opy-^v, he has, what expressed at full would be, S-y/xoj xa\ lpyr\ a7ro^o^(rslai or 'ialai : one or other of which words is to be carried on to the two next verses. So ver. 8. @An|/i£ [ecflai] &c. Dr. Owen. 14. s§vi\ to. |xv] vo^ovs^ovla, s%ov}a opyr\v h ypspa. opyrjg, who will shew the works of the law written in their hearts — iN the day when God shall judge, &c. Ibid. xaTa to suaTyi'hM jaoy] Connect this with ver. 10, the interme- diate being in a parenthesis. Wall, Critical Notes.— For j*ou, perhaps aurou. Dr, Owen. 21. ROMANS, CHAPTER II. 437 21. asauTov oo Sioarttsigi] Vulg. Erasmus, Luther, and Bengelius, make this and the following clauses affirmative. See Schmidius. 22. iepoo-uA=?£;] F. Upo^vrilg ; thou that abhor rest idols, dost thou sacrifice to them, erring, as in the other instances, against the same principle thou pretendest to avoid ? I>\Mangey, ap.Wetstein, Prolegom. 4to. — But leppQuTsto is used, as Wetstein observes on 1 Cor. x. 28, always in a good sense, such as a Christian would never apply to idol sacrifices, called in contempt e*SaiAo'8o)a-. — J. Mede, Disc. ii. p. 17, to preserve the opposition in the same species of crimes, interprets Upoo-oXsig, not of an usurpation of things sacred, but a violation, or prophanation, of what are so. — But it is an elegance in the Apostle to conclude his comparison with an expression stronger than the reader would expect; as 1 Cor. vii. 31. 24. xo&ws yeyqaaflaui] In other places, see ch. i. 1/- hi- 3- 9- &c. the scripture quotation follows. How comes it to be wanting here? Is it because the words preceding are themselves the quotation? Compare Isaiah lii. 5. Septuagint. Dr. Owen. 28. sv rut (pavspS, sv Qavspca. Epist. Duce, p. 1Q. — But such interpretations St. Paul himself often inserts. In this place h .Ovven. Ibid, xara. avQpwjrov] xar avQpw7ra>v Xsyco, I speak AGAINST men. Origen or Ruffinus. See Wetstein. 8. Kat y.r] {xotJiiug ^Xac^jutoufAs^a, xou xa&a)g jxsv ra «a«a] F. without a parenthesis, — ETI ■nroirjo-wp.sv. And shall not we, as we are slanderously reported to do, and to say, still do evil, &c. Dr. Mangey. — Or, Kai TI — pj otojtjVoo^sv, And why should we not do evil? Wall, Crit. Notes. Q. Ti oZv, wpoe^ojxsQa ;] So Mill and others ; but four MSS. the Syriac, Origen, Oecumenius, Erasmus, Aldus, Elzevir, and Wetstein, with one interrogation: IVhat are we better than the Gentiles? Ibid, ou z^anrcog'] Read, ou, tsavriog' Not, by any means. For ou rsavTuyg, without the comma, denotes, Not altogether better, but partly so. Beza, Piscator. la. Iva. tzcLv (fldixa. Qpayyi,'] By considering »W as eventual, and translating the passage, so that every mouth is stopped; the difficulties attending the sense of our Version will be obviated. Bp. Rarrington. 21, 22. (fx,aprupovy.svr) i/7ro rod vofj.ou — 'Iyjo-oo Xpt(flov)~^ This should be included in a parenthesis, that e\g zsavrag, which follows, may connect with TzrsipavepwTai, ver. 21. The justification given by God without the law, is manifested, (being attested by the law and the prophets, even the justification given by God through faith in Jesus Christ) is manifested, I say, unto all and upon all that believe. See the like construction in chap. ix. 30, where the Apostle, willing to ascertain what kind of justifi- cation he meant, adds, 8*xaJoo-uVjV hs rr)v hx zsldlewg, which should be in a parenthesis. Bos, Exercit. Philolog. in loc. 25. \Xoi3,] F. gyff-s&rj. Bp. Barrington. 6. bixaioo-uvriv %a)p)g epya)V'~] A comma should be inserted at dtxaioo-vvyy: Not, to ivhom God imputeth righteousness without works; but as David describeth, without mentioning works, the blessedness of man, to whom God imputeth righteousness. Bengelius. 9. fxaxao 10- fxog o-jTog] This predication of happiness, this title of «,a- xapiog. Markland. — After zjspiToprjv, supply povov. Dr. Owen. II. xa) 0-rjy.siov eAa£e GTepiTop^,] The Alexandrian and five other MSS. read, I think better, xa\ o-rjfx.siov eAa£e cts^jto^v, and he received circum- cision for a sign, for a seal, &c. Dr. Owen. 12. 440 CONJECTURES ON THE NEW TESTAMENT. 12. rotg O'jx ex Eregiro^.% [xovov, aXha. xa) rotg p.e9a ev ralg ^XnJ/so-JV — ou pov ov he, aXXa xa\ xau^cojasvot] Colinreus's edition, the Vulgate, and some MSS. for xao^wtxevoi read xav%c6peQu at ver. 11. and so make all intervenient one long parenthesis; ou povov at ver. 11, connecting with ou juto'vov, ver. 3. And so Bengelius in Gnomon. 6". ovlaiv tJjxoJv a&Qevaiv, xara xaipov — dbrsOavs]] Or, arOjvan/ xaTO. xaipov, when we were weak in proportion to the darkness of the times. Eras- mus. F. aheonv, when we were atheists. P. Junius. 7. Mo'X/£ yag — a7ro0avs7v.] Much has been written on this verse: but a great deal of it might have been spared, had Expositors attended to the proper antitheses. Aixaloo here is opposed to a[xapTa)7ia>v } ver. o, and ayuQou ROMANS, CHAPTER V. 441 dyaOou to s)flpo\, ver. 10. Translate therefore — scarcely for a righteous man would any one be willing to die; though for a friendly man (for a friend) some have even dared to die: But God hath recommended his love towards us, in that while we were yet sinners, and enemies to him, Christ died for us. Dr. Owen. Ibid. MoXig yap wrep hixaiovj u-xkp ahlxov, as Vers. Syr. Grotius, Beza. — The words which follow in the latter part of the verse, tirkp yap tou ayaOou raya rig xa) roK^a a-Kthaviiv are a gloss on the former part. Tan. Fab. Ep. vol. II. 14. — The text, as it stands, is undoubtedly right. If we substitute ahixou instead of hixalov, we destroy the antithesis between godly and sinners, upon which the whole force of the Apostle's argument depends. Dr. Owen. 10. The sense will be improved by placing this verse in a parenthesis. Bp. Barrington. 11. xauycS[jt.svoi] Six MSS. have xauycoy.e^a. So also the Vulgate and Syriac Versions. But see the participle used for the verb before, ch. iii, 24. Acts xxvi. 20. Dr. Owen. 12. axnrsp 8/ svog uvtypoiirou y apupria — siotjAQs — xa\ ouroog — ~] Omit xa\: As by one man sin entered — so death. Joan. Fab. Stapulensis. — But xa) is often redundant, 1 Cor. xiv. 27. 2 Cor. i. 6\ James ii. 4. &c. 11, 12. Perhaps the passage should be thus pointed: Si' ou vuv ryv xa- 7a"K^.ayr\v eAaboi.jt.sv 8»a tovto (xara79rj(ro|X£0a, ver. 10) wcnreg hi hvag. My reason for changing the common punctuation is, that nothing answers to too-rep; the sense is incomplete, and the conclusion hia. tovto far from being clear or admissible. Bp. Barrington. 13. iKhoyfiTai] Vulg. imputabatur, and so the Syriac. Stunica, there- fore, would read kXkoyfiro, for which he should say sveXoyeiro. Wetstein. 13, 14. Place these two verses in a parenthesis, that the fifteenth may connect with the twelfth. Dr. Owen. 15. 'AAA' ou% cog to ■ssapaiflui^.a, ourto xa) to %api.a' r \ F. a^apTf^arog, in opposition to croAAeut/ ajttaptij/xaTeov, which follows. Bp. Law. — And this is the reading of several MSS. as 'also of the Vulgate and Syriac Ver- sions. Dr. Owen. $h 17. 442 CONJECTURES ON THE NEW TESTAMENT. 17. to> rot*, svog Tsapaxloopaii] ev ew, according to some MSS. and ev t/xaTCf: [to Sa>p>j/xa e7rsp!jW,otJ« rov ^avaroy ayVoy, aXXa xa»T_ F. AMA xai, as Cod. Boerner. Vulgate, Beza, Albertus.^ — Or, read, with a comma at yeysW/xsv, to shew that auYu> is to be understood, If we have been united with him by the image of his death ; not, as our Version,, ■planted together in the likeness. Homberg. — F. o-u'jtjwpyxoi) if we have been of kin to him in the likeness of his death. P. Junius. Ibid. aKT^a xai rijs avatflourewg eo-o'/xsfla.Q The future eo-o'ju.sfla seems here to signify, not, so shall we, but, so should we be also united to him in the likeness of his resurrection. Dr. Owen. 7. 'O yap ajroQavcov &c.J For he that i& so dead, so mortified to the world, is freed from 1 (is no longer subject to the power of) sin. .Dr. Owen. 12. e\g to inraxaveiv auV?) ev raig eTrjOujuucuf auYoy.] F. ey<9ujou'aj£ AYTH2J, That ye should obey it, sin, in its lusts. P. Junius, ap. Wetstein.-— Leave out, in conformity with some capital MSS. the words ayVyj ev; that raig eVi9u/xiai£ may depend on uiraxovsiv: that ye should obey the lusts thereof, i. e. of the body. Dr. Owen. 17. ot» 7}ts SotiAoj apaprlag &c] Thanks be to God, that though ye were once the servants of sin, yet ye have novo obeyed from the heart t &c. This is observed, to obviate the impropriety of. our English Version* Dr ..Owen. 19; a.v&pa)7rivov Xeym ha rrju acrbeveia* ttjs y]le vuv stt) rov to-ojjxIW, ye were as sheep going astray; but are now returned to the shepherd — not in the Imperative, hrifflpa^s. Markland, Explicationes Veterum aliquot, &c. p. 252. — The sense and true distinction of these verses may be as follow: But thanks be to God, that ye who were slaves of sin, have obeyed from the heart that form of' doctrine into which ye have been made over; and having been set free from sin, are become servants (or slaves) of another mistress, Righteousness ; (when I say servants, or slaves, / make use of human terms, in consideration of your present weak state:) for as for- merly ye have yielded your bodies (or members) in servitude to un- cleanness and lawlessness, in order to commit that which is not lawful; so now ye have yielded your bodies in servitude to righteousness, in order to holiness. The words sin, righteousness, uncleanness, and uvofxtu, in the first position of it, may be looked upon as persons, or mistresses of slaves; between which and our servants there is a great difference. Markland, CHAPTER VII. 1. ot» vojxos xvpisvei &c] This verse depends on ver. 14th of the pre- ceding chapter; and is a proof of what the Apostle had there advanced. — ■ rou aj>9ga>Vou should rather be translated person, as comprehending woman as well as man : and then the application in the next verse is clear. Owen. 4. tva. xap7ro 'Irjfroy, lAsy^paxri] Here likewise the comma should be taken away at ~Kpi v6[A(o S*a rod (rc6y.alo$ rou 'Kpuflou, c. vii. 4. Bengelius. 10. oa-ev^(6(jL£^a xa6o 8e7, ovk ol^a^.ev] Or, connect xaQo Set with oux oUa^ev, we know not as we ouglit, what to pray for, as Vulgate, Grotius. 27. 'O 8e speovwv rag Kftf&fa$i oTSe rt to QpwripM tou rsveufuarog, or» xa.ro. ©gov evrvyxauei inreq ayleovJ] He that searcheth the hearts, knoweth what is the mind of the spirit, because [or, that] he maketh intercession for the Saints with God. God is said to search or know the mind of the spirit, although he do not speak his thoughts; and in 1 Cor. ii. 10, 11. the spirit searcheth or knoweth the mind of God, in the same manner as the spirit knoweth the mind of a man. I suspect that the word OTI, because, or that, has been substituted by mistake for OTE, when he maketh intercession for the saints. Doctrine of the Trinity, as it stands deduced by the Light of Reason, 1768, p. 92. 29. TspowQij£jtxop$ou£. The same supplement of eig to ehai or ylveo-bai is to be understood before trXotxr/oug h zritflei, Jam. ii. 5. Dr. Owen. 32. "Og ye] F. E/f ye, as the Syriac. Beza. 33, 34. 0eo«; 6 hxaiaiv — Xp*,] More emphatical, with an interrogation : Who shall lay any thing to the charge of God's elect ? Shall God that justifieth? &c. agreeably to ver. 35. Augustinus, de Civ. Dei, iii. 3. Locke, Trillerus. 35. T»V here stands for ri: and should rather have been rendered by what, than who. JDr.OwEN. CHAPTER ROMANS, CHAPTER IX. 447 CHAPTER IX. 2, 3. Hup£0|U.rjV yap auVo£ lyco aj/aQsjLta sTvat ewro rou Xptv (xow] Read, Hti^op^ yap AN auVo$. Dr. Mangey. — -Av is frequently- omitted, as ISoxihoprp , Acts xxv. 23. xa^cSg r)Vsl%e.rjv s7r£[X7rov. Isocr. Ep. 1. — 'Eop£oi)*i)tf ov, / could even wish &c. The point is not the extravagancy of his expression, but the tenderness of his affection. Dr. Owen. Ibid. I would point thus: tt) xagS/a jiaou, (*ju;go/*?jv — Xpjy aSsX4>a)V jxou, &c. J5^?. Barrington, Markland. 4, 5. As none of the interpretations, which have fallen in my way, of the expressions contained in these two verses, give a distinct meaning to each, or follow the order of things in the Old Testament, to which the text evidently refers, I trust I shall stand excused if I enter more fully, than in any other instance, into a critical discussion of this passage. v Qv i) yjoQeff-j'a — By adoption is meant the privilege of being the children of God ; and consequently a right to the inheritance of the children of God. Now this privilege the Israelites derived from their progenitor Seth, whose descendants called themselves by the name of The Lord, Gen. iv. 26. i. e. The Children of God; and they are expressly so termed Gen. vk 2. This privilege was renewed to Shem, the ancestor of the Israelites^ after the Flood, Gem ix. 26. This adoption was further confirmed to Abram, Gen. xv.. 12 — -21. and to his natural offspring in the fourth gene- ration, when, they were to be put in possession of the earthly Canaan ; on which account God calls Israel his son, and his ^first-born, Exod. iv. 22, 23. Deut. xiv. 1. But more especially when this earthly Canaan is con- sidered as a pledge of the adoption to the everlasting possession of the heavenly Canaan, to which God had adopted Abraham, Gen. xviii..l8* The Glory of God resided in Seth's family till the Flood. Subsequent to that period, it appeared only occasionally to the Patriarchs, to Moses, Joshua, Samuel, and others; and, finally, dwelt among the children of Israel from erecting the Tabernacle to the destruction of the Temple. Ai 8ia8^xa» — These clearly signify the covenants, both natural and spi- ritual, made with Abraham,, Gen. xv. 12 — 21. xvii. l — 9. which are mentioned as promises Gal. iii. lo\ Hab. xi. 13. Where the spiritual co~ venant is spoken of, it is called The Promise, xwr e^o^rjy. See Gal. iii ^ 14— 17. Heb. xi. 39. Rom. iv. 13. 14. 16. ix. 8.. H 448 CONJECTURES ON THE NEW TESTAMENT. 'H vopobscria. — The giving of the Law at Mount Sinai, which was at- tended with many peculiar marks of God's awful presence. See Exod. xix. and Heb. xli. 18 — 22. 'H Xarpeta — This is distinguished from the giving of the Law; and, as I conceive, relates to the Laws given after the idolatry of the Golden Calf. Though they were a hard service, and a heavy yoke, yet they were so far a privilege as to prove some security against that idolatry to which the Israelites were unhappily too prone. 'Aj sTrafysT^lai — These were the Promises, made by the Prophets, of a great Prince and Deliverer who was to arise from among them, and intro- duce divine knowledge, peace, order, plenty, and righteousness. '£lv oi zjuTepis — Or, whose ancestors were the Patriarchs ; holy men, famous in their generation both before and after the Flood. Kai s% a>v o Xg«r]os to xara. i/] s^ovo-a, *l(raax &c. Markland. 11, 12. Iva 73 xar sx/XoyrjV — xaXouvlog,~] These words should be included in a parenthesis. Markland, Dr. Owen. 17. Asysi yao % ypatprj rca <£>apaw.'] One would think that it should be "hkyei y&Q 6 %sog eu rj) ypatyy ra> xolto. toZ 'Io-ga^A, xiyajv] Or, connect xa.ro. toD 'lo-fa^A yjycov, hoiv he comet h to God, speaking against Israel. Beza. — But "hkywv better left out, as many MSS. omit it. Grotius, Mill, Ben- S m 2 gelius. 45i CONJECTURES ON THE NEW TESTAMENT. gelius. — How he complainetii to God against Israel. Castelio. — Qu. How comes the Apostle to speak of the Jews, in this and the foregoing chapter, continually by the name of Israel? This deserves considera-' tion. Dr. Owen. 3. xa) £rjroysl(rato,) fjuqTratg & c - Be not high-minded : but fear, (since God spared not the natural branches,) lest he spare not thee. Dr. Owen. 25.- ■nraiowcris'} Better zjr'jpwcrig. Dr. Mangey. 9j6. xa) o'jtco &c] And then, viz. on their return to the faith, all Israel shall be saved. See also 1 Thess. iv. 17. Dr. Owen. Ibid. -H£s» he Xuvv] F.-iWsv 5«tw, as the LXX. Is. lix. 20. But Aa. sXsyVe/otJ rjj XidiV, Sym. rfezi rf %id>v. Compl. rfez\ awo Xiwv. Dr. Owen. Ibid. ctTrotflptyei] Why did the LXX so translate *ivh} I imagine they read 2tl)7, which at full, and with the jod transposed, would be !'tt)7, or perhaps 2)%h. Drusius, Par. Sacra. 29. Include this verse in a parenthesis. Bp. Barrington. 31. y7rei(fy(ra.v rto fyxsTepcp kheei, Iva xou auro) eAevjQajtrfJ Theophylact places the comma at vJjrg/Qijtrav, they were unbelievers, that through the mercy shewn to you they also may obtain mercy; making a transposition of »W, as 1 Cor. ix. 15. 2 Cor. ii. 4. Gal. ii. 10. Eph. iii. 18. Beza, Pis- cator, D. Ileinsius, Bengelius in Gnom. English Version. — But, as in yer. ROMANS, CHAPTER XL 453 ver. 30, it is i]Vei9»j, it naturally follows in this, vprei'Sbjerav 7a» yp.iT-spu> zhUi, they have not believed the mercy shewn to you, or, have not believed on account of the favour shewn to you, that they also may obtain mercy. Bp. Law. CHAPTER XII. 5, 6*. 82 xaQ' nig aXhr'iT^ouv jasAvj. "E^ovlsg &e y(a.pi7jTcucrojp,£!/ from the noun T&po&rjTsiav. The other elliptical verbs may,- in like manner, be easily supplied from the context through the several members of the following verses. Dr. Owen. o — 16". The several precepts are all uniformly distinct, and should be separated by colons, not full-points. Bengelius, and others. Wetstein. 11. Tto Kupuo SouAs'JovJe^.] Several copies for rca Kup/a> read rva xaipio. So I have observed in the Editions of Stephens and of Crispinus; and in one printed at Basil, anno 1535 : and it has been objected to by the Roman Catholicks, as a mistake countenanced only by Protestants. Rut is it a mistake? To be sure a timeserver, in the common acceptation, is looked upon as an opprobrious character; but this depends upon the ideas which we annex to it. On the other hand, to advise persons to submit to the times, and to acquiesce in what comes upon them, contains very salu- tary admonition ; and if we consider the context, I do not see but that this is the better reading. It seems to agree with the scope of the Apostle's advice, and particularly with that which comes after. They were to acquiesce in the times; to abide in hope; enduring patiently all tri- bulation; and to have constant recourse to prayer. In this sense the injunction is particular, and well applied: in the other sense, serving the Lord, it seems to be too general. Mr. Bryant. 15> 454 CONJECTURES ON THE NEW TESTAMENT. 15. "Kaipsiv — xhaUivj These infinitives stand here (as infinitives often do in the best Greek writers) for imperatives. Dr. Owen. 17? l8. YIqovoov[x=voi xoCha. evid^tiov rsa.vru>y av^pioirwv. Ei ^uvarou, to e£ v(xoSv, &c.] Connect el Suvarov with the preceding verse. What follows is to s£ u[j.cov: Provide things honest in the sight of all men, if possible: what is in your poiver, live peaceably with all men. Erasmus; — who found it, however, beyond his power. Bowver. l8. to If* i>ixoov~\ F. to y e£ ujacov. Is. Casaubon. 1Q. Zots totou Tj) opyy] scil. ^sirj vel rou ©sou. Give place to the wrath or vengeance of God; as plainly appears from the quotation annexed. Dr. Owen. CHAPTER XIII. 2. "Stifle a.UTiTao'O'oy.svbs rf t e^ooo~la,. TJj rou (deou diarayf av&ialyxev' ol <)s avQetfirixoTeg, eavTolg xglpoi. toj%|/oi/)aj.] The last words should rather be the introduction to a new argument, and begin ver. 3. But all who resist shall receive to themselves damnation; for rulers are not a terror to good works, but to evil. The Apostle, setting forth the evil consequences which, even in this life, would attend the seditious, naturally subjoins a reason of it, viz. because rulers are a terror to evil works. Bp. Sherlock's Sermons, vol. IV. p. 355. 3. 6pov and the same is to be observed of the three following members. Dr. Owen. Ibid. "Fear to whom fear." We have this precept in Sophocles, Antig. ver. S36\ pccrog 6 oTio xpaxog y.sh.st TiapctGaTov ou0a[j.7} ro-=As<. Wes.TON. 8. vo'jU.ov ra-sTrA-^a)^;.] N6[Aog means here the second table of the Law: as it seems to mean likewise in the Epistle of James, chap. ii. 8. 10. Markland, Dr. Owex. 9. sv Toortp rip Aoyo>] May one not be allowed to suspect from Gal. v- 14. that the reading here, as well as there, was originally h sv) "koycpt Bp. Barrington. — t&g sauTov, Attice pro oscutov — which is the reading of se- veral MSS. Dr. Owen. 10. 'H a.ycf.TTr i too nyT^c/ov xaxov oux spyoL^slaiJ Ed. Genev. Complut- Plant, the Vulgate, Hilar. Rufnnus, read TOT ns-tojen'ov, which sense may be expressed by the Greek dative, connected with ayairr] : The love of our neighbour worheth no ill. See Estius. — To this sense the following words naturally lead: Love is the fulfilling of the law. So Gal. v. 14. Matt. v. 48. compared with Luke vi. 35. — On the contrary, according to Chry- sostom, the genitive is used, where the dative had been more determinate, Rom. viii. 39, Nor height, nor depth, shall be able to separate us from our love TO God, -euro rr]g a-yanr^g tov Ssou. 11., jtod touto [j. e. M^Sei/i jtojSev ofysiT'.siv &c. ver. 8. OTrouSa^sJeJ sioorsg &c. The ninth and tenth being supposed to be included in a parenthesis. Dr. Owen. Ibid. 7} oTs'£7Tio : l£6cra[j.sv.~\ Read, i] ots sTrto^lsuo-a^sv, than we ever be- lieved, ots, quando, ots, unquam. Schmidius. — 7] o,ts for 0, propius quam auoD credidimus. (Ederus. — But where is oaXt§slai rj ao-ftevel, seem to have been received into the text from the margin. Gosset. 22. ROMANS, CHAPTER XIV. 457 22. Xu tsficrliv s^eig; xcltcl treaurov %yz ivcomov row ©sou.] F. %u rs'ufliv eysig xara $ &c] After aXka supply in thought (ruvsro^sv xoltolo-xiov T16ip.a)og ©sou] Rather, with six capital MSS. ■srvsiiy.alog ayiou. Dr. Owen. 21. efrha, xahwg y£yponr\a.i'~\ After aXka. insert mentally, from the preceding verse, the words oVou oux (ovopao-Q-r) Xpuflog, both to complete the sense, and to introduce the quotation. Dr. Owen. CHAPTER XVI. 2. auTT} zspntflarig tso'h'kwv eyevTj'S^] The Apostle does not call her tso- poufiarig, an assistant of many, but zsrpofflarig, a patroness, as Grotius observes. — But, perhaps, 7va.pa.dla.Tig is the true reading, alluding to sra- paaHjrs just before. P. Junius, in Wetstein. And so two MSS. viz. the Augiens, and Bcernerian, read. Dr. Owen. 5. 'E7ra!v£loy — a.7ra.p^ t% 'A%aiag'] Read with the Alexandrian and other MSS. t% 'Ac-lag. For Stephanas and his family were the first-fruits of Achaia, l Cor. xvi. 15. Dr. Owen. 7. 'A Tipriog yqotyag — hv Kugj'o>] Or, eycaTepriog, 6 ygu-tyag — Iv Kvpla), who wrote this epistle for the glory of the Lord. Dr. Mangey. 25 — 27. To! hs Zova.ii.ivio, x. 5w] The Alexandrian MS. having inserted these verses at the end of the xivth chapter, repeats them also here. Where- ever they stand, all that intervenes between (xara. to eua.Fyi'kiov jw,oo, ver. 25. and yvcopurQEvlos, ver. 26.) should be placed in a parenthesis. Dr. Owen. FIRST EPISTLE TO THE CORINTHIANS. CHAPTER I. 2. JVTPIOT 73/xcov 'Ivjo-ou "Kpuflov, ev 7jsa.vr\ toVo), avrwv rs xa) ijpwj/] Or, connect aurwv re xou vj^aJv with totto), in every place which is both theirs and ours. See Estius. — I think h zjo.vt\ toVo> should be joined with stti- xa*.ou/A£i/o»£, who in every place, as well as Corinth, call on the name &c. — After Kvpiou vjjacov, the Apostle seems to correct himself, our Lord did I say? Not so; but avrdiv re xou r^kaJv theirs as well as ours. Dr. Owen, 6. Place this verse in a parenthesis. Dr. Owen. 3*2 8. 460 CONJECTURES ON THE NEW TESTAMENT. 8. *Os] This seems to refer to @soy, ver. 4. For which purpose, ver, 5, 6, 7, should be put in a parenthesis. Dr. Mangey, Bp. Pearce. 12. syw 8s K.7]\ For a8sT7], the LXX. Isaiah xxix. 14, read xgu-tyay. They and St. Paul read, in the Hebrew ^fiDN in- stead of what is now read irU"©]"!. Grotius. — Justin Martyr and Euse- bius quote as the Apostle. Dr. Owen. 21. iv rf t cocpla. reu &sou oux 'iyvco x6cr^.og 8ia t% fl"o, I therefore] This depends upon, and is to be joined to, vei\ 24 of the first chapter, the rest being put in a parenthesis. Markland. Ibid. -j^aOov ou xati wreqay^v "Koyov t) trotpiag, xaTafyiKT^wv ufuv to paprupiou &c.] Or connect «aG' vTrspoyfiv T^oyou with Ka.ra.fyi'h'Kcov, I came not — - declaring with excellency of speech. Castelio. — rj 7nV»j£ vrsv(ra.'] Read, beginning a sentence: Ka* sxduflip wg 6 K.vpiog shwxsv, eyd) e$>vrevo-a, 'AToTiAwg s7roTto~sv t Who is Paul, and who is Apollos, but ministers through whom ye believed? And as the Lord gave to every man, I planted, Apollos watered. Markland on Lysias, xii. p. 560, 561. ed. 4to. — Or, perhaps, from the preceding word Zidxovoi, supply [oi xa) SjtjxoWjv u[xiv] dig kxd auioiH touto),] Beza and Grotius connect ev rta ctioavi towtoj with %o[x.a.i X«i7rov jtucsTv aurov. Jam eum odisse incipio, p. 141. ed. Cantabr. 16*55. Dr. Owen. 3. iW vit[vr\g -^ixipag'^ Throughout, this chapter, amxq ivco, in its different tenses, seems to mean an examination as in a court of justice. The peculiarity of the use of r^xsqa in this pas- sage has not, as far as I have collected, been observed by any of the Cri- ticks. I conceive that it alludes to the custom of appointing a day (the diem dicere of the Romans) for judicial proceedings. Bp. Barrington. 5. £7couvog ysvYj(rslai sxa.trltp] Translate, then shall (not every man, but) each of us have praise &c. So likewise chap., iii. 5. 8. Bp. Pearce. 6. Iva. [xr\ elg wreg toD svog g~\ F. (ruva^ovrcov [1. (rova%- Go/xevcov] u/xaJv xa) ro\i IjxoD arvsujxaTos, I liave decreed, you and my spirit lieing grieved, to deliver such an one &c. Stunica, apud Erasmum. — This verse should be placed in a parenthesis, that sragaSout/aj, ver. 5, may depend on xexpixa ver. 3. Dr. Owen. 6*. o'Jx o'tidls ot* [Mixpa £u/x75 oTvov to q>u(>afj.a %op.oi{\ This proverbial lam oic, quoted again Gal. v. 9. is taken from some antient poet, whose name and works are now lost. Dr. Owen. II. Nov) 0^ eyp&^a~] But on the contrary I wrote &c. Bp. Pearce. 12. Tj' yaq fj.01 xa) roiug &£a) xqlveiv; Ov%i robg eVa> u^slg xplvile;^ Read, with a full point at Ou%), which, Theophylact tells us, was the pointing in some copies: Have I any thing to do to Judge those which are without? No. Judge ye them that are ivithin (but those that are without God judgeth) and ye shall take away the evil from among you; to rsravrjow, alluding to Deut. xiii. 5. xvii. 7. xxi. 21. xxii. 21. xxiv. 7. Pyle. — Or, / have written to you, with such an one, no, not to eat — and so shall ye put away the evil from among you; the intermediate, ver. 12, and part of 13, in a parenthesis. Hammond. — T* poi xptvsiv is a construction nowhere else to be met with. Read, T/ yap jxot xa\ TOIX e£a); KAI MEN OYN TE Toy$ % Antiq. xiv. e. x. § 17. It seems highly probable that the Christians were indulged in the same privilege, as supposed to be a Jewish sect; and therefore this reproach of the Apostle was strictly just. Bp. Barrington. Ibid. -arpayiKu e%(dv rspog toj> sreqov\ F. krou^ov, fellow christian. Dr. Mangey. 4. rovg s^ovQsvrjfxivovg sv ttj exx7tf}(rla, rovrovg xa6/£s?e.] Read, with an interrogation, containing a reproof, not a command: If you have judicial causes, do you set them to judge, who are of no esteem in the church ? i. e. the heathen magistrates. Camerarius, Castelio, Is. Casauhon, in his Casauboniana, Bp. Overall. — Kpirypia, like hxcuflypia, signifies ju- dicial courts, not causes. Distinguish then thus : Btamxa /xe? ovv xpirygict, lav e^ls rovg i^ov^svyj^ivovg iv rvj ixxhycria rovrovg, xaQi^sle, Appoint se- cular judicatories, if you have in the church this contemptible sort of men, who are so ready, to go to law, ver. 7. Knatchbull, Homhergius. — Vitringa, De Synag. Vet. lib. iii. quotes a law of Arcadius and Honorius, by which the Jews were indeed forbid to hold courts of judicature ; but were allowed to have umpires elected by both parties, whose decision the Roman magistrate was bound to support and execute. As the Jews en- joyed this privilege so long after the destruction of Jerusalem, it is highly probable that they enjoyed it in a greater extent before that time. The Christians, being aggregated among the Jews, had the same privilege; so that the Apostles commanded no invasion of the power of the magistrate, when CORINTHIANS, EP. I. CHAPTER VI. 467 when they directed the Christian churches to decide all civil contests among Christians, who were to love as brethren, by Christian arbitrators. Michaelis, Introductory Lectures, &c. § cxv. p. 2Q0. ed. Lond. 176*1. 5. Upog £vrpo7n\v tfyuV "heyco. ourmg oux etrlw &C.J This is not rightly distinguished. Place the full point after ovrcog; there being no instance (I think) to be found, where ourcog begins a sentence which has a negative and a question in it. Bp. Pearce. — Surely the Bishop overlooked or forgot that negative interrogatory sentence, Matt. xxvi. 40. OvTwg wx \OT aurov, Grotius.— The sentence would be plainer if it were ava fj.i&N aurou. Beza. 6. afc\ou] F. KATA aSs^oy. Dr. Mangey. 12. UoLvIa fj.01 e£ssi'~] Perhaps better interro- gatively: Are all things lawful? yet all things are not convenient. Hey- lin, Lectures. — This in reply to what the Corinthians had objected ver. 11. " But \_ye say] we have been washed, but we have been sanctified. All things are lawful to me." Answer, But all things are not expedient. 13. " Meats for the belly, and the belly for meats:" i. e. " All women are lawful to Christians as well as the meats which were forbidden the Jews. Answ. Ibid. But the body is not for fornication. Markland. 15. oipotg ovv rot. /xs^tj too Xp»6iAo/xeV>jv evvoiav] is probably a gloss. Several MSS. read rr\v o^eiX^v. Bp. Pearce. 8. roig a.ya.fi,oig xa\ raig XTI^s] E. roCig ayct/xo»£, as one MS. and xoChlv auTotig ix.svziv. Beza, adnot. ed. l.-*-~ro7g ayapug, &c. to the widowers and the widows, Sac. Dr. Owen. II. 'Eav 8s xai xcopKT&j), [lsvIto) oLya.fj.ag, 7} — ^xaTaXAay^raj.] Read, *H- psvirco, the conjunction being lost in the termination of ympurbf,, let her either remain unmarried,— or be reconciled to her husband. R. Bent- ley, ap. Wetstein. But see Eph. iii. 20. — These words should be included in a parenthesis, and the punctuation at ^wpKr^vai lowered. Dr. Owen. 14. This verse, to preserve the antithesis, should run thus: 'HyjWJas yap av^g airuPlog bv Tr) yvvaixl Ty zjufljj' xa\ ■qyloufla.i ?} ywr\ »} airuflog ev T Tsitflia. This reading, or its equivalent, is supported by several MSS. Dr. Owen. 15. EI 3e o avKrlog, &c. Include this verse in a parenthesis, that the connexion may be clearer between ver. 14 and lo\ Grotius, Pi/le. 16. 17. ei ryv yuvouxa f p}, as some copies read) with ver. 1 6. How hnowest thou if thou shalt save thy husband, or not ? Severianus ap. Oecumenium, Hammond. 17. EI p) exao-lio, &c] Put a comma after EI pj, sic minus. Gosset. — This and the following verses, to the end of ver. 24, should be placed after ver. 40, which would bring together the whole which is said of marriage ; and this doctrine of the indifference of circumcision would naturally in- troduce that of things offered to idols. Beza. 23. Tipfc 7)yopa Ss u^iov o[xai — to xoo-fxoy tovtov, the end or" ver. 31. Then it will connect thus: Such shall have trouble in the flesh. But I would have you he without carefulness. Dr. Man gey. 29. 6 xcu(>o$ c-uvso^aX/xsvos* to Jmkov scfiiv Iva, &c] The time is short. It remaineth that, &c. So the common Edd. from Complut. Steph. Beza, &c. — But join to T^onrlv with what precedes: The time, as to what re- mains, is short, when, See. Iva. for ots, as John xvi. 2. 3 Ep. 4. Gro~ tins. — Connect Hvot with £ jmrj xoltI^ovIss' xa\ oi ^ojjxsvoj t\jvo.twv <£>*?uaj£, ou xaxayj^^hai, uti oportet potentium amicitiis, non abuti. Toup, Ep. ad Episc. Glocestr. p. 181. — • But Dr. Taylor thinks it a peculiar elegance in the Apostle to conclude his opposition with an expression stronger than that with which he set out. Xpa>j«,£voi in the civil law signifies using a thing so as to have the usus fructus of it, as of land, a house, &c. xaTa^pco^svoi, so as to have the right of consuming it, as wine, oil. See Cic. Top. §17. In this sense, after an enumeration of those that weep, as those that wept not; of those that rejoice, as those that rejoice not; he concludes, as those that use this world, yes as those who, like absolute proprietors, consume it not. So Rom. ir. 22. Taylor ex concione. — 6\ As to the construction of the verb singular with two nominatives, what Bengelius brings is not to the point: 2 Kings x. 5. in Hebr. Et misit prcefectus domus, et prafectus civitatis, et se- niores, i. e. all and singular sent. But jt/.sp,sgiEIAEIN yivscOflu, referring to vopl^ti, Si ita potius fieri debere putat ut earn elocet, as Estius. Markland, on Lysias xxviii. 597. — It is a strange concession to say, with our Version, if necessity require, he may do what he will. — Our Version, as the original, means, if the necessity, i.e. if the law or custom of the state, require, ya.fj.sira), let her be married. The advice is not directed to any man and a virgin; but to a father and his virgin-daughter. Dr. Owen. CHAPTER VIII. 1. neg» 8s rSv el&oXoQyra)!/] The former part of this chapter is, as be- fore, a kind of dialogue between the Corinthians and St. Paul, who pro- duceth the words of the letter they wrote to him (ch. vii. ver. 1.) and makes his remarks upon them. Now as to things offered to idols, we are well assured that we all have knowledge. Upon which St. Paul, disap- proving of their word knowledge, remarks, Knowledge puffeth up, hut charity edifieth, &c. This he continueth to ver. 4, and then resumes the words of the Corinthians, As concerning therefore, &c. to ver. 7. Where again he remarks upon the word all, that they are mistaken or misrepre- sent the truth of the case, But there is not in all of you this knowledge; but some, &c. Then (ver. 8.) he quotes another paragraph out of their letter, CORINTHIANS, EP. I. CHAPTER VIII. 471 letter, But what we eat, doth not recommend us to God, &c. To which he answers (ver. 9.) True; but then take heed, lest, &c. So chap. vi. 12, 13,. vii. 1. x. 23. in all which places the words of the Corinthians seem to be remarked upon. Markland. 3.. ovrog syv•] Rather, ou z^rapoufl^osi ria &sto, will not bring us into judgment before God. Bp. Pearce. 10. o»KoSoju/>j0^a-sTaj] Scarce to be met with elsewhere in a bad sense. Perhaps, oWojr]9»3v aurov, to impel him to the correction of them. Or perhaps without an interrogation: the conscience of him that is weak, will never be improved whilst he eats those things that are offered to idols. Kypke. 12. rviflovleg avrcov ryv (rove foyer iv] F. vurlovlsg, pricking their weak conscience. Dr„ Mangey. CHAPTER IX. 1. Oux £»/*» a7roerJoXo£; owx s»/x» eXeu6sgo£;] Change the order of the words a7roi] here is evidently meant a ivoman of the same religious persuasion. Bp. Harrington. 8. rj ou%) xa) b vofxog raura Xeyst;] Read, raura, saith not the law the same also, as the English Version. 9. M75 rwv fiowv jasXej] i. e. pq y.6vov rwv (dowv. Markland. 10. xa) ahowv rijg stor/<5o£ awrou fxsri^siv,' e7r' etor/Sj.] R. 6 ahowv [stt eXTTitii rod [x.sTs%stv] i. e. (ofyel'Ktu aAoav he ston&i, which makes it intelli- gible. See the Var. Leet. But where the copies differ so much, it cannot be said what the Apostle wrote. Markland. 12. EI aXhoi rrjg s^ovtrlag vfxwv p.eTE%avVJso-0ai, read xaTaxaKKuvecrbai. For if she is not ornamented on her head, let her be shaved : but if it is dishonour- able to be shaved, let her be ornamented. For a man ought not to be ornamented on his head. P. Junius. — A fanciful, groundless conjec- ture. Dr. Owen, CORINTHIANS, EP. I. CHAPTER XI. 475 6. tf fopaa-Qafj This seems to have been originally a marginal gloss. Dr. Ov/en. 10. Jfouo-j'av ex elv l ^' sfou^av £%£&, shoul/d have a veil, a Greek word, made from the Latin, exuvia, and applied to a new sense. Gothofred, Diss, de velandis Mulieribus, Gen. 16*54, 4to. against whom see Salma- sius, De Caesarie Viror. & Mulier. Coma, p. 6*94. — Read egova-lu, in ap- position with yov-ri, for this cause ought a woman, the power of her hus- band, to have her head covered. Achmetes Oneirocrit. p. 123. 'H yuyr\ toO avbqog SoW/wff xoci 'EEOTSIA etflL Alex. Morus.— Or, EEIOY2A, For this cause ought a woman, when she goes abroad, to have her head covered. So Val. Max. 1. vi. c. 3, Horridum C. quoque Suljncii Galli maritale supercilium : nam uxorem dimisit, quod earn capite aperto foris versatam cognoverat. Toup, Emendat. in Suidam, p. 24. — Rut is not the subject confined to praying and preaching in the church ? True ; and therefore read EHIOYSA AN, for this cause ought the gifted woman, ver. 5. should she go out from her seat to the synagogue-desk, to pray or prophecy, to have her head covered, &c. Dr. AtweWs MS Dissertation on the Text, communicated by the Right Reverend Dr. Ross, Bishop of Exeter. For afyshavg read ArEAAIOYS, on account of the vulgar. Curcellwus, Jac. Gothofred, ubi supra. — Or, Bioc robg avfyag,—- or, 8»a afysT^iotg, during the time of her preaching or prophesying at home, for in church she was not' allowed to speak. Le Clerc. — Or, 8»a rovg o%7.oo$, on account of the multitude. Toup, Emend, in Suidam, Par. III. p. 42. — To suppose, with Mede, that the women in the Christian assemblies threw off their veils, misled by the practice of the heathen priestesses, renders the Apostle's reasoning, ver. 3, of their inferiority to man, as man to Christ, nothing to the purpose. The veil was worn as a token of subjection, see Gen. xxiv. 6*5. Now, lest the woman, when moved by the Spirit to pray or preach in public, should think herself superior to the men, and consequently exempt from the ordinary restraint of the sex, the Apostle tells her she ought nevertheless to be covered S»a roug afyixoug, with regard to, or, in respect of, the officiating Ministers of the church, who, as they were moved by the same spirit, still retained their natural superiority over her, even in her gifted state. Dr. Atwell, wbi supra. — But it is not improbable, that the women uncovered their head from a mistaken notion that Christianity had abrogated the supe- riority of the man, and put the sexes on a level. However, whether this were so or not, another prudential reason against throwing off their veils was ha. robg afyekovg, because of the spies, who might come into their 3 p 2 assemblies 476 CONJECTURES ON THE NEW TESTAMENT. assemblies to make an ill report of their behaviour there. See 1 Cor. xiv, 23- Gal. ii. 4. The whole reasoning would be clearer, if ver. 10 were placed after ver. 15. Mr. Goaghts Sermon on 1 Cor. xi. 10. — But, after all, are the words under consideration really and truly the words of the Apostle? I doubt it much; notwithstanding the uniform testimony of copies. For, 1. The sense seems to be complete without them. 2. By inserting them, the Apostle's argument becomes disjointed. And, 3. Two different reasons, that have no connexion, (8»a roOro from ver. 9. and &*<» rovs oJyeAous) alledged for the same thing, appear odd in the same sen- tence. Perhaps then, an early, cautionary gloss, founded on the traditional intercourse between angels and ivomen ; for which see the Septuagint and Vulgate Versions, together with the Targums on Gen. vi. 1. 4. and above all Whitby's Stricturas Patrum in Genesin, p. 5 &c. Dr. Owen. 10. The uncommon difficulty of this verse may, perhaps, be consider- ably lessened by interpreting e%ou u[xoig sv touto>; oux S7ra»veo.J The Vulg. not ill connects sv tovtw with ovx sxaivio, Shall I praise you ? In this I praise you not. Erasmus, Bp. Pearce. — Perhaps, *EN toSto oux sttouvoj, this one thing I praise not. Dr. Mangey. 25. rovro zjoisirs, b(ra.xig av zjivvfle, slg rt\v epyv ava.[i.VYi scil. .og — o-yp7ra/*a and ju-sAij, ye are,, in. some sort, the body and members of Christ: aliquatenus: in part, not as our Version, in particular. Castelio. — Or, sx pspovg, for oi sx ftepoug, ye are severally members^ &c. Rom. xv. 15. Markland. 28. a.vTi'hrrtysig, xi&epvrjosig,'] These words being added in the margin, to explain what was meant by §wup.eig, crept into the text ; and accord- ingly are omitted at ver. 29, 3.0.. Bp. Pearce, Ep. Duw, and Com. in loc. Ibid, y£vr t y?.6vjjxa»3 Some copies, Jerome on Gal. says, read xaoyr^ with Theodoret, as the other verbs are singular. Beza. Ibid, IC e Iv alviypult] Read, with Theodoret, KAI ev amy- {Actli. Beza. — Through a descrying glass {ecroTflpov) darkly, in distinction to seeing in a looking glass (xaroiflpov) with open face, 2 Cor. iii. 18, Dr. Clarke, vol. I. p. 465. fol. — This passage, though sufficiently plain, has been much misrepresented; and from a piece of common glass has been converted into a telescope. See Prior's Paraphrase of this whole chapter. The note of Lamb. Bos, to which Bp. Pearce has referred, shews clearly that the word speculare was used by the Romans for common transparent glass. And the following passage from Achilles Tatius (p. 9. ed. 1640) will CORINTHIANS, E?. I. CHAPTER XIII. 481 will as clearly demonstrate that the word xaroiflpov, and then a fortiori I'o-oTrJpov, was employed for the same purpose. The Author is speaking of the dress of Europa, 7u.oLTog, and Acts viii. H.? We now by the help -of a mirror see in representation only, but then we shall see face to face. Or, in a mirror, as hi a.erQsveia.v for hi' ao-^evsiag, Gal. iv. 13. That I preached Christ in the infirmity of the flesh. Markland. — This St. James calls xaTuvoouvleg to tu^oo-wttov EN lo-oiflpio. 1. 23. The metaphor is preserved 2 Cor. iii. 18. We all with uncovered, face behold as in a mirror (not a descrying-glass) the clearest vision we can have in this world, but not equal to seeing God face to face in the next. A»a and h are perhaps used convertibly in a like manner, l Cor. i. 21. Gal. iv. 13. Ibid. Iv uiviypali] Perhaps it should be sv avscpypodi, or avoiypali, through, or at a door, a wicket, as"Avotyfxa is used in the LXX, 3 Reg. xiv. 6". Jortins Posthumous Sermons, vol. III. p. 277. Ibid. "Darkly." "Sunt quae quasi per nebulam scimus." Plautus Pseud. A. i. sc. 1. "Vis naturae per caliginem cernitur." Cic. Kara, r) vxoTog. Plato vii Legum. Weston. CHAPTER XIV. 2. Grvsu/xah 8e XaXsT] zsvvipa h\ XaAet. So several MSS. But perhaps we should read oxihsig yap axousi ti, ro-vsiijxa hs XaAsT fwcrlripta. Bp. Pearce. 2, 4, 'O XaAtSv yTuoWyj,] The singular noun yXo>V ^VjtsTv MAAAON TUN AAAliN, loilling to apply their mind more than others to new discoveries. Isocr. Panath. p. 289. ed. Lond. 1742. and see p. 257, 29 1, 187, &c. Then SriXao % for S-sXco {xaXhov r), as ^apa ealai i) st) hvevrjxov- rasvvsa., Luke xv. 7. hs^ixaKo^svog — i] sxeivog, Luke xviii. 14. and John xiii. 10. 1 Cor. xiv. 19. Psal. cxviih 8. Noted is that of Homer, II. A'. 117. CORINTHIANS, EP. I. CHAPTER XIV. 483 117. Boi/Ao^// lyui "Kaov so^fys7^i(raix7]V vjuv s\ xars%sls'~\ For rlvi Ao'yto, which is not Greek, perhaps, we should read, ovriva. Dr. Mangey. — But see Acts x. 29. Dr. Owen. Ibid. s\ xarsysis' Ixlbg s\ jx^ slxij s7r kt! sural e.] Perhaps, *H, or r H xars- ^e)e, You surely, or as you, keep in memory what I preached, unless you have believed in vain. Erasmus. — Or, read A ON xarsysls, I recall to your minds the gospel, which I preached — with what speech I preached, which speech you remember, unless you have believed in vain. Musculus. Ibid, sxlbg si p.rj, &c] An exception to o-cogstrQs, you are saved, unless you have believed in vain. Beza, Estius, &c. — Read, exlog si [xrj, with a comma, making it an exception to s\ xarsysls, but if' not, if you do not keep it in memory, you have believed in vain. Pyle. So sxlog s\ [x^ jointly, 1 Tim. v. 19. But joined to the following verb, 1 Cor. xiv. 5. nisi forte, and in Heathen writers. Lucian de conscrib. Hist. 66g. 677. 6*03. ed. Salm. pro Imagin. p. 41. & 44- de Luctu, p. 435. Revivis. p. 389. Tyrannicid. p. 792, 793. 3. sv zspa)Toig~] not, first of all, but, among the first or principal things. Grotius. Bp. Pearce. 3, 4. xa.ro. rag ypafya.g.'] According to the Scriptures. Cju. According to what scriptures? to the Gospels? Were the three first Gospels then, or any two of them, extant, when this Epistle was written? If so, and doubtless this phraseology intimates as much, then Mill's Chronological Table, and all-the tables I have seen, of the Books of the New Testament, evidently stand in need of correction. To apply the phrase to the Scrip- tures of the Old Testament, is, in my opinion, to load the text with diffi- culties. Dr. Owen. 5. CORINTHIANS, EP. I. CHAPTER XV. 485 5. rotg Scu&sxa] F. roig lixa., for Judas was dead, and Thomas was absent, Johnxx. 19, 24. ff.Sa>8s«a had been used technically for the whole college of the Apostles, he would have said, ver. 7. sira. nAAIN rolg caro- (ftoXoig. Beza, edd. 4, and 5. — Several MSS. have roig svlsxa. Dr. Owen. 6. a)a7fltgovrai u7rsp raiv vsxowv ;] Better end the first in- terrogation at j3a7r)i£o'|xs!/ot vTr\p rwv vsxpwv; the supposal si being included in 'E7rst, Else what will they get, who are baptised for the dead? If the dead rise not at all, why are they then baptised for them? Piscator, ' Bengelius, 486 CONJECTURES ON THE NEW TESTAMENT. Bengelius, &c. — For fia.7fli$6[j.svoi, and |3o«r]»£ovJai, perhaps, read, lu.Tra.va>- juisvot, and oonravwvlou, Why are we at such expences for dead bodies, if they rise not at all? Wall, Crit. Notes. — By wlp vsxpwv, understand like, or as, dead bodies. So Ep. to Philem. 13, Whom [Oenesimus] / would have retained with me, that he might have administered to me, uTrkp 7rov s97]pjo|xa^v]o-a] To be exposed to wild beasts was a punishment from which Roman citizens were exempt; a privilege of which St. Paul had availed himself more than once. Read, then, xar AN0P12niiN, / have contended with men, as with beasts. O'loig %-^piug fxa^ojuieQa, Appian, B. Civ. 1. ii. p. 763. Kprjreg — «a«a Sr^pia, Tit. i. 12. Jos. Scaliger. — But no alteration is necessary, if we place koto. 6Lv$pw7rou between commas, and understand \kyw, if, humanly speaking, I have contended with brute creatures at Ephesus. So Rom. ii. 5. 1 Cor. ix. 8. Gal. iii. 15. on which last place see Grotius. Dr. J. Ward, Dissertation on Passages of Scripture, c. xiix. — He alludes to Acts xix. 30, 31, where Paul would have rushed into the Theatre after his friends ; but one of the Asiarchae dissuaded him. If, says he, according to human reckoning, I had fought with wild beasts in the Theatre at Ephesus (as I was willing to have done) what should I have got by it, if there be no resurrection ? had fought, as Dem. c. Phil. I. 1. el ph Ix too rsoi.p€kr{hv^oTos %povou to. Seovla .svog~\ 8*' e7vt(f\o'Kwv, as ErPAt- "klinraiv — AIA Thou, scil. sr£ju,6€a)g ylvrjTou) Read, aQsibwg, that he be liberally received. CI. Sarravaii Epist. clviii. p. 16*3. — Or, tW ut the sense. Dr. Owen. 12. eikixpivelct. 0soo,] The word ©sou is wanting in the latter Syriac Version, and some of the Fathers; and may well be spared in this place. Dr. Owen. 13. Ou ydq aXXa ypafyopev fyx»V, aXX' rj a avayivwtrxele, rj xa) e7riyiva) £[X0l TO VOLl VOLl, XOLl TO ou ou ;J r. »va MH y, zsa.p £fX0; TO vol) vol), xoCi to ov ou, Do I purpose according to the Jlesh, so as I should be inconstant, that my Nay should not be Nay, &c. Musculus. Beza's MS. the Vulgate, Grotius, Schmidius. Bengelius in Gnomon, to the same purpose, reads to vol) xol) to ou. — Perhaps to vol) ou, xa\ to ou voli. as ver. 18, 19. Markland, Bp. Barrington. 19. aXXa Nai sv avTip yeyovsv.~\ These words should be joined to ver. 1 8 : the former part being included in a parenthesis. Dr. Owen. CHAPTER II. 3. When he says rsaVToig and rsavT(ov u/xaJv, it is not to be taken strictly; for he knew that there were some among the Corinthians who were ill- affected towards him: but zsolvtcov ver. 3. seems to mean no more than zrheiovwv, the majority, ver. 6*. See chap. xii. 21. 5. ou* ejuts X£Xu7T7)«£V, aAX' euro [/.epovg, ii/a jw-r] e7ri§upto zsaVTOLg bfkcigA Chrysostom, the Syriac, and Arabic, placing a comma at hr&apw, connect txolvtols upas with XeAuVvjKsv, He has not grieved me, but (not to ag- gravate too much) in some sort all of you. Beza. — Or, as P. Simon, He hath not only grieved me, but (that I may not lay the load on all) some of you, a.7ro [xipovg, for tou£ a.7ro pipovg. See l Cor. xii. 27. Mark- land. — ctKTl o\iio pipoug, but only for his own part, that I may not over- charge you all. Dr. Owen. 11. »W p9 TsteovzxlrfiMiLsv] Excellent is the remark of the learned Hutchinson, Xenoph. Cyrop. p. 70. 8vo. not. 1. Ut rou zs\sovtxlsiv & TffXsovs^lag (quibus crebro usus est Xenophon) innotescat vis, earn haud abs re forsan constare notandum est, in dolis intendendis, in insidiis lo- candis, in consiliis occultandis, omnique adeo praeripienda occasione, qua quis alium fallere, anteire, & superare queat. This applies well here; and indeed to all the places (see chap. vii. 2. xii. 17, 18. l Thess. iv. 6*.) where the verb occurs. Dr. Owen. 12. 'E^QaV hs sig T7jV TpcoaSa e\g to suaiyeXjov] F. Connect slg to evay- yeJuov with what follows: When I came to Troas, aud a door to the gospel was opened to me. Knatchbull. 3R2 14, 492 CONJECTURES ON THE NEW TESTAMENT. 14, 15- , manifesting by us in every place, that mv «re a sweet savour unto God, in them that are saved, and an ill savour, in them that perish. Markland. — Euo>§»a, i. e. oa-^ euco^lag. Ephes. V. 2. Dr. Owen. l6\ oo-juiij Qavarov e\g ^dvdlov Qcorjg e)g ^cof.yj s\g^dvalov and s\g £anjp, perhaps, added from the margin. JVall. Ibid, xai r&pog raura rig \xavog.~j Vulg. Quis tarn idoneus. Read, there- fore, rig OTT12S Ixavog. Mill, Ellis Fortuita Sacra. — Read: and for these things we may be sufficient; rig Ixavog, an indefinite. By rig (not •an interrogative) he means himself. Markland. 17. Ov yap eo-jctev] A parenthesis to extend from ou yap la-y.su to or need we. Markland. 2. ev raig xa^laig y[* read by all men. Bp. Harrington. 3. " Ministered by us," liaxovrfisic-a. See Heath's Note, ver. 1Q» Agam. JEschyl. where be says this word is never used passively by the Athenians. Weston. 5 . XaylcracrQai ti, tog 1% laoTcov,] Our Version here is wrong, and ha3 given occasion to some strange conceits. The sense I take to be this : " Not that we are sufficient of ourselves to lay down any Christian maxims, as the product of our own reasoning; but our sufficiency, in? this respect, is from God, who has really made us able ministers, &c. Dr. Owen. 13. s\g to rekog rou HaTagyoyjutsVoy] F. s\g to KAEOX too xaTapyouy.iuw, That they could not look on the glory of that which was to be abolished. P. Junius, ap. Wetstein. 14. 'AkX* BTFoipcobr] tol vor^dla aurwv] To say their minds were made callous by the vail, as it follows, is not a very natural metaphor. Cas- telio therefore renders it, mentes haberent CjEcas, as if it was l^gcu'Qij. Castel. Def. Versionis suae.. 14.. CORINTHIANS, EP. II. CHAPTER II L 493 14. o,n h Xpuflio xaTupyeirai] which vail is done away in Christ. Better otj, the conjunction: To this day the vail remaineth, not unco- , vered, because in Christ only it is done away. Piscator, Bengelius. — Or, not discovered that in Christ it is done away. Castelio. — Read on, and include the words in a parenthesis, that the next verse may connect with (xtj a.v axoO^jif \g\lsvov in this. Dr. Owen. 16. s7no s iiii^y-j'] scil. 13 xap^icx. aorwv. The Vulg. read S7ntf]piip(oo-i, when they shall turn. The Syriac, ti$ au eViofysiJ/T), when any one shall turn. Dr. Owen. 17. 'O 8s Ku'piO£ TO TZ-i)£l[XOL l(f\iv\ F. 'OT 8s KJp»0£, TO OTVSUfACt S(fllV, where the Lord is,, the Spirit is. GraveroL in Le Clerc Bihlioth. Uaiv. vol. IX. p. 203. Ibid, ou £= to -vJVB\J[xa Kup/ou, exsi iXsuQsp /a] Leaving out sxsl, with the Alex, and other MSS. connect Kup/ou with lAsuQspia, the Lord is the spirit of the law; and where the spirit is, the freedom of the Lord is. Wells. Ibid. c7V£u t aa, in this place, has no connexion with the usual sense of Spirit in the New Testament. All that is implied in the assertion is, that Christ is the Spirit or Intent of the Law; and where that Spirit is, there is freedom from the Letter of the Law. Bp. Barrington. 18. rqv aur^v el«oj/«] Either xovra is to be understood, or s\g is wanting. Markland. Ibid. T7jv auTyv slxova. ju,£Taf/.og£ tfpuwt^ The Adverb taken adject'wely. So Xenoph. o» twv vxapauTixa ytweov a7re^6[xevoi, Cyrop. lib. i. p. 48. And so Virgil. iEneid. I. 202. — neque enim ignari sumus ante malorum. .Dr. Owen. Ibid, e\a$pov Tyg S-J^tyewg ypaiv, xa9' U7rep%<>hyv s\g v7rep€o\yv,^\ F. OT xak* inrepGohyv eig u7rspSo2.yv, our light affliction, not encreasing from excess to excess, worketh for us an eternal " weight of glory. Curcel- lasus. — How flat and jejune does this groundless frigid criticism render a sentence, that is of all others the most grand and sublime in its thought, as well as the most emphatical and harmonious in its composition ! Dr. Owen. 18. Ta yag /SXen-ojasva — aieovja.] Place this sentence in a parenthesis. Markland. CHAPTER V. 2. h toot«>] Scil. to! trxyvsi. See ver. 4. Dr. Owen. 5. 8s xaTspyao-afJisvog ypag eig uvto tovto~] As xuTeqy a§eo~&at is no- where else used, in the N. T. with an accusative of the person, read, by transposing the preposition, b xaTspyao-apsvog EI5J ypas wjtq tovto, He that CORINTHIANS, EP. II. CHAPTER V. 495 that hath wrought this in us, is God. Ep. Duae, p. 54. — But, in the O. T. we have xarsiqyaa-alo alirov h "hoyoig avTijg, She subdued him by her ivords, Judg. vi. 16, as some MSS. there read, agreeably to Plut. Life of Crassus, p. 255* ed. 4to. cited by Wolfius, hsmorarov zso-vrag avQqanroug xarsqya^srrQai xoT^axsia, expert in subduing all men by jlattery. — Ka- rspya.§6[j.evos or xcx.rsqyaa-oy.suos seems preferable to the vulgar reading. Markland. 6. 8. Qappovvrss oZu — (dappovysv hs] This seems to be an unusual way of writing. Markland. 8. Qappouysu 8e, xa\ hjftoxouysu y.aXKov lxoy)yjr\a-ai ex rou o-wyaros, xou sv- hriytfa-ai zrpog rou Kupiou] The Commentators in general make til redundant and ySXKov little better; and ivilling rather [i. e. rather than to stay in body] to be absent from the body, and to be present with the Lord. Rut removing the comma from os to yaXKou, so as to connect it with the pre- ceding verbs, yaXkov l\ will express an elegant gradation above ver. 6, to which it refers: Therefore having always confidence, as knowing that whilst we dwell in the body, we are but absent from the Lord, to whom we are going,— we have still greater confidence and are better pleased to be absent from the body and to dwell with the Lord. In this life we have the joy of hope, and shall have the greater joy of fruition in the other. Bengelius. 10. xoyla-t\r ai sxaalog rot. 8»a rou o~(oyarog~\ F. rot IAIA too a-coyarog, as the Vulg. and ed. Plant. Genev. and *8/a, ed. Complut. — Or, with three capital MSS. read thus : iW xoyio-r^ai £xag zssiboysv, &sS Ds nrs^auspcoysBot] Read, OYK avQpa)7roug zrs&oysv. See Gal. i. 10. 1 Cor. iv. 3. Hare, Dean of Worcester's, New Defence of the Bishop of Bangor's Sermons, 1720. — Or read, with an in- terrogation, Do we falsely persuade men, when we know ive shall be made manifest before God in judgment? Raphelius, Herodot. — But is it not clear as it stands ? IVe convince men, and by that means are mani- fested to God, as his servants, and, I trust, to your consciences. See Bp. Hoadly's Answer to the Dean of Worcester still the same, Works, vol.11. p. 943. 12. 49£ 'CONJECTURES ON THE NEW TESTAMENT. 12. iW 'ix r i rs ] Supply rl ^i^Yjre, or some such words; to complete the sense. Dr. Owen. l8. tov xa.Ta'Kka^a.vlog vj^aj] F. uy.ag, xa) tovrog >jp.7v &C. who hath reconciled you, and hath given to us &o. Compare with the next verse. Professor Michaelis. 10. fy — ■xa.TcO\'Ka., erat concilians, i. e. concUiahat — h Xp»erlu>, per Christum, that God by Christ reconciled the world to himself. Markland. Ibid, wg on @so£ y\v sv Xptrrlo)] Theodoret makes the stop at tjV : All things are from God, who hath reconciled us to himself by Christ ; and hath given us the ministry of reconciliation, as because he was God : reconciling the world to himself by Christ. One or other of these parti- cles seems redundant; cog being used for quandoquidem, some one, to make that sense clear, wrote on in the margin, from whence it got into the text. Beza. — But both particles used together, ch. xi. 21. 2 Thess. ii, 2. and by the best Greek writers. See Wetstein. Dr. Owen. 20. 'Tftsp ~Kpi(flov oov aT-gea-SsuojxsjT] Read, 'OT uVsg ts pss\to\usv , the word of reconciliation, for which we are ambassadors. Compare Ephes. y\. 20. Hilarius, and Mill, Prol. 4J4. CHAPTER VI. 2. Aiysi yap] This verse should be included in a parenthesis, that oj- ^ovrsg, ver. 3, may connect with zsa^axaKovpsv, ver. 1, as Erasmus, Beza, Grotius, and English Version. — But the reader is to observe, that the quotation ends at y, as, to pipog aoroo [xela. tSv v7rox%ilwv ^7](T£j, Matt.xxiv. 51, for ju,sTa [row [xspoog~\ rcSv u7roxpiTwv, unr less it should be, read here [xsla elbwhsicov, as 1 Cor. viii. 10. Markland. CHAPTER VII. . 1. Theodoret has shewn, that this verse should have been connected with what goes before, and not have begun a new chapter. Ibid. jutoAutr/xou a-aqxog xa) zrvsufxaTog^] Place the comma at crapxog, and connect Tsrvsufxalog with what follows: and perfecting the holiness of the spirit in the fear of God, as St. Austin de Civ. Dei, c. iii. 2. Hilarius. S. Battier, Biblioth. Brem. el. viii. p. 949. 6. 6 Qsog'] The words 6 0sog evidently came from the margin ; where they were inserted to explain ■csapaxa'Kwv rovg Tairut/oug. They are wanting in the Complutensian Edition. Dr. Owen. 8. fthsTrco yao oti\ Place /3XsVo) yap in a parenthesis: I do not repent, though I did repent (for I perceive it) that that epistle made you sorry, if but for a season. Zeltn. Vers. Germ. — The Vulg. omitting yaq reads fihsTTwv on, connecting it with what follows : though I did repent, per- ceiving that, &c. The sense and construction require: I do not repent (though I did repent) ; for perceiving that epistle made you sorry, though but for a season, I now rejoice, &c. Markland. Ibid, si xa) mqog wpav, eK\>TT7\o-£9 uy.dg'j The expression, si tea), may either be included within commas, or not. / perceive that the same epistle made you sorry for a season, though rather not so much as for a season. Sextus Empiricus rspog a.fflpo'Koyov, Ms6' ^kqav ovtieu twv zzpoei- prjixsvwv SvvaTov salt Tzrapao-rj^siovo-Qai, |«,oW 8s, ei xou apa, Tag tou rfhiou xwr t - c-eig, The motion of the Sun can only be observed, if so much as that. Bee Devar. de Part, ei xa\. Budsei Comm. L. Gr. p. 1390. ed. 1556. Bengelius, Gnom. 3§ 9- 498 CONJECTURES ON THE NEW TESTAMENT. a. ha h ju,7)8£v< ^rjiximBrJTs] F. o-Tjjxeia^rs, that ye might is nothing be noted by us. P. Junius. 10. xara &eov At/wij] F. xara AEON Aiwn) — proper sorrow worketh repentance, as Acts xix. 36. 1 Pet. i. 6, hiov solh. Rom. viii. 26, xaho SeT. 1 Tim. v. 13, to. pj §iov\a. Chrysost. Horn. xv. in Matt, with a view to this place, zjsvQowreg (6g mevQeh a£«ov. Dr. Mangey. Ibid, sig Gcarijpiotat ajxeTajuteA^Tov] F. a/*eTa§Xr]Tov, in. salutem stabilem, into lasting salvation. See Ecclus. xxx. 25. Mangey, in Phil. Jud. 12. trjrou&qv rjjacof tt^v U7rlp ojxrov mpog u/*a£,] Several MSS. and Versions read 0-71-000^1/ upov t^v uVe^ »]jw.a)v, without xspog ujxoj: but I think the com- mon reading preferable. Dr. Owen. CHAPTER VIII. 2. 13 7ss , spi) xa) wrap Mvuy.iv, avdalgeloi ju-sra isroXA% zjapux"Ky](rs(og Ssojiasj/oj r]y,wv, ^a^A abounded to the riches of their liberality, of their own accord agreeably to their power, yea and beyond their power, with much entreaty be- seeching us. Beza, Grotius. — But by leaving out Sefao-Qa* ijjxaj, at the end of this verse, on the authority of the best MSS. the conjectures of Beza and Grotius, with respect to the construction of uubaipsrai and Sso- jxsvoj, ver. 4, 5, are superseded; e8mx»V, ver. 5, being the ruling verb: jFbr to their power (I bear record) yea beyond their power, of their own accord, beseeching us with much entreaty, they gave to us the liberality and the communication of the ministry to the saints, and this not in the manner in which we presumed to hope, but first giving themselves to the Lord and then to us by the will of God. Bengelius. 7. '{va. xui iv TaoTy ry %aqfli rareg» xa) to sVtTsAsVaj sx tou e^stf] Read, by all means, EK tou &eAe»v, that as readiness comes from being willing, so from possession may follow performance. Musculus. — Or, with the Vulgate, read, TOY eVireXeVaj, that as there was a readiness of willing, so there may be [a readiness] of performing from possession. Pierce of Exon, in Phil. ii. 13. Ibid. eiriT?h£o-cu ex too s^sjv.] F. 9-s'Xsjv. Bp. Barrington. 19. ^sfjooTovvjQsjj 0V0 Twv £xx7tf)(r idtjv] F. EM, who was elected an as- sistant traveller with us over the churches. P. Junius. Ibid. o-jy, to connect it with Ixi-^opr^ymv, which goes before : May he who ministreth seed to the sower, and bread for food, both minister and multiply your seed, and increase the fruits of your righteousness. So Irenseus, iv. 42. Piscator, Bengelius, Markland. 11. h craVTV toXouTj^ojaeyoj] This connect with ver. 8, the intermediate words being in a parenthesis. Vulg. Valla, and the English Version. — Begin a new sentence, lK. The verse should not be in a parenthesis. Dr. Owen. CHAPTER CORINTHIANS, EP. II. CHAPTER X. 501 CHAPTER X. 2. ji hoylgoy.ai roXpjVraj] These words should be included in a paren- thesis. Dr. Owen. 3- 'Ev 7i(rw, Heb. ix. 14. Aayio-poug and (rvvsici7i»' £7ri(r)oA(ov a.7r6vleg~\ Omit St 5 hirufloKtov, which was added by some one to restrain the sense of Ao'yu>, to writing, not to word of mouth. Ep. Duee, p. 23. — The contrast in the tenth verse shews that restriction to be here necessary ; and consequently that it was made by the Apostle himself. 2)?-. Owen. 12. xa\ (rvyxpivovlsg eaurovg kaurolg oy cruvioucriv] Augustin, TheophylacL 5 and many others, as Erasmus observes, with a comma at kauroig, interpret, measuring themselves uith themselves, they are not ivise. — Or, perhaps^ says Beza;, connect eavtoig ou c-uviovarw, are not wise for themselves. — Some 502 CONJECTURES ON THE NEW TESTAMENT. Some MSS. with the Vulg. Hilary, &c. leave out ou o-uvioomv, which Mill and Bengelius in Gnomon approve, taking aura), &c. in the first person, as referring to the Apostle, and not in the third, as referring to his oppo- nents; measuring ourselves with ourselves, &c.~ But, with Erasmus, Castelio, Grotius, &c. the participle is used for the infinitive: ou AV 6 @eo£ [xsrpov] F. pirpov, according to the measure of the rule, of which God has divided to us the measure. Musculus, Grotius. „ CHAPTER XI. 2, 3. These two verses would read better in a parenthesis. Markland. 4. EQ%o[ji.evos] This was the title of the Messiah, which in ridicule he seems to give to this new Doctor or Corrupter of the Corinthians, your new eg%6pevos. It may be taken so ; though perhaps St. Paul might not mean so. Markland. Ibid. xa.T.wg r]'ye/^sSa) rssTrolf\xa. 'OZmiropiaig Tso7Jkaxig~\ Perhaps we should read with a com ma at ■G>sTroiv\xa, For twenty-four hours toge- ther I have been in the Deep, or Sea; in journeys by land I have been often as long, which makes the dangers similar. Markland. 26. xtvftuvoig croTajuuo?, xivbuvoig 7^(f\Sv\ In perils of rivers does not seem proper in this place, where the causes of dangers are mentioned in pairs, or with an opposition; as in perils from those of my kin, in perils from Heathen; so xiv^uvoig iv ctoAsj, xiv$6voig iv iq^ia.; TseiparoHv would be well opposed, or if some Greek word like vsora^wv could be found, in perils of pirates, in perils of robbers. — When he said ver. 25. rp}$ ivuuayy\v mrapsxlog TOYTilN, besides what is exclusive of these things, the care of all the churches. For what he had before mentioned were no other than external things. Musculus. 29. xa\ oox syw crupoufxatj F. Tupovy.ai, ■sflupoy.ai^or zs\vqovp.ai, and I am not troubled or dismayed. P. Junius. — There is no need of any change; for rarugofyxat signifies, I am troubled, vexed, or made uneasy. Dr. Owen. 31. ou \f/so'8opxj.] With a colon, this solemn asseveration being intro- duced to give credit, not to what precedes, but to what follows, which was then known only to few, and is therefore attested, in like manner, Gal, 504 CONJECTURES ON THE NEW TESTAMENT. Gal. i. 20. but afterwards particularly related by Luke, Acts ix. 25. Bengelius. 33. oia Svploog] F. Sta (TTvpilog, by a basket. P. Junius.- — Then the words iv a-7ra.py0t.v~f) should be left out: They are wanting in two capital MSS. Dr. Owen. CHAPTER XII. 1. Kaop^owrOaj t>~) 00 crujA<£>ep=< pu' eXeuVop,at 7<*p] /? '/V wo£ expedient for me to glory? I will come then to visions, eXeworofxat TOTN. Dr. Mangey. — AE according to some MSS. and Versions. The sense of the place, from the reading of the copies, is very uncertain. The yap too seems difficult. Markland. — Tap, therefore, as in many other places. Dr. Owen. 2. Olfta av&pcDTrov iv Xpialtp Tsrpo srmv bexarsa-o-apcov, — dwrayei/Ja] Read, .with a comma at iv XgicrJoj, zvpo ircSv §ExaTso-Xe7r£t jxs, rj axovsi t» sf sj&otfl Here 7\oyigea-Qai e\$ nva is scarce Greek. Read, transposing two words, with the Vulg. Copt, and iEthiopic, pj rig e'p Xoylfarai uirep 0X«rst EII) §pk f ?t TI axovsi If spy, lest any one should think above what he sees in me, on what he hears of me. Ep. Duse, p. 25. 7. s'80'87) ju,oi f/.o»~] F. aTroTo^oig, lest I should use SHARP means. Dr. Mangey. Sub. upc. Acts xxvii. 3, jAai/Qpa;Va>£ t«S Havhio %pY}(rafjt,$vog. See ibid. Raphelii Annot. ex Xenoph. 3 t EPISTLE ( 506 ) EPISTLE TO THE GALATIANS. THIS Epistle is written with more than usual warmth and spirit, St. Paul was grieved and angry with the Galatians. From several pas- sages it appears, that one cause of the Galatians falling off was owing to some .Jews who had got among them, and had objected the scandal of the cross. This will explain many places in this Epistle. Another ob- jection of the Galatians seems to have been, that Paul's doctrine might be of his own making in great measure; for the other Apostles were not consulted or concerned in it. To this he answers fully in the two first chapters, in which he proves that he had it immediately from Jesus Him- self, and therefore he had no need of instruction from the other Apostles. Markland. CHAPTER I. 1. AnOXTOAOS — Ziol 'Ivjc-ou Xg»rixa.fj.sv, xai apn 7s&Kiv "hiyco~\ It might be more natural, avQpcoTrotg aps ou Aap-^ai/sj) he changed the syntax, and went on in the third person, epii yap oi ^oxuvvreg, ou'8sv z?f>ouVe* 'louhouoi, xax ovx s£ eQvafo a[xaprco'Kor~\ Read, with a comma at sQvwv, We Jews by nature, and not of the Gentiles, are sinners, knowing that man is not justified by the law. So rexva. . " By the Law I am subject to the penalty of the Law, viz. Death; therefore I embrace the Gospel that I may obtain the promise of the Gospel, viz. Life. Dr. Owen. CHAPTER IIL 1. dig xar oc^QaAfjiouj IH^OTS ~Kpuflog vrposypaQr), sv v[xtv ssypa.j ypaQrj] i. e. the Spirit who endited the Scripture, God. Markland. 10. os qux £jx/x£ve»3 Read, IjujxevsT, in the future, as in the Alexandrian copy of the LXX, and in the Hebrew,. Deut, xxvii, 26. Bengelius, 13- 510 CONJECTURES ON THE NEW TESTAMENT. 13- yeypaiflai — ew) fuXoy.J These words should be placed in a paren- thesis, that what goes before may connect with Tva e\g ro\ edvij ij euXoyi'a, &c. ver. 14. Dr. Owen. 19. Tt oov voju-oj;] Some distinguish, Tj o3i/; 6 vo^og twv 7z>ap legtp toVo> xou aka-t) xai opr\, &c. Sunt etiam in sacro loco et luci et monies, &c. Cyr. Exp. L. v. p. 361. ed. Cantab. 8vo. Dr. Owen. Ibid. For elg hfle two capital MSS. the Vulgate, and many of the Fathers read ev e Se] This should connect with what precedes, and not begin a chapter: What I mean is, As long, &c. Bengelius. 4. yevopevov yxo vo'pjf »W — e^ayopaa-yi], With a comma only at vo[iav } place these words in a parenthesis, that each of the two fan may refer to its proper member in the sentence. Dr. Owen. 5» GALATIANS, CHAFFER IV. £11 5- '(vol rovg v7?o vopwv s^oi.yo^d(rj), Iva. ryv vioQsctiglv 0t.7r6XaSaxfi.sv.~j Refer the former Iva. to ysv6[xevov uVa vo\x,ov, the latter to ysvo[xsvov sx yovouxog, God sent forth his son made of a woman (made under the law, to redeem them that are under the law) that we might receive the adoption of sons. Cas- telio, Bengelius. By a like construction with Philem. 5. See Hammond, on Matt. vii. 6*. 7. el SooAog, x. t. A.] One might be apt, perhaps, to imagine, that this verse should run in the plural number, according to the context, and to the marginal reading of both the Syriac Versions. See also Rom. viii. 17. Rut it is more pertinent and emphatical, because more pressing and parti- cular, in this form. Dr. Owen. 8. 'AAAa tots |X£V oux s)ZoT£g ©eoi/] F. Hots. But HERETOFORE, not knowing God, ye served, &c. Beza. 10. 'H^ipag mapuTripeicrds, x.t.A.] The sense is stronger interrogatively: Do ye keep days? &c. as in the MS. of Orig. c. Cels. S. Battier, RibL Brem. cl. vi. p. 104. 12. a3sA<£oj, &%ta< u/Atov.] This stands independently in ed. Steph. and others. Connect it with what goes before: Brethren, he, I beseech you, as I am. Bengelius and English Version. 13. hi SurQivsiav] For §1 ao-bsvslag, which is usual. The sense is: Ye know what a poor infirm despicable person or body I had, when I preached the Gospel to you at first: and yet ye did not despise me upon that ac- count, &c. From the word s%£7flv.ou seems to refer here rather to person than thing: Translate therefore, It is good to be zealously affected towards a good person (one that acts on good principles) always, and not only when I am present with you. Dr. Owen. Ibid, jxij frovov Iv Tat Tsapiivad jxs tspog up.5.g. 19. Tsxvla pov] So the ed. Steph. and others, by which means ver. 19, stands without any construc- tion. Connect Tsxvla jxou with ver. 18. It is good to be zealously af- fected always, and not only when I am with you, my children, &c. Beza,. L. Bos,, 512 CONJECTURES ON THE NEW TESTAMENT. L. Bos, Exercit. p. 179. Bengelius.— Join rexvia [xou with rfGsAot/ ver. 20. the intermediate words being included in a parenthesis. Texuia /xou, ovgl The construction according to the sense, as often elsewhere, and in the best Authors. Dr. Owen. 24. /*»'« p-ev — t)tis ea]\v"Ayap. 25. To yap" Ayap, ^iva opog zeKov xa) anoxtyovlai] F. o$sXov AnOKOlTTE20AI, xa) ONT12S a7roxo\J/ov7a», they ought to be cut off', and shall in reality be cut off, that trouble you. J. Clericus. — The use of '6$$7=Aov with a future Indicative is not used, for which reason the Ed. of Complutum reads with a sub- junctive axoxvtytovl at, and some MSS. — Others, particularly the Basil Edition of 1545, put ofye'kw by itself. Is then the scandal of the cross taken away ? I wish it was. And they shall be cut off that trouble you. Bengelius in Gnomon. 13. p>W pq — a-apx),'] The Bcerner. MS. supplies the ellipsis in thi& place by adding Store after crapx); which is a better supplement than that proposed by our Commentators. MoW has here the sense of tamen, at- tamen, &c. Dr. Owen. 21. a z&po'hiya) ujxTv, xaQwg xa) zj^o{itov\ Perhaps, airep Aeya>, as Ed- Compl. Platin. Genev. CHAPTER VI. I. xaraprl^ils — g-xottwv ctsolotov,'] A change of number, to bring the precept home to every individual. Dr. Owen. 6. K.on/a)vsira) — rov Xoyov rio xarrj^ouvii, Iv vracriv ayadolgj Removing the comma, read: to him ivho has instructed him in all good ways. A. Franck, Obs. Vernaculae in S. S. Locis, p. 164. — Contrary to the con- struction of that verb, which is never used xarrj^sh Iv rm, but rivo^rt or raregj rivzg, as Luke i. 4. Acts xviii. 25. xxi. 21. 24. Wolfius. 7. M^ TO-AavcurQs] F. M^ rsXavars, do not act the part of deceivers. It is in vain: God is not mocked. Constant. Lex. in voce. Ibid. yap lav (nreiprj av&pa)7ros] F. yap *AN. Musculus, and the Claromont MS. But the Reuchlin. MS. reads (nrslpei, with lav. 10. "Household of faith;" translate, "especially unto the servants of faith." 1 Tim. v. 8. Ephes. ii. 19. Weston. II. "ISsJs an}?u'xo»s uyAV ypappacriv eypa-tya rfj spf) X £l ^\\ Read what fol- lows in capitals, and this as an introduction to it: You see in what large letters I have written what follows, particularly to be noted, viz. as many as, &c. D. Heinsius. — You see how long a letter I have written unto you with mine own hand. When he wrote long letters, such as* those GALATIANS, CHAPTER VI. 515 those to the Romans and Corinthians, he made use of Amanuenses ; but this he wrote with Ms own hand, to shew his affection for them, and his concern for their welfare. Dr. Owen. 11. "How large a letter;" translate, "in how large a letter, or character, I have written to you." This method was followed, we are told, in copying the Gospels; and the antient Syriac letters were called Estrangelo, not be- cause the word was derived from (flpofyu'Kos, for their form was not round, but because it came from the Arabic Satar, scriptura, & angil evangelium,. h. e. scriptura majuscula qua in scribendis evangelii exemplis utebantur. See Adler de Syriaca Versione, p. 4. 1789. Weston. l6\ 'Ifrpa^X rou ©sou.] Considering these persons as walking by the rule of the Gospel, I am inclined to prefer 'l,~] I have often endeavoured to investigate the principles, though I never could, upon which Mr. Wetstein proceeded in settling the text of his New Testament. In general he would he thought, I believe, to have been determined by the greatest number of manuscripts. But, in the name of good faith, what determined him to adopt a reading in this place, (viz. h Aaobixelct,) that has not the authority even of a single manuscript to support it? The reasons he has given us are, in my opinion, presump- tive and precarious; and by no means sufficient to authorise so daring a change of the text. But this is not the only place where that learned Editor has shewn a manifest predilection in favour of some particular readings, which certainly merited no such regard. Dr. Owen. 3. ev rolg sTroupavioig] Though ra sTroupa.uia have sometimes the sense here given in our Version of heavenly places; yet they more usually signify heavenly things, as John iii. 12. and in this passage. Here they restrain all spiritual blessings to those of the heavenly kind, such as wisdom and prudence mentioned ver. 8, to distinguish them from the blessings which since the giving of the Spirit are said to be a gift or dis- tribution of his, and to be wrought in us by him. 1 Cor. xii. 4 — 11. Such as the gift of healing and miracles. These may be termed earthly gifts in comparison of the more heavenly gifts of illumination, wisdom, and prudence. The words should therefore be rendered, with all spiritual blessings in heavenly things. Bp. Barrington. 4. l|sX£|*a7o Tj'pas h a '^ T( f] F. h auna, chosen us in himself. Al. Morus. Ibid. 7zrpo xa.TaGo'kYJs xocjaou.] These words I would translate, before the foundation of' the Jewish state; as xoo-pog signifies, Gal. iv. 3- Col. ii. 8, 20. That this is the true interpretation of xoar^og, in this place, follows from there being neither consistency nor force of argument in the sense given in our own and all other versions. For God has chosen, or ordained, all contingent events as much before the foundation of the world, as He has this of calling the Ephesians. The choice of the Ephesians therefore before the foundation of the world, could not to them be matter of pecu- liar thankfulness. But the sense is, that God had chosen the Gentiles before the foundation of the Jewish state, viz. in Abraham, to whom, in St. Paul's language, He preached before the gospel, (or, glad tidings,) thail EPHESIANS, CHAPTER I. 517 that in him, (or, in imitating him,) shall all nations be blessed. This thought suits St. Paul's design, as the Apostle of the Gentiles, here, full as well as in several of his other Epistles ; and tends to convince the Ephesians, that they having been chosen to the adoption and inheritance of Abraham, previous to the commencement of the Jewish state, the law of that state could not affect them, or defeat their inheritance. This he clearly intimates in the iid, iiid, and ivth chapters of this Epistle; but more expressly, Gal. iii. In this view of the passage under contemplation, Tit. i. 2. may be considered as parallel. In hope of eternal life, which God that cannot lie hath promised, Tspo %pova)if oucavlwv, not, before the world began, but, before the secular ages. Bp. Barrington. 4. slvai y[Aoig ocytoug — lu ctycprf].^ Connect S9 kycuv^ with zs-poogltrag ^y.ag which follows, &c. Holy and without blemish, are so expressed without any adjunct, v. 27, and joined with the following description of adoption, c. ii. 4. 3. 1 John iii. 1. Chrysost. Syriac, Theophylact, Budueus as quoted by Curcellseus, P. Junius, Bevgelius in Gnomon. Vid. Mill. Prol. 1306". 8. £7re6i(T(rz'JGrsv — h trrao-v] crotyia xa) (ppovr](rsi] Connect eu vjolo-^ cro$ia — yvoopta-as- Hieron. And read, with the Bcerner. MS. and Vulg. yvwpla-ai, to make known unto u s in all wisdom and prudence his will. Theo- phylact, P. Junius. 9. rjv rxgoiQslo Iv aurcp} Connect this with the following verse, s)g olxo-- vofxiav, &c. : which he hath purposed in himself according to the dis- pensation of the fulness of the times. Hombergius. 10. xa.) to. etc) rijg yijg, sv aura>] That he would gather in one all things in Christ — even in him, in whom, &c. By which means connect sv aural with the next verse: In him, I say, in whom we have obtained also an inheritance. Piscator, Beza, Musculus, Hombergius, Bengelius, Wetstein. 9, 10. 7}V T&poeftilo sv ai/Tip, slg olxovoy.lav rou lATTaipcu^arag rSv xoupdSv. I conceive that this should be included in a parenthesis, that avaxzfya'kaiw- cracQaj may be referred to and governed by riqv suloxlav aurov, viz. roy avax*$a'hai xou u[asi$,~] The ellipsis in this place is variously supplied by various Authors. Our English Translators, to make out the sense, borrowed rfhTrixcft*- from the preceding verse. In whom ye also trusted. Other Interpreters supply ex^pco^s from ver. 1 1 . and consequently render it, In ivhom ye also have obtained an inheritance. Let the reader use his judgment. Dr. Owen. 14. og stfliv apptx.€cov r% xhYjOovoyJug r^wvj Inclose this in a parenthesis, that s\g a/roXuTgaxrjv rijg zjepi7roiT\ not to depend on TzporikTrixorag in the preceding verse, but on e9aXjU,ouif| Read, as the construction requires, IIE4>11TISMEN0I^ referring to up. Pis- cator, P.Junius. — With an accusative, referring to 2>o»j, det vobis spiritus sapiential et illuminatos oculos, may give unto you the spirit of wisdom, and eyes of your understanding enlightened. Ambrosius, Tertullian, Schmidius, Grotius. — But is not z^B^>(aTio-^ivoug robg ofyQa.hy.ohg the accu- sative absolute? illuminatis oculis, &c. Dr. Owen. 19- Tt to v7rep£*5.g Toog Tzio^e'mtag xaTa Tr\v ivlgysjav] Place a comma after zsio^sdovTa.g, not to us believing according to his power, as Locke; nor with Castelio, excettens ejus in nos FiDENTES POTENTiiE magnitudo ; but the exceeding greatness of his power — according to the operation of his might. Grotius, Whitby. 19, 20, &c. The amazingly emphatical and energetic language which the Apostle uses in this place claims the reader's peculiar attention. Dr. Owen. 22. xal sbwxs xB 'IH^OT, r OT %apiTi, has quickened us together with Christ Jesus, by whose grace. R. D. Roullier, ap. Wet- stein. — They do not seem to be the words of the Apostle. See ver. 8. Markland. — The omission of these words (which manifestly disturb the sense) is countenanced by no MS. : yet St. Chrysostom read the passage without them ; and Grotius and other Criticks approve his reading. I con- ceive that they were originally inserted in the margin, to denote in the words of the Apostle, taken from below, the head he was then upon; and by that means soon obtained their present place in the text. Barrington. J. Iva. ev^ei^rai ev roig a,\w' *]'pxs] Connect s Tr\g lirot.Jy£kl*] F. with a comma at SLQsoi, and atheists, wordlings, for kocjuuxo/. Markland. 15. ttjv s%Qpaut — xarapyrjo-as] Or read, with Erasmus and several MSS. r^v %y§Q i a.v in apposition with [i.e.] Read, with several MSS. aurto, scil. fflauqio. Col. ii. 14. zspoo-rfhwoAao- r 'Eixlop' X. T. A. On this passage Eustathius remarks, slbe 6 EI o-6v^so-(j.og to^Oy) c\vt\ too EnEIAH, oficog ex Bl - Up. Barrington. 5. oux hyvcoplo-Qrj — wg vuv\ It was manifested or revealed before, but not wg vuv, so clearly as it is now. Markland. Ibid. zrpo^raig, not, prophets, but teachers or preachers of the Gospel. Dr. Owen. 6". ETvai rot. sfiwj] The construction requires that lyvaopurs ju.o* should be brought down from ver. 3, and mentally inserted before elvat. Dr. Owen. 9. rig $ xoivcovioi] rig 73 o\xovo\t.ia. is a better reading, and supported by no less than forty-four MSS. Dr. Owen. 10. 'ivot yvtiipia-Qj) vuv &c] Take away the stop at ©sow in the end of the verse, and connect it with the next : So that now the manifold wisdom (or skill) of God in the predisposition of the aiuivsg (ages, or periods of time) hath been made known to the principalities and powers in heaven, by the church. Heb. i. 2. Markland. 14. Tou'rou X"P .Xovla. taro'Sa rijg po(Ttjvr)g — a.vs%6^a.g the Syriac Interpreter seems to have read evxpytflos aedificationi accommodatus. Dr. Owen. CHAPTER V. 4. ^ euTponreyJu, rot. ovx avr t xovla] Remove the comma after eoVpa^rsX/a, and understand xctra ru oux avr t xovla. So that jesting is not forbidden, but restrained to its proper object. Luther, Schmidius. 9. xap7rog tow Uvevp.arog'] Several copies have toO (pwrog, the fruit of the light. A phrase, which, however approved, sounds odd, and is unparalleled. 526 CONJECTURES ON THE NEW TESTAMENT. unparalleled. I suspect, indeed, that this whole parenthetical verse was originally a marginal gloss. Dr. Owen. 13. Ta Kk Tnavla. sT^syyJ^sva, uto too Tog (pavspoorai.'J Without the comma: all things reproved by the light are made manifest. Piscator, Knatchbull. — And better if what follows ran in this order, to yap zsoiv r\ Kyg/ai] Perhaps supply, as the con- text leads, iag [») sKxXr}o-ici] rip Kup/a). Dr. Mangey. 24. Place a comma after avfipatriv, that Iv zravTi may apply to both parts of the sentence. Dr. Owen. 30. Ix Trjg trapxog auTov, &c] By what grammar, or in what sense, can we be said to be pi?a) 'EK rrjg o-aqxbg avTov &c? Probably therefore a marginal addition from Gen. ii. 23. It is wanting in the Alex, and Colb. 7. MSS. as also in the iEthiopic and Coptic Versions. Dr. Owen. 32. pviflripiov] Secret design. Mede. 33. 73 8e ywrj, supply bpuTio, »W &c. Dr. Owen. CHAPTER EPHESIANS, CHAPTER VI. 527 CHAPTER VI. 2, 3. Tlpa rou rsctrepoi &c] The reason, why children should obey their parents, the Apostle had given before: rouro yaq h] Or, connect zzoiovvleg to 9-sA^p.a ray 0eov he \f/u;/% /xst' euvolctg. Theophylact. 12. ovx 'itfliv r^i^iv 7] rsahri] The Alexandrian and three other MSS. together with the Syriac, Arabic, and JEthiopic Versions, read v[mv ; which seems to be more conformable to the context. Dr. Owen. Ibid, vspog rot. 7EVz\)\x.amxu. rrjg ■nrovriplag ev rolg eTrovpavioig] F. zjpog to. nNETMATA, as Syr. rijg zjov^iag h ro?g TnOTPANIOIS, against wicked spirits under heaven. Hieron. August in. Erasmus, Beza, Grotius, &c. 13. avaCho&eie r^v cravo7r?uav rod ©sou,] Polybius's description of the Roman aravoxXia (lib. vi. c. 21.), though not quite so full and particular as the account here given of the divine zs-avon-'Xla, may yet contribute not a little to the more clear illustration of it. Dr. Owen. 14. See Homer, Iliad iii. 330, &c. 16. s7r) zoao-iv] After all, besides all. Gosset. — Add, upon all these. Doddridge. Ibid. Wija-e re ro\ -nrep) upov. This lection is clearly more consonant to the purpose for which Tychicus was sent, and is confirmed by Col. iv. 8. Bp, Barrington* ( 528 ) EPISTLE TO THE PHILIPPIANS. CHAPTER I. 2. A O die is gain." Read this sentiment in the mouth of Antigone, who thought, that to die before the time was gain, when under the pressure of calamity, ver. 468, 470. Weston. 3, 4- Eyp^apKrlw) rip 05O) ftov £7T» zjutrj) rj) fxvsia. fyuov, ttsolvtoIs sv rsa. pov (s7r» raw?) t$ AEH£EI MOT TTJOVTols VTTSp TSO.VT(OV V^KWV [ZSTO. "/O^OUg T7\V MNEIAN 777 Olo6^.SVOg) £7Tl ry xoivcovia &c. I give thanks to my God (always hi every prayer for all men, mentioning ivith joy you in particular) for your liberality to the gospel. See 1 Thess. i. 2. and Eph. i. 16". Ep. Duos, p. 2S. — But Itt\ TTsaa-y] Ty hsyosi ftou is scarce conformable to St. Paul's style elsewhere, who uses sm with a dative when it signifies for, or on account of, but with a genitive when it signifies in. See Rom. i. 10. 1 Thess. i. 2. J. Peirce, of Exon, in loc. 4. TTsavrols sv xTsao-v] Ssyjosi] Leave out ttsovtoIs, as it needlessly abounds. Bp. Law. 7. Sia. to sysw I 015 *" T y xup^iM o^ag, ev Ts T0 '£ Sec/xou? jxou, — (rvyxoi- vaovoug y.ov Trjg %apiTos ttsomtcls up.S.g ovTog7\ Criticks and Commentators have considered jas in this passage to be the Accusative governing s%siv; which I conceive to be uy.6ig. The sense is much improved by this con- struction. The collocation of the words, as they stand, arises from the following ones, o-uyxowajvoug jxow T-fjg ^dptTog agreeing with tty.6ig. See a similar construction Heb. x. 2. Bp. Barrington. 11. crs7r?\.7]pcof/,eVo< xap7rwv dixoioo-ovrjgj Read with some MSS. xaprov, as in Col. i. 9, »W crX^pcoS^re ty)v £7r!yvai, wsiroiboTag to?£ Sstr^oTj jw,ot/j Connect sv KupUo with zss-xo&oTag Tolg (Wp.o7j poo, not many of my bre- thren in the Lord, but taking courage in the Lord by my bonds. Bengelius in Gnomon. Ibid. zss^io~o~oTspwg ToAp.av atyoocog tov \oyov AaAsTi/.] Connect zs spio~- o-\v\ Insert a comma at spibslag, as there is at ctycarr) g in the next verse. The one out of conten- tion, preach Christ not sincerely — The other out of love, knowing &.c. Markland. 21. 'Ejxot yap to £yjf, Xpio-loV xai to airohavsiv, xsp§og.~\ Distinguish so that ~X.%iS)M)V nrpoxo7rrjV xou %apav t% Tsi7ro tj2ovsjV0a> &c] Is not this a singular phrase? and, ex- pressed at full, would it not have been touto yap o£ov with vTrrjxouo-dls, which goes before: As you have always obeyed me with humility and concern, I recommend to you to promote each others welfare. For this sense of o-torrjpj'a, see Acts vii. 25. xxvii. 34. 2 Cor. i. 6. Phil. i. 19. And for peTa <£o£ou, see 1 Cor. ii. 3. Eph. vi. 5. and especially 2 Cor. vii. 25. J. Peirce, of Exon. — Though erarngp/a may, and sometimes does, signify ivelfare; yet here it is more natural to understand it in its common acceptation. Dr. Owen. 13. hspywv h u[xiv — uTrep rrjg eudoxlag] Rather, 'YIICT rrjg tuZoxiag, worketh in you by his good pleasure. Dr. Mangey. Ibid. svspywv — xa) to QsXsiv xa) to svspyslv\ This repetition of the same verb the Apostle would hardly have used : Perhaps, «ou to EIII- TEAEIN, as the Vulgate, qui operatur in vobis 8$ velle 8$ perficere. See 2 Cor. viii. 11. Ep. Duce, p. 28, 29. — So hspysiav t-^v svspyoufxiv^v, Col. i. 29: and see Phil. i. 4. Matt. viii. 22. Gen. xxxix. 22. — But qu. if it should not be thus distinguished, ver. 13, xa) to S-sAsiv xa) to hsqysiv. *T7rsp r% suboxiag tscmto. tutoiHts, yoopig &c. that he may work in you both to will and to do : Out of good will do all things without murmuring, &c. Markland. 15. iv oig, scil. avQpcoTroig, which, though not expressed, is virtually comprehended in the word ysvsag. Dr. Owen. 17. aXX' si xa) o-7rsvSo|xai sir) tyJ %vo-'ia &c] Distinguish, aAX* ei xa) «rs-£vSofxaj, im tjj $00- »a xa) "ksiTovgyla. Tijg nrlo^lewg vpaiv yalpm. — In the sacrifice and ministry of your faith I joy and rejoice with you all. P. Junius, apud Wetstein. 19. iW xaym sv-tyo%to] F. With ed. Plantin. !pj/u;£a), that I also may be refreshed. Grotius. Alexandrian MS. £x-tyu%ui. Ibid. Iva xdyw\ The word x&yco plainly shews, that to make out the sense, there is a large ellipsis to be previously supplied. The sentence, drawn out at full length, would run thus: ha etnf/u^Tff, yvovlsg to, •arspi Ijuiou, xclyco su\|/u^aJ, &c. Such contracted language is familiar to St. Paul ; and the reader can never be too attentive to it. Dr. Owen. 25. bpwv §s obroVIoXoi/, xa) hsiToopyhv Trjg yjpsiag \x.o\)7^ Vestrum autem apostolum, & mei muneris vicarium. Castelio. 3Y2 CHAPTER 532 CONJECTURES ON THE NEW TESTAMENT. CHAPTER III. 1- jrot avroL ygafyeiv] i. e. It is not troublesome to me to write the same things, which I committed to Epaphroditus. — Or, perhaps, raura, to write these things which follow. J. Peirce, of Exon. — TauTa is the reading of the Augiens. and Boerner. MSS. Dr. Owen. Ibid. ypaQeiv up] The pronoun v[uv may well be spared here. It is wanting in five MSS. Dr. Owen. 2. ryv xoltocto^v — the concision. Spoken contemptuously, because they rent the church, Rom. xvi. 17. and in derogation of ra-sp»Top^, in which they gloried. Dr. Owen. 5. ■nreptro/xYi oxl ar)pspog,~\ Under circumcision, when eight days old. Pis- cator, Homberg. — The Thing is put for the Person, arepiTOju.^ for tts^i- Tprfitig rf, oySoVj ypepa. So ■urpsoSsv^aT for rspiar^ag, Eurip. Supplic. 173- See on Athen. 1. ix. p. 30. zsapbivoug xeigag for zs-cc^svixug, Eurip. Suppl. 2*0. See Markland in locis Euripid. citatis, & 870. Ibid. *E§pa7o£ e|J 'ESpalwv] An Hebrew born of Hebrews. Lysias, Orat. 12. on BouXog, xa\ ex SouAcov eV3iv. — Andocides, Orat. I. ayaOoi s|J ayaQdHv ovrsg. Gosset. a. Tr]v ix ©sou hixa.ioo-uvt\v eVi rfj EnVJsj*] Theodoret connects with what follows : eV» rji ts'ktIsi too yvajvai aorbv, that by faith I may know him. 10. Too yvwvai aurovj I take rod yvwuai to stand as a gerund, or verbal substantive of the genitive case after hxaioo-6vr\v in the preceding verse. Much such another construction we have ver. 21. xcltcl r-qv ivspysiau too ouW<70aj avrw, according to the working whereby he is able, &c. Peirce, of Exon. 14. h Se — Zicoxw] This one thing I pursue, — the intermediate words parenthetical; better than Reza and our Version, this one thing I do, joining it with ver. 13. Ibid. After ev 8s, supply '•a'paxlm, ovzsoiw, as chap. ii. 3. It makes the text clearer, and the sense more perfect. Dr. Owen. 15. f 'Oo"oj oZv tb\bioi, tooto v. But Jf o5, scil. totou, is perfectly right. We have the same construction, Matt. ii. 9. Luke xxiv. 28. Dr. Owen. 20. "Conversation;" translate "citizenship." Weston. 21. elg to yevscrOat avTo] These words, wanting in four capital MSS. are thought by some to have been originally a marginal supplement. But, in fact, the construction could never be right without them. Dr. Owen. CHAPTER IV. 1. abi\o-t — which drawn out at length would run in this manner : d^iyovral re am ixslvwv %to%ia)v d<$>' wv &c. Cyrop. lib. i. p. 2. ed. Hutch. 8vo. Dr. Owen. 15. ore i^rj^ov is put for ore dv i'£i)7J$ov, and that for dv i£e'h$oi[u. When I was departing from Macedonia. Peirce, of Exon. 19. mr\r\p(ajxaJj, Ephes. ii. 15, l6\ both toge- ther under this form ? Dr. Owen/ 24. Nuj> %aip<0 h to7§ ■usa&-(\]xoL, which is superfluous. Piscator. 28. Tsavla. av9pa)7rov,] These words, repeated as they are in every mem- ber of the sentence, carry in them a peculiar emphasis. Dr. Owes, CHAPTER II. 4. Touto Ss -Kiyui, jW, &c] This refers to ver. 2, That their hearts may be comforted — I mean, or that is, that no one may beguile you, the third verse being in a parenthesis. Dr. Mangey. 7, 8, 9. eppigwp.svoi — o-a>{i.aTixa)s] These verses L. Bos includes in a parenthesis, and begins the tenth imperatively, that it may continue on from ver. 6, Walk in him rooted, &c. — and be ye complete in him. Obs. Miscell. c. xxviii. — But then, instead of % v ^£»poy§a(pov — xa) olvto ypxev] Removing xa) back, place it before egatetyas, and blotting out the hand-writing— took it COLOSSIANS, CHAPTER II. 537 it out of' the way. Deylingius, de Chirograph, abolitione, Lips. 1722. — And connect roig ^oy^aa-iv with u7revavliov 3 which was adverse to us in ordinances. Erasmus, Knatchbull. 15. §-pKx.[j.§EVGas auroug sv aurcf] F. ATTOS sv aural, himself triumphing over it, the cross, in his own person. P. Junius, apud Wetstein. l6\ xpivirco iv 0gv] F. [xevovrcov, a shadow of things that are lasting. Man gey in Phil. Jud. vol. I. p. 107. 18. u^ag xocraSpoL^susra) ^sT^cov sv raTrsivotppoa-uvj],'] ©EArUN, SEDUCING you with humility. Clericus. — Or, Q-sAcov sv Ta7re»vo$goa-JvY), pleasing himself in humility, as 2 Sam. xv. 26', ovx eQIywjtra iv aXr'v. Demosthenes adv. Midiam, ed. Wolf. p. 141* C. has xs(pa^ s^E'Krfk^aag, scelerosum istud caput, egressus: meaning, by xsQotXri, Mi- dias. Dr. Owen. 22. a sV7< rxavla. s\g <$>Qoquv rr) a7rop£p">f7r«jv] i. e. which tend to corruption, as the commandments and doc- trines of men do. See Matt. xv. 9. Bengelius. — But the metaphor seems ill to suit with the commandments of men, which do not tend to be cor- rupted, eig yj>r\(rig, and the Latin abusus, denotes the use of such things as are consumed in using, as wine, &c. in opposition to the use of such things as are not consumed, 3 z as 538 CONJECTURES ON THE NEW TESTAMENT. as houses, land, &c. See Cic. in Topic. §15. Estius, and before, on Rom. ii. 22. 23. oux iv Ti[Ay rivi zspog wX7](rp.o^v rrjg trapxlg] Few passages have occa- sioned more difficulty to Commentators than this. If however a parenthesis began at ariva icfli and ended at Tin, the whole would be clear, and may be thus paraphrased: " If ye then are dead with Christ from the rudiments of the world (the Jewish law), why do you, as living in obedience to that law, continue to teach a compliance with its ceremonies (viz. touch not, taste not, &c), which are in no real estimation, and can serve no other purpose than filling men's minds with an high idea of those carnal ordi- nances, zspog nrA^cr/xo!^? rrjg (rapxagV Bp. Barrington. CHAPTER III. 4. 73 %wr) ypwv,~] It was v[xd)V before, ver. 3 ; and so it is here in seven, of our principal MSS. But St. Paul is frequent in such transitions; there- fore no alteration should be made. Dr. Owen. 8. ix too Ti>p.svo£,] Seasoned with salt — not with wit, but with wisdom. Dr. Owen. Ibid. e\levat~\ The infinitive is here put for the gerund, according to a common rule. Dr. Owen. 8. yvm to. Greg) 6y.wv~] Read yvwrs to. zsefi vjjacov, as the Alexandrian and other MSS. Bengelius in Gnomon. — And yet this reading seems to intro- duce a kind of tautology into the text. And is not this tautology avoided by the present reading? which, by shewing that the Colossians shared his concern, manifestly proved his affection for them? The other reading, in my apprehension, sets the Apostle in too selfish a light. Dr. Owen. 9. to. toSs-] The Augiens. and Bcernerian MSS. add nrparlo^eua, which our English Translators have judiciously adopted. Dr. Owen. 10. 'Apt£ — J Read, hiii twv nr^o(reo^aiv yfxwv u^ia7\si7flcog — s[/.7rpo(r$sv rou @so3 xcii zjctrpog ypdiv — the intervening words fA.vr}pLovsvovrsg &e. being placed in a paren- thesis. We give thanks to God for you all, making mention of you without ceasing in our prayers — before God and our Father. su^apto-loiH jxsv oLhaT^siiflaig ii. 13. So Ignatius, Ep. ad Ephes. p. m. 48, a&ioLkuTflwg OTgoc£i>;££flr0af. Polyc. ad Philipp. p, m, 6, avruy^avou(rag a8jaXst7r]a)£ -srepl Tsavraiv. Markland. 4. s»$ots£, a3sA<£ot 7J.yo»r»jjxeV(H, wro ©sou tt]V Ixhoyrp u^mv^\ Knoiving your election of God. Connect it : Knowing your election, ye beloved of god, as 2 Thess. ii. 13. Beza. — That is, take away the comma at yya7rYiii.evoi, and place it after ©sou. Dr. Owen 8. XaAsTv n.] scil. zssfi 6ju.a>v: ad commendandum vestramfidem. Dr. Owen. 9. Autoj] Either the Macedonians and Achaians, or the men m every place, ver. 8. Markland. — Scil. ol h zsavri toVo>, all the neighbouring Christians. Dr. Owen. Ibid, biro'iav eitrc&ov e^opsv rspog uju.a£,] Read, sV^ojw-sj/ or s'/^o/asv, what kind of entrance we had among you. Bengelius, Wetstein, Markland. <)* THESSALONIANS, EP. I. CHAPTER I. 541 9. is fog tov &sh thro tcov sIbwKcov, 8ovAsus, then utto tcov si&coKcov Sov'kEueiv @scp — s\g to or wv — on raura eVaOsls — xaQcog xa\ aurot u7ro tcoV Toy&aj'aw] F. xa\ aura.), scil. ixxXrjiriai. Dr. Mangey. 19. Tig yap 7]fj.wv SA7r)§ — •q 06$ xai u/xsTp] Read rj ov%i xa\ ufteig; in a parenthesis: JVhat is our hope, or joy, or crown of' rejoicing, at the coming of our Lord Jesus Christ? — (Are not ye?) 20. For in truth those titles belong to you. Grotius, Homberg. — In what will be our hope, &c. ivill not ye too — at his coming? certainly; for ye are already our glory, &c. Markland. CHAPTER III. 1. p]«m ofca' vp&s) was written originally in the margin, to explain or give the reason why he said tzigIvjo-olo-iv. Of which kind, I believe, there are several in these writings, beginning with an unintel- ligible '0~i. So Luke xvi. 8, on ol vio) tou oualvog toutoo — z\g Tr,v ysvsa.v Tr,v eauTwv zicri, the reasoning of which I do not understand, or who with propriety can be the speaker. The words iv rf r^jJoa exetvt), meaning the day of judgment, belong to what goes before. ivoo£acr%rjva.i iv Toig ocyioig perhaps is taken from Exod. xv. 11, in the Song of Moses, SsSo^acrjtxsvos iv ay ioi$. MarklaXD. CHAPTER II. 1. uTrko tv\s Txapovo-'iag] De adventu. To the instances brought by Dr. Whitby out of the Scriptures of this signification of uTrep, concerning, add Lucian, Pseudol. p. 432. Apolog. pro Merc. Conduct, p. 483. and p. 737. 789. Priscian. lib. xviii. p. 211. This Article alone seems to have been the reason of St. Paul's writing this second Letter to the Thessalonicians; for somebody had mistaken or misrepresented what he had said, either in 4 a conversation^ 54tf CONJECTURES ON THE NEW TESTAMENT. conversation, or in his first Letter, concerning the day of Judgment as being very near. This seems evident from ver. 3. Mr/rt^ vy.ag \%ajkarrrpr )y Let nobody deceive you; for St. Paul, having heard that this notion was yet amongst them, appeals to their own memories, that he taught no such thing, repeats what he did teach, and advises them to hold fast all he had told them, whether in writing or conversation. Markland. — Not, by the coining or appearance, as an adjuration; but, with respect to the coming or appearance of Jesus Christ, as the subject-matter of the fol- lowing discourse. Dr. Owen. 2. fjwyr'e S-fosTo-Qou, fjujrs 8j ^vrjy.ovs6ele — on toluto. eXsyov u'fxTj/; xou vuu to xars^ov o'lhals) so connecting wtfle aurov cog ©eov xaG;Vaj — s\g to aTroxaXu vj/eo'dsf] Qu. the false one, ra> $$iMei: or the false thing, which he uttereth. Markland. CHAPTER III. 6*. »trJo3. Jesus Christ, the Author of our hope. But see l Cor. xiv. 33. Dr Owen. 3. KaQtop zstxpsxcCKso-a. as crgoo-fxeTfat h 'E$eVa>] Read ra-goV/xejvaj in the imperative ; otherwise some verb is understood to make the sense deter- minate: As I besought thee, abide still at Ephesus. Castelio, Knatch- bull. — Or, with the Syriac, omit Ka&wg. — Or, after KaQcog vra^exaXea-a. as, understand ourco zrapaxoCka). Bos, Ellips. Groec. Ibid. jW vra.pa.ryefav}s] The sentence is imperfect: to render it com- plete, after xahwg ro-a^sxaAeo-a &c. supply ovtco xod vuv rsapa.xa'kvi, Xva. &c. The like may often be observed elsewhere, and in the best classic Writers. Dr. Owen. 4. ju.u'Qoj£ xa) ysveuXoyloug~] F. ysvsB'Kia'Koyiaig. P. Junius. — Or, xevoXo- ylaig, vain talking. R. Bentley, apud Wetstein. Ibid, axepavrois] F. cnrsptxToig, genealogies unsearchable, as Phavorinus in Lexic. and Schol. Aristoph. in Nub. ver. 3. Obs. Select. Hallens. torn. x. p. 360. Ibid, otxooo^.lav,'] Better oixovoplav, which is the reading of Mill, and of above, forty MSS. See D'Orville in Charit. Aphr. Bowyer, Dr. Owen, Gosset. 11. xutol to euafyi-kiov rife M&s] F. KAI TO EYArrEAIfl, con- trary to sound doctrine and to the gospel, &c. Pricceus. — Better, per- haps, with the Clerm. MS. and Vulgate Version, ry xara to euafysT^iov. See chap. vi. 3. Dr. Owen. 18. xara rag zTpooiyoucrag Iwi as zspo ~Kpi 550 CONJECTURES ON THE NEW TESTAMENT. 9. 'Qtraurcog xou rag yuvalxag — xoc-p-sly saurdg^] The same document i» delivered to the women by Epictetus; and, which is somewhat remarkable, nearly in the same words. Uf>o xocr^iai @sou, ring Icflh sxx7^r](rla, ©sou ^cuvrog (flv'hog, xou sGpatcoy.ct rijg aXrfieiag. D. Heinsius. Ibid, r^ng sav?pa)$rf\ For &eog etpavepcodr], perhaps Xpuflog JQavaTtoQij; and for altpQrj aPysXoig read eu zuvsvpali og e$0ij aPyshoig] seen of angels. Why not seen of the apostles his messengers? Gosset. — To translate afyihoi<; messengers, will not seem- ingly help the mystery. Every proposition ought to be a mystery and paradox. 1 Cor. xv. 5. 7. The note of Beza is this: " Non potuit mag- nificentius praedicari augusta hujus mysterii majestas; nam proculdubio in ipsum Christum {id est visibilem Deum) intueri, quam incredibilem voluptatem attulerit Angelis, ipsi luculenter declararunt illo nobili cantico quod recitatur Luc. ii. 14." This would have been something, had he been seen by Angels only: but this a-ayrrjpov (Luc. ii. 30) was visibile otnni carni (Irenseus III. 9.) as well as to Angels. Markland. Ibid. w Nija exag vyo-cov a7rs%eiv, Ep. Duse, p. 29. I answer, 'hivkyjo in the active so signifies; but never will it be found in the passive or middle voice in that sense. — ' AivB^so-hai may seem to need no alteration, from what Laertius says of Pythagoras, p. 507, tcou Se xoa^iov aTyyopeusv e%e xoSKmUTUiU yapelu, awe^ecr^ai (bgcopaTwv, &c. 2. [For they will come to be worshipers of the dead, as in Israel also they worshiped them] through the hypocrisy of men given to lying with seared con* sciences, 3. of men forbidding to marry, commanding to abstain from meats. Mr. Mann's Critical Notes on some Passages of Scripture, p. 93, & seq. 12. h zjvev[xdli,] These words are wanting in several of our principal MSS. and of the antient Versions. Dr. Owen. 14. 8ia ZTpoQyjTetoLg, ^.sto. sm^iascog tcHu ^eipaiu rou rs'peoSoTepiou.] Connect 8»a TATpotprjTeiag — too rzrpeo-GoTegloo, the intermediate words between commas. Imposition of hands was properly made by one, and the worthiest person; consequently by St. Paul, 2 Tim. i. 6. Prophecy was made by many, and by equals, who wished Timothy success in his ministry. Bengelius. 15. Dele eu before ra-aeriv: that thy profiting may appear to all men, as English Version. Dr.OwEW. 16*. e7rl[Aevs auTolg.] Qu. what does the relative auroig refer to? The whole, perhaps, a marginal gloss. It seems to disturb the sense : and it is not acknowledged by the JEthiopic Version. Dr. Owen. CHAPTER V. 4. El 81 rig fflqa Texua 4} exyoua s-^ei, \J.au^aueTcoo"av rsp&Tou tou '18pbv olxov eutreSeiv, xai apoiSag ouTroli^ovai Tolg zjpoyouoig'] It has been doubted whe- ther this is a precept given to the children, or the widows. We say to the widows, which would have been clearer, if in the latter clause it had been xai [hi^ao-xsTaxrau] ap.oi&ag, &c. But pavftaveTwo-av is used here in the former clause to learn neutrally; in the latter to learn actively, as Horn. Odys. Z'. 233. f. 72. Let them [her] learn first to shew piety at home, and learn her children to requite their parents. Misc. Observ. Sept. & Decern. 1738, p. 430. ed. Amste-1. — After otxov, the verb oixeiv has by 4 b 2 mistake 556 CONJECTURES ON THE NEW TESTAMENT. mistake been omitted, as in a similar expression it is in Schol, on Aristoph. Lysistr. ver. IO37. — It is scarcely Greek without it: Read then, pavQavsTaxrav tztdcdtov tov 'i&iov ojxov OIKEIN, eucreSeiv, xa) &c. If a- widow has children or grand-children, let them learn first to govern their own house, to fear God> and to requite their parents, otxov oixeiv, is to govern a family, Xenoph. Oeconom. c. i. AoxeH youv o\xov6[xo3. "Ajxa 8e xa\ apyai pavdavovcri Ts-sgisg^o/xsva* rag olxlag] They learn to be idle; for which we should read apysiv pavQavouar, or, perhaps, apyai AANQavouo-i Tsspiep-xpiusvai, idle as they are, they privately run about houses. Dr. Man gey. — The emendation is right, but ill understood j the sense is, And besides they Jail insensibly into an idle way, trotting about from house to house. So Hippocrat. ad Damagetum: biahavbavu vos-icov Tsoig 6 xoV/aoj, The whole world is ill, and do not know it. And the Apostle, Heb. xiii. 2, S»a raurt\g yap I'XaQov rw\g %evlsTpo(rip^srai elsewhere has been given, perhaps we might read argoc-s'^sTa*, or 7^po$wog, hptg, ^a rco @s«>,

, we should supply from Rom. i. 8 — 11. [w7T£p 0apja tou lualyzhlov, may be connected with QavepwQsiirav ?wa t% eTKpa- vslas t°S Tx*7ricf\euxa7\ sc. e[xa'JTou. I know to whom I have trusted or committed myself. See Luke xvi. 11. John ii. 24- Gosset. Ibid. vTS7rsi. But see the common reading supported, Gen. xix. 24. LXX. Dr. Owen. CHAPTER II. 2. r)xou [AapTvpwv] rfxotf«a rsaXkwv, heard among many witnesses, is scarcely agreeable to syntax; read, rather, ha. zsdh'kw'j fxapTvpcov toXitol rarapaOou, Wliat you have heard of me, do you testifying by many things commit to faithful men. P. Junius, Knatchbull. 6\ Tov xoTTKovla. yscopyov Ss7 zrpwTov rwv xap7rd5v [j.sTO&aiJ.€avsiv^\ The English Version ill connects zspwrov with fxsraXaju.£aj/£n>: the husbandman that laboureth must be first partaker of the fruits. The infinitive is governed of the participle, as Plat. Dial. Euthyphr. § 2. Ka/ /xot Xeye ri xai ■gtqiovvto. 9=/psjv robs vew$, Tell me what he says you do to corrupt the youth. So here, the husbandman must first labour to partake of the fruits. 7. $a>7j 70.0 cot Kupiog (rvve&iv Iv cratn,] Why should he pray that Timothy may have understanding in all things? Castelio renders, industry in all things: Connect, Iv vraa-i |u,v7jfAov£us 'Irjo-ous/ Hpuflov. S, Battier, Mus. Brem. II. p. 188. 4 c 10. 562 CONJECTURES ON THE NEW TESTAMENT. 10. Aia. touto rssraVToc u7ro^iva)] F. Connect 8»a royro with the foregoing verse : wherein I suffer unto bonds : but the word of' God is not there- fore bound, S. Battier, Mus. Brem. II. p. lS8. 12. ei u7ro/xevop.£i>, xa\ o-uju.£ao-j?\.sua-o/jt,sv>] Rather, el STNu7roju.lvop.si/, as ver. 11. and see Rom. viii. 17. Sirach, ch. xxx. 10. Pricceus. 16*. £7r) 7s7>iiov yap zjpoxo-tyovo-iv a(reGela$] nPOSKO^'OT^IN. Curcellceus. \6, 17« f^rs crAsTov ya.f> cr^oxo'if/ouo-jv a&sSsiag' xa\ "koyog aurwv, &c] As the text stands, the verb wpoxo'if/oyo-jv seems to want a nominative case, and the relative uvrdov an antecedent. The Syriac Version is to this purpose : A sermonibus vanis recede: potius enim adaugebunt impietatem suam qui in illis occupantur. Et sermo eorum, &c. Wetstein observes in his va- rious Lections, that, instead of uyy.oig, toi£ nraQijju.aff'ii/, 01a. [f.01 lyivslo] Read, with a full Stop at 7xaQri[xa. yvri rixvm &c. ver. 4, may de- pend on a.7r6(flo'Kog 8= 'l7]op(a.v, by indifference ; i. e. without respect of persons. Pricceus. 8. Iva. e£ hvavriag svTgoury^] Supply as, may reverence you; for why should the adversaries blush, if they have nothing to object ? Pricceus. Ibid. prfieD tywv zsep\ w^coi/] Several copies have rssp\ ^wv, which seems to be the better reading — having no evil to say of us, the preachers of the Gospel. Dr. Owen. 1 1 . '*EiTT£$avT) yap ■% x^P l§ 1 ^ n Glossar. 'AveQavrj, exorta est, apparuit, and so perhaps it was written here. Pricceus. Ibid. 7) %a.pig rou ©sou ■jj ®ss, as ver. 8. Markland. 11. d)[j.sv, lest we should pervert them. P. Junius 3. s\g ypag s£e£a!a)07)] F. e)g upas. Beza. — The common reading is far better. Dr. Owen. 5. After map) vjs XaXoufAsv, there is a long ellipsis to be supplied thus: 'AXX' a.vbp(07rip u7reTa,£s avTYjV' KaAwg ?>isy.a.prup(£lo &c. Dr. OwEN. 7. xai xa.T£(flri(ra.g — %ei%(ov v QXs7ro[t.£V 'Itjo-ouj/] This begins the Apostle's answer to the objections cited in ver. 6. Markland. — If the article Tov was to be connected with Tqo-ouj/, it would have been placed at the beginning of the sentence tov 'fr-jo-suv 8s, or tov 8e 'Irjo-ouv, as Matt, xxvii. 26. Distinguish then thus, with a stop at jS^en- pev : But we see all things not yet subject to him [man]: yet we behold him little lower than the angels; Tr\o~oZv (for 'lyo-oov 8s) but Jesus we behold, by suffering death crowned with glory, &c. Thus the Apostle magnifies the prerogative of man, as the Psalmist does, and of Christ above all. D.Heinsius. 9.' HEBREWS, CHAPTER II. 571 p. r{ha.T\to\t.£Vov @KeVoju,sj/ Tqcouv Sja to sraOi^a] Connect bio. to srafl»][xa with what follows: by suffering death crowned with glory. See Phil. ii. 9. as Chrysostom, Syriac, Peirce of Exon, Wetstein, & al. Ibid. 8a.vco\iAvov r \ Place these words in a paren- thesis, that ottcos may join with the former part of the sentence. Owen. Ibid. 07TWg yOLQ^l ©SOU UTTSp ZSCLVTog ySVCTVjTOLl ^aVaTOu] F. U7TSg TxTUVTOg FENHTAI %-ava.Tou, crowned with glory, that by the favour of God he might be above all death. J. J. Reiske, ap. Wetstein. — Point this verse, Tov 2s, fipu%u ti zsap a.Fyi'Xoug r[?wfla)y.syov, (3XsVo|xsv 'IyjctoZv, 2ia to ■cs aht\}xoL too Qa.va.Tov, ho^y xa) Tipjf, etfieipavcoy.svov, 07rwg — ysuo~TjTai Qolvixtov, so that these last words may connect with 7jAar]a)jxsW. 11. s£ svbg, scil. ex ©sou. Dr. Owen. 13. Kai zsoChiV 'I^ou lyw\ In Isai. viii. 17, 18, both these clauses stand together in the LXX. So that I guess the second xa) ?xoihiv has been put in here by the scribes, and that the Apostle made but one sentence of them. The first words alone are not to his purpose. Wall, Crit. 14. tcov auTcov, scil. trapxbg xa\ alpaTog, and not Tssah^xcxTtov, as some MSS. have it, and some of the Fathers explain it. Dr. Owen 15. svo%oi r]o-au %ou7>.siag~] F. dsiT^iag, who through fear of death were subject to fear all their lives. P, Junius, ap. Wetstein. 17. to\ vrpog tou (dsw, elliptically written for xara. to. &c. Dr. Owen. 18. SuWrai] This word should be rendered here, not, he is able, but, he is ready and willing, answering to sAsufpov ver. 17. And so ch. iv. 15. Dr. Owen. CHAPTER III. 2. cog xa.) Mcoo-ijg &c] It is God's testimony of him, Numb. xii. 7. h oTvto rto olxco y.ou -Gjitflog etfli. Dr. OwEN. 3, 4. Hteiovos yotp &c] These two verses should be in a parenthesis, that ver. 5, Kai Mcocrijg }x\v xsvfiog may connect with ver. 2, cog xa.) Mtocrijg £9 OXO) TLO OIXLQ O-UToX). it 1 5. tcvv XaXTjQ^o-ojaeVftjv] scil. 07ro too 'Kpicflov. Dr. Owen. 6*. vlog £7r) tov olxov avTou] Read auToo, his own house. Ed. Plant. Genev. Beza, English Version. — But see ver. 4. and 1 Tim. iii. 15. 1 Cor. iii. 9. Pyle. Ibid, ou olxog £o-fj.£V r]y.£ig] Beza's copy reads og, which Bengelius in Gnomon accepts : The question here is not, Whose is the house, which is 4 d 2 declared 572 CONJECTURES ON THE NEW TESTAMENT. declared in aurou; but what it is, different from that which was allotted to Moses. 6*. j3s£cuai/] Beza, for the sake of Grammar, would read &£$atov or j3g£a TJyea-Qar Xypspovl F. Read, ET TO Xs'yeerflai, Well is that saying, to-day, &c. Mangey, in Phil. Jud. torn.. II. p. 47- — None of the antient or modern translations have made good sense of the place. I take the fourteenth verse to be a parenthesis, and the fifteenth to be joined with the thirteenth: Exhort one another daily, while it is called to-day. Exhort one another, I say, from its being said, &c. Bengelius, Peirce of Exon. Ibid, h tvr\br\v yap o Xoyog too 0soD, &c.J The same actions are here attributed to the word of God, as to God himself. See Raphelius in loc. And hence it appears, that the sudden transition in the sequel, ver. 13, from his word to himself, is neither harsh nor unnatural. Dr. Owen. Ibid, appwv re xa\ /xysXcov] F. MEAX2N, to the dividing the joints and limbs, as one MS. cited by Erasmus. Or, MY32NHN, joints and muscles. Dr. Mangey. Ibid, xa) xpirixog lvGi/|X7]'(rsa)v] F. AIA xpirixog svBvy.n](rsa)V, DISSECTING the thoughts of the heart, as Philo, torn. I. p. 491. rojuteT rwv .a in all things formed like as we are. P. Junius. Ibid. xa§ by.oioT^la, scil. %,a>j>. Dr. Owen. CHAPTER $74 CONJECTURES ON THE NEW TESTAMENT. CHAPTER V. 5. 'Ttog [f-ou el u>u sVaOs &c] Yet learned he obedience, that is, the dif- ficulties of obedience, or how hard it is sometimes to obey, by the things which he suffered. Dr. Owen. 11. xod ^vs-spixr^sorog Asysiv] \iy stv, says Grotius, for h to> Xeyetv' and when said, hard to be explained to you, seeing, &c. Dr. Owen. 12. zsuAiv y/pslav e%els too Xi8ao~«£JV v[j.ag, t'ivol ra oi7)opiav rijg eA7r/?)o£ ap£§» t£aou^J Better connect sv~ Selxvuo-Qat (TTrou^v — <*X? 1 *'^wg, Bengelius. 14- ^H \xriv suAoycov &c] Four of our principal MSS. and two of inferior note, read e\ [xr^v &c. But the common reading is right; as appears from several places in Xenophons Cyrop. and Exp. Cyri, quoted by Raphelius. Dr. Owen. l8. la^ygav T7rapux\y]o|xsvo£ yap auroTj Asyei"] Place a comma at yap, For finding fault, i. e. with the first covenant, he saith to them. He is not here proving that the Jews were defective, but that the covenant was. Peirce of Exon, Raphelius. 10. SjSouj vojutouj jxou elg t^j/ ^lavoiav avrwvj F. 8<§ou£ AQ%£L vojxows, as it is in the LXX, and as it follows here KAI — iTriypatyco. Piscator. Ibid, biftobg vopovg /xou.] Place a comma at jxou, so as to connect elg ryv ^lavoiav with eTriypa-tyto. Bp. Barrington. 12. xa\ t<£v avo[xioH'j a.uraiu,'] These words seem to be a marginal gloss. They are wanting in the Septuagint, two MSS. the Vulgate, Syriac, and Coptic Versions. Dr. Owen. CHAPTER IX. 1. Elys jxsv oZv xa) v\ rargornj cxtji^] Read, 73 rarparnj lx.nlvr h viz. SjaQvpoj, mentioned viii. 7. If the first covenant had been faultless, then should no place have been sought for a second. From whence, to the end of the chapter, he proves that a place was sought for a second covenant. Then he begins this chapter with proving his first proposition, that the first co- venant was not faultless, for that first had ordinances, &c. Markland, on Lysias ii. p. 436, since confirmed by MS. Leicestr. in Wetstein. — To the same purpose, many MSS. and Editors omit o-xtjvi?, as Erasmus, Aldus, Colinceus, Beza, Bogardus, Bengelius, Wetstein. 2. HEBREWS, CHAPTER IX. 579 2. £j«)viq yap xaTetrxsuaarbt) vj nrparnj, h r\ &c] Place the distinction at xaT£(rxeuaiuala, the ordinances, which were temporary. See Col. ii. 17. Mangey, Phil. Jod, torn. I. p. 107. 12. eupa-ixsvog] This should be read eb%op.s9bg, as some MSS. and Edd/ of Erasmus, Aldus, Bogard, Colinaeus, Oecumenius, Theophylact, read; if Mr. Dawes's observation is true, that the Aor. 1. of the Active or Middle Voice of this verb is never to be found. Miscell. Crit. p. 250.— But see, to the contrary, D'Orville on Chariton, p. 335. 4 e 2- 14- 580 CONJECTURES ON THE NEW TESTAMENT, 14- $»«• IIv£yju.aTos auovloo] F. for rsvsd^arog read ayvs6p.aTog, who through everlasting sanctification offered himself. J. J. Reiske, apud Wetstein. — If there be any need of receding from the 1 text, for oucoviov read, with several MSS. ayiov. Dr. Owen. 17. e-irsi pj t&ots urypiei, &c] The Greek Scholia, as is observed by Is. Casaubon, D. S:ieinsius, and Bengelius, read this interrogatively: For is it of any force, while the testator lives ? Dr. Mangey. 19. 'ha.Qwv to aup.a — auro re to $j£aj'ov hcli tzsomtol tov T^aou eppaVTio~sJ Place a comma at &i£"htov, that it may connect, not, as the Vulgate, with sppuvTure, but with "ha&wv, as Exod. xxiv. 7. And taking the blood of calves — and the booh, he sprinkled all the people. If the Writer had intended to say that Moses sprinkled the book, he would have mentioned It ver. 21, with the tabernacle and the vessels of the ministry. That the conjunctive re does not always relate to xa\ which follows, see Acts xxi. 11. John ii. 15. Kidder, Demonstration of the Messiah, Part II. p. 144. Bengelius. Ibid, to ou/xa — jxsra $>aro£. This prefigured the blood and water which came out of our Saviour s side after he was dead, John xix. 34, — eg/ou xoxxlvov was a type of the -^Ka^hg xoxxlvov, which they put on our Saviour in mockery, after his condemnation, Matt, xxvii. 28. — v' Iva zsoKkaxig &c] To complete the sense, bring down ava.yx.ri from ver. 23, and insert it after ou8' — OuS' avayxr} Iva &c. nor was it ne- cessary that, &c. Dr. Owen. 27. Here xaQ' oerov stands for xaQwg, as plainly appears from its corre- spondent outw$, ver. 28. Dr. Owen. 28. s) g to zsoT^kuiv avevsyxeh a.[xapTiag~\ Read, etc to T12N tstoXXwv, which is the same as vsavTwv, as Luke vii. 47- Rom. v. 15. xii. 5. 2 Cor. ii; 17. Apoc. xvii. 1. R. Bentley, Concio in Nov. 5. Ibid. lx SsuTegou %u>p\g apapTiag h§§r]o-£Tai Tolg auTov a,7rexde^o[xivoig~\ lie shall appear a second time to them that look for him without sin. Clarke's Sermons, vol. VI. 8vo. p. 122. — A transposition too hard, as Mr. HEBREWS, CHAPTER IX. 581 Mr. Pyle observes; ywfe apapTiag, without offering for sin, he shall appear to them that look for him to salvation; or rather with a comma at a.7rsx^s^oy.si/oig, he shall appear — to salvation. 28. ex Ssurepau yu>pig apa^r tag oc^^csra*] He shall appear the second time without sin. Did he not appear without sin at first ? Did he not continue so ever afterwards? Can this, or any such version, be right, that seems to convey so harsh an insinuation respecting our Saviour? It is said, I know, " that the phrase without sin, means in this place, without that abasement and suffering which he underwent for sin at his first appear- ance; and consequently implies that he shall appear the second time with the utmost magnificence, splendour, and glory." But if this had been the Apostle's meaning, it is most probable he would have plainly said, h $o£*) o$>f»reTai.- It seems to me, from the circumstances here alluded to, that the words %a)o)g a^aprlag stand for ^a)picrBsiv apap- TICUV &c. Markland. Ibid. The argument lies thus: For after he had first said, Jer. xxxi. 33, this is the covenant that I will make with them, &c. he then subjoins (JjcRspov 'hiyzi) at the close of ver. 34, And their sins &c. will I remember no more: Now where remission of these is &c. The Septuagint, from whence the quotation is taken, has SjSous ScoVco ; and wants the words xa\ t&v ai/o/xtaiv auTwv, which afterwards follow. Dr. Owen. 20. Should be included in a parenthesis, that Upia peyav may connect with e%pvTsg, ver. 19, upon which it depends. Dr. Owen. 24. HEBREWS, CHAPTER X. 583 24. xou xoLTUVoriSfAzv] F. xaravou9sTa>|X£j/, or xctT avoav wpsv, or rsapaxa.- AaJjm-sj/. P. Junius, apud Wetstein. — According to the metaphor which follows, xcx.raxovdiy.sv, acaamus, let us stimulate one another to provoke unto love and good works. Dr. Man gey. — From whence Ts-apo^uo-jxoi', Theophyl. Philo de Agricult. p. 140. 338. 1. 23. & p. 339. 1. 9. Markland. 27. rsvoog %r t 7v U7r6ouvojX£V.a)v] F. e\g to he ja^ <$>a.ivoy.iva>v. Vers. Syriac, Vulgate, Chrysostom, J. Walker apud Wetstein, Wisdom of Solomon, e£ apopipov u\7)g. 4. GrKelova. Quo-lav "A£eX nraqa KaVtf zspoo-t\Vsyx£\ F. JQIONA &us7ra) fiKs7rop£vwv euXa^Ss^, moved with the fear of things not yet seen. Grotius. 11. SJj/ajuuv elg aovra^oT^v .(nreqiKctrog eAa£e,] Read, eig. sxo[x( suXoyrjo-*] F. omitting Joseph, Jacob dying blessed each of his sons. Dr. Mangey. Ibid. Ittj to cLxpov rrjg pa£Sow] The Vulgate, as Aquila, Gen. xlvii. 31, t^v xstyoChriv rijg xXivyg, the Hebrew with different vowels signifying either a bed or a staff. — The Septuagint agrees with the Apostle: and yet I think the other Version to be the truest. Compare Gen. xlviii. 2. and xlix. 33. with 1 Kings i. 47. Dr. Owen. 23. HEBREWS, CHAPTER XI. 5S5 £%. kcu ouk ec^o^Ovjcrav to hia.ra.yiKa. too $a?nAea)S.] F. without the ne- gative ; the hiding of Moses was more owing to a fear of executing the command of the king, than in defiance of it. And so Philo describes it, Vit. Mos. vol. II. p. S3, yvwruv on ttov 'ESgai'ow KATAAEI2ANT12N tou /3a0-£ to rsspo(f\a.y[).a.. Mangey in loc. SJ. tov yap aoparov cog bpciov sKaprsprjhr^Tav, they were maimed. Tan. Fab. Ep. vol. II. 14. — Or as Hesychius, referring to this place, 'ETuprav/jo-av, !xg6/xaa-0ij? they were pierced through with darts and spear's; (or, they were impaled:) Thus Homer, 'PtVa crap' o J°h x. 1. Without such restriction, xct/xv«) is usually applied to the body. 'EkXuo/xsi/o*, without a case, as ver. 5. Hombergius, Bengelius. 4. juip£gj£ aiparog avrixariiflr^s, i&pbg rrji/ a^.apriav a.vraycov^6[ji.svoij Striving against sin. — But connect xspog rr^v apapriav with avrixar stflifte, Ye have not resisted unto blood against sin, in withstanding it. So Deut. xxxi. 21, xot) avrixa.Ta.£ TIOTS YMAS TPOn04>OPEI. P. Junius. — But see this use of vrpoa-Qeperau in Grotius and Raphelius, Xenophon, and Wetstein in locum. Q. En-a tou$ /xsv — zsaxkpas ei^o/Asv] The Syriac read EI Se, which is better. Beza; and so Curcellaeus and Fell. — Perhaps, read interroga- tively: Itane vero — Have we fathers in the flesh, and we gave them reverence, shall we not &c. Steph. 1576". Prsef. J. Alberti Obs. Sacra. — If so, there wants 8s in the second member of the sentence, which should answer to jw-ev in the first ; which should run r is ax pi AE r&v zsvcuixaxoiv ou ctoAX(o paXhov ittto to. w^oTay^o-ojutsOa. See Raphelius, Annot. Polyb. — But el is to be introduced into this verse from the preceding: if further we have had fathers, shall we not rather &c. Wetstein. Ibid. ETra &c.J Read, interrogatively, Have we fathers &c. and insert 8s in the second member; for the Clar. MS. had it at first. Dr. Owen. 13. rpo^ias opftag T&oirjo-ale] F. rpa^iag [rpa^siasj, make the rough paths smooth for your feet; why else are feet mentioned ? Ed. Complut. Plant. Ibid. tW ju,^ to %o)Xov exl%a.7rjf] lest that which is lame be turned out of the way, but let it rather be healed: The opposition seems not natural in any part of it. F. to Ki2AON, that a limb may not be put out, but rather healed. S. Battier ; and for exlqairfj, read sxr t rig piQa. Tsixola.g avco Qoo'jca, ho^Xjj,] F. ev xohjj, as it is in Deut. xxix. 18, lest any root of bitterness be springing up in wrath, and many be thereby defiled; V H, or some other verb, wanting in both parts of the sentence. Estius, Grotius, P. Junius, Mill, Prol. 495, JVhitby. 17. fxeravoiag yap] -Mera^oja does not signify here, repentance; but, change of sentiment. He found no way to change his father's mind. Dr. Owen. 18. Ou ya.% T&poosKr^vQalc ■tyrj7\a jxtj o[xoiov,~\ s^ o5 cpayslv &c. That ^rua-ia are (not eaten, but) burnt without the camp. Lev. xvi. 27. Wherefore Jesus also &c. In this view the whole is plain, perti^ nent, and well connected. Dr. Owen. 18. 73-£7ro/8a^sv yap] For we trust we have a good conscience. F. crs- srs/o-jasGa yap, we are persuaded &c. Dr. Mangey. — Alexandrian and other MSS. srsjQo^eOa. 22. avs^ecrOe rod Aoyou] F. avrsp££«"Qs rov Ao'yov, as Tit. i. Q, avre-^o^evov rou xara rrjv 8»^a^v ■utk/Iou Xo'you. Priceeus.— But 2 Tim. iv. 3> rfs uyjai- voutrris SiharxaKlus w* otve^ovrai. GENERAL 590 CONJECTURES ON THE NEW TESTAMENT. GENERAL EPISTLE OF JAMES. THIS Epistle, in the original, abounds with Hebraisms — and, per- haps, because it was written to Hebrew Converts. Dr. Owen. CHAPTER I. 2. 1 1A5JAN yapav r)yrjirohri-i t )iaig, and at X^ktIoO. Markland. — The words Tijg Bo^g are so foreign, and so strangely placed, that I cannot but concur in the reading of a MS. which wants them. See Wetstein. Up. Barrington. 4. Ka) ou ^lexpihr^e ev eauToig, xa) eyiveoveos]e xa) £VjAouts] F. <£>9ovs7ts, ye envy, and covet, and are not able to obtain; ipQavog and %&•<>$ are often used together. So ed. Erasm. 2. Colin. Bogard. Schm. &c. — Or, perhaps, ^welre. Grotius. — But <£o?su'ele is used, Psal. lxi. 3. Septuagint. 4. Moi%oi xa) /xo^aTJSsj, oux o't(idls~] This the Greek Scholia annex to the former verse, Ye ask amiss, that ye may consume it upon your lusts, ye adulterers and adulteresses, as is observed by Beza. — But xai /aoj^a- "kfoeg seems to have been originally a marginal addition, and afterwards taken into the text. See the Vulgate, Syriac, Coptic, and JEithiopic Versions. Dr. Owen. Ibid. 13 6o's/ov S7r»7r©9s7 &C.J Read, 13 ypixQrj "hiyzi z&pog <£>6o'vov* 'E7ri7ro'0s* to crj/sujoia &c. in the imperative: Do you think the Scripture saith in vain to, or against, Envy: Covet that spirit, or wisdom, which dwelleth in us; alluding to Wisdom i. 4, 5> 6, y\. 11. vii. 22, 23, to which book this Epistle often alludes. Oecumenius, Wetstein. — Some one, in Wetstein's Quarto Proposals, would read: TIpog 0EON JAMES, CHAPTER IV. u, aKha xptrijg.~\ Place the stop at vo/xou, and connect: 'AXha. xpirvjg elg etfliv, vopoOiryg &c. lie that judgeth his brother, judgeth the law : but if thou judge the law, thou art not a doer of the law. But there is one judge, the law- giver. R. Bentley, apud Wetstein. — I think the common reading (if, on the authority of near twenty MSS. we add xa) xpir^g after vopoQsrrjg) far preferable to that which is here proposed. Dr. Owen. 12. (>$ x^lvsig rov erepovi] Vulgate, proximum; which probably read sraipov. Alberti Obs. Phil. — It followed the MSS. which read rov sr7ojrjfji.ivos a0APTOIS, apyuptiQ &c. Wetstein. 8. x a P? oiVsxTia^rio xa) $e$o{*aW, which is often omitted, especially when one member of the sentence stands in opposition to the other. Dr. Owen. 13. 59» CONJECTURES ON THE NEW TESTAMENT. 13. vrjfyovTss, re'ksicos sX:rf %«fc r p l X™ v ~\ At *l a) ^ SJ ' ac *d a comma, be- cause I/x7tXok% is not governed of it: Whose adorning let it not be that outward one, viz. of plaiting the hair, &c. Dr. Mangey. 4. xouiflog rfjg xoupViag oLvQpa)7rog~] F. xafilag KOXMOS, -£^ *# be the hidden ornament of the heart, which is the word at ver. 3, and which our Version is forced to supply afterwards. Mangey, in Phil. Jud. de mercede Meretricum, vol. II. p. 267. — How much easier, if we read AN0Pi2nOI]£, scil. xpwflog, the ornament of the heart, hidden to men ; to which is opposed, s^w&sv (xoa-pog) ver. 3, and eWs-tov rod ©sou, ver. 4. Markland. 7. rwoixovUTsg Kara yvwo~iv, tvg ao-Qsvstflepip yovaixeloi, cnravi- povrsg ri[i.rjv, wg xou %,] We should take out the comma at yvwo-iv, cohabiting according toJinowledge as with the weaker female vessel. Then we should read STrKAHPONOMOIS, the reason why the husband should give them honour, as they are fellow heirs of the favour of life. Markland, as the Vulgate, &c. 10. ^ihtav %oot\v kycarav, xou \ZCiv\ F. QeXcov fayy, ArAni2N I8s7v yfxspag, for so Ps. xxxiv. 12, ^tkcav £a>^v, ayouruiv ypepoig ISeiv. Some one, offended at the sentence running without a copulative, changed it into ayonrav xou. Piscator. 1 1. T&oirjo-aTO) ayaQoV ^Vjrijo-ara) elpijvjjv xou $ta>£a.Tat aur?jv]J ILd. Steph.g, reads wonjo-araj — elprjuyv, omitting what comes between, and the latter Syriac omits slprju^v. 14. "And be not afraid of their terror;" translate, "And be not greatly, or over fearful of them." Compare Matt. ii. 10. Weston. 15. £Totp.o» 8s] F. eVot/xo* AH, ready indeed always to give an answer, &c. this being a consequence of the foregoing precept, not in distinction to it. Dr. Mangey. Ibid. frovs!j\xol]y/s?uV9y]] F. vsxpoi eoijy/eXto-Qr^av, which is a more na- tural construction. S. Battier. Ibid. " Preached to them that are dead." For this cause was the Gospel preached unto those who were dead when Christ came. Thus l Cor. xv. What shall they do who are baptised for the dead, &c? that is, for those who lived before Christ. The Gospel was preached to those that are dead, that they might be judged according to men in the flesh ; that is, as St. Paul says, that they might be judged as men, who not knowing the law, were a law unto themselves. For all such was the Gospel preached. Weston. 8. otj 7j aya7rr; xaXv-tysi crAvj9o£ a/xaprjcov.] What Plutarch has said of the temper and disposition of Pompey, will perhaps prove no bad com- ment on this passage, and may do something towards fixing the meaning of the Apostle: "For the reputation of his power was great, but not su- perior to the fame of his virtue and mildness, with which he covered the greatest part of the offences of his friends and acquaintance." piya cu\v yap r]v bvo[xa rr^g Duva.fj.ecog, oltx eharlov §s rrjs apztr\g xa\ zspaorr t Tog co xai roc vj7\ii os] As, not moreover. It carries here, as often else- where, the sense of ouv / will endeavour therefore &c. Dr. Owen. 17. Qwvrjs svs%Qsio-yg] F. $oji% ENHXH0EI2HS, when a voice was sounded from the excellent glory. P. Junius. 19. s^ojLtsv fisScLioTspov tm zs pa$] Read, lvir{K(xTS(og , from en-e^o/xou, no prophecy is #f private impulse. Calvin, Jft Steph. Praef. Grotius. — Or, ey.Trveu(rsa>s, of private inspiration, P. Junius.-*- Any prophecy of Scripture is not of PETER, EP. II. CHAPTER I. 6*03 e/a)xsv sig xplVTsg, rioting, partaking of your feasts with their own deceits. Erasmus, Castelio, Schmidius. — Read, h raig ayairaig vy.wv, from Jude 12, as the Alexandrian MS. and others, the Vulgate and both Syriac Versions, followed by Erasmus, Luther, Camerarius, Gro- tius, Schmidius, Pfaffius, Hammond, Vitringa, Bos, &c. but rejected by Wetstein. 14. ysyvy.va? so one Greek MS. and the Syriac Version. See Num. xxii. 5. Dr. Owen. 16. eXsyfw §s ea-%eu )§lag wapavoy,iag~\ Vulgate, suae vesanice. Read, therefore, \Uag nAPA3>PONIAS, or nAt»ANOIAS. Erasmus, Grotius, Mangey in Phil. vol. II. p. 123. Ibid. uxo^uyiov — exafaoas rr\v too crpocp'jfrou 7saqaoy.ivoug^\ How can they be said to be clean escaped, who are allured over by the lusts of the flesh? Some MSS. read fatyeog, and touj ohlyov. For which, rather Tohg OAITOY a7rotpi>y6vTag, who allure those ivho had almost escaped. D. Heinsius. — Or, Tovg OIN04>ATrOTNTAS, who allure the drunkards who live in error. R. Bentley. — The true reading is, probably, that of the MSS. Tovg oTUyav, as 1 Pet. i. 6*. — those who for a little while had avoided, or escaped from, the livers in error. Markland. Ibid. Tovg Iv m^a-vy a,T ' GTEpi7T0lT(Jo{X.£V XOlVtOVlOUt £^0|X£V [t.ST aKk-^K(ii^\ F. ^£T AYTOT. Var. Lect. Curcellaei, and so Clem. Alex. Str. III. p. 525. — Mst' oOOvfouov comes to the same thing: he with us> and we. with him* CHAPTER II. 1. 'Itja>? oux eavepa)(lu>]x.sv car aurou] F. eV avToo, and not be ashamed before him. Dr. Mangey. CHAPTER III. 9. y.sv. Grotius — Or, with less alteration, let only on and or cm change places : By this we know, when we love the children of God, that we love God. Dr. Mangey. 4. "On zjav to ysyevvTiixivov sx tou ©sou vixc£\ F. ETI era!/ — MOREOVER every thing born of God, overcometh the world. R. Bentley, apud Wet- stein. — Or, connect this verse with ver. 2, the third being in a paren- thesis: By this we know that we love the children of God— because whatsoever is born of God overcometh the world. D. Heinsius. 6". 'Ivjo-ous Xg»o-%V'] In the Vatican MS. there is no article between T>jo-ou£ and Xpuflo's: but there is Iv repeated between xou and r obpavea, o UoiTrjp, xou o Aoyog, xca to ayiov IlvsOjaa' acCi ouroi of rpslg sv eiori. 8. KotJ Tpslg elo~w of jjt.ot.p~ Tvpovvrzs & tJ) yjf} ■ to zsvsvpa, xou to u^cop, ««j to odp.a.' nod of Tpeig s\g t© h s» apapravovli, to agree with auTia preceding. But in either construction the words seem to be a marginal explanation. Dr. Owen. 19. sv T(S zsavr\paf\ i. e. s\g tov Txrovrjoov. Markland. 20. on 6 vlog rod @eou rjxsi, tea) Ss'Scoxev] F. rjxi, is come, and hath given, the sound of the vowel and diphthong being nearly the same. Piscator. Ibid, ourog l(f\iV 6 ahrfiivog &sog, xa) rj £a>7) altvviog] Or, 'A7afiw>g, with a comma, as before tov 'A/V>jO/i/ov : then connect, (dsag xa) vj %w?) alwviog, This is the true one, God and eternal life. Ch. Heumannus, Parerg. Crit. p. 180. 21. <£>uAa£cOe savrobg] No less than ten MSS. read kaora; but hyper- critically: for the purest Greek Writers express themselves in the same manner as the Apostle does. Dr. Owen.. SECOND • ( 619 ) SECOND EPISTLE GENERAL OF JOHN. 1. XliKAEKTH xuo/a] Read exXsxljj, not a proper name, because it would then have been xvola. Ex^sx]-p. Beza. — xupia] F. Iv Kopl ^apav, »W] F. r H »W. See John xv. 13. 6. o'dg x&JXwg moirjosig 7xp01rsp.-ba.g~] F. EIIOXHSAS 7JspoTrs[x,-tyug, whom thou hast done well to set forward, as appears from what follows. Grotius, and Luther's Version. 7. ovd[j.aros aurou] Though several MSS. and Editions leave out the relative aurou, yet so necessary is it to determine the sense, that I cannot help preferring those in which I find it retained. Dr. Owen. Ibid. e^rfi\hov, iK7$\v "hup&oLVovleg caro tlov e§vwv.~\ Distinguish : e%rj7\Qov, jw-rjSsv T^apGavovrsg, cwro toSu sftvwv, they went out from the Gentiles, taking nothing. In the other construction, it should be T^a^avovreg IIAPA. We no where find 7>ap&aveiv euro, except Rev. vi. 4, where it is used in a sense of taking away. Beza, Schmidius, J. Ch. Wolfius, Ben- gelius. — This renders Dr. Bentley's emendation in Wetstein at least un- necessary, who, joining anro rwv hbvwv with "Ka^ctMovTsg, would change rwv e&vaiv into raov exx7tfj(risjv oltto four times repeated, Matt. xvii. 25, 26\ It occurs also 3 John 7. Three MSS. read ^a^dvovrsg ■srapd; the Copyists, I suppose, looking on caro as improper. .Dr. Owen.. 10. v7ro{j(.vr}(ra) auroii to. epya a, otojsT] Perhaps better avrov, in the Ac- cusative, as John xiv. 26*. and in Suidas, who mentions this and many other verbs with two Accusatives. Pricceus. GENERAL ( 621 ) GENERAL EPISTLE OF JUDE. 1. AaEA<£02 3s laxa/£ou] Added by the Copyists, that this Epistle might be thought to belong to the Apostle of this name, which was written by him who was Bishop of Jerusalem under Hadrian. Grotius. — Another groundless hypothesis, advanced in defiance of all the manuscript copies and versions. Dr. Owen. Ibid, xou 'I^crou Xotcriuj rsrr l orjixivois,~\ F. xrd EN 'lrj(roo XpJiria) rsT7]pr r pevoic, as the more usual construction: So John xvii. 11. 1 Pet. i. 5 ; though it is with a Dative, 2 Cor. xi. a. 2 Pet. ii. 17. Pricceus. — Add perhaps Jud.'f), and roi$ aos^ifn rr^ou^svov crOp, Polycarp, apud Euseb. Eccl. Hist. iv. 15. 3. Place the comma at the first upv, that rxsqi t% xoivijg a-airripla.g may join what follows. Dr. Owen. 4. a.vQoco—01 01 zsaXai nrpoy=ypa^.^.ivoi e\g rmro to xo([xa, aPA£ Tspoxsivrcu Ssiy^a — are set forth as an example of the ashes of eternal fire. Lucifer, approved by Colomesius. — Or, ETEPOIS CTpr'xetj>TGu, are set forth to others. S. Battier, Brem. torn. II. p. 198. — It does not appear that these cities suffered the punishment of eternal fire, and in that particular could not be set forth as an example to 622 CONJECTURES ON THE NEW TESTAMENT. to others, as the Edd. and our Version read. — Distinguish therefore, with Estius and the Mons Testament: zzpoxswTat ^siyya z&u/sog amvlou, hixqv u7r£%ouiaxpivoy.evoi' ovg 8e tzw^sls, Ix zsvpog apir a^ovng' ovg Ss sKsiirs sv <$>o(?a), joucouVreg" &c. Some rebuke, making a difference ; others save, snatching them out of thejire ; and on others have compassion with fear, hating even the gar- ment spotted by the flesh. Dr. Owen. THE ( 624 ) THE REVELATION OF ST. JOHN THE DIVINE. Ne curiosus quaere causas omnium, Quaecunque libris vis prophetarum indidit Atfata coelo, plena veraci Deo : Nee operta sacri supparo silentii Irrumpere aude, sed prudenter praeteri. Nescire velle quae magister optimus Docere non vult, erudita inscitia est. Jo. Scaliger. Weston. CHAPTER I. 3- IVAI oj axbuoVreg &c.] Elliptically for xcu puxapioi o\ axovovrsg &c. Dr Owen. 5. xai euro 'Ljo-ou Xpurlov, paprug 6 crttrlos] Better let 'O paprvg ° utktJoj begin a new period ; and the doxology, Tm a.ya.irr\ moir;- a-avJj, by a like construction with 1 Pet. ii. 13. D. Heinsius, Stolbergius de Solcecismis Grsecis N. F. dictioni attributis, p. 19. Ibid. scGu AouVavJi ^S.g] F. Kucravli, delivered us from our sins. Bp. Law. 6. ii^oig fyurfkeis *«' ie$eig] Mill, Bengelius, and Wetstein, direct us to read ypag fiaurfasiau, Upslg &c. which, in my opinion, utterly destroys the analogy. I think the common reading far preferable; especially as it is confirmed ch. v. 10. It answers exactly to j3a 'loodwrig may appear more closely connected with sysuoy.rjV. Dr. Owen. 13. opjjov u»to avOpcoVou] Wetstein would read uiov, but why I cannot conceive. It is true, Jifteen MSS. make for him ; but it is as true, that the analogy of Grammar, and sixteen MSS. make against him. Dr. Owen. 15. ojxojo* ■xpChxo'h&avw] F. xjxkxoxh&a.vtp, like a furnace of brass. Salmasius apud Wetstein. l8. £a>v sj/xj rohg aldivag rwv cuctvcov ay^vj Read, tyJJv etyu — o 'A/x^v, /who am Amen am alive for evermore, as ch. iii. 14. rafts 7dysi 6 'Apjv. Schmidius. — Dele 'Apji/. It interrupts the sense and connexion of the sentence ; and is wanting in two of our principal MSS. Dr. Owen. CHAPTER II. 5. ep^ojaa* !£ upwv] Supply wag; and so again ch. iii. 9. Dr. Owen. l6\ b^ojjmI E©, or T£2E®, which is used for hell, Isai. xxx. 33. This refers to xT^eig rod a&ov xa\ roZ Savarou, as ch. i. 18, which hath no relation to David. Trillerus. — Or, read, rr]g a£yV«-oy, as in the Coptic. Wilkins, Proleg. ad N. T. Copticum, p. 38, too great an advocate for that version. 8. on [xixpav e;£ei£ Sy'vapv] F., on OT pixpav, for thou hast not a little strength, and hast not denied my name. Dr. Mangey. 9. JSou, r^oir]a-(o, aurovg,~] aoroug is the accusative absolute, eos quod attinet. The like has often occurred before. Dr. Owen. Ibid. 'iva. 7)£coo-i xa) zspo(rxvvf\7riov too Qpovou 9-«.Aac(r« uaT^ivrj, opola xpixflaKKto' xa) Iv ( aea] By this one would think that the four animals were in the middle of the throne, and round about the throne. But if we remove the point at xpu, and place it after the REVELATION, CHAPTER IV. 627 the latter %p6voctv] Read, yeygafxpivov eo-wQsv, xa) 07tkt^sv l(r. Parchments, which were written on both sides, were called oTria-Qoypatya, from the peculiarity of their being written on the bach; but it was no extraordinary circumstance to say they were written within, and sealed without. Salmasius, de subscribend. & signand. Testam. p. 109. & 119. 8. at sia-jf al TS'poo-su^aYj Anomalistically for a sltriv, scil. 9-u^uajxara. The like anomaly occurs below, ch. xx. 14. Dr. Owen. 12. Xsyourss] F. hsyovTcov, in apposition with ay FeXwu isoT^Kwv, ver. 1 1 : the number of them (xa) r,v ap$[i.os — ^jTuomW") being inclosed in a pa- renthesis. Dr. Owen. 13. T]xo'jv. 3, so the kingdom of the Messias is here divided among the xu tribes, Levi being taken in, and Dan omitted, who was prophesied of under the cha- racter of a serpent, Gen. xlix. 17. which he verified in drawing the children of Israel into idolatry, from the death almost of Joshua to the Captivity, Judges xviii. 30, 31. He is therefore here excluded from the book of life. See Daubuz, in loc. p. 321. and Bp. Sherlock, Appendix to Disc. II. p. 2Q6". — Yet in Ezek. xlvii. 32, long after the seduction of the children of Israel, both Levi and Dan keep their place among the xu tribes, Ephraim and Manasseh being omitted. CHAPTER REVELATION, CHAFfER VIII. 629 CHAPTER VIII. 3. Aj£aveoTov] Here, and at ver. 5, read KiSavtoriv, which, in the Glos- saries, is a censer; but Kigavcorog is the incense itself, 1 Chron. ix. 29. Grotius. Ibid. < &v[ua.y.a.Ta. zzoXXa, tva. ScoVyj ratg Tspotrs^youg rcav aylcov] Read, with the Vulgate, rag ■zsrpoasvyag, there was given him incense, that he might offer the prayers of all the saints. Castelio, Grotius. — An ellipsis of (rvv, that he might offer it with the prayers &c. as Aureus \rj'ia$s(r Iv ATTH* viz. yaha.^' There followed hail, and fire mingled with the hail: and by these two was all the mischief executed. Dr. Owen. Ibid, yaha^a tea) zzvp \K£]x\y\xkva u'lp.ari\ F. jxsfuyp,£va "AMA, there followed hail and fire mingled together. Dr. Man gey. CHAPTER IX. 5. Kai ISo'Orj aureus] Supply li/roto), correspondent to the JtEthiopic Version. Dr. Owen. Ibid. ctiOC (W @ar] If for Asyst we should read, as Wetstein directs, "Asyoutri, I would fain know what is to be the nominative case to it. How fond some Criticks are of debasing the language of this book! Dr. Owen. CHAFFER XI. 1. xou ayfs'Kog el(flriX£i,~] These words, though omitted in several MSS. Versions, and Editions, seem to me to be absolutely necessary to make out the sense, and to preserve the analogy of grammar. See Beza and Schmidius in loc. They are supported by the authority of fifteen MSS. and the Syriac Version. The Vulg. interpreter, instead of Asycot/, seems to have read xou Vhk-$r\ jaoj, in which case the foregoing words might well be spared. Dr. Owen. 7. to %-rjplov to ava.£cuvQv] In some MSS. to Qrjotov riraprov. — Perhaps, for rspatfliov, the monstrous beast which ascendeth. Grotius. — TSTaprov is a gloss, intimating that this beast is the fourth beast in Daniels vision. Dr. Owen. 18. to. eQv-r) wpyio-Or,o)vou, fipovroit] F. the latter added as an explication of the former. Beza. — They were joined together before, ch. viii. 5- and why not here ? Dr. Owen. CHAPTER Xlf. 2. xou sv ya.og Aia.bo7.og, xai o %aravas,~] The Baroccian MS. and some others omit the Article. With it, I think, it is not Greek, to oi/o/xa auTou, 'O 7.£yog too ©sou, xix. 13, is different, where c hoyog &c. is only- one proper name, as %(oxqa.r^g or Uy^areov but it would be improper to say, xa?^ov[xsvog %a)X.p%■ to " apviau so-^>ayp.£voo onro xaTa€oArjg «oV,aoL».] So Vulgate, Beza, Schmidius, English Version, &c. But connect, yiypoLiflai to. ovop-aTa- — caro xa,TaSo7\rjg jcoxog auTou &c] His number is different in different copies. Some read ^fs"'. viz. 666. Others %tg '. viz. 616. Wetstein supposes both to be true; and yet prefers the latter. Dr. Owen. CHAPTER XIV. 13. Maxapjox ol vsxoo) 01 lv K.up'up aTTO^vqcrxoVTsg ot.Tra.pTi. Na), Xlyst] Read, 'Ktuoti vol), 7\eya, Tes, by all means, saith the spirit. Bos, Beza. 13. 6'32 CONJECTURES ON THE NEW TESTAMENT. 13. tva a.va.Tru.6(r(ovTou~\ Here %va stands for on, which renders the sense perfectly complete, and supersedes the necessity of filling up a sup- posed ellipsis. Dr. Owen, 20. aijaa ix tt\$ Tojvou a%f>i tcov ■^ol'Kivwv rmv %jnemv\ F. XHA12N tcov isTflii;, blood came out even to the hoofs of the horses. Dr. Mangey. — But Silius Ital. lib. iii. sub fin. multoque jluentia sanguine lora. CHAPTER XV. 2. rovg Vixwvras ex row &vjpi'ou- — ex tou api^ou rou oi/o'jxarop] xa) seems wanting: that had gotten the victory over the beast — and over the number of his name. Dr. Mangey. — Kai is extant in two MSS. if not in more. Dr. Owen. Ibid, ex tou ^apay^aTog aurou - ] These words are wanting in several MSS. and are marked for omission by Wetstein. But compare with ch, xiii. 17. Dr. Owen. 3. fiacrfasbs rwv ayla)V,~] Several MSS. have rcvv ebvwv. Perhaps better, with others, roov alaivcov. See Daubuz in loc. Dr. Owen. CHAPTER XVI. 10. Ijxavro] scil. o» avbpa>7roi, to be deduced from the preceding verse. Dr. Owen. 13. Kai sldov ex tou cRo'iuarog tov hpaxovrog &c] Place this verse and the two following in a parenthesis, that xa) o-uvr\yayev, ver. 16, may con- nect with ver. 12, and apply to the sixth angel, gathering together' the kings of the East . Dr. Owen. 16. Kal o-uvrjya.yev] This relates to a-vvayayeh aurobg, ver. 14, the in- termediate verse in a parenthesis. Dr. Mangey. CHAPTER XVII. 4. xa) axa^aprr^rog] Several MSS. read, exegetically, ra axahafia t%, which is rather harsh. Therefore read, with /Irethas, in easy construction, tcov axadapTwv rrjg zsoqye'iag ccut%. Dr. Owen. 8. fi7^s7rovT£s] Several MSS. read 3X£7roWo)v. But if a>v ou ykypaif\ai — *- jtoVjxou be inclosed in a parenthesis, the common reading is, in my opinion, far preferable. Dr. Owen. CHAPTER REVELATION, CHAPTER XVIII. 633 CHAPTER XVIII. 13. xa) 'iTnraiV, xa) psdwv, xa) (rcoy-arcov^ To avoid the sudden change •of construction, read, in the accusative, t7nrovg, xai pilag, xa) (rw^ara. P. Junius. 14. Kat vj o7rwpa t% sTriOupiag rijg \|/yp£%.] If we place this verse after ver. 23, the second person would there come in uniformly, and the third person would here be continued at ver. 15. Beza, Vitringa. — But the like change is in ver. 22, Babylon shall be thrown down — and the voice of harpers be heard no more in thee. Bengelius. Ibid. xa\ oux eVi ou p) eu^o-jig aura.] How emphatical is the Greek by this introduction of three negatives ! Dr. Owen. 17. xa) vjag ew) twv zrXolwv 6 o£wAo£,] Various are the readings in this place. Some Editions have z&ag 6 kir) rwv ctXojW rsXecov. Others, zsag o £7r) tokoi/ zsXewv. But, if I might be allowed to indulge a conjecture, I would suppose that St. John wrote, xa) zsag rwv ctXso'vtcov ofxi'kog, which was afterwards explained by xa) vavrai in the margin ; from whence it was taken very early into the text. Dr. Owen, CHAPTER XIX. 3. Kal SiuTBpov — 'AAArjAoui'a.] Place these words in a parenthesis, that xai 6 xairvbg &c. may stand connected with the foregoing verse. Dr. Owen. 5. All/sirs tov Qeovj And so with an accusative throughout the New Testament. But Wetstein would read here in the dative. r«) Ssdo, for reasons which I cannot perceive. This reading, we grant, is supported by six MSS. but the common reading is supported by no less than twenty-jive. Dr. Owen, g. Ka* Asys* fxor] scil. ayJsTtog; which I suspect to have been some- how left out very early. Dr. Owen. 10. "Opa ]xv)' GuvZou'hog crou el|x5] Distinguish: "Opa, ju/q 6g rrov eifii' See, if I am not thy fellow-servant ? as Arrian, Epict. lib. i. c. 28. p. 157. edit. Lond. "Opa, ^ rep zsapaxo^oubeiv olg moist, Vide num dif- ferat intelligentia suarum actionum'. Oederus, Syntagm. Obs. Sacra, p. 734. Ibid. eVJ* to 7&v;u[Aa rrjg zrpo8aA/xol — CToAXa'] Insert these words, for the sake of grammar, in a parenthesis, that s%ayv ovo|u,a &c. may connect with the preceding verse. Dr. Owen. Note, ver. 14. (fl^areu^ala. — hfishofxivor and ver. 15. eQtoj — aurovg' where the construction, as in many other places, refers to the sense, and not to the ivords. Dr. Owen. CHAPTER XX. 4. xa) sxaQurav] Qu.What is the nominative case to this verb, hxaBio-av} Before rag ^X^S understand the word elftov: and again, before oi r-mg supply xa) [rag 4^/^S exsivoov] olrivtg ou T^poasxuvrjcrav &c. Dr. Owen. Ibid. In Wetstein's Greek Testament, p. 836, there is a note of inser- tion, (viz. + avrwi) under this text, which it is not easy either to account for, or to refer to its intended place. But whether it came by mistake from p. 838; or is a various reading for hf aurobg, which stands above it; or was meant to be introduced after ^stodttou, in opposition to the several MSS. that want it: whatever we suppose to be at first intended by it, it is to be taken at present for no better than if it was actually marked in the Errata with a dele. Caesar de Missy. 12. evai7nov rou ©sou,] It appears, from the preceding verse, that rod ^-povov is a far better reading ; and it is supported by sixteen MSS. Dr. Owen. CHAPTER XXI. 2. eyco 'laxkvvrjg] A manifest interpolation, wanting in several MSS. Versions, and Editions. Dr. Owen. 1,9. 6 rpirog, ■^ahxtihov] F. ^apxr^vov. Lamy. — %apxr}Tov, Vers. Copt. 27. el (x^ oi ysypappivoi] Elliptically written. Supply, by repetition from the beginning of the verse, [ou ^ suriT&wariv s\g avrrjv^j el y.rj ol ys- ypay.psvoi h Tip fiiRhim &c. See Arabic Version. A similar ellipsis oc- curred before, ch. ix. 4. Dr. Owen. CHAPTER XXII. 1. Ka» eiktge &c] Let the five first verses of this chapter be joined to what precedes in the last, Wetstein. 2. REVELATION, CHAPTER XXII. 635 2. 'Ev \xk Qscp. Might not St. Paul have written eu X^S T0 " ©sou? Euge! gratia Dei me a morte hujus corporis liberavit per J. Ch. Dominum nostrum. Rom. viii. 2. I never read this passage without thinking St. Paul might have written yap vopog too Tsrvsufxarog KAI r^g ^(orjg sv Xpt Ttjo-oo, rfheubepaytri fxe ouro row vofxou t% ay.apTiag xa) too ^avarou, because the apodosis of this verse would perfectly agree, and give a sense required by the connexion. Rom. ix. 11. xdTiouvTog. Is it not to be Kahovvrog ? One sees no reason why one should be called but that God should promise something (=Aa- 'ATjtTEv). MlCHAELIS, MS. Rom. ix. 22. e\ Ss : perhaps *'$£. Michaelis, MS. Rom. xv. 12. aq^siv iQvuiv : perhaps "kuwv. 1 Cor. iv. 1. Ourcog yy-ag Xoyt£gV9a> avftpwirog. It seems avQpcoTog is not here well placed. A man for every body sounds not well in the Greek. The phrase would go on better, and the sense would be more beautiful, if we read ourmg Aoyi^eVQa) yfAag avbpcoTog dv^pcoxovg. The meaning would then be, we are men, like you, not masters of the Church. Let a man. look upon us as men, as equals, the only prerogative of whom is, that they are Servants of Christ. 1 Cor. viii. 10. oixo^ofxri^asrai. The expression, the conscience is edi- fied to eat against the conscience those things which are offered to idols, is so particular, that others have already suspected this to be a fault. I am of the same opinion, and venture a new conjecture, which changes only a single letter, and such an one as is often changed by the Transcribers, A and N. Might not St. Paul have written otxovop]Gr;o-£Ta», or, his con- science will be seduced to eat things offered to the idols; or, his conscience ON THE NEW TESTAMENT. 6*41 conscience will follow yours, and he will eat by complaisance toward you (xdlt olxovoyJav, as the Fathers are used to say) things offered to the idols; or, he will conceal his true meaning [which may be also called vd>v. Might not St. Paul have written ysvrj ifymv} As there are so many nations in the world, none of them is speechless : but if I know not the meaning of the voice. 1 Cor. xv. 1. yvcopiga). Reads there no MS. yt>a>gjVa>? This I would take to be a question : opiisne est, ut evangelium meum vobis narrem? 1 Cor. xv. §7. oij7,ov or i ixlog. What St. Paul here says is true; but it doth not appear why he says it. Was there any danger that somebody might believe that the Father should be also comprehended under all things which are put under him? One would rather expect something similar : it is clear, that it is not prejudicial to the rights of him who put all things under him, and that it is not put under the Son, in an exclusive manner, ivithout the Father. This would be the sense, if we should read on MH ixlog, or or* ex tou a7rord^ot.VTog. 2 Cor. i. 17. Iva. fi zrap i[xo) to vol) va), xa) to o5 ov. The correction mentioned by Bowyer under the signature R *, %va. y rarap* iy.o) to va) oS, xa) to ov va/, has not only come also into my mind, but seems to me to be very necessary. Yea is yea, and nay is nay, is the description of a man who loveth truth. (See Matt. v. 37, Jam. v. 12, and Wetstein, upon those passages). On the contrary, his yea is nay, and his nay is yea, is a description of a man whom you cannot trust. Mr. Treschow, according to his letter dated July the 17th 1771, in answer to the questions I re- commended to him, has actually found a correction in this passage, but which could not be distinguished. 2 Cor. i. 24. oTi xupis6ofi.su vy.cSv TYJg r^lalecug. I have some suspicion against the last word : 1 . How can what St. Paul wrote before, that to spare you, be looked upon as a dominion over their faith? 2. A dominion over the faith can be nothing, but when my mere word is a rule of faith t» others ; and it was really the infallible word of the Apostle. Every thing would be easy, if we should read, without this troublesome word^ * Mr. Marklandj see p. 491, 4 N «T< 6*42 MICHAELIS'S CONJECTURES on K06ieuoi*.ev upcov, that we have dominion over you. Who has dominion can, as St. Paul has done, speak of sparing. Michaelis, MS. 2 Cor. v. 10. to. §ia too 8s T^iyoi u[xiv, y.^ o^xoVat oTuog' [j.tjts iu Tto ovga.vs, ju/r/re &c. and translate it thus : But I say unto you, you shall not at all neither* swear by heaven, for it is God's throne, neither by earth, &c. But I agree with R. that it is permitted to swear by the name of God ; and that the oaths, by Heaven, by the Earth, the Temple, Jerusalem, our Heads, are entirely forbidden, which by the Pharisaical doctrines were subject to so many abuses. We must not swear at all, if we shun swearing by the name of God. Frequent instances are to be found in Bowyer. I will only add some instances of changes in the interpunctuation which occurred to me, and which Bowyer has not. How difficult, how insurmountable, has been hitherto the passage Rom. i. 1, 2, 3, 4. I have already mentioned (§ 103), that I was tempted to change this reading according to a critical Con- jecture ; but this is not at all necessary, if you make a better inter- punctuation. To be more clear, I will not only make the interpunctua- tion, but also certain sections. What do you think ? Could we not divide those verses thus ? K?o]TO£ a.Topos7rrjfysi7^aro Sja rcSv zxpotyrjraiv auTou iv ypafycug ayiaig, Yis$n tol> TIOT auroio, rou ysvo[xsvou ix xaiv^ xlipsa>, which is ex- plained in the Greek Dictionaries ^pov^co. Michaelis, MS Note on Sect. CXIJI. A ( 646 ) A SPECIMEN OF NOTES ON THE OLD TESTAMENT. BY STEPHEN WESTON, B. D. F. R. S. S. A. GENESIS. ii. 5. "AND every plant of the field before it was in the earth, and every herb before it grew;" translate, "And every plant of the field before it appeared upon the earth, or above ground." The meaning is, that every plant, in seed, or root, was in the earth before it rained : it existed in the earth, but could not appear on the earth, till the rain had brought it up, sm rijg yi\g. LXX. iii. 14. "Upon thy belly shalt thou go." Hence the serpent is so called in Greek, %uf>ya on one of their coins. See Hunter and Pinkerton, vol. II. p 209. 2 KINGS. v. 26. " Is it a time to receive money, and to receive garments, and olive-yards and vine-yards, and sheep, and oxen, and men-servants, and maid-servants?" Consult Lucian in Toxar, where all these presents are enumerated. Ta jxjv yaq Zwpa. ou xa.ro. /x^Xa, xa) (flsfyavovg avrshloolo olutv' a?\.Aa (rvvoixlai oXai, xa) oiypoi, xa\ QspaTraivai, xa) ecr07jT££ evavQilg, xa) %o6(tov oVscrov IGeX^o-sjs. ix. 30. " She painted her face ;" restore, "put her eyes in paint." This is the literal, and the true translation. The custom still prevails in the East of making a ring round the eyes, and inclosing them in paint. See Ray's Travels, vol. I. part i. p. 8l. xix. $. "For the children are come to the birth, and there is not strength to bring forth." The chorus in the CEdipus Tyrannus attributes the unfruitfulness of the land, and the inability of the women to support the pangs of childbirth, to the anger of the Deity. Ojts toxoutm Ir/iW xa^araiv av£%av(ri ywafxsg. CEd. Tyr. ver. 1J0. JOB. ii. 9. "Then said his wife unto him, dost thou still retain thine inte- grity? Curse God and die." Curse God means give up, bid farewell to God. Bless and curse have but one representative in Hebrew, which is '"pi. But ch. i. ver. 5. may be also rendered renounced, instead of cursed. The first sense of *pl is of bending the body, or the knee, as those do who salute, or take leave. To bless God, therefore, that is to say, bless, whea we mean to give God up, and withdraw our faith entirely from him, is speaking 64S MR. WESTON'S SPECIMEN OF speaking per uTrovopjcp-ov, which pro duris dat mollia verba, as when we say recte for nihil. " Turn quod dem ei, recte est: nam nihil esse mihi religio est dicere." Terent*. 4to, Hare, p. 141. v. 6. "Although affliction cometh not forth of the dust, neither doth trouble spring out of the ground : yet man is born to trouble as the sparks fly upwards." Eliphaz is here talking of the mischiefs attached to the unwise and the improvident, and their posterity. "I have seen the foolish taking root, but suddenly I cursed his habitation; whose harvest the hungry eateth up, and taketh it even out of the thorns," &c. The meaning is, that the harvest of the improvident is not worth reaping, but is left to the plunderer, who taketh it from among the thorns and briars with which it is over-run. Then follows the verse in question, which gives the reason why the foolish, the careless, and improvident lose their substance, and are devoured by robbers. Because ["O] iniquity cometh not forth from the dust, that is, sterility or barrenness is not in the earth, when cultivated : nor does labour [ 772^] grow out of the ground; because ["0] man is born to labour, as the sparks fly upwards. If the ground be not worked, it will not bring forth, it will not cultivate itself; it remains for man to do that part, and defeat the curse of sterility, which will send up the thistle for the rose. Pro molli viola, pro purpureo hyacintho, Carduus & spinis surget paliurus acutis. What is it that God says to Adam ? Does he not tell him, that in the " sweat of his face he shall eat bread ?" That by labour only he should be maintained. I flatter myself Dr. Roberts would not have thought that this passage thus explained was any longer a contradiction to the reasoning of Eliphaz, but the contrary. See Dr. Roberts's Corrections, &c. p. 102. xix. 22. " Why do ye persecute me as God ?" Job had said, in the preceding verse, " Have pity on me, O ye my friends, for the hand of God hath touched me. Why do ye persecute me, not as God, but as if ye were my enemies." The original is ^N 1uO, sicut Deus ; but it seems to me^ that instead of two words we should read but one, thus W1M, sicut exadverso. " Why do ye persecute me, O ye my friends, as if you were in opposition to me." See Taylor, and the Concordances. There is a passage in Micah, ii. 8. in which the word TOD, ex adverso, is left un- translated in our Version. "Even of late my people is risen up as an enemy, ye pull off* the robe with the garment." Between enemy, and ye pull off, is *?1DD followed by Tfchw, and should be rendered, "Even of late my people is risen- up as an enemy, contrary to our peace (of the house of Jacob). . NOTES ON THE OLD TESTAMENT. 649 Jacob). Ye pull off the garment from them that pass by securely, as men averse to war." In confirmation of this translation we have three versions. The Seventy, the Syriac, and the Arabic. K.arsvotvli r% elgyviftg auroO. Po- pulus meus resistebat paci suae — contra pacem suam. Another explanation is that H(D7ti) is vestis interior, and TTR, which follows, vestis superior, cui toga subjacebat: therefore, if you render f V)T2D, desuper, the meaning- will be "from the under garment ye pull off the upper;" but this is to give a sense to 71fo which it never had, and for which Noidius produces no authority. See his Note. 163S. PSALMS. ii. 12. "Kiss the Son ;" that is, reverence, adore, be obedient unto the son. This version maintains its ground, with the aid of the Syriac alone, against all the Versions, which seem to have understood 11 to mean purity or instruction, Kara<£> belongs to the list of a7ra§ Ksyopsva in Hebrew. See Psalm lxxii. 17. x. 3. "If the foundations be destroyed, what can the righteous do?" Dr. Lowth, says Merrick, finds no satisfactory interpretation of this verse. Houbigant's corrections afford no assistance; and Hare has nothing to offer. He allows that Ci hassatot is rightly rendered "When the foundations" are destroyed, &c. But the sense, he says, is uncertain. So much is certain, that the difficulty lies where it has never been looked for, in the next verse. " If the foundations are destroyed, What shall the righteous do ?" In the word p'HS, the righteous, is an inveterate corruption, owing originally to the transcriber, who, being misled by his ear, wrote a Coph for a Cheth. It should be JTH2, arx, turris, propugnaculum. " If the foundations are destroyed, How can the superstructure stand?" This NOTES ON THE OLD TESTAMENT. 651 This is the argument that David's friends used to persuade him to fly from his insidious enemies, who bend the bow, and make ready the arrow to shoot privily at the upright in heart, who use no disguise. If the foundations, say they, if the head of the party be cut ofT, what shall they do whom he supports ? The tower that is undermined must fall. See the Psalm. xxx. 17. "An horse is a vain thing for safety; neither shall he deliver any by his great strength." Thus Xenophanes apud Athenaeum, p. 414. lib. x. Ovx WV a£io£ w en ytvi mane recti in eos Et dominabuntur If you join the second and third words together, you will bring out a very different meaning, but most probably the true one. "And they shall be held in subjection equally with the oxen." This is the sense we are in want of, and corresponds most accurately with the previous clause, " Like sheep they are laid in the grave, Death shall feed on them, and they shall be slain like oxen." See 2 Chron. xii. 35. and Psalms ix. 8. xcvi. 10. lv. 6. " O that I had wings like a dove." We read this wish in Eurip. Suppl. ver. 620. Tloravav e* &£ Tig SaSv xll(rai. lxv. 13. "They (the valleys) shout for joy, they also." Ael[x.(ovss yehoaxriu avoiyopsvoK) poftoio. Meleager. lxviii. NOTES ON THE OLD TESTAMENT, 6*53 lxviiir 13. crew p pnatfln dm Tripodes inter dormieritis Si " Though ye have lien among the Pots." It is hardly necessary to say that no interpretation of this passage, amidst the variety of explanations already given of it, has hitherto afforded sufficient satisfaction to the learned, as to enable any one to pronounce decisively upon its meaning. See Lowth, Merrick, Houbigant, and the Sacred Criticks. The only method to be taken, as it appears to me, is to consider the history, to which the allusion in the 7th verse seems to be neither obscure, nor doubtful. " O God, when thou wentest forth before thy people, when thou didst march through the wilderness." This is an evident reference to God's leading his people from Mount Seir in Edom to give them possession of the land of Sihon king of the Amorites, and of Og the king of Bashan, when God conducted Israel by a pillar of cloud by day, and of fire by night. We have the same account in the Song of Deborah, and in Habakkuk iii. 6. This preliminary being adjusted, we may proceed: but first I must premise, that, as I deem the place totally unintelligible as it stands, I have availed myself of a various reading in Kennicott, to propose an emendation, which will give an entire new turn to the sense, at once clear and perspicuous, and perfectly conso- nant and analogous to the history to which I suppose the reference to be most obvious. It is remarkable, that the Iod of the word pi (among) is wanting in two manuscripts in the King of France's library, in which case the text would stand thus, tavwn That is, the first four letters would form a word ?)iM2, and the remaining letters would be DDV% from which, if you suppose a Nun to have dropped out on account of the following word beginning with a Nun, and in ma- nuscript, number 67, the word immediately following does begin with that letter: If on this account you supply a Nun, you will make pTl, and the whole will run thus : " Though ye have lien in the dusk of Timan." Now Timan, or Teman, is Mount Seir, from whence God is said to have proceeded. Hab. iii. 3. "God came from Teman." Then the dusk or obscurity in which they lay in Teman before God led them to victory, is beautifully contrasted by their being made white like the snow in Salmon after the Almighty had scattered kings for their sake. lxviii. 654 MR. WESTON'S SPECIMEN OF lxviii. 13, 14. "The wings of a dove covered with silver," &c. The letter of similitude or comparison having been dropped, ought to be restored in this place, and then we shall have, "Though ye have lien," &c. "As the wings of a dove," "»Bi55, sicut alse, covered with silver, when the Almighty scattereth kings, so shalt thou, or shall ye be white, or shining in Salmon. In order to produce this connected translation, and restore sense and meaning to this unintelligible passage, nothing more is required than to allow that one letter has been lost, which might easily happen in a word where two of the same sort follow one another; and that i~Q has been written for ft3. " Though ye have lien in the dusk, or obscurity of Timan, as the wings of a dove covered with silver, when the Almighty scattereth kings, so shall ye be white, or shining in Salmon." 32. "Ethiopia shall soon stretch out her hands unto God;" literally, ivp yvy^ shall make her hands run to God, that is, shall stretch out her hands to implore God's protection. The hands are said to run together when they applaud violently, Cum stetit in scena, concurrit dextera laevae. Hor. Lib. II. Ep. i. ver. 205. lxxx. 11. "She sent out her boughs unto the sea, and her branches unto the river." See an account of the vines in the island of Lesbos, and Naxos, how they trailed on the ground like ivy. Longus, lib. II. p. 1. and Pococke of the Jewish Vines. See Chardin. xcii. 10. "I shall be anointed with fresh oil." The finest oil or perfume of the East has a greenish cast, the otter of roses. Homer knew the use of perfumes, Twu [KopoiV, xcti 'ihttici >ca/\.£» jxst sttiBItwv. See Theophrast. apud Casaub. not. ad Athenae, p. 974, and 0. S39- akig r suu&sg s\aiov. civ. 15. "Oil to make his face shine." The princes of the East delight in washing their whole bodies with the most costly perfumes. " Postquam oleo gravisa cutis." Theb. vi. S46\ cix. 18. " He cloathed himself with cursing as with a garment." Plato calls ty]v xsvufio^iav %iT(Sva t% tyt%$jffi See Job xxix. 14. cxix. 109. "My soul is continually in my hand." This strong Eastern expression of danger and distress occurs in that great magazine of antient literary curiosities, Athenseus. See the 13th book. 'Asj ?>s TSTpeixa.lt/ovlct, xcti fyoQoupzvov, AeSjoVa, iv T*j %etp\ tt}v "^o^r]v &%ov- cxxi. NOTES ON THE OLD TESTAMENT. 655 cxxi. 4. "Behold he that keepeth Israel shall neither slumber nor sleep." Thus JEschylus, "0 I ?• HM MM ■ ■ ■ IB ■ '■■'■ i -".