whole, the word daily possesses a place in the E. T., and we can say at least, that there does not appear ground sufficient for dispossessing it. Diss. XII. Part ii. sect. 15.

28. Εγένετο δὲ καὶ παραλαβών. This is a mode of construction not unusual with this evangelist. The xaí is redundant, as in ch. 8: 1. 10: 38, and 23: 44, or it may be rendered into Eng. by the conjunction that. It happened that,' worì nuevaι ózzo, may doubtless, as Elsner proposes, be included in a parenthesis.

31. "The departure," v odov. E. T. "The decease." Though some have put a different meaning upon the words, it was, doubtless, our Lord's death which was the subject of their discourse. It must at the same time be acknowledged, that the word godos does not necessarily imply this, it being the term by which the departure of the Israelites from Egypt was commonly expressed, and the name given by the Seventy to the second book of Moses. As it may not have been without design, that the common names for death avazos and tɛɛurn, were avoided by the evangelists, I thought it better to use here the word departure, which is of equal latitude with that of the original.

T

34. "And the disciples feared when those men entered the cloud,” ἐφοβήθησαν δὲ ἐν τῷ ἐκείνους εἰσελθεῖν εἰς τὴν νεφέλην. Ε. T. "And they feared, as they entered into the cloud." This expression evidently implies they were the same persons who feared and who entered into the cloud. The Gr. not less evidently, by means of the pronoun éxɛivovs, implies that they were different persons. I know not how I had overlooked this circumstance, till it was pointed out by Dr. Symonds. Diss. XII. Part i. sect. 31. 45. "It was veiled to them that they might not apprehend it," ἦν παρακεκαλυμμένον ἀπ ̓ αὐτῶν, ἵνα μὴ αἴσθωνται αὐτὸ. Ε. Τ. "It was hid from them, that they perceived it not." The words are susceptible of either interpretation; for though the common signification of iva is to the end that,' yet in the N. T. it frequently denotes no more than so that.' Here, however, the former clause appears to me so strongly expressed, as to justify the translation I have given of both. If the historian had employed an adjective, as ἄσαφής or κρυπτός, and not the passive participle of an active verb, лaganɛxaλvμμévov, the conjunction might, with greater probability, have been interpreted so that; but as it stands, it seems to express something intentional. Nor let it be imagined that this criticism is a mere refinement. Who would not be sensible of the difference in Eng. between saying that an expression is dark, and saying that it has been darkened or made dark? Now this is very similar to the case in hand. Allow me to add, that there is no impropriety in supposing that predictions were intentionally expressed so as not to be perfectly understood at the time; but so as to make an impression, which would secure their being remembered till the ac

complishment should dispel every doubt. Diss. XII. Part ii. sect. 11, 12.

48." He who is least among you all, shall be greatest," o uxρότερος ἐν πᾶσιν ὑμῖν ὑπάρχων, οὗτος ἐσται μέγας. Vul. “ Qui minor est inter vos omnes, hic major est. E. T. "He that is least among you, the same shall be great.' By a very common Hebraism, the positive supplies the place, sometimes of the comparative, sometimes of the superlative. Thus, Gen. 1: 16, "God made two great lights; the greater light to rule the day, and the lesser light to rule the night." So the words are rendered in the Eng. Bible. In Heb. it is the great light, and the little light. In the version of the Seventy, the former clause is expressed thus, tov qworñga rov μéjav ris ágyas ins nupas. Again, Mt. 22: 36, "Which is the greatest commandment in the law ?” Ποία ἐντολὴ μεγάλη ἐν τῷ vou; and in regard to the passage now under examination, as the contention among the disciples was which of them should be the greatest, (for doubtless they expected that they should all be great), there can be no reasonable doubt about the import of the term.

50. "Whoever is not against us, is for us," ös ovn core xað ἡμῶν, ὑπὲρ ἡμῶν ἐστιν. A considerable number of MSS. and some of principal note, read vuv in both places. It is in this way rendered by the Vul. both the Sy. Go. Sax. Eth. and Ara. versions. But, though this should be thought to render the true reading doubtful, one thing is clear, that the difference does not affect the

sense.

51. "As the time of his removal approached," ¿yévero de v τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήψεως αὐτοῦ. Ε. Τ. “ And it came to pass, when the time was come that he should be received up." Avainis does not occur in any other place of the N. T. nor is it found in the Sep. ; but being derived from avalaußáva, which is used pretty often in both, we can hardly be at a loss about the signification. The verb admits a good deal of latitude; for though it is sometimes in the passive voice, applied to our Saviour's assumption into heaven, and signifies to be taken up, it is not confined in the N. T. to that meaning, and has but rarely such an acceptation in the Gr. of the Seventy. The old La. translator, who renders avains here assumptio, has probably meant this; and to this effect our Eng. translators have, still more explicitly, rendered τὰς ἡμέρας τὴν ἀναλήψεως αὐτοῦ, " the time that he should be received up." Yet to me it appears very improbable, that the evangelist should speak of the time of his ascension as being come, or just at hand, not only before his resurrection, but even before his trial and death; especially considering that he continued no fewer than forty days on the earth after he was risen. The word avakýαναλή pes is equally applicable to any other method of removing. Accordingly some Fr. translators even from the Vul. have understood

the "dies assumptions ejus" of his death. Both in the P. R. version and in Sa.'s it is rendered, "Le tems auquel il devoit être enlevé du monde." From those Si. differs only in saying "de ce monde." But though this probably expresses the meaning, yet, as it is more explicit than the words of the evangelist, I have preferred a simpler manner, and used a term of nearly the same extent of signification with the Gr. The word ovμningovoda, in strictness, denotes that the time was come. But we all know that, in popular language, a time is often said to be come which is very near. Besides, whatever be the removal alluded to, the circumstances closely connected with it, or introductory to it, may well be understood as comprehended. This seems strongly indicated here by the indefinite turn of the expression τὰς ἡμέρας, the days, τῆς ἀναλή εws aurou; whereas the actual removal, whether by death or by ascension, occupied but a small part of one day.

52. "A village," zoμŋv. Vul. "Civitatem." A few inconsiderable MSS. with The. read nóv.

54. "As Elijah did," os xai 'Hias inoinos. This clause is wanting in two MSS. and in the Vul. and Sax. versions.

62." No man who, having put his hand to the plough, looketh behind him, is fit for the kingdom of God." The first member of this sentence is more than a proverbial expression for a certain character, one, to wit, who, whilst he is engaged in a work of importance, allows his attention to be distracted by things foreign. The import is, that those of this description were unfit for that spiritual service in which the disciples of Jesus were to be employed. There is an implicit comparison couched in the words, but not formally proposed, as in the parables.

CHAPTER X.

ἑτέρους ἑβδομήκοντα.

1. "Seventy others," ripovs ißdoμýnovτα. E. T. "Other seventy." But this expression implies that there were seventy sent before. Now this is not the fact, (those sent before being no more than twelve), nor is it implied in the Gr. So inconsiderable a difference in the words makes a great alteration in the sense.

ἑβδομήκοντα.

2 "Seventy," iẞdounxovia. Vul. "Septuaginta duos." Thus also the Sax. The Vat. the Cam. and one other MS. read oß, which is the numeral mark for 72.

4. "Salute no person by the way :"-Let not matters of mere compliment detain you.

6. “If a son of peace be there,” ἐὰν μὲν ἡ ἐκεῖ ὁ υἱὸς εἰρήνης E. T. "If the son of peace be there." The article before vids is wanting in many MSS. some of them of great name, in all the best editions, and in the comments of several Fathers. As to ancient

versions, this is one of those particulars about which we cannot safely determine whether they read the one way or the other. Neither the Sy. nor the La. has articles; and those languages which have them, do not perfectly coincide with one another in the use of them. In the present case, the scope of the passage clearly shows that the word is used indefinitely. Son of peace, here, is equivalent to worthy in the parallel passage in Mt. The import, therefore, is manifestly, 'If a person of worth, or deserving your good wishes, be there."

17. "The seventy." The Cam. MS. the Vul. and the Sax. make them seventy-two, as in ver. 1.

20. "Rejoice," zaioers. The word uallov, rather, which is in the common edition, is wanting in almost all the MSS. editions, versions, etc. of any consideration, and is therefore justly rejected by critics.

21. "In spirit," to vεvuari. The Cam. and five others prefix ayıq. The Vul. both the Sy. the Cop. Arm. Eth. and Sax. read so.

23. "Apart," xar' idiav. This is wanting in the Cam. and is not rendered in the Vul. nor in the Sax. There is no other authority that I know for the omission.

30. "A man of Jerusalem travelling to Jericho," avtooлos Tis κατέβαινεν ἀπὸ ̔Ιερουσαλὴμ εἰς ̔Ιεριχώ. Ε. Τ. “A certain man went down from Jerusalem to Jericho." It cannot be denied that this is a close translation of the words as they lie; and that, in the version here adopted, there is greater freedom taken with the arrangement. But in my opinion it is not greater than the scope of the place, and the practice of the sacred writers, will warrant. As to the scope of the passage, every body perceives that it is the intention of this parable to confound those malignant Jewish prejudices, which made them confine their charity to those of their own nation and religion. Nor could any thing be better adapted for the purpose than this story, which, as it is universally understood, exhibits a Samaritan overlooking all national and religious differences and doing offices of kindness and humanity to a Jew in distress. By this means the narrow-minded Pharisee who put the question is surprised into a conviction, that there is something amiable, and even divine, in surmounting all partial considerations, and listening to the voice of nature, which is the voice of God, in giving relief, to the unhappy. Now the whole energy of the story depends on this circumstance, that the person who received the charitable aid was a Jew, and the person who gave it a Samaritan. Yet, if we do not transpose the xarißaivev in this verse, and make it follow instead of preceding ἀπὸ ̔Ιερουσαλήμ, we shall be apt to lose sight of the principal view. The use of ano, for denoting the place to which a person belonged, is common : "Ανθρωπος ἀπὸ ̓Αριμαθείας,

Mt. 22: 57; Aάsαços año Вndavias, J. 11: 1. As to the transposition, instances much greater than the present have been taken notice of already; and other instances will occur in these Notes. Mt. 15: 1. N. See Bowyer's Conjectures.

32. "Likewise a Levite on the road, when he came near the place, and saw him, passed by on the further side," oμolws de nai Λευίτης, γενόμενος κατὰ τὸν τύπον, ἐλθων, καὶ ἰδων, ἀντιπαρῆλθεν. E. T. "And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side." There are some strange inaccuracies in this version. It may be asked, Whither did the Levite come, when he was already at the place? Or, how does his coming and looking on the wounded man consist with his passing by on the other side? Indeed the word 220v in the original appears redundant, and is wanting in a few MSS. as well as in the Vul. The word idov is badly rendered looked on.' A man is often passive, in seeing what he does not choose to see, if he could avoid it. But to look on implies activity and intention. I have, in this version, expressed the sense, without attaching myself servilely to the words. In rendering άvriñaoñ1‡εv, I have preferred Be.'s "ex adverso præteriit" to the "pertransivit" of the Vul. It appears to me, that it is not without design that this unusual compound, avriлagέoxεovar, applied to the priest and the Levite, is here contrasted to the noooέzova applied to the Samaritan. This is the more probable, as it is solely in this place that the former verb occurs in Scripture: whereas лαоéσαι оссurs frequently in the sacred writers, and in none oftener than in this evangelist, as signifying to pass on, to pass by, or pass away. Add to all, that this meaning of the preposition avri, in compound verbs, is common, and the interpretation analogical. Besides, the circumstance suggested is not only suitable to the whole spirit of the parable, but natural and picturesque.

34. Πανδοχεῖον, ch. 2: 7. 2 Ν.

35. "When he was going away," εov. This word is wanting in the Cam. and three other MSS., and is not rendered in the Vul. Sy. Eth. Sax. and Ara. versions.

42. "The good part." I had, in the former edition, after the E. T., said "that good part." It has been remarked to me by a friend, that the pronoun seems to make the expression refer to the one thing necessary. I am sensible of the justness of the remark, and therefore, now, literally follow the Gr. tv ayadǹv μegíða.

CHAPTER XI.

2, 4. The words in these verses inclosed in crotchets, have no thing in the Vul. corresponding to them, nor in the Arm. version.