(for they are but a few, and not the most considerable) which read εionλov: 1st, On account of the authority which the most ancient and respectable translations give it; for thus the Vul. both the Sy. and the Cop. read: 2dly, Because the difference in writing is so inconsiderable, that the smallest inadvertency, either in copying, or in attending to what is dictated by another, may account for it; the whole arising from the mistake of one small letter for another, the for the o: 3dly, Because there is greater internal probability in the reading of the Vul. from its agreeing better with the context, which represents the woman as coming to Simon's house (ver. 37), after she had learnt that Jesus was there. Now, if Jesus was there before her, the action could be dated only from her entering, not from his. So slight a circumstance as this in the connexion is very apt to be overlooked in the hurry of transcribing, especially when the words themselves read well enough either way. But where the difference in writing is more considerable, a reading ought not to be so easily admitted in favor of the scope of the place against a great plurality of MSS. because in this case the alteration cannot be so plausibly charged on oversight.

47. "Therefore her love is great," öri ayanŋoɛ nolú. E. T. "For she loved much." Beau. "C'est pour cela qu'elle a tant aimée." The whole context shows that the particle or is illative and not causal in this place. The parable of the debtors clearly represents the gratuitous forgiveness as the cause of the love, not the love as the cause of the forgiveness. And this, on the other hand, is, ver. 50, ascribed to her faith. This interchange of the conjunctions or and diote, in the scriptural idiom, has been well illustrated by Hain. Wh. and Markland. See Bowyer's Conjectures.

CHAPTER VIII.

1. " Proclaiming the joyful tidings of the reign of God," novoσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ Θεοῦ. The import of both the participles here used is fully expressed in the version; only the latter points more directly to the nature of the message, joyful tidings, the former to the manner of executing it, to wit, by proclamation. Diss. VI. Part v.

Pa

15. "Persevere in bringing forth fruit," zaonopopovo iv vãoμov, E. T. "Bring forth fruit with patience." Υπομονή is in the common version generally rendered patience,' for the most part feebly, and in this and some other places improperly. tience, in the ordinary acceptation, is a virtue merely passive, and consists in suffering evil with equanimity. The Gr. vnoμový implies much more; and, though the sense now mentioned is not excluded,

it generally denotes an active quality, to wit, constancy in purpose and practice. It corresponds exactly to what is with us called perseverance. The word in Scripture which strictly answers to the Eng. term patience is paxoo vuía, commonly rendered long-suffering, and but twice patience. In several such instances, when an Eng. appellative is directly formed from the La. our translators, with other moderns, have implicitly followed the Vul. which says here," Fructum afferunt in patientia ;" nor is this the only place wherein vлoμový is so rendered in that translation. Now it deserves our notice, that though other La. interpreters have in this copied the Vul. they appear sensible that they have not expressed sufficiently the import of the original, and have therefore corrected their own version on the margin, or in the notes. Thus Be. who renders iv vnoμovy here 'cum patientia,' says, in a note,' ad verbum cum persistentia.' Now, though persistentia is not a La. word, and therefore might not have been judged proper to be admitted into his translation, yet, as being formed from persisto, in like manner as noμovn from unoμévw, answering to persisto, it can only mean perseverance, constancy, and ought to have been rendered perseverantia, which is at once classical La. and expressive of the sense, and consequently not liable to the objections which may be pleaded against either of those. Nor is Be. singular in using the word patientia, though sensible that it does not convey the meaning. The words in L. 21:19, ἐν τῇ ὑπομονῇ ὑμῶν κτήσασθε τὰς ψύ zas vμav, Cas. thus renders, both obscurely and improperly, and in no respect literally, "Vestrâ patientiâ vestræ saluti consulite," putting on the margin, "Perseverate ad extremum, et salvi eritis," which is a just interpretation of the Gr. and ought to have been in the text. This conduct of Cas. is the more unaccountable, as he never affects to trace the words or the construction, but seems to have it for a constant rule, overlooking every other circumstance, to express the sense of his author in classical and perspicuous La. But I can see no reason why patientia should be considered as a literal version of vnoμový, unless the custom of finding the one in the Vul. where the other is in the Gr. has served instead of a reason. Υπομονή is a derivative from ὑπομένω, as patientia from patior; but vrouevo is never rendered patior, else I should have thought that an immoderate attention to etymology (which has great influence on literal translators) had given rise to it. It is, on the other hand, not to be denied, that patience is in some places the proper version of noμový; nor is it difficult, from the connexion, to discover when that term expresses the sense. For example, when it is spoken of as necessary in affliction, under temptation, or during the delay of any promised good, nobody is at a loss to discover what is the virtue recommended. But where there is nothing in the context to limit it in this manner, it ought to be

rendered by some such word as perseverance, continuance, constancy; and, considering the ordinary import of the verb vnoμévo, this may be called a more literal, because a more analogical, as well as a more exact interpretation than the other. The impropriety of the common rendering is, in some places, manifest. How awkwardly is divnoμovns toέxwμεv (Heb. 12: 1), represented by "Let us run with patience?" So passive a quality as patience is ill adapted to express the unintermitted activity exerted in running. Better, Let us run without intermission.' And to produce but one other example from the same epistle, 10: 36, Troμovñs yao ἔχετέ χρείαν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομίσησθε τὴν ἐπαγ yɛhiav, which in the common version runs thus, "For ye have need of patience, that, after ye have done the will of God, ye may receive the promise." Here not only is the expression weak and obscure, but the sentiment is different. It must be owned, however, that this rendering of noμový is not the only thing exceptionable in the translation of the sentence. Xoria, in such phrases, generally implies more than is denoted by our word need, or by the La. word opus. It expresses not only what is useful, but what is necessary, what cannot be dispensed with. For this reason, I prefer the expression of the Vul. "Patientia enim vobis est opus." Another error is in rendering inayyɛhía in this place promise, and not promised, reward, agreeably to a very common Heb. idiom. The sense evidently is, 'For ye must persevere in doing the will of God, that ye may obtain the promised reward.'

26. "Gadarenes," Tadagnvæv. Vul. "Gerasenorum." The only vouchers, the Cam. MSS. and Sax. version. Mt. 8: 28. N.

27. "A man of the city," avno tus ex nólews. The import of which is evidently here, a man belonging to the city,' not 'a man coming from the city.' The Vul. says simply, "vir quidam," but has nothing to answer to ex ns nólews. In this it is followed by the Sax. only.

2 "Demons," daμóvia. Vul. "Dæmonium." As in this diversity also the Vul. has no support from either MSS. or versions, it is enough to mention it.

31. "The abyss," inv äßvooov. E. T. "The deep." The meaning of this word in Eng. is invariably the sea. In this sense it occurs often in Scripture. We find it in the Gospel, ch. 5: 4, where the Gr. word rendered the deep is to Bavos. That the sea is not meant here is evident; for to the sea the demons went of themselves, when permitted, at their own request, to enter into the swine. For the proper import of the word abyss, in the Jewish use, see Diss. VI. Part ii. sect. 14.

34. “ Fled, and spread the news,” ἔφυγον καὶ ἀπελθόντες απήγ yehav. E. T. "Fled, and went and told." But the word anελJóvtes, answering to went, is wanting in almost all the MSS. of any

account, in the Vul. both the Sy. the Go. the Sax. Cop. and Ara. versions, in some of the most eminent editions, and is generally rejected by critics.

36. "In what manner the demoniac had been delivered,” nos ¿oosen & daioviodeis. Vul. "Quomodo sanus factus esset a legione." This reading appears to be equally unsupported with the two former.

41. "A ruler of the synagogue"-to wit, of Capernaum.

47. "Having thrown herself prostrate, declared to him, before all the people, why she had touched him." noоoлεoоvoα avra, di ἣν αἰτίαν ἥψατο αὐτοῦ, απήγγειλεν αὐτῷ, ἐνώπιον παντὸς τοῦ λαοῦ. E. T. "Falling down before him, she declared unto him, before all the people, for what cause she had touched him." As the second auto is not found in several MSS. some of them of note; as there is nothing which corresponds to it in these ancient translations, the Vul. the Sy. the Sax. and the Cop. ; and as it seems rather superfluous, I have omitted it in this version, taking the first avro to be governed by the verb απήγγειλεν.

48. "Take courage," άoost. This word is wanting in the Cam. and three other MSS. and there is nothing corresponding to it in the Vul. Sax. and Cop. versions.

51. "Being come to the house,” ɛioɛhdwv de eis tηv oixiav. E. T. "And when he came into the house." But the greater number of MSS. especially those of principal note, read or simply. This has also been read by the authors of the Vul. of both the Sy. the Ara. the Go. and the Sax. versions. It is in some of the best editions, and is approved by Mill and Wet. The other reading seems not quite consistent with the following part of the verse.

2 "Peter, and John, and James." E. T. "Peter, and James, and John." The copies, evangelistaries, La. MSS. editions, and versions, which, in exhibiting these names, follow the first order, both out-number and out-weigh those which follow the second. acknowledge that it is a matter of very little consequence which of the two has been the original order; but as the arrangement here adopted is peculiar to this evangelist, (for it occurs again, ch. 9: 28; whereas both Mt. and Mr. say always "James and John"), I thought it safer, where possible, to preserve the peculiarities of each, even in the smallest matters.

54. Having made them all retire,” ἐκβαλών ἔξω πάντας. These words are not in the Cam. and two other MSS. The clause

is wanting also in the Vul. the Sax. and the Eth. versions.

CHAPTER IX.

Ε. Τ. “ His

1. “ The twelve,” τους δώδεκα μαθητὰς αὐτοῦ. twelve disciples." The words μavηras avrov are wanting in a very great number of MSS. some of them of chief note, and in several of the oldest editions. They are not in the first Sy. nor in some modern versions, as Lu.'s and the Tigurine. It is to be observed, that even the other ancient versions, the Vul. the second Sy. the Go. the Sax. the Cop. have not read uanrás, but áлooroLous. This reading is also favored by a few Gr. MSS. of little acλους. count. When the evidence of these different readings is compared together, the superiority is manifestly for the rejection of the two words. They are, besides, quite unnecessary.

3. "Nor staves," μnte jáßdovs. Vul. "Neque virgam." In this reading the Vul. has the sanction of a good number of MSS. and of the Sy. Eth. and Ara. versions. The balance, however, is against it.

4. "Continue in whatever house ye are received into, until ye leave the place,” εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ μένετε, καὶ ἐκεῖθεν oreovε. E. T. "Whatsoever house ye enter into, there abide, and thence depart." This way of rendering, though it appears to be literal, is very unintelligible, and conveys no determinate meaning. It seems even to be self-contradictory. Vul. "In quamcunque domum intraveritis, ibi manete, et inde non exeatis." There can be no doubt that the authors of this version have read μn before

ozo; which is indeed found in one MS. but has no other authority that I know. The authors of the Sax. and the Cop. versions seem, instead of the clause καὶ ἐκεῖθεν ἐξέρχεσθε, to have read ¿ús av ¿§ékonte. We may indeed say with truth, that whether ἑὡς ἐξέλθητε. they read so or not, it was impossible, in a consistency with the scope and connexion, to render the sentence otherwise than they have done. The parallel places in like manner confirm the opinion that this must be the sense of the expression.

23. "Daily," zad' uigav. These words are wanting in so many and so considerable MSS. and are found in so many others, as might make one justly hesitate whether to retain or to reject them. All the ancient versions, however, except the second Sy. favor their admission; and even that version does not exclude them; it receives them only with a mark as dubious. There is nothing, indeed, corresponding to them in the two parallel passages of the other Gospels; but that is no objection, as there is nothing in either which in the smallest degree contradicts them; and it is common, in the different evangelists, to supply circumstances overlooked by the others. Besides, there is nothing in them unsuitable to the sense. As to follow Christ is the constant or daily business of his disciple, every attendant circumstance must share in that constancy. Upon the VOL. II.

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