interpret former revelations whereas such applications of Scripture are common with the evangelists, and with none more than with Mt. The very phrase τουτο δὲ ὅλον γέγονεν, with which this is introduced, he repeatedly employs in other places, (ch. 21: 4. 26: 56.) Add to all this, that the interpretation given of the name Immanuel," God with us," is more apposite in the mouth of a man, than in that of an angel.

23. "The virgin," ý naqvivos. I do not say that the article is always emphatical, though it is generally so; or that there is a particular emphasis on it, in this passage, as it stands in the Gospel. But the words are in this place a quotation; and it is proper that the quotation should be exhibited, when warranted by the original, as it is in the book quoted. Both the Sep. and the Heb. in the passage of Isaiah referred to, introduce the name virgin with the article; and as in this way they have been copied by the evangelist, the article ought doubtless to be preserved in the translation.

25. "Her first-born son," zov vìov avins τov пowróτoxov. As there were certain prerogatives, which, by the Jewish constitution, belonged to primogeniture, those entitled to the prerogatives were invariably denominated the first born, whether the parents had issue afterwards or not. Nothing, therefore, in relation to this point, can be inferred from the epithet here used. The turn which Mr. Wes. and others have given the expression in their versions, her son the first-born, though to appearance more literal, is neither so natural nor so just as the common translation. It is founded on the repetition of the article before the word first-born. But is it possible that they should not have observed, that nothing is more common in Gr. when an adjective follows its substantive, especially if a pronoun or other word intervene, than to repeat the article before the adjective? This is indeed so common, that it is accounted an idiom of the tongue; insomuch that, where it is omitted, there appears rather an ellipsis in the expression. Sc. in his notes on this verse, has produced several parallel expressions from Scripture, which it would be ridiculous to translate in the same manner; and which therefore clearly evince that there is no emphasis in the idiom.

2 In regard to the preceding clause, "Joseph knew her not, until," ws ou: all we can say is, that it does not necessarily imply his knowledge of her afterwards. That the expression suggests the affirmative rather than the negative, can hardly be denied by any candid critic. The quotations produced in support of the contrary opinion are not entirely similar to the case in hand, as has been proved by Dr. Wh. in his commentary. And as there appears here no Hebraism, or peculiarity of idiom, to vindicate our giving a different turn to the clause, I cannot approve Beau.'s manner of

rendering it, though not materially different in sense: "Mais il ne l'avoit point connu lors qu'elle mit au monde son fils premier né." The P. R. translation and Si.'s are to the same purpose. The only reason which a translator could have here for this slight deviation, was a reason which cannot be justified; to render the evangelist's expression more favorable, or at least less unfavorable to his own sentiments. But there is this good lesson to be learnt, even from the manner wherein some points have been passed over by the sacred writers, namely, that our curiosity in regard to them is impertinent; and that our controversies concerning them savor little of the knowledge, and less of the spirit of the Gospel.

CHAPTER II.

1. "Eastern Magians," uάyou ano ávarohov: E. T. “wise men from the East;" rendering the word uάyou as though it were synonymous with oogot. This is not only an indefinite, but an improper version of the term. It is indefinite, because those called Mayor were a particular class, party, or profession among the orientals, as much as Stoics, Peripatetics, and Epicureans, were among the Greeks. They originated in Persia, but afterwards spread into other countries, particularly into Assyria and Arabia, bordering upon Judea on the east. It is probable that the Magians here mentioned came from Arabia. Now to employ a term for specifying one sect, which may with equal propriety be applied to fifty, of totally different, or even contrary opinions, is surely a vague manner of translating. It is also, in the present acceptation of the word, improper. Formerly the term wise men denoted philosophers, or men of science and erudition; it is hardly ever used so now, unless in burlesque. Dod. perhaps comes nearer, in using the term sages; as this term is sometimes appropriated, though seldoin seriously in prose, to men of study and learning: but it is still too indefinite and general, since it might have been equally applied to Indian Brahmins, Gr. philosophers, and many others; whereas the term here employed is applicable to one sect only. This is, therefore, one of those cases wherein the translator, that he may do justice to his author, and not mislead his readers, is obliged to retain the original term. Diss. VIII. Part ii. sect. 1. Sc. and others say Magi; I have preferred Prideaux's term Magians; both as having more the form of an Eng. word, and as the singular Magian, for which there is occasion in another place, is much better adapted to our ears, especially when attended with an article, than Magus. The studies of the Magians seem to have lain principally in astronomy, natural philosophy, and theology. It is from them we derive the terms magic and magician, words which were doubt

less used originally in a good, but are now always used in a bad

sense.

2. "We have seen his star in the east country," douev avrov τὸν ἀστέρα ἐν τῇ ἀνατολῇ: Ε. Τ. “ We have seen his star in the East." To see either star or meteor in the East, means in Eng. to see it in the east quarter of the heavens, or looking eastwards. But this is not the apostle's meaning here. The meaning here manifestly is, that when the Magians themselves were in the east, they saw the star. So far were they from seeing the star in the east, according to the Eng. acceptation of the phrase, that they must have seen it in the west, as they were, by its guidance, brought out of the east country westwards to Jerusalem. Thus the plural of the same word, in the preceding verse, signifies the countries lying east from Judea, μayor aлó ávarohov. Some render the phrase vτn avatohy, "at its rise." But, 1st, The words in that case ought to have been, v tý ávaroký ávrov; 2dly, The term is never so applied in Scripture to any of the heavenly luminaries, except the sun; 3dly, It is very improbable that a luminous body, formed solely for guiding the Magians to Bethlehem, would appear to perform the diurnal revolution of the heavens from east to west. The expression used in Lu.'s version, im morgenlande, coincides entirely with that here employed.

ἐν

2«To do hit homage," noooxvvñoai avio. The homage of prostration, which is signified by this Gr. word, in sacred authors as well as in profane, was throughout all Asia commonly paid to kings, and other superiors, both by Jews and by Pagans. It was by Moses to his father-in-law, Exod. 18: 7, cailed in the E. T. "obeisance." The instances of this application are so numerous, both in the O. T. and in the N. as render more quotations unnecessary. When God is the object, the word denotes adoration in the highest sense. In old Eng. the term worship was indifferently used of both. It is not commonly so now.

4. "The chief-priests," rovs donosis. By the term άoziɛois," chief-priests," in the N. T. is commonly meant, not only those who were, or had been high-priests, (for this office was not then, as formerly, for life,) but also the heads of the twenty-four courses, or sacerdotal families, into which the whole priesthood was divided.

2 "Scribes of the people," roauuarɛis rov haov: the men of letters, interpreters of the law, and instructors of the people.

5. "Bethlehem of Judea," Brýlɛèμ τñs' lovdalas. Vul. both here and ver. 1. "Bethlehem Judæ." This reading has no support from either MSS. or versions, and appears to be a conjectural emendation of Jerom, suggested by the Heb. of the Nazarenes. 6. " In the canton of Judah," ry 'Lovda. E. T. "In the land of Juda." The word 7 without the article, joined to the name of

a tribe, also without the article, denotes the canton or territory assigned to that tribe. In this sense, γῆ Ζαβουλών, and γῆ Νεφθα Aɛiu, occur in chap. 4:15. As the land of Judah might be understood for the country of Judea, I thought it proper to distinguish in the version things sufficiently distinguished in the original.

2 "Art not the least illustrious among the cities of Judah," οὐδαμῶς ἐλαχίστη εἶ ἐν τοις ἡεγμόσιν Ιούδα. Ε. Τ. “ Art not the ei ¿v least among the princes of Judah." The term nyɛμv, in this place, denotes illustrious,' ' eminent.' The metaphor prince, applied to the city, is rather harsh in modern languages. It is remarked, that this quotation agrees not exactly either with the Heb. text or with the Gr. version. There appears even a contradiction in the first clause to both these, as in them there in no negative particle. The most approved way of reconciling them, is by supposing that the words in the prophet are an interrogation, which, agreeably to the idiom of most languages, is equivalent to a negation. On this hypothesis we must read in the O. T. "Art thou the least?" And in written language, an interrogation is not always to be distinguished from a declaration; though in speaking it may, by the emphasis, be clearly distinguishable. But, whatever be in this, it ought to be observed, that the quotation is only reported by the evangelist, as part of the answer returned to Herod by the chief-priests and the scribes.

τῶν.

7. "Procured from them exact information," noißwoɛ nag άvTov. E. T. "Inquired of them diligently." In conformity to this is the greater part of modern translations. The Vul. renders it "diligenter didicit ab eis," making very rightly the import of the verb axoißów to lie chiefly, not in the diligence of the inquiry, but in the success of it. Agreeable to this are most of the ancient versions, particularly the Sy. and the Ara. Dod. and Sc. have preferred these, and rendered the words, "Got exact information from them." That this is more conformable to the import of the word, is evident from ver. 16, where Herod makes use of the information he bad gotten, for directing his emissaries in the execution of the bloody purpose on which they were sent; "according to the time" (as our translators express it)" which he had diligently inquired of the wise men." This is not perfectly intelligible. It could not be the questions put by Herod, but the answers returned by the Magians, which could be of use for directing them. But, though the versions of Sc. and Dod. are preferable to the common one, they do not hit entirely the meaning of the Gr. word. It signifies, indeed, to get exact information, but not accidentally, or any-how; it is only in consequence of inquiry, or at least of means used on the part of the informed. Be. has not badly rendered the verb exquisivit, searched out, denoting both the means employed, and the effect. The better to show that this was his idea, he has given this explanation in the margin, "Certo et explorate cognovit."

12. " Being warned in a dream,” χρεματισθέντες κατ ̓ ὄναρ. E. T. "Being warned of God in a dream." With this agree some ancient, and most modern translations, introducing the term 'response,'' oracle,'' divinity,' or something equivalent. The Syr. has preserved the simplicity of the original, importing only "it was signified to them in a dream," and is followed by L. Čl. That the warning came from God, there can be no doubt: But as this is not expressed, but implied, in the original, it ought to be exhibited in the same manner in the version. What is said explicitly in the one, should be said explicitly in the other; what is conveyed only by implication in the one, should be conveyed only by implication in the other. Now that zonμatišev does not necessarily imply from God, more than the word warning does, is evident from the reference which, both in sacred authors and in classical, it often has to inferior agents. See Acts 10: 22, where the name of God is indeed both unnecessarily and improperly introduced in the translation; 11: 26. Rom. 7: 3. Heb. 12: 25. For Pagan authorities, see Raphelius,

16. "Deceived," ¿veлaizon: E. T. " mocked." In the Jewish style we find often, that any treatment which appears disrespectful, comes under the general appellation of mockery. Thus, Potiphar's wife, in the false accusation she preferred against Joseph of making an attempt upon her chastity, says that "he came in to mock her," Gen. 29: 17. Eμnάiğat is the word employed by the Seventy. Balaam accused his ass of mocking him, when she would not yield to his direction, Num. 22: 29; and Dalilah said to Samson, Judg. 16: 10, "Thou hast mocked (that is, deceived) me, and told me lies." As one who deceived them, appeared to treat them contemptuously, they were naturally led to express the former by the latter. But as we cannot do justice to the original by doing violence to the language which we write, I thought it better to give the sense of the author, than servilely to trace his idiom.

2"The male children," rovs naidus. Thus also Dod. and others. E. T. "The children." Sc. follows this version, but says in the notes, "Perhaps male children;" adding, " Not that the masculine article rous excludes female children; for had our historian intended to include both sexes under one word, naidas, he would have prefixed the masculine article as now." But how does he know that? In support of his assertion, he has not produced a single example. He has shown, indeed, what nobody doubts, that as πᾶις is of the common gender, the addition of ἄῤῥην or θήλυ serves to distinguish the sex without the article. But it is also true that the attendance of the article o or answers the purpose, without the addition of agony or ñv. Pueri and puella are not more distinguished by the termination in Latin, than oi naides and di näides are distinguished by the article in Greek. I do not deny, that