-_r-----r#^^-SSli.

Gift of

Some Lessons ofthe Revised Version
of the New Testament

o

Some Lessons of
the Revised Version
of the New Testament
By the Right Rev.
Brooke Foss Westcott, d.d.,d.c.l.
It • Lord Bishop of Durham

NEW YORK
JAMES POTT AND CO.
114 FIFTH AVENUE
1897
Second Edition

4>

PREFACE
The greater part of the contents of this volume
appeared in the Expositor for 1887. Hitherto
the pressure of other work has hindered me
from complying with the request to publish
the papers in a collected form. But a space of
enforced leisure in the summer of 1895 enabled
me to revise and supplement them by much
new matter ; and I issue them now in the hope
that they may contribute to a fuller under
standing of the aim and character of the
Revised Version of the New Testament, and
lead English readers to the systematic study of
it. I have found the illustrations which are
given helpful in guiding large and small classes
to independent and interesting inquiries.

vi Preface
The revisers have no reason to complain of
the reception which their labours have found.
It does not appear that the ' Authorised ' Ver
sion made more rapid progress in public favour
in the sixteen years after its publication ; and,
as far as I can judge, the Revised Version is
more commonly used by preachers now than
the ' Authorised ' Version was after the same
period of trial.
Whatever may be the ground for the state
ment on the title-page of the revised version
of 1611, that it was 'appointed to be read in
churches,' there is no evidence whatever that
the authorisation was more than permissive.
The circumstances under which both the
Genevan and the Bishops' Bible continued to
be used are decisive against an exclusive
authorisation.^ The ' Authorised ' yersion
' The evidence is given in some detail by the present Bishop
of Winchester in an article in Macmillan's Magazine for
October 1881, pp. 436 ff.

Preface vii
slowly won its way to universal use by its
merits in competition with earlier English
Bibles. These facts have a bearing on a question
which is not unfrequently proposed at the
present time : Is it lawful to read the Revised
Version in churches ? I can only answer, look
ing at the history of the ' Authorised ' Version,
that I am not aware of any law, ecclesiastical
or civil, which forbids the practice. No doubt
long custom must be dealt with very reverently :
the utmost consideration must be shown to the
feelings of congregations. But if the use of the
Revised Version is welcomed by a congrega
tion, I do not think that a bishop has any
power, even if he had the will, to prohibit it.
For a long time, however strange it may seem,
the Great Bible, the Genevan Bible, the Bishops'
Bible, and the ' Authorised ' Bible were used
concurrently, and at last the ' fittest ' prevailed.

viii Preface
We may, I believe, still trust to the action
of the same law.^

B. F. DUNELM.

Auckland Castle,
Feb. $th, 1897.

' As illustrations of the liberty which was allowed, I may
quote an edition of the Genevan Bible, with the Prayer-Book
of 1698 ('by the Deputies of Christopher Barker'), in which
the Epistles and Gospels, as determined by the opening words,
are taken from the Genevan Version, while the Psalms are
printed at length from ' that translation which is commonly
used in the Church' (z'.e. the Great Bible). A Prayer-Book
with the same Epistles and Gospels (i.e. taken from the
Genevan Version), and the Psalter with the same heading, was
printed ' by Robert Barker and the assigns of John Bill ' in
1633. The copy before me is bound up with an edition of the
Authorised Version, published by the same printers in 1634.

CONTENTS
PAGF,
INTRODUCTION  I
i. The book designed to give hints for study.
2. Objections foreseen and weighed.
3. What has been done by the Revision.
4. Faithfulness the aim of the Revisers.
5. Possible conflict with a literary standard.
6. Minute changes.
1. Greater changes in text and rendering.
8. The Revision recognises varieties of opinion by the
margin.
9. Four elements in the Revision.
10. Illustrations from John i.
II. Changes of the Authorised Version without margin.
12. Various readings noticed with and without changes
of rendering.
13. Changes of rendering.
14. The exact meaning of the Greek noted. U

X Contents PAGE
Introduction — continued.
15. The value of the margin.
16. Perfect faithfulness unattainable.
17. Difiiculties of rendering words,
18. groups of words,
19. synonymes,
20. tenses, '
21-3. the article,
24. pronouns ; and of
25. giving the force of the order of words.
26. Importance of these details.
CHAPTER I
EXACTNESS IN GRAMMATICAL DETAILS . '31
I. Increased exactness attainable.
2. Peculiarities of the language of the New Testament.
3. Genitive of quality.
4. Words characteristic of special Books.
5. Changes taken in connection, e.g. Luke xxii. 55/.
6. Changes in rendering of tenses : f resent ;
7. imperfect;
8. aorist ;
9. perfect.
10. Rendering of the definite article.

Contents xi
PAGE
Exactness in Grammatical Details — continued.
II. Omission when wrongly inserted.
12. Insertion when wrongly omitted.
13. Exact renderings of prepositions and particles.
CHAPTER 11
UNIFORMITIES OF LANGUAGE RESTORED . . 67
J.. Contrast of the Authorised Version and the Revised
Version as to consistency of rendering.
2. A practical question.
3. The practice of the Authorised Version arbitrary.
4. The same phrases of the original differently rendered.
5-7. Variations in the translation of parallel passages in
the Synoptic Gospels.
8. Inconsistency in the renderingof words— e.g. rohher
[thief] ;
9. love (charity').
10. Inconsistent rendering of repeated words.
II. Variations in the rendering of words in the same
context.
12. Variations in the rendering of the same word in
different places. *
13. Neglect of the corresponding rendering of kindred
words.

xli Contents PAGE
Uniformities of Language Restored — continued.
14. The title JPaMJ.
15. Old Testament names,
16. Marginal notes. CHAPTER III
DIFFERENCES OF LANGUAGE MARKED ... 96
1. Difficulty of rendering synonymes.
2, 3. Examples : to de, to become.
4. Different words for knowledge.
5. Fashion and form.
6. Unbelief, disbelief, disobedience.
7. Sons, children.
8. Hell J Hades ; i7icorrupfion, immortality.
9. The Servant of the Lord in the early chapters of
the Acts.
Words of singular occurrence.
II, 12. Variations in the use of prepositions.
13. Synonymes distinguished : crown and diadem ;
14. fold s.rA flock ;
15. temple and sanctuary : other examples.
i6. Difficulties removed by the distinction of synonymes.
17. Various words rendered world, devil.
18. Gal. vi. .z, s, burden, load.

Contents xiii
CHAPTER IV

PAGE

VIVID DETAILS : LOCAL AND TEMPORAL COLOURING 1 29
I. Exactness preserves vivid marks of time and place.
2, 3. Examples of fresh vigour gained by exact rendering.
4, s, The force of expressive images restored.
6. Close rendering of unusual words.
7. Wrong renderings corrected.
8. The force'of the original construction restored.
9, 10. Local and temporal details correctly marked.
n. Trace of the earliest stage of the history of the Church.
12. The Way and The Name.
13. References to the second coming of Christ.
14. The ages, ihis age, and the age to come.
15. Vivid traits introduced by changes of text.
CHAPTER V
LIGHT UPON THE CHRISTIAN LIFE . . . . 160
i. Different aspects of salvation distinguished.
2. Ideal completeness of Christ's work.
3. The permanence of Christ's work.
4. The mystical union of the believer with Chriit.
S. The life of the believer in Christ.
6. The believer appropriates the work of Christ.

xiv Contents PAGE
Light upon the Christian Life — continued.
7. The transforming power of the Christian Creed.
8. Present Divine action.
9. Man's response to God's action.
10. Christ's continual victory.
II. Christian ambition.
12. The discipline of suffering
13. Moral deterioration.
14. Retribution involved in sin.
CHAPTER VI
LIGHT UPON CREATION, PROVIDENCE, THE PERSON
OF THE LORD  I85
I. The conception of ' the world ' as ' the ages.'
2. Creation in time answering to the Divine idea.
3. Things ' become ' in obedience to a law of life.
4. Unexpected sequences in the order of Providence.
5. The Divine sovereignty guarded.
6. Completeness of redemption.
7. Correspondences.
8. Christ's work transcends time and space.
9. Hope.
10. Christ Himself the Gospel, i Tim. iii. 16.
II. The Lord's true Divinity, John i. 18 ; Col. i. 19.

Contents xv
PAGE
Light upon Creation, Providence, ktc— continued.
12. The Lord's true humanity, Luke ii. 40, 49.
13. The Incarnation and its circumstances.
14. The importance of the name Jesus,
15. The evil one.
16. Christians one man in Christ.
CHAPTER VII
CHANGES DUE TO ALTERATIONS OF THE TEXT . 2o8
I. Changes due to new readings.
2. The conditions of the textual revision.
3. Exaggerated estimate of the importance of the
changes made in the text.
4. Omissions.
5. Additions.
6. The change of reading—
i. Adds vividness to the language.
7. ii. Gives fresh vigour.
8. iii. Preserves traces of contemporary feeling.
9. The first apostolic preaching.
10. The Churches and the Church.
II. iv. Suggests fresh thoughts.
12. Summary.
INDEX .  223

INTRODUCTION
I. It is my purpose in the following chapters
to offer some hints and helps to those who
desire to study the Revised Version of the
New Testament. I have no intention of
entering into controversy. I shall take the
book as it lies in our hands, and endeavour to
show what fresh lessons we may learn from
it. I shall assume, therefore, that my readers
are anxious to use to the best purpose the
fresh materials which the Revised Version
offers for the understanding of the apostolic
writings ; and that to this end they will test
for themselves the typical illustrations which
I shall give of the purpose and nature of the
changes which the Revisers have introduced.
I have, I say, no intention of entering into
controversy; but I shall be disappointed if
those who are able to follow out the lines of
A

2 Objections to
inquiry which I shall suggest, do not feel in
the end that most of the popular objections
which are brought against the Revision are
either altogether groundless, or outweighed by
corresponding gains.
2. These objections, dealing with textual
changes, and ' pedantic literality,' and ' faulty
rhythm,' and the like, were of course constantly
present to the Revisers during their ten years'
labour. They are perfectly natural. Objec
tions of a similar character and no less violent
in expression were directed against Jerome's
Latin Version, which in due time became ' the
Vulgate ' of the Western Church, and the
Version of Tyndale, and the Revision of
1611 ; ^ and it has certainly been a satisfaction
* A single illustration will be sufficient. Among the most
indefatigable English Biblical students of the reigns of
Elizabeth and James I. was Hugh Broughton, sometime
Fellow of Christ's College, Cambridge. He had published, in
IS97, 'An Epistle to the learned Nobility of England, touching
translating the Bible from the original, with ancient warrant
for every word, with the full satisfaction of any that be of
heart'; and afterwards separate translations of Daniel, Job,
and Lamentations. He was not, however, included among
the Revisers, when 'in 1607 the translation of the Bible was
begun, from which work why he was secluded, whose abilities
that way were known so well, may rather be wondered at,

the Revision 3
to those who gave time and thought to the
work, that no criticism has come upon them
by surprise. They heard in the Jerusalem
Chamber all the arguments against their con
clusions which they have heard since ; and I
may say for myself, without the least reserve,
that no restatement of old arguments has in
than resolved.' But the surprise which Lightfoot thus ex
presses virill hardly be felt by any one who has considered
Broughton's manner towards those who differed from him.
When the revision appeared, Broughton sent a brief notice of
it to ' a right worshipfiil knight, attendant upon the king ' ;
'The late Bible (Right Worshipful) was sent me to censure,
which bred in me a sadness that will grieve me while I breathe.
It is so iU done. Tell his Majesty that I had rather be rent in
pieces with wild horses than any such translation by my con
sent should be urged upon poor churches.' He then gives
ten points in which opinions that he had advocated were not
adopted, and concludes : ' I blame not this, that they keep the
usual style of former translations in the Church, that the people
should not be amazed. For the learned, the Geneva might
be made exact ; for which pains whole thirty years I have been
called upon, and spent much time to my great loss, by wicked
hindrance. When you find the king at leisure, show his
Majesty this short advertisement. And if his Highness bid me
again, as once by the Earl of Pembroke, show faulty places,
I will in a few sheets translate what I blame most, that they
might be sent to all churches that have bought Bibles. So all may
be well pacified. The king meant royally ; but froward would
be froward ; who have felt it as I was sure they woulJ. . . .'
So the learned and impracticable scholar wrote ; but in due
time the judgment of English-speaking Christendom went
against him.

4 Faithfulness
the least degree shaken my confidence in the
general results which vs^ere obtained.
3. It has been, I repeat, a satisfaction to the
Revisers to find, from the attacks which have
been made upon their work, that they were
able to take account of all that could be said
against the conclusions which they deliberately
adopted with a full sense of their responsibility.
But it is a far deeper satisfaction to them that
their work has given a powerful impulse to a
close and patient investigation of the apo
stolic texts. And the claim which they con
fidently make — the claim which alone could
justify their labours — is that they have placed
the English reader far more nearly than before
in the position of the Greek scholar ; that they
have made it possible for him to trace out
innumerable subtleties of harmonious corre
spondence between different parts of the New
Testament which were hitherto obscured ; that
they have given him a copy of the original
which is marked by a faithfulness unap-
proached, I will venture to say, by any other
ecclesiastical version. And while they have

the Aim of the Revisers 5
done this, they have at the same time given
him the strongest possible assurance of the
substantial soundness of the familiar English
rendering which they have reviewed with the
most candid and unreserved criticism.
4. This endeavour after faithfulness was
indeed the ruling principle of the whole work.
From first to last, the single object of the
Revisers was to allow the written words to
speak for themselves to Englishmen, without
any admixture of gloss, or any suppression
of roughness. Faithfulness must, indeed, be
the supreme aim of the Biblical translator.
In the record of a historical Revelation no
sharp line can be drawn between the form
and the spirit. The form is the spirit. The
Bible is, we believe, not only a collection of
most precious literary monuments, but the
original charter of our Faith. No one can
presume to say that the least variation is un
important. The translator, at any rate, is
bound to place all the facts in evidence, as
far as it is possible for him to do so. He
must feel that in such a case he has no right

6 Significance of
to obscure the least shade of expression which
can be rendered ; or to allow any prepossessions
as to likelihood or fitness to outweigh direct
evidence, and still less any attractiveness of a
graceful phrase to hinder him from applying
most strictly the ordinary laws of criticism to
the determination and to the rendering of the
original text. He will accept, without the
least misgiving, the canon that the Bible must
be interpreted ' like any other book ' ; and his
reward will be, to find that it is by the use of
this reverent freedom he becomes assured with
a conviction, rational and immovable, that it
is not like any other book.
5. Difficulties and differences of opiLion
necessarily arise in determining the relative
claims of faithfulness and elegance of idiom
when they come into conflict. But the ex
ample of the Authorised Version seems to
show that it is better to incur the charge of
harshness, than to sacrifice a peculiarity of
language, which, if it does nothing else, arrests
attention, and reminds the reader that there
is something in the words which is held to be

minute Changes 7
more precious than the music of a familiar
rhythm. The Bible, indeed, has most happily
enriched our language with many turns of
Hebrew idiom,^ and I believe that the Revision
of the New Testament does not contain any
thing unusual either in expression or in order
which is not justified by the Old Version.
6. But it will be observed that the continu
ous effort to give in the Revision an exact
representation of the original text, has neces
sarily led to a large number of minute changes
in form and order. We shall see afterwards,
I trust, the reason of many of these variations.
I notice them now in passing, because such
comparatively trivial changes arrest the atten
tion of the reader first, and he is inclined to
ask, as the Revisers were constantly asking
themselves, Is it worth while.? With their
experience and their responsibility, he would,
I believe, feel regret that here and there they
lost the courage of their convictions, and so
have failed to conform even such details as
' Who, for example, would alter, ' With desire I have desired '
(Luke xxii. 15) ?

8 Problems of Text
'heaven' and 'heavens' rigorously to the
Greek forms.
7. Substantial variations of text and render
ing are matters of more serious importance.
We might, perhaps, have wished, in thoughtless
haste, that there had been no room for doubt
as to the apostolic words or as to their exact
meaning. But further reflection will show
how greatly we gain by the fact that the record
of revelation, even as the revelation itself,
comes to us in the way of human life, exer
cising every power of man, and hallowing the
service of his whole nature. The fact, when
we face it, is seen to be a part of our religious
discipline. And a version of the New Testa
ment for popular use and study, ought to
take account of the existence of variations in
the reading of the original text, and of con
flicting interpretations of it. There can be no
legitimate authority, no prescription of use,
to decide questions of criticism. When the
Caliph Othman fixed a text of the Koran and
destroyed all the old copies which differed from
his standard, he provided for the uniformity

and Rendering 9
of subsequent manuscripts at the cost of their
historical foundation. A classical text which
rests finally on a single archetype is that which
is open to the most serious suspicions. A
book which is free from all ambiguities can
hardly deal with the last problems of human
experience, or give natural expression to
human feelings and impressions.
In both these respects — in the determination
of the Greek text and in the translation of it
— the Revised Version exhibits a loyal regard
to wide general consent tested again and
again by successive discussions. It exhibits
no preponderance of private opinion. It is, so
to speak, the resultant of many conflicting
forces. Each Reviser gladly yielded his own
conviction to more or less serious opposition.
Each school, among the Revisers, if the term
may be used, prevailed in its turn, yet so as
to leave on record the opinion which failed
to obtain acceptance. The margin, therefore,
offers the reader continually alternati^ read
ings and renderings, which form one of the
most important lessons of the Revision.

IO Four Elements in
8. It is true that individual critics may be
able to satisfy their own doubts, to lay down
with confidence exactly what the Apostles
wrote and what they meant, but the ablest and
best disciplined scholars, no less than the
boldest, know that their conclusions do not
find universal acceptance. They will be the
last to wish, even if they were able, to impose
the peculiarities of their private convictions
upon a popular and public work. But ex
perience gradually fixes the area of debate
within recognised limits ; and a faithful version
of the New Testament will take account of all
cases of reasonable uncertainty. This the
Revised Version has done with general (if not
uniform) consistency and completeness. And
in this respect there is no feature of the
Revised Version which is more important than
the margin. For the margin contains a com
pact record of such variations in reading and
rendering as seemed to the Company, by a
repeated vote, to require consideration. The
margin, it must be remembered, is an integral
part of the revision. It very frequently records

the Revised Version 1 1
the opinion of the majority of the Revisers.
And it is the more important to lay stress on
this point, because it is constantly overlooked,
not only by the assailants of the work, but also
by careful students.
9. The Revision consists in fact of four
distinct elements, of which the reader must
take separate account.
(i) The continuous English text.
(2) The alternative readings in the margin.
(3) The alternative renderings in the
margin. (4) The American suggestions, which are
printed in an Appendix.
Let me endeavour to show how the student
will estimate the value of their several elements
in relation to the Authorised Version.
Four main cases will arise, according as
there is or is not a note upon any particular
passage in the margin or in the Appendix.
{a) The Revised Version may agree with the
Authorised Version, without any mar^n or
comment. {b) The Revised Version may differ from

12 Prerogative of Authorised Version
the Authorised Version, without any margin or
comment. (f) The Revised Version may agree with the
Authorised Version, with a margin or com
ment, or both.
(d) The Revised Version may differ from
the Authorised Version, with a margin or
comment, or both.
The first case includes the main body of
the English text ; and, in regard to this, the
reader has the fullest possible assurance that
it adequately represents in substance, form,
and expression, the original Greek.
The second case includes a large proportion
of the changes made in the revision ; and here
the reader has an assurance of the validity of
the English text scarcely less complete than
in the former case. He knows that the text
as it stands was for the most part approved
or acquiesced in by all the members of the
English and American Companies, who took
part in the final revision of the passage; for
it very rarely happened that a strong opinion,

in the Work of Revision 1 3
even of a small minority, failed to obtain
recognition in the margin.
The two remaining cases require to be very
carefully distinguished.
If the text of the Revised Version gives the
reading or rendering of the Authorised Version
with a margin, it is sufficient that the text
should have been supported by one-third of
the Company who voted on the question, while
the margin may record the judgment of the
remaining two-thirds.^ If, on the other hand,
the text presents the change, then this change
must have approved itself to at least two-thirds
of the scholars who took part in the division.
The Authorised Version, in other words, and
the Greek text which presumably it renders,
had a preference in the proportion of two to
one. Such a preference was a reasonable
safeguard against the influence of private
opinion ; and the general and perfectly inde
pendent concurrence of the American Revisers
in the results which were finally adopted by
* See Rule 5, and the Revisers' Preface, iii. § i.

14 Illustrations from the
the English Company shows how well fitted
these simple rules were to secure a Greek text
and a rendering suited by the common consent
of Biblical scholars for ordinary use.
IO. Let me, even at the risk of tediousness,
illustrate these various cases by examples taken
from the first chapter of St. John's Gospel.
I need say nothing of the general coincidence
of the Authorised and Revised Versions.
Nearly eight-ninths of the old words remain
wholly unchanged ; and here, as elsewhere,
careful attention is needed to note the differ
ences. Yet there are differences between the
Old and the New, and those of moment. And
it may be added that changes due to changed
readings in the original Greek form about one-
sixth of the whole number.
II. There are variations both in reading and
in rendering which are adopted without any
margin ; for example, in verse 27, the words,
who is preferred before me, were omitted by the
English Company by general consent : and
again in verse 14, the rendering, the Word
became flesh,, was similarly adopted without

First Chapter of St. John 1 5
difference of opinion for the Word was made
flesh. The American Revisers make no comment
on these changes. The reader may therefore
accept these changes as practically unquestion
able ; and they are types, as I said, of a large
proportion of the changes in the revision.
1 2. So far we have dealt with results which
represent substantial unanimity among the
Revisers ; but there are also marginal notes
both on readings and on renderings. These
record differences of opinion in the Companies
and illustrate the third and fourth cases.
Thus in verse 18 there is a very remarkable
reading. The text preserves the words 01
Authorised Version, the only begotten Son ; but
we find in the margin, 'Many very ancient
authorities read, God only begotten.' The English
reader, therefore, will know that at least one-
third (if not more) of those who voted on the
question of reading were in favour of the read
ing rendered by the Authorised Version ; and,
on referring to the American Appendix, he
will find that the American Revisers did not

1 6 Illustrations from the
dissent from their judgment. But the marginal
reading may express the opinion of a majority
of the English Company, and in fact did so.
In verse 28 the Revised Version reads Bethany
for the Authorised Version Bethabara. Here,
therefore, at least two-thirds of the members
who voted (and net as before, one-third) must
have supported the reading Bethany; while
the margin records the variations which were
set aside by the majority.
13. From disputed readings we pass to dis
puted renderings, to which also the same rule
applies, requiring a majority of two-thirds for
a variation from Authorised Version in the
text. In verse 29 the rendering of Authorised Ver
sion {which) taketh away the sin {of the world) is
kept with the margin or beareth the sin. It is
therefore at least possible that a majority of
the English Revisers preferred the margin ; but
in that case they were not supported by two-
thirds of the American Company, who do not
propose any change. On the other hand, it
will be seen that the American Revisers wish

First Chapter of St. John 1 7
to substitute the rendering through for by in
verses 3, 10, 17, and their concurrence with the
margin against the Authorised Version suggests
the true inference that there was in the English
Company a preponderance of opinion in favour
of the margin, though less than two to one.
In verse 5, the rendering of the Authorised
Version comprehended -vr^^ not supported by one-
third of the English Revisers. Of the other ren
derings which were advocated, apprehended was
adopted by a simple majority, with the variant
overcame, and in this conclusion the American
Company agreed.
14. It may be worth while to notice another
form of margin, which calls attention to the
exact form of the original. Thus in verse 14
on dwelt we read the note ' Greek tabernacled'
The peculiar word is marked in order to bring
to the reader's mind two passages of the Apoca
lypse : vii. 15, He that sitteth on the throne shaU
spread His tabernacle over them ; xxi. 3, Behold,
the tabernacle of God is with men. •
15. I shall have an opportunity hereafter,
I hope, of calling attention to some of the
B

1 8 Complete Faithfulness
marginal notes. I wish now only to point out
one most important service which they render
to the English reader. They show with fair accu
racy and completeness the extent of the uncer
tainty which attaches to the Greek text and to
the literal rendering of the text. Popular con
troversy is apt to convey a false view of this
uncertainty, by dwelling on a few passages of
exceptional interest. In this respect nothing,
I believe, can be more reassuring to the ordin
ary student than to notice the number and the
character of the variants in a chapter or a book,
and to remember that, with these exceptions,
the text in his hands represents the united
and deliberate judgment of a larger and more
varied body of scholars than has ever on any
other occasion discussed together a version of
the New Testament into another language.
i6. I have said that faithfulness, the most
candid and the most scrupulous, was the
central aim of the Revisers ; but perfect faith
fulness is impossible. No two languages are
absolutely commensurate in vocabulary and
construction. Biblical English is indeed, I

unattainable 1 9
believe, the best modern representative of
Biblical Greek, but still it cannot preserve all
the suggestive features of the original. The
best translation can be no more than an
imperfect copy, made in different materials :
^ under the most favourable circumstances, an
engraving, as it were, of the master's drawing.
Thus the student of a version of the New
Testament will take account of the difficulties
which beset the translator, before he passes
judgment on the work ; and nothing will tend
so powerfully to remove the objections to a
version necessarily imperfect, as a just estimate
of the complexity of the questions involved in
rendering words which we feel to be 'living
oracles.' I am anxious, therefore, to help
English readers to feel how arduous the work
of revision was, before I enter on a considera
tion of the changes which were made in the
Revision 17. Sometimes a single Greek word conveys
a fulness of meaning for which we ha^e no
English equivalent expression. Repent, to take
one example only, is nearer in thought to the

20 Some Words cannot be
Greek than agite poenitentiam of the Latin
Vulgate (inadequately rendered in the Rhem-
ish Version, do penance), but it falls far short
of the idea of a complete moral change which
is described by the Gj*eek fieTavoeiTe ('alter
your thoughts ofthe world and men and God '),^
and it has to do duty (with a slight modi
fication) fof a very different word (Matt. xxi.
29, 33; xxvii. 3; Heb. vii. 21, repent himself:
yet see 2 Cor. vii. 8, regret; comp. 2 Cor.
vii. 10).
18. Sometimes terms in a series of forms
connected in Greek are supplied in English
from different roots. Thus we say righteous,
righteousness, justify, justification. We have
indeed the words just, and justice ; but even if
we could without loss use 'just' for ' righteous,'
we could not substitute 'justice' for 'righteous
ness,' or ' injustice' for 'unrighteousness,' with
out introducing great confusion of thought.
So again the close connection which is often
deeply impressive in the original between /«iV^,
faithful, believe, believer, is necessarily lost {e.g.
I Comp. chap. iii. § 6 note.

represented adequately 2 1
John XX. 27, 29 ; i John v. 4, 5 ; and see, for
another example, 2 Cor. v. 6, 8).^
19. Synonymes offer peculiar difficulties.
Greek, for example, distinguishes sharply two
types of love and two types of knowledge, and
these distinctions give a power and pathos to
the charge of the Risen Lord to St. Peter,
which cannot be reproduced in an English
translation (John xxi. 15-17). Here the margin
directs the careful reader to seek for fuller
light ; but it would be scarcely possible to
adopt this expedient in John xx. 2, compared
with xxi. 20, though the use of different words
for ' love ' in the two places has an important
bearing on the interpretation of the former
verse. Examples of the contrast of the two
words for 'know,' which carinot be expressed
in English except by a paraphrase, are of con
stant occurrence : e.g. Mark iv. 13; John xiii.
7 ; Rom. vi. 6, 9 (compare, for another kind of
example, Matt. xvi. 9#).
So again the phrase 'good works ' '•stands
' In like manner, it is impossible to mark in a translation the
connection of ' Christ ' and ' Christians ' which is emphasised in
2 Cor. i. 21 ; I John ii. 20 ff. {KpurT6s, xpl''^, xp'i^/"*)-

22 Subtleties of Greek Expression
necessarily for two distinct phrases, in one of
which the word for ' good ' {a^a06<;) marks the
essential moral character of the actions, and in
the other {Ka\6<;) their attractive nobility (Heb.
x. 24), as when the word ' good ' is applied to
* the good Shepherd.'
To take examples of a somewhat different
kind, the original Greek distinguishes the
'weeping' of Jesus by the grave of Lazarus
(John xi. 35, iSaKpva-ev only here) from his
'weeping' over Jerusalem (Luke xix. 41,
eKkavaev) ; the one loud cry of the excited
multitude (John xviii. 40, e/cpavyaa-av) from
their reiterated clamour (John xix. 12, expa^ov);
the many different utterances {pruxara) which
are ' words of eternal life ' (John vi. 68) from
the one 'word of life,' the unchanging Gospel
(i John i. i); the one abiding mission of the
Son from the mission of those sent in His
Name (John xx. 21, airea-ToXKa, irefi-irm).^
¦^ It would be easy to multiply examples of synonymes which
cannot be distinguished easily and naturally in an English
Version. The student will find it worth while to consider a
few. 'Avijp, Scffpwiros : John viii. 40 ; I Tim. ii. 5 ; Acts ii. 22 ;
xvii. 31 — Acts xxi. 39 ; xxii. 3 ; but still notice John vi. 10,

often untranslatable 23
20. So far I have spoken only of questions
of vocabulary. Difficulties increase when we
take account of grammatical forms and con
struction. It is especially in the power of its tenses
that Greek is unapproachable by modern
languages. A slight change of form in the
verb distinguishes at once an action which is
inceptive or continuous from one which is
complete in idea and execution. Thus when we
read in John xix. 2, 3, The soldiers arrayed
Him. in a purple garm.ent ; and they came unto
Him, and said. Hail, King of the fews ! there
IS in English no distinction in the verbs ; but
the Greek, by a simple and most natural
change of tense, draws a vivid picture of the
stream of soldiers coming one after another to
do mock homage to the King once invested in
the imperial robe (comp. Acts viii. 17). So
Revised Version. 'AXijfiiJs, iXtfiaik : John xix. 35 — i John ii.
8, etc. BcD;u6s, BvaiacrT^piov: Acts xvii. 23; Luke xi. 51.
Aa/i^dveip, irapa\afi^dveiv : Johni. II f. Aa6s, Sijfios: Actsxii.
4, II, 22 ; xvii. 5 ; xix. 4, 30, 33. JIep(.e\eiii,.d<paipe'9 a/iaprrlas:
Heb. X. 4, II. N^os, Kau'6s : Heb. xii. 24; ix. 15 — Col. iii.
10 ; yet notice Matt. ix. 17, Revised Version. iCKos, iraTpos :
Matt. xxii. 12 ; xxvi. 50 ; John xv. 13, 14, 15.

24 Difficulty of giving
again, when it is said in Rom. vi. 1 3, Neither
present your members ; . . ¦ but present your
selves unto God, . . . the distinction marked
in the original between the successive acts of
sin and the one supreme act of self-surrender
which carries all else with it is necessarily lost.
Sometimes the idea of purpose, or of begin
ning, or of repetition, conveyed by the imperfect
can be expressed simply, e.g. : —
Matt. iii. 14, John would have hi7idered him.
Mark iv. 37, the boat was now filling.
Luke i. 22, he continued making signs.
„ i. 59, they would have called him (comp.
iv. 42).
Luke iv. 42, would have stayed him.
„ V. 6, their nets were breaking.
„ viii. 23, they were filling with water.
„ xviii. 3, she came oft unto him.
Acts xxvi. 1 1, strove to make them blaspheme.
And so also the corresponding sense of the
present, e.g. : —
Matt. XXV. 8, our lamps are going out.
Gal. V. 4, ye who would be justified by the
law.

the force of Greek Tenses 25
Sometimes, as I cannot but think, the Re
visers have shrunk too much from an apparent
heaviness of rendering, and so lost the full
effect of the original. Thus (for example) in
Luke xxi. 20, the sign of the desolation of
Jerusalem was the gathering of the hosts, and
not the complete investment of the city {being
compassed, not compassed) ; and again, in John
vii. 37, there is a contrast between the attitude
of watchful, expectant waiting {was standing)
and the sharp, decisive cry which followed.
But in very many cases the vividness of the
original is unavoidably lost in the translation ;
and the commentator only can mark it in a
paraphrase.^ ^ This subject will come before us again (ii. §§ 6, 7). The
student will find instructive illustrations in the following
passages : —
Matt. viii. 9, vopeiffrjn . . . fyxo^ • • ¦
xvi. 24, Apdra . . , Kal &Ko\ovdeira . . .
xxiiL 3, jTOjiJiroTe . . . Kal T-qpuTe.
XXV. 5, ividTCL^av . . . Kal iKddevSov.
xxvi. 38, /ielvare SiBe Kal ypriyopeiTe.
xxvii. 30, iXa^ov rbv KdXa/wv Kal Itwtov , , . (comp
Mark xv. 19). ^
Mark xiv. 35, SiriirTei' iirl ttjs yrjs , . .
Luke V. 16, fiv vTToxoipSiv . . .
,, xviii. 13, IrvTrre rb UTrjBos.
John xi. 29, iiyipdii , , . Kal iip%eTO.

26 The force of the Greek Article
21. The Greek article again gives the lan
guage a singular power of expressing subtle
and significant shades of meaning. Greek, for
example, distinguishes clearly between that
which has a particular quality and that which
presents the type or ideal of the quality under
the particular point of view, the ideal righteous
ness (for example) towards which men are ever
striving (Matt. v. 6, 't7]v hiKaioavvqv) and that
partial righteousness which in detail embodies
it {id. IO, SiKMoa-WT]^ : comp. I John iii. lo
note) ; salvation as a state and the salvation
which crowned the Divine purpose of love
(John iv. 22, 57 amTrjpia) ; that which appears
under the form of law, and ' the law ' ; and, in
another relation, the Son, and Him who is Son
Acts iv. 31, ^TTM]a6Tiaav . . . Kal AdXoui' . . .
,, xiv. 10, TJXaro Kal Tre/jteTrdret.
I Pet. ii. 17, Ti/iiiffare . . . Tifidre . . ,
,, v. 5, iirordyrp-e ; Col. iii. l8, iirordjTffeaSe.
I Cor. vii. 14, iiytaffTai,
,, xi. 23, wapeSiSoTo.
Gal. vi. 2, l3aaTdi^eTe , . , dvairXTjpitxTare . . .
Eph. ii. 22, avvoiKoSop-ettsde (comp. Col. ii. 7, ippi^uipAvoi Kal
iiroiKodop.oifievoi). Eph. iv. 22 /., dTToBicrdai . . . <l>6eip6p,ivov . . . dvaveovaBai
. . . iviiaaffBai . . . KTiaBivra . . ,
Phil. ii. 6, Tiyl]<^aTo.
2 Tim. iv. 5, vTi<l>e . , . KaK0ird8ri<rov . . . (comp. ch. i. § 8).

sometimes cannot be preserved 27
(Heb. i. 2). Such differences cannot in many
cases be reproduced in English ; though it has
happened sometimes that the Revisers have
failed, through fear of unusual phraseology, to
express a turn of thought which might have
been expressed {e.g. Rom. iii. 21-23).^
22. So again, while the English idiom com
monly specialises a predicative noun, the Greek
leaves it simply predicative. Thus we say
naturally ' he is the shepherd of the sheep,' as
the one to whom the title belongs, or ' a
shepherd of the sheep,' as one of many ; but
the Greek emphasises the character, ' he is
shepherd of the sheep ' (John x. 2).
23. Another advantage which is perfectly
possessed by Greek is only imperfectly re
presented in English, that of distinguishing
between a predicate which simply defines
character and a predicate which is identical
with the subject. For example, when we say
1 See also Matt. vii. 13, ¦^ d?ri6Xeia ; Luke xviii. 13, rip
dpjipTuiK^ ; John xii. 24, 6 k6kkos ; xvi. 21, 4 yvvf) ; Aifts xi. 18,
17 licrdvoia ; xx. 21, i] ds rbv Qebv /lerdvoia ; I Cor. xi. 3, ij
Ke(j>a\7i, Ke<pa\ii ; Col. iii. 5) iropveiav, dxaSapcrlav . . . Kal Tr)i'
n\eove^lav . , . On Beds and 6 Oe6s, see Additional Note to
I John iv. 12.

28 Force of Pronouns and
'Sin is lawlessness' (i John iii. 4), we may
mean one of two distinct things : either that sin
has this feature of lawlessness among others,
or that sin and lawlessness are convertible
terms. The Greek admits no ambiguity, and,
by presenting sin as identical with violation of
law, gives a view of the nature of sin which is
of the highest practical importance.
24. In Greek, again, the unemphatic personal
pronouns are included in the verbal forms.
We cannot, except by some device of printing,
determine whether in the words 'ye think that
in them, ye have eternal life ' (John v. 39 ; comp.
ix. 35; xiii. 6, 7, 13, 33 [contrast verse 36];
xix. 4, 9, 12 ; XV. 3), the emphasis lies upon
the false supposition (ye think), or upon the
character of the people addressed {ye think).
The Greek, by expressing the pronoun, leaves
no doubt. The Lord contrasts the type of
Pharisaic character with that of the true dis
ciple ; and then in the following clause the full
stress can be laid on the want of moral purpose:
' and ye will not come to Me.' ^
•Other instructive examples are found in Matt. vi. 9; xiii. 18;

Order of Words 29
25. Yet once more : the eloquent significance
of the original order is often untranslatable
{e.g. Luke xii. 48 ; John iii. 2 ; xiii. 3 ; xiv. i ;
I John ii. 19 ; Rorri. i. 14, 17, 18 ; vi. 3 ; i Cor.
xiv. 12 ; Heb. i. 5). Sometimes, however, it
can be preserved ; e.g. : —
Luke ii. 25, according to thy word, in peace ;
xxii. 33, Lord, with thee I am ready. . . .
Luke xxiii. 25, hwl fesus he delivered up . . ,
(comp. Matt, xxvii. 26).
I Cor. v. 7, for our Passover hath been
sacrificed, even Christ.
2 Cor. vii. 6, even God. . . .
Gal. V. 2^, by the Spirit let us also walk.
Philem. 10, my child . . . Onesimus.
Heb. ii. 9, we behold Him who hath been
made a little lower than the angels, even fesus.
Heb. xii. i, therefore let us also, seeing we
are compassed about . . .
xxviii. 5 ; John iv. 38 ; xi. 49; xii. 26 ; xv. 15, 16 ; xviii. 21 ; Acts
iv. 7 ; 2 Cor. xi. 29 ; James ii. 3. So also it is impossible in
many cases to give the force of otJris and iKcTvos (John xviii. 17),
though an attempt has sometimes been madetodo*so: Matt.
i. 21 ; xiii. i; xviii. i; Mark iii. 13; John ii. 25; xx. 19;
Acts xvii. 25 ; xx. 35. See on the other hand i John ii. 2.

30 Effect of small Details
See also Luke vii. 12 ; ix. 61 ; John iii. 31 ;
Eph. V. 12.
26. These illustrations, a few taken from an
endless number, will show how many questions
must present themselves to the translator of
the New Testament at every turn. There is
not one detail that I have mentioned which a
reader would not be glad to have made plain,
if it could be done. Not one, I believe, was
left unconsidered in the process of revision.
And those who have followed me so far will,
I think, be prepared to be patient and sym
pathetic critics, both of what has been done,
and of what has been left undone. The points
raised seem perhaps to be small in themselves :
they are not small in their total effect. It is
by studying them in their whole range that
the reader gains the assurance, that the words
of the Bible are living words.

CHAPTER I
EXACTNESS IN GRAMMATICAL DETAILS
I. So far I have noticed some examples of
the necessary shortcomings of an English
version of the Greek Testament. Let me now
point to some typical changes, in which the
Revised Version has been able to convey to
the English reader more of the exact force
and colouring of the original than he could
see before.
2. This is not the place to discuss the
peculiarities of the Greek of the New Testa
ment. It must be enough to recognise the
fact that it is marked by unique characteristics.
It is separated very clearly, both in general
vocabulary and in construction, from tiie lan
guage of the LXX., the Greek Version of the
Old Testament, which was its preparation, 31

3 2 Genitive
and from the Greek of the Fathers, which was
its development. It combines the simple
directness of Hebrew thought with the pre
cision of Greek expression. In this way the
subtle delicacy of Greek expression in some
sense interprets Hebrew thought.
At the same time the several writers and
the constituent books of the New Testament
present individual features. The first three
Gospels differ in style from the fourth ; the
Epistle to the Galatians differs from that to
the Ephesians ; and both differ from the Epistle
to the Hebrews.
3. A faithful translation will therefore en
deavour to preserve even minute traits which
are characteristic either in construction or in
vocabulary. In Biblical Greek, for example,
the quality of an object is often expressed by
the genitive of a substantive, in imitation of
the Hebrew idiom (' the steward of unrighteous
ness,' i.e. 'the unrighteous steward,' Luke xvi.
8) ; but in many cases it is a most serious loss
to represent this vivid and suggestive form of
expression by an adjectival rendering. Every

of Quality 33
one will feel that to substitute (as in the Author
ised Version) gracious words for words of
grace in Luke iv. 22 ; true holiness for holiness
of truth (I should have preferred of the truth,
' the holiness which is the practical embodiment
of Christianity') in Eph. iv. 24 (comp. Rom.
viii. 6, mind of the flesh, mind of the spirit ;
2 Thess. ii. 11, a working of error) ; godly sin
cerity for sincerity of God (followed by the
grace of God) in 2 Cor. i. 12 ; His mighty angels
for the angels of His power in 2 Thess. i. 7
(followed by the glory of His might) ; His dear
Son for the Son of His love in Col. i. 13, is to
obscure the truth. The last phrase, indeed, is
an enrichment of English Scriptural language
vsrhich cannot fail to pass into common use.
In one familiar passage the injury was greater.
Archbishop Whately, in his last illness, begged
a friend to read to him St. Paul's description
of the Christian's hope, as he looks 'for the
Saviour, the Lord fesus Christ^ ' who shall
change (so the friend read from the Autlforised
Version) our vile body, that it may be fashioned
like unto His glorious body' ' No, no,' inter-
C

34 Words characteristic
rupted the archbishop ; ' give his own words.
He never called God's work vile.' And so
now we read, ' who shall fashion anew the body
of our humiliation, that it may be conformed to
the body of His glory' (Phil. iii. 2i). '
One characteristic thought of the Bible,
suggested by this last passage, has been
placed clearly before the English reader by
the preservation of this idiom. The revelation
of the manifold perfection of God, as man can
apprehend it, is for us 'the glory of God.'
'The glory of God' is that which we are en
abled to see in Him, and not something which
we bring of our own to Him. As we ponder
this truth we come to understand what is
meant by the gospel of the glory of the blessed
God {i Tim. i. ii); the light of the Gospel of
the glory of Christ (2 Cor. iv. 4) ; the blessed hope
and appearing of the glory of our great God and
Saviour fesus Christ (Tit. ii. 1 3) ; strengthened
with all power, according to the might of His
glory (Col. 1. 11) ; the liberty of the glory of the
children of God (^ova. viii. 21).
In place of a vague epithet we find that the

of special Books 3 5
symbolical appearances of ' the glory of the
Lord' in the Old Testament (comp. Exod.
xxiv. 16) have obtained their fulfilment in the
manifestation of God in Christ, who is 'the
image of the invisible God' (Col. i. 15); and
in Him we look forward with wondering hope
to the destiny of the creature made by His
counsel of love that he might attain His
likeness. 4. The illustration which has been just given
is taken from the common features of New
Testament Greek. The several writers have
also, as I have said, their distinguishing pecu
liarities. Sometimes a single word produces a
striking effect in a book. Thus the student of
the Greek of St. Mark's Gospel cannot fail to
observe the singular frequency with which the
Evangelist uses the adverb evdkwi {ev0v<;).
The word might be adequately rendered
'forthwith,' ' immediately' ' straightway ^ ' anon ' ;
and so it was variously rendered in the Author
ised Version. But obviously the fide'Rty of
the translation was distinctly injured by the
loss of the recurrent word ; and so eideaxi has

36 Exactness in
been represented (I think) uniformly in the
Revised Version of the Gospel by its most
exact equivalent, ' straightway! The effect of
the repetition of the adverb, which occurs about
forty times in the Gospel — more times than in
all the other books of the New Testament
together — may be pleasing or unpleasing to a
literary taste ; but the translation conveys to
the English reader exactly the same impression
as the original conveyed to a Greek.
St. John, again, uses most commonly for his
connecting particle a word (oSy) which might be
rendered ' therefore^ ' so,' ' then ' ; and which was
in fact represented in the Authorised Version
by these words, and also by ' but,' ' now', ' and!
But such variety of rendering necessarily tends
to obscure the sense of the dependence of
events one on another, of that inner sequence
of life, which St. John specially points out.^ If
therefore the English reader is struck in the
Revised Version by this constantly repeated
' therefore ' in the fourth Gospel, he is naturally
• The ' then ' often appears as merely temporal ; e.g. xii. 28.
In John xi. 12, 14, we have oCc and The, both rendered then in
the Authorised Version.

grammatical Details 37
led by the monotonous ringing of the word to
ponder one of its deepest lessons.
The reality of this lesson of the deep-lying
relation of things is illustrated by another
characteristic word of St. John's Gospel, which
may be noticed here by anticipation. St. John
habitually speaks of the Lord's mighty works
as ' signs.' The teaching which he suggests is
neutralised when, as in the Authorised Version,
the original term is rendered three times more
often ' miracles ' than ' signs' and that too in
places where the preservation of the same
rendering throughout is of moment for the
understanding of the argument {e.g. ii. 18, 23 ;
vi. 26, 30). Step by step the ' signs ' are laid
open in the Gospel, luminous with spiritual
meaning ; and when the reader has followed
the use of the word throughout the narrative,
he can first understand the language in which
the Evangelist reviews the Lord's life at the
end, as it stands in the Authorised Version :
' Many other signs did fesus in the presence of
His disciples, which are not written in this book:
but these are written, that ye might believe that

38 Changes to be considered
fesus is the Christ, the Son of God' . . . (John
XX. 30/).^
5. Such slight but consistent changes as
these, which preserve peculiarities of structure
and language, affect the character of the trans
lation of a whole book. If each case of change
were considered separately, the necessity of
change (with the consequential changes it pos
sibly entails) ^ might reasonably be questioned,
but a wider view discloses the necessity ; and
the combination of small changes often brings
light and harmony into difficult sections, both of
the narrative and of the argument. Let any one,
for example, note all the changes which have
been made in the translation of the following
passages, passages which are very different
in character, and he will feel, unless I am
mistaken, how much is gained in force and
clearness by the whole effect of the revision :
Matt, xxviii. 18-20 ; Mark viii. 23-26 ; Acts
^ It will be noticed that the phrase 'did signs,' which has
caused a good deal of confident criticism on the Revisers'
English, is found here in the Authorised Version (comp. Ex.
iv. 17, 30).
^ Comp. Revisers' Preface, iii. § 2.

all together 39
xxvii. ; I Cor. xi. 20-34 \ 2 Cor. iv. 7-10 ; Col.
iii. 1-4; Heb. ix. 11-15 (use ofthe article).
To examine these passages in detail here
would be impossible. It would occupy all the
space at our disposal. But an examination of
two verses, not chosen for any special purpose,
will indicate the points which require attention
if a student desires to learn the lessons which
the Revision is fitted to convey. For the
meaning of a change is by no means obvious
without the exercise of patient and sympathetic
thought. And it is on this that I wish particu
larly to lay stress. The criticisms on the Re
vised Version which I have seen have not been
, deficient in vigour, in confidence, in subtlety, in
learning ; but they have been singularly defi
cient in considerate intelligence. The patient
use of a concordance would have answered
many of them. And in graver variations
nothing is easier than to criticise one aspect
of a novel phrase. But the phrases of Scrip
ture are many-sided ; and a hasty or super
ficial critic is in danger of missing more than
he observes. At least, let me repeat, the critic

40 Changes
of the Revised Version should remember that
each change which he is called to consider is
not the irresponsible opinion of a single scholar,
but a judgment supported by an overwhelming
majority of representative scholars after keen
discussion, and reconsidered after a long interval.
Their work then deserves to be examined at
least in the same spirit with which it was done.
No labour was spared in forming the judgment
which has to be reviewed. The reader who con
demns the conclusion should be sure that he
has taken pains to understand why it was
deliberately adopted.
We may take then Luke xxii. 5 5 / as an
average example of the revision where the
changes have been numerous.^ The changes of
reading in the Greek text do not affect the
rendering : the vivid irepiw^avTrnv of the origi
nal could only be represented by a paraphrase.
We notice then the following changes :
(i) hall: Revised Version, cow;-^ (comp. Mark
xiv. 66).
(2) were set down, Peter sat down : Revised
Version, had sat down, Peter sat.
' The student may take Luke vi. 48 as another instructive
example.

in Luke xxii. 56 f 41
(3) among : Revised Version, in the midst of.
(4) but : Revised Version, and.
(5) beheld . . . and earnestly looked . . . and
said : Revised Version, seeing . . . and looking
steadfastly . . . said.
(6) by the fire : Revised Version, in the light
of the fire.
(7) was also : Revised Version, also zvas.
Now of these changes (3) and (7) are perhaps
in themselves of little moment, but they repre
sent the original more closely than the Author
ised Version, and are in agreement with it
elsewhere {iv fiea-o), Matt, xviii. 20 ; Luke xxiv.
36). The variation in the conjunction (4) must be
taken in connection with the rendering of verse
57. The same particle {Be) is used in the original
in both verses ; and it appears that the struc
ture of the narrative is best represented by
giving to it a conjunctive force in verse 56 and
a disjunctive force in verse 57, while the Author
ised Version gives the opposite view. ?
In (2) the original gives two verbs, which are
distinguished in the Revised Version. ' When
they had all sat down, Peter sat (was sitting). . . .'

42 Typical Changes
Our attention is directed to St. Peter as he
formed one of the group, and not as joining
it afterwards or separately.
The Revised Version gives in (5) the natural
progress of the incident, which is disturbed by
the inaccurate introduction of the strong word
beheld in the Authorised Version {J,%ovaai). The
two other changes are essential to a true repro
duction of the picture. It is essential that the
reader should feel that the scene is in the open
air ; in the courtyard {avX'q), not the covered
hall ; and the vivid touch (6) ' in the light of
the fire ' comes directly from the experience of
some spectator. It is just one of those touches
which assures us that we have the record of an
eye-witness. We seem to see again the light
falling on the troubled face of the anxious
apostle, while the Authorised Version gives us
only a general phrase wholly inadequate to the
Greek. All the changes then, I believe, fully justify
themselves when they are studied ; but without
study much of their meaning would be missed.
An impatient reader might easily dismiss them

in rendering of Tenses 43
with the verdict of ' trivial ' or ' pedantic,' and
lose a lesson on the vivid power of the Gospel
narrative.^ 6. Having made these general remarks, I
wish now to notice examples of some classes
of change, of which the student of the Revised
Version will take account. And in the first
place I wish to give some representative illus
trations of changes due to exactness of gram
matical rendering, in a strict observance {a) of
the force of tenses, {b) of the article, {c) of pre
positions, and {d) of particles. A reader who
has once felt the nature of the gain, most real
if minute, which is thus secured, will not after
wards be content to dismiss changes of a like
kind without patient questioning.
{a) I have already spoken (Introduction, § 20)
of the marvellous expressiveness of the tenses
of the Greek verb, which often baffles the trans
lator. The Revision has at least done much
•
' A careful study of the following passages will help the
reader to gain for himself a sense of the real force of the
Revision : Matt, xxviii. 18-20 ; Luke xxii. 55 f; Acts xxvii ;
2 Cor. iv. 7-10; Heb. ix. 11-15.

44 Force of the Present
to help the English reader to appreciate this
subtle power. A few simple instances will
bring out the vividness of the present.
Thus in Matt. x. 12, the perfectly indefinite
statement, when ye come into a house, salute it,
becomes instinct with life and movement by
strict adherence to the original, as ye enter into
the house, salute it. The benediction is part of
the entrance (comp. Rom. xvi. 17, are causing).
In John xiv. 18 (as elsewhere) the Lord says,
/ come to you, not, / will come to you. His
Advent, if it is in one sense future, is in an
other sense continuous. So again in the pro
spect of his imminent death, St. Paul says
(2 Tim. iv. 6), not, / am ready to be offered,
but, / am already being offered. The sacrifice
has begun, of which the apostle's sufferings
were a part. In the Epistle to the Hebrews
(and this is an important detail in relation to
the date of the epistle) the ministrations of
the Temple (representing those of the Taber
nacle) are shown as present and not (as in
the Authorised Version) as past (Heb. ix. 6f)}
The student will find other instructive examples in —

and Imperfect Tenses 45
7. A single word, though it happens that
the form is irregular, will illustrate the force
of the imperfect. St. John, in describing the
attitude of the Baptist after Christ had re-
Matt, xi. 14, which is to come (comp. xvii. ii).
„ xviii. 12, which goeth astray.
,, xxvii. 24, that a tumult was arising,
Mark i. 37, all are seeking Thee.
„ X. 17, as He was going forth.
„ xii. 43, are casting (change of reading).
„ xiii. 25, shall befalling.
„ xiii. 29, coming to pass.
,, xiv. 42, let us be going.
Luke ii. 40, marg., becoming full of ••nK^Aora.
,, viii. 14, and as they go their way.
John iv. I, was making and baptizing.
„ XV. 27, ye also bear (not shall bear) witness.
,, xvi. 15, He taketh; 16, 19, ye behsld; 17, ye behold
me not,
I John ii. 18, the darkness is passing 3.-v!a.y.
I Cor. i. 18 (comp. 2 Thess. ii. 10 ; Acta ii. 47 ; 2 Cor.
iv. 3, etc.), are perishing . . . are being saved . , ,
,, ii. 6, are coming to nought.
,, vii. 31 is (unliappily) left unchanged.
2 Cor. ii. 17, corrupting -with mg.
„ iv. 6, is decaying.
Col. iii. 10, is being renewed.
I Thess. i. 10, which delivereth.
„ V. 3, when they are saying.
These renderings may indeed appear to be wanting in ele
gance, but there can be no doubt as to the importance of the
truths which some of them bring home to the English raiider.
The compound present in Col. iii. i. (where Christ is,
seated on the right hand of God) is of special importance.
The force of the present is seen where it is in close con
nection with 'ihe. future : e.g. John xiv. 3, 18; xvi. 15.

46 Force of the Imperfect
turned from the Temptation, brings up before
the reader his personal recollection of the
scene. On the next day, he writes, John was
standing, waiting in watchful expectation for
the issue (i. 35 ; eta-T'^Kei, not stood, as in the
Authorised Version). And in six other pas
sages of his Gospel in which he uses the
word, there is the same pictured distinctness
of the figure to which the eyes of many were
turned. On the great day of the Feast of
Tabernacles, Jesus was standing, till at last
the silence was broken, and He cried . . .
(vii. 37 ; eia-TijKei . . . Kal eKpa^e). At the be
trayal, Judas was standing with the enemies
of Christ (xviii. 5). St. Peter was standing at
the door, when Jesus had entered the palace
of the high priest (xviii. 16, comp. i8). By
the cross of Jesus were standing His mother
and His mother's sister , . . (xix. 25). When
the disciples had returned from the empty
tomb Mary was standing there still (xx. 11).
In all these places the Authorised Version has
'stood; for which the Revised Version has sub-
stitutivd the strict rendering, except in vii. 37,

and Aorist 47
where the combination ' was standing, and he
cried' seemed unhappily (I think) to many
too harsh. The detail is perhaps a small
one; but still is it not just the master-touch
which kindles each scene with life ? ^
8. The force of the aorist, which answers,
in the main, to the simple past tense in
English, will come before us in other connec
tions. One or two examples will direct the
English reader to consider the effect which
* The following examples are all of interest : —
Matt. xxiv. I, Jesus went out, . . . and was going on His
way. Mark xv. 6, used to release.
„ xvi. 3, were saying.
Luke ii. 38, were looking for.
,, ii. 43, were returning.
„ xxiv. 32, -was not our heart burning'}
John iv. 30, they . . . were coming to Him.
„ vi. 18, the sea was rising.
„ X. 23, Jesus was walking.
„ xi. 8, were seeking.
Acts xxvii. 41, began to break up.
Comp. Mark ii. 23 ; ix. 9 ; Luke vi. 1 ; vii. 37 ; viii. 23,
52; ix. 43; X. 30/; xi. 29; John X. 40; xi. 8, 31 ; Acts iii.
I ; vi. I ; xiii. 42 ; xvi. 25 ; I John ii. 26 ; 2 Cor. iii. 7, 13.
The student will feel in every case that the narrative gains
in directness and life by the exact rendering.
The compound imperfect is always expressive : Mark x. 32 ;
xiv. 52 ; XV. 43 ; Luke i. 21 ; ii. 33 ; v. i, 29; John xviii. iS.
Comp. Introduction, § 20.

48 Force of the Aorist
it has in giving precision to a fact or
thought. When the wise men ask, ' Where is He that
is born King of the Jews ? for we saw {eiSo/iev)
His star in the east,' they place their convic
tion of the Divine birth in immediate con
nection with a sign which had been granted
to them. So the unfaithful disciples appeal
to a past which rises sharply before them
when they say, ' Lord, Lord, did we not pro
phesy by Thy name, and by Thy name cast
out devils?' (Matt. vii. 22 ; comp. 2 Cor. i. 21/;
iii. 6 ; vii. 14). The period of the instruction of
Theophilus is clearly marked by the words,
' . . . the certainty concerning the things
wherein thou wast instructed' (Luke i. 4).
The experience of Israel is vividly brought
out in the Revised Version of Acts vii. 52/;
John vi. 49. We are carried also to higher
thoughts. The issue of the Divine counsel
is placed in closer relation to the eternal
order when we read, 'for the elect's sake,
whom He chose. He shortened the days ' (Mark
xiii. 20; comp. Luke x. 21 ; John xv. 15/;

in connection with other Tenses 49
xvii. 2; Eph. i. 4, 6, 8, 11). On the Divine
side the work of making redemption is com
pleted though he has to realise it by 'faith.
If then ye are raised (Authorised Version, be
risen), seek the things that are above. . . . For
ye died (Authorised Version, are dead) . . . Mor
tify therefore . . . (Col. iii. i ff; comp. i Cor. vi.
1 1 ; Rom. vi. 4). There is again, as it were, a
glimpse of the court of heaven opened to us
(Job i. 6 ff) when the Lord says, ' Simon,
Simon, behold, Satan asked to have you : , . .
but I made supplication for thee . . .' (Luke
xxii. 3i/).i
The distinctive sense of the aorist is shown
with marked emphasis when it is in close com
bination with other tenses. In many cases,
as we have already seen (Introduction, § 20),
the expressiveness of the connection of the
aorist and the imperfect cannot be reproduced
directly in English, though sometimes it may
be indicated by a fuller rendering of the im
perfect (Acts iii. 8, he stood, and begSfh to
^ The student should pay particular attention to the use of
the aorist in the Lord's last discourses in St. John (e.g. John
xiii. 31, marg. ; xvii. 4, 26). D

50 Aorist aitd Perfect
walk ; Gal. v. 7), or by the introduction of a
pronoun which separates the two verbs and
gives special distinctness to the second action
{e.g. Acts xi. 23 ; xv. 12).^
When, on the other hand, the aorist is joined
with the perfect, the force of the combination
can generally be expressed. It will be enough
to refer to one or two typical passages.
Thus in the beginning of his first epistle
St. John distinguishes between the abiding
evidence of sight to the message of the Gospel
and that peculiar experience which he had
himself had in the historical Presence of the
Lord : ' That which we have seen with our
eyes, that which we beheld, and our hands
handled . . .' (i John i. i). There is a corre
sponding distinction in the beginning of his
Gospel between the fact of creation and the
continuance of created things : ' All things
were made by Him ; and without Him was
^ In addition to the passages already quoted, the following
are worthy of study in the original : Matt. iv. 1 1 ; viii. 1 5 ;
ix. 6 ; xxi. 8 ; Mark xvi. 2 ; Luke iii. 21 ; v. 5 ; vii. 32, 38 ;
viii. 46 ; ix. 9 ; x. 24 ; xi. 52 ; xii. 49 ; xviii. 38 f% Acts xv.
19 f; xvi. 7 ; Jas. ii. 22 ; Rom. vii. 4 ; viii. 2 ; I Cor. iii. 6 ;
A. 4 ; Eph. iii. 2 ; 2 Tim. iv. 10.

Use of the Perfect 51
not anything made that hath been made' (John
i. 3 ; compare the rendering in the margin ;
viii. 42). The same contrast is found in
Colossians i. 16, 'in Him were all things
created {eKTiaOr]) ; ... all things have been
created (e/cTto-Tat) through Him and unto Him.'
9. The Greek perfect can generally be
adequately represented in English, and it was,
in fact, for the most part rightly rendered
in the Authorised Version {e.g. John xx. 21).
But the exact meaning of some passages has
been first given in the Revised Version. The
affirmation of the continuous virtue of the
Resurrection, as shown by the remarkable
language of i Cor. xv., has been already
noticed, and the same abiding power belongs
to the other facts of the historic life of Christ
(Heb. ii. 9, 18 ; iv. 14, 15 ; xii. 3). In Matthew
v. 10 blessedness is assigned to those who
have borne the trial of persecution success
fully, and not to those who are suffering in
the conflict (contrast I Cor. iv. 12). •The
crown of righteousness is kept for those who
have loved the Lord's appearing to the end

52 Use of the Perfect
(2 Tim. iv. 8). So too the words and the facts
of Scripture are not infrequently presented
in their abiding force, 'that which hath been
spoken' (Acts ii. 16; Heb. i. 13 ; iv. iff; x. 9,
etc. ; Acts vii. 35 ; Heb. xi. 17 marg. ; comp. 2
Cor. xii. 9) ; and the labours of earlier toilers
for God are regarded not merely in the past,
but as bearing fruit in the present (John iv. 38).
In one famous verse of St. John's Gospel
the tense is not without bearing on the author
ship of the Gospel. We read in the Authorised
Version of chap. xix. 35, he that saw it bare
record, and his record is true. ' What words,'
I remember to have read, ' could show more
clearly that the Evangelist quotes an earlier
witness, who has passed away ? If it were not
so, he must have used the perfect.' And so
indeed he did. What he wrote is rightly
translated, he that hath seen hath borne witness ;
and the force of the argument is turned in the
opposite direction.^
^ Other instructive examples of the exact rendering of the
perfect are found : Matt. xix. 8 ; Mark ix. 21 ; John i. 32 /;
vi. 69; ix. 29; xi. 11/, 27; xii. 29; xiv. 22; xvi. 11; xvii.

Omission ofthe Article 53
10. {b) The definite article is a second most
important element in the power of Greek.
This fared badly in the Authorised Version,
for the Latin versions, which greatly influenced
our early translators even when they were
unconscious of the influence, were incapable
of expressing it. Thus it came to pass that
the definite article was both wrongly introduced
in the Authorised Version, and also wrongly
omitted. A few examples of each kind of error, which
have been corrected in the revision, will direct
the English reader to details which constantly
require his attention.
II. It has been frequently urged against
St. Paul that he is guilty of exaggeration in
stating that the love of m,oney is the root of all
evil {i Tim. vi. 10). But in point of fact what
he does say is that the love of money is a root of
all kinds of evil: it possesses this evil power,
but does not monopolise it, — a truth which
finds daily illustration. The same apostle
6; xviii. 9, 37; I Cor. xiii. il; 2 Cor. xii. 9; Gal. iii. 19;
Heb. iv. i; X. 10 (contrast verse 14); xii. II. Comp. Matt. i. 22;
xxi. 4; xxvi. 56 (yiyovev oi 3. present inXfihaint) ; Johni. iJ.

54 Omission of
again, when he describes the privileges of his
office, insists on its character and not on its
exclusive and exhaustive endowment; let a
man so account of us, as of ministers of Christ
— not the ministers (i Cor. iv. i). The words
which Moses received from God were not the
lively oracles, but living oracles (Acts vii. 38).
St. Stephen, in using the phrase, wished to
emphasise the power and not the completeness
of the revelation. The wonder of the disciples
when they saw the Lord conversing by the
well at Sychar was not that He was speaking
with the woman, but that He was speaking
with a woman (John iv. 27 ; comp. Luke ii.
12 ; iii. 14 ; vii. 3 ; x. 6 ; Acts iv. 9 ; xiv. 27 ;
2 Cor. iii. 6; vi. 16; Heb. ii. 5). The teaching
of the parable of the pounds is changed in an
essential particular if we read that the noble
man called his ten servants, his whole house
hold, instead of called ten servants of his (Luke
xix. 13). This special charge is not presented
as universal. The altar which the Athenians
erected was not, as we are tempted to suppose,
to one whose supreme and mysterious majesty

the Article 55
they recognised {the unknown God), but simply
to an unknown God (Acts xvii. 23). When
the Lord delivered the address recorded in
Luke vi., He stood not in the plain, but on
a level place, a plateau on ' the mountain '
(verse 17).
In many cases the effect of the absence of
the definite article is not felt without a
moment's reflection ; but then it will appear
that the change has rightly thrown the
emphasis on the character of the subject
instead of the concrete subject itself. The
English reader will appreciate the shade of
difference between the fews have no dealings
with the Samaritans, and fews have no dealings
with Samaritans (John iv. 9 ; comp. Mark xii.
25 ; Acts xviii. 4 ; i Cor. i. 22 ; ix. 20).^ Our
thoughts are rightly guarded when we read.
Know ye not that ye are a temple of God?
(i Cor. iii. 16;) Know ye not that your bodies
are members of Christ? (i Cor. vi. 15.) The
Divine Sanctuary and the Divine Bffdy is
1 Comp. 2 Pet. ii. 4 ; iii. S ; Rev. xiv. 6. The indefinite
rendering in Matt. xii. 41 and Luke xi. 31 /would, I think,
have been a gain.

56 Omission of the Article
vaster and more complex than we can yet
comprehend. Sometimes the idea involved in the indefi
nite form is of more considerable importance.
In Rev. I. 13, xiv. 14, the whole conception
is destroyed by the use of the definite title
the Son of man : and, as it seems to me, the
loss is no less in John v. 27, though here
the two-thirds majority was not obtained to
change the text ; but it will be observed that
the American Revisers adopt the margin
absolutely (comp. Heb. i. 2)} In all three cases
the peculiar phrase of the original, which occurs
nowhere else in the New Testament, marks
true humanity and not the representative man
(comp. I Tim. ii. 5, Himself man).
Not less important is the difference between
' the Holy Spirit ' (personal : to irvevixa to ar^mv,
TO aytov irv.) and the gift, or the operation of the
Holy Spirit {irvevfia ajiov), though it has not
' In some cases, like this, it were to be wished that the
Revisers had boldly adopted an anarthrous form in English (Son,
not a Son, or his Son). John x. 2, shepherd of the sheep (not
the or a shepherd) ; i Cor. xii. 27, Chrises body ; John xii. 36,
as light (not a light) (comp. Introduction, § 22).

Insertion of the Article 57
been always found possible to express it.
This has been done by a bold paraphrase in
John vii. 39, for the Spirit was not yet given
(after the Authorised Version); Acts xix. 2,
whether the Holy Ghost was given.
In I Tim. iii. 11, the wrong introduction of
the article {their wives) is a serious error in
another direction. It has wholly removed the
probable allusion to deaconesses, side by side
with deacons.^
12. These illustrations will show the general
effect of the omission of the article in the Revised
Version in accordance with the original, where
it had been wrongly inserted in the Authorised
Version. On the other hand, the introduction
of the definite article into the Revised Version
in places where it had been wrongly omitted
1 In some cases, the power of association was too strong to
allow the disturbance of a familiar phrase. Every reader will
feel, upon reflection, the difference between ' a living God '
and ' the living God, ' between the conceptions of the One
Sovereign Father, regarded in His character and regarded in
His personality. But the definite form remains in Heb. iii.
12; ix. 14; X. 31; xii. 22; I Tim. iv. lo; Acts jdv. 15,
though in every case the argument gains by the strict render
ing (see 1 Thess. i. 9). Here and there, however, the Revisers
ventured to use a new form: e.g. Rom. i. 17; iii. 21, a
righteousness (comp. Introduction, § 21).

58 Insertion of
in the Authorised Version, frequently gives a
local distinctness to a phrase which is vividly
marked in the original. Thus, whatever may
be the meaning of the pinnacle of the Temple
(Matt. IV. 5), it is no longer left in its mislead
ing indefiniteness. In the narrative of the
Gadarene demoniacs, the steep (Matt. viii. 32)
gives back the touch which had disappeared in
the Authorised Version {a steep place). The
mountain is restored to its proper place in
the familiar scenery of the Galilean lake
(Matt. v. I ; xiv. 23, etc.) like ' the wilderness '
(Matt. iv. i). The liberality of the centurion
at Capernaum is seen as it was described, him
self built us our synagogue (Luke vii. 5). The
band of soldiers (not a band), in John xviii. 3,
at once suggests the thought of the Roman
garrison of Antonia (comp. Acts xxi. 38).
In other places the definiteness fixes atten
tion on some custom or fact which might other
wise be overlooked. The question which St,
Peter was over-hasty to answer becomes intelli
gible in its full import when we read : Doth not
your Master pay the half-shekel f — the contribu-

the Article 59
tion of the faithful Jew to the Temple (Matt.
xvii. 24, 27 ; Exod. xxx. 15). If at first hearing
the seats of them that sold the doves (Matt. xxi.
12) sounds harsh, the pointed reference to the
common offering ofthe poor is more than a com
pensation (comp. Luke ii. 16, the manger; Mark
iv. 38, the cushion). The phrase, how shall he
. . . say the Amen at thy giving of thanks . . . f
(i Cor. xiv. 16 ; comp. 2 Cor. i. 20; Acts x. 47,
the water ; Mark xvi. 20) gives a glimpse of
the early Christian service. St. John nowhere
mentions the call of the apostles, but in due
course he refers to the twelve (vi. 70, did not I
choose you the twelve ?) as a well-known body
(comp. Acts ii. 42, xx. 1 1, the bread).
Sometimes the definite article calls up a
familiar image. Thus the Baptist is not spoken
of vaguely as a burning and shining light, but
the lamp that burneth and shineth (John v. 35),
the lamp which is used before the sun has risen,
and which is consumed while it illuminates.
Elsewhere we have a natural allusion to a
familiar object : the bushel and the lamp-stand
(Matt. V. 15) are a part of the furniture of every

6o Use of
cottage (comp. John xiii. 5, the basin). 'The
dogs ' and ' the swine ' (Matt. vii. 6) are placed
side by side as repulsive objects, which men
were likely to encounter. The wise builder
digs down till he reaches the rock (Matt. vii. 24 ;
comp. xiii. 5, 7, 8), which underlies the super
ficial soil. A vision is opened to us of the inner
harmonies of nature when we read that the fig-
tree has her parable for our instruction (Matt.
xxiv. 32).
In this connection it is of interest to notice
how the language used of the coming of Christ
and the last things has received again in the
Revised Version the vividness with which it had
been coloured by the popular imagination. The
great tribulation (Rev. vii. 14), the weeping and
gnashing of teeth (Matt. viii. 12, etc.), the crown
of righteousness (2 Tim. iv. 8) are living and
familiar figures, under which the common belief
was embodied (comp. Luke iii. 16 ; i Cor. iv. 5 ;
2 Thess. ii. 3 ; I Tim. i. 18 ; ii. 6 ; 2 John 7).
In close relation with this definite, popular
imagery stand other phrases which express
current spiritual conceptions in a concrete form,

the Article 6i
as 'the light' and 'the darkness' (John iii. 19),
'the wretched one' (Rev. iii. 17; comp. Luke
xviii. 13 marg.). To the same general form of
expression belong ' the sound doctrine ' (Tit. i.
9 ; ii. i) and ' the Way ' (Acts ix. 2 ; xix. 9, 23 ;
xxiv. 22).
Sometimes classes are separated by the re
petition of the article where the distinction is of
importance to the sense. Thus the vengeance
of the Lord is revealed (Revised Version) to
them, that know not God, and to them, that obey
not the gospel of our Lord (2 Thess. i. 8). Two
kinds of offenders are contemplated, and not
two offences of one class (Authorised Version).
Yet once again the Greek article is able also
to mark the gender of words which are them
selves ambiguous. Thus when the Authorised
Version says that Herod slew all the children
that were in Bethlehem, the original (and
Revised Version) limits his violence to the
male children (comp. Luke xv. 6, 9 ; John
i. ii.)i •
^ Every page of the Revised Version will furnish examples of
changes such as have been illustrated in the last twQ sections.

62 Exact rendering
13. {c) It would not be possible to give even
the most meagre series of representative ex
amples to illustrate the shades of meaning in
prepositions and particles, disregarded in earlier
versions, which have obtained an adequate ex
pression in the Revised Version. Half a dozen
passages will be enough to show the kind of
changes which have been brought in by faith
fulness in these details, and to give a clew which
the reader can follow in his private study.
Two alterations of this class, each of a single
syllable, are sufficient to illuminate our whole
conception of the Christian faith. How few
readers of the Authorised Version could enter
into the meaning of the baptismal formula, the
charter of our life ; but now, when we reflect
The reader is apt to disregard them, and even to feel irritated
by them, till he is induced to ask what is their exact force. Any
one who will carefully compare (to take two passages) 1 Tim. vi. ;
2 Tim. iv. in the Revised Version and the Authorised Version
will, I think, feel that such details are not unimportant. Other
isolated examples of interest occur : Matt. i. 23 (thevirgin); Luke
xvii. 17 (the ten) ; xviii. 16 (the little children) ; John xvi. 13
(allthe truth) ; xviii. 4 (all the things . . .) ; Actsi. 13 (the upper
room) ; Acts iv. xi (you the btdlders) ; Rom. v. it,(if . . . the
many died . . . abound unto the many) ; I Cor. i. 21 (the preach
ing) ; X. 13 (the way of escape) ; Col. i. 19 (all the fulness).
See also Matt. vi. 25; vii. 4; 2 Cor. v. 17 ; xii. i8; Eph. ii.
12 ; Phil. iii. 2 ; Heb. x. I, 20.

of Prepositions 63
on the words, make disciples of all the nations,
baptizing them, into (not in) the name of the
Father and of the Son and of the Holy Ghost
(Matt, xxviii. 19), we come to know what is
the mystery of our incorporation into the body
of Christ. And as we learn this we enter into
St. Paul's words. The free gift of God is eternal
life in (not through) Christ fesus our Lord
(Rom. vi. 23). It is indeed most true that the
Son of God won life for us, but it is not any
thing apart from Himself. We live, as He has
made it possible for us to realise life, only
in Him (comp. John xx. 31 ; i Cor. i. 4 ; Eph.
iv. 32 ; Phil. iv. 19). Am I then wrong in say
ing that he who has mastered the meaning of
those two prepositions now truly rendered —
' into the Name,' ' in Christ ' — has found the
central truth of Christianity? Certainly I
would gladly have given the ten years of my
life spent on the Revision to bring only these
two phrases of the New Testament to the
heart of Englishmen.^ •
* Comp. Acts iv. 12 ; xiii. 38 /; i Pet. v. 10 ; i John v. II ;
I Cor. i. 4 /.

64 Force of Greek
The other examples which I have set down
are necessarily of less significance, but still they
mark thoughts or traits in the apostolic writ
ings not without interest. We can all feel the
difference between ' believing a man ' and ' be
lieving in ' or ' on him.' The first marks intel
lectual assent, and the second active devotibn.
The preservation of this contrast, lost in the
Authorised Version, explains the tragic develop
ment of the history in John viii. Some believed
on Christ (verse 30), and they were safe in their
readiness to follow Him, wherever He might
lead them. Some fews believed Him (verse
31), and, while they admitted His claims, would
have made Him the Messiah oftheir own hearts.
In such a state lay the possibility of the fatal
issues of the chapter.^
In John xix. 24^ the pathos of the descrip
tion is grievously marred by the separation of
the two groups at the cross which the Evan
gelist closely connects. These things therefore
the soldiers did. Now there stood . . . (Author-
' The student will find the variation of the prepositions in
I Cor. xii. 7 ff (through, according to, in) a. suggestive lesson
in the laws of revelation.

Particles 65
ised Version). Once again we feel the real
meaning of the contrast by the help of a slight
change in accordance with the original : These
things therefore the soldiers did. But there were

In the familiar sentence. Let your light so
shine before men that . . . (Matt. v. 16), it is
perhaps hardly possible to separate the ' so '
from that which follows, as if it were descrip
tive of the aim of Christian conduct {so . . .
that . . . ) ; but the Revised Version has done
something to restore the true connection : Even
so let your light shine ... as the lamp, placed
in its proper and conspicuous position. The
Christian must not shrink from the respon
sibility of faith.
A last illustration shall be taken from the
form of a question. In Greek, even more
simply than in English, the questioner can
indicate the nature of the expected answer,
and so reveal his own thoughts. When, there
fore, we read now in John iv. 29, Can this be the
Christ? we feel that the woman gives utter-
* Comp. Luke xxiii. 56 ; xxiv. r.
E

66 Form of Questions
ance to a thought which, she implies, is too
great for hope. Her words grammatically
suggest that it cannot be so, but faith lives
still (comp. John xviii. 17, 25, /ijj ; vii. 26,
fLTl ; Luke xxiii. 39, ov^i).

CHAPTER II
UNIFORMITIES OF LANGUAGE RESTORED

I. The Revisers of the New Testament of
1 88 1 aimed, as we have seen, at the most
scrupulous faithfulness. They endeavoured to
enable the English reader to follow the corre
spondences of the original with the closest
exactness, to catch the solemn repetition of
words and phrases, to mark subtleties of
expression, to feel even the strangeness of un
usual forms of speech. The Revisers of i6i i
adopted and defended a very different mode of
procedure. 'Another thing,' they say in their
preface, 'we think good to admonish thee of,
gentle Reader, that we have not tied ourselves
to an uniformity of phrasing, or to an identity
of words, as some peradventure would wish
that we had done. . . . Truly, that we might not
vary from the sense of that which we had
67

68 Uniformity of
translated before ... we were especially care
ful. . . . But that we should express the same
notion in the same particular word ; as, for
example, if we translate the Hebrew or Greek
word once by purpose, never to call it intent ;
... if one where joy, never gladness, etc., thus
to mince the matter, we thought to savour
more of curiosity than wisdom, and that
rather it would breed scorn in the atheist than
bring profit to the godly reader. For is the
kingdom of God become words or syllables?
. . . We might also be charged (by scoffers)
with some unequal dealing towards a great
number of good English words ... if we
should say, as it were, unto certain words,
Stand up higher, have a place in the Bible
always ; and to others of like quality. Get you
hence, be banished for ever ; we might be
taxed peradventure with St. fames's words,
namely, To be partial in ourselves, and judges
of evil thoughts. Add hereunto, that niceness
in words was always counted the next step to
trifling ; and so was to be curious about names
too. . . .'

rendering 69
2. Now I do not wish to discuss these state
ments in the abstract. It is easy to imagine
cases in which the method of translation here
indicated would be not only harmless but even
right. We may then put aside the theory in
itself, as it is thus stated in justification of the
varieties of rendering admitted in the Author
ised Version, and simply consider some of the
variations themselves. The English student
will be perfectly able to judge whether the
gain which is secured by such uniformity as
the new Revision offers is sufficient to com
pensate for the disturbance of some familiar
rhythms, some graceful turns, in the old
Version. 3. The faithful consistency of the Revision,
which I desire now to illustrate, is shown in
two ways : (i) in the restoration of approxi
mate unity to the rendering of the same words
under similar circumstances, when they had
been differently rendered in the Authorised
Version ; and (2) in the distinction of different
words which had been left undistinguished in
the Authorised Version. It is unfaithfulness

70 Uniformity of rendering
of the same kind to create differences in a
translation which do not exist in the original,
and to hide differences which are found in it.
In both respects the arbitrariness of the
older English Versions appears to be incapable
of any serious or substantial defence ; and the
Revisers of 1611 were content in this respect
to leave the translation as they found it.
4. The variations in rendering the same
original words sometimes extend to whole
clauses, and it is difficult to see how the con
siderations advanced by the 'translators' in
their preface can apply to such cases. For
example, the words of Deut. xxxii. 35 are
quoted identically from the LXX. ('E/;iot
iK.ZiK'qcri'i, ejo) avrairoScoaeo) in Rom. xii. 19 and
Heb. X. 30 : in the former passage the ren
dering is, Vengeance is Mine ; T will repay ;
and in the latter. Vengeance belongeth unto Me,
I will recompense. It may be urged that the
general sense is the same in the two sentences.
Of that I say nothing now ; but a careful
reader would necessarily suppose that St. Paul
and the writer of the Epistle to the Hebrews

the same Phrases 7 1
had different copies of the Old Testament
before them, and might draw important con
clusions from the imaginary fact. And what
shall we think when even in the same Epistle
the same words from Ps. xcv. are translated in
one place, They shall not enter into My rest
(Heb. iii. 11, with a marginal note), and in
another place, If they shall enter into My rest
(iv. 3, without any note)? It is hard to see
why the literal rendering of the Hebrew idiom
is not given in the first case, if it is allowable
in the second case without a margin.
5. The strictest fidelity of rendering is
specially necessary in parallel passages. It is
well known, for example, that the first three
gospels have a large common element, the
primitive oral gospel of the Apostles, as I
believe, which has been variously modified and
supplemented by the several Evangelists to
meet the wants of different classes. The
English reader has therefore a right to expect
that he will find in the version which is placed
in his hands a faithful indication of the, verbal
concordance or difference between the several

72 Uniformity of rendering
narratives. These afford the clew, often slender
and subtle, to the particular meaning of a
passage. And here at least there is no ques
tion of language or style. A rendering which
has been once adopted may be repeated.
However obvious this principle may be, it
does not appear to have been taken into .
account in the Revision of i6i i ; and there
can be no doubt that the real relation of the
Synoptic Gospels to one another, with all the
lessons which follow from the minute differ
ences of the record, have been greatly obscured
by the arbitrary discrepancies and concordances
to which King James's Revisers gave a place in
the Authorised Version.
6. Why, for instance, should the words
addressed to Bartimseus, which are the same
in the original texts of the two Gospels, be
rendered in St. Mark, Thy faith hath made thee
whole (Mark x. 52, with a marginal note), and
in St. Luke, Thy faith hath saved thee (Luke
xviii. 42)? What shall we say to the almost
continuous difference in the renderings of iden
tical phrases, such as the following ? —

in Parallel Passages 73
St. Mark xii. 38-40. St. Luke xx. 46/.
Beware ofthe scribes. Beware ofthe scribes,
which love to go in long which desire to walk in long
clothing, robes,
and love salutations in the and love greetings in the
market-places, markets,
and the chief seats in the and the highest seats in the
synagogues, synagogues,
and the uppermost rooms at and the chief rooms at feasts ;
feasts :
which devour widows' houses, which devour widows' houses,
and for a pretence make long and for a shew make long
prayers : prayers :
these shall receive greater dam- the same shall receive greater
nation. damnation.'^
7. It will of course be said that in this case
the general sense is the same in both versions.
Whether this is so or not, it is clear that the
careful English reader has lost the important
fact of the general identity of expression.
Sometimes also the sense is seriously affected.
If we read in Mark xv. 33 .that there was dark
ness over the whole land (without margin), and
in Luke xxiii. 44 that there was a darkness over
all the earth (with margin), we naturally infer
that the incident is differently described in the
two narratives ; and the margin in St. i^uke
^ It may be added, that the Revisers of 1881 have not distin
guished the opening verbs, which are different in the two Gos
pels (/SX^rere, irpaaixere).

74 Uniformity m rendering
suggests an attempt at reconciliation. The
Greek, however, is absolutely the same in the
two places (t<^' oKriv Tr]v yfjp).
8. But the offences of the Authorised Ver
sion against consistency are most conspicuous
in the treatment of single words ; and no
changes in the Revised Version have provoked
more hasty criticism than those which were
due to the effort of the Revisers to give to the
English reader in this respect a faithful reflec
tion of the original.
We can all remember the general cry which
was made on the day after the publication of
the Revised New Testament, when it was
found that in the record of the Passion it was
said that two robbers were crucified with fesus.
Could there, it was asked, be a more foolish
piece of pedantry? At the time it seemed
sufficient to ask in reply what the critic pro
posed to do with the phrase, Now Barabbas
was a robber (John xviii. 40), where the same
original word was correctly rendered in the
same connection. But it may be worth while
to notice now how that simple word 'robber'

single Words: Robber 75
(Xj^o-T^?) appears as a sign of the wild disorder
of the times. Aspirations after freedom were
used as a cloke for brigandage, as in oppressed
nations at all times. Open violence affected
to be resistance to foreign oppression. The
' robber ' is at one end of the scale of dishonest
dealers, and the 'thief at the other. The
'thief has his own place in the imagery of
Scripture {e.g. i Thess. v. 2, 4 ; 2 Pet. iii. 10 ;
Rev. iii. 3). He is placed side by side with
the ' robber ' in the Lord's condemnation of the
false Christs (John x. i, 8). But in every case
where the ' robber ' is mentioned in the New
Testament, the idea is that of open violence,
and not of cunning stealth. The rulers of the
people had made the house of God a den of
robbers (Matt. xxi. 13), as the phrase stands in
the Old Testament (Jer. vii. 1 1) ; they did not
plunder secretly, but used bold extortion and
tyranny. The' traveller from Jerusalem to
Jericho fell among ' robbers ' (Luke x. 30 ;
comp. 2 Cor. xi. 26), who needed no hicfden
ambush for the repetition of their crime. And
the circumstances of the Passion become more

76 Uniformity in rendering
vivid and more impressive, when we realise
that the 'robber' — the false patriot, — one of
the m,en who in the insurrection had committed
murder (Mark xv. 7), was chosen by the people
for release before the true Saviour, and that
the penitent 'robber,' to whom the Lord dis
pensed His royal promise from the cross, was
one who in his wild life might have had con
fused thoughts of a kingdom of God, as the
final aim of his lawless struggles. The narra
tive of the betrayal receives a new touch when
we hear the Lord's question in its true form :
Are ye come out as against a robber with swords
and staves to seize Me? (Matt. xxvi. 55, and
parallels.) In apprehending a 'thief there
would be no need of an armed force.
9. It is not, I suppose, seriously argued now,
that in this case consistency of rendering is
not a clear gain. We have grown familiar
with the thought and the rhythm. But many
feel still a natural regret that the word ' charity '
has no place in the Revised Version. The
word was deliberately retained in some pas
sages of the Authorised Version, and especially

single Words: Love 77
in I Cor. xiii., on the ground of its ecclesiasti
cal associations, though the word so rendered
(aydiTTi), was more than three times as often
rendered 'love.' Charity is indeed a word of
most touching sweetness. It can never lose
its position in the vocabulary of Christian
graces. But to retain it in the New Testament
is to hide the source of its strength and glory.
No one, as far as I am aware, ever proposed
to adopt into our English Version the Latin
rendering, Deus est caritas, 'God is charity,'
which stands in the Rhemish translation ; and
yet no loss to Christian morality could be
greater than the separation of the grace from
its Divine archetype. The strength of the
Christian character lies in the truth that he
who has love shares according to his measure
in the Divine nature. Thus by using in English
different words to express the relation of God
to man and of man to men, calling the one
'love' and the other 'charity,' where the
original Scriptures use one word only t(f de
scribe in this aspect the relations of God to
man, and of man to God, and of man to man,

78 General significance
we weaken the bond which unites the human
and Divine, we remove the revelation of that
harmony which exists, according to the idea of
creation, between man made in the image of
God and God Himself. It is still further of
great importance that 'charity' has no corre
sponding verb. We cannot express in terms
of charity, so to speak, St. John's words:
'Beloved, if God so loved us, we also ought to
love one another. . . . God is love ; and he that
abideth in love abideth in God, and God abideth
in him (i John iv. \\-\G)?- And when we say
'God is love' (i John iv. 16), and 'charity
never faileth' (i Cor. xiii. 8), we have lost the
connection between the two thoughts ; we have
lost, that is, a link which unites by an essential
bond the teaching of St. John and St. P?iul.
Am I not then right in believing that when
once the facts are seen in their fulness, the
English reader will recognise his gain in having
the greatest of human graces indissolubly con-
^ It will be interesting to compare the Rhemish Version.
My dearest, if God so loved us, we also ought to love one another.
. . . God is charity, and he that abideth in charity, abideth in
God, and God in him.

of such Changes 79
nected with the very being of God, and seen
to be eternal because He is eternal.^
10. The two signal examples of restored
unities of rendering which have just been
given are evidently fitted to arrest and to
keep attention. They illustrate conspicuously
two typical classes of similar changes. The
one gives back to us the true sense of the
outward setting, so to speak, of the apostolic
history ; the other lays open a deeper view of
Christian truth. In other cases the lesson
which flows from uniformity in rendering may
easily be overlooked. But even so the effect,
if it be less striking, is not to be neglected.
Sometimes, for example, the repetition of an
identical phrase gives to a statement a pathetic
emphasis, which is destroyed by difference of
rendering. No one, I think, can fail to feel
(dare I say so ?) the music of the words of the
' An examination of all the passages in which ' charity
(Authorised Version) has been replaced by ' love ' (Revised
Version) is instructive : i Cor. viii. i ; xiii. ; xiv. i ; xvi. 14 (comp.
verse 24) ; Col. iii. 14 (comp. ii. 2) ; I Thess. iii. 6 (comp. verse 12) :
2 Thess. i. 3 (comp. i Thess. i. 3) ; i Tim. i. 5 (comp. verse 14);
ii. 15 ; iv. 12 (comp. vi. 11) ; 2 Tim. ii. 22 ; iii. 10 ; Tit. ii. 2 ;
I Pet. iv. 8 ; V. 14 ; 2 Pet i. 7 ; 3 John 6 ; Rev. ii. 19.

8o Repetition ofthe same Word
Baptist as they stand now in John iii. 31, in
exact conformity with the original : He that is
of the earth is of the earth (not is earthly), and
of the earth he speaketh. And the correction
involves more than an altered rhythm. Earthly
stands in the same chapter for a different word
{ewi'^eioi) and a different idea (verse 12).
So it is that very frequently the solemn
repetition of one word fixes attention on the
central thought of the writer, and materially
helps to its interpretation. A patient English
student will feel what he gains by the faithful
representation of St. Paul's language in the
recurrence of reckoned in Rom. iv. 3-8 ; of
abolished in i Cor. xv. 24, 26 ; of subjected
{subject) in i Cor. xv. 28 ; of affliction {afflict)
and comfort in 2 Cor. i. 4-8 ; of maAe manifest
in 2 Cor. v. 10, 11 ; oi glory, 2 Cor. xi. 16^; of
comfort in 2 Thess. ii. \6f; and of St. John's
characteristic words, witness in John i. 7 ff, 19
ff; viii. 13-18; oi judgment in John v. 22-29.^
II. In the majority of cases the repetition of
the same word in the same context is essential
1 Sometimes a correspondence has been left unmarked ; e.g.
Jrfin xi. 19, 31.

throughout a Passage 8i
to the full expression of the thought or argu
ment. No one, after a little patient thought,
can miss the force or pathos of the original
form of expression in the following passages,
which had been neglected in the Authorised
Version and have now been restored.
Matt, xxiii. 12 (comp. Luke xiv. 11; xviii. 14),
Whosoever shall exalt himself shall be humbled
(Authorised Version, abased) ; and whosoever
shall humble him,self shall be exalted. There
is an absolute correspondence between the
Divine retribution and the human action. Per
haps the words offer a glimpse of the working
of the chastisements of God. Matt. xxv. 46,
These shall go away into eternal (Autho
rised Version, everlasting) punishment: but
the righteous into eternal life. The issues
of our conduct, both bad and good, are
shown in relation to the same unseen order,
and as answering to its laws (comp. 2 Cor.
iv. i8).i
^ Comp. Matt. iv. 20, 22 ; xiii. 20 / (straightway, four
renderings in the Authorised Version) ; xviii. 33 (had mercy) ;
XX. 20 (sons) ; xxi. 25 (from) ; xxii. 2 f (marriage feast) ;
xxiii. 16, 18 (is a debtor) ; xxv. 32 (separate, separateth).

82 Repetition of the same Word
Mark xii. 41 f: He beheld how the multitude
cast money into the treasury: and many that
were rich cast in much. And there came a poor
widow, and she cast (Authorised Version, threw)
in two mites. . . . The identity of the outward
form of the acts is an important point in the
narrative. Mark xiii. 12 : Brother shall deliver up brother
to death, and the father his child (Authorised
Version, son) ; and children shall rise up against
parents. . . . The repetition of the word which
expresses the natural relation deepens the gloom
of the picture.^
Luke xi. 33 / (comp. Matt. v. 15, 18): No
man, when he hath lighted a lamp (Authorised
Version, candle), putteth it . . . under the bushel,
but on the stand, that they which enter in may
see the light. The lamp (Authorised Version,
light) of thy body is thine eye : when thine eye is
single, thy whole body also is full of light. It is
essential to the understanding of the passage
that there should be a distinction between the
* Comp. Mark iii. 5 (stretch forth, stretched forth) ; v. 27 /
(garment, garments) ; v. 38 y (tumult) ; vi. 35 (far spent) ;
X. I'i f (little children).

throughout a Passage 83
organ through which the illumination is given
and the light itself (comp. Matt. vi. 22 ; John
v. 35 ; 2 Pet. i. 19 ; Rev. xxii. if)}
John vi. 27 /: Work (Authorised Version,
labour) not for the meat which perisheth. . . .
They said therefore unto Him,, What must we
do, that we may work the works of God ? The
question takes up the word of the Lord.
John XV. 26 f: The Spirit of truth . . . shall
bear witness (Authorised Version, testify) : . . ,
and ye also bear witness. . . . The twofold wit
ness must be regarded in its common features
(comp. Acts V. 32).^
Acts xxvi. 24 f: Festus saith with a loud
voice, Paul, thou art mad (Authorised Version,
beside thyself). . . . But Paul saith, I am not
mad, most excellent Festus. . . . The correspond
ence is exact in the original {pxilvQ, ov /laivofiai).

1 Comp. Luke ii. 4 (called) ; v. 3 f (put out) ; vii. 33/'(i>
come) ; ix. 28, 37 (the mountain) ; xvii. 21, 23 (Lo, here) ;
xviii. 25 (enter) ; xix. 13, 15 (trade herewith, gained by
trading) ; xxii. 8/ (comp. 12/, make ready) ; xxiv. 29 (aiide).
2 Comp. John i. 39 (abode) ; ii. &f (ruler of the feast) ; iii. 2,
10 (teacher) ; iii. II (bear witness, witness); iii. 12 (told you,
tell you) ; viii. 23 ff (bondage, bondservant) ; ix. 19, 21 (how) ;
XV. 2, 4, S (bear) ; xv. 9 (abide) ; xx. 25 (put).

84 Repetition of the same Word
and the intervening words must not be allowed
to obscure it.^
Rom. XV. 4, 5 : Whatsoever things were writ
ten aforetime were written . , , that through
patience and through comfort of tJte Scriptures
we might have hope. Now the God of patience
and of comfort (Authorised Version, consola
tion) grant you. . . . The very point of the
prayer lies in the fact that the living God is
the one source of the characteristic blessings
which come through His word.
This appeal to the nature of God is seen even
in a more striking form a little later on in the
same chapter.
Rom. XV. 12, 13 : There shall be the root of
fesse; , . . on Him shall the Gentiles hope
(Authorised Version, trust). Now the God of
hope fill you with all joy, . . . that ye may abound
in hope. - ¦ . The God of revelation, the God of
the Covenant, can alone inspire and support
this expectation of a world-wide gospel.^
^ Comp. Acts xvii. i8, 23 (set forth) ; xix. 24 /(business) ;
"ti- 39 / (give leave) ; xxiii. 25, 33 (letter) ; xxvii. 10, 21
(injury, loss).
' Comp. Rom. i. 10 ^manifest, manifested); ii. 2 f (practise);

throughout a Passage 85
I Cor. iii. 17: If any man destroyeth (Autho
rised Version, defile) the temple of God, him
shall God destroy. The punishment is the
exact correlative of the offence (comp. 2 Cor.
V. 10 ; Col. iii. 25, marg. ; 2 Pet. ii. 12/ Revised
Version). I Cor. xii. 4 ff: There are diversities of gifts,
but the same Spirit. And there are diversities
(Authorised Version, differences) of ministra
tions, and the same Lord. And there are diver
sities of workings (Authorised Version, opera
tions), but the same God, who worketh all things
in all. In such a description of the Divine
action, it is obviously of the highest import
ance to preserve the uniformity of St. Paul's
language. Gal. ii. 8 f: He that wrought (Authorised
Version adds ' effectually ') for Peter unto the
apostleship of th^ circumcision wrought (Autho
rised Version, the same was mighty) T^r me also
unto the Gentiles ; and . . . they . . . gave to
*
V. 2, 3, II (rejoice, Gk. glory); vii. 7, 8 (covet, coveting) ; viii.
6f(the mind of the flesh, the mind of the spirit) ; xi. 22 f (con
tinue); XV. 19 (power); xvi. 3, ^ff, II (salute); xvi. 3, 9, 21
(fellowrworktr).

86 Repetition of the same Word
me and Barnabas the right hands of fellowship,
that we should go unto the Gentiles (Authorised
Version, heathen), and they unto the circumcision.
The two arbitrary variations in the Authorised
Version mar the symmetry of the picture which
St. Paul draws of the twofold apostolic endow
ment and mission.^
In Heb. xii. the full force of a quotation from
the Old Testament is twice lost by failure to
preserve the significant word in the applica
tion :
Verse 5 : Ye have forgotten the exhortation,
which reasoneth with you as with sons (Author-
' Comp. I Cor. i. 19 (prudence, prudent) ; ii. mf (judged,
judgeth) ; vii. 16 (how) ; ix. 22 (become, am become) ; x. 16,
18, 20 (communion, have communion, contrast partake) ;
xiii. 8, 10, II (done away, put away) ; xvi. i f (collection,
collections). 2 Cor. ii. 3 ff (sorrow, made sorry, caused sorrow) ; v. 6, 8,
9 i^to be] at home) ; vii. 9, 1 1 (made sorry) ; x. 4/, 8 (casting
down) ; xii. 3 (know not, knoweth) ; xii. 9 (weakness, weak
nesses). Gal. iii. 22 f (shut up) ; iv. 8/([/o be\ in bondage).
Eph. V. 15 (unwise, wise).
Phil. i. 4 (supplication) ; ii. 13 (worketh, to work) ; iii. 4
(have confidence).
Col. ii. 13 (trespasses).
I Tim. i. If, f (chief) ; ii. 7 (truth).
2 Tim. iii. 8 (withstood, withstand).
Heb. iv. 10 (rest, rested).

throughout a Passage 87
ised Version, children), My son, regard not
lightly the chastening of ijie Lord. . . .
Verses 27 f : This word, Yet once more, signi
fieth the removing of those things that are shaken,
. . . that those things which are not shaken may
remain. Wherefore, receiving a kingdom that
cannot be shaken (Authorised Version, moved),
let us have grace. . . . ^
I Pet. ii. 4 f: Unto whom, coming, a living
stone, . . .ye also, as living (Authorised Version,
lively) stones, are built up a spiritual house. . . .
The wholly unwarranted change of rendering
obscures the thought of the relation of the
Head to the members, to borrow St. Paul's
image. I John v. \?>f: We know that whosoever is
begotten of God sinneth not ; but He that was
begotten of God keepeth him, and the evil one
(Authorised Version, that wicked one) toucheth
him not. We know that we are of God, and the
whole world lieth in the evil one (Authorised
Version, wickedness). The ' world ' is ' fti the
1 Comp. Heb. xi. 27, 28, 29 (by faith) ; xi. 35 (resurrec
tion)

88 Repetition of the same Word
evil one,' even as believers are ' in Christ '
(comp. John xvii. 15).^^
12. In most of the passages which have been
hitherto noticed, an identical rendering has
been restored to a word variously translated by
the Authorised Version in the same context.
Very frequently the variation occurs in passages
widely separated. But it is no less important
in these cases also to preserve the identity
which discloses to the careful student a fresh
sign of the clear precision of view which marks
the apostolic writings.
Thus, to take an illustration from a single
book. One word in the Revelation {dpova),
variously rendered in the Authorised Version
by ' throne ' and ' seat,' conveys in the original a
far-reaching vision of the spiritual order, which
is wholly obliterated by the diversity of trans
lation. / know where thou dwellest, is the
message to the angel of the Church of Per-
1 Comp. James i. 4 / (lacking, lacketh) ; ii. 2 / (clothing).
I Pet. i. 7, 13 (revelation) ; iii. 14 (fear).
I John ii. 24 (abide) ; iii. 12 (evil) ; 3 John 14 (salute).
Rev. xiii. 13 f (signs) ; xviii. 2 (unclean) ; xx. 3, 5, 7
(finished); xx. 13 (gave up); xxi. 18 (pure).

tn related Passages 89
gamum, even where Satan's throne (Authorised
Version, seat) is : and thou holdest fast My name
. . . (Rev. ii. 13). There is a kingdom of the
evil one upon earth ; and a brute force which
represents its power: The dragon gave [the beast"]
his power, and his throne (Authorised Version,
seat), and great authority (Rev. xiii. 2). But
it is doomed to overthrow : The fifth [angel]
poured out his bowl upon the throne (Authorised
Version, seat) of the beast; and his kingdom
was darkened (Rev. xvi. 10). Meanwhile the
prospect is opened of a sovereignty of the
saints. They are allowed to share the royal
dignity of their Lord in their representatives :
Round about the throne were four and twenty
thrones (Authorised Version, seats) : and upon
the thrones (Authorised Version, seats) T saw
four and twenty elders sitting, arrayed in white
garments ; and on their heads crowns of gold
(Rev. iv. 4). And when the proclamation was
made. The kingdom of the world is become the
kingdom of our Lord, and of His Christ, . . .
the four and twenty elders, which sit before God
on their thrones (Authorised Version, seats),

90 Repetition ofthe same Word
fell upon their faces, and worshipped God . . ,
(Rev. xi. 15, 16. Comp. Matt. xix. 28).
More commonly the correspondences must
be traced through several books. A remark
able verb, for example {aireKZe'x^ofiai), is used,
and used exclusively, with one exception, of
the attitude of the Christian towards the future
revelation of the Lord. This is rendered in the
Authorised Version five times 'wait for,' and
twice ' look for.' It is obviously a clear gain
to conform these two last passages (Phil. iii.
20, Heb. ix. 28) to the others ; but no one,
till he had learnt the facts, could rightly under
stand the reason for the change.^
So again St. Paul uses a characteristic verb
{KaTaX\d(Tcreiv), and the derivative noun {kut-
oKKar/ri), to express the establishment of the
right relation between God and man. The
verb is uniformly rendered ' reconcile ' ; the
noun, which occurs four times, has three ren-
* Sometimes the form of association was (unhappily) strong
enough to resist a required conformity. For example, in Luke
xxii. 20 we read poured out, but in Matt. xxvi. 28 shed was
retained, the different connection being supposed to justify the
retention of the familiar word. Nor did the American Com
pany dissent from this conclusion.

in related Passages gi
derings, 'reconciliation' (2 Cor. v. 18, 19),
'atonement' (Rom. v. 11), 'reconciling' (Rom.
xi. 15). Faithfulness requires a single trans
lation, and the word ' reconciliation ' is in
every way an appropriate equivalent of the
Greek. It is the more important to fix the
use of the form ' reconciliation ' because it
has been wrongly used in Heb. ii. 17 (Author
ised Version) to express a totally different
root {iXdariceaQai,, lXaa-fi6<;), which is elsewhere
rightly expressed by ' propitiation.'
13. The last illustration shows the necessity
of preserving, if possible, a corresponding
translation through a group of kindred words.
We have seen already how important is the
application of this principle to the group of
words connected with ' love.' It has an illus
tration also from the words expressing 'fear.'
No one can fail to catch at once the difference
between 'fear' and ' fearfulness,' the fact and
the temper. When therefore the adjective m
(SetXds) is most happily rendered ' fearful '
(Matt. viii. 26 ; Mark iv. 40 ; Rev. xxi. 8), it
is desirable to represent the same thought in

92 Retention of Aramaic Words
the noun, ' fearfulness ' (2 Tim. i. 7), and in the
verb, ' to be feiarful ' (John xiv. 27).^
14. A familiar title will furnish another illus
tration. The Aramaic Rabbi is sometimes
given in the Gospels in its original form, and
sometimes by the Greek equivalent rendered
' Master ' (or ' Teacher '). The retention of
the Aramaic word may indicate something
as to the sources of the particular narratives,
or perhaps give a touch of personal feeling to
the address ; but in any case, it is desirable
to preserve in the English Version a feature
which can be made as clear as in the Greek.
So it is that Rabbi has been introduced in
Matthew xxvi. 25, 49 ; Mark ix. 5, xi. 21, xiv.
45 ; as it was already given in the Authorised
Version in Matthew xxiii. 7, 8.
The common title received a fuller form,
as expressive of higher respect, in the unusual
form Rabboni (Rabbuni), which is found twice
in the Gospels. This was simply rendered
^ Comp. Acts iv. 36, xi. 23 (son of exhortation, exhorted) ;
Col. ii. 9 / (fulness, made full) ; I Thess. ii. 4 (approved,
proveth); 2 Thess. ii. id f (gave us comfort, comfort); 2 Tim.
iii. 17 (complete, furnished completely).

Adoption of Old Testament Names 93
'Lord' in Mark x. 51, and the interpretation
given in St. John (xx. 16) is 'Master.' The
two passages are now brought into harmony ;
and some will be inclined to see more than
an accidental coincidence in the use (and the
record of the use) of the peculiar form on
these two occasions.
15. The changes which have been noticed
so far were made with the view of bringing
the different parts of the New Testament into
harmony. One other series of changes was
made to bring out the connection between the
Old and New Testaments more clearly. The
familiar forms of the Old Testament names
are given by the Revised Version in place of
the Grsecised forms of the Authorised Version,
when a person or place known in the Old
Testament is referred to in the New Testa
ment. The misunderstanding which has been
caused by the use of the Greek form fesus for
foshua in two places (Acts vii. 45 ; Heb. iv. 8)
is known to every one ; and such forms as
Osee, Elias, Sarepta, are puzzling to many
readers, though in a less degree. Where the

94 Uniformities of Language
old form has a distinct English equivalent,
as James, it seemed well to notice the original
(Jacob) in the margin.
i6. In a few cases a coincidence of language
in the original has been noticed in the margin,
when an identical rendering was not accepted
for the text. The most remarkable example
is furnished by the treatment of the word
which is now almost naturalised among us
as ' Paraclete.' As applied to the Holy Spirit
in the Gospel of St. John this is rendered
'Comforter,' and as applied to the Son in St.
John's first Epistle, ' Advocate.' In each case
a note is added (John xiv. 17, 26 ; xv. 26 ;
xvi. 7 ; I John ii. i), which brings the identity
of the original term clearly before the reader.
So again, a peculiar word {e^oSo<;) is rendered
closely ' departure,' and a marginal note records
this sense in the two other places in which it
is found (Luke ix. 31 ; 2 Pet. i. 15).^
The illustrations which have been given are
of very unequal interest. Some include changes
of great importance ; others may appear to be
1 Comp. Acts iii. 15; Heb. ii. 10, xii. 2.

noted in the fMargin 95
trifling. Some are obvious; others are re
quired by considerations which spring from
careful study. But no one, I believe, will
question that they are required by faith
fulness ; that they give fresh vigour and
meaning to the apostolic words when they
are allowed to have their full weight ; that
any disturbance of familiar phrases is far
more than balanced by the fuller expression
of the original message. And, so far, it may
be added, no change has been noted which
involves alteration of the ' received ' Greek
text.

CHAPTER III
DIFFERENCES OF LANGUAGE MARKED
I. The representation of differences of expres
sion in the original Greek, often subtle and yet
significant, which had been neglected in the
Authorised Version, was no less important for
the faithfulness of the Revision than the re
moval of differences which the Authorised
Version had introduced, or retained from the
earlier Bibles. In endeavouring to satisfy this
claim, the revisers had to face the difficult ques
tion of Greek synonymes (Introduction, § 19 :
and if it was found impossible in some cases
to convey to the English reader simply and
sharply the shades of thought given by the
original terms, yet, for the most part, his atten
tion could be turned in the right direction.
He would be aroused to seek for further light.
A few illustrations from different classes of

Differences of Language marked 97
words will show how far success was attained
in this respect.
2. Three verbs in Greek are rendered, and
sometimes necessarily and not inadequately
rendered, by the substantive verb to be; but
they could not be interchanged in the original
text without a distinct modification of the
sense of the passages in which they occur.
One of the words {virdp^eiv) is comparatively
rare, and has no English equivalent.^ The two
others {elvai, r^lrfvea-Oai), roughly represented by
to be and to become, are very common.
It was therefore necessary to consider, espe
cially when these verbs stood in near connection,
whether their exact force could be suggested
without a cumbrous paraphrase. Not unfre
quently the problem was insoluble, or it ap
peared that the context sufficiently implied
the idea of results reached {e.g. Luke xx. 14, be
ours ; Gal. iii. 24, hath been our tutor ; Heb. ii.
17, that He might be . . .). In other cases the
•
* The verb is characteristic of the Pauline group of writings.
Instructive examples of its use occur : Luke xi. 13, xvi. 14, 23,
xxiii. 50 ; Acts ii. 30, iii. 2, iv. 34, viii. 16, xvii. 24 ; Rom. iv.
19 ; I Cor. xi. 7 ; Phil. ii. 6 marg., iii. 20 (2 Pet. iii. 11).

98 Differences of Language
original Greek found a fair expression in Eng
lish. Thus we read :
John xii. 36, Believe on the light, that ye may
become {not be) sons of light (comp. i. 12).
Acts iv. 4, The number of m.en came to be
{not was) (comp. ii. 41) about five thousand.
I Cor. iii. i2>. If any man thinketh that he is
wise among you in this world, let him, become a
fool, that he may become (by this very change,
not be) wise.
I Cor. vii. 23, Ye were bought with a price ;
become not {for be not) bondservants of m.en.
2 Cor. iii, T f. If the ministration of death . . .
came with glory {not was glorious) : . . . how
shall not rather the ministration of the spirit be
(the verb is changed) with glory ?
2 Tim. iii. 9, Their folly shall be evident, . . .
as theirs also came to be {not was).
I Pet. iv. 12, The fiery trial among you, which
cometh upon you to prove you.
2 Pet. i. 4, . . . that through these ye may h^-
covne partakers of the Divine nature?-
1 Comp. Matt, xxiii. 26, xxiv. 32, xxvii. 24 ; Luke i. 20 ;
Tohni. 6, viii. 58 marg. ; Acts viii. i, xv. 25 ; Heb. ii. 2, vi. 20 ;
Rev. i. 18 marg., ii. 8 marg.

to be, to become 99
In all these examples the reader will perceive,
with a little reflection, how much the words
gain in living force by the distinct suggestion
of progress, movement, change, which lies in
the original word, and is now reflected in the
Revised Version.
In the same way the question in the parable
of the good Samaritan receives fresh point by
the more exact translation. Which of these
three, thinkest thou, proved {not was) neighbour
unto him, that fell among the robbers ? (Luke x.
36.) The point at issue was not the essential
being, but the practical manifestation of char
acter. The lesson of the progressive deteriora
tion of the moral nature in the absence of the
Divine Spirit is preserved in Matt. xii. 45 by
the Revised rendering, The last state of that man
becometh {not is) worse than the first.
3. In other passages the same form of render
ing (' become ') guards the expression of the
great principle of a Divine counsel, a 'law,'
fulfilled in the course of things, which had been
obscured by the too specific translation ('is
made') of the Authorised Version. Thus the

I oo Importance of the rendering become
Lord declares that He ' came into the world '
that they which see may become {not be made)
blind (John ix. 39) by the action of forces
already at work within them. And in the
announcement of the central fact of the faith,
we feel the presence of an eternal purpose
wrought out in Him when we read the Word
became flesh {for was made^^j^) (John i. 12) ;
and again, the first man Adam became a living
soul : the last Adam became a life-giving spirit
(i Cor. XV. 45).^
The importance of the thought thus indi
cated is seen in another connection in 2 Cor.
V. 21, where 'being made' and 'becoming' are
set in contrast, though the difference was lost
in the Authorised Version : Him, who knew no
sin He made to be sin on our behalf ; that we
might become {not be made) the righteousness of
God in Him. The transformation of the be
liever follows from his vital union with God in
Christ. 4. It was far more easy to suggest to the
English reader the shades of thought repre-
' See also Rom. vii. 13 ; 2 Cor. iii. 7/; Heb. i. 4.

Various words expressing Knowledge loi
sented by the different Greek words answering
to ' to be' than of those answering to ' to know.'
Three words clearly distinct in conception
{elZevai,, yivwa-Keiv, liriaTaaOai,) are commonly,
and for the most part necessarily, so trans
lated.^ Of these, two are very common {elBevai,
jivcoa-Keiv), one of which {elBevai) describes, so
to speak, a direct mental vision, knowledge
which is at once immediate and complete ;
and the other {jovwcrKeiv) a knowledge which
moves from point to point, springing out of
observation and experience. The third word
{eiria-Tacrdai) is much rarer, and expresses the
knowledge which comes from close and familiar
acquaintance. It will be evident that in many
cases i nothing but a paraphrase could convey
the precise meaning of the original. Else
where the context gives the appropriate colour
to the general term {know). In some places,
however, it seemed desirable to mark the con-
' A fourth word (<svvtii>ai), which expresses an intglligence
of the meaning of that which is said and done, was generally
and adequately rendered in the Authorised Version by under
stand; and this rendering has been given in the two passages
where it was otherwise translated, Mark vi. 52, 2 Cor. x. 12.

I02 Various words
trast when two of the words were placed in
close connection. Thus in John iii. lo, ii there
is a contrast between the absolute knowledge
of the Lord and that power of recognising
truth which an accredited master might be
expected to possess ; and thus the Revised
Version gives, in strict conformity with the
Greek, Art thou the teacher of Israel, and under
standest (Authorised Version, knowest) not these
things ? Verily, verily, I say unto thee. We speak
that we do know. ... So again we see a little
more of the meaning of the words by which the
Lord replies to the impetuous question with
which St. Peter met His offer of lowly service,
when we read in the Revised Version, What I
do thou knowest not now ; but thou shalt under
stand (Authorised Version, know) hereafter,
taught in the solemn school of apostolic work
(John xiii. f)? In one or two places the sub
stitution of learn for know (^ivoxtkuv) adds to
the narrative the touch of life which belongs to
the progress of events ; as when it is said, on
^ It is, I think, to be regretted that the distinction was not
made in Mark iv. 13; Heb. viii. 11 ; i John ii. 19. Comp.
Acts xix. 15 marg.

expressing Knowledge 103
the eve of the triumphal entry in Jerusalem,
that the comm.on people of the fews learned
(Authorised Version, knew) that [fesus] was [at
Bethany] . . . (John xii. 9). The phrase sug
gests the idea of lively interest and inquiry,
which prepare for what followed.^ There is a
similar vividness in the use of perceive ; the
disciples perceived (Authorised Version, knew)
not the things that were said when the Lord
spoke of His passion (Luke xviii. 34) ; they
could not read the signs before them.^ The
use of this word {perceive) of the Lord empha
sises a trait in His perfect humanity. Looking
on the anxious faces of the disciples He per
ceived (Authorised Version, knew) that they
were desirous to ask Him, . . . (John xvi. 19).^
5. Sometimes, as we have already seen, a
slight variation in language suggests a far-
reaching thought. Life, for example, has a
twofold aspect, the outward and the inward.
We move in a visible order, and we move also
• Comp. Mark xv. 45.
* Comp. Mark xii. 12, xv. 10; Luke vii. 39, ix. 11; Acts
xix. 34.
^ Comp. Mark v. 30.

I04 Contrasts of Fashion and Form
in an invisible order. We have duties in
regard to both. St. Paul fixes our attention
on the truth by a significant change of verb
in Rom. xii. 2, which has been represented
in the Revised Version : Be not fashioned, he
says — 'fashioned,' that is, in your external
character and bearing — according to (Author
ised Version, conformed to) this world: but be ye
transformed by the renewing of your mind ... in
that which is essential and eternal. The differ
ence which is thus indicated to the attentive
student was happily preserved by the Author
ised Version in the important passage Phil. ii.
6, 8, Christ fesus being in the form of God . . .
taking the form of a servant and being found
in fashion as a man . . . humbled Himself . . . .
And now it has been also marked in the
remaining passages where the words are
found : 2 Cor. xi. 13^; Phil. iii. 21.
6. There is again a most significant progress
in man's opposition to the truth, which is greatly
obscured in the Authorised Version. First
comes the simple absence of belief (ou Trto-reweH/);
this is followed by disbelief {aitiaTeiv) ; and at

<?/" Unbelief, Disbelief, Disobedience 105
last disbelief issues practically in disobedience
{direidelv). Thus we are able to follow a
natural moral movement when we read in the
record of the appearances of the risen Lord,
that the disciples ' disbelieved ' the first tidings
of Mary Magdalene, and ' believed not ' the
later statements which came to them (Mark
xvi. II, 13). So also 'disbelief,' and not
absence of belief, is the ground of men's con
demnation (Mark xvi. 16 ; comp. Acts xxviii.
24) ; and the English reader can enter now more
fully than before into the meaning of St. John's
words when he reads. He that believeth on the
Son hath eternal life ; but he that obeyeth not
{not believeth not) the Son shall not see life
(John iii. 36). The same change gives a fresh
touch to the portraiture of the adversaries of St.
Paul at Ephesus, where, we now read, some were
hardened and disobedient (Authorised Version
believed not : Acts xix. 9 ; comp. Rom. xv.
31). These gainsayers of the truth felt the
authority of the teaching which they opp^sed.^
' Comp. Rom. xi. 30-32 ; Heb. iii. 18, iv. 6, 11, xi. 31.
One most important group of words, rendered in the
Authorised Version repent, repentance dxeravoeiv, p-eTavota,

io6 Difference of conception
7. In these examples we can see how the
Revised Version has accurately preserved traits
in man's attitude of opposition to God. It has
also carefully distinguished the two distinct
forms in which the apostolic writers have pre
sented our filial connection with Him. There
is the position of 'sonship' (characteristic of
the teaching of St. Paul), which suggests the
lieTapI\e(rBat), offered great difficulties in translation. The
first two Greek words (fieravoetrf, p.erdpoia), describe character
istically in the language of the~New Testament a general change
of mind, which becomes in its fullest development an intel
lectual and moral regeneration ; the latter (/jteTa/iiKeaBai)
expresses a special relation to the past, a feeling of regret for a
particular action which may be deepened to remorse. It was
of paramount importance to keep one rendering for the former
words, which are key-words of the gospel, and it was impos
sible to displace repent, repentance, which, though originally
inadequate, are capable of receiving the full meaning of the
original. No one satisfactory term could be found for
p£TapA\e(rBai. In the passage where it occurs in the same
context with pierdvoia, it has been adequately rendered by
regret (2 Cor. vii. %ff) ; and elsewhere the limited application
of the feeling has been indicated by the reflexive rendering
repent oneself (never repent absolutely) : Matt. xxi. 29, 32,
xxvii. 3 ; Heb. vii.^2l. Yet without repentance (ip.erap^X'rfOs),
Rom. xi. 29, is unchanged. Dr. T. Walden has expounded
the apostolic force of perdvoM with great power and trwth in
an essay on The Great Meaning of the word Metanoia, lost in
the Old Version, unrecovered in the New (New York, 1882) ;
but he has overlooked the fact that the idea of repentance, like
that of peTdvoui. itself, can be transfigured by Christian use, and
that the force of words is not limited by their etymology.

in Son and Child 107
thoughts of privilege, of inheritance, of dignity ;
and there is also the position of 'childship'
(characteristic ofthe teaching of St. John), which
suggests the thoughts of community of nature, of
dependence, of tender relationship. Sons may
be adopted ; children can only be born. The
two conceptions are evidently complementary ;
but they must be realised separately before
the full force of the whole idea which they
combine to give can be felt. The English
reader has now, for the first time, the materials
for the work. Yet even here it was felt to be
impossible to change the phrase, ' the children
of Israel ' for ' the sons of Israel,' though the
exact phrase has a clear significance (contrast
I Pet. iii. 6). With this exception (and one
accidental omission of the mark of reference
in Matt. xxi. 28 1°), I believe that the use of
' child,' (' children ') is always marked in the
Revised Version; and that with the clearest
gain to the peculiar force of the narrative
(Mark ii. 5 ; Matt. ix. 2 ; Luke xv. 31, x^. 25 ;
Matt. xxi. 28) and ofthe address (i Cor. iv. 14 ;
I Tim. i. 2, 28 ; Tit. i. 4, etc.), no less than to

io8 Children and Sons of God
the exact definition of spiritual relations. On
the other hand, the grand title, ' sons of God,'
holds its true place, according to the exact
usage of the original.
Two or three illustrations will be sufficient
to indicate the gain to the student of Scripture
from the faithful preservation of this distinc
tion between the general conceptions of a
Divine inheritance and a Divine nature. Thus
we now read that the Lord gave to them that
received Him the right to become children
(Authorised Version, sons) of God, which were
born . . . of God (John i. 12). And again:
Behold what manner of love the Father hath
bestowed upon us, that we should be called
children (Authorised Version, the sons) of God:
and such we are (i John iii. i f). So, conversely,
in other places the title of privilege is restored
to the English text. They that are accounted
worthy to attain to that world . . . are equal unto
the angels, and are sons (Authorised Version,
the children) of God, being sons of the resur
rection (Luke XX. 35). Where it was said unto
them, Ye are not My people, there shall they be

Hell, Hades: Immortality, Incorruption 109
called sons (Authorised Version, the children)
of the living God (Rom. ix. 26).^
8. If we carry our thoughts still further to
that unseen and future order, of which with our
present powers we can form no definite con
ception, we find the Revised Version has
distinguished between hell {f^kevvd), the place
of suffering, and hades, the place of spirits (the
unbounded, sheol) (see Matt. xvi. 18 ; Luke xvi.
23 ; Acts ii. 27 ; Rev. i. 18). It has also
adequately presented the most characteristic
claim of the gospel, which was obliterated
before, in the familiar phrase that Christ
brought life and immortality to light through
the gospel (2 Tim. i. 10, Authorised Version) ;
whereas we now read that He brought life and
incorruption to light. The revelation of the
resurrection is incorruption {a^QapcricC), the
preservation of all that belongs to the fulness
of humanity (comp. Rom. ii. 7 ; i Cor. xv. 42,
50, 54, Authorised Version), and not simple
continuance of being. Immortality {ddaPaa-la),
1 Comp. Matt. v. 9, 45 ; Luke vi. 35 ; Gal. iii. 26. See
also Exod. xiii. 13, 15 (Revised Version).

no Importance o/the Servant of the Lord
is a separate idea (i Cor. xv. 53/"; i Tim. vi.
1 6), which falls far short of the completeness
of assurance which comes through the revela
tion of the risen Lord.
9. The importance of preserving an unusual
phrase may be shown by an example of a
different kind, where a peculiar word gives the
clew to the understanding of the real course of
apostolic thought. One of the most decisive
steps in the historic interpretation of the work
and person of Christ was the perception that
in Him was fulfilled the prophecy of ' servant
of the Lord ' (Trat? Kvpoov, Isa. Iii. ff), which
fact is clearly marked in the early chapters of
the Acts. In the Authorised Version the fact
was wholly hidden by the adoption of the
translation 'child ' or ' son ' for 'servant' (Acts iii.
13, 26, iv. 27, 30). Now the careful reader
cannot fail to observe how the meaning of
Isaiah's teaching was brought home by the'
Spirit to the Apostles, and through this the
real significance of the sufferings of Christ.^
^ Comp. Luke i. 54 (Israel), i. 69 ; Acts iv. 25 (David).
See also Matt. xii. 18.

Passing over : Divinity in
10. So far the illustrations have been taken
from words which are of frequent occurrence.
In the Authorised Version of Rom. iii. 25 the
confusion of a word, which is found there only
in the New Testament {¦n-dpecri's), with another
common word from the same root {a(j)6(Ti<s),
has led to the complete inversion of St.
Paul's meaning. The sins of former time were
neither forgiven nor punished : they were
simply passed over ; and for this reason there
was need of the vindication of the righteous
ness of God, because of the passing over of the
sins done aforetime, in the forbearance of God, and
not (as the Authorised Version) for the remis
sion of sins that are past, through the forbearance
of God. The distinction between the unique
words, divinity {det6Tr]<;, Rom. i. 20) and God
head {deity, deoTTj^, Col. ii. 9) is not less im
portant.^ And under this head reference may
be made to the care taken by the Revisers to
represent words of a single occurrence in the
original by words of single occurrence in the
English version. A considerable number of
^ Comp. Acts xvii. 29 marg. (t6 Setov).

1 1 2 Words of single
the novelties of language are due to this
necessary endeavour ; and a student who has
the patience to work through the following
examples will gain a new sense of the richness
of the apostolic vocabulary, which has been
hidden in the Authorised Version.^ Apparition
{(fidvTaa-fia, Matt. xiv. 26 ; Luke vi. 49) ; awe
(Seo?, Heb. xii. 28) ; billows (craXo?, Luke xxi.
25) ; concealed {TrapaKokvirTeaOai,, Luke ix. 45) ;
conduct {d'yafrj, 2 Tim. iii. 10) ; confute {Bia-
kaTeXij'xea'dai, Acts xviii. 28) ; demeanour
{KaTda-Trjfia, Tit. ii. 3) ; discipline {(Ta)(jipovicrfi6(;,
2 Tim. i. 7) ; disrepute {direkey/Moi;, Acts xix.
27); effulgence {dirav'^aa-na, Heb. i. 3); goal
{a-Ko-iro's, Phil. iii. 14) ; impostor (707??, 2 Tim.
iii. 13); to interpose {fieen.reveiv, Heb. vi. 17);
justice (17 AiKTj, Acts xxviii. 4) ; to moor {Trpo-
(Topjii^eaOai, Mark vi. 53) ; sacred {iep6<;, I Cor.
ix. 13 ; 2 Tim. iii. 15); to shudder {(^plaaeiv,
^ The words quoted occur, I believe, in the Greek and
English texts of the New Testament only in the places quoted ;
and the new English words caimot fairly be said to be inliar-
monious with the old. In making the list I have found great
help from Messrs. Bemrose and Sons' excellent 5^«i/e«^j Con
cordance to th;. New Testament (Revised Version). London
[1884].

Occurrence 113
Jas. ii. 19); stupor {KaTdvv^i<;, Rom. xi. 8); to
train {a-a)(j)povl^eiv. Tit. ii. 4) ; tranquil {fipefio^,
I Tim. ii. 2) ; undressed {ayva(fio<;. Matt. ix. l6;
Mark ii. 21); without self-control {uKpaTr]^,
2 Tim. iii. 3).
II. A variation in the use of prepositions
often suggests instructive lines of thought. A
good illustration of such significant differences
of expression lost in the Authorised Version is
supplied by a passage to which we have already
referred for examples of differences introduced
into the Authorised Version which have no
place in the original (i Cor. xii. 4 ff). Here
in the description of the manifestation of the
Spirit we read in the Authorised Version, To
one is given by the Spirit the word of wisdom ;
to another the word of knowledge by the same
Spirit; to another faith by the same Spirit.
Thus 'the word of wisdom,' 'the word of
knowledge,' and 'faith' are presented in ex
actly the same connection with the Spirit, as
simply given 'by' Him. But in the original
three different prepositions are used to describe
the relation of these three gifts to the Spirit,
H

114 Variations in the use
represented exactly in the Revised Version by
'through the Spirit,' 'according to the Spirit,'
"in the Spirit' (Vulgate, per, secundum, in).
The English reader is necessarily led to con
sider whether this unexpected variation does
not throw some light upon the gifts themselves.
Even if he finds no answer to the question at
once, it will be something to have proposed
it. He will at least be led to reflect on the
difference between ' wisdom ' and ' knowledge.'
He will feel perhaps that ' wisdom ' is absolute,
unchangeable, belonging to things eternal;
that 'knowledge' is progressive, and 'grows
from more to more.' If this be so, he will
understand that, in the one case, the Spirit is,
as it were, the speaker of the word in the soul ;
that, in the other case, He is the guide who
directs and rules and regulates the observation
which finds expression through man. And
when he has realised this twofold action of
the Spirit, he will be prepared to consider
that there is yet a third relation in which we
may stand to Him. We may be, as it were,
lost in Him, enwrapped in His transfiguring

of Prepositions 115
influence. Then the faith which wields the
powers of the world to come has its scope.
Now even if this particular interpretation be
faulty or imperfect, still it will not have been
without use that the English reader has been
constrained, as the Greek reader, to take
account of the manifold action no less than
of the manifold gifts of the Spirit.
12. It is easy to multiply instances of other
shades of thought conveyed by variation in con
struction which are neglected by the Author
ised Version. For example, the key to the
understanding of the narrative in John viii.,
as has been already summarily noticed (Ch. i.
§ 13), lies in the change of phrase in verses
30, 31. As the Lord spoke many believed on
Him, {kiria-Tevcrav ei<s avTov), with the devotion
of perfect self - surrender ; but there were
others, 'Jews' in the technical language of
the evangelist, who believed Him {ireirio-TevKOTai
aiirm), who acknowledged the truth of His
statements, and the justice of His claiffi to
Messiahship, but who could not give up their
own conception of what the Messiah should be,

1 1 6 Variations in Prepositions
and by the force of that prepossession were pre
pared for fatal unbelief.^ The difference in the
view of the destiny of Christian ministrations
marked in the Revised Version of Eph. iv. 12 is
less striking at first sight, but it will repay con
sideration. The Divine gifts, as we now read,
are made for {¦n-po';) the perfecting of the saints,
unto (et?, Authorised Version, for) the work of
ministering, unto (Authorised Version, for) the
building up of the body of Christ. Our concep
tion of the Divine word is made clearer when
we distinguish the first Author of the message
from the prophet who delivers it. The word
is spoken by {biro) God, and through {Sid) His
messenger (Matt. i. 22; ii. 15; xxi. 4; xxii.
31).^ So again there is a difference in the
conception of spiritual activities where they
are referred to an origin regarded as apart
{d-jTo), or to a source from which they flow as
in continuous connection with it (e'^), or as
belonging to the agent (gen.). It is indeed
most difficult to do more than suggest to the
1 Comp. Johniv. 21, 39; xiv. II, 12 ; v. 24, 38, 46/
2 Comp. John i. 3, 10, 17 ; Acts ii. 43 ; xii. 9 ; i Cor.
viii. 6.

Confusion of different Words 117
English student a subject for reflection, but
this is the effect of the Greek upon the reader
ofthe original (comp. 2 Cor. iii. 5 ; iv. f))-
1 3. It may be objected that there is some
thing of over-refinement in the distinctions
which have been just noticed. No such charge
lies against the distinction of separate and yet
related words in the same context. The book
of the Revelation furnishes good illustrations
of the loss or confusion which has arisen from
the neglect of this obvious duty of a translator.
One main thought of the book is the conflict
between the brute forces of earthly empire
and the spiritual force of the risen Saviour.
According to the imagery of the Old Testa
ment there is on the one side 'one like to a
son of man ' (i. 13; xiv. 14) ; and on the other
' a seven-headed beast ' (xi. f ff), which becomes
the organ of the false spirit. So far the picture
is clear ; but it is strangely disturbed when
the same name ' beast ' is applied to the four
' living creatures ' before the throne ^hich
' Not unfirequently it is impossible to convey the impression
of the original, even where the thought involved is of import
ance (John xvi. 27, 28, 30, trapd, i%, dvb ; i. I, 7rp6j).

1 1 8 Crown and Diadem
render to God the unceasing homage of
creation (iv. 6 ff; v. 6 ; vi. i ff; xiv. 3 ; xv. 7 ;
xix. 4). The reader misses the pregnant con
trast between the world as God ' made it and
as it is still so far as it remains in fellowship
with Him, and the world as it is in isolated
self-assertion opposed to Him.
We have already noticed how seriously the
two renderings of ' throne ' mar the representa
tion of the conflict of good and evil in the
Apocalypse (chap. ii. § 12). The rendering of
two words by the one word 'crown' has not been
less injurious in another aspect. The common
word for crown (o-re^ai/o?) — the significant
name of the first martyr — suggested to the
Greek reader simply the victor's wreath. This
is the thought of ' the crown of life ' (Rev. ii.
10; comp. iii. 11), 'the incorruptible crown*
(i Cor. ix. 25), 'the crown of righteousness'
(2 Tim. iv. 8), ' the crown of glory that fadeth
not away' (i Pet. v. 4), 'the crown of gold' of
the elders (Rev. iv. 4, 10), the crown of the great
Conqueror (vi. 2), and the very crown of thorns,
the victor's wreath of ' the Man of sorrows.'

in the Apocalypse 119
But in contrast with this there is the ' diadem '
— the fillet of the Persian king — the symbol of
sovereign dignity. The word is found in the
New Testament only in the Apocalypse. It
occurs three times, and in each case its force is
unmistakable. The great dragon had 'upon
his head seven diadems' (Rev. xii. 3). The
ten-horned beast had ' on his horns ten dia
dems '(Rev. xiii. i). And then, in significant
contrast with this unholy and usurped domin
ion, when the Word of God is revealed in His
Majesty, bearing His Name as ' King of kings
and Lord of lords,' He has 'upon His head
many diadems' (Rev. xix. 12), bearing sway
not in one order only but in many.
14. In these cases the distinction of the
synonymes belongs to the right understanding
of the imagery of the whole book. Elsewhere
it affects the full meaning of the particular
passage, and the importance of distinguishing
the related words becomes even more apparent
when they are found in the same context.
Probably the most striking illustration of the
harm which may follow from the neglect of

1 20 Fold and Flock
this consideration is furnished by John x. 16,
where the whole character of the Lord's pro
mise has been obscured by the unhappy ren
dering of two perfectly distinct Greek words by
' fold.' The Revised Version has now restored
the rendering of Tyndale and Coverdale, and
we read : Other sheep I have which are not of this
fold: them also I must bring, and they shall hear
My voice; and they shall become one flock
(Authorised Version, fold), one shepherd (Ezek.
xxxiv. 23).
The false rendering came from the Latin
Vulgate, and the phrase ' one fold, one shepherd'
had probably been made familiar in English by
Wiclif. But the old Latin, like the other ancient
versions, marked the difference, which is clear
in the original ; and it would be difficult to
overrate the evil influence which the confusion
of the ' fold ' and the ' flock ' has exercised on
popular theology. Elsewhere the great lesson
of the corporate union of the Church is taught,
but here the thought is of the spring of unity
in personal relationship with Christ.
1 5. The example which has been given is of

Temple and Sanctuary 121
exceptional interest. The force of the correc
tion is felt at once. In other cases the gain of
exactness is less conspicuous, and yet of real
moment. This will be seen from a few repre
sentative passages, which shew the general
character of the changes made in order to dis
tinguish synonymes in close connection.
Matt. xxvi. 55, xxvii. 15: Jesus said, I sat
daily in the temple teaching, and ye took me not.
. . . Judas cast down the pieces of silver into the
sanctuary (Authorised Version, temple), and
departed. The distinction between the temple
with its courts {lepov) and the sanctuary, the
dwelling-place of God {va6<;), is essential to the
understanding of the outward ritual of Judaism,
and of its spiritual counterpart. The temple
{lepov) has no place in the Apocalypse. The
sanctuary {va6<;) is the image of the body of
Christ and of Christians (John ii. 19, 21 ; i Cor.
iii. i6y; vi. 19; 2 Cor. vi. 16 ; Eph. ii. 21), and
in all these places the attention of the reader is
called to the exact word by a marginal note.
Luke ix. 24 : Whosoever would (Authorised
Version, will) save his life shall lose it; but who-

122 Synonymes distinguished
soever shall (Authorised Version, will) lose his life
for My sake, the same shall save it. The differ
ence between the desire of saving (o? av 6e\ri
amaai) and the fact of losing (o? av diroXea-rj) is
entirely lost in the Authorised Version, though
it is obviously required for the meaning of the
passage. John i. II : He came unto his own {to, iBia),
and they that were His own {ol 'iSiot ; Author
ised Version, and His own) received Him not.
The separate mention of the ' holy land ' and
' holy people ' applies to the Word that which
is said of Jehovah in the Old Testament with
singular fulness.
John vi. IO : fesus said, Make the people {tovi
dvOpdoTTov; ; Authorised Version, the men) sit
down. . . . So the men {ol dvBpe<;) sat down, in
number about five thousand. The change of
word calls up at once the additional clause in
St. Matthew (xiv. 21).
Acts iv. 27, 28: Herod and Pontius Pilate,
with the Gentiles and the peoples {Kaol<i) of Israel,
were gathered together, to do whatsoever Thy
hand and Thy counsel foreordained to come to

in the same Context 123
pass {yevecrOai ; Authorised Version, to be done).
The variation of expression illustrates what has
been already said in § 2.
I Cor. xiv. 20: Brethren, be not children
(iraiSla) in inind : howbeit in malice be ye babes
{vrjTTid^eTe ; Authorised Version, be ye children),
but in mind be men. The literal translation of
the verb {vrjTrid^eiv), which occurs here only
in the New Testament, brings out the climax
of the thought (comp. i Cor. iii. i ; Heb. v.
13). Heb. IV. 9 f: There remaineth therefore a
sabbath rest {cTa^^aTi<Tii6<!: Authorised Ver
sion, r&st) for the people of God. For he that is
entered into his rest {KaTdirava-i<;) hath himself
also rested from his works, as God did from His.
The peculiar word significantly connects the
character of the promised rest of man with that
of the rest of God.
I Pet. V. 7 : Casting all your anxiety {fikpvpaia :
Authorised Version, care) upon Him, bemuse
He careth {/lekei,) for you}
1 Other instructive examples will be found in Matt. iv. 19 ff
(come ye after Me, followed); v. 17/ (fulfil, accomplished);

1 24 Synonymes
16. Sometimes the exact rendering of con
nected words removes that which is embarrass
ing in the text of the Authorised Version.
Thoughtful readers of the English Testament
must often have been perplexed by the appar
ent discrepancy between the two sayings as to
the Baptist in John i. 8, v. 35, which now are
brought into a most significant harmony. He
was not the light : he was the lamp that burneth
and shineth (Authorised Version, a burning and a
shining light), kindled from another source, and
ye were willing for a season to rejoice in his light}
Mark v. 40 ff (child, damsel) ; Luke xii. 3 (said, spoken) ; xiv.
12/ (call, bid) ; xvii. 26 (come to pass, be) ; John viii. 49, 54
(honour, glorify) ; xvi. 16 (behold, see) ; xvii. 12 (kept, guarded) ;
XX. S f (seeth, beholdeth); xxi. I^f (feed, find); Acts i. 2, 9
(received up, taken up); iii. 2, 10 (door, gate); vii. i'^(made
known, became manifest) ; viii. 20 (silver, money) ; Rom. xiii. 2
(resisteth, withstandeth) ; I Cor. x. 16 f (partake of, have com
munion with) ; xi. 30 (many, not a few) ; xi. 31 (discerned,
judged) ; xiv. 7 (voice, sound) ; xiv. 36 (went, came) ; 2 Cor. iv.
4, 6 (dawn, shine) ; Gal. i. 6/ (a different, another) ; iii. 15, 17
(maketh void, disannul); Phil. iv. I"] f (increaseth, abound);
Col. iii. 23 (do, work) ; i Thess. ii. 13 (received, accepted) ;
1 Tim. iii. i (seeketh, desireth) ; 2 Tim. iv. id f (took my part,
stood by me) ; Heb. i. 14 (minister, do service) ; xii. 26 (shake,
make to tremble); James i. 17 (gift, boon). Even when the
English rendering is inadequate the reader is led to seek for
completer help.
^ Comp. Matt. vi. 22, The lamp of the body is the eye

distinguished 125
There is again, to take a different kind of
illustration, an unmeaning harshness in the
words, he that is washed needeth not save to
wash his feet, which is at once removed when
we know that there is a contrast in the original
between the washing of the whole body and
the washing of some small part : he that is
bathed (0 XeXovfievot;) needeth not save to wash
{vlyjracrdai) his feet (John xiii. 10), just as the
guest who rests in the evening after his day's
journey (i Tim. v. 10).^ Stress is often laid upon
a supposed change in St. Paul's opinions as to the
coming of the Lord. A reader of the Author
ised Version would naturally suppose that he
had a conclusive proof of the fact, whatever
use he might make of it, in a comparison of
2 Thess. ii. 2, be not . . . troubled . . . by letter
as from us, as that the day of Christ is at hand,
with Rom. xiii. 12, The night is far spent, the
day is at hand. The Revised Version now
(Luke xi. 33^; 2 Pet. i. 19, The word of prophecy ... a
lamp shiningin a darkplace; Rev. xxi. 23, The glory of Qpd did
lighten it, and the lamp thereof was the Lamb.
1 For ' bathed ' comp. Eph. v. 26 ; Tit. iii. 5. It is to be
regretted, I think, that 'bathed' was not substituted for
• washed ' in Heb. x. 22 (Exod. xxix. 4 ; Lev. xvi. 4).

126 Synonymes distinguished
marks the peculiar word in the former passage
{hik(TTt]Ke.v, not rjyyiKev), as that the day of the
Lord is now present, and points to the false
opinion involved (comp. i Cor. xv. 12; 2
Tim. ii. 18). The rendering in Luke xxiv. 25,
O foolish men {dvorjToi), and slow of heart to
believe ... is no doubt less vigorous than O
{o<As, and slow of heart to believe ¦ • ¦ ; but the
English reader will be glad to know that the
Lord does not apply to the disciples the con
demnation of Scribes and Pharisees (Matt
xxiii. 17, yiiwpoi).
17. It happens not unfrequently that no
simple rendering can represent the distinctions
between synonymes conveyed by the original.
In such cases, where there seemed to be a
likelihood of misunderstanding, a marginal note
directs the attention of the reader to the shade
of meaning of which he must take account.
For example, our English word 'world' has
to do duty for three Greek words most distinct
in meaning. Most commonly ' world ' stands
for a word {Koap^oi) which has been naturalised
in modern English as cosmos. This presents

in the Margin 127
the thought of the whole sum of finite being as
apart from God, and specially it describes all
that falls under our observation which is ac
tually estranged from God. Again, 'world'
answers to a plural or singular, 'the ages,' or
' the age ' {ol ala>ve<;, 6 amv), in which creation
is regarded as a vast system unfolded from
aeon to seon, as an immeasurable and orderly
development of being under the condition of
time, of which each ' age,' or ' this age ' and
'the age to come,' has its distinguishing
characteristics, and so far is ' the world.' And,
thirdly, the ' world ' renders a term (ij olKovfiivrj)
which describes the seat of settled government
and civilised life, practically conterminous with
the Roman Empire. The occurrence of the
two latter forms in the original is marked by
the margins ' ages ' or ' age ' and ' the inhabited
earth.' (See Heb. i. 2, vi. 5 text, ix. 26, xi. 3 ;
Matt. xii. 32, xiii. 22, 39, etc. ; Heb. i. 6, ii. 5 ;
Matt. xxix. 14; Luke ii. i.) In like manner
' devil ' has been retained as the translation of
three words (StaySoXos, Baifimv, Saifioviov) ; but
a margin (Gk. demon) is added when either of

128 Synonymes distinguished
the two latter words is so rendered. Elsewhere
a marginal note calls attention to the occur
rence of an unusual word {Karacpikeiv : Matt.
xxvi. 48 ; Luke vii. 45), or to a difference of
moment, either for the interpretation of the
passage {SovXo<;, BidKovoi;, Matt. xxii. I ff;
Mark x. 43/"; <f)i\eiv, dyairav, John xxi. 16;
KKaUw, SaKpveiv, John xi. 31, 33, 35), or for the
identification of the incident {Kotjuvoi, o-^upt?,
Matt. xvi. 9 ; Mark viii. 19).
18. We may conclude with an example of a
different kind which is found in Gal. vi. 2, 5,
where we read in close sequence. Bear ye one
another's burdens, and . . . every man shall bear
his own burden. But we are now informed that
'burden' represents two Greek words {^dpo<;,
<f)6pTo<;), and that in the second case many
think the rendering ' load ' preferable. In any
case the English reader is guided to a true
discernment of that which sympathy can and
cannot do. It is indeed most true that we
must all support that which God assigns to us,
but friendship can lighten the weight of that
which we are required to bear.

CHAPTER IV
VIVID DETAILS : LOCAL AND TEMPORAL
COLOURING
I. We have seen how the Revised Version
enables the English reader to gain a clearer
view of the exact form of the original Greek
by preserving significant identities of language
and by marking significant differences. In this
way light is thrown upon the relations of the
evangelic narratives one to another, and upon
the manifold expression of apostolic teaching.
At the same time minute faithfulness of render
ing brings out innumerable details of vivid
description, and of local and temporal colour
ing, which convey a living sense of the direct
originality of the writings.
2. Sometimes the effect of the change in
translation is obvious at once. A vague or
general phrase is filled with a fresh force by
I

130 Fresh vigour gained
the restoration of the original image. Thus
in John xvi. 2, the substitution of the fuller
rendering, The hour cometh, that (iW) whosoever
killeth you shall think that he offereth service
unto God, for the colourless doeth God service,
brings out the thought that the persecution of
Christians to death would be regarded as an
act of religious devotion, according to the say
ing, ' Every one that sheds the blood of the
wicked is as he that offereth an offering.' In
Gal. vi. 17, the addition of the word branded —
I bear branded on my body the marks of fesus —
points the reference to the slaves who bore the
names of the deities to whose service they were
consecrated. The marks of the scourges and
the stones were for St. Paul the indelible brands
of his absolute devotion to his Lord. In 2 Cor.
ii. 14, the whole thought is inverted by the
rendering of the Authorised Version, Thanks be
unto God, which always causeth us to triumph
in Christ, instead of which always leadeth us in
triumph in Christ. The gratitude of the apostle
is poured out characteristically not for his own
triumph, but for Christ's triumph. He tlianks

by exact rendering 131
God, not that he has conquered, but that he
has been conquered. His joy is that he is led
in triumph in Christ as one of those whom
Christ has taken captive (comp. Col. ii. 15).
In Heb. ii. I a new word is introduced to
express a new and startling thought : We ought
to give the more earnest heed to the things that
were heard, lest haply we drift away from them
(Authorised Version, lest we should let them
slip). The peril of the Hebrews lay in that
stream of habit and circumstance which is ever
tending to bear us along with it, if our watch
fulness is relaxed. Again, in the same epistle
(xi. 13), the faith of the patriarchs appears in
its full energy when we read that these all died
in faith, not having received the promises, but
having seen them and greeted them from afar
(Authorised Version, having seen them afar off
. . . and embraced them). Like wayworn
wanderers, they recognised their God-given
home. ' Italiam primus conclamat Achates,
Italiam iseto socii clamore salutant.'
So too in I Pet. v. 5 humility is now shown as

132 Fresh vigour gained
the indispensable condition for service which
the Christian must resolutely assume : gird
yourselves with humility (Authorised Version,
be clothed with humility).
3. Expressive touches will be no less plainly
recognised in the following passages :
Mark x. 2 1 ^ fesus looking upon (Authorised
Version, beholding) him loved him, and said . . .
But His countenance fell at the saying {Kxx'Cciox-
ised Version, He was sad at that saying). The
thought is of the soul-piercing glance by which
the character is laid open (comp. verse 27, xiv. 67;
Luke XX. 17, xxii. 61 ; John i. 36, 42), and of
the cloud which overshadows the man who
cannot receive the call to self-surrender (cf
Matt. xvi. 3 v.l).
Luke i. 5 2, He hath put down princes from^
their thrones (Authorised Version, the mighty
from their seats).
Luke xix. 48, The people all hung upon
Him, listening (Authorised Version, all the
people were very attentive to hear Him). The
unique expression {i^eKpe/iaTo) is a transcript
from life.

by exact rendering 133
Acts XX. 35, In all things I gave you an
example, how that so labouring . . . (Author
ised Version, I have showed you all things,
how that . . .). The whole conception of the
apostolic pattern (verse 34) disappears from
the Authorised Version.
I Cor. ix. 27, 1 buffet my body, and bring it
into bondage : lest by any means . , . I myself
should be rejected (Authorised Version, / keep
under my body, and bring it into subjection,
lest that by any means . . . I m,yself should be
a castaway). The vigour of St. Paul's language
in the first clause is lost in the Authorised
Version, and in the second clause an image
is suggested wholly foreign to the original
thought of trial and judgment (Heb. vi. 8).
2 Cor. iv. 8, We are pressed on every side,
yet not straitened (Authorised Version, we
are troubled on every side, yet not distressed).
The image is kept in the Revised Version,
and also the rendering of an unusual word
(o-T6i'o;\;(»jO6to-0at), which is given in the t)ther
place where it occurs (vi. 12).
2 Cor. vii. 2, 4, Open your hearts to us. . . .

134 Fresh vigour gained
I overflow with joy in all our affliction (Author
ised Version, receive us. . . . I am exceeding
joyful in all our tribulation).
Col. ii. 14, The bond written in ordinances
that was against us (Authorised Version, the
handwriting of ordinances that was against
us). I Thess. li. 17, Being bereaved oi you for a
short season (Authorised Version, being taken
from you for a short time). The suggestion
of the relation of parent and child, on which
St. Paul delights to dwell (Gal. iv. 19 ; i Cor.
iv. 15 ; Philem. 10), is essential to the under
standing of the tenderness of the Apostle's
words (comp. John xiv. 18).
2 Tim. i. 8, Suffer hardship with the gospel
(Authorised Version, be thou partaker of the
afflictions of the gospel). The characteristic
personification of the gospel ought not to be
lost or obscured (comp. 2 Tim. ii. 9).
2 Tim. ii. 4/, No soldier on service entangleth
himself; . , . that he may please him who en
rolled him as a soldier. And if also a man
contend in the games . . . (Authorised Ver-

by exact rendering 135
sion. No man that warreth entangleth himself;
. . . that he may please him who hath chosen
him to be a soldier. And if a man also strive
for masteries. . . .) The urgency of a present
campaign, and the force of the second image
are obliterated in the Authorised Version.
Rev. vii. 15, He that sitteth on the throne shall
spread His tabernacle over them, (Authorised
Version, shall dwell among them). Comp. Isa.
iv. 5/"; Rev. xxi. 3.
4. Sometimes, as will perhaps appear even
from the illustrations which have been already
given, some reflection is required before the
full significance of the original imagery is
realised. In the parable of the sower it can
not be unimportant that persons are identified
with the seed sown (Matt. xiii. 19 ff, he that
was sown, not, as the Authorised Version, he
that received seed). The completeness of the
disciples' sacrifice is shown in the figure, the
cup that I drink (not, as the Authorised Ver
sion, drink of) ye shall drink (Mark x. 36 f).
The measure of suffering must be drained to
the last (comp. John xviii. il). Love rejoiceth

136 The force of
not simply in the truth (Authorised Version),
but with the truth (i Cor. xiii. 6). Truth, no
less than love, is a minister of God, who has
her own sorrows and her own victories. It
cannot be otherwise, for at present we see in
a mirror (Authorised Version, through a glass)
darkly (literally, in a riddle) : we look upon
that which is only a reflection, and not the
very object of our desire ; and this reflection
itself is a parable, and suggests far more than
it plainly shows. There is also a double use
of the Divine gifts as being a supply for the
personal needs of those who receive them,
and a means whereby they may in turn make
provision for the needs of those who shall
come after them — food at once and seed.
This thought, lost in the Authorised Version,
is now marked in 2 Cor. ix. 10 (comp. Isa. Iv.
\off) for the careful reader : He that supplieth
seed to the sower, and bread for food, shall
supply and multiply your seed for sowing, and
increase the fruits of your righteousness. We
have become familiar with the true meaning of
' mystery,' a Divine truth made known to the

expressive Images restored 137
members of a sacred brotherhood, and once
St. Paul uses the corresponding verb : / have
learned {efiadov), he writes, to be content. . . .
In all things have I learned the secret {/ji,ep,v-
rifiai) to be filled and to be hungry . . . (Phil.
iv. II, 12). A remarkable change of reading
in Jas. iv. 4 will furnish another illustration.
In place of the common text, Ye adulterers
and adulteresses, know ye not that the friend
ship of the world is enmity with God ? we now
have. Ye adulteresses, know ye not . . . ? The
superficial harshness of the figure disappears
when we recall the teaching of the prophets.
Israel is the bride of the Lord. The unbelief
of the chosen people is the guilt of a faithless
wife. So the characteristic voice of the Old
Testament is heard once again through the
apostolic writing which most directly repre
sents its style. In Jude 12, which offers other
remarkable corrections in the Revised Ver
sion, another prophetic phrase now finds a
place in the description of false teacBers :
These are they who are hidden rocks in your
lovefeasts when they feast with you, shep-

138 The force of
herds that without fear feed themselves (Ezek.
xxxiv.). ^
5. Not unfrequently the faithful reproduc
tion of the original form of thought serves
to convey an impressive revelation of the
strength, the obligations, the perils of the
Christian life. Perhaps there is no word of
the Lord which opens a deeper vision of the
harmonies of redemption than that which is
at length restored to its true form in John x.
14 f: I am the good Shepherd: and I know
Mine own, and Mine own know Me, even as
the Father knoweth Me, and T know the Father.
The relation of the Son to the Father is the
pattern of the relation of those that are Christ's
to Christ. The proclamation of such a truth
is a paramount obligation upon all to whom
it is given. So St. Paul can say (i Cor. ix.
17; comp. iv. i): If I do this . . . not of mine
own will, I have a stewardship intrusted to
' Any one who will carefully study in detail the changes
introduced into John xiii. 22 ff (comp. xxi. 20) and I Cor. ix.
25-27 — to take two passages widely removed from one an
other — will be able to judge of the importance of such minute
variations as we are now considering for the general effect of
the translation.

expressive Images restored 1 39
me (Authorised Version, a dispensation of the
gospel is committed unto me). The Christian
himself, as he contemplates the truth, is slowly
transfigured by it : We all, with unveiled face
reflecting as a mirror (Authorised Version,
with open face beholding as in a glass) the
glory of the Lord, are transformed into the
same image from, glory to glory (2 Cor. iii. 18).
This fact gives emphasis to the charge that
we should be not followers only (Authorised
Version), but imitators (/*t/i9jTat) of God (i Cor.
xi. I ; Eph. v. I ; I Thess. i. 6) and of His
chosen apostles (i Cor. iv. 16 ; i Thess. ii. 14 ;
Heb. vi. 12). Such an end alters the character
of Christian ambition. We make it our aim
(marg. 'Gk., are ambitious'), St. Paul writes,
to be well-pleasing unto [the Lord] (2 Cor. v. 9,
(jsiXoTifiov/ieBa ; comp. Rom. xv. 20 ; I Thess.
iv. 11). And so the rest to which the believer
looks forward is a rest answering to the rest
of God, a sabbath rest (Heb. iv. 9 ; contrast
verse 10). In this connection, too, it may be
observed that one aspect of the work of Christ
was in danger of being overlooked when, in

140 Close rendering of
the apocalyptic hymns of triumph. He was
said to have redeemed us (Rev. v. 9 ; xiv. 3, 4),
where the Greek speaks of a purchase, which
is far more. We have not only been delivered
from the enemy, but we have also been made
wholly Christ's : we are not our own ; we were
bought with a price (i Cor. vi. 19, 20).
6. These vivid traits are often due to the full
rendering of an unusual word. Thus we read,
Matt. xxi. 44 (Luke xx. 18), On whomsoever
[this stone] shall fall, it will scatter him as
dust {^iKp,ri<7ev). In St. Mark's narrative of
the baptism (i. 10), it is said that Christ saw
the heavens rent asunder {a'x^t^o/iivov^). The
point of the Lord's parable addressed to
Simon (Luke vii. 41) is made clearer by the
use of the word lender {Saveia-Ti]'; here only) for
creditor. Both debtors had received a loan
(Matt, xviii. 27 marg.). The action of St.
Paul at Corinth is seen to be more expressive
when we read that he shook out his raiment
(Acts xviii. 6 ; comp. Matt. x. 14 ; Mark vi.
II ; Acts xiii. 51). And not a few of the un
usual words which provoked criticism on the

unusual Words 141
first appearance of the Revision are close
renderings of unusual words in the Greek
(comp. chap. iii. § 10). However familiar we
may have become with the phrase, 'tinkling
cym,ball no one can seriously suppose that it
gives the force of St. Paul's words (i Cor. xiii.
I, Kvp,^aXov d\dKd}^ov), which are adequately
expressed by 'clanging cymbal.' The phrase,
'reverent in demeanour,' no doubt contains
two words new to the English Version of the
New Testament, but the two corresponding
words in the original are also unique (Tit. ii. 3,
iv KaToa-TTjiJiaTi lepoirpe'jrei'i). Nothing could be
more natural than that a critic should con
demn the change in the description of the
spirit which God has given us as being 'of
power and love and discipline ' (2 Tim. i. 7 ;
Authorised Version, and of a sound mind),
till he realised that the peculiajr word used by
St. Paul describes not a result, but a process
{tTco^poviap.o'i ; comp. marg. ' Gk., sobering').
7. For in many cases words were not t)nly
inadequately, but also wrongly rendered in the
Authorised Version. No word, perhaps, fared

142 Wrong renderings of
worse in this respect than that which repre
sents 'gaining,' or 'winning' {KTacrdat). The
perfect of this verb is naturally used for
'possessing' (equivalent to 'having gained'),
and this sense was wrongly transferred to the
present. So it was that the most inspiring
promise by which the Lord crowns endur
ance with victory, In your patience ye shall
win your souls (Luke xxi. 19, reading KTrjcreade
for KTrjo-aade ; comp. Matt. v. 48), was given
as a mere command to hold what is our
own already : In your patience possess ye your
souls (Authorised Version). The boast of the
Pharisee loses its force when he is made to
say (Luke xviii. 12) : I give tithes of all that I
possess (Authorised Version), instead of of all
that I get (Revised Version). It is vital for
us to remember that our own bodies also must
be won : we must not only ' possess them,' but
'possess ourselves of them' (i Thess. iv. 4).
There is a converse error in the rendering of a
unique word in Eph. i. 1 1. The confidence of
Christians is most surely founded in the fact
that they were made a heritage (Revised

Words corrected 143
Version, eKKr^pmOrniev), and not that they have
obtained an inheritance (Authorised Version).
God has taken them for His own ; that is
enough (comp. Tit ii. 14, Revised Version).
The very word ' testament ' itself misrepresents
the Divine relation to men. God has been
pleased to make a 'covenant' with them, a
covenant indeed of which He fixes the terms
in His own good pleasure {Biadr]Kri, not
avvB'^KTj) ; but still our trust rests on a
' covenant ' (Matt. xxvi. 28 ; Mark xiv. 24 ;
Luke xxii. 20; i Cor. xi. 25), of which
the ' covenant ' with Israel was the type.
The new fellowship thus established between
believers, in virtue of their common union
with Christ, becomes the sure foundation of
a regenerated humanity. The love of man
rests on the love of God : love in the widest
sense grows out of ' love of the brethren '
(Revised Version, ^i,\aSeX(f>ia), and not out of
an indefinite ' brotherly kindness '; and if some
thing is lost in the rhythm of 2 Pet. i. s-f in
the Revised Version, the loss is compensated
a thousandfold by the true representation of

144 The force of the
that moral growth which answers to the
Incarnation.^ 8. Faulty renderings of constructions con
tributed no less than faulty renderings of
words to obscure the clear force of the original
language. There is a mysterious pathos of
Divine knowledge in the sentence addressed to
Judas by the Lord, 'Friend, do that for which
thou art come' (Matt. xxvi. 50, eTuipe, i<f>'
o irdpei), which is wholly lost in the impossible
question of the Authorised Version, 'Where-
^ The student will find the following examples worthy
of careful consideration : Matt. iv. 24, xvii. 15, epileptic
(a'e\y}viaj^6fji.ei'os, Authorised Version, lunatic); Mark vi. 20,
kept him safe (avveriipei, Authorised Version, observed him) ;
vi. 53, moored to the shore (7rpo<T(>ip/i.l<r0T]aav, Authorised
Version, drew to the shore) ; Luke vi. 35, never despairing
(/iTldiv direXTrtj^oj/Tes, Authorised Version, hoping for nothing
again) ; Acts ii. 6, when this sound was heard ; xix. 2, whether
the Holy Ghost was given (el Trvevjta dyiov iaTw, Authorised
Version, whether there be any Holy Ghost : comp. John vii.
39) ; xxiv. 22, / will determine your matter; i Pet. ii. 2,
spiritual milk (XoyiKoi' ydXa, Authorised Version, milk of the
word) ; Jude 12, autumn trees without fruit (ShSpa tpBivoirwpivi,
&Kafma, Authorised Version, trees whose fruit withereth, without
fruit) ; Rom. viii. 4, ordinance (SiKaiia/ia, Authorised Version,
righteousness) ; xi. 7j hardened (iTrap<!i8r]tray, Authorised Ver
sion, blinded; comp. verse 25 ; 2 Cor. iii. 14; Eph. iv. 18);
I Thess. V. 22, form of evil; Heb. ii. 16, not of angels doth
He take hold (oiiK dyyi\iiiv iviKaii^dveTat, Authorised Version,
He took not on Him the nature of angels).

original construction restored 145
fore art thou come?' The Greek of Mark
V. 30 suggests the thought that the healing
energy of the Lord was, as it were, a Divine
effluence. This is adequately conveyed by the
Revised Version, 'perceiving . . . that the
power proceeding from Him had gone forth,'
in place of the vague phrase of the Authorised
Version, 'that virtue had gone out of Him.'
The power of the false Christs is left undeter
mined in the Greek and the Revised Version to
'lead astray, if possible, the elect,' and not
limited, as in the Authorised Version, ' if it
were possible ' (Mark xiii. 22). The answer of
'the boy Jesus' to His mother (Luke ii. 49)
becomes perfectly intelligible when it is, trans
lated, * How is it that ye sought Me ? wist ye
not that I must be in My Father's house ? ' He
could be in no other place ; to look for Him
elsewhere was to misunderstand His person
and work. The principle of discipleship has
a universal application. The disciple is not
above his master ; but every one when he is
perfected (not, as Authorised Version, every one
that is perfect) shall be as his master (Luke
K

146 Force of the
vi. 40). The progress of character answers to
the progress of knowledge. The secret of the
difference between Samaritan and Jew lies in
the words, Ye worship that which ye know
not (not, as Authorised Version, ye know not
what) : we worship that which we know (John
iv. 22). Jew and Samaritan alike worshipped
the true God, but the Jew alone worshipped
Him with that growing intelligence which
answered to the later stages of revelation.
There is a personal profession in the words of
St. Peter, ' If ye call on Him as Father' (i Pet
i. 17), which is lost in the Authorised Version,
' If ye call on the Father,' so that the neglect
of the construction mars the force of the
argument. Our creed indeed moulds us,
' that form of teaching whereunto [we] were
delivered' (Rom. vi. 17), and not simply
' which was delivered [us] ' (Authorised Ver
sion). Once again we catch (as it seems) a
glimpse of St Paul's physical infirmity when
he writes to the Galatians, See with how large
letters (not, as the Authorised Version, how

original restored 147
large a letter) I have written unto you with
¦mine own hand}
9. In all these cases the English reader
must feel that it is a clear gain to be able to
catch the fresh vigour of the original language.
Other changes, especially in the historical
books, present lifelike traces of temporal or
local colouring. The following need no illus
trative comment :
Matt. xxvi. 25, /f it I, Rabbi ?
„ xxvii. 15, The governor was wont to
release unto the multitude one prisoner.
Mark ii. 1 8, John's disciples and the Pharisees
were fasting.
Mark xiv. 67, Thou also wast with the
Nazarene, even Jesus (comp. Matt. xxvi. 71 ;
Mark xvi. 6).
Luke xxii. 66, the assembly of the elders of the
people, . . . both chief priests and scribes . . .
John iv. 15, come all the way hither (comp.
Acts ix. 38).
1 Comp. also Matt. vi. i8 ; Luke iii. 23, xxiii. 15 ; Col. iL
23 ; Heb. i. 14.

1 48 Local and temporal Details
John xii. 13, the branches of the palm trees
(Bethany = house of palms).
John xxi. 12, Come and break your fast
(comp. verse 4).
Acts viii. I, And there arose on that day . . .
„ xix. 35, temple - keeper of the great
Diana. Acts xxi. 38, Art thou not then the Egyp
tian? . ,
Acts xxiii. 27, / came upon them with the
soldiers. Acts xxvii. 14, There beat down from it a
tempestuous wind.
2 Cor. xi. 26, in perils i?/" rivers.
One uniform change of this kind, the substitu
tion of boats for ships, has restored to a right
scale the features of the fisherman's life by the
Sea of Galilee.
10. In this connection the technical terms for
offices, coins, measures, and the like, received
careful attention. But it was found impos
sible to give simple equivalents for the
original terms, and the words which had be
come familiar in the Authorised Version

correctly marked 149
{publicans, penny, measure, etc.) were left un
changed, except in some cases, where the exact
rendering is of historical importance ; as, for
example :
Luke ii. 2, enrolment (Authorised Version,
taxing). Acts xiii. 7 f, xviii. 12, xix. 38, proconsul
(Authorised Version, deputy).
Acts xxi. 38, the Assassins.
„ xxii. 28, citizenship.
„ xxv. 21, the emperor (Authorised Ver
sion, Augustus).
So also the two meanings of ' praetorium ' (Mark
XV. 16), as the word was respectively under
stood at Rome and in the provinces, have been
rightly distinguished: Phil. i. 13 ; the prcetorian
guard (Authorised Version, the palace) ; Matt.
xxvii. 27 (and parallels), Acts xxiii. 35, the
palace (Authorised Version, common hall ; judg
ment hall, John xviii. 28, etc.). A trace of the
popular divisions of the Pentateuch is preserved
in the reference to ' the place concerning the
Bush ' (Mark xii. 26 ; Luke xx. 37).
In some cases a marginal note guides the

150 The use of the title
reader to the special meaning of a wide term
(Rev. vi. 6 ; Acts xvi. 20, 35, 38, xix. 31) ; and
a general note of the American Revisers (xn.)
suggests additional information.
1 1. Of the traces of contemporary knowledge
and feeling, none are more interesting than
those which note transitory and progressive
phases of religious thought. It is, for example,
most significant that in the historical narrative
of the Gospels (contrast Matt. i. i ; Mark i. i ;
John i. 17) the title Christ does not occur as a
proper name, with two most interesting excep
tions {fesus Christ, Matt. xvi. 21 ; John xvii. 3;
comp. Matt i. 18), which we cannot now dis
cuss. Except in these two passages the original
term always describes the office, 'the Christ,'
' the Messiah.' Thus John ' heard in prison the
works of the Christ,' the works which were
characteristic of the Messiah, and not ' the
works of Christ' simply, that is, the things
which Jesus did (Matt. xi. 2 ; comp. i. 17 : see
also Mark xii. 35, xiii. 21 ; i Cor. i. 23 marg.).
So also the titles, 'Jesus the Galilaean,' 'Jesus
the Nazarene' (Matt xxvi. (^9, 71), 'the

the Christ 151
Nazarene ' (Mark xiv. 67, xvi. 6), evidently be
long to the earliest stage of the gospel.^
Another slight trait which might easily be
overlooked marks the very early date of the
substance of St. Matthew's narrative. Both
St. Matthew and St John quote passages of
Scripture as fulfilled at the Passion. In St.
Matthew we read (xxvi. 56), ' all this is come to
pass {yiyovev), that . . . ' ; in St. John (xix. 36),
' these things came to pass {iyevero), that . . .'
The first phrase took shape while the events
were still, so to speak, actually present in the
experience of the narrator ; the second is the
natural language of one writing when the fact
had become part of a (relatively) distant history.
(Comp. Matt. i. 22 ; xxi. 4.)
So in the record of the early preaching in
the Acts we have a view of the first gospel.
The apostles 'preached' (not fesus Christ,
Authorised Version, but) fesus as the Christ
(Acts v. 42 ; comp. ii. 36).
1 It is, I think, to be regretted that the adjectiiK, ' the
Nazarene,' could not be uniformly given for the Greek adjec
tives (Nafwpafoj, Nafapijvis), as distinguished firom the substan
tive form (6 dirh "Sa^apir, John i. 45).

152 Traces of
It is a trait of the same kind that we read in
Jas. ii. 2, of the Christian assembly under the
Jewish title synagogue (Authorised Version,
assembly), which belongs to the first age, though
it naturally lingered in the circle of the Pales
tinian Churches.
12. Two religious titles which are placed in
simple distinctness in the Revised Version de
serve particular study, 'the Way' and 'the Name.'
The first is characteristic of the Acts (ix. 2 ;
xix. 9, 23 ; [xxii. 4 ; J xxiv. 14, 22 ; comp. xvi.
17 ; xviii. 25 f), and presents vividly a very
early aspect of the Faith. The second has a
wider range, and practically expresses the
primitive Christian creed (Rom. x. 9 marg. ;
I Cor. xii. 3). It is related in the account of
the first persecution that the apostles rejoiced
that they were counted worthy to suffer dishonour
for the Name (Acts v. 41). St John speaks of
faithful teachers who went forth for the sake of
the Name (3 John 7 ; see note ad loc). And
St James appears to allude to the title when
he speaks of those who blasphemed the honour-

Primitive Thought 153
name by which believers were called
(James ii. y)}
13. In this respect the definiteness of the
terms used of the second coming of Christ and
of the Messianic age, to which reference has
been already made (chap. i. § 12), is particularly
striking. No one can fail to feel the increased
power of the scene in the Apocalypse (vii. 13/")
as it is given in the Revised Version in close
accordance with the Greek : One of the elders
answered, saying unto me. These which are
arrayed in the white robes, who are they, and
whence came they ? And I say unto him, My
lord, thou knowest. And he said to m,e. These
are they which come {ol ep-xpp^evoi, ; Authorised
Version, which came) out ofthe great tribulation
(e/e T^? &\iy^eo)<i t'^? /jLeydXr)^ ; Authorised Ver
sion out of great tribulation), and they washed
their robes, and made them white in the blood of
the Lamb. Nor is it too much to say that the
whole relation of the seen to the unseen, the
^ Another title of deep interest in Jewish history has "been
given to the English Version, the Dispersion : John vii. 35 ;
Jas. i, I ; I Pet. i. I (Stoo-jropd).

154 The Ages, this Age, and
great parable of life, is illuminated by the cor
respondence disclosed in the expectation of
'the father of the faithful': He looked for t\\&
city which hath the foundations (t^v toi'?
OefieXiovi e^outraj/ iroXiv : Authorised Ver
sion, a city which hath foundations), whose
builder and maker is God, the city of which
all earthly organisations are only transitory
figures. 14. This view of the world {the ages, ol
aia)ve<;) as a gradual unfolding of the Divine
counsel in time is embodied in the contrast be
tween ' these days ' and ' those days,' ' this age '
and ' the age to come,' the preparatory period
and the period of the Messianic kingdom, which
runs through the New Testament, though it
may in some cases be easily lost sight of. Thus
in the singularly pregnant comparison of the
Old and New with which the Epistle to the
Hebrews opens (Heb. i. 1-4), the writer speaks
of the coming of Him who was Son ' at the end
of these days,' at the close, that is, of the pre
paratory stage of the Divine order. An over-
hasty critic, who had forgotten the technical

the Age to come 155
sense of 'these days,' not unnaturally pro
nounced the phrase ' impossible.'
These two periods (' this age,' ' the age to
come') were sharply distinguished. But the
New was significantly regarded as the child of
the Old ; and the passage from the one period
to the other was habitually presented as a new
birth. The sufferings by which it was accom
panied were thus shown to be fruitful in final
blessing. It is of importance therefore that
' travail ' — the exact rendering — should be sub
stituted for ' sorrows ' in Matt. xxiv. 8 (Mark
xiii. 8 ; comp. John xvi. 21 /; Rom. viii. 22).
15. Nearly all the illustrations which have
been given hitherto have been taken from exact
renderings of the common Greek text ; but
sometimes the change which gives the lifelike
touch is due to an alteration of reading in the
original. In such cases the increased vigour
of the expression supplies internal evidence of
the truth of the most ancient text. Few, for
example, will miss the point of the lesson tliat
we are scholars of our creed : Every scribe who
hath been made a disciple to the kingdom of

156 Vivid Traits introduced by
heaven {p,a9r}Tev6el<; rf ^aaiXela, for et? t^w
/Sao-., Authorised Version, instructed unto the
kingdom . . .) ... bringeth forth out of his
treasure things new and old (Matt. xiii. 52 ;
comp. § 8). The difficulty in Mark vii. 19 dis
appears when, adopting the masculine participle,
which refers back to v. 18, we read This He
said, making all meats clean. Several details in
the record of the Passion are of considerable
interest. The narrative of the feet-washing is
placed in its true connection (John xiii. 2) by
the introductory clause, during supper {Sei-n-vov
yivofiivov. Authorised Version, supper being
ended, SetV. yevop,evov). The action of the
multitude is described with an additional trait
of lifelike vigour when it is said by St Mark
(xv. 8), that they went up {dva^d<;, Authorised
Version [cried] aloud, dva^orja-a<;) and began to
ask [Pilate] to do as he was wont to do unto
them. The mockery of chief priests and scribes
is made uniform in its scornful bitterness in the
text of St. Matthew : He saved others . . . He
is the King of Israel (Authorised Version, if He
is , . . et ^aaiXe.v<i 'I. 'o-Ttz^) ; let Him now come

changes of Text 157
down from the cross. . . . (Mktt. xxvii. 42 ;
comp. Luke xxiii. 39, Revised Version, Art not
Thou the Christ ?) And the prayer of the peni
tent robber (Luke xxiii. 42) seems to gain an
impressive and natural pathos from the use of
the Lord's human name : He said, Jesus, re
member me when Thou comest in Thy kingdom
(Authorised Version, He said unto Jesus, Lord,
remember me . . .).
Two small variations in the records of the
Resurrection may also be noticed. The lan
guage in which Mary first addressed the risen
Lord — the language of familiar intercourse —
is noticed in the true text of St. John : She
saith unto Him in Hebrew, Rabboni (John xx.
16). And in the narrative of the walk to
Emmaus, as we now read it, the first question
of the Lord was followed by a most solemn
pause, which seems to bring the incident before
our eyes. He said unto them,. What communi
cations are these that ye have one with another,
as ye walk ? And they stood still, looking
sad {koX iard6r](Tav (rKvOptoiroi, Luke xxiv.
17).

( I

158 Vivid Traits introduced by
It is unnecessary to add further illustra
tions of the manner in which the Revised
Version has reproduced details which stamp
the writings of the New Testament as con
temporary records of the Lord and the
Apostles. Those which have been given
will serve to stimulate and to guide patient
inquiry ; and their significance extends be
yond the immediate field of investigation
from which they have been taken. For
while some of the variations which we have
noticed are in themselves trivial, some are
evidently important : but they all represent
the action of the same law ; they all hang
together ; they are samples of the general
character of the Revision. And, even if we
estimate differently the value of the particular
differences which they express, we can cer
tainly see that they do express differences ;
and they are sufficient, I cannot doubt, to
encourage the student to consider in any case
of change which comes before him, whether
there may not have been reasons for making
it which are not at once clear ; whether it

changes of Text 159
may not suggest some shade of thought un
defined before ; whether, at any rate, it is not
more reverent to allow the apostles to speak
to us as nearly as possible in the exact form
in which they first spoke.

CHAPTER V
LIGHT UPON THE CHRISTIAN LIFE
I. We have already noticed summarily the
singular clearness with which Greek distin
guishes between a fact regarded simply as
past and a past fact regarded in relation to
the present, by the use of the aorist and the
perfect respectively. We do not habitually
mark the distinction so sharply in English,
though the language is perfectly able to do
so, and the Authorised Version furnishes
abundant precedents to justify the exact ex
pression of the difference in every kind of
connection. At the same time the constant
and almost consistent use of the aorist in the
Revised Version occasions on first hearing an
impression of harshness ; and the reader is
required not unfrequently to exercise some
patient reflection before he realises the corre-
160

Different Aspects of Salvation i6i
sponding gain. Yet, to take a general illus
tration, it is obvious that while it is equally true
to say of men in regard to the efficacy of the
work of Christ, ' ye were saved,' ' ye have been
saved,' 'ye are (are being) saved,' the forms
of thought suggested by the three tenses are
perfectly distinct, and ought to be represented
in a faithful translation. So we now read in
Rom. viii. 24, By hope were we saved (not we
are saved by hope) ; and thus we are reminded
that the thought of the Apostle goes back to
the critical moment when the glorious prospect
of the gospel made itself felt in the heart of
the believer with transforming power. And
again, 2 Tim. i. 8, Suffer hardship with the
gospel according to the power of God, who saved
us . . . (not who hath saved us . . .; comp.
Tit. iii. 5, Authorised Version). On the other
hand, in Eph. ii. 5, 8, St Paul insists on the
present efficacy of the past Divine work : God
, . . when we were dead . . . quickened us to
gether with Christ — there is the decisive fa(?t: :
by grace have ye been saved — there is the con
tinuous action of that one vivifying change.
L

1 6 2 Different Aspects of Salvation
The use of the present is even more significant
When we read in the Authorised Version the
preaching of the cross . . . (is) unto us which
are saved . . . the power of God (i Cor. i. i8),
it is almost impossible not to regard salvation
as complete ; but the very aim of the Apostle
is to press home upon his readers the thought
of a progressive work wrought out under the
living power of the gospel : The werd of the
cross is to them that are ^t.x\%\i\Xi^ foolishness ;
but unto us which are being saved it is the
power of God. And so again in 2 Cor. ii. 15,
We are a sweet savour of Christ unto God, in
them that are being saved, and in them that
are perishing. . . . The same rendering in
Acts ii. 47, ' The Lord added to them day by
day those that were being saved,' no doubt
lacks neatness, but it avoids the false sugges
tion of the Authorised Version, such as should
be saved, and brings the rendering of an unusual
phrase into harmony with the rendering in
other places.
2. It will be evident from what has been
said, that the force of the Greek aorist is

Ideal completeness of Christ's Work 163
nowhere more expressive in the New Testa
ment than when it is used to describe the
ideal completeness of Christ's work for man.
No reader who weighs the words can fail to
feel the difference between walk in love, as
Christ also hath loved us, and hath given
Himself for us (Eph. v. 2, Authorised Version),
and walk in love, as Christ also loved you, and
gave Himself up for us (Revised Version).
In the latter rendering, which reproduces the
form of the Greek, the Divine purpose is
shown to us in its essential fulfilment from
the side of God. In the historic life and
death of Christ there is the perfect revelation
of love absolutely accomplished : He is our
peace, who made both one, and brake down the
middle wall of partition (Eph. ii. 14 ; not, as
Authorised Version, hath made, hath broken
down.) This cardinal thought, by which our minds
are concentrated on the historic work of the
Incarnate Word, is presented in many lights.
It is an encouragement in the fulfilment of our
work. The presbyters at Miletus are charged

1 64 Ideal completeness of
to feed the Church of God, which He purchased
(not hath purchased) with His own blood (Acts
XX. 28). Those whom they have to serve are
already the property of God ; and the Christian
pastor has the historic assurance of the fact
when he looks to the Cross. And so, under
the same image, it is said of Christians : Ye are
not your own ; for ye were bought (not ye are
bought) with a price (l Cor. vi. 20, vii. 23) ; and
again in Christ we were made a heritage (Eph.
i. 11). Thus the consciousness of blessing be
comes also a motive to labour : Be ye kind one
to another, St. Paul writes . . . forgiving each
other, even as God also in Christ forgave (not
hath forgiven) you (Eph. iv. 32). And he speaks
of his own efforts as answering to one sovereign
act of the Lord : I press on, if so be that I may
apprehend that for which also I was (not am)
apprehended by Christ fesus {Vh.{\. iii. 12).
A fresh element is added to the conception
of the Divine work when we read that God . . .
reconciled us to Himself through Christ (2 Cor.
V. 18) ; that the Father . . . made us meet to be
partakers of the inheritance ofthe saints in light:

Christ' s Work for ffl an 165
who delivered us out of the power of darkness,
and translated us into the kingdom of the Son of
His love (Col. i. 12 f) ; that Christ fesus . . .
was made (not is made, Authorised Version)
unto us wisdom from God, and righteousness
and sanctification, and redemption (i Cor. i. 30).
And so we pass to the Other side of the truth,
which presents the change in the individual
believer as accomplished once for all : Such
were some of you : but ye were (not are) washed,
but ye were sanctified, but ye vf ere justified in the
name ofthe Lord fesus Christ, and in the Spirit
of our God (i Cor. vi. 11.; comp. Rom. viii.
30, Authorised Version). In this sense we
are enabled to draw near to God, and for
this end the Son of man, fesus, . . . dedicated
for us a new and living way, through the veil
(Heb. X. 2o).i
3. This is one aspect. There is another com
plementary aspect. That which Christ did and
' A study of the use of the aorists in the last discourses of
the Lord in the Gospel of St. John, as I have noticed bejpre,
suggests many thoughts of deep interest (e.g. chap. xiii. 31
marg. ). We may notice, for example, in chap. xvii. aorists in
verses 2, 3, 4, 6 (so Authorised Version), 8, 14, 18, 21, 25, 26,
and perfects in verses 2, 4, 22.

1 66 The permanence of
suffered, completely, absolutely, from the his
toric point of sight, abides unchangeable in its
virtue. All that He experienced in His earthly
life still remains as a present power for our
salvation. Thus we read now in Heb. iv. 15,
We have a high priest . . . that hath been in all
points tempted like as we are . . . The temp
tation is not only a past fact {was tempted.
Authorised Version), but even now an effectual
reality (comp. vii. 28 ; ii. 18, Authorised
Version). So again, in the original, the Crucifixion of
Christ is spoken of in i Cor. i. 23 as having a
present reality, though it seemed impossible to
convey the thought in a popular English ver
sion {a Christ that hath been crucified). But the
corresponding relation of the believer to Christ
is given exactly in Gal. ii. 20 : / have been (not
I am) crucified with Christ.
This use of the perfect is very impressive in
I Cor. XV. In that chapter, with one natural
exception (verse 15), the Resurrection of Christ
is uniformly spoken of as an event which has a
continuous power. The message of the Apostle

Christ's Work 167
is ' Christ hath been raised,' not simply ' Christ
was raised.' The risen Christ, in virtue of His
rising, with all the fruits of His victory, lives as
the Saviour of men. The very strangeness of
the language, as strange in Greek as in English,
must arrest attention when we read : I delivered
unto you, . . . that Christ died . . . ; and that
He was buried: and that He hath been raised ;
. . . and that He appeared to Cephas . . . (verse
3/; comp. verses 12, 13, 14, 16, 17,20); and
even a slight pause is sufficient to allow the
vivid image of the present Lord to make itself
felt in place of the simple record of the fact
So also in 2 Tim. ii. 8, the only other passage
where the form is used of the Lord, the same
idea is indicated by the translation : Remember
fesus Christ, risen from the dead, in place of
Remember that fesus Christ vidiS raised from the
dead. The latter words simply recall the inci
dent of the Resurrection ; the former bring
before the mind the figure of the living
Christ.! .
4. The redemption of men is referred, as we
' Compare for other examples chap. i. § 8.

1 68 The Mystical Union of
have seen, under one aspect, to the historic
work of Christ, past and complete. There is a
corresponding description of the position of the
Christian. His redemption is connected with
an historic fact in his life. As many of you, St
Paul says to the Galatians, as were (not have
been) baptized into Christ did (not have) put on
Christ (Gal. iii. 27) ; and again to the Corin
thians : in one Spirit were (not are) we all bap
tized into one body (i Cor. xii. 13). For him,
ideally, on the Divine side, all is done. His
historic incorporation into Christ included
potentially whatever is wrought out little by
little in the conflicts of time. The Death and
Resurrection and Life of Christ, with whom he
is united, are in a true sense his also.
In accordance with this view we read, in
regard to Christ's death, We thus judge, that one
died for all, therefore all died (2 Cor. v. 14).
We have been discharged from the law, having
died to that wherein we were holden (Rom. vii.
6 ; comp. vi. 6f).
If ye died with Christ, , . . why . . . do ye
subject yourselves to ordinances ? (Col. ii. 20).

the Believer with Christ 1 69
Ye died, and your life is hid with Christ in
God (Col. iii. 3).
Faithful is the saying. For if we died with
Him, we shall also live with Him (2 Tim. ii. 1 1).
And in regard to His Burial and Resurrec
tion St Paul says : —
We were buried with Him through baptism
into death; and then, with a most significant
change of tense, If we have become united with
Him by the likeness of His death, we shall be
also by the likeness of His Resurrection (Rom.
vi. 5/).
In Him ye are made full: . . . having been
buried with Him in baptism, wherein ye were
also raised with Him, through faith in the work-
ii^S '^f God, who raised him from the dead {Col.
ii. 10 ff).
When we were dead . . . [God] quickened us
together with Christ, . . . and raised us up with
Him (Eph. ii, 5 f).
If then ye were raised with Christ . . . (Col.
iii. i). •
5. This truth of the mystical union of the
believer with Christ finds its simplest and most

1 70 The fHystical Union of
complete expression in the Pauline phrase ' in
Christ,' which is itself a full gospel. This
phrase, it will be felt at once, corresponds with
the formula of baptism, We were baptized into
the name of the Father and of the Son and of the
Holy Ghost (Matt, xxviii. 19, Revised Version),
and in virtue of that act we are ' in Christ'
The phrase, which is a charter of life and
union and strength, has been frequently ren
dered with exactness in the Authorised Ver
sion ; but in many memorable passages it has
been obscured, to the great loss of the English
reader. When, for example, we read in Rom.
vi. 23, the gift of God is eternal life, through
fesus Christ our Lord, we recognise a general
description of the work of Christ, of what He
has wrought for us, standing apart from us.
But all is filled with a new meaning when the
original is closely rendered : the free gift of God
is eternal life in Christ fesus our Lord. Life is
not an endowment apart from Christ : it is
Himself, and enjoyed in Him. I am. He Him
self said, the Way, and the Truth, and the Life.
We are alive unto God, not only through Christ

the Believer with Christ 1 7 1
fesus (Authorised Version), but in Christ fesus
(Rom. vi. II ; contrast John xv. 5, apart from
Me). We seek therefore to be justified, not only
by Christ, but in Christ (Gal. ii. 17) ; the bless
ing of Abraham came upon the Gentiles, not
simply by the agency of Christ, through Christ
fesus, but in Christ fesus (Gal. iii. 14).
Three additional examples, taken from a
single chapter, where the force of the preposi
tion has been obscured in Authorised Version,
will show how the truth thus distinctly ex
pressed becomes a spring of peace and power
and mature growth.
The peace of God, St. Paul writes, which pass
eth all understanding, shall guard your hearts and
your thoughts in {through, Authorised Version)
Christ fesus (Phil. iv. 7).
/ can do all things in {through, Authorised
Version) Him, that strengtheneth me (Phil. iv.
13). My God shall fulfil every need of yours accord
ing to His riches in glory in {by. Authorised
Version) Christ fesus (Phil. iv. 19).
And here it may be noticed that as man

172 The Believer appropriates
receives 'in Christ' the fulness of Divine bless
ing, so God fulfils ' in Christ ' His purpose of
salvation. Thus He showed the exceeding riches
of His grace in kindness to us in {through,
Authorised Version) Christ fesus (Eph. ii. 7).
Be ye kind one to another, St. Paul writes, tender
hearted, forgiving each other, even as God also in
Christ (Authorised Version, for Christs sake)
forgave you (Eph. iv. 32 ; compare 2 Cor. v. 19,
Authorised Version).^
6. But the relation of the believer to Christ,
which has been historically established, has to
be realised and maintained. Everything as we
have seen, is done by Christ pnce for all ; and
still man is required freely to make his own
that which has been won for him. The change
of a single word brings out the responsibility of
man from the first. Thus, when we read in
Acts iii. 19, Repent ye, and be converted, the
passive form of the second clause puts out of
sight the thought of man's willing action, which
lies in the original Repent ye, and turn again —
' Other examples which deserve consideration are found in
Jlom. xv. 13, 17 ; Gal. ii. 20; Eph. ii. 22.

the Virtue of Christs Work 173
* turn ' with a glad response to the Divine voice
which you have recognised. So the charge to
St. Peter in Luke xxii. 32 receives its full force
in Revised Version, Do thou, when once thou
hast turned again, stablish thy brethren.
But man does not originate the force which
he uses. He can do nothing ' of himself.' He
makes his own, as has been said, what Christ
has done. This truth finds a striking expres
sion in Col. iii. 3, 5, Ye died . . . mortify there
fore . . . The one death in Christ makes each
subsequent victory possible.
Under this aspect, the advance of the
Christian is likened to a natural growth : If
we have become united with Him [Christ] by
the likeness of His death, we shall be also by the
likeness of His resurrection (Rom. vi. 5). The
power of the risen Christ will reveal itself in
those who are one with Him.
In another passage this gradual transforma
tion is presented under a different figure. It
has been often said that we grow likS those
with whom we live ; and so St. Paul writes,
We all, with unveiled face reflecting as a mirror

1 74 The present
the glory ofthe Lord, are transformed into the same
image from glory to glory (2 Cor. iii. 18). The
rendering here indeed is not certain ; but even if
we adopt the marginal translation, beholding as
in a mirror (Authorised Version) the main con
ception is the same. The believer grows like
the Lord whom he intently contemplates.
7. The truth of the transforming power of
the faith is affirmed in the Epistle to the
Romans with singular force. In place of the
words, that form of doctrine which was delivered
to you (vi. 17), we must read, that form of teach
ing whereunto ye were delivered. Our creed is
indeed our sovereign lord, which fashions our
character ; and therefore we read. Every one
when he is perfected (not that is perfect) shall be
as his master (Luke vi. 40). Since this is so,
we can understand the full significance of the
words with which the Lord closes His long
line of parables : ' We are disciples to the
kingdom of heaven ' ; we are not simply
' instructed unto it,' but placed under its sway ;
and every scribe who hath been made a disciple to
the kingdom of heaven is like unto a man that is

A ction of God 175
a householder, which bringeth forth out of his
treasure things new and old (Matt. xiii. 52).
The thought is of wide application, and finds
its ultimate expression in a most remarkable
passage of the Epistle to the Ephesians :
Everything that is made manifest is light (Eph.
v. 13). All that bears the light shares the
nature of the light, and becomes in its turn
a centre of illumination.^
8. In correspondence with this view of man's
life, as brought little by little nearer to its
ideal, it is important to preserve the exact
force of those passages in which the Divine
action is described as present, as, for example,
I Thess. i. 10, fesus, which delivereth (not
delivered) us from the wrath to come ; 1 Thess.
ii. 12, Walk worthily of God, who calleth (not
hath called) you — with a call answering to every
changing circumstance of life — into His own
kingdom and glory, words which find an echo
^ In this connection a change may be noticed, which depends
on a change of reading, of which the full meaning may easily
be overlooked : The old things are passed awdy ; behold, they
(Authorised Version, all things) are become new (2 Cor. v. 17).
The joy of the thought lies in the assurance that the old is not
lost, but transfigured.

176 Man's Response to
at the close of the epistle, where they are
rightly rendered in the Authorised Version,
Faithful is He that calleth you, who will also do
it (v. 24). And in this connection we can feel
the full meaning of Heb. ii. 16, For not of
angels doth He take hold [to help], but He
taketh hold of the seed of Abraham. The
hand once laid on the believer (Phil. iii. 12)
still rests upon him with sustaining power.
' Notice,' Chrysostom says on John i. 29, ' he
does not say, "The Lamb which will take,"
or " which took," but " which taketh the sins
[so he wrongly quotes] of the world," as always
doing this.'
9. Such cnanges as have been already
noticed give us a clearer and more consistent
view than was offered before of the essential
relations of the Christian to God. It follows
necessarily that not a few features in his life
are brought out now with fresh distinctness.
One word which was mistranslated in the
Authorised Version in two critical passages
marks the Christian life as a continuous con
quest. This is the will of God, St. Paul writes

the Action of God 177
to the Thessalonians, . . . that each one of
you know how to possess himself of (not to
possess, Authorised Version) his own vessel in
sanctification and honour. . . . (i Thess. iv. 3/)
In your patience, such was the Lord's promise
to the disciples in the prospect of the over
throw of all they held to be most sacred, ye
shall win (not possess) your souls (Luke xxi.
19). Even that which seems to be most our
own, our bodies and our souls, must be won.^
They must be won, but not by our own
strength. The Apostle's command is not, as
we are accustomed to read it. Be strong, but,
Be strengthened (2 Tim. ii. i). Abraham in
the trial of his faith waxed strong, ' was strength
ened,' and not simply was strong (Rom. iv. 20 ;
comp. Eph. vi. 10, marg.).^ And in the pro
spect of this Divine help, nothing short of a
Divine ideal is set before us. The prayer of
St Paul is that the Lord would direct the
^ Comp. Chap. v. § 7.
=" It is greatly to be regretted that in Heb. vi. i, thej;evisers
have obscured this truth by giving let us press on unto perfection
for the close rendering let us be borne on (^epdfteOa) unto per
fection, yielding ourselves to the influence of the Holy Spirit
who is waiting to fulfil God's will in us.
M

178 Christ's Triumph
hearts of the Thessalonians into the love of
God, and the patience of (not patient waiting
for) Christ (2 Thess. iii. 5). The charge of
St. Peter to the elders is that they should
tend the flock of God, . . . not of constraint, but
willingly, according unto God (i Pet v. 2).
And St. John speaks of love made perfect
with us (not our love made perfect: i John
iv. 17), as man responds to the inspiration of
God. 10. Viewed therefore from another side,
the advancing victory of the believer is the
advancing power of the revelation of Christ
over him. When this is checked there is
fatal danger. Ye seek to kill Me, the Lord
said to the Jews, because m.y word hath not
free course (not no place. Authorised Version)
in you (John viii. 37). And the thought finds
a characteristic expression in the paradox of
St. Paul already quoted,^ where he offers
thanks to God, not which always causeth us
to triumph in Christ, but which always leadeth
us in triumph in Christ (2 Cor. ii. 14). His
^ Comp. Chap. v. § 2.

Christian Ambition 179
joy was that of a soul wholly surrendered to
a sovereign conqueror.
II. We can understand therefore that while
the Christian is stirred by a generous ' ambi
tion ' in the conflict of life, his ambition is
widely different from that of the world. We
make it our aim {we are ambitious, marg.), St.
Paul writes, . . . to be well-pleasing unto [the
Lord]' (2 Cor. v. 9); ... making it my aim
{being ambitious, marg.) so to preach the gospel,
not where Christ was already named (Rom. xv.
20). And the term points an expressive
paradox when we read in i Thess. iv. 1 1 (marg.),
be ambitious to be quiet, and to do your own
business. If the progress of the Christian is
' without rest,' it is also ' without haste.' Few
changes of reading give a more remarkable
thought than that in 2 John 9 {irpodymv for
irapa^aivcav) : Whosoever goeth onward {Author
ised Version, trangresseth) and abideth not in
the teaching of Christ, hath not God. To
advance over-eagerly and to hang back are
alike violations of duty.
12. Life as it is on earth necessarily includes

i8o The Discipline of Suffering
suffering, and in several passages light is
thrown by the Revised Version upon the
discipline of pain. The rendering of Heb. xii.
7, which represents the addition of a single
letter in the Greek text, furnishes a good
illustration of the kind. At first sight, the
Authorised Version seems to give a more
natural thought {If ye endure chastening . . .);
but a little reflection will show how important
it is to bring out that patient endurance con
verts the pain into a beneficent lesson : It is
for chastening that ye endure. The fact is
assumed and explained. And so a few verses
after the apostolic writer marks the permanent
effects of chastening : it yieldeth peaceable fruit
unto them that have been exercised (not are
exercised. Authorised Version) thereby, even the
fruit of righteousness (xii. ii). At the same
time we are taught in several places to
recognise more plainly than before the inten
sity of the trial which must be endured and
made a source of blessing. False Christs . . .
shall show signs, . . . that they m.ay lead astray
if possible (Authorised Version, if it were

Moral Deterioration 1 8 1
possible), the elect (Mark xiii. 22): even this
extreme result is not excluded. Abraham
without being weakened in faith considered
(Authorised Version, considered not) his own
body now as good as dead (Rom. iv. 19). The
patriarch made a true estimate of the natural
impossibility of the event for which he looked.
Look carefully how ye walk, is St. Paul's
command (Eph. v. 15). Every step must be
determined beforehand with wise calculation.
13. There is necessarily another side to the
thought of Christian progress. In correspon
dence with the growth of the Christian there
is also the possibility of deterioration. There
can be no moral stationariness. This law is
recognised in Eph. iv. 22 : Put away . . . the
old man which waxeth (Authorised Version, is)
corrupt after the lusts of deceit ; Rev. xxii. 1 1 :
He that is unrighteous, let him do unrighteous
ness (Authorised Version, be unjust) still: and
he that is filthy, let him be made filthy (Author
ised Version, be filthy) still: and he Ikat is
righteous, let him do righteousness (Authorised
Version, be righteous) still : and he that is holy.

1 82 Retribution
let him be made holy (Authorised Version, be
holy) still. And we can better understand the
peril of the Hebrews when we read (v. ii). Ye
are become dull. Their fault was not one of
nature, but of neglect. They had failed to go
forward, and so they had degenerated.
14. The fulfilment of this law reveals the
Divine law of retribution. The sin becomes
its own punishment. Men receive what they
wrought, the things done in the body (2 Cor. v.
10 ; comp. Eph. vi. 8). Thus we read (Col. iii.
25, marg.). He that doeth wrong shall receive
again the wrong that he hath done ; and a most
difficult passage of the Second Epistle of St
Peter gains an impressive meaning by the
help of this thought : These . . . shall in their
destroying surely be destroyed, suffering wrong
as the hire of wrong-doing (2 Pet. ii. 12/). It
cannot be otherwise. Sin, St John says, is
lawlessness (i John iii. 4), and not, as the
Authorised Version, the transgression of the
law, a phrase which by its definiteness obscures
the real significance of the original words.
'Sin' and 'lawlessness' ('violation of law')

Sin is Lawlessness 183
are convertible terms. Law is the expression
of the will of God for us in regard to ourselves,
to our fellow-men, to creation, to God Himself.
To transgress this in any direction is to sin,
and to sin is to realise just so far the will of
God against us.

CHAPTER VI
LIGHT UPON CREATION, PROVIDENCE, THE
PERSON OF THE LORD
The illustrations of the work of Revision,
hitherto given, have been taken for the most
part from isolated words and phrases. Such
changes as have been noticed unquestionably
increase the vividness and the force of the
version. They enable the English reader to
weigh the significance of identity and differ
ences in the parallel passages of the New
Testament with a confidence which was before
impossible. But the value of the Revision is
most clearly seen when the student considers
together a considerable group of passages,
which bear upon some article of the Faith.
The accumulation of small details then pro
duces its full effect Points on which it might
have seemed pedantic to insist in a single
184

Corruption <?/' the world' by 'theages' 185
passage become impressive by repetition. I
wish, therefore, now to call attention to some
places in which the close rendering of the
original Greek in the Revised Version appears
to suggest ideas of creation and life and pro
vidence, of the course and end of finite being.
and of the Person of the Lord, who is the
source of all truth and hope, which are of the
deepest interest at the present time.^
I. We have already touched upon the sig
nificant term which is used to describe 'the
world' under the conditions of progressive
development, ot aiwi/e?, 'the ages.' The term
itself includes the thought of cycles of life, age
growing out of age; and this thought is
emphasised by the imagery which is used to
portray the passage from one ' age ' to another.
This passage is described (as we must re
member) as a birth accomplished under the
^ If it appear that a series of selected passages must give a
false impression of the general effect of the Revision, the
student will find it a most instructive exercise to compare
carefully the confessions in St. John as given in the Authorised
Version and the Revised Version, and note all differences, and
then estimate the loss and gain: John i. 29-34; >• 47-Si 5
iv. 27-30; iv. 41/; vi. 66-69; '"• 35-38; xi. 21-27.

1 86 Creation in time answering to
present condition of things, with what are
truly, for society, pangs of travail. The truth
finds not unfrequent expression in the Author
ised Version (as e.g. Rom. viii. 22), but it has been
consistently preserved in the Revised Version
{e.g. Matt xxiv. 8), and, when once its meaning
is grasped, the marginal notes which inform
the reader that the familiar clause 'for ever
and ever ' stands for the Greek ' unto the ages
of the ages,' gain a new interest. No one, I
think, who has striven to follow with ' the eyes
of his heart' (Eph i. 18) the course of this
growing purpose of God will think it pedantry
to notice in the margin of Matt, xxviii. 20 that
'always' represents a most unusual Greek
phrase, ' all the days ' ; and that ' the end of
the world' is literally 'the consummation of
the age.' The one margin suggests the idea
of the manifold changes in* the conditions
of our earthly being ; the other the com
pleteness of each period of the discipline of
creation. Some perhaps are even led to pause
on the wonderful phrase in Eph. iii. 21, marg.,
'for all the generations of the age of the ages,'

the Divine idea 187
which is represented in English by to all
generations for ever and ever; and to reflect on
the vision so opened of a vast zeon of which
the elements are aeons unfolding, as it were,
stage after stage, the manifold powers of one
life fulfilled in many ways, each aeon the child
(so to speak) of that which has gone before.
In this connection we can see the full
meaning of the words used of creation in
Heb. xi. 3 : By faith we understand that the
worlds {the ages, i.e. the universe under the
aspect of time) have been formed by the Word of
God. . . . The whole sequence of life in time,
which we call ' the world,' has been ' fitted
together' by God. His one creative word
included the harmonious unfolding on one plan
of the last issues of all that was made. That
which is in relation to Him ' one act at once '
is in relation to us an evolution apprehended
in orderly succession.
2. In one passage, the force of which may
easily escape a reader who does not careTully
dwell upon it, the visible creation, seen in time,
is carried back to the archetypal Divine idea

1 88 Things 'become' in obedience to
beyond time. We read in Apoc. iv. ii.
Worthy art thou, our Lord and our God, to
receive the glory and the honour and the power ;
for thou didst create all things, and because of
thy will they were (not they are. Authorised
Version) and were created ; were, in the Divine
thought, were created under the conditions of
finite existence.
The student who has mastered this thought
will consider with deep interest the margin in
John i. 3, 4, which represents the unanimous
punctuation of early versions and fathers : That
which hath been made was life in him. . . . What
we see in time as a transitory phenomenon was in
the mind of God, if we may so speak, absolutely,
eternally as life, not as phenomenon.
3. Starting from this conception we can notice
intelligently how, from time to time, that which
' was ' in the Divine idea is said to ' become.'
Thus the thought of a sequence of life {became)
supplements the thought of a manifestation
of will {was made). A few examples will
show the importance of the rendering. Of
the Incarnation it is said, the Word became

a Law of Life 189
(not was made. Authorised N ersxorC) flesh {adp^
iykvero, John i. 14, comp. Gal. iv. 4) ; this
transcendent fact was included in the pur
pose of creation. So again in regard to the
accomplishment of His earthly work, St Paul
says : Christ redeemed us from the curse of
the law, having become {yev6fievo<;. Authorised
Version, being made) a curse for us (Gal. iii.
13). And, His earthly work ended, the Son
ascended to glory, having become (not being
made. Authorised Version) so much better than
the angels, as he hath inherited a more excellent
name than they (Heb. i. 4) ; and, through what
we may speak of as the natural fulfilment of
His earthly work, fesus hath become (not was
made. Authorised Version) the surety of a better
covenant {JA^. vii. 22 ; comp. Apoc. i. 18, marg.).
Thus the Creation and the New Creation
answer one to the other : the first man Adam
became (not was made. Authorised Version) a
living soul: the last Adam became a life-
giving spirit (i Cor. xv. 45). And generally
the issues of life follow in obedience to a
moral ' law ' : fesus said. For judgment came I

190 The Divine Sovereignty guarded
into this world . . . that they which see may
become (not be made. Authorised Version) blind
(John ix. 39 ; comp. Matt. xii. 45). Him who
knew no sin [God] made to be sin on our be
half ; that we might become the righteousness
of God in him (2 Cor. v. 21).^
4. This thought of life as being on one
side the fulfilment of a sovereign law, helps
us to understand the inner dependence of
events one on another on which St. John
lays especial stress. Strange and unexpected
consequences form part of the design of Pro
vidence (John xvi. 2, that whosoever . . . shall
. . .). Difficulties which perplex us have a
place and a purpose in the Divine discipline :
The flesh lustetk against the Spirit, and the
Spirit against the flesh . . . that ye may not
{"va p,'^ ... so that ye cannot. Authorised Ver
sion) do the things that ye would (Gal. v. 17).
1 It is greatly to be regretted that the literal rendering of
yev-na-eTai. was not given in Matt, xviii. 19. This was one of
those cases in which familiar associations made change practi
cally impossible. The contrast between the personal Divine
action and the action of the Divine law is marked, as Origen
pointed out in Rom. ii. 6^: droSda-ei. . , . rots /ih . . . fu^K
alibviQV roZs 5^ . . . 6pyii koX 6vfj.6s,

The Divine Sovereignty guarded 191
And in the widest possible relation, redemption
and consummation through the Son corresponds
with the creation of the world through Him
(Heb. i. 2), where it is to be regretted that the
true order (St' ov Kat eirolrja-ev t. at.) was not
given in the Revised Version.
5. But while we find this recognition of
'natural law' in the apostolic teaching — one
expression of the will of God — the absolute
sovereignty of God is carefully guarded. In
contrast to ' the ruler of the world ' (John xiv,
30), ' the world-rulers ' (ot Koa-p^oKpdrope's, Eph,
vi. 12), He is ' ruler of all things ' {iravroKpdTmp,
Apoc. i. 8, etc.) ; and King of the ages (i Tim,
i. 17, marg. ; Apoc. xv. 3), as the supreme Lord
of him who is, by His permission (Luke iv. 6,
ep,ol irapaSeSorai), ' the god of this age ' (2 Cor.
iv. 4, marg.). There is room for surprises,
for apparent interruptions of that which we take
to be the Divine order : Lord, Judas asks, what
is come to pass (ri yeyovev ; how is it. Author
ised Version) that thou wilt manifest thyfelf to
us, and not unto the world? (John xiv. 22).
And the time of the fulfilment of the counsel

192 Completeness of Redemption
of God depends on human effort: Repent and
turn again is St. Peter's plea to the Jews, that
your sins may be blotted out, that so there may
come seasons {oitwi dv. Authorised Version,
when the times . . . shall come) of refreshing
from the presence of the Lord (Acts iii. 19).
Here the horizon of Faith is immeasurably
extended. The immediate forgiveness of the
sins of believers is shown to have a wider in
fluence than on their own salvation. ' Seasons
of refreshing' are placed in dependence on
their personal faith. They work not only for
themselves, but for the world.
6. Thus we are reminded of the far-reaching
efforts of Faith beyond the believer. In the
same way we are reminded by the exact ren
dering of the original in the Revised Version,
that the revelation of the hope of the gospel
extends to the whole of our complex nature.
The central fact of our creed in this aspect
is not the immortality of the soul, but the
Resurrection of the Body : Our Saviour Christ
fesus brought life and incorruption (not immor
tality) to light (2 Tim. i. 10 ; comp. i Cor. xv.

Completeness of Redemption 193
42, 50, 53). 'Eternal life' is rendered by God
to them that by patience in well-doing seek for
glory and honour and incorruption (not immor
tality, Rom. ii. 7; comp. 2 Cor. v. 4, that which
is mortal).Bearing this truth in mind, we can feel
the force of St. Paul's words which we have
quoted before : The Lord fesus Christ . . .
shall fashion anew the body of our humiliation,
that it may be conformed to the body of his
glory, according to the working whereby he is
able even to subject all things unto himself
(Phil. iii. 21). And, again, the marginal ren
dering of Heb. x. 34 is seen to give the Divine
crown to man's ' winning ' of body and soul :
ye . . . took joyfully the spoiling of your
possessions, knowing that ye have your own
selves for a better possession and an abiding
one. 7. The vision of correspondences of earth
and heaven which is opened to us in the last
section, finds its fullest disclosure in the words
of the Lord (John x. 14 f), in which the re
lation of believers to Christ is declared to answer
N

1 94 Correspondences
in some sense to the relation of the Son to the
Father : / know mine own, and mine own me,
even as the Father knoweth me, and I know
the Father. A similar truth is indicated by
the marginal rendering in Eph. iii. 15 : every
earthly ' fatherhood ' is a partial and imperfect
image of the Divine Fatherhood. ' All things
are double, one against another.' Life has
spiritual lessons. When St Paul says of the
history of the two sons of Abraham, which
things contain (Authorised Version, are) an
allegory, he points to a general truth. There
is a connection between sin and the sufferings
of men (comp. Matt. ix. 6). One word is used
for ' saving ' and ' healing ' (Matt. ix. 22, marg. ;
Mark v. 23, 34, marg. ; x. 52, marg., etc. In
Mark vi. 56 there is, by oversight, no marg.).
That for which we look is not the destruction
but the transfiguration of things seen. When
St Paul speaks of the believer in Christ he
says : The old things are passed away ; behold,
they — the very 'old things' to which we look with
tender affection — are become new (2 Cor. v. 17 ;
Authorised Version, behold, all things are become

Christ's work transcends space and time 195
new). That which seemed to have been lost
is given back in a nobler form.
8. In harmony with these aspects of Christ's
work, here and there glimpses are opened of its
wider effects. The Incarnate Son — ' Jesus the
Son of God' — hath passed through the heavens
(Heb. iv. 14; not, as Authorised Version, simply
into the heavens), ascending far above all the
heavens, that he might flll all things (Eph. v. 10) ;
while, at the same time, He takes His people
on earth into Himself, and gives a definite
application to the wonderful words, We must
work (not as Authorised Version, / must work)
the works of him that sent m,e while it is day
(John ix. 4; comp. iii. 11) in the call, Saul,
Saul, why persecutest thou m.e ? His work tran
scends, as we speak, the limits of space ; and it
is not bound by the succession of time. By
His coming it was, in the words of Zacharias,
God's purpose to show mercy towards our
fathers (Luke i. 72, Trotijo-at eXeo? peTa t&v
irarepav yp&v),and not only, as in the Authorised
Version, to perform the mercy promised to our
fathers. The range of the effects of His work

196 Redemption potentially
is made parallel with the range of the effects of
man's transgression : for as through the one
man's (Authorised Version, through one man's)
disobedience the many (Authorised Version,
many) were made sinners, so through the obedience
of the one (Authorised Version, of one) shall the
many (Authorised Version, many) be made
righteous (Rom. v. 19 ; comp. verse 16). And
in one passage it is not obscurely indicated that
the return of the Lord shall be followed by a
great outpouring of ' the spirit of grace and
supplication.' Behold, he cometh with the clouds;
and every eye shall see him, and they which
pierced him; and all the tribes of the earth
shall mourn over him. Even so. Amen (Apoc.
i. 7). All the tribes of the earth shall mourn
over him in penitential sorrow, and not, as the
Authorised Version, shall wail because of him, in
the present expectation of terrible vengeance
(comp. Zech. xii. \off).
9. In this connection we may notice one most
significant phrase which was found in the
earlier English versions, but was unaccountably
removed from the Authorised Version. In place

co-extensive with Transgression igy
of the words ' let us hold fast the profession of
our faith' (Heb. x. 23) we must read, '/^^ us
hold fast the confession of our hope} The apostle
substitutes for the more general word that
word which gives a definite shape to the ex
pectation of the Christian.
In other places also the distinctness of the
conception of ' hope ' has been marred in the
Authorised Version, e.g. Rom. xv. 12 /": There
shall be the root of fesse . . . in him shall the
Gentiles hope (Authorised Version, trust). Now
the God of hope flll you with all joy and peace in
believing, that ye may abound in hope. . . .
I Tim. iv. 10 : We have our hope set on the
living God (Authorised Version, we trust in the
living God).
10. The inspiring truths to which our atten
tion has been turned find their foundation in
the revelation of Christ's Person. This also is
brought into further light by some changes in
the Revised Version. And here I will venture
to place in the forefront a text which includes
one of the most important changes of reading
which have been adopted by the Revisers.

198 Hope
Writing to Timothy St, Paul says : Without
controversy great is the mystery of godliness ; He
who was (Authorised Version, God was) mani
fested in the flesh, justified in the spirit, seen of
angels, preached a.mor\g the nations (Authorised
Version, unto the Gentiles), believed on in the
world, received up in (Authorised Version, into)
glory (i Tim. iii. 16). The reader may easily
miss the real character of this deeply instruc
tive change. The passage now becomes a
description of the essential character of the
gospel, and not simply a series of historical
statements. The gospel is personal. The
gospel — ' the revelation of godliness ' — is, in a
word, Christ Himself, and not any propositions
about Christ : He who was manifested, justified,
preached, believed on, received up in glory.
Under this aspect the sentence of St Paul is in
part a commentary on the Lord's own words :
/ am the way, and the truth, and the life (John
xiv. 6). The living Christ, the Son of God, the
Son of Man, is the manifestation of the Father,
the message of the glad tidings of the union of
humanity with God, the spring of union with

Christ is Himself the Gospel 199
God for each man who is ' in Him.' The truth
finds expression in another place, according to
the most probable reading, when St. Paul,
writing to the Colossians, expresses his earnest
desire that they may know the mystery of God,
even Christ (Authorised Version, the mystery of
God, and of the Father and of Christ), in whom
are all the treasures of wisdom and knowledge
hidden (Authorised Version, are hid all . . .
Col. ii. 2) ; just as he has spoken before (i. 27)
of the riches of the glory of this m,ystery — of the
great counsel of God for the reconciliation of
all things to Himself {v. 20) — which is Christ in
you, the hope of glory. Thus all that is conveyed
in the common reading in i Tim. iii. 16 {God
was manifested) is given back, filled with a
vital energy.
II. Scarcely less suggestive to the student is
the various reading noted in the margin of
St John i. 18 {God only begotten). No bare
translation can convey the exact force of the
original words thus represented {p,ovoye.v7)itQ&o<i,
as contrasted with d p,ovoy6V7]<i vl6<;). They com
bine the two predicates which have been used

200 The true Divinity of Christ
of the word in the earlier verses (verse i 0ed?,
verse 14 povoyevrjs), and mark ' One who is God
and only-begotten,' ' One who is God at once
and Son.' Taken in this sense it will be seen
that they help us to understand the full mean
ing of the alternative reading {the only-begotten
Son). In such a connection the word ' Son '
carries with it the idea of identity of essence ;
and the article in this case (d pov. vlot) defines
the Person as completely as the predicate (^ed?)
in the other (compare note on John i. 18).
And here one other text must be noticed..
The rendering of Col. i. 19 in the Authorised
Version, it pleased the Father that m Him [the
Son of His love, v. 1 3] should all fulness dwell,
conveys at the most a vague notion of com
pleteness in Christ, but no direct relation of the
Son to God. When, however, the reader now
finds the remarkable phrase, which adequately
represents the original, all the fulness, with an
alternative rendering, for the whole fulness of
God was pleased to dwell in Him, he will
necessarily be led to consider the meaning of a
word {rfK'fipwpa) which played an important

The true Humanity of Christ 201
part in early Christian speculation, and forms a
link between the teaching of St Paul and St.
John on the Person of Christ (John i. 16, note).
12. The passages which have been just
quoted throw light upon the doctrine of the
Lord's true Divinity (comp. Heb. i. 3, the very
image of his substance, notperson as in Authorised
Version). At the same time His true humanity
stands out with fresh distinctness in the Revised
Version. Two details in the history of His
childhood peculiar to St. Luke gain in signifi
cance in this respect. A marginal note in
Luke ii. 40 calls attention to the fact that
' filled with wisdom ' expresses a continuous
process and not a complete result (comp. v. 52).
And the first recorded words of Christ, as
we now read them, How is it that ye sought
me ? wist ye not that I must be in m-y Father's
house ? (Luke ii, 49) suggest the consciousness
of a nature by which He is separated from
those to whom He renders glad obedience.
For Him there could be but one resting-place,
though His Mother and Joseph had not thought
of it

202 The Incarnation
1 3. Yet once again the description which St
Paul gives (Phil. ii. 5-10) of the descent of the
Lord from glory, of his acceptance of the Cross,
and of his return in triumph to his heavenly
throne, gains in the Revised Version the full
meaning and symmetrical form of the original
text which are lost in the Authorised Version :
Have this mind in you (Authorised Version, let
this mind be in you) which was also in Christ
fesus: who
(i) being in the form of God, counted (Author
ised Version, thought) it not a prize (Author
ised Version, robbery) to be on an equality
(Authorised Version, to be equal) with God,
but emptied ' himself (Authorised Version,
made himself of no reputation), taking (Au
thorised Version, and took upon him) the
form of a servant, being (Authorised Ver
sion, and was) made {yev6p,6vo<i) in the
likeness of men ;
and (2) being found in fashion as a man, he
humbled himself, becoming {yevopevo'i :
Authorised Version, and became) obedient
even (Authorised Version, omit) unto death,

and its Circumstances 203
yea (Authorised Version, even) the death of
the cross.
Wherefore also God (Authorised Version, God
also hath) highly exalted him, and gave (Au
thorised Version, given) unto (Authorised
Version, omit) him the (Authorised Version,
a) name which is above every name, that in
(Authorised Version, at) the name of fesus
every knee should bow.
The two main divisions of the description are
completely obscured in the Authorised Version
by the equal co-ordination of the different ele
ments of the Son's humiliation as finite state
ments. In the Revised Version these are clearly
distinguished: the thoughts (i) ofthe condescen
sion ofthe Son in becoming man, and then (2) of
His endurance of the Cross — in other words, of
the Incarnation in itself, and of the circum
stances of the Incarnation as determined by
the Fall. ' Being in the form of God,' He be
came man ; and ' being found in fashion as a
man,' He humbled Himself to a death of sHfeme.
The parallelism of the structure determines be
yond doubt that the clauses rendered ' counted

204 The importance of
it not a prize ..." and ' emptied himself ' are
both aspects of the Son's self-sacrifice. Then
follows as a consequence of the victory through
death, the triumphant exaltation of the Incar
nate Son, fesus (comp. Heb. ii. 9, because of the
suffering of death).
14. The emphasis which is here laid on the
human name Jesus, which fixes attention on
the fact of the true humanity of the Lord, is
implied in many other passages where the
inattention of scribes has led to the alteration
of the Simple name. For example, we read — ¦
I John i. 7 : the blood of Jesus (Authorised
Version, Jesus Christ) his Son cleanseth
us from all sin.
I John iv. 3 : every spirit which confesseth
not Jesus (Authorised Version, Jesus
Christ ; comp. marg.).
Heb. iii. i : consider the Apostle and High
Priest of our confession, even Jesus
(Authorised Version, Christ Jesus).
Luke xxiii, 42 : he said, Jesus (Authorised
Version, said unto Jesus, Lord) remember
me when thou comest in thy kingdom.

the Name Jesus 205
Acts xvi. 31 : believe on the Lord Jesus
(Authorised Version adds Christ).
Acts xix. 4 : that they should believe on him
which should come after him, that is, on
Jesus (Authorised Version, Christ Jesus).
15. We have already dwelt on the life of
the believer ' in Christ,' with whom he is mys
tically united (ch. v. § 5). The distinct image
of Christ's sovereign humanity gives clearness
to the personality of His adversary. As be
lievers are ' in Christ,' so the whole world lieth
in the evil one (i John v. 19, Authorised
Version, in wickedness). 'The evil one' (i
John ii. 13, 14; Matt xiii. 19, 38, Authorised
Version, 'the wicked one'; iii. 12; v. 18,
Authorised Version, that wicked one ; John
xvii. 15, Authorised Version, the evil; Eph.
vi. 16, Authorised Version, the wicked ; 2
Thess. li. 3, Authorised Version, evil), 'the
prince of this world ' has, indeed, been finally
defeated, but the fruits of Christ's victory
have still to be gathered. Hence we can see
the full force of the petition in the Lord's
Prayer in which we pray for deliverance from

2o6 Christians ' one man '
'the evil one' (Matt vi. 13, Authorised Ver
sion, evil). We can appeal with confidence to
the Father's love {bring us not into temptation),
but there is an enemy. His enemy and ours,
from whose snares He alone can preserve us.
Our conflict is not with abstractions but with
personal foes (comp. Eph. vi. 12 ff).
16. One phrase still remains to be noticed
which crowns with an exceeding glory the
thoughts of life and hope and unity which have
come before us in the scattered notices of the
work of the Incarnate Son, which are given in
their original clearness in the Revised Version.
Looking upon the perplexing differences by
which humanity is broken upon into parts —
differences of race and culture and state and
sex, differences which we carry on into our dim
foreshadowings of the future, St. Paul says there
can be neither Jew nor Greek, there can be neither
bond nor free, there can be no male and female :
for ye are all one man (Gal. iii. 28, el?, one man ;
not one, as in Authorised Version). Differences,
he seems to say, the most fundamental and
unalterable, as we now judge, are swallowed

in Christ 207
up in life, to the fulness of which they are
made contributory. We cannot, indeed, see far
into the mystery, but we can feel in some way
that all that tends to separate us, to limit us,
is done away in a fuller life, a personal life,
in Christ, in whom all personality finds its
consummation.

CHAPTER VII
CHANGES DUE TO ALTERATIONS OF THE TEXT
I. In the preceding chapters some illustrations
have been given incidentally of the fresh vivid
ness and power which the textual changes
adopted in the Revised Version give to the apo
stolic records. In the present chapter I propose
to review in conclusion, at the cost of some
repetition, the general effect which the revision
of the original text has exercised upon the
English version.
No part of the work of the Revisers has
been more violently or unintelligently attacked
than their revision of the Greek text : no part
of their work will commend itself, I believe,
more completely to scholars at least of the
next generation.
2. The text which was adopted was, it must

Conditions of Textual Revision 209
be remembered, supported by a majority of two
to one on the final revision whenever a division
was called for. It represents, in other words,
speaking broadly, the decisive and deliberate
judgment of a body of scholars widely different
in character and training and personal pre
possessions, who applied to the New Testament
the principles of criticism by which classical
texts are determined. In cases of reasonable
doubt the judgment was given against change :
that is, the revision on the whole was distinctly
conservative. At the same time, since the
work was the work of a company, subject to
fluctuations, and not of a single critic, it lacks
perfect consistency. Here and there readings
have been changed, or left unchanged, against
the general practice of the Revisers, but these
are too few to affect the general result.
3. The popular interest felt in a few well-
known variations, particularly in the omission
of some familiar passages, has, no doubt, pro
duced an exaggerated impression of thS im
portance of the textual changes. It cannot
therefore be repeated too often that the text
O

2 IO Exaggerated view of its extent
of the New Testament surpasses all other Greek
texts in the antiquity, variety and fulness of the
evidence by which it is attested. About seven-
eighths of the words are raised above all doubt
by a unique combination of authorities ; and
of the questions which affect the remaining
one-eighth a great part are simply questions of
order and form, and such that serious doubt
does not appear to touch more than one-sixtieth
part of the whole text.
4. The omissions to which reference has
been made are generally well known.
Matt. i. 25 : firstborn ; v. 22 : without a
cause ; vi. 1 3 : For thine is the kingdom and
the power and the glory, for ever. Amen.
John V. 3 : waiting for the moving ofthe water ;
verse ^,for . . . disease he had.
John vii. 53 : and they went . . . ; viii. Ii . . .
sin no more.
I John V. 7 : there are three . . . these three are
one ; with and . , . in earth in verse 8), and
some others less familiar —
Mark ix. 25 : with tears.
Mark ix. 29 : and fasting (comp. Acts x. 30).

Omissions 211
Luke ix. 55: and said ye know . . . are of.
Luke xi. 2 : Our, which art in heaven. Thy
will be done, as in heaven, so in earth.
Acts viii, 37 : And Philip said . . . Son of
God. Rom. xvi. 24: The grace . , . Amen.
I Cor. vi. 20 : and in your spirit which are
God's. Eph. v. 30 : of his flesh and of his bones.
Apoc. xxi. 24 : of them, which are saved.
These omissions are justified by evidence
different in kind, but absolutely decisive in
each case ; and the change of God into He who,
ih I Tim. iii. 16, is not less certain. Other
phrases and passages which are marked as
doubtful (Mark xvi. 9-20 ; Luke xxii. 19, 20 ;
43/; xxiii. 17, 34; xxiv. 12, 36, 40; 51, 52)
are probably fragments of apostolic tradition,
though not parts of the evangelic text.^
' It will be interesting to the student to consider and classify
other cases of omission : —
Matt. V. 44 ; X. 3 ; xviii. Il ; xx. 7, 16, 22, 23 ; «xiii, 14 ;
xxv. 13 ; xxvii. 35 ; and xii. 47 ; xvi. 2/; xix. 9; xxi. 44
(noticed in marg.).
Mark vi. 11, 36 ; vii. 8, 16 ; viii. 26 ; ix. 44, 46, 49 ; xi. 26 ;
xiii. 14; XV. 2%.

2 1 2 Additions
5. On the other hand, some clauses which
appear to have been omitted in the common
text as superfluous have been restored ;
John xix. 3, And they came to him.
I Thess. iv. i, even as ye do walk.
I Pet. V. 2, according to God.
I John iii. i, and such we are}
6. Immeasurably more common than these
substantial omissions or additions are substitu
tions of single words or phrases for others
which are inadequately supported ; and it is
not too much to say that it is possible to
recognise in most cases a gain in the authentic
text. i. Sometimes a new trait or colour is added
Luke i. 28 ; iv. 4, 5, 8, 18 ; xi. 11 ; xvii. 36.
John vi. 22 ; viii. 59 ; iii. 13 (marg.).
Acts ii. 5; ix. 30 y"; xv. 18, 24, 34; xviii. 21 ; xx. 15;
xxviii. 16, 29.
Romans viii. i ; ix. 28 ; x. 15 ; xi. 6 ; xiv. 6, 21.
I Cor. xi. 24.
Gal. iii. i.
I Pet. iv. 14.
I John iv. 3.
Apoc. i. II ; V. 14.
' Other examples of additions may be studied in Matt. xxiv.
36; xxvii. 49 (marg.); John xx. 16; Acts ii. 43; iv. 27;
I Cor. ix. 20 ; Apoc. viii. 7 ; xiv. i.

Changes bring new Traits 213
to the picture : Matt. ix. 8, were afraid (Author
ised Version, marvelled).
Matt. ix. 36 : distressed (Authorised Version,
fainted). Matt. xvii. 4 : / will make (Authorised Ver
sion, let us m.ake).
Mark v. 36 : But fesus, not heeding the word
spoken , . . {As soon as fesus heard the word
that was spoken, Authorised Version).
Mark x. 50: sprang up {rose. Authorised Ver
sion) ; xvi. 4 : rolled back (Authorised Version,
rolled away).
John iii. 25 : a few {the fews. Authorised
Version). John iv. 15: come all the way hither {come
hither. Authorised Version).^
7. ii. In other cases a more pointed or vigor
ous form of expression is introduced :
Matt. xxv. 6: At midnight there is a cry.
Behold, the bridegroom ! Come ye forth to meet
him {At midnight there was a cry made, Behold,
the bridegroom cometh, go ye out to t^et him,
Authorised Version).
' Compare Matt. xv. 39 ; Mark v. 2 ; Gal. i. 18 ; ii. 11, 14.

214 Changes bring new Traits
Mark i. 27 : What is this ? A new teaching !
{What new doctrine is this? Authorised Ver
sion). Luke V. 39 : he saith. The old is good {he saith.
The old is better. Authorised Version).
Luke xvii. 33 : Whosoever shall seek to gain
(Authorised Version, save) his life shall lose it.
The natural reasoning of Thomas appears in
its full force when we read John xiv. 4/ : And
whither T go ye know the way. Thomas saith
unto him, Lord, we know not whither thou goest ;
how know^we the way ? and at the same time it
is seen that the conditions of earthly knowledge
do not apply to our relations to Christ.^
8. iii. Sometimes a glimpse is opened into
contemporary opinion or experience : Matt
vi. I, righteousness (Authorised Version, alms).
Matt. xxii. 40, hangeth (Authorised Version,
' Other examples are found : —
Matt. viii. 31 ; xi. 23 ; xiii. 25.
Mark viii. 25 ; x. 49 ; xii. 17.
Luke xviii. 28 ; xxiii. 45.
Acts iii. 20.
1 Thess. ii. 7 (marg.).
Eph. V. 9.
Hebr. xii. 34.
2 Pet. i. 21.

Changes bring new Traits 215
hang) the whole law and the prophets — the
prophets were simply an appendix to the law,
which implicitly included all.
The personal character of 'the abomination of
desolation ' is noted in Mark iii. 14 : standing
where he (Authorised Version, it) ought not
{kcTTi^KOTa, comp. 2 Thess. ii. 4). In the Bene-
dictus the Nativity is spoken of, according to
the true reading, in the future : Luke i. 78,
the dayspring from on high shall visit us
{eiria-KeyJrerai ; Authorised Version, hath visited
us, eiredKe^aTo).
The confession of the Samaritans assumes
a characteristic form when we read John iv. 42,
ihis is indeed the Saviour of the world (Author
ised Version adds the Christ).
According to the true text of John v. 16, 18,
the Evangelist distinguishes two stages in the
hostility of the Jews to Christ {persecute, sought
to kill), determined by two elements in his
teaching (violation of the Sabbath, making
himself equal with God) which are cogfused in
the later reading {v. \6, persecute and sought to
slay him. Authorised Version). The parallel

2 1 6 Changes bring new Traits
between the relation of the Son to the Father
with that of the many sons to the Son, is seen
in its completeness in John x. 14/ According
to the true reading, / am the good Shepherd ;
and I know mine own and mine own know me,
even as the Father knoweth me and I know the
Father. ... In the first mention of the Christian
congregation it is not without deep meaning
that it is written (Acts i. 15), Peter stood up in
the midst of the brethren (Authorised Version,
the disciples).
9. The words in Acts iii. 20, that he may send
the Christ who hath been appointed for you, even
fesus, shows the main object of the first apo
stolic preaching that 'Jesus was the Christ'
{and he shall send fesus Christ which before was
preached unto you. Authorised Version); and
those who follow with reverent care the steps
by which the early Church was enabled to
realise the fulness of the Lord's Divine Person,
will feel with what force, and, we may venture
to say, with what fitness, the series is closed
by the statement that St Paul — the apostle
called by the Lord in glory — straightway in
the synagogues at Damascus proclaimed fesus

The Churches and the Church 217
(Authorised Version, Christ) that he is the Son
of God} His message was not merely a teach
ing on the nature of the Christ, but an
announcement of the Incarnation.
This truth, expressed in its simplest form,
appears in his Epistles as the first Christian
creed : If thou shalt confess with thy mouth
fesus as Lord (Authorised Version, the Lord
fesus) . . . thou shalt be saved (Rom. x. 9;
compare marg. and i Cor. xii. 3, fesus is Lord).
So we find the name Christ in places where
the common text gives God: Rom. x. 17;
Eph. V. 21 (comp. I Pet iii. 15 ; Acts xv. 40 ;
xix. 20). And in Col. ii. 2, the end of our
knowledge is set before us as the mystery of
God, even Christ (Authorised Version, the
mystery of God and ofthe Father and of Christ).
10. Passing from the primitive faith of the
first . believers to their organisation, it is of
importance to observe that while local
' Churches ' are recognised (Acts viii. i ; xv.
41 ; xvi. 5), all these form one Chutch, so
that in Acts ix. 31 we read, not as in Author
ised Version, Then had the churches rest
' Comp. I Cor. XV. 47 ; I Pet. iii. 21 ; Apoc. i. 5,

2 1 8 The Churches and the Church
throughout all fudcea and Galilee and Samaria,
and were edifled; but, So the church through
out all fudcea and Galilee and Samaria had
peace, being edifled (comp. v. 1 1 [not ii. 47] ;
XX. 28). And in one mysterious passage it
appears that the office of the Church (Eph. iii.
10) is connected with some larger manifestation
of redeeming love : [unto God] be the glory in
the Church and in Christ fesus (Authorised
Version, by Christ fesus) unto all the generations
ofthe age ofthe ages (Eph. iii. 21).
An illustration of a different kind is found in
James iv. 4, where the address, _;'e adulteresses
(Authorised Version, ye adulterers and adul
teresses) is a bold adaptation of the prophetic
imagery to those who were disloyal to their
God. And again in Heb. x. 34, the true text, ye
had compassion on them that were in bonds
(Authorised Nersion,ye had compassion on me
in my bonds) opens a glimpse of a wide perse
cution, such as that described in Acts viii. I ff.
II. iv. Elsewhere a new thought is sug
gested :
The true scribe is not simply instructed unto

New Thoughts 219
the kingdom of heaven {Mditt. xiii. 52, Authorised
Version) ; he is made a disciple to the kingdom :
the divine order itself is his effective teacher.
The doctrine committed to the Christian
teacher is to be considered as the subject of a
divine 'stewardship' (i Tim. i. 4, olKovop,ia,
a dispensation of God; comp. i Cor, iv. i) in
regard to his obligations, and not in reference
to the effect on his hearers {olKohopf], Author
ised Version, a godly edifying).
The secret of the Christian life is given in
the great promise: In your patience ye shall win
{KTriaeaOe) your souls (Luke xxi. 19), instead of,
In your patience possess {KTrjaaade) ye your souls
(Authorised Version) ; just as the true fulfil
ment of prayer is shown to lie implicitly in the
petition of faith : All things whatsoever ye pray
and ask for, believe that ye have received them
(more exactly, ye received them — e\d/3ere — at
the moment of asking), and ye shall have them
(Mark xi. 24).
Our imagination is carried to the archetypal
conception of creation in the mind of God
(comp. John i. 3, marg.), when we read in Apoc.
iv. 11: Thou didst create all things, and because

2 20 New Thoughts
of thy will they were,andwere created {Kw^oxised
Version, Thou hast created all things, and for
thy pleasure they are and were created). St. John
distinguishes things as they 'were' in the
eternal order, and things as they have come to
be under the conditions of time and space. At
the same time the use of the august title of
God, the King of the ages (Apoc. xv. 3 ; comp.
I Tim. i. 17, marg.), opens a view of the divine
sovereignty exercised through long periods of
preparation through which the world was made
ready for the Advent.^
12. The examples which have been given at
length represent the general effect of the re
vised Greek text upon the Revised Version.
These, taken together with those which have
been noticed incidentally in the earlier chap-
' The following passages will repay study : —
Matt. xi. 19 ; xix. 17.
Mark i. 2 ; iii. 29 ; vi. 20.
Luke ii. 14 ; iv. 44 (marg.) ; vi. I. ; ix. 35.
John iii. 23 ; vi. 23 ; ix. 35 (marg.) ; xvi. 23.
Acts xiii. 20 ; xviii. 7 ; xxvii. 14.
Rom. v. I.
I Cor. vii. 3 ; xiii. 3 (marg.).
Eph. V. 9, 15.
Hebr. xiii. 9.
2 Pet. i. 3.
Apoc. xiii. I ; XV. 6 (compare Yasna, xxx. § 5).

Summary 2 2 1
ters, and those to which references are given,
include, I believe, a full representation of the
new readings which materially affect the sense
of the translation. It will be evident there
fore how little ground there is for any mis
giving in regard to the integrity and certainty
of the text, and how clear is the gain from
following the ordinary laws of criticism in
deciding on the variations which exist
Here our inquiry comes naturally to an end.
The illustrations which have been given in the
last two chapters show the general effect of
those small corrections which have been hither
to noticed in isolated details upon large views
of the Faith. They will enable the student to
see how fundamental truths are presented by
the Revision with a force and consistency un-
attained before. They will therefore, as I trust,
be sufficient to guide him to the most impor
tant use of it. He will be encouraged to bring
together for himself the familiar passSges in
which he has been accustomed to find the out
lines of apostolic teaching, and then to consider
how they are affected by new renderings, which

2 2 2 Conclusion
he will at least have learnt to interrogate with
intelligent patience. As he does this, carefully
investigating (for example) what is set before
us in the New Testament on the person and
work of Christ, or on the position and destiny
of man, his own experience will teach him to
look with something more than suspicion upon
the criticisms of scholars who appear to find
nothing better than solemn music in the English
version of words of life, and to admit no hope
of riper knowledge from the discipline of two
centuries and a half. In any case, he will
recognise that he must bring self-control and
reverence to an inquiry which reminds us at
every step of the feebleness of our own thoughts ;
and, if any particular results prove disappoint
ing, he will draw strength from the modest
endeavour to gain a clearer vision even of one
fragment of the truth.

INDEX OF SCRIPTURE REFERENCES

Exodus

Matthew

iv. 17, 30

. 38 «¦

iii. 14

24

xiii. 13, IS

. 109 «.

iv. I, s .

S8

xxiv. 16 .

35

iv. II

. son.

xxbt. 4 .

. 125 n.

iv. 19 ff. .

. 123 ».

xxx. IS .

59

iv. 20, 22

. 81 «.

Leviticus

iv. 24

. 144 K.

xvi. 4

. 125 n.

V. I

58

Deuteronomy

v. 6
26
^ xxxii. 3S . .
70
V. 9. 45 •
. 109 «.
Job
V. 10
¦ 26, SI
i. 6 ff. .
49
V. IS
59
Psalm
V. IS, 18 .
82
XCV.
71
V. 16
6s
Isaiah
V. 17 f. .
. 123 ».
iv.sf. . .
135
V. 22
210
Iii. .
no
V. 44
. 211 n.
Iv. 10 ff. .
. 136
v. 48
142
Jeremiah
vi. I
214
vii. II
75
vi. 9
. 28 «.
Ezekiel
vi. 13
206, 210
xxxiv. 23
120
vi. 18
. 147 n.
xxxiv.
. 138
vi. 22
83, 124 n.
Zechariah
vi. 2S
61 n.
xii. 10 ff. .
. 196
vii. 4
61 n.
Matthew
vii. 6, 24 .
60
i. I 17, 18
ISO
vii. 13 .
. 27 B.
i. 21 . '.
. 28 n.
vii. 22
• . 48
i. 22 . 52 n. , 116, 151
viii. 9
2S K.
i. 23
61 n.
viii. 12 .
60
i. 2S
210
viii. 15 .
So«.
ii. 2
48
viii. 26
91
ii. 15
116
viii. 31
. 214 n.
223
2 24 Index of Scripture References

Matthew

Matthew

viii. 32 ,
58
xvii. 4
213
ix. 2
107
xvii. II .
44
ix. 6
. So»-
xvii. IS .
. 144 «.
ix. 8
213
xvii. 24, 27
59
ix. 6, 22
194
xviii. I . .
. 28 n.
ix. 13
213
xviii. II .
211 n.
ix. 16
"3
xviii. 12 .
. 44 K.
ix. 17
22 n.
xviii. ig .
190
ix. 36
213
xviii. 20 .
41
X. 3
211 n.
xviii. 27 .
140
X. 12
44
xviii. 33 .
81 n.
X. 14
140
xix. 8
52 «.
xi. 2
ISO
xix. 9 . .
211 n.
xi. 14
44 K.
xix. 17 .
zzon.
xi. ig
220 n.
xix. 28 .
90
xi. 23
214 n.
XX. 7, 16, 22, 23
211 n.
xii. 18
no n.
XX. 20
81 n.
xii. 32
127
xxi. 4 . S'zn.,
116, 151
xii. 41
55 »¦
xxi. 8 . . ¦
S0«.
xii. 4S
99. 190
xxi. 12 .
59
xii. 47
. 211 n.
xxi. 13 .
75
xiii. X
28 n.
xxi. 23.
81 B.
xiii. S, 7, 8
60
xxi. 28 . .
107
xiii. 18 .
28 «.
xxi. 29, 32
ioS«.
xiii. 19 ff.
13s
xxi. 29, 33
20
xiii. 19, 38
20s
xxi. 44 . .14
D, 211 «.
xiii. 20 f. .
81 «.
xxii. I ff. .
128
xiii. 22, 39
127
xxii. 2 f. .
81 K.
xiii. 25
214 n.
xxii. 12 . . .
22 «.
xiii. 52 .
IS6.
175. 219
xxii. 31 .
116
xiv. 21 .
122
xxii. 40 .
214
xiv. 23 .
58
xxiii. 3 .
2SB.
xiv. 26
112
xxiii. 7, 8
92
XV. 39 .
213 n.
xxiii, 12 . . .
81
xvi. 2 f. .
211 n.
xxiii. 14 .
211 n.
xvi. 3
132
xxiii. 16, 18 .
Si n.
xvi. 9 ff. .
21, 128
xxiii. 17 . . .
126
xvi. 18 .
109
xxiii. 26 . . .
98 n.
xvi. 21
ISO
xxiv. I . . .
47 ».
xvi. 24 .
25 ».
xxiv. 8 .
155, 186
Index of Scripture References 225

Matthew

Marie

xxiv. 32 .

60, 98 n.

ii. 21 . . .

"3

xxiv. 36 .

. 212 n.

ii. 23 . . .

47 K.

xxv. s

. 2S«.

iii. 5 ¦ . .

82 n.

xxv. 6 . ,

213

iii. 13 .

28 n.

xxv. 8

24

iii. 29 . . .

220 n.

xxv. 13 .

. 211 n.

iii. 14 . . .

215

xxv. 32 .

81 n.

iv. 9

47 ».

xxv. 46 .

81

iv. 13 . . 2

I, 102 n.

xxvi. 25, 49

92

iv. 37 .

24

xxvi. 2S, 71

147

iv. 38 .

59

xxvi. 28 .

90«., 143

iv. 40

91

xxvi. 38 .

. 2SK.

V. 2

213 n.

xxvi. 48 .

128

V. 23, 24 .

194

xxvi. so .

22 »., 144

V. 27f., 38 f. .

82 n.

xxvi. SS, 121

75

V. 30 . . 103

».3. 145

xxvi. 56 .

S2«., isi

v. 36

213

xxvi. 69, 71

ISO

v. 40

123 n.

xxvii. 3 .

20, los n.

vi. II, 36

211 n.

xxvii. IS .

121, 147

vi. II .

140

xxvii. 24 .

. 44 n., 98 n.

vi. 20 . . ,

220 fZ.

xxvii. 26

29

vi. 20, S3

144 ».

xxvii. 27 .

149

vi. 35 .

82 «.

xxvii. 30 .

. 2S».

vi. S2

. 101 n.

xxvii. 33 .

, 211 n.

vi. S3 •

112

xxvii. 42 .

157

vi. s6 .

194

xxvii. 49 .

. 211 n.

vii. 8, 16 .

211 K.

xxviii. 3 .

. los n.

vii. 18, 19

¦ 156

xxviii. s .

. 28 n.

viii. 19 .

128

xxviii. 18-20

38, 43 n.

viii. 23, 26

38

xxviii. 19 .

. 63, 170

viii. 23

. 214 n.

xxviii. 20.

186

viii. 26 .

211 n.

xxix. 14 .

127

ix. 21

S2«.

Mark

ix. 2S

92

i. I .

150

ix. 2S, 29

2IO

i. 2 .

. 220 n.

ix. 44, 46, 49 .

. 211 n.

i. 10

140

X. 13 f. .

82 n.

i.27 .

214

X. 17 . •

. 44 ».

i-37

. 44 «•

A. 21 f., 27

132

ii. S

107

». 32

¦ 47 «•

ii. 18

147

*. 38f. . .

13s

•^ a a a^ R

uS a K S 8 R
• o ti t^

^

l/)\0

R

S

S

H

s

;^

8

8

R

H

Q
in
^
H
ct
*oo
5
N CO ^ VO On M n
IN
m
(N
-^
M
on
N
«
tN
N ^ H H
Tf \£) H CO . M
; M M « M ^ ^0 «
^?
oi
X .3 -¦ -• -• .
> > > > >
00 a Tf a a
,1 $ " t? ?
5,a4sS8F.t?)a*-8at:,'R8
¦^ 14-1
«
¦^ "4-1
COONOwNS^^2^«'^io'^^^»'^"«««««COy-^iOMD^O
^ ^ ^ ^ .o ^o « « " .«. .^- ._: .^ .3- ,-• .^- .^ :2 d :d :d :s :s :d > >* ^ > >* ' '
S ><' -< ¦< >< M '« 'K 'x 'S ¦>< 'x 'S 'S "x "k "m ">< 'm *« 'm 'x "K 'S S *m 'm 'x "x
\0 tN 00 H H
> > > > > >
X « X X M X
Index of Scripture References 227

Lulce

1

V. s . . . so «• 1

V. 6

24
V. 16
2S n.
V. 39
214
vi. I
47 «
. , 220 n.
vi. 16
54
vi. 17
55
vi. 35 •
109 n
, 144 n.
vi. 40
146, 174
vi. 48
40 n.
vi. 49
112
vii. 3
54
vii. 5
58
vii. 12
30
vii. 32, 38
50 n.
vii. 33f
83 «.
vii. 37
47 »•
vii. 39
103 ».2
vii. 41
140
vii. 45
128
viii. 14 .
44 «.
viii. 23
24
viii. 23, Si
47 B.
viii. 46
SO B.
ix. 9
SO B.
ix. n
103 B.2
ix. 24
121
ix. 28, 37
83 B.
ix. 31
94
ix. 35
220 B.
ix. 43
47 B.
ix. 45
112
ix. 55
. 211
ix. 61
30
X. 6
54
X. 21
48
*. 24
50 B.
X. 30f.
47«-,7S
X.36
99
xi. 2
211
Luke xi. II
xi. 13
xi. 29
xi. 3if.
xi. 33f.
xi. 51
xi. S2
xii. 3
xii. 48
xii. 49
xiv. II
xiv. 12 f.
XV. 6, 9
XV. 31
XV. 33ff.
xvi. 8
xvi. 14, 23
xvi. 23
xvi. 25
xvii. 17
xvii. 21, 23
xvii. 26
xvii. 33
xvii. 36
xviii. 3
xviii. 12
xviii. 13
xviii. 14
xviii. 16
xviii. 23
xviii. 28
xviii. 34
xviii. 38 f.
xviii. 42
xix. I2f.
xix. 13
xix. 13, IS
xix. 41
xix. 48
XX. 14
27 n
211 B.
97 »•
47 B.
55 «•
32, 124 B.
22 B.
SOB.
123 B.
29
SOB. 81
123 B.
61
107
124 B.
32
97 B.
109 107
61 n.
83 «.
123 n.
214
211 n.
24
142
25 B., 61
81
61 B.
83 B.
214 B.
103
SOB. 72
123 B.
54
83 B.
22
132 97
2 28 Index of Scripture References

Luke

John

XX. 17

132

'•5

17

XX. 18

140
i. 6
98 ».
XX. 35
.
108
i. 7ff., 19 ff.
80
XX. 37
149
i. 8, 3S .
124
XX. 46f.
73
i. 10, 17 .
17, 116 B.
xxi. 19
142
. 177, 219
i. II
22 B., 61, 122
xxi. 20
25
i. 12
98, 100, 108
xxi. 2S
112
i. 14
14, 17, 189
xxii. 8f. I2f, .
. 83 B.
i. IS
52 B.
xxii. IS .
7B.
i. 16
201
xxii. 19, 20, 43f.
211
i. 17
ISO
xxii. 20
goB., 143
i. 18
IS, igg, 200
xxii. 31 ff.
49
i. 27
14
xxii. 32 .
173
i. 28, 29 .
16
xxii. 33 .
29
i. 29-34, 47-51
. 185
xxii. SS f- • 40
41. 43 'z-
i. 29
176
xxii. 61 .
132
i. 32 f. .
52 B.
xxii. 66 .
147
¦•35
46
xxiii. IS .
. 147 B.
i. 36, 42 .
132
xxiii. 17, 34 .
211
•• 39
83 B.
xxiii. 25 .
2g
¦•45
. 151 n.
xxiii. 39, 42 .
157
ii. 8 f. .
. 83B.2
xxiii. 39 .
66
ii. 18, 23 .
37
xxiii. 42 .
204
ii. 19, 21 .
121
xxiii. 44 .
73
ii. 25
28 b.
xxiii. 4S .
. 214 B.
iii. 2
29
xxiii. so .
¦ 97 '2-
iii. 2, 10, II, 12
. 83 B.2
xxiii. 56 .
65 B.
iii. 10, II
102
xxiv. I
6SB.
iii. II
195
xxiv. 12, 36, 40, 51
, 52 211
iii. 12, 31
80
xxiv. 17 .
157
iii. 13
. 211 B.
xxiv. 2S .
126
iii. 19
61
xxiv. 29 .
83 B.
iii. 23
. 220 B.
xxiv. 32 .
• 47 «•
iii. 23
213
xxiv. 36 .
41
iii. 31
30
John
iii. 36
lOS
i. 1
¦ 117 «•,
iv. I
. 44 B.
i. .1, 14 .
206
iv. 9
55
i. 3 SI. 210. 188,
17, ii6b.
iv. IS
147. 213
i.4
188
iv. 21, 39
. 116 ».
Index of Scripture References 229

John

46 f.

IV. 22
iv. 27
iv. 27-30, 41 f.
iv. 29
iv. 30
iv. 38
iv. 42
»• 3.4
v, 16, 18
v. 22-29
V. 24, 38,
V. 27
"•35V. 39
vi. 10
vi. 18
vi. 22
vi. 23
vi. 26, 30
vi. 27 f.
vi. 49
vi. 66-69
vi. 68
vi. 69
vi. 70
vii. 26
vii. 35
vii. 37
vii. 39
vii. S3
viii. II
viii. 13-18
viii. 30, 31
viii. 33 ff.
viii. 37 .
viii. 40
viii. 42
viii. 49, S4
viii. 58 .
viii. S9 .

26, 146 54
18s 65
47 B.
28 B., 52
215210 215 80
116 B.
56
59.83 28
22 B., 122
47 B.
211 B.
220 B.
37 83
48
iSS 22
52 B.
59
66
153 »¦
25.46
57. 144 »•
210210 80
64. IIS
83B.2 178
22 B.51
123 B.
g8B.
211 ».

ix. 4

igS

ix. ig, 21

. 83 B."

ix. 29

52 B.

ix. 35 •

28, 220 B.

ix. 35-38 .

. 185

ix. 39 .

100, igo

X. I, 8 .

75

X. i!

27, 56 n.

X. 16

120

X. 14 f. .

138. ig3. 216

X. 23

• 47 «¦

X. 40

• Mil-

xi. 8, 31 .

. 47 ».

xi. n f. 27

52 B.

xi. 12, 14

36 B.

xi. 19, 31

80 B.

xi. 21-27 .

. 18S

xi. 29

25

xi. 31. 33. 35.

128

xi. 35

22

xi. 49 .

28 b.

xii. 9

103

xii. 13

148

xii. 24

. 27 s.

xii. 26

28 b.

xii. 28 .

36

xii. 29

. 52 B.

xii. 36

56 B., g8

xiii. 2

' . 156

xiii. 3

29

xiii. s

60

xiii. 6, 7, 13, 3

3, 36 • 28

xiii. 7

. 21, 102

xiii. 10 .

125

xiii. 22 ff.

138 B.

xiii. 31 .

49 B., 165

xiv. I . •

29

xiv. 3, 18 .

. 44 B.

xiv. 4 f. .

214

xiv. 6

198

230 Index of Scripture References

hn

John

xiv. II, 12

116 B.

xviii. 40 .

. 22, 74

xiv. 17, 26

94

xix. 2, 3 .

23

xiv. 18

44. 134

xix. 3

. 212

xiv. 22 . ,5

2 «., 191

xix. 4, 9, 12

28

xiv. 27

92

xix, 12

22

xiv. 30

191

xix. 24 f.

64

XV. 2, 4, 5, 9 f.

83 B.

xix. 25 .

46

XV. 3 ,

28

xix. 3S .

22 «. , 52

XV. 5

171

xix. 56 .

151

XV. 13, 14, 15 .

22 B.

XX. 2

21

XV. IS f. .

48

XX. s f. .

123 B.

XV. 15, 16

28 B.

XX. II

46

XV. 26

83. 94

XX. 16 . 93, 15

7, 212 B.

XV. 27

. 44 B.

XX. 19 . .

28 b.

xvi. 2

130

XX. 21

22, 51

xvi. 7

94, igo

XX. 25 . . .

83B.2

xvi. II

52 ».

XX. 27, 29

21

xvi. 13 .

61 B.

XX. 30 f. .

38

xvi. 15, 16, 17, 19

44 B.

XX. 31 . . ,

63

xvi. 16

123 B.

xxi. 12 . . .

148

xvi. ig

103

xxi. 15 f.

123 B.

xvi. 21 . .2

in., 155

xxi. IS, 17, 20

21

xvi. 23

220 B.

xxi. 16 .

128

xvi. 27, 28, 30 .

117 B.

xxi. 20 . .

138 B.

xvii. 2

49

Acts

xvii. 2, 3, 4, 6, etc.

i6S

i. :.!, 9 .

123 B.

xvii. 3

ISO

i. 13

61 B.

xvii. 4, 26

49 B.

i. IS

216

xvii. 6

52 B.

ii. 5 • ¦

211 B.

xvii. 12 .

123 «.

ii. 6 . . .

144 B.

xvii. IS .

88, 205

ii. 16 . . .

52

xviii. 3

58

ii. 22 . . .

22 B.

xviii. 4, 16

61 B.

ii. 27 . . .

log

xviii. 5, 16, 18 .

46

ii. 30 . . .

97 B.

xviii. 9, 37

52 B.

ii. 36 . . .

151

xviii. II .

13s

ii. 41 . . .

98

xviii. 17, 21

28 B.

ii. 42

59

xviii. 17, 25

66

ii. 43 . 41 B., II

5 B., 212

xviii. 18 .

47 B.

ii. 47 . 44 B.,

162, 2l8

xviii. 28 .

149

iii. I , . .

47 B.

Index of Scripture References 231

Acts

iii. 2

97 B.

iii. 2, 10 .

123 B.

iii. 8

49

iii. 13, 26

no

iii. IS .

94 B.

iii. 19

172, 192

iii. 20 . .21

4B., 216

iv. 4 • .

98

iv. 7 . .

28 B.

iv. 9

54

iv. II

61 B.

iv. 12

63 B.

iv. 25, 27, 30 .

no

iv. 27

212 B.

iv. 27, 28

122

iv. 31

25 B.

iv. 34 •

97 B.

iv. 36

92 B.

V. n

218

v. 32

83

v. 41

152

v. 42

151

vi. I

47 ».

vii. 13 .

123 B.

vii. 35 -

52

vii. 38 .

54

vii. 45 .

93

vii. 52 f. .

48

viii. I 98»., 148,

217, 218

viii. i5 .

¦ 97 »•

viii. 17 ,

23

viii. 20 .

123 B.

viii. 37 .

211

ix. ^

61, 152

ix. 30 f. .

211 B.

ix. 31

. 218 B.

ix. 38

147

X. 30

210

X. 47

59

xi. 18 .

27 B.

cts

xi. 23

50, 92 B.

xii. 4, II, 22 .

22 B.

xii. 9

116 B.

xiii. 7 f. .

149

xiii. 20 .

220 B.

xiii. 38 f.

63 B.

xiii. 42 .

47 ».

xiii. 51 .

140

xiv. IO .

25 B.

xiv. 15 .

57 «.

xiv. 27

54

XV. 12

50

XV. i8, 24, 34 .

211 n.

XV. 19 f. .

50 B.

XV. 25

93 b.

XV. 40 .

217

XV. 41

217

xvi. s

217

xvi. 7

50 B.

xvi. 17 .

152

xvi. 20, 35, 38 .

150

xvi. 25 . , .

47 B.

xvi. 31 .

205

xvii. 5 .

22 B.

xvii. 18, 23

84 ».

xvii. 23 .

22B.,SS

xvii. 24 .

97 B.

xvii. 25 .

28 B.

xvii. 29 .

Ill B.

xvii. 31 .

22 B.

xviii. 4 .

SS

xviii. 6 .

140

xviii. 7 .

220 B.

xviii. 12 .

149

xviii. 21 .

211 B.

xviii. 25 f.

152

xviii. 28 . «

112

xix. 2 . . 5

7, 144 B.

xix. 4, 30, 33 .

22 B.

xix. 4

20s

232 Inde

X of Scripture References

Acts

Romans

xix. 9

105

¦¦ 20 . . . ni

xix. g, 23

. 61, 152

ii. 2 f.

. 84«.2

xix. 15

. 102 B.

ii. 6 ff.

. igo B.

xix. 20 .

217

ii. 7

109, 193
xix. 24 i. .
. . 84
iii. 21
¦ S7».
xix. 27 ,
> . 112
iii. 21-23
27
xix. 31 .
. " . 150
iii. 25
III
xix. 34 .
. 103 B.2
iv. 3-8
80
xix, 35 .
148
iv. 19
g7B., 181
xix. 38 .
149
iv. 20
177
XX. II
59
V. I
. 220 B.
XX. IS .
. 211 n.
v. A 3, II
. 84«.2
XX. 21
. 27 B.
V. II
91
XX. 28 .
164, 218
I- 15
61 B.
XX. 34, 35
133
>'. 16, 19
. 196
XX. 3S .
28 b,
vi. 3
29
xxi. 38 .
58, 148, 149
vi. 4
49
xxi. sg f. .
22 B., 84«.l
vi. 5
169, 173
xxii. 3 .
22 B.
vi. 6 f. .
168
xxii. 4
152
vi. 6, g .
21
xxii. 28 .
149
vi. n
171
xxiii. 35 .
149
vi. 13
24
xxiii. 25, 33 .
. 84«.i
vi. 17
146. 174
xxiii. 27 .
148
vi. 23
• 63, 170
xxiv. 14, 22 .
152
vii. 4
SOB.
xxiv. 22 .
61, 144 B.
vii. 6
168
xxv. 21 .
149
vii. 7, 8 .
. 84B.2
xxvi. n .
24
vii. 13 .
. 100 B.
xxvi. 24 f.
83
viii. I
. 211 B.
xxvii. , ,
39. 43 n.
viii. 2
SOB.
xxvii. 10, 21 .
. 84B.1
viii. 4
. 144 ».
xxvii. 14 .
220 B., 148
viii. 6
33. 84 B.
xxvii. 41 .
• 47 «.
viii. 21
34
xxviii. 4 .
112
viii. 22 .
155. i85
xxviii. 16, 29 .
211 B.
viii. 24
161
xxviii. 24 .
105
viii. 30 .
. 165 109
Romans
ix. 26
i. 14, 17, 18
29
ix. 28
. 211 B.
i. 17
• 57 ».
X. 9
152, 217
i. 19
. 84B.2
X. IS
. 211 B.
Index of Scripture References 233

Romans

I Corinthians

X. 17

217

iv. 15 ... 134

xi. 6

. 211 B.

iv. 16

139
xi. 7. 25 •
. 144 B.
V. 7
29
xi. 8
113
vi. II
49. i6s
xi. 22 f. .
. 84 B.2
vi. 15
55
xi. 29, 30-32
. 105 n.
vi. ig
121
xii. 2
104
vi. 19, 20
140
xii. 19
70
vi. 20
164, 211
xiii. 2
. 123 ».
vii. 3
. 220 B.
xiii. 12 .
125
vii. 14
25 B.
xiv. 6, 21
. 211 B.
vii. 16
86 b.
XV. 4, s .
. . 84
vii. 23
98, 164
XV. 12 f. .
197
vii. 37
44 B.
XV. 13, 17
. 172 B.
viii. I
79 B.
XV. 19
. 84 B.2
viii. 6
116 ».2
XV. 20
139. 179
ix. 13
112
XV. 31
105
ix. 20
S
5. 212 B
xvi. 3, sff., 9,
II, 21 84 B.2
ix. 22
86 b.
xvi. 17 .
44
ix. 25
118
xvi. 24 .
211
ix. 25-27
138 B.
I Corinthians
ix. 27
133. 138
i. 4 .
63
X. 4
50 B.
1. 18
44 B., 162
X. 13
61 «.
i. 19 .
. 86 n.
X. 16 f.
123 B.
i. 21
61 ».
X. 16, 18,
2C
86 «.
i. 22
55
xi. i
139
i. 23
150, 166
xi. 3
27 ».
i. 30
. 165
xi. 7
97 B.
ii. 6 . .
. 44 B.
xi. 20-34
39
ii. 14 i. .
. 86 H.
xi. 23
25 B.
iii. I
123
xi. 24
211 ».
iii. 6
SOB.
xi. 25
143
iii. 16
55
xi. 30
123 n.
iii. 16 f. .
121
xii. 3
152, 217
iii. 17
85
xii. 4
85. 113
iii. 18
98
xii. 7 ff.
64 «.
iv. I
54, 138, 2ig
xii. 13
f
i68
iv. s
60
xii. 23
26 b.
iv. 12
51
xii. 27
56 ».
iv. 14
I07
xiii.
77.79
234 Index of Scripture References

I Corinthians

2 Corinthians

xiii. I

141

iv. 4, 6 .

123 B.

xiii. 3

. 220 B.

iv. 7-10 .

39. 43 »•

xiii. 6

. . 136

iv. 7

117

xiii. 8

. . 78

iv. 8

133

xiii. 8, 10,

11 . .86 b,

iv. i8

8i

xiii. II

52 B.

V. 4 , . .

193

xiv. I

. 79 «•

V. 6, 8 .

21, 86 b.

xiv. 7, 36

. 123 B.

V. 9 . 86 b.,

139. 179

xiv. 12

29

V. 10, II .

80

xiv. 16

59

V. 10

85, 182

xiv. 20

123

V. II

91

XV.

SI

V. 14

168

XV. 3-20

. . 167

V. 17 . 61 n., 17

5 B., 194

XV. 12

126

V. 18, 19 .

91

XV. 15

166

V. 18

164

XV. 24, 26

, 28 . . 80

«. 19

172

XV. 42, so

. 54 • • 109

V. 21

100, 190

XV. 42, 50

S3 • • 193

vi. 12 .

133

XV. 45 .

100, i8g

vi. 16

121

XV, 47

217

vii. 2, 4 .

133

XV. 53 f.

no

vii. 6

29

xvi. I f.

. 86 B.

vii. 8, 10

20

xvi. 14, 2.

\ ¦ . 79«^

vii. 8

105 B.

2 Corinthians

vii. 9, n

86 b.

i. 12

33

vii. 14

48

i. 20

59

ix. 10

136

i. 21

21 B., 48

X. 4 f. 8 .

86 b.

i. 48

80

ji. 12

lOI B.

ii. 3 ff-

. 86 B.

xi. 13 ff. .

104

ii. 14

130, 178

xi. 15

91

ii. IS

162

xi. 16 ff. .

80

ii. 17

. 44 B.

xi. 26

75. 148

iii. s

117

xi. 29

28 B.

iii. 6

• 48. 54

xii. 3, 9 .

86 b.

iii. 7 f.

98, 100 B-

xii. 9

52 B.

iii. 7, 13

. 47 »•

xii. 18 .

61 B.

iii. 14

. 144B.

Galatians

iii. 18
139. 174
i. 6 f.
, 123 B.
iv. 3, 6
. 44 B.
i. 18
. 213 B.
iv. 4
• 34. 191
ii. 8 f. .
8S
Index of Scripture References 235

Galatians ii. II, 14
ii. 17
ii. 20
iii. I
iii. 13
iii. 14
iii. 15, 17
iii. 19
iii. 22 f.
iii. 24
iii. 26
iii. 27
iii. 28
iv. 4
iv. 8 f.
iv. 19
V. 4
V. 7
V. 17
V. 25
vi. 2
vi. :.!, 5
vi. 17
Ephesians i. 4, 6, 8,
i. II
i. 18
ii. 5 ?•
ii. s, 8
ii. 7
ii. 12
ii. 14
ii. 21
ii. 22
iii. 2
iii. 10, 21
iii. 15
iii. 21
iv. 12
iv. 18

25 K,

Eph

Asians

. 213 B.

iv

, 22

171

iv

. 24

-J, 172'B.

iv

• 32

. 211 B.

V

I .

189

V

'^ .

171

V.

9-

. 123 B.

V.

9.15

52 B.

V.

10

. 86 b.

V.

12

97

V.

13

. 109 B.

V.

15

168

V.

21

206

V.

26

i8g

V.

30

. 86 b.

vi

8

134

vi

10

24

vi

12

50

vi

16

190

Philippians

29

i.

4 •

26 b.

i.

13

128

ii.

5. 10

130

ii.

6

ii.

6,8

49

ii.

13

142, 164

iii

2

186

iii

4

169

iii

12

161

iii

14

172

iii.

20

61 B.

iii.

21

163

iv.

7

121

iv.

II, 12

. , 172 B.

iv.

13, 19

50 B.

iv.

17 f.

218

iv.

19

194

Colossians

186

i.

II

116

i. 12 f.

144 «¦

i- 13

25 »., 181 33
63, 164, 172
139163
214 B.
220 B.
19s 30
175
86 b., 181
217
125 «.
211 182
177
igi, 206 205

86 b.
149
202
B. , 97 B.
104
86 b.
61 B.
86 b.
164, 176112
go, 97 B.
104, 193171
137171
123 B.
63

25

34.

34
I6S 33

236 Index of Scripture References

Colossians

I Thessalonians

i- 13. 19 •

200

V. 22

. 144 B.

i. 15

35

V. 24

. 176

i. 16

51

2 Thessalonians

i. 19

61 B.

i.3 . .

. 79 «.

i. 20, 27 .

igg

i.7 . .

33

ii. 2 .7

9 B., igg, 217

i. 8 .

61

ii. 7 •

25 B.

ii. 2

125

ii. 9 f.

92 B., Ill

ii. 3 • .

60, 20s

ii. 10 fif. .

. 169

ii. 4 • .

215

ii. 13

. 86 b.

ii. 10

• 44 «•

ii. 14

134

ii. II

33

ii. IS

131

ii. 16 f. .

80, 92 n.

ii. 20

168

iii. S

. 178

ii. 23

. 147 B.

I Timothy

iii. I . 39,
44».,49, 169
i. 2, 28 .
107
iii. 3
169
i. 4 •
219
iii. 5
27 B.
i. 5. 14 .
• 79 »•
iii. 10
22 n., 44 B.
i. II
34
iii. 14
• 79 »•
i. IS f. . .
. 86 b.
iii. 18
. 2SB.
i. 17
191, 220
iii. 23
. 123 B.
i. 18 . .
60
iii. 25
. 85, 182
ii. z . .
113
iii^ 35 •
173
ii. 5 . .
22B., 56
I Thessalonians
ii. 6 . .
60
¦• 3
44B.,79«.
ii. 7 f.
. 86 b.
i. 6
139
ii. IS
. 79 «•
i. 9
• 57 »•
ii. 28
107
i. 10
44 B., I7S
iii. I
. 123 B.
ii. 4
92 B.
iii. II
57
ii. 7
. 214 B.
iii. 16 . I
98, 199, 211
ii. 12
175
IV. 10
57 ».. 197
ii. 13
. 123 B.
iv. 12
• 79 »•
ii. 14
139
V. 10
125
ii. 17
134
vi. 10
S3. 61 n.
iii. 6, 12
. 79B.
vi. II
¦ 79 »•
iv. I
212
vi. 16
no
iv. 3 f.
177
2 Timothy
iv. 4
142
i. 7 ¦ .
92, 112, 141
iv. II
139. 179
i. 8 . .
134. 161
v. 2, 4 .
75
L 10
109, 192
o6

82 -X!

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ti -I

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£1 -I

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ti -XI
Zbi
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Si-ii -XI
6z
S-i
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•J 9 'XI
631 '-a 001 ¦
t ¦[
•a Boi •
II 'lU^
lOZ 'BII
£ ¦;
991
SB -IIA
161 'Zbi 'gS 'Zb
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681
ZZ *IIA
tSi
t-i •;
•aSbi 'CB
IB -IIA
SAiSJqaH
•a 86
OB -lA
t£i -eB •
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Zl -lA
uouiaiiqj
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191 '-aSAi
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j-aZZi •
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£11
t -ii
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£1 -A
itl 'BII
£ -ii
Z81
n ¦*
•8 6Z •
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991
Si "ai
19
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6-i
S61
tl -AI
19
iS
Si 'ti -Al
Zoi
t -I
•a 98
01 -AI
snJiX
6£l
01 '6 -Al
•a Ebi •
• -J 91 -At
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01 -a;
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811 '09 'bS '
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¦«bS
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81 ¦¦!!
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¦«zs
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86 • ¦
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991
81 •!¦
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9Z1 '-al
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6gi
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tOB '6z
6-n
t£i
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r. •1;
t£i
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L^z sdOUdA9fs}f 9Unf(fi^os fo xapuj
238 Index of Scripture References

Hebrews

James

ix. 26 . . . 127
ii. 22
. 50B.
A. 1, 20
. 61 B.
iv. 4
137, 218
X. 4, n
22 B.
I Peter
X. g
52
i. I
. 153 «•
X. 10, 14
. 52 B.
i- 7. 13 ¦
. 88 B.
X. 20
. 165
i. 17
146
X. 22
. 125 B.
ii. 2
. 144 B.
A. 23
197
ii. 4 f.
. . 87
X. 24
22
ii. 17
. 25 B.
X. 30
70
iii. 6
107
A. 31
57 «•
iii. 14
. 88 b.
X. 34
218, 193
iii. 15
217
xi. 3
127, 187
iii. 21
. 217 B.
xi. 10
154
iv. 8
. 79 B.
xi. 13
131
iv. 12
98
xi. 17
52
iv. 14
. 211 B.
xi. 27, 28,
2g, ;
s
87 B.
v. 2
178, 212
xi. 31
105 B.
v. 4
118
xii. I
29
V. S . .
131, 25 B.
xii. 2
94 B.
V. 7 . .
123
xii. 3
SI
V. 10
. 63 B.
xii. 5
86
V. 14
. 79 B.
xii. 27 f.
87
2 Peter
xii. 7, II .
180
i. 3 . .
. 220 n.
xii. II
52 B.
i. 4 . .
g8
xii. 22
57 »•
i. 5-7
143
xii. 24
22 B.
i. 7 . .
¦ 79 »¦
xii. 26
123 B.
i. IS . •
94
xii. 28
112
i. 1 , .
G3, 124 B.
xii. 34 .
214 B.
i. 21
. 214 B.
xiii. 9
220 W.
ii. 4
• 55 «•
James
ii. 12 f. .
. 85, 182
i. X
153 'z^
iii. 5
• 55 «•
i. 4 f. .
. 88 b.
iii. 10
75
i. 17
123 B.
iii. II
. 97 B.
ii. 2 f.
88 b., 152
I John
ii. 3
28 «.
i. i . .
, 22, 50
ii. 4
68
i. 7 • .
204
ii. 7
153
ii. I . .
94
'ii. ig
.
113 1
ii. 2
28 re.
Index of Scripture References 239

t John

Revelation

ii. 8

22 B.

iii. II

118

ii. 13, 14 •

205

iii. 17

61

ii. 18

. 44B.

iv. 4

89

ii. ig

29, 102 B.

iv. 4, 10 .

118

ii. 20 ff. .

21 B.

iv. 6

118

ii. 24

. 88 B.

iv. II

188, 220

ii. 26

. 47 B.

V. 6

118

iii. I f.

108, 212

V. 9

140

iii. 4

. 28, 182

vi. I, is .

118

iii. 10

26

vi. 6

150

iii. 12

88 B., 205

vii. 13 f. .

153

iv. 3

. 204, 211 B.

vii. 14

60

iv. 11-16 .

77

vii. 15

• 17. 13s

iv. 17

. . 178

viii. 7

. 212 B.

iv. 12

27 B.

xi. 7 ff. .

117

V. 4, 5 .

21

xi. 15, 16

89

v.7,8 .

210

xii. 3

iig

V. n

63 B.

xiii. I

119, 220 B.

V. 18 f. .

¦ 87, 205

xiii. 2

89

2 John

xiii. 13 f .

. 88 b.

7 •

60

xiv. I

. 212 n.

9 •

179

xiv. 3

118

3 John

xiv. 3, 4 .
140
6 .
. 79 B.
xiv. 6
• ss«.
7 •
152
xiv. 14 .
• 56. 117
14 .
. 88 B.
XV. 3
igi, 220
Jude
XV. 6 ,
. 220 B.
12 .
¦ 137. 144 »¦
XV. 7
118
Revelation
xvi. 10 .
89
i. S
217
xviii. li .
. 88 b.
i. 7
196
xix. 4
118
i. 8
191
xix. 12 .
119
i. II, 14 .
. 211 B.
XX. 3. S. 7, 13
. 88 b.
i. 13
. 56. 117
xxi. 18 .
. 88 b.
i. 18
98 B., 109, i8g
xxi. 3
• 17, 135
ii. 8
98 B.
xxi. 8
91
ii. 10
118
xxi. 23 .
, . 124 B.
ii. 13
89 B.
xxi. 24 .
211
ii. 19
79
xxii. 5
83
iii. 3
75
xxii. II .
181
Printed by T. and A. Constable, Printers to Her Majesty,
at the Edinburgh University Press.

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